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PEINCETON, N. J.
'^,
Presented by Mr. Samuel Agnew of Philadelphia, Pa.
AgJieiu Coll. oil Baptism, No.
/
TREATISE
OF THE TWO
SACkAMENTS OF,
THE GOSPELL:
^ Baptisms AT^D^THE
s Y p p E K Of t: he l o r d.
Divided into two Parts*
The firft treating of the Dodlrine and Nature of the Sacranaents io gencrall^nd of thefc two io fpeciall j together ' with the Circumftanccs atttnding them.
Thc%ond containing the manner of our due pr^ paraxon tathe Receiving of the Suffer of the Lord 5 As alfo, of ©ur behaviour in and after the fam^
Whereunto is Annexed an Appcndiji% fhewing; Firft, how a"
Chriftian may findc his Preparation to the Suffer fwccte andcafie:
Secondly , the caufes why tbc Sacrament is fo unwgirthily Rc-
Veived by the wdrft j and fo fruitlqfly by the better
fort : with the Remedies to avoyd them both.
By D.R. B. of Divin^ Min'iftcrof the Gofpdl.
Mathi J ,11, I indeed Ifafti^f yoHVfith yfiater ^ hut he that commeth after
we ^wheii worthier than I^he fhallbafUK^e you mth the Holyghefl^^c. Efay \$.6» Andinthis mountaine fiallthe Lord[of hofts mah^ Hnt$ aXj feoph afeafi »f fat things, a fettfi of wines an the lees ^of fat things^^c^
rime4 at London by Tbo>Cotes i{ox John BelUmieidwclling at the three Goldsn |.ycni ^■^ inCorne-hill neeie thcRdvall Exchange. 1622.
TO i^'^"^
THE HONOYRA-
BLE AMD MY GOOP -
Lady, the old Lady "Barington, Grace and Peace.
CM A'D AM,
^p3 R fundry caufes this Treatife of mine feckes your patronage. One is^ That intereft of love
?|and refpedj, which a long time (not my felfc
^1 alone) but fundry of
our name and Tribe have received from your Ladifhip. Another is , your loving acceptance of fuch former fervice of mine to God and his Church in this kinde, as hath privately come to your hands : wherein you have ingenuoufly profeffed your felfe to be a daily travailer with fome fruit. Likewife that honourable efteeme which I have ever
Az borne
bqme aadJbeareto the membiy of that noble andworthy Knight your dcccafed husband, was not a little moment in my thoughts : Not te^ fpeakc of my acquaintance with fbme of your religious Race, of whom I fay tht leffe, as pervaded that they feeke the praife of God, not of man. Befides all thcfej adde this : That my hope is, that from yout patronage and protection:, fome of your owne ranke^and more of your inferiours^^ (who looke after bookes as much for the grace and allowance of their betters, as for the worth of their matter} might by reading thereof, be drawne to love them for the ttiie good which they have gained thereby.
Yet I muft not deny, but there is a greater motive than all thefe: Seldomehave I feri- oufly converfcd with your Ladifliip at any time,but I have obfervcd fome'carefiiteefle in Vputobe fetled upon fomc good evidences which might fecurcyou of pardon, and fa- vour with GdA A folemne objeiS 1 1 confefle- the very thought whereof as you tnay^kfie. Cod for,fo much more you fhal have cauie to prayfe him, in vouchfafingyou 1 Which (fcall come to paffe, if (asalway ,fo} clpecially in
this
fthislaftadofyour life, your jfhall give all Ij^igence by reading, mecKcation^and prayer^ 4c> make it fiire to your owne Ibule. My dc^ i|ife therefore being> that I vmight conferre '^foniewhat hereto ; and fir hence GocI liath caftypur eye and affe<5tion upon my labours, (which doe cheefely ayme at this marke} Ibefeech the Lord fo to guide your fpirit in yourperafall thereof^ That (whatroever you pafle over befides) you may uke fpeciall marke of thofe grounds of Humiliation/elfe^ denyall, and faith, which moftconcernethe maine point of aflurance. Negleding no oc^ cafion^ if by any meanes you may atteine to the refun edion of the dead, and the whilft may be fatisfied with peace and joy through beleeving. That fo, your heart daily grow- ing more tender, and confident upon the bare word of the promile ( you neede ifo other (upport^ your whole heart and conver- fation may be moulded into a new creature, according to the mealure of mercy 1
1 will not delay you with difcour{e about the
contents of the enfuing trcatife^that were but
to prevent both the Epiftle following, and
the Bookeitfelfe.As touching helpes for your
Kn Gomfor-
The Eftjlle Dedicatory. coi^fo^table receiving (which I have noted you to Ipeake ferioufly of) I cannot doubt but your Ladifliip hath many^, (though I know not any who have travailed in this kind with me^ to unite the full dodrine and pradife of the fupper in one.)Butibr as much as itisbe^ hoovefull upon fuch occafions, notonely to heare in publique^ but alfo to have feme real! (ubjed at hand which may prefent the Truth to a defirous heart, and releeve memory 5 therefore I doubt not but this Treatife may ad a furtherance thereto. If, as the Lord hath with much labour & 6 or y.yeares^ thoughts (at times)now brought thispoore fruite to the lighc^ Co he pleafe tc adde a iu table fiicceffe unto it^in his peoples pra<5tife:I fiiall have no caufe to repent me . It is the Lord^ who as hee is tyed to none of our tongues or pens Jo yet hath bound himfelfeto ourfaith^prayers and diligence. To whom therefore commending the iflue of your Ladifhips endeavours here- in, together with the profperity of your felfe and yours^an happy end of your long pilgri- magc^and peace to I/rael^l reft
Tfur Ladifiifs toHptdtnD.Ri
To the ludicious and well
affeded Reader.
OO D Redjer^ jlfAve ever eflt€^
wed the Lord lefm^the uevpbirth
andnounfl)ment ofhUchurch^e
be (of all eiher Arguments and
treatifis of Divinity) the m&Ji
eminent and effenti&Vi either fir
ffteh as f reach andr^rite^to injifi
j ufen-^ or for thofethat he ate oftd
readejo imfro^ve t0 tkemfilves^
by kmmng and be/eeving. Jndfithence ^urgoid God hath
n9t contented himfelfe to veuchfafe to hi6 Church this great
giftefChrifty onelybythe mrdojfremife\ i^whith jet, being
grounded nfonfuch unfhaken Foundations^ as his o wne de-
cree^tbe death of hit Son^ and the faitkfutneffe of his difpen-
firs^mightTpeUclaimt the obedience and confent of faith at
Mr hands) But alfo hath added the Sacravfents asfia/es of
this hit covenant^ andastheutmo(i aflurance of his good
meaning-^ moreouer annexing the Spirit of fromife and of
feale^to them both ^ for the bettef afflytngto each foule in
fartieularJhiAfart in the fe good things which he hath betea^
med herij have thought it pteft {having now leafure more
than enough to chufe my argument) to light upon this^ of
drift SacramentaU: as giving met hope of doing the mo^
coni*
to the Reader:
imfrehenfivii g^ody mi hecovimtng mofi AivmUgi^ 0US to the church of G9dy both for the under Jl ending and ufeofihatioSlrine.
Every mm dejires to have that whhh he huyeth or enjoy* eth.Tvhen the commodity is at the hefl : When men would ei' therfhew or huy wares or cattle in the Market ^t hey defire to fet them forth at the befi . and tphen they are in heft ufe to attraB (buyers : we love to behold the face^ of them rpelove, vhentheyareat the befi, for health of body and fpirit: and ifm were as wife to improove every thing to the beft^ as we sre mining to get it at the beft-^ fure it is, we love to get no- thing at the worfi^ which may bee come by at the leU. Now then theSacraments exhibite chrifi{asl may fay)at his bejl: And as? haraoh's daughter is invited to come ^behold Sa- XovciOVi^hen he was clothed with aSthofe coftly ornaments and glory where "with his mot her made him glad on his crow- ninng day-^ (i doe the Sacraments offirCkrift a greater eb^ ieii than Salomon even in his bell Grace ^in the richeft and royaUeft robe of his righteoufneffe^in the befi ofhisVeAce^ioy^ and cementation 'which God can be/low him in*^ Whofe heart [kould not then efieeme him at this be ft ofhis^with befi iudg» mentandajfe^ion ? Not byfoolijh or Topi[b comparifcnof one ordinance with another*^ But by conftdering that each ordinance mth mother is better than another alone ^ andfo the Sacramentwith awordy is above the word alone^ he^ CAufe itkontdimsthe word and hath more bejides in it^ even Chrift at his befl^ in thefulneffe^ length ^depth^ and all trea- /ures of breeding and nourijhinggrace^not onely in himfelfe^ but ma de over to myfoule by the Father^ grace for grace to mee : my mfedome^ RighteoufneJ[Je^ SanSliftcatioH^ and Re- demption.
Alas ' deere friends^ what were the knowledge of this Urdlefm^asheisonlytheJecondferfoninTrinityandthe
eter^
To the Reader; tternillW^rdpftheFdtber? I/the depth of tUtmyfiety contained m Heb. i;3. (T0 w//, that Ch/ji is tht hrightnes cf the Fathers glory ^ anAthewgrawn forme of his ferfon) Xpert fully mderfioodtj aman^ (as who doubts bf$t fncb knorskiige were excehntf)^et alas i itfaUsfbortofthat ex* ceUentknowledgewhkh Pmlfpeakes of ?hil 3: ''ofchrifi lefm my Lord^ who hath given himfelfeformejlovedmejby which the world is crucified to me^ and I to it'^ this onelyU that to which another is dung and droffc- Nay farther^ fut cafe (knew himy^ the true Mediator^ in aU three offices ^ and namely the true onely PrieJI andfatisfittfor thefinnes of tbemr/dx Were this that excellent knowledge ofaUo^ ther^ except be were crucified alfo in the eye and to theffi^ ritual gaine of my (oule^asmy Lord and God^ and ai my fatisfaSion^ and the tr coder oft he wine-prejfe of the fierce wrath ofCod^ Efay (^3 • r , that the anger of Cod might he facifiedtomt< No verily^ Nay laftly^put cafe this know^ ledge ofhfm ChriH myfatisfier^ could fofiiblj bee fevered from the knowledge of him my San^ifier alfo : and that Chrift my birth^ could bee divided from chriftmy Nourijh' mertt'^m)fupfort ^health growth ^ and fruit fulneffe-^ could this knOTif ledge be counted the mo ft excellent f Were it not 4 r€ndfng{rather)of one peece of chri^s garment fromanotheff yea a fulling ofoncefpeciaSpart of him from my foule^ and breaking offo precious aDiamc»d in peices^ What excellent things then mu(l thofe be^whichprefent the Lord/efit^ in all thefe three ^ the beauty of his perfon^ the benefit of his fatif^ fakion.^andtbe grace of his SanBification-^andthat to mee^ mthftA^n and delivery } That offer him (as Ifayd) at his be ft ? This doe the Sacraments , and therefore of how greaf eftcemefhould they be in the church ofchrift f
Iconfeff^ iflprefented Cbrift to thy view {good Reader) in thofe darke Sacraments of the old Teftament^or no other^^
To the Reader.
mfe thafj lohn Bdftijl could^ ifl^oM bring thee a hrgiine 4t the p?orft hand. FCft dthough Chrift were in them alfi^ yet vpith{uchp00re convincement^thxt ImayfafelyfipThe Ifociy 0f receivers^ who beheld the covenant of the Law ^ a covenant fffworkes 4nd Righteofffheffe thereby \ did receive the Sacraments 4^ a curfe rather tbanablefsing upon them- fehis I and bred worfe blood tnthemfehes thereby^ than before they had. for xohy} They renonncing the right €$• tenant of right eonfmffe rohereofthey yoerefeales, {as it is Jayd^ that hbxohzm received circumcifion as a feale of it) andmiftakingthe law^asifitrtquired apofs/bh fibedfence from them.to merit ltfe\ -what did they but curfe themf elves andjay^Curfedbehe-whothinkeshecandbide in all things written in the booke of the Law to doe them ? And not being, able to doe them, but deluding themfelves^ and taking the Sacrament upon it -^ what did they in effeU^ but feale up that curfe to themfehes and their feede ? But lo^ inthe Sa^ craments of the Ghofpell^ is offered thee a better minijlrati - on ofthefpirit of the Lordlefm^in tbefeales of that right e^ oufneffe which comes by faith : and therefore a curfe istur^ nedinto a blefsing. For as the covenant is^ which thou com» mefi in^fo is the feale which thou received , both are blejjfed^ and thou comming in faith unto them^ receive^ from God hlefsingunder/ealei Jo that hee hath bleffed thee ^ and thou p)ait bee bleffed^ And it not thio the Lord Ufm at hU beji?
Moreover if I pre fented thee onely lewijh Sacraments^ what great thingfhouldloffer thee? Surely Chrijl in a darke corner ^circumcijion in a private family ^the Paffeover in an houjholdbyitfelfei Butlo^ i^refent chrifi unto thee not with a vetle before his face y which is obfcure - but in a jMit" ror^with open face transforming thee from glory to glory ^ 1 fay a chrifi Sacrament aH^ not of end b^ a Trielf to God in a
Maffe.
M^p, Andi»Ae§rner$fthe Church^mtha h^yidmumlU 4H anfwere^ but in the open view of his Church 4»d affemm blies of hii Saints. Leske not heere ffir P^pi(h^ Anabdptifli. cdH^'BrowmflicAlt »r ScifmaticAU Sacraments huddlei up iyafalje church in their houfeSy barnes^ or corners^ (though I taxe not corners where the Chtirch is prefent as the Mar- tyres mreintf Odds I but inthe midft of his ptefk^ where €hri(lthe Lord of Sacraments isprefent with hi sovpne^ met in his name^ even in the beaut j of his holinejfe. So that as hefufferedmt in a corner of heaven^ or earthy but upon an hUlbefore his churchy and refufed not the vporlitobeewit-^ ne£<Si^and was lift up as the Serpent in the wildernesjin the fublike 'viei^ of his people*^ fo^ that thou profeffefi to bee a dove of his pcke^ anione of the youth of his wombe, PfaK iio.MayHflytohislooverandvpindorves^ and come into his temple mthfrequency as the dewfaSs upon the grafe^ fayingt How amiable are thy Tabernacles O Lord efhofisl Myflejh lon^eth and my feete depr e to fee and fi and in the courts ofthine houfe. Even in the chambers of my Motherl and in the Garden of thj (pices^even there give me thy love'- There let thy Northwind of Prayer and blefsing blow thy fa- vour into my noftr ills ^ that after thine ointments powred out there^iheT>aughtersm) foUowthe\And is not thisfihrifi atthebefi>
But to proceed a little in this argument [for ihave locked ntyfelfe out of the hall ^i^ therefore mufiftai^d a while in my forch rather than no where) what better proofe of the Lord lefus at his befl^ than this^ that he is offered to thee in no leffe mjfUcaU union for the end of a more my ft ic alio fie ? Imeane as united to poore bread andmnCy that he might alfo unite himfelfetn the whole grace of his Sacrifice to thy foule and body .? What better und eafier conviiance could ft thou wifb than this ^ for fo feeble andweake afpirit as thint is ? \ fvhen
. 2 09f(^
To the Header*
cneethdtmpU Vphich foSmedchrifl fitting uf en mAfe
Colt^ ani riding as a King to Urufdem^ cryed Hofanna^and
fijd^Blelled be h: that commeth in the name of the Lord:
Thinke we net that they fiw chrifi at the bejl ? Whj did
they elfi^{exceft they had beheld hkfpiritual Kingdome)cut
dcn'ne Palmes and [Irew them in the' way ^ Jirifping them^*
felves of their garments to fet him thereon f Surely they
mre net fe offended at the meanenejfe of his palfrey and
bafenejfe of the out fide ^hut theyfm in this his riding^a cleere
repre/entatien of his gloriem grace j^and the Maieftj of his
ferfon. Sojhettldjithou^ inthis union of chrifi Miih haft
crummes of bread or drops ofwine^ behold a more ffirituaii
prefence of Chrifi^ 'who careth notforfuch creatures^ hut for
thy foule-^and being firre from fiumbling at the hafemffe of
the Jffey or Elements^ ratfe uf thyfoule to a more heavenly
fenfe^of the Lord lefii4 eemming into thy heart andjpirit^
bringing thee to God^ and uniting thee to the fountaine of
thybleffedneffeinafarre defer manner than ever Adaai
was. And is not this union^ the Lord Ufm at his bejl ? yes
'iferily.
From this Sacrament aU union ^preteeds that cMbitive na^ fureofSaeraments^ carrying tlK Lord lefus into the foule tf all the elelt that communicate. Fortovphat end is union SacramentaBy fave that the Sacraments being thus pof- feffed of the Lord lefus mylticaHy in them^ might exhibit e toaU^and effeliuall^ caryy into the bofomes of the eleB^ the power of this Lord lef^^and convey as F'effells^chan* neUes and Pipes ^ that grace which they contained I doe not meanethatby vertue of theworke vpr ought ^ or by the force of Divine infiitution^ there is any natwaU holineffe put into them^ or magicaS power ofimhantment^ to take holdofthefouie. NOyinnowife: for how many thoufands are there htb young and oldy^ho after the enjoying ef
the
To the Reacfer.
$ke SdcrnmentSy d&eputmojiwoefuU barres in their mm waj^ that the p&'wer ef Sacrament all mioH might never C9me at them > So that when the Covenant comes to bee di- fpenceduntothemy they fare ai per fins utterly dtfabled to receive it, Nay^ neither dare I thtnke that by vertue here* ofy itsofabfoliite necefsity that allEle^ Infants mufire* eeive conversion ofgnce^ ']Hfi in the ait of their Baptiz*tngi for what were this but to afcribe more to the Scale than to the Covenant ^yea to invert their order ^ and to afcribe grea- ter power to an ordinance^ {under which they xoalke 20, 30, 40. jeeres carele/ly, rvithout difcovery of any grace at aS) rather than to the lively power of the Covenant preached and working from that time for th^ an apparant change ? Sothat although in charity I am bound to thinke no other j, fave that all fuchas receive Sacraments duely ^ concur re mth the grace of the Spirit for future improvement : Yet to tye the Lords hands behind him^ and to make the Lord of Sacraments to become their underlings as ifhee hai^ut himfelfe out of Authority and office^ wholly to be fubyM to hii Sacrament^ T»hat indignity were it for tbeordainer? 7^0 not fo: Butfifarre^fooften^and where it [hall feemt good to himfelfe to makeufe of his Sacrament for the good of bu Ele^ (for whofe good they ferve) there doubtleffe fhefi Ordinances doe both pre fcnt and confer re the grace which is put into them i Life to what endfhouli they have it ^ except they might convey it ? Nowfumme up aH^ andanf^ere : Is not. the exhibitive power of the Sacrament^ the Lordlefus at his beft C // not a reaDtender ^better than a barefigne^or 4 promise ondy without performance^ He that promifethan hundred pounds to lend or give to his pore friend^ and pre* fintlj tenders the money jhat he might be before hand^dotb he mt lend or give at the beft ?
Nay .more than this^not the Sacraments onelj are tbm ex^ hibittv€ ofchrift to tbe/oulei But by vertue of the union I
*3 *m
to the Reader.
hAve§9ie» 4/i the Lorilefus himfelfiis then prefint {where hii ini^itution is dnely obferved) to he the Baftix,er 0fhis member s^and (0 te the ftewdrd and nouri(her of hit fa . wiiyi thatis^tobeflew himfelfs upon the foule. Touching 'B^fti/me jirft^true it is^hat our Lord lefm him/elfe never hsftffed any vutwirdly : kowbeit as then^fo much more mm being afccnded^ he it is who in the outward Baptifme 0ft he Minifier^ doth gi^ve gifts unto men^ and doth fiili baftife 4llhis^ vpith the holy Ghofiandfre, ApoorefinfuU man doth what he can doe»^ but further he cannot goe: He dives the infant into^ holdes it in, and receives it out againe from thev^ater^ baftifingit in the name of the /acred Trinity^ But this our great Baptifl^ he is ail in aRfor the doing of the worke^ It is be who cafts in the fait of his divine healing power into corrupt and {ofthemfelves) accurfed treatures^ and Element ; and element'^ he removes the curfe^deatb and harrennes of the waters ^utterly unable to engender'^ he takes off their bafeuncomelineffe: he darts and plants in them the efficacy of his owne death and refurreBion both for merit of pardon^andofholinesihefan^ifies^ clenfesthem^that they , may become baHovped and purging tnjlruments-^ Andasa planter t tikes thefien of the Apple-tree ^and pitches it into a Crabtreefiochfothe Lord lefns takesthepretioiu fUn of his owne Righteoufne/fe^the Power of his owne death and grave, the ^rength of his refurreBion and exalting^ and pitches both into water-, fi that wafer becomes Chrifl-water f:hri(ls death and life ^fo that thefcule is wafln with the one as the bo^ dy with the other ; Thefiule (by faith in the covenant) feeie ker defcent into the water ^ to become a fpirit of diving her into the laver^ and bloody and grave of the Lord lefus : her being under the water Jto become the (pir it brooding andfru" iiifjing the water ^ to become a f cede of life abiding in the wombe ofthefoulejto regenerate it to the life ofChrifl ; Her arififtgupfrotio the water ^ to become a^trit cfRefurreiiion
(4t,
To the Reader.
(^fci^vexceltmly (peakes i Ep/fi.cJp. 3. v^rfi ai.) and a haptijing cfthefoule mth the activity andraijing 0fherup with Chrifi^from her death jgrave^bafeneffe and mifery^untoimmfir" tality and glory. TcainaUthree the/oulefeeUsthepcwercfa new andommpotent cr eat ion of her $0 G&d^ it^grafting her in Qsd^ never to. be puUedfrom him an) tn^re as atfirjl. And as the^irit wherel?y the L0ri cfered up himfeife was, fo is the pmer of the famefpirit ta the (oule^ begetting an^ renewing it 5 EternaU alfo s fo that the never dyingpower ofbaptifme keepes the branch of the vine thus one put in^ to abide for ever ingrafted and planted in^ to theperfon <>/Emanucll{/J» that himfeife the ftocke (haUasfosne vpither^ at the foule rohich by faith is in himJhailperifh.No more baptijings (hall nee de than one^becaufe Chrili ever liveth in the foule ^ and recover eth her by his unrefirained in^nence^from all herfwor^ ning^decayet and wanzings^to her former integrity: no more Barkes are required after Jhipwracke JAtse this one. Now^ ijcbrifl himfiifeinperfon {not the pore Mimfter with all his a^s onely)hethetrue BAptift : can it be otherwife^but Baptifme mufl needes be the Lord lefm at the bejl ?
Lafily^to adde one word alfo oft he Supper : The fin fitll tongue and hands {I fay not of a wicked M-ajfe Prieft) but even the befi confecratcr oft be Sacrament^ that lives ^ cannot blejfe fufficient* ly\ But the Lordlefus our fteward^ he is the Adminifler of it completely '1)0 is the true cmfecrater^ yea thefoode and feeder of the Soules of his owne^ with hispretiom bodyand blood unto eter* nityMone t^homthe Father hath given him to be hh living ones^ can decay ^pine^or wither under his hand while he lives to make themProvifion. He told his Defcipks^ he would eate anddrinke no more ofthefruite of the Vine^ tiUhee dranke it in the king* dome : meaning ^ till he Jpiritually without mouth or hands ^ did prefent himfeife with his Church Sac> amentally, there tofeede them : But in that feme he premifed to drink f it with them^ to the worlds end HeitisthenwhoastheM^fi^rofthefeafiand the feaftalfo^welcometb^providethfor^andencourageth his gutfis^ to
eati
To the Reader;
megoU thmgs^attdu delight in fataefe J W tt is nvh mt onely intheMiniftersptrfonfliUconJtcrAteth^ but hy his might and ftrength^derives aUhis bUcd^fpirit^mArrow atidncur/flimentin^ to the bones and veines of blipofire members^ by his union with theelements'^vphereby he/aveth a»dfijlayneth all his true borne ones that crj after hu breft and fuccounr*^ he cmnotfuffer them u lacke* And as himfelfe in divers fhrafes expreffeth^ hefeedes themin hiiFafiuresJeadesthem tothe waters Jje cherijheththem as hisfpouje, nourijheth them as his branchel^and by him as the doore^they goe in and out ^finding pafture. For he hath made him* felfe one with bread and wine, that man mt living by bread one ly^ but by every wordthatprocee^eth out of the mouth of God : may^ in and by thefe Elements ^draro a feeretfoj/fon and increafe to the fiule^andbe thereinfufieined with faith andthefruits^as after in the Treat ifeiGod vpilUng)lfkall morefultj decUre, He whofcfle(If once eaten is immortality et offers himfelfe often for the rektfe of daily defers. And is not this the Lord lefus at his befi in this S a* crament alfo >
Eiidleffe it rrere to recite all 'which might convince thee of this excellency of chrijl Sacramentall. Who would not confeffe that frimdtofhm his love at the bejl^whop^ould mo ft draw neare to him inhisgreateft troubles } And is not Chrift Sacramental! for the nonet ? To what end then doth he offer thee his blood and hid thee drinkt ttfavetO€onforme thee to afweete meekenejje offpi- tit infuffering^andtoafeUowjbip in all his Affli^ions, with con- fidence ofovercomming in hisftrength ? Againe^ if a man (hould fromife to dee thee a kindneffe^ wouldfl thou not interpret his kindneffe at the befl^ifit lay infuch a kind^asfhouldfupply thype*^ culiar want? what kindneffe is counted of like that which is mofl feifonablef That which r/leeves notfome defeB^ may be thought fuperffluous^Evenfo is chrifi Sacrament ail: a relet fe ofeachfoules ferfonall^pecniur difeafes^wants^decayes^dtftemfers^Ltke to the man tf/Baal(hali(ha,2 King.4.. 42 . who brought /oaves of Come (sndprefettts to the Propbet^whcn there waa a ntcefity of famine
9
Ami
lathe Reader. 4fidimuhitud€tdlfeefei. B»t lendinatvord: Whertmcdnii more deer ely appean that the Lord, lef mis offered thee in the Sicrament At his beft^thani» his yiejfedfulneffi ? IfthmJhouUefi vifite thy friends houfe^ tellmee whenfhouUft thou mo(i thinke thm ameft at the heji, than in the midiefi pfafeajlf So 1 fij heere^ The Sacrament is the Kings feafl at the marriage of his Sonne: The fea fief the hiUs^ thefea^ofGed^ and heaven a ftiUfeaft fifallrefined wines ^fat and delicate things. If Gods or^ dinariebefigood^isnothisfeafiofChrifl^ Chriji at his befi? Wherein thy fmle may fill itfelfefdrthe prefent and fir after ^ TPardswithchoiceDeinties^as the Aramitescampe^ and thefuU nejfe thereof ^Ued the leapers.
But, now what is the upfiot of all ? Oh •' fad mourning •' That meareatourworfi when chrifiis befii Oh mourne that after JO. yeeres liberty ofthe word and Sacraments in the Chnreh: yetbythefinnecfman^fuchmyfleriesas thefefhodd lye by , dife^ fieemedy beeanfe unacknowledged t true it is^ as once it was A deepe conceit with the lew^ that his Mefsia muH neede befome fpeciallperfon: But when the true Mefsia indeed came^thej knew mtxffhattomakeofhim-^hewas a fir ange wonder untotbem^ Sonow^ itdeepelydwellsinmoHmen^thatinthe Sacrament feme myflicall thing lyes hidden i but when they come to if^ they re* ceivethey know not what: Thecaufe is, their carnality, and fenfualneffe^which is offended at tbepritualneffe of them : which wakes them alleadge^ oh they are darke matters^ and for great Divines^ not for [uch as they ^ to meddle wit halL And thus in time^corrupt eafe breeding error : that errourgrowes to proove religion ; ajtd as at fir ft men thought them difficult, fo at length its their heft devotion^ torefl in blind and fuperHitiotts reve- rence of a thing ntjknowne. As thofe Athenians^ whofet up an Altar ^to the unknowable God Mind devotion being the meerefaU lingfhortoffmb. ifthisdife^e had tnfe 61 ed popery onely.it had heme well I Rut this Popifk leaven of carnall Sacraments which fowredthefirft reformation with a confubfiantiate Chrip hath tainted m with as dangerous an error ^ even to re^ in a car" nail devotion, and the cipus eperarunji of a devout blinde recti-
A u LUC jxcaacr.
AUs IfoorefoHles, Towhatpnrfo/edcewe fo cr$he and h^^ 0four Sacraments of the GoJpel^thAt they are al^ve thofe of the eld Tejlamentin 4/ refpeBi (as indeede thj are)rohen as its cleare by good experience^ that fa ting afide fime pUces enlightnedhy the word^our Sacraments to the body of our people^ areaa dimme anddumhe reprefenters of a Chrifl already crucified^ at to the lew^ they were darkepretendingso/the Mefiah to come. Oh f UotP mefull a fruit efdarkene^e is this^ th^t people now in this mtdday (flijht^ areji bafled^that it fares with them as if it were troyHght>Is it notfearefuU^hat when there Ufo great odds in the feafcn^ there [hould be fo little in the per fons living in them ! bo'* CAttfe blindnes maizes allfeafons alikcyboth ofdarknes and light f U9W fear e full ts it that our eye Jhouldbefo evill to our feivei when Gods is fo good i ^ that wejhouldbefuch Almners of Gods bounty to ourfelves as if we (iill fervedan hard Msfier^what is this but to betray God to the blafphemyof Hypocrites profane ones^ and ignorant s^
This little under/landing of the/omyjleries^ Among men in this age of ours {wherein mens freqntncy of receiving feemes to firive with their unfruitfulneffe) hath heene oneoccsfion of my pukli[hing this treatife.That {ifpofsihk) that excefsive exacting oftbtSacraments.inP')pery^sbovetheworslor any other peece of l^'orfbip^ through their Superftitio^t^ht bf^ equalled among Ui ?roteftam$ in the church ofG^^^^ith]it^^[fr)iely honourable anefleemc thereof^ and^bat fror^&Slid^dg'eand experience of their worth. Conjidering partly ^PJHh*^^ of teaching their do5lrimin Congregations : and tMiT^^f cold prepAration of fuchas receive^^and partly the^re [ling of men in their performances onely without power or ft uit: I could not fee wherein J (Jjould dot greater honour to God than to enhanfc the knoixledg ofchriJlSa* €rament(ill^& 10 incite others to doit^whofelearnedan^ habitmtts abilities can farre better per forme it} And furely tt [lands tu all in hand^{lea[lfignes ofcontradtBion defaceYoour uttermofto vin^ dicate the excellency of our Sacraments, That t he fe rich legacies which the fin of manner that man of fin, with his Complices have fo lon2, kept hid from, the trtte hejres and owners thereof s m^ty be
To the Reader.
tleAreinntothtm^i^ht thdY)Hflf onion andchiwe. BefenhingtleLfrd% that AS he jhaSvouchJafefu clearer Ifght of kmrp ledge -^fo (ai our Church Liturgj commands U4 to fraj)that ancient Difciflirje ojGods hmfe might prevatlc among u^! I meane^ That whereas the nutjiher of ignorant [can-- dalou^ and unprepared ones ^as r/}Hch exceeds the number oj prepared^ pent" tent and worthy Communicants^ as the army of the Aramites exceeded thelfratlites twofockesofKiddei : by thismeanesyitmigfyt fleaJeGody the number ^f the latter might as much exceede the former^
For my ow/jepart^ (to returne to my matter) I bUjlfe God^that while it was my lot to have a nayle in the Friefis San^uarj . ?2cxt to the preaching ojChrifi in the promt fCy it was my poore care and courfe both by Cdtechif- me and Sermons^ to dijcoverhimin his Sacraments, Which labour {as weake as it was) I havefo little caufe to repent of: that now I am encoura- ged in mjfelfe to recoiled and compile thoje fcattered meditations intofime method and view Jor the benefit of others^ that heard them not. A great motive whereto w^ aljo thi^^ that as while they were preached^ they found fuH as much approbation^ asanypart elfe of my labours -'fo.jincc'^ thcj have provoked the deftres of many more than I can mention^that they might not wit h my f elfe lye by i and be buried in forget fu I nejje. Adde heeretCy that now in this vacancy of better fer vice ^J could not eafily quit my (clfcof that idle unfruitfulneffervhich too foone {asruft) is rady to grow upon tu without fomefervice done in this kinde.
Toyouthenl addreffe my fpeuhy in the concluffon^ dear e friends who have beene taught hy^andnow are wade partakers of my labours : Befeech* ing jou^and the Lordfor you^that by the lively reftmblance of theft things which you have bin long moulded in ^and P)a II be heereprefented wishall-^joH would give Tefiimony to this Truth^as the Truth is in lefm. That is^ that by your fpirituaU prospering in iht grace cf the Lordlefus Sacr amenta II ^ yet Would commend this D oBrine of the Sacrame nts , efpeci.illy of the S upper * So [hall 1 have caufe to fxy fT hat you are my 'Efiflk written in your hearts ^ knowneandreadofallmen^andmarAfiftedtobe thcEpifleofChrijl^ not written with Inke in paper J?ut with the Spirit of obedience and Icve^in the fulhy Tables of your heart! OhhowfhaS you then (affguard me net frem the evill tongues of men {tvhich 1 fare not) but the contradiBion of h'sfo* crites^and thcfoule afpcrfon of an ttrjprcfitahle Mini ft er ofChrift Un which hxpppvijl) I ccafe troubling you ^ and commend your reading hereof to the
1
The Contents of this firft The Contents of this fc- :
jparc, which hath eight cond part,containiDg 1 2.
Chapters. Chapters.
CHAPTER. I. Shcwkg tlKsgcnerallCir- cumftanc€s belonging to SacMmcms. P. i CHAP. II., Shewing tUc agrcenicBt aii^ diIa2rccmentotSacra?ncnt$, old and ncvt with each other ; and then of the two new wicK themfelvcf * that of Baptifmc with the Supper. Ii.
CHAP. III. Treatethofthcfubftanceofa Saccamenr, and here the defcription and parts thereof are examined. 28
CHAP. IIIL Of the publike excrcifc or Celebration of Sacraments, and the a^s therein of the Minifter and people. ^4 CHAP. V- Of Baptilme in fpeciaU; The Defcription of it ; the feverall parts there- of handled, and the true ufe of Baptifme annexed. 70
CHAP. VI. OfthcSupptroftheLordrThc Defciiption of it: of the firft branch there- of^'ui^. ihc Sacramcntall Afts thereof, i o % CHAP. VII. OlthcfecendpmofthcDc- fcription^x;;^. the Grace of the Sacrament of the Supper. T4^
CHAP. VIII. Touching the Sacramcntall A As of the pcopU '(referred to thisplace^ and fo the third and laft gcnerall part of the defcription: The end of the Supper.
17*
ThefiveraMbrinchesifeaeh Chapter ^ the Rts- derjhiiMfiuiefet dovnc in their trder, in the /iar^in oftacb Chapter,
CHAP. I. Trcatethof ^acramentallTriall in generaJl,thc duty of ir, with the Nectf- fity,Reafons,and Vfesjof this Triall.pag. i CHAP. II. Of the fevcraJlobjedsof this ourTriall, andfirfl- of the Tiiallof ourc- ftates toward God. ' ji
CHAP. 111. 0( thcttiall of ouifeivesa- bout our wants. 4^
CHAP. 1 1 1 1. Of the triall of cur fclves t- boHtourSacrameniall graces j What gra- ces thclc are: And of the firft of tfaemjViz* Sa/trtmcntall Knowledge. 4t>
CHAP. V. Touching the trial! of faith for the Sacrament. 8x
CHAP. VI. Therriall of our Repentance for the Sacrament. i of
CHAP. VII; Tht triall of our Sacramcn- tall Love. 140 CHAP. VIII. The criaJl of Sacramentall Defire. if 5 CHAP. IX. Treateih of the neceffity of Communicating, and of the due carriage of a Communicant in the ad of receiving. Where of the rcmembring of the Lordf death t ill he come a Of CHAP. X. Ot the carriage of tcommum- cant after his tcceiring, 224 Appendix. CHAP. XI. Sixc Rules of dircftjon, how • good Receiver may without diflBcu/ty fiora time to time, prepare himfelfc to the Sacrament^aad receive comfortably. 232 CHAP. XII. The caufes whf the Stcra- menti are not received and enjoyed either by the common fort worthily, or fruitful- V by the better lort of communicants, with the remedies. 13^
ThejpeciaUContentt of each Si(fion> let tht Keadcr loo'fie for in. the margin^ H^tes of e^ch Chapter*
*t**4««^
To the Chriftian Reader.
Obd ReaderJ could not but ad- vcrtifc thee of fome cautions in' the method and manner of thy reading of tbcfe Treatifes $ and here I would frame my fpecch to two ions 5 the one weaker and more igaorintj the other fuch as would think therafelvcs more judicioust To the former I fay this ; Firft,that whereas weake ones lighting upon^ a booke of this nature, cloven in two and divided 5 are ready to enquire v^ bether part is more ricceffaiy^and as they fancy,fo to take what they lift, and leave what they pleafe ; falling upon that part which they thinke neerli. eft joyned with praftifc, paffing by the other asleCTe ncedfuU. Therefore 1 advife all fuch to ufca better or- der in their reading, and (as J$Jephs fervancs did in the fearch of the fackes,) to begin with the eldeftand firft, and to end wi h the laft 5 to reade in order, from the bc^' ginning cf the former Part, to thccndof the Utter; by which mcanes it fhall come to paffcjihat undcrftanding thcirgroundsdiftinftly and wifely, they ftallpieceede
T ^ to
70 th Reader]
tapraftlfe with farre greater light and favour, thaii otherwifc they fhould do by their confufed reading, I obfervc alfo another folly in weakc ones : That when the occafion of the Sacrament is offeredjthey common- ly catch up fomc booke of that Argument, and while the pang lafteth, (pcnd their devorion upon it, till they be weary -, but no whit bend thcmfelvesco readcthofc things which chiefly cotKcrne them ; and although theyfliould light upon foaae (lich point, yetthedif- courfe beiflg coherent, and they very unfetled, can fcarfc readc over halfc one point .- Therefore my coun- fell to fucb iSjTo turne their fuddco paiigs into an ordi« nary habit J that is, to devote thcmfelves to a diligent reading and coherent perufall of the things, as they arc haniledjWithout flightneffe and needkffc interruption^ whereby they (hall bethmeeie with fuchthingsasdoe moft concerne their eftate, and fijall be able (by taking aote thereof) to turne to thera at their necde,and not to be to feeke of them, nor wander in their reading at un- certaintiesjwhich willcaufe their reading to befwecte^ when they fcele gaine to enfue thereby.
The latter caution to the more judicious is this. That whereas fome of them affe£ling to be thought fo, when they meete with a booke of this nature, partly contai- ning conteaiplationj partly pra(5life : Thcfe ^I fay) arc in another extreamc, and thinking the latter to be un* dcr their curious braines, do quite pafle it over, and if they thinke to get fome new point; of deeper nature than ordinary50r fome diftin^ion formerly udknowne totbem,out of the contemplative difcourfc-, that they will faften upon and ftudy hard : labouring indeed ra- ther to pride thcmfelves with oftentation of fome no-
veldcs
TotheReAitrl
Vdties or depths, than to cdiffe themfclvej with any pradJicall and favory truthes, as they are in lefus. To thcfe I fay this: That although I have bccnc willing to handle the Theory of this point of a Sacrament^ (both bccaufc its little looked after, and alfo forfatisfa<9icn of foberdefires of knowledge. ) yet my cheefe fcope was^atherto draw naen to love and embrace the Sacra- ments, for their true gaine and fpiriruall commodity, thanto hwmour any frothy braine in meerc diicourfe, topuffemen upwichall. In a word, if the well min- ded Reader fhall purchafe any thing towards more found underftanding, by thefe my Colk(f>ions, I fhall be glad 5 but much more glad^if 1 flaould fiode^that this knowledge of theirs^diddrop as dew, and (oakc into their hearts and aflfedions, to feafon them with a pious and confcionable regard of the Sacraments, a more due reverence in preparing themfelves to the Table of the 1-ord, and a more carefuUfurvey of themfelves after their Receiving, that fo their whole courfe might bee much better, and their former errors redificd and re- formed.
Now as touching the fcope of this latter part 5 on- derftand, that looke what in my former preface and Treatife,! have endeavored, for opening the DD^rine | that I deficc to do in this partjfor the ftirring up of pra- dife in men^ in due preparing themfelves, . and mcetc receiving of the Supper. And feeing it is fo holy, folerane,and hazardous a workc, it imports us to looke well to our felves in our partaking thereof. Sacraments (my brcthren)arc no mor rail ads /uch as the managing of our earthly affairc-,boyings, fellings, companies, re* creations and callings arc (which yet are holily to bee
^2 per-
Tothe^e4dtr.
performed) but holy things in their nature, emincndy fpirituall and religious in themfelves. They containe Chriftlcfus far thcfealingupofbirth and profpcrity of the foule. As the grace is. exceeding fpirituall- which they exhibit to beJec vers : fo is the curfe as poe« nail, which they threaten to the abufers. Inno one- thing doc wee cither more aboundantly advantage ; nor in any one moro endamage our fclves,. as wecgoeto^ urorke. Spirituall ordinances are both fpiritually vio*. latcdjand fpificually punillied. Hoping that this flioit^ itemjthraugh mercy fhallprcvailc as much as a longer with the wife, and craving grace from hc^aveoupou us both, I bid thee fare wclL...
A
TREATISE OF
THE TWO SACRAMENTS
OF THE GOSPELL:Baptisme, AND THE SvFPBR OF THE LORDo.
Thefirftpart.
Chap. L
Ojtht GeneraO CircumftaHces ofSacntments.
Begin with thcfc, bcctufe thcdo- drine thereof may aflfbrd light to the enfuing Difcourfe. And the CircQcnftances which I weuld Circum* touch upon are thcfc fix. i ; Iht fiances 6% Name [Sacrament.] j. ThcAnti- quitie. ^. The NcccHitie of their handling in the Miniftry. 4* The Nnmber, 5. The Publiqueneffe. 6. The Time thereof. . ^,
ConcerningtheNamcof a Sacrament, it is of ancient ufc ^^^^f*^' in both Heathen and Chriftian Authors. The Heathens ap- ^''"^* plyeditto fignifie a facred and holy fervice about thcis Idoll worfliip, and cfpccially to an oath, which they honoured as a
B facred
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^^\^r\^^m |
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^^Pil |
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% A fredtife $ftht twdSaerdments oftbi Cc^eB^ Parf . r.
facred and divine baad.the Latine Fathers, Specially the do- optntt%Tertull$4n^ Cjfrian, Ambrofey&e. ulc it in the fame fence for an holy religious coaaplemcnc or performance : in which fence (although efpecially they aymed at our two Sa* craments)yetthey alfo called any other as well by thisnaine,as if ?vee would call the myftcry ordodrinc of Ghrift, a Sa- aamentjpr the Church liturgy a Sacrament,Qr any other pub- liqucor private ordinance, aSermon, a faft, or the likco This TkcaM: we fee was a very large and generail expreHloru which fome, •'*• modeme Divines following without due judgement iifed,coo-
found divine tnyfleries and Sacraments, calling each figneor i^rpea Sacrament, and confequently grant that errour, which the Fathers upon due deliberation would have difd^y. med.t^/^. that the old Church had more Sacraments than wee. Yea hereby the latinc vulgar Tranflation of the Bible (falfdy cMled/i^#»i«/,and magnitied by Papids) ufurpes liberty to abufe the Text sand though notalwaycs,yct forthc moftpart the Tranflator when hee meets with the word C^yftcry J there he thinkeshe hathfound aSacrameat, asinff^^. 5.29. Efht, j.,1. and firft of Timothy 5 . the laft verfe, in all which be tranflats Myftery by Sacrament. And that f© corruptly, that trcn things not facred for fpirituaineflc, but onely for ordi* nance^ are caUed by him Sacraments. By which reaibn, the iqvc^liture of a King, and his annointing orcoronation,migbc bca Saarament : which yet is a dvill performance, although lacredfor the ordcyning. For a thing may retaine his tempo* rail nature ftill, althoii^h it receive a markc of facredieflc for f rcvcntion of corrup 1 2>ule and violation . And thus (in part} crept in that multitude of Popifli Sacraments into the Church. Whereas if men had not bceac thus Ufcivious and bold io ufing words of their owne invention, generail words for pc* culiar meanings, much corruption about Sacraments had beenc i;ff^ prevented. Teaching us not to bee bold in coyning words rf ^ our owne heads, to cxpreffe divine things .• But keeping our
fflvesdofeto thetermcs of the holy GlK>ft, who calls thcna feales of the covenant .* to abandonlrom Sacranoents wfaatfoe* ver repugnes to the feale of the covenant. ShiwrtT Now although wee ftill rctainc thisfc iinavoydablc and re*.
ceived
Part.t: BMftifme and tksnfftrrfthe Lord. 3
ceived tcrme of Sacraoocnt : yet wcc muft corrcd the abufcjand ufc it properly. And whereas fometimcs (by ufe of fpeccb) wc mcanc by this word, the Ad of God and Chrift in or- daining or concurring with it, or the ad of a Miniftcr or peo- ple, confecrating and offering it, or rcceaving it :aMd Some- time the externaUSymbolcs, or folemne adion of the Sacra- ment : yet here wc doc moft truly apply this word to fignify the whole complete performance of this holy inftitution,as it comprehends ail thefc relations.
Toucbingthclecond, Antiquity, this I fay, no man can t^LXtCircumJtji. the Lord that be ordained them no f boner. For it is he oncly ^ntifrntji in whofe hands times and feafons are .vhe knowes when tbeAa.i,7« Church is apteft and capable^ of (he Sacraments, and there- fore beft knowes when to appoint) them. He could have gi- ven them firft to the Church in AddmshoakyOt Sbeths: or after the flood to N^s^sotShems. But his wifedome was to /tttie the firft Sacrament of Circumcition in the family of %/€^^4m. The covenant of Gpd was doubtlelTe knowne to Agrofciw many families before : but more fully to tAlmihMm, in whofe cnmcifioa. ieedc all the Nations of the earth (hould bee blefled. When Qe°«i2«2, thcicforcthcfcafonof i«cvealing the covenant more dearely was come> then was the feafon of re veaiing the Sacrament oiF Circumcifion,ofthe fore-skin of thefledito foe cutoff, as a iealc thereof, jihdbam dcCncd to fee the day of Chrift and ^w it : therefore he was to fee the feale alfo. Now why God kept ic fo long from other families , his wifedome is the cheefe reafon : although this I may adde, that no family con- tinued the conftani memory of the covenant without inter- ruption, eyther before or after the flood, till A^rahnmsifrom whom (though with much eclipfing ofccntimei) no doubt, the truth of God dcfcended from age to age, leffeormore, without utter interci(ion;sa it formerly had in the ages before. So then although we goe no further than JhaitMrns time (al- though fome HcraldsTccch the pcdegrceof Sacramento from jidiims innocency,ajfirmingthat the Trees of life and of know- ledge of good and evill,wcrc both poiitive or negative Sacra- ments, I leave to determine) yet furely the inftitution ot the v4geofPatf«» firft Sacrament will be neare 40oo.yeares old. Long after this o^^'^
B 2 even
OYir.
Age of two Sacraments, ofGofpcU.
5 Cor. 17.
4 A Treitife of the tm Sderdmenit 9fthi Q(ffci^ P^f t- !•
AgflofPaiTca evcn above 4.00. yeare$,it picafed God to adde the latter Sa- crament of the oldTcftamcHtjto wit,thc Paffcover, even at ('andby occafion of) tfe^eparture of the Children o^ifrael sycxdiEgift. Why there fhould be (ucbdiftance, and why one fo long before t he other, God knovveth ; onely this I fay. There was greater neceificy of Circumciiion than the other, lobefo foone ordcyned, becaufc that being the feale of the covenant for the eflcncc of it, it was weightier than the other which concerned onely the better being and confirmati- on ok. it year^ly,But even this of latter infUtution i% now above jooo.yearesold.
And touching the ancientncffe of the two Sacraments of the Gofpel(whereofone exceeded the other little more than 3.yearcs) wee. know that though their birth is not much above i^oo.yearesfinccyet finccthey were \n the two fof- mcr Sacraments ofthe old Church, as^P^Wcalls theoncCiri- cgmcifion not of the fiefli but of the fpirit, meaning Chrii| ou^ Circumcifion; and the other of the Supper, hee eaUs CiriftourPaffeoverj therefore wee eQeeme the antiquity of the one by the other. To bee fure the yongeft of them all, farrecxceed$thcfprced Sacraments tmd all other dcvifes of Popery. ^•X' Teaching4isboth to re Joyce in the truth of tliat iodlrinc of the covenant, and feales which now by Gods mercy we en- joy. They are n© new matters nor our Religion new, wfcich is as old as the Egy ptiaqs firft borne deftroyed , yea and Ahr^i* hAmi daycs ; the one in the infancy, the other in the more ma^- nifcft appearance of a Church. We are not then fo moderoeas pur ad vcrfarie^ would malje us, from Lnthtr. Oh I how it ihouldconfirmeus, that Ahrahamyx!^ Patriarkcs, Prophets ai^ Apoftlesbelcevedinthefame covenant and feales which we doe ? Vfe%^ . Secondly,what honour fhould this procure from us toGods Sacraments? Nothing was ever fo defpifedasthofcofcir- cumcifion and the Paffeover. And as the Papifts doe now o- vcrprize theiis (focallcd) Sacraments,afcribing to them the conferring of Grace by the worke wrought --fo its manifeft, we Protcftants through our ignorance of their fealing nature,
cftecme
part. I .' ^apfifme and the Suffer efthe LcrJ. 5
eftccmcofthcm too little. Whereas if ancientncffe can maVe them honourable, wee cannot thinkc too highly (fo wee doe it not fuperftitioufly) of the Sacraments. An old man uec be- hold with reverence ; old coynes, bookes,(manurciipts) mo- numents, buildings, have a face of honour in our eyes 5 we ufe to proove a man noble becaufe defccnded ofanauncienc boufc: How much more then the Sacraments? Our Lord Ic- ings tQ fmite reverence of his perfon into the lewes, told theai before -«W<^"^ was I am, fo before Popery was, the Supper, Baptifmc were inthcir integrity .* nay in the old circumcifion Baptifmc wa$^ and in the old Paileover the Supper was: as ^<>/^/ is fiid to fpeakc ofChrift. and the legall covenant to include the Evangclicall ; fodid thofe Sacraments teach ihefe. Oh how then ftiould we cftcemcand honour them I :
The third is,the Nece0ity of the due teaching and opening Of Aeiiteacfe- of the doiflrine & ufc ofSacramentscffcdually in the Church; r?^"!^* Athing very much ncgleded for the moftpart. The which cirfttmfi ' necdfulnefle may appeare by this, thatitferves topreveiita ifft:^
threefold inconvenience* , , . : 5.
The firfl: is woefull ignorance. Scaife any one point of Do- THeecaufw drinc there is ii>.all Religion in whieh people arc blinder than J*^"/^a"^ in the true nature and ufe of the Sacraments. They thinke Fhft,°ign^** that becaufe Sacraments are given as glaflcs to behold Chrift rancc, in,therefore they are cleare enough of themfelves. But as ihc cleared Cryftall glafle can (hew no face, while it is locked up in a cofer,or the back fide onely looked upon .* So till the Sacra-^ KHvUts are brought forth and opened, their light is fmoothred- P4f ables were ufedby our Saviour to cleerc dodrine,howbei6 ^«^<r?'44» they were riddle&tothe Difciples themlelvcs, ^ill expounded. And fure its a queftion,whecher the want of Inftrudion about the Sacraments, make the people fo ignorant of them;or their* ignorance caufech the Minifters labours fo unprofitable, by, the confirmed cuftomcthcreofin the people. .;
SccondIy,to prevent fiiperftidon in lome Pope-holy perfonSy Sec©ndJy,Stt> who arc fo leavened wich fuperftifionjtliat they thmke the Sa- pe»ft«ion. craments are holy things even by the work wrought,.withouC; any relation to the Covenant ; not knowing them tQ be the NewTeftamcnt of Chrift m his.yood-. AUq they .thiBk;e.^ak««»>iP»^
Bj ' 'that ■'—"'
6 A tnUi(t$fthetm Sicrjim:»tsofth:G9fp:U^ Parc.l
that the Eaftcr Sacrament is holier than othtrs; That its too prefutnptuous for them to come CO them oFcen, becaufethey arc Co holy : Such matters muftbce feldomc ufed, leaft they waxe common; and mauy ihch Popifh dfeg«sabide in their - Vnprcpi* hearts.
tUxi^ Thirdly and efpccially, to prevent unprcparedncffc. Genera!-
ly our nature is a ivck to tbis worke ; even the better fort need a hcipe and manududion to it : and as for others, though well difporcd,yet for lackc of hclpe in this kindc, they do necefli- tatc unto thcmfelves a great ra(hncfle,unrcvercnceai nnfitacflc to this duty, growing to a cudomcin doabcfull and untruitfuU receiving.Oftheufc hereof, more in the fccond Treatife, m the poinc of knowledge Sacramental!* fireumfi,^^ The fourth Circumftance i% their Number. Theic were nc- ^^mm^fr^ vcr more than two in the Church of the old Tcftamcnt, nei- ther hath the New any further liberty : So many and no more 0«el72.Sa. tht Lord hath bequeathed to his Church : And thofe two are crament«, |^ Sacramcnts of fome fpeciall graces ; but of whole Chrift, « O^l«joi ^y^fr^^<f^f,rf£hteoMjnes/4H^ificatio»yaHdridfmftioft:m one wordjof the grace of God, cither for the fcating of the real! being of it,and the begetting of it in usA>r the nouri(hiug of it: One Ch rift is ftill the body of the Sacraaients. God hath not clogged bis Church with multitude of Saaaments, leallhec fhould divert his people too much by outward objef^s from holy things. Scarfc one of many is fit to profit by Sacraments; but to cleave to the barke of them, leaving the fubflance. Here therefore that is verified, God neither is wanting in ne- ceffaries, nor exceeds in fupcrfluities ; So much and no more as may ferve for our good, he hath thought good to befto w ; choofing rather to fupply number by power, efficacy, and ex- tcafion,thantoclogge us with too many. It was that which the Lord (hunncdeven while that world of Ceremonies laft- cd , much more now in thefe dayes, wherein he callcs for fpi* WlqriWew?! jituall worfhipjhecyeeldstwofor releefc ©four infidelity, but no more, for prevention of ourcuriofity, wil-worftiip, and fenfuality. Agtiiift Po» It came not from the Lord to ordaine one Sacrament for the p*<^ Sum- Clergie.as Orders; a fecond for the Laity alone, a» Marriage ;
a
P^rt.I* Baftifme Md the Suffer 0/ the lord. y
a third for Catcchifcd ones, as Confirmation; a fourth for fickc oncs,as Vndion j a fife for lapfcd oriC8,as Penance : thefc; are no Scripture but tradition Sacraments ; and by like reafon, if once we tranfgrcfVc Gods bounds, wee might devifc one Sa- crament (or the King and his NobleSjafecond for learned ones, a third for ancient ones, a fourth for yongcr ones, for iirong or for weake,&c. But the Lord hath allowedin thcfctwOjaU Chrift; eythcrto breed grace in the fouIe,or to nourifli it: He hath not given us Sacraments of humility, of patience, of feUcdeniaIl,of mercy and the likeibur in Baptifroc and the Sup- per he hath ordained one Chrift to breed faith,and to nourifli ic to beget fandification,patience, love, and to confirme them, to fcale up the covenant of Grace in both, to aliforts^Prince, people,ricb,poore,old,young,Icarned,idiots,weake and Hrong; \ fo that as few as there arc, yet the Lord inlarging them to fo manifold iupplits aud ufes, wchavemorecaufeto blenehioi. for not opprelTiog us with aburden^than to accufe him for dc^i* fcflivencfle towards us. 'tl f r'
To teach us, fcecing wee have fo few, tbcmproove them ^f^^Vfii well, and cleave faft to the fruit and the power tnereof, and by faith to draw out the ftrengtb thereof in both thofc regards for which God gave them. But topraife God efpecially for ridding of us from that Popifli yoke of Sacraments before nt- iRcd, as moft repugnant to Gods ends and to Chriftian liberty^ yea,asbringingin ayokeupon the ncckcof the Church, moft intollerablc to beare. Many "things breed diftraftion, few things caufe more union. If a man have but one or two chil- dren, his love is more united. If acitic have but one or two . Bulwarkcs, they will apply them throughly 5 So let us.
The fifth Circumftance conccrncs the pttbliqueneffc of Sa* Circitnfl. «; cramcnts. Sacraments are Legacies of Chrift to his Church, puh/ikpffel^ and Pledges ofCommunion of Saints, therefore tobc thcads of an AflcBjbly lawfully met; As -P^nr/ fpcakcs of the ccnfures, Sjcramentt Whenyee are therefore met together ^X C^r. $,/\.mth my Sfirit; irnft bep»b- .^ Let fuch a one be given to Satan ; even fo he fpeakes of the Sa- ''9«e. cramenr,! C^r,li,io*Whenje are th^rfsre tcme together ^e^c. Jcoriii!io' Notingthefolcroncpubliquencfleof them, when theymaybc • ' * > fo enjoyed* Chrift hath appointed them as markcs of Commu-
nions ;
8 A Trmife of the tw Sacraments of the G^fpell^ Par c.i.
Aft$ «^ni4«Hion;thcrforc the Church,-^^/ii& 4.isfaid,T<? abide ta^ether in mutHAllfeRowpjif ofi^reakjng head and prajer. So that each member maft fetch his or her fpeciall portion of Chriits Sa- craments, from the communion of Saints, Therefore let us abhor Popifh Maffe-Priefts who with their boycs or Clerkcs, offer up three or fourepri vate Maffes in three or foure corners of the<]hurch at once •, as we deny them the name of this Sa- crament, fo werfay, like Sacrameac. like Celebration, both are abhominaWe. ^ ^^ Alfo let this kcepe us in humility and love ; both cowards
our fdvcs and the Church. For, not wc hold the roote, but the roote us : If thS eye be bold and fay, I necde not the body, is it not of the body ? Be humble, for choa haft nothing from thy fclfe but from Cbrift by the channcll of the Chorch. Cleave therefore to the Church (as mcmbersto the body J if thou dc- fire to get any bldlTing from her : nourifli love to the body as ikou tcndercft the good of thy felfea member.
^3« ' Laftly, be as frequent asthoucanftin the Congregation* The Church is the Mother of us all ; as the Children flockc to the mother, fo let the peopleofGod tothe AlTcmblyjCvcn as the youth of the wombc, and as thedew falles upongratfe,
Tbir^on ^^^ ^^^ Circumftance is the fcafon of Sacraments. In which
* * I will be bricfc, becaufe fomewhat will be oiFered againe to
fpeake inthe doflrine of theme. Onejythus much j As in the
old Teftament, the Lord appointed a fet da/ for Circumci(ion,
fnoting as fome of the Fathers fayj the Refurredion of Chrift;
no^Vgidrea^* fo in the Gofpell, there ought to be a proportion. Not that Wc
fon^yet a pro- are fo tied to a day as the Icwes were, but yet, to declare our
porti«ii4ble. reveriend eftecmc of the Ordinances.For, IS weearc notover-
V«n.i7> 12. much to haften Baptifme, which fome doe without juftcaufe,
fo neither too much to protra(^ it, in refpeft of honour to the
Ordinance. The Lord eftccming it one part of his honour,
when his worfliip hath a predominant refpefl with us, above
bur owne affaires or ends. Touching the Supper, although the
lord lefui inftituted it at night ; yet that being for fpeciall rea-
Thcfeafdi'of fon, bccaufc the PafTcovcr was then to be eaten, bindes not the
JumcT wftl .^^^^« ^^^ °^*y ^^ altered. Which I fpcakc to rcflifie fome ^ ^*' mens
Part, x.^ Baftifme and the Supper tfihe^UrL ^
mens confcicnces i^ point of tenderncfle* For, to the erjd they may difproove feme ruppofcd abufcs in the Sacrament, they argue from thecircumftanciallpraclilepfoarSanour; notiee- ing how many waycs crazie their argument is. For is ic not a jarrc with the nature of a Supper, to cace it in the morning? Yes, doubrleffe, the Church hath her liberty in all luch Cir- cumftanccs as doc neceflarily conccrne vvoriLip ; Soch^fhe ufe it to edifie, and not to deitroy . It i% good to defend truths upon warrantable grounds, Icaft when wee reft upon unwar- ranted ones, when they faile, wee faile, and luffer the truth to periih.
As touching the frequencie of the Supper (which borders The frcquecy
upon this point J no doubt of ic, the Lord would have his peo- suppgj;*'
pic not onely to have an eare to heare him where he hath a
ipouth to fpeake ; but alfo a mouth to eate where he hath diet
to impart. And how can a man comfort bimfclfe in his hun-
^ ger at any time, who, when God offers his dainties, turfics his
backcupon him?I am not fopunduallasto condemne them,
who upon any tcarmes receive not : perhaps fpeciall unprepa-
ircdnetfe in a journey, when its fuddaine ; or after a journey, oc
when Sacraments hold a weeke togetber,or in fomc unavoide-
able, perplexing occafions, mayjall out tocxcufc But the
charge of God, is for frequenc/1 He faith nor. As feldome as
ye doc this, but as oh as yc doe it : fpeaking to them who did
itdayly, ^Us i. and 4. Conttnued daily in breaking of bread
Hnd -prayer^
^ The formality of fome in this kinde, argueth a deepe leave- ^^ ^* ning with Popifh bhndnefle : who rhinke that oft receiving, may derogate from the honour of the Sacrament. Asthofe that come to fome great mens fcafls once in the yeere. maft lookc for no more welcome there till next : {o heere 5 Once at Chrifttide a Landlords feaft ; and once at Eafter, Chrifts feaft.- to come oftner, were fawcie. No no, the feldoiner thou com- meft, the more unwelcome thou art to thisMafter of the feaft. If thou foundeft it a feaft, the Lord ftiould heare oftner of thee ; thy bare and ftarven foule is the caufe why thou makeft fo poorchafte to recourfc thither. And it is to be fearedj they who never receive ( though they may ) favc at Eafter, never
C ftft
iQ A fre^tifi $fthetwo Sacraments of theGo^eS^ Part.r.
fad but in Lent, that they never repent till they die. Gods peo- ples wants pinch them fo, that they can neither fall, repent, or receive too often. And when thou fccll others of thy bre- thren to communicate ©ft, and thy felfe depart, doth not a voyce tell thee, that either thou thinkeft it too hard to prepare much, or needeft not fo much as they? What is this fave to condemne the generation of she righteous ? Or to juftifie thy felfe above them? Vfi* 2. Secondly this fcrveth to teach us to enlarge our felves, not onely in the fubftance of worfhip it felfe, with all our ftrength and courage, but even in thecircumftancei, our gelluress our (eafons, and like behaviours .- lookc what time doth beft fute with our fpirits, for more cheercfull affedion, for more zealc and intention ; like wife what gcftures \NC^ndi^ to be apteft to quicken us from dulnefle and deadiielfe, wandring or weari- aefTcthat ought we to chufe efpccially, that the Lord may have the beft of us ^ and herein the Apoftles tooke liberty to change the Supper of the Lords fcafon from night to morning ; not as if they did determine it as an indiSferency ; but for edificatioo fake, bccaufe the more early fuch folemne duties arc perfor- med, the better Is it for foule and fpirit ; and wee owe the Lord the firft fruits of all, both of the day, of our ftrength, of our bodies and fpirits ; if any SeaTbn be more golden, precious, ftirring and provoking to goodneffe, that we muft chufe to prevent corruption. The Lord dcfcrves at our hands to be ler- vcd with the beft.
The rigid feafon of Baptifmeat the day of lewifti Circum* ciiion is removed ; howbcir, either to over-haften, or to pro- long, or fo negleft fuch a feafon of Baptifme as the Church deetnes in her judgement to teftifieour reverence ; and topre- fcrrc to it bafe en Js of our ovvne, is a coatempt of the Ordi- nances; which(though I am farrefrom thinking any prejudice to the infant, yetj m a grofle blemifti in the Parents. Concer- ning which I ftiall fay more in the particular difcourfe upon that Sacrament. Let us fo order our felves in the worfiiip of fubftailce, chat wencgledl not the very Circumftjfrces ; for al- though the circumftancc be not worfhip in it felfe (becaufc undetermined J yet when wee tender any, we worihip God m
It,
Part, i: BAftifme AnAtht Sufftr efthe Lord* % x
it, and therefore had nccdctolookc to our fclves, ttatwccbc as fpirituall and carefiill in it as we can, that it may heipe the chicfe fubftance of the y$joxM^* And this may Icrvc for the firft Chapter.
Chap. II.
Of the agreement and difference of Sacrament s^
Ext wcarc totrcatcof theconfent anddiffent of Sa- craments, and firft of the old and hcw. Touching the which: firft of the confenc, then of the dirfe- Papiftscne- rcnce. In the former we have the Papilb our maine miciof con- oppofitcs: affirming that the old Sacraments wcic fignes ^^nt. and Types onely, not conveiers of grace: and fo in effect were no Sacraments .* for that which fealeth not up grace, can bee no Sacrament ; figncs oncIy are no Sacraments. This errour thy run into, partly from a profane undervaluing of the ordinance of preaching f which being the mcanc of con- ^^^^ ^j vidion and coHvcrfion^ they abhorrc, as threatning mine to (^'^^^^di: their cai nail kingdome .-and fo afcribe all the honour to the Sa- craments (efpecialiy of the Altar) as conferring grace of it felfe (Srcnndt} to good and bad,and making for their owne endes:Partly by a willing miftakeofthe Fathers wntings,who vilify the lewifli Sacrament, that they might roagnific the E vangclicall. And this they did in imitation,it may be of Saint Paul^ who fometimc, as ^C6r. j.dothabafe the Legall Miniiirie under the Evangc- ^ Cor.3. licall, yet he doth it not to difgrace tht ir Ordinances, but that be might confute the lewes of his age, who by their overpri- zing the Legall, fet Chrifl and his Miniftry at nought. But liich feare the Fathers had none ; for few ever dreamt that the old Sacraments excelled the new ; and therefore their excellivc hyperboles of the one, and the extitiuations of the other, they proovean occafiontoour Adverfaries to juQifie their ertours by them. Sutable whereto is the conceit of fuch as thinke that Error a» the old Sacraments did pardon finne, but not confcrre grace,
C 2 (mca-
i t A TreMffi ^fthe two SAcrameHts of the GofpeB^ Part, u
(meaning ho'incfle) as who fay that the grace of Pardon is Jeffe than the grace of Holineflfe. Thiserrour foow of the
Error 3. SchooIcai?n were of. Others imagine that the lewes had them for Charaders^ onely, to enter them into the mimber of out- ward members, and to dillinguifli them from Heathens, as men would let their marks upon their catccl,todifcerne them from other mens. But thefe conccites are contrary to the Scriptures,
Their colours j^ue it IS, the Papifts have colours of Rcafon out of the
\TnTnM. word for themfelves. For, ("fay they; Chria tells the lewcs, i^ ' That their Fathers had eaten Manna in the Wilderneflc and were dead. But he that eates myflefh, md. drink: my hlotid^pjaH livefor.ev€r.l2iV\{vjtr,lhh^Q\NQ$ that the Sacramentsofthc Gofpellhave more eiScacie than the other; or rather, that thofe lewcs abufed thofe Sacraments, and therefore peri iLed : but, not that thofe Sacraments were onely (hadowes, and no fubftance ; For, all their bodies fell not in the Wildcrnefle; and under the Gofpell, PanlzSitmnh the fame of the bad Rccei-
X Cor.ii,i^. . vctSyThatthey eate and drinkjheir own damnation. Therefore
our Saviour compares not the Sacraments, but thcReccivers;
and that in their iikencffe one to another,urging the lewes to a
more fpirituall receiving of Chrift, than their Fathers rccei-
2, ved Manna. Again,they fay P^/// calls the old Sacraments,bcg-
0§l-4>p-, §^^^y ^"^ ftervcn Elements : But wee muft know, he fpeakes of them as now aboliflied, not of themfelves ; or elfe, of their oppofition to Chrift, as they held the Embracers of them from the fubllance of the fame, which is Chrift. Nay morc- ^ * over, TeRarmtne fo vilifies the Bapcifmc of [ohn, that he faith
it was no Sacramenc, bjt onely a preparative to ic. For (faich
Matli.3,n. he) lohn himfeifefaid, / Baptifc you with water ^ but Chrift Jhail^Bapttfe jGfiwith the Holy Ghofi, But chat text compares not two Baptifmes but two Baptizers with each ocher.He faith not his Bapiifm? was none ; but thit the Baptifme of Chrift fhould be atcended with greater power than his, becaufc it fliould attend a more powerfull preaching of the Myfteriesof the Gofpell. But yet the fubftance was one in the Baptifme of lohn and Chrift ; lohft Baptized to remiftion of finne as well asf hrift i elfe Chrifts Baptifme by John was no Sacrament ;
and
Parcel. Baptifme and tht Supper cf the Lord^ ly
and ihere muft have been anoiberinftitution of itafterjuhkh was not J and ibe Baptifme ofthe Apodks in GhniVs life time was no SacrajDDcnt,btcauleas yet the Hcly Ghcft and Fire was not ialiic upon theo); all which are ridiciilons. Yet I cannot forgec one objcdion uhich is common to thcnvwith the Anabaptifts, taken out of c^^^/ 19, 15. v^heie I'tsfaidtbat A^vsi^^xj. thofe twelve dikiples at Efhefm who badbccne Baptifcd into the Baptifme of /o^«, were againe Baptized into the Name of Chrift. Which I confclTe in fhew c?<ccedcth all other Gbje- dions. Many anfw ers are framed by fundry men ; fome think- ing I lieir Baptifme oUohn to have becnc received by fomc that had noctliirg to doe it ; others fay, That by Bsptizingjnto Chrift^ IS ontly meant a receiving of the Holy Ghcft: But the true anfvver is that which ^«f^/? confcfleth himfelfe to have rcceiv ed from that noble and learned m^tiO^lnrnixiiis i that isy that thofe words in the fifth verfe are not the words of Lukst^s if he related that Paul baptized them the fecond time; biit the continued words ofTau/^fayingyThatfor^fmuch as ]om did not i)apttz.efave enelj into the Namt of Chrifi^ and [Hch 04 beared bim^ were really baftiz^ed already into ChriH^ therefore theye (hou/d he no neede^frebaftiz>tng them. Only he would lay hands upon them that they might receive the extra- ordinary gifts of the holy Ghoft, which /<?^«j- Baptifme could not hclpethcm with, A raoft acute* aEdnoIeflc tiue and full aiifwer.
Wee there fore abhor re thefe errors; oppofingtothcm the Cenclufl cieare Text of Scripture. Panl faith of circumcifion, it was Rom.4,ii, the fealcof the righteoufnede of faith. Than which, what can be fayd more cffec1:uall of Baptifme ? And in 1 "Cor. 10. 1.2. i Cor.io.i;» ;j.4, he tells the lewes that thofe in the Wild ernefle had the *;3» fume Sacraments which they had. Which is plaine by th^ ar- gument of the Aportle ; which is to conviwce them of ccr- raine groffe finnes, as Rebellion, VnclcanencffejLuft . Now whereas they might have alledged, We are under greater pri- yiledges than they; he prevents them chus. Nay they bad the fa-iiie vvitbyou.'Thered fea was their baptifme^the like was the cloud which directed them ; and tb eirManna^, and water ouc of the rocke was to them the fame fpirituali meate and drinke
C 3 which
V 14 ATfeAtife0fthetvpoSAcrxmentsofthsGoJJfsBy Part.i
which you have. If then they cfcapcd not punifliment of fuch enormities, lookenotyouto cfcape. Many other Texts might be urged, all to evince this truth, that the old andneW Sacraments, for fubftance and fignification are one ;e vena* cheirfacrifices were one in fubftanceand lenle, withChrift crucified. The Lord being very careful! that as his Church iliouid never lacke the befl: helpes to heaven •• fothcy fliould not have new and divers in fubftance, but the felfe fame* that they might know the way to God and heaven was ftilj one and the fame; and fo goeon in their court comfortably with- out feare or ftaggering. I conclude then that for fubftance there is one Chrift, one faith, reconciliation, redemption fandification and eternali life; the old and new Sacraments were one. The fecond But fccondly, the old and new differ exceedingly, notwith- their Diffe- flanding this their famcncffe of fubftance. And that both in thtee^hTngs. thcir clearneflc, number and efficacy. Touching the firft, ic FitrftjClcare- will not bee darke to conceive , if wee coniidcr that a acfle. Sacrament is a relation to a covenant. If then the Co-
venant of the old Church were darkcy ho^ much more the fealc annexed? Afealc (t grant J in her nature is a thing of great affurance and evidence : how beityas we fee in men 5 fea- lings, the fealc can be no more evident, than the covenant; ifthatbeconfufed,partiall, andobfcure, the feale apply ed to it,canbutbedarke. Now the covenant was darke, becaufe the foundation of it, which was and is Chrift, was darke.They had heard and knew that God had made a covenant, both with mankinde in ^^dam^ and more nearely with the Icwes in Sacramcntsin Abraham, and had annexed Circumcifion to it. They knew fFre old Tefta- that this Covenant was twice or thrice renewed by LMojfeSy ment obfcure. g^j aftej. ^y t^^ Prophets ; but the ground of. it in Chrift the Mefli4 being a twilight, a myft unto them, the covenant needs muft be fo, and the feale futable. Alas,how few that heard of the covenant in the blcfted Seede, could conceive it to bee a fpirituall one, and not rather a carnall ? How few knew what the pcrfon of the Meflfia ftiould be ? How did chey abhorre any thoughtofhumilityinhim ? As for his divinity and union, how could they dreamc of it ? much leffe came they to fee the
atchic-
Par t» 1 . BAptift^e And the Supper of the Lord. 1 j
arehieving of this redemption by his fatijfaclion, death, re- furreflion ; andieaft of all did they fee cyther the myftery of clcdioninChrift, or the Fathers wrath pacified in the offer of grace, and the gift cf faith to embrace ir. Bur their eyes were held, that ( except fome few choice ones j they ney- ther fawthefcopeof Sacrificef, Sacraments, or other Ordi-
-nances. B^'^'l^'h^*
New if the foundation of the Covenant were hidded, how comianc ^ could the Covenant be cleare ? If that were daike, how could wasfo. their Sacraments be cleare?Truc it is, that as a in pidure of a King rudely drawne in a (liaddow, there is truly a King por- trayed; yet till his lineaments be fully cyprcfTed in colours,fe w can reach what it meancs. So heere, When a man is a farre off, we fee him to be a man : but till he draw neare our view, we cannot fee/alute and agnize him fuch a onc.So it is here. Ad heretOjthatthelawtnorrallCnortofpeake of the other) was fas it were) a veiletoiheeycs of the lew, that heccoHidnor ^^^ I-awwas fee what was within the veile; as T^^/ faith, t; Cor. i^. For darkneflK^ although the Lord gave ita«an helpc for the prefent,fitteft to 2 €01.3.14! ' curbe and bridle the rebclliofn of fierce fpirits,and hard hearts, who were not yet fit to have any more fpiritnall things put upon them. Yet alas / The very inter pofition of it bctweenc them andChriftcaufeda vvoefullconfufion and darkeneffeto come upon them.The law had in it enough to convincethem of utter inability to performc it : but alas / which of them did fo apprehend it, and not rather as a rule of fuch obedience as they could performe themfclves ? Now then what a confu- fion didrhisc^iifcin them, in the true Coherence of Law and Chrifl ? What a diforder wrought it, and what a roiftake in their mindes, iaaagining that the Law was indeede this Covenant of life whicJhthey might obey, and fo doing they fiiou Id fare well ? Alas, whatapoorc preparative was this to Chrifl? How did it overthrow the Covenant of grace in him? without which the Covenant of workes or obedience is deadly and damnable? So that wee fee that the Covenant being fo darke,hidden and perplexed, the fealcs mufl needs foi- lowland be darkealfo? But it is farre otherwiie under the GofpeL- That doth Clearer iajfie^
with."^^-
IS A TrCAttfe of the tm Sacraments oftJ^ Go/pell^ Parc.r.
wicbopen Facccxhibite&reprcfenr the Covenant of grace in the dilco vei V of Chrift the mediator ; his anliointing,his per-« ion,union,ancl fatisfadion, the purpoic of the Father, the free offer of grace in the word of reconciliation, the promifes, and themeaneofappiyingthemj Chrift being already come, and having done all rcquilite for us; loe, the Covenant ftabliftied ^ in him by God wuh his Church, is ailb manifeft : The Law-
is clearely underftoodaij a leader of all unrcgenerate ones co Chrift : as a rule of dire(!l:ion to the regenerate, made eafy and fwect, the obfcurity and confufion of Covenants is remoo-i vcd ; the Covenant of obedience is fubordeined co the cove- nant of grace ; and the Covenant of .grace is declared to bee frce,ful],faithfull & eternal to all the elcd and bekevcrs.Hcnce then the Sacraments of the Gofpel become cleare, evident and naanifeft s not that chofe other adde not an alTurance to the Covenant, but becaufe (th^y ferving to no other end but to ratifie the Covenant J cannot leade any further than accor- ding to the extent of the Covenant*
Why God Now why the Lord for fo long a time, (hould fee it good
Ckarchlirkc^^Sivc to his Churchof old, the fame Sacraments with us;
Ephe^3,4,5,6,andyettoconccaIe the Covenant (to which they belonged) from the cleare underftanding of the moft of thofc times;parc- ly itwas fecret to himfelfe and hidden, and partly is revea- led. The hidden caufc is his good pleafure : T he fame which hid icfrom the world wholy, hid it thus in great mcafure even from his ©wne for fo many generations : as appeares by this,that whenChrifl: indeedc came, he was fo little acknow- ledged by his owne. The other is more plainc : So was the Lord offended by thatwilfulldifobedience of man which de- faced the light of hvs Image, that hee juftly fuffered the moft part of men to bee quite bereft, and the greater part in this Church to be blindefoided in the matter of their redemption. To which I adde. That the wifedome of God was fuch, that he fa w it meetc to rcvcale Chrift and his Covenant in him, and the feales thereof, not jill at once but by degrees. This is called the difpcnlation of time which God onely -referves to
xa 6 l^imfelfe. Feure tboufand yearcs hee withheld the MelBa from the Church ; and why ? Becaufe the fulncflc of time
was
Parta.^ IBsfttfme sni the ^npfer of the tprd. 17
was not till th€n,in his wile difpofition.Thcre was more light in tMojfes time zh^n in Ai^r^hams^ and in the Prophets than in LMofis; but the fruit of the Covenant was carried ftillin the womb of time,till the fulncflfe of time came, and then the birth of this fruit was fulfilled.
Touching the lccond,thc number. The old Church and wc The fcconcJ, differ in thatalfo, yet here I muft pat a caveat. All the Fa- f^^^j^^ thersand other writers agree that the old Church had ^ovc ^^^^^^^^^f. Sacraments than the new hach. But how ? Surely the Sacra- Relcmblan- Baents(te beiugj were no more than ours, than two 1 meane; ccs, but they had more Elements of refemblance then we. And that in. two refpeds. FiriU there was a aauititude of figncs wherewith the old Church was clogged and burdened (to keepc them the better within the bounds oi true worfhip, coI.i.i4, from Idolls and wil-worfhipj which yet were To far re from helping, that they by account rather hindrcd the Sacrament. For indeed all the ceremonies, the facrificcs, the Altar of in- cenfe,thclaw of the firft homeland almoft what not, did more or leife concernc and typify Cbrift as well as the Sacraments, although they were a little more reall, cfpccially circumcifion which was imprinted on their flefli:yet i fay (as one hath well cxprcffed in the whole frame of ceremonies) all did relate in oncrcfpe^orotheTjOTorcorleffetoChrift. How then could it be asroydedjbut fuch a multitude of femblanccs muft detra(fl from the pecuUarity of Sacraments, which the Lord antho- rized with farre more fignification and eiHcacy than the reft ? The number therefore of (haddowes hindrcd the people from difcerning Sacraments in their diftinct and fpccialluie, from other inferior ones. But fecondly and fpecially, even the fame Sacraments for realnelle,yet held not countenance and co- lour, but admitted Caccordingto fuccelTion of time) divers elements. Which argued their imporency and changeablenelTe. Thus Circumcifion admitted two other compeers,^'/*. The palTageof.theredfea, and the cloud over the Tabernacle in their travcll,raining and wetting their bodies. The palTcover j cor.i^. admitted two other,^'«>:.. Manna, and the water of theRocke, which was (as T^w/ faith) the fame (pirituall drinkeand food that wee have in our Supper. So then wee muft not thinke
D they
Fewer under the New.
18 A frentife 0fthetw0 Sacraments of the Go^eff^ Parf . r.
they had more Sacraments for fence, kind and fignification: but oaore Elements reiterated, and added ( paflage wife ) tranfcunt ones added to the ftanding* which (in the ablcnce of the o:hers,intermitted in the WildernefTe) might {land them in fleed.Now mar ke,the fewer, more ftaoding and leflfe mu- table Sacraments are,the ftronger they be, and contrarivvifc the weaker. We know if Phifuiansdiftruft their rcceits, they prefcribe the more : if builders diflike the flightncfle of their 1 imber^they put the more pceces into the buiiding.So heere- j
But under the Gofpei its otherwile* God hath delivered his Church under the New Teftament, from fuch multiplicity of Sacrnisnts. Onely the popifb Church the mother ot darkc- ncfTe, ignorance and confufion, compaffcth hcrltlfe with her many fparklcSjand Sacraments, /hewing thereby what an ene- my (htc is to the truth of God, and to the privilcdge of E van- gelicall Sacraments. For, as fliee hath darkncd the Dodtrine of the Covenant, the freed omc and onelincfleof it,foits;uft flic be left to darken her Sacraments, toabolifli theSuppcr, to defile Baptifmcand to mixca multitude of 6aftard ones to pol- lute the legitimate. Now therefore the paucity of our Sacra- ments argueth their pith and comprchenfienjas we fay things united are the ftronger. Our fewer, more durable and con- ftant Sacraments doe more fully and cxadly exhibite the Lord Icfua than theirs fo manifold and oft repeated could doe. And as theirs fo changed, betokened their vanifhing away (as indeed they did) fo ours once and no more inftitutcd argue that they arc as durable as the Church,and of thcmfelves conreine what- foever Chrift offers to his Church to partake from him, either for being of welfare of foule and body. So that the Papifts by their multitude of Sacraments do exceedingly alay and weaken that excellency of them which they would life them up to. God grant it may be a figne. of their vanifhing, and that ipce^ dily;as certainly they arc fome of that droffe which muft bee , confumcd with the breath of his mouth, before his owneihall be purged and reftored to their integrity. Thethiri But thirdly and efpecially we and they differ moft in theeffi-
effkacy. cacie of the old and new, which(as I faid) flowcs of nece/fity from the difference of clcarencffc in the old and new Covcnanto .
Efficacy
Part.. I? Bdftifme and the Suffer efthe Lord. i ^
Eflicacyalway attending truth, thcfealing power of the Sa. OU Sacra- cracnentsof theold Teftamentmuft needs be weaker, becauie ^.^"« wea-kc the truth which they fcaled was darker. Which want oFpow- ^^^^ ^fcffe^n cr I doe not afcribc to the defed of true relation or union Sa- twor^gfL^s'^ cramcntalI;oras if I denied their Sacraments to bclpiritualhtor whatlocverfacramcnt is not Cbrifts and hath not thefpiiit of Chrift annexed to it,is but a counterfeit. Circumcifion there- fore was Chrift Sacraoj entail, and fo was the pafleover. But the one fort was onely a icalc of a thing to come in time, the ' other of the Gofpcl feales of the fame thing, come and already having performed whatfoever was promifcd. Now as a thing cn/oyedexceils a thing hoped for (fayaevcr fo fare) fo the fcale of the latter excecdes the former in all the efficacy ofit,pcrfwa/ion,peacc joy,contencment to the foulc. Abfence breeds fufpcncc, prcfencecxpeilsitaRd reprefcnts certainty, and fatisfadion to the recciver.So then this I fay, ordinarily the lew could not,(exccpt in fome efpeciall cafes & perfons^njoy fuch a mcaf ure of fcaling power from their Sacraments as we doe or may , they received not fuch certainty of perfwafion of their reconciliation & being in Covenant as we,nor foundfuch ' ^i iruit as wc may.Bccaufc the fealing power of the Spirit and of feith,wasbucweake. As the King is, fo hiskingdome muft be : if he obfciire and anknowne, hisaUthoritie is weake. So hcere in the old Tcftameut. Chrift himfelfe was an obfcurc King, and Prieft, and Prophet, in his Church : hisKingdome therefore and authority was according. But now , the king- dome, is as the King, and ftandeth in power, peace, and Joy of the holy Ghoft : and therefore needes muft both the Word and Sacraments be fo, by which, as by Channels tjiey are con- veied. And yet duubtleffe, God left them not deftitute of fuch fruiteasthatagc was capable of ; they were commanded to rejoyce in their feares and affcdions ofgladnefTe and ;oy they had, and fo fpirituall as their carnall and fenfuall fpirirs were fit CO receive : the Lord fupplyingthac want of fpirituall cleare- ncffc which now is offrcd, by fome fenfible and outward fee- lings and expreflTionsjfo fiarre as thcgeneralsof a blelfed fecde to come and happincffe by him were apprehended, Thedi- flin^ kinde whereof perhaps wee can not fo well diftinguifh,
D2 But
29
Barrcnncffe.
Aft.i.end.
ji TreAtifi ^fthe tm SacrAmenn ^ftbe G^J^U^ part- 1*
But to be furejW'^.i I .»/^God finifhed their daycs without the promife fecnc and fulfilled,thatthcy without us fhouldnot be pcrfed.I may ad one thing more out of ^<5.2. I7.and loel 2. comparedj That the weakcneflc of difpcniationand (as I may call ic)barrenne{rc of power in theminiftry of the Word anfiong ihelewcs^made the Sacraments alfo as barren in their grace and fealing power. Wee little readc in the old Teftamcnt of fuch numbers of converted ones as after the afctnfion; there- fore no doubt Circumcifion was as weakc in the grace there- of, and the (ealing power of it. The Gofpei Uth more fulneflc of feedc,and begets more unto God, than the Law could docs and therefore Eaptifme is a farrc fuller Sacrament to confirmc the foule in her new birth than the other was*. Safor nouriflif- mcnt: The Gofpei exceeds (by many degrees^ the miniftery of the Law in Point of her building up and nourifliing the foule in the grace of the new birth .* the Gofpei hath filFed the brefts > of the Church with farre more milke, and ftored her with ferremoreprovifion than the old Teftament could doer For thereby the Spirit \% powrcd out upon all flcfhi' Looke what diflference there was betweene them and us, for thefulncffc of bodily food, that (in a fort) may bee laid for fpirituall fiil-p ncife.How many Crcatuiesfor kind, or for Circumftancc (as it) cafe of blood, or ftrangled) might not they touth,the Hog, the Gonic,thc Hare, and many other both beaft and fouIc,tame and wilde ; which to us are cleane and fandified ? How much more doth the Lord afford us fuller feede of the Sacrament of the Supper than their pafleover? Even as a feaft exceeds an or- dinary ? Therefore P<«W calls theirs a miniftry of thelcttcrj ours of the Spirit; not becaufe they had not the Spirit, but in comparifon of the fulnefip and power of ours. The new more ^^^ ^^^ us,our Sacraments arc farre moreeflfe(5lual.Thc <^ery jffe^aii. change of the old into new argued the excellenter efficacy of them. Asthetraine of a Prince perfonally riding inprogreffe h richer than an Herald or Harbinger. The Sabbath (wee know) was changed at the rcfurrecflion, to honour it : So the Sacraments at his annointing to bis officer and at his palTi- on, td magnifiethema How £b©uld they fo doe, if their Trayne were not greater? I meane if the fpirit of G hrift and his fealing, perfwading, fetling , comforting, pacifying,
power
loeU.aS.
Part* Xv B4ftifme and the Ssipperofthe t$rd, 3 1
power were not greater ?Alfo, except that blcffed traine^f iiis Graces more glorious and plentifully ashuanility, heaven* Jy^mindednefTc, patience, hope, love, zeale ; ability to walke with God more ciolely, todifcharge our callings more fruit* fully ,to fuffer more willingly ,to live by faith more fctiedly ,aad the li^e gifts of Chrift Sacramentall , attended thcmf Hence i^hztoS AnftiH fo common, Our Sacraments (faith he) are ia .efficaciegreacer than theirs, in proBte moregainefull^ in per- formance more ealie , and in number fewer ; Befide ours* in their underdanding are moft fublime , in obfervation ;moft pure, and in (igniHcation mod excellent. They lived in the Porch of Sacraments, we m the Parlour. Let us cake heede^ lead, as they itt their age, when no Nation under heaven en- joyed any Sacraments, lave themfelves; were fo puffed up by their privilcdge, that they difdaincdall as Dogges in rcfped of them&ivcsy cleaving onely to the barke of theic OrdinanceSi) without any fcekin^ after the Spirit and power of them .' and fo openeda way to Gods wrath, Co bring into their deed the Gentilcs,wbo al wayes thirded after them.' fo let us feare lead wee ftaad fo much upon our dignitieabove theirs, chat in the ineaae time there fliall be found even among us,baptized ones» and communicants far more blindc, propbne, carelefTc, than chclewc was; yea and fome of us who goe for better,be found as formally barren,as far from the Covenant, as edranged from Forgivenefle, and as dcditutc of the life and fealing power of Baptifme and the Supper, as they of their Circumciiion and Paflcovcr. lfitbefo,ourdignttie fliallfo life us up to heaven, that it (hail throw us downe to hell; and I will not only fay,the Lord will not be pleafed with us, as with them,i ^*r.io.5» but j cor.io f , as it is, Hf^,2. 2.3. by how much more powerfull grace is Hcb.i!t. 3. put into his Sacramencs,and by how much more eminent waies and ordinances hee hath honoured u:>: byfo much the more fliall our condemnation for our unbcleeefe be more fcare- fuU than theirs, who had (o dimine a Covenant, and fo weake Seales in comparifon of «s. Rather let us labour to enjoy the priviledge of our privilcdge above them , vx carrying about us that evidence of faith , and that peace of conference , and thatjoy offoule, which oar Sacraments
D s fcalc
1 a A tre^Ufi efthe twc Surdmcfits of the Gcfpeffy V'^ixt. x •
fealc up to US; that vvccraay be as much bettev than they, as our Sacraments excell theirs in efficacy; andthcn that king- dome ofChrift within ns,as well a* that without us,(hall be a kingdome not of words onely and (igncs, but of p®wer alio. And fo much of the former gcnerall of this Chapter, A grtemcnt Touching the latter,hovv farre BaptiCme and the Supper doc and difference differ ^ Or agree; bnefely undcrftand that as they agree in Cit- Sacrament^ cumftances concerning. Sacraments in gcnerail* faalfointhc a raments. ^^^^itJQnofa Sacrament, wherein (as (pecialls contained an- der one Kind) they communicate. They are both ancient, (and within chrce yeares one as ancient as the other: J they arc both alike publique,as being equall legacies of the Ghtircb mi- litant: they have both one founder (although the one by me- diate CommilTion,as Baptifmc by John the Baptift by cxtraoir>fv dinary calling, the other iminediatly by Chrift himfelfe.) they both agree in the NamCjNeceflity of a Sacrament. Againc, wbatfoevcr is true of the definition of a Sacrtment, iscqu;d- ly trucof both thcfe,as in the nejtt Chapter fliall ntotc fully ap» pcare. For why ? In both the Lord convcycs fpirituall grace by vifiblc rcfcmblances fet apart by himfclfc and funyflait with power to that end. .^^ *i
^ ^ Butina word,that I would fay of their mutualFagfeicncht
Their Agicc--gjj^jg. p^^.^^ they both agree in the offer and reprefcntaifdn ofwhole Chrift joyntlyaudundividedly to the foule, Touch- ilnthejoynt ing ^hc firft;Know, that when we call the Sacrament of Bap- offer of Chrift. ^i^oie, the Sacrament of entry and ingrafting of us into the body of Chrift, and of begetting us to Chrift , ycr wee divide not Chrift imputed from Chrift inherent ; wee muft not thinkc Baptifmc gives us an eftate in Chrift for juftifi- cation oncly, for it eftates us in Chrift wholly,both for wife- dome, rigbteoufneflc, fan(flification and redemption : though juftification makes us truly the Lords, yet bccanfe the Sacra- ment conferres whole Chrift, therefore it conferred him as Godofes and the foulc needs him, that is, both for jufti- fication and fanrtification, Chrift our pardon, and Chrift our Jife : for without both equally ours, all Chrift is not ours. A f peciall point to be noted for the better undcrftanding of the aa: of faitLin applying Imputation andSan^ificfttion both at
once
Part. V Biftifme And the Suffer if (he Lord. i 3
once to the foule,(of which point I treat elfewhcreOSo againc,
the Sacrament of the Supper cotiveycs Chriftto the foule PraaicaliCa-
wholy and undivided ly,not onely for the cncreafcof our San- tc^^^f'"^.
dification,but our luftification alio. For although luftificati- ^'^^^ 3*
onas it isa benefit of Chrift, receives nocncreafe : Yet faith ^^^'^*^*' ,
Sacramentall in apprehending it receives encreale. And thus
both agree in conveying whole Chridco the (bulc.
Secondly, in relpcd of their feaiing up of all Chrift to the ^ Sealing foule^of which in the next Chapter,) for, except both con- Chrift* currc in fealingjneither of both do feale him : True it is^ that feme further thing is offered to the foule in the Supper than was in Baptifme, butyct bccaufe ftili one Chrift is offered in both,thercforccncreafc of grace cannot be fealed up wherein- grafting and begetting hath not bcciie already conferred by fpiricuall Baptifme. Neither without other give whole Chrift (if both may be enjoyed) although each give him wholy be- caufeChrifl is infeparable from himfelfe: the whole foule is in each member which isin the whole body ; yet if we divide the toe from the foot, there will be no foule in the toe» Take Baptifme from the Supper, and the Supper can bee no (ealing Supper :fbr how (hall life be encreafed in a thing which never had true hfe begotten in it ? I concUide then. The Sacraments of the Gofpcll although they arc t wo,yct do not cut Chrift in- to two parts (as the Child which S^Umon bid to be divided in two parts) but ftill offer one Chrift to be communicated.Both thofe harlots could not have one and the fame child ; but all Chriftsmcmbers have that one Child, lefus Sacramentall; although for feverall ends ^as by and by (hall appeared one fcr- ving to create him, the other to enlarge him: yet both agree in exhibiting one lefus. Of the ufe anon*
Now laftly, touching their difa^^reement , as it (landes in Their difa- many Icffer thing, fo in the particular ends cfpccially ; for the grccincnt,i* former,rheyarethcfe five,!. Order,!. Frequency, g.Oppor- ^«j'*"8** - tunity,4, Elements, 5. Sub/eel:. For the firft. The order of ^^^^^^' them, is, that bapufme goes before, and the Supper fol- lowes, even as being goes before profpering. Yet I deny notbutthoufands have belecved ere baptifed; but now I, fpeakc of the order of the fealcs, not otberwifc Which difco- ^
^ 4 vers. - '
^4 ^ Tredtife pfthetm Sacnmeui $ efihfG^J^B^ Part- U
vers th9 folly of fuch as would deferre baptifme to the lad perl* od of their lifcout of an crrour, boththat it conferd grace by a vertuc iohercnt,and that ic pardoned fins onely paft. By which folly fome bereft themfeivcs of Eiaptifme finally, by fudden Secondly ftc- death. Secondly, infrequency.Baptitimcicbutonceto beadtni- cjuency. niftted,theS upper ofcen- Wc are but once borne. And there-
fore the rebaptizing of Anabaptifts is a curfed profanation.- not onely in refpcul of their condemning Infants baptifme ingc-, . nerall, but of repeating baptifme adminiftred,akhoagh by or in a faife hereticall Church : for even fuch baptifme mullnot be dpuhlediif the myftery ofcbe Trinity &the Doftrinc of Chxift be fnginrained in any generality, although with much corrupt, tion. The like I may (ay of thofc that denyed to reftorc them that were once lapfcd,upon pretence that then they muft bee rebaptized; and alfo them chat prefumed to rebaptife fuch as they received agaiae into the Churchy after their repentance- of fome notorious herefie, or odious pradife which they had fallen into or committed. Noc, wcaohorre fuch fcurfe,aSir- tningone Baptifme, and that one, once to bee given to the: Church for true fcaling up the ingrafting of thefoulc into. Ghrift when it ftall beleeve the Covenant. Thirdly fea- Thirdly, in opportunitieor feafon. Which I fpeake not pofi- fon. tively but upon fijppofition of the Churches wifedome and li-
berty in determining the feafon of the Supper to be iq the mor- ning, leaving the feafon of Baptifihc indefinite as occafion fer- veth. And tbar,becau(e the one being admioiftred togrownc ones,reqiiiresiit and due feafon to quicken them up, whichin the other is not requifite. But for all this, I doc affirme no ne- cellitie to be in this feafon of the Supper,reeing its in the Chur- ches power to alter the morning to the aftcmoonc; and if we fiiould fq receive,! dare not impeach h^ fo it be done without Foufthly the confufion.Thefourthis the Elements, the one having Watcr>, El«}mcnM. the Other Bread and Wine;bothferving pertinently to the ufes they were made for, and neither having in them any fitneffe to refcmbleeach others ufe; water i)eing no more fit to nourish, than bread to wafb, but each fuiting properly to his end. The Fifdy the laft is the Subje<5l ; the one the Infant, the other the growne, r«bjca and fuch as arc.of difcretian. Which I fpeake not as if the
Church
part*iJ ^dtffme and the Sufperifthe L^rd. 2j
Church may Baptife none but Infants .* for as ic doth baptize them as lawfully, in the faith of the Parents^ and in hope o£ their owne (when they come to underftand the Covenant) as it offers the Supper to aduaU bcleeversj fo yet if any fuch be brought into the Church as never wasbapti2ed,beiDg(as falics i out) of twelve, twemic, thirtie yeercs : the Cburch is bound i] upon the due examination of fuch, and confeflion of his faith, ' to baptize him. as well as aninfant. But for the other Sacra- incnt, to admit children, ( though under colour of ripe know^ ledge and grace above others) its not a fit thing, in refped of fcandall and opening a way to the profanation of Sacramento by ethers of like age : notte^eake of the rafhnefle of it,in afcribing that lo raw youth, which requireth fctling of judge- ment and foundneslof aifeAion.But of all other differences, the Addituni particular end s are greatefi v in which the two Sacraments are irreconcfliable. The one fo fcrving for [the Breed of a new Creature j the other for the Supper thereof, that neither can ^ or ought to beappliedto Others cndorufcj as in their due jnfr^ Z*^* place (haU be fpokcn.
Thcufeis; Firft, tobleffeCod and adore his Wifedome, ijfe i, who hath in thefe two Sacraments, fo harmonioufly and a-s* greeaWy united, reprefented, and fealcd np all the Lord lefus, fofarre as apoare fbule can comprehend l^im ; not wearying us with confufion of Sacraments. Secondly, acknowledging God to be the God of order and dif^indioa, in appointing us ^ y/y - thefe divers feales ; and that for three caufes. Firft, to avoide in three bran> thcblindc devotion- of Idiots, who not looking at which ischc$. which, but confufcdly at both as ob jeds of bolineffe and dc- !_•
votion, goe no further to confider Sacraments in their diftind cads. Much like Papitls who ufe Holy-wacer and the bread of their Pix (becaufe hallowed after their manner) to any ends they firft light on : as to fprinckle a ficke man, to fcare away ^ Devils, yea, putting the Hoaft into a dead mans mouth. Any thing fervei to any end among fuch Merchants,and H uckfters of holy things. And how few( thinke wee) are there to be found m many Congregations, who can difcerne be- tweene thefe two Sacraments in their particular ends ^ Save "-hat they fee they be two folecnne performances, having di-
verfc
A Tft^tift$fthetm SAcrxmtnts oftheGoj^tll^ Part.l
vcrfcEIementsand Ads belonging to them/elfc they know no ods, but put them up fliufflingly in the bagge of their de- votion, being unable to give a reafon why themfclves were baptized, wiien they were infants, or why being elder, ihey receive the Supper ?
Secondly, to confute the pradife of all thofe who Popifhly . afcribe to the Supper the conferring of Grace of ail forts ; and when they receive, they thinke that althoxigh they never rea- ped the fruit of their baptifmc before, neither had faith, yet one Sacramcntinay f upply all wanrs ; which \^ to dcftroy the diftind end of each Sacrament^ and toplucke up good Land« markcs, confounding the agreement and difagrecmcnt of both ; for,as all Chrift is in botlii fo yet for two fcvcrall pur- pofes. A Divines life, we know,isto ftudy,and Prcach|hcdoth both thcfc wholly, himfelfe wholly i^ required to doc either; howbeit the things he doth are divided ads; he prcacheth not while he is in his Study, nor ftudieth while hee is Preaching, Let usabhorrc fuch profaneflc; and know air Chrift is in both the Sacraments ; yet orderly, and fo, that who fo hath not enjoyed him in the firft to beleeve, cannot enjoy him in thefecondtogrow.
Thirdly, to teach us how to apply the benefit of thcfc tvV^ Sacraawnts according to our fpcciall temptations. The for- mer thus; If Satan tempt us concerning the truth of our Con- vcrfion to God, telling us wee arc in the ftate of enemies, cut off from God, aliants and cxcommunicaets from him and Chrift : whitlier fhall wee recourfe ? To the Supper and our oft receiving? No in no wife, for Satan, can fpeake Divinitic whenhee lift, and tell us that the Supper is no Sacrament of Regeneration. But in this cafe, flicto thy calling, and to the fcaleofit,Baptifme( if indeede thoucanftproovc thy calling by the worke of the Law and Gofpell; elfethyfeale isto a blanke) and prefTe thy Adverfary with the weapon of thy Baptifmc, fealingit up to thy confcience, I /*<?^3.2I. which (hall quench thcfieriedartof his temptation, and icare him from t|iec, better than all Popifk Holy water. Againe, doth the Divell tempt thee to beleeve thou art an hypocrite, becaufe thoufaaft adead heart, thou gro weft not in Grace, thou art
funke
Part. I. BAptifme. itrid the Suffer 0/ the Lord. jy
funke from thy firftlovc, fallen to the world, plcafurcs, vani- ties, lufts of thy unclcancn<;fle, waxci? unprofitable, and re- volted from God? What fliallnow helpt thee ? That thou art baptized ? >Nojhold that clofe alfo, that thou maift plcade the other rightly : But in this cafcflie efpecially to the Supper, and alledgc thus, I am funke too farrc into a formall courfcj and the cuftome of the world, but yet Lord to thee I appealc, rfcwit in truth I have coveted thy Sacrament of.JtcftjCffativc and Nourifhmcnt ; I hauc come with hunger to vt for tTie #- pairing of my lofles and decaies, and departed in ^ood hope and comfort of iccovcring life and vigor againe ; aiad^ therefore in defpitc of Satan, I will hold t© the entd of tbif^S^i%Rfcirt, which 15, to'fealc up comfort to the aiflidcd, and ilrengih co the wcake, and recovery to the dccaie^i, aad railing to the Fal- len ; therefore from hence X will fetch it by yegfifjpf T|t^ -,. < promi(e. . • - ..-vifiS^ j ^rf... ,,^|,,^.^ ^!?;,\-!;J ' .-
•ilaftly, it tcacheth i»s the excellency of ^hc Sacraments,' be- VfiA* caufcthey havefucha gift in them, astorcprefencaliChrift ac once to the foule, Chrift wholy andin each part of his m«- rir and efficacies Itwcrcanodde and ftrangePidure which could delowtke the fame mm living, dying, dead, raifed up andfafircnding:tpihtfgvca, and all inonc per fo«: That wtich ho ^Anrbf man candoe,^ the Lord can doe by the Sacrament ^ that i-s above all Images or Crucifixes, andean tender to the foulc . in on view all thcfe 5 the Lord lefus dead, rifcn, afccnded : the Grace imputed of reconciliation, the Grace inherent of holi- Keffe^aIlthe particulargraces of the Spirit , the promifcs of God made ail, Yea, and Amen, in Chrift, for this life, and for a better for all conditions, and times and occafions are offred at once in each Sacrament 5 the one to give us right and title to Chrift when we wanted him ; the other to river us more iota Mm, to enlarge us in faith and the fruits, till wee ihall nccde 10 more Sacraments or Ordinances. And therefore let qs much fteeme and honour Sacraments as mofl divine comprehcn- ons of all Chrift, and channels of his Fulneffe, from whom our Head, JVereceive grace for grace^ Uhn i^ij. And this ^'^^ r the fecond Chapter,
ChaP»
aS A Tmtife pfthe tm Siormenti 9/ the GffeU^ Part.i.
Ghap. III.
'^ftheffttfiknec of dSAcrament inrenfrkli ; The © efctiftioH 9 fit fr9 founded^ and txamintd.
Defcripcion of a Sacra« mcnc in ge«
Qcrall.
Subftftnceof ^^l^i^^Aving-fpoktti of the Circuoiftatkres, the agrce- 'f« SlKisffi? mcnt and difi^rccmcnt of Sacramcncs .• Next wcc
cometathefiibftance and nature of a Sacramentj Which will be underftood the better by the defcription and particular ' handling the parts thereof. ASacraoaencthcnis, an Ordinance of God, wherc= in , by fome matcrialls duly appropriated and united » and by fome ads duly adrolnif^red^ the Lord (ignes, and feale^ up to the foules of the Eled,thc truth of his Covenant, and re- ceives a reciprocal! fcale from them of their covcoant with Wmfclfc.
For the clearing hereof, I would have the Rcadferco»- ceave, that in this place I take the word Sacrament in the greatcft latitude; notonely fortherubibnceof4cinit felfe^* out alfo as it is adminiftred and performed iaaTolemne man- ner, betwcene God and his Qiurch.So that hereby two things TwoGeticral^arifetobeconfidered. i.TheSubftanceof a Sacrament in all Fitft, Sub- her conftitttting caufes. 2. The due adminiftration and perfor- S«6ndly,Ad. ^^"S thereof in the Ordinance. Touching the firf^, we are to miniftration. confidcr thcfe foure caufcs. I. The efficient and fupremecanfc In the Sub- of a Sacramcnti a . The materials of it. 3 . The true formal! caufe. 4.The'finall. Where firft, the gcnei nil end, Scaling. Se- condly, The branches, two : FirftjGods fealingof the truth of his Covenant to us. Secondly, returmng backe againe our owne covenant fealcd to him. In thelatter^embcr alfojviz. The Adminiftration, wcc confidcr the a(5ls of Minifters and people, andthefpiritualldifpenfation of Godin thefe exter- nals, attending thereon, for the ends mentioned* Of the firA of thefe in the fir ft place.
I. The Author of the Sacraments, -all, and each. Old and NeWa is one michangeable^ Eternall and oncly Wife and Gra- cious
ftancefourc things.
part.Xi iBatifme and the Sttfpcrpfthe Lcrd, ' 3^
cious God. And no wonder : for fiift, In hiibofcnicof ctcr- Brft, iheAit.^ nity lay hidden that purpofc of cntring Covtnant with man, ^^^^ ^od. fallen from t he grace of Creationi It was fiee to him to relin- V ^°?* ^ "° quifli him fmally in that revolt of his : in that hcdidnor,.it ^^/*"^ ^» was free mercy, doubly greater than the love of Creation* If the devifc then of a gracious Covenant with man, was onely in the power of the Creator, v»ho ft^all be fuppofed to be the Author of fcalest© this Covenant, fave the fame God? Se- R^Afon.%. condly, If the Lord onely found out his Sonne to be the foun- dation of this Covenant, aaeant him, fent him, made him, en- abled him, to ratifie it by the bloud of the Covenant^ accep- ted all this, offers it, fcconds and allifls it by his owne Spirit, to make it cftcduall : Who can doubt, that he onely is the Authorofthcfe Scales whereby this efFedtualnefle is convci'd? Thirdly, If he onely be the Author of bkfllng the word of ^cAfQfit x\ promife to breede faith in the Govenant,which \% the Icder : vyho but hee (hall breed the affurancc of faith, and the re- flexion thjcreof upon the foule, that it may know it fclfe to be- Iccve ? Now how is this done ordinarily, lave by the fcales? Jf heethenijc the Author of the lefler efficacic, who but hee 15 the Author of the greater by the fealing Ordinance ? Fourth. ReaforJA. ly, if no externallblelTing accompanying the Covenant, ( for (0 the Lord was wont to perrwadex;)bcciience, Deut, 7 , and Dcut.y^&n. Ghap.3 3. Haf, 1. E^eki I Sj &c. ) can come from any other Author lave the Loxd :asthebleffings of raine, dew, plenty, health, long life, fu ccefle, ('^^»^5.29j and thelikc; who Dcut.j^a^, fhall dare ufurpe the authority of Seales and Sacraments, which are the moft eminent annexes ro the Covenant of all other? Fifthly , 1 f the Lord lefushimfelfe^ was the onely flablifher ReMfon,^, of the Tcftament and Cc^venant by his death and bloud ( for without death ho Legacy is of valour ) then who but himfclfc fhall make Sacraments , which are in effed, nothing elfe favc the power of his life anddeath? Sixthly, If the Lord onely ^(gfen^^, can authorife divers fignes for the Sacraments fas fupr. ^ * '
Chap. I . )if he onely can abrogate old ones ; if he one day /hall abolifh all, old and new, their nature and ufe, as paft ufc; who but himfelfe fhall frame Sacraments ? It refling io one and the iame power to make Law£S and to aboliil^em. I conclude
€5 then
30
Gcn.17.
Luke 3,1,2,5.
Luke li, 1 8.
A TreAtife^fthe tm sacraments ofthe Go^tU^ Part, i
then that God alone h the Author of a Sacrament. As indeed the Scripture doth witncffc.-The Lord only,9^«. i y-appointcd Circumcifion •• The fanne Lord, Exod, 12. ©rdained his Paflc- o7er : the Lord extraordinarily gave conamiflion from heaven toiohn to appoint Baptifcne : and the Lord lefus with his owne facred prefence and hands ordained the Supper before his death ; Seeing after his Refurredion he could not, being partly an afl of huraiiiation i) and fo all Sacrament* were gi- ven by the Lord, in their feverallkindcSjfor their fev^crall u(cs, as in the next points iliall appcare. And to fay che truth if ic be once granted that the Lord is not the folc ordaiaer of Sacra- ments, what a wide doore muft of neceflitie be fet open for both ufurping Ordainers and counterfeit Sacrameats? Where fliould the period be, or why fl\puld not hundrethsas well as three or five be admitted to the heape ?
For ufe therefore hereof, this tcacheth as to abhorre all Sa- craments which have not God and Chrift for their ordainer. Ifthey cannot (hew their pedigree in the Lords Genealogy, nor be bookt in his Records,- nor have hisftampe fet upon them, we fay of them as our Saviour of the Penay, gii^unts dtfur that which ishi^: So give to the- Pope his Vndion, throw him backe his Sacramentall Orders and Penance, wee abhorre whatfoever (avors not of God, as copper coine. Yea, and we loath whatfoever of Gods firft ordaining,they by their abufc have corrupted, namely, as corrupted: and feeing God and Chrift never gave us a Sacrifice for a Sacrament, wee ab- horre to meddle with it as a Sacrifice propitiatory for the quicke and the dead; and for their Baptifme we loath it alfo as admiaiftred by them, as an horrriblic defiling of Gods Ordi- nande ; profefling to depatt from "their Sacraments, both for their new inventions, and for their adulteratingsof theold; and bidde them take them as their owne, for now they have ufcdthcm.thus, they are no longer Gods. As for their diftfn- SiOn of Apoftolicall andlJivine, wc take what they grant ; if they be not D*vine, although an Angell from htaven did ordainc them, wee fliould abhorre them'': How much morewhen their Pope* or their Clergy, or the body of their defiled Church ? £pr were their Church a chaile Spoufe, /hee '©. ^ durft
part. 1 . B^ftffme and th^ Suffer cfthe Lcrd. 3 ^
durfl as well forfwcare her husbacd, as caft cfF fubjeftion in embracing his Saciaments, arid ufurpinp; power to appointo- ther, u hich is iofarre bcfidc her ccmrrjifliorij that {he may as fafely dcvife a new Covenant, Scripture, and Dcdrinc, as doc it.
Seccndiy,lhistfacheth us to eflcemefo much the better of Vf(^* zl Gods Coyne, as wee fcornc the bafe fiuge of Popery : Gods flampeuponihc Sacraiuent, fh.ould make it honourable and precioL'S in our eyes. If fome civiil ordinance hath honour in it, becaufe God hath pBt it upon it^ if marriage be fo folcmne, if the Crowne of an earthly King be fo facred, how holy is his Sacrament ? He who protancs it by facrilegious adding, detra6^ing,or prcf&ning, either by fupcrftition or unprepared ufe, fhall iinde (Sod wiil not b©ld hiro guiltcfle for taking his Name in vaine. Wee delight when wee have any curious thing of achoife workeman, to fay. It isaPidureoffuch a . ones drawing ; It is a Muficall Leflbn of fuch a ones fe ttingj aWatchoffuchaones making; How fliould Gods Mafter- pceccs than sffed us ? Not to over-prize them, to kcepc them in Fixes and under Canopies of gold, but toprefcrve them in their fpirituall integrity*
Thirdly.it fhou'd teach us to behold them,not in their outfide, Vfe^\ but as they arc in Gods ordination ; not the outfide of a rean which v> e fee, but the foule ( w hich is not feene ) is the man : fOjHot the outward thing, but Gods Ordinance in it, is the Sacrament. Of which more in due place.
But Fourthly, and cfpecially, feeing God is the Author of Vfe ^, . Sacraments, let us be ruled by him in the right manner of re- ceiving them .• Lookt what lojla, 2 King.|2 1;. 25. faid to the * ^^^n§.^^^^^ people^ Keepe the Paffeoverto the Lord jour GodAccordingt9 All that u in the Booke oj the Covenant i fo hccre I fay. Re- ceive to the Lord, be ruled by him in Preparation, in aftion, and the fruite of both : Its onely in him that ordaines, to or- der alfo and prefcribe the due manner of ufing them. Take W€ this item with us, ( before wee come to the Dodrine of right receiving) that it may fct a fpurre in our fides totjuicken us to due preparation and ufing of them ; for he who gave them to his Church, will moilicvcielypuniih all ignorant, raih,uR*
feelceving
j» A TreAtlfe ^fthe two S4crame»ts $ftbe Go/pell^ Part. r ,
unbelecving, unrepentant, uncharitable, indifferent coinmers to his Sacraaicats ; and every fach one ftands to Gods Tribu- nal, as we ihall hearc in due place. <^/^^ -^ Laftly, let this point teach us to whom to goc for the fpi-
ritoall lire of faith, and the grace of love, for the great work^^ ofrecciving- Its in him the firft principle of life who made them tobeltow them. Renounce thy felfc, thy own fence, wil- worihip, devotion, religion : Its no moralitic to receive well, no aft of ours • Its amoft fpirituall a(^ about an objed ©f di- vine excellencie ; the relation of a Sacrament, the end of it^ the manner of partaking it, require a new bottomc, and the cafting out of our owae ; till God have ftript us of our fclvcs, ficfli and bloud fliall never fcele any fubfifting of Sacraments; they will vani(h« Onely a word ©f proraife, and a feale of the Spirit added to it, by, and from a God of boundleffc roercie, can breede faith to become as real! an evidence and convincing the foule, that there is Chrift, Pardon, and Grace to be gotten, as ever Pharifee felt falfe bottotnc in his owne work wrought, carnall and outward devotion, and farre greater* Arid' this note. The Lord isnotfo to be counted the ordaincrofSacra* mcnrs,asif he had put all his power over unto them toconfcrre grace to all forts. N©, no, he holds the bridle ftill in his owne band; if he ble{re,they fhall be bleffed, if not, accurfed .• and all to teach us to feekc him for the grace of his Ordi- nance, to abhorre our felves, to pray for the Spirit of the P ro- mife to make the feale effeftuall, elfe all is empty and bottom- kfTe. The fecond thing is the matter of a Sacrament. In the (vhich Secondly, ] point two branches offer themfclves to be conlidcred : Firft, T*"T- o • 'The neccITitie of it .-Secondly, The (implicitie. Touching the Firft Welcf- f^^^^^t > Elements muft be fenfibk. I meane no abfolute ne- fitie.' cefTitie, but fuch as the futableneffe to providence to the im-
potencie of our nature requireth. Such is the wofulj blindneflc and dulnefle of our underftanding and unbcleefe of our hearts, to conceive or apply to our felves the Myftcry of Chrift, than ^except the Lord ftiouldfuffer men to vanidi wholly in this their wretchedneflc ) hee muft of neceflitie fteppe out of his fpirituall courfc, and temper himfclfe to our infirmiry; de-
claring
Part.x; . Baftifme andthe Supper of the Urd. 35
declaring fpirituall things by camall. And hce doth by this j.j,^^out meancs condcfcend to us,leaft we fhould be offended with the ^^akenetfo hard things of his kiogdomc ; but might even fee, touch, taftc fcquiwit. them ; and by fpeaking to all thcfc fences at onpCj hee might convey the favor and faith of thcm,and in them familiarly to us. He doth catch us (as it were) by this wife crafte , which though it bewray much duloeffc in us, yet no leffe dccpc wifcdomc and love in God.
And thiscourfc hee hath taken in all times paft with his Church; for when any promife, charge, threat, or ad of his hath paffcd to corrupt man; hce hath beenc faine to fecond it with fome figne and outward warrant to the fence, to coafirme them in the truth of it, whe were Aftors or l>eholdcr$ thereof* When the Lord fent tMofes as a Saviour to Ifr^tel^ and to Pharaoh, how did the ^^"^^^^^^^^ ^nd both ratifie his calling, and threats, by miraculous fignes? 4*^^ *^ ' So Gid^omvdHeK.ekiah'^fo the Prophets in their errands ;iudg. 79^9* as thofe Stories of the rod bccomming a Serpent, the ^"cfe^^^^^'^^'^ and wet Fleece, the rotttcn Girdle, the Pot with the 2*4 2,'24>fic fcumme, and fleHi fodden together, doe witncffe. Not iot%\i%. fpeake of thofe many Shaddowcs and Types of holy things ^"^«i ^'3 « in the Worfliip of God , there being fcarce any one ma- teriall thing in the \^hole MyAery of Chrift, which had fiot fome one, perhaps more fpirituall refemblances. Yeaj wee fee in the new Teftament , how the Holy Ghoft doth parallell many paffages of Hiftory to fpirituall My- fleries ; as Hugar and Sina to reiiaible legall bondage, Gal.4,24» /^r«/4/<rw,totypifie the oppofitclibertie,tbe water that fup- portcd 2loa's Arke, to expreffe Chriftand Baptilinc: which, although I fpeake noctoequall Types and Figures to Sacra- ments, f which are of a farre higher nature) yet generally ,they ferve to flicw what the infirmity of our dull nature doth call for at ths hands of God, to vouchfafe thcfe Sacraments.
Vnto which another rcfped may bee added , to wif, Secondly, For preventionof will-worfliip . Asth^^Lord gave the lewcs an pieventjon earthly tabernacle, and a triateriall inllruments of wor- °^^^^^"*"^' fliip , warranted by bis ownc Will , to reilraine the car- nal! part from dcvifing Idoll-invemions to ferve him by:
E So
34 AtreAtifi0fthetw0S4cramentsoftbeG0^eB^ Parfoi,
So Sacraments fcrve in a fort^ to curbe our bafe hearts from the like errors. For, if even thefe be not luificient to ftop our folly in tbiskinde, which wiii know no God, or worihip further than wc fee him ; then what would wee have dcvifed to our felvcs , if God had not allowed us theft? Let the many additions of Popifh Sacramencs, and Sacramental] s, Images, Idols and the Crucifixe, &c* be evident proofe hereof* 1^£ff J. Teaching us to circimifcribe our curious and ficKIc hearts
within Gods bounds : and fecondly, to magnifie his provifion in this kinde, for the releefeof our dull and (low hearts : yca,as
ludg. 13. 20, Manodhs Angell afcended in the fmoake of the facrifice;fo let us incorporate and indodrinatc our feeble mindes and foules intothe evidence of thefe divine proppes of the Sacraments.
lohn sar7. ^^ q^. Sgyioaj. fa^ j.q ^hom/u^ pHt thy hand into my fides and the print of the nailes; ( he being content that his exalted eftate iliould admit fuch fears to convince hiro) fo in this Sacrament he fliewes us his markes^ bidding us to be not more formall and hardnsd; butfaithfiill.Themorc wayesthc Lordfeekest© encounter the dul conceit and the ftupor of our undcrftandings, yea the blunt edge ofour aftcdions inholy myftcrics; the more naturally and familiarly he dcalcs, that he might furprifc our earthlincffcj fcnfualitic and heavineffe of fpirit,flow to he^ lecve thefe heavenly things j I fay, let us be the more teachable and pliable to his difcipline.* Let the impreffion oFhis Or- dinance pierce more decpely into as,and work a more through conqueft of our hearts to the obedience of him. A pen of a Di-> araond hath tenfold that force to engrave a Figure in glaffc t>r aiettail than fosae ordinary toolc : So when the Lord feekcs to fend inftrudion into us many wayes at once, by all the fences, eyes,taft,touch,as well as by the worke of the bare word •• ©h I let us beware leaftourrcfiftancc of Spirit,and bardnes of heart, difcourage him quite from any further dealing and tearting
loha^.ii. ^i^ii usilf when I teach you carnall things (faish our Saviour J for fo it was his courfc to teach nothing fave by Similitudes, Parables, and fometimcs reallobje(fl$, as by fetting a little child before them, and waihing and wiping their feetc himfelfe,(^in
Mat.xj,i. that Icffon of Humiliation and Selfe-deniall) T> ftnderfland not:
ioh» I j,4« hgyp ff?aiiji comeive heavenljf Meaning, if tfeofe things which
were
Bart, i: B^tifme and the Supper efthe Loti, ^ j
were ufcd a« the more dccrc to cxprcffc the more darkc;wcrc yet asdarke to them as the things thecardvcs o^ What way fli0uld be found to beatc in inftrucftion into fuch dtnlhvd&^'B raj afode in a m&rur ^jet {hail not hUfellyy depart from him. p^^y , , ^^^
The latter is thciiojplicitie of materials vn the Sacrament. A SccondJy, ' qucftion may bcaskcd,why the Lord (liould appoint fo home- Simplicitie. Iy,triviall,and common Eleoaents.^ As we fee water m Baptfmc QH<^ft{<*n, is a common thing, bread and wine ufuall ordinary creatures , ^gnufout" nothing in them ftrangc, farre off, precious or folemne to the ^. ^ fence. Why rather chofc hcc not to defcribe the price of thofc graces, offered in the Sacraments, hy (coae rare and coflly ob- /cds? Answer. This indecde founds beft to our fuperftitious ^nd ^nta^icall hearts: as to Naamanf^htn he heard oilordans watcr»,by Qc by,thc better waters ot Akana and Pharphar were ^ Kin», ^^i j, prefcnted by carnall reafon. But as God had another purpofe to hifla in the healing of him by waters; he meant not to magnifie the oneabovetbe otherj but rather to magnifie his power and gtice above them both ; fo hecre. More diftindly thefe two mainecaufcsmay bcafligncd for the mcannesof the^lcmcnts. I . The gcncralneffe. 2. The fafctie of them* For the firft, water, pirft, For the bread and wine are £Iements,generaily to be come by and pto- generality. vided with eafe. Rare is chat country that wants them ; now it was meet cliat the moft gencali materials be appointed for Sa- <^ramencs, lead ^ehc the precioulheflTe and difficulty of gettiog Ui'em,rhouId either hinder the ufc (at Icaft frequently :)f or ma- ny congregations arc fo brutifti at this day, that they ftiun ©ft communions for the matter of charge) or elie give occali©n to the vcuriodty of men to dcvift divcrfitics of fupplies, and fo tobringina confulion-.But tKc Elements being fo generall that icarce any country is to be found that wants them (and if fome oddeonc« fhould,ycc the ufc ofrootcs(fcrving for their bread) is the more pardonable, this danger is prevented. The 2. and morechiefe is, prevention of carnall worfhip, that the Ordi- Second/y, nance may be prefcrved more fafe and entire from fenfualitic ^*^'^^^"*^' andpompe. if the Lord had appointed a fcaft of pompc and ftatCjCoft ly junkets,rich attires of Pricfts to uiher and ferve in fome rare coftly caces, cither natural! or artificiall, as at thisdaythePapiftsboaft of their brave Sacraments, and rich
. .^.,C.n . letting
3 tf A trestife efthe tm Sdcramem ofthi QffftS^ ^rt- !•
Sxod.3i. 3. fctting thcifr forth with coibroydcrcd attires, fumptuous Ca- nopies, Fixes, Proceflions, and Pageants; lo, all the glory of
aKing.x^jto. fpirituali Sacramencs would turnc into outward pompeand otkntation ; as we fee Aha^ aiorc fblicitous of the ftate of his Altar which he offered upon,than the fubftance of worihip and facrificc. No fooner was poore -i/^^/ gone out of fight, but the Ktaelitcs auift have a Calfe of gold to lookeupoo, to offer unto, tofcaft, and play and dance before iiy this plealed their Idolatrous humor well. And even juft fo, it well pleafeth the carnall hanaor of Papifts to have fuch places of worfhip fa paintedj&caibellifhcdjfuch raatcrials in this wor(hip,as mi^ht amuze their fieOily eyes aad fences, catc up their fpirit^ndin^ ner man, chccke the life and favor of faith, andpleafea lazie and fenfuall heart with fhewes and fliaddowes, that they may depart as wife as they canic. Conirarily the Lord.ftrivcs to provoke us to ferve hioi fpiritually;and thcrfore fcttcth meane ob/eds before. our fences, to the end we may know, thattherc isfome further objed there for us to looke at, than th ejbarc Elemenis.That (b,by how much this feaft comes fiiort ofoiens banquets, by fo much the more the heart might not reft lipon outward receiving, butfeckeafupplyofoutward,by inward and fpirituali daintics^not fecne.-and fcekc the things that »rcf- bove, where Chrift ficteth at the right hand of God. Even as a
CoL3 >i. father feeing hischild proud of fine clothcs,m*ke him afute of fackinorleather,totake downe over-great delight in btaafelf; fo heerc, to crack the pride of carnality the Lord clotbc^his Sa- craments meanly ;and fo puis up the heart to himfelf . Its noted, I Kiaiio. -^^^'^^'iP-ThatafterSuppcrChrifttooke the Cup,&c..And ^ why?Surely,that the body being alreadyful,might the lefft look
after nouri{hment,remembring a far greater work was in hand. ^^ j^ The ufe is to condemne all Popifii, carnall ferving of God jfor as much as thofe things which to men arc glorioiis, arc bale to hina. Heathens (hall rife up in judgement againd fuch, vho(by that little giimpfeofa God a farre off) could fay, wh^tgo9di dothg oU or fompe do tn a Chftrch?lf God be a rpiric,givc him a f*und hcart,a righceous lifcand then fmall pompc may fcrve; great facrificingdi(lies6f plate are notneceffary;! fpeaknota^ gainft comely deccncie in the worlhipof God; who is as truly a God of Ordcr,as one chat loathes car nal bravery* Second-
part. i2 nsftifme Ani the Supper of the Uri. 37
Secondly, the very bafcneffeand poverty of thei£lemcntJ, Vje^ %t 'fliould raifeus up to afpirituall view of the ufc they ferve for, and caufc us to bev^arc that wee cteave not to them. They tell us. State and Pompc is not in us ; Wee onely ferve to convey your hearts to God ; wee dare not filch away from God the glory of hi3 intention ; onely by our propria etie and reparation tor holy ends and Sacramental! relation, wee would raife the foule upward, and carric it within the veile, to behold theTreafurc of Chrift in the fruits of his bloud-ihed. Therefore even as Feter being hungry, yet dwelt not in the Kitchin, but in his Chamber was rapt up in fuch a trance as prtfented him a (heete full of Gods provifion, bidding him , tyfrife and eMte : fo fliould Aa.io,ro.xx. our foules be farre from dwelling upon the creatures, and arife and eate Gods Provifion with an heavenly heart by faith .'Behold the Sheet of God let downe from heaven, in which Chrifls delicates and fcaft upon the hills, Efy 2;. is offered to us;difcerne thefea farre off, as an Eagle would doe Luk.xta a Carkafle,andceaze upon this prey ; lie not like a Dorrc in J7« the dunghill 9 onely. ^p^pg in the Elements, which alone arc bcggerly rudimentsf btit the body is Chridc We ufc ceU,!?- to fay and anfwcr, Miniftcr and people, Ltft nf ytmr keAftsi ITee hft them up to the L&rd ! Oh/ that as wcc bavc fpoken well, fo, there were fuch an heart in us ! That as wee fee all things in the Sacrament, drawing us from a car- nall religion, and all externall pompe^s farre off as our bale Trades and bufineffe of the world .• fo wee might be afliamed to have our fpirits taken up in them, while heaven is offered to us.
From the matter of Sacranaents, wee come to their forme ThlriDy, their and inward excellency ; which is nothing elfc, favc the Imprcf^ fbrmc. * (ion of Goi, damped upon them by his owne hand for fpc- ciall fignification and ufe. Now the whole workemanAiip of Chrift about the forme ©f Sacraments may be reduced to this double head. Firft, Appropriation. Secondly, Vnion. ThcTwoGcnc- formerofthefc is precedent and preparing to the latter $ and ralsherc. its fuch a worke, as concerncstbe remote fignification of Firft, Appr«. Sacraments : The latter more belongs to their exhibiting priatien.
£ 5 and
38
In u two things. Firft, Propri- ety.
Proprictic double. Fix ft. Acci- dental!.
'D^n-hh
Sccoi^dl/j na- small.
Sacramentall matter is apt aaturally.
and fealing power; but both eflentiall to the being of a Sacra- ment. To begin with the firft, Appropriation bath in ir, thefc two maineaclsa Fii4t,Propriety to (Ignifici 2. adluall ordaining to Sacratncntaii ufe. Touching the firft ; The Lord in making a Sacrament, beholds the material! Elements in their naturall aptitude and peculiar SymbolicalneiTe to exprefle fuch athing. To open this, Confider that things are faid to be apt and pe- culier to refemble, either by a made aptnefle, which is not in the thing it idk^ but put upon it accidentally : orelfcisapt^ by an agreeablenefle in it felfc, fo to doe. In Latine we would thus diftinguifh them y [_y^ pta fa5ta, or, ^ptanMtaQ of the firft fort are all fuch things (whether Reall orNominall,or Notionall, ) as have their fignification from an ©utward con- fent of them thatimpofc this aptncKTe. As I know when I hcarc the name of London, Yorkc, or Dover, what places arc, and what arc not fignified and meant : Why ? How comes my conceit to faftcn upon fuch a citic by the mcnlioaoffuch a naine? Surely from no naturall aptneffc in the names to Cgni- fie one city rather than another; but by impofition andconlcnt, or cnQorae, which is as good as a iMpall aptneCc to decipher fuch a place soaen will fo call it, tftprffbrc it prcvailcs to be apt t© it. Of this kindeareallwatch»words,^rf».3,5.When the noifeofalikindofMufiquefoundedj thenwasit thoughtafit {esContofii/^ doyPHcand worjhif the Im^ge* Why ? It was i^O confcntcd and agreed upon. Such is not the aptneffe here meant. A fecond therefjtfe is naturall, when a thing hath pecu- liar aptneffcin it felfe to referable; although the things are of never fo different kinde, yet in their kinde , they concurring in one third notion; looke what is in the one, doth, or may in- cline to defcribe the other, even of it felfe. And thus a fhad- dow is apt to Gxprefic fhortnefte or changcableneffo-of mans liFe : a deepe well apt to rcfemble the depth of a mans heart ; fo water is apt to exprtflc a clcanfing, bread a ftrengthning food, and wine a refreftiing of the heart. And this latter is the aptnefte which our Saviour beholds Elements in: fuch a pe- culiar aptneffe as might alone carriethe roinde of the behol- der to that which is fignified. And hence is that of Aufiin^ Except Sacramentall figncs hadaSymbolicalncffe with the
things
Pa rt. t: iApifme 4nd the Stopper tfthe lord. ^9
things they reprefent, they could be noSacFaments; meaning, they could not be fo apt to rcfcmbleo For howloever the Lord might by his power h^rVe made any fignc to become a Refem- blaiicc, and thatbecaufe hee fo p leafed ; y er, feeing in this hec fought not the declaring of what hee could doe, but of that which is beftfor the convincementof diftruft, and duhieffe of our nature, he rathw chofc fuch Elements as might out of their o wne congr uity, rcfcmble things 1 pirit uall. Appropri- ation then requires a nafusail aptneffc to rcfeoibieo
The latter andmainc peece of Appropriation , is divine, secondly, Ap. and peculiar application, not onely in generall to ferve for ho- plication of Jyufe,butinfpeciaIltonoteout,typifie,and defcribc to the Elements by foule the Lord Icfus Sacramentali, '^or breeding and conHr--^*^!"^*"^*^ raing the foulc in grace. Now this is a further thing than thep""^"j^,£|j^ former ; detcrmiaing the propertie of the creature and the fit- " ncfle thereof to rcfemblc, unto this fpeciall refcmbling of Cbrift Crucified in his wafhing qualities and his nourilhing propertie. Although there were never fuch aptnelTc in a crea« cure to doc thus in it felfe, yet it hath nothing to doc to med- dle with a Sacrament, except the Lord doe ipccially appropri^ ate it to ferve for fuch a purpofe; and then it begins to have in it a Sacrafflcntall proportion, and power to raife the foule from earth to heaven, whereas elfe it felfe being earthly, it were more likely to naile downc the hearttoitfelfcand to earthly thoughts and affe<flions; But fo potent is theworke oftheOrdainer, who hath put this peculiar property into it, that although it be but a creature, yet it carries the foulc from earth to heaven, in a mod familiar manner. Andmarkc, how this ftands in the power of the Word; Wee know that the common blelfing of the creature to fecdc and cherifh the body, comes from the Word : LMan not living hybreAd, Imt h] the }r9rdth4tfr9ce€dsofitofthe wtvuth of God. How much more then mufttlievertue of the Ordinance come from God to make this carnall nouriftiing creature, to be a fpirituall nou- riftier ? Hence it is that ^nHtn faith, tAaed^t verffHm^ &c. Let the Word come to the Eleme at, and there is a Sacra* ment. This Sacramcntalncfle of the Elements ftands in a word.
E^ €od
40 A Treitffe ^fthttm SAcnmen^s cfthe Go/fell^ Part* u
Jlluftration of God that faid. Let light fhine out ofdarkenejfc ; Let there ^» «. daj.^ night j Let the e^rth hing foyth fruits ^gr^fe^c^c. cfFeded
»Cor.4j^. ^j with a breath .' fo the word of Ordinance j Let Bread and en.1.4. Wine be rcprcfenters of tl>c body and bloudjtbc merit and effiw cacie of Chrift Crucified, to replcnifh thefoulcsof the faith* full; hath caufed thcfe Elements for ever to have fuch power to reprcfent thefe things; fo that no age or time (hall ever prevailc to wearc out this Iroprcffion ; yea, and not oneiy to re- prefentthemin their kinde, butalfo^itithcir fulncfTe«So that as it was one charge concerning the PafcallLambe, that hee muft be wholly eaten or burnt : fo by this Appropriation the Sacramentall (igncs doe refemble fully, as well as properly* And as in the compound of Bread and Wine^there is not only a fupply ofdricjbutalfo of moift nouriflimcnt,thatfoboth hun- ^.gerand thirflma); befatisfied^and the body both madeftrongp and cheerefuU tofcrvice; fo by the Ordinance, thefe fignes convey Chriftinbis Sacramentall fulneffe ofnouriAmentf fo that nothing is lacking to the foule which Chrift canfM^ly it with, if it bcleeve* Reafonfbrit. Nowto returne,takcawaythisthirdaft ofChriftsWord and inftitution,giving this peculiar power to the fignes tp re° femble the ends of the Sacrament : Tell me, what is there in the world, which hath in it an aptneffe to refemble, but might be a Sacrament ? Whereas now wee fee net aptneflc, , but Ap- probation of Gods Word, determining fuch an Apt thing to fuch an apt ufc, is the very life, b/oud, and marrow, of a Sacra- ment.There i% no doubt, but as the Scripture tcachcth,aChri-; flian wife man will pickeout helines out of each refemblance; an boufcsvitc that is godIy,will not boult out her flower from the br^an, but hethcart will carrie her to our Saviours words, tuk«i§j^i. ^^f0yt l^th de fired to 7)'/;;;)«)i^jr(7i^,^r. An Husbandman will not ufe his Fanne or Floorc to drcffc or caft his corrie in, but he will mufe of that finall feparation of the drofTefrom the Wheatc. But there is great odds betweene a voluntary aft of our. owne devotion, and an obedience to a Sacramentall lida^.az- charge. As the Text faith,I.«^^4. There were many Lcapers in Elii})ds time, and many Widdowes, but not many to whom hec was fcnt: So the world, yea, the world is fall of
re-'
Pairt . I a datifme gnd the Sufftf fifthe Lard, "^t
refemblanccssbut not of fuch as Chrifl hatb let his ftampe upon to bee SacramentalU The fetting of a young child before the Difciples, and the wafbing of their fecte with his owiie hands, were Chrifts ads(ftillat this day apiflily fol- lowed by the Pope) but ncithcrappointed to be Sacramentall; but oncly naturall refctt)blancc$(to an holy heart which hath a gift to make ufe thereof ) of a fpifituall grace of humility. Ap- propriation then efpeciaily ftands in this determining of the Eletnents to fuch an uft by the word and ordinance. Ere we procecde, this firft point may be of (pc eiall ufe. I .To ^
ble'fle the Lord as for the relccfe of our ftupor by outward Ele- ^J^* ^i ments/o efpeciaily for f aptnes tbcreof,chufing fuch as(with» out any more adoe^ might eafily acquaint us with fuch holy things fof which bcfore.Andtotcachustobcgof hisMajefty heavenly hearts, which might be capable of his meaning herein^
Secondly, this mud keepc us within holy bounds, as concer- Vfuil ning our deviling and fetting up to our fclvcs,rcfcmblances of holy things : as Crucifixes, & the Image of the bieffed humility of Chrifljto behold and worfiiip.W ho allowed m thefe?The Sacramerjts ferveasa SttferfedeM from all fuch inventions. All Popifh trafh of forged Sacraments heerc falles to ground .
Laftly, let usle^rne to familiarize with Gods Sacraments in ^fi $• the point of the inftitution of Refcmbling the Lord lefus : Let' us not be dull and blockifh in appropriating them to their ufe, but Icarne ftill to climbe up by them to heaven. If the minde beat Yorke,inihntly at the naming of the Citty, when yet the body is an i oo.milcs diftant:and no fooner doth a woman heare^ her husbands name,but fliee is prefent with him(though be be iaa farreCountrey)by the velocity & fpeedofthc Apprehen- fion,ftirred up by fuch a relation : Oh I hpw dull and flow of hearcarethcy who in themidfl,noc of artificiall, humane or naturall, but divine appropriations, arc focarnall and heavy* that fcarfely the Sacrament will ingcndcr one lively reprefcnta- tion of the Lord Iefus,to nourifh us & cheere us ? But as we come, foweefit, and fodepart,'as Strangers and Idiots, as if Chrift and we were devided as farre as heaven and earth.
The caufcs of which arc thefc, eyther that wee are not aCaufesof tho^ new Creatures in whom God hath renewed the ^"J^"^"^^^
^ powers ^"'"'
4»n, A TfeAtife$ftk tm Sicrtmints of the GofjftU^ Pare. \ ]
powers of undcrftanding and afFedion; and therefore want the difcourfeand thefpiric of relation; in a word, wane theope-i- ration of a new Creature , which is faith ftirring the Ibule to a lively meditation of Chiifl:,by the word, the ordiuanceand promifeofGod:(and then what wonder if Sacraments which fliouldbeethc moft adivc meanes, become all a-mort, dead and dumbe with us, and wee being held aiad taken in all our lioasat onccrlike numb-palfie-ones, can neyther ftirre hand or 2; foote towards Chrift \) or elfe wee abOfe the gift of faith and the power of the new creature, h^ difabling our felves and difinuring our foules from this workc,and difguiling that image of God in us (which ier ves to carry us to God) by fct- tingit upon tralh, world ,profic,pJcafure,eafe and fenfuality^tilt it feeme tedious unto us to fet ic upon holy thoughts in the Sa- Cavcac crament. To prevent this,it were goodcounfcii to trade our thereto. fpirits to heavenly things even by earthly occaiions, as well without as withia the Sacraments. He ihall not finde his fpi- rits fo flat, Ioy,and lazy in meeting with Sacramcntall Chrift, who inures his dead heart daily taan holy nimblenefle in com- paring earthly things with heavenly • Hee that cannot fee a Prov.^.^, Pifmii'cbut hee will thinke of providence ; not a gari/h harlot drelfing hcrfelfe for an adulterous wretch, but will taxe himfclfc, for his leffe loving Chriil : dice that cannot lay Ma«h.i3.33.a leaven, but thinkes of the kingdome of Chritt.-and in a word, hath a gift to be heavenly, and to turne ordinary pro*. perties of the creature or common occafioas,to holy medita* tion : be (kail not have his heart in another world, when the Lord prelcnts unto him the Lord Icfus,bySacramcntaU rcfem- blances. And thus much for the firft. Thefecond Thcfecond part of the forme of Sacraments,is union* Which part of forme, yet comes nearer than the former, as more clofely conveying Vnion. ^ exhibiting the Lord lefus to thefoule. Yet,wee muft know
the former makes way to this J theaprneffe and fpeciall appli- cation of figaes to this ufe, helpes much the minde to conceive : butthisisthc more immediate objedl of faith to faften upon Ghrift,that the Sacraments are no longer the bread of the Lcrd, but bread the Lord, wine the Lord, and water the Lord, And this Sacramentall union i% an aft of Gods^ordeining Spirit and
Authority
Part. 1 . Bdptijwe unci the Suffer of the Lcrd. '^ j
Authority,by vcrtue whereof tbe Lorcl lefus, in all his merits and efficacy isnotonelyrefembled and prcfented by apt like- nefle to the mHide,but really mar^e cne with the Elements, that by them and with then) he Height be carried imo the fonle in- fcparably for aflurance of union and Communion with God, Hence it is that the Scriptuie fpeakes in fuch a phrafe, This is my body. This is my blood of the New Teftamcnt : yea in the Itfe.ia^rp. Old Tefiamtnt, Chrift is our P^ffcovtr. The Rockc was^ CoiJ,7. Chrift, / am that iManmixhkh defccnded^&c. All which ^^^'^^B ^» phrafcs denote a rcalncflc and union with the Elements, true and unfaigned. And indcedc all divine unions are Rcall :al- ^^^ unions though they differ in their fcverall kinds; yet by vertue of the ^^^ ordinance and the power of him that hath fo made them, they are nofhaddowes of empty things, no dumbe Pageants as wc may fee in other unions. There is an intellcduaU union m na- S«>fftsofthcm: ttirebctwcene themindandobjed; in which refpedwc fay, the mind is all things, meaning in and by this comprchenfion and union. The obje6^ and the mind are one by vertue of this power of God inthefouIe,*not bccaiifc thy are fubflamially one,butnotionally. Yet this notion is realncffe in her kinde. Man and Wife are one f^efh, no more two but one : how ? by vertue of divine inftitution : this union is reall and true, yet not mcercly Phyficall and naturall oneneffe, but in the kind of it,a irjatrimoniall union. The like may be faydof all civil] uni- ons of the family ; w hich by vertue of the ordinance of God afTifteci by law and order ,become bodies united. I eioe not al- lude to thefe as if they did hold in all points : but for two cau- its. Firftjto /hew the power of divine ordinance to aniteand make things one.Stcondly ,to fhcw that thedifpropertio of the natures ofthingsunited,eytherfor kind ordiftance,isno let to reallncffeof union: in a word, its the ordinance of Chrift, which hath an indcleble and irrcverfible power of the conjoy- ning of the Lord Icfus to the Elements; in a reall and facra- mentall kindc (lo farre as fcrves the turne) not to fubje<5t Chrift to a bafc creature, buttofubjed- the creature in her property to be a clofe and nearc uniter of the fouic with Chrift, tovvhom elfe (through the incapablcnefte of fleft^ it could not fo eafily have bcene knit,and made one withali.
This
44 -^ TriAtife pftbc mo Sacraments 9fthe GofpeU^ Part. i.
All vnions This point will the better appcare, if wc goc a little further, ^•^^^ '^ ""^^^ and (he w chat even the greatcft and deepeft unions that are,
foSe one, ^^'^^^ ^^ "*^^^ ^^^. ^^^ ^^^ ""^^" ^"^ communion of the foulc with her firftoriginall, hereafter in glory, and here in grace. The very perfonal union of the Trinity,how (hould it be better conceived than by the my ftery of redemption ? wherein God could not poiTIbly have i'atisficd God, nor man bee brought and united to God, except there had beene a perfonall union^ chat is,a famcnes of deity i\\ the differing of pcrfons. The like istrueintheunionofChrifts Godhead with thcnacureand flefii of man .• why was it, but to ferve Gods holy purpofe to reconcile and unite flcfh to God by the perfon oi EmknneU So alfOjthatfpiritualUiniortofthc whole body and foulc of abc- Icevcr withChrift, why is it, but to prepare it for eternall uni- on with him ? The union (or communion rather) of tkc mem- bers of Chrift into one body and being, to what fcrves it but that the whiQle Church may beone with Chrift and her head, that by him (hee might be one with God himfeife, who fliajl be all in all in glory, wholly polTeffing and poffeffed ? So alfo wonder not if this inferior union of Sacrame«ts,be fo real! and clofe ; feeing its cleare,the Lord in thiSjCondefcending fo low to the Capacity of man, unites himfeife no otherwife to the Eements, than that in and by them as channels of conveyance, he might (when and where be fees it good to ufe them) de- rive himfeife into thepoorc belceving foule in a fuller affu- rance of ComfRunion with her ? So that our Saviour faitfa^ Afgrvaile not that Ip^iduntojoHjje that eates and drinkes my
lohi^,45. jlfifi andlploodyfiall abide in me^ and live for ever^^o man fuch
a union is impoflible betweene a creature and the Creator, be-
t weene bafenefie and glory .• But it is the Word and ordinance
that caufethit; and which hath fetled this Sacramental! union
indiflblubly»tbatourfoules might fare much the better, and
the union of the foule with Chrift himfeife might bee more
familiarly conceived .
^ Toaddefomewhatforthcbetteropening of this union, let
•^*:^'» us firft underftand what it muftbe, and then what it cannot
be. Firft,of neccflfity it muft be fuch an union,2S the nature of
.the things united wUladmit. Then (econdly, fuch as the ends
of
VsitUli ^aftifmt dfid the Shfftr if the lird, ^5
of « Sacrament will luiFcr. Vox the for ffxr : The nature of tke . r ,|j
things united will not admit eiihef a locall cr a Phj ficall uni- p^nYng euhis
on : They willand aiay admit a fpiriruallont.Hift not a Iccall: ty two things.
viz.That as the Bread and Wine arc Iceally prcfenr, fo that the
Body and Blood of the Lord Icfus be alio Iccally prekntj this , ^ ^^
Ifey the nature of the Lord Jcfus his Bcdy will not adirit:For j^„,jjnot v?z.
although it be aglorified bcdy, yet it is airue Jiaturall bcdy, alocall o/na*
and therefore limited, and io cannot Conlubftantiate with the miatl.
ElcBJents in all places^wherc they at one and the faoie inftant,
arc prcfent to the fence of the receiver. W hich confutes the
Lutheran error, of Iccall Prcfercc,asifof necelTity there muil
be a corporall Prefence>or elfc thofc words [ Thu u mj body7\
cannot bee vcri fit d : No, wee deny it, bccaufc it rtfifls the
Nature of the things united and prefcnt. Secondly, ncitHfc
will their nature adir.it a phyficali Prclcnce or union ; that is,
fuchan union as by which the proper formes and beings of
the things united arc lofl, and become under a new forme of
mixture or coropofition. For the Natures of Chrift and the
Bread are incompatible in point of mixture xjf ccmpcun*
ding, becaufcthe one is a Ipirituall, the other a corporall
thing, which admit no fuch mixture as corporall things
of like nature doc, as wine and water* So thca if this uni»
on bee not;mixc,it is mhch leile Tranfubdantiate : for in
that , the one doth not mixe with , but evacuate and
^ifanull the other , leaving nothing of fubflance bc-
hindc^
But, thenature of thcfe Elements admit a fpirftuall union: a.Wbatthcy nothing hinders, why the things which are furtheft diftant f*^j|/^^u^«"yn*^^ or remote in place, may not yctbee prefentin truthand real- ©^^""^ ncfle : forthefoundof aCanon-fhot 40* miles otf from my eare,yet is preient by the meane of the ayre bringing it home to mee : and the body of thcSunnc, of light and warmth, diftant farrc from mee, yet by thcayre which carryeth the bcamcsof it^ is prcfent and made one with my bodily touch and feeling. Andagainc, nothing hinders why two things phyfically diijoyned,maynot yetfpiritually be one,andioyncd tc^cther, by vcrtue of the power of the ordainer. In a word , the Nature of the things united will admit a rcall
union.
"4^ ^ Tteiti(t^fthetvfi9 Sicnments of the GofpsS^ Pact.i/
union, although no corponll unnion,cyther loc^li or mixt,an<i much leffe trantlibftanciall : therefore the things united m the Sacraments are ondy fpiritually and really united. RhUi* Secondly, the union of a Sacrament mull be fuch as the fcopc
Its fijch an and end of a Sacrament will fuflfer and no other. But the end union as the gj^j purpofe of a Sacramcnt cannot admit any other union bc-» end of a Sa- ^^jj^t ^hc ficncs and things fignified, fave fpiritually reall.For fuffcr. ™" ow^^ wedeirroy the fcope oi: a Sacrament m a double re-
I fped. I. Ofrelation; for except there bee maiutaincd in the
Relation. SacramciiC diitindneffe of Tcrmes,and Relation of one to ano- ther : to that a bodily thing may (ignific and intimate a fpiritu- all .• and a fpirituall be reprefented by a carnail,yet each diftind in their nature schc SacramentalnefTe periihesi itmbolicalnef& glN^refemblance being wholly cxtind by mixture aed conB^ 2. fioa of things united. Then fecondly of materialnefle. For if MaterulndTe. we admit foch an union as is tranfubftamiacc (which indeed i% no union of two in one^ but an excluding and fwallowing up of one by another) what fhaU renaaine of the Element bebiai^ Iftheyanfwer,the accidents of them. (This being |wemiftd that its impoffiblc accidents can (ubiift without their fubjedj^ I anfwer,meercnefreof accidents take away materialueflc or corporalneflc, and therefore difanull as much the fubftance of a Sacraoieat, as if wee fliould hould that .the Elements could fwaliow up the things iignified.' • But tccondly, the tvA of a Sacrament will eafily admit fuch an union of things, as whereby the Lord lefus and all his good things may bee con- veyed tothe foiile really, ^ this being as much as a Sa<;rament ferveafori and ironcurring egtallyr. and fully with the Icopc andpurpbtc of itj whatfocver is more is fuperfiuous. And ther«fort refi (ling that cod/muft needs be a falfe and erronioiis UBion,not from God. Vfe I , The ufc of this whole doflriae is inanifoU. It is firft v\'
firu<5lionto teach US what muft difcemc and judge of this Sa- cramentall union; wfiat nature it is of; Surely not Popery, n6t fleftiandblood: for they being deflitute of the Spirit of this union, cannot comprehend it : Its a Riddle which onely hee Roni.8, can conceive who plougheth wubthe Lords Heifer, which iCor.2, lonely conceives it. GarnaU men cannot j«dgi2 of fpirituall fiOaivf things.
Part.I. Ba^tijme 4ni the Supper &f the Lord. ^y
things, bccaufcfpirituallydifcerned, Ifwcewculdln^wcy- thcr whac this union is not, towit,popi£h andcarnall, and locall.-orwhatitis, to wit, rcall yet Ipiriiqalls then Judge wbat cyther tht nature of the things unircd, or the fcope of a Sacrament u ill ac'mit; and there rt{l:goe no further. If then it f ecmc ftrangc bo^/v a thing may be as tjuly reall fpiritu- ally, as carnally: feeke the Spirit pf God who istbcknit4 ccrof this knot, and that will teach thcc, that tlK power pf the word which appcinrcd light to be, and it was^ and the evening and the morning to be a day,and it was,and roan to be, and he was .* did alfo ordaine the Body and Blood of Ghrift to be really one with the Elements without iocallne&^ormixturCy and therefore (b they arcr i.^. . ; j/i?- ir;{i. i^^ii^.L
Secondly ,leokc what dificrcnce tfeere is in the things uni- Vfi a> ted , in the point of their SacraoscntaU union ; the facae difFc. renccanddiftancc mud bee obfervcd by; jhe Communicants inpointofpartakingthcHi.-Towit,. that ftill the fcverallna^ tnrc of thele things be prcfcrvcd entire; jiad yet by :rtc ©nc carnaU thing, the other which is fpirituall be bettered and en* largcd. Touching the firft, the foule^thc ipint, the faith of the receiver iooke at the fpirit of thcSaaamcnt , the Lord Ic- fuscrucificd: Thailand, the eye, the niotjch of the rcceiverg iooke at the Elements ©nely: IJee oot jhinkc then that the carnall part can meddle with the fpitityall, nor the fpirituall with the carnal (as it is fojbut the outward man,fccs,touchcs, tafts and digcfts the outward ; the fpirituall beholds, taftes and en joycs the fpirituall, each mutt kcepc his ownc boundso If J would difcerne an outward thing m the Sacrament, Imuft ufe my fcncctny touch,my taft ; and if thefe convince it to bcc carnall, fo it is : Againc, if I would difcerne a fpirituall thing there, I mulV coafult with my inward man and the inner fence of faith, and thereby I muii pronounce an inner thing to be prefent-* If I want eyes and fence J can perceive no outward thing. If >^vvant faith in my foule, lean perceive no fpiri- tuall thing, each-ihing or obje^i muft bee perceived by the proper inftrument belonging to it.
To the end I may perceive there bee true :MateriaIis in the . Sacrament, and not onely bare accidents without afiiftance,
^ thS'.
i 4$ ATreAtifeofthetwoSAcnmefits^fthcGofpeU^ Part.i.
thcoucward fcnfe is triall fugicicnt : fight, touch, andtafic* will not cadly erre about their ownc obf eels, as our Saviour tells his DifciplcSjLooke upon and handle me, for a fpirit hath Luke 24;5?. no ob) ed of Touch, fle(h,blood, and bones, as yc fee me have. Againc,ifthequeihonbcof alpiricuall being or body, and blood ot Chrift ; let (cnfe and teeth goc, there faich and the Spirit of Chrift rouft convince ic, if thatfeelcthc beames, warnfith, and fee the light and taft the influence iffuing there- from .-thca certainly ihcy are there j for the Spirit cannot bee deceived about her owneobjc^^. Onely thisladde. Neither of thefc can be fevered from other; for by the externall, the Xordhath appointed to convey the fpirituall, and not without thcai; and in that relation of each to other, even the nicaneft ought to be honoured ; and the outward fenfe ought to bee fo buficd about the objefis offence, as thereby to helpcfuccour, andnrengthentheweakenefTeof faith in the objed, that is^ fpiritnall. More ofthis in the Ad of Receiving. Thirdly therefore, this Doftrinc pf Sacramentall Vnion FJej. confutes this DotageofPopi/htranfabftantiation.ThePapifts, not content with the vnion wefpeakc off, caft oyle into the fianie,and maintaine aconverfion, and confufion of Chrifland the EleoEients by a corporal! prefence and realneCe. And, as one once demanded by 'B$ner^ whether Chrift was not blood and bone in the Sacrament : made him a merry anfwerc (lot me fo difgrace Popery, that yet I may fpeake with reverence) yes my Lord^ I thinke not fo only,but that there he is boots and fpurs and all. Meaning, thatfuch is Popifti excefle a nd ridicu- loufncfleiftthis, thatitdcfcrvesto be efteemedin theChurcb as a laughing ftockc. And furc it is, (as themfelves alfofay) they receive not from <Sod a Sacrament of Vnion, but offer up to him a facrifice of their ownc for propitiation j I fay the Papiftsbythis foppery, under colour of magnifying theSa- cramentdoeqiiitcdeftroy it.Markc then what I fayd before; Vnion ftillmuft be conceived according to her kind, notcor- porall,butmyflicali and by ordinance. As then its a truth, ex- cept the Elements and the Lord lefus were one, no bad rccei- "ver could be guilty of eating his ownc condemnation; fbyet, if this vnion be conceived as tranfubftaiitiall , it is impoHible it
fhohld
Part.ir BAfttfmemdtheStipferofthet$rA. 4^
fliould be Sacratncntall. For Sacramental 1 union ftill is fymboli- calljwhich its iflipofliblc to conceive in things changed intoa oaturall famenefle and Tubftance. As wee know, in common Ipeech we ray,No like thing is the fame, becaufe a like thing \% like to another. Identity then in Chrilland the Elements difa- nuUs Sacramentall union, and therefore the Sacrament it felfe.
This error of theirs as it came from the forge of carnall How popifli. rcafon firft, and the favor of the kitchin,foit received vatnifh enourgicw. fromcheerronious conceiving of Scriptures and Fathers cx^ prefling Sjicramcntail union. As, when our Saviour izith^T/ju is my (fody^znd Taul^Th^ bread 79 e hreake^iMt M&t the coTHmnnioH cf the body of Chrifi} from which and like places they prefent- iy cry out,Loe yee : the bread is his body. So when the Fathers (efpccial'lytliofe who were the greatefi orators) docbvpcr- bolizc in the prayfe df the Sacrament, calling ir the bread of life, and an \x\^^Mt union^ and that after confecration, the bread by the omni[>otency of the Word i$ made flefh,&c.thcy abufe the fcope of the Fathers (which to themfelves was good) becaufe although they meant no other but tomagnifie Sacramentall union, ycc the exce(fe of their fpeech occafions the crrourof corporall union to prevailc. Let us loath their Idolatry and fu^rftition.
Fourthly ,it fhould teach Gods people,nevcr to ceafc magni- ^» 4,' fying the love of God,who bath rcfufcd no courfc,negle<5!:ed no incane,which poflibly might make for the communicating of himfelfc to loft man both in union & fellow flbipjand feeing his word through ourinfidelity could not fuSBciently fatisfic your fcrupulous and doubtfull mindes touching the realneflfe of his Faithfull meaning towards us ; hath not oncly ftooped to be in our ficfh asa mtin,but totyc himfeife to bafecreaturesjthat fo he might familiarize with our foules more nearely,and make us one with himfelfc.fo that the meatc & drink we receive Js not niadeour fubftance of flc{h more really than the Lord lefus is madcthefubftanceofour fpirituall nourirhment:OhlI fay, how fliould his love (fhewed upon fo hard conditions) not onely ra- viQi usjbut alfo prcvail'e with us for thofe ends which it ferves for?how fliould our foulesfturly for union with him,influcnce from him*,to become like birn ? How fl:iould wee Arrive to at- tainc the perfcdion of that happinefTc which Mamlo^i^Sc^rc"
F cover
j^ A tYe^ifiefihe tr00Sa£ramenu oftheGo^eS^ Parto r.^
cover it in a farrc fuller and nearer union with Chrift, and by hiin,with the Lord?Ohlthis is the fcope which all unions (and cfpecially this Sacramentali)hayeto unrivct us from bafe unions and fellow fhips with things below jthat (owe might fettle our bearcS upon him,wbom to know and beleeve to be oar God rc- conciledjis happineffe .* and to be united to his natures, in one myfticall being of holineffc,isabovc ail earthly fading comforts! Oh! hath the'Lord joyncd himfelfe to the creatures, that wc not r'cfting in thcm,might by them be carryed to him in whom . true reft and peace is to be had?How (Kould we dcfpife to be. one with money, \Ah pleafure, with mans acceptance, with other carnall ob jeds, and fay, fince I came to fee the excellent union of the foulc with God in Chrift,! fee nothing below but fi^mes bafe to me^and fuch as I am loth to unite aiU give over my fcifc to ic to be fervant to it,to be p^eflfei^iy it, or to pot fcffe it .• i will ufe all other things,and eajoy the Lord.None of his good tbings,can be made mine without union.'therefore as }f(^eke them and the increafe of them in the Sacrament, fol will efpecially feeke union, and make much of the Sacraoaent for the purchafing of ic. yp ^^ Fiftly and efpecially, how doth this point prcffe the ncccflity of faith upon us,in the ufe of that Sacrament ? Onely faith isa- • ble to difcerne the Lords body in this Sacramcntall union : and (as by the former point to make us partakers of the divine na- tur^Jfo hy this, to ftrengthen thelouie in the increafc of com- munion^by the Sacrament. Let it be double exhortation then to all beleeverSjbotb to difcerne & to apply the Lord lefus facra- 3.T0 difcerne mcntall. For the fir ft, Turne wee all our cavilling and carnal! 2u reafoning(which is endle(re(i:or carnality comprehends not aoy-
fteries J into a quietnefle and ftillaefTc of bclee ving : forfakc the fwift rolling torrent of never fatisfied fence,aDd embrace the fofily and Bill ftreame oiSiloam-jcnt all knots in two by the ©r- dinance5& thereby determine all endleffe rcafonings of Popifh curiofity.'fpend that time in admiring this myftcry,and in long- ing to be partaker of that which is by it refembJed, I meane union of thy foulc with Chrift.If this be'k) my ftical, how cxceJ- Jent is that to enjoy by faith? Oh I Till union be made, nothing is thine. Behold not with a carnall eye, fay not vfiih thofe !&h.8.5.»» lewcs^ how will he give us his fleih ? will he kill himfelfe ? If
rcafoia
rcafon may prcvailc,the Sacrament ( fettitig afide a little blinde devotion Jl will difcov^r no more Chrift to the focile,than bread and wine in a Cellar .-Its the power of God uniting Chrift,re- gencration andnouriflimentto the foulejnot a few qualities of Chriftjbut whole Chrift to the whole aun: And the Sacraments obey him herein .-rcprefenting whatfoever he hath united to them : NodiyeII,no inftrurocnt of his, no Pope can fever thefc two each from other : The Sacrament they may quite deftroy, but this union they cannot take from the Sacrament.Thc fpirit of the ordinance it is,which makes it abide fo irrepealablcDo not then fever thofe tbingsby unbeleefe which the Ordinance hath put foclofe togtther; wander not,defcant not,goe not into hcaven,nor downeto hell with a papift to confult and askc, Romaou* How fliould this be? But know, tj^word is neare thee, in thy i^. ' care, yeaband,cyc,taftej the mtue of thie ordinance makes whole Chrift as nckre the €lemeiKs,as the quality of clenfing & feeding are neare them. Dcflroy the one & deftroy the otherJf the one be naturail,the other is fpirit uall,aod from an higher u«- nioa : if it be againft fenfe to divide the one,its facriledge to fe- ver the other. True it is,the things thus united are farredi- ftant in place; but yet the power of the eternall ordinance can cafily unite them. And fliali Bot the gift of faith unite the foulc to the L©rd lefus by thefc Elements as well as the ordinance for ever unitesthe Lord lefus and the Elements ? Beware then Icaft we fever what God hath united! It is not the farrcDeffe ©ff of a thing in place which can hinder union ; The Lord lefus his body in the grave lolt not union with the divinity by th^ di- ftanccofthefoule in paradife:becaufc the relation wasindif- foluble.* the vcrtue of Chrift crucified is united to the foule, if it beIecvc,aIthough his body keepe his place in heaven. Faith in this kind i% not unlike to the hand of the Marriner in foun- ding the depth of the fea.His hand cannot touch orfadomeir; but by vertue of the line and plummet which he lets downe and holds in his hand,he fecles the bott0me,and gagtsthe dcpth,be it never fo remote. So the hand of faith holdirtg the cord and plummet of the word and pr^mife>feelesa bottome of Truth and unites it felfe to Chrift. For the fecond,from this difcer- a. t# apply it. ning power goe to the applying j get this grace of faith to unite Chrift: Sacramentall unto thy foul«;Saytfaus,Arc water.
52 ^ Trcitifc.2ftkt iZ^^oammnh of the Go/fell^ Part, i^ bresu!,wine,infcparablc from Chrifl:?\\byfo? Doth God care X Cor.^.^. for oxen (as Faul raith)or carech be to be one with bread and wine? Are thefc thcfubjc^s of bis delight poore,bare,corrup- 1 Cor.^.ip tible EIements?No no, thofc lively Temples of our fouleSjand Heb.ii.jj. fpirics of juft belecving ones,are the places of bis delight: OhI then fay lo,Lord,this union ferves for a betrer,that thou and my foulc be one by the convey of the Sacrament,thac I might eate, Pral,i4.7c drinkc,cnjoy thee 1 Oh lift up thy head my dore,bc thou lifted up in rac oh eternal! gate of my ioule, that the King of glory may come inlLct faith unbolt & fee you wide opcn,that Chrift may eater and tak^ you up for his habitation,& be your head as the husband is the wives to procure her all good, as a Prince in hisgovcfnement,asa Ma{lerinhisfamily,nay as the fouic is in IckJ7»i^. the body Job AjMt'to ad^^lc,frame,purge them, to cncreafc the potvcr of faith in adoptiW,reconciliati6:to enlarge the gra- ces of his fpirit,love» meckcneflfe, patience, thankfulnefTejto fill the confcience with joy^hope,peacc:tocaufc thefc to flow out of the belly of the foulc,as waters of Iife,unto cternalllifc : yea^ ^ not onely bette«* hearers,wor{hippers of God^but more wife to rule,more faithfull, to obcy,righteous in buying, felling; exem- plary in our Chriflian praclife, harmles,upright,fober;to purge usof our wrath,uncharitablcncs,unmercifuInes,unprofitablenes* that the Lord lefas SacrametaH,in the fpirit of hiai,may become more lively ,powerfull and fruicfull in us.Oh!pray,and give the Lord no reft till he have bred faith in thee to thefe ends. yf^ 5^ And to concludci if the poorc creatures thus bold their unioa
with Chrift,and thou by unbelcefe rcmaineft dellitute of hiaa, knoWjthcfe dumbe Elements fhall one dayrife up in judgment againfi thee & condemnc thee : for they have kept their union vi^^ is but fubordinate and ferving to a better end.But thou baft rcjedcd thy union fpirituall with Chrifl, in the increafe of his graccs.Oh wrctchlln naturall things and in vicious things,thou art ripe and quicke enough to apprehend, yea more than thou oughteft:Nofooner doth the name of that w«^ thou takeftplea- fure in,as the Tav erne or Alehoufc in which thou haft often dif- guifed thy fclfe,come to mind.'nofooncr the nameof thy Farme , which affords thee fuch a Rent & Revcnue,offer it felfe to tbcc: Oo fooner doth the name of the harlot whom thou hafl confor- tcd with 5. the glaffcin which thou canft refied thy ownefac©
nnon
P art. r.' Baftifme mdthe S$ffer of the Lord. yj
upon thine cyes,ftaiid before thcc; but inftancly thoii fceleft aa union wich thofelufts which thofe names aad notions preicnt to thce:thy fpirit favors drunkenneffe, covetoulnelle^unciune- neffe.and pride.'Oncly the Sacraments arc offred to cbne eye b^ the Lord,in which Chrift is nominatcd,nay adually exhibited, and united:aad here the union is fo Urangc a thing trom thee, that any other bafe objcd: will fooncr oftcr it ielte alone with- out any other occafion,chan the lealt apprehcnhon ot Sacramen- tallChrift come into thy thoughts or affedions, eythcr to be- lecve in,lovc,ioy in,or much Icfls to be knit unco, and made one with;that all his excellency and grace might be thint,& that tat- neffe and fwcccneffe of his might be conveyed by taitb into thy foule.How {halt thou be able CO anfwer this lenfuaiity &eftriin§e mcntof fpirit from the Lord IcCis?Iuftly naay ]^cuf fc light upon thce,which JP^/^/proaounccth upon al fuch as love not ihc Lord j cor.i^.ia. lefus.Thus much for the forme of a Sacrament be alfo fpoken. The 4.1$ the I procccdc to the laftgenerall in the definition, which '\^ the end twofold, end of a Sacrament. And that i^ double, ey ther concerning "^ [J^^^JJ °*^ from God,or God from us.Both(as I noted) are the Icopc o^a ^*^^" ^^^* Sacrament, T he reafon whereof IS, becaufc the Sacrament in- tends full as mach,and neither more not lefle,than the covenant doth.* (I meane thcxrovenant of grace.) But the covenant of grace is reciprocaU:That God be our God, and wee be his peo- BothefTen- pie,that God be our Godal-fufficient and we walke uprightly ^^'^ ^ before him. I doe not meane by reciprocalnefle, any equality in ^"*^'^' * working : as if our obeying, or uprightneflc coiHd worke God to be ours,as his being ours, workes us to be upright ;But that indifferently the one as well as the other part and conditi- on is intcrchangably requifitc on our parts,as well as the Lords. As then the feale of the covenant aflfurcs the one,(b miift it the other ; it muft fccure the Lord of our upright walking,as well as us, of hisbeeingourGod : both muft needs goe together. Yet I meane not that the Sacraments doe equally fcale up both : for Gods fcaling grace to us is firong, our fealing backe to him of duty, is weake ; the Sacrament is the Lords, and therefore principally aymes at our good: yet I fay God lookesforitthat the fame meffenger of his unchangable love to us revived at^ the SacramenCj fliould carry backe
Fg to
H
What God coyenantech.
Catechu T^an 2.
AfreAtife $fthe ti90 Sacraments of the Go^eU^ Parf , r .
CO him our revived covenant of upright walking. The Lord fo comes to his oath and fcalc for our fccuricy, that bee lookes wcalfo come to the oath of Covenant 'with him: hee will not be tycd» and wee beloofe. Firftthen of theformerof thcfc two ends, Gods end concerning us.
Touching which, let us conceive what God covenanteth, and fo wc (hall (ec what the Sacraments doc affurc. Touching this point, of the offer and Covenant of God, I having elfe- where largely fpokcn, therefore I doe here refcrre my reader to that difcourfe,to f pare a labour. Onely thus much in a word| when xAd^m had loft his integrity by difanulling the covenant ofcreation,the Lord had it in his bofome, what he would doc with all his pofterity : if hee had quite, deftroyed them all, ithadbccne butjuft: In this dcmurre, grace caftthe skole, and brought him (out of his meere good pleafure) to purpofe to recover a Remnant out of their ruinc. And as hee meant this within himfclfe, fo he thought it mectc , to cxprefTc fo much to us, not by including fome and excluding others, but by a free unconditional! offer of grace (in refped of any. thing in man) to covenant with him to be his God,andto 6c« come propitious and favorable againc unto him, as if hee ne- ver had beenc offended. This covenant he cftablifhes with u^ia the Blood of his Sonnes fatisfacflion : requiring of us^ to beleevc that thereby his Majefty is reconciled with us, and that therefore wc be reconciled to him : This, he urges us to belccve nakedly, upon his bare word and covenant, and that we feekc no ftarting holcsjbut fet too our feale,that he mcanes no lefTe than his words imporr,for bis Sonnes fake,thathe will be our God and forgive us. Now there is weight in the pro- inifcalone,fuificicnr to overpeizc our infidelity : But fuchis the bafcDcflc of fpirit in us, being difablcd by our fell , that neither can our fecblcneflc reach ir, or remember and reprc- fent it to us in dueiort ; and much Icfle our guilty, (lavifh and treacherous heart$(whichmufeastheyufe, andthinke God like themfelvesi to|hate them whom they have htirt^ can be- ieevc it.
Hccrc the Lord not content with the bare oflfcr and Cove- aaat of grace in Chtift ; rather than be would leave any ( who
Part.i: Bdptifme^Hdthi supper ef the Let l j^
is not wilfully an enemy and hating reconciliation) unconvir> <:ed of his untcignednefl'e of meaning to doe as he lpcakes,con- ^^^^ ^^^ dcfccnds fo low,as to (ioopc to our vveake, forgctfull and bafe do^T^"^* hearts: and therefore comcsf as the author to the H^f^^^w^d?/ ^^^ "^^^ fpcakcs,^^/'. (J, 17.18.) to joyne an oath to his Covenant; That by two things.in which it was impoiUble for God to lye : Heb. (?ji7,x8f wc might have ftrong confolation m our taking refuge, upon purfuitofourconfcicnce, Satan, or any enemies. Now what is the oath of God in the GhofpeH ? Surely no other fave his feales, that is, his Sacraments (which 1 take to bee no fmall caufc why the Fathers devifed the Name of a Sacrament, thac is,aii oathOThis oath or fealc (call it as you will) muft be that uttermoft fecuiity which the Lord can or will reach us forth ia hisGofpcUjto take away ourdiftraft and flaveryj That as among men in the greateft Controverfies, an oath i$ beyond all expectation able to decide the doubt : fo in this matter of Gods open and hearty meaning in his covenant, if the foule qucftion it, hedclires that his oath might put an end to our unbcleefe. The Lord (to fpcakewith reverence) takings Jcindeofcorporall oath in the Sacrament.* I take thefc Sacra- mentall Elements united to the Crucified flefh of my Sonne towitncfle:thatas furely as nothing can fever from the ones acleanfiiig, feeding, cherifhing quality to the bodyes (rf the creatures to whom my word hath fo appointed them ; fo, no- thing {hall fcparate the quickningjComforting, and refreftiing quality of my Sonnes fatisfa(aion, (that is^ my love and grace J trom the foules of them, whom I have ordained it unto ; I f were and vow, my Sonne is theirs, as truely as the bread they care, and the wine they drinke.
Let us then collev5l out of this that hath beenc fayd, a three- fold end of Sacraments; I. To bcGUifes. *. Memoiialls, 5. Pledgcsand that ofbefta(rurancc(if oath 8c feale be fuificientj of the true meaning of God to the Soale in bidding it be recon- ciled.
Thelaftot thefe three is thechcefe, yet there is ufc of j^*'^^^^"^^^^ the fornitt- two. Of which feeing partly I have fpoken, and^^*^™* partly fhalllpeake,thereforc heere the Icffe. Touchingthc firft, then ; thac Sacraments are as Glaflcs to the Soule j I fpakc bc-
F 4 fore
5«
1. To bee glares.
aCor.s.vJt.
s.Manorialls. Habak.2.z.
3. Pledges or icalcs.
"A treAtife of the mo Sdcnmnu ^fthiGtffftB^ Part- S
fore in that point ofthe matter ef Sacraments ; noting that the Lord chufcth things of moft ordinary famiiiarneffe, tohelpc the fceblenclfe and carnality of our minds. And in the like re- fpe(fl,the Lord hath given them to this end,that they might be looking glafles : that as in them each part of the face may bee cleerely difcerncds fo in this mirror of the Sacrament (for thtt of fau/ is as proper to the Sacrament as to the promifc,2 Coy^ 3.«/r. that with open face we behold the Lord^we may fullycr difccrne the *^ery letters of the covenant^which before Teemed dim. Spec^laclcs (we feejarc of ufe to caufe a weake eye to fee clearely , by multiplying and inlarging the character or objec^^ And the perrpe(flivc glalle will fo extend the objedl a farrc ofl^ that a man may perceive (a two or three miles diftant) a littk cottage under a darke wood Cidc with all the proportion ofit, not adoore,wall,or window ofit excepted.Even fo is itheerc. The Sacraments arc glaffes, yea pcrfpe(5lives,which difcover to the dim eye of the(bule,all that fulneflfe of Chrift,which the only promife could not:yea its as a picture at large ,ftiewing the fouleall the dimenfions of mercy of Ghrift, his length, depth, height and breadth, which is (as Paul calls it) the fulneflcef God.That as the Prophet fpeakcs of the writing which (hould be written in great lctters,that he thai rnnnes might read it.* fo heere. For the 2. MemeriallsofChrift,! (hall more folly hati- dle afterward, when I fliew the duty of the Communicants be- haviour in the afl of receiving. Heere this may befufficient, to iignifie.that as Monnments,Marble Pillars with engravenxh*- raflcrsjfervetobringtothememorj^, the lively imprelTionof things fallen out or done time out ofminde: fo the Sacra- ments ferve to be memorials to our forgetfull mindcs, to make lively and frcfli the memory and impreffion of the Lord le&s crucified, together with the power of his death and fa- tisfacflion ; So rhat ao injury of time, weakeneife of memory, or craft of S3than,might ever be able to wcare out the print of fuch a divine gift and favour, as much worth as the falvationof mankind.See at large in the placequoted.
But thirdly, and chiefely, I adde, for pledges andfealesof fecurity to the foule doubtfull about the meaning of the Co- venant. Thcother two make way in the minde for this ! but
this
Vm. 1 2 'Baptijm and the Supper of the Icrd, 57'
tbisis the lafl: and finall end of Sacraments in Gods ordinatioft.* To adde a word or tvi'o to that I have faid of it ; the Lord by bis Scales fcckcs the utrcrmoft (ccuritic of the daggering foule, in his true and faithfull meaning toiave and fuftaine it here, during the kingdoroe of grace. Thcfe Seales he appoints frequently to be oflfered and rcceivedjthatas the weaKefoul^ finds her fclfe to ftand in nccd^ fo fhce drinking at thefe brookes, noight lift up her head. To noakc my meaning more Ihflrationm plaine ; we fee among men for fundry caufes , it is nieet one fecurc the other of his faithfulneffc. If men be fafpedled for re- ftoring what they borrow .• wee fee they are faine to lay iu a pledge with the lender to fecure him of his ownc. When A^ kruhum fent bis fervant upon a weightie errand far off, he cau- Gen.24 a4>»>^ fed his fervant to put his hand under bi$thigh,and bound him with oath to deale behind hisbacke,as ifhcwereinbispre- fcnce : So God doe and more,if thou faile of ought which lies upon thy truft and ^^\Vj : E ven fo doth the Lord abafe him- felf to us in Sacramencs,fcemes to yeeld to our infidelity, as if it were ex cufable, and to make himfclfc obnoxious to us, who is free and bound to none : bee is content to cleere his fidelity by Jaying a pledge in our lap, and by fccuring us of his faithfulnes by oathjtheend of all llrife. Nayjtofpcak nnore fully, the Lord in the afliaring of the bargain of his grace,dotb much like toao honsll mm ^villingto fell his inheritance. Finding out fucb an honeft chapman as gives him content, hec offers him the Land upon a price, declares the goodnefie of ir, tells him its richly worth his money. Having thus prcfented the objcd: to the free choife of the Chapman; Lo, the Buyer roooved by the finccritie of the Seller, and the goodnefle of the penny- worth, confents to his price, and contracts with him for the Land. They both are firmely agreed, neither fufpeding o- ther, their words feeroe as deeds each to ether. But in the up- ftiotthe Buyer confidersjwhile the Sejier and Hive, and there fball be no queAion bet weene us, all is well : but if the Seller die, and leave me no fecurity for my owne, what availes,!t me to pay my money ? Who knowes what may befall, befidcs ci- ther of our intentions info bad a world as this? Hereupon shefe ingenuous dealers treate fufthela .and the Seller taking
great
jS A Tte^tife^fthe tx9» Sdcrdmsnts ofths G9J^tU^ Part. \ }
great content in the buyer, tells him, I fee you are willing to dealc withH>e,to',bclecve my honeft contrad, and I find few ib true in payingfor their purchafe as lice you arc : your mo- ney I have received, and chercforc you ihall well iee I will not be more backward in iecurity, than you arc in paimcnt s Goctothe learnedft counfeli you can meet with, get him to draw the Covcnanrsas fure and ftrong as can be, andlooke wbaifoever ftiali be demanded, I will make good, and I will fettle the land upon yoa as ftrongly as La w can dcvife to fet- tle ic-
In like fort dcalcs the Lord with a beleeving foule:I fee thoa haft a gsod defire deale with me for my grace and pardon in Ghffiftfthou haft received oi^ report, beleeved my promife, for the faithfulnefle fake which thou perceiveft to be in me.* howbdt Ifee many doubts rife up in thy minde to unfettle thee; I fee thy fcnfualitie is great, thy heart wavering for time to come ; I am abfentfrom thine eye, and Satan bnzzeth feares into thee of my un&ichFulncs;I have therforc refolvcd to aflurc theef to the utcermoft jof my(irapKcitie,and have added to my Covenant a further ratification of my Sacraments. I here give thee a pledge, an oath,a feale,I chafe the Symbols of the flefh, water,and bloud,of my crucified Sonae,thc very inftruments by which he wrought fatisfadion for thee ; as verily as this Sacrament offers thee thefe united Elements , which be as a Biarkeand print of the very nailes and wounds that pierced and flew him,and wrought my angry foule to be appeafed: fo veri- ly, doe I in particular tender them to thee, and make them thine, fo chat if thou befruftrate, I am content toceafe to be faithfull, and fliall become a lier : Behold therefore in my Sacrament, all my Sonne, and the utmoft fecurity which I am able ( externally) to give thee, and to make him thine as fure- ly as my Gofpell can make him. Thus, I fay, doth the Lord, and joynes the Spirit of hisSonne, (called his fealing Spirit ) tothe Spirit of proraife before given ; That the one with the other, the feale with the Covenant, might be above the Cove- nant alone,& fo leave the poore foule m peace and fe curitie,as "Concerning his faithfull Covenant to fa ve and fuftainc the foule in all her fearc and doubtfulneflcjand to take refuge with ftrong confolation. And
Part. I • B^pifme unci the Suffer sfthe lcrd» 5 j
Andlct the ufe hereof in God^feare be as ucighrie with us y/^ j. asthcpointitfelfcis. Firft, to teach us tomcurne, toconfi- dcr how lamentably this end cfSscrsmtnts (onGodspart^ is unKnownc, untaught, dcfpifcdin the Cfcurchof Chuli af- ter threefcorc ye art « reflcrirg of the Golf til, and i>p ware; asd all by the finnc of wofuU and wicked men, who havr by their {lot h deprived Gods peopleof {bgrearaUwell, asih« Miniftry andufe of Sacra tttnts. Where is theie onecorgre- gationofinanyt© whom this iriyftcry of Chrifl Sacramemail is revealed in the kindc ? How hidden and darkeis this Do- ^rine to the mcft ? And where it hath rounded,how ftrange is the found thereof, even as of many waters?! may fay, the one halfcofChriftin bisefficacic and power, eitlicr by Covenant or Scale, is kept from the body of people by the, cardefnefle of Teachers.
Secondly, to exhort all that care to receive the Sacrament to ^ a -^v any purpofe, not to reft themfelvcs futisfied in knowing ■' * what I havefpokenj' till they know the truth as it is in IerusHpk4,«-' Sacramentall : till they fin dc and feele Gods end of Sacraments to be fulfilled in and to their owne fc^les in the fealing and fc- curing power thereof. Oh i Didfl thou know the giftof Gcd lobn 4,1 Oi in a Sacrament, how the Lord hath hung it to his Covenantj asafealeofuttermoftaffuranceofChrift thy peace and well- fare, how wouldefl thou both addreflettyfelfetoir, andfet thy feaic of faith to it ? As concurring with Gods end, and receiving full (ecuritie to thy doubtful! foul e of Gods being thy God,reconciled^' and alfi fficient ? Oh 1 locke to ir as thy life! Shall an oath among men decide all,and ihall God Hake pled- "f ^ ' "^^'^^^ geSjfweare/ealeuphis Covenant with his owne handj and ihalt thou dare to remaine('notwithftanding)at as dead a point as if he had never wet his finger to give thee contentment ? Oh! how (halt thou endure that wrath of his, which fhall burne forth againft all that give him the lie, holding their ^ '^°^' ^^°* owneagainft him and his Oath, andreceivirghis Wordasa vainc thing ? DoubtlciTc if his wrath ihall rmx)ake rgainfi that fou!cwhichhavingheardhisLawandTerror5,Aiallcriepcace r^ . - toir felfe,and lay,none of thcfe plagues (hall befall me : What ^' ^'
wrath fhall brcake forth agaioft him that hearing tfa^ Lords
Oath,
$0 A TreaUjeofthe mo Sacrament scf the Gojpell^ Part.i.
. Oath, and beholding his hand and leak to h is Covenant ^ fliall treadc ic under feetc, and adde drunkenncilc co thirft by unbe- kcfcjin ftead of adding affurance to hitb, a lealc to a Cove- nant. Let us teach our lelvcs by the pra:bleof men. if a man having received the uttcrmoft wicneffe and 6scurity w hich the Law of the Land can give him, applies it in fpeciall ro the Te- curingof his heart,and rcftsin fuiiperfwafion that his money is not loft, his purchafc is good, what (halt thou doc towards the Lords fecurity ? For tell me I pray thee, wherein refts the fecuritieofaPurchafer? Is it not intheipiritof the Law of the Land ? Doth he not tell himfelfe, T his is thine, the ftrength of the law of the Land is thine, thou »r ton lure ground, the Law muft beno Law, ere the right be no right. Sletpe there- fore fecurcly, enjoy thine owne, fcare nothing : Such a Law there is, by vertue of which, ( the generall equity and provi- fion of the Land, and the fecuritie of every aien ) thou maied buy and fell upoa it, that thine is thine owne. >i:i - Gods fecurity And i% not there a greater and ftrunger fpirit to jTciarc thee &eft. in the matter of thy falvation, offered in the Sacrament ? Is
there not here the Spirit and feale o[ the Lordlefus tofecure thee? Will not this Spirit deliver thee into asfirme a Tenor andPoffeflion of Chrift thy pardon and life. as the other of a pcece of land/" Shall a clod of a field,and the ringle of a doorc, the feazin and delivery of a houfe and land thereby, leave thee better fatisfied for the temporall right, than the Spirit of the Death and Refurredion of the Lord lefus, for thy fpirituall? Looke to thy felfeand beware; Weakeneffe of unbeleefe the Lord will pardon : But if thou defpifc bis mcrcifull releefs of this weakenefTe, and turne it to wilfulneffe, beware leaft thy wilfull falling proove not a falling ficknefle, and thy weake- nelTc become notluch a difeafc in thee, as the Lord will have no regard to cure thee of, but leave thee to thy contempt, to thine heart ofinfidelity, that cannot beleeve. Rather be exhor- ted to feckc the Lord in bis gracious way of affurance, bcwailc thy impotencie, and lay, Ohl Lord, except thou adde thy Spi- rit to thy Scale, as well as thy Seale to the Covenant ; my cur- fed fpirit IS as prone, to breake all bands in funder as any mans. With thee Lord weake roeancsofbckeving, fliallbc
ftrong,
part.i J Bapifme And the Sufprcfthe Li^td. (i
ftrong, . without thcc the ftrongcft arc wcake ; how cjuch xiiore then canft thou made thcftroBgcft tobccomeftrong? I deny my Iclfe, I fct my boatc upon thy fti eame to be carried by thcc;Lord fandifie thy Sacraments to become unto my foulc theutmoftafluranccsof thy Grace, and carry c.clo into this aflurance, as that bcirg rid of my fearcs, I may ever bUffc thee for the fruitof thy Sacraments. Thtv^ muth tor the liilUnd.
Touching iheiccond (to adde a little to that I faid foi maiy) Scccr.dary I call this an occafionall or fubordinate end of the SacramcRt: "V^* viz. That wc might renew our Covenant uithGod, Wonder c^d^fcui- not that the ends of the fame Ordinance differ in weightjfor as Covenant. in Sacramenrall graces,faiih aHd lcve,\^ e fay all are cfitncial to a good receivcrjyet not equally nc ctfary to the ad of receiving: fo here, boththcfc ends arc intended more or kffe, although Godsfealing of Covenant to us, be cbicfc Brief ely then; the Lord ex peds that the foulc being made partaker of his Chriff, in the feaft of the hills, as Bfaj 2 5.1 meane with the fat things ^fay a^,u. '^ and refined wines of his Supper ; and feeling his love fealed to her therein rcconciliation,and renew cd holincde^ dooccaiion her fcife thereby, even while the benefit is frcfli,to revive her love,& reaffurc the Lord of her fuller purpofe of heart Co cleave to him. And how? Sorely in better living by faith,better affedi- on.s,2eale,fruitfulntfle3courage;bctter mortification oflufls and Ad.ii. j^, dcniall of rclf;better and cloier watching of the heartland wal- king with him in upnghcnes,asour God aifuiSeientPFor why? li there be mercy with him that he may be feared, much more is there renewed mercy with him that he may be doubly and re- praij3o.4^ newcdly feared / And how can we (without hypocrifie) long for the Sacrament ere it come,upon pretence>t hat our fpirituall . darkcjdead hearts will be revived,and our appallings in grace, cured,and new lirength addcd;a»idyer having our: turne fervcd, leave God to himfclf-jto go fcek the fruit of our being fatisfied, with the pleafurcSjapples, and flagons of his Houfe ) How doc many complaine between whiles of theirdamping,CGkInes,and €iefcrtion?whatfliouki then fuchdo,buc with that holy Ubex. or r Cliron.4,^i Ochmelvo\fj & profefic to the Lord,thatif he wil make the Sa* I»<^8-^'^' cramenta day of fcafting& joy, & fend us from him welraifed upj^hen wil yfK be the Loid$,& not fuffer his oath & Sacrament
of
fix ATfi^tJfto/tkeimSAcriifnentsoftheGoJpelly Part.iJ
of ftaling, to paflfe away from us, without a rcftipulation, and reciprocation of double affeflion, duty and -thankes. But re- sume hkn the ftrength of fais coft, in his ownefervice. yTc u The ufe herof is,firil,to taxc the modfor their extrcame bafc requitall of God for the grace they pretend to rcape,at,and by the Sacrament. Surely, cither they deceive them felvcs with a feaddow for fubftance, or they faile God marvelloufly in this cad of his. Either they make no vowcs at thfe Sacrament, or breake them as faft. Oh .'the formalitic of xnoft Profeffcrs m their receiving ! As appeares by this, that in Itead of making this Ordinance, an hint aud opporrunitie to provoke them- felves to a clofer and narrower furvey of their hearts and wayes .* Lo, they turne this grace into commons, and in* to a bare frequency of oft, and monsthiy reteiving ( which I -doe not diflike id itfelfej but alas I g:rowto afn habited fal^ ling-fickneflc and numbe Palfie of pradife, and walking up- rightly : no fooner hath the raine fallen upon their rockie aud ftony fpirits, but the next puffcofwind hath dried it up ; add fo they liveiuamofl: mortall and vvofu/1 contempt of the end of Sacraments ; whereas they are ordained for the fpeciall ad- vancing of the foule to God,and the furthering of the bcnt,and fircame of theconvcrfation to him: Lo, they are never more dead hearted, dull, recure,faples, than after their Receivings* OhwofulU Surely beware leaftye be of that fort of whom Io(f fpeakes, That they ftiall never enjoy the floc^ds of honey
!ob 10 J 7. ] g^ J butter .• never cooie to that welfare and cncreafc of Goa which he beftowes upon his careful! fervants, who kcepc touch with him, and comctohim, as well forOods glory as their owne good. Except thou keepe thofc things dofc to- gether which God hath united : his Seale to thee for comfort, . and thy oath and vow to him for better fervice, thy Sacra- ments are liker to proovc thy bane than thy gainc.
{ VCe 2 Secondly , let it be fpeciall exhortation to all Gods people to
^ * ' unite both thefe ends in one, as they dcfirc comfort fro either* Let DO Sacrament paffc thee ( by thy good will ) but the fad remembrance of thy dead, barren, and formall Religion may fofting thee, that with all thy might and endeavour thou ftrivetoobtaincofthcLord a more lively, refolvedand bent
heart
Part. I . Baptijme Mfid the Suffer 9fthe Lord. 'g^
heart to rcturnc to thy Chrtftian ccurfc with cloferiCfTe, and keeping of Covenant. Borrow from the prcrent experience of Oiercy in the Sacrament, an hearty purpofe tofhaKc off the u- fuaJl cnchantmems of Satan, and ihecrrcur of the wicked, j^p^^ which have pluckt thee ffoiD thy ftcdfaflntfle formerly : be- "^^^^* feech the Lord to ratjfie thy covenant which thou haft fo oft broken j and pray him, that by this ( if by any occafjon) thine heart maybepuirdupto Davf4j pi BMe, who finding hiBQ-Pfal.ii^.id, fclfi in a fad time, delivered fiopi the arguiih of his fpirit , rc- folved to pay bis vowcs for it, in the midsof Gods Houfc, ^t^^hidiH'katfinUIgivetotheLord} If he could take up the CUp of falv ation and praife the Lord \ how much more Ihoul- deft thou take the Cup of falvation which the Lord piirpofcly putsinto thine hard? Yea,thott ihouldfayjO^Zor^w^jrper-praJ.n^j^r; tioH, I have determined t9 ks^fi thy Law ? Tea^ and I ha^ve frorne^ and {bj thy firength) I mU ^eefe my oatb^ even to ekey thy Commandements. Surely if men can break c into fo many vowes and promifes by occafion of a fickneflc, or ftrcight,that if God fct them atlarge,the> will fojand fo requite him( wbicli yet proovc broken vowes forthemoft part)then what vowc^/i ihould received, fealed mercies produce from us ( except wc he bafc hirelings and hypocrites ) where the Lord himfelfeis before hand with us , in the grace of the Sacrament ? yea, w hiie the fmokc yet gocth up, how fhould wee afccnd in it as (xjyfanoM Angell).to heaven ? Surely thofe Papirts who abufe ludg.ij.i&J Gods Sacraments to curfcd ends, as to combine themfelvcs in heilifh plots and cruelties^ and to adjure each other to (ecrecic (which is as far re from the end of a Sacrament, as if one bor- rowing his neighbours horfe to fetch his rent^ (liould abufc him to take a purie ) yet even their wickedneffe (hall not be much worfe than thcirs,who vow better obedience, and take the Sacrament upon it, and fhall yet forfeit fo folemnc a band, andreturne to their vomit. But for this laft branch, and for this Chapter, thus much?
Chap^'
^4 -^ Treatife of the tm Sacraments of the Goffd^ Part . r •
Gh AP. IIIL
^ OfSAcr^me>ttaU aABs^ And thenfi thereof t and of the celebr Alton And follemnitie 9fthc SACfAments.
Why Aftste. |^^.«^^Aving ipokcn enough ofaSacraoicnt as touching ^uifiw? ^l^fftfi the conftitution thereof ; it rcmaincs that wee
finffli the Defcription by adding fomcwat touch- ing the aifluait celebration of Sacraments'. For it is iwpoffible that the excellcncic of their nature, ©f which we have treated, (Kould reach to us without a com-, municationand iaiparting thtm to us. The Lord birofelfe who ordained Sacraments, isf the holder out of them alfo to the fouIe.Now feeing the Sacraments containc, partly thingsfpiri- tuall, partly carnall : the former whereof are to be carried and conveyed by the mediation of the latter : it foHowech that the externali Elements muftbeconveyed, by externall and fcnliblc agents, to fenfible ob;e(fls, by fenfible Rites and adminiftrati- ons. The Lord himfclfe the Agent, is a Spirit, and treateth not with us immediately, either by word orprcfence. Needs muft he therefore fet forth a deputed Inftrumcnt to be for him, and that is his Minifter. Againe, the foules of the faithful! arc in vifible, therefore cannot immediately be touched ; therefore their bodily and perfonali prcfcncc is required; that fo the con- veyer , and they to whom the things are conveyed, may meete and confent together. And, asformerly I faid,thatihc things offered by God to the Church are fpirituall, under out- ward Elements; fo the offering thereof to the Communicants is fpirituill, and by the Spirit of Chrift ; yet this fpirituall of- fering is made by outward A<!l:sand Adminiftrations, which I call holy Rites, appointed by God himfelfe, and pading be- Civeene the Minifter and people, that fo the gifts alio offered, may therein paffc and be conveyed, Firft then a little of the Perfons, and then of the Afls, requifite to celebration cf Sacracnents, that the Lord and the foule ©ay meete each o- ther*
The
PartaJ Bdftlfme mitheStiffer ofthi Ufd. ^j
ThePerfotisaretwo(wcfce; the Mmiftcr and people. The i.Pcrfon. MinifterthcaisfuchafacrcdpcrlQnas is lawtuUyhomGod wUicharc ^ bymen, appomtcdasaScquciterbctwecncOodaudche Con- J^^^;^.^, fircgationr<crvingtothiscnd to be betwcene God and the people, for the conveying Diutually ot good things bctwcenc cuch othcr,and by name,the good things oi Cbriit iacr amen- tall* In whom wemuft conlider both his calhng, andperlon he fuftaines. Touching bis calhng. be ought to be a man crucly j^ vvhom. feparated from men, and this life, to God and holy uic ; liee x CaUing. duft be calltd by God, as was Mr^n, and iawtuUy warranted Heb.5.4. by men, asthe voices of God to the Congregation, that he is meet for fuch ufe* Hce muft be ot coropctcnc underttanding, Ephc.5,i,4. andskill inalltheMyacriesof Chriilandgodunefle. HemuU be of competent gifts to teach, utter andexpicllethcUflQe to i Ti«;j^. the people: For how fhall hec exhibirc thole Scales as troia God, which he neither underftands in the ground thcrcot, iq wit, the Covenant of grace, nor yet the Doctrine and Nature of the Scales hce otfers? How fcarcfull a derogation is it to the Sacrament, ("in which all things Ihould be Symbolically when he that is in Gods ftead to the people,(hall neither know the nature of the Covenant, to be able to preackit, not of a Scale, cither to teach or deliver it ? What a confufion is it for thcMinifterfouriquaUfied tooccupie theroomeof God him- felfe? As if the Lerd iealed a Covenant to his people, and a Scale which fee knew not the meaning of. The like 1 may fay ofthelifeoftheMinifter. Seeing the Lord i$ holy, and offers j Tim.j/i; holy things, and fuch an high Pricft, it behooves us to have Hcb.7,»^ . as h holy, blameleffe , and feparate from finners ; How neceffary is it that the Minifter be alfo in this fymbolicall? That by the grace of his perfon the Lord may feemctodraw his people to an hoJy carr/age in the Sacrament, faying, Seyee holy^ whsh4retheveffe/s of the Lord, What a Trumpet of gr ji.- prophancneffe is it to the people* and a meane to abhorrc the ^ * Sacrifices of the Lord, when even that facrcd perfon which Hjg.x.n. ofFgrs the holy things o«^ Ged, is himfclfe profane ? What an opinion might it breed in the ignorant (feeing fuch a fight) that God is like themfelves in putting no difference betweene pfal. SojWf the holy and profane ? But if our duty and worke be done any
G way
6S ^ frutije of the two Sacnments of the Go^ell^ Parf . r.
way, it skills uor haw? as if all were alike in Gods account.
i.Perfen, ^^ fccond thing in the Minifter thus duly called^is, the
Perfon he fuftaines. That is laid downc in the old and new
|xGd.2^,9. Teftamentj clearely. In the old, when the Lord bounded Mofes
» Com^1>. ^"^ -Aarons office, he faith^ that Aaron {hould be, or ferve for * ' ' all ufes betvveene God and the people in point of worfhip and fpirituall ref peds. hndPanl, 2 Cor, 5,10; faith, ^^^ are Em^ ^a^adors for God^ 44 ifh) Hi Gtd and Chrif^ hefoughtyeu^ (^r. Note then, there is a double relation in the Minifter,as in all,fo cfpecially in Sacramencals.- one wherby he convey es to the peo- ple from God his gifts and graces, and Ordinances. Another, whereby he returnes from the people of God, praifes, duties, and acknowledgements. ^ J, The ufe whereof to the Minifter is, that he tremble to take
^ upon him fucha Perfon and fcrvice, except well and truely
warranted thereto by calling from God and the Church,as one
Mat.^.13. well qualified . If the eye he darkf^ which Jhould he the light $f the My ^ how great is thAtdArk^neff'e f If to diftionor the Pro-
i5am.i,ia. felfie»n of God be fo horrible,what is it(as Ho^hni and Phinees did)to make lo^thfome the very facrifices themfelvcs by a no- torious debf^chcdaeffe of manners and life? Will not God loathe fuch agents for him, whofe pure Angels are ancleane in
!ob 4,i8. his fight I Oh I ye profane Idols, Epicures, malicious and he- reticall,avant from the prefence et this holy God of Sacra- D^eatsjpollute not (for fo ye do as far as in you lieth Jthc Sacra- mentalnefleandfymMicalneffe pf the things ofGod by your unfatableneffe. If Heathen Poets cry out againft ye, and bid ye get ye a farre off; what (hall die Lord doe, who will be fanfti-
Icvit.xo,3. gej in all that come neere him ? Remember iV^^^^ and AMul
QMeJtioni g^^ ^ Qucftion is, what Ihall we doe m cafe of fuch an unavoy- able Minifter? Is not the Sacrament a nullity, foadminiflred ?
t/iufvfer^ and i« it nor a thing unlawful! fo to communicate ? I anfwer, Thatitwerea thingmuchtobe defiredforourgreaterjoyand comfort, that hec who deales betwixt God and them in this kinde, were a man without blemifli and offence^meet and apt i Hovvbeit if (all courfcs being ufed) its unavoydable, but we muft fall upon others,! aiQSrme, though the Ordinance be herc- ky much eclipfed in her beauty, (which the grace of the recei- ver.
Paft.li BApifrmrndthe Suffer $f the L^d. ^-
vcr ougbt to fupply) yet it is not thereby difanalled. The pol- lutions of Minillry aad Baptifme, difanuU not the Sacraoaent.* The graceof our Lord Icfusnot being pinne^j to the fleeve of an unworthy man s no more than a Sacraments conicciation refts upon the prefent intention of the Prieft(whorc mind may then intend fome other thing,) but the grace and truth of the ordaynera
If any ob/c<fl,the Minifters perfon is as ciTcntiall to the Sa- oh]eUm\ aament,as cither the (igncs or the words of inftitutioa : now if they be wanting, the Sacrament is deftroied^ I anfwcr,Thc ^nfi^er. inftance holds not : For inthefe, as there is more immediatc- Bcffc of being, ( matter and forme being more eflcntiali than theinftrument).*5oairo, theerror is generally curable; ix, be- ing as eafie to appoint true Eleaaents, as well as counterfeit; and to utter the true words of inftitution as well as falfc. But notfoiHCheMinifler. It being iimply athingimpofHblc: So to order it in any Church, that all Miniftcrs ftiould be teaching and inoffenfivc. And be it admitted, that fuch error growes by the wilfuii finne of fuch as might avoid it, yet its unreaibna. blc (the body of the Church fuifcring rather fuch an error with gricfe, than caufing it by their ad ) to caft fuch an afpcr- Con vpon the Sacrament, for the finne of fuch men, as its not in our power to reforme. In fuch a cafe wee are bound to be- hold fuch a Miniftcr as in the place of him whom the Church ( if fhee might ) intcndes to be qualified ; and to lookc up a- bove him to God, to prefervc the honour and fruit of the Sa- crament, pure and inviolable. Iffurthcr it be objected ; How can that which is uncleane, affoord cleanenefle to others? I an- fwer. Its too great an afcribing to any Miniftcr to fet him in <Sods roome,or in Chrifts,to conveigh cleanneffe to the foulc; its the Lord C not a man ) who walkes in the middsof his people, tocleanfe them: and our Saviour przy es^SanBifie them jg^^ j „; in thy truth ^thy word u truth. He faith not, Sandlifie them in lohnij^if. the Minifter. Rather I would allude thus, as a woodden pipe may affoord moft pure water, running through it : fo alfo the Lord can and may affoord to his people the purenefTe of Chrift, and good of the Sacrament, through a woodden, as a golden pipe* If laftly it be demanded^ Bnt what if he cannot teach the
Q 2 Dipa;ri»e
(58 A TreAtife of the tm SaerAmnii dftk Gcff^B^ Part- 1*
Dodlrinc of the Covenant ? Is it not then unlau full for us to receive the Scales from 4iim?I anfwcrjt is not lawfull for him to offer th^m ; B^t its not our duty to rcjed thcSacrament for bis caufc. Rather feckeiaftruftion where it isiobehad, and then come and receive : communicate not with his finnc, nor be led by the blind, leaft both fall into the ditch. The jkasof Now touching the Minifters ads in celebration; confidcr, thcMinifter. . ^^^^lI in them the Lord offers his Chrrift with all hiigood things to his Church, T^# Lord hftuhpnfed wi^ th^ hslf Mftt.3,TX. 00^ ^j^^ vfithfire, then when loiiff baptized with~watcr,il/<i/^. j.r I. And this he doth while the Miniller cleaves to the words of inftitution as God hack prcfcribed. For when the Miniilci? corrupts the forme,tbc Sacrament is cprrupt^djif he deface the words of inftra(flion by any other of hisownc, the Sacrament begins to be his, not the Lords. Additionco the words of in-» ftitution defiles, but detradion fi^om the wordsi of inftution dcflroyes the Sacramcat* ffe, teaching the Miniftcr to be wire ©f afty boldncfTc in tbi*
kindc; lead with the Papifts becfpoifethe Ordinance oJFji Sacrament. And as concerning the ads themfclves, know^ this, that by them the Lord conveyes to his people, lefus They arc, ChriH:, and all his benefits; Itshc who by thofe ads doth '; impart the grace of theSacfament,as the Minifters imparts the ^^ Elements. And tkofeads are, i. To teach the people the true 3» nature and ufe of the Sacraments. t.To feparate the Elc-^ mcnts from common ufe, to divine. 5 . To qualific them by his fprinkling of the one, and breaking and powring out the ^* other ; which is the accommodation of them. 4» To fandific 5, them by the Word and prayer, ta become the channels and exh'ibiters ofthat which they refcmble, 5.Toapply thcrti du- S^ ly to the parties who are the due ob/cw'^ls thereof, and that m J, fpcciall. 6. To pray for bleiTings npon the adminiftratioa^ of them.y.To be the mouth of the people to God ^ as he bath bccae the deputed inftrtiment ©f God to convey to tbepco- plehisgrace;cven fo, tpreturncthe peoples unfeinedthtnkes 10 him againe for hisfaithfulnefle* Now touching particulars, tbetiext two Chapters will better declare them in each Sacra- meat* Here I ooely fpeake generally of Sacr;iiiieataU Agents.
The
Part. iJ BAftifmc (^dthe S$fper ofthUri. ^,
The ufe LsThat the Miniftcr loooke carefully to hiqafelf.not . yf^ . onelytothe purenefle of his fpirit, but even of his outward minalfo. Not to intermeddle with luch facrcd things with proph«ne mouth, hands, members ^ not to approach to the Lord with light, vaine, irreverend bcbavxoui j but ioiemne, and holy, fuch as well-becopies the hoiintfic of the thmgs conveyed, and the purenefle of God whole dcpucic bee is. MuchlcfiTcto adventure with a mouth defiled wich oathes, ray ling, contention, ribaldry , with bands denied wkfruuclcane covetous ads: with a body & members, guilty of incontwtnt, intemperate iufts, of druakenntfte,ialciviuufneifc, lii eompa- monfliip, orthelikefcandales, to approach the pretence of God and his people. Let holy outward ads bw celebrated with futablencflfc of outward members. For cercaine it is, as the honour is great which the Lord puts upon V)& Miniiteri in this kinder, to iealc the grace of his Covenant Jby his Sacrament to the people ; lo che facriledge of unholy and audacious dealers with thcfc Ordinances, is doubly dangerous*- If the people in their unworthy receivings be^damnable> how much more the Minifter, who defiles not himfelfc onely in corrupt re- ceiving, bat the Lord himfelfc ( as farre as hcc can } by pro- iFaneadminiftration?
The fecond perfon is the Congregation; whoalfoarc bound to aafwerable ads in accepting and embracing the ofer of God in the Minifter. Of which 3fo in fpcciall wee ftiall trcate in the two next Qiaptcrs:there ii fliall be fufficient to fignific, that as all ads Sacramentall are as efTentiall to Sacraments, as the materials themfelvcs;fo, the want of Sacramentall recei- ving, difannuls the Sacrament, as well as the want of offering. So that the people alfohave their parts toad herein* Theirs are thefe legacies, totherti they belong : They are therefore with all holy preparation of themfelvcs, and theirs, by^*^^^^4* prayer, to offer thcmfclves to the Lord in the Congrega- tion, prefcnting themfelves, foules, bodies, with fuch comely, chaftc, reverend and holy thoughts, affedions, and behavior, as may teftifie them to be meete guefts of fuch adions ; before, in, and after the adions , demeaning themfelves, fo as they may {2Xi<^v^t the Lord thercby,and not
G 3 pollute
70 ^ trutifi 0fthe tw^SacramenU of the Go^eUy Parf , il
pollute his name, whodrawcth foneere them in thefe myflc- ries.- yetthisi adde, as in the former, that although fuch car- riage is that which the Lprd commands, and vvili fevercly be revenged of the contrary ; yet, if through the finnc of man, and decay o^ Gods Order, fuch fhall be admitted as doccon- tradiil this rule; that we doe not ihinke this eye-fore and de- fect! to difanuU the Sacrament* But with mourning and heavic bearts,both for theiinneand facrikdge of fuch receivers, and givers of the Sacraaients ; tolooke upabov^cboth, and with lo much "the more ferious preparing and fendifying of one felves to come to the Lord, belceving that the prophaneffc of the vile fliall nothindcr the faith of the well prepared: (ithence we come intq the prefcncc of that God of piercing eyes, who Heb.4 u. ^*^ pierce betweene the joints and marrow^, and both beheld the hambleneffe of belee ving foules, to reward them , and dif^ cerne the impudencie of the contrary ? to accurfe them ; and yet not thereby co prejudice the a)mfortand hope of them that are truly prepared, and abhorre to come in their (innes. And of this Chapter alfo thus much .* which I have divided from the former (though concerning the fame defcription)bc- caufe I faw that Chapter to grow fomewhat larger than the reft.
CmaF. V;
OfBMptifme 5 the ^ffiriftion of it efened^ and the Hpt thereof Annexti,
[Aving thus treated of a Sacrament in generall, wee
come to the particular Sacraments of the Gofpellj
and firft of Baptifme. For although our chicfc
fcope be the Stipper.yet becaufe the other i% much
unkoowne, and therefore negleded : we will take
Tlircc iliiiigs it (^ifj ou,. ^7ay ) to fome confideration. Firft, by {hewing what
'®" "* due performance i'^ required to it. Secondly, what the gr^ce of
itis.Thirdly,whatthe ufeoftheDodrine; and all tbcfcin
one DiefcriptioDjWhofepartsail be examined.
Baptifme
Part. I? Bdptlfmeafjd the supper tf the Lord. " ^j
Bapti'fme then is the firft Sacrament of the Cofpell, confi- what it ii. fling of Water, which i% Sacramentally Chrift ; or wherein by water duel}? apph'ed .• not only the prefcntcd partie h made a oacmber of the vifibic Church ; but aho, fealcd tip to an In- vifiblc union with Chrift, and thereby intercflcd in ali thcjfe benefits of his, which conccrne the being of regenera- tion.
By calling it the firft Sacrament, 1 point at the precedcncie and order of Baptifme. The which al thofc names ot Baptifme, i^anch. both in Scripture, and elfcwher e doe approov e. Its the (cede ofihe Chcrch, as the oth^r is of food. It iffucd firii; out of the fide of our Lord lefus upon the Ci offe. Its the creating iaftru- mcnt of God to produce and forme the Lord Itfus to a new creature, and to regeneration ia cbcfoule.* Its called our V- ^^ nion withChrift,«uF marriage Ring,eur militariePreflc-mo- * ney, our Matriculation, Cognizance, and Charader of C htift, our ccDpIanting or engrafting into him, and his Body, our Rom-^*?. Ship, our Arke, our red Sea, our putting on of Chrift. For as'^®'*^°'*? allthofe goc before our NouriQiment, Communion, Cohabi- tation, Service, fruit. Manna, or foodc from Heaven | fo this Sacrament muft goe before the other. Breeding; begetting, andbringing out of the wombei doth not more naturally gpc before the feeding of the Infant by the mothers breafts: than this wombe of the youth of the Church , goes before the pfaj.100.5. breaftsand milke thereof; the Church being nodrieNnrfe, but a Mother of her ©wne, the fonncs and daughters of her cwne wombe.
Which convinceth thoufands of their prcpoftcrous fa- Vfi i« criledge, in that they prtffc in upon the Church,br her pappes and nourifKment, when yet they are baftards, and no youth ofherbody,no fonnes of her love ordefires. And therefore (he abhprres them , and hath drie breafts tor them whom fhe nevcV bare . The Lord lefus abhorres to be food where he hath not beene feede; fle{h and bloud indeede to feede, whom hewasncverfeedto beget. Letall who defiretotafte of the feaiing power of the fecond Sacrament to nourifli them as Saints: firft proove the feaiing power of the former Sacra- ment to begetand make you Saints, Doe not impute fuch folly
G 4 to
HI A TreAtife of the two Sacraments of the GcJpeB^ Parr- u
to the Lord lefus, as to give the milkc of his breads, to ftiil- bornc ones; or to fet ihtm into his ft ocke, w ho are rotten and 1 Pcr.3.iii de^d twigges ; as if the bare outward wafhing of the flefh were fuflicient to regenerate, and give title to nourifhmcnt. This istodifleroblc with God > the Church, and our foules ; and to turne both Sacraments to our perdition. Beware al fuch mockers J leaftthe Lord be fro ward vviththem, that fight againft the God of Order; Icaft in (lead of finding nouriftimenc before breeding, as they rob God of his Order, fo they mcctc with wrath and judgement, before mercieandfalvacion;yea, leaft God accurfe their fingle cmptineflc of Chrift , with fuch a double barrenncffe,as will admit no conception or birth.* ^ ^* And Secondly, it taxes the confuftd devotion of fuch as would not be baptized till death, having yet enjoyed the Sup- per, ufually all their life. As if the Lord were not able to grant and continue unto them the fruit of Baptifme, but at the hourc of death; •rthat the foule could in faith ufe the Sacrament of feeding,which hadrefufed the firft Sacra merit of begetting; or as if God needed fuch our wifdome to prefervc grace, and in- 2 Cor.i.ir. tercept fin.Let us beware of fuch m\woi(hif*ThefooliJhHes of GodiifiroHger and mfer than onr kefiftrength and vptfedome^ The Second Secondly.I adde [confifting of water which is Sacramentaily ranch. Chrift.jTouching Sacramentail union,! trcatc nothing. Oncly
note,that although the Grace of Chrift muft neither beequal- kdnor tied to a dumb crcature,y€t he hath freely yeeldcd to a- nite himfcif with his creaturcfo oft as he pleafeth io ufc it for the good of hisowne,and for his glory ; and, that to this end, ^ that wee might Icarne to adore him in all iUch Ordinances by
which he drawes neere to us for our comfort , and to fee a mark of honor and cftcemc even upon thofe meane things which his wifdome hath devifedfcicherckefeofonrdaineflc, deadncffc of heart, and infidelity, t yff* 3 , To teach us where he hath caft honour upon uncomcfy parts, yea,united himfcif for the gracing of a meet helpe to further us to himfelfCithcre to account reverendly of his Ordinances,and Aeljo.i 5. p^^ comnaonly : That which God hath nn th$Hght common^be* vare we of thinking foMsLih he taken water, and /oyned it with akinde ot equall neccfliitie with himfelfc in this kind of con- y^yaace^? Hach he (aid, H? that bekevcs^ and is iaptii^d, {hall
part.i.* Baptifme md the Supper cjxheUrd^ ' 73
(ftfaved i and Except a man be Icrtte Agaifte of water^^c.^snUi^^ U* And (hall not wc faftcn both our eyes upon Chrift and water? ^^^'S^^ Chrift Sacrannentall in and by watcr?Bctter with it for oureafc ' and helpe^than without it? Shall not he whodcfpireth water (appointed to fuch an infcf arable lioly end) deipilc the or day- ner of water? Shall wee take his name invaine, by flighting Exod.107. that by which he makes himfelfc and the power ct bi^Word and Spirit manifcft to beget the fouie to him, and bee holden guiltieffe? When Ghiift hath put both in one, Hiall wee dare Mfttih.i^.^ to fay,the one is flrorg,ihe other is bale ? Shall wee flightit, flacken ourhaftetoit, our holy prep aring ofourfelvcstoit, our abiding at it, our ofiFering up prayer for blelJing it, our making it the Joynt objedl of our humiliation, faith, reve- rence and thanices ? Farre bee it fro® us, fo to abhorre that Popidi hyperbolicall cfteemc of it,and the merrit of the worke wrought ot it ; that wee run inta another riot to diicflceme it?Doubtle{lc he that cares not for Chrift in the word,Chrift in the promifc, Chrift in the Miniftcr, Chrift in the water, Chrift in the bread and wine, Chrift Sacramentall ; cares as little for ChriftGod,Chriftflc{h, Chrift Emanuell. By thcfc he comes neare as. And he that defpifetkyou defpifeth me^and him that Mattli,io, 40. fentme. Beware we of fuch contempt, eveninthefecrcceftof our thoughts and afFedions rand let Chrift 'm the water be ho- noured as Chrift, for that fweet union and fruit which hee biings to a poorc loulc thereby. If lardan be precious when 2 Kings y. 14. God will ufc itjfor the Angels healing by it;much more this. i^'M-^.
The ne^ft point concernes the due adls and performances of ^L j^r*^*^^ "* meetc perfons, in the applying of water. The perfons are,the p^^t^"^^* parents, the Congregation, the Miniftcr, and the infant ; The a^s are the mutual carriages of tbcfe toward each other Sacra- rocnrally. Touching the which,in breefe thus (being loath to digreffe much from the ftreame of the point.) The parents, are to have competent knowledge ("the more, the better if fandi- j-^^^'^" fied)bothofthe woefull poilutien of nature which by them- ^\i^j^ fel vcs their child bath contratfled .• to bleflc the Lord for mer- Luk.9 •*. cifoU difpenfing with it in the penalties deferved to be inflid- ed even outwardly upoait,(for the deformity of finne) in the markes thcreof,maymed,blind,haltjamc,monftrous .-yet in this
not
•f 4 "^ *f^edtifeofthe tw» s^cnmnts of the GoJpeU^ Part, i J
4\^Htj. not fatisficd, they ought co behold the infeparable inward de- iikdncffc oFtbe infants nature and fpiric ; the more the Lord hath done his part, the more tenderly co commiferate the wretchedneflc of the inner man of it deprived of the image of God by originall finnc ; to mourne and iigh for it to God by . deepegroanesandconfedion.-topray, and bee inftanc with God for the pardon ofit,ihe purging and the fanc^ifying of it: iH^Hty. To bleffc God who hath ordeyncd fuch a remedy as the Sacra- Rom.^.}. inent;not toabolifli, but to kill the poyfon of fin:to remember that the child of it felfc hath neither fence or favour in Baptifi- Ephe.t>ir,t2. n,c; no nor right thereto, of it felfe, (it beir^ the privelcdge s Cor.7 17, oilht Church J further than in and by cfecmfelves, and their %J)Hty^ ' right to the cbvenantjit partakes an holincflc. Therefore, they ought ferioufly te revive their faith in this covenant j to offer their infant to God \iy vcrtuc of that promifc made to the righteous and their feede»that God will be their God^to iDany generations. Gen 17 T ^" ^^^ ftrength they arc to plead their o Wnc[right for their
ExodJo,^, child, tobefecchthc Lord not onely to vouchfafeithisout- A,'D$tty. ward livery and cognizance of a vifible member ; but further to extend the efficacy of Ghrift crucified: Chrift as prefentcd in the water, to the inward ingrafting it into his invifibic Church, when and how be (hall pleafe ; if it Asft foone,by bap- tizing it with the fpirit of Eledion and Adoption, Sandificati- on, and renewing of the holy Ghoft, ere it depart; Ifitlive, continuing upon it,the power of baptifme by attending upon the ordinance of the word,& upon the offer of the* covenant of gracc,that by it in due tiaie,it may be admitted to the conditi- on of faith^and faith it felfe by the calling of the Gofpelf ; and fb receive the feale of it in due time, with aflurance and com- ^ fort. In the confidence whereof, they are not to diftemper 5 *DH yi themfelves about the eftate of it, whether it dye or live 5 but checfcly apply thcmfel ves to ufe the meanes, for the attcyning S^Dnty, hereof. And fo with reverence, theyarc in duefcafon, early and betimes ('fettiogafidc all by-matters J to addrefTc the is- f ant to the publiquc a{rembIy,to the Miniftcr by name, ^£\xvr^^ him fas deputed by the Church) to conferre the Sacrament j.Dfityl to it. Alfo giving it fuch a name as may favour neyiher of cu-
riofity.
part. I. Bdptijhe (tnithe Supper $f the Icrdi jy
riofity^nor vanity,nor fupcrftition, nor profaHcficflc, but rather edification and holincflc, tavouring of the graces cifi ed by the Sacrament. And fojoyniDg with the people in btmbkfup- 8 ♦!?«/;• pIication,confeITion and thankcs,to devote it foit mnely to God and his fcrvice, ^carefully watching over it for their whole life.
TheufeiSjto convince the moil parents of their profane- ^r^^ neffe.orncgledinthiskind? whoas they never came fit noay be)themrelvcs within the covenant of Gcd , by an aduali faith, foarcas farrc from fccking it for the infant ^ but reft in the bare name of being borne in the Church and under baptifaie, as it that would bearc downc all foitioie to come : n^eanc j^attfi.5,^. time, fenfltfle of their ownc mifery, and their deriving of it to the child : rcfolved fo fuffcr it to lye in it owne perdition, for ought in I hem lyeth. They pleafc thcmfelves in the feature of ir, or inforoe circumftanccsofothcrcontent,afonne,an heire to the wealth; l©ckeatpompe,orcheerc,fcafting and mirth, ( who rather ihould honle and wecpe for thciufelves, andlam.45. theirs;) and after they have fought their owne ends, at laft bring it forth,rather to a Church-complement (as they bafely acconntj and for an Eclefiafticall ceremonie of v\ atcr, than a fpirituallBaptilme of regeneration: and fo aftei wards fpcn- ding the time in mirth and jollity ; but fuffering the child both cider and younger to run riot^and become worfe the child of Sathan, than ever before, and to wearethe livery of God in dcfpight rather than {crvice to him^ Oh !how feaicfuU an ac- count have thefe to make ? And although I deny not, their child is baptized vifibly; and their finne cannot barrc the . Lords covenant of grace Cif he pleafe to call it) yer,whac v\ oe* full acceflaries are they to the woe of it ? How much better is iiiobechildeleffcandbarren, than to be fruitful! under fuch a curfc? And it were to be wiflied, that even fuch parents as fcofnetajbe thought profane or onelycivill, and carnall Pro- teftanrSjWere no: guilty of this negled. As one faid of He^ r*^/killinghisfonne With the infants : Better to be Hercds j
fwine tl^an fonne : So of thefe. 1 /
The fecond perfon in this worke is the affembly. Hers is Tbcfccond the legacy of Baptifme : her part is as the Church of Chrift,to ^y,^^f^^^
bring ' ^*
7# ArreatifeofthemoSacramntsiftheGof^U^ Part.i,
bring itf ortb difcly when it ftxall ducly be demanded. Alfo to prefentthetnfelves there in publique with reverence, bethat word and Sacrament; to recognize the former grace of Bap- tifme offered thcmfclvesjthac they may be ftablified therein j or elfc by remcmbring their ownc breach of vowes, to be aba- fed by the occafion: to prelent the infant to God by the Mi- nifter .* to looke up to heavea for it by humble confe(Tion, Prayer and thankcs, and fo to conferrc thematicc andfcaleof the Sacrament apon it. ffe. Which point fcrves to corrcifl and rebuke the com»
mon errors and abufes generally prevailing in Congregati- ons, againft this duty ,* feuf abiding t^e Sacrament, bat rending Gods feale from his covenant facrilegiouHy ; others ftay ing rather to gaze and gape, and to heare and fee babies, thanforany holycnd^ andatterthenacDc given, pofting out with as much unreverence,as they were prefent with fcnall hu- miliation,love or communion ; and fo (as if it concerned not themj leaving the adioD to them whom it imports, and by their example, teaching others to doe the like for them, and bringing in a profanation of the ordinance. ThctWraper. The third per fon is the Minifter, deputed by God and the fon.Miniftcr Church,toftandbetwecnethemas fequefter of bleffings, and his4uty. duty:from God of blelTing, whofe baptifme hec offers, and whole pcrfon (in his afls) hee refembles ; from the people of duty and ferviccjin their name, bringing forth the Sacrament to publique ufe. Before both hee muft behave himfelfc with gravity and holineffe : feparating the Element, and touching I Tim.3,if . the laver with the blood of the lambe, that it may be facred : an44 n. blelfing the fountaine by prayer and praife of his lips,befeech- 40.9' jj^g jj^g £^^j.j j^ alTiftjto fan<^ifie, and to baptife the party with Mattli,3 .1 1, the Holy Ghoft and fire : and fo by the words of the inftituti- Matth. 28.17. on,Inthe name of the Father, the Sonnc,and the holy Ghoft, receiving the child and dipping it in water, to pronounce it openly to be areall member of the Church of ChrifF. A great worke, and yet there is a greater, even to be an able Miniftcr s.Cor.5^. of the covenanr, and tounderftand the do(flrineand ufe of baptifme competently, totcachitfenfibly to the people, that he may not as a dumbc Idoli, bring forth a thing to the people
which
part. 2.* d^ftipt Afsd tie Sti}firejth Lcrd. ' 57
which himfcUc knowcsnot* 1 havefpokcn of thcufckforc> ©ncly this I addc, Thai alihough any of rhcfe three perfons failc of the Sacramcntall ducnefle &iervicc,I dec not iiifcri e a nullity ti the SacrairentCfo long as ibe inftiiuticn is prcfervtd) but a ncceffity of finnc in fuch cffctidors : fw whofc caule it might bee juft withGodtopumfli the children: h©ivbcitby vertucof hisCoverantard ek<flion, he is and will be the God j^^j^j^,, ,j of his owne,and the fin of msn fhal) not infringe the mercy of * * Godwin due time, from calling tohimfelfc and converting even the children of fuch finfuil ones, ficely to hiofelfc, in the Mini- ilny ofhisGofpcll.
Touching that I have faid of Sacrairentall dipping, to tx- Digr^^on f plaine my iclfc a little about it ; 1 would net fcc undti ftccd as dipping.^ if fcifmatically I v^ ould inflill a diftaCle of the Church into any wcake mir ds, by the ad of ipr ink ling water enely. But this (under corrtdion) I fay : That it ought to be the Churches part to cleave to the Inftituticn, tfpecially it being not left ...^C/ arbitrary by our Church to the dcfcretion of the Mmiftcr, bu£ required to dip or dive the infantmoreor ItfTe (except in cafe ofweakencffe)for which allowance in the Church wc have caufe to be thank cfull:) and futably rocon/ider, that be betraycs the Church (whofe officer hee is) tea difordercderrour, if hec cleave not to the inftitutioo ; To dippc i4ie infant in Dippmg,thc water. And this ♦! fo averre, as thinking it exceeding "^^^*^"*^- matcriall to the- ordinance, and no flight thing : yea, which both Antiquity ("though with fomc addition of a three fold dipping : for thepreferving. of the dodrine of the ^ impugned Trinity, entire) conftantly and without exception of Countries hot or cold, witneflcth unco ; and cfpccially the conftant word of the holy Ghofti firft and laft, ap- prpvcth ; as a learned Critique upon Matthew ^Chaf. |. ; Verfe ii. hath noted, that the Greek'c tongue wants not /j^v^MStfT?!- words to expreflc any other a(fl as well as dipping, if the ^«^€TmAa- inftitutioo could beareit. And furc it is, if the Lord meant C"»'- not as (hec faith) that the infant £hould bee dived to the Caufawb. bottomc, yet hee much lefle meant hee (hould bee fprin- kled oncly upon the furfacc : But rather bctweenc both cxtrcamcs, hec fhould bic baptized, whi^h word figni/ieth
' the
n% A treAtifeofthe tm Sicnments of the Gof^tU^ Pare, i j
the true ^^i of the Miniftcr, to dip or dop the body, or fomc part of it into the water : And the eflfence of Baptifrae, in the very fymbolicalneffc of it, urgcth no Icflc : For what refcm- blance of ingrafting, puttingon of Chr; ft, is there in fprink- ling ? what typicalnefl'e is there of our delceading into and af« tending out of the water, both which are cxprcfly fpoker. of Chrift in his baptifme of /i^r^rf'^f? What rcfemblance of our buriall or refurredion with Chrift, is there \\\ it ? So that I doubt not, but contrary to our Churches intention this er.rour having once crept in, is maintained ftill h^^ the carnall cafe andtenderncflTcoffucb, as looking more at thcmfclvcs than at ©od,ftretch the liberty of the Church in this cafe decper^and further thaneythcr the Church her fclfe would, or the fo- kmnenefTc of this Sacrament may well and fafely admit. I doe notfpeakethisasa thing meetcto difturbe a Churches peace.* but as defiring fuch as it concernes va their places, to lookc to their liberty and duty in this behalfe. Thc fourth '^hc fourth and chcefeperron, yeaequall ob/ed of Baptit pcrfonjthc £we is the party baptifed. For not onely the Church may and -infant. doth baptifeher infants : but alfo {j^dultos) grownc ones alfo,
if any fuch being bred Pagans, an^Brought within the pale of the Church, (hall teftifie their competent underftanding of thc Jjew covenant; and profefle their defirc to bee leazed with> Baptifme, for the ftrengthning of their fotile in the faith there- of : profeffc it I fay,not bafely and (lightly, but with earneft- neffcand entirencffe; cutting off their haire and nailes, and abn .^horring their Paganifme. But the truth is, the exercife of thc ®f thTbaptif^ Churches baptifme Is upon^ infants : Here the Anabaptifts fine of infants, rife Up, pleading the corruption of fuch baptslaie, and urging the firft baptifme of catcchifcd ones and confeflfors of finne, and erasers of the fcale, upon thc worke of the Miniftry fore- going ixi knowledge and faith, which can be incident onely to Aduiti, or gro wne ones. They alledge that we fcale to a blank, to no covenant, and therefore its a nullity. Sundry learned men have undertaken to flop their fcifmaticall months & to aa- fwcr their pcevilTi Arguments : my fcope tends another way id this Treaty,fo farre as my digrcffion may be veniall. I fay this/orthefetlingof fach^^arcnot willfuU, that I take thc
baptiffflc
Part.I. B^ptifme md the Supper $f the Lord. yp
baptifme of infants lobe one of the moft rcvererd, generall, and uncontroled traditions uhich the Cbuich hail^and v/hich I would no Icfle doubt of than tbc Crcede to bee Apoftolicall. And although I confeffe my felfe yet unconvinced by demon- Kcafonsfor it, ftraiion of Scripture for it,ycrjfirft,Sithence Circe ttcifion w as j applyed to the infant I he eighth day, in the Old Tcflament. Secondly, there is nowordiniheNtwTcflament to infringe 2. the liberty of the Church in it : nor (pecialK rcafoa v^hy wee '' fliould bereave her of it. Thirdly, fundry Scriptures afford »3^ fome friendly proofcs by confcqucnce of it. Fourtbly,the ho- 4» lincffe of the childj(extcinall and vifible) is from their parents who are (or ought to be) catechifed, confeffors, penitent and Proteftants in truth (which privelidgeonely open revolt dif- ables them from) therefore I fay, The fcede being holy and be- longing to the Covenant, the Lord gtacioufly admits them alfo .. to the iealeofit in Baptifme. ^ -"^Mi
Howbeit here a further quaere arifes. And,bccaufe the Sz-^efi. crament of Baptifme is here bandied by us, not as balfe a Sacra- How it is ca^ inent (onely including a wafliing of the flcfti) but an entire Sa- \f^ ' cramenr, holding out and givinganinvifiblc grace by outward ' ^ '^^^ * meanes : By what authority fliall we fay, an infant may be pre- fcnted to that, whereof it is not capable? To that I anfwer. Anfwer^y Firft,its not mcete that Baptifme being the Sacrament of new birtbj which can be but once,(liould deftrcy her owne Analo- gy, by frequent adminiflring : theiefore if butonce,themofi: comprchenfive v^ ay, is to doe it in the infancy, when the out= ward admiffion of a member is allov^ cd to it. Secondly ^al- though the child be not capable of tlie grace of the Sacra- ment by that way,whereby the growne are, by hearing, con-" cejving,andbeleeving: yet this follower not, that infants are not capable of Sacraroentall grace in and by another way« Pit- tifuU arethcfhifts of them that have no other way to ft op an Anabaptifts mouth, fave by an errour, that an infant may have faith. Its eafy to diftinguifh bctwcene the gift conveyedp and the manner of conveying it. For if the former be,thc latter in fucb cafe will poore needleffe.But if the infant be truly fiif- ceptive of the fubflance of Chrifi, none can deny it the Sacra- ment. Now to undcf fland this, marke^tbat infants borne of ' belceving .
8d ] AfteMifeofthetmS4crame»ts0ftheG0fpeU^ Part.ie
bekevingparents.arcofthc number of thofc that /kail be fa* vcd ('though dying in their infancy) none of our rcformerf Churches will deny. It is enough therefore that (uch before deachdocpartakcthcbcnefitof Eledion in Chrift, together wiih thebenefitsof Chrift in regeneration, adoption, redemp- tion and glory j Now that the Spirit can apply thefe unto fucfa infantSjis not doubted of.- though the manner thereof to us bee as hidden and myfticall thing : yetfo it is, the Spirit of G hrift can as really unite the foulc of an infant to God, im^ print upon it the true title of a fonoe and daughter by adopti- on, and the image of God by fandification without faith, as with it. Now,ifthethi<igofbaptifmcbe thus given it, why not baptifme ? Nay ,1 addc further, I fee no caufc to deny j that cvcnin,and at,andby the ad of baptifme, (as the necefTltyof the wcake infant may adfljir)thc Spirit may imprint thefe upoa the foule of the infant. Vfim Let the ufc of the point bee to all fuch as arc grownc to
ycares of difcrction, to looke backc to their Baptifme. Let fuch bleffc the Lord for his bounteous prevention of theax with the Sacrament even before they had any ftrength to con- ceive it! Why ftiouldthe Lord fodoe, except to heape hot coales upon thy head (oh poorc wretchl^ and to teach thee to Efay ^^i. conclude;that he who was found of thee, when thou fought- Uin.4>8. eft him not. Will much more draw nearc to thee when thou Pfalxip.io. art faync upon him, and feckeft him with thy whole he art > Whata mercy is it,toknow the Lord to be a provoker of the foulc to imbrace that covenant, thcfealc whereof hec is con- tent to bcftow before band, for the hepc of time to come ? Who fliould fo play the Tray tor in coole bloody (having found the Lord fofaithtull in his love) and to cavill thus, I was bap« tized and made ray covenant when I knew nothing, nay I did make none my fcife, but others for me I Let them looke to their ftipulation and promife, I made none I Can any Treche* rous wretch fo requite the Lord ? Rather (if any fparke of love be in thee) wilt thou not brcake thy heart by this early mercy beforehand? Wilt thou not fay, what a fhame were it for me to give over him now in the purfuit of his grace, v/hen he hath formerly lay d apkdgeinmybofumc of his gracious
meaning
part, r? Baftifme mdthe Supftr of the Lptd. 8 1
meaning to forgive and favc mc ? Were it not juft I fliould be left to pcrifh with my baptifme of water,barred from the true fealeofGods covenant: Oh i be vigilant, and ftudious torc- decme the opportunity of grace, and to follow all meanes for the obteyning of grace! Kill all bafe enimity and treachery which fuggeft the Lord to be thy foe: fay thus, Surely if hee iuag.13.23, had meant to deftroy mee, he would never have done any fuch kindneflc for mte shut this preventing freely, affuresmee of bis blefling upon my attending themeanes to get vocation and faith.Oh! be not faithle(re,buc faithful ! Suffer no bafe cafe/elf- i^hn 40,27. pride,recurity,infi<lelity to clog thee and hold thee ia chaines: Doe thy workc the bettcfc^nd negltd no hclpe, feeing thou haftthy pay before hand, cut to conclude, if thefalfeand hoU low arc To culpable : what fliall be faid of fuch as abufc the li- very of Chrift,to debauch themfel ves in all kind of profanencs, pride,dr onkeneffe, riot, uncleanneffc, fwearing, abufc of the Lords day, and that Uwleily ! How much better were it, they had never feene the f un,than by their contempt of this longfuf- fring of God, to hcape up wrath to themfelves agaidft the day of vengeance] befidcs the unipeakable fcandale they give to A- rficifts.
From the pcrfonall afts,I come to the fecond Gencrall : Thei.Gene^ vi}c. the Grace of the Sacrament of Baptifme; which lilluftratc ral/ffracefif by a Diver fity ;i'/*. that it ferves alfo for Admiffioninto^V. thevifible body of the Churth, This then is the common 2Feld. favour of Baptifme ; t//*, matriculation , and outward in- CfiMmetr corpoj|nng into the number ofworfhippera of God , and ^
into vnible Communion. This is as the porch into the houfe*
The Lords fcopc in Baptifme is an inward grace,but thisge- nerall priviledge is to all equall: 'Z'^'*. A badge of an outward member : diftindion fw«\ thecoromon rout of the world, out r^oj . ,. of the pale of the Church.The Lord appointedCircumcifion a J a fealc of the righteoufnes of faith cheeflly : yet"as an overplus he allowed it to bee the Differencer of all other Nations from Gcn.i7,iV3 the lewes. It was as a fence and wall of feparation from them in all their converfc. So is Baptifme now , a markc
H or
8a ^ tratife 0fthe two Sacraments oftheGpf^eU^ Parf« r^
or badge of extcrnall Communion: whereby the Lord fettles a right upon the perfon to his ordinances^ that it may com« fortably ufc them as his owne priviledge, and waitc for the inward prerogative of Saints by them. And yet this (as much as men boaft of ft ) i$ but a (hell in refped of the other* There ' is an outward implanting of the wilde Olive into the fvvect Olive ; that it may bee exempt out of the ftarc of tAliens itom the Common-wealth of Ifraeli But there is
Heb.x^jif. a better ufe of it, to bring us to mowtit Zion^Heh. 12. a 5, to the fouler of juft men, to the AffcmbJies of Saints. The firft is not to bee {lighted : the latter to be rcftcd in andho-
Gcn.x/jiJo noured. Therefore hee who rejc^^ Circumcifion, was to bee cut off from his people % yioluntary cutting off was pu- niibed with neccHary, , yfi u The ufc whereof is, firft, to teach us to pitty the cfiate of fo vafte a portion tof the world as the Lord hath left in their blindneffcof mindc) andfavadgneffeof fpiriti and cut them > off from the Church of God wholly. Ohlthefearefulncffeof fin which fliould lye fo heavy upon the Lords heart as to leave
Afti7 ?o. ^^ "'^"y Millions for thoufands of yeares, and thoufand thou-
Epbc 3, J. ^*"^ generations deflitute of God, Word, Covenant and hope (ordinary I meane)giving them up to bea kingdomc of SathaOj for the Prince of this world to rule at his pleafure I Not to fpeake of the Icwcs whom God hath left to the obflin^cy of their rebellion, contempt of Chrift and his covenant and fealcs. Howfliouldweemourne for them,and pray for their con verfion and the fulneffe of the Gentiles? ^
Vfi* 2. Secondly,what terrour fhould it ftrike into the fpirits of fiich , as yet never faw their naturall condition? What doth baptifmc teach,but this, our wocfull Apoftafie from God by finne, our
Ephe.4.13. eftrangement from his life, and our excommunication from his people? It is not our outward b^tifme which can re- leevc us; Onely it (hewes how dcepely our nature is funke and revolted from God : and how gracious the Lord is in this .. his Sacrament, to give us by it an unconditional! free title to mercy afidforgivencffe,whereas he hath debarred ftillan huge part of the world from Chriftendome. Vfi zl . Thirdly, it Ihould encourage all fearcfuli hearts, that doubt ^ ^ whether
Part.li Bdfti/me and the Supper ef the Lord. %^
whether the Lord tneanc as he faitb,in his covenant and offer to be reconciled to G^4to bclcevc that he is ingenuous and faith- ful! therein .'feei^lpitby Baptifcne he hath taken away that ob/edion,wipcd away the fliame of £^7/?r,and the reproach of ancircumcifed ones : granting a fecond priviledge to thewj,and a titletohearc, pray,worftiip,beleeVc i that by chis he might plucke them noi onely from Infidels; but much luofc from that infidelity and Atheifmc which eftranges them from God: and might make them true frcc-dcnizons of his kingdomc m grace and glory by regeneration.
Fourthly ,it$ woeful! convicf^ion toall fuch as ftill difgaife f^fe 4, thcmrdves under this priviledge of vifiblc members ; and wiping off this oylc of confecration, flill abide moft uncouth monftcrs and fa v ages, in the bolome of the Church under Gods cognizance, living m all bafe coutfes, open profaning of Gods nasie and Sabboths , blafpheming that God into whom they are baptized; degenerated both from the habit o£ ChriAians and men, and drowned in the gulfe of all ex« ccflc of impiety, intemperance, unrighttfoufne(re,and whac- foevcrcvcn Heathens arc dcfcribedby,iK(^w.i.fc/>^.4.0h!how Rom.r; do they caufc Pagans to abhorre the hearcfay of baptifmc and Ephc.4. Ghrift ? as fome Indians beholding the Sfumy^rds m thceaft parts, cry ed out. If thefc were Christians, they wouSd ftill kcepe their God to themfel ves : and an heathen Phyfitian fpake foHiewhat like. If thefe be Chriftians, my foule bee with the Philofophcrs.Surely their foreskin is ftill upon themi yea they lcr.9,ir. have drawne it up againe as afhamed of their Baptifmc.
Butthccheefe thing here confiderable, is the true grace -^^^ l'"/^* ©f the Sacrament of Baptifmc, which pointis oncof the moft chr^ftow** matcriall both for knowledge and ufc,of all tlie reft. Conceive new birth. thcn,thc Lord Icfus being wholly given of God in each Sacra- ment (though for divers ends) this former Sacrament offers him wholly, in point; of our new birth, or the new creature; Chrift in all his breadtb,hcight,depth and length;Chrift forbc^ ing,and regeneration. Perhaps for the fimplcr fort it might be enough to ufe the Apoftles words,of him arc we,who i$ made our wifedome, righteoufneifc, (andification, and redemption. I Ci^r.i.jo.ortoadde thus mnch. All Chrift is given us,either*^®«^«'*3®!.
H2 for
§4 ATreitife of the m$ Sacr^menU oftht GofftU^ Part. t.
for our calling,®r for our iiDpulation,or for onr fanftification. Hov\bcic/ormy owncexercifc in part,and||M the dearer view of Chrid facfamencaii in the wacer .* I vvdApdde a little morCi de/lring the weakc reader to pardon my diftin(5lions, as more mcetc for fuch as better conceive (or vvoald at leaft) the gift of Diftinaian of Chrift VA his extent and fulnelTe. The grace then of Chrifl be- lt to be mar- fto wed in baptifaic,is either fir ft grace, or coafequcnt upon it. The firit grace I call,eithcr that which maketh us accepted,or that which U freely given to inhere and abide in us.Conceiuing the former kind : Grace accepting is eyther grace of xncanes ferving to atteine acceptance, or the grace it (eife attemed.Thc former,of meaneSjin one word- is the grace of vocation in al the pafl'ages thereof, preventing, aififting, and pcrfitting this ac^ ceptation of the foule. The grace it felfe of acceptance attey-? ncd,may bediftingui(ht into grace eyther of maiue cffencc, or of priviledge. Grace of maine cffence i% double, eyther juftifi- eation of our pcrfons from finne of guilt and blemifli; or of curfe (wherein Gods acquitting us in judgement by remiflion and pardon,propcrfy confifts:) or recondliation,by which be- ing pardoned wc rcturne to grace andfavouf againe as before, our blood being rcftored,and we 5eloved,Thenfecondly,grace of priviledge is doubk:poficivc or privative.Pofiti ve priviledg in a word is our adoption: which (befides favor)reftoEcs us to the former condici6(yet much bettered)of childre,fons,daugh- rcrs,heircs:and fo to the priviledges of a beieever according to the feveralloccafionsof his life & courfe^Privativein a word, ftands injredcption: that is freedome fro all the evills, dangers, encmicsjcroffes, within vvii:hout,bodily .ghoftly, which threa- ten annoyance to our happy eftate iw Chrift. Thus for the ifort* The f econd are graces inherent in us;in a word, Sandificati- on of the whole man, body, foulc, and fpirit, ftanding both in Gonfcience and converfation. And this is double,cyther mortis ^4J;i4' gc ation and confumption of the old man,renounciDg him with his aflfcdion: and luft9,& crucifying the all with G hriftsor elfc quickning up of the loule in the benrjrame, intent and ftreame of it,to the life of God and grace. Thus of the firit grace. The confcquentupon this is,thc proper iffuefic fruitof eachotthcfe firftgraccs which they leave behind thcfti in the foule: The
proper
part.lw BiftifmeitndtheSf^peroftheUrd. 8 J
proper ilTue of vGCation,is union and bringing to God by the ihftrumcnt of faith. Theprpperiffueof juftitication is peace and quiet of confcieuce. The fruit of reconciliation is hoiy Complacence and contentment or joy of the Spirit m God her Saviour,as ^^7 fpeakes. The fruit of adoption is,tbc hO'tuk.M7. nour, liberty and excellency of bclccvcrs, wuhthe Spirit of children,confidaK:e,and calling God Abha, refting upon him For all good thingsi a true right to earth, heaven, and ail there- in: AH things being ours,wc being Chrias, ai Chrili i5 Gods, i Cor.j,22.nt The fruit of redemption is aflfured lecurity of heart from «vill, conqueft wnd triumph in Chrift, true deliverance of fouic From Sachan,to God and for God in all obtdience.The fruitc of ranaification,isthe bleffed guard and furniture of Grace* refi. dent both in the minde,as light, purcncfle, wiledomc, diicer* ning ; in the wiUall habits and uprightncfTcjintegrity, chccrc. fulaeflCj faithfulnefle ; in the aflFedions,of Iovc,hopc,feare and . zeale : in the confcicnce, (enliblcneffe, tendctnefle, quietnefTc: In the whole inan,(crviceablene^e to God i# the coDverfation and wholccourfe of it. This fliort draught 1 have the rather Inferte'd in this due place«to give light and order to fuch things as I ha^re handled in the three Articles of my fecond part, and the fourth,fith,& fixth Articles of the third part ofmy pradH- call Catechifme, that the Reader may fee how all thole good ^things iffuc Froaj Chrift diftindly.- 1 meanc.thc ufc of meanes^ the ftrength againfl lets, and the right to all priviledgcs both conditionall and acfluall .• But efpccially to lay ^owne a view of Chrift our union and comai union SacramenralU
Butjit (hall not bccamifle to touch this point as the Hoty The exprel- Ghoft in the word expreffes it. Sometimes therefore hce ex- {*^'°^^5 , prcfTes it in generall termes,and fometimes in particuiar.Gcne- ^° ^ * * rally he calls it the holy Ghoftand fire. Sec ^*t//^.g.i I. mca- Matih.^ii, ning the Spirit ofChrift in the efficacy of his grace,w«^fhould ^^""•JJ • pur»eas fircjEvcn as our Saviour Chrift is faid to have the Spi- rit defcending at his bapttfme, and lig'nting uponhimrmcaning that he thereby received theunftion of the Spirit, and the gift thcreof:cven the oyJcofgladnes above his fellowes. Soalfoits called by the name (?f new birth, 7^7^.5. \. ^^rr/>^<f»^» btlforne i^}^J% 4jaine of vpoterand the Spirit, he cannot enter. ^^c. So the
H 3 waftiiag
8^ 'JfreAtife0fthetmSAcramemoftheGo^eUy Vtxl.xl
Tit.3 ,f . iivafliing of regeneration, &r renewing of the holy GhoftjT/V.gi . 5. And fo alfo it isfayd to favc or deliver from wrath, as the Arke from the flood, i P^^. 3 . 3 1 . In particular,this rogcnerati- onisdiftinguifhcd, intothcwafhing or purging of juftifiea- tion by the merit, or f he wafKing of fandlification by the effi- 1 Ioh.1,7. cacy of Chrifts death : The former we have in i loh. 1,7. The Sec Afts w. yi^^^f,f lefus fur gethtu from ^LJl _/?»;?(? .-The latter lee,£p/^^. 5. Ephe.J»i^. ^^* Thm he might fAnBipe and cUnfe it with the roajhtngtof '.'"'. r^Aterhj the is99rd : To frefent it rvtthoHt flffft or writickje i»
Cal'h^^* hfsglorioHi ^re fence, ^c. Both theic are cxpreffcd, GaUthi. ^•l6. They whig are hapiJced into Chrifl have fut en Chrifi i as their garment both of .coveiingin the one,and ofwarmtb in the other: all Ghrift in both. But there are twx) phrafcs in the Scripture by which the holy Qhoft del^hts to defcribe the grace c^baptifme : The one by remiffion of fins, the other h'j dying unto finnc and rifing up unto righteoufneffe. Of tlie firft Luk.3,35 there is frequent mention, I/»ib 3« 3* ^^^^ hapifed to the re* Afts ai,itf . miffton offtnnes. MB. a 2. I^. fVaJh away thy fmnes and be hafti^ Rom,^,3,8p fi^ Ofthe'Iatter*7''»*/fpeakethmuchinif0^#(5,from t'hej. Vwic ro the 8. So many m are 'Baftixjed into lefm Chrifl; are haftifed into hk death ; Therefore wt are buried by baptifms With him into his death ^ that like as Qorifi ycoi ray fed uffrom death by the glory of thrFather :fo might we walke in nervneffe &fUfe, For pfifpe have beene flamed together with him into the lUenefe of his death, we fjak alfo be to the likenejfe of his re- fiir'rehton. And note this further, that as the holy Ghoft cx- preffcsthe meriting daufes diverfly,now by one, then byano« . ther partof his mediation :fo fometime he applyes that his merit to one fruit, fomcAne ro another ; yet fo that by one merit we nnderftand ally, and by one cfFe<fl of it,all the reft, 3f«t.3jai. Take^Text,! ^et^^.^i, TfiC like figure whereunro, bap-
tifmc now iavethiis : not the wafhing of the filth of the flcfb, but theanfwcr of a good confcience in the r'^uirre<^ionof Icfus Chrift. Marke, the refurreflion of Chrift, being the com- pleatneffe of his fatisfaiflion, and the declaring of it,is made here the meriting caufeof the grace of Baptifnae i But by it;, all the fatishflion ismcant; AndthecfFefi:of this Baptifme i5Lcalled,The anff^cr of a good confcience, which is the peace
and..
Parr, v B^pifme ini the Suffer efthe IprJ. %j
andfecurityofit, properly iflTuing from pardon of fi»ne and guilt : yet in and by this, all are meant, both juftification and i'andification. The fclfe fame pbi afe is ukdyHeh. i o.22. //<i- . vingyoHr hearts ffrinkled* fr em art evill confcience^ and jour '^^J*** . kodjes walked with fnre water ^th^t is^ with peace. For this bloody Meirewes 12. cryeth better things than that cf Abel, Thcphrafe of fprinkling coinparcs Bapti&ae to the J^^-ExoAis,^; elites fprinkling their doorc pofts with Jthe blood of the Lambe. Ifthcy hadnocdoneit) they had bcc^e in danger of Hcb.io.j4« flaying by the Angcl. But having done it, their heart was at quiet and peace rhrough the promiie. Sobaptiikie is a better Iprinkling of a better blood, upon a better ob)ed,to a farrc better peace, even peace of confcience, as being paffed from death to life. ^"^ all thefe places not unmeet to be conferred together, wefee, that whole Chrift crucified, Cbriftinwa- ter,Chrift in our Regeneration, Chrift in our union, and by it all his benefits are the extent of the grace pf baptifme. And that the Minifterftanding in Gods ftead, applying water to the Baptifed, doth by it apply the power of the Lord lefus by the Spirit accompany ing the fame, to create a new birth of Grace and life in the foule. The which worke of the Spirit I fliall more revive in thcfir ft ufe of this point.
This ufe i > exhortation to all that bring or behold children ^ ^* brought and offtxd to the Lord in his Sacrament of Baptifme ; to lay in by faith for the Spirit of Chrift in the water, whereby the Lord would vouchfafe to thy child and renew to thy fclw (ifever truly converted)the Lord Ie(us for regeneration and the new creature. To this end doc two things. Firft, Behold **'^^*"^** the truth of this offer of the Lord lefus in the water by t;f,^'°ft^e^ the helpeofthc word; and not fo onely, but what the word "ord,*^ ofRegenerationcanworkeof it felfc in the foule, and there- fore much more can further it by the Sacrament. SecOndly,by and through this Word apply the merit and power of the Sa- crament to thy foule in particular. For the former, know,al- thougha Sacrament be abovea word, yet it is fo, by a word, and with it,and not elfe. Behold not a Sacrament without a W0rd,for then thou fceft a roeare empty vanifhing Element. Behold it in a word, andthoufeft no leffe than Chnft in the
H 4 water
88 ^AtreAtifeeftketwo SdcramentsofthtGofpeS^ Part.K
water, true regeneration officd thee. Take all thofe Texts I cited before : lookc up to God by prayer, to fee the truth of
Epkc.4,ii. them, as they are in lefus ; to rivet every of thettj in fpeciall into thy fpirit, that lo thou maift feele a bottom e to thy faith out of a word : Labour to fee what makes this word fo pow- erful!, cventhetruthofapromifcr, the merit of a fatisfyer.* who dicdjfbed his blood, was buried and rofc againe by the power of God,that he might fill a promife with efficacy, and perfwade thy heart,that feeing ali that hefuffered wasforthcc to make himlelfc thine inreoiiflion of finnes, and renewing of the holy Ghoft, therefore the promife thatoffcrsthisto thee, in the Sacramenr,is found and effeduall. Rcade and pon-
tphc.j.atf,. der that place I named,^p^^. 50 6.7^^J^/W of water l^y the yvord. Andfo berefobedif the word of a true God tell thee. That he will waQi thy foulc by Chrift in the Sacrament,it &all be lb,it cannot be other wife : and if he have faid,, Chrift in the watcr,watcr is fpirituall birth, regeneration, renewing, purg- ingjburyiog in the grave with Chrift, rifing up with Chrift; then fo it is.This word ^ill give a bottoroe to thy feete to ftand upon.while thou reacheft out with thine hand to take Chrift;fo that thou fli ilc not ftagger.Confidcr that the fame word which hath held Chrift and water info ftrong an union, can alfo hold thee upon fare ground. Alas, mens. going to worke without a word,marrcs the power of Saptifme : and caufeth the foule to b? prefent with any objCcl:,morc than with Chrift in the water.
It goes with Further, bee alfured this word of Chrift in his promife of
the Spirit. ({jg Sacrament never goes alooe : The truth of it alway is an- nexed to the Spirit ofChrift in the water. All the word is full of chis;tcllsus, the Spirit is r hat which afTifts.thc Sacrament,
1 loh.5 A Tfce Spirit quickncth, water profits, nothing alone ; It is cbc Spirit which muft joyne A'ith th: word, with water, and unto Chrift toborh in the foule, or elfe the things of the Sacrament are as farrc off as heaven and earth. But theSpirit of Chrift CfucifiedjWatcr and bIood,meefing with theSacramentjfetchcs out all the power ofChrift into the foule, and makes the pro- mife of blefling effedlnall. Hence it is that nothing is fo com- mon in Scripture as the Spirits concurring with Baptifmc.
M2tth.3 . X z. MMthcr^ j • Hce Jball hptifcrvith the holy Gh^fi^^fidfire. Tit,
part.ii ^Wapifme And tie Suj>fncjihe Lcrd^ ^ S^
3.5. JVaterofRjpgenerHtion^ ^indnfievpiftg »f the ho/y g^^/. Tit,j,T. As it attended Chrifts baptifmc, foitmuft €>uxs if it bee effi- cacious, clfc not. I
Thefc two things being fcfclaid, bring forth thy faith in the There two Word & Spirit of the Sacrament jboth for thy child a^d thy fclf, things biir for begetting or reviving of Chnft to regeneration/And as the *aith. band puts on the apparcll upon the body, yea, as thou be- holdeft the Miniftcr to dip thy child in water ; fo, concurrc with him by faith, and behold God the Father, putting the Lord Icfus upon thy foule and the foulc of thy childe, for pardon, peace, joy, confidence, fecurity, grace, andholincfle; and faften upon the Word, and draw thereby ih^Spirit ol Bap- tifflwtahelpeand (atisfic thy foulc with Chnft in all thefc. As thou wouldcft put on a garment upon thy naked body :fo j^o^jfjjjj be ftript and cropty of all g«od and grace in thy fclfc ; feclc in 1 By the ftVip*. thy foule an utter abfencc of life, of fence, naotion and power ping ©f ^y towards the inner man6f grace ; Lie before the Lords Sacra- ^^^^c. ^ tncnt, as a forlor ne wretch. Say thus, If thy baptifmc Lord be for my regeneration , what am I without it ? A dead dcgge,a very lumpc and maile of finne, and curfe, utterly void of the . . .^ lead dramme of }ife, favoring nothing but earth, vai^ity, iufis^ world, pleafures; a very flavc to thcfe, and a very carcsffeof ail goodncfTe, and being of God. Oh Lord / ftrip me ftarkc naked ,pluckc off my nwfflers, ihame me, drive me out ofay fclfe as onepoorc» miferable, bhnd, and naked. This is the firft workc of faith, to put off the foules ragges, and t© void all conceit of life, hope, or grace in it felfe, and to fct it before the Lord as ^Adams red earth lay before him, when he was to breathe the life of Creation into it. Now the Lord is creating thee anew by his Sacrament. Remember, Creation is of no- thing, Baptifnne never made new creature, where it finds any thin« of ones own. Baptifme fhould then not create, but rather draw fomewhat out of our owne principles, to make u« fomewhat, to which we bring matter of our owae. Oh! peo- ple come to the Sacrt^ment full of their owne devotions, and looke that God fliojld make them new creatures of their own^ ftuffe : this v/erc to parch and fodcr our old, not to cre- ate a new man in uSa
Secondly^
^o A Treat if e of the tw$ Sdcraments eft he G^jpell^ Part, i i
Apply our Secondly, being thus nothing m our felvcs ,• apply wcc our felvcs tothc ftjivcs by the word to the workc ot the Spirit, oF union Sacra- Wm4o in€atalI;bare,poore,cmpcy vvatcr, which hath 'n\ it feife no Sa«
cramentall iubflance, yet by thcvnion of the Spirit of Bap- tifme, inclofcth the Lord Icfus to regeneration in it : If thou canft fayj water is not a more bcggerly Elecaeot in the Sacra- ment without Chriil, than thy loule is coiptic, unfubfifting without regeneration : Locke to the Lord by thy faith, and pull hard at him for the Spirit of Baptifme to renew a life, a fpifit and being of pardon and holinertc in thee, ^f while the word lafts, and the Spirit of Bapctfmc endures, ( even to the worlds ^n^)Q hrift and water ihali nc /er be fundred from the Sacrament : Beleevc thou as firmely, that Chrift as water, flaall never be fevered from thy poore foulejthat lies humbly before him,deftitute oi all life in thy felfe,ind loft for ever,ex- cept Chrift be thy life and fuccour ; I fay the Lord Icfus rtiall never be wanting to fuch a foule, m Ae point of regeneration* Plead then thy caufe ftrongly with the Lord; behold here is Chrift in water. What Icttech why thou maift not be bapti- AasS,:^* fed, as PW^/^faid of the Eunuch? Shall water ever lofe her deafifing? Were it not madnefle to thinke fo ? And fhall Tcfus Chrift then lofc his power to cleanfe the foule ? Hath hec not annexed his clcanfing to waters cleanfing ? Isitpoiliblc that all the diveis in hell can diflfolve the Sacramentall Vnion of Chrift and water? Oh Lord, why i% this Vnion, and for what fervcs it?ls it good for any thing, favcasit is Sacramen- tall? Was it Chrift before ? Is it Chrift after > No fure, but du- ring the Sacrament onely. And whyfoi" Surely to teach me, all this Vnion is for me. Chrift water fervcs for my foules wafh- ingi He delights not to be one with a bafe Element lor it Mk; but that in and with a creature of a clcanfing quality, he might flow into my foule with his renewing Spirit 1 Oh Lord, I bcleeve thy word 1 Lord let thy Spirit convey thcc with water into my foulel Be it, Oh Lord,as thou haft faid I Separate not thy Spirit from thy Sacrament, but give it the power of begetting mee to the life of faith and a new creature, iamal rcafon. 'thirdly, look off from all thy carnall reafon,and the fillinefTc I^ohj.?. of checreature ffSay not with T^jcsdemus, How fia/I this he^
Confuic
Part. I . Hdftifme ind the Suffer fifihe L^rdi pi
Confult not with flcfli and blond ; cavill not, aske no further i Mi.j.r. figne, thou haft three in heaven, and three in earth, bearir^ ^^at.^^iilt. IvitneftctoGcds tiuth.* Water is ore of t hefe jit i« the in- ftrurotnt of the Spirit; though it be en earth, yet that ii from heaven, call not for a vo} ce fi cm heaven the fi cond time j its enough that in the Baptifmc of Chnft, it was manifeft j Hold dofc to the Word and Prcmifc: Go Te^ch And^B^ftix^-^an^h^ Mat.zS ult. //?wwV)[?^o«r^//r^^^W. Let all conceits of Reafon vanifh in thetruthof God; and when corruption hath dune all it can; yet roll thy fclfc upon the promifc, and by the Perfpe^ivc glafle thereof, thou flialt fee that grace in the Sacrament which dfc is invifiblc to flcfli,8nd covered under the afhes of unbc- Icefc. Let all be qur (ht with this, My fei;le, God hath ftid it, I fee nothing but uinern^ut there is Chrift with water to re- generation.
Lartly,cIozc«viih the Spirit, andmceteit at the Sacrament. 4 Clofc whh If thou meete it not there, its bccaufe thou bringeft r,ot ftitli tfi<^ Spirit of with thee .-for that is there for ever infeparabJy. Grone i" J^J^jf^**^^^" thy fpirit unto the Spirit oLChrift, thathee may fufteinethy "^^" ' bottomelcfle heart in her defirc after the grace of the Sacra- ment.Say thus, Oh bUfied Spirit of Baptifojc, remember rthou Wert given by the Lord lefus at his alccnfion for thy Church, M.7.56.57* NowChriftis glorified, now let thy ioh,7,5tf,j7; Spirit be given to bring the life of the Sacrament into meei Once when the work! vj2LS2i(^hAos, the Spirit of creation fo- ftred and brooded the waters, and brought forth order and matter for each part of the world 1 Oh now tome downe with thy fire,snd wai mc ili? water, inake it efFeduall, for the fcat- teringof my darkcceffe, errour, rebellion, corruption, and the <56nj^. purging of old i^^^w, the mortifjing and con fuming of roy concupifance and Rfls 1 And then travell againe with mcc in this thy ordinance, till Chrift and the new creature be formed in mec 1 Make mce thy cfF-fpring, and genera- Cal,4,i5>v tion ; brecdethe thoughts, affe^ions, and difpofition of the new birth in me ! Oh make this fountaine and laver blefTed.and fruitful! robe the fcede of Chrift in mclOncc thou did fi To ; worke with Jordan , that the wafhing of a Leper, caufed his i King,y,i3»f fl?(htQreturncasthcflcfcofachild.Takeaiv»y my Jeprofie
alfo
gi A Treatifeofthe tm SicTAmentsoftht Gofpell^ Part.l.
Itk ^,5,4: alfo, and make me as a little child I Once thy Angeli fo ftirtcd the Pool^,thac who fo ftepc in next was healed.ot whac difeaic foevcr he was fickc 1 Oh, flirrc this poole alfo, make ic an hea- ling witcr, put into ic the vcrcuc or hiin, that wiih a word fpoicen could care all maladies. Heale mine Lord, by this pooler if an Angcll could heale a lame legge, a blindc eye, a dcafc care; thy Spirit can heale worfc difcalcs, the difeafe of my nature, the diftcmpcrs of pride, envic, worldlincffe, felfciovc, impati-
*KiBg,i,i4. cncc, infidelitie, and whac noci As Elt(hA having the dotkc * of his Mafter, with the promife of his Spirit, fmotc the wa- ters and caufed them togoe this way and char, till he went o« orerdry ; fo doQ cheu cry, Where is the Lord God of Bap- tifme?Thc Lord lefus ia the wacer,tbcSpiric of regeneration? Oh! let the Arke carriemec fafc ^ free from the gulfc of
iKift.i,ti. wrath and deft rudionlFirft, O holy Lord, lee thy Spirit caft ^iiis fait into thefe waters > which my iinne hath made barren and accurfcdyCerea as ail other creatures^ and (andifiethem by union, and put a bUlTing upon them, implanting the root of the Lord lefus iotomy foule by dippjpg me into them, that fo as verily as I behold my childs face, and my ownc flcfli clcanfed from fpots by outward water, fo furcly we may k-^d our foalcf andfpots thereof to be wafhcd by the blond of Chrift ( thi« true laver of che new Birth) unto rcmiiTion of (inncs, and ctcr- nalllifcl Thus much of this poinc, I now coonw to the third and laft.
Tbej.gcneral. The third gcncrall in the Defcriptioa is, the end whereto
The end of it. Baptifme ferveth. And that is, the fealing up of all the grace f mentioned before J to be the foules owne, in alTurcd pcrfwa- Vion and poffcdion. I fay not that this is the end which all bap- tized ones attaine unto : nay, not all, who yet by the word and faich doe attaine fome comfortable fruit of Baptifme. But this I (ay is the end which God intends ia the Sacrament : To /calc up the foalc; to an aflurcd feeling and reall partaking of rhofc holy things of Chrift, which arc here offered- 1 meane not that
To fcalc Our this fealing of Baptifme is inherent in it, fo as if the Spirit of
t^ncraeion. regeneration wcrc but an attendant to Baprifme; no, in no wife : buc this; where the Lord mcaies to beftowupon a be- lecving foule( which though it relics upon his Word and Pro- mife,
ParMJ Baftifmt and tie Suffer oj the Lord. * fi^
mifc, yet finds many doubts and fcares)thi$ grace of knowing it Iclfe to bclcevc, to be regenerated, to be eled, to be hcire to heaven ;(vvhich reflexion is the workc of the holy GhoftJ thcrcthelordufeth the Sacrament of Baptifmetobethcin- ftumcntof this afluraRcc, and to make up the evidence of the word, full and effcduall. For even as the fcale annexed to an evidence, makes it paft queftion ( as I faid before) fo doth this Scale added to the word, pcrfcd the evidence ot ir, and there- fore we may truly fay, carries in ii the laft, bcft and uttcrmoft evidence, which the Lord hath to beftow uponthcfoulc, to put her out of qucflioBi
To repeat things fpoken already, is not my purpofc: onely BylookiDgat apply the generall to particular : The fcale of Bapnfmc lookes «he CoYcnant at the extent of the Covenant: Thouknoweft what it is to have the Lord to be thy God in Chrift. I fpakc (even now) aC large of the grace of Baptifme. The fcjfc fame is the extent of the Covenant; it reacheth not one inch fliorteri than that I fpake there. Now marke^as large as that is, fo large is this Scale of Baptifme ; and the Lord keeper of the great Scale is the Spirit of Chrift ; he it is who brings it forth to the foulc that needs it,and hungers after it by the tafi-e of the graciouf- neflc and fweetnefle of God in the Covenant. And he askes the (oule, and faith rPoore fouIc,havc not 1 oft convinced thee by my prom ifci of my faithfuil meaning / Have I notfaid, I will never faile or deceive thee. Yes Lord, but I am fold^undcr carnall fciKe and infidelity: Well,bur what faift thou if 1 bring forth the markes, the wounds, the water, and bloud of the Lordlefus (idc,& fpr inkle chcm upon thee? when Tamar knew ccu-sS^if. not how to convince /W;?, lo,^/he fends him thccloke,{laffe, and fignet, asking him, Whofe they were ? and wItcd he faw them he was convinced. This courfe was better than words, it bad a reall relation in it. So here the Spirit brings out the ve- ry inftuments of aff urance, and laies water upon thy flc(b to fc- cure thee, Cbriftin his life and death is thine ; and fhall not this be a icall relation above the naked word q^o thee ? Yea furely if together with the outward prcfcdqng of the things, heaifo clap the Scale upon thy foule, and leave a print upon thy (oft heart, which may alTure thee he hath been there,
to
J'4
Ephe.i,ij.
Ephc.4.jo.
Branch!*
tik^lfiy a.
ErincKi.
A TuAtife of the im SAcnments of the Gof^tU^ Part.i J
to fccch out thy flavifli fearc and infi4plitie.Rcade £fhe. 1,13, where this Spirit is called the fealcr of the Promife : ir.% called the earned oF our Inheritance , and purchaled poffdTIon. Readc alio -E/'^i!'/^ 4, 30. where it is called the Sealer of our redemption i By which phrales, all the whole grace of Chrift i% meant, viz. That the Spirit in Baptifme fcalcs our Vocation, our lu(iification,Adoption^Sandiiication,and the lel^onc as well as the other.
Nowforufc. if this be true, whatcaufeof mourning 1% there for us in thefe times, that the grace and fealing power of the Spirit in Baptifme is fo unknownc to the body of Congre- gations in this Church ? How few behold Baptifme withluch an eye? Oh! how do the mod turnc it into a ceremony ?Som t of the richer fort,making it a ceremony of Pompc and fenfua- iitie: the poorer, of common pallage and forme, which when Its ovcr,the Pageant is done. The better fort acknowledge but an initiating ordinance, fcrvingtomakcmen vifiblcChrifti- ans. But as for grace, efpccially this exceeding grace of the fealing Spirit of Adoption and arfiirance, what one of an hun- dred fees it ? Oh lamentable \ We reade, that when certainc difciples oi Johns baptiGne at Epheftu, were asked by Pah/, If they had received the holy Ghoft (ince they bcle^ved ? They anfwered. They knew not fo much as whether ther? was an holy Ghoft or no'So may I fay of our people* Alas, they arcfo farrc from the Scale of Bapti(mc,that they know not whether thcrcjbe any fuch thing or not/* They know not that God bath any Ordinance of fo high nature or no, as this, to convey affii- ranee into a man of his regeneration : And how can fuchcbufc but live a fad, drooping coucfc ?
Nay, to this I may addc, that it is the cafe ©f thoufands of Chriftians (whom we flioa/d highly offend, if wequcftioned them) who fcarfe fee needc of fuch a fealing Ordinance. They praife God, they have belceved their falvation, and fincc that, they have been rid of all fcares and doubts, and walke on and on vifithourayte or annoiance* Indcede they found fome adoft with thentWVcs ere they could attaine faith. But when they once got it, they got all at once; and fince fc-ele fmall doubts or oppofitions to it, within or without. No do? What i was all
grace
Part* I . Baptifme 4fid the Supper efthe Lord. ^'j
grace laid in one hpore inyocr bofcine ? Have yc no Ccpplrgs inoFSathan, flcflij infidelity, revolt, bad world to unfettleyc, I will not judge you: but judge your felves, and enquire, whether that fuddcn peace of yours be not rather fuch a one as favors of prcfuniption, or of a defire to be troubled no longer •bout the tnatter,than lolid and profound ; Fearc the worft,the beft will fave it fclfe. Tremble to thinke God fhould have an Ordinance in ftore, v^hichyou ftand in noneedc of. If it be fo, then fucb asneedeit, fliall have ir, but you may miffc it WclJ enough.
To thcfc I may addc another (^though better objeft of mour-Branch^. Ding)w hofc hearts are af Aided enough, for lacke of affurancc: but what with their felfe-loving reft in their complements, and not going to the golden Scepter (with Sfier) andEft^r^^i^.and , what with their dcapth ofmcl|QchoIy3 hardneflc to fee per- y,i. * fwaded jas alfo their dec^e bondage by unbelcefe;thcy will not hcarc of fuch a polTibilitie of fealing aflurance, but either thinke it a fable, or farrc from their reach /and therefore fet downc their ftaffe, that (if unbelecfe and ftaggering can doc it) all their dayes muft be miferablc. The Lord haib removed thciD farre from profpcritie, and put out their light. Ob ^ un-xatn.?. ig, thankfull ones! Doe ye thus requite the Lord for his Sacra- Dcut.gx.^.' mcnr?Is this your meditation, application of the fealing power of it? Is it too good for ye, with v^^/i*, to receive a figne from God \ Doe ye not neede it? or, areyefo Taped in bondage Efay7.11. xj* and anguiHi, that ye heed it not ? Why thcnyecld ye purpof e- \y to it ? Why ftrivc ye not to lay in for any grace which God hath for ye ? What fcrvicefhall God have from ye without it? If ye flight this corhfort, muft ye not needs flight obedience? If God fhould ftreightcn ye in fecking it, and hold ye oflF; yet is there any fuch employment, fo precious as this. Oh I poorc foules, if lamenting would doe yougood, what needc have ye of it ? Oh! confider and come out of your dungeon 1 Tell me, when our Adverfaries tlie Papifts laugh and fcof ne the Do- ^rireofaflurancejfay its irapoffible: doe you favour them ? Sore I am,in your confcience and ccnverfation,ye are of ano- ther ftamperand do ye not tremble that you /hould dwell next apgt.3.1^" doore to fuch , and fall into the fame ftrc'am? of their error ?
Secondly^
p^ ATrCAtife ofthetm Sacraments 9f the GcfpeU^ Part.i.
Vfff u ^ Secondly, let all humble ones, that wouki follow the Lord in his Ordinance ( ifby any meancs they might comprehend
Pha.5,ip that for which they are comprehended of Chrift Vadmirc and adore this bounty of God in his Sacrament, who To longfincc thy Baptifnac, when thou thoaghtft no other, butthou hadft beene forgotten, yet hath remembred, oroflfers to remember thee with the fruft of thy Baptifmc.- who could have dreamtit?
foh.13,7. %i9 . Once, when Peter heard Chritl ofiTcr to waft hioa, he told him, he fiiould never doe fo mcane an office to him* But when our Saviour replied, what I now doe^thett ki^owefl not, hnt hereof, ter thotifhdt know ; then hee changed his mindc. When the Lord gave thee Baptifme in thine iiifancic (which was a pledge of further fa vor)he (hewed thee mercy. But lo,he had a deeper reach;and in due timc,thou fliouldft know it;and nowjhe offers it thee : No Sacrament pafTctJi thee, but ( i fthy heart and mind ke matches J he revives the print of thy Baptifme unto thee. Oh] Why is not thy heart broken at it f Lord, I have lived loofcly , and bafely , this twenty, thirty , for tie ycares, fince thy baptizing me : Shewing that I was not much the better for it: And now ftduldeft thou at laft fend a fliowre to fetch up the
Iutl.i4,M. feed of regeneration, from under this drie clod ; Out of the cAter^ bring fweetnefe ? and create thy felfc in a wombe fo old, barren, and paft all hope of new birth?
Gcn.x8.ui *y^^4^ laughed (the text faith J when (he heard of fuch newcs : But truly Lord my heart hath caufe to rend in pieces to fee fuch mercy. Oh Lord, I fee with thee a thoufand yearcs
2 PccjjS. are as one day ! Thou called things that arc, as if they were
Roni^,i7. not f Thirtie ycares of ignorance, fapcd in the world, carnalL civill, faples uader the do'^rine oi thy Grace and Covenant, ( it may be alio ) a {wearing, drunken, uncleanc wretch ( to be fure a (on of old jidam ) Qill an hypocrite and unbelecvcr. Oh 1 (houldft thou now ( ere I die ) prevent hell for me, and caufe that word of Regeneration, which never afforded any favor to me;now to fliew me, that thy Sacrament fortie yearcs fince caft upon me, hath not loft her ftrcngth and efficacy? Oh Lord 1 methinksnow I fee pUinely why thou wert afore hand with me; Even that I might be aftiamed I fliouMbe fo behind with thee: That being on the furer hand, I might ply thy Co- venant
part. I J BsftlfmeanitheSufperofthtiti. P7
venant the more earneftly ! Oh Lord, if thou hadft not pre* vented Rie wth the grace of the Spirit, I had flept in death \ and in thy livery, lived and dx^^ a Traitor. But now,iince thy Covenant hath entrcd into mcc ; behold, I fee well thy Sa- crament hath added feme ftrength unto my unbelceving heart; and laying all thy dealing together, I perceive thou mcaneft to heape hot coalcs of fire upon me, that 1 might at learure,(ere 1 goc to the pit,and be no more fccne ) know and feele that bleflcd ufe of Baptifme, which I never fa w. Oh Lord,Iknowihtrcis afealing power initl Itsanannexto thy Covenant. No fooner did that allure me to beieevc, but thy Spirit / oyned it felfe to mc, to Iccond it, to fti engthsn m^ fainting heart, and then I faw. If thou hadft meant to deftroy ine,thou woulft never have fpent one cord upon melBut feeing ^'^^'^IM^ thdu meaneft to fave mc,aU (hall do me good>promife & Seale> and fo I have found it Lord^ andbleiTe thee in the view of fucb experience! How many hundreds of my age, education, and fa(liion, have quite given thee over in the covenant they made in Baptifme ? But now, I doe adore and wonder at this unfpeakable love of thine towards me ; Oh let it never be forgotten.
Thirdly, let it teach thee to examine thy felfe about the Vft ji ' truth of the fealing grace of the Spirit in thy Baptifme. If the Scale be as large as the Patent, toallufes and ends of it ; the way to trie thy felfe herein , will bee this, to exa- inine thy felf about the work of the word of Regeneration in thee. If that have brought thee necre to thy birth , lo, here h th? Spirit for thee , to give ftrcngth for bringing thee forth to the light. For Baptifme truly undlerftood,feales up all which the word hath bred in thee. Deceive nor thy felfe in thinking that the water alone will beget the to God. No,its the Word of God, I P^r.i. ult. which niuft doe it, iPctji^u; ZSyTam, I. i6. Ofhu free will hee begat m by the IVord of truth. Trie thy felfe then by the ufuall ads ot the word * * ' of Regeneration, and fo thou maift gather that this Spirit be- longs to^ thee. This is no place for mec to digrefTe : I u ill cull eut onely two or three things which may fervc for this ufe. Deceive not thy felf e,and God will not deceive the:Didft
I thou
?s
tTim.ijir,
Inftances of she words working.
3r
Gen.2j,2i.
thou ever then fcelc in thy fclfc that this immortall feed, caft into thy care> did To defcend into thy hearty as to worke any icnmortall hopcin ihcc? The Gofpell rcvcales immortality and glory to the (oule.* Did it c/er bring to light any fuch thing tothee? Did it ever conceive in thee a fcnfihle diftaftc of ail hopes below, and raifc thy afFc(5lions above f Did it ever caufe the things of the earth,longlifc,health,fuccc{rc,welth, money, pleafgrc,to be defpifed in comparifon of the hope which is (et before thee o? Cameft thou ever from the word, another man in thy aime, appetite, favor and love, than thoti wentft ? Did thy heart ever burnc. within thee there? And when thou camcft with earthlyjbafe thoughts, did the Lord fo dafh them by heavenly doflrincand the hope of Chriil, that thou retur- nedft to thy houfe with a diftaftc of thy fclfc for them? Wert thou ever fo touched and taken with the promife of the word, that thou wcrt loath to forgo it^ for any delight? In particular, try thy felf thus, I. Hath the word of the Law caft a deftroying fcede of death into thee, & taken a way that life of old AAam^ & jollity va finPHath it defaced thy old Image,difcovcred thee to thy fclfe to bean Alien from the Life of God, and common- wealth of Ifraelf the fon of an Hittiteand Aroorite,as odious as one of thirtie old would be to thee,who never was baptized?
Secondly, hath the Gofpell caft a better feed of hope in Chrift by thcCovenant of reconciliation into thee ? Iw thy hea- ring of this glad tidings, hath the Lord bored an care in thee, by which this fcede might conceive and kindle in thy heart? Hath it wrought the preparation of heart in thee, by broken- ncffctenderneflc, humiliric, unwearitdneffe of paines, fclfcdc«» deniall? &c« Hath it fetlcd and di^efted in thee, as a thing of fuch beauty, as in comparifon of which, all the glory of the earth is droffc ? Hath it abode in thee, and brought an undecay- ing fweetnede into thee f Haft thou felt in thy wombe the paines of true life, and the new birth? viz. How corruption ef nature,feife,and infidelity,havc rebelled againft the work,both of the Law and Gofpr IJ? Haft thou with Kebccc^ ( in this com- bat) goneto God with thy complaint of the infinite lets that have held thee from belceving ? And hath the Lord by his Pro- mife and pcrfwafions, fattened thy anchor of fonlcupon h\^
boitome
Part, f : Bdftifme and the Suffer efthe Lord. p^
bottomc ot free grace and truth, renouncing thy owne hopes, fcares, performances f So that now thou halt him clofe boand to thee in his word, from ever forlaking thee? Then I fay to thvC, thou art he whom the word \\v\\ breed Chrift in, and formed life in thee by fauh. What wanterh thcr./ Oh ! thy heart IS fickle, and too weake' to buy and (ell upon the bare word .without waveringl yta, thou haft much adoeto get vidory over thy uncertain heartlWciUno wonder. Thou (eeft nothings •ndtorciiftfcncc,isagrcatworke:yct, betauhfuUv^ich God, and give not over hivpromire,and by due cleaving to the bare truth of the Lord, Degge further light, and reft ni»t in thy mca- furc,much lefle yecld to any love of finnc to darken and defile thee : And fo doing, \ afliire thee, that to thee, ("and to none but rucb)the feale of baptifme belongs.-thou {halt find the Lord will hy his Spirit convince thee deeplier; the Spirit of Bap-. , ^ - tifiBC /Lall bring forth Gods pledges, flie w thee them, convey ° '' *^* into thy faint heart, fti^ngth, confidcnce^and courage of faith, andietihecaboveth/ diftempc^rs, as if they had never annoied thee: If, I fay,hcc have purpofed fuch a decree of grace unto thee, he will effect it in time : elfe know, that CWwfoever;) yet thy fcr vice '\% blefTcd, and thy faith hath br«ed the life of re- generation in thee.
Forthly ,lct this be exhortation, to urge us co apply our fclves Brandi ij toBaptifmc/er chefcaling work of the Spirit thcrin^ And firft To young I dired my fpecch to yong novices under the oaeans:Sl/ght not ^^'^'^^ offtbe firftincklings of this (ealing Spirit. The l.iayes& hcatcs of the holy Ghoft and fire, doc ufually breakc forth in youth. Confidcr, its not a dayes worke, nor a thing cafie to fettle the Spirit of fealing upon thy foulc; there be many iiepsto it. Oh.' looketoir, yce young beginners; One caufe why old Chriftians walkc fo heavily, is becaufethey never heeded, or hatched the firft motions of the Spirit in thfir beginnings! If then the Spirit of God doc call and ftirre in rhee, by early aflfedions, love, zeale, enquiry ; anfwer, Sfeakj Lord, for thy ^ g fervant heares • put hioi not cflFby cafe or bondage ; If fuch a *
thought come, as this, What adramme of Grace and Life of Chrift is worth, or what vow thou madeft in Bapcifmc, and how rctchleiTe thou haft beeoe to keepe it; dally not vvith
I 2 fuch
ieo 'AtreitifeeftheWo^dcnmenn^fthiGoffeSy VmS.
fuch items, fhakc not off, cither pangs of terrour, by I ufts of youth j or pangs of hope and love, with eafe aad floth : for fo the Spirit of fealing is fore-ftallcd, and the faire forwardneffc thcteco, will hardly be recovered. Put in thy fboce prefently Ioh.5,4. „pon the Angells ftirring the poolc;if thou have an hcarc,nonc ihall prevent thee heere, as there. If thefe feeds were not cho- ked and thefe buds cropt,they would proove the aflfuring^ fea- ling Spirit of grace in due time. Through contempt of ir, the Lord leaves youth to that hideoufneffe and ripcncffc in (irmc, yea a fpiritof defp«rate debauchedncflfe in drinkingj Ecv .22.11. oathes, and villany , . as would not bccJ>elecvcd offuch
youth. Branch 2, Secondly, I fpeake to ail other, apply your fclves to the Sa«
Toelderones-crarnentofBapcifttie for this laft evidence and fcale of the Spirit, to let yec know that yee are the Lords, Lin nottiH the Lord hath feal'd yee for his owne •• fee his markc upon you , not to be blotted out .v Looke up at each Sacraaienr, each Baptizing ye fee,to the Lord ; that (which in the former point I fpeake^ as hec hath applied the grace of Baptifme by the promife unto you , fo now hee would apply his Sealc of aflurance unto you by his Baptifme* Ltc not fuch a snercie be there to be had, and you notawareof it.Thinke it not too good to receive , if God will grant it* What is freer than gift to an unvi^orthy one ? Lord , I have long fate waiting for it, both by proroire and Sacrament. At length when I little thinkc, kt thy Chariots come to my Gen.45528. doorc as lofefhs to lacok^ that I may fay. Its enough : Lord LuVe ^y 2^. novf lettefi thoHthy fervant depart in peace. I would not be to feeke of this againc for the world. Say as "Peter^ JVafk loh.x3 9. nfit feete^ b fit all pans , throughly dreuch mee in this la« ver; urge the Lord, Oh! though I am the unworthieft of tboufands to enjoy it, yet it is as eafie for thee to fct thy Scale upon mee , as for cnec to print foft wax; to put on Roaa.i 3,u]t. " ^^^^^ Chrift upon mee, as for mee to put on my cloathcs : * ' " Let not my foulc be fad and doubtful! all my dayes, for that which its fo eafie for thee to give. Let mee have that Scale Lord, and it fhal be above all fecurities of land and Icafe/clothe m? with this Robe,and all other (breeds fhall be bafe unto roe^ . Reagiem«^
P-art.i."^ Baptifme Mi the Supper of the Urd. xoi
Remember how long I have Waitd for thy falvation Lord, Gcmj^^^. as one that longethFor newes from a farre country, Ohlthcy fliallbc welcome 1 And for my part, I confefl'e, except thou helpe in the workcj and apply thy Scale, all my hearings, all thy Ordinances, Word, Sacramcnr,Promire$,(lia I leave mc; as they fonnd me; not one of the beneiits of Chrift can relifli my heart^norgocintoroyfpirit, except thou draw it in tome 4 ^ . . OhI how wofijll (hall it be, to fee all my labour as water fpilt ^°" *♦♦• upon the ground? ^
Thirdly^ I adde this one item and caveat to all relapfed ones, ^^^^Y ^^ . who arcfonke from their firft comfort & hope in the promife. ^^^^^^^ Give not the Lord ever for all that : Be not fullen and difcon- tcnt with him, nor thy felfc. Mournc and fpare not, that thou fhouldftno more watch to fuchatruft as the Lord hath put into thee ; That cither thou ihouldeftbe weary of clinging Kothc promife : That Chrift fliuuld not be to thee ycftcrday, Hcb.ij. J« Coo day^and the fame for ever : That either by feare of holding out, or prefumption of thy ownc, or eafe, or worldliocffe , or cfpccially that body of death,thou fhouldft give way to new contents^ the divels painted bable$,and the fa^ion ofthis bale, declining , formall, hollow world. But be not hereby dif^ couragcd and defperatc with thy felfe: Shall a man fall, and oot arife ? Looke backe to this Arke and (hip of Baptifme, j^^ ^ • whence thonart fallen: No new baptifme fliall necde; the ' * old Cif ever thou wert baptifed truly ) fliall fcrvc ; lay then hold of that, and be comforted. I knew an holy woman who never found her felfe ecclipfed and damped iit her comfort, but fhee found comfort by her Baptifme; but fhe was in indeede a very fwccte patterne of humilitic, and of ^ acquaintance with God in all his Ordinances. If thou con- fider well, Baptifme is thy fccond boorde after fliipwracke; doe but lay hold upon one broken pefce of this ihip and fay. Lord , I have beene thine , fave mee : I have felt thee PfaMip,^^^ fweet in the Promifc and Scale, though now it be otherwifc through a dead heart; doe but crawle in the waters, and touch a brim of this fl^ip, and lo, the Pilot will receive thee in againe : not to make a trade and falling fickneffe of often revolting, but to make thee more wary and fearcfull,
I 3 never
102 "^Afredtifi^ftbetmSacramemscfthCo^eUy Parf.ri
never CO provoke the Lord in like matter, tbroiighhis grace fuftaining thee- fje J , Laftly, ii God have revived thy fpirit by this Scale of Bap- tifmcwalke before hicnin the ftrcngch oF it ; Scale backe to biai the fruit of it, in a moft faithfull, clofe, and wary courfe. Confidcr, the fealing Spirit hath many bleffed properties; learne, hold, nourifli thena in thy heart and coiirfc ; Give te- IHmony to God and his caufe, honour and Religion ; feale him this fruit of thy fervicc, who hath n^ negle<^ed thee in fuch a favour. Difdaine not any weaker ones, who have not attained thy ftrength, cannot fajle upon the maine, but are faine with their poore wcake faith to goe by the fliore : pitty and helpc fuch with the Spiritofcompaffion^ for his fake who fcalcd thee, when he ©ught thee no fuch mercy .Apply thy felfe to the inark^ of this feale ,looke upon each letter of this ftampe, and
The fhiks pf ic^ it teach thee thy duty. The fealing Spirit is a fpirit ©f fingu-
Bajniftnc^ lar peace ofconfciencc,and)oy in the Hvciy hopeof falvations ^ ° liberty with God, fulnefle of faith and perfwafion, confidence inpraycr,purencfleof heart and life, andfo ofthercftoDoft , tl^ou walke thus ? Approove thy ftlfc in fome truth hereino
2 P«t5,£i* Touching tht^A^S.Peter xt\s thee,baptifme is theanfwer ofa good, that is,ancxcufingconfcieHce. Whatisthat? Ifirbede- manded, whether it be brokcn,humbkd,belccving,pardoned?
« It anfwers, yea Lord,thou knowcft it •Haft thou peace therby?
°"* * * Doft thou walke vvith it diily, and nourifli it ? Iffo^this peace
lBphcf.^.15. will be as Armour to thee.*P^«/,£/>^.5 1 5,callc$ it the fhooes of peace , for as by them our tender feete walke fafely upon the fliqts, and rockes, and gravel!, which elfe would cut and wound us: foby peace, we have fafety in troubles, count them
lam.i, a »1! joy, and arc not unfetled by them in our courfe ; Jf fo, then alfo this peace will rule our hearts and minds .- Wee will be
VHa 7. ^^P^ ^^ ^^^ ^ ^^* ^^^^ rather than we would lofe and forfeit / ' * . that, we would lofe any je weli : fo deare it is and fo bard to re- cover. OhHffo, then wee (hall not be moved in all the tu« mults of this hurrying world, the malice of Tyrants, the de- clining of Hypocrites, the great joIUtie of Timefervers, the fcuffling for honours and great things shut this peace lliall ^mcus. Againe, if thispcacc of heaitbyjuftification be in
Part.t: 'Baptifmeandthe suffer tf the Lord, joj
us, it will prcfcnt us with an holy complacence in our cftatc, a fweet content in God above any other objecfl : as one that hath found a Pearle, hath a fuller contentoaent, than-in the come, cattell, and trifles formerly pofMcd ; this coroprfehends all and drownes them: Add the hem of iuch a man is at eafc, he carricth more about him than they who have large poffelfions. So, there is nofonely iaquietneiTc from former warre ; but an excellent reflexion of welfare, ftich as was in j^dam ere he finned; and in this^ better, that he dcfir^snot to change it for any other. And lafily , to this prefent fweetncffe and /oy, there is alfo afforded to fuch a foulcjan undccaying tafte of the glory to come ; a liuely hope and waiting for it, a^onc who hach an carneft in hand of a full fumme, waiteth for that fumme to be wholly paid at the day appointed. So is it here. The peace which workcth fwectnefle of ipirit for the prcfcnt^ enlarges it felfe further, and gives the Coble a taftc of that eternall joy which it (hall poffefTe hereafter, when it (hall put off this cor- ruption, and earthly tabernacle for one not made with handsi "^ Secondly, the Spirit of feaiing hath fulnefle of faith in it. Its therefore compared to full iaylesof wind, which carrie the Hcb.x©*22; fliip an end. Is it fo with thee? Art thou free (in good mea- * > ' ^ furc^ from a life offence, from judging things of God by the outfidcs ? Ganft thou reft in this, that although thou neither hcareft voyce from heaven, nor feeefl fhape, yet there is a Sua ' within che clouds ? There is a God, and all the fidelity, truth, and love is ft ill in the promifes, which ever was without fhad- dow of turning. Art thou by this faith, carried above thofc ftares,doubts,diftcmpers,which(whenthecoaft was miflic) Roiiu5>*>J>»* thou wert annoyed with? Walked thou now with clecrer comfort, joy, and perfwafion of Gods love, providence, pro- mifes? Is chy heart as the Arke above the rockes ? Is it farre o- Gcii.r.io, therwife with thee in thcfrcquencic, the difmalneffeof thy unbeleefe, than formerly? Arc thy buftctings,temptations,!ufts, well blownc over ? Then hold and nouriHi this fruit in thee, knowing it is no common thing. But Oh Lord* where* is the man to whom 1 fpeake this ?
Thirdly, nouri/h thy liberty. Was it wont to be anufuall 3 thing to thee to be dogged with the weight of finne,H<?^. 12 *f. hcUx*.s.
I 4 vexed
104 A TreAtife of the two SAcraments of the GoJ^eS^ Parr, tr
vexed with the fi^ry darts of Satan and his noyfotne buffetings; toflcd wichftronglufts : Was the workc of God irkcfome, paincfuU to chec^hardly drawn to it,foone unfctled-^How is it iCor.5.17. now ? The Spirit of fealingfe a free Spirit, 2 Ce^r.gv I7. The Lord is a Spirit, where he is there is libertie. Dolt thou now Luke i,<^. walke in and oat with the Lord as a fonne in the houfe, well provided for ? Rid offthy old chaines ; enlarged to runne the Pfa].xx^.ji. Commandeoie^its of God with chearefulneffe. Haft thou frcc- dorae from thy old teare ? Hath the Lord both overthrowne the court of (inne and bad confcicnccand all the officers of it ? Canft thou meete the Bayliffe fecurely ? Canft thou as a free Gal.^t. imn,loDke uponSatan^ hell, death, without horror ? Nourifli it ani be thanlccfall for it. ^^ Fourthly, Haft thou th: boldneflc of the Spirit of adoption?
Canft thou come to the Lord in prayer, with holy confidence? Kom.8,1 J. Is thy flavi(h heart goncPDareft thou call God Father by good \^^h. ^2 Vo P'^oofe and triali ? Doth the Spirit of God teach thee to pray? ^ 'i^' • Doth it purge out thine ownefpirit of felfe, of gifts, of formci and teach thee to pray wifely, with feeling and groaning under thy corruptions, fecking more mortification of heart and fpi- rit f Art thou fo fervent, and frequent as one that knowes his welcome? Canft thou lay in daily for thy felfe and others? IBleflc God for thy portion,and prifc it. S» So fifthly,Haft thou the fpirit of holines & purcncs.^If thou be
fcaled by the affiiring Spirir,thou are fealcd by the holy Spirit of GodrHow doth it appeared Is there love of purenesand holines, a loathing of all falfehood and profanes in theePHaft thou got- Deut,35,i^. ten a pure title unto, and ufe of all ordinances. blenings,and ad- Tit,i,iy . minitlrations of God towards thesMrt ihou able to {ay,T#rAtf pure a!ithm£s Are pure}D jft thou grow more fruitful and plen- tifull in holines,3lI holy means(meditation,fafting,conference) holy duries(comp3lTi 3n,m ercy ,love,picrie/oberncs J holy gra- »Pei.i.j,8. ces/as faitb,hope,patiencc? Jboft thou adde grace to grace,fo » Pet.jjulc as thou maift not be unprofitable? but grow.be rooted and fet- I Corjfjult. jgj|> (^in then I fay noarifli thefc. I affurcthee,this world is not for fuch mattersjbleflc him that hath called thee out of ivdc in ^. ^ the ftrength of this fcale of Baptifmc, walke on fas Eiia did)ro
eSj/?o themoantofGod. Grieve not this fwcct Spirit by any lufts, " ' 05
Part. I i Vaftijme an J the Suffer of the Lord, io j
orroote of bitterncflcj kccpe the world under the girdle of this Spirit, provoke him not to forfake thee, but having . felt his rwectneiTc, let him not depart from thee, till hcc have conduced thee into the land of rightcoufnes.And know,if this Spirit be given thcc,tbou kecpcft a coftly thing, which not all they have (who yet belecve) in this meafure •• dcceave not thy felfc about it,and if thott have it,nouri{h it carctully.For as the traveller, who bath nothing to lofe, is carelefTc of thecvcsj fo know,thou that baft fucha charge, hadft need be jealous, leaft Satan,the world,and thycvillfelfc rob thee ©f thy trcafure.And^P"^*^*^^* this be faid of this 3 . generali alfo of the end of Baptifme : and fooftht whole dodrinc and.ufc of Baptifme(tbc more largely, becaufe I ftiall tc^uch it no more, as I purpofc to doe the other J Oh 1 how is it to be Iamcntcd,that the knowledge and ufc of it, is no more understood by our Miniflcrs acd people I
Chap. VI#
Of the Suffer of the Lord. The defcriftioM and
parts of it, Jndfirfi of the Sacramen-
tAH A^s ofitm
Come now to the Dodrine and difcourfe of the Supper of the Lord.'whcrein»as I forefce,that thofc things which do peculiarly conccrnc the handling of it,will take up much naore roome than the for- mer of Baptifme, (as being the Sacrament of grow- cn ones, and therefore having in it more life for prefcnt admi- niftration and ufc, than the other of Infants: J So alfo, I fee much labour is fpaicd me in this Iatter,bccaufc ©f chofe gene- rals which unavoydably have been handled in the former;! fay fo^ar as thofe things do agree to the Supper, fubjeds only be- ing changed. So far then as ought hath beene toucht before , of the Orderjthe Conftitution,thc Ad^,Grace, or Sealing of Bap-, tifme, which may fute and agree with this of the Supper,, let none looke for the Repetition of it : onely in fuch^ grounds, I will content my fclfc to point to the fpeciall ap- plication in few words, and dwell the longer upon things, peculiarly proper to the Supper. And thofe are theft threei
.4 The
Xoi ' A Tre^fifi^fthe tws SAcramsnts oftheGojpelly Part.! ;
The A(ft J to be performed ; The diftin(fl grace offred in it. The
rpeciallead ofiCi which flands in the fealing power>and the ob-
jC(ft whcrabout its occupied.
Dcfcriptionor The Supper of the Lord then , (to defcribe it fir ft : ) it the
k, ftcoad Sacrament of the Gofpell, confifting of lefus Chrift cx^
hibited in the Bread and Wine, wherein by ccrtcine Ads,
duly pcrfoarmcd about the Elements ; whole Chrift- body
and Blood is conveyed to the Soulc , for the fealing
up of her Growth, and cncrcafe in the ^raccof the Ce-
, yenant,
«f thc^ordcr. ^^^^' ^ P°^"^ ^^ ^ ^^^ ^ *^ oticT, In the firft Sacrament, yr^ ' I noted the impudency of fucb as will in vert ©ods order; Now in this I taxe the Diftruft of fuch as profit not by the connexion of this to the othct. Whofo then have trudytafted of the Grace of Baptifme, and have lyen in the wocnbe thereof; Let them come in,and humbly,yet confidently, plead for the fuccor of this fecond. For the Lord who hath no fupcrfluous nourifti- ment for Baftards ; yet wants no necefTary releefe for fonnes and daughters. The Lord is not as that worke-ofsin, who ha- ving built the boufc leaves it at Randon to whofc wiIl,co mend; it may droppe downe to the ground for hira, its none of his : But the Lords buildings are all his owne, and hee compts it no leffe pertcining to himfelfe to keepe it in Reparations, than firft of free grace, to make it an Habitation of his owne, by his
t Pcfc£,i: Spirit. Yea, the new borne Babe, whimpering for the breaft, pleads not more effedually with the tender mothers heart, to give it^ than that Soule which is really brcdd the Lords, hath
Pra|.iip,97. liijcrty to cry, Ah^a father^ fufteine mee, prefervc mee .• I am thine Lord, favc me, mainteine thy lot and portion in me, as by al holy Ordinances of fupport,fo by this thy Sacrament,as moft peculiar to that end. Lord of thee I am, i Cor, i • 30. Blood, Flcdi, Bone, all I am, I am from thee : mainteine the Creation of thy hands by all mcanes, againft all enemies , in all ^irituall welfareand profperity , meet for thy glory , and the good of thine, fofarreasall thy Promifts, and Priviledges (belon- ging to the members of thy Body j can effect it. Remember, ic will be as great a di (honor for thee ,to leave the workmanfliip of thy hands,asif thouhadft begun to build and given over thy workeat the firft. Sc«
Pan* I • B4ptifme a^d the Suffer ^fthe Lord. \qj
Secondly, I fay, it confifts of kfus-Brcad and Wine i Sa. aBranch, cramcntall union hath bccnc tOMcht already. Hecre I addc,tbat The copwisid. the Lord Icfus, who unites hicnlelfc to his Word of Prcmifc to his Bclceving ones, bidding thexn, E^e good things^ a^nd de- light themfelves infatnejfe ; Thereby, putting into his Word E^ay yj.x, the fpiritof nourifhnicut,refre{hing,and fupport to the Soule, doth alfo unite hinsfelfe to Bread and Wine, (both Vnions are Spiritually both Verball and Sacramentall, yet Sacraa:)entall in- dudiag the Verball is above it) to convey Spirituall rcf rcfiiing more fully, more immediately, more lively into the Soule, than by the fornjer alone. Kz if hec (bould fay, Oh ! poorc Soule, I am content to unite nay power and fulncffe of ftrcnght and comfort, not oncly to my Word and Promiics, but even to my Creatures alfo, ( and yet tbinke it no abafcnacnt neither) for thy good ; I know thou haft as great need of a figne of my good will and love to uphold thee, as ever thou hadft of my Creating power to forme mine Image at the firft in thee s Iftherc were ufcof both Word and Water tobccome a feed of Regeneration to create thee : there isa J great uft of thcfame word,and Bread and Wine to cherifli thee. Noman cverha-EpIic.y^a^^ ted, but preferved his owne flefii : To fhew then how deare thou art to me (even as the wife to thciusband) loe nothing fliall ever part thee and me, which I caa doe for thee : I that was with the former to breed thee, will bee with the latter to feed and nourifli thee : no neceffary aid fhall be wanting,for all P^^^4j 1 2. endsinect,as well t© keepe thcefat and wel-liking in goodnes, as to make thee good ; I who created thee of nothing, yea of ^Tay 57,'^. worfe then nothing to bee mine Image, will not faile of good to make thee better : therefore acknowledge my love and faith- falnesin both. ^ : ♦ -
T he Vfe may bee to convince allfuch as have a fmifter and ^, uncquall conceitof the worth of Sacraments, as if the ncccffi- Againft wv® ty and SacramentaU imion of one, were not as cffcntiall and ^orti, thankworthy as the other. Papifts firft,although nhey magni, fie both Sacraments too farre ; yet dcbafe the Sacrament of the new birth, under the other, \vhich they call ofthe Altar i^Herc they put all their confidence, and lay all their treafure j Chriift fliall not onelybce united Sacramcntallytu it, but even Tran- /
fttb"
to8 A Treatife of the tm Sacraments of the GofpeU^ Part.i.
fiibftantiated into it : its their Pandora, to u hich they have brought all their bafc additions to adorne andfct it foorih .• whereas the union with both thefc iione and the lame for 5^ their Icverall ufc ; and if not cquall,thcn noncat all. Contrary
to vvhom, is another conccite of fuchasthinke, there is Icffc ufc of this union than the other : Teeing the Church may farre worfc w ant the Sacrament of ingrafting than the other. To which lanfwcr, that although irffome refped its not to bee denyed that the Sacraoaent of a Chriftian being, hath in it felfe a prehcminencc above the other of wcll"being;yet in cbe wife- dome of the ordcy ner, and for the continualneflc of ufe w hich the Supper hath to rcpaire the daily wanzings and decayes of the foule: its moft ccrtaine there ought to be made no compa- rifon bet wecne their necedicy, ao unequal aelTc to bee imagi- ned. But as the child being asked whether it love father or mother bcft, is taught to fay, I love them both beft, I love nei- ther better than other ; fo ought a Chriftian to fay of thcfc. Whereas the adminiftration of God in the old Church is alledged. That their circumcifion was long without a Paffc- over : I anfwer, W hat God can doe by one when hcdcnies ano- ther, i« not here debated \ but rather what efteemc he requires of both, /b long as both equally may be enjoyed : Nay further, wcknow God bare with his Church for the long intcrmifli- on both of Circumcilion and Paffeovcr, after the ordeyning of both .• how much more Ihall hee not tolleratc oncly , but fupply aboundandy the n^ceflary want of the one, if pcrfecuti- •on compell it? But otherwife in the liberty of both, who Should dare to dreame of an inequality ? The materials Now I coaie to the matcrialls : and firft of the Elements, ©fit. to witjbrcad and win»5 whereof, bccaufe I have fpokcn fome-
what before, thcrcfote here I will content my lelfe onely to Fourc things. ^^^^^^ ^ |-jj|^ of thcfe foure particulars. Firftjthefenfiblencfle. Secondly, the aptnciTc. Thirdly, the iimplicity. Fourthly, the fulneffe of thcfe two Elements. The firft fend- Touching the firft, feeing the Lord would have thefe felc- bjeneflc. mcntsfo plaine and fenfible refemblers of heavenly nourifti- nient, how fcnfibly (hoald our foaies bee lifted up by them to the things rcfemfaled ?
It
It comes to my minde what Mojfes^ ^e-^r.S.a.g.&o tells J^ the Ifrae/its^thsit the Lord had fo palpably difcoyered hiaafclfc to them in the Wildcrneffe, that for fliame they could not but know,belecve,and obey him. The Lord (faith he) hath revea- icd himfelfe to all your fepces,) ee have heard his terrible v oycc in the mount, yec have iecne the rockc gufh forth water, a Table fpread in the Wiidernefle ; all other wonders, you have ^ felt him od your fecttjour /hooes not waxing old; worne hina upoR your backef,your apparrell not tearing : and ftiail the Lordbe{]:illaftrangcr?SoImay fayhcerel yqu grope hi©, Aa,i7,^7, toQch and tad and fee him in 3?crameHtall breads and doe y ee remainc difiruftfuU? « i, .
^ OhjeEiion* Bajc they fe^oie npjc to have any fuch power in thera. •■.ji;^:;. ,-••.♦
nAnfwer. TheyAreilconfcfTMS the Craggy hill which /<n nathan and his A.rm;©rbcarer went up, upon all ioyre, when t^ey vyere togpe fight againft the Philiftimsi We know whaJ^ j Sam.i4pi^, /f ^/ifWfaid to his fervant : Bee of good courage^if God givei us a ggnicjtlrat our journey isfrom himi we fliall prevaile- So I fay jtjiis hill is craggy, and there is rmalllikelinefle of over- comming if we iooke to carnall reafon : But ifeeiog thcfe Ele- naents or rather the Lord in them, fay jtq us, ;<5pme up, be wee oFgood chcere/ belceve and goe up, the Lord is with . us,and kath given us a figne, that we fhall prevaile, as unlikely things, as thefe may feeme, to referable and convey Chrift our noa-. rifiimentuHtoHS.
Secondly, as touching the ap^nciTcofBrcadand wincto il exhibit the nouriili meat of our Lord lefus .- wee may confider Apne^ez how like to himfelfe the Lord lefus is, both in his word and fcales,rather ayming gracioufly at the moft cafie, peculiar way to let in Chrift, than dealing in fome darke couri e, little to the purpofe for our good. He knew ic was no eafy thing for fi efli and blood to befubdued to the Sacraaaent of Chrift oxjrnqu- rifliment : therefore he. ofifcrs him moft aptly and fitly unto us> that like might carry us to like : As be faith, i Ctfr.14.ip. / had rather ffeaks one ipford in the Church to under fianding H»d ^ ^^^'^4|?^? idifying^than lOQQ.in afirattgeianmage, 3o,the Lord had ra-. ther give us one or two fignes or our fpigtiiall refrcfliing,.
with
110 A Ttesfifto/fhe tm Sacraments 0fthe GoJpeS^ Part.i;
with propriety and facility^than a looo.withdarkencfle ; And why? becaule hcc knowcs they are myfterics which he o^- reth both in word and Sacraznents. If then he (hoald fpcakc to us m ftrange phrafcs, a farrc off; or offer us Sacraments of things intricate and obfcure, how ihould wcc conceive him
iCor.l4«, wken a darke thing is opened by a darker? If the Trumpet give an uncertainc found, who fliall prepare to the bae- tcU ? Sacraments ire Gods legacies : If then wife men would not leave legacies unapt to their children, as BooKes to an Idiot,or fhop and tooles taa Studenti but wife and ape gifts according tothc ufeof fuchaiarc tdcnjoy thcoa, how muck more the Lord ? ffi. The tife iyto confute Popifti preaching ani Sacraeients in
point of theitobfcurity. Alas I farre arc they froai Crucify- ing Chrift plainely before the people,by manifeft ripping up of
lTim.j,idc, themyfteryofgodlinelTc, Chrift incarnate, crucified and af- ccnded, to be the life and fapport of his Church. Rather they maintaioe this principle. That ignorance is the mother of de- votion, and wrap Chrift againe in his fwathc bands o^darkc- ncffe, that no man may conceive him .• yea, when they have fo handled the matter, that the people are carrycd furtbeft from G hriftjboth in doArinc and fealeSjtben are they quieted and their hearts moft at peace. Afigaethat Sathan the God
t Cor.4yf. of this world dwclles among them and keepes all lucked up in peacc,mii7des,confcicncesandaffe(ftions, fo that the light of Chrift might not enter, but rather all profaneneffe. Idolatry might beare fway. As for the aptneffe of nourifhing Ele- ments, what fhew is there left in their Sacrament of their Al- tar, either in the matter, (which they ha^ce taken in part from the people ) or in their adrriiniftration ( which ftands in HeatheniHi obfcurities and rites of no fignificancy : ) or in their fcopc, (which is to give God a facrifice, not to take from him any noari(hracnr.) Therefore let us abhorre them: and both blefTc God diat heehath not quite fuffcred us to be drowned in their darkcneffc : bcleechhim to purge us more and more in thcfc ordinances, and efpecfally grow more capable by them : for if thefe Glaffcs will not helpe us, we arc not dimme^but blinde.
Parr. I . Baptijhe d9$ci the Suffer efthe Lord. j i^
I prccecdc to the tfeird,thc fiinpUcity ofihem. We fee by s-fimpKcity, what homely naked Elements the Lord lefus refcmbles this fpirituall nourifliment : not by coftly bread /piccd and delicate, nor by compound and ccftly drinl<es (Inch aslcme nations, Turlcifhand others ufe at this day) iuch as might better furc uitb the palate, than ought elfc .* nor yet with coflly Oate of Celebration ; but homely bread and common wine ; yea, and that when the bellies of the Difciples had bcene BW^d* To the hungry and thirfty, meate and drink c is welcome for it feJfe: But our Saviour oflFring thefc to full ftoroacks, would have them to know, that other things were by him in- tended. ,
The ufc is to confute all Popifli bravery in the adminiftraii- on of this Sacrament ; their apifli ceremonies and trickes ufed tofct forth Godsmaterialls,as if hec were too (imple for them : Oh ! They muft have fo many pompors Rite.s of Al- tars, Adoration,Circumge(lation, as if Gods naked Elements were bafe things. Nay their curfed tranfubftantiation, as it offends in other higher refpecfls, efpccially in turning a bafc creature into the fimilitudc of God : and fodeftroyes all Sa- cramemall relation .-foalfo againft this in fpcciall,rhat itde- ftroyes theplaine homelineffe of Gods invention,thinKing that except bread and wine turne flefli and btood,their goodly Idoli is dffparaged. An abufc properly to be taxed in this place, for in the other Sacrament, they maintaine no fuch Tranfclc- mentation of common water, into the water or bJood of Chrifl.
Sfcondl}', it fhould teach all true receivers of this Sacra- ^A ^• menttotake order againft a carnal I heart in their commingto or taking of this Sscrrment. Let our hearts be to all carnall receiving,astheftomacks ofthe Difciples now were to bread and wine, -u hereof they were filkd.Conhe to the Lord as one weary of thy fcnfuall appetites and objefls. Bring not the thoughts of thy trade, money, belly, pkafures thither ; Its an holy thing of the higheft nature which the Lord offers thee % If thou {hoLildft behold all precious outward objC(^s of gold^ and filvet and lewels to melt and run downc the ftreets, how bafe tbcy would be ? Thinke here when thou comroeft to this
Sacramcns
tit AtreAtife ofthetwoSdcrAme»t5 9ftheGifpeU^ Part.il
Sacramenr,and feeft the Lord ledts offered under fiich bare & poore creatures; that God fets him abo^c all outward giorie of the earth, and would (hew thee his glorious grace in the trucluftre thereof, fo that no bafe thing (houldeclipfe ♦it; Bee then,or ftriveto be as Chrift would have thce,whoily fpiritu* Cof.5,r. ail,and fet thy afFed:ions upon thy treafufc, where Chrift firs: looke not upon the outfidejbehoid not the ragges and cloathcs "^'^V of Chrift rifenibut heare the Angell,faying, Behold he isxikn^ he is not here. That Lord lefuswhoui here thou fceft in his fpirituall grace,farre better than any carnall bravery can cx- preffca naked fimple Chrift prcfcnt to the naked, plaine and honeft eye of faith:! fay, him thou fhaltoneday behold at his fecondcoiamingxonfoandtngallthepompeofthe world, fo
Matth.24,3. ^^*^ "^^ ^ ^^^^ ^*^^ ^^^ ^^^^ "t*^" * ftone.Say with PohI, If iCor.iji'^! I were to knowGhrift upon earth, yet would I not in the
flefii. FourthIy,tfec Fourthly, for the fulneffe ofthefe Elements. For wee fee fulncffc. that our Lord lefus would feparate and fandlify, both as well as one, to typify full nourifhment :3read is the ftaffe of life j wine the cheriftier of the Spirit ; Both make full nourifliment, ExGd,ri. and therefore wellfucceede the Paflcover which was wholly ^fc* to be eaten or burnt. To teach us to abhorre that curfed Popifh ftcltli and facriledge in taking the Cup from the people, pre- tending that the other of bread conteines it;For what is that to uSjthatGod can exhibitethe power of both in one? Welookc in the Supper,not what his unlimited, but his revealed power is : bee will fo worke by power as he is pleafed, and willcth to worke not otherwifc : Therefore in reverfingthe figne, they doequite difanuU the Sacrament, Other ufes fliall be added when wccomc to their proper places to treate of the fecond gcneralljChrift nourifhment : and how wee ought to come in the fence and triall of our wants to the Supper. Of the aas Now I cooie to the outward ads of the Supper.Ere I fpeake of the Supper, of them infpeciall,thisl adde to theformcr, that allad:sand rites of this Sacrament are then duIyperformcd,notoncly when perfons are ducly qualified to give and receive : but alfo when the Inftitution is pun^^ually followed, becaufe that is our <?anontogoeby in thi$ kindc, which neither Minifter nor
people
part.lJ Baptifme mdthe Suppir cfthUrL l x J
people muft tranrgrc(re,ey thcr by exccffc or defedl^f or if once any liberty be allowed men to chop or change herein, certain- ly there is notgrcatcr varietic in dreffing our bodily diet (each ftomackafteding her ownc way)as there would poovc divcr- (ity of fafhionsin giving and receiving the Sacrament. There- fore one ancient inttitution muft overrule all perlbns,times, & adminiftrations. And looke what I fayd before about the choycc of Elements, and fuch like things: the fame 1 fay o^ the adminiftration of that Sacrament^ that all mud fetch cheir warrant from hence. I doe not meane that eachcircum* ftanccofa(^ion, which oar Saviour or the Difciples perfor- medjisneceffarily included in the I nftitution:No,there may be fuadry perfonali ads done m this or any other fcrvice of God, which when they arc done,becomevvoriliip, and yet arc ar- bitrary to doc or not,as the pcrfons aredifpofed;onely plaine and unavoydable refpeds ofdehlements^ and true fcandall.arc cobeavoyded : But by pnftitution] I meane thofe eflentialls of matter and perpetuall rites about it, which our Saviour him- felfe and his Difciples performed. Thefe I aSirme are indif* penfable, both one and other .• It being as (infull to oficnd in the due forme of Baptizing, as in changing the Element ; and fo,as unlawfuli to alter the words of InlUtution in giving the Supper,as in changing the Elements, or in taking away their number. And hence it isthat^^^/,! Or.i1.20. being to x Coi^*")*'^' corred the foule abufe crept into their Supperi by Love feafts, calls them to the Inftitution, wherein feeing no fuch thing could be feene, therefore be paresitoflfas fuperfluous* InlikeforttheChurchof Chriftbath abhorred all fuch additi- ons of trajfh and humane invention, as crept in,in their agcstas Creame,Salt,Oyle added to water^detradion of the Cup in the Supper, difanullingoftheunion, and turning the materiall ofa Sacrament inco the forme, fo that there fliould not bee a difference in the thing fignifying and fignified : and fb at this day we renounce the errors of the Gree'ke Church,mixing wa- ter with wine, and their old abufe of fire in Baptifme to markc the face of the infant : and infinite others of the like fort : fome of which defile,others difanuUthc Inftitution, both infringe it. Yca,fofolcmncly ought the Inftitution to be performed, that
ix4 "AtreAtife0ftheW0SacrmenU0ftheC0^eU^ Pare/r^
by vertuc of it, other vices and errors of perfons (pot fo avoy- dable)arc to be tolerated and excufed from annulling the ordi- nance, though they are foule eye fores. The ufe whereof is^ firft,to prepare way to fpeake of the feverall Ads fallowing in this our difcourfe, with better favour : to teach us Co obferve them the more ftridly,and to profit by the ufc thereof. Second- ly, to make confcience, as neere as poJTibly wee may,of the .punduall inftitution of Chrm,abhorring all other, as the way tofuperftition and cpnfufion % and belecving that all the grace and bicHing belonging to the Sacrament f next to the ordcyner liimfelfc) depends inflrumentally upon the facredand mvioU<> blc inftitution of the Lord lefus.
Now to the particular ads, and firft of the Minifter, then of the people, to repeace nothing before faid of bis qualification? Note,That the Minifter being in Gods ftcad bctwccne him and thcpeoplc^sto aft thofe>all and onely ads which the Lord le- fus himfclfedid,at the Gelebration of the Supper o-not as if he £harcd with Chrift in the power ofeyther prdeyhiag or fandi- fying the Elements of himfelfejfinceall which he doth is both in the name of, and for the ufe of his Mafter,for whom hee is onely to make way in the hearts of the people •• But as a Miai- flcr, he is for and in place of Chrift himfclfe,^ Chrift being in him,(or the Father himfelfe in Chrift rather) the doer of all, as the Prophet of his Church. And the ads he is to difcharge, are foure.Taking.bleHingjBreakimg or Powringoutjand Diftribu- ting of the fignes of both kinds. ^o Firftjtouching the taking of the bread and winc,it conteincth
*a jng. jj^^i-^ two tbings.Fir{l,the cullirtg out or chuiing.Secondly^the fetlingof them unchangably to their fcrvice. Forthc former,
Lut^ii.i^'' The Lord lefuSjL^^.i^.ip.ao. tooke bread, and likewife the cup'.that isjout of his wifcdome, he chofe out from among all other crca toreSjthefe t wo,bread and wincejto decipher the fpi- rituall nouriftiment of his body and blood : fo that by this choifcj they have the prerogative to doc that which no other
a.things. creature befidcs may. Now in fuch as choife, there muft be a I» feparation of Elements from their diftionour to honour: From
Separation bafencfife and vilcnefle to glorious ufc.-for what comparifon is
.torn common ^^^^ bet wcene earth and heaveri3thc common creature in dai-
_ \y
Part. V Bdptifme dptdshe Supper $fthe LorJL H j
lyufe, taken from the Bakers basket or the cellar; and the heavenly body and blood of the Lord? What /hall then re- concile thcfc ? Surely the divine power of Chrifl : hcc muil: take ofFthe common and bafc cloaching of it ; and as ic is f ayd Q^IehofiHo, Cfor the typifying of che more honourable miniftc- ^ack.j,^,? ryofChrift above the legall) that his filthy ragges (honldbee taken off, andgoodly pure garments put upon him:fo hecre^ the Lord takes ofFthe old coatc of the creature, ler ving for aU fort«, at all times, fer corruptible or corrupt nfes, fo that (for thetifirje being which itferves for) is is facrilcgiousto con- ceive or ufcic for private ufes : (as its faid,^/jV lonnes thruft i Saia.>,i3; their forke into Gods Caldron and pulld out holy mcate for themfelves) but it is feparate from men; its Gods bread and wine for his owne table and ufe.
Secondly, the Lordcloatbes them with honour ; he brings thcoi into his ownc houfe, and ordeynesthcm tobeveflclls ofufcfor bimfelfe. Not that this feparation takes anything from tbe natures of the creatures: nor yet that it puts any in- herent holineffe into them : No, but onely takes them fronji common ufe, and puts them to an honorable and holy. And yctthid muH: not bee conceived in agenerall fence onclyi as if there were no more in ic, than in other creatures made purctothebelececr:Forfo each creature is pure to the pure: Tit.My. puriHedfromtheufurpationand curfe, and fancflified by the Word and Prayer,to coavey love from tbe giver, and to pre- pare the receiver for his fervice: But this is a further holineffe, fuchan one, as, though it bee not inherent^yet it isreslland in relation to the ufe the Elements fcrve for; it is a doa- thing of honour and holincflfe during the feafon of it, and that by vertuc of Chrift, who hath ftamped it upon them by his ^ owne hand.
Secondly, the Lord lefus by taking, hathfctled an abiding ^^ fervice upon thcfe Elements : luch as no mortall man might SctW. dare to reverfe or deface,adulterare or change. For why? Who is able to amend the worke of God, or to adde to the worke of pcrfcdion it felfe? This feparation being in a fort as the worke of Creationrwhich God feeingjapprooved as good, and aot to bee bettered : and therefore to la A and abide for all > K 2 a§^«t
ij^l tf A Tredtife of the tm Sdenmms ofthiGofpeB^ Part, il
ages. Sotbatcurfedbeheewho (liall meddle with this hoi/ workemanfhip of Chrift : His fcales are in this as his word is, outlaftingandoutlivingthedevifesofmcn; through all gcnc- rations,and abiding for ever, Cbofen they were by the hand ofa dying Saviour ,yctiinmortall ; and therefore ao iiand ihall ever bee able to aboli^ them : If any fliail adde or diminifb from them, the Lord fliall diminifli their names from the booke of life y and adde unto them ail the plagues written in his booke againft all facrilegious theeves or ttfurpers iii.holy things.But more in the ufc yfe^l^ Firft then for the former points ufe.It fliould teach us, to re-
Ofthc former l^yce J whcnue behold what coftGod hath beftowed upen branch. bafe creatures for our good; when Naomiikw Rufbcome home -. , full of the bounty o^Boaz., fhe asked her. Where haft thou
i^utb^,!^. ^^ ^y daughter?One caufeof her joy was,becaufeflie fliouId fare the better for her daughters change ; So, there is no good foule which fees this coft beftowcdby the Lord «pon thefe Elements,how he feparates the vile, and puts on a pretious garment upon them; but hec fliould re/oyce therein for the good ©f his owne foule, and fay, Lord I fee thiscreaturc cloa- thcd wiih honour, that it might carry him wha fo cloathcd ic^ into my foule, and put on the Lord lefus upon mee the more cafily, in all the riches of his attire, in all the fulnefle of his grace and nourifhmcnt ; I fee no ufe the creature hath ofit, but. that all the excellent Nourifhment which it refemblcs, might be layd as by an hand in my Up. The Difciples who faw their maftcr ufually convcrfe with them in his poverty and bafenes^ no doubt were ravifhed, when they beheld him transfigured Sc Matth.t7.4, gIorious;Oh!thcy fayd,Its good being here.they were loath to Heb.i.p. dcpartifo may we fay with the Author to the Hcl^rewej-^chold' Bphe.4.8. wsfec Chrift who wasbare,novv in glory, leading captivity cap* tive,givinggiffs unto men:yeafo glorious,that he chufcth ra- ther to appeare in the honouring of poorc Elements, than he . would be wanting to us. Abroad we fee thefe creatures not only fnbjecfl to vanity in their uf«,but alfo abufcd by finfull wretches to corrupt & bafe cnds:but when we come to the Sacrament,loc there we fee them cloathed with honour & fet apart to heaven- ly ends i fuch as no drunkard, Epicure, f wearer, or carnall
minded
^ma: Baftifme and the Supfer of the UrL 1x7
minded perfon (though fece preafc to the Sacrament never fo boldly) can attcyne unto ; There they onely ferve to reach out ChriftchenourifhmentofhisChufchi they ceafc there to be pcriftiing, and begin tobe meate anddrinke ot etcrnali lite. How fhould wcblclie God for thcsn? V^hm^eK,^lcel^Aho. IM were endued with gifts from heaven,to carve and i^gravc Exoi3i,4,r wood,bra{rc and gold in a curious manner ; who could have behelda peeccof rude wood or mettall, a little before common and mifli apc», butnovv curiouQy fct foorth with pictures and delights, fcrving for the Tabernacle and the honour ofe Goddireaiy ; but he muft needs adore the wiledome ot that Arch-werkman, who by (uch meanc men could putfuchho. nour upon fuch poore creatures ? Labour wee to doc likewifc when we fee what power the Lord fhewcs forth by his weakc Minifters,and in his wcake Elements, and draw nearc to them with more delight.
Secondly , ho w fliould this point convince all Popifli tranfub* ^yj 2 <
ftaBtiation?^ho maintainc that now the creatures are not w hat
they wcrejbut begin to be what they were not^and that in fub*
ftancc ! Such Ipeeches of the Fathers, muft not be interpreted
by P ©pery, but by this z^ of Gods fcparation ? Which is not
afcparationof fubftances, leaving unfubfifting accidents be-
hind;but onely of their common vilencffe of ufe, unto an holy
oncjduring that time.Againe, how deth it convince their folly
in afcribing to the Elements a divine naturej& an inherent ho-
lincs?Sothat by the worke wrought they (hould convey (as a
vcfifell {ends forth liquor by a pipe^ao holines to the receiver ?
No:nothing can of it fclfc beftow that which it hath not ; The
Sacrament bath an holy ufe caft uponic, wchGod overrules (as
he fees good)co convey hoIines.Butinthe (as themfelves)thcre
is no inherent holines. Their Churches, AItars,Supcraltars,Cha-
lice9,Copes and vcftmenrsjif they were (as they pretend) holy,
they have it from thefe and the like ordinances performed in
thcm(exccptthey be of the Pharifees blindecrror,to think that
the gold of the Altar,is better than the Altar?)If then Bread and
wine themfelves confeffe/uch holines is not in them: what fliall
become of thefe impkmentsP'S'/'^.their Bookes,BeIls, Candles,
Reliques, Crcame, Oyle, Salt,Spittle,and ftuffe not of Chrifts, ^
K3 but
1 1 8 A freitife 0fthe tw$ Sacramenis of the Go^eUy Parf • il
but their ownc fcparation ? So much of the former branch.
Waach. "^'^ Touching the latter, let it be a comfort to all Gods people toconfidertheperpetuiticofthe Sacrament of the Body and Blood of Chdft, the nourifhment of his Church. So loiig a« Chiilt lefusfhallhavea Church, till hcdrinkethis Pafleover in bisheivcnly kingdomc with them, hee will fee thefe holjr Cgcics (feparated by himfclfe to holy ufe) to abide therein : for hee hath i\i\\:d them upon it for ever. What perfecutions what confulions of Prpcry, what maiice of cntinics could ever prcvailt* thcfe < doo. ytarefl,to robbe the Church hereof?
I Kins.7,11. As lachin and 5f>^^ abode while the Temple flood : fo thefc twoPillaivsof Gods Sacraments fliall never ceafc, till the oro deynerofthem (hull come to judgement) They may becclip- fedjthe lightp purity of adminiftration dcfikd, and for a time fundry corruptions of men may bee peruattcd by Gods provi- dence to pefter the Church : but none of all thefc changings of the Sacrament into a MafTe-facrifice, none of their pollutions and fupcrititions brought in and obtruded upon the Church, fliallprevaile. That fetled fcparation of our Lord lefus, fliall give life to the Sacrainent;and as the Church her felfe, Micaho
Micha,7,8. 7«8. faith to thofe BahylonUns^Rejojce not ever me O mine r»^- Tnjlyfor vfhsn 1 4m fallen IpoAKvift : Then iliall (he who upbray- dcd mce fee it, and tremble, and be trodden downc as the mijre of the flreets : So may the Sacrament of Chrift tfi« umph overall popish enemies who kt up a figoc of contra* didionagainft her, Maffe and Altars and other defilements j Ke/oycc not over mee, for I fhall fee thy ruinc : the life of Chrifti ordinance fhall give mec a rifingand recovery, and I fliali fay, Where is now your mouth that fcorned the Sacra- ment, where is your God of bread become ? Ob ] one day the
Rcvdii, Lord Icfus /hall confumc yourtrafh with the breath of bis mouth, and then his owne Sacrament and all his holy ordi- nances fhall be fet up in their purity, when all humane fcurfc (hall breathe his laft,and fay. Thou haft overcome Oh Lord ! thy truth and ordinance have prevailed. Vfcn J. Laftly, feeing the Minifter hath deputed power from Chrift
ihustoleparate the Elements from common to divine ufe: I( ihould teach him co begin with this a6l>and (as may be ob-
tcyncd)
Part, i: ^Aftifme andthe suffer •ftht Lord. X ip
tcyncd)totakcthematcrialls himfelfeat the catrance of re- paration, and thus to fcparatcthem byvertueof theordi. nancejnot to leave it to his Sexton or Gierke to fetch from the Taverncashelift,andpo\vreoutat his plealurc; Better is an overplus than a dcfcd in this bchalfe. And for thcfirftad, thus much.
The fecoad aft of the Miniftcr about the tnaterialls, i% Mef. ^.Aa ofthe Cngthcm:forfo our Saviour L.-i(:.a2.i5>. is faid co doe ere he Miniftcr,bld. • brake them. Still I muft put bi ihi: . that the Minifter of him- Luk!iz,i^. fclfc can doc nothing : (ofceniiB^ie^ i z is farre from being blef- fcd himfcUe) but the obvdiencc co t. c inftitution doth it. Now by bleffing is mcaatfanclif yi^^.g * the word beicg taken from What it is? the ordinary manner ot the 1 ewes m their feafts and tncalcs, ^^"^^^^^"S* Whbfc graces were called bklTings, becaule the iirft wordofiCoi.xd,:^, them was, Bleflcd be God who caufeth bread to grow out of the earth, and who gitreth wine our of che grape,&c. From hence our Saviour is fai«l co bkiTc bread and wine (though in another forme, and coan higher end^yetia geaeraii)as in the ufc of the creatures. And the truth is,who(ccver rhcy be that dare come neare the Table of the Lord^and the biefling of the Minifter, being privy of ordinary ufing the creatures without biefling, are fit to bee quite excluded from this Sacrament. Remember the phrafe of this blefli^'giffucd from that.
Now befides this blefUng, akljough it properly denote p-^^jj Thankes, yet it includes prayer alfo : Both makcupchc hk(' i>x3^ycr, fing of the Sacrament. Our manner at thi2> day is to fay, Wee givcchankcs : not as if wc did nothing eUt\or as if prayer were inferior to it ; butfo the ufe of fpcech hath prevailed. Firft then our Saviour prayed, and fcconcliy prayftd and tiavi^thankes to his Father, and in both iiood this lecond z6k of bkHing. He was in this his av^ fubjcdl (as mediator) to his Father, and lb acknowkdgtd no k(^^vi<>. That looke what hee did, hee did deputedly fromhimastbe cheefe Agent in thefandifyi.^g of the Sacrament. And cvcnfo is the Minifter muchmoie to doc in his ftcad;not to arrogate to himfelfe PopiQijythis power, but to abate himfelfe to the loweft earth, as a worf^ic creeping out of her hoIe,when he lifts up his heart in this kind tochcLord, inthebehalfcofthcChurchj for a biefling upon
K 4 the
120 A TreAtife of the tw& Sdcnmms oftht GcfpeB^ Par M*
the Sacrament. Its farrc from him or bis intention, to make or not to make the Sacrament, it depends upon an higher power* For in this cafe without queftion ,the greater i% bleffed of the ieffer,to wit,inftrumcataily»
Fortheformerof thefe two,T'/«r. our Saviours prayer :it« ^^] I not to be wondred at, that its a part of this blclTing. For why ?^
It was put up to his Fathcr,to the end that he would give his folemne cenfcnt to ft, and by his word cftablifh i%to bee a Sacament. Even our blefling the creatures is by applying the Matth.4.4. fttcngth of the Word; for man lives not by bread,but by each word of God# So that our Saviour here craveth a word from xKin^.J.ja. his Father, for the bleffing of this Ordinance. SalomonyNh^n he confccrated the Temple.- what did hce? Applycd aword by Prayer unto it .^^ Thou O Lord art fo great, that the licaveft of Heavens cannot conteine thee s yet thou haft fayd, I will Vtrf.iT. cJ well in this houfcjand make it a place of my refidcnce: Oh ! Matth.12.4r. beitfo? Now although a greater than 54/<?w^» be heere,yet Io,as being now deputed byhis Father to this great workc, he beggeth from him, tofcthis {Ft^t) to this his ad^oflnfti- tution. . As if he fhould fay^Father its not of my felfe, as man»- Efar 42.1. batfrom theeand thy command, 1 thy righteous fervant have feparated thefc Elements ; Oh Father then, as the cheefc or« dayncr,(hcw that I have done nothing rafhiy and without thcc inthisattemr>t! Contcines 4. But more fully to fpcake of this Prayer of Chrift-it con- ^ ^^^' tcincs thcfe foure things in it.Firft,as I laid,The Lord lefus ha-
ving abrogated one Sacrament, and fubftitutcd another, craves a confent from his Father by prayer, as if he had faid, If thou oh Father fay the word, thefe Elements fliail be Sacramcntall, they (hail be united to i«y Deity and flcQi^thcy fball be convey- ers of holy thingSjthc blood,(pirit,povvcr& life of the Lord Ic- fus into the fouTcsof the faithfulLOh Father then,asrhou and I are oncfo declare^ that loekc what I upon earth have done,thaf thou haft ratified in heaven ; let not thine cle^ make any que- ft^ion^but that its thy will as well as mine^ that thele Elements be fanflified for fuch ufe. Secondly, as he begges of his Father, Confent ; foefpccially he craves bIciTingupon them. As Skiffs mnin that his prayer begs,Oh Lord, finte its thy will to dwell
in-:
l)b.i7»ir*
ParM I Baftffme and the Supper of the Lcrd^ 1 2 1
in this houfe which 1 have built,therefore I befcechthec fliew i Kin.S.aS. ilhy reall effcdls : When focver thy people fliall be hem'd in by their enemies, be afflidcd with famine, peftileiice, fword, or whenfocver they fliall pray for any good thing : Oh Lord I looke downe from heaven, and let it be enough that thy people lookc toward thiihoufe:Oh then meet them, and bicffe theml So our Saviour here ; Oh Father, I know thou hearcft me al^ way,and by name in thy confent to this feparation of the Sacra- ment. But Lordjflic w it both at this time to my dircipks,& for ever CO the end of the world.Lct there not looke toward this ordinance in vaine, but put the favor and foyfon of thy Sons gracCjftrength.& rcfrefhing into them; that they may adually conferre upon all hungry bckeving foules, my rightcoufneCTc ofratisfa(5lion,andfao(!^ificationof merit in the one, and cffi- i Cor.i,3»; cacie in theother^ to fuftainc them and encrcafe their comfort, Exod,io.i, both in their reconciliation and holineiTei as the neede of each requirc$.3.Hc begges of his Father,that his poorc doubt- ^^ fnll and weakc people might underSand this blerfingto be granted, as well as himfelfe, that they might come confidently tothisS2cramcnc.4. That by vertue of this his prayer and 3, bleflingjihe Church might approach with confidence to the Throne of Grace todoethc like,thatis,to bicffe theSacrament, both Minifter and people, with hope to receive the like blef'^ fing upon their receiving* ,
Ere wee goe to the next branch, this may a ffoord us We ^l fpeciall ufe z let it be exhortation then to all poore humbled ones in the fight of unworthinefie, to all fearefull, diliruftfull ones of theoifelvesjthat mourne for their dead,dall receivings, and that the Sacrament comes and goesfrom time to time with fmall fruit. Oh | Why is it thus with you ? Is the Lord here, and you arc not aware ? Doe yeefarc, as if the Lord bade yce come hither in yourowneftrength? Hath he not bcftowed bleflfings upon it> and blelTcd it, yea, and ( in fpite of all divels in hell, corruption on earth, formalitieof the wicked) it (h^ll be blcfled ; Why then looke yee no more firmely to the efifed of this prayer ? Let me adde one thing more. This prayer of Ghrii\ was but the firft of his requeQs in this behalfe : Lo, as be is our Advocate in heaven, he plies this works ftill, and fol-
lowcs
l%% ATteitifeofthetWdSAcrimentsoftheGo^ell^ Part.l^
lowes this firft fute with his Father, to the uttermoft, that he would apply the power of his death and bloud to his Word preached, and Sacrannents miniftred in his Church \ (o that no opportunitie is now wanting to fccond this blcHing : doc not fcare lealt God fliould have forgot this old piaj tr , for with
* Pfet.3,8. him two thoufand yeares is as one day: But lay it v^ ere not foj yet we have an Advocate daily to put him in minde of each oc-
I0I1.11342. cation. So that if the Lord lefus be all-way heard, wbenhec prayeth, its well for us, though old fuits oiighc be forgotten which is ioipoffiblc.
Bat alas alas! The cold comfort wefeeleby the Sacrament is the fruit of our little denying our felvcs, cleaving to the Prayer and the PromilcT'^w « mj yficlbeloved^afrc, l^Ioh^Jha^
t Chro.io, ^. fhat could fo conHdently goe to God, (o long after S^lomens bleffing the Tetnple , pleading to be heard ; how much more thou in the prayer of the Lord lefus ? Did not Re^ecc4 and /#«- coif laugh and take courage ( tbinkj we ) when they heard
QetLzr^j J. -^^^ tell Sfaff, That lacoi^ was already bleffed, and Ihould be fo ? Why doft thou not laugh then to hearc a greater and fu- rer ble(Ting from Chrift ? Why gocft thou out of this Bleffing and Promife,intG tbine own warmc Sun,to compafle thy fclfc
Efay fo,ry. with thy ownc fparkles ? Thinkeft thou it is with this great Mafterof Requcfts,asattheCourt, that many requefts may be made, ere one granted? No, no. The Lord heard his Sonne in his fearcs, much moreiiis defires:bring thou faith and fcare
Hcb ? 7. "°^ ^^ receive a Sacrament under fuch a blefling. as the Prayer of Chrift lies io.pawne to procure. Let thy heart be never fo
Lain.3,17, hard, empty, barren and farre from profperity : if thou come in faith, the bleHing is thine. Its noted by the Evangelift,
Iok,ii,i8. That when Chrift pray'd, Glonfie thy name^ e^r. anfwer • was made, / have gbri^ed it^ Andn>ill glorifie it ^gaine. Our Saviour tcls his difciplcs. This -ppos for their fnl^s. If thou canft by the eare of faith , hcare this voyce, it belongs to theci Vfc 2 ♦ Secondly, it fliould not oncly be inftruftion to all Minificr5, tofanflifiethc Sacrament to the Church and themfelves. But etpecially it fliould teach them to be humble in fo doing, and
Gen.18.27. tocoae unto God in all abafement, even as duft and a/hes,
when
Pare !• Bdftifme dnd the Suffer of the Lcrd. i 25
when tbey come to aske the bicfling of©od upon this or 6» ther Ordinances at the hands of God. If a man having many children jCfpecially hiseldeft Sonne and heirefo obedient and loyalU that he never askcsany booneof his Father, buthee comes in great honour and reverence toaskc it; Will not this teach all the reft (^except Impes and degenerate ) to be much more fo ? Behold here thy elder Brother, the Lord lefus^Loid of all, yet iubjcd and begging every thing he needs, not for himfelfe, but fcJr his Church: and fhall it notfmite into thee one ol- the bafcft of all the family of God, much more hum- blenefTe in thy prayers?
Thirdly, it fliould teach both Minifter and people in their ^(^ 5* blcffing of the Sacrament, when they fcelc their ownc wofuU bafene^e,to be admitted to fuch a fervice, (as being privie to horrible prnphaning of fuch Ordinances, and guilt of other finnes,) to behold ihemfelves, their Prayers and Preparationy, in the perfon and prayer of chc Lord lefus, in which they may be accepted as if worthy. When they have once praid forblef- fiog. Pray againc with Hez^kinh ^The good L§rd Accept me^ Chro.^o^if^ though no-xvay frefared according to the f re faring of the Satt" ^^ mkrj, Ifaac hic^^ Jacob, come neerc my fo«ne, that I may feele and know if thou be indeede my fonne £/^* ;and fo Gc«^27j,j5. coinming m his linncn and roughnelTe,t€C tooke him to be fo, and blcfifed him. Do thou fo and profpcr .
Laflly , by all this blcHing of the Minifter in the Name of the yry Lord Icfus, wee meete with noftepof P©pi(h Confccration, ^ '
neither in point of their five blcfling words, nor yet of inhe- rent holineffe put into the SacramenJ thereby. Touching the firft, wecfce no warrant for the Mafic Priefts inchanting the Elements by his whifpering the five words over them ; for lo, the Confccration was ended, ere any of thofe five words were pronounced : and therefore , not thofe words, but Blef» fing and Prayer to God in the vertue of his firfl inftitution, and the promife made thereto, doe fan^ifie the Elements. Which words ot Praver and B'efling, cur Saviour did not(a«aSor- cerous Prieft) murmour over the tt^d and Wine, but open* \y and clearely uttered them to hi^rather, in the hearing of the Difciples, for their edification. The dumbe Elements bavc
2310
124
A Treatife^fthe two S moments of the GofpeU^ Part.l^
no cares to hearc fucha voice,but arc mccre patients in the Sa- crament* Anii therefore wee abhorre that Popifh turning of thePricft froaa the people to the (ignes, as a bafe inehanting ceremony; fitter to worke a blind and carnall devotion in a fu- perftitious heart, than a fenfible reverence and holy confidence • of a bclecving foule. For the latter, obfervethat ourSavioor beggcs for no inherent holineffe to be put into the Signes/avc onely aconveyinginftrttmcncall hoIine&e,thac the Lord would vouchfafe to ufe them to the ends of a Sacramefit .• that isjto make dumbe, feely creatures ( incapable of any rcall grace^ to Carrie reallhoIincCc into the foules and fpirits of bcleevers, oncIy capable thereof f Much Icffc then did be, cither by thcfc or thofe five ("as they mifreckon) Tranfubfttntiatc them into his'body. When Godblcffed the Sabboch day and hallowed it.* Didhee infufc holineffe into the day ? Arc daycs, garments, vcflels, houfcs capable of inherent holinertc? No, its enough they attend holy things : and o»ght thcr&forc decently to be kept; other wife neither are they holy inherently ; nor yet ani- ons and things therefore holy, becaufe there done i but becauCe they are fo in their nature and inftitution.
I haften to the latter branch ot his thank?. Thankcs is the fecond branch of Chrifts blefling ; And fo of the Minifies aft in thcconfecration of the Sacrament. Wee have to note that thus it was in other bleflings. When ^4t/^wtf?< dedicated the Temple, one branch of it wasfolemnc thankfgiving to God I Kins.8,14, that had ratified his word and promife,cnabled Solomon to per- fe(fl the temple,and made good that which he had fpoken.Thc afcent of thanks is fo gt^at a glorifying of ©od,that comonly it becomes a rich defcent of blefling. And when prayer is ofFe* red to<3od without thanks, its no figne that the foule fallens upon God for the granting of thofc things which have bin dc- fired. But our Saviour here, having had a commilTion from his Father to ordainc the Sacramcnr, takes it for granted, that hec was heard by him in this his requeft for fancflifying thereof to his Church: and therefore, together with the prayer dorh alfo here annex his t^ics for anfwer. Prayers and praifes ought ever to attend eflfothcrjefpecially for things formerly received, that by the experiewc of former anfwer from God,
our
Thankcs.
Wfiy joyned with Pra/cr.
part. I « l^aftipe and the Supper of the Lcrd. i %^ ^
God, our hearts might not be to fecke of confidence and hope for the prcfcnt, and for time to come. For fure it is, our fcltc- lovedothfo fway usinfeeking whatwec would ftill get, that the acknowledgement of what we have already enjoyed from God, isforgotccn. Nay rather, even while they pray for blef- fing from God upon any of his Ordinances, ©r otherwife, it is our duty even then to give thanks,fo farreas ws fcelc our iclvesto havepraid in faith,and in the name of Chrift.for faith iaa manner prcicnteth the thing ( which we doe warrantably feekt) unto us : And although 1 grant fuch a blefling may adu- ally be denied u«i, yet our thankes fhali returne ( in fuch a cafe) into our bofomes, and ihall be accepted of God. ,
But in this cafe of our Lord lefus; , and his thankies,the cafe jhankcs* * is altered : for hee gave tbankesin afliirancc of being heard. Three, and upon promife thereof from his Father, without faile : and The fiift caufc therefore he might with more confidence offer up thankes c- Ioh.11,41, yen with prayer. Sometimes it fo fareth with his members, that even in the ad of prayer, the Lord intimates their fpirit, that they have prevailed ; as we readc that fomc of the Martyrs had a kind of prophecicall fpirit given the,fo that fome things which God had enabled them to aske in full afluranccof faith, they received an anfwer from God, that they were granted; and therefore their prayers commonly brake out intoprai- fcj^and themlelves wtote and fpake of thofe blefllngs as pre- feat,ihough there were fome y cares ftill to come, ere perfor- med. And no doubt fiich cafes fall out flillin the cxfiericncc of fuch as arc neerely acquainted with God, and ftrong in faith, that they have anfwer with lacoi^, they have prevailed, even in their wrcftlings: and therefore what doubt is there, but ^«"'3»j»^« chat thcn,Thankfgiv ing fhould be anfwcrable?
But I will not digrcffe toother meditations: The thanks and Vfcm bklfing of Chrift bercfhould be full of comfort to the poore Minifter of Ghrift,and all his faithful! people, in their blcffing of cheSacrament;that they come to God for that which is alrea- dy granted to Chrift,and that even fo affuredly while he praied for it,that at the inftant hee received it as grantcd,and bleffed God for iu and witliali added his ownc bleHingto his Fathers, an4 gave his Spirit of bleffing to the fame Sacrametjt ; from
his
lifi ATfednfeofthem$Si€r(imentsoftkeG9l}eBy Part.f)
his Father and from himfdfe fo to attend it, that it might nC" vcr be abfent From it, in the macccr of union Sacramenrsil, anJ further in point of true fandification oi it to all his members, to the end of the worW, who (houid come in faith and repen- cance CO receive it.Icsnot underad»[ired bleillng oneiy, but a granted one,acknowledged;and therefore adured. Ohlthataay Hiould come vvitha drooping and fad heart, daubtful, and flag. gering to that Ordinance, uponwhichacthefirft inftitutiow, fo great a handfell of grace was beftowed, and a promife of fd great future blelTtng granted. ^ . A fecond caufc of his Thankes was, for that he forcfaw, SL^*^^^ c^ea now at his death and departure (hortly from the earth, that his Father would not fiiffer the memory of his Tatisfftd-ion and death to be razed outrbut eternize it as a lading moaumeot in his Church. Hee forefaw that infinite honour and glory which hee fliould receii^e as a pcrpctuall tribute from his thankefuU Church, and what praife the Father fay him fhould obtaine at the hands of the faithful!, for the continuing of fe lively, powerfull a memoriali of his death, and f>erfed Sa- crifice offered to God for the finncsof the E led. The fore- Yight hereof, that his Death (hould be a lafting Monument of himfelfe; and a tncanc of perpetual! honour to the Father, through him, was another Branch of his blelTing of the Sacra- ment. Oh I when he faw^God and hioifclfe had blcfled it with their prefence forever, and that no enemy ftioud prevailea- Efay^^jT^. gainftitj bitthat sisEfajs^. ulc, it (hould be an evcrlafting Efay 66.^3, Name not to be forgotten,and zsEffty ult. it iliould bca daily Sacrifice from Sabboth to Sabboth to the worlds end ; that it fiiould prevaile a^ainft the gates of hell,ign0rance, and fupcr- {licion,attcnd the Gofpel for ever as a Scale of the Promife.-and finally fnrvive all bafc Pillars and Monuments of prophancflc and Idolatry. Oh.* thefc things caufed him to raifc up his heart to his Father in thank*, and therewith to be rapt up to bleffe his Name, and to fct his Scale to the Sacrament. Beit fo Oh Father; and be pleated to confirme thisgranr, and I in thy Name do bleUe and hallow thefc Elements to be fuchmesco- rials forever. ^* The ufe of this may be t3 us :his: Never corac to enjoy the
' ' Sacrameftt,
it'af C» I. Baptijme 4»d she Supper cfthe Lcrd. 1 27
Sacratncntjbuttolookcup toGod in this blcHirgcf the Lord lefus^aBci cobcfecch bisn rbatitirsy be fo ccminued: asd to purge out frcm bis Church in all kingdcires that detcOdblc Idoll oftheMafle, that it may not ftaijdup as a figneofcontrg- didion, again ft this faithfuli witnelTc of Gcd : that the Lord would not lb lay to bis heart this our profanation ot his Sacra- ajcntastortrooovcitfirom us, andbcftcw itup^n apeoplc which fliould honour him with better fruit of it« Gh I how have wee in England of 2 long time plaid the Harlots, and after this (5g» or 70. ycares of the Sacrament, waxen weary ©f it,and when any occafion of a Waffc hath beene cfFercd, ran fey trpopes unto it, as glutted with this Manna from heaven ; hovy have V. ce lyen heavie upon the ftomackc of God by this our tranfccndcBt abhonrjination, and excoftiraunicatc thing, defer- ring that the fioudgates of all Popifla traih fhould be let in up- on us j and the Gofpcll, Ordinances, and communion of Saint$ quite defaced, and fent into another world from U8:That,I fay, either the poflcffion, or the pow^r of them fhoi^ld for ever be paird frcm us. Letfo many as are free from this contagion^ flill keepe their garments unfpotted, and fiill beggc of God Rcyej.i^.^; that the blelTing once obtained by Cbrift upon the Sacra- meni: may be dill granted, that in fpite of all Pcpiih polluti- ons^ Chrifts Supper may be kept pure in the Chnrch for a Seaie to his Covenant, and for the glory of the Father through the Lord Icfus.
A third, and laft caufe was. The view of that unfpcakabic Grace which the whole Militant Church ihould reape by it; '^'^^^^^f*^ That geod which he forefaw the Sacrament fhould doc, caufed ^*" ^' him ro breake out into this blelTing. And to let his Scale unto it to the fame purpofe: That as his Father had granted it to fuch^anend, (o himfeife alfo bleffedic; as if he faidjGoe my bkfiPed Ordinance, be the Legacy of my Charch,and fecingthe Father hath made theean inftrumentof fo endkffc comfort, and ftrcngth to the weake foules of my people ; take my blef- fing alfo with thee \ Loe, I am now offering up my body and \i^^ upon the Croffc , and I convey by them all the nserit and power thereof to the heai ts of my peoplfj vi h<n, and uher^, and how ofc foevcr they fliall partake it. It is no qucflion, but
that ■
n 8 A trutlfe of the tm Sacraments pfthe Gojfell^ Part. r.
that our Lord leftis mourned in Spirit alfo, to behold the crrors,and infinite abufes both of dodrinc and pra^ife which Should cnfuc in the Church, through Popifh corruption, and bafc cuflonacsand profane unrcvcrence of men ; yet all this hinders not hisThankes for the blcflcd fruit of the Sscra- foenc. p^^ The ufc of which is. That wc alfo, both Minifter and peo-
ple, doc thus raifc up our hearts to God in the meditation of thefe things. Firft, if wee could but conlidcr how exceeding great a bleffing it were, to fee one heaviefoule comforted j one doubtfull heart refolved, one ftaggercr fecled by the Sacra- ment.- How might we be provoked to blcflc God ? NaviWhca wc confider how many thetrue Miniftery of Chrift Sacramen- tall, hath humbled, broken and converted to GcxJ; by a due cfteeme of a mountaine by many little mollehills; How great may we imagine, is that crop of grace and blefling which the Sacrament purchafeth to the foules of Gods people, through- out the Church ? But alas 1 our Saviour beheld this by the eye of faith, and by the fimpathy of love to God and to the elcd^ .• the gloryof thcone,and the good of the other; We rather looke at things with a dead eye of commonfbrme, and bafe cuftome, and blindc hope that fo it may be, and enquire no further ; whereas, if wee obfervednarrovvly, both our ownc gaine,and the fruit that others rcape by receiving aright, the Sacrament day fhould indeede be a bleffed day of dayes, a day of Praifes, and we^ /liould not in vaine call it an Eucharift (which fignifies thinkfgivitig) but really and from experience. Wc fliould in the confideration of this exceeding goodneffe of God, to our fel ves, and to the whole communion of his Saints, Itid2.< f . Iw'eake out as Dehor a^ J^^g*% • and fay, I re/oyce for the peo- ^* ' ' pie of Gods welfare, and for thofe that came in faith,and de- parted from the Conf^regation with comfort. Their good ihould be our joy. This is the fellow fliip in graces which the Church ofGod bath one with another: to rc/ocycwith them that rcjoyce, and to mourne with them that mournc. Both arc parts of Chriftian fympathy . W hat ChriRian foule, what true Minifter of God is there, who /hould not feeke to lu^ la. thiuft from this holy banquet, all profane and brurifh ones,
fpots
Part.i.^ 'Bifil[me 4Hdth Supper 6fthe t4rL I3^
(^xz of AfTemblies, cyeforcs to the godly , and the reproach of Gods Sacraments? And who \^ there, who feeing fuch intrude ihemfelves, ftiould not moarnc for their owne, and the lot of the Church, who mnft be pcftred with fuch? Oh I what a quay ling it is to our joy to behold whac coruptions and cor- rupt ones hang upon thefe Ordinances ? And fo much for the fccondaft ofbklTing.
The third Sacramcntall ac^ of Chrift and 'the Minift.er,is the The third aft; breaking and pewring out the Bread and Wine. In the ope- Bieaking, ning hereof, roarke two things ; Firft, the order of it ; Second- ly, the Aa it felfc. Jor the firft. Why did €brift firft bleffe, then brcake andpowre DUt?Aafwcr, That he might referable the order of his owne fatisfaftion* For firft be was annointed or qualified in hisperfon to fatisfie, fct apart and fandified to ic;and then he was Sacrificed :to have feparated or blefled them after the worke of the Croffe performed, bad bccne needkffe % and fo, to have beene firft crucified, ere bleffed and called, had beene Sacrilegidbs. E^en fo here in the Elements ; lefcmbling his feparation and death.
But for the adl it felfc, confider two things : firft, What was fyy^ ^^^^ it? Why was it? For anfwer to the firft; The breaking of inic Chrift was a taking of the Joafe, and a breaking thereof with i.Whatk his holy hands into gobbets and morfcls meet for his difciplesj ^^^^ . not minfing the bread, and cutting it with a knife into fmall bits, nor yet into overgrcat pieces, but I fay into morftis com- petent. I doe not quarrcll with the cuflome of cutting with the knife : for ^as I (aid before of fprinkling the water, fo I (ay «f thisj I difanull not the Ordinance thereby: yet ftill Ifay, I would rather chufe to cleave to the inftirution in fo plaincan adlof our Saviour, if it may conveniently be done, than to balcke it. And the rather,becaufe it may favor offome Popifli nicenefle : For as they weare white gloves when they meddle with the Elements, and touch them not with their bare hands, pretending more reverence to be in a hearts skin, than a mans naked hand; fo fome thinkc it too homely perhaps to breake the bread with their hands, in comparifonof cutting it with a knife. To fuch I fay, that they are too nice herein; and the inftitution of Chrill much more to be followed; the
L Miniftec
t$6 Afre^tfe0fthettv0Sachm€msoftheG&[^elly Parf.r.;
Minifter hiroftlfe breaking it, and no leaving ic ( as fometimes is ufcd) to the Clarke or Sexton to be done, a . Secondly, why was it ? I anfwer, for fundry caufes : firft, to
Why w«it? parallel: the Sacrifice of the Paffeovcr, fa type of Chrifts Sup^ per,) which was tobeflainc, and the bloud of it fprinckled a- ^* bout : fecondiy, for a more meete apportioaing of the bread of the Sacrament , and the Wine to the eafier uft of 3»' the Receivers, than in the whole loafe or flagon : thirdly, and more principally to reprefent the voluntary offering up himfelfe the aext day upon the Croffe for an oblation to God i El(e he would have chofen fomc other, to breake and powre out; but in doing it himfelfe, he typified his laying downc his
loh.j 0, 1 8i life freely, when as elfe none could have taken it from him : for when his apprehendors were caft upon the earth, then did he 4.^ yeeld himfelfe to their hands : fourthly^ to fignific to the Church, that although the Lord lefus were in himfelfe the fountaine of all life and nouriftiment to his Church, yet his Church could noothcrwifebeeapableof hlaitofuch ends, than by vertue of his being broken upon the Croffe. He was as
2ach.i3»i. afcaled fountaine before , but nowfet ope^ for the Church. ThisReafon I would have well notedtNoothcr way, butto be broken, could make him meate and drinke indecde. The Butt of wine in the Celler hath wine of excellent quality in it felfc. but except it be broached, none can be the better for it.
Gant.!, 3: Hence the Church in the Canticles cries out, Thou Art as an oyntmentfowred out '^\n the favor ef thy fiyntments we mil foU
Ioh.12,,2. lowthee^ As that box of ©yntment, hhn 12. a. which was broken upon him, and powred out upon himi fo that all the houfc fmelt of it.Hcnce rhe holy Ghoft.efpecially dwells upon his powring out of his foule ttnto death: his being broken
Efay f35i». fot our tranfgrelTions,and oth|r the likephrafes thcrc,j^y4'5 3 ,
Rom.j.if. And Saint Paul dwels npon his bloud • flied , Rom, 3. 25. ane in twentie other places ; to flicw that nothing but death could make us the better for him , either in pardon or San- dication; No incarnation of his, no Innoccncy , Miracles , no CompafHon , Teares , Love , Reproaches , Preaching, Prayers without his being broken , could make him ufefull JO us»
Hfthly,
rart.tJ Bdftifme and the Stopper tf the Lord. Ijl
Fifthly, as he could doc us no good favc this way, fo there j, ' is a further thing in it; for Chrift could not be broken for nouriflimcnt, till hee was for expiation and attonemenr. By being once broken by death, be both paid the price of wrath, and alfo became oaeete nouriflioaent ; Chrift being made ours to pardon, h alfo made ours to feede and furnifh our foulcs with all graces of his Spirit .* the Supper is fo the Sacrament of our growth in the Lord lefus, asfirft hee is our growth in faith and luftification , and then of holi- neflc.
But here is an objccJ^ion : HowcanChrifl: be broken for^^* ^^-^^^ our Rourifhmcnt, whereas the Scripture tells us, T^jt a bone of^J^^ ic^yi6, kim pjoM be broken ? Anfwer .• No neceflitie lay upon Chrilt ,i/frtfwerg ' to be broken, according to the uttcrmoft mcafure of breaking: Oncly effentiall breaking and powring out of his foule by death lay upon him, and this was neccflary to make aitoneaient for finae; elfe no union could have bcene purchaced with God,nor any fruit thereof in either reftoring of life, or continuing wcl» fare unto it reftored* The Providence of God wasfuch in the alleniating of the Croffe and breaking of Chrift, that hee was difpcnfed with, as touching thofe exceflcs, extremities, in- dignities which elfe might have lighted upoa hiro,had not the excellency of his perfon , and his fufficiencie to fatisfie, ta- ken them off* Therefore whereas the Law was, that the bones of the crucified fhould be broken, to haften their lin* gring death, the Lord lelus his bones were not broken, he be- ing dead before ; and fo it was with him, in the continuance, in the hellifh meafure of torment, that hee itts freed from them. It was enough that hee was fo broken, that the bande of foule and body was diffolved, and his foule was powred forth unto death.
The ufes are weightie, firft of Confutation of Popery. And ^^ j; that, firft ia tliis, that they make a meere apifli Pageant, and * *^ Poppet-play of this Sacrament, yea, rather an enterlude to pleafe and delight the fences of the blindly devout, thanare- (cmblance of the crucified body of the Lord Icfusfor the com- fort of the Church. But efpecially that they deftroy the effencc of this aft of Breaking. In fteed whereof, they come and bring
^ L 2 an
12 2 ^ TreAtife of the m^ SAcr^mem$ of the (kffeU^ Parr, i^
an whole unbroken Element, made of a fiiic delicate wa- fer, round and whole : And a| for po wring on t the wine to the people, they ncver powre put, nor allow 'any at all unto theoa, butkeept it. quite from them. Thirdly, they proFeiTc not to afl the part of the Father ,reaching out the broken body of Chrilt to his people : but rheirPrieltfaiUine^ rather the perfon ofafalfe Church, and an Idolater, to olFcr up to God a Sacrifice of Chrift, for expiation ; deftroyiag the power of Ghrift our onely Oblation, oflfcred h'j himlelfe, never more needing to be offered. And whereas wc preffe this argument againft them, they fiie to a (hift whicSoverthrowes their caufe, faying, They offer an uRbloudyfacrifice in their Maffe, not bloudy as that of the Crofle, In all three refpeft s^bcing the moft wofull enemies of the Sacrament, H^wPapifts J^or firft, they afl it as a thing of mirth, not as a broken enemies to a Chrift ; fecondly, they neither breake nor powre out to the broken Ghrift ufeof the Congregation : thirdly, they profefte to have fdlit- tic neede, that God ftiould give them his broken Sonne, that they bid him take him backe to hiosfelfe^for they care not for bim ; nay, they give him backe with a mocking of God, and fay, they offer hiaa an unbloudy Chrift and unbroken s where- as its furc, if the*LordIefus had done fo» heehad blafphcoied Hd).5,ii. and not fatisfied. Curfed be all new offering of a Chrift,as a propitiatory Sacrifice to God ; or offering of a Chrift with- out bloud. Thou {halt as foonc fatisfie wrath by thy owne, or by an Angels, or Saints Prayers ,as by a Chrift unbroken and unbloudy. A Chrift neither broken nor bloudy, is an Idoll, no- thing in the wl)rld, neither meetc to fatisfie, nor tonouriHi; So that, forUfmuch as the Church of Romes Sacamentisa Chrift no Chrift; no price, no pardo i,no peace,reconciIiatioii, or cternall life, is to be found there : We befecch God for ever to deliver us frooi her, and our felves depart from her as a fg- sall enemy and deftroyerof the Sacrament of the Supper. ^r^ J Secondly , This teacheth both Minifter and people, to brirfg
with them pure hands and holy bodies and fpirits, when they touch, breake, powvre ojr, take and eate ihcfc pretiousmyfte- riesj Vor what cgmmttmon can be hetweene light and darkeneffe^ aq©r.^,i^, Chrifi AniBfMf The very SacrameawU afts alone, rccjuire
• holincffc
Part. iJ Baptifme mdthe Supper of the Lerd^ ' 13}
bolineffe of all chat thus draw ncere unto God,Ieaft he bcrci^ venged of their profaning his Ordinance: And how careful! fiiould the Minifter be himrcife toad this breaking, and pow- ring out, not leaving it to another : fince thereby the voluma- rie Ad of the Lord Icfus is obfcurcd : hee himfelf c ftill freely giving himfelfe by the onely hand of his deputed Minifter ?
Tbirdlly,and cfpecialiy, let it be exhortation to all Chrifts y/^ -^ pcoplcjtojacknowledge the admirable wifdomc of this his or- Exhort to di-^ daining the Sacrament forusinfolively amanner, and under veircthix^gs, fuch powerfall fignificatioc. That whereas we come to the Supper for our nQuriftiment and growing m faith, and grace in Chrill .• Lo, the Lord offers thefe undsr the lively fignes ofthc Lord lefus himfelfe, and not ondy fo, but crucified and bro- ken and powrcd out for us, even meete nourifhaient, meet to be apprehended by us in the ad of his fuffering, to fecure u3 of our jufiification by removing of wrath ; in the ad of his preparcdnef[e to nouri& us, by cutting himfelfe out into mor- felsfor us? Ohj what life and fappc is there in a Sacrament, fo offered to a poore fouls, as crucifying Chrift before our eyes, and giving him fo, into our hands/ What thankes Ihoald this draw from us ? If -E/4;,Chap«^3.i. could in the -^^^yCi^x: meditation of this point,fo many hundred yeares before,ravif}i his heart, how much more we? Howfliouldtheinftrumcnts of our foulcs peace with God, and welfare in him, caufc us to cry out as he did^who is he that commeth Hffrom ^oKrnk in his red garments ybef^r inkle dvpith the wrath ofGodnpoyifonle Andffody^hy agtnies, deferttons^ outcries^ anddelors incompre^ henfible under thAt]up;tce andrfrath.ths ypt^epreffe (^ fiercenefe Tvhereefhe trod? And although he thereby was powrcd out to death, yet he fo trod out that wrath that it (hail never feazc after upon a bcleeving foulc ; Ghl not only to thinke oftbisCas Sfaj/ did) a farre off, but to behold the very thing in the Sacra- ment, in a broken, powrcd out bloudy Sacrifice, madeready to our hand, both to forgive, rcfrclh, and revive the affurance of both to our foules, what thanks and joy fliould it breed in us ? How (hould it magnlfietbe power of thedeath of our Lord le- fus in us ? He himfelfe was wholy taken up in the joy of it ( as hitter as it was) and {hall not we?Readc Ioh,i2.2^» 3 2. when loh.xj,i4,i$.
L 5 fome
134 ^AfredtifeifthetwoSAcramtntsoftheGc^eUy VzxLi.
fomc Greckc Profdites preaffed to have a fight of him two or three daycscre his fufFering,he pulls them to beholdbim dead:* not alive ; Except the wheate cornc fall and die,it abides alone; If 1 be lifted up, I will draw all unto me; meaning hy the word and Sacraments of this PaiTion. And ihall not theic ravi& us much more ?
Fourthly,what compaffion and mourning fliould this fight workc in us ? Reade Zech, 1 2. lo« They jhall fee him whom they have flerced^ andmoHrne^mei he in^ifitterneffe^as one^ for hii$nelj Sonne. I eyhort none to whip thcmfclves for G hrittj ( for wo be to fuch as mournc for him whom they fliouId re- joy ce m*) No, no, wcepe for your rdvcs;Comc eatc this Pafle- over with fowrc herbes, and behold your felves in this Sacra- ment, who brake, rent, and powrcd out the heart-bloud of the Lord lefus to the earth. Truly, if thou be not fcnfiblc of this thy finne^and broken for breaking the Lord IcfuS;,thou are aC^/»tothis -^^^/,andbisbloud fcall cry for vengeance a- gainfttbec* Hearken to the voycc ofluftice, crying out. Ei- ther rend this finfull curfcd foulc in pieces for her bypocrific, infidelitic, profancnefic; or teare the flefliof thy Son for bim« Aske,oh Lordlwhy fhould not I have beenc tornc and broken rather for my owne fin ? But thou haft laid thciniquitic of me upon hiro * Ob! how I am ftung for the caufe ? Therefore I tnourne, not bccaufe thou did fparc me, and lay my guilt upon him, but becaufc I was that fpcare^ thofe nailes that brake bis holy hands and fides, OhI How few come into the Congrega- tion thus abafed ^ Behold thy owne juft deftinic \x\ the broken bodyofChrifl:,andmGurne. Oh, thus my pride, hollowoeffc, WorldlinelTe had handled me,iFthe Lord lefus had not ftept in! Moderate that frothy lightneiTe of fpirit, which beholds Cbrrft in the Sacrament^ as an objed of all Joy and mirth. Oh! Let ic be thy fadnelfc fir ft, and thy gladneflc after. If the fight of a Pige being beaten for a Prince , will caufe the Prince to mourncjand fee biserrour in the Pages ftrokes; what fliall the Page do then when he fees the Prince fraitten for his prankcs? Ohl fwch a broken heart would make C hrift fweet in the Sa- crament, fuch a mourning would bring joy.For why ?As thou £bouldeft have fuflfer.cd unfatisfyingly, except Chrift bad fatif-
ficd,'
Part, t: Bdftifme and the supper efthe Lord. 1 5 1
ficcl:So,he having freely broken himfclf for thee, hath preven- ted thy breaking,and caufcd thee to blcffe him,and fay jOblbc- caufe thou haft delivered me from thisanguifli,! wil take up thecupoffaivationand praife thee, Thou ftcpll i^j^hLordpf^j^jj^j ■ (when Angels durft not) betweeoe wrath and my ioulc, that .the fnare being broken, I »ight efcape*
Fifthly , coacurre therefore by faith with this broken Vfe j* Lordlefiisin the Sacrament; firfl, behold the order of it, then the ad: k felfc.'For the firft. Remember ,that all true right '^^° 'hi«gs. to the Lord lefus his nourifbmcntto thy foule in renewed ^ ^^^^^* grace, Spirit of prayer, of uprightnefle, watchfulneffe, bearing the Crofle well, ifTues from thy renewing of faith in his reconciliation and forgivcnefTc. If thou have loft thy peace hj an ill confciencc , beware thou come not firft to the Sacrament to fetch ftreogth to returne to thy former coiirfe of walking with God, till firft thy pardon and" peace be rcacwcd; that were to foder, not; to mend thy breach: yea^ it were todawbc with nntempered roorter. Chrift is firft broken as a fatisfier of wrath;and then as a nouiKbci of a poore emptie foule.
Touching the fecond, Lcarne to apply the Lord lefus broken ^ ^^^ in the Sacrament for thee, in a confident manner. If hec have beene really thine, broken for thy renewed pardon, yea, the oftner the better ; lay thy foule in the clift of this Rockc, get Exod.jj,^^. thy felfe into his vwounds,aad \k in his fides, and thence (halt thou draw nouriftimcnt to fuftainethce, whence thou dreweft ftrcngh to make thy peace. This broken Chrift, his bloud, his powring out, containes both thy peace and thy grace ; and by an infeparablc union of the Spirit is given for both. LcfTe than the bloud of Chrift dead upon the CrofTe could not favc thee ; and Ie{re,than it can not reftore any grace of his Spirit decaied in thee, as the Spirit of prayer, watching, foberncffe, hea- venlineffe of heart. But if the Sacrament have revived the one, feare not, the other will follow. There is a knot of unions in Sacramentall broken Chrift^getone, and get both •• faith will teach thee how to get both ; and doth {wztt\y clafpc withChriftfor welfare in both. Touching ^thc fubftancc of which J I fpeake leife here,becaufe I fhall handle it in the
L 4 (ecoad
15^ U TyeAtife of the tm Sacramnts oftht GcfpeB^ Part. K
fccond general! head of the grace offered in thi s Sacrament. Vfi\ Oncly this one thing I addc here, that the broken body
and bloudpowred out of Chrift, is offered thee in this Sup- per, to nourifli thy faith in Chrift crucified, afflided, woun- ded for thee; that hereby thon mighrft draw ftrength from his PafHon, to fuffc'r and overcome in htm,or for him, whatfoe vcr the Lord (hall thinke good to lay Upon thee : whatfoever then thy Croffe be, efpecially if bitter, wearifome, unufuall,darkc and tedious to be borne ; come to the fqumaine of patience and vidory, the Lord lefus broken for thee ; Hec hath overcome the chiefedint of allcroffes, in taking the fire, wrath, and fling of finiic, out of thy confcience; and this isonemainc helpe to fettle a reftleffe heart under deepe afflidlion; that Chrift broken hath taken away guile, and brought pardon and peace. And fecondly, having fo done, hee hath overcome the force of the Croffe, and hath brought patience,feIfe-denialJi calmeneffc, humbleneffe under the fame into thee ; fo that in him thou (lialt be upholden, endure, and beare thy yoke, not murmour, not thinke long, not ufe fhifts; but by the promifc fealed by the Sacrament , beleeve the Lord will in due feafoii faj^r^j. give thee beauty foraflics,and the fweet fruit of righteouC* neffe and patience, more fweet, than the trouble was grievous. Thefe the Sacrament doth confirme andfettlethc foule in dai* ly, ir Chrift broken bee wifely applied and put on by faith. To conchideall, Ifay, if the Lord lefus Sacramenrall, be a bro- ken Chrift, for all ufes.* Vfct 6^ Sixthly, how curfed is the condition of all fuch receivers, as are yet to feeke of him in any benefit of his Sacrifice and Croffe, Oh 1 how fcarefull is the Sacrament to all fuch as never uiiderftood the Doflrine of Chrift broken ? How (hall they . be the better for the Supper ? Ohi what terror fhould it workc infuchconfcienccsas can not by experience fpeakc one word to their foule of the benefit of Chrift in either? Surely if the Lord Icfus broken were never given them i no other benefit of his Adoption, or San(5lification, either in grace and glory can be theirs* And by confequent, that fulneffc of Chrift which here is exhibited to the faithfull, to fave and rePrefli them, be- comes by their unbeleefeas unffuitfull to their foules, as if
Chriftr
Part. I .^ Baftijme itid the Suffer cfthe Lcrd^ j 37 ,
thrift had never dyed nor Sacrament ever becne offered them. For they are ftill the fame, neither good da^ mends thcm.nor bad payres them,for any pardon or grace that ever Chrift bro- ken could yet helpc them withal). But for the third Ac% i hus much.
Now the fourth and lift ©inifteriall ad of the Supper, is The fourth # the diftribution of it to the people, with a charging thero to re* ^^* i a .. ccivc it as from Gcd. For its exprefly added that our Saviour ^ ^^^^ ^ ^^ "" havin^caken^bleffcd and broken the E leroems,did give them ' ' bimfelfetohisBifciplcs. He called them not about him, and . luffcred them tofcrvcthcmfelvcsofthcm, but dealt out both Bread and Cup to each of thcm,and (uftey ning a double pcrfon both of the divider, and of the thing divided, charged them each and all to receive and apply them, as the offer of God, And to fay rruth,to what end ferved the former acfls, fave for this laft ? Touching the fcverall diftribution of Chrift, I doc not thinke that he did feverally give it to the perfon of each di- fciple immediately ; but that reaching out the feverall morfells, he gave perfjijlally to them who were ncareft, and To by them, he conveyed it to the remoteft fitter,till all were ferved. And this he did, not onely in the bread but in the Cup alfo, as Saint Luke doth particularly mention, and fo the other, and FahI i Comi.sj: iC<?r.ii.exprcffeth. Luk.22.2©. ^
Now in this laft afl, Iconfidertwothings.Firft,perfonall. Two things Secondly peculiarapplication of the Sacrament. For the for- ^"^^' mer, he would intimate thus much, that the Minifter in his !• reaching out the Elements to each receiver, is the hand of the FoJ* pc^lonaJl Father, applying the Chrift of the whole Church, to fuch a. ""^^ ''^'''''^ man,and fuch a woman \n perfon. And as each communicant fuftcines a double perfon, eyther of mcmbcrfhip as hce is be- longing to the whole body, or of perfon, as he is to anfwer for himfefe to God : fo in the former refped he communicates no other Chrift than the Chrift and head of the body : and fo calls God our F<ithcr,and C hrift our Chrift,fccing he hath no right: to any Chrift,fave in the Communion of Saints : By vertue of which, he approves himfelfe to be a true member of the body,, claymingnorightto Chriftotherwifetfaan the Chrift of his whole militant Church. Butinthefecondrcfpe(5t,aseacbpcr-
roG>
X j8 ^ Tteitife of the txo$ SAcrxmenls of the Oojpelly Part.! .*
fonor beleeving receiver, ftands in his ownc place, andre«« ceavesfpeciall grace for himfelte, fohee calls God my Father,
- , and Chrift my Chrift : and therefore comes not to receive any
loiinto.ts. injpliciceGhrift, or as the CharcU receives hi uj ; but comes to receive him for hiLnfclfe inperfon, for his ownc pardon, affurance^peace/upport ; and fo his ownc as no mans eliCcEach Chriftian hath Chrift in a community, becaufc a branch cut off
lohn I ? € ^^^^ ^^^ ftocke is but dead, and the Legacy of Chrift Sacra« ' * mentall is not given to a member, but cothefeody, that fo it
I Co 19 17 roay aptly and fitly be derived out into portions. As of many ' graines one loafe is framed, and whole Chrift u given to th€ whole body cfoalfo of this loafc-the Lord cuts out hecreonc ojorfcll there another, for each members fevcrali uCe, which perhaps is not anothers. The arme io the body hath no nou - rifliment fave in the body,thac it might learne to abide in the
^omji.xS, body, and to neede it as a fellowfeding member. He wbcit,thc nourifliment of the arme in fpcciall,is not the footc«,nor the thighes,butitowne. -j^ Secondly,in this diftribution of the Sacramertf|our Lord le-
Pccul^r.' f"5 aymes at peculiarncfle : and teachcth us,that when the Mi- nifter reaches out the Elements to this perfon and to that,hcc doth not oncly prefent a common Chrift to become my Cbriftj hedothnotonclymakehimmy Lord and my God, and lay Wminmy lap^ for my reconciliation and life .-but alfo hec doch maki him mine peculiarly, for the granting of fuch gra- ces, and fupplying fuch wants as I in particular finde in my felfe : without which it fliould notavaile me that he fupplyes the wants of others. And thus Chrift Sacramenrall,is no com- mon Chrift, (chough a Chrift of Community) but a peculiar and fpeciall Chrirt,cut out, divided and proportioned for each fouiesnccellity rasmany lines are equally drawne from one center,to each part of the orbe and wbeele thereof.
The ground To make this point clearc, confldcr the ground of it : The
<=>^it. Lord Tcfus who is the CD^w^^y^w) or portion of the Church,
is alfo his owne fteward to divide and deale out himfelfe as the dolfi of the Church, and of each of bis houQioki. Salomon
Pfov.47/3. 7''•*^'.27.a3.faith to all Mafters of families; Looke diligently to the ftate of thy flockcs and hcards : Provide hay and flovcr
for
Part. I . Bdftijme And the Suffer efthe Lcrd» ^ jj
for thcxn, that thou maieft thereby have fuftcnancc for thy children,and ma} dens. Doth the Lord take care for cattle, or for the bodies of tDcn and their families? How onuchmore xCor,^./* then is he careful 1 for his cv\ nc fcnnes andd^ughterSjthat they Jackenot? If he be vvorle than an Infidel], who provides noti Tim,f,^» for his fami y, what fhould the Lord bee, if hee ftiould ncgledthofeofhishoufhould ? Nay further, reade Lu^.12. Luke 12.4a; 42. fpcakingof his Minifters he faith. Who isawifeand faitbfuilftewardjwhom the Lord may fet over his houfe, thac he may give them their due portion in fealon ? Thcanfweris, thatChriftis he; all Miniftcrs arc under-cflicers, buthecis above L^foj/es^feter^lfiui i he is faiihfull as a fonnc, not a fer- \P^'^' ^' vanf, who then but hee fliould doe it? who is all in all in the '^ 3'5^^- houfeof God the great King, as David in Sau/s^ 1 SAm»22. i Sam,ia.i4. 14. It is hee whopiovidcthforthcweakcandfickc ones, for the ftrong ai:d hailc,for infants, for growne ones: if it be re- quired of each fteward, that he be Mithfpll, how muchmore ofhim? Hf^.5.2.5.1 cror.4.2.Heccandoe what he will as ^^^''"^^ his Fatbcrs fteward;o0icers are as they are^ muft dec as they ^ ^^ *'^- ' can,but he as he lift. Well may he be trufted for faithfulaeffe in all the houfc or Church of God : having florcd up in him- fclfe all gifts aad treafures,and being the wifedome of the Fa- ther todividc them to all and each as he needs it, knowing them by naroe^and their needsjand knowing what^how niucb^ and when will btft fit them : and wanting no tendcrncs to at- tend his wifedomcFarre be it from him to give fomc all,fooas never a whit,for he is juft ; or to giv c fome the portion of o- thcrs,for be is wife ; or to give to the flrongcfe, and ovcrfcc the fatherleffe and weake,for he is tender and in all three faith- full,even Gods right hand to deale as God himrdfe would doc> if prefenr. As it was he who firft did take off our yoake, and Hof, xi.ii. . lay meate before us .• fo it is he who maintaincs us at his coft, gives us our daily bread,in word and Sacrament, till we necde itnomore,H<>/?.ii.i2. Yea he himfcif e is our foode and or- dinary ,whicb no fteward can be, as io the next generall {hill appcare.
For the ufc hereof,fir{l its confutation of Popery, who (as I f7^» oft have noted; make Chrifl the woift (to fpeakc with reve- rence)
140 A TreAtife of the mo Sacraments of the Gojpeli^ Part.l.
rcnce) and moft b3re> unfaithfull and foolidi fteward ia the world, to pull away the Cup from his people, and to defraud them of that full nouriflimenc which boihhis Father allowes them, and himfelfe was broken and fticdde his blood to be- come. And whereas theycavill thus, thatChrift gave onely to Minifters,to no lay mcn,and io they doc; But as for the pco-i pie (by whom there is periil of fpillmg) they doe it n©t,for ho- nour of the Sacrament* Yec hypocrites who ftrcine ac gnats and fwallow CamclIs,how can be bee fecurcd that the wine will not be fpilt in a Miniftcrs drinking it ^ Or who taught yce that the Ch«rchfervcs for the Elements j and not they ra- ther for the Church ? Cares Chrift for dropps of wine more than the foules of his people? Is it more with him that wine fpill, or the foule perilh ? Againe,wherc Icaroe yce toexpound the words of Chrift f Eate yee, drinkcyee all) cxclufively ? Doch hec not fay, I am with you to the worlds end ? Doe the Apoftles live for ever ? Saith hc,Doe this as oft as yec doe it, till I come ? Tell me I pray, by the fame rcafon why may any fave the Miniftettake the bread ? is there any provifo for them? N®,ao,hefpakebecrc aselfewhcere, in the pcrfons of Miniflers to all bclee vers,as in loL x 7 . he cxprcffeth, Ipraj not for theje onely Jfut for aU that heleeve^ •% Secofldly, this poiat teaches the Minifter of Chrift to lookc
to himfelfe that he ufurpe not C hrilU roome ia this Ad , nor come to divide that Lord lefus Sacramcntail, whom he cares not to divide and reach oat in dodrine to the people. If Chrift had Co done, what had bis giving of the Elements bccne but a duinbc Pageant ; whereas if it were the care of Gods ftewards to confider, that lookc what they doe ac the Sacia- mentjthey doe oncly in relation to their Miniftry : how wife, ftudions, and faithfull would they bee in that other cutting of the word, and giving it duly to the people, by fpeciall obfer- ving,applyingand dealingout to each hearer his portion?How would they ftudiethc people in themfclves ? Learne to pur a difference bctweenc the portion of novices and ftrong ones, of igporant and skilfull, of happy and chcercfull fpirirs^of the fal- len or ftanding ? framing the uniforme truth of Gud to the text in hand^ and the text and ufe of it^ to (the occafiou of their
people
Part . I . Baptifmt And the Sufftr cj the Urd^ 141
people ? That fo Gods Spirit might not fccme ftrcightncd j& for cifc, carclefnelTc and foime fecmc to eaieup ail poucrand Ipiritinmsn^caufing people to mii'apply truthes,fo dcludiDg themfcives.
Thirdly,what a fweetc ground of inftrudion is this to all, ^f^Z* to magnify Chrift Sacram£ntall,in the wifedoxne of his ftew- ar<iftiip ? Toafcribchisduc honour to him, in feeing and fci ving the wantsand turnes of,notcongicgations,but particu- lar belcc vers ? What member is thereof a great noble mans houle, whofc eye is not ftt upon the ftcward of the houfc ^ frOiTi him they have their ineate,thcirphyficke,tbeir cloathes, their lodgings, their wages,each one his portion; therefore of all others, he is the cheefc objcd of honour,it faithfulLOh! couldil thou fee the mo^ curious wifedome of the Lord lefus thy fteward,in thedifpenfingof Sacraoientall graces, ncyther fuperfluou(ly,nor niggardly ^neither the apparcll of tbegrownc to the young, nor Phyfickc in flead of foodc,nor ftrong meate ia ftcad of milkc, nor any of thefe out of fcafon, when the foule is paft them and ftarvcn : but thefe folly, juftly, wifely, tenderly, and all in feafon ; yea to all, lo that the number of his people wearies not his difpcnfarion. Oh ! how would it ra* villi thee i Its the ignorance of the ftewards excellency, which makes him fo little let by. Men make ufeof him for every thing, and honour^him for nothing, and indeedc rather co- zen themfelvcs of him,than him of his due. None of his graces ferve onely for adumbc (lAew, but forufe. Con/ider what a fteward chou baft, whe< cuts out himielfe for thee 5 bceing made of the Father to this end. Its hec who is the difpeftfer of the manifold graces of God ; yea fo doth he parctll them out to thee, that he was pleafed himfclfe to partake then> : Hce would be baptized him(cifc,vv©uld eate and drinke the Supper bimfclfc,thathemighcfan.flifiehisMini(icrtodiftribute,& his , people to receive this nourifhmentjth^t he mjght by his ownc holy dividing,eating and drinking, cover all the dcfeds of his . Church m both, and encourage them to come unto him, even in their weakeft preparations, Alaslnoc himfelfe was the bet- ter for thefe, but in all his Gliurches welfare,he is refcQicd as in his owne : and when hee cati make as accepted in himfelfe^ . qM wcl-pleafift§,he hath his dcfire. ' Fourth* -
i±% ^ TtedUfe of the tw$ SAcumsnts of the GojpeU^ Part, i ;
yp A Fourthly, this fiiould informe us of che excellency of the Sa-
craaf)ent,and how it addes a bkfling to the promife. For the promifc makes the Propofition of a Cbriftians comfort ; All that thirft,hunger, belceve, may come aad be eafed, rcfreflied. ButthcSacracncntistheA(rumption,and addes, Butthou art that party ; To thee I offer thefe good things, take thoo^eatc, drinke thou : thou poorefoulc, fcarefull to apply the promifc, I fpcake to thee, its thy portion (although thou wilt not ac- knowledge it) I know thee to be fuch an one, I come now to thy doorc and lay this refrc(hing unto theCj take it, its thine; Many poore foules cavill ajainft the promife ,and fay,If I were named as the party to whom the Lord lefus belonged,! durft, but alas I how dare I ? how many ftep in before me ? Indeedc to the Church thefe things belong in generally but in fo great a number of men, ho w cafily is fueh a poorc wretch as I trod dowue ? No no, the Sacrament is the hand of Chrift thy Reward, leeing thee, fingltng out thee, looking downe for fuch as arebroken,eiDpty,ba{e,and faiherlcflc, that he ojay bee ftrong with all fuch ! And now in fpcciall to thee he faith^Thou art this ihirfty beleeving foulc, apply the promife to thy klk, loin^Thom^^ fuch a man or woman: for in a manner the Sacra- ment fiippli«s the defed of the word, both in perfonall and peculiar application. It tells thee thy name is written in hea- ven : it gives thee a ticket in fpeciall from Gpd, to fecure thee to be his: and as it offers whole Chrift to the Communion of SaintSjfoitfeveralls out thee, and tells thee that thou art not forgotten among the reft, but to thee the Lordlcfus broken belongs. Thou Iceft not the patccllof bread and wine, more pcrfonally offredto thy hand, than Chrift to thy foule. So that as by vertue of generall Chrift thou dcnieft rhy felfe and pr ay- eft, 0«r Father, give m this day sur dailj bread, forgive us ^ imdemt m into tentation % that is, cooJpft thy felfe to fcrvc onely for the ufc of the body : fo by vertue of Chrift cut out and divided to thee,thou (ayft^I beleevc in God ; I beleeve in Chrift,! beleevc in the holy Ghoft : I beleevc my felfe to bee the Lords, andfaftcafo upon Chrift, not as every belcevers butmincewnein fpcciall, to pardon,to faveme, as if I were the onely pcrlon. And fl©t onely thus, but after this Affumpti-
on.
Par t*l« Baptifme ^nd tU Suffer cfthe Lord* 443
on,comes in a Gonclufio»^Therefore Cbrifis benches are thine, all bis graces,his enablements fordoing, for fuffering,fupply ofjtby ignorance, rtkefc of thy foigetfulneffe, wandrings, earthlinc&jColdneffej&c. I fay Chrift \% peculiarly thine with all bis nourifhment to eternall life. Learne to make this ufe of the Sacrament.
FiftIy,it$inftrudion to the peofle to ground their hearts Vfef. duly in the cftceme of the Miniftcr of God. Hee is in this djf- pcnfation of C hrift both in word and Sacrament, the true ar- biter or middle man to convey from God to them, the Lord lefus in ail his good things.-and the returner backe againc from them to the Lord,thc Calves of their lips,ihcir renucd thaakes, affed:ions,covcnantand obedience : Surely they {hould behold himasaftobjedoffingularlovc and efteeme for- his workcs fake. How oft /hoaJd they mufe with themfelvcs ? Oh An- gular favour,that the Lord fliould treate with us by enter courfc of bis Mini(kr,al!ow him in his ftead to divide Chrift to us in Word and Sacrament, to reach us out our peculiar portions as oar fteward wifely and tenderly : to fpeake to m^ heart aptly,pertincntly,and then to apply it by the Sacrament ? more fpecially 5 to feparate the precious from the vile, to bring a perfonall promife home tothec,a peculiar fupply ohhy wants! Oh] how Should the feece of fuch be beautiful! ? The truth is, I grant,the unfaithfulncfle of fome is the caufe which holds them ftom due honour : when people fee nothing in them ten- ding to this mediation, no tcnderneffe to their rouIes,no love, but feeking their owne ends, polluting the ordinances both hy admitting the worft, difmaying the beft, difcouraging the wcake,and defiling therorelrcs : Oh! how fiiould this procure them honour ? But doubtleffe if as Shepheards they would take the weakc (hcepe on their (houlders, and be all in all for Chrift, ^viding him in word and fupper aright, what efteeme would follow them ? how fliould the beft honour them,aRd the s'\W^ not dare to open mouth agaioft them ? '
SixtlVjthisis rcproofe of the people indfvcrsrerpedHjfirft, Vfe C% their cavilling; fecondly, their unprofitableneffe; thirdly, their Repioofe in diftruft of Chrift Sacramental!. For the firft, how doc men three rcfpcas. grudge againft Chrift; and the portion of others ? Carve for 3.
them-
t4| AtreAtifeofthetmSAcramsntsoftheGofpeJl^ P^t.i.
therafdvcs? Ohliffucborfuchwerc prefent, here were for them, for they are thus and thus,techy, worldly 1 As Pnerjloh^ 32i asked Chrift, H^hatijpnil this man doe ! But what haft thoa to doc with-the porcion of another? Looke thou to chine owne ? Dae not cav^ill I {ay. Oh fuch can carry away fuch and fuch gifts as I cannot atteine 1 Why? hath not the Lord for thee as well as them? Bat thoa feekeft another mans fupply, - not thy owne. As ^^y^/<7» fought to governe, whenhe fhould have beene fubjed : fo,thou commed For the gifts of fuch aod fuch, but no fupply of thy owne wants. What (bould the hand doe with the gift of the head ? or the foote of the hand ? Kecpc within thy bounds, covet the fpeciall portion of thy foulc: come to Chrift divided to thee, if that will not fatisfc thcCjthouarttio member. Perhaps if thou hadft anothers por- tion it would pride thee ] caft away enyy,an4 get faith^ and Chrift hath for thee as well as him.
<. Secondly , it taxeth the unfruitfull receivings of many , wtio
come for fupply of their wants : but they are ftill to feeke from Sacramcntjto Sacrament, and ftill are as full of their wants as ever. They fatten not upon Chrift their i^ividcd portion, but reft in their complaints, laying out no monc/ for bread. They come and goe daily as naked 4S cver,as if Chrift i?cre cut out and given there to have their cuftome daily, and heare of their wants and needs, but to be a fupply of none. Much like thofc who wanting any implement in their houfc, let all neighbours know their wants, and fe^ke to borrow, but wantcredit, and want ftill. Oh.'itsfearefull thus to profane Chrift offred as a fupply ofcvery fouks wants. If thine be ftill unfupplyed, what fruite haft thou reaped by receiving, or how can thy heart reft fatisfied any mor^than hcc whodrearaesof trcafures, and when he waketh is empty ?
3» Thirdly, the diftruft of many is to be rebuked (htrpelyAvho
are nor convifted of thisufc of the Sacrament, but rcmaine incredulous, comming to it as a ftrange thing, knowing no
:^ fuch shing, as that Chrift divided into portions is there ? Ohl
the ignorance and infidelity of moft receivers is great in this! Nothing is fo formalhfulfome a thin^ with them as the Sacra- luent, which yet is the rcalleftblellinguadcr the Sunnc, even
the
Paft.lJ Baptifme And the Supper of the twd. 145"
the Lord Icfus in his peculiar diftribiuion and fupply of all Ws peoples wants. Oh I if thou knevvft the gift ot God, how fhould thefe fcales fall from thine eyes, and how fhouldft thou behold the Supper of Chrift ? As lehojakin lifted u^ from prifon to the daily portion of the king of Babells mcatc, fo (hould the hearefay of a Sacrament be to thte.Thou wouldft abhorre thy felfc for thy blindc, bale and fulfoaie receivings, more than for thy fweanng and drunkennefle. To thefe i fliouldaddethclaftufc of exhortation to the Lord pcoplc^to get felfcdeniall, and the fence of their owne wants : and there- with to bring fpcciall faith to take out this portion to them- felvcs. But I refervc both thefe to their ievrerall roomes, i£ God wilijhereafter. So mach therefore be fpoken of this firft gcnerall,f/>i. the ads of thcMinifter in the fupper. Now fol- bwcth the two of the people,in receiving.
The Ads ofthe people in receiving are two, all fotabic to The two aa« the minifleriall charge which the Lord Icfus himfelfe at firft, of people- and the Minifter in his Name continually doth lay upon them, the which are, Firft, taking or receiving. Secondly, ca- ting,enjoying & poflcfling the comfort of thefe good thingso Concerning the which, although in coherence to the former, it were not amiffc here to trcatc of them .• yet, cenfidering they cannot bee well underftood, till the next generallhave beene hanillcdjt© wit the grace of Chrift offered in the Supper, (for how fliouldanad be underftood till the objed abouc which it is occupied,be conceived ? ) Firft therefore of that in the next Chapter ,aBd then of thefe two after by way of nfe of the dodrine, (if @od will) (hall more feafonably be fpoken m the eighth Chapter following.
M ChaPo
14^ Afre^tifepftbetrvoSacnmentsoftheCo^eUy Parfoi^
Chap. VIU
Ofthefecondfart of the d€fcnptioniViK,,The grace oft he Shpper^
E come now to thefccond generall m the defcrip- tion oFthe Supper, to wic the grace of Chrift of- fered thereinto the bcleever :and that is whole [ Chrifts Body and Blood for fpirituall nouri^^ , mentof life once received. The diftind undcr-i ftanding of vvhicb point in the branches, will proove one of ^.QfiefH^ the maine points in this dcfcription, and give us light in the onsT^ do(!^rine of the Supper. Heere then let three qucftions be opc-=* ncd. The firft,how cocnes it to paife that Chrift lefus is our fpirituall fupport in graecas well as our being and regenerati- on ? Secondly, how comes Chrift to be propounded to us as FiiftQyefti- our Sacraaientall Support or foode? Thirdly^^ wherein con- ch^ft "h"' ^^^ ^^ ^ ^^^ ^^^ ^"^^ qucftion, I muft anfwer it by fooac ftepps f©ulesnoun(h.^^^^§^^^^' Cbfcr ve then^ that firft, its the good plcafareof mem. ' God the Father to felcd out unto himfclfc fuch a Humbcr of Ar^yperci. people (from the Common maffe) whom he wall beftowhim- fcife upon,and bis Inaagc in grace and glory .- whom hec will make hisbelovcdabe knowne in, and fet his naarke upon, both 2» by pardoning them, and fandifyingthem, to beshis owne peculiar. SccondIy,fince he will have fuch a number to be his, looke what life of dis hee hath once given them, and what •eftatcofgrace he hath called them unto, the fame grace hce muft fufteinc, and continue in rhcta and kcepe them therein, from (inking, orlofing that which he hath vouchfafed^bem." which cannot be except he doefpiritually nourifti theoj^as he firft fpiritually bred theojs g,' Third!}', lookc by what meancshe firft thought mectc in
his divine wifedome to communicate his life unto them ; by the fame he muft convey the maintaining power thereof in them;forasmuchasbythcfame things whereof wee confift^ wc arealfo flouriftied. If then the Lord Icfus were the ustdx'-' / ' ator
ParM' Bdftifme and the supper 0f the Lcrdi 1 47
atoroflifeatthefirft tothcm, affording himfclfc to be feeder and begetting unto ihcm; then the lame Lord lefus muft become aifo foode of this life^to cheriih it,to repayre it,to fup- ply |thc wants of it, to redrefle the decayes ot it, and to uphold the frame of it in them. If God thought it good noctobe- tmft them with this fccond life of grace, as bee did (tAdam with that firft of creation : and therefore hath put over the cu- flody of that life and the fupply of nouriftiment tending there- unto, into the hands of the Lord Iefus,thatfo it might never failc nor wanze away any more : Then furcly it behooves<hac the Lord Icfus be as well the keeper of this life, and the nou-
, riiliracnt thereof, as hee was the firft the breeder thereof. Fourthly, the Father to this end mull really convey into the , 4. pcrfon or Chrifl all fuch power and vertue, as may enable him to be thclifc and nouriftiment of his members : and therefore he muft fill him with himfelfe bodily, and make him the trea- fary of allgraces, wifedomc, righteoufncffe, fandification and j Cor.1,30. redemption i all good things neceffary for the making of ftich as are not his to become his : and fuch as arc bis to be more his, or his in a more full and aflured manner, to profper, grow and thrive in him unto perfedion . Fif cly, he muft alfo quali- % ^] fie the Lord lefus with the gift of convey ing this holy nature of his, and this bleffed nouri(jbmenC of his unto hispeoplc-
" and this he doth not onely bf the union of flefh with ^od,buc cfpecially by the death and fatista^^ion of Chrift, by which as by a wide dore, he opened the treafure of life and nourifh- roent which was in him, and merited that the life of grace io forgivenefleand holincffc might be theirs, and that himfelfe in his flefh and blood, broken and powred out, might bee a moft efFeduall fecde of life, and foode of life, to fupport them. •
Sixtly ,to this end, hee hath the authority to fend forth the ^» word of reconciliation, and of nouri(hment unto his people, and as by the power of vocation, to call them from death to life, that all who hcare the voycc of God might live; fo alfo to create in their foulesby that word of his, the gift ofp^^
, faithjto pull them to himrelfe,to unite them to himfelfe, and to '^^^^' ^ > convcy'his ownc fpirituall life by this union of faith unto
Ma " them «
1 48 ^A tredtife of the im Si^nmntsofthi GofftB^ Part, i;
them ; caufing his blefTed Spirit to concurre fo with the word,' as to fettle it upon them : and having fo donc,to give them thisprivilcdge, that they fnall as truelybee maintained at his lohn 17JX. coft, fee kept ix\ his name,be upheld in grace^ profpcr in it, be defended againftallcnemies within or without which might impeach this their welfare, growth,fruitfulnefleandperreve- '^^ ranee, as^cver he bred life in them at the firft. Seventhly and laftiy, they receive by this priviledge, as true right toclaimcj plead, forand cxped the Lord Icfus to be their nourifliment, a$ thc*poore dumbe creature by the inftind of nature being brought forth,runncs to the Damme for milkc. Or as lhela» fantcommingforthofthatwombe which gave it life, crycs for the hreftofrhe fame mother, and pleades to be nouriffted by her. ^i'j tbcfe fteps it may be conceived in gencrall, how the Lord lefus 1% made of the Father ^ the true foodc of his membersv Thefecond Butasyct here is nothing of Chrift our Sacramcntall' nou- qucftion,viz. j-iflimeti. Vnderftand therefore the Sacrament to ftand in ^fointhe relation to the word of promifc, wherein Chrift \i made the Supper ? poore feulcsowae, tofecdeher. As I noted in Baptifme, fo heere againe obferve> Chrift in promife, and Chrift. in the Supper differ not,fave iathc manucr and degree of exhibiting him our nourifliment: Locke then what the Spirit of the pro- F* ft f nts °^*^^ workes for the foule, that it much more worketh by the the pr^miTes. Sacrament. Takefome inftances.Firft,itprefcnts thefouleof every one truely bred,\v "^h thofechoife promifcs of Chrift her nourifhmcnt, fcarching them out of each corner. Tells her, Kfay a5.7, £faj 2 5 . That the Lord makes her a feaft upon the moun* saineSjof fat things, of wines refined and pure, and the dilhes of the feaft are, Chrift in his graces, plucking a- way th?veile of darkcnefr:,rcmooving death andfeare, bring- Efay 5.1*1. ing joy and peace. £7^7 55.2. he offers him in all kinds af things ufcfull and nourifliing, wine, honey , cyle : bids her Proy.7.1. catc good things and delight her felfc infatnefle. In Pro, j, he invites her to his feaft and provifion of all choice dainties, not for neccflicy onely,but for fulncfle, for delicacy, for variety Prali3 .3, and delight, for fafety,for durablencffe. InVf^L 2 ^ , hcc Jeadcs her as a fhepheard into hi> paftures, ftreamcsyfoldsiguards her
a ■ ~
VsLttlf} Bafttpne afidthe S$fpir of the Uyi. 14^
againft dangers and death, annoints her head with ba!me,and - fills full her cup. In the Canticles, he makes himfelfb her huf- ^*^^M*i»* faaad to marry himlelFe to her and bcftow all at once upon her: his garments fmell of mirrhc, Cinnamon andCaflia. In ^pil.Z^. he denies her Hothing that is good for her, either for P^aL 84^.1 r; light cu: defence .- in thofc Parables he makes her a feaft, brings Luk. i ?.* j, outthcCalfc. In M«(^. tells her, his flefli is not onclylife,butiohn 6.5 f, OTcate indecdc, and his blood drinkcindcede;And plaincly faith. They that live m him fliall abide in him^ and out of theirbcilyflialirpring up waters of life .-they that cate him fliall not dye,but live for ever. IviRcvel.-^. he offers himfclfeRcYcl.j,i«} to her in all refpe^s; Accircfor nakedneflc. Gold for po- verty, eyc-(alve for blindncffe, himfclfc a fupply of all ne* cefficics.
How lauch more then doth heelcadc her to this great Sa- cramentall proniife aientioned in the Text, This is my bodygi* ^ « . . r venforjoH : this is the Quf of the T^ew Tefl^ment in mj BUod! f jncfffof ^ Againe,thc Spirit of the promife, brings the Lord lefus and all Chrift into his fulncffc of nouriffiment into that promifc : the fpirit ©f na- the pigroifci turc doth not (6 prepare the nourifliment of the infant, and fealeit in the breft, far more eafie faftnitig,than the Spirit doth fettle all the fulneffe of Chrift in a promife, fo that it offers it felfeto the hungry foule, Bcfidesjit put the faithfulncffe of j.Putsthc thcpromirer into the promife, all the tenderneffe and com- troth ofthe paflSon of Ghrift to the wants of the Church, and the truth of F^^i^^^ in» his meaning, not to failc her in any good thing he can heipe *^' her with. Furthermore, it fbrips her of all her owne ftrength: s-Strips the tells her, that although (hee be borne of God, yet except hce J°"'^ ^^^^^^. cleave to her as a feeder, asafather,anurre,arupply,fhecan- ^^* not fub^ft : fhec will goe to worke elfe with her owne toolcs, andcompaffeherfelfe with her owne fparkles, and deceive Efa.jo.ulc; her felfe with her owne trafh : fhee cannot doe any duty, get ©ut of any temptation, beare any trouble of her felfe, without Chrift fhec can doe nothing. Moreover, hee (hevveth her,all 4-l'eads her her fuiEciency is from Chrift :Thc worke and life of grace 'V ^f Chrift ' requires his daily, hourely ading power in her, to {qi iton^"^^^- - ^ worke or elfe all ihee hath in her is in vaine; the principle of life fliee hath, vvill not worke, will not helpe, except it be jog-
Ms 2<^4
150 ^ fre^tifi eftUtWoiacnrntHU of the G^^ell^ Parf..?;
fiedby the Spirit that gave it, (as the hand thatftirres the favy) to quicken the operations oMife :nonieanes,nodietcaa J. Takes mea- nourifh without this. And fo I might bee endleffe.vFor this fure of all her {^nii doth by a promifc offer the Lord lefus to the fonle as one ciall"^" that knowes all her wants, takes meafure of her dcfefls,as one /hould doe of a body for appareIl,to make it £t and futables ; So doth Cbrift provide all nourifhH)ent,apt nourifement, for every part, againft each corruption , temptation, afflidion, for every duty, for marriage, for liberty, for company, for Sab- baths, hearing and ordinances : yea (to draw to an end) the Spirit by thepromife,dorh ftirreup5,firft,nght of Chrifther ^.WorVes noariflimenc ; fecondIy,affed:ions after him ; thirdly,an hand Seprimifc. ^^ ^^^^^ ^^^* take him,put him on,apply him : faith to digcft, ' and draw from him whatfoever he oflfers ber, freely, cheerc- fully,confidentIy,ren(ibIy; Faith carries her into theftreame of his welfare, the floods fas /(?^ fpeakcs) of his butter and honey: and venturing upon his word, takes him as he offers himrelte,and not by a bafe and trechcrous heart,putting hina off with his ftorc and plenty,asifit were too good for her to receive. €mlHfioH, Now then to end this point,if the Spirit can thus wof ke the heart to imbrace Chrift by a pronsife, how much more by the Sacrament of the Supper? in which I may truely fay the Lord Icfus is brought forth in his likeneflc,eminently,evcn m the in- firuiuents and immediate manner of nourifliing, ail Chrift^ whole in refpeA of his obedience and d€ath,pardon and holi* neffe, as a diamond not to be broken: and yet broken alfo Upon the Croffejdivided into portions, as the meete morftUs of each poore receiver that needs his flcfh and blood : True bread to be her ftaffeofh'fe, and wine to be the cherifher of ber fpirics. Oh ! the bringing forth of thefe flagons, in fo fen- fible a manner, to affcd all her foule, and to overthrow in- fidelity,iBuft needs be a more effeduall inftruroent of the Spi- rit to perfwade her, that Chrift is all in all unto her, for her fupport in grace and holineffe, than eyther the word alone, or any other ordinance- The Lord having infpeciall fct the Supper apart, neythertobee a breeder at all of grace, as the ^ord preac^d is, nor to be a nonriihtr in an ordinary maoner^
Part.i: 'Biftifmt dnd the Suffer 0fihe Lord. Uj
as ether publiqac or private meancs, in each of which Chrift convey cs himfdfc & his communion to the foule : but an ordi- nance oncly tending to nourifh, fcrving for the nonce, and to no other purpofe, and therefore having no other fcope, muft nccdes be nioft cflfeftuall for the end it (crvcs for. Each thing is naoftprevalentio her owne predominancy and Element. If thenthefplritfocanworkcby the promife alone,how much more by the Sacrament which reprefcnts that which it offers under the ftiaddow of the fignes ? and tells the foule. Behold j . . the print of the naylcs, behold my fide, beheld my felfe, heere ° •^^^*7. is my body,heere is my blood given for thee,flied for thee : Be Verfe 28. net unfaithfull,bu€ faithfiill. Sooner fliall bread and wine ceafe to nourifli thy body , than my flefli and blood to nourifli thy foalc to eteroall life: The conclufion is, the Spirit doth more eminently convince the foule by the Supper, of her nourifiimcnt by Chrift, than it caa hy the Word alone, for as much as the Sacrament with the Word is above the Word.
The third and lift queftion remaincs, wherein Sacramen- S^Qilc^- tallnonriflimentconfifts? The meaning of which queftion is ^^^^^^"^.^' doublejThe firft conccrnes the parts of it:The fecond, the dc- chhft'^f(^o greespf it. The firft look es at theobjed, how many wayes nouri{hmcnc Chrift is the nourilliiHent of his. The fecond rather lookcs at ftands ? the influence itfelte, of what kinde or meafure it \s* Touch- Anlwer two \Ti% the firft. As I (ayd before of Bapcifme, that it affords to &?*^V ^ the foule, Chrift to be her leedc in all rcfpeds of true being The ob-cft and regeneration ; fo now I fay, tlic Supper offers him to expreflVcl ma- the foule in each of thoie particulars for welbeing. I have oft ny wayes. thought of two Texts which will exprefte the difference. That Q^P^til^Ephe. 1.5. BUfed be God who hath b/efed M with Ephc. 1.3. 0illfprituntlhlejfings in heaverJy things hy Chrtfi : doth note unto us the grace of Baptifme, as all the Chapter following prooveSjinwhichthediftinfl eff^ncc of thofc ble/Tings con- ilfts: There is another in 2 Pet, Chap.i.Ferf.^. Hu iiivine 2. ^ct,i.$* fovper miyii firing to m all things for life and godltnejfe : hee meanesnotthebcinp of tnofe things, but daily fupply and increafe, influence trom rbe Spirit of- Chrift, to uphold the foule in them, which hath them : and this denotes the grace of
M 4. the
our
1 52 "A tredtife oftheiw SdcrAmenh of the Gi>fpeB^ Voxx. i;
the Supper. Now if wee oaarke wee fhall fee the Scriptures fpeake of this nourifliing grace of C lirift fundry wayes : PfaL Pfal .84. II. ^41 Hi? {hall detjy them no good thing/I>e light in the Lordt & he P[al.37.4« pjdllgive thee thy heart i defire.VoQ but think what it is which of all other thou wouldft have, finde put thy want, and the Lordfhallbe thy fupply.; noting that how infinite fo ever the [needs and decayes of the foulc are, God . haph fupply enough in Cbrift for them. This is moft general!. Sometime the holy Ghoft fliortly knits up particulars^ as in the fame Tfalme^TheLordJhaU afford light and defence r^? ^aj ; By light includingallfuch good things as vyee call pofitivc graces, a$ pardon, peace, ability to duties,&c. By' defence, all privative grace, as prevention of evill, ftrength againit enemies, aflaultf oiSathan, world, flefli,ftreights and erodes. Sometimeshec 5 Cor.i.sq. is more largejiaying,that Chrift \s Eiade to us, wifedome to raakc us more and more underftanding in the truths of God, and diredion to live accordingly : rightconrneffc, to know our felves juftified by better and furcr evidence s Sancflification, to grow holier,& more mortified dailyjabler to walke with ^q4 in thecourfc of our converfation ; Redemption, to uphold us in all our troubles,with mere humblencffcpatience, faith and cxpcricKcc,and to heipe us againft all enemies, till \yc be ftUK delivered from alio Brpccially by But as I take i,t,the moft convenient way to exprcfic the ex-; applying it to tent of this Grace, will be to apply the Supper to all and each the graces of branch of the grace of Baptifmc. Breefciy then naarke : Doth jjapti^me. Baptifme give us an cftate iti laftification? Adoption/* Rccon« OhieUian cili^^io^^^^^^^P^O"?Then the Supper confirms & nouridies * thsmlHeere by the way a doubt may be foone inade, f and t/S^fwer^ is as foonc anfwered) that is, That the graces of a Chriftians — condition encreafe n6t,a man cannot be fayd to increafe in lu-
flification,Adopti6n,&c. Anfwer, Graces indeede of imputa- tion doe not admit increafe, but yet are not excluded from be- ing the objeifl of the Sacrament,«nd that in two refpefls.Firft, ihcmfelves,for though their eflence encreafe not, yet the foulc may and oiufl: increafe in th2 knowledge and a^urapce of them. Secondly,the fruits of them, as the peace,thc cheere- fulneffe & /oy,the coatentation.the ^onfidepce the liberty, the
\yelfare
Part. 17 l^a^tifmeandileSuj)ferpftheloitJ. iy^
welfare of the heart may either be greater or fmaller, and therefore they concernc the grace of the Supper.
Againc, doth Baptifme feale up inherent fan6iificatioti it\ to be the foulcs ownef Then doth the Supper nourifh the ioulc in that#Firft in the mortif jing and quickning power ©fit; for the Lord lefus broken, and povvred out,afibrdeththe foule daily ftrcngth to breake the chaines, the power of ruling and defiling I ufts :' ignorance, crrour, fccurity, infidelity, profa- . ncffe , felfe-love , unrighceoufneffe , interoperancie. Alfo it brings in the power of the refurre^lion to rcdifie, and informe the whole aaan, to better h)m in the grace of regeneration, finceritie, integritie, conftancy, couragc,&c. Yea more, it bet- ters the Spirit and frame of the inner man, with fuller bent of refolution^and ftrcame of heart and affcdions,tobeforGod, and to goe in the ftreame of obedience to him. Secondly, it quickens and nourlHietfa the foule in the fpcciall graces of fan« ftification, wifdome , watchfulneffe , humilitie, love, feare, faith, patience, mercy ,and all holy aScdionSj^nd gifts fcrving taKolineffe. •
Againe, doth Baptifme conferrc the grace of a well ordered §; conv«rfation / Then doth the Supper nourifti that grace ; take fomc inftanccs. One ^efpeciall grace of inward ;coHverfation, is the life of faith in all eftates, in all duties," meanes, and graces. TheSupperthen ftrengthens this life of faith, in'ali thefe, enabling the foule to be more fober in profperitic, more- humble under the Croflc, mere fruitfull in well doing , more diligent and confcionabJe in all ordinances, more efi^e(Suall and plentif ull in graces* Another inftance may be of outward convcrfation, ftanding in marriage, liberties, calling, company, folicarinefie, the tongue, the governemcnt of the family. The Supper then ferves to bej:ter all thefe, to corred the errors^ wants, infirmitic of thefe, and to eafethe complaint- of the foule for her unapcneffe to thefe; her floth, awcknefiej weari- neffe, ear thlineflfc,, hollo wne{re,barrenneffe, unprofitableneffcj UHskilfulneffe to fer ve God aright in all thefe.
Againe, deth Baptifme fetde the conformity of the Lord le- ^; fus his fufferings upon us .^ Then doth the Supper confirme the foLik therein, to thiqke afflid:ions daily more vvclcome, to
count -
XJ4 AtteAtife$fthetw$SAcmment50ftheG(i(^tU^ Part,!)
count them no ftrangc thing, to wait for them,to be humbled, and broken, and powrcd out by theoa; m%d>,tby them^ more fobcr, fclfc-dcnying, more patient to bearc, and more wife to profit by purging out the caufcsj more grewing in graces, li« ving by faith in freights, for an holy ufc, and good lifue one of them. And in a word, the Sacrament i% ChrKbour Influence and Nouriftiment in all refpefli, wherein the foule is capabJe of any want or complaint % ferving to this purpofc, that wee may be quickned up in our affe(flioQS, and in fteed of a decay ingyUti- checrefuil courfe ( which Satan aad corruption bcfet us with) wee may waike in and out with God, with peace and comfort, De^t«T«i^> and it may goe well with us in all that wee put our bands unto, both without and within, in life and death. It is a ftrengthner of us to duty, a fupply of needs, protcAion againft evils, pro- YifiON of good things* Its enough that the Supper is as large as any wants can be ; No man knowcth where another mans ilioe pincheth but his owne > but wherefocver the pinch 1%^ Chrift ivi the Supper is cafe. All thediiiiculty is in the wife applicati- on, there is none in the point. This for the extent or ob/ed of Chrift our nourishment. Quefii 2. The fecond Queftion will yet come ciofer to the poiat:v/«. The degrees," What this influence of Chrift is,in what kinde or degrees it Which arc confifts. The anfwer is ; That it ftaiids in foure fcverall parts, ^^ and tends to as many ends. Profperity of foule being the ade-
quate end of the Supper, looke wherein true profpering con- fifts , therein ftands this influence : So that by this latter, the former will diicover it fclfe. Chrift our nourifiiment h^ Chrift our influence, which is the efficacy of it in the foule. The feverals arc, healtb,growth,ftableneire, andfr uitfulnefle in grace. The Lord Icfus Sacramentall being all thefe in allfuch as are truly begotten of him, in one mcaiure or ochcr. I Health of Touching the firft; Health of the (otile is one ftep of fpirituall foule. profperity . Saint hhn Epiff. :^.2. praycs for G^juj ( an holy,
3 lohn ». y g^ f^^y^^y ^^^^^ j -j*!, ^j jj^g might be well, or m he5lt^, as his Pro. 3.8. foule profpcrcd ; intijuating that one ( and the firfl ) ftep of What it i?.; profpering, is healthineflfc. Salomon fpeaking oFthe feare of vi^SuftainingGod,faith,/^j^*//^<?i&<?4//^^<?^^<? mvill, and marrow to the Uiwilfiire. ^^^^' noting that the foule which truly prcfpcrs byChiift,
is
Part. I . BApufme ma the Suffer eft be Lord. f Jy
is, is healthy, even as a body is. Netc then, e venal when wee fee cornc, hops, or the Iikc,hoId their vigour and colour, wee fay they will thrive: and as the body when it holds it ©wne, and keepes good colour and countenance, the bones running full ot marrow, and the bloud and fpirits running wclland aright in the vcines and vefiels, then its called hayle and found ;lo it is with the foule of a Chriftian. His nourifh- ttient is then well afecne on him, when he holds that which hec hath received once from Chrift, when he bearcs his yeares vvell,wheR the confiitution aad f raoie of his fpirit abides found, humble, beleeving, upright, thankfull, wife, wary, holy, righteous. Weecallbcalth,theducconfiftence oftheconfti- tution, and humoBrs, without either exccffeordcfcd : when the body kcepcs teooper and vigor without any cloggc or op- prefliOH of ill humors or furfeir, befalling her. So is it here: when the foule is prefcrvcd from the annoyance and diftcoper of the wonted bad qualitie Svpride^eafe, infidelity, unthankfui- ncffe, cnvie, world, felfe-lovCjUnfavorincs: when kept from loofencfTe and fecurity,and hanging her grace upon the hedge, and running out of courfc, to all occafions, companies, baitcs^ profits, pleafures, vanities : whereby the life of grace ftjould be choked and op preffcd:then flicbcaresraarkcoffoiBe health and profpering 5 then fiiec feerocs to hold her owne in the life of fftith, and the order of good converfation.
Now tothisfirftend,the Lord lefusour nouriflimcnt fcrves, thrift our cfpccially in the Sacrament; and to this end all true Receivers c^n d^c^t"^ frequent it, vi^.. That they may fare well, and profpcr in foule. Sacramen wl«. The Lord lefus is able to doc Bhis and more for them : ^D^vid ly. hath a fwect fpecch,?'/^^ Lord is mj forthn ^ thou {hah main^ Pral.ix^jf7. taine my let and mj chance : Chrift is able to uphold his owne worke, and the portion which hee hath in his: As John ij, j^j^^ j. ,j^ he prayed f®r it. Father k^efe them in thy Name : fo hee can '
doe it, and ofhisfnlnejfe^ they receive grace for grace. His fie fh ^^^^ ^t i7« is meate indeede^ and his bloud drinke indeede : its afeene Upon ^^^^ ^'^ ^* their faccs,and runnes in their vcines,it puts fappe and vigor of joy, peace, and hope into them; and will not fufferthem to looke worfe and worfe : as its faid, "Dan. j. That the pulfe Dan.i; j;. they eatc,by the bicifing of God raade them looke as well and
frcfe.
iyS "ATreAtifeofthetwoSacrametifi^ftheGcfpeU^ Part.il
Frefli at feveii dayes end, a^ if they had eaten the Kings farCc'
How raach more then fliall the Kings diet doe ft ? Gods fer-
vants neede not forfakc his houfe and fare, for the diet of the
world, JO viall, bold, wanton libertines, and timefervers; the
Lord hath better fare than fo for them.'Hc counts ita difhonot
to hishoufekeeping,tofceany ofhistolooke mcager,or eviiU
favoured. And therefore looke what grace he hath put into
them, he upholds it in them by his diet, by his flcfli,by his
bloud; So that they have the true Spirit of nourifiimcnt in
them, they doe not coole in their love, through the abundance
ofiniquity; they are not pulled from their iiedfaftnefle by the
crrour of the wicked; they doc not decline in their zcalc, love,
affcdions, judgement, favor, by the malice of Satan, the cor*
ruption of their o wne fpirits, the examples of formal! and tem«
porizing ones ; they leave them to chemfelves, and looke to
what they once received, and to him they have once betruftcd
themlelves with; and from his nouriihment they finde them-
fehes to be enabled to keepe the good things they have fwet
ft loha ^4 f^^'» ^^ ^ ^^^^ ^ • which in lo bad and degenerate world as thi jjj
is no fmall portion.
The 2, degree of Chrifts Sacramentall iflfittenccis growth-
Tke fecond ^^^ ^^ih ftill argucs more ^rofperitic of foule, and that tfeeic
Growth in Mourifliraent doththem good. Wee fee it in the creatures,
grace. ^"^ bodies of men;bealth wil caafe growth, by the conftant ufe
of nouriihment. And this is, when notonelythe fouIc holds
What it is? cventermes with theLord,bat outftrips her felf,& as a tree of
ETay ^5.5,4. righteoufneflc fliouts forth her branches : and as the willo wes
hy the waters doc every ycare grow in length, thicknefle, and
tallneffe ; that they doe not oneiy not wanze and wither, but
get ftill and grow bigger and bigger. So it is with a true prof-
Fliil^iS^ peering loulc i He lookes not behind him what he hath beene,
is not weary of health and welfare, waxeth not refty, lazie,
careleffe, and landing at a ftay, as who fay, I have held long
enough, and abode the heat of the day. Let hypocrites who
ftaad upon their own bottome, & keep a meafure of cheir own
withinthem, doe fo : Thefeare in another ftocke, planted by
, . the hand of the Lord lefus into himfelfe, and therefore looke
-~ -'^ • what the fecdc is of which they were borne, the like is the
^-- - - ^ - pitch
Paxt.l # 'Baftifm atfd He Suffer ejthe Icrd, 1 57 "3
pitch they afpire to ; they lookc ftill forward to that v^ hich is
before, aiming at the price of the high calling of God in Chrift
Icfus. In whom, Ephe./^, 16. the whole body fitly joy ncd, and Ep^i^r.^J i^;.
cotnpafl, according to the cfFeduall vtorking of Chrift in each
part, maketh encrcafeof it fclfc ; tiU ( Verfe 13.)^^ g^^w to
a perfcdl mao, and the meafure of the ilature ot the fulneffe of
Chrift. So that, lookc what dimenfions arc in Chrift, what his
length, depth,and brcdthis,that(inproportion)thefGuleuni* £phcr.|,i^.
ted to him by his Spirit, doth covet and fceke after by a kinde
of holy inftind ; and never ihinkcs her felfc toprofpcr, and to
be in good cafe, tilj fhe thrive and grew in grace.^and although
{he mourne for infenfiblcnclTe in this kinde, and that any
outward growth is more difccrned thanthis, yet flie rejoyccs
that /he hath fomc feci ct motion&in her that way 5 that as ftiee Pf^I. i «>x,|.
Soathcs to cleave to fuch as decline and wax dead , fo fhe ab-
horres alfo to ftand flill, luskifliljr, laaily, wcarifomdy in the
way and workc of Chrift. Therefore fwcetly Peur, 2 Epijli
laft Chap, afid the end, Joynes tbefe two, to hold our ownc^
not tp be pulled frcxn our fteadfaftneflc;with growing in grace
and in the knowledge of our Lord Icfus.
And; to the end fhc may doc thus, (he beholds him into Thcloidlt: whom(heisingrafccd?from hisftockeihe drawes juyce and ^^^r^^t°^ j, moyfture continually. She doth not onely behold his flcft and j ByhimfcJe* humanity j how that grew in ftature; or at his example, how he by the alfiftance of his godhead, grew in grace with God and favour with men, f although thcfe be fweet helpcs^ but {he beholds the Mediatorfhip and undion of the Lord Icfus, Heb.r,^, how by the nndion of his flefh with God^hc was fandified for his Church, and her ufc; bow all his obedience and growth in it, was not for himfclfe,but for his beleeving onesj that they might grovV up in more meekeneflejhumblcnelTe, brokenncfle of heart, mercy, love, patience, holy example, more in quality of graces, that they might be more purged frona the undcancncflc of their owns fpirit, and be more pure, and fa- vory ; mare m the tjuantity and meafure of them, that as a lit-^ ' |
tie did fome good, and went a little way, fo more may doc more, and goe a farrc greater .• give more light, feemc more be^tiftiljj afford more favor, bears dowue an ungracious
world .
1 5 1 ^ tfe^tift of the fwo Sactiments of the Goj^eUy Pan. i i
world more powerfully, and wicncffe more fweccly to their ownc hcarc the truth of Regeneration, than ever. By hisSaa'a- And to helpe themfcl^rcs herein,they apply chemfelves to the laem. Ordinaaccs of Chrift, not onely to the word that they might
grow thereby :But to the Sacrament of the Supper efpeciallyj, being the efpeciall helpe appointed to this oaely end, to bring the Lord Icfus into the foule for her nouriftioienc and grow- ing in- grace. • So that needs it muft be, that this growing in grace, which a poore foule feekes, is one of the moft efpeci- all fruits of Chrift in the Supper : and Baptjfme doth not cpore truly aflure her of Regeneration, than the body of the Lord lefus, and bis bloud in the Sacrament, doth aflure her of her Match.r3»8. groth in grace. Such as the feed is, fuch is the crop : whcatc brings forth twenticjthirtie, or (ixtie fold, it ftill of wheate s even fo the food of Chrift, which is heavenly, and holy, ( for the fiefh profits nothing, nor the bloud, although one had Eohn$.tf3s drankc it under thecrofle; its the Spirit onely which quick« ncth) and wasfgiven for the breeding and nouriihing the foule in grace, it breeds an heavenly groth, and a fpirituaU eacrcafc ia every true Receiver; efpecially being ajflifted with other hclpcs, inward, aad outward, the meccies^and blelTIngs of God, which as Talents, arc put to advantage for Gods glory- The tFiird de- The third is ftablcncfie in grace* Wee fee that mens bodies ^rcc. in time by continuance of health and groth, come to a pitch,
Stableneffc in to a mcafurc of groth* This is a third profpering/It grace. ^g ^^^ ^^jj.^ the foule as with the body, which ceafcth to
grow, when it is at her pitch, or declines rather when it is What it is? growne to her full points But herein a pitch of bodily groth, refembles fpirituall .- that as the roan growne to his full period, cnjoyes(asit were ) bimrelfeandall his former yeares which hehath lived: becomes now (of a growing) a growne man, is come now to his beft, to his full ftrength, ability and fuffi- ciencie for fervice ; fo is it with a Chriftian. Hegrowesin' EpH.4. 1 h Chrift to the meafure and fulncffe of him, Ep^e.4, 1 3 . So that whereas before in his beginnings, and proceedings, hee found much ignorance in minde, much error in judgement, mi^ch ififirmity in fpiritj much to feeke of diredion and wifdome in
his
Part. 1 . Bdptijme And the Suffer of the Lor a. i jp
his courfe.'Alfo much unfetlcd, wcarifornC;, off and on, up and downe in holy pradife, many combats and conflids with his bubbling, rebellious, inconftanr, treacherous, withdrawing Ipirit^ lo, now its othcrwile : now he is growne tofcme (hy, fctling, ripenelle, and esfpericnce in Gods matters , H^b, 5. Keb.j.Ut* more excrcifcd in his fpirituail fenfestoputa difference be- Iweenegcod and cvill, perfons and things; not fo blinde as fofracriy,but light in the Lord, judicious, oblervative, fober in affections, ftaidc in minde and resolution, having his heart at ^ t ^ ^ better bay and mere awe, for teachable fubjccJf ion to God, j fohn z.i?. more firmc in purpofe of heart to cleave to God without dif-Aa- 11,27. ' fcacflion, i C^r.^, 55. not eafily carried away by each Do- ^ CGr.7.3j. 61:rine and dice-play ot men , not miftaking truths,not flighting Ep^^^^'4. i».^ them, not partially affe(^ing thciD;but moulded in them, faflii- oned by them, and keeping his faihion as a man would doc of his appareil, againft each noveltic. So alfo conftant, fetled, rooted and ftabie, vCor. j 5. Jaft ( rcade it ) not ungrounded m the foundation, not to feeke when Satan buffets, but know ing his devices, i Cora. Ii. and alfo firong torcfift, cou- ragious in the ufe of the Armour, and fo perfcvcring in his * Cor.2.1 j: courfe.
This is that which Paui, Ephe,%^ calsChrift dwelling in the Chriftsacra^ foulc by faith; as the Inhabitant who kccpes in his ownc, h "^^^""iMoi^ not as a Stranger, or a Sojorncr whe comes and goes, but a ^ V Ledger, one that holds his abode, and delights in his dwel- ^^*^'^'' ling.Ohlthis is a great degree of Chrifts infufion and influence into theruuic, when he pitches therc> fettles anddwels there, ( for what elfe is the ilablecefle of the foule in grace, fave Chrifts dwelling in it by his grace? ) and is no flittet thence- And this third degree of nourifhmem the Lord workes in all his, who have attained the former two. They come to be as the Scholler riveted into his Rulcs,or the tradcfman in the my- rie of his occupation, not to feeke ©fit: It is the promifc of Chrift CO all his, that they fball grow up thus in the body ; noE by any vertue of their owne, but by the Spirit of the Lord Jc- fus their nouriftiment ; And to this end, cfpecially they cleave to this Sacrament, and improve the promife of it. This is my ^o4j ; This is mjf hlondy cv en to fettle the foule by the frequent
receiving
1 1$6 A TrSAfife of the mo Sdcr^ments of the Gojpell^ Vm.u
receiving of it, upon the Lord lefus, for ftablcncCTe, ftrength, courage, that they may enjoy the Lord fefus in ail the Sacra- ments they have received, and retaiiie the power of all the Or- dinances they have ufcd, all the graces they have growne ia^ ' all the duties they have done, affljdions chey have endured,ex- amples they have feene, workcs and govcrnemcnt of God which they have roarkcd; I fay, that from all thc-fe the Lord would bring fuch an holy experience of heart , rcfolution of ' purpofe, feeling of fpirit npon the Lord, his threats, com- mands, aadpromifes, as not doubting but chey are firme and Matth.7,xdt« fure.and therefoi"ca rocke and foundation fuilicienc to rely upon in all wiades, ftorxncs, and weachers whatfocvcr. This I fay is that third degree of Chrift our nouriflimcntj which each communicant lookes for at the Supper, Thcfouith The fourth and laft, is fruitfalneffe in grace. See i Cor, i^^uk^ degree. where the Apoftle joynes thefc two laft branches : Te jee un^ Fruitfulacffe f^^Qyg^yie anifetUd.alvfAj alomdittg in the works of the Lord. I CcTr" j.iilc Wee fee it in plants and aicn ; The plants muft be well fpread Whatitis? and rooted in the earth before they can grow fruitf ull, at leaft in plenty. A little rootc Will not aonrifli large branches and boughcs .* Sometime the root ii £o bare and fleet, that \t will fcarce furnifti the tree with leaves ; but a large, dcepc root hath many firings, and little fuckers, which worke for the tree, and feedc her with noarirtimentjfo that the roote abiding deepe aod faft in the earth, the fruit is plcntifull. Wee know nature is never more fruitfull in rhc aflivc principle of gene- ration, than when the ili-engch of the body is well confirmed. So then, this is the laft ftep ot fpirituall profperitie, wh^ntbis fourth is added to the three former, to wit, fruitfulnefle in a good courfc. And ic is thepcrfedion of that influence and communion which we here enjoy in the Lord lefus our nou- rifliment. ThM meate indeede^ anddrinke indeede^ is this abun- dance and fruitfulnefle ; When out of the abundance of the heart , the tongue is fruitfull in utteringithc hands in working, thefeetein walking, the members infervice, the whole tree in bringing forth fruits of righteoufneife. Efay\€i, 3. calle« fach accepted, and beloved of the Lord ; as we efteeroe cxcec-* dingiy of bearing trces,efpeciaUy.if yearely and. plentifully* It
i«
Part.i,' 'Baptifme mdthe Supper of the Urd. itfi
is frocn the roote oi the Lordlcfus, that the foule doth grow thus fruitfull.The indwelling of Chrift,is the abundance of in- fluence ; the kife of Chrift the foule hach, the Icife fap and fruit ; the nearer thecomraunion, the greater the influenee. The greater the trcafure h from which amandraweih, the richer the (iipply. We (^yylts fweet to take from a great hcape. An heape wil fcrve for ali ufes :a poore unftockt man h eahly perceived in his wares, the fmall (tore andchoife therof: hcc that hath little mony to lay out, is bare in his houfchold,actire, family, dkt ; fcarfe hath for necelTitie, but norbing for delight and plenty. So is it with a man that is no profpcrer in grace, hath only fro hand to moath;hc cannot verific our Saviour bis fpecch, That out of the abundance of the heart, he bringethgood things abundantly : but rather he \% fcant in good fpecch, leant in preaching (no more than needs muft) in hearing, prayer, meditation, barren and poorc : fo in the graces of the Spirit; little love, fmall humility , cooipaflion, fo in duties, fo in mcanes. Alas, the roote is bare^ and therefore the tree is uii» fruitfully
So alfo tlie deeper the foulc is rooted ift Chrift ; the larger ^, . . . ,. roome he hath in the heart, the more fcopcand entertainment roow of fmi^ he finds, the greater graces he affords. If wecomparc OMary fulncfle. ttkA Martha's hoafe with the houfcs which now and then Iohnxi,3.an4 Chrift was bidden too, no doubt but wee fKallfinde, that his i^'i*** fruits of preaching, love, converfe, miracles, and good doing, vvere more fall in the former than the latter. Why? There was no flop, he might be fure to be welcome at all times.* therefore hee fhcwed himfelfe more there, than elfewhere. C hrift then the more he is rooted in the foulc, the fuller bee is of influence ^ and f© growes more fruitful!. For, what isfruit- fulheflfe .^ Surely when a Chriftian being afhamed to coofider what a barren heart hee hath had under full mcanes ; and how little and narrow the good is which he hath donefor God, to himfelfe and others; and btholding the caufe thereof, his wane of true ftockc of knowledge and faith : mourncth for this his m'lfery, andfeeking for an heart fuller of Chrift and his nou- rilhment, doth from his treaf ureextend himfelfe plentifully to the excrcifc of luchgraces, mcanes, and duties, as may be ufe«
N full
iS% A fredfifeef the tw0 Sacrament S0f the Go^ell^ Parfari
full to himfelfe , and in thccoinniunionof Saints. Jf a poorc fliopkecper almod banquerupt, be fct up, and holpcn up agains with new ftocke, what will heedoc? Ply the ojattcr, runne to London/urnifh himfelfe with thebefc of wares, and choifc of them, bring them home, fill his iLop in every corner^ and fatisfie the turnc of every buyer. Oh I wbat a change is there ?
So it is with a Chriftian recovering out of a fruitlcffecourfe by the Lord Icfus his raizing and fctting him up againe, ftorcs himfelfe with plentie of graces, fets them on workc,and fills each part of his life with duty ; yea, fets himfelfe againft his former unprofitablenefle-Adding to his knowledge, faith, to his faith love, mcekenefft?, patience, experience, hope .• that
iPeUaljjj^' fo he may not be unfruitfull in the Lord lefus. if he have rifcn up well apaid in his morning awaking, he reSs not there ( as before ) but fetches from his treafurt a cheercfull heart to his calling.* from thence proceeds to family duties aad govern^ mcnr, from thence to doe good, and take good in company, thence to be well occupied alone, thence ready to vifite the (icke, to admonifli, to C4?mfort^ to advifc others, and when all
2 Ccr.iJ uit, Jsdone,tonourirh in himfelfe the life of faith one while,bum- * bleneffc another while, forbearance, IongfufF?ringin prouoca- tions; thanks for blefTings, patience if crofTed^fometime in one, fometimes m another duty ; yet neither hurt by one from ano-- ther,nor glutted by fuccerfionof rervice,but fruitful &unwca« ried in all, with one eye to his ground, another to his end. E- venas a man ofanadive fpirit,if well apaid indict, and re° f: cAicd in body, rticks not from morning to night to be doing, loathes to be idle, and thinkes himfelfe to have lod that day wherein bee hath not beenc full of emploimcnt. Now fo is it here 5 the Lord lefus his nouriflimcnt, fo enables the foules of his, that they feeke occafions to exprefle goodneffe, as eager- ly as a barren heart (liunnes them ;that which firikes the one dugnbe,and as dead as a ftone, yea is as bane to him, that quic- kensand j oyes the other, bccaufc the fulncfTc of grace make^ theworke moft fweetand welcome- Now whcrin is the Lord lefus fo full a nourifhment as in his Supper,in which he brings forth all his ftorc and Magazine to > fill the foule that is eoipty
witj-i
Part, t: ta^tifme an^theSupfer rfthtLoti; | ^j
with good things, and fo to fend it away from his Tabic, fur- nifh'd fas the Apoftle faith ) as a vcflTdl of honour, and prepa- red for every good worke, fo that nonecoffies amiffc ? Thus I *Tim. a.ax, have given to the Reader an Anfwcr to this queftion,whatthe Lord Itfus our nouriflimentis, both in his pares and degrees, one of the maine things which I would wirfi him to markc in the whole Treatife, for the true conceiving of the vcrtucof , the Supper.
Now I cometotbeufc, which isas weightier And firft this yfe\l Dodlrine '\z one of the fearefulleft terrours that can fall upon the profane fort of men, that live within the bcfomc of the Church vifiblej All Atheifts, Neuters, meere Civillians, Igno- rant, Profane, Libertines and Hypocrites. Is the Lord Itfus the Sacramcntail nouri/hment and influence of his Church? Oh wofuUtheny^ur condition ! who cut off your felves frem all comiHunioD and fellowfliip with him; I fay not in fome,but va all grace of his, or part in his Ordinances. Alas 1 the day is ^ Co come that ever yee faw neede of him, to fubfift io him at all.. Your bondage, enmitie, and hell, feemc liberty, amity, heaven to you ♦ The direll hath bored your eares for vaffals to himfelfe, as notorious wretches, who are willing flaves when yemay be free. Who then wonders if the Supper of Chrift,and that offer of welfare which he makes therein to his, be as a ful* fomc thing untayou ? Alasl as long as your drinke, lufis, pity, company, flcepc and belly-chcerc be granted ydb; who wonders if ye defpifc {WiihEfau) this birthright? Ifwith Swine yc tread thefc Pearles, and this Manna in the dirt ? Alas! j^^j^f^ • ^^ itavailes not yoa to have fuch apreviledgc as,Chrift to feedc ' * ' your foules, if the whileft ye waiit your carnall appetite fatis- fied. If this foode were but as a mcflfe of Pottage, as the wea- „ » ring of your lockes, yc would have had him ere now. But oh! ^ *
fapleffe, barrtn> and unfavory wretches ; to whom thefe dain- ties as are a dry chip. Who come and sjoe to the Sacraments, as todumbe Pageants; more fit for a maffe of trickcs, and tpifli ceremonies , than the Solemne feaft of Chrift Sacra- mentall.
Woe be unto yen, oh yeDoggcs and Swine! your mor- lall fmncs are fearef ull, your fwearing, your lying, cofenage^
H 2 ' drunkea^
i ^4 ^ TredtiC^ ofthf two Sacraments of the GofpU^ Vsxx. ll
drunkenncfiTc s But yowr chicfe lEiTery is. that 70U arc car- nail wretckes, fouM under yoarlufts, deftieuteofall union, or communion with God; your hearts are not where your bodies arc, when you come to Chrift and theSuppcr : But as Ecclef.i o.i th$ foolcs heart \% on his loSl hand,fo are yours with your lufts, v/hich arc your appointed, meate, drinkc, and paftime unto Afts 8.2-1. you. Therefore you have no fellow fliip in this bufincffc .* your Sacraments are the wof ulleft o:)arkes of wrath which yc can carne about you : Law, faQiion, cuftome, feare/orroalicicj are your grounds of receiving; Chrifc ye come not for, and your hearts tell ye, he belongs to nofuch. Theref&re yc arc as ycE Verfeis. in thcgall of bitterncfle ;faveoacly that luft hath chained 0^ your fenfesand hearts, that ye fccic nothing amiffe^ and ye doe Xehn sjuIc. ^"^ abide under, this chiinc, till the day of wrath, and ven- geance; Oh that ere that wofullbourefwccpcyou to hellj the Lord would awake you either by his Word or VVorkes, to fee in what a wofull condition ye fiand ! Seeing the G hurch doth notcxcomnaumcateyou, oh. that you would cutoff your feJvesas AUans from this Coraraunionl Oh that yourflefh migbt be deftroyed, and your jollity fubdued,tliat(if poffible) I Cor. 5-^. youj. fouies uaighr efcape in the day of the Lord!
^/<?.2. Secondly, let this be reproofeto fuch as goe for religious^
Reproote. ^^ j perhaps may be fo(for wee cannot tci%but leave it to God
and themfelvcs to try ) to whom after all this long while of
Sacram^nts^^thcdpflrine andnayfterie of the Supper is both
uaknowneand untaftedl What juftcr coropiaintcan wcc take
up ansoRg many ,jhan this, that Chrift the nourifiiment Qi\{\%
people is fo little knowiiei Lookc to it ; if the Gofpell and the
% Cor.4; 4. pearie hidden in it beyet hidderi from yoir, the God of the
world hath blinded you with the cafe and forme of an ermptie
profefTion, that tfce glory of Chriii (hould be ftill cclipfed
froo) you. Beware leaft there be not in you ftill a common
heart a of the world, which caufcs thefc fpirittiall things to be
foh^rfli and unfavory^
"vv iih cxami- But to fuch as deurcto be affeded with their ignorance in
nation. this kind, I fay but this, Examine and trie your felvcs about
Tbcfirft, and this wcightie matter,! meane the knowledge and ufe of Chrift
that iR five, jjj jjjg Sapper ; and let this make araeixds for your ordinary e-
Part^lJ Fdptifme andth Supper of the Ufi. \6%
greffcandrcgreffc to tbis Ordinance without fearching your ieivcs.Iknow right well, Sacraments were never Co com- -
men, fo monethly, fo ordinary ; and here and there Ser- mons , or fome kindc of preparative arc made before ihems but who is he almoft that knowcs what Chrift offers to be unto his truly bred owes, the youch of his wombe,in his Sup- per? To whom arethofe flouds of Konyand Butter knowne, xobio.iT^ which are va Chrift for the foulc that is ihrven and needs him? Oh if Chrift in iheproaiifes of nourishment were your de- light 1 your neede would make you fecke out, and feai ch after the fealc annexed to the Promife, that by it, your bare faith, naked and barren foules l^of the power of Chrift to purgQ and fandific you, might be doubly refrcfhed. Tell me ia ^ particular, Did it ever enter into you, that the Lord lefus *
fcrves tofeedc,as well as tobreede allhis? To nourifti his in thofe graces of the Spirit, which Baptifme hath begot in thee? Doe yc know the way unto him by the Supper, (as to the Church by the path) for making your luftification. Adop- tion, Reconciliation , more evident to your foules ? Doe yc lot upon \iy that there ( if any where) even at the feaft ©f Gods mountaines, the broken peace of your confcicnces,the joy of your foulcsi the confidence, contcntation and liberty thereof to goc in and out with God, \s to be revived ? Why make yc then no more ufe hereof? Why doe Sacraments then as cbuds paflc over yonr heads, leaving fo few of thcfc drops upon them ?
Oh 1 if you knew the gift of God truly, that here is the foun* j^ taiaefor youtodrinkc at, toquicken and enlarge the graces Ioh,4.io; of the Spirit; faith, love, courage, thankes, uprightneffe, nricr- cy, patience, and fitneffe for the Croffe, ( all which you fo in- finitely want)how could it be, but thathoneft and good hearts would prcfTe m for a childs portion, as oft as God offers it .' Who fhallbeate yc oflFfrom this houfc of Gods provifion, if ye were privy to thofe bare walles at home, from whence ycc come ? If itcould but finke intoyou indeede, that there \s no want, no dlfcafe, no (inne, temptation, let, enemy, Crofle j ^* but the Lord lefus hath there a fupply for, Phyfecke, eafe, ftrength, rcdreffe ? Oh !a man might as foone rate a Bcgger
* N 3 froffi
i66 -^ tredtifi eft he moSaerdme^is of the Go^ell^ Parf . r •
from fojnc great houfc of almes, asdifcouragc you from the ^* Suppcrl If there the Lord lefus cmptie his trcafures of wife*
done, and direcflion, for the order of your tongues, naarriageSj^ families, companies, buyings , and fellings, and fo to make your whole round of converfation , fweec, reformed : Oh \ how is it po^ble that yec who complaine fo much of your wants inallthefe, fhould not come to Chrift here, as thole ^ ^ fterven Lcapers fell upon the full tents of the Aramites, here
- King, 7»e. catching up meat for hunger, drinke for thirft, apparrcll for nakednefle, gold and pearles againft povcrtie, both for the prefent, and for time to come? But alas! yce know ic not. •
SecGndly^trial Againc, if ye fl»all fay, yee hope yee have g©t thcfc in the in f ourc par- Sacrament .• I anfwcr, 1 kno w fomc doe, bui feeing I fpeakc to ifi? ars, jj^^ i^^y of Chr iftians who doe not ; it cannot hurt any to try that alfo ; I may truly fay j All fuch as find Chrill fuch nourifti- iiicnttGthem,maybeknowncby their fruits. Oh! they are healthy and profpering, they difcredit not Gods diet, are not meager, evill favoured, furfited with ill humors, pride, eafe, the world, revenge, hypocrifie. This Phyficke and Diet of Chrift broken and crucified hath given corruption her deadly bane (more or Ie&) 'm point of reigning and deluding, and defiling them : they loatne to decline from Gods trutb,and the power of it; thewayes of ftarters and revolters, and time- fervers,areas vile to them, as drunkennefTe or unclcannefles They hold their own to wars God in fome poore for t, and this pnlfe of God (as its counted, although indecde rcftorativc) flclhand bloud ofChriftj is made fleik of their flefh, and runs in their veines,andminifters vigour, rpirit,and life,untothem, tokeepethcm inChrifts body,inthemidft of all the polluti- ons, and declenfions, and coolings, and curfed examples of thisworldi Secondly, this Supper of the Lord lefus, batten* and makes them thrive in grace, makes their grace more, more favory, better qualified, enlarged in raeafure, more hudfible, meekc, patient and heavenly, than when they firft belecvcd s " This grace of the Sacrament beales them of an hide-bound
heart, dead and ftale, weary, and ready to ftand ftill in grace. Every Sacrament addes a little of lefus Chrift his tallnefTe
ihickncfTe^
Partli Bdptijme and the Stopfer ef the Lord. iiy
thickneffe, depth, and makes them incrcafe in favour with God, in credit with his Church, to reach further than former- ly they did, and to 6c enlarged in holy abilities for God and his Service; loathing to iland ftill, as much as to bee quice dead. \
Thirdly ,they fliall find it by their fctlcdnes of fpirit,and hely -; purpofe of heart to keepc the commandements.and to cleave praf.ijp.57. to the Lord, as Barn^boi faith, v^/?* 13. ay.Thcyfhall wax A^ 13.27. more rooted, grounded bo:h in truths ( efpecially the maine ) and in the power of them ; arad that not in doing onely, but in fuffering alfo. Chrift will beaBulwarkemitc^theoa, to fence them with courage and armour again (1 adaul ts^ enemics,Satan, and the errors of the wicked, that they may not be pulled from „ . their ftedfaftacffe. Laftly, the Lord lefus will nourilh them fo ^^'^ fully, and fo rootetkem in hisnifelfe, and let their pipes fo in ^' hiswcli-fpring, fo dwell in theaa, that out of their bellies fiiall flow rivers of waters, able to water all their pradife, and j^j^ ^ CO make each part of their life fruitful!. I fay, hee fliall hcale *''' ^ " their barrenndfe, extend their grace fo, that it /hall fuffice ,tbcm for many ufesof lif, as formerly for few. Briefely then conc/n/lon of trie your ftlvcsby thcfe markcs* Sure it is,they catch many in the ulb thcirTnare, convincing them, either to be none of the Lords : orclfetodiflioDourhis Diet, and to call the Lord a bard Ma- fter,whoreapcs where he fowcsnotjandkecpesabare boufc; Mat.if.as; U^bereas the very hired fervantsof his houfefarc better, than the joUieft and bravcft that live out of it. Oh! if ye bethefe children that have their daily portion from Chrifts trencher Cas lerem. 5 2. 54. it is faid of poore lehejakin chat prifoner) Ier,3?,f4. happieisit for you, thcfe trials lliall not hurt you ^ but if ye be notfuch, cerces, to try may doe you good, and prevent that danger which all bad Receivers arc liable unto. Which grace the Lord grant you.
And nextly as in due place, whom (hould I turne my fpeech ^ , untOjfave untothefc Ichejdkjrtsoi the Lord ( be not offended j^ two'lran- at the name,reeing its probablejGod at lad fliewed him mercy chcs. for his obedience) I meane, fuch as by this daily portion of his Chrif}, fare well and profper in goodneire. Thefe I muft di- ^' ^ verftly fpeaketo; firftthe ftronger fort, then the weaker. To ^^"^^"2'
N 4 the
the I# in a word, this I fay,That if the Lord in Hiercyhave granted yeu this portion, and thefe blefTcd fruits of profpericie, whereby ye arc cafed and cured of that Epidcmiail difcafe of the age, a declining^ hide-bound, unfctled and barren courfc with God; Ifayuntoyou, blefle G od in Tecrct, who hath gi- ven you morfells and draughts which the world knowes not:
Pial, iS.,6» ^oyjj^ yourportion to be fallen into a good ground, and dcfirc not tocbangcit for the huskcs of Swine, no nor the fdafts of Princes : To you I fhall fay more after^ in the point of enjoy- ing Chrift.
s The wcake. But unto you weake ones, iet me fpcake otherwife, and take
your fad werds out of your mouths : you cannot deny, but the
Lord hath both bred you, and fed you by his Sonne, and by
his Sacrament ; yours they arc, and as Chrift is Gods, fo yeu
are Chrifts 5 but yet that nouridiment of Chrift which I have
here defcribed inthe partiand degrees of it, which dogges do
catch at bouldly^ perhaps yea dare not apply to your feivess
5/*^o you are affr-aid thatthis mydifcourfe will condetnnc you, for
" you are farre from the ty th thereof (^you fay) farre from*fm-
proovingthe Sacrament to all thofeeuds, or in fuch degrees as
ihelaftufepr^^ffeth: your faith (notwithftandki^all yOur Sa*
cramentsj is weake, your comfort, peace, frccdome df ^heartj
ffloalhyour grace Ikcle birred up in youCto your feelings j yout
inner bent of fpirit ftill faint, and your ftrearoe weake ; your
converfation full of diforder, and the ftaves of yeur wbeeic
which rhould fupport the raccof itpittifully broken^ yourer-
rorsmany in ruling your tongues, families, liberties and felves
aright: and youiay,if this be the fruit of the Sacrament to
make Chriftians profpcring in health jgrowthjftaiedncfle, and
fruicfulnefie •• oh ! what fliall then become of you ?
^ , lanfwer : Hold the Evidences of your Baptifme and regc-
* • neration : proove your calling to be found : and kecpe that yoii
have gotten : mournethat you have not improved Chrift in
his foodc and welfare, fince you knew your {c\v^s to bee the
Lords : perhaps there hath becne a fault this way, that you
have refted too much in that, and too little ftirrcd up the
grace ofBaptifme by the Supper. Lee that humble you: and
covenant for hccrcafter to make better ufe of the promifcs
and
Part.i; iaftifme And the Supfertfthe Urd, 169
and Sacrament of nouriflimcnt than you have done .-and tkn for your coaaforr,this I fay, The Lord hath taken away yocr (iBne,you (hall not dye : the Supper is the nourifhment of the wcake as well as of the (Irong : AH meafures are not alike : By thofc which I have hcere noted, I doe notdelire to fnare arvy, but to fliew Gods bounty and what Chrifts fulncffe can be- tcame, not what each receiver carries away. Therefore bee ftot difcouraged .• God is like a tender mother who hath both ftrong children and weake, flice hath raeate for them ait: But if any one be poorer and weaker than another, that fhali have: ,
the deintiefl: not that it onay erer looke to lye upon her hand : But that being cheri(hc by her cordiails,it may grow ftronger,and be free from fuch maladies. Therefore inGcds fcarc, if there be truth, and a mourning heart for f ay lings,and hunger after the bcft meafures of grace which Chrift hath for thee .• let not thi5 view of dodrine difmay thee> Encourage thy felfc to wayce for pardon of old defers, and the Lord fiiall by that I have fayd,rou2cup thy fpirk to an carneft coveting and a true enjoying of fuch welfare in Chrift as thy heart iongcth after .• Defift not thy diligent receivings, and holy^ humble preparing of thy felfej foi if thou leave G brift (as Fe^ r^^fayd.when thofecarnall followers departed) whither fhalt thou go ? He onely hath both, words and foode of eternall life. But heere fomemay ftep in and fay, yea, wee {h&M have hope of this if onely we had fome defeds and decaycs in grace and goodacflfe .• But its worfe with us ; for we have harboured our corrupt qualities of (loath, eafe, dcadncfle, yea, perhaps,a proudj uucicane, covetous heart : yea rebellious againft many knownc truths of God: finned againft his mercy by much prefumption,ig.iinft his threats by fecurity, againft his char- ges by contempt and difobedience ; our hearts accufe us of coldnefle/eifc-lovc, uuthankfulncffe, forgetting of Gods ad- miniftrations, wearineffe of the yoake of a ftric!^ walking with God, and counted it precifeneffe ; taken the uttermol! of our liberties ? counting them our enemies who have re- prpoveil us : And no// loe,che Lord arraigning us at che Barre of j uftice, we are confounded in our felves, and almoft driven todefpaire : when our confciences doe rife up againft iis, and
the
tfd AtteitiftofthetmSicrmmsofthiGoj^tU^ Part,?; theLordfceaaestoleavcustoourfelvcs, wee fecme to be in hell : Is there any hope for fuch as wee ? I aafwer, fir ft I wifli iuch to try their Baptifmc and the truth of their firlt calling to be found : (of which after in the triall of our cfidtc) and ifthey can proovc that they have evcrbelecvcd the proaifc, and found favour with God ^ then I fay, the grace of God within you fhall ftirreup your foules to an unfaigned hamilia- tioo, and brokenncfTc, and (hall recover you to a fight of his promife. The Spirit of God (hall not fufFer you to r unne from Qq^ with luch full bent of hcart,&ut y our chccks,3nd cufijbats, working with the experience of mercy and former pardons (hall revive the fecde of God within you ; So thatyee (hall not wholly fliake ofFthe fpirit of regeneration : The graceof your Bapcifcne (hallbcas afccond boord after ^ipwracke to recover you; and (hallfend you to the Supper with hope of rcgayning that light and comfort which your revolts have darkened and eclipfed ; elfe (hould the Sacrament be of no power to fuccourdiftrefTedconfcienccs in their relapfes ; But this I adde^ fuch fliall finde it hard to binde up their breaches, and wifli they had never revolted. fJe/L Fourthly, let this be an nfe of Inllrudion about that one
particular of Chrift our aourifhracnt in redemption,a dodrine (cldome preflTed in the Sacrament, and therefore I will take fome paincs to prcfle it. The Supper of the Lord offers to all beleevcrs a portion of Communion with Chrift in his Affli(flions .• And as baptifme '\^ our prcflmony to bind us to Chrift '\x\ all eftates to bee his fouldiers as well as fervants to our end : fo the Supper confirmeth us in the grace of our Baptifme ; Therefore kno^^ that its not for nothing, chat we receive Chrift crucified,both body,and blood,under bread and wine : to put us in minde of taking up our ^rolTe- dayly, ma- kingit our dayly bread. That we drinke at this Supper, as its wineof refre(hing; fo it is a Cup of blood : and the wine of the indignation ot the Lord upon his Sonne .• Efry 6i. 2.5. „^ And although Chrift drankc the dregges and trod the wine-
y ^hl* preiTcthrcof to free us from the guilt andcurfcof it : yet not from fufferiagfor Chrift^* The Sacrament is a badge of our con- foraiity wirh Chrift(or at Icaft of u:ir renued cour^geyin hisafl
fii(flions,
10.
Part.I. Baptifme Mcithe Suffer 0f the Lord* iji
dionSyPki.^ .Chrift s cup was fo bitter that he praicd oft;Father, takeitavvay; Somuft thou looke for the like, that if God , ^. fhould cornpafle ihec aboucand hedge in thy way, adde ^^*^'* lorrow to I'orrovv, and make ihee a AJarab of a Nah&mi, re- mooving thee (on thefuddaine) farrefrcm prosperity: Oh I j^^^^^j thoti ma) eii fay, The Lord lefus hath dranke of this cup unto ' * ire : The exn earae bittcrneflc and anguifh of it, he hath takca off : iFchou be his, thou mayefl fay, Blefledbe God, this Sa- crament ctfcrs me a dikharge from iinnc, curfe, Satan, hell and Death:I know the hardeft, & have ftiot the gulfe oFthele: yet ftili there remaincs a rclique of bitternes for thee to dritake, t» frame thee to the love, felfc-deniall, patience, and vidory of thy Mafter, and much more tobec content to bcareashec iCor.fjiTjr. did. Hebarefornofinncof his owne; but thine onely : and Efay sj^xs, he bare, that l?e might hclpc thee tobcare, and in all thyaf- flidions be troubled; that he might take the ftingand vcnome of them away,and make them tollerable.
Do not then greet the Lord unkindly, and treacheroufly, w hen the crcile ccmes, as if the Lord had fent it in wrath, to cut thee off, to cake away thy right, L^m. 3 . and to caft downe thy foule out of her place: No, although the Croflc may feeme darke,uFicouth3 and to have fuch fad circumflances Laai.j,^ f. in it,as fort he prcfent, thoufceft not howto windc cutof: But, remember thou receivcft the Sacrament no ofter, than the Lord lefus cfkrs himfelfe to thee in the hcavicft, bitter- cft,and rooft ur;rpeakeablecrofle,that ever was borne : Whac gallwas nor mingled with his drinke. Wherein was heaffli(f!'- Mat.9^,4^4s; cd fave in that which was moft precious, even the love of his ' * ' • Father? and for what, fave forfinne, that was more irkc- fometo him than death? If the Lord then croffe thee fo, not in feme petty ^lip cf a finger, but in a tedious fort, even in what is moft pretious : confidcr the Lord hath done it : that bee might make thee partaker of his holineflc, H^^. ii, conformed to him in his meeke yeeldingtohis Fathers will, to the contempt of the world, nay of thy vile and proud heart; to felfc-deniall in all bleflmgs, to mortification of thy ranke lufls : yea hee doth it, that thou mighteft put thy mouth in the duft,and be low, when he will have thee fo : that rotten-
nelTc
172 A TrBAtlfe of the tm Sacraments of the Gojfeil^ Part.i e
-neffe might enter into thy bones, and thou mightcft have peace in the day of trouble.
Be then under ita$ he was, whofe cup thou doft drinke o^i andfliew what ftrength thy oft drinking of it, harh put into thee : Be ftnlibleof GoJs ftroke in a moderacion , neicher coo much, nor too licctle. Labour to fuffer the wil/ ot God ; let it clenfe thy fojle and purge that feurfe which it was fcnc for ; and truft God, and pray that he would deliver thee from that
Hcb.j.f, tboufcareft; waiteforthc good of it, the whileft; and tor rcicafe ofit in due time, not confulting with flefli, how, or how farreor when, but trufting him with it, who hathinfi" nite wayes above thy reach to effcd it. If the Martyres could endure their bodies to bee burnt to afhes, gladly, upon this ground, 'how much more thou> who never enduredft the firy triall , nor yet the anger of God in thy fmaller trouble/' If he have removed that, by his agony, bloody fvveat, and dcfertion: whatelfefavc fweat conformity to thy head, remaines fcr thcc ? Let it then be inftruflion to thee, to dia^v more and more ftrengthfrona the Sacrament to enable and fulleinethee in thy bearing ofit ! Alas ! we come for the ftaffe of brcad,and the wincofrejoycing, to fit us to obey : But not for the hel- ipingustoeatethebreadofafflidien, and to beare the cup of
iix%. •- indignation aright, as cJWifV<«^ 7,0. Oh! whataftrangeritis !
Mia.7,^ Butofthisfomuch.
Chap, VI XL
T^Hching the S^cramentall A^s of the People : andfo the
third (jenera.ll of the ^efcriftion, viz,. The
fndeftheSffpper.
[Ow,myproraifeitiadcatthecnd cf the 5 Chap- I :er requires that I come to the Sacramentall Ads j of the People : The which I will handle as the ufe jo£ Exhortation, from the doflrine of the former ^ Chapcr falling fitly in'o the ftrcamc thereof. Fifdy,theais Chrift Sacramental our nouriHiment^Then let all
bis
Part.iT 'Baftifme Atid tie Suffttpjthelitd^ yf^
his People obey his charge: fiift to take this bedy ard bleed, of his to them; fccondly tocateand drirkeihtm. Tci;chii)g tbcfonner, I mcane ibis, receive ardbeletve ihattbiiflcfh, and blood of his is given thee, for iby particular rourifiitcent. All the former ufcs prcfuppofe this ; obey in this , and all the reft iLall follow duely.
For the better conceaving of this A(fl cf takings note, that , j^ke, it flands in relation to a gift offered in the Sacrament. And thegifcisChriftand his benefits. Now to take them is to 2 Thin^* In jt: doe thcfe two things, rirfl to concurrc with the giver in ihe offer of this nourifliroent. Secondly, to apply and make itovjr i Cencur- gainc for the purpofe which it fcrves for. The forirer of thcfe rtncc hath two branchcSjaccording to the nature of the offer madein the SactamcBt: the former is concurrence of confent, the lat- ter of obedience; in both fhnds faith. That this may bee conceived, marke, that the Lord offers this gift, either bypromifc: or by charge: The foroier is the ground of the latter ; and therefore the fonle concurres with him in both duely : confentsto his promifc without cavilling: obcyes his charge without rebelling, takes by both. Touching the former, iirft, let it appear c how God offers and promifcs ^^^^^v^^" ^^^ Chrift Sacramentall ; and then it will eafily app^are . how nee' freely faith confents. The promife is conceived thus , This - ismybody, that is given for you ; This is the new Tcfta- mcnt, and the cyp of it, in my blood, fhed for you : In this conceive thcfe fixe efpccialls(which in a fhort view to fee,will both revive and profit the Reader) brecfely. I. The excellen- ^, , cie of the.^ifr. 3. Thefulncffc. 3. Thcaptnenc,4. Thepror lencyVnhV pricty, 5. The gracioufheffe. <5, The manner of exhibiting: ofter, and thefc will ihcw how faith confents. Firft the Lord faith This is my body and blood ; that is, my noari/hmcnt^ meate indeed, drinke ind^ede, not earthly, fading, mortall, but heavenly, eternall : hce which eates it fhall hunger no mope, he who drinketh it, fhall thirfl: no more : its the Lprd lefus from heaven, heavenly. What faith faith? Iconfcnt Lord, the reafon is ftronj^, I take thee. Secondly the fulneffe. ,
Thismyfoodisnofcantandhalfedict: its m^ fiefh and my ^^^^^ biogdj that is^my fclfe in my Satisfa^flioa and EfficaciCjand my
whole
if^ ATfeitifeofthetw^S4enments0ftheG9J}eU^ Part.ti
whole fclfe, no part excepted, the whole Diamond iinbro- kea : and with my felfe, all thac.I can afford, all my grages, to nourifli the whole foulein each part, for each dd^d, for full encreafc : not a particular gift to the mind^as knowledge, or to the heart, as patiencejbutallChrift and all his grace for . theperfcdingof the whole man in his meafurc. What faith faith? Sheconlents: its royall. Oh Lord, I j^edd and take ft. ^ Thirdly the aptneflc. The Lord offers thee not meate arid
aclTcentr' drinke which thou artuncapableof: as if whole loaves or llagons fliould be offered thee, too hearie and groflc for thy receiving; But its apt, prepared for theCjOisat layd unto thee, inmorfells,inacup, a meet draught for chce, a bodygivca and broken : A cup of the new Teftament in my blood. W hat faith faith ? I confent Lord, I doe take it as prepared for mec. if.. TKej)ropcf- Fourthly propriety. The Lord addcth, Its given for you: €cy ofifc g^gd for you ; foryouin perfon, and for your wants and ufes in efpeciall : So broken and flied, as if no other, but you \\ ere regarded in it : yea, though given for the finnes of the world, yet, fpecially for you, and your nourifliment. What faith faith ? She confents. Lord I leave not my portion for another . to take, I take my owne sny felfe. Fifthly gracioufneflc. Lord Q f flcofr its a Nourifliment given. Offered to you; what is freer thaa Qunetoir. g^ftj ifs^Q^ urged, extorted by force on your part (although ifyee went from fca, tofea, to get it, itwerecheape on the price) but freely, and of mine owne accor^, given, when it could not bcexpedcd ; with a mod plaine, beteaming heart, mcaningasIfpeake,notto deceive, nordcfraud. What doth faith ^ Lord farrebeit from me to warpe from thy meaning, 6. The man- I enquire no farther, I confent and take it. Laftly, the man- ner oFcxhi- ner of exhibiting it. . I offer it thee under fignes of bread and bition. ^ine, the ftaffe oflife, and cheerc of thefpirits : It h no other
nourifhment, than I offred thee in my Promife : That offered me as thy pardon, peace,and ftrength ; fo doth my Supper.* The manner of exhibiting is diverfe,but my offer is one, and the nourifhment is the fame; onely heere I offer it in a more familiar and apt manner, to relecve thy infidelity ; let not that which I offer thee for the better, in the more effeduall man-
ner
Part. 1 . Mptifme dnd the Suffer of the Lcrd. j jr j
ner proovc for the worfcr, and be weaker in efficacy. What faith faith ? She anfwcrs,Thy way is bcft, I confent, I take ic in the way thou cffereft it. Thus wee fee how faith concurs with the promilc, and confcnts to it.
Vpen the Promife depends the charge. For markcthc Lord The %. Aft addes, Take it therefore, eate and drinke it. Wh} i'becaufeits p.^^dicncc of fo qualified for thee, and foneceffary, that thou canli not take ^" ' it,but then fhalt profper and be happy j thou canft not rcfbfe it, but thoumuft nccds-pine and perifti ; Therefore I who by promifc have thus drawnc thee, doc alfo by my Authority Cooimand thee. I know many thinges (as excellent and weighty as they are) yet arc not eftcemed, becaufc they are un- knowne ; Therefore I who know them better than thou, doe require and charge thee upon thy Allegiance, Take, cateand drinkc this iny body and blood, that thou maycft profper and farewell. What doth faitb? She obeycs the command, and faith, Idoeio Lord, I take them as thou comtnandeftcv I concurre with thy coroiKand as with thy pro- mife. Thus wee fee the firftworke of faith, to concurre with the offer of Chrift her nourifhment. Thus much for that.
The ufe ofit(€rc wecometothcfccondjis threcfold,firft>of yj^l^^^ diftinclionordiffcrencebetwecne a true Taker of the Sacra- j^ mcnt, pndafalfe, a bclecving one, and an unbelecving^Its worth our noting, becaufc every foole will be prating and fay , he hath taken the Sacrament to day ;.Ohits high holiday with him! His garments are all white. But oh foole? what taking is thine? Onely of the Elements 1 one ly the worke wrought! If this will commend thee to God for a true taker, its well, clfe ail is loft. Bur oh wretch 1 Thou art a taker indeed ; but aTheefe,thoutakeft that which is none of thine, by facri- ledge. Thou takeft not by concurrence with a promifc; Thou neitlKr confenteft to that, nor obcyeft the charge ; thou runneft not with God, but out-runneft him, preventcft him , and fnatcheft his nourifhment from him as a dogge, which bee hath given onely to children. And this I will proove. Thou haft neither a confenting eye of faith to k^ what the Lord gives thee » nor yet a coofenting heart to
be
tjS A treAtifi cftbe tm Sacraments of this GcJpeU^ Part, i ^
beafFcded with it : nor yet a confenting hand to receive it : more than fcnfcconvinceth theeof; thou takeft not, becaufe thou con/entefrto no promilc. Thou hall a tray tors heart within thee. None of all thefe fixe cordes of this Sacratnen- tall F romife will draw thee ; no, though the cord were made . of many more linkes, thou wouldeft ftiil be the lame, an un- willing, unbeleeving wretch, and ftill warpe, withdraw from God and diffent from his offer. Thou haft no power to cleave^ toconfent and obey,
I may fay of cby unbcleefe, as oi Sauls hypocriHe, i S^am^ lSaitt.1f.30. 1 5« Though i'^^?^^// did fundry waycs convince him, and * ferret him out of his hole, yet io tainted an hypocrite hce was that he would not bee convinced : He was at^ laft as at firft ; he fayd, Honor me yetbcfore the people : and fo went away an hypocrite. Such is unbeleefe ; its like the Ethsofia^s co- leiem.i^ lour, or the Leopards fpots ; if thefe may bee changed, then may unbcleefe, not elfe. Qhj the endlelTc and bootleiTc urging of promifes upon unbcleefe 1 behold her face in a glafTc and ab- horreher, and fay. Into her counfell let not my ioulecomcl And as I fay of her treachery, fo I fay of her Rebellion : Shee will be awed with no charge, no more than won by a pro- mifc. Alas ! (he thinkes as Eve thought being deluded by Sa- tan .• That God forbad her the tree of good and evill, for ha- tred and of evill will ; all that ever God had enricht her with* could not fway her rebellious heart , to conceive a good thought of him, flill he did it to crofTe her. So doth unbcleefe dcale with Gods charges : when he tells us, Hee commands for our good, and not hisowne: that it might goe well with us.' wcanfwerc,No,rcaKnotthinkefo, its harfhto my cafe, and jQoth, to yeeld : True, but ii it were poffiblc that thy rc- bclls heait could ftoope, it would after feeme pleafant, and thou wouldfl not for the world but have obeyed. This hythe way may ferve to point out the contrary natures of faith and unbeleefe. J7? 4 Secondly, its ufe of admonition to all that would take the
Lord lefus Sacramentall aright : To refifl carnall rcafon, which refifls faith, and holds the foule under the Bondage of fcnfcand flefh* Many when they come to the Sacrament in
the
^en.3^<
ParKlJ Bdf It fme dni the Simper of the tor L - 'lyf
the fight of the promife, wonder that any man fiionld take Chrift and his Nouriflimenrj who yec when they bee baffled with carnall reafon,are fo farre ofFthe hookes, that they won- der any fliould beleeve it ! Beware of this lewde counfellor; if oace he and thou have talked, he will corrupt the fimplicity of the proniifer^and the nakcdnelTe offaith .* and fill thee with fo many crotchets, that (as they valohn) thou wilt cry out, How can this thing be ? Can hee give us of his flefti ? What ^^^^ ^ a riddle is this ? This is an hard faying, who can bdeeve it? '
Surely no man that hath not chafed away carnall reafon, and clofed with the promife- I doc not bid thee put off found rea- fon.- for then I might bid thee (with a Papift) beleeve that bread is turned flefk, and wine blood : I bid thee not bee road; butnotdiftruftfull. Be not faithleflc ! afcribe not more to the Pilot than Paul^ as that carnall centurion did, becaufc hee law no other than likelinede of fiiipwracke. An Angell of God f faith PahI) ftood by me too night and fecured me: I beleeve -^"^^^^^i^ God therefore ; I fee as little hope as any of you,.nay lefle^but yet the promife of God, and his charge, that I fearenot, pre- vailes more with me,tban all outward reafon I OhI do lo in the Sacranientin the Supper as I urged before in Baptifme* Looke at the word and charge, Except baptized of water and fpirit, yee are damned J cannot enter; fecc that bcleeves and is bap- tized, (hallbefaved. Looke at this; and fay not, flaali a man enter the fecond time into his mothers wombe and bee borne ][ojjn 2,4; againe? But honour the promife, as 2\j^^, when hee was in the Arke was faved by faith } and the waters which fwallow- ed up the world, bare up the Arke and faved him ; God ^ p^*' ^'J^^ had fayd it and he belcevcd. SoChrifl hath fayd it. This is my body ; This h my body. Why ? Cfaith carnall reafon) I fee no more here than at home, what confcquence is this: hcere is bread aad wine, therefore Chrift nourifhment? I cate and drinke, and tal-.e the one; therefore I may take the o- ther/'What fenfcisherc? None at all; Itmuftbee faith-and Religion, not fence muft rule here , not (as Popery faith J> a- gainft common fence and true reafon to produce a thing im- poHible) but to confute unbelecfeagainftfolfe and carnall rea- fon!
O Ohi
1 7S A fratifi $fthe tw^Sacnmen^s oftht Co^eff^ Parf . r;
Oh! cither cut the Throate of it, or it will cut thine/ Lift up the Arke of thy faith above the rockes and cragges ofrcafomorelfeit will Split: Begge the fpiricof thcpro- miie and of the comraand, to (et thee upon the rocke chat is above reafon, Chrift and the Sacrament, orcllereafonwill
&King,^,xS. dcftroy both/ There are raorc with thee (as jE///^^ told his man) thaa againft thee, if the promife and cominand of Chrift be for thee/ Its an evidence from God^and fubfifts in his faith- fulneffe, power, and mercy, grounded upon the death of the
iCor.^^i. Lord lefus : Receive not this grace in vaine, as if thy cares were flopped, eyes blinded, hands held and cheyned by thy fleflily fence i Rather let this promife of Chrift loofen this chaime. Salomon faith, A gift in the hand, pro(pers whither focveritgoe; Oh' here is a gift in the hand. Take and eatc. This is my body given for you, and now given to you: letthis profper againft all the mutters ofcarnal I Reafon : and fay. Oh/ be there never fuchunlikchhood (^sCaUbizid ©f thce^»4-
JJum.1437,8. j^f^^^ yet ibey ftiall be but meatc for us : If the Lord love us he will give it us I So fay thou/ If God have fpoken,ftand* hy fenfe,and beftill : I know thou wilt be ready to put thy f clfe forth in and againft each promifi^ but I will have no earc to heare thce,if God fpeakc. The charge of God hath power to enable thee, as well to command thee| it gives what it com* mands y as when the Lord lefus bade the Palfie man rife, he put life and motion into his limbes and/oynts and left not the worke to the criple ; So I fay, refift fence and corruptioa by a promifeand a charge of Chrift,3nd it fhall ftoope unto them. The Lord hath put an infinite power into one againft the other. Vff t* ^^^ thirdly bee exhorted to cleave nakedly to the word
' ^* of the promifer^confent and obey, Efky 1 . The words are both
£671,1?. ufcd to fignifie faith, for a matter not unlike : and (faith h«) yee fhali eatethe good things of theland. So fay I heere, come with an open hand, and a fimple heart,and a naked faith; and thou fhalteace this meat and drinkethis drinke indeedc never to decay. True apprehenfion of the Promife firft, will caufe it. Say then thus, Lerd theu faydft, feckc my face in the fupper^ thou (aydftj comci take^ ea^e s What mcanefl
thow.
Part, li t^ftifme tMtht Suffer tfthe Lord. typ
jhou but this, that I (hould concurre with thec,and bee of like
mind, confenting to thee, thij^thou dealeft plainely, and fpca-
jceft as thou meaaeft, witftbat hookc or crooke / Oh Lord
what fliould let mc 1 I am convinced, that if thou badft not
meant well, thy felfe and Chrift might have fpared infinite
labour J Therefore I confent. Thou ^yft, take as freely as
I offer J betomecas laoatotheci play not the tray tor; BciCor.^5ii,«;
enlarged tomec^ for lam enlarged. Oh Lord, folam /
I bcleeve, I dare not diitruft, anddcfcant, and play the
flavQ withthcc, butfeecaufe, why'thy word fhould bee
cfteemed as pure, true, faithful! asthy felfc is : I am the caufc
of oiy ownc lorrow j could I be to thee, as thou to my foule,
my people, as thy people, my thoughts, affedions as thinei
Oh how happy 1 1 will ftrive for it.
So,for obedience i fay as Peter^ At thy command I willlet Liikc f,^ downc, I will take thy Sacrament. Alas I what villany were it tothinke,thou{houldftfeeke thy good in it, and not mine.' fiiould not 1 creepe andcrouch for ic, rather than urge thee to command mec / Nay, fhould notlfeare that if I difobey thee in thy charge, thou wilt threaten mec with condemnation for not difccrning thy meaning/ Oh/ I obey with allglad- ncfle/ Give power to doe as thou bidft , and I will doe what thou wilt/ And to end this point, deny thy fclfr, and come in the fence of thy utter perifhing to the Lord for this grace of the Supper. Come to the Lord with that fpecch which the Ifraelites were bid to come to thcfeafl: of the Lord, Deut, t6* verfe $. A perifhing Syrian was my Father; Soccme with a foule in love with his dainties, audlikcto fterve for want of them. The drowning man hath the mofl Taking hand of all , the mofl catching faflening hand of all : 2 or 5 of his fingers will take more hold , than an whole hand of one that is well enough 2 bee it never fuch a paulfey-hand , trembling and fhaking , yet if a taking hand, it is the hand which Chrift calls to his body and blood.
The latter work of faith , is the application of the grace ^ Biancls. offered unto thy foule , for the gaine thereof. When thou ^^t^l^^^^ liaflbclccv<;^thcpromife once, doe as hec who hath bought ^ ^*^
O2 wA
Layd oHt'.by a fimilitude in 4. Branches,
Bythcfto|
180 A TrcMiCeefthe imSAcrimenW^tht GeJpeB^ Part, il
andpaydcforbisbargainc •• incorporate tbyfelfc into the be- neficofiCjandappiy ittotby f^e: Take the Lord lefusthy ncftirifhment fo, as he may in trutti really nourifli and doc thee good in all thy whole foule, in all the powers of it, iotby whole body and all the members, and in all thy whole courfe, of each part and fer vice thereof. See it bee well with thee in all, that thou profper in all, and bleffc God forfaich, when thou fceleft her carrying from this bodyaad blood of Chrift, into every faculty and member of thee. Faith in relation to Chrift, in the fupper, may bee compared to the NouriiLing foulc and her nacurall faculties m man,and that in foure particulars.
I Faich Sacramcntall rcfcmbles the ftomacke in the body .The ftomack we know fo takes the nouriflimcnt, as that it unites it to it feife and alters it in the property ,that it may become her o wne,and beginne to loofe it o wne forme, that it may put on a new* Till the flomacke have thus held, clofedand digeftei themcate,lo, it may bee voyded up agaiae. This is the firft worke* Faidi takes the Lord lefus, andclofcs, with hits puts him into the ftomacke of the foulc, digcfts him there, unites him to it feife, fu&rs him not to depart away from her as he cam«,but holds him, makes him hers, aod alters him in fome degree for her owne Nourithmentw When the hand takes Bread, fiefh, drinkc to put it in the mouth, lo its true meate in it fclfe, but wot the bodies as yet: butif the ftomacke have once layd it indofe, loi itceafesto bcbreadand fleih, and beginner to bee the fto- mackes, and to undergoc a due change that it may after- wards bee the bo«lies food. The Ivy doth not (6 clofc with the tree , or the Miflc to the Applctree, for her owne end, altering the juyce for bcrowne ufe, as faith Sacramental/, alters Chrifts body, bloud makes it another, turnes it into matter prepared for her fclfe- Faith trucly faith, by vertucof the ordinance and Spirit of the fame, loc. This body is mine, my meate, I lay claime to it : this blood is mine: All the grace of the Sacrament is mine, I dare not .leave it behind mee, for its [given for race , as mcait&forthe body. Aod as the. flomacke clofes with
Meate.
V&ttu Bdpti/medfrd the Supper 0fthe Lord. l8i
meat as he rownc,fo doth faith with the Lord lefus, for why? By as due right this nourifliment is hers.'
Sefondly, faith is like the naturall Appetite in the body; i ByNaturaH wee know fuch is the Nature of that facultie in the healthy and Appetite, flirring, that there is a/way a paffage from the ftomack to theveynesj-and fo the appetite is cleare , theftomacke kcpc cleaneandfitfor continual! Attradion of new nourifliment. So is faith in the foule, it holds the foule in fuch perpetuail holy motion: and paflfage of old nourifliment; that it is alway healthy, and empty and open to receive in new, F erpetuall ex- pence of nouri/hment , prepares her appetite to new refrefli- ing. The foule that is defirous of meat by flarts and fitts, is cloggcd,and makes not away with the former : but when the ufe of nature bath conveyed one meale away, andfpentthc ftrengthof onejl® the veines grow very attradive and pinch the ftomacke to covet more , and to bee in perpetuail appetite. Faith is the flirring work-man , or houf- wife in the foule , ne- ver furfited with humors,or clogged fo with diftempers ; but thatflieeretainesfomefwcere appetite after new rcfrefliing. . Othcrwife Chriilyefterdayjto day,and for ever, would grow fulfome and wcarifome with her: but by this meanes the appe- tite \$ in continuall health, and temper ; ever fending forth fup- ply for new ducties, occafions of the heat and life , and ther- fore ever capable of new nourifliment with delight. Hence ^
it is jthat though the meat bee not much , which fliee takes, yet flie thrives merveiloufly ; and a little in an haile ftomack goes a great way? how much more then when hunger makes her feed fully?
Thirdly faith is like the great carrying veinein the body, p . . - from the liver the fountaine of blood and nourifliment:and to ryf/pyeyne!'^" thcfmal veins in thecxtremitiesofthemembcrs.Forasthe one derives the blood into each part by a proprietie of nature fecrct- lydiftributing the maffe into feverall parts, according to their variety of fubflance and need :fo is it with faith, fie comes to the mafle and full hcapc of blood and nourifliment,flie fiids aohoordcoffulne{reinChrifl:jandthere faflens her pipes and veine of convey ance ; and thence flie carryes to the ufes of the fbule whether for bleflings, afobcr thankful! bewt:orfor
O5 ' " croflcJ,
x%2 AtrtAtif€0ftht tw Sicramems pfthi G$ff€U^ Part. r.
croffes , an Iwmble , mcekc, bclecving, and confident upon the
promifcof Chfiftsprotedion : hcer (he* laycs in grace to rale
her felfe well in marriage, then in faojiiy, in hearing, in piayer;
hcer fhee catches at grace to refolvc her doubts , to banc her
corruptions, to better her confcience 3 to comfort her in for-
givencfle : none cotncs amide; as the mt^ and a3earure of each
partrequircSjfoflic drawes and derives ,from Chrift,her wife-
aofne,righteournefre,ran<flification and redemption. And looke
how the diftribution of nature , doth by fecrct inftind derive
mccte juice for each parr, not that to one which is the others
due : but the tendered to the mofl flefhly , and the vifcous or
courfe to the differ, as mufcles and joints : fo is it heere , the
derivation of faith is wiferthan of nature.
And the Secondly, having fo done, the lefler veines necrcd to each
vcines of laft member to bee nourifhed, by theheate and concodion of ir,
coBcoftion. jjoth turne this proper nouridiment into the fubfiance of the
nouriihcdjthat both may be one; and this is the eminent workc
offaithalfo; thatturnes che Lord lESVS, into the beting
of the foule fpiritually : it doth not only carry meet juice to the
part, leaving it there qnapplyed ; but makes the meat and the
member one. The Lord lefus by faith dwells in the foule,
inhabitcs it,is one with it , bone of her bone , and flcfli of her
flefhtandbyhisowne ftrength prayes, heares, roeditatesia
her : by his owne flrenght , patience, love , humilitie, puttes
an influence into her for the likejfo that of his fulneffe the foule
hath grace for grace: yea £/^jr.2<J, He doth all her works for
her, and in herrhee is afflidcd and fuffers with her, rcjoy-
ccs in her, and flice fayeth , Syjjw livs /, yet not /, hnt Chiff
in mee,
Laftly,faithislike the naturallfoale her felfe in her Operati- Naiiirajroolc. ^^' ^f ^^ wec fee men well fed, are fit for workc ;fo is it ' here. Faith cxercifes the grace of the foule, received from CHRJSTSacramentall, in the fevcrall pafiages of life, con- cerning each mans calling. Looke how it is with ten men that have bin wel fed at one fcaft,although they have lo.feveral workes 10 doe, yet they go cheerfully about them; the plowman ta toile, the Merchant to projC(!^,the Schollcr to his fiuAy, the traveller to his journey; the workes arc fevcrall, but the
fame
fame fcaft affords ftrength andchccrc of body and fpiritj to
each of chem, br the meoaging of his taske ; even fo, m the ^ ^
ftrength of this cake and water ,this Lord Icfus his body and
blood, the refreihcdfoule goes about every lawful! Cervicc
which the Lord calls her too; One hinders not another ;
But there is enough in Chrift to fulfill all> and to fit each for
his taske. So that, if he be put on well as the Apparrell ; lo, in
the warmth and coaifortot it, the foulc is ready to goe from
duty to duty, from her rifing, to her lying downc ; who of her
feltc was good for nothing. And thus fhc boafteth, boaftsof i Com.jq.
the Lord ; and lees that as hei felfe cut off from him, is as the
branch that withcrs,(b all her fufliiciency is from God s and as
the fea fends forth al,l waters, and receives them, fo doth the
Lord receive from faith the honour of his al-fufficicncy*
Thefe few things may fcrve for a draught of this Truth, hov/
faith Sacramentall applyes Chrift to be her Nonriflimcnt,ha-
ving taken bira in the Promifc.
Now I conclude wich breefe ufe ; partly of adraonition; yfii, andpartiy of exhortation to all Gods People. Firft be warned ^^
againft the lets of this Application. Beware leaft thy vaine Admonition heart bee leduccd by Satan to forfake the Lord in i" many Ca- thc plainc way of his ordinance,as if becaufe it is lecly to flcfh* ^^^^'« \y Ihew, therefore th©u Humbling at it, fliouldeft be carried from that which fhould doe thee moft good^to do thee moft hurt. Helpe thy hand of fail h, by the hand of fence, affurc the one by the other, but hurt ic not. Refolue to get the Lord by hisowne way • Mjffcnot the gripe and hold of a Promifc, for a fhaddowof thy owne conceit. Let not wandrings of thy mind, f ufpicions and jeloufies againft God and thy ftlfc, the guilt of old receivingsj the examples of the common fort of Communicants, who make a cuftome of going as they comcj the temptations by thy ownc unworthineffcjemptineflc , and bafenc{re,carry thee from the fteddy beleevingof the promife. Tye not God to thy girdle \ rather faftcn thy Boat to his Bargc^. to be carried by the motion of it : Nourifc not an evill cyea- gainft others, that they grow by their receivings, and pro- fper, but not hou. Turne envy into faish, and the fulncfle of hitn who hath bleiTed him, canalfo fatisfie thec« Let not an
O4 cvill
184 ^ATrc4rife0fthetMSAcrameuts0f$hc GifieB. Vztx.u
evill heart oF unbelccfc poffeffc thcc , to thinke , the Sacra- ment will proove no better to thee, than it hath bin ; ra- ther thinke, its the way whereby G ODhath appointed to break through the pikes .••therefore the Lord will not fuffer thee to live fa barren as formeily*
Thinke notbafcly of C H R I S T , as ifhecoverfaw all 4« thy forrowcs, wants, lets; doubts, annoyances, corrup- tions, temptations: as if bee cared not that thou ftill welter in them , and get not out. Although they have continued *P^^'^ • long, yet koow^,^ thoufand yeercs with him, are as one day :hee hath a day of falvation: an accepted timciand will one day pick out fpcciall Sacraments , and by them fpcciall graces, for fpeciall needs : cure thee of all the deadneffe, world , hollowncflc , pride and felfe which is in thee , if thou mourne under thy burden : fay , Corruption (hall downc, and grace fhall outlive it, and Ifliall yet fee better dayes, and beft atlaft : though I feclc little , feeing GOD hath ^^ faiedit, Ibeleevcit. Doe not appoint GOD his meafure, nor his time ; but wait and try thy patience : perhaps GOD lookcs for it ; Light is fowneforthe righteous, let them waitc till it come up. Suck health, growth, ftayedneffc, and meafures as God hath alotted thee, fliall bee thine: that Bementifmi which thy wife fteward Ccts befl; , is better for thee than agreatcr: Thou haft no promife of fuch a mea- furc but of grace fufficient. \f thou baft any dram of it, know its preiious, thou art not worth the ground thou gocft upon, the breath thou drawcftjand wilt thou carve for thy felfe in the degrees of grace ? ^ Secondly and laftly, come and bring thy faith to Chrift thy
:e h t t'"* nouriftiment, and ciofc with him for it. And remember, for AX orta to* gg ^^q\^ as the Lord hath onely appointed this^ grace of faith to be that fpiritually to thy fouIe,which the mouth, ftomacke and vcines are bodily to corporall nouriftiment : Therefore reft not in any other inftrument of application whatfoevcr , either in thy bodily, and carnally touch, or in the carnall conceit of thy minde, thinking thou commeft with a devout minde, or With that faith in the Sacrament, which the Church doc come WUh, infolded itk a myfticali darkcncile of devotioo i for what
Pare.iJ Bdftifme and tie Supftr of the Lord. I* j
focver is brought hither in ftead of faith, ftiall be thy batte OOC day, aad is abhominablc to God. Let it be thy appetite, thy ftomacke, thy veincs, thy foule, to dra w,to unite, to diftribute, to afiimilate, and to convey Chriftinto all parts of thy life. Lin not till his fubftancc be thine. If thou hadft a fundry friend to furniA thee with fundry boones , thy want would fend thee to them all : To the Lawyer for direflion in thyfuitcs and troubles ; Co the Phyfitian for thy difeafcs; to the rich to borrow monies ; and perhaps for neccITitie, to a Divine, in trouble of minde s Count the Lord lefus alL If a poorc man be asked why he makes fuch a trade of it, to frequent fuch an houfe : He will fay. Its a full houfe, its nor decre, to trouble it often. To be fure,herc, to this ftore and wel-fpring ; the ofter thou come (to the Supper Imeane j the welcomer. If his fulneffe can make thee emptie, know all thy emptinefic cannot robbehim of fulneffe. Beleeve that thy neede can not amount higher than his fulneffe ; and fo long thy pipes are fure to be filled. But come in faith, and bring a free heart, and an caaptie bucket, and be to him, as he is to thee; Come to hm to cloathe nakcdneffe, topay debtS3toridcheeofchaines;andIet there be no fulneffe in him, whereof thou feelefl not neede, and then as the Sacrament is appointed to thee for fpeciall growth in godlineffe, fo fhall the Lord lefus become unto thee 5 and thou ^alt not be the firft fervant that ftiail bring in a falfe report of Chrift,for an hard maftcr to thee, as hypocrites doe. And this be faid of this maine point , chiefely aimed at in the firft part of thisTreatife, to Ihew the ufeof Chrifl ournourifti- ment.
One point ftill remaines: Namely, rhe fcccnd a6lt)f the Thefecond people, to eate anddrinke Chrift. Which I diftinguilh from ^^^^ll^*i^)^^ the other for juftcaufe. When thefe two ads are divided in people. the Text, I expound them for one thiug,Take,rhat is, beleeve, EatC;, . I and eatc,that is, beleeve ; but when 1 finde them joyned, ef- Drinke. ri ^ peciallyin fo folcmne a text as the Inaitution ef rhe Supper is, ^^^^ "meaning I avoid repetition, and doe conceive two thingsto be meant, by Enjoying the Taking fas I have faid) Beleeving* By Eating, enjoying the chicfe things benefite, or delighting the foule in the fruit rhercof, according of Chrift in tol\kQizl^\t%.Ofthe fruit of thy Uhftr then Jhah me. <pfiiL^ff^^^* ,
Sfay 1J.8-
The grounds fourc.
iTherafetie thereof.
lGb20^l4.
AtriAtifeof tk two Sdcraments cfthe Gtffelt, Part, i,
l,i^^Thoup3(ilt€atetBego$d things of the Land. In which places. Eating is noc taken, as in I oh. Excepts ye cat the fiefi efthe Sonne ofman^ ye have no life in you (where eating is ta« king for beleeving ) but as here, for enjoying. So then the ea- ting of Chrifl: Sacrametitall, is, That fpirituall enjoying of the Lord lefus, and all his good things which we have received;to bcareoarfelvesaswellapaid ones at his feaft, andfuch as arc filled and fatisfied with himfelfe, defirc no better condition coHnt our portion to be fallen into a good ground ; and £b re- fi celling upon our foules what we have found at his Table, re- joyce therein as in fpoiles, and behave our felves as thofe who have becne keeping holiday in his houfe, and feafting in the Mount (not oi Sinai or Horeb, as Mofes did) but the Gofpell, ECay 25, 8. and therefore we having that we came for, be as we would be; and poffcfic our foules with exceeding coaipla- ccncie and contentment, and enlarge them to the Lord with joy and thanks, rejoycing in him, as Mary faith, our Saviour, and God all-fuaicient.
For why ? Is there not good caufe, or ncedc we be afliamed, or plucke in our heads as if confounded ? No, the feaft wee havebeene ar, and the difiies thereof are things of perfcd: fwectriefTe and contentment ; and that in refped of thefe fourc perfedions : firft, Safencfle, fecondly, Pureneffe, thirdly Ftil- nefTe, and fourthly, Durablenefle. I nail thefe, the dainties of Chrift exceede all other, and he in them all other objedls. The world hath her delights and feaftings, both wicked and indif- ferent liberties; but neither fafe, both dangerous. Theeves de- light to fteale money, and ftolen waters are pleafant : True in the tafte, but as the Prophets 1 Bookc, "Bitter in the belly. Knowefi thoH not that there willbe bitterneffein the latter end! 2Sam,2, 26, When prifon, fearcs, gibbetcome,then all the hony is turned into the gall of Afpes, as M 20, 14. Wickcd- neffe is dangerous in theiffue : witncfic (j^f/^^i^^'j- booty, A- chans Garment and Gold, the Fooles cafe in his plentie; the Harlots taking her fill in pleafure, in herhusbands abfencc; but her ftcps arenot as her lippcs: thefe drop honey, but they goc downe (with her guefts) to hell. Nay even of the indiffercn- teft liberties I may fay, there is no fafetie in thctn ; for there is
a fur-
a forfeit in them, either to body or foule : Wine is an luocker, and ftrong drinkeis a deceiver 5 there is a hooke anda ftare underneath; in the iffue they bite as a Serpent. Too much ho- ney is notfafe; it furfeits, and kills : even as feafts oF great plenty breed difeafes, and make worke for the Phyfitiaw. The unfafcneffe of the bcft thing, makes it imperfcdly contenting; But the feall: of Gods corne, and oyle, and milke, (as it cofts nothing) £7^7 55, 1. So a man may fecde on them without ^f^y^j^ i, fearejasinVcifea. E ate good things yandff^re not: cwxhQnoty nor puta knife to thy appetite, the more the bettcr;no furfeit is in them. Let thy foule delight and fatiate it felfe in this fatneflfc, there is no hurt in it* Not fafe onely in rcfpcfl of Gods leave and warrant: siS Salomon faith, Drinke of thine ownc wells, thou art truly intitled to thcni in him whom all things are thine by ; Bat thou fhalt never hearc of them after, for ar(f danger they can doe thee. Kt^dc Ephef. 5. 18. In all other EphcffjiS. things is excefle.
Secondly , thefc Dainties Sacramentall are pure and meere, » Ttieir Pure- uncompoundcd, and without the mixture of carnalldclights* ^^^^• Sweet is th^t of Salomon. The Lord gives the righteomttfortion^ andnoforrovfnfitbit. Heemeanes, there is no checke of an ill confcience in it ; as commonly in worldly contents there is, ei- ther by the perfonj or by the things ; cither the ufer is none of Gods, or the things are ill come by, and impurely ufcd* But here is neither impurenefTe of perfon or of things ; each arc pure toother, TV/, 1. 1 j* whereas rhe confcience of the impure xiMjiV- is defiled. Hence it is, that this mixture marrcs the feaft. As wee fee in i?<f//^<2-wi^/ jollity, there wanted no mirth, but the Dan.5.4j3 Lord caufed fuch an horror to fall upon it,by that hand writing, that all the joy vanifli'd. As he in theFable, who all the while he wasfcafting had a naked fword (hanging by a briftle)with the point downcwards, hanging over him. As once one faid (when he had (hewed a friend all his Treafures. ) But what if a man fhould goe to hell with all thefe ? When Haman had £jjey ^,13, related all his contents toZere/h and his fricnds,hc addes,Yct all thefc doe me nogood,whcn I {c^Mordecai fitting in the Kings gate. The fweet meatc of the wicked hath fowre fawcc, but thefe dainties are pure, meat and fawcc are good, in tbcna- fcl vcs they arc holy, fo to them pure. The
t8« A freMlfe of the tm Sicumtnu t^fthe Goj^eU^ Pare.i i
I The coitii The third pcrfecflien is their fulncffc^ In all other contents
pleatncffe. there is a fcantneffe, in refpefl of the number^ that men have not enough of them : If men of poore become rich, then they want plcafurcs ; i f both, then they want honour to make their content full.So they ftrive ftill for an earthly Paradife, which is loft, i and when they have all yet their foule hath not e- nough : But thefe dainties have a fulneffe and comprebenfion in them, able to facisfie the fpirit ; there is an equalneffe in them
Gen,45.2-|. thereto, both are eternall. The heart hath enough, as Ucob faid when hee faw the Chariots ; and although it longs after more formcafure, yet it findes reft and quiet, even in the kinde of the things which arc pcrfe^ in their nature. When men take money m a market, or for their rents, ftill they like that they love, but yet they want,and there is an hole unftoptithc barren
Pfov.30.1tf. heart cries as the grave, give, give ; and why ? fave, becaulc they have not enough; yea, though they had enough (for a mediocritic is enough for a foberminde) yet becaufe there is not a qualitie of content in them, their increafe workcs no full fatisfadion. A man that hath fpending money enough, wants a ftocke, another hath money to buy him one fute, but hec wants for change: or he hath enough to buy one^ of cloth, but not of velvet ; or if he have that which will fufficefor appar- rell, yet considering that children, ii&u futes of Law, and friends, call for more expencesj. that he hath /oyes him not fo much as that hes want: So are all the f ulneffcs of this world, they have a fcantnefle : not unlike to a coate made fcant,which comes not over the wrifts or knees or bofome, but leaves them bare. But this nourifliment and fulneffe of Chrift is as is defcribed, in every kinde,and a full fupply, as I noted before^ and efpecially, o]\io^ Re vela,^, 16. by an enumeration of a!i
Re vd.j, X 6. things for ufe and price .
The 4 Duraa The fourth and laft is durableneffe, and continuance. When
blendfe. folkes go to Pageants, and enterludcs, oh] how they are tick- led? How tbcy could fpend dayes in them i* But whenall is done,they arc ai a-mort.As I have heard of fome befotted Epi- cures, who were not able to fubfift,whcn their games and drin- kings were over;&therforefGlaidthematter,tbattheend of coe ihottld beginne the others till at length with rotten bodies,
and
Part. I . IBaptifiMe dnd the Supper cfthe LerJ, i^$^
and wafted confciences, and cmptie pnrfcs, and tired fpirits, they fell dead over their cups and games. Alas, though this were a prodigious, ycc not a perpetuall lafHng ; and yet fuch a one as made thcoafeives laft but a while. Butio, tlic things of tliisfcaft are durable meate, drinke, riches and honour. No wonder they iffuc from a fountaine, ler^ i. 13. not a broken Ier.i,i|/ pit : A Fountaine (we know) though it be but a fingers dcepc, yet outlaws a lake that is up to the middle; the one payrcs with ufe, the other is fed with a Fountaine. DurablencHc in kinde, and durableneffc in fuccedion, is great perfeflidn. If a man could buy cloth which would laft all his life without wearing^ aad yet daily weare better and better, oh,what a market would hcthinke he had? whenthofe fading and blafted crowns of Lawrell and Wormcwood are withered ; mens gaines, feafls^ brave clothes, games and companies.v then the garland of a Cbriftian made o^ Semfer-vivum^ not the hcrbe,but the grace of the Sacrament, {hall flouri/!i and furvive upon the heads of thcbcleeviog receivers; and when fomeofthem blaft at their death,yettheyceafe not till another crowne of immortality fuccccde for ever, and ever. Re/oyce in the Lord ; but how pj^y ^ long ? Not as in fr«tb, and the cracking of thornes : but alway, andagainc(Ifay)rcjoycc. .Cvil.r
Let this then be both to difgradc the feaft and mirth ©f f7^* ^l
fooles, and to advance this feaft, and thcfc dainties of Chrift
in his Promife and Sacramcgt.Firft, I challenge all fenfuall ones
whole complacence is intbeir brave buildings, fafhions,and
fethcrs, meetings, and pleafurcs, tales and trickcsjto fill up and
paffe the time away ; come in, fct thcfe to the contents of the
Lord lefus; and rfye can make equall in any of thcfe foarc
kindes, wee will renounce our portion and cleave to yours ; we
will cry with you, Great is 'Z)^4»i« of the worldlings. But if
Chrift exceeds yours in all foure, wonder not if wee come not
in unto you : bnt tremble you for your fitting fo long upon the
divelsdeafe egges: throw egges and neft upon the dunghillj
andcome in, and joynewithus, caft your lot in with us, and
let us ha^e but one Portion. Wc would not change with you
although we might have this boot, to tell money all day, and
h^ve it when wee have done; although your lufts commonly
ftrip
1^0 ATredtifeofthetmSAcrmentsdftheGo^eBy Part.li
ftrip you, even of the outward alfo. Reftnocinafhortruffe> and running pull of joy, and to fay, Would there were neither Preacher, nor Puritan in England. Alasl your time is (hort, and your forrow will be cndleffe ; Let Husband and Wife lo©kc backe and fay each to other. What fruit have we had of all un- der the Suane ^ Surely, neither fafe, pure, full, nor lafting: therefore let us forfake it in time for abetter, while there i% fcafon* Vfel* Secondly, let ic exhort all Gods people to fet their hearts to
Exhort to en- ^atc thefe good things(for all their fourefold excellency) to de- pyl^» light in fatneffe, and to enjoy the portion with found com-
placeacieand content which the world knowes not, nor (hall ever enter into- Tell me, why doe men fow, purchafe, build, labour? Is ic not for the fruit ? Vfc all thefe in their kindes, butcnjoy thefe, and in fo doing, ye have the perfcflion which nothing tlfc can, and thefe doe affoord to the foule. But heerc yce will fay is the difficulty. I anfwer,! will point bricfely at two or three branches of dircdion and fo conclude, Direftiont The jfirft is this. Delight in the Lord for this perfedion of Th"fi^T' foulc-content which he offers in his Chrift. Theperfedion of HzWnG^^ love is joy ; let him have perfed delight ef thy heart, for his l?raL*2 7. perfed nouriOiment. li^avid faid well, delight in the Lord, ^tHdhefidH give thee thji hearts de/re:h®w mach more then fet thy heart upon him, when he hath already done it, that hec may doe it more ? Vfe the Ordinances of Word, of Prayer, yeaofthisSacramentall Chrift our nouriflimcnt, as a ftirrop to get up into this full, faPc, pure, and durable obje6> of de- light in the Lord, his Chrift, and Spirit, who f when all thefe poore helpes which ferve to proppc up a Pilgrims travel!, as fo many baiting-places till be get home ; Oiall faile : ) yet (hall be the eternall delight of the foule in glory. Bcginne this compla- cence and well apaicdneffc of heart, heere :and if it be hard^ pray to God to give thee a judicious heart, to underftand the weight and worth of the thfngs,and to delight groundedlyin thofe things which arc beft; & approved of God to deferve it. As if a lueller aflure thee of the value of a pcaric, hencede fay »o more. And pray alfo that all'thy affedions may follow,love, |9y,Cfcare to forgoe it j forrowjfif weakened^and ail the reft,
part. I . B4pti/me 4ftd the Supper efthe UH. l[fii
asinaGentlemanshoufe, let the Mafter welcome a (Irangeo and ali the fcrvants will ftriuc to dee the like,
Bcfccch bim that his Spirit of cotnFort by faiih,tnay not only fliew tbcetbe good things he hath given thee, i C«>r.i,i2, j cor^ija, but flicd a lively fweetntile and joy in tbcii) into thee, lo that as the Vine {^idyThou wilt not fofike thu thjfatrteffe andftveet^ I«dg,-^j ",^3. u^ffefor any thing. Belcech him to purge thy conlcience from ailcrecping defilements of thy fclfeaWcrW, Sattn, or erodes, whieh might dfmpeit: and ioraifc upthy foule by them, a- bove all this earth, which might eclipfe it : If it bean heaven upon earth, now and then to bclceve apremife, to favor a Truth, to receive a Sacrament, to be in good company, to re- fift a luft,to revive a grace; what {bould he be who is all theft, and whereby Qiould the heart be fooner raifcd up to hjm^than by that which maices all this good chcerc, thcSacrsment ©f the body and bloud of the Lord lefus? Oh } maintainc no me- lancholy diftruftagainft this, ^ui 2isH Ann a^ l Sam. i^ythzn ^^^^^ j^ (he bad heard Sli^ was quite another and wept no more, fo be ^' - thou. Peninna ftill was a chokepeare, ( and fo (hall there ne- ver ceafe fome thing or other to corred thy content, ) but yet TeninnH, now was no more thought of. Remember if food and gladiKiTe al way go together, (asa//^.i4.i7. Howfliaitthou Aa,i4>i7; hold up thy face before the Lord of chisfeaft, if thy fad heart poifoa it ^
Secondly , addc this ; maintaine this G©mmunion with iMaintame God daily. As the influcnte of Chrift in the Sacrament is a fpc- communiiMi; ciall pecce of our communion with God ; fo, when wee arc with hiqa. g*neit fhould make us fond to hold it , that wee might bee as it were drunk with the wine of his cellars, andtheplea- iurcs of his houfe. That fo wee may keepe a communion with him daily from Sabbath to Sabbatb:aad be alway breaking feread,and rcccavingasthofedilciplesat Icrufalero, who at- tended the com rain g of the Holy-Ghoft.D<n//</ vvasforavi^ht with that bee felt in the houfe of God , that he faith, had I but one thing of God, this kQ:\ou\dbc,That Jmigh ifehc/dhis^^j^^^j^ facel in the beoHtj of his Temfle andholine^e ;and yet he might never come into the PrieftsSanauary, much IcffetheHoIyof Holies, to fee thcmercifeatand the Arkc under it, covered
with
ligi AfreAilfedfthermS4cr4me»t$oftheGcfpeU^ Part.T.' ^
with glorious Chcnibins,* Vhich wee may doc daily. This
Pral.ij,tf, is to fpend oar whole hfc in Gods Houfc, Pf^L 2j. ulc.
Not to be never out of it, ( which old Anna her felfe could
not) but to retatne that favor of immorcalitie and hopeofcter-^
nail life, which the comnaunion oi Saints in the world, and Sa*
cramcnts doth breed in the foulc. Oh, the fmell of thefe fpiccg
in the garden, which the North-windc of the Spirit, doth af-
Cmt^ji^. ford to our noftritcs, Cant.^y 1 6. ftiould fo perfume us, as all
other fellowflaip fliould ftinke unco us: as no douht Feter
his nets did,and all the; world when he was with Chrift,aad
Mofes^ and £/m/ npon the Mount, and would have built three
M«Im7> 4» Tabernacles, and faid, It u ^»od to be there.
As thofc brutifii ones loagcd, ^j&f» mil the SahbAthiie
gone^and the new ^Mognes be pafl i ( meaning thofe fcafts ef
continuance for weckes) fo ftiouldft thou long for them*
When will they come ? And with David , Pfal, 84. Oh my
•pfal.84.3 . heart fAinteth^ and my feete loHgf$r to goe to thy Temple [ How
rare are fuch in thefe dayes, in which though our cups and vcf-
fcls be of filvcr and gold, yet our receivers arc wood and
ftonc( for the moft part) and fuch as favor not this bread of
life, and food of Angels. How (hould we be afraid, left this I-
Gej1.41.18. doll of forme cate up all, as thofe IcaneKinc in Gen.^i^iS,
i^iZ9* and lankc cares devoured the fat and full ones. Where is hec
who fo comes to the Sacrament, as loch to leave it, and to goc
into the aire off the world againe ? I commend not thccxceflc
ofchcfc old Monkes, who forfooke ths courfe of the world,
for to Jive alwiy in holy fcrvices : But this I fay, few fuch
there are, who dae fo much as hold any favor of this comia«^
fiion of Chrift Sacramcntall , a few dayes after : Oh! then,
fuch as have found this hoord of grace in the Supper, kcepc it
daily airo,tbat it may attend ye fortie day cs, till the Mount of
God*
t^iredioftj Therefore, let our daily Courfe hold this communion. But
i^r it. h©w,may fome fay? I will adde one or two words of diredion*
X* Firft, ia the due exercifc and quickning of the graces of the
Spirit within *ls ; both the life oifeith ( in all cftates, blellings,
and croffes: in all meanes ordinary, and extraordinary in their
fcafon as well as the Supper ( all having their particular ufe )
aJfo
Parti: Bdftifme And the Supper 4f the Lord. ip^
alfo in all duties of both Tables ) and the fruits of this faith, I
ineanc the graces of hopc,lovc to the Saints (^thc partners with
us in this communion,/*/^/. i6,2')^nd patience, humilitie, pf^j^ j^ j;
courage, thankfulneffe; andtfee reft, ot which I gave a touch
before in the point of fruitiulnclTe. Secondly, walking with 2.
God, daily, as being under his eye, awfully, purely, and fober- Gea.j, 21.
ly, approving our felves to him in the way of our life : traking
his Word our delight in both the promifes, commands , and
threats of it 1 aud To holding the Lord in our fight, as loth to
forgoc him. Thirdly, Afccnding in our thoughts from our «;
owne welfare in private, and forcing our awcke hearts to the
fcrvice of our time( as "Damd^ AB.\ 3 . jdjas well as looking Ads 15,3^.
that it goc well with our fclvcs, ( of which felfe-love our fpi-
rit is full fluffed, except this grace fcoure it out.) Remember
wc, that the gainc wee get by Chrift in his Affemblies, fliould
prcffcuponustbcbcwailiagofthelofle thereof, ^^j&^ 3. 18: ^cph.g. 18.
the bcfceching God to eftablifh the Lord lefus, and to fet up
his King upon his Zion ^ in the power of his Ordinances,to de-
«oIi(h the Throanc of Satan and Jtidtichrift,that the Scepter
of Chrifl: may prevaile every where againft Popery, A theifmc,
IgnorancCjBlinde dcvotionjprofanencHc, and forme of godli-
neflc. Laftly, in an heavenly heart, as PhiL 3,18. knocking us 4;
offfrom beIow,moderating our liberties for us,enlarging us to PJi^.^. i8*
defirchisglotiou^prefence, to have communion with him as
he issconcluding, that if thcfe treaties with him atdiftance (zs
in the Sapper ) be fofweete; then much more to eate and
drinke it in his kingdome, Lnke 22,16. Oh 1 if our treafure Luke ii.i^J
be there, let our hearts be fo alfo, and fend we them before us,
in token wee looke to reniove thither as our abiding place.
P^/A 2,1,2. 2 C^r. 5. 1 .Thus doing, wee (hall ufe the Supper ^^*^ *>'»*'
•for the end which it was given for, to fupply the abfence of the ^ ^^^'^' ^*
Lord Icfus fromus, Lnkei^, 35, 15, ly* till wee may ea- LukcM.i<5^
joy it.
Thirdly, let that good we have got.out of tbe Sacrament, fo tHc third, plentifully abide in us, that wee impart it to others. The na- imparting cur turc ©f thefe graces is fuch ; [not to feede on them alone. Selves tdo- Whenthofe Leapers, i -K'i>^^.7,i2.bad filled themfelves in the ^ ^"^„ ^^^ Ara»itc$ cents, with ftore of all things, their hearts fmote ^"^*^*
P them^
'^*i»W
|j^4 A treAti(fofthi tmSacr^imenU $ffheOoffeSy Part- 1
thecn , for ftay ing there fo long : and they refolved to haften
and tell the King and people ot ic , that were fterven in the
citic. So flioaldft thou : The Sacrament, is called a communion .
in this refpcd as well as the formerf Poore birds if they light
upon Icattered corne , call their fcllowes to the beape. When
ludc 14,9. Samffon had found honey , though hee kept the riddle ,yet hfe
imparted his honey to his Facher and Mother, The benefits
of Chriftare not ot a fecret.and privatCjbut diflfufive naturc:Lcc
usbeeaOiamed to confide r that other things in the world arc
fopcrferled by coanmanion, that neither Trades, Artes,Guf-
tomei and fafliions , nor any other thing, hare caufc tocom*
plaine, but the mafters of Chrift are now at the bareft andlow-
cft : Why ? fave that thofe that fliould cxccll in them, con*
ceale their skill and experience. The Communion day, fliould
he our exceeding day,and as in feafts, fp in this, wc Ihould fend
for carric) portions, and acquaint others ( wifely and feafona;-
blyj with our lot, and receive from them like intelligence.
And thus much for the fecond generall head, viz. The grace of
the Supper. I conclude with the laft.
I ' do - And that is the particular end of the Sacrameat, viz. The
siwi!^ ^^" fealing unto a bcleeving foule, aaaffurancc of that grace which
Ihccn^ofit. it exhibiteth. 1 have fpoke before of this fealing powerJ will
aide but a little for the applying of the g^aerall, to this parti*
cular. Defiring the wife Reader, to looke backe, and make
ufc of what 1 have fpoken of this fealing workc in gcaerall,ancl
to apply it here in fpeciall to the fealing of the growth>as alrca-
dy I havefpok^n in BaptiCaae of the fealing of our Birth, ot
Regeneration. .
A necafulldi- Aid, thu my Roajer miy retains the ordinary view of
grcffion to the two fealing workcs, this briefely let mce fay , firft, that
!!^^^^fh^^" the Spirit of Grace is given by God, to attend each Ordi*i
Spirhs^^^^^ nance, both the Word of Promife, and the Sealc of Pro-
Stiijo. mife, and that to this end to worke pcrfwafion in the foulc ,
"^ I. and to caufe it to belccvc the things that are given her of
2, God. Then fecondly , note, The objed of this perfwafion
by the Promife is double, and therefore the objed of pcrfwa*
fion by the Seale is double : Firft, pcrfwafion of the foulc
(tut £bce is. truly the Lords, truly calkd, rcgenerate^iand
borraa
Part. l! Bdptifme s^dthe Snpptfofth tori. ^ 19 S
boracof God. That is to fay , reconciled to him, and renewed in"him» Secondly, pcrfwafion that fbcegrowcsin the grace of:* the new-^irth , and fhali grow as a lively member of hef head, till (he receive the fulneflc of that part. That God is the Author of both perfvvafions , appeares by the two mainc heads of unbcleefe, which formerly I noted to refide in llie foulc. Firft, thac fliee dare not beleeve at all, that the promifc of mercy rcacheth to her. Secondly, that (he dare not beleeve that flie ihall ever reach to any further degree uf fandification than flie prefently feeles. Both thcfe the Lord in his double perfwafion confutes. The third thing is^ the Spirit therefore sj applies it (elfe to bothihefe ; (yet not alway in one and the fame raeafurc of perfwadiiig, but ) according to the neede or proportion of each part. By thePromife of the Word, fomc- times It workes more, {bmetiflies lefTe perfwafion, as feemcs bed to himfelfe : and fo, by the Scale of the Sacrament, hee doth likewiCe, worke weaker, or ftronger affurance .* For though there be a perfwading power in an high degree in both, yet the Spirit is no fervant to bis Ordinances, but hi« Ordinances to him : they (hall pcrfwade more or leffe, accor- ding as that power of Chrift which the Spirit difpcncetb, is wore or leffe conveied into the foule, by his perfwafion. He is never feparatcd from promife or Scale, according to the meafurc of his working by bothi But that is as he liftctb^ for he blowcth where and how farre hee plcafcth. ' Fourthly, note, the chiefc and mainc perfwafion of the Spirit in the Word, is the Spirit of the fealing Promife,and thechiefe 4? work of the Spirit of perfwafion in the Sacrament,is the Spirit of the fealing Sacramtnt. And therefore as the Scale with the Promife, is above a promifc alone J So the Spirit of thcSeale with the Sacrament, is above the Sacrament alone ; and confe- quently, the fealing power of the Sacrament isjjbove the Sea- Ung power of a Promife; the Sacrament being ( ordinarily) the inftrument of working the foule to the highcft affurance which it can enjoy in this world, whether of the truth of her regeneration w^hich Baptifme, or the growth therein, which the Supper fealeth and perfwadeth. Sealing isthehigh. eft perfwafion, and Sacramentall fealing, the higheft fealing.
P 2 Wc
196 ^ treitife efthe tw0 Sacraments cftbcGo^elly Part, jl
We doe not limit God to his Sacraments, butf ordinarily) wc fay, he limits hiaifclfe inthiskindc. Laftly, laddcihemoft aptway togctthepcrfwafionof the Spirit in an higher mca- furc, IS to hold dole to the lower meafure. As in the pro- Ciifej the beft way to get the pcrfwafion of the Spirit of pro- mife Js to cleave to the bare naked word, and truth of the Promirerforhimfelfe. So, thenext way tocompaflethe beft meafure of iealingperrwadon in the SacramentSi is to come onto them with faith in the pcrfwafion of a promife : for marke ; the Spirit m multiplying perfwafion , doth never lofe the former meafures, but holds them Hill as grounds un- moveable. He that can now fwimmc without bladders, yet retaincs the skill he got firft by them : and he that makes true Latin of his experience and art, yet forgets not his Rule, by which he firft attained it: flifl the power of the bladders a- bides in the man who fwimmes alone : and flill the power of the Rule isin him who of hirofelfe doth fuddenly fpcake true latine s Even fo the promife ftill abides in the fealc of the Sa« cramcnt,aud the pcrfwafion of the fcaling Spirit, although it be above a promife, yet it is not without it, but holds the rela- tion clofe. Even as thefcaleand delivery, and feafin of a pur- chafe,is above a Covenant, yet never without it, but alway re- lating to it, and adding a fuperiour ftrcngth ( which it had no£ before ) of perfwadon and alTurance. Vfg,, Now I iinifli with the Vfes. Firft, if the Sacrament of th^
Tcrrorintwo Supper hath this end, to fcale the affured growth of the Branches. foule in grace ; let it be tcrrour for two forts, i . Papifts, who !• pervert the end of the Sacrament to bafc hellifli ends of their 2 • owne;of which before. Secondly, profane ones ; who come in their finnes ; who turne the Table of God into the table of di- vels:ycatarnethc feale of the grace of Chrift, intoaSealc of Gods Curf(^into galL poyfon, and the water of triallof the AdultereiTe. The Sacrament is not given thee to beget thy ibuIetoGod,but tonourilh it being begotten. When then thou commeft to the Supper, bearing the Lord in hand that thou art" the Lords; Lo, thou calleft for vengeance, if thoa bean unregenerate one flill. Thou faift in effed, Lordj let this Bread and Wiac be my bane if I belong not to thy
Covenar-t^
part. I . Bdptifm 4nd the Suffer eftieXeri. jp^
Covenant. As fiilethat durft drinke the water of jealozfcj
JcnGvving her felFe defiled, implied her craving the rotting of her wombe: So I (ay to all fuch : If they come not hither for the right end of God, they cannot chufc but coaje for the Wrong; either for the better, or for theworfe. A fealc it niuft nt cdes be, no man can hinder it, yea to a covenc nt : if not CO the Lords, then to fcch a covenant as they beloRg too: that is , a league with hell, Efay2%* a league with their lufts, adultery, pride, &c. A^ if the Lord fhould fay, Bee thou yet more filthy ftiilby rebuke of my Sacrament, more proud,more profane; AddedrunkenneflTe to thirfl:. Fulfill tky roeafurc. Its not my Sacrament which caufcs thee to bee fo, but thy mi- cleanedungill which dare offer it felfc to the pure bcame« thereof. As lereme Lam, 3. So doth this ordinance cry in Lam.3,e5; <oods cares, Lord feale them to an hard heart ( which i& thy curfe) to an hard hart which cannot repent, mournc, beleevej bccaufe they have abufed all thy calles in the word, all thy pa- tience, and meanes,aRd dare come hither in their fin^fend them hence with thy blacke marke upon them, for the fearing of 0° thers! Nay, the Spirit of this feale crycs after yee, ere yec bee gone out of the prefencc of God, faying, how durft thou. Cit here to catch the food of my People, with a dogs impudcncic ? with that heart which thou bringefl with thee ft 6 thealchoufc or thy harlot, or oathes ? Goe thy wayes ^ never fruit grow more upon rbee ! No rainc, no dew fall upon thy hard heart I That which was a fnare to /«^4tf , even the Table and foppe of lohn 15,1^^ Cbrifl,beafnaretothee, to fail, and rife no more. If thou wouldftavoyd this, let this Dodrine of die feale pull thee to the knowledge of the Covenant.
Secondly, let it be an ufe of mourning to uj, that we have fo fTe%l few. to whom the end of this Sacrament pertaincs. Sure ifit be the Sacrament of any, its theirs, whofe hearts want fealinjg of faith in the Promife i quedion the perfeverance of their faith, their comfort, hope, peace ; Doubt ; that thefe decay fo faftp as they fliall hardly recover them, and fearethat Godsmea- fures of health, growth, fctledneffe, and fruitfulnefle is too good for them. But alas! where are thf fe now a-dayes ? Hath no; the ftrcamcof this age carried them into another cxtreame,
f I ' rather .
rather of formallprefumption and fecuritie. What fliall then this Sacrament doe, if there be fo few whom it coocernes ? Sballitreturncin vaincto himthatfentit? No, it belongs to thofe few, (for allure not alike) whom the Lord lovcth, and will feale to the day of the full affjranceandreiieinption. The Spirit of fealing fliall not be quite (Ircigbtned for all the finnc of others.
Therefore thirdly, let it be admonition toall fuch, that they flight not this end of the Sacrament, fg that itfliouldnotcf- fcd: that end which it ferves for. To which purpofe remcfti- bcrthefe two items. Fir ft, that this holy fcale annexed to the legacies of Chrifts laft Will and Teftament, doth bearc date from the firft Inttitution .• and was purpofdy then ordained by Chrift, becaufe he knew the next day following, it was to be m his full vertuc immediatly upon theTeftators death, as wee readc Helf. p, \6. Ifthen thof^ rejoyced in this fealing day, a farrc off ere it come, and faw it as ^AhrAhum and others by faith : then what excufe (halt thou pretend, who feed not this power and end of the Sacrament, being after the death of the Lord lefus, and being offered under the Signes of his death, tho wnighft not doubt of the effed of it. Secondly, the Supper hath the preeminence lx\ this kinde, nor oncly above other Or- dinances of growth ; buc even the Word ic felfc ; wherein, al» though there bea power alfo of Sealing, yet not under fuch Evidences of the Lord lefus crucified; nor under fo great an auchoritieand comnailfion to Scale. Vfe 4. Laftly , therefore let the Lords end in the Sacrament be thines
even every poore foules portion, which groanes in fpirit for further perfwafion of her growth and increafe in pardon, holi- neffe,and glory. Put not off any mearures,or the Scales thereof, which the Lord offers thee : Let there be no tffedl of any Or- dinance, which thou (liouldft count ftrange to thee, or walke in the want of, with any peace. Who knowes what encrcafcs God hath pi'ovided for thee? Bur howfoever that be, difmay not thy felf, as if it were the portion of fuch or fuch; & none of thine : If God will deny thee ic, it is to humble thee, (he can bring thee to heaven through alcffe open doore) but let not thy floth and bate heart as -/i^^*,depri ve thee, either of the bounty
of
Mic* »,7.
Admonition upon two grounds. U
Grounds.
Part. I . B4ptifme and the Supper of the Lord^ ip j
of his promife or figncj Icaft others enjoy it,and thou 6c ftript even of that thou ictmft to have. Goe rather and fumme up thofcfweet promifesof God, tor thy growtht Behold them, lohn lo. ^.Hethatcommevh in bj me ^ jhall hfaved^ And goe Joh.i©, 9. in And oHt^andfinde pafinre. Job, 1 5,4. Tbofe that ahtde in me^ I©h. i ^,'4. fiaH bring forth fruit tn me : tJHj Father rf ill purge them^ thet they brtna forth more fruity Sttek M are fUnttdtnthe houfe of my God^ {hall bring forth fruit in the Courts ; fball inthttrags hring it forth ^ and be fat and rvell liking. Rcade alio thofe tcxrs before, ^p^^. 3. I^. ifl and 4. 15. 16. CoL 1. 11. andfuch like, to fet thy teeth an edge. Spread thefe pronoi fes before the Lord, begge his Spirit to fcale them : Vrgc, i /^'^.g. 24 and 4. I J . upon the Lord : And as a poore woman would cry to the Lord Keeper for his Seale, fo thou to this great Keeper of the Scale, to bring it out to thee ; Doe not give him the lie, make bimnot alicrinhis chicfe worke, wherein his honour moll flandcth, and in due time he will heare faim*
TheendoftheFirfifdrt,
An Alphabetical! Tabic,
containing the chiefc points haqd^ IcdinthcfirftPart,
Ntiquitj of Sacra* ments. Page 3 Agreement of new Sacraments in two things. 22,23
t/^uthor of Sacraments U (jod^ reafhns of it, ^p
j§pprofriation of Elements, one part of their forme. 3 8
fVhat it is. ibid
^Application of Elements by di vine ordinance^ what* 3 ^ tA\furance df Sacraments re~ lateth to the Covenant^ ^4 What they do afffire ? 55
A^sSacrAmentall in celehra- tiorf.whjnffcejfary ? 6^
Admifsion of the Infant into vifihU commtfnion.is thege^ K trail ufe of haptifme, 8 2 ^ptneffc of the Elemtnts in l43efupper to refemble, 1 09 AEis of aimin't^ring the Sam- per muft folloyp the infiitufii^ ««* 112,113
Chrifiis the nourifhrnent ofhn, in poi^t ofthetrAffiiElton.i 07 A^s of the beleevina CommH' nicantinthe SHppcr^tyvo.ij j
B.
Baptifme^what ? y^
Order o/'Baptifme, yt
Matter ofBaptifme^n^aternji It id ttnited Sacramentaliy with
Chrift. il^id.
Not to be de^ifed* ibid.
Ferfons ree^uifite to Baptifme are f our e^ yj
Grace ofBaptifme is partly ge*
nerall.and partly f^eciall ,8r Baptifme a great fiay tofeare*
full minds • 83/
^gainfi prophaners of Bapm tifme. ibid.
Baptifme requires many things to mal^e it our oivne in the pOm
iver of it, 87, partly for
ground s^ 8 8 . part ly for appli^
cation, 8p
End of Baptifme what ? ^z Uovp attained, p ^,ih.
Ignorance ofBaptifme and her
ufe, great caufe of mourning.
WAnt ef true kf^owfng 'Bap' tifme ^hinders ajfurance^ pj
Vfe ofM^tifmc howtobe tri' nd, ^%.\h*
Grace of Ba^tifm HftUmUcdy
The Tabic;
nit refirmedts the aSofit. ?dfifi ConfeerdtioH ednfuted
Sccprcfacc. ^J the blegingof Chrifi. j,^
B^omtjofGedinclmhingthe ^ true Commnnicmt cok.
Elements mth honour for m ; curres mth Chrifi in takjng
ll6 the Suffer, 17*
Sleffing of Stiff er Elements^ f^rmll reafon to he abhorred
the fecond ati of the Mim-^ irtthetaking of theSntfer^
fieri In hot¥ many things it ^ i^7
fi^^ds. 11^ Maintaining of our Commn^
Breaking of Sacrament , a
third a^ of theLMinifter,
what^and whereto. 1 2p
Broken Chrifi mnfl frovoke
nion with God in Chrifi^ ii one fart of our enjoying hyn% in the Suffer a pi. and how we may do it, igz
eomfajjion^and hew. 234 Communicating the good things
Broken Chrifi cannot he affli. of the Suffer to our fellow
ed hut hy faith. I35.ib, members ^ii a fart of our en.
Broken Chrift^ knourifhing ikying and eating Chrifi in
-Chrifi. ,36 the Suffer. ^ xp.
€hrifi is not availing to us.ex^ Communion with god how it
ceft Broken^ Igo
How Brokenneffe comfrehendt Chrifi j?oth in merit and fe- wer i^j
^afijtslove an wh$le Chrifi in both Elements unbroken, overthrowing him, j 5 3 C Ircumftances of Sacra^
G
mentsfix.
may bee neurifhed • the di" regions for it, fouretexer^ cife of Graees, walking with god: fervice of our time i and knocking off from henee.
Deference of old and new Sacraments in three things. ,^
Congregation requifite for Sa- Difference of the two Sacra^
cramentallferfons.69. their ments of the Goffel^in what.23
^^^y* iWd* In five things^ ' ibid.
T>uty of Congregation in the Dulneffe of mofi in conceiving
^iiof'Baftifme. 75 the Sacrame„ts;n^hence. 41
^^nallreafen abhorred in ufe fDifcerningof the Sealing fo^
Ja ^^; tifrnc. po rpcr of the Sacrament necef^
^lojmgwith the Sfiritnecef- fary. ^g
•/f7 f^r the gmjof Baf' Diffing in Baftifme mofi a^
__jj^j yl ITScinSL tP the infiitntion. 77
TheTableS
Difinitiiion of Suffer €U^ (^^g^f thip: hft WiiYifh:
mertts,theIafi4^afthffAIim tnemtotheSoHle. 1^4
mjler.iiy.thegronndofit^ - ' F.
1 3 8 .ib. "T^Orme and epnci of a Sam
Drinking Chrifi in Suffer. JT cra^ent^Tafhereinitfimdf^
y id. Eating. ^j
Delighting in Go^ and Chrifiy F^ith mainly required to difi
one fart of our enjoying him, cover Sacramental 9imonl
\90 SO.andtoapfljfit. /x
[hrifis DaUties, difgraee the Forme efBaptifme^viz,, grace
Delicates ofallworldings.ipp ofBaftifme, Faith reqmred,
E. for the getting of the grace
Excellency of Sacraments ^ ofBaptifme, Zp
See the whole preface ^and Ffflnejfe of the Elements of the
pag»27 Supper. ixa
^umhe Elements, how they Fruits of Sacramsnts ^ great
fhallcondemneunheleevers^^t caufe of our thankes evett
End of Sacraments ^what. 53 for others. 1 28
^/ind how manifold, ibid* 5 5 Vulneffe of fayles of "Baith^ it
Ends of Sacraments mufi bee marke of the fe ding Sfirit.iO}
ohfervedandnotfeparated,6i Fruitfulnefe in grace, the
JBafenefe of Elements mufi nop fourth flep offonle projperim
ilemifi the Sacraments. tj by the food of the Supper^
Seepreface^ i6o.andhow. 161
Exhibiting power of Sacra^ Reco^vering out of a Fruitleffe
ments whence it is. Seepr^f courfe, ii one yporkeof Sa^
Eating and drinking Chrifl, cr amenta^ fruitfulnejfe. 16^
the fecond aSi of the fe ople faith obeying the offig^ of^hrofi
in the Supper. 1S5 in the Supper takes him. ij*^ ff^hat Eating and drinking of application of the Suffer rem
ChriJiimforts^viK,,injoying fembled by fonre natural
him,AndhowA26^i^y,i^S. ails of af flying. I
, Grounds of Enjoying Chrift^ G. 'f^
fonre : vi<„h9s Safety ^Pure- ^Acraments are Glares to
fffpyC^mpletneffe^ andDu* ,3 refemble Ghriftin. $S
rableneffe. 1 87. 1 8 8. growne ones muft looke bacl^e
Enjoying of Chrifi in foure totheir'Baptifm^^So.d'too
things. 190 Grace oj Baptifme^what. 2^^%
End of the Supper U the fe4^ the handling of it. 84* ^ gy
The Table-
the Gr4ti (f tie Suffer, is^ Matter ^fSi^ament 5 adui^
^hde Chrifi fir jjfiritua^ tfrateii^jPAfiJt^s^^rdifanHL
ftourijhment if them that ledm 33>J4
live in him, 14(5 Minister a necefdrj ferfon for
SfiritnaH growth is a fecend Sacraments.e^. Hi^caHing
degree offoulefro^erity, or and ferfon mufi ie futa^le.
nourishment hj the Suffer. ^Si^^»
1 5 6". howChrifi doth tbid. ^^Minifieriall aEls about Sa^
lej cramentsmanj^ 5g
H. LMinifiers duty in Baftifmc
HOUnefeandhofe of gU* manijold^andvfhat, 75
rji fruits of the fealing Matter of the Suffer Bread
S fir it. 103 and fVine.xoJt isfenfhie.ib.
SfiritaaH Health of the foul e UHinifters mufi he reverend
the firfl fart of frojpering by and holy in Takings ^^^ffi^gy
the Suffer*i l y *^hat it isdb. 'Breakings Dividing, the 54-
!• crament^ vid.Breakjingj &c.
*t Nf ants the olfje^ of Taf-^ The Minijier honour able for
X tifme* 'ji. jetnotonely his under ftewardfhif, dea»
they, ib. Ungout the f onion to Gods
Baftifme of Infants f roved. family. 143,
7S.ib. and reafons for it. N.
79,againfi Anabafttfis. VT-^^^;^^ of teaching the
Iff ants how C4fahle of the XN| do^rine of Sacraments
grace of Baftifme.'j^^ ibid. threefold, 5
not hy faith, ibid. Timber of Sacra* fmaU, 6
Idolatry f repented hy the or» New Sacraments ^clearer ^ few*
daining rf Sacrament^. ^ j errand efeftualier^than old.
Imfarting our felves. vidt fiomp.\^»to J^*
Communicating. Toung Novices mufi make ^fe
L* of their Baftifme^ 99
LIhirty from the Sfirit of ^hrifts Tody and Blood for
bondage one fuit of the Nouripjment of a Befeevert
fealing Sfirit. 103 is the grace of the Sacra*
M* ment,i^6. and how ^ infix
M%/itter of Sacraments f articular s, 147
woufi be fen file and Qhrifi in the Suffer becomes
. •efforaJAyandufhy* gx Nourifhmentin allre^elis^
SlUfementspfViubeMemo* as Baftifme becotmes feed.
f?^//. — r;:::..: :--5# — i^i.t^^ chri^
The Table.
Chrifi eur HdHrffhtHeHiftands in four e Supf errand in the do^rine of it. i id
farts of^iritnaUpro^ erity. 154 Pofilb krAverj of Sacraments confu^
Chrifl the Nourijhment cf the BeUe^ ted. 1 1 1
versed fearefnl Terror to al mhelee^ Perpetuity of the Snpper. 1 1 g
vers, 163 Prayer the firfi part of cortfecratioH
Triall of the foule\ah$ut Chrifi her of Supper elerntnts. i\^. andwhj,
NourifimeHt in jive things. 1 6 5 ,1 57 120* ib.i^hat it containes ibid.
O. Per/onalneffe and Peculiarne^e^ trf»
OLd Sacramtntsypere curfes to cjinfes of diftrtlfution of Supper. x^'j^
many through error. See prefa. ^opijh denying the cup^wickedy 1 40
Old Sacraments darke; wherein and Peace and joy (^confidence ^onemarke
why. i^a6
Oid Sacraments more in way of re fern-
6 lances and why, 1 7
Old Sacraments weaker than new ^and
wherein. l8>i9
P.
of the fealing Spirit, jo^
Spirit ofVrayeranothrrmarkf. ibid* People mujt cling to the Sftpper for
their owne portion. 144
R.
R£lapfers or revelcers mufi make __ ufe of their former Saptifm,\ oi Popijh colours for atafmg the Sa- Receiving of the Supper^ vid*Taking^ craments of the old Tefi^ment. 11, S.
X a. their colours anfwcred. 1 3 TWT ^^^ of Sacrament how ufed* I Papifisfee not the difiin^ ufe of our j,\| Seafon of Sacraments. %
two Sacraments ^hut confound them* 2 6 Sacrame nts to he applied according fff propriety of Elements twofold. 38 ourneceffties, 26
Papifls ill judges of Sacrament all unt^ Suhjlance of a Sacrament what^ The on^andwhy. 4<^>47 defer ipt ion of it. 28
Sacraments are pledges j andfeales of Simplicity and meannefe of Sacra^ Qods truth and covenant , The point nsentsfortv^ocaufes.^^. firfifor
ofened,^jt^^,Alfo of our fidelity to generality i then for fafety. ibid* it
him. 61. ibid*
Popery ahujes the Sacrament to pro-
phane ends^ 6 ?
Terfons occupied about Sacramental
aSls^who, ^5
P erf on of a fcandalous LMinifher
weakens^ but dtfannls not the Sa-
crament* 6n
Parents duty in ^aptifme.what. 74 Popifh darknep in the fgnes of the
fheuld excite in mjpiritualnes,^6,
ib*a»d 37
Godsfeeurity by Sacraments is beft of
alL 60
Sealing power of Sacraments^ vid.
pledges.
The Spirit of Chrifk is the inward
BaptiJ^iwhat it doth. See preface.
Selfe 'deniall.or firipping of our f elves ^
requifitefor applying 'Baptifme- 89
£i^ Spirit
ThcTable.
Spirit of Chrifi the irMe fievfiardta aU of the Minifier\ 'x\4^,\\'j
feed, the hnn^ryfouU. Seefreface. Thanksgiving afecend pdrt of Chrifi s
Markes of the fealing Spirit of Bap- confecrAting fuppet elements^ 12^
tijme. X02ji03,i04» ^*7> I25.ib.i2(r,r27
What the Supper of the Lorain* I o j Taking thefupper Aright ^an ath of the
Order efthe Supper, I o^. ib. Receiver ^ concurring mth the offer
The Senfblene^e of hre^d and mne in of thefupper in allithe properties of
the Supper. vid.Matter of Supper* it. '73»i74
Simflicity of the Supper-elements* I r Ail lets of Taking Chrifi hy faith in
Teaching s}ir it uallnejfe, cad» the fupfer^te he abhorred, i%a
Separation of the Elements^ the fir fi V.
part of Taking, 1 1 4 , Set ling the Sle^ T J Nion a tnaine part of Sacr^men*
ments to their uje^ the fee ond part of \ taR being, /fl ,the forts of union ^
Taking* ead. 43
ChrifiourStevfard to be magnified in V^ion SacramentaH is not corporally
the Supper for his provifion, 14 1 ^^^ really 4 J)4^« andmjfiicalL ibid;
The Suffer is to thepr&mife^as the af* Vnion Saeramentall inferres no con-
fumption to thepropofition^ 142 fufion ofthefignesmth the grace, /^y
^hrifi in the Supper exhibited as nou- Vnien ts appointed for familiarifing
ri figment, morefuHj than in the pro - C^^ifl ^ith us, ^p
wife onely,& that in 6.rejpeUs. 14^ Thewofulnefje ofVnbeleefeJnnotta-*
Stabienege andfetlednefje in grace u kj^g Chrifi in thefupper*] 1 7^
^ third degree of foule prober ity by W.
the Supper, and hoyv. 2 5 8,1 5p A "^P^ji^g our felves to the n^ord,
\A vievf of that order which the Spirit x\ neeefaryfir the grace of 'Bap'-,
ufeth in Saeramentall fealingof the ' tifme. ^o
foulej^nfome branches. I P4 » I ^ J Wifedome of God in uniting aU Chrifi
Sealing power of the Sacraments ^ a in each Sacrament, I^^
terror to unbeleevers* I P7 fVeaknefe of our nature the occafien of
Sealing power of the f upper , to be ordaining Sacraments, gg
matnly fought by the good Kecea- Weake ones m^^ not deny ^hrifi in
Wers* ip8 hisfupper^tobetheirnourijhment*
TRanfubfiantiation confuted* 48 Little fence of rpeakeneffe in 'B^cei^
Hoyp it grew . 49^and 1 0 g versy hinders the workf of thefea^
Takingofthc BnadandfVme^thefirft lingl}irit* 2^$
FINIS.
THE SECOND
PART OF THE
TREATISE OF THE
SACRAMENTS.
VVherein the Doftrine of ourdiie
'preparation to the receiving of the Supper of the Lordjis handled- togetherwith our ducbehaviour in and after the Ciine*
An Appendix fhcwing,Firft,hGwaChriftiaii
may finde his Preparation to the Supper fwcet and
eafie • Secondly, the caufcs why the Sacrament is fo un- worthily, or fruitlefly received by the worfet or better fort, with the Remedies.
Bj D. R. B. */Divin. Miniver of the Qo^eU.
— • " ' ' ' - ' ■— ^^11^
1 Cor. II. 2g. Let a man therefore exAmine himfelfe^ andfo let him eMe of that
6read^4nd drinke of that cup, Verfcsp. Foryvhofoeatethanddrinktth unworthily ^ iatetband
drinketh his owne damnation.
LONDOT^
Priatc^ by rhmas cotes^^ox uhn 5<f^4»»/V,d welling at the three ©oldcfl Lyensin Cornc-hill, i ^ 3 ^#
THE SECOND PART OF THE
TREATISE OF THE SACRAMENTS.
Chap. I;
^oncerningSAcrMmentdUTria^ingenerAlU the ^efcriftUnof tfit J andthednty it fglfefrofounded^ reafaned and urged*
Aving treated hitherto of the Do(flrinc - of the Sacraments (wherein the ufe of E^*"^*! &^ |i?9&^ E% Baptifmc was urged) it now rcmaincth ^S ^^rrf ^ ^l^at wee come to the exercife of the "" Supper of the Lord ; W hereunto this
fccond Treatife (hall fervc(if God will) and vvherein,(fomcwhat more largely) theDodrineof our Preparation to this Sacrament fliall bee propounded : The rather, feeing it was the chiefe fcopc of the Booke it felfe ; and which occafioned at firft, the former Difcourfc; Thatfo the religious Reader might in one view both underftand whac a Sacrament is,and how to be received. Concerning whicb^ Ipurpofc to dcfcribc what this preparation is ; and then in fpc- <iall to defcend to thebranches whereof it confifts, with the ufc and application thereof : and fo with fome dircdions and caveats at the end, to conclude the Treatife.
A a &l-
^ A TriMiCf of the Wo Sacrdmenh oft hi GoffeU^ Part, al^
- . Sacrameatall Preparation and Triall, is a duty required by
SacrtmSl ^®^>^^ ^^^ handsof alland every that defire to receive WGt« prepawtion. ^^^^y » ^V ^^ ^"^^ cxcrcifc whereofa man may difccmc whe- ther or no he be cjualified to receive ; and accordingly either proceede to Communicate with comforti or clfe delift for the prefcntjtill better prepared. I will briefly touch upon the fc- 5ixbranchcs. veralsof thisdefcripiion^whicharcthcfefixo Firit, what dif- ference there is betweene Preparatien andTriall. Secondly^ that Triall is a Divine command. Thirdly, the Pcrfons who are to try. Fourthly ^what the due cxcrcife of trying is. Fifc- Iy,the different forts of rehgions fcarch, and how this Sa cra^ mcntall fearch differs from them. Sixtly and laftly,thc end and fcope hereof. The fecond and fourth of thefc I rcfervc to the laftpIace,asmoftcfrentialitothcduty. Touching the reft ia their order I fliail firft fpeakc a little of them, and fo of the two other- In what re- "^^^ firft,lct none cavil! at my differencing Preparation from fpea pcpara- Trial). 1 know well that they agree in one, and that the former tion and triaH word ufually is taken for the whoIcTriallof a Communicant- differ. ^4y meaning by it h^ to (hew wh4t a man who would try
hioafclfc arightjis to doe, ere he fet himfclfe about the workc* Prcparatiett That is.to bring himfelfe within fomc fuch compafTe as may ssmoie gene- fit him the better to clofc with a triallof himfclfc. Not ooe- rall, !y to feqiicftcr himfclfc from other bufinefle and ob)C(5ls of
the world and his calling,that he may do but one thing at oncei but alfo to call in, and to calme his thoughts andaffeiflions, f® that he may be himfelfcand gather up his loofe garments, and gird the loynesof his foule to do this maine workc well j that iSjWith a clofe,rcvcrend,and intent pnrpofc of heart. Salomon Frev.i8»2. hath a fweetc fpcech; For a mms defire he will fepar/tte him« felfe : that is, lay afide for the time, all other bufineffc, and thoughts of Itrte confcqu^nce, that he may doe the mainc Maria 44* ^^^^g^o ^^ dc fired, in a more due manner. And when the ^ ' Merchant had found the Pearlf, he is faidt© withdraw hifflo felfe ; that is,to go apart and to weigh vMl the worth of that he had found. And in the ftory of Rehoham, the holy Ghoft ufes this phrafe of preparing the heart to feeke God ; noting %hAi. t© feeke God either in the worke ef Converfion,or in any
feiyiee
Patfli! Bdpifme and the Stffer of the Urd. _ I
fcrvicc and ordinancc,rcquires a reparation of the foule from
theufuallafFairesof the world,which diftrad the mindc from
weightier objcds. hs Solomon {^gkQS ofthefoolc, foic
maybefaidof moft men, (wboyetthinkc themfclves wife)
Their eyes Are in every corner of the world ,• that iSy (o bufied
and hurried about a thoufand vagaries and fancies abroad, that
they arcnowhercIcfle,than where they fliouldcheefly be; in
the meditation of heavenly things: Hence that complaint of
inoftjthat medication is fo difficult to them ; others,thcir mc-
moriesarc fo fickle,becaufc they divide and cut thcmfclvcs(as
^^rf)^/f) into many peeces, who fliould rather umb them- tukcio.YuIt.
fclvcs clofely into one; and becaufe they have ftuft and fraught
their mindcs and hearts with fo manifold thoughts, and have
fo many irons in fire at once,that one hurts another ; as in the
crowding of a multitude at a fmali wicket, (at which one by
one might enter cafily) we fee its long ere any one can well get
through.
A point of fingular ufc, condemning fir ft that brutifli pro- ^^^ <*^ '^• phanencde of many, who (to bewray what hearts they have) ^•^^P'^^®'^ can hardly bite in their common talke and thoughts of bafe carnall thing$,when they are to knecle down to prayer in their families,but mixeone fo with another,till they breed irkefom- ncflc in others, and a pollution of holy things to themfclves. Perhaps all are not fo groffc, as once one was in his faying Grace before meate, who brake oflF ufually in the midft, to bid his fcrvant to fet his dillies aright ; but furcly the finnc of moft men Is great in this kinde : Except God will take them as he findes them,dcepe in their bufineffe, and over head & eares in other matters, he muft pardon them for Triall at the Sacra- ment; for indeed they havcufcd thefelves to fuch a courfe,that cither they muft defile Gods worfhip with their o*vn vanities, plcafures,profits; either they muft ferve God and Mammon at once, or not at all: they never knew whatan empty heart meant, unloadcn of her ufuall thoughts and affetflions, prepa- red for God, ferious and withdrawnc from it fclfe ; They count it iropoHfiblc to atrainc to if. To whom I fay. As good never a whit,as never the better;
Secondly, this iaftru<^s us about the nature of Gods wor- yfiil
Aa 3 fliip.
4
Math. 5.2 ^ 2 Pec. a a..
'u4 treitip4fthetmSacnme9tiicftb(i6o(^eUy Vittr. ftip. Its a reparation of the whole man for ©od ; and that not in publike onely, (where our (hops and trades and affaires muft be caft out J but in fecret alfo. To have (ome few wandring thought s after Godjto caft in a word by the way, of religion ; to hearc a chapter read in the clutter of houfhold bufineffc^is no worfhip ; for that requires a reparation. There is^morc re- . quired alfo ; but without this^nothing can be dene. The hand which will cocDpafle Gods Altar oiuft becleane alfo: But firft it muft be empty ; if it be filled with nutPnels and trafh, it can hold nothing elfe. If we cannot fo much as heare a fcrious flory, or indite a letter without privacy; if we can do no choife wprkc welljcxcept we be folitary and fcrious ;do we thinkeit eafy to worfhip God in a Fayre,a Marqu€t,an Aleh©ufe,a Bar- gaine,while we be working, or playing, or prating, or drca* ming? No,ali our courage, all our ftrength is too little i a bro- l^en,humblc,belceving heart is little enough for it: Therefore at leafl an empty ,a fwept,and voyded heart is neceffary.
Thirdly,it mufl admonifh usof a duty roeete for us, if wc will be fie for Sacramentail Triall ; we muil ere we fet to it,ab- horre that giddineffe,lightnefre,and fraughtnefTeof our foules^ (which the mofl thinke isno finnc) as our bane, and the de- Uroyer of Preparation for the Sacrament. Wc mufl know, that asthe gold weights will not try gold till they ftand flill ; fo nei{her can the foule try her fcifetill fhe be well flayed and poy fed. When we will powre any precious liquor into a vef- rell,orglaiTe(efpecially if it have a narrow necke) we will fet it in a fteddy pofture,for fcareof fpilling* No man can fee any thing in roared waters. As the Lord lefus fpeakes of agreeing with our adverfary* that we miifl lay downe our facriflceby the Altar the whiift,and do thatcliieflyiand asTeter bidsthofe who will covet the milke of the word, that they purge out of their ilomacks all fupexfluity ; fo efpecially doe it in this Triall at the Sacrament* Its manifcd by mens cavils againftthisdu- ty,(viz.that they have callings 10 artend,and bufincffe tolookc after ,and they cannot prepare themfclvcs J that, I fay, they ac- count it as a veniailofifence to be thus cloyed with other cares^ but if it defile and deftroy Tryall of thy felfe, how can it be ffla.a!l? Thou.wiit (ay, thy thoughts and affedions are neither
mur-
PafM* UptifmedndthtSHpftr$ftheUfd. y
murtbcrou$,unclcane,oppreffing,defrauding, lying, revcfiging, profanei intemperate; What then? Is there no other difcafc tnertall^ fave the plague? Let ic therefore be as odious unto thee, to carrie a light, a gadding, unfavory heart about thee, fo full of other babies, that Gods liquor muft needes runnc Or ver.-I fay , to be out of frame al way to cntertaine the beft things. Let it be unto thee as odious as very profaneneflc itfelfe. And before thou venter upontriall, cknfe thy ftlfcof this fulforoe glut s and doe not enterline or write Gods letters upon a blot- ted, but deane paper, even as thou wouldeft wipe thy Tablc- booke, ere thou writeft the Sermon, And whatfoever vanity hath preffed thy heart, or dares prefume to come before God ; fcrve ic with the fame fa wee that Abner is faid to fervc Afa^ hel^ that wilde Roe, whom f when he perceived to perke fa wcily in his prefence, and dare him to his face ) he watch'd him fo clofcly, that he fmote him with the hinderendof his iSani,t,i^» Speare,and laid him on the earth.Let thy care be/o to fmite thy giddy heart, that it may no more annoy thee, oriaCerrupt thy fpirit, being well occupied.
Laftly, when thou cooimeft to this criall, furamon thy fclfe, yfe a} and all thconr-workes, and ranging thoughts of thy foule, all Sxhrt^hn thy powers and members, to come in, to for fake other ob/eds for the time; and clofe ferioufly, and fadly with the Lord, in this worke of Sacramentall triall. As thou wouldd faine have thy heart clofe at thytryall for the Sacrament; nay at thy grcattryall of death,fokeepe itcleane,empty,unfnared, in thy whole courfe« Remember when thy heart would la{h out, there is a Sacramcnt,and a triall before ic : If my thoughts then be pad call,I (hall have an ill worke of ir, orclfe ruflito the Sacrament with a iurfeit upon it. Surely looke how thy heart is watcht unto in thy courfe, fo (halt thou finde it, at a fpeciall fcafon; and fo fhalt thon bleffe God for the Sacrament, and fay, EI fc Lord Ifliould have ftrayed endleffely ; but this Ordinance hath kept me atabay from wandring, not onely from thy CommandementSjbut even from irfoberand ferious attending to it feife,in lawfull liberties. So much for the firft.
Touching the fecond point,viz, The perfons whom this tri- all concerncs; it hath two branch£S,Firft,how many ^Secondly,
Aaj Who
^ Atreatifeofthe tm Sacrdments of the Gofpell^ Part.?,
a. General]. W ho iRuft tj y ? Tor the former, it may foone bee anfwcrcd : Pcrfons. All maft try and examine, againft ths Sacrament. The charge i.Howmany ^^5 generall,ad(nittingno exception. As it was to the lewcs for the Pafleovcrjthat all who eatc it,mull: be liable to the rules ° ■ of obfcrving it : fo muft it be in the Supper, none can beecx- Nonc exempt •cmpt from Try all, who will have a part in the Sacrament, Briefly (not to ftay the Reader long J He that hath not a foule to fave,to thrive ,toprofper in grace, or to be happy, or to de- fire it .• He that neither cares for the lofle of beaven,or woe of SeeExod. i». hell; hethatabhorrcsthe nanic of a child, andfotheallow- Ah ance of his fathers hoQfc,and the portion of an heirc ; he that
choofcth rather to be without among dogges and fwine, hee that hath cut off himfelfe and is become an Heathen and Ptib- 4icane,a fcorner and paftgrace,Iet him exempt himfclfe ; elfe the Lord exempts none at all. Pearles indeed muft not bee caft before fwine, elfe it is not the difference of any outward re- ipcd that can difcharge from this duty . All need the benefit of it, all are in danger to incurre the lofie by ncgleding it.: all therefore areequally obliged to it. The people cannot extmpt thcmfelves under colour of inability, or not being booke lear- ned 5 they muft not put it off to the Minifter as more fufficicnt for it. The Minifter may not exempt himfelfc from it,as if he Icffe needed it than the people .• Schollers arc not free, becaufc their calling is to ftudyjOr rcade the Scriptures, for they may be farrc from the triall of thcmfelves : Such as have learned the dodrine of the Sacrament foundly, muft not wafli their handsofit, becaufc of their knowledge ♦ The wife muftnot thinke her felfe to be tryed in her husbands carefull tryall, as if ^c were but his fhadow, and hath him to anfwerc for her; much Icfle the husband may quit himfelfc upon hersr The rich muft not plead liberty by his great bufincffc j nor thepoore for iackc of leafure from his handy labour ; nor the aged, fee- caufe of their infirmities growing upon them; not the more expericncedjbecaufe they have oft done it ; nor the novice,bc- caufe he is greenc^and new to begin .• not the travellor,bccaufe in a journey : not fervants,becaufe they are under the govern- ment of others ; nor govcrnours, becaufe they have authority ftvcr Khcm t No,thercis noTime,Age,Pcrfon, whectnprc-
fcribe
part.a. Maptifme ani the Supper of the Lori. f
fcribc againft the Lord of hcavc» ; Prince and people, learned and idiots,Icw,Barbarian,bond,frce,grcator (ball, arc all alike and under no difference with him ; But all of all fcxes,condici- onSjeftatcsandrclation55j(if oien, ifChriftians, if of capable yeares and difcretion) ftand bound to this Sacramcutall triall. He who will exempt himfelfejlet him bring forth his difpcnfa- cion. Therefore let all covers of figlcavcs, drawncfrom the variety and difference of outward refped, fall to the ground, as unable to hold water,when God fhall enquire who they arc that dare take out their names from this gencrall rule ; Gods lawes are not as cobwcbs,onely to catch faiall flycs,
ThcfccondbranchisjWhomufttry ? To which I anfwcr, Stanch i. Each one himfclfe ; for thcfe are the exprcffc words ot the A- ^^^ '""^ poftle, in which were reafon fuiUcicnt ; But bcfides, there is "^ caufe for it. For firft> the objed of this inquifition and tryall, Each one are not errours and ignorances (properly) whereofthcfoule ^j^*""J|^^*^' . for lacke of knowledge can take no Hotice ; bat cither good ^^^^*^ ^* orevill,whcrcof wearcprivy or guilty to our fclves ; and as for the reft, the Lord in mercy pardons them to his o wne fcr- vants, who mourne for them, as thofe who would gladly know them, and fo fhun aH evill, and repent of iheiromifli- oHS and failings ; therefore it is confcicncc which muft give theanfwer,and make the inquiry. Secondly, the tryall which Rf^on.'X. flowesfromthefence, thceyc, orhearefay, orconfedurcsof men and their adions, ismoft uncertaine. For fometimca good man out of ignorance of fomc cafes, being plaine and open,a)ayfecmet0go toworkeuponaworfe ptinciple, than indeed he doth,and to be worfe than he is* And againe, a fly hypocrite,who can accommodate hioifelfe to the opinions of men,andoccaiioDs of things very cunningl)', may procure the conceit of a very honcfl man ; But confci^^e well informed will beare witncde without cofcnage or error,what a man is. - Thirdly ,it is confciencc which is the do-all in the foule: Shce ^^^/^^* 3* is fet by the Lord to be the efpiall of the natrowcft paffages of the heart and life,(except hood-winked and defiled,)(he keeps the cinque ports, the out-lccsandin-Icts of the heart and life, nothing pa&s without her notice and verdidl ; that water which runnes by the mill of our courfe, utterly unknowncto,
A a 4 others^
8 ' ATre4tif€0fthetwoSAerAments0ftheG0j}'eB. Part.a.
others , is to her well undcrftood : And therefore from her iBuft proccede this tryall ; (hce ii this him felfc , who muft examine, and who muft bee examined. Laftly , all judg- ment and triall from others without, can not attains rothis tructriallofa man : and that for thcfe Refpefls. i, Becaufe there is none that knovves or can know the fpiric cf man, lave the Lord and it felfc by the Lords meancs. For then fliould man become in Gods place : now that cannot bee'r for although fome man may bee i\\ GODS ftcad to another yet that is onely in light and dercdion , not in fearchor tri- al]. The things that are in the foule, h*e hid under fo many lockes , and with fo many windings and conveiances , that
lere 17. ^*^^ ^^^^^ " ^^^^^ cannot fearch them of it felfc , except the Lord helpchcr: much leffe can any other doe it. Sccond-
Thcx. 'y » put cafe that fome wife and difcerning Miniflcr fiiould
by his wifedome^ difcover fome what more than others; yet, the intentions, extents v mcafures, and confequences of thofeevillcsarc paft his inquiry .• how deeply the foule is engaged in her guilt , with how high or low an hand fliec offended ; againft what light ftiee finned : what penalties (hce bath incurred, what offence to G OD or men, and what wound to her felfe, ( whether felt and repented or not ^ hath followed ; no man befides her felfe , can fearch out.
3 Reipcft. Thirdly , fay hce could , yet is it not in him to work upon
Confcience fo difcovered i The feeling of finne , guilt and curfe; the true view of finne to humble, melt and afflid the foule, that it might apprehend pardon, repent, andreturnc to G O D , is the aft of confcience by the efficacy of the word , reflefting upon it felfe. Laflly , though all thcfe were, yet is it not in the power and Authoritic of another to inquire - Pei^|^s a fit man is not prefent, if hce bee , hce may want a calling : however the ifiue upon triall may bee out of his power and hand tfor,either he 11 not to dcbarre from the Sacrament for fuch finnes as are unconvinced , and open, butonely within the bofome of the committer ; or,if they bee fcandalous , yet its beyond his firength to execute theccnfureoffufpcnfion upon the party , but notwithftand- sngKce will ru& upon the Sacrament. W heieas a mftD cxani-
Part.2 ; BAptifme and the Suffer pfthe Lord. 9
ning himfelfc aright, may aad muft bee fuch a law to himfclf^ upon due fufvey taken. .
The ufe of the point is manifold : But it will more fitly fall ^^^^^^^^^ upon the laft branch. Hcerc only I admonifh fuch as would try themfelves well, to beware Icaft they reft themfelves upon ci- ther the Ubors or opinions of others. How ordinary an abufc is itof thepubliqueand private diredions that are given to people for triall, that men thinke themfelves difcharged from felfe triaII?How great pitty is it,that fairc weather fhould doe fuch hurt? And that men fcould hang other mens triall of thcm,as a Cover of darkenes before their cye,that they might not come within themfelves? Some through unwiliing- nefle,cafe,or a falfc hcart,ftop their mouths with this, that ha- ving had fuch excellent hclpes, they cannot chufe but be v?eil tryed.Howbeic themfelves can give no rcafon why? And others ^^^^°"**^^y when they have offered themfelves to be tryed , with fomc ^^^ "y ^°*^ fence of their need i yet either by having more knowledge of the Sacrament than was expe(5led, or expreffing fome good afFciflions of defirc and forrow for the prefent,or becaufcthey have a gift to make the bcft (hew, and to conccale the worft : I fay, fomc way or other, blearc the eye of their Minifteror Parents; fo that they thinking the Annoy nted of theLord ^^^^'^^jT- toflandbeforetbemjOccafionthcra to boldly adventure upon the Sacrament as if beyond exception. Alas poore foule 1 Doft thou not know that the triall reft $ in thy felfc? If thou be nei- ther truely broken, belceving or Penitent, can other mens er- roneous Charity releeve thee ^ It may podibly be a great finne in another to thinke thee unfit for the Sacrament (knowing no other) or to exclude thee : when as yet i: is a fearefull, bold and uncharitable rafhnefTe againfl thy felfe (who knoweft thy felfe) to dare and prefume thereto. What iliall it profit to Mar.K?,!^^ winnea world of good opinion from others, and loofe thy ovvncfoule^ortorcjoycein other mens errors, to deceive Mat. 2^,12. thy felfe? What did it bootc Indas to efcape the judgement of ^^^ * Chro«> all his fcllowes in comming to the Paflfcover ? Let that pat- y//*n.. temc difcourage all fclfeconceitcd and fubtili hypocrites. jj thf ijof
What then?may fome fay,is the helpful trial of others needles? otfiers"ccdc No;Butof ufc.As wefccihelmr/ tofanftifictheir brcthren.lcffc?
One-
ifo A TreAtifeof the two Sdcraments of the GofpelL Part. 2 ,
Oncly there is difference bctwecne thctriallof others and ourowne. Tbe criall of others, fcrves as the roaterialls to- ^tf r wards a building: ourowne triall, is, ai the building of the
^^**^* workeman himfelfc. When all the Timber, Brickcs^and Lime ^' is ready layd ; the workeman muft finifti the frame. The Saw or Axe may be layd upon the Itone, or upon the timber : but except the lively hand of a man doe ad thofe tooles duely, there will be no fawing of them in two. So \s it hcere ; The miniftcr or govcrnour muft give light and diredion how to try, wherein it ftands, andhow thcfaife heart fliould bee hand- led : hec may teach, upon what termcs icarch is to bee made, and what not .• he may remove falfc fcruples, error, and letts: But the vcrdid of triall muft bee thy owne in fecret when all is done. As at the AfTyfes, there beetwoluryes, the one of Inqaeft ; the other of life and death .* There is a (ingular ufe of the former, and yet that meddles not with the final! fentence* Onely it makes an eafie way for the final!, and remooves rubs, and gives light, what bills are to bee enquired upon : and fo the other conlUlts and gives vcrdid of life or death, guilty or unguilty. So here let the ufe bee, to adrnqniik all cavillers and profane perfons, who would take advantage of the rule, totry themfelves: and all to exclude the helpcotothers,whom they fliould ftiunne, leaft their finneand pro&nenefiTe fhoiild be perceived. There are none who fo decline the hcipe of o- therSjbut thofe who abhorrc to try themfelves, and foat once would rid their hands of all. But oh wofull wretch! Wilt thou neither try thy felfe, nor take advice of others ? If thou wcrt under arreft for debt, and fome of thy friends would be- come furety for thee, wouldft thou chufc wilfully to goe and rot in prifon, rather than to be beholding for their lovf ? Then mayitbefayd, T4iouartworthyto perish. Even fo I fay to KeveJ, 12. IX. ^i^ge. If thou wiltnot try thy felfe, nor be tryed, let him that
is filthy, be fi/thy ftill.Thus much for the fecond point. a-Generall. The third branch followeth, which concernes the difference Thcdiffe- of this Triall from others; and that from thefe words; (Whereby a man may difcerne himfclfe to be qualified to rc- reive,)I will digreife as little as may be ; but my aime is, todi- fpatchfomewhac in this point, which may give light to that
which
icncc,
Part.2. - Biftifme initheSupferfif the Lord. u
which followech, and to flicw what may hclpc to the better triailof a Communicant when hee comes to the Sacrament; alfohow aChriftian may vyithout confufion apply himrdfe to each fervice of God,(n the due manner and kmdc feverally. Firft, this Tryall and preparation differs from the Triall wee Diftcr.j ftiould premife to other Ordinances , as hearing the word, reading, prayings fafting, family duties , &Cf All which require a preparing of the foulc to feeke the Lord: Q^^^^^cer yctintheferefpeds they differ; Firft,inchat all other (for the moft part j although they doe require an eftate in grace, ere they can pleafe God ; yet fo tarre as they doc conkrrc to- wards the convcrfipn of fuch a.n one as yet wanteth grace, and mud therefore bcufed uponpaine of rebellion againft God : therefore they dot not abfolutely require that lirid tryall, which the Sacramencs doe. True it is,thofe who heare, pray;» faft, conferre, l3eing deftitute of faith, (inne in the man- ner of doing;yet fince the Lord hath alfo ordayned thcaj to be inftruments of begetting faith it felfe: therefore its alfo a finnc to n^gle»5l them, although a man bee unqualified to ufc them holily. But the Sacrament is of another nature, being no or- dinance appointed for the breeding of grace, but of nouriftiing itonely^fo that he who dares to come to the Sacrament be- ing yet out of covenant, profaiicth it both in matter and Double pre- forme. Therefore the clofer Trial! is required unto it, above fence in Sa- others, Againe,in the Sacrament the Lord is not fpiritually cwracnts, and virtually prcfcnt, but even vifiblcly and fenftbly appeares to his people in the fignes of the fubllance, matter and forme of his covenant : both our reconciliation, and fandification. A good fubjc(^ ought to prefent hinifeife at each Court anti meeting of luftices, Seilions and Aflyks, with due regard and reverence, as one that dares not breake the peace, nor be a bad fubjcd. Howbeit ii the King doe fend for him perlbnally in •hisovvnc.iight,to tender and renue his oath of AIlegiaace,it behooves bim to put on a more awfulU and reverend loyalty than before. So here, every ordinance is facred and hath the Lord prefent in it : But the Sacrament exhibits him in a more reall, neere, and familiar manner, even as if the Lord Jcfus came corporally i^i prcfcRce, to ea^e and cjrinke with us, and ,- - to
I a A Trediife cftk iw Sacramms ^fthe G^tU^ P^irt.i'.
tqprcfent us with his ownc ficfti and blood to fcaft us ; There- fore ivi the approach thcreto,our triall muft be more cautclous aDdfolemne. Diffci-. 1. Againe, the triall before the Sacrament differs from other 1. foils of Religious triall. There is aLegall triall belonging to Fromlcgall the unregenerate, by which by foule Uyingit felfeintbc faallances of the law of God, feeles her felfc weighed downe byfinnetohellanddcftrudlion. There isatryall of theGof- pell, whereby a loaden foule, finding that the Lord offers her cafe and pardon inChrifi:, upon the due preparations to faithj and aduall beleeving the promife,doth try her felfe about the worke of thcfe, that (he may partake the benefit of Cbritt. There is a penitential! triail, by which a beleever having fallen ^V ,. ^rom God and broken covenant, fearchcs himlelfe and cafts up enitentiau. j^-^ gorge that he might by pardon of his revolt, returnc to God, and recover himfelfc to former grace and comfort, J. There h^{o an ordinary and dayly tryall of a Chriftians courfc
Ordinary and "M^Wdvi^ with God : by which hee watchcth to himfelfc walking with and to the rule and living by faith, and obeying God,viewing ^®^» his pradife dayly , and keeping holy quarter with God, as oc-
cafion moves him; Thefe all differ, each from other, and all from Sacramcntall triall; Not that they are excluded from it Cfor ihcy are necefiary antecedents to it) but yet they failc in this fpeciallrefped of a Sacramentall triall; which lookes at thiSjhow the foule may be qualified to communicate, • • So that in this triall J as thefe former trialls are helpefull, ^xY^lfi^^^ viz. I. How the foule hath
j^ ^ carried it felfe inrcfped of former Sacraments received ; how ^ ' it hath lived and thriven in grace by them; 2, How it hath fayled therein, and broken the covenant there renucd in fpeci- ^* all. 3 .What repentance it feeles for that fpeciall (in,what faith
it hath in the promife of the Sacrament; what fitneffe to joyne with the Church in communion of the body, by love. What dcfire after former fruit,and grow thjby experience thereof. 4. ♦' This'triall at the Sacrament is a fpeciall Reviving, ftirringup
and quickning of ail thcfe graces for the ufe of the Sacrament, that thereby (through mercy) the foule may goe and receive with the leffe feare, and more faith to fpeed of her dcfiyre.
The
Patr.i. B4pti/he d»d the Suffer of the Uri. I j
Thcfummc and fcopc ofallis,thus much; i. To teach Gods Vfe i, people, how to make ufc ofall the former Trialls for the hel- ping them forward to this. Then fecoadiy, to fliew howa j,, ChriftianfLouidaccoaimodatehimrcIf to every duty wifely & ordcrly.without error and confufion,whichi8no Imillgrace.j, ToconfutetheblindnclTeof fuch as fee ho diftind grace con- g, tcin'd in this triall for the Sacramcnt^and therefore ihinke that if they can be dcvout,catcb up a bookeand reade, put ©n a de- mure habit,and violently ketpeofFthemfelvesfrom ufuall riots and profancneffc of life, or fimper with a few good* words,, (thai they carry good hearts toGod,racaning no man any hurt) they ihinkc this to be that which will pafle for their tryall at the Sacrament. To whom 1 fay, Without knowledge the heart ^'^*^^'^^^*' is naught. Ifthey who have pradi zed the 4. Tryalls above* fayd, yetmuft not confound them with this, but revive this triall at and for the Sacrament; what Ihall be fayd to fuch blind . and ignorant tryers as thefc without rule or reafon ? Laftly, it , fhould informe every gecd communicant in the nature of this true tryall, not te defift and give it over, by wearinefTe, floth, or difficulty, till in fome mcafure he finde how he is qualified for ^ Sacrament, feeing till then hcc doth but miftakcv the whole fcopc of the Ordinance, and mocke his owns.
The fourth branch of the dcfcriptioB, is. The iffuc of this \^^^^^^('^^ trial], viz. That acccordingly a man may cither proceed to the Sacrament, or defift for the prcfent. And this the na- ture it fclfc of triall requires, and otherwife it were needc-. lefTc to try exceptit were for the. iflue. Which is plainc by the end which the Lord hath in trialls of another kind.: Why is the Lord fayd to try his people with falfe teachers, and lying Prophets, Isitnot no know whether wee will ^"^•^^**' cleave to the truth, orbelccv.e lyes/ Is it not that the faith of the clecl might bee difcerned from the rottcnnefle of hypocrites? Why doth the Lord try us with ftreightsand croffcs? Doth hec not intend to try whether wee will bee content with our portion, or murmure and ufe indired /hifcs?. So the Lord tryed Gedeons fouldies who were meet For warrc, j^^p^j V/honot. Men alfo in their trialls (as at Affyfes} what intend ^ ' *
they
14 A triAtlft of the mo Sdcraments of the GofpeU^ Part.j^
they ,{avc either to acquite,or condcmnc? My fcope is to flieWj that Sacramencall triail hatb alfo her ilTue, either to encourage a man to receive with comfort, or to dcfift for the time, till beter provided, with caution and wariacfe.
TheVfi. Which point is of great ufe.x.To inftrud all Chriftian exa- j^ * minants, in their triail to bee carcfull of themfelvcs, and not IttflrnlHstt* ^^ ^^^^^ thcmfelves tobec deceived by error or felfe-lovc : ' For why ? The iflue is great, either the comfort of well re- ceiving, and danger of loofing a great blefling if we come not ; Orelfethcperillofincurringof agreat mifchiefe and ;udge« mcnt, if they prefume to come. Weray,ttcendofathingi$ laft in execution, but firft in intention* If this were fo in the purpofeoffuch as try thcrolelves; how wifely, jealoufly and ' religioufly would they goe to workc ? If they knew and con- fidered, that the fcope of tiiall, is either to come or to for- beare; and that ourdeOfting itfelfe(if it bee ordinary) is a mocking of God, what colour focver we pretend ; how clofc and wife would it make them in going betweenc both extrc- ai Wes, cither of rufliing to the Sacrament without triall,or dc- fifting upon unfuiBcient triail? How would it caufe them both to tremble at contempt and refazall .* and yet alfo at ntg^d of due triail ere they come? Which is indeed to make arertue of a neceffity. yje 1. Secondly this condemnes the formall and f ulfome pra-
Reproofe,* Sifc of common Proteftants : who fitthey puU'doutof the vileprofaneneffeoffuchas abhorre all triail :^ doe prefently thinkc that God is fo beholding to them for their try- ing themfelves, that let their tryall bee what it will, hee owes them welcome to the Sacrament for it. Alas pootc wretch j Triail is appointed for an iffue, not for a fa- fhion and formality, to ftoppe the mouth of God and confci- cnce. That trial! which hath no iffue, can have no due fub- ftance of matter or manncr.in ir, but rather is a confuzed doing of fomewhat without rul^, with opinion of fomething in the deed it felfe, to commend a man ro God. No. As well the tryer of himfelfe may fee caufe ofnot comming,as the not tri- er ought not to come. Triail hath ftill a refped to the iflue: and muft beufed to avoyd fin andpuni/haient,not to encreafe both. Lailly,
Pert. 2 .^ Uftijmt and the Supper pfthe Urd^ 15
Laftlyj Ice it be admonition to others, who upon trialliloc »y- .. finde theoafelvcs unfit for the Sacrament. Of which fort there ^^^^^^ may be two. Some fuch as (although Gods people^ yet having gjaimth.!. fallen into fomc fuch finne as hath deepely defiled and har- dened them, cannot find either their faith fo lively, or their repentance fo fcnfiblc, as that they dare to come .In fuch a cafe I fay , ( if upon advife with wifer than themfelves they find kfo to requirc)chcir duty is to con(ider,thatthe Sacrament may prove fofar fromhelpingthe^that it might rather encrcafe their guilt by boldneflc. Therforc itftial be their wifedomc to confider. That the Lord hath other Ordinances to ufe^than the Sacrament. As that ferves to Qourifh the faithfull i fo there bee others that fervc to humble and eafl downe the loofc and prcfumptnous. Let them therefore inquire after them 5 as Counfell ofthe Minifter ofGodabieto helpe them ; Pcnitcn* tiall Search and Triall ©f themfelves about the occafion of their fall : Faftingand Prayer with conference, if they fecle Sathara ^ hath deeply bewitcbt them and hardned them ; Thefe Ordi- nances are appointed to cafl: out finne s if it be yet unfeenc and unrepcnted of \ and to expcll fuch Devills as neither the Sacra- Mark.|>. \% merit, nor any other Ordinance can, efpecially the publiquc Miniftery being the fetter of them on worke> and the firfi con- vincer of the confciencco Its a wife mans part to ufe every Or- dinance for the good ofit ;
Secondly, fuch asby triall finde themfelves , out of the Co* Braneb.a, venant of God in regard of any aduall fa<fl in them, and bc« fides finde the guilt and taynt of much other Corruption and c«ill : let them ( much more) bleffe God for this ordinance of Triall ; and fo long defift from the Sacrament , till the Lord hath fan(^ified the conviiflion of their confcience , in fomc meafurc, to drive them out of themfelves unto apromifco for Reconciliation and peace. For the Blood of Chrift and his body ferve not for the Nouriliiment of any , in whom they havenot bin as the feed of Regeneration , both in Pardon of finne, and change heart, in which, converfion ftandeth. There* fore let them ply this worke.of which m the trial of our efface Chap, ^2, more is fayde. But , to rufh upon the Scarameutjup- onTrjallofthis. dangerous Condition 3 is a doaWe finne , an
adding
is A Tfutijt of the tm Sicnmnts Gfthe (soJ}cU^ Part.i ^
adding ofdrunkennes to chirft : as alfo an abuzing of the Sacra*^ incnc ; caufing ic to feale up rather their guilt and curfc , than their pardon and peace. Reroemberftiil, the Sacrament con- vertes none j but ftrenghcens the converted*
Beware therefore (all fuch) leaft by Sioiftcr and uq- wifeCounfell of any, they blanch themfclucs ovcr,and thinke that becaufe they fee ail is not well , therefore the Sacrament lohn^ i€,^, *^"^ ^^^ ^^^^^ Phifition. No , The word of Law and Promife muft firfl: convince them of Snne, and then of RighteoufncfTc.- whereof after they (hall find both the Sacraments tobcafeale, throagh faith * Baptifmc of their Conrerfion , the Supper of their confirmation. Onely let this bee added , That as cbcy doc for the prefent dclift from the Sacrament, fo , yet they mud ply this firft convidionand trial of themfclves, by atten- dance upon other ordinances, till they come to fceclcercly that the Sacrament bclonges to them. For if they give over the work by bofneffe and wearinelfc, before the fruitc bee at- teined : they may fearc that ic had bin as good for them they •had never feene caufe by triallto dcfift , as having fo done, to leave their work unfinifet. Sacramcntail triall fervcs not to » da{h men quite out of conceit with the ordinance, but to con-
vince them for a time, that they may bee fo abafcdfortheir cutting offthemfelvcs from it, that they may rcturne roit with more comfort, and abhorrc thcmfelvesin that condition of defifting from it. And fo doing, their Abftinence fhall be for their good .• and although the Minifter cannot fufpend them,yct their owifc fufpeoding themfelaes fliall proove more gainefull to their feules, than their bould adventure. Andfo I Genera]]' "^"^^ ^^^ ^^^* fourth branch.
chat it isDi- Thes.and (5. nowfoUow: which (as I faid )Ihavekept tG vine. this laft place, as depending upon one another, and moft
cfTentiall to the Dodrine. The 5 . branch then is , that this tri- all is a charge of God , not lefc arbitrary to us , but necefTary tothereceyving worthily* To which ere I come, leaft any Howa man ftumble at this word (worthily ) as if any could be worthy may bee faydtoreceiveilanfwercitsthe phrafeofthcHoly-Ghof) himfelfc to receive in fimdry places .• And looke m what knee the wicked are iaid woitWy, to bee unworthy, in the contrary thereto the godly arc called
worthy;
Part,2. Bapti/meAndtheSupper0/theLord. i^
worthy :firft in refpcdl of tbcmfelves, fccondly/of the Lord. Touching the former, fee A^, 15.45. where Paul faith^ See-^ ingyce thinks jonr f elves unworthy ofeternallhfe^ c^c. hec meanes, that they thought the tidings of it,un worthy of tbemj they thought thcmfelves fo worthy and (o good, that they thought Gods offer unworthy of them, and fo they defpifed the Counfcll of God to iave them. So here, the profane and hypocrites, doe thinkc Sacracnentali Chrift a meane thing, difcernc not what it is, or of what worthinefle, therefore they are unworthy. But the faithful! receiver is worthy : Why ? In Matthn 5. refpcdof that worthy and pretiouscftceme of the Sacrament, i cor.ii,*^, for which they account no preparation fuflficient. Secondly, in refped of Go^ hirofclfe. In which fence, /?tf y. 9,4.tbeholy j^^^^j ^ Ghoft tellcs thofe few names in S^rdis, that they lliould be clothed in white, for they were worthy ;he doth not meanthey were worthy to be fo clothed;but being fo clothed,they were worthy :that is, the Lord having cloathed them with the Robe ofGhrifts rightcoufncfle,(thehnncn of the Saints) they were ReveLx^,8. worthy ones in his account : So contrarily, the unregeneratc arc unworthy, becaufe they sre naked ftill, and care not to 6cc ^cvcl.5,17. covered with this garment: And why ? They know not ( or will not know) that they needc it. Now then, as the good re- ceiver is worthy, becaufe he is fo accounted in Chrift, and his preparation is accepted in him, and the want thereof is not im- puted: fothe bad is unworthy, becaufe hispcrfonis not ac- cepted, and therefore whether he prepare himfelfe, or no, he is the fame ; for out of the Lord lefus bee cannot be worthy. The Summe is, not the preparation of a man(^in it fclfe)makes him worthy : But the imputing of preparedneffe by faith : and this workes an high efteeme of the Sacrament, and a care- fulnelTc to be a meet Communicant : Reither whereof the un- godly can be partakers of* This by way ofDigteffion,
To returne then : The duty of triall is commended by God, proofcs of k. And this appeares by Pauly I ^^n i , 28. as alfo by good Ana- logy of the Paffcover, applied by the Apoftle to us. For the former, i?^«/ concludes the direction for receiving well, and cutting offallabufes : L^t a man therefore examine himftlfe ^ And [$ let him eatei Hce had told them before what Cbrifts
Bb inftitu-
x8 ATreAtife0ftheW0S4cramtHts0ftheG0ffeH Part.j^
inftitution was : But as if knowtedge alone of the pare ordi- nance were not enoiigh,headdes further. Let a man therefore examine; q,d. Although themeereobfervingoftheiaftltu- tion were enough to cut off the abufeoF your love fcafts; yet, for the avoydingofall other corruption inward afwell as out- ward, I command from God^Lete very roan examinee He doth not meane, let him it hee pleafe, as leaving it to mens choyfc : but the word is imperative, let him, that is, I enjoinc him : A$,let a man abide in the vocation wherein God hath fet him : let a man fo efteeme us as the difpenfers of grace &c. That isj command him fo. Neither is this as one of thofe tempora- ry counfcls, of which V^hI faith hee had no warrant from God cxpreflely ; This faith not the Lord, but I i But kls one ofthofe, of which hee addeth, This fay not I, but the Lord. And theconnexionof thisaS veifewiththeio.evin- ccth: For I deliver unto you, that which I received ©f the Lord, &c. And he fubjoyneth , let a man therefore examine^ arc. Further Nithcr doth this reft onely upon this text ; but upon the A-
proofc nalogic of the Paffcover, whereto this fucceeds.Its manifcft by
the Scripture that there was fpeciall Preparation of them that ate the Pafcal Lamb#R>r not only the Lord required the Lamb it fclfe to be weaned off from the damme 4 dayes : to teach the people in all that fpace to weane themfelves from thofe fwtct breads of their worldly delights, and lawfull liberties; bat he required them alfo to kcepe another feaft of unleave- ned bread feaven dayes ; wherein all leaven whatfoevtr, Was to be fwept out from their houfcs , and Sacrifices to be oflfc- redfpr expiation of nnne,and uncIeanenefTc, that fothey might not come polluted to the Paffeover. And thofe two Pafleovers % Chro.40. of Hf^kja & lojijah prove it ;w here fpeciall charge is given to a Chro 23. j j^^ Levites and people to faniStifie themfelves and eacht)ther : although for the fpeedineffe of receiving, there could not be fuch Icgall clenfing, as the Law required ; and fo alfo, the peo- ple and the King firft purged out Idols, and defaced their groves, and abandoned all will-wor(hip ere they came to the Paffeover. What betokened this,fave the triall of their fpirits, much morf, purging out all Idols of the heart, fwccpingout
the
Part,2. BAftifme 4nithe Suffer of the Lcrl i^
the leaven of corruption from within ; without which the o- thcrhadbeenebootieffc. Therefore P^/in that place doth preffe the fame, though not Sacramentally, yet wnivcrfally, faying, Letm therefore ktefe thefeafl^ not with old leaven of j Cor.J.7,1. malice and micl^ednefe 5 £fup with the unleavened bread effince^ ritie and truth ; Why? Becaufe Chrift is our Pafleovcr , who is facrificed for us : q-d. Let not us be behind hand in our fcaft andfpiricuallPafcallLambe, to thole that ate the old P<*fleo- ver. If they might not eate it with leaven, with any pollutioa of flcfh,as of Leprofie, touching of the dead, or the like cere- moniall defilement ; how much lefle wee, with our reall and fpiritpf all leaven and uncleanenefl'e of foule f
To adde a word or two of ufe to this ( for I leave the rea- Vfe oflt. fons to tlic laft point^ this 1 fay : That its well chat we have an ^»^^"^ expreffe charge from God for this triall. Elfe the world is full of curious heads> and profane hearts, to outface and outwran- g!e the Ordinance. Men have no joy to iuch a taske as they fede to pinch their fpirits, and prelTe upon them any power ofpradife; and therefore ( although they are ready tocaft the cords, and breake the bands oi the moft convinced truths ; yet the more mannerly way is to queftion the charge it felfe. And hence are tbofe ufuall interrogatories, How prove you that any man hath to doe with mee when I come to the Sacra- (pcnt ? Or, how proove you that Paul fpeakes to us as well as the Corinthians^ to try our felves? Or how can you proove that I am boandto fanflifie the feventh day from the Creation, for a Sabbath.*' Or how know yee that God will have us preach and heare twice upon the Sabboth in pub- liquc ? Or, that a man is bound to pray by himfelfe^ or twice a day in his family ? Or that it is againft nature for a man to wearelong baire? Or, for a woman to bee (home? And to,. ^ ^ thefe might I adde a thoufand other fcrutinies of a bafc ^^'^^^f^^^^ and profane heart, willing to overthrow ail fuch ftriflncffe, as it felfc diilaftsjand loth to beleeve, or informe it felfe of any thing which it is loth to do.The truth is,never did Satan foob- fcarc thofc maine truths of theScrif>ture,in Popifti darkc times by turning all into curious queres of things leiTe pertinent ; as now , he doth in this, light of the Gofpell fccke to alay, and
Bb a difanull
ao ATreAtifipftheim Sacraments 6f the G0jhell, Parr.a,
difanuU the power of truths by profane cavillation. But I fay ftill both to the one , and to the other, Its well that God hath f© pundually declared himfelfe in his Word as hee hath. All that are not wickedly nice and curious, will ra- ther yccid to thofc probable dcdudions from Scripture, which arifc by confcquent, for the beating downc of our own bafc (jjirits, and rejoyce in fo doing, becaufe they argue foi* God; than whet their leude and ptejudicate wits and fpirits upon the divels whctftone to cavill againft truths receivedrnib- ling here at one, and there another, till they have defaced their beautie and grace, and fo expofed thero to the utter contempt of thctnfelves and others ,• Stop your mouthes therefore oh yc carpers at Gods precife rules,and play not the P ro(florsfor the divell againft Godjlesft he pay you your feeslittle to your con- tent: Stpopc rather to the Lords Canon in ail things. And you to whom this yoke of triallat the Sacrament is fo heavie,coii- fider, the Lord will not Icflcn or lighten it for your fake.-labour yc to be eafcd of the divels yoke oFa profane carnall hcart,and turnc your fwords into mattockes, deny your fclves, get the Lord to change your minds and wills, that fo his yoke may become fwcete unto you. And as the Prophet tclsthofeCavil- Ef 8 zo ^^^** ^^° ^^^cA him.Why may not we goe to good Witches ^ *^ • about our cattell, or things loft,&:c. Goe (faith he) to the Ltw and to the Tefiomojij-^^t that be your touchftone,that wil aban- don both all wilUworfhip on the right hand, and all profane- neffcontbelefttlfthcfcgivcye noallowance, know there is no wifdomc in your witchcrafts , nor in your cavilling defen« CCS : So here fay I,Goe to the charge of God,that will convince both Popifti triall,and tell you, that there is no Religion cither in fafting before the Sacrament ( although T do advife no man to cat)nor in not fpitting at the Sacramcnr^that much more wil confute all profane contempt of triall of our felves : let God fpeake, and let ail men be liers, both left hand profanenelTcaand right hand fupcrftition mud fall before the Ordinance. Oh J if men be fo bufie againft the pradiife of goodnefle, when there is a rule to controwle them , what companions would they bee, if wee wanted it? Howbeitevenby this they (hew ftat the dutie is divine, becaufe elfc their curfed fpirit \ WOuW
Part. 2 . Bifttfme Mi the Supf^er of the Lor A. ti
would never fo fight againft it. Thus amch of the fifth point.
Thcfixth andlaft branch is, what n that due triaU which ^"^^^^* God requireth of every true Comnmnicanr,and in what things wnatkis* doth it confift? I anfwcr,Due and true Triall ftandeth eitlicr ia the properties thereof to quaiifieit aright ; or in the objC<fl chcrof,that is,the things to be be tricd.Conccrning which, Hrft, I will lay downcfome reafons why the Lord requires this trial! in both rcfpeds. Then fccondly I will lay downe the due pro- perties or manner of triall. And fo with the ufe of the gsnerall doftrinci willfiniihthis Chapter; and in thofe that follow, God willing, I (hall handle the fevcrall ob/eds to be tried in their order, one after another.
The Reafons arc thefe three. Firft the plaine charge of God Rcafin* li iroporteth it. For the word here ufcd by the Apoftle, is rhcdifficiitjr not a word which aimesatfome defed!: in the meafure of our o^^^"^"^ grace onely, as the triall of light gold may bedifpateh'd by h^^ecifil'"^ weights which any man may ufe : but it cfpcciaUy fig-fro^m"^4- nifieth triall offubftance, and foundncffc of metrals, fuchasneflc, onely the Goldftnichs skill can finde out : the Touchftonc and the Fornace onely can trie gold, or feparatc the filvec from the droffe. Even fo, its not a common skill nor cafie workc todifcover the foundneffc or falfchood of the heart in inaiter of grace. There is nothing more hard than this difco- ^ cwai 14. very. Satan and Hypocrites can transforme thecnfel ves into An- jy, ' ' gels of lightjand make men to think them fj. And the hollow- Bcffc and depth of the heart, and the fcUe-lov e of it in cafily bc- leevingour felvcs to be that wee would be, and yet arc loth to be, is unfpeakeablc. Nothing more eafic than to pray for fuch things as indeed wee would not have, if God would give, becaufe then our hearts and courfes muft be changed ; and yet weet'hinke wee pray aright. Kothing more cafie than to looke upon our fclves in our outfide of duties aud performances,and rcfl€(fl an opinion thereby, that wee are true worlliippers. No grace, but a falfe heart will counterfeit : and the depth of the heart is fuch, that thercisnofhewof mecke:?e{rc,ia- nocencie, tcnderncffc of fpirir, thankefulneflc. love of Gods people, but a bad perfon may accommodate hiovTcife unto,
B b 3 and
22
I Te.difccrnc foundnefic where it is.
3 Todifcerne our not im- proving of grace.
Bicher in our privacie. z lohn 8,
Or in our
eucward
courfc.
Much more is h hard 10 trie ourwnuptb •as,
A treati/ipfthetm Sacraments of the G$^ell. Parr.a*
and aft a part therein. The foundncfle of the heart is very hard todifcerne.
Secondly, although there be foundneffe in the heart, yet it is not alway difcernable. As ix. is not eafie to finde a Pcarle in the dunghill, nor a needle loft in rufties; fo, its hard to finde out a little truth oF heart and faith, when they are fo covered and ffiixed with abundance of droffe. Befidcs, it is no eafie thing, ( although a man finde them ) yet to walkc conftantly with God in the pradife thereof. Its with us as with the foole, who not knowing the worth of gold, ftoppes here a pcece in an holc» there another in the thatch, and for- gets it.* So doe wee flight tha grace which fliould rule us in each part of life j lofethe good things which have coft us labour to coaae by. Its hard to improove the things wee have heard and learned, and to bring them forth in due Icafon; theyareiofecke withus, patience, when wee are provoked; faith, when wee fee no likelihood of Gods hearing or anfwc- ring our prayers, and foof the reft; asitiswithtoolcsfel- dome ufcd, fo ifherc growes a ruft upon the gifts of God in us, for lacke of watchfull improovement. Sloth, and cafe do free into us as a kanko:, and creepc fo infcnfibly upon os, that they marrc us ere wee be aware. The Talents of God which wee have received, become unprofitable ia us. The grcatert part of the duties we dojis not the leaft of them we omit : in the ufc Cfmcanes and Ordinanccs,formality ,and commonnes,unrevc- rence,unfavorines defiles us:and the life of faith in croircs,blcf. fings, duties,is verypoore andwanzfnginus.lt were endleffc tefpeakeofalU Now if it be fo hard to tricour^grace, how Diuch hard to trie our whole conrfe, iti which the vycari- fomBeflTe of our hearts doth tire us fo, that the errors tbWeof in fo manifold parts cannot be reckoned 5 asthefinncsofour fingle eftate , or married ftate, our callings, dealings, in the world, lawfull liberties, company, foiitarincfle, with other innuBicwble occafions ; wherein as it is hard to furvey our felvcs diftindly 5 fo its as hard t^ watch to our jule unwea* riedly.
To conclude, if the triall of our grace be fucb, what is the
??i?J!?f 9»^??r?wp^i??? Who pan perceive the danger where-
"^ " to
Vmy. Bdptifme4ndthi Supper 0/the Lord. 2j
to the bcft lie open, by the unfpeakabic fwectncffc of their pcr- fbnalland beloved finnes? Hovviccretly doth Satan and luft crccpe in (as fleepe to one warme in his bed J even to an honeft heart ere it be aware ? By what fine flights is it at firft en- tertained, either becaufe iti% but one, orfmall, or foone ftiaken ofF/ And having once entred, how doth it defile the cQnfciencc? When once the tcndernefle and fenfibleneflc of the foule, (which is the Sentineil^ i» gone: how fooncdoth finne grow upon it, and increafe? That whereas at firftit feemcd a great thing to attempt, now it feemes little, togoc through with it : and that which feemed little, now be- comes as nothing: till at length it foulds up the heart in fclfe-love aHd careleiTcncflTe , and growne to a cuftomc and falling fickneffe, that it i% a great difficultie for a man to picke out an end in this confufion of cftatc, or to know where to beginnc or where to end. So then if triall bee fo bard a taske, how due and confcionablc ought the praftifc of it to bee ; feeing the Lord hath fct the Sacra* ment to bee the awer , and holder in compaffc of our courfe ?
Secondly, except wee trie our felves before wee come ; the « ^ Lordjwho fcarcheih and tricth the rcins^ will fcarch and trie us ^^^/^^ *• to our coft, and little to our likeing. Hee will revenge our pro- faning of his Seale, witii fealing up our foules, and giving us over to thofe evils in which we prefumed to corner fo that they fhall become our fcourges & p€naIties,to harden and defile us, & draw impcnitcncle over our fpirits,that although we would we fliall not repent. Perhaps if we may efcape prefent judge- ^^^^^ - menc upon our pcrfons, to be fmitten downc fuddenly with a thunder-bolt, er to be plagued in our bodies and children with (icknefle or death (as thofe Corinthians) wee are content ^ q^^^^^ j^. theLord fiioulddealewithus otherwife ashcepieafeth. But oh wretches I T© be accurfed with barrenneflc for ever, with an infcnfible, dcdolcnt heart, with a dead benummed fpiritj to be ftript of thofe gifts wee feem'd to have, to be fent more craptie away from God than wee came, to be pulfd out with that gueft that wanted bis wedding garment , and ^at.M,xi; caft into otter darkcneffc ; thefe are curfcs tcnnc tinacs grca-
B b 4 ter
24 ^ Treat/fe cf phe tm SHtAments efthe Gs/fcH Part, 2,
ter than the former. Thoucatcft and drinkcft thy ownc con- demnation as Iffdas didi thehandfcll whereof was this, that loh.rs. x7. upon the eating of the f oppe, Satan cntred into biro and fill'd his heart, ripened bis treachery, and feal'd him up to a dcfpe- race rcfolution that he would finifh it, though bee went to hell for if. They that judge not theoafclvesj make workc for the I C©r.iJ,3©. Lord to judge them finally : and although it appearenotto floen, yet the wrath of God abides upon them, and fliallin time fmoake out as upon Cdn, The Sacrament is a fpirituall my fiery, and cannot be violated, fav c by fpirituall wickedncfle* And whereas the gaine ihould have beene great, if thou hadft come prepared, even the enjoying of the Lord Icfus wholly t now the judgement fliall be as fearefull, not onely togoc with- out bim, but to drinke and eate hell and damnation. Of which more in the ufe. Rt^fon 3. Thirdly,as we fay in our Provcrbe,Lcave isligbt/If wc come to the Supper of the Lord, as be conns his guefts invited by himfdfe ; lo, we ftiall fit there among his Angels, and cate of the dainties of heaven ; we (hall behold the face of his Majefty with joy : wc fhall have our foules within us, feafting us with the confcience of our obedience : wee fliall not need to fearc faddc affronts and accufation: wee (hall enjoy the.fwcete fruit of oor reverend and carefull triall : our faith and repen- tance fhall there mecte us ; and if wee faiic in any meafure of our hoped for welcome ; the fault fliall not lie heavic upon our fclves, but wc may be aflured, that it is^for fomc other cnd^ for which the Lord deferres us ; that at our returning againc he may give us an overplus. Thefe may fervc for fomc reafons to enforce due triall upon us. Pfopcrticjof But here a willing heart would faine know the properti|es inicuiall. of this triall,and when he hath duly tried hirofelfe. For anfwer to which J although in the Chapters following, this willap- pcare better in thcobjeds of triall; yet bricfelyl will note loroe workes here generally c©Dcerningalltheparticulars,and fo come to the ufe. i. Firft, then let thy fearch and triall be wife, and according
^Vifc. to knowledge. Let the Law and Tcftimcny be the Hammer, ibe Fornace, and Touch,to trie thee in all, both thy bcartand
UfCi
Pdrr.s. l^Aptifrntdtiiihe Suffer cj thel$fi. 35
fife. This will inf orme and inftill futh skill and dircemmg iBto thee, that nothing fliall lightly pafle thcc without , both notice and due vcrduid : Thou flialt neither by Icofencffc ©f heart judge evill, good; nor through blindntfle, or mif- prifion, thinlsc gcod evill. This uill let in light to thee to behold all things in their lively celoures as the^ are* The Goldfmith will noteafilybe gulled in the triall or gold or fiver. So if thou carrie this light and torch into the .. darke corners of thy heart, few cither (inncs or graces fliall cfcape thee* Elfc, thy owne falfe light, crronious judgement, prejudice, precipice, fecuritie, dcfikment, and the like, may foone deceive thee. And fo thy triall may proovc like ^hima^^^ his ncwes, idle and con- fuzed.
Secondly, let it be ingenuous and filiall ; Doe not thinkfi Fjliall. that the Lord onefy enjoynes thee to fearch out the evill, and let the good paffe: The triall of Gods people is as well of their vertues and graces jfor their encouragement, as of their corruptions to their humiliation And yer, let it alfobcim- partiall. So abhorre a {laviHi heart of bafc fcarc caufing thee to harpc upon the jarring firings of thy diftcropcrs : That yet thou much more loathe fcltclove, to applaude thy fclfe in any ^f thy corrupt and vicious habits or adions: ■ But rather be as v^^illing thy errours andevills be difcovered, as thy graces. The true triall of a Chriftian is a middle bctweenc both extremes. The moft ufuall of the fccond, is the latter. Fewer offend in the other ; and yet their danger is as great, becaufe the true roote of triall, \% the witneffc of a good confcience,tc{lifying that there is grace at the heart, which a (lavifii triall denieth to it felfe.
Thirdly, it muft be very inquifitive and narrow; not 3. Narrow? hoverlyand fuperficiall, It chuftnoi belike the maflies of a^^^^l®^^ net made to catch great fifties, and letting psfTe the fraall. For both the good things and the evill are clofely and decpo- ly couched in the foule : Curfory triall will not fearch them throughly. Graces arcascoales raked up in the ?fhcs, and appeare not cafily ; or as a Utile corne in a great Chaffc heape* And corruption \% Jts the core of ^ ^ifeafe lying in the m-
trals
atf A tredfifi dfthe tm Smdtnms of the Gojpelt^ Part.2:
trals ; and as Gchaz^i his booty throwac into clofc corners. If the King iliould fend a Commiffion to a true fub/cd, to fearch Icfuites, or Pricfts inagrcathoiifc: they would take a nar- row courfe both by belaying,and ranfacking the inner paflages and roomes , for feare of efcape or lurking : Sacramcntall triall iliould bee fuchi Not as the fearcbing of friends houfcs, whom wee very fparilyand generally looke over, or give notice before td remoovc out of the way that which wee are loath to efpie* But as a man would fearch the boufe of his enemy : And as wee rcade that the Papifts were wont to feerchforthe Martyrs, in all places, likely or unlikely, yea, even the heapcs or rcekcs of cornc, and the hayu^owes, with forkcs, fwords, fyiis^ and fpearcs. So (hould we doc our felves, as Searchers very glad and defi- rous to finde what they feeke. And to this end, our triall Bothmcun- flioald bee punduall and painefull. By punduall, I naeanc llualncfle, particular and perfonall, either graces or corruptions \ which moft naturally and generally accompany thee. And therefore Chriftian fearch beft attends Chriftian Prayer and watch.* looke what thou obferveft to pefter thee moft ufually, either in thy fpirit, er in thy courfe, that take note of, and make a Calender of ir. Forgetfulnefie and confufion of memory doe much hinder triall. Note therefore both what finncs runne in the ftrearoe and frame of thy life; and what fpcciall e- V jls beare fway, and arc moft felfe-putting forth ; and then the reft will follow alone; and yet paffe not by the lefTer: feeing thofe which are but of a fecond degree doe oft dif- guifc u5, while wee are bent onely to marke the moft prevai- ling ones; andfo by ill cuftome are unfufpeded. Few men there are in whom fome mafterJy finnes doe not beare rule, pride, felfe-love, worldlincffe, or the like, to poifon their AndpaJnc- ^®^^^^' Secondly, let it be painefull : The iffucs of good fijneffe. ' ^nd cvill are as a fpring of fevcn heads. A laborious fear- ched will therefore open them all , and take himfelfe trip- ' ping in all : fearching, the fpirit within, the tongue and Oiembers without, and fetch in matters of humiliation from the triall of marriage , fingle eftate , Duties, Ordi- naQ|C€S> company, foiitarinefle, liberties} callinges, be- haviour^
haviour, and anions of cotnmon life. So much of the third.
Fourthly, ituiuft be faithfull and loyall, that fo all the fubi^paithfull, till ftartingholcs, and cunning deccites of the heart may be found out; for fclfe-lovc and falfehood will elfc blearc the eye of the wifcft. Bribes corrupt the wife 5 but not the faith- full.* Sinneis a bribing mifchiefe, it labours to overthrow fcarch and inqueft, that fo it may efcapc the jury. But as a good luftice, in taking the examination of a fellon, or rioters will not bee gulled with each colour or faire tale, but will fearch to the quicke, and drive him out of his trickes, and lay him open, becaufe hee is', for the King ; fo fliould our triall be faithfull, becaufe it is for the King ot heaven. Its for his honour; and yetalfo for our comfort to be true to the Lord and our felves:Elle wee (hall findeas wee binde, and the Lord will be froward with the froward,and fubtill with Phil.i8*ifi thefubtill. the Sacrament will not afford that peace to the falfc, which it will to the faithfull; with the true, honeft, and plaine, the Lord will bee good and plaine. If fwcctc, gaincfuU , or natural] corruptions bee fo incorporate and beloved, that wee are loth to fcarch them out> and ( like La^a») fearch everywhere, fave where our Rachel fits upon Q^n>jh^i>jf her Idoll ; the Lord will leave us to our defilement, aod de- prive us of the fruit of our triall. Now that our triall may be honeft ; ©bferve two things .• Firft, nourifli tenderneffe of confcicnce and uprightnefTc* Ofttimes many a fecret evill ©ffmaller confcquence may annoy (omc man, even a glance of the heart, or eye;when as a groflcr evill will not touch an- other. Its not eafic for one that bath his glove on his fingers to take up a needle or a little pinne, which the naked hand will cafily doc. The tender eye will water and twinckle at a mote falling in it, as if fome great hurt befall it: and the weazand will ftreine at a gnat. Secondly, be willing to take any helpc w hich may further thee in thy fearch. Sometimes a faithful friend wh© obfcrvcsthee; aftandcir by may fometimes fee that which agamftcr fpics not, Sometimes it will not bcamiffe tefec and reade thy ownc triall in the booke of a Crofle ; for t9fh Croffc hath her fuperfcription, and wili either tell us what
S^acc
i8 A Treaiiftoftbt ires Sacnmems 0ftbt Gojpell^ Part. 2,
grace the Lord would cry, orwhatfiuje he would correal; yet I fay, the bcft Crier h our ovvnc ^onfciencc aod expe- rience.
r.Ddrea. Liftly, let ©ur triall be Dired j aime at the cad of thy re-
ceiving the Sacrament, and the reviving of thy faich, or thy repentance of evill. Search out in thy felfe, cither tbofefpintu* all graces which are mod like to further, or rhofe evils which are indirecflcft oppolicion to a comfortable receiving the Sa- crament. The Sacrament is a moH fpirituall communion with God; fpiricuali evils will mod choke it, as infidelity, hypo- criiie, apoftacy, unthankfuUncfle, falling to the creatures :lec thefe and fuch like be moft purfued. Contrarily, the mofl: fpirituall graces, doe moft chcarifli it; as daily faith in the Pro- oaife both of pardon and holincfTc, purenefTe of heart, hcavcn- linefTe of miade, felfe-deoiall, humblcneffe, thankefulntffe, and fuch like; befureto findc out thefe ; andfothy fearch will fiandthccin bcft ftead, toward the end thouaimeft at. And thus much for thofc properties of Sacramcmall triall 2 accor- ding to which the particular obje<ft is to be framed, as in the following difconrfe (h^ll appcare. ^ !• Now for the V£ti of the point, Firft, letir be terror to all
Twrour. {vLch^ as ( for all this ) dare rufh upon this holy f eaft, with un- wadien hands, and with profanation or ncglc(f^, whether pre- fumptuoufly or carcleflcly without triall. Beit knawne un- to you, ye take the Naoje of Gad in vaine in an high degree, and are guilty of the body and bioud of the Lord, as tramplcrs ©fit under your feete, and crucifiers of him the fecond tinic; therefore he (hall not hold you guiltledc. You boaft much, that ye have received to day, and eaten your maker { as the Papifts fay J but ye have eaicn and dranke your owne banc and poyfon. This Sacrament fhall bee as that cur fed water was to the belly of her who being defiled, durft come to drinke of it,
Altiag.;. fs if innocent. And as EUpJO, faid to Gebaz,i ^ fVent not my ffirit with thee when thou mnfi after Tfaaman ? So, Is not the Spirit of Chnft privy to thy profane ncgleft and bold adventuring , being in thy (innc ? Althoagh the Lord come not really to plucke thee from thy feilowes m open vengeance, yet be fnrc> the SacraxnefiC fliail he as
Part.2. Baftifmeandthe Supper efthe Lord. 3j
Jndoi bis fop to harden thcc in thy finnc, and feale thee up to impcniccncic and damnation. Once a Monke did villanoufly poifon a Chriftian Eraperour with the wine of the Chalice ; but thou poifoneft thy fclfc : How much greater is thy villa- nierThtrt fore, although Jfcarethee not from receiving ut- terly ( to which by nature thou art prone enough) yet for the prcfcnt, I admonidi thee, abftaine till tried and examined. But perhaps thou wilt objed ; Alas, I doe come indecdc, for I O^jeU. am commanded to doe fo by God, and by the Miniftcr. I an** tyf»frm fwcr : So were the Ifraelites bidden togoeup againft their bxcxhrcn of Bettjamlji I But yet the Lord fmote fortie thou- land of them when they wcnr. Hce who approved the juftic'e of his o wne will, that linne fcould be puniilicd ; yet punifhed thcm(^/*<5(g-.2o-20. jeventhem who went about it,being them- felves as guilty. The qucftion is not about the doing of the duly, but the right manner of it. So I fay to thefe, that Gods Sacrament be received, is neceffary. But who are they that arc fie for it ? God hath nofuch neede of Sacraments, that he cares not how they be received : But moft rightcoufly hec urgeth^ the duty, yet punifheththc ill doer. Thou wilt ftillcav ill and^ fay,thou haft oft done thus,and are not yet flricken from hea- ven : I anfwer, the more is bchinde 5 the Lord can fmite with dumbe (Irokes in a worfe manner. But doft thou fo abufe his patience, and heape up wrath to thy fclfe ? But thou wilt fay, I will abftainc then, and fo I hope to efcape, for this charge concernes no other lave receivers. Ianfwer,thouexcufefta fault with a crime 5 thou canft not thus efcape, for God {hall judge thee for both not comming, and not preparing. But thou pretcndert, that its hard to trie thy fclfe, and thou art ig- norant, haft no gifts: Well, yet be admonifhed, Wifdomeis eafie to him that will underftandj thy ignorance comes not from feclineffe , but wilfulncffe. Thofe whom thou canft mockc as fimple ones , can yet remember and repeate all thefe diredions : And haft thou loft thy wifedome in this buGncftc? Oh 1 but thou faift, lam forgetfull Why /* Save that, thou haft no heart ; for thou canft remember anyquar- rcll, or wrong, to revenge thy felfe. But thou wanteft leafure. Alas, the Trevant compUines of an ill pcnne^inkc, and paper;
But
JO -^ D^eatifecfihe twa S^erdments of the Gff/pel/^ Part.i*
But the fault is in his (loth, clfe all were well. For why ? Thou canft finde a day in a wecke fpare to hunt, to game, to drinkc, to be in company , to fit in thealcboufc: if thou carrie thy corne to market, thou doft foroewhat elfe bcfidcs thy bufi- neffe : and fo, if thy heart flood to this worke, thou fliouldft finde leafure enough for it too. But thou faift. Few doe thus, and thou dofl but as the multitude. Shall number and compa- nie qualifie thy judgement in bell ? If thou wouldft bee loth tofufFer with them, be loth to finne with them* And to end this ufe, breake off thy cavils , thiake not thy cafe defperatc ; Say not, there is no hope for fo Taped a wretch as thou. Who can tell? Perhaps the Lord may bring bony out of a carrion, and even out of thy long contempt, fetch humiliation and re- pentance ? I have knownc fome touched more by the Sacra- ment than by any terrour befide : That the Lord hath fo long fpared them in patience : they have concluded, bee bath done it to breake their hearts. Perhaps the Lord will turnc away his fierce anger, that thou pcrifli not : Howfoever it fare, bee doing, bumble thy foule, and chufe (if thou muft*]peri(h ) to perifii in thy triall , rather than juilly to runne hazard, and rufli into aflured miferie, by nor try- ing. ^ 2 Secondly, this ftiould be exhortation to all forts : Minifter,
Exhortacion. ^^d people, ftrong and weake^all who would behold the Lord lefus bis face with ;oy in bis Ordinances, tofubmit thcmfelves I To Mini- ^^ this triall. The Minifter firft, knowing this terrour of ftcrj. the Lord : let him with compaffion, plucke as many out of the
ludeverfeij, fireasbeecan,by a carcfull inftru(51ing of the people in this way of triall. Its not one of the leaft ob;edion» which are made againft it, that chey have none to dire(5l them. No bucket for this deepe Well : no man to thruft them in- to this poolc. How (halt thou anfwer the loffe of fo much bloud of foules , when God fhall call thee to account? I know indeede that where the Minifter is moft faithful/, many people are contemners , but their bloud be upon their owne heads .- favc thou thine owne foole/ md Ice them not perifti by thy finnc. Secondly , let all godly Miniftcrs dqc their uttcrmoft to debarrc all open dcfpifers ©f this Or-
dinancc
dinance , from partaking it ; Though they have but fmall potier of the kcyes of cenfure in their hands, yetletthesi ufc the key of Dcdrine fo much the rather, to ftoppc as many as may bee from running upon the pikes of ven-
geance.
Likewife let all faithfull receivers looke to this dutie, aad aTothcpcV upon no colour, cither of their knowledge, or former ufc of P^^' it, or other occafions, negled it, either for themfelves or their families commitced to them. The Lord will accept a little endeavour, and judges us not according to that we want, but that wee have , if there bee faithfulncfle. And let none thinke that this dutie is fo urged, as if there were any merit in it from the worke wrought ; No, thy fearching it felfc ftinkes, and thy very cloathes may defile thee, it thou looke at thy felfc. But looke at him that commands it, and hath promifed a bleffing to it: that is^ So let him eate of this iread , And drinks of ^^^ C^f • Let this wel- come encourage thee. And becaufe I have already laid downe fomc properties of triall for thy diredion : I fay no more, but fcekc the Lord in prayer and deniall of thy felfc, to heipe thee to put one thefe cords and ragges, to come out of thy ill cuftome. And to fiiut up all, lee race encourage all faithful! cndeavourers to trie themfelves: I know there is caufe ; for many tender hearts foilc themfelves fore in this workc , and make the remedy worfc than the difeafc. They fay , Thefe rules are fo flrickt , that they fliall ne- ver pradife them: and therefore cannot bee prepared: yea, they fay, the more they fearch themfelves, the more droffc and fcurffe they meetc withall. To whom I anfwer, Firftjiecno difficulty of fclfe-triall, in the point of the raea- fure thereof difmay any : let floth, contcnti pt, and wilf ulnefTe, be abfentj and the Lord will both adroit of their honeft en- deavour to trie : and alfo ( the weaker they are ) fo much the more welcome them to the Sacrament, which is more efpe- cially belonging to theweakc than theftrong'. Secondly, I fay , Although by triall they meetc with much corruj- rion; yet better to be met with than concealed : Neither doe they meete with it to favour it, but loathe iti and they fo mecte
with
3»
MicaT-uIt.
2 General! Objea of trial! three- fold. I Eftate. i Wants, J Graces.
A Treat Jfi fifthe tm Sacrdmems of the Gpf^tU^ Paths', with more corruption than they dreamed of, that alfo they finde aPcarle in their Diiaghiil, and more grace than ever they looked for : unlcflc flavifli feare and unthankefulnefle doc blind.fold them. Let them thereby the more praifc God who pardoneth thefe their iranfgrcffions , and fay , who is a, god like to our god> and then although they muft adde,who is fo corrupt a wretch as I ? yet mercy fliall drownc their (inne in the Sea, never to appeare more. There- fore let them bee comforted ; and looke what hath bccnc faid in the gencrall , touching Trial! , let rhem wifely ap- plie to the[^particulars following, to hdpe themfelves for- ward in the pradife thereof* This much for the Vfcs.
Having thus fpoken of the propeities of triall : 1 come to the Ob/edl. And that is threefold : A CommunicaRt is to trie himfelfe, cither, firft, about his eftate in grace. Or fccondly, his wants, or elfc thirdly about his Sacramentall grace; con- cerning which, God willing , in the following Treatife more fcall be faid in their order.
Chap. II.
Trial ot eftate
ObjeAion < gainft ic«
Of the Triall ofonr e§iate toward God.
Oncerning which Triall, although I know there be fiich flrange fpirits IHrring in thefe our daycs, as take for granted, that all thofc that arc baptized, and live under the Gofpell in a vifible Church, are undoubtedly in good eftate of grace without any more adoe; and therefore will rejed this as needlcffe to trie our eftates by furer warrant : yet becaufe I know none of indifferent judge- ment, but abhorre their conceit; I fliall take libertie to confute them with ftlcnce, and to proceede to (hew what better triall of a mans eftate tow^ards God may be found.Only one ob- jcdion of greater moment I moft firft remove out of the way: to wit^that the calling in queftion of our efhte toward God,
upon
Par t.a f Bapti/me and the S$fpef oftht t9rt^ ^ 33
uponerery fucb occasion as tJac Sacrament, mayfccme toiii- fcrrc, that a Chriftians cftatcisavcry ftaggering coaditbn, wkich may eafily bcc doubted and iuipc^cd .• as alfo itmayfeccne to turnc Chriftiaa liberty, inco aflavi& and fearefuU bondage. To which lanfwcre, Thas it is no fuch jfffyper,!^ matter. ThereafotaofthcTriall is this. Fir ft the Sacrament - *
being a fealcofthe covenant of grace (asofc hath bccnc fayd) and flo converting meane of the gracelefle unto grace (proper- ly) needesit rouftbee, that every ohc who would findeitas afealctohisTouIeof the encreafeof Grace received, mufi: firft approve his cflatc in grace to bee found j except the Spirit of God fhould bee made a fcrvanc of finne, and fubje^l to theprefumptionofhypocrices, willing to fet his fcale to a i}Ianke. Things (landing in relation , import an ex* eluding of fuch as are eut of that relation: Ex, gr. If the Prince fhould gracioufly preclaime that hec would re* nuc the Charter of fome Corporations in fuch a Coua- tic z No village, Townes or places that never had any fuch priviledge from the Crowne, would bee fo idle as repaire to the King, for they arc excluded. If the Parlia- ♦aient grant the King a fubfidic from his fubj'eds, no «an that knovvcs himfclfc to bee no fubfidie man would pre- pare any fuch money for the King; for the bufinefle con- cernes him not. So is it here. The Lord calls his frcc-deni- 20ns by fpirituall baptifmc, torenue the Affurance of their jiarden, peace, and adoption, at his fupper; and promifeth there toallfuch,afurther increafc in the graces «f his cove- nant: fl^onld then any be fo madde as claime a part in this Sa- craaaentjwho aever havebecneor baptized, called, and par- takers of the Spirit of grace at all? Now then how ftiall that bedi(cerncd?Trueit is,thofe that are free borne,and true mem- bers, know it or may doe, as TW quickely ceuld tell Ljjtdf, hcwasaRomane. But vvhofliallftoppethemouthes of AK- antsand ftrangers, fuch as are ofj^fidodznd Cbamy when they come to plead thimfelvcsIfraelitesPImcane when hypo- crites come to the Sacrament,plcading rhemfelves to be Gods people: doubtles there muft bee fome Rules of Triall which will not deceive; theymuft be urged to proovc their Gene-
Cc alogie,
J 4 ^ trHiife $ftbe tm Sacramenis oftht G^^eUy Paito tl
alogic, orclfe bee convinced to bee ceuntcrfcits.
Anfmrc.t* But, be it granted, that this triall of cftatc codcernes alfo
" fuch as are Gods people : yet it foUovveth not that they can-
not nfe it, but they muft by and by bee anxious and perplexed about their condition. No, farrcbe it from any to thinkefo,
^ The Lord affords all his. To ftand fail in their liberties, and to
^^•^>^' be above the bondage not onely of Popifti or lewi/h ceremo- nies; butofunbelecfeefpccially .° and to walke according to that they have received ; For peace fhall bee to all that walkc according to rule, even the Ijruel of God* Yea asiss ridi- culous for any fuch to feeke flew grounds to build upon 2 fo is it finnefull to ftagger about the old : bccaufe the cove- nant of God is with us, as the Covenant of 3^^^, as the
Eliiy,J4>5. Covenant of the Sunnc and Moone.' yea everlaftiug after chefe (hall have an end; Farre other ufe are Gods people to make of this tryall at the Sacrament.„ Firft, many know sot all fuch grounds as their faith reds upon, although they beleeve unfeignedly: ignorance may hinder them. A- gaine, although they have had them in a readincffe, yet hy Satans deluding them with other diverfions to worldly obje(5^s, or by forgetfnlncfle, or being dazeled by fomc fecret love of cvill, or by the errour of others, thefe things inay be growne ftrange to them, darke and ta feeke. Be- fidesjalthoughitbenotfo, yet may it bee a fwcete exer- cifefor abcleeverto bee well skilled in his bed Eviden- ces, and \t may joy him to have the things revived in his fpirit which hee hath knowne before, and efpecially at the Sacrament, when they may moft encourage him. Men doe looke upon their evidences of lands for more ends, thaa fcare of their Titles. And yet I will not deny , but that fas the cafe may fland) the trial! of a mans eftace at than Sacrament may and ought to bee anxious and follicitous z yea, and that fo, that for the time he were better defift than proceeds viz. when having fnared himfeife withfome luft which hee cannot eafilybce rid of, .hee queftions his cftatc thereupon : and^dll 6ed have eafcd the hardneflfe and defpaire of his fpirit, through unbeleefc, perhaps hce can neither perceive nor yet rellifi^ his evidences as hee hath done. This
may
Part, i: BAftlfmi dnd the Supper efthe Lord. 5 j
nfiiybeonecafcinwhichthistryallinay bcc ufed with fome doubtingand difteirper: Howbeic neither is this fo ordina- ry, but to be iurc not the onely cafe. Therefore this obj'edion is of no force.
Toproceedethcn: This tryallof our eftate I vjou\dc2i[\^^^^^^^^l^^^ cothefc two heads as breefiy, as I can. Firft to a mans "ourMcab firft calling home to God. Secondly, to foaic ciTcntiall waikci liag. either accompanying or following the fame. Concerning the former of chcfc, itfiiall not be amiffe to give the reader a fliortgcnerall view of callings before I mention anytriali in fpeciall belonging thereto. Inaroans calling therefore, coan- in calling?, der firft from what, fecondly unto what, thirdly to what thing5,i from end God calls. Firft the Lord calles afoulefrom aneftareof what? woe and tnifery through (inne and curfc Ccommon to it with all the pofterity of Adam wherein (hec lay plund- ged, deadly; from a covenant (I fay) withfinnc, death and hell, wherein ftice was wrapped. This hcc doth by the Miniftcry of the Law ; which, crying a difmall and lowd Epb.j,8. alarmc in the earcsof a drowiie and flccpie finner, awakens him from the dead^ Being rouzed out of this £leepe , it bcholdes adcepegulfe fet betwecnc the Lord and itfelfc> fothatitcanoot come at him: By this meanes the fouleis broken off froai all her rottca proppes either naturall through fccorc ignorance , or Religious through con- ceit of knowledge, or the old covenant of workes and performances. And ( whether Publicanc or Pharifec , be- fore) this Law putting ao difference, condemncs and kills a finner in point of all his former life and joUitie in (inne, hol- ding him under the Arreftof lufiice in an eftate of bondage, till it be brought to utter defpaire in him felfe (more or leffe) of any redreflc.
Secondly, the Lord calles the foiilc to an eftate in grace ^ through the Lord lefus. And this hee doth by a moft fweete *' *^^''^*' voyce of the Gofpell fpoken in the earcsof it while it lyeth in this Pit of felfe defpaire. The which doth let in (by de- grees) a Spirit and Covenant of grace into it : firft in fu- fteyning it from extremities by an hope of pofllble Delive- rance; Secondly', by prcfenting the foule with ancncrea-
Cc a (inf
3 ^ A treMiC^ofthe tw Sacrdmenis 0ftht Qc^eB^ Part. ji^
flag light and fight of the All-fufficicne price of grace anJ reconciliation in Chrift the fatisfyer of wrath, and pro- curer of peace J Thirdly, by declaring himfelfe fully appcafed by this fatisfadion, To that former anger is turned into wclpleafedncfic: FQurthly,byexprt:fling his placable and pic- tifuli heart to a (inner in an offer of a covenant wiih him ; %ii^m% moreovrer, that hce would have him to be reconciled and receive his promife as ,h eeiy as hce makes it ; Laftiy, by enlarging his promifc \xi the apprchcnfion of the (inner both in rcfped of the v^b^\xt many good things coiitaincd in the fame ; as alfo the moft free, full, gracious, faithfiill heart of the promifer (loving, ftrong, and furc, which cannot lye:) I fay by all thefc prefentments of grace in a moft apt, fwcetc , and povverfull manner : hce workes in the ioule fuch preparations of meditation, defire, efteemc inquifition,rcftlcfne{re of heart and unwearicdnefTeof meaacs uGngs That atlaft this feede breakes out into fruit: fo that [the foule. weighing all duly in the ballance, to wit, the worth of grace offered, the mercy of the offeifcr (be- yond exception) and her unavoidable condemnation inrcfa-^* zing it ; doth at laft caft her felfc upon the promife, rc(igning Hp her fclfe to it fo6rrc,a5 to belcevc it to be her owae por- tion. 3. WKy? Thirdly, the Lord calls the foulc from mifery to mercie, f
the end that it might enter into a covenant of holinefiej and B.»» I 7. become a Saint by calliDg,callcd to (aaftification and the /mage of him chat called it. That as the (o«!e;lives by grace, {o grace might live inthe foulc ; And this hce doth by the voyce of the Spirit of Regeneration and Baptifme; The which by the immortall kzd^^ of the word, flieddeth the love of God into the foule, to the end his fcedc may beget the image of G©d in it; By which meaocs the whole bent and frame of it i% changed, fubdued and turned from (ione to God; fo that now Gods Spirit i^ that, unto and in it, which old ty^dam before was, accor- ding to the capacity of the foulc. This Power the SpiriD of Grace workcs inthe bclcevcr, bccanfc it is ^hat Spirit oX Chrift which cs^nnot be divided in her parts of Rcconci-
Jing
part.i i Baftifme ^ndthe Sifp^r (fth Urd. 5^
ling and rcnuing, but carries the foule into Chrift for both.
More plainlyand brcefcly,this Spirit writeth the purpofe ofthe xcr^jx. jj;
covenant in the foulc^to wit,that it may have the law engraven
in it, ic may be cleanled,as with pure water,and may be caufeci
as by an inward new Principle, to walke in the Obedience of
all Gommandcments oFLaw and GoipclI,as compting them an
cafie yoake and perfect Frecdome.
Thcfc three arc wrought ('according to the mealurc of mer- cy) in every calling one: and are (ml fo much the markes,as} the parts of effeduail calling : and who lo is thus called, is al- fo in covenant with God,and by vcr cue thereof hath true right to the Sacrament of the (upper, for the growing up in the grace of the covenant. Howbeit becaufe it is hard for a Ca- ^ Triallofc- niell to goc through a needles eye; and every poore foule ft^tc by can not receive all this whole frame all at once to try itfclfe markcs ofcaj- thereby ; I will heipe it a little, by taking ic fo into peeces, hns* that each (everall triall may eater in at the narrow dorc the more eafily ; Let then the foule that would try it felfe about her calling, procecde in this or the like man- ocr*
Firft hath God called thee? Try it by his Preventing gracci ^ u^^^^f^^^ canft thou fay. That when thouthoughft of nothing Icffe than vcming Grace gracc>yetGod was found of one that fought him not? Did i, the Lord fo mightily over rule and fo order thy oc- cafions, of education, company, acquaintance, calling) oiiniftry, placing, empioyments> that in all thou faweCl God fpreading his net tor thee, (bat cboa mighteft not run thy couric, but bee taken in it, and bee brought home- wards? Did the Lord, by this way of Providence, make thee of a dead,unravory peece of fleih, tobcginne to hearkea after and favour the things of God? Its a goodfigne.
Secondly, canft thou fay. That the Lord fuffcrcd thee j; not to content thy felfe with vanifliing devotions, and groundlcflc hopes or wifhes of good ; But by his word wrought thy heart, to fee into thy corrupt heart andcourfe. Did the Lord difcover thee to thy felfe either in thy par- ticular lufts, or generall bad courfc, or in thy OriginaJI poyfon of heart? Did he knocke theeofF from all thy colours,
Cc I (hifta
3.8 AtreAtifesftbetmSacrAfnentsofthcGf^eU^ Part 2.
fliiftsatid cxcufes. Convince thee of fiiine and ciirfcs,and caufc thcc to ftinke in thy ownc uofethi ils ? Ic^a good (igne : cfpe- cially wheathe 10. Conimandcmcnt did it. Thirdly, did the Lord kecpe thee from extremities in this 5* cafe? Either from revrolting backe to thy old lufts (as one
weary of Gods yoake before the time J orrufhingintodelpe- racion ; or falling into a preluroptuous looicntffe and peace of heart in this thy dangerous condition? I fay, did the Lord hold thee dovvne under his hand ofthe Spirit of bondagc,till thy ranke, joily and lufty heart were kili*d and taraed in thcc? Icisagood figne. ^j Fourthly, when thou waft in thine ownc fence as one han- ^
^' ging betweene heaven and earth, at an utter loffe, joylcfle in any earthly thing, and yec voyd of fpirituall : did the Lord yet in fecret put fonac poore hope of not utter perifliing into thec^and wbifper thu$,Yct what i( the Lord will lurnc away his fierce wrath? And didft thou fcclc thy felfe by this m^ancs, ftayd, till better newescame ? It is a good figne. , Affi- " ^^ ^^^ ^ place, I aske, hath God called thcc ? Try khy his ein^lrace. ' Affifling grace, thus:Did not the Lord leave thcc thus,but ply ^I. thy heart with the word, and nouridi thy feeble hope with more and more light in his PronDife ? Canft thou fay this light was no Moone light ,darke and doubtful!, but as the Jight Mat - 1 ^f ^hc morning , dawning and cncreafing in thy foale ? Its a *"'^*^* good figne. ' [
2^ Secondly, did this light vanifh and fleet away into flafhy'
pangs of joy, without any abidiHg, or did it draw thcc to behold fomething in God,ablc to bottome thy hope as theLa \v was to unfettiethy rotten peace? Did it caufe thy fpirit with- in thee, to goe afide and hide this pearle, digeft it, ^hc worth, W««t3,44« . the weight of it? To ponder the truth and warrant of the pro- inife,thou that mighteft fee how able it was to beare thee ? So that thou wouldft not in fo weighty a thing as this, leave all at fixe orfeaven, and truft rather than try. Its a good figne, .Thirdly, when thy AfFecflioas were up in armcs to purfue ^ this grace, with a broken, hungry, heart and defirc , felt'ft
thou the refiftance of thy felfe andfclfelovc to breed in thy (buleevcnthepainesof conception, orguicki?iBg in thee?
Did
Part, ji Bdptifme and the Supper ifthe lord. 3 j
Didthiscaufcthectodifcerne fclfeinthc woike,feIfc pride, fclfcunworthineflejfclfefearcs, fclfc hopccarnall rcafon, ca- vills, objedions ? Fclt'ft thou Satan hccre to plyefaftcr with buffctings and temptations, than (prefcntly ) the word it fclfe could ftay thee? Didthisconfiift of felfcagainft thelighcot the word,fo affcd thee as the ftrugling of the twinnes in her V^ombe, affedcd Rel^eccd^y^^izn file went to God for counfcll-' Didfl thou enquire ftill for counf ell, and by degrees labour to fee the heavenly reft and eafc ofa proaiife,the wofull rcilielle, pudderof felfe within thee ? Dai this ftili make thy foulc more to loath felFe^and dvvQ into the freedocne and f ulnefTe of Chrift in the promifc ? Its a good (igne.
• Fourthly, when thou couldft not fccle fuch an overuling ^ power in the word as thou defirell, but rather felfe and doubt- ingover ruled the word .* canft thou (ay, that in this fufpcncc and darkcncfle ofthinc,^ thouyet ftrovcft to hold cothe naked truth o! God ? To his faithfull covenant, in which he cannot lyc; Saweft thou enough in that to fatisfie thee,aIthough thou wantcdft a bucket to draw up this water out of the wells of Salvation ? And did this fuftaine thee in the others abfencc? Did the abfence of that thou wouldft have, make thee fo reft* Icflc after further roeafure, that yet thou didft quietly fubmifi to be (the whileft) as God would have thee ? To be very glad, and boaft of thy nothing, that the glory of grace,and the name God might bee magnified/' That God might have his ends ia meere grace to fuch a bale emptie one, than thou thy owne ends in being filled t6»the briaime.' This is afpeciali goodfignc.
Fiftly, didft thou continue ftriving thus, till the Lord drow- /i ned thy felfe and thy Diftempers both on right hand and left, in the truth of the promife ? And doft thou labour thus to hold it, according to it, as the truth is m Icfus f Without hookesiorcrookesi rcfifting the dayly recourfc of ftavifti- r^j, . u, ncffe, cafe, fclf clove, puffing up, worldlineffe , or anyluft * which might defile the fweetneffe of Chrift, and waken thy faith in him? Are thcfc markes in thee, true and foundly wrought? Then are they good, thoagh wcakc. Thirdly, art thou called ? Try it by the pcrfe^ing and fulfilling grace of
Cc 4 God
40 ^ TreaiCf of the tw SacTAmenU oftht GofpeB^ Pan. tl
tjod. Canft thou then fay, That the workc of faith is finiflit in thee with Fewer and pcrfwafion } Canft thou fay if thou have beene deceived in bclecving, God hath deceived thee ? If thou pcrifti by beleeving, thou art concent? Canft thou buy and Cell upon Gods Word ? And doth the Spirit of the Promifc delivcr'thcc into it ? Doft thou findc that fcaling of heart thereby, which fills thee with peace and ;oy through bcice- ving? Then is thy fparke growne toa flaa3c,and the Lord hath brought forth thy judgement to vidory. Lefle olcafurethan this may yet be a true (ignc : but this is a fuller fignc. 2, Secondly h the love of God in thy foule, ascoalesin thy bo-
a Cor.$,i4. fome? Doth ii conftraine and heoQaie m thy heart, to love him againc? Tothinkc no duties too hard, no meafure toomuch? Doth it workc life in graces, in Mcanes ufing, and workes of piety and charity to God and man ? Or h it a love comtning
Iani.1,10, from a dead faith; which will fuffer thee to bee proud and felfe-ioving, unmercifull^arcleffe,barrcn in fruits, world- ly, coveteous/ Thy faith is vainc and thy love rotten. But canft thou fay, The love of God is afire in thy bones, to purge thy droffe, to kindle thy heart to all love, thaakes, up- rightnedc, humbleneffc, innoccncic, and fruitfuloeffe ? Its a good fignc. 5- Thirdly, hath God declared his rigbtcoufneffc unto thee,
aom.xiif. ^^^ f^^^^ ^^ i^nhy both of kind and mcafure ? Trie \t then. For the former,thus« God hath given all hisa double Portions ftanding in a eoppyhold and a free hold^rhc one bygrace impu* tcd,which the k)ule takes up by^he Court Roll of the Promife, holding upon another- The other by a grace inherent, which ittakes by the livery and feafin of the fandifying Spirit, Try then ; Canft thou fay thy faith hath both a hand totake the •ne and the other ? To take both righteoufneffc from faith of;uftification,to faith of fancflificatioa? Dareftthounot fever thofethings which God hath joyned? Its a good figne, ofa faith pretioLjs for kinde, if by the fame faith, thou canfl re- ceive both kinds of righteoufnefle, though bjafevcrallcoi^ vciance.
Fourthly, try the mcafures of it* If God Righteoufneffc be fron faith lo faith : it procoedes from .one ftep and degree to
anothes
Part, ji daptijme ind the Sufftr of the Lord, 41
another .* gcttcs to it fdfe more Promifcs^more evidences,y€a ftrongcr and greater. Canft thou fay , it is fo with thcc ? doft thou grow from faith of falvation to faith of government? Is thy checfe reIigion,thy living by faith ? I5 thy faith thy bot- tomc for law obcdicRcc^aud not thy Morality the bdtt0B)e of thy faithPIs Cbriil reveald to thcc from faith in his Pricfthocd, to faith in his Prophecy and Kingdemc, to guide thee and rule theef Doth the ptsce of thy King (b awe thee,that rather than thouwoldft forgc-cit, thcwwouldftforgoall ? And^doththc Law ofthefasnc Spirit of Chrift which hath- freed thee from hell, ad all thy whole man, the powers and members of it> fo that ( in fomc meafure ) not thou iircft , but the L O R D Icfusinthcc, to doe ah thy workes for thee ? Itsafwcct fignc*
Fiftly , Try thy fclft in the Bent and fttcame of thy Spirit; Though thy errors and dcfcds are many : yet if ftill thy fpirit bee upright, thy Gourfe ( taking it generally ) is found; thy frailties are covered, the Lord lookes not upon thee and thy fmncs, but upon his grace in thee. Fearc not : its a good figne. And thus might I be large .But I content my felfe with a draught in flecd of many.
Now bccaufe thij firft tryall of calling, and of a goodTjiaii^. eftate coward God, is more large and full than fome weakc Fruitcs of ca3;
ones can reach : At leafl they may be difmajd by the weigh- liJ^§> ^ ..
tineffe thereof .• Befidcs thefc^ I will yet addc a fecond fort
of markes, that is, fome icverall fruits of grace as the foule
nuy difcovcr them more eafiiy in it felfe to flow evidently from
faith of Gods elecft .- of this fori are thefc following in which
1 obferve no method , but name them as they offer thcrarclvcs.
Ice every man take notice of him felfc by his ownccarmarkc.
Firft, if wee abuze no truth of God to wantonncfTe and fccu- ^.
rity, M a fignc wee bee thofc children for whom Gods Bread * ^*^** '*
is prepared ; For example , thefc are holy Truths of
God, and bleffcd encouragmcnts: The Righteous fall 7 times a ^
day .-The Lord fees no iniquity in JAoih. Whom God par t^'^^
dons one (inne to , hcc will pardon all : No bcleevcr can fall "™ ' •
totally from God ; G OD loves his when heeafflifls them
for,their finnc j In many things wee fin all ; No man hccrc can
bcftv .^- i-
4t AtteAtifeofthetmSicrxminUoftheGt^tUy ^xttAl
bee pcrfeft : but our perfedioa h the fight of Impcrfc(flioni • GOD comptsour cndcauours and wills for perForojanccs * Faith is not the excelkncic of apprehending and feclingthc goodoftheob)e<fl, but our cleaving to a word . All things, even firine turnesto the good of Gods clcd:. None come to Chnft favc fuch as are drawne by God, Our comfort ftands not in aur repenting, but belceving (efpecially ; ) and the like. Now the triall 'i%, if thefe bee (hares to us, caufiag vs to fall to floth and foofnefrcjits a (igne we are dogs : but if they workc kindly to provoke us to jcaiozy and more awe, its a figneof children* For example, the fins ©fGods people God turncs to
Rom.8.48. ^h^^r good , and hee loves them when yet hee afflicts them for do , ! Oh then, how much more gracious will hee bee to fuch as walk with him f Thofe that truely beleevc arc cleded. Oh I how then wil my foule drive for Faith, that I may proo ve my cleftion .^ Not be defperate,becaure if I be elcd, I ihal belecve. In a word, when fuch Truthes are ufed for encouragmcnc to the tenden^ot occafions to prefume , i\s a good fignc. Secondly, if wee find the Arguments of the world to work
2 Mark. in US by contraries ; As for example, if when the world argues
AsEph.M7'for loofeneffc by the cuftome of the times ; wee argue then for fo much the more clofneffe in walking wich GOD; and then above all , thinie its a feafon for us to draw neer to God* P/21/.73. the end. .
% Mark. Thirdly , if when we may ( for ought roan knowes ) fcape
well and avoid the mark of a fi nner .- yea, when we are in moft fecrct privacy from men, yet our Confciencc checks us and kecpes us as free from it, as if all eyes were upon us : And be- fides, ifthefecreteft palfages ofevill, gall and iting us, al- though but omiiTIons of fome good , or did^di '\i\ the fecrcc paffageofour fpirir, wandring, remiflfe, formall in a Sabbath, in prayer or worfhip : if then we are brought upon our knees vvithconfuzion, when men magnify us for the duties we doe, itsableffcdfignc.
4 Mark FcKirthly if we (hrug and ftart not at clofe and neer Truths,as
too hot and heavy forus : if we fhun not information oPfuch,
Sc Gen. M.ro. I^ucfeele a fpirit j oy f ul in us that truth is brought touscven with the loffcofforoeluCl, which the ignorance of it didnouri/h
'in
Part.*. Baptifme dnd the Supper of the Lcri. ^j
in us : its a fure riglie,thai tbc more the Lord cofts us, the acre wee love Wxr^ ; and would lofeany thing for it.
Fiftly, if when wee feele that God payes us home for any (in j j^a^if, or liberty wee corruptly lived in, we then think it a cheape pennyworth , and coil wcl beftowed , if thereby wee may be purged and reclaymed : And mutter not at the way of it.
Sixtly, ifthatwhichfcttsusontofuffer, bee the prcfcrv- ^Kiark. ing of the honor of God and the purenefle and Power of godli- aSam.^, ^%. neffc, more than any rcfped of our ownc praife or zeale, its a ^^* fignc chat wc love the truth for it owne fake.
Seventhly, ifGods way bee not liked, becaufe it runs in7Mailf. our ftreame : but when our way runs in Gods f]:reafnc ; if we preach not , pray not, woi£kip not God, becaufe our ftrearoe of credit, commings in,welfarc^contcnt to the flefli, pleafing of man , \yt% that wayi: But our zeale and ferviceruns in Gods ftreamc, and fights under his banner, and good Confcience, its a good (igne* F©r by this wee (hew that wee chufc rather that our channcll (land dry when Gods is full : our crowne, wealth gifts be cafl in the dirt, fo the Lords crowne may ftand upoi; his hrtidithaa that our ftrcameand cndsfhould runneful3& the Lords dry and empty. When we take no more care for Gods^ ends than himfclfelookes for,abhorrirg to thinkc God cannot {pare us, except weferve himthrougbfV witha era z'd confci- ence: thisisa Avectcfp-arkeinthis bad world.
Eightly if wc picke out and devife duties for God, when yet g j^^^j^^ , 6e flreightcns us ; fo chat when we cannot doe what we would yet wee doe what wee can : if not openly , yet fecrctly :this argues wee ferve God with our beft wifdomc , and feck not handfome fhifts not to fcrve him at all.
Ninthly, if wee fo ferve God , as none can, but fuch as wee 9 Mark* ia our condition .• abhorring to ferve him in a generality and wkhrefervatiofts. For example, I fin bad times, we oncly reft in our faithand reptntance, family duties and (uch as all times require ; But fcrve notour time and Generation in the Aa.i3.35." peculiar duties thereof. Alfo if being rich, learned, honorable, Minifters, Magiftrates : w ec contentour fclves with fuch Re- ligion as any poore, idiots, meaneonesand private ones may doc; bui for, the duties of the rich as are rich, t© honor GOD
with
44 ^ Tredtife ofthi tm Sacrdments of the GcJ^eU^ Part, i i with our wcaIth,honour, parts wee arcfarrcfroajit -.Thisbe- wraycs ms to be fuch as arc nearer to our fcl ves than God. The contrary to thu bad figne is a good one. ift.Maikc Tenthly,if not onely we hate chat calling and company, and.
occafions which admit us not to (crvc God : But alYo rather chufe toforgoc othcrwifc a lawful 1 calling, if to us necefTari- ly encombred with conditions of an cvill confcicncc, chufing rather to endure any ftreights, and totruft God in ^ pinching crofTe, itsagoodfigne.Many markes might be added, where- of good bookes aie fuU, and the foules of fuch as arc the Lords arc convinced; as to love a Saint as a Saint, even a poore one that is fo, better than the richeft that is not ; To bee frttitfuli in grace as well as gracious, to change no religion with the time 5 to oaourne for iinne more than for fbrrow, our ownciinnc more than others; and yet for both finnes and for- rowes of others as our ownci to keepe the Sabboth clofcly, aad with a thoufand more: but thcfc few I have chofenas perhaps agreeing bell with thcfc times, and becaufe many are not To convinced oftheaa, as were to be wiilied. And thus muchfortbetriall ofoureftateto God, neccffary for fuch a« come to the Lords Tablc^ y/y^ Now I brcefcly end with the ufc of the dodilrine. Firtt to
Aamonirion ^^ ^^^^^ better or worfer, this i fay,Try your eftate. All un- . in gcncrall. regenerate ones, doc it more fully, tozc your confcicnccs by i.Thcuwegc- the parts and markes of true calling and grace : And the rege- nerate, ncrate alfo doe it, yet with more quietneffe, and lefTe anxiety of heart, as knowing thefe markes belong to them : Thefor- mer fort labouring to get fome fence of (innc, to rubbe their fecure hearts to the quicke, and get off their dcadncfle of Tpi- ritjawakening from the dead that Chrift may give them light. • t . jj 9^<^ *i nfttheGod of the dcAclJfHt ef the living.'Wit Sacra- ment ferves not to be put into the raouthcs of the dead men, . . enemies of God and flrangcrs from the life of grace ; butinto 4. 0 vcr ». the foules of the living,that they may profper and grow* How fliould fuch dare to receive the feale of a covenant of grace, being in a covenant with hell and death ? Deceive not thy felfe; If thou bee in covenant withGod,thc fruit of the lips hath doneititgveQ the cfFedualiMiniAcry of the law aadGofpel;
dfe
■Mc thou art ftill as thou were borne, in old Adams rotten ^ ^ ^ ftocke. There is no coHim union betwecnc lufts and Chrift, betweene a proud, adulterous, hypocriticall woi Idly wrerchj and grace.Truft to it, \i the Lord never called thee, thou art not in covenant, fo as by an acHuail faith : if God never ftopt thcc in thy lewd courte^aid it as a loadc upon thy flioulders, prefenced chce with better hopes even tie hope of immorta- lity by the Gofpell, digeikd in thy foule the value of this pearle till thou bought it. ExccpttheSpiritofGodbavepu- Z^^*^^" rified thy foule through beleeving; never count thy foule fpi- rituall in the covenant, and therefore prefurac not upon the fcaicofit. Alas ipoore creature: No fecdeofthefe is wrought in thee as yet ; no condition of tbco), no knowledge, no f earc ,,
of the worft ,no4legree of defirc,endcavour«
If Godsdcare ones, who have tailed hisgrace^ yet Sndc themfelves fo unfit to receive when they have faftcd, prayed, worfhipped and walked with God ail the weekc long ; where flialtthouappearcwhdneverwcrtfoin covenant at all? Re- nounce all thy falfc errors and counterfeit figncs, colour not with God, (who will not be mocked J pretend not thy good meanings, civility, keeping of Church, paying of debt, be- ing in charity, giving of almes, fiieddingof teares .'thcfea- . mount not to the ofiarkcs of a calling ? but fay rather, GhLordj by all figncSjI fee I want the faith of ^thc covenant of God,and have run into a premunire with juftice all ntiy lifelong, and each Sacrament hath fcal'd up my judgement : God hath long fuffcred me, I dare heape up wrath no longer, I will a while cut off my feife from the communion^rhat the whilft I may get the faith of the covcnant.Do io and proiper. Remember MirL K«m xi.i4i am and how fhe was ferved; when fhe abufcd. «i/<?/^/,and would havC|>'et abode in the Congregation ; the Lord forbad her/ay- ing,lf her father had fpit in her face, fhouldfhee notfepa- rate hcrfelfe feaven dayes ? So doc thou, and make ufc of thyfeparation, to humble thy foule: And yet doe not abufe the Lords cutting thee off for a time, to lowre and quarrell wirhhimXaying, This tryall hath burtmce, I had beene qui- et and welljif I had beenelctak)ne,and gone to the Sacrament j but this fcarching hath fnatcd me, and now I am further ofT s^
No,
4« ^ treiflfe dftk tm Sscrnmnu 0fthe G^^eff^ Part»2 •
NO|thisis neching buc Sathans delufion, who would for ever pull thee from the Sacrament; whereas the Lord would hold theeofFonely for a tifWCi aad fliut thee up as a Leper for fc-
Lcvit.i|. vcn dayes^cill the Lord lefusthc high Prieft have beheld thecp and clcnfed thee by belceving. This ficknefle is not to death, but life; endure affliction in thy fpirit a while, pray God to bleffe this triall unco thee; Repent with LMiriam^ and thou fliakreturncwithcJ^fiV^fwj and bleffe God with Onefimm, that thou departed^ for a time,that thou nsight/l returne for cver.So much for the firft fort. ffit Secondly, this is exhortation to Gods owne people, that
^* G^T'^^ even they alfo looke to this worke of trying their cftatc. J^er-
pj^c, ^^ hapsfuch will fay they have tryed it often, and hold it by faith
' daily, and therefore its needelcflTe fo to doe ; Bat I anfwer,yct
honour this ordinance and renuc your comfort,by reviving
the memory and prcfcnce of it ; The oftneryou doe it, the ca-
fier is the worke,and thegaine. Yee will ob/ed, Chrift lefus
Kcb.i3,t. |j ^^^ Csitnc, yefterday, to day, and for ever. 1 rue,but your un- beleefe is great, your inconftancy admits infinite feares, wa- ftings, doubts, and diftempers. Revive therefore the fence of former mercy^ and apply it each Sacrament a new : Bee not weary of getting daily more fweetneffe in the promife, arid
'^Pctii TO. pj^oov-cyourcallingandeledionmore furc to your fel^cs^as ■ * * it is furc in God .- Pray for more in(ight,favour and taft of this worke; and injoy the comfort thereof at the Sacrament. The Icfferuft yee have gathered, theleffe filing of your foulcmay ferve. Take cither the three points of calling before faid,which are the fureft,or fometime revive the other markcs and fruits of convcrfion : Doe not divide them, but try thy felfe by tbcm
^ all together,if thou can : if not, then chufe out Come few con-
cluding markes,and apply them to thy fclfe: if it be hard, fcekc to God toteach thee tofcarch them in thy felfe; mournc for any decay of them, and humble thy heart for it, and give not the Lord over, tillbotb thou know that thou hadft them, and (in meafure) they appearc to thy felfe prefently : Recover
Mcb.ii.7. ^yloflc, quicken that hath wanzed, flrengthen the feeble knees or hands ; and fo doing blefte God, that by the occsfwn of the Sacrament, thou haft fcene thofc graces to abide in thee
which
Part.i^ B^tijme df^d the Suffer »fthe Lcrd. '^j
which thou thoughfl thou wamcdft ; For the Lords uayesL tend not to dcllroy, but to edify, and not to turnc thee oflF from the Sacrament with feare,but tofend thee thither with (ironger coniolation and hope. So that thou fliialt have fmall caiifc to repent thcc, for obeying Gcd : For Ice, in this thy ftrength,thoumaiilgoeto the feaft of the hills, to the Lords Efay if. fat thing5,and fined wines : the w hich if the Mafter of the feaft bid thee to, neythcr have any othcrjnor thy felfc authority ro forbid thee.
Buthcerc feme willob/ed; Put cafe many a poorc foule do Ol^j^i ftagger,and alkdgc,if thcfc be markcs of a receiver,! am none, for I cannot proove my calling by any of thefc markes : But rather call into quefl ion J both my calling and the fruits, both faichand holineffe o for alas, I feele not my fclfc to live by the one, and I (inne©ftcnagainft both the law and grace, I am held under with lufts and corruptions,- 1 anfwer. For grolTet c//«j^i breaches of duty the Lord taskes thee to ferious humbling and repenting, but not giving over thy confidence As for igno» rance^or infirmities unavoydable, they fhall not hurt thee: If thou can fay, I have belecved formerly* I tell thee -• the feedc of God in thee is immortall ; As appearcs by thy longing after the Sacrament. If then thou fufped the worft by thy felfe for thy omi/fions, declining to eafe,to world, to other evills; if thou defire to know tlij^orft by thy felfe, to vomit up thy morfclls, and to recover thy hold upon the promile: if the fruitc of the Sacrament be fo precious to thee, that (fo th©u mightft findc thy felfc an invited gueft)thou would ft not bee kept from the Table of the Lord, for the world : thtn I fay. There is fire under the alhes, rake them off, that it may ap- pcareandburneout;Clafpe about ihefe markes (though but but in poore meafure)and when meafure failes, cleave to thy nprightnefre,andlctnotSathanor felfe bereave thy heart of courage and hope to get by the Sacrament, but knowi thcfc muft not bcate thee from it
Yea , ( will fome fay ) But \yhen all is fayed that can bee, Ol'jei!i0f^ If I want faiih it felfe the cheef grace , that ferves to cover all a. my un worthincffe, 1 caonot come. Now I feare I have it not; Fox ^hy ? faith overpowrcs and prcvailcs in a true belcevcr a-
bOHC
4^ A Trmiftofths tm Sicrawnts of the GaJpsS^ Part. 2
above doubting, and carries the foulc above all feares to the affurancc and tccling of mcrcic , and fills the heart wi:h com- forc and ioy ; chefe 1 wane, therefore I have no Faith. 1 anfwcr/ Try thy le/fe by thit I ha\re fpgken about faith before ; and kt that ftay thy fpirit. Farr bee it from us to affirme fay th fo to conliftinthcfull fayles of perfwafion, and in the flaming out of comforts, tiiat where this meafure is lacking , the foule is te balke the Sacrament, and lye do wne in the could Couch of the Lawj and water it with cearcsconntinually, till this fulDcffe bee attay ned. For to fay truth, Thefc are the effeds rather of faith,
Matliftio. ( whenjudgmcntbrcaks forth for her unto vidory) than the
^^nfw, Aftof belecviog.
^ By conccffi- Qne thing I muft freely conf eflfcThat there was never mere
' "^ caufe than now in this forlorne Age full of formalityc and dif-
fembJing ; ( in whiah the Divell and the error of the wicked wold deccave the very elecfl, if poilible ) co preflc upon the foule the neceflity of faith with power. For, weake faith, hard- fy will beare out the ftrong fiery darts of Sathan, which now in this fubtill world, are on foot to try our effcdnalneffe of be- Iccving. Men heare preachers fay, Faith is as true in theleaft fparkleofit, asm the whole fire .-and faith may as much ex- cell in infirmity to hold the promife upon former experience,as in the greateft ftrength &c.
Now fas I faid before ) what ufc doth Satan make hereof in byopcrites, fave thisf They need not bee fo earncfl for faith, for the kind of it muft fave them, not the meafure , and the wcakeftmaybec fav^d as well as the ftrongefl. I could in this refpcdwifii, that fo oft as Gods Miniders fall upon thcfe Arguments , they tooke as good paynes to ftave off the dogges, as to encourage the faithful!- weak ones. For when error hath once defiled a man in the root and truth of faith : thenhegrowes prefumptuous to thinke that each wanting motion and Pang after faith, is as good as that which is at- tended with felfedenial, and cleaving to the Premife. Where- as faith of the true ftarop,althoagh it come fliort of feme feel- ings , ftirriags , and much more that overpo wring of fpirit thatquafliesunbcleefe; yet the Spirit of grace, putts forth it •ftlfe in combat againft their infidelity, (etts it in xjie forefr-ont
ofGods
of Gods battery , ( as VrUh was (etc by lo^b ) mayntcini ho cafe or flo:h in tbcai, but rather mourning for their ft and- ing fo at a ftay , with continuall care to proovc thcmiclves to be inthefairh, and their oiling to it , tobcccffc<fluall. Anditi this warfare they lookc for nodifcharge,tili God have aniwe- rcd ihem in foinc mealurft
Buttoanfwcretbeobie<^ion,androtoconclude, laffirme ^BySotaiio* that not only the weak in faith, fimply , but even the decayed in faith , yea the fallen into finne , if recovered by faith , arc not to be debai red from the Sacrament, till they btceme par- takers of over po wring grace of the Spiric.It were exceeding abfurd for a Phy fuion to fay to one tormented with a burning ague, want offlcepe; or like payne ; Thathee muft forbearc Phyiick, smd lie under his difcafe,untill he get more ftrength , and recovery. What {hall P hy fick availe him after, if hee die before ? Or what needs it, if he be recov cred ? the Sacrament, I fay flill,is rather the portion of the weake childe,than of the firongman, fochat a loof;^, dallying heart bee abhorred ; and to fuch this ordinance ferveth. And (to fay truth) fuch poorc foules need not bee ufged to more forrow than they feelc.- for what forrow is like theirs who mourne under unbelccfe? and yet even fu ch ( as experience proo vcs ) hav e found the Sa- crament efFc(5VuaII , to fend them away much fettled and con- firmed. And fo for anfwer of thcfe doubts, andalfothc triaJI of our cftate in grace, ere we come to the Supper , thus much bee fay d.
Chap. J 1 1.
Ofthi Trjall •f turrfAHts.
Ext to the triall of our eflate , fittly offers it felfc TryaHj. toour vitw the Triallof our wanes. The method Ofourwanti: whereof ( God willing j ftialbe this. Firft to lay ^owne the grounds of this Triall. Secondly to fhew the Nature of a Chriftians wants, and what forts they arc of, Laftly,inthe ufc to teach ui in what
Dd duties
J^
% thin^.i The ground of this triall i.M have their wants*
Romr. 14.
4S£arch.
a Search.
5 Search. ^/;Searcb.
A tfMi^Cf ofthttm Sdcnnfenh cfthiQoJfeB^ Part. a.
duties the Triall of our wants ftandcth. . The ground ofthis trial! is manifold. Fir ft,tbs n eceflxty of SacramentalUryingof our wants, appearcsinthis, that as the Lord en joyncs al that receave, to proove theoil^lues to have praee;lo he fuppozes al fuch to have many wants therin.So log as this body of death, and back-byas of Corruption deaues to thq regenerate. foule to rctardcand weaken it, todtfile, to dilabie, to difmay, to^ quench it.-a poore foule fliall never want matter to cry out, ( even when grofTe evills are farr off) Miferablc man who fhail deliver mec ? How fhall 1 doe to get out of this my dead, lufkifh, lazy and unfavory courfe? Who {halifupply my wants/'Now then if thefc wants be unknownc, how fhall the foule bee thankefull for the rcleefeof then)? How then (hould a Chriftianfearch them out and marke them? In the dudes of both Tables : in the ufe of the ordinances , in graces of the Spirit , in the order of whole convcrfation t For thei. The circumftances of all duty, what wants have they ? In the groundofourA6iions, how ignorant are wee of GODS particular wil!,how erroneous in difcernirigtbe colors of good andevill,and eafily miftaken? how unvvife in weighing the fitocffc or inconvenience , feafon or vufcifonablencffe , fafcty or fcandale of our Adions? Why is it fo fa vc for want of wife- dome and Iudg«cncnt?«. In the manner ofdoing>how impure, qnfavory, inconfl:ant,irrcfoluce ? why,fave for want of holines, hcavenlynefle of mindc, courage /'3.Forthcmeafure, howre- miffe, la2y,cold,backward,and content with aay thing ? Why favc for want of fouudneflVjintegrityjand falnefre?4.1nthe end, how corrupt, feifcfccking, forgetting both Gods honour, our owne peace, and the good of others? Why, but through want of love, uprightnefTeand felfedeniall? And fo I may fay of duties in fpeciall :How hard doe men find it to keep a me- diocrity ^and avoyd excremities?In worldly bufines, to goe be- • ivjzcnt loofe careleflenes, or elfe extreame carking? cithcf wholly imDrovident., or buried in the earth i'ln the duty of Charity and mercy , whounderftandshirafclfc bound to giuc according to his cftate,but rather under it?In our words, who kccpsameane bctweene filencc ,or jangling? In judging of o- thers whoihuns partiality jCrcdulity,prejudice^cenforioufnes?
The
Part.ii Bdpttfnte and the Sapfer of the Urd^ ' 5 1
The like may bee fayd of vffng the Ordinances ? In hearing Search f. yjhzt want of waking , attendance , reverence , mixing the word with faith ^ In*^thc Sacraments, yy^hat (ildomeneflc, Uflpreparcdnefle , raQinefle and profanation ? In prayer, what formality , cotDmonncilb , and diftruft ? Jt wercend- leflc to infift in all.
Inthcexcrcifc of graces, what cartialicy and fenfualityis*^"^^* there to weaken the life of faith / What one grace of thefpirit. Patience, Love, Communion of Saints, mercy to the afflidtd , Thankfuhicfle , HumbientfTe or the iike, which hath not hcrlangour and infimity / As for the order The 7, of our Converfation, what weakneffcappeares not .^Who ob- fcrves GODS Adminiftration towards him or his , in Pa- tience , Groflcs, mercyesi* Where is the man who lives by experience of former cymes ? What want doe Wee find of Quietnefle of fpirit in taking up , or bearing our Croffes, if any thing tedious .'Whom doth not profperitypuffep.^And in family government, company, liberties , buying, felling and Common life , how is it that Chriftians fceme as other ordinary men , bycaufc they know not what it meanes, to rul^ inferiors wifely ,Iive with wife meek ly and purely , ay me «t doing or taking good , ufing liberty fparily, and doing too- thers as wee would bee done to •' Surely if wsnts bee io rife in our whole courfe , how fhould a man who would find releefc at the Sacramcntjmarke and furucy them before hand?
The a. ground of this duty of TriaU of wants, is the wife- ^j^J^^^'lJ^IJ^^ ^^ dome of God in providing for the foulcs of his peoplc,afupply of all their wants in the Sacrament of the Supper. A pointc which is yet as a Riddle to many reccavcrs ; who although they looke at the Supper of the LORD as a fervfce of high devotion , fitt to hold men well occupied , and keep them from bafe earthly thoughts , yet alas 1 farre are they from once dreaming that it is ordeyned for a fupply of all their wants. It needs a good Pcrlpe^flive to fhew a man the l^P R D I E S V S Sacramental! , ready to fill the foule with all good things , much more to fupply all qur wants. Chrift in the Supper is fealed by the Father to give vs all that hisPrpmifc contcines ; Now if that offer provifion againll
Ddi all
all dcfcds, ignorance , unbcleefc , carthlineffc : if that bee able to rdeevc the wants of the fouk complayning , that ihcc is unable to bcare a croffc, to enjoy a bit fling, to live well m marriage &c. What leflccanthe Supper conteyncp fave the fcaling up of that provifion, and the unlockingof all GODS ftorchoufe i The LORD in the Supper hath taken meafure ( as I have noted ) of all the infirmities and wants of his Children ; and although it.bce not fenfibfe to theeyeof flcflijiavein a (hadow of the Elements, (Bread to repairc ftrcngth, and wine to rcftorc the Spirits^ ycc fo it h , There isall the L O R D I E S V S , (as one priuy to and fenfible of all the wants of his members) to fill up every breach, to foder up every chinkc and flaw of the foule , that can way tc for him. Haw fhould the foulc then put on the LOR D I ES Vs his apparrell to cover her except her nakedncfle in each part bee undcrftood ?Of, how ihould thofe Varieties of diQies of G O D S fcaft be fed upon, except each rcceavcr feele his owne wants ? Fcafles wee know confift of many deinties , becaufc thercarefon- dry appetites , and each gueft hath hi/ fpeciall ioDglngs. So hcere the Lords love in prouidwg fuch fupplie* in CHRIST Aoald teach each gueft to enter into his owne wantesiexeept wee fhould chinkc the Lord cither fo unwifcasto abound in fuperfluous provifion,or to failc in occtflfary ?
The third ground is taken from rhat fpirituall inftind and nature which is ingrafted into all Gods people ; and that is, to fcekc the welfare of it feife. Now that cannot be except it were fenfible of her wants. We fee if is nai»»rallto eachcrea- ture to procure the fupport of it felfe by all mcanes. The leaft maicne in a tree or plane or hcrbc, caufeth a kind offence in the creature, for it will fill up the wound and knit the breach a- gaine. The body of man being wounded, or the flefh decayed, or the fpirit,fmirc a feeling and compaflion into the naturall fouIe,whicLIins not till by nourilhmcnt, cordials or phyficke, the want be repaired* So much more is it in the Nc w creatur^ it cannot fccle a want of grace in it felfe (except it be not it fdfe,but fallen into fome fpirituall lethargy J but it is fenfible of it felfe, and cannot lin till it out-grow ir, and fupply it by
meanes^
Part-ii Bdptifmednd the Stopper ef the lord. jj
flicancs, that fo the welfare thereof tnay be recovered: Now what meanes are fo like to eike up and repaire (pirituail lofles, as the Supper of the Lord / and how can that hcipe, favc by the dae Triall of our wants ?
But CO come to the fccond generail; fome may askc , What, i.GcncraU,' and of what fore are thefe wants ? I anfwer. That wants are ^^^^t an<i fuch things as prefuppofc true Grace,in the being of it. Wants ^^^^ fori of thca may fae called either defcds of grace, or dccaycs in grace. '^*'*"* By defedls I meane commings (hort of that which oogfat to be 2 ^y decaycs I meane failings and lofles in that which hath beene* Dcfeds are ncceflary afwell as willing : but dccayes wilfuU and voluntary .Dcfeds anfc from fundry caufes / So^ic- timefromunavoydable, or elfe unufuall inabilities andimpo-^ tcncy of underftanding, memory, fpirit and pares : Somcriinc want of due meanes aad helpes, a« of publiquc Miniftery, pri* vate ordinances,counfell, feUowftiip or the like. But eipccial- ly I fpcake of fuch, as are caufed by either the foules neglect of meanes by which fiie might fupply her wants,or ufing them lefle frequently or fervently than ilie ought .• or elfe not wife and thrifty excrdfe or improvement of graces, occafions, and experience already attained. In like manner I fpeake of decayes in what wee have got, either for the kind or number, or the meafure ©f grace and for wardncfle.
Now I come to the ulcs, and to diredion for tryall of oar yy» -> wants. And (to fpeake ©f two or three ufcsere IComt to the Xaro/* maine.) Firft,hcrc is Terror to all ungodly ones^they are who- *
ly made of privations ;fpotsarenotfeenein ftamcd clothes o« They cannot come to the Sacrament, bccaufc they cannot try chcir wants. They have no wants to trye ; both becaufe they have no ftocke of grace at all, and becaafe they are not fcnfiblc of the true Trcafure. Their mifery is,they have but one want, that is, want of grace in gcncrall,no God ,no hope, no reconci- liation, no faith. Ohi thefe arcnotas one who hath drunke fome gall and wormewood, but are drowned in the gall of bit- a it • »• tcrncfle, (^s Peter told Simon (J^agm,) They have no gaps ' or flawes) but lye to havecke and all is downe, both the hedge and ditch.' they have no wants or breaches, for all their life is a wide gulfe of diflance j betwecne God aad
Dd 3 ihcm.
54 ^ tredti(€ of the me Sacramenh of the Go/feS^ Part; 2*
tbctn. When they fee the godly mournc for foaic par- ticular wants, as of memory, gitts to pray, to faft, or of humility and the like , they doc not (mite upon the thigh and lay, O LORD, doe thefe ( who yet have fooje . good ftocke in grace) thus coiDpIaine for a few wants,and ami no whit troubled that I want grace altogether ? If the righteous To tnourne becaufc heerc and there feme wa«t appcares , (hall I bee thus merry being a mecrebcggcr and banquerupt ? The one ftreines at a gnat, and is troubled to fee any gift of meekenctfe, or of uprightneffc in others wJiich they want s and the other fw^jllow a Cammeli and fticke not to iay. They hope to doc as well as the mofl? precifc of them all. Tremble Oh yce wocfttU men J The LORD hath a feaft of all good things, but you arc incapable of them, yea bid him. take them to himfclfe, they- ^S^7* want none of his diflies. They askcwho fliall fiicw us any good? good bargaincs, marriages, fellowship at the Alehoiife, go!d and filver : or if they bee fall of G CDS- hidden treafure, it is from the earth : they are full and' want nothing, thercforeall that G ODpowres into them runs over. Ob •' doth it not fcare yce tiat yce ar« bereft • of any right to the Supper, and that whether yce come or come not, t he L O R D hath fworne yce (hall not tafte of his Supper? That hce will turne yee backe ("at death) and bid yce fatiate yonr felves with the things yee have gotten ! Oh I bee f cnfible and pray, or rather defireoth&rs to pray for you, that if polTiQle, the vvickcdncffe and curfed barremeffe of your heart may be forgiven i Vfe.i • Secondiy, here i% admonition to all who wouldreceave a-
A<imonki'on. ^^§htj that they beware of.fuch cvills it\ this kinde, both on the right hand and Icfc^ which might hinder them. On
I.Branch. tbe.righthand,letthem be warned of two things. Firft,tbat they reft not too much upon their quickfightedneffe into their wants > their efpiali of their ufuall infirmities, no nor yet their compleynings, mournings and teares for them, except due Tryall of wants doe attend thefe. There is a white Divell which will teli them, Oh -' there be few Chri— ftians who marke thcmfelves £o narrowly as- yoai you arc
happy!
fs^liii Bdftifme dfid the Suffer tf the tird* ^^
happy 'Notio, he puflfcsyouupt Triall of wants (lands not inthcfc enely; Their wants may pcrifli with them, if there fee no more but fight and complaint of there : and yet I (ay, alfo that many come not fo farrc. Secondly, when the Lord i.Branch. faath traly humbled yec for your wants, feene and mour- ned for : doettot fo overbade your felvcs with chcm,.as on the other fide to bee fwaliowed up with excefl'e^of forrow, as if the fight thereof muft needs drive yce from the Sacra- fneat,andasifnoncwcrc fuchas you. Extremities arc cafily runne into : but the Lord will have your forrow moderated and alayd with thankes and faith, that yec may come to the Sacrament for fupply '.Others are fenfible of the fame with you ; anfl no wants have yet met you fave fuch as are incident to the godly i The Lord would not (hew yec your wantes toqueftionyoureftate, but to fupply theco at the Sacrament. Therefore be notdifcouraged, but argue thus. If the Lord woHldhavecaft mce off, hee would have left roee voyd of grace, and fuffcred mee to runne into groffe offences, rather than humbled mee in the fence of chofe wants which his owne may be guilty o^, that fo hee might make mee better and ac* cording to his owne heart! If I could (ee,thefe wants (liaU turnc rather to my good, than drive met away from God al- t<^elher.
Other terrours there arc alfo on the left hand, which this?-^^*^^''" Dodrine meets with : The one is carelefnefTe, the other foo- liflineflfe. For the former,beware Icaft we grow through a de- generate cafe & floath of heart/urfetted with the love of fomc luft or other, to (hake off the fence of our wants in a good courfe,and fo fall to delight in a (pirituall decay &commonnes of carriage, to thinkethatifwee can make a (liift to rubbe through the day » weeke or moneth in a fmooth manner without the taint of foule finnes; it skills not, although they bee paffed without any clofenelTe, fruitfull fpending the timcmeditation, watching to heart, tongue and aflions : Ifthiserrour once take hold of thee, it will tame thy watits qaickJy into fccure contempt and loofe profancneffe. Ab- horre it therefore. Secondly, take hcede of the error ©f 4.Branck. thy conceit mooving thee to thinke ^ that the Spirit of
D d 4 Rege-
J*
9hil.4,i;.
Comfort.
OhjeHsPts,
1.
2,
ji tr^dfifi iftbetwiSucramenU ofthcGc^ell^ Part. ^^
of Regeneration which is in thee, will a^ and provoke thee to improve the grace of God, whether thou ftirreor fit ftiU,^ flccpc or wake. It is a peftiicnt dotage. True it is, the Spirit of grace is an adive principle in the foule of the regenerate, it is a full, eternall, working Spirit of itfelfc, able to fopplyall wants,as V^hI fpcakes ; Howbcit not whether t!Ve will or no.° its a willing, not ncceffary or compelling priaciple, and is gi- ven us not to let it lye by,but by the daily ufe of meanes with« out and within,tfpecially by the hand of faith, to be continuo alJy jogged and fct or worke. The fharpeft faw may lye up- on the timber long and neere enough, but it will cut never the fooner, except the lively hand of the workeman ftirre and 4norc it duly. How (Lall the Spirit of grace workc upon thee, outgrow and repcll thy errors, amend and fupply thy wants^ while thou fuffercft it to iyc rufting and unprofitable in thee, both at other tinfjes,and alfo at the Sacramcat ?
Thirdly ,this poi«t affords comfort and encouragement to^Il thofc who have tryed themCelves about their wsnts. Firft^ hereby they may know themfelves by this marketQ;belong to God, becaufc they are daily occupied in the n^arkingand laying to heart their wants. Poore foule 1 oven that which moft dc/eds thee, fhould moft encourage thee. Alas! thott fayft. If I hadthcpcrfedions of fuchor fuch anJioly Mi- nifter pr ChrifUan, f&ch cenderHelfe and 2eale, andhcavenli- neffcof roindeasi feefuch^doe walkewith, it were fooie- what. I aflfwer thee .• That thcfe holy Jeen and >yoa7eF| whorarhoa honeureft fo much, canae to their meafure no otherway thanby itelittg tbeirvvants; and if they doe not ftiil fede them aj they li^vccaufe,. thy eftate with all thy w^nts, is better than theirs in all their perfection. Sencc of wants is our htSi degree in thisUfe. Which I fpccke, not to hinder thy defire of greater gr?ce > but to comfort thee againft them. Againe, I. tell thee thy want$ argue thou ha(l aftoekc of grace ali:cady; anrf *e««fit>rq; P^^yftMc^^fo^- ted. ■ '.■:'.:''' .:.' ;:/:-^ ."-o'-.r^f _•
©%^. Batitisbtttapooreftocke: lanfwer, The Lordis the maker of the poore and rich, and according tp his admca- fereasent, ibis^tkyftgckc, Icflejor more ; and if thou. have
s -.
Part. 2.. Bitptifme and the Suffer $fthe Lwi. ^^y
aftockcfromthcLord, thou fiialcRGt bcarctbc blatncofthe fwallmffcGfit, fothoafeckc to cncrcafc and occupy till thy Maftcr come. All cannot have great ftockes : It is in the fpi- rituall ftocke as in the temporsll A ftockc of twenty or for- ty pound for a poorc man is as good as hundreds to a greater roan. So here, Thofc talents of knowledge and faith , nay though it be but one, (fo it be wot buried in a napkin) which a poore foule hath, are fufficient for his cftatc. Perhaps fuch a pooretradeffBan,inay by fuadry occafions,want,heere twenty Mlings, thcrcforty,androborrow and fupply his wants, till hi3 trade grow better, and his cuftomcincreafc. Yet for all this wc count not fuch an one a beggcr .• Biitfay thus, AlaflTe poorc man he had never any gt cat matter to begin with, but ye fee he lives well,and brings up hischarge,and kccpcsoutof debt: and although he hath wanes now and then, yet bee hath not fpent upon the ftockc,nor trades with other aicns monies s Therefore its good to heipe fuch an one in his wants, to kcepc Ihim from want. Thus is it with a poorc Chriftian : hte is not m want, yet hee hath wants , but bis ftockc abiding. Againe, I fay bee comforted in this, that thou art fcnfible of2,'3r4M€k thy wantSjwhich thou couldft not bee 5 except thou hadfta ftockc* Oncly they vv-ho have fomewhat can thrive, becaufe they want fome what to eike out their ftockc with, andfeekc more. Yee fhall Hcver heare a bcgger- going from doore to doore,to complaine that hee wants a featherbed, or a bcdftedp or a ftockc of money , or an haodfome houfc, or good cloathes, or cleane linnen : Alafle,his beggers coat, and cleanc flra w in a Barne content him: his being in want, keepes him from the wants ofa man that hath fomew hat to take to. $0 hecrc, A poore Chriftian ftocked with fomcwbar,isevcr wantingfomc- what; its an eye fore to him to fee others have and himfcJfc want ; here he mourncs and complaines. Patience good Lord is wanting to my poore foule, I cannot bee humble and deny jnyfclfcas others dge, nor pray, nor be thankful!. Oh i be- wai'cleaft your wants and complaints biinde yee from feeing your ftockc and being thankfull.' If yee had no ftocke, wee {hould never heare of the wants which now yee mournc under. Againe, bee comforted, in another refpcft ; Cod$.T^'j«^f-&.J
5 J A triAtlfe 4ftbe m^ SicnmtnU ^fthe Gf/peS^ Pati.il
vrill fupply allchy wants, if thou want not a ftockc. Hcc that hath, (kail have more given him, till he have abundance : Bat from him that hath not, (hall be taken away, even that hec had The Lord is a bocintiftiU Father, not like to the fathers of our flefh; If a child feeeal way complayning to his father, what anfwcr (hall he hav^ butachecke? Thou art aiwayes com- playning of wants, I put all into the bottomele(re purfe; But the Lord is a father of all abundance, and will give more than wee can aske or thinke ; He upbraideth no man, and yet gives plentifully • Open thy empty hand and the Lord (hall fill it.- and cfpecially at the Sacrament. Come in the true fence and Triallofthywantsin Chrift and faith for fupply, and thou ncedft not doubt of fupply. Onely bee content with thy por- tion ; The Lord hath not fuperflaciis grace, but hee hath con- veaicnt. Although thou have not the richeftapparrcil, coftly platctofct forth thy Table nor fare delicioufly every day^ which were to furfec thee, and make thee forget thy felfe; yet if thou have honcft fuflicicncy to keepe out of debt, pay e- very man his owne^ aad live ft competently of thy Tradc,its a great portion ; He is a rich Ghriftian who Cits clofe and come- ly to the Lord, though hee be not fuperfiuous. A comely Chri- ftian hath caufe to bee thankefull.
The laft afc of the point is that which chcefely touchcth the
Fjfif^l fcopc of the triall,and that is exhortation to all that come to rc-
ExhortAttQ, ceive,that firft they trjr their wants. Qaeft* How (hall that be?
Anfw. Anfw. By fome diredions helping thereto, cither remote or
^Hf^. . neerer. The remote is, to beware of fuch lets as hinder it.
They are thefe, I, When our eyes are more bent to fpyc out
wants in others,then pur o wn,aad lay a more heavic loade upon
5, Beware of them then our Irlves.Strange i: is how apprehenfive every one
^^^ ^' isof anothers blf mi(hes : aske them what they thinke of fuch
a man, prefently his blot or defed offers it felfc, but his good
qualitiesareconccalcd^Whyisthis, favethat our(ightftand«
rather in looking forward, then rtfiet^jng backe upon our
ownc inward infirmities. Nay, although wee come but'once
in their company,if there beany weakenes in them, as of rafh
xealeor unfeafonablefpeach, paiIion,vanity,lightneflc,&c. Oh
we fliall not necdc to be taught what their difeafes arc:
whereas
Part, jf daptiftm ind the Supper pfthe Lml. y^
whereas perhaps our ownc are farrc grcatcr,t hough deeper and niDrc fubciliy covered than theirs, who becauie ihe;^ fee not thcif errurs, betray ihemlelves ere they are aware, Oh/wc doe but guetfc at others mens, but our ownc we know, and what helpes we have had to relcevc them,though to fraali pui- poie.He who dwells at home, (hall have fmall lift or leafurc to looke after others. Another let is/alfe conceit,that our wants fo ihey brcake out no further, (hall not prejudice or hurt us ; All i.^cto (fay men) have wants, fome or other, and the Lord will paCfe by tbe»,and not lookc i^reigbtly what is aniiiife. But let us ro« member. That many a man who hath a prety ftocke, yet bearing himielfe upon it,hath run hinafelfefo farre into debt, that itocke and all have beenc faint to pay them* Let no man flight his ownc wants .* A little errour not mended in time, hach brought fad <:onfequcnces after it. Let us theretore redrefle the fmallefl: bctimc,and then the greater fliall be prevented.
But to come nearer the point in hand, Sacramcntail tryall wherein try- of wants ftands in thefc three branches. Firft in a clofc and all of wants irapartiall overlooking our felvcs in our whole courfe, not ftand*. oncly when others watch us narrowly, but when wee arc ^'^^^^^^^^^^ by our Iclvcs ; But more efpecially to maikc the inward paffages of oar fpirits before God. And not onely to do this in a g jod moode , but to carry a wary eye conitantly over our wayes. Alas / perhaps many a man beeing at a- Sermon, or under a (uddcn Croffe, or comming into^ fooic rare company , or ordinance; heares and (t^s that, which for the time fmites him, and makes him lift up his hands and lay^ I fee I am not as I ftiould bee (God helpc ) y but, full of wants, too light, earthly, formall,&c. Butwhcji' once they are come into their old Elements, alas 1 they are «^ Saints Umes his foolc, who turning his backe, forgets ot what (hapchce was, or what fpots hee bad. Therefore its a needefull charge, to hecde every part of our life, to fee where our wants lye moQ; and as ihee fought where his Iu(ig.2^af.f checfe fttcngtb lay, fo wee where ourcheefe wcakeneffe lies. Sometimes alfo (to prevent felfdovc) to get fomc truftic friend who can tell us where hce thinKes the fence is iowefts
inuring^
'^ Atfeitifeofthefv;^^Sicrme}it5oftheG^J}eU^ Pireii;
Jnuriag our felvcs to bcc moft patient and thankcfull whcm our chcefe follies arc told us. But our nature i$ ra« thcr to fccdc upon our praifcs. Wfeac poore man is fo madde as to dtny a rich friend to fee his bare wallcst or tell him of his empty purfc, if hce know him pre* fcntly ready to fupplie him ? Therefore let us fearch our felves in every corner; in our worfliipping of God fee what wandrings^deadnefTe; in our communion what coldnc^Tc and unchcerfulnclfej in our callings what commonnes and ear- thincflcj in our companies what unprofitable neflc there is ; And it will be hard, but if wc fetch from every part, wcihall make our wants an heape. A.Tudging our Secondly, after inquifitionof our wants, wee fhould judge -^vcs • ^yj. fclves for our wants ; count them our cycfores, and matter
of decpe offence and forrow to us. Oh 1 that there iliould bee fuch a falling fickencflciti meeof anger and techincffe, to blemifli my grace. As 'Bethfie^a takes up Sahmon with in- dignationjfo ftiould we our foules, What O the fonne of my lvo»ibc,anclofmy dcfircsL (hould Kings drinke wine, &Co So fay thou. What ohmypoorc foule, fhalt thou whofeareft God, bee fo wafpifh, foconceited,fo cold, foloofe in duty, fo carnall,fowandrirag.^ Oh/ Should Co many vowes, prayers, experiences, and reproaches by my infirmities, prevailc f© little 1 Oh 1 me thiakes , if I had ftrengh to hold my heart clofe to God one day together with delight and favor, how loyfttllfliouldlbeatoighc? how many fadcheekes meetcl iathe day for my unfavory, barren wandring, and wcarincflc of good thoughts and affedionsl How lye I open as a through- fare to Satan in bale thoughts and dedres , till I am fnared ? What many opportunities have I of doing and caking good when I meete with better and holier ones then my felfe, fuch 35 ftand with their moulders ready to catch any good fpeech I AndforlackeofwiMomc,loveand grace, I vanifli and am as faplclTc as the white of an eggc without fait 1 Oh I How un- comely a thing is this and howit difguizcth me 1 Oh Lord thou artprivyhowwearifomelam tomy felfe by meanes hereof! As ground of an ill temper mends not with coft,but upbraidc« ihe owner with barrenneffe, fo doth my heart caft in my
teeth
part, i^ Bdptifme ind the Suf}ir $fthe lord. >I
teeth ali Gods coH* I am as one in chaines by tRy wants* as if I
of all others v\ ere for eft ailed frcin grace and welfare : others I
fee with my eyes daily out- grow their ignorance, their vvesl^e
^As in prayer and confcrcnccj^heir impatiercc ur.der erodes s
Oh 1 how wile they grow,hcw sKilfull^k w wary,hcw fit to
be examples toothers, how above the world? fotbi^tirrcarre
appeal cs that ever they were of fuch weakneffes before. Oh 1
doubtlcftc ihcy have got the fiartof ice, for I fare as one once
behind and ever behind,oncc techic,foolifh,and ever fo : How
ihall Gods grace ever get honour by my thrift ard for ward-
ncffe.^CouId Iattair:c to fill up my wants and breaches with the
graces offuch and fuch Chriftians, howmighrl bcfecmeiny
calling and place ? Thus fbould cur wants be 20^ pricks in our
cycs,& as thornesonour ftatc,io caufeustofituneafily where-
focvcr we become. This indignation at cur wants, upon our
continuall eying and obfcrving them, would purge us of fclfe-
iovc andconceitc of our ownc worth and forwardncflc, and
provoke us to an earncft fecking out for fupply by any mcancs
whatfocver.
And that is the third and laft rule ; That wc have thefc cur 5; In a prcfciu wants ready fummed up and at hand,whcn the Lord is making vicwofthcm ; toward us with his Sacrament.IfiVrf/fw^;iprefenrly upon con- ^^^^^^awa- vcrfion,had his hand upon his owne forc,viz. his likeiincfTe to ^ King.<.ao, correipondwith idolatry which yet he loathed : how fliould we have our wants alway before us f How (hosild wee pra}^, Htrein the Lerd h Mire jf nil t9 mty (not w ben I go to Rimmon) but when I go to his Temple and Sacrament; fwhere the Lord r^L„ , ,. lefus his fulnc(fc of grace for grace, and according to all his members wants,is prefent) that as 1 fceic my wants of grace to gag me, try unfitiiefle for marriage, for family duties, my abufiog of liberties, &c» So the Lord lefus would there mcetcmce with his fpcciall f upplies. Oh? if it were thus, how fhouldour hearts be on wing at theSacramenr,and hov? /houldthe fulnefleof him whofillethall in all, bothfliasnc us for our unfutableneiTe to fuch an head, ravifii us with his grace and provifion, andtramforrae us from wantirg to abounding, through faiih in his prcroi(e I Herein LO K D be mcrcifull to mce, in that I loath pridcbut it will not away :
Thott,
6z A Treatife of the tm Sicraments oftU Goffe\ Part, i \
Thou bidft mee (Line to other« in Holy Conuerfacion , but for lack of purenefle , I rcfied my bearcesupon my fclfe : Thou bidft coeeconvcrfe in heaven, andlo€,my bafe affcdions arc fo glued to nny gains, and ray thoughts co the earth, that I feemc to bee as a bird whofc wings are broken. What (hall I doetheni'Shalllceafetofliine, Shalllccafetobee heavenly bycaufe of my wants !No L O RD , bat heerein bee gracious that I may fhine with humility, and be above the world; Thou haft promifed that thou our God ftial fupply al our wants: and doe for us above al we can chinke or ask?, Lord thy Sacraracot is thy ieale : Seales include al Promifes or covenants; I fee thee not with mine ey,but in thy promifes : Lord (eale them up co Ciy weak faith:in this fupply of my wat above al other Lord flialt thou binde mee to thee for ever. Let others that want knowledge, findc a fupply of it, but I want lowhneiTe, thank- fuJneffc,rulingofmytoungancl PaiTions:oh Uet mcclTfivemy fupply , each member her owne fulfilling ; for every foulc beft ^ knowes her owne forrow,and a ftranger (hal not enter into her joye. Thus come to the Sacrament in the trial of wants, and there wayt and give not the Lord over tilhehaveanCwered thee, or given thee Tome handfel of fupply, til more come, and fo fhal this Diredion make thee bkffe God for the fruit of thif Sacrament.More I might have added;but I confider I dial meet with a fuller ground of enlarging my felfe when I come to the 5. Sacramentall Grace ofdefire: To which I refer the careful Reader: becaufe the grounds of this and that Chapter doc we I belpe to the underftanding and pradicc of ech other* And thus much of the trial of our wants.
Chap. IUI.
Of Sacrament all graces : and firfi efKnoivledg meet for the Sacrament,
Thej.tridl of ^t^^Ji;^ He third thing requifite to be tryed bycucrycora^ Graces. ^SslfT^S municant ere he come to the Table of the Lord. is.
Whether he have a I thofe Sacramental Gracc5 of the Spirit,meet for him that is. invited to the Sup- per or no. Which Graces are thefe Five. Firftr.
. Knowledge
Part.a. IBaptifinesnd the Supper tf the Lord* ^3
Kao.wiedge.2 . Faytfi.g. Repentance. 4. Love*5 . Defirc or hun- ger after the Sacrament. Which I mention,firft that the Rea- der may under ftand thofe Qiieftions which follow ahout them ingeneralU Which when 1 have cleered, I fhal come to the ficrt Grace ofKaovvkdg,and thefe 2 .(hal confine thisChapter.
The I. Qiieft. Why mud our Graces be airotrycd?Anfw* Some Q,CV Bycaufe its the ftireft wa>/ to prcove the former triails to bee ^^^^^^^ ^j found. Ics not enough that a man bee Religious, and know graces 'tried, his wants .• But he mult aifo be furnifht and in readinefTc v/ith thofe graces which are to bee cxercifed for the rcceyving Jnfn'. of the Supper aright. A work^man mull: not onely bee fkil- ful of his trade , butlikewife have al his tooles, fitc to workc in his trade, ready whetted and fharpncd for the nonce. Its not enough that hec who wil buy a purcfiafe bee a man of abi- hty , but that bee have his moneys ready to tender upon the furrender^ or taking poflelfiun,
- 2. Qiieftion, Why are thcfe five culled out from among the Queflz.Wh| reft? Arc not all other fandifying graces of the fpirit as effenti- thefefivei' all as thefe ^ I Anfwre. All arc as cfTentiall to a Chriftian ^^ry^ as thefe, bycaufe hce ought to bee no ftrangcr toany gift *
of fan ct ill cation in his meafuje. Howbeit all are not fo Sacramental ( as I may fay ) bycaufe all doc not fo imme- diately conccrnc the A6i of reccyving-, as thefe mentio- ned. As it is needful thatM'ho fo ufcth any other Ordinance* have al graces for kind , yet fome one is more dircdly excer- cized in fafting , another in hearing , in Conference. Queft.j. 9^/^^I^'^*y^i Arc al thefe 5 . equally neceffary to recciue well ? Anfwcr.No, ^ec/^jy,^*^"^ not in the Adl of it .• for faith is the mofl chcefe and imme- j„f^^ ' diatc Grace of all the reft for this works, bycaufe its the Appetite, Scoroack,and hand of receyving Chrift to the {oule. Yet all die reft are.alfo ncedfull in their kind , partly as Gra- CCS antecedent, partly as Attendantand Confequcnt: for nei- ther cati Faith fiand without Knowledge ;. nor bee approo- vcd without Repentance. Againe , m the Sacrament are more Relations than one : there is one from GOD ti) us Tk^l] to give us his Sonne .-another from ns to him, to rcnue our covenant." a third from each of us to another. That is, to encreafe in commanion ; No wonder then that in fo many re-
^4 ATmtifeofthsWo Sicrments pftheGdJpeB^ Pare, 2 i
fpcf!$,tnany graces arc alike, fnoc equally) neccfTary : Asia tbeadl of gow^ to a fcaft there are many coraplements requi- red For the better doing of it as attire decent, cocnely carri- 3uef,A^ age,loveand curtefie, but appetite is the principail : fohcre* ^^ftioH^. Arc thefe graces thas called, asif onciy ferving Anj^^ for the Sacrimcnt,and then out of date ? I anfwer, No,they arc to be ufed according z& their objecfl, Chrtfi lefm Mnd the pro^. HcbrjX mife^jeficrd*jl,to daj^Andforevsr : But iirfpecia 1 then ; be- caufc there Chriftisfeaied tothefoulc, though the ibule is al- way tofeede upon hiw aspromifed, both for dnX^^ pardon and ftrength .• Hec that will have his Armor to fliow at the Training, or that will bring it into the field in the day of battle , mnfl have it lye by him all thcyeere long : The odds is. At the time of ufe, hemufl: put it to fcouring, and buckle on in clofer manner and in good earncfl, than at other Tea- fons. THree points Thefe generals prcmifed, 1 come to the firfl of thefe Gra- te be kaudled. CCS, viz. Knowledge. Touching which I would handle rhefc 1 Why is three points- Firft, why knowledge istobeehadand trycd ^"^^^*^ss^° for the Sacrament? Secondly, what knowledge forkindcor inealureis to bee had .^ Thirdly, how fliould a man try him- feifc about his knowledge ? After which the ufe fhall bee ap- SLeafoHi, P^ycd of all the three. For the firfl, Knowledge mull be had and revived at the Sacrament. Wee know wee offer up to the Lord afacrificc of prayfc for the Lord lefus, Isitafa- E«cockta.r, crifice and (hall it have no eyes f Durftany lew have brought a Pafcall Lambe to G O D, maymed, halt, €viIfavoured,but efpccially blind f fay but one eye had beenc out ? cfpecially if both? How dare we then bring a fervicetoGod without the ReACon l; ^y^ ^^ knowledge ? Againe, if it be an Eucharift or a chankfgi- I Cor, lo.iS. vingjhovv fhall we prailc God for that we know not : If wee know not Chrift,nor his Sacramenr,bow Hiall we thankc God, Renfoft 2 ^^ remember his death? Further, if the eye be blind and dark- Mau.i// nes( which is the light of the whole body) how fearcfull is that darkncffe ? What a Sacrament is that,which requiring light in every part thereof, for the receiving it well, yet I ath no knowledge at all brought unto it, to enlighten the my Aery of it, and to difcovcr each coraer cicarely ? Befides ,
if
Part.li BAftifmedndthSitpyeyeftheLwii Sf
if the putting out of the right eye of the body, was Cixch 9l Jieafhif, J^t reproach to ail Ifraei,whzi then is the fpiriluall puttiijg out of both, to the communion o^ Saints? Salomon tells us chat *^*°»*"*^' without kno\VUdge the heart is naught.Whodaregoctothe p^^ ^^ Sacrament with a naughty heart, whcu God calls there as muchasinanydutyjOW/^^^^^^v^w^^^; he^rt} If wereade Prozj,!^. the I C^r.ii.io. wecftiall (ee that when T^^Wwcnt about to rcforoae theabufcs oi Corinth in their love ftafls, hee doch it by the light of the ordinance : ^. d, if yce can findcany luch i Cor.i i .la, corruption in the firfl: inlhtudcn, gocon ; but if knov ledge convince yee, leave off your corruption. Excellent is chit of loftah.i KiK£.22*2 I . Where he bid them kecpc the PaiTeover xKJng.ijai. according to all which is written in the booke of the cove- nant. If the patternc of the covenant muft be before their eye To oft as they come toeate the Pafleover (and no doubt the Priefts & Lcvits dids then take occadon to reade over and re- vive the booke of the Law, and the mftitution efpecially) how mnch more ought the knowledge of the will of God and ofthe Sapper by name, be planted in all that receive it ? And if that ofthe Apoftle hold true in the fmallcft duties,ho w much more in this, fvhatfocver is notoffnithisfinnefmz2imn^o{^^^^^^^ . (bund knowledge. • >• 1
And there is good rcafon of it alfo : Firft, the Supper is Other re*. Chrift in a myftery : thereare more myfteries in Chrift Sa«^o«*' cramentall than vcrball : Not to fpeake of all thofe things ^» which I have noted rn the former treatife, confidcr this: The Supper conteincs the union of Chrift Emanuel God made flelL ; The myftery of Sacramentall union of Chrift with the Elements: Themyftery of Chrift Sacramentall united to a belecvingfoule. Themyftery of faith in apprehending to it felfc thofe particular benefits offred m the Sacrament, where- of not one is kcnc to the eye, but onely by a promife. Now tell mee, doe all myfteries of naturall, civiU trades, arts, require Cich skill ere wee can bee better for them, and can wee looke to receive this myftery without know- ledge?
Secondly, knowledge is the key of all other things neede- ihcfc^ond. full for preparation. How ftiall a man examine himfelfe
Ee in
66 A Tri4ti(iofthe tm SdcrAmnts ofthi Gc/fcB^ Part. H
ingenerall, try hiscftatcbylaworGofpcI, or ftarchouthis wants, fave by knowledge of them ? Not to infift in the graces that follow : whereof faith confifteth, partly of a fpc- ciall convincemcnt of the unclcrf!:anding; and* de fire of the Sacrament prcfuppofcth a knowledge of fomc thing ami- able ro the foule .(of unknownc objeds there is nodcfirc.> So I might fay of the refl:; knowledge therefore is cffea- tiall to the Sacrament. When "FmI prayes that the jS/^^- fians might enercafc in faith .• hec begins with the enlight*
EphM.17.x8. ning part of the foule .• Chap. i.'Verfe 17. That yee heing cnlightned (faith he) in jour mindes^ may acknowledge him and the hope of his callmg^&c. So that true knowkdge is the rootc of all true favour of the grace or graces of God Jf thou kncw-
. , eft the gift of God,/<?^;^.4. thou wouldft have done fo or fo ?
i^n 4,i«. g^ .^^ ^^^ ^^^^ ^1^ Sacrament how would he love it^ Bat
not to know it includes a oecellity of not beleeving, or well receiving it-
The third. Thirdly, the fcarefull penalty threatned in the word ^aiaft
bad receivers, is byname annexed to the not difccrning of
I Cor.ii^p. j.j,g Lords body. Now, though I grant there is more in that thanmeere ignorance, yet that is one mother root of no£ difcerning^ For what is that which caufeth popifh pro- phane oncs^ yea hypocrites to come to the Sacrament, as tc common bread and wine in the feop or cellar^ fave chat all c(>> lours arc alike in the darkc,and ignorance puts no difference bc- twecnenaturall things and fpirituall? If knowledge then teach to difcernc thebody of the Lord, and to quit the foule of tU this threat and vcngeance,how nccdefull is it?
The fourth. FourthIy,the Lord hath(no doubt^ordcined,aad the Church moft wifely made ufeof this fecond Sacrament ofgroth/hat by occafion of it fhee might take notice ofthe thrift of her Chil- dren in the doclrine ofthe foundatioa,and by name of Baptif- mcand fo confeqiicntly of fuch things as they have bin taught in the miniftry, Alas / The Preacher foUowcs not (nor can) alt fuch to their houfeashavc heard him catechize or preach, to demand aa account of his labours, (as were to be defircd.)If then there were not fome awe and bridle put upon men by the Churcb( which yet alaslfe w make nfe of among our Minifters}
hovy
Part^a 1 Biftifme arid the Stipper of the Uri. 6J
bov¥ Ckouli the Miniflier know the plight of his poore people from their baptiimc to their grave ? Though I grant, private visitation is needcfuU : but what one of an loo. iooke after it of thcmfclves till their deathbed ? Now the Sacrament is fo holy an ad'of worfkip that few are fo bafely vile as not to con- f effe that there ought to be foinc more than common (crutiny and fearch what knowledge they and theirs have gotteo. Which confeflion proov^s knowledge to be moft neceflary. But as the flothful are carious,ro the ignorant are caviUers,& o^jeSliotf, firil they objcd,that devotion would do better with the Sacra- |^ ment, than knowledge, efpccially for mcane fblkes who have their tradestolooke after, and being unbook-iearned cannot comprehend fuch depths as chefe. And therefore it were better chat they did adore them withdevotion>than fearch into them, lanfwer ftill,Curfcd is all devotion with God, which is with- %Anfwerl out knowledge; the heart of fuch \^ as fapleife & barren of good, and as full of rottenneffe, as the moft profane mans i^^ in Gods efteeme : Good B]eanings,and devotion^ if it lye in Gods way and be full ofeyes>not blind and ignorant, are moft precious things.* But without knowledge, felfe-deniali,and faith to en- lighten the foule, devotion is as Samffons beftirring himfelfe I«<ig.U.ti» when his eyes were put out : hee was fit for nothing fave to runne the round and grind m, the Mill. So doe devout ones, they are ever in motion, and never the nearer. Devotion of this kinde is fitted for Papi(ls,who are under a (Irangelan- guage, and a worlhip of oaans braine, having no footing va the word: its bed for theoa that know not what facrilccs Ier.4.r2; they offer, but like fooles they know not that they doe cvill: Kcclcf.y.r. Its fit for the MafTe, and for fuch like tra(h .* But for the Sa- d-ament its moft unfavory. And as for their cavill, they oijeSim, are dnlcarned, and have trades to looke to; I grant it, and 2. therefore wee require not of all, the like meaf ure of know- ^;#/y. ledge .• fotherc be a teachable hear twilling to learne. Ifthefe men could from their trades argue as ftroogly againft Ale- Jioufcs and drinking, Iz were well. Sure it is, if the time vrhich they fpend there were fpent in getting knowledge, as meaae as they arc, their trades would not keepe them from it* Bu^ what bafeneffe will not men floopc to, yea,
Ec z abafe
#t '^Afrutife^fthetmSacrmepiiscftheGo^eB^ P^rf.^.
liay*. abafc themfelvesto hell in their cavills, fo they may live
ftill in their profanencffe I I doe not allow any who are wea- ry of their trades under prccence of hearing, or getting knowledge; but I fay, trades nccde not hinder from a dili- gent attendance upon the meanes , if the heart bee good. J , And as for the myfticalncffe of the Sacramcnr,it is fo to fuch
^* * asplow not with Gods heifer, nor fubmit their carnall rea*- fon to the revealing of the Spirit : Other wife (©od bee thanked) there Is greater obfcurity at this day, in matters Icflc effcntialljthan the naoft weighty. So that were it not for the meere (loath and profanenclTe otmen, there neede bee no fuch conplaint of religious difficulty. But the contempt of a€or.4.3. mcn.to whom Chrilt is hidden, might, juftly both deprive them of mcancs, and ftreighten tbefpiritinthemeanes, that fo they might complaine for fome what. But toend,ODe would thiake^that thefe men fhould reafon contrarily and fiy , If I bee fofeely, and the Sacrament fo darke, what an honour and prayfc were it for mee a fimple man to have more skill and knowledge in it, than others above my rankc ? Sorely in other matters of hardneffe men difpute fo : onely in thefe they are content to let all goc beyond them, yet God be thanked, There want not cvenamong the fcelieftChriftians, many whom^ed I C«r.T. 1 1. Iw^b made wifer in his matters than their ancients and betters Pfal.xi<?,j9, in worldly wifcdomc: that by thefe, the cavills of the other i^f:' might be confuted,
OhjeaioH^ To'conclude, others alledge. For ought they fe€,th€y who 3» have moft knowledge of religion, and can talke of it »bcft, arc as bad in their lives, as they who have none : Therefore they thinke, the matter refts m confcicnce, not in know- Anfvire^ ledge. I anfwer, It is true,that they who know and obey not doe lay a great blocke in the way of the ignorant. Bijt let them fpcake,Is it their ignorance that makes them better f No furely. Well then, ncythcr is knowledge in the fault that the other arc fo bad.- No man Ihuns money , bccaufe therichcft are fo covetous; nor fine cloathcs, becaufe un- der them i% hidden many a rotten body ; So neythcr let niea sniflike knowledgfor the fins of them that have i:.*N6,its their hypocnry,their profanenes which defiles their knowledgeable
Part, t: Hdftifme dnd the Supper (fthc Lori. gp
is /uft with God to fuffer ungodly men to defile each other : andthcm that know to lay offences in the way of theiguo-^Tim.s.ij, rant, that both the offending and offended might fail and pe- rish, becaulc ncy ,.her love the truth. True it is. That know- ledge is not (uificienr : a maa with it may perifh^bwt to be fure, he inuft pe i{h without it. So much for chefe cavills : And ai- fo of the /r(l branch* * i.GeneraH
The ffcond f-ollowcth : What knowledge there is requi- Queftion, fitc? laifwcr. Firft^the naure knowledge a man brings (ii '.vhacknovY- confcienc be thereafter) the better; too exact knowledge can- k^o*^- not be had. And heere Iwill crave leave of oiy Reader, to digreflc a ftcp or tW0j& mournc toconhdei thau,which(jccor- ding to that little experience I have.had in my MiniAery of late A dioreffion yearcs) I cannot but fay, (O chat I were a Iyer in this / )vtz, and caveat to That hundreds of poore people in our coumrey there are (of "?£^°""^^*^ whom I am perfwaded,they are the Lords and £haU be faved) ^^"^"'^^^ who yet by all the coft and meanes which the Lord hath for ao-or^cyearesbeene at with them, never cauae to fee fuch fweet iight,order and diredion by the Catechifme, that they can give an account of their faith and found knowledge therein. They reft,in heere a fnatch and there a catch at a good point, in their goad affedions, innocent lives andblameleffc carria- ges: But as for dilcerning of things, pctfons, dodrines that differ, holding chat which they have fpent many a weary ftep to come by, grounding ihcmfelves upon the word for their cftate and adions, and feeing how they have cheir warrants not from a Preacher (whom they love and like) but from the fircngth of truth which cannot lye^growing up in knowledge, that Co their hearts might waxe better, and themfelvcs more fctlcd in Chriftianity : Oh chefe things are as the found of ma- ny waters unto them, farre above them. Shall I prayfeyou in this (Ifpeakcto you of myownc flocke*) No, 1 pray (e you not. Efpccially, where there is a manifeft defcd of that which might bee : As for invincible weakeneffc and want of reach, I am fo farre from djfmaying fuch, that I doubt not to fay, The Lord will cloath their uncomely paits with the more honour,and fupply fome want of judgement, with much integrity ai>d uprightneffc of heart / Alas poorc foulcs, if yec i Cor,n.a^
Eej wanted
70 ^ tr4Mife of the tw0 Saersmenis ^ftht Go^eS^ Part 2^
wanted this too, what fhould becocDe of yee! And becaufe I know not whether I (hall ever fpeakctoyouanymorclct my words fmke into you / Eojoy your portion in, truth and (inglcnefleofheart,as a Jewell exceeding all the skill andean- ningof hypocrites. Vex not your fclves too much for the want oF chat^ whereby God doth fo humble you : for who knowcswhat yee would proovc, if your knowledge did c« Exhortation quail (ome other graces aad affedions in yee / But to others %9 others. jjjjj J jj^^g^ Seekc as much light to guide you in this deceit- full world, as pofHbly yee can / Let not all dodrines be alike with yee. Prize all,but above all, thofe which teach yee your Pfal < ult ^'^^ves and Chrift, and the well ordering of your converfa- ^' tions ; be wife as Serpents as well as doves in innocency ; let not the cunning jugling of Sathan and diceplay of a\^t\^Efhe<, Bp^.4,j4^ 4.x4.f0gullyceastopickeout heerc one truth, there another, while he hath left you barrcn,fo that all is one with you whe- ther yee live under an idle, empty, fruitleflc miniftery, or a grounded and fruitfull : And the like caution I might give yee in other rcfpeds ; But I forbcare; onely let thathopc and opi. nion which God and his people have conceived of you, bcc upheld in you with honour, lead the Lord doe crofle you both with a ilaggering life, and a doubtfull death becaufe of yoor dallyance. ^Aurr^ere. ^^^ ^^ ^ returne againe to the point and anfwcr, that it is Not exquifite o^e thing to fpeakc of that meafure of light which would doe but coHipc- bcft,anorhcr of that which is fimply requifite. When I teach icmknowlcdg that knowledge is neceffary, I fpeakc not as if every one who required. f^jj^ ^qj^ of exad and clcare and full knowledge, were to bcc receded; God forbid ; for the grounds may be (oundly held by many who yet failc in thefe* As for example, if 1 fliould que- ftion with many a Chriftian,in what nature Chrift fnbfifts, or how aperfon'and a nature difFcr,or how Chrifts humanity i% cot a perlon, but a nature .• perhaps I flaould gravell them, whereas yet they bclecve firmely the Lord lefus to be flcfli, andtruelyGod, and both mdde one Chrift for the working oat their falsracion. The like may bee fayd of other points which to the skilfull are taken for granted, yet to them arc not focleare. As^howChriftiliiOuld fatisiie, and yet not tad of
bclliflj
I
hclliili torments, in what fpeciall office the ad offatisfyfn^ flandeth.TowhatpartoftbeCatechirme each article of truth as the Sacrament belongs. So, I am ptrfwad^ d, many a poore foulc conceives not ofeachmyftery in the Sacra men tail union, although he belecve Chrift to be there preCent in his word and Spirit to a Faithfull foule. Therefore of fuch knowledge 'this I fay. The more che better, but many who want it may yet be good receivers- I know I caft bread to dogges m thus fayingjbut weakeones muft not want their due : let none abufe thattoflightnefleandeafe, which oncly aymes at relecfe of thewcake.
But the queftion is,what knowledge is ncedefuU ? I anfwer. What th» thcSacramentbcingonelinkcof the whole cheine of godli- 5°"^?"^"^/ Beffc , muft neccflarily prefuppofe a competent knowledge "* both of it felfe, and alfo of thofc dodrines which it depends ^nfmK upon. For example^the Supper is one ofthc Sacraments of the (Solpcll* Neccffary therefore it is, that a man at leaft know V/hat the other Sacrament of Baptifme is, upon which itdc- pcndetb- Secondly, both the Sacraments arc part of thofe di- vine mcanes orday ned by God to build up the foule in the pow- er and praAifc of grace. Needefuli therefore it is that a Com- municant know what the new creature raeancs,what fandifi- cation is^ what lets it hath from fmnc,Sathan and world, what priviledgesa belcever hath annexed by God to encourage him, and what thofc meanes arc which God hath afforded the foule to fufleinc it from decaying in the fpirituall condition. Thirdly, the new creature and fandification being impofliblc to be conceived ofaright without the grace and gift of faith and the Spirit of the proroife : nccedary it i% for the foule to knowwhatapromife is, what faving faith in a promifeis, what the Spirit of the Lord lefus is, which is the worker of this faith. Fourthly, the promifc depending upon the Merit andSatisfadionmadeto jufticc, without which God fhould bea lyar if\ promifiiigto be reconciled to the (oule ; mod ne- ceflary it is,(and that above all other things j that a man know who it is who hath fatisfied the jufticeof God the angry judge .• what the Lord lefus is,both in his obedience and death; how by vertuc of both, the Father having accepted a ran- ^ ^c 4 fomcj
7» Atratifi6ftbetn!cSacramentscftheGc(^eSj Part. 2.'
fome from his Sonne, offereth ©oft freely and faithfully the.
^, fruit of it ro a finfiili wretch, f ifrhly this reconciliation prc- fuppofing an elhce of enmity and wrarh, neceffary it is, thac the fouie know by what ineane u rath is difcovered to belong by nature to every fouie. And that is the Law of God, Aifo by what meancs the law brings the fouk to ftand feaz'd . before God as guilty of this wrath, and that io, as it may bee plunged into utter woe by it, in refped of any ability of £c
€* felfeto w^deout. Sfxtly^becaufe wrath in God and enimity in us^prefuppofingin us,icme caufc by which we contrafled it, which is finne.-needefull it is,that the fouie know what it is,and[' how it came upon m^ by whofc iinnr, and what, viz. The Rebellion of Adam^ ai)d how that becomes fe tied upon us, how unavoidable it is, and what aftain'; and guilt it hath
7* brought upon all fltfli, none excepted. Laftlyjleaft it (hould be thought that God made man thus corrupt, to damnchimj its neccffary to know man was not made thus finfull and cur* fed at the fit ft j but created in integritie ot natiare in all the parts , and in the Image of purcnelfe and holinefle even- bis whoinade him ; and fo (hould bee and wee have continued to this day, had not wee wilfully forfakcH and defaced it by revolt from God. S°the a^fwer ^^ ^^^^ draught of the truth of God, its apparent upoil' ' what principles the Sacrament and the knowlcdg of it depends, •z/i^.immcdiatJy upon the knowledge of themeanes offalvati- on,next upon rhc knowing of the Itate of regeneration : next , upon the knowing of the worke of faith and a proroife: next upon a fatisfvidion^and the Lord lefus the worker of it I next upon the worke of the Law convincing of the curfe : next upon the knowlf'dge of fiincjiext upon the knowledge of creation. I goe backward, that the limpltft may underftand the coherence : fo that by this cheine cf dodrine (the laft Ijnkes whereof^that is, creation and the fall,are the firft in or- der andfo downcwardj every one may fee that a meetc recei- ver, isnoronely to know the nature and ofe of the Supper : But of Hnnc, of the Law, of pardon, Chrill^aod the new crea- ture : without which a Sacranacnt ( feveraily confidered) is a mcarc ftired, an idoU, an objed of blindc devotion.
To
Part. *• Bdptlfme dni the Sufper of the let A. y|
Toapply what 1 have fayd both negatively and affirmative* ly-; Thislfa)d That although in all chefe fcavcn fcrre-wbat ^PP^^^^^ion there is which every receiver cooiprchcnds not fuliy, yet "' the fubftance of truth in general! i^ to bee knownc by him, except he wiUcoiiit to he knowes not what, nor why. For ex- ample. Perhapsfome poorc foule diftingui/hesnotthe meancs otSalvarion one from another, Publicke, priv ate ,ordi nary, ex- traordinary, '\x\ the name and nature of each one : yet its neccf- lary that he know the Supper to bee a meane of Gods ordei- mng,for his growing in grace. Soagainc, perhapsevery one cannot diftinguifti betweene the habite of a New creature, and the operations of holincffe ifluing thence ; yet itsneccflary, that hec know all Gods people muft be holy. Say againe^ All cannot tell how many kinds «f faith there are: By what fteps faith is wrought; W hat iscGOtcincd in a promifc .• What Chrift hath in fpeciail obeyed in, or fuffered : v\ hatthefevc- rall workesof the Law are, how many kirdes of fmne there bee, and by what meanes Adams is derived to us: yet neceflary it iSjthat he oc convinced of all thefe in their natures gene- rally : and finde them wought in himJelfe particularly. And furelyifnone may receive at all, favehe who is in the ftateof , grace: needes it muit follow that the lefTermuft bee 'where the greater muft be : I meane, that knowledge there muft bee of all thefejWhcre fan h muft be, to give a man his fpeciail por- tion in them. Howbtit, becaufe now w^ee are about thetriall of knowltdgr, apart from the other : and dout tlefTc many both miniltcrs and people teach and heare this point of know- ledge asa thing fujicitnt to enable a Receiver s though I ab- horre their opii^on f as (Lall appeare in thefcqaele} yet I would by I hi . I have fayd,f^oppe the mouth of any fuch as dreamc uf a knowledge which \s not competent to falvation. Sure it is, a knowledge incompetent for falvation, cannot Ue competent for rhc Supper.
Some might here perhaps aske how they might bcedi- Ademandi re(^cd to know thefe points foundly, to wit of the Supper and Sacraments, and all Thofe doctrines . which ihey de- pend upon, lanfwere, that belongs not to this chapter, but the Reader ihall finde them ail handicd in my Prg^icall j^r^.^v
Catecbifme ^ ' '
j^4 ATteAtifeofthetmSAchmmoftheGB^tU^ Part.2«
Catcchifmcat Iargc,and briefly toueht iq the fecond Chapter of this fecond Treatiltf. Andthcd»dlrine ei the Sacraments, cfpccially the Supper is handled at large in the former Trca- tifcchc three laft Chapters ; to which 1 lend the Reader with this caution;That I handle thefc things at large here and there, not to the end that my booke fliould never come into their hands, fave when they come to the Sacrament, (for to what purpofe were that ? ) but chat they duly exercife therafel vcs in reading of the whole ; That noting thofe efpeciall things which they moft neede in the matter of knowledge and try ail, they may be able to turne to them and make ufe of them fami- liar ly,when they come to the Supper.
1 fhould now come to the third branch \ how a man may try himfclfe about this knowledge : But I confider that this will better come in,in the ufe of exhortation;! will referre it there- fore to that place, and being the breefer in other ufes, infift fomc what more fully in that. ^ _ Firft then let this doflrine teach us to abhorre the wofuU Vfis.x^ fupcrftition of Popifli Sacraments, and the wofull ignorance withTo^i!^"* of Popifli Receivers; who not oncly in pradifc,buteven in do- catiw, "" ^rine maintainc ignorance to be the mother of devotion, and fo hatch in their bofomes all ignorant ones, as principall members of their curfed Synagogue : And to fay truth, their facrifice of theMaffe being it felfea maffe of confufion, ha- ving no colour of bottome out of the word, who but the blind are meete for it ? Who bucthc deceived as willing to be led by blind guides, as they are to leade them, would endure a Sacrament in an unknowne language? luftly therefore both fall into the ditch of perdition. What one of a whole affembly knowes for what caufe he is met ? Or what doth hcc exprefly beleeve about the Sacramenr,either touching the ordainer,thc matter, the forme, the tw^ ? And put cafe they all knew that which Pdpifli dof^rine tels them concerning a Sacrament, yet how much better were it for them to be ignorant of it, than to know it? So that b©th their knowledge, and their ignorance arc accurfed. I cannot thinkc ofa Popifh Aflfembly^but that de- fcription of the Poet of the houfe of the Cyclops comes to my mindc, wherein all darkneffe and confufion d welleth, fo that
no
Part.*. B^tijme Mi the Suffer ef the Lwd. * y|
no man can tell what another faith. And how can they chufc^ when no man in fpeciall knowes what he belecves, but tt^raps up hii blind faith in the faith of the Church, and yctliath.no' gucfic what -bis C hurch belccvcth? And yet more wofull it is to thinkethar many of us who have lived in the hght of the Church of Gcd, doe haftcn to nothing rndfe than tofuch Popidi fcurfe and filth; being wear} of the dazcling of Snn- fhine. . * ^ »r -
Secondly, let this bee terror to all blind and ignorant rccci- Jy ^ ^* vers of the Sacrament,which (God knowes) fwarme through ^^V^^L* the congregations of this our kingdoms Not to fpcakc of the thoufands chat live under no saeanes of light, who are rather to bee pittied , that they difcerne not the right hand from the left (whom God in due time prevent with h'ght,cre thebefomeof his wrath fwecpc away thcai and the Iona4iiJr: caufers of their mifcry:) what ihall I fay cuen of the tayle and fcurffe of thofe places, which have long Jived under clecre knowledge of the word and Sacraments, and yet through an incorrigible difeafc of ignorance, arc yet as farre to fcckc of knowledgcas if they had lived among the wildc Irifc-' Such a wretched fagge end of people there 'n in the beft placc$,whoin no funne will tanne,no neate will warme;Neither good meanes amendjoor bad pay re; but as the windmill fayles ever moving, but never ftirring out of their place : fo are they,evcr learning, but never comming to knowledge. As for thedodrineofthc Sacrament of the Supper, it is as eafic to catch an Hare with a Tabor as to make them conceive what manner a thing it is : as ifthc Lord had branded them with his black-raarkc, If the ^of^ell hey ft hid, it u hid to none hut fuch a& Are lofi : IVhofc eyes the godofthii world hath hltndedthat they JhoM never jee the light AYidbefaved. And y€t( which is worfe jwho fo bold, fo merry,fo quiet and fo conceited that all is well with them f Give them their red broth with -E/4^, their belly full, their lufts and pleafures.and take the Sacrament who will. If they once a ycarc at Eailcr do receive with others, they thinke the holineife of the time,and the crowd of Receivers fiiall fliroud thcmibutasforany fence ef what they doc, whatthey want, what judgement they rufh upon for iheir curfed prophaning
75 '^TteitifedfthetmS4c'hmnts0ftheGoJ}en^ Parf.a. andj^rampling the blood of Chrill under feetc , and not dif- ccrniHg the Lords body, its the furchcft end of their thought I With ^^^Q,T^-ovj\iQm{i^t)[icyco\iUh^^vt:)lyN(m\d(2Ly ; In Gods fcare nicion. looke to your felves 1 This fmooch ftreame of yours will carry
Hoi; 4, yc to hell laughing, & ye are never like tokno^vyour (in of ig-
norance till it Hkvc brought ye into ut<er darkened e and gna- fbing of teeth i If any fence or fparke of God remaine, and ifyebecnot wholly forlorne and hopeleflc, confides: this, thatif thoufands of iuchas know the doctrine of the Sa- crament, yet for lackcoffaiih and love, fhall periilii What feal bccomcof you that obftinatcly and wilfully refufe fo much «s to know/your fwcctc idiots life hccrc /hall tarnc to the moH: bitterfence of wrath in hcl,& there yc fliall Hil your felves with that ye hare loved, even lye in darkncfTerbr ever.-andyet your darkenclle (hail be rather wane of comfort, than of confciencc; for the light of that lliali fognaw ye for y oar contempt of knowledge, that yee fhail need n^ other hell, than that wiihin your ownc bofosies. Prevent it betimes therefore, »^^ ^^ . Thirdly, this is Admonition to all ignorant ones , to lay to
Acim®nitioii ^^^^^ ^"d prevent the caules and Ucpsro ic,and thcietsof tme X Tothcmi- and faving knowledge. Firll letit warne ail Minifters, Parents, sifters. Governors and guardians of othcTs,to confider the terror of the
Lord,and the iTnne of not difcerning of the Lords body : That they tremble to be Acceflfaries co the damaationof their foulcs* Say nocThey arc old enough, let them anf were for chemfelves: for if you iaformc thcoa not, if ye who arefet over them know their ignorance, fee them running into the g^lfe and Ezek.j,i8. flop them not, your livesfliailgoefor theirs, their blood iLall I Kingsio,4i. he required at your hands. Let not floth, eafe, love of your owne pteafurcs, and fpending the time in riot and profanenes, or eli'e in a vanifliing courfe of worldlybufirles and car nail liber- tiesjforcftail yourhearts and cut off occafions of teaching them the truth of God. Catcchife,preach, convince, and iuformc them of all truths, and by name of theSacramentjdoe not turne the wifedome of Church, to a fnarc. If they rejed your coun- fell, loye have fa vcd your foules; they fhall pcrifih in their (innc : bccaufc their foules were pretious to you, and negledcd by themfclves. ' ' And
Part, li B^ptifme snd the Supper $fthe L9fi» ^f
And rccond!y,kt all forts beware of this wbirlcpcole cf dc- * Braoch. ftrudion. TaV e hccdcci iholc lufts vvhicb drew lit yee in wil- Tothcpco- follblindnes; love of your money, your drinkCjjour fiitby un- xdwofikion clcanntfle^ycur pride and fclfclovc : Tbtfc will bew itch ye,and ^^ ^ * in your boiojnc u ill caviil againft the light and rocancs of grace HerodtAd did not fo hate hhn Baptift, as tbtfc li fts bate the light, leaft the) fliould be gaftrcd ; They know the abferceof Markc^.i^ meancsis tbeoyle totbeii flame: when there is none tocou»i lohna.io. troll or reproove, they are alive and jolly ; But the word ccm- mittgin, their feaft is marred, ihcy cannot be quiet and merry. Beware of floth and eafe, lothoefle to ftirrc,alledging the way is long, the weather bad , bufincflc lying upon hand, whcnin truth heart jsgone, and will is not at home. Beware of flum- bling at the wants or finnes ot fuch as have knowledge : Kou- rifhnoprejudiccagainft the Ordinances and miniftry : That ^ it was a merry world ere. they came: They cannot endure men fliould ufe any liberties. They are worfc tbemfelvesin fecrct , than thofc they preath againft. They fliall not tyc us to their girdles, &c. I fay abhorrc all fuch errours of the wicked as foment this igoorancff. Caft off all prejudice ^^ of knowledge, as the tedioufnefTe and difficulty ,the ncedlefnefTc of it, the prccifeneflc of it, the diireputc of the worldo Breake through thefe armies to the well oi Bethlem, YqUqt nofecretioveof the fwceteneffc of ignorance : it kills as the viper: Thinkenot, that becaufe thisfinnc ckprires youof fence (for the time J of your danger, therefore yee (hall avoyd it. No: the ignorance of the glafTeof mercury water fa- wong other glaffes of rofc water) and the drinking of it by crrour, will poyfonyou and fret out yonr bowpls, as well as if wilfully takcnJn a word,as ye love your foules, fo hate the lU pleading tothis hell of ignorance. And whereas the ; ? Divcll would have youthinke its an harmelcfle thing, a tame ^*> : bead, and the mother of good meaning: know its an hideous mungrcll : toKinftcr of many beads. Cry out a- gainft it as CrcfamtUj that Cardinalldid of the blacke dogge, which came into his chamber. Beate out the blacke dogge, bcatc him out. This ignorance is the true blacke dogge, and the Diveli Limf^lfe. Know th^kt its as the furfet aqd
78 A trsAtlfi 0ftbe tw^ SAcraments eftbe GoffeU^ Part. 1 i
Wocfull frttlts ^^^^^^^^^^^ of the fouIe;for, as that furfeit/ometioic makes of igfiaraacc. '^^^ mad, fomctimc merry, fometimc fullcn, fometinies fearc- * fiilU fometitnes bold and ventrous, fomctime quiet, but ever fooIeSjfo does this; fometimes it brcakcs out into fottiflj ftu- por of hearty fomctftncs into oiadnefTcand villany, fometioncs into defperatc prefumption and fcorne of all meane$»fon:]etinics Inro nincffe and fubcilry, fometimes enmity and malice, fome- times fupcrftition and Popery, but al way to mifchiefc and mi- fcry. And in a word ,it makes every Idiot uncapablc of the Sa- cramcat, eating and drinking his damnatien,not difcerning the Lords body. This damnation flecpcs not,becaufe thou (leepefl: Ged (liall a waken thee one day with fad confuiion. SU tdt V ^aWy jthis is exhortation to all God$pe«pIe that they bring ^•^^^^^^''icnowledge with them to the Sacrament , and try themfelves about the competency and favingncffc of it- Ifthofc whom itconccrnesjforgettheir dutytous, yet that fliali not cxcufe us; let every one examine hioifelfe about his owne knowledge. TriaB It wiUbcaskcd how this tryalldiall be made? lanfwerc. By
Thex* thefe rules following, or the like. Fir ft, I four hearts tell us
- ^ - _• jjj^^ ^^ j^^^g ^Q prized knowledge of Gods will and the Sacra-
ment in fpeciall,that we have fought it as pcarles; have attend- ed upon the ordinances in feafon and out : have chofen rather t^be at eofl: with God, than to forgoe the knowledge of his truths. No heate in Summer, cold, rainc, windes,fQOw in winter have hindred us •• but as hee that foweth or rea- pcth,Cakeshis fcafon,fo have we; ordering wifely, yea under va- luing other affaires, commodities, Iiberties,to make a purcbafc f hii;j.' of truth, buying it whatfoever it coft us, not felling it whatfo-
evcr we may have for it, wive$,farmes, Oxen; but returning to them with oar fecond affedions, w hen God hath had our chcefc courage and ftrength: this is a good figne, ♦
The*, Secondly, ifwegoe not to worke by halfes,thatis,tocatch
up knowledge in what kindes we plcafe, fcumming off the fat and £weete of the eaficft duties, or that which will ftand with dur owne wils or knowledge of fomc Promifes or priviiedges. But as for knowledge of our felves, our natures, our finnes, we arc backward to them : It we rejoyce that there is a word thataoffechusinour belovedft (itines^ that fmitcs us under
the
Vsitt.%. IPaftifinand the Si^erpf the Lord. i§^
the fift rib mcft mortally,compting icas balme : cftceming the P^al.H? ^. words c^the roiniftcr in that kind as Twceic as any: refusing no informatiow from God which concerncsus, not kicking at it, bu£ faying, The word of the Lord is good, its a good fignc. B^ay 39,8;
Thirdly,it as we have fitten at the fccte of Chrift attentively "^^^S* while wc heard, fo afterwards we ponder the things wee have heard : digefting them, and chewing the cud of them; till they j^uVe ,. 51. become Hourilhoicnt unto us,and till that which is truth in tfec Mat.i3j4j, underflandmg, becomes love in the ioulCycaufing the word to dwell plentifully it\ us,fwayingus(as the fcepter of Chrift) to <^oI.3,i6» all obedience in our oourfe, living by fath, bearing our croflcs andthe like-: itsagoodfigncalfo* 1*^
Fourthly, if we^ come and goc, to and from the meancs of The 4; knowledge with appetite, favor, delight and hunger. That is, ifwe come with a view of our fpcciall errors and ignorances to be freed from them : and if whea wee have funked out the fappe of one ordinance, we arc unwearied and goe to another, if by any meanes wc may attainc to true knowledge : and that w e take as well other occafions to eoquirc, adyife, pray, medi- tate, conferre,and readc the Scriptures, as at the Sacrament, and ' ufc extraordinary helps afwcli as ordinary, by others afwell as ourfelves, ycathe meaneft; notdifdaming tobe difcipfesc- vantothe AntjtheHorfc, thedumbccreatures,fo wecmight Prov.^.^» Icarnc, its a good figne- ,
Fiftly, ifthc knowledge we get,be fweetc and harmonious, *^ ^^' according to the analogic of faith. That is,cleere, cvident,con- vincing, orderly, and agreeing with other partsof the word? unto which (as the linkes of a chainc)it belongs by coherence, fo that by knowing fomc one threat, command or promife,w© CQRceivc of more, and be notflillin darkencffe, anddoubtful- ncfle,about the truths of God, its a good (igne.
Sixtly, if as our knowledge cncreafeth,lo oiir humility doth The 6i alfo grow witbalU If it awe us, tame us, mortifie u$,and teach ustodeaieourfelvcs,asitdidgood ludas^ who fayd, Lord what is thecaufe why thou (houldftreveale thyfelfe tousaftd ?<^hnJ4,ai; not to the world, it is a good (igne.Commonly mcntithcr are blockes under the meanes, or if they thrive in knowledge, the Divell p»ffes them up in tbe companies where they become, fo
that
ProF,XT.4-
2ach.4.^
Theg.
Comfore. t Cftretcs..
A TreAtife 3/ the rm Sicnmenlsofthe (jBJpeU^ Part. 2 •
that they cnuft rule the rGfl:,& be pray fed, or elfea/l is marred. But true knowledg fervcs efpccially ro fhe w us our igporance, and fo toabafc us more than when we were cmpry: ignorance ij ever mofl bold.
Sea7enchly,iFour knowledge be a welfpring corunne out to others as well as to teach our felvcs.If our lippes be as a foun- taiue of life, and never ftand^asa lake,putrify!ng and (linking, but alway is dropping, as thole Olive branches Zach,^, were into the Candclilickes to maintaine their burning : So, if we be alway dropping as dew, and raine upon others that arc dry and barren, wivej^ children, others, its agood fignc.
Laftly,ifwe rc^vc the knowledge of the Sacrament in our ownefpirits,anJlinne nor,till that we know of it, fet our teeth on edge to the Sacrament, and whet an appetite in us unto it, it is a good iignc, that wereftnat in the laziehabite oi that we know, but fet it on worke to the end it ferveth, I hefe and fuch like Trial!. s, may ferve for this ufe, which if we fhall fan- ^i^c to our felves by prayer, they may ftand us in (ome flced, for the triall of our knc^wledge.
To conclude, becaufe I doubt not but the weake and ten- der chriftian wil be ready to fnare himfelfe with thcfc rulcs.and father holdoffhiinfelfeby them, than encourage himfelfe to the Sacrament.Thereforethefc two things let me adde. I Be notdifmayed in thy felfcby thy fmall meaCure of knowledge, fo long as there is foundnclfe of mindein thee, which may bee afwell in a little as much. The Lord will require of thee according to that thou haft, and no aiore. Bee faithfull in a little, and thou fliak bee ruler over much. Excellent is that of our Saviour I^hft 7. 17. If any man doe the will of the Father,hc (hall know of the dodrine, more and more: and if a man keepe my word, I wiil come nnto him, and acquaint withhitn. Looke to thy obeying heart, and that hatha pro- mifc of knowing, yea and that experimentally , which is better than all rules or confedures. Agame, if thy know- ledge be found , though weake , yet let this bee no let of re- ceiving tife Sapper: for that fer^es for the weake , both in knowledge and in all other gifts.Chrift Icfus is given of theFa- thprjtobe unto thee wifedj;)me afwell as righteoufnefft: ; come
to
Part.J* BAptiffneAndtheSufftf$f the Lord. 8i
te his fcaft, and it \% a good time to askc it ,• for him hath the Father fcakd in the Sacrament to be thy Prophet, and he will lohn 6, 27, give thte of his fulnelTc, even knowledge for knowledge, 3fea> richly, and without upbraiding. And tor this grace of Sacra- ^"^^ ^*^* mcntall knowledge, thus much*
Ch AP. V.
of SacrAmerttali faith', md the trUUof it.
Take it for granted, that the wife Reader will re« Pntraace member that which was before faid, that faith is *
not required as all other graces are, that is,onely for the better receiving of the Sacrament. But that it is above all other the moft effentiall grace, and the immediate inftrument of receiving that which the Sa- crament exhibits : By how much the more diligence ought to be ufcd by a Chriftian Communicant,that this grace be tried td be foundly wrought in him, and revived at the Sacrament, This caution being premifed, I come to the matter it felfc.
For the better conceiving whereof, what this triall of faith .
in the Sacrament imports, I thinke it meete, by fome fteps to ^{^^q^ j^^, ground this point in the Readers minde,aRd to lay downcthefc mcdf^*" ***' three things : i . That the Lord offers the good things which he beftowcsiipon bis faithfull ones, oncly by and in the way of a promife, which faith laying hold upon in fpcciall, takes the name from that promife ;as Sacramental! faith is focalled from a proiifiife of a Sacrament. Secondly, that each particular promife depends upon a form cr mainc promife ; that is, the promifes of Sandification. upon the promife of luftification, and the promifcs of more grace and growth upon the firft pro- mife of reconciliation, and fpirituall or lively being in grace : fo that he who would trie the latter, viz* a promife to grow by a Sacrament, raufl: firft trie his intercft and part in the maiac promife. Thirdly jthat who fo hath by found evidence prooved hisrightto thefirftjmay and ought with h3e more cafcproovc
Ff his
his right to the latter, faith in the latter depending upon expe- rience of the former. Th round Touching the firft of thefe three, viz. That God offers and HeM.u^."" convcigbes all hisgoodnefle by a promifc alone (externally^ Step.i. ' conceive ic by tbefe few fteps. Firft, it being God our Father alfuiScient with whom the Ibulc is to trade for his graces (^ Iain.1.17. Saint lams (dkhi^v^ry good gift and giving commetb from the Father, who ofhu owne good will begat us) we muft kno w,God is infinite, iinmortall , and incomprebenfiblc. Needcs then muft it be that this infinite good con vc.y himfelfc to a finite fub« jed by fuch a meane and way, as the poore weake carnali crea- ture can reach it. For elfc what proportion is there betwccHC one and the other ? How ihall flefti comprehend a Spirit ? No more than a little childs fhort arme can reach a thing farrc be- yond it. Therefore the Lord conveyes himfelfc to the poore foulc, by in ordinance: which \% fuch a thingas confifts of a Tpi- rituall,andyctancxternallor fenfible nature. An Ordinance is the fubjcd to which God communicatcth himfdfe and his goodnerte, with a power of his Spirit to carry them to the foule: as by preaching of the Word to thecaie, through the found of a mortall voyce .• By prayer, confifting outwardly of fentcnces & order:By the Sacrament alfojftanding of outward weake Elements : The Lord carries to the foule by thcfc,moft inward and fpirituall things. Steppe*. Secondly^ though an Ordinance have Gods good things
contained in it;yet ftill there is a great gulfc fet between us,our fpirit and minde>and bctweene the good of thefe Ordinances; for we arc blinde, and they are myfticalland hfavenly. Wee may fit and hcarc, and receive the Word,or the Sacrament,and yet we may be held off as itwereatftavcs end from the good and life of an Ordinance. There muf^ be afccond meane to bring us and them together. This meane muft be the flefh of the Lord lefus in an Ordinance. All Gods good things being firft given to Chrift our Head and Mediatour, that fo by his flefli they might be convcied to us familiarly : nccdes it muft be, that except Chrift be in an Ordinance, as our Prophet, Pi-ieft, and King, that fo by him they might be united to usjrft finfibiy, afterfavingly : it can not be that any Ordinance can
doe
Part. 2 . BAftifme ani the ^ufptr ef the Lord. 8 j
doe us good ; wee (hall fliil bee ftrangets to it, though our bodies and fences be nev er fo ncerc it. for cxampIe,Prayer is an Ordinance, by which God imparts himfelfe decpely to thefoulc: yet except the foule caft anchor upward by fiiith upon the flcfti of our Advocate, giving ftrength and life to it; Prayer is but a tnorall devotion, and a mcere fhaddow in refped of uniting thofe good things to the foule. Likewifc the Word of God preached, if it want the flefli of Chrift our Prophet and Head : it will car ric nothing, fa ve by a bare found into our cares : The wo;ds he Ipeakcs are life and fpirit,and muft be carried by ch2fpiritofourflefiiintous,orelfenotatIo^-^>^J- stlL And note this. Tbs more of Chrifts flcfli an Ordinance containcs, the more it imparts Gods good things to the foule* And fo the Sacrament of the Supper, confiding of the very materials of Chrill, flefli and bfoud, muft needs be very pow- erfull mcancs of grace to the foule.- and muftneedes carric thegood things of Chrift, both in p#intoffati$faflioD and of (in<Sification, pardon, and holineffe ; into the foule in a more peculiar manner, as being the inftrumcnts ok both.
Thirdly ,as Chtift i:\ an ordinance is the way of Gods convey- Stcpf c j; ing himfelftSo Chrift is conveied in an ordinance by a promifc or cis not at alhTake away Chrift and an ordinance is nothing.* and even fo,take away a promife, and Chrift in an ordinance i% of no effed to thee : The ordinance is excellent becaufeCbrift is there : Howbcic thou art never the better for it,bccaufe thou wantft a promifc, by which Chrift conveies it to thee.So ma- ny ordinances as God grants thee, fo many promifes he makes CO thee of blc0ing : one ordinance is not the better for the pro- mifc of another: Prayer cannot lookc atthcpromife of hea- ring ; nor hearing of a Sacrament, becaufe each of thf fc arefc- verall meancs of conveying Gods good things unto thte. But each ordinance muft have a fpeciall promifetChrift in it comes ia and by the way and channel ot a promife.The cau/e is plait)> becaufe no ordinances can be favcry .except mixed with fiith, and faith there cannot be, where there is no proBftifc for it to
workeupon.
The conclufioti then of this firft ground,is tbi», If God will Cnclur.of !• give his graces to the foule, it muft be by the mcane of angrouad. '
Ff 1 Ordisaacc,
§4 ATratifcofthetmSAcrments of the GoJ^eB. Parr.a.
Ordinance, of Chriftin an Ordinance, and of a promife. A promifeis the immediate way by which Chriftin an Ordi- diaance is made ours. As the promife is, fo faith faeares her name:faith in a promife of the Sacramcnt,is Sacrmentall faith : and he that would try whether hce gets by the Sacrament, muft trie his Sacramentall faith. This for the firft ground. Vfc of this Extl proceede , let this point teach us to mourne for the ground. common fort of Chrifl:ians,and Revci?ers of the Sacrament,of Ad; 2. whom I may fay,as thofe in the AEis^ faid to Panl of the Spi-
rit iThej never heardr^hether there were a Spirit or no* So,thcfc worfliippers of God, and hangers upon Chrift and bis Ordi- nances, yet cannot teliiis, whether there be any promife or no, any faith in a promife or no. They will keep their Church, and come to the Ordinances,pray, and receive, 6ut the way of faith m the promife they have not knowne. To whom I fay, favefor fafhion ftke; What differs a Popifti corrupted or- dinance from a pure Ordinance of God ( I fay, in refped of good to thee) yea what d iffer s thy abfeiae from thy prefencc. in this regard? Oh tremble at this, all ye thatprofeffc God, and yet know not a promife, nay, I fayf profefTc tobelceve and yet know not a promife. Was it ever heard that faith could fubfifl without a promife ? Oh therefore I fay to all fuch, judge what cafe yee arc in : ye are without God in the world, and are ftill barren of all his good things , cither of Reconciliation, or of Regeneration ; your Baptifme, hea- ring and receiving are emptie, and never doe him good.* For you never got any thing by a Promife: A promife ne- ver wrought upon you any life of God, or growth in tfaat life : ye never faw neede of Gods good things, never emp- tied your felves of your fclves by felfe-deniall : If yee had, tbefe WGuId have prefently brought yee to a promife to bee fuftained by , as the Woman of Samaria drew her neighbours to Chrift. I conclude therefore, the faith which fuch pretend is an IdoU; a faith hanging upon the bareftory of a God, a Creator, a Chrift, a Redeemer, not in (3od ; and fuch a faith is a incerc hangbyandformall notion of a thing afarrc off: its a faith of the Church, a faith of contem- plation^ a faith not of adherence to a promife ^ bm of
Part.2* . BdptifmeAndtheSupfer$/the Lord. 8 j
laecrc hearefay of things, which thou never , either fcltcft aay necde of, or foughtil any part in. And therefore whof o- cvcr thou art whofe faith is no other, know that thou liveft aojoft wofull hfe, without any of Gods gracious influence, and when thou dicft (except thou be changed) thou (halt die without comfort or hope. Therefore, to this thy hcarefay of God and his good things, addc faith in a promife, and thou (halt enjoy God in an Ordinance, and by name in thc5acra- ment lavingly,really, and comfortably. Oh! let all thy weari- fome and mifpent former time, fting thee for thy unprofita- blcncfle, and now in time looke about thee.
Icometothefecood ground. Everyparticular promife of The fecond good things from God, is planted in a generall and maine ground of thit promife. So that he who would try him fclfe whether this or P<^«^ that good thing be his or no(as the gift of patience, right ufc of the crofre,growing by the Sacrament,&cOrauft firft trie whe- ther he be in the Covenaut or no, which is the weLhcadof the reft.For this one Covenant^to be our God rcconcilcd^includes, yea, gives a being to all other promifcs, that God in this or in that,willbcour All-fufficiency. True it is, each poore foule fees not this. The reafon is,becaufe they judge of the chiefc promife,according to the limit of their prefent feeling; that is, becaufe in the agony of their lodcn fpirits,they feele moft need of Chrift to eafe their confcience of guik, and to fettle peace, therefore they fee it n®t to reach further than their prefent needc. Whereas, Chrift being fuch a gift as either is wboly ^(-^ ^^^ denied, or wholly given , cannot bee divided ; but is by * the foule (if (he knew it, and were not too narrow to con- temnc it ) received as he is given , all at once. Onely the foule retailesbim in particular, as (hec meetes with her needes of him ; and then by rccourdng to the maine promife ^ finds her right to all the reft. As the fmaller boates tied to the great Ocii^^ follow their motion; fo is ithsere. Atleafure the foulecomes to fee her penny worths, which at the firft appeared not; even as a purchafc of worth, doth not all at once appeare te the buy- ers fence, but at leafure, as the comodities of it come to hand* Now when the foule comes to behold them, then (he fees all couched in a generall gift of Chrift made to be her peace and
Ff 3 pardon
8^ ATrcAfifecf thetm SicrmemspftkeCfifpell Vm.*%
pardoiir Secondly , the reafon of this is,becaufe God is the God of ordcr.He iiift lets the foulc out of the danger oi Adams for- feiture of grace, bccaufe the foule is not elfe capable of any good thing. Now in taking away this guilt heaflumcs the foule againe into union and fellowft^ip with him in all the good things which (lie enjoyed before. When the gulfe is taken a- way which fcparatcd the ibule, then the way licth open to the foule to recover all her priviledges in time paft. Thirdly, this is true in refpeclofcongruitie of providence: For having once granted a being to the creature of fpirituall life, he doth there- in binde himfelfe to afupporting of that life ; elfcheefliould pluck e downe that which he hath built, and undoe bis ownc
ri^, 1 19-9^* worke. As David faith, I am thine ylQrdjfave me . I mcane not that bcleeving onepromife iJiould fave us a labour in belce- ving the reft; But become a good pledge of performing the
2 Cor. 1. 20. f eft. As all the promifes of God in Chrift, are yea, and Amen : fo, all fpcciall ones are yea and Amen in the generall. He that
Rom.8.5 1« kath given his Sonns^ bow [hall he not mth him give tu all things .<" - , ^ The ufc of which briefely is, to inftru(^ and convince us of
cond "round; ^^ horrible treafon to Gods Alfufficient promire,which eve- '^ ' ry one is guiky of, who will not cleave to God in his firft and maine promife of mercy and redemption. Alas, what man is there who ofc defaies not to find God good to him in the Sa- crament, there to fill him with good things, feale vp his par- don, purge out his corruption, and the like. But becaufe hee fcekcs not to know God in his Covenant, how fhould his Scale doe him good f What is a Seale, fave a relation to a for« aier bargaine ? If thou never ftrakefthand with God for his Chrift thy righteoufncffe, how carrvcft thou infer his wit- dome, fandlification, aud redemption ? They belong not unto thee .• either thou muft have all Chrift to fet thee out of feare, or thou haft never a whit of his benefits. And to apply this to^ the orefent point, how fliouldft thou come to God by fpeciall faiihin the Sacrament, when thouwanteft him in the chicfe ftith of the firft promife /Ob! thou cutteft off thy Teife, thou knowcfiwot from what liberties, and mercies, when as thou ill carelcffc to be made fur^ of the mainc. Thou Ihouldft dis- pute
Part, 2 . B4ptifme 4ni the Supply of the Lorl 87
putc thus .• The time will come, wheal fliall crouch to Sod for ftrength to beare the Croffe, to be affli(fled in all my af- fli6lions,co die williagly, &c. But then why doe not I the whileft naake fure in themaine with the Lord, that he might finifli his owne workc andlave me, becaufe I am his? Doubt- leffc if I dally with this, or goc upon falfe grounds, decei- ving my lelfe, the Lord will be guiltleffe in not regarding mec, becaufe the time was when hee cried out to my foule, Beleevc, robbcmeenotof my glory, diftruft mee not in my offer .• But becaufe thou wcrt deafe to my cry, fo its juft that Pfov.x,i4, I ftoppe mine cares at thine i goe therefore and fecke relecfe of thy idols of cafe , felfe-love , aud the world which thou preferredft before mee. It is v^iththeeasitwaswithlfrael, ludgesy Chaprer i . verfe2i. The Lord had given them one ludg.r.ar; promife for all, to drive out the Cannanites; now becaufe they beleeved not the maine, therefore here one Cananitifh city, there another prevailed, and became goadesand^rickes to them. And fo, hence it is, that neither promife of Sacra- mentor of other Ordinances doe prev^iie to purge out their lufts, but they rcmainc as thornes unto them, becaufe they never tooke paines to joyne iffue with God ixi the truth of his Covenant to pardon them, and make them his belo- ved. Thus much for the fecond ground, teaching, that the triall of ones fpcciall faith , refts in the triall of the maine.
• The third ground iffues from this fecond, viz. That the tri- d-oundj. all of our firft beleeving, may, andmufc make the other eafie and familiar. Its our great finne if it bee otherwife , For why ? The Lord gives us aflurance of the one in the other; yea, teaches us to argue from one to another without wavering, fo far as our wcakenefTe will permit. Excellent is that pf T^/i/, Rom.^^io^ Ifwhep rpe were enemies^ yve rvero re^ ^am. j. xo. eoneiled hy his death ^hovf much more being friends y (hdlv^eebe fitved by his itfe f Marke his manner of fpeech. How much more ? I f God made that eafie to us, which fcem'd impoinble, how much more eafie is that which is under a dired promife.^ if God had caft us quite off being enemies, we had the mends Iti our ownc hands^ and could not complaine : Bi^t having hia
Ff4 word
88 ArreAtifeofthetmSAcrments$ftbeC9j}ieB. Part.a.
word to make good our owncdcfires, wee have the Lord ti- ed CO us, and at a kinde of advantage, (be it fpoken with reve- rence) fo that wee cannot be defeated. Great is the oddes bc- tweene being an enemy formerly, and being now reconciled. He that will rcleafe a ft ranger from prifon,and pay an hundred pound for him; will (in reafon) lend a friend twaitie fliillings. Such an argument 'a^ this heere.
Vfe of the i-^g ufeof the point is,firft, tocondemnethe pradifc of all
third ground, fu^h, as having found the Lord above their expedation in the
Conrldioa P^®"*^^^ of reconciliation,y et dare not truft hirh for fome flireds (in comparifon ) of bleflflngs of leffer nature, as to overcome their paffions, revenge, worldlincffe, &c. Oh! Thou art like
Efay 7* » i« Ahus^ and his fubj eds , who would not tempt God in asking a figne, when as yettheybelceved not without it. The Prophet
yerfe 15, j^j^ xhzm : Is it not enough that jee wcArymen, hntjemuli yffe^rj mygodalfi. Thou tyreft the Lord, when hefeeth that none oPhis wayes will prevaile againft thy infidelity. But flill thou art ever out and in with him ( as loah fword that could not hold in his fcabbard ) snd putft him to eric out, Oh \ £•
H©n^.4. phraim, eh^ ludah^ frhat fia/J I doe^ er hoyvjhalll intrtAte thee} Is the workc of faith as farre off now as when thou firft beleevedft.Oh Iweake (if not froward wretch) how long fiiall 1 fuffer thee ? As they in the wilderneffc , whom no roiracles, no providence could perfwade, but were as farre to iccke at the end of fortie yeares as the firflday. Oh! the Lord loves when his Schollers are apt to learne, ( efpecially this leffon of faith by many warnings 5) and when our experience icacheth
iXing.)o.i3. ustobuyandfell upon his word. But to feeme to truflGod with the foiling the enemies of the hiis,and yet to diftruft him withthofe in thevallics: to pretend that they doubt him not for heaven , but diftruft him for earthly bleffings , furely it either juftly calls thy firft be fee ving into fufpicioa ; or cife ar- gues a careleffe heart, not able to improve thy Talent of recon- ciliation, to'warrant thy faith for a pcore fupply of this life. Yfe^x* Secondly, it fliould very much preflc upon thofe in fpeci-
alljwhoareto receive the Supper (in which the Lord offers the encreafcoffirft graces received in Baptifme^ to trie their Sacramemall faith witb all readinelTcof mindef Is it cafor to
Part.a. KdptifmeAndtheSuffir$ftheLcrd. If
doc by many degrees, than to bclceve thcpromifc of mercy at firft/* And doth the Lord with fiirrc greater cafe (as I may fay) bctcamc to the foule growing in faith, than breeding of it? Why then doe they who bcleevc come to this trial! with fo much adoc, and bury the Talent of God unthankcfuily in the . earth } As thofe fervants oiNaaman told him. If the Prophet * *^*^-^>"*- had bid thee doc fome great thing, wouldft thou not have done it? How much more thcn,whcn he oncly bids thee, iTafiand be cleane, / So fay I, put cafe the Lord required the greateft worke of thee, would it not feemc fmall in refpec^ of the good of the Sacrament ? How much more when he faith. Re- vive thy faith, in the promife oi the Sacrament ? If thou were bidden to trie whatalmes thou haftgivenfince thy laft recei- ving, or what prayers thou haft made ) or what zealc thou haft uttered againft finnc, &c. oh, how wouldeft thou plod, and gather thy goodnclTc together ? Now when the Lord faith. Revive the edge of thy faith once received, oft renewed, quicken it up in fome Sacramcntall promife or other, ere thou come to the Supper,* lo, how bard a taske it feemcs, Why? fave that thofe morall duties partly arc from thy felfe, and are roixt with felfe-love 2 But the other is ampere divine grace with- out thee freely given, and relying barely upon the promife, and behold how tedious it is ; whereas thou (houldeft fay, If I were found of God when I fought him not, how much more E^»y ^5-i. cafie will it be when I fecke him unfeignedly ? If mercy were free, when I had no promife, who fhould doubt of the more affuredneffeofit, when God hath tied himfelfe : Surely the ve- rie eafe of it fhould teach us todifpute flrongly for our felves, the Lord tcacheth us to argue for our felves ; In other mat- ters that fcrve for our owne ends wee can argue fafi enough ; but in this, either God muft put us to it, and fhame us, or elfe we will lofe our benefit f©r lackeof pleading, ;and fo, come to the Supper, with a dead or unrevived faitbi May not the Lord repent him ofall his coft, when he fecsfo fmall profit? And Thepointh thus much of this third ground. j^^' ^^j,j ^
Now having premifcd thefe things thus, let us apply tbem^fn-ying faith to the point in hand. The Queflion th^n will be, how a Chri- 1 Firft, bdcc- ilianmay try his Sacramcntall faith ? lanfwer, by thefe two ving.
wayes
^o Atrm^€oftheW0S4crdmemfoftbsQoffelly Part.iJ
wayes. i,Wheii he can prove by good evidences, that hehath belecvcd the promtfe of recoaciliation already. Secondly, when he can reviv^e his faith upon the promilc of the Sacrament* Therefore of thefe two I will Ipeake a lictle, and fo con:ic to the ufe of the chapter. Qneflion, ^^ will firll be demanded, how a € briftian may find and trie How may fiift himfclfe to have beleeved favingly ? To which I anfwer, this beieeving be may be done fundry waycs. i .By the raeane conducingfin the *^"^^* purpofe of God)- to beleeve. »^ The Objed upon which the
Artjw, foulelooketh, that it might beleevc. The 3. The Roote, out of which faith fpringeth. 4. The Ad it felfe of belceving. 5.The fcope and end which faith propounds to her felfe in belceving. The 6. and laft, The eff<;ds and properties afcribed to faith. The order wherein 1 would lay downe thefe points, is this, 1. 1 would propound the trath of them. 2. Shew how thefoule may try it lelfe about them. Which ere I enter upon, let the Reader Cfor avoiding of confufion.) take notice, that in the fe- cond Chapter of this Treatifc,under the head of aflifting grace, I named five trials which doe all agree with that which now I am to fpeake of the triall of beleeving. Onely there neceflitie lead me to fpeake of the end of calling, here more fpecially I rreate of faving faith : Lee not any thinkc that I make thefe two, di verfe .• But let him borrow what light that point will affoord for the better conceiving of this i and fo adde what this point affoords to that : knowing that the grace of faith is the upfliot of calling. This by the way. I Pofitien. Now for the firft Pofition. The meane condu(fl:ing unto The meane ^f^j^jj^ ^^^ ^y^^ diftind underftanding of the Dodrine of the fa. S"""^ ''' tisfadion of Chrift, both m life and death. It was the founda- tion of Eledion, Efhe. 1.5. ( not the caufe jin which the Lord anfwered his owne luftice fully, to the end that hee might kt open a doore of mercy to poore Adams loft poftcri - tie. Now, that which was a meane ordained by the Lord, for RDm.3.a^ ^^c declaring of his righteoufnefTe in faving, muft be the meane alfo tocondud the foulc to faften upon the offer of God. For why ? As nothing favc a ranfome could ftep the courfe of luftice, or caufe him to be reconciled with a finner ; fo, no- thing can ftop the fcarc of confcience guiltic of wrath, nor
warrant
Part.a; B4ptifme Atii the Supper ef the L$rd.\ ^r
warrant feer, that (he may be reconciled to God, fave this pio-
pitiation. Till the fouie coEae to know, that anger is rot inErayi754.
<3od : flie cannot thinkc fhee may dare come necre hi©; fcciog
flieeknowes him to bca confuming fire. Therefore, 2 Cor.s.
20. 11^ Paul gvonnds a fearefall ioule ftrongly upon this bot-
tomc. Be reconciled to God (poore foule. ) For why ?' Hee 2 Cor.f.42.
hath made him to be finne that knew none ( both by obaying
and fuffcring ) that wee might be the righteoufnefleof G^d in
him. So faith e/ihu^ loi^^^. 24, "Deliver him^for I have recei- ^^^ IIM*
vedaranfome.
The triall then of faith by this Rule is this. C^nft thou fay xnallbythis, truly that in the eonflid of thy (oule with Gods anger for thy finnes,(thy Ionglyenin,deepely died finnes^both oFomiffion, comroiUlon, morrall, fpirituall, offences and revolts)tbou haft beheld the meane of grace, in the alfufficient merit of Chrill ? Hath this ftai'd thy hea^rt^tbat God hath cut off his plea againft thee, in giving his Sonne to fatisfie? Ganft thou fay^ that thine Heb.Io.^o* high Prieft hath brought thee to God, and caufed thee to fee his face with joy ? Haft theu fent Satan to Chrift, and told him, God cannot be fatisfied, and yet angry ftill? Haft thou Hcb.^.is. found ftrong confolation (in the purfnit of Satan J from this^ that thou Jbcholdeft this citie of Refuge, the farisfadion of Chrift as a furc Sanduary torefcue thee from the avenger of bloud ? Haft thon dranke of this brooke ( or well-fpring ) pfaij^o-y. and lifted up thine head in hope of being accepted? Deny notthyfelfej if it hath beenc thus \vith thee, it is a good figne: I fay, a good figne, if thou haft any condition of faith, any feeling of thy burden, wrought in thee, and fending thee to this meane. For why ? By vertue. cf this price, the rightcoufnc lie of wrath is turned into a righte- onfneffe of mercy ; lo that it \s a meeteand equal! thing with God f having thus received a ianrome)-co forgive: yea in Chrift^God himfelft v^-as reconciling the world : and now he^ doth declare his righteoufneffe in juftifyinga fmncr through the faith of lefus : yea,thou maift faywith *I>4vid;Savfi fne O Lord ^according to t^j right eoiffnj. Sec Rom*'$^i6* Z Con^a 7.
Briefely for the i.the objed of faith, which is the proiasufe, Tk fecon^ . ^hichcoataketh2.thing5,cuher the good th^^^^ the ©bjcft.
,:, ' promifc
promifejorthchcattymeamagandpurpofeofhim that free- ly markcs the promifc. The good thiags offrcd in the promifc, ('pardon, peace, a purged confciencc^ life of grace fapport iTi grace, the earneft penny of the Spirit, and the like) ferve to draw the aflfcftions ( which carry the foule ) unto God, and to dafli out of countenance all falfe objeds of gainc, eafejpleafure, lufts, to draw the foule to God in dclire cfteeme of mcrcy^and in hungring,mourning, and endeavouring after Chrift. Secondly, the manner of offiringthefe good things, be- ing free, full, faichfull, entire, and fimplejfexceeding defirous
Rora.5.utrupr. ^^ ^^"^^ fiiould embrace them, forry it {hould rcjcd them, urging it tobelecve) fcrves to put it out of queftion, that the Lord oicanes as hee fpeakes : elfe needed he not to have prevented us at all; but feeing even whenwc were enemies, neither deferving , nor detaring any favour, yet the Lord out of the meerc gracioufneSe of his heart would needs beftow ic
Triall by this. upo° "^ j therefore he would have us conclude, he will not re- * pent him of his freedome, if wee come in to lay claimc and plead this promife.
Try thy faith then by the promife, thus; firft, whence came thofe difpofitions of heart in thce,I meane thofe tcares of thine, thofe defires, prayers, fallings, and diligent fcarching after grace ? Came they from felfe-love , or from an heart of bafc- ncflc, bringing thy money and coft to God to buy mercy?If fo, thou haft httle to boaft of: but if the good things of the pro- mife wrought them io thee, if thou can fay, that faith, and the preparations to faith proceeded from the promife : The good things offered therein, drew thee to God, as with cords. If thou canft fay, that thy good affisdions could never purchafc faith; rather that promifc which bred faith, bred alfo thofe affedions in thy foulcbecaufe thou faweft God willing tofave thee, and pardon thee, therefore thou mourneft after him,
Xoaas j.^. prayeft unt© him, and (as 2^ne7fe ) coaldft not give him o- vcr :therifing of the Sunnc, caufed this dawning of heart in lhcc,andthefe making towards grace, it is a goodfigne. Se- condly, try thy felfc thus : If the fteedome , fulneflCi and fireogth of the promifer,have truly wrought upon thee> thea tby bafc conceits of the Majefty of God arc vaniflx'd, I meant
thy
Part.2. Bdftijhedndtle Suffer ofthe Lord. jj
thy enmity and hateiull fpirit is gone. And whereas thou once couldd DOC chinke a good thought of him^but all thy thoughts framed him rather to be angry, cnvioKs,cruell, unbcteaming; ROW thou ftoppeft, and ( as one better fetlcd ) beginft to fay j ch my poore foule, whocouldft never get out of thy fla very and flightneffe, thinke of the promife a little better? What wilt thou fay if by all this offering, urging, cxpoftulating, charging to be reconciled upon paine of hell , the Lord meanes thee well? Perhaps be ffiay . If while he feekes to fave thee, thou de* vize how to get out/romhim; will it not be bitter at lad? Thus weake hope breakes the ice, and fets the foule forward. Then the Spirit of grace createth in thee both thoughts and af - feflions of fuch ftrange goodneffe, bounty, Iong-fuffering,ftce grace and companion, that thy heart breakes into wondring at him,and faying,^^<? ^ a Godlike to our God ^forgiving and^Af- j^-^a ^.^jt. finghjthefinnesofhisfeoflef Who could finde hisenemie at i Sam,Mj'?» the vantage, and not deftroy him ^ Therefore my foule is even carried into the ftreame of his grace, and perfwaded to bc- Iceve. 1 fee the good will and meaning of his heart fliining in hispromife ; and whereas it was wont to be a barren found and cmptic noife for me toheare a promifc : n©w I fee it as a veffeil ftandmg full and running over, yea,aftreametocarry me in, with holy confidence, faying. If the ftrength of Ifrael can lie, it free grace, if faithfulnefl'e it fclfe can fiirinkebacke anddcny it fclfc, I am content to perifb* Thirdly, trie ic thus ; Ifa promife have beene thy Objed , then thou confeffcfl that the power it felfe to beleeve is in a promife as well as the mo- tives to beleeve. The promifc is the inftrument of the Spirit, toperfwade; And as when the Lord made a promife to the levves that if they did come to the Temple to worfhip, hec would keepc their dwellings and goods fafe the whirft : Lo, this promife had in it fuch a power as held off all Robbers and enemies from attempting any pillage : they durft not, they could notjfo much more in the promife to a leaden heart,thcre is alway the ftrengih of God to effefl that which he pro- mifetb: and fuch a foule needc not ftand out ftrangerlike and fay, here is a fweet pi-omif^, if I could beleeve : But here is a promifc ftrong aad able to caufe mcc to bckeva it :
If
^4 ^ triAtifeofthe tm Sdcrdments tftU Goffell^ Part.i.^
If ia any mcafure thcfetrialis be in thee, they arc all good fjgnes.
Tri^ ?• Thirdly, trie chy faith by the roocc of it, which root is felfc-
f f it ^^^^^ denial! . All other graces fceaac to have fome mherencie,and be- ing of their own in the foulcondy faith is rooted in the over- throw of a mans felfc^ This fclfe is nothing clfe fave the fpirit of old Adam^ rcfiftiog the Spirit of grace, and as we fee in dc- fenced cities Ibme of their Bui w^rkes are oat-workes and re- trenchments, others arc maine forts neere the walls, wherein their chicfe ftrength confiftcth: So here, fclfe hath hcrout- workcs, fclfe- wealth, felfc-cafe, credit and cfteeroc, learning, parts, experience. Thefc are moreeafily caft downe, becaufe Chrift and they arc of two feverall kindcs. Others are forts of greater confequeace, in which the heart more trnfts, ascarnall rcafon, and the wifedome of the flefh, which Tanl in 2 ^or.
i.Cor.10.5. jQ j^ ^2j|5 jjjgj^ thoughts and ftrong imaginations of fiedi^fct- ting themfelves up againft the obedience of faith ; fo alfo Reli- gious duties and performances,whether will-worfljips of Fa- pifts,or duties rcquired,as lewifii righteoufnciTe by the Lawi and all the devotions of carnall Proteftants . To thefc 1 may. adde . the fecret counterminingsof the heart, mixing it felfe with the preparation to faith, and fo deftroying the worke of God, as felfe-mournings, defires, and ufc of meancs. Now of a!/ thefc, the Scripture tclsus, That if any willbcleeve,hecrauftdenie himfclfc, and be content to be flript of thofe, or elfe grace will not dwell in hiin,Truft not in thy owtic wifedomcjbut trufl in
"'ov. 3 ,5. ^g Loii^Prov. J . 5 .So ?auI, That I m4j he found ynot havwg
PhiLj, 5. mj Qi»ne rightetmfnefe 0} the LaWy bnt of faiths Sec how Pififfi oppofcs them. All the frame of Crcation,Redcmption, yea, of
Efay 4 1^6, the whole Word of (Sod prooves it. God will not give his gIo« ry to another. He thatheafietb, mnfi foaft cfth^lord. Two iuites of apparrcll may as well agree with one body at once, as felfc and Chrift (inequall termes) toafoule. The red earth had never had the breath of life put into it, if it had not beene aiaeere dead patient, and atCSodsdifpofeto be as be would have it. The flcflb of €hrift had no fubfifling in it ftlfc, fav«
l«»,i^i.3». in the CoJbead: and what is clfe that of /^^/, God fliutting up all it) difobcdicncca that he might have m^rcy upon all?
" Not
Not of the wilier or the runoer , but God, &c* TbeDo« Rci»,^.xtf.
^rine of imputation , what doth it import, fauc that righ-
teoufneffe ftands in counting that as ours, which is none of
ours? What clfc is that of the Apoftle, Romanes, Chtp"
ter, II. vcrfe 6. If 0/ fVorkfs, not of Grace ^ elfe iVof\es Rom.ii.tf,
•ivere no JVorkfsi If of grace, not of Worlds % elfe Graci
Vfere no Grace*
Trie thy felfe then by this Rule, Daft thou obfervc jiiajibyiJii, this backebyas of corruption in thy foulc, alway playing her '
parts, and refifting grace? Is this fpirit of origioallfinne as irkefomc to thy fpirit , as the oioft odious finnes of fwearing or thccft ? Is it fo much the more fufpeded, h^ how much the more fine fpunne , and fiibtili, running in the fireame of thy bcft Religion? Doft thou fceic it in the Workc of the Law , of the €ofpell , of Sanflifi- cation, Aiil redfling (Srace, and (tarting as oauch from the Word as the Sacrifice from the Knife of the Priefl? Doft thou wholly fct thy fclfc againft it, both felfe on the right hand deceiving thee with thine owne hopes and deferts 5 and on the left fearing thee with fcarcs of un- worthineflc.^ Art thou as well afraid of a white Divell, as a blacke , yea , more ^ Doft thou tremble to thinkc that felfe fhould fliarc with God in thy converfion ? Doft thou chufe rather to bee as bafe as dung anddoggcs mcate? yea, when thou haft done all, doft thou thinke thy fclfc no nee- rer heaven thereby, thanif thon wert a Publican? Doft thou confeffe that there h no bloud, noii3crit,iiocongruity in felfe, to purcbafc any dramme of grace ? And that it is Juft with God rai her to feeke himfclfe glory byabafing ail fleih and carnall proppcs, than to futfer iclfe to perke above hiiu, or mixe with him ? Yea, canft thou fay, oh Lord 1 1 chufe to lie as the duft under thy footfloolc , and to be at thy plea* furc, as a fatherlcffe Orphan, to doe with mce what thou wilt : yea , when thou art under the decpeft abafement and felfe-dcfcrtings , and without a fubfifting in thy felfe; canft thou fay. Verily gladdly will I bee under this buffe- ting, ( though it bee as a pricke in the flefh } that Gods iCor.ia.^" grace may bee another felfe and a new principle of comfort
to.
^$ A TrtMife oftht tm Saeumms of the G^j^tU, Pare.i;
to fiay ffiy felfe upon? Yea, in this want ofcarnall (lay , I wait upon the promife to be my ftay. I fit be thus in any true mea- fureinthccitisafwectfigne. X^ The fourdi ^ ^^^^ ^^ ^^ fourth ground of trying faith, to wit, by the ground. %dL of it. And that in two things ; Firft, in the naked and free The aft of coiifent ofthe whole foulc to the truth of God, which is, that faith. j,g ^yj[[ eafg f l^e loaden foule, comfort the mourning, and fa-
Math, jj+jj,^. tisfie them that hunger after rigbteoufncffe. The L©rd requires that the foule (imply relie it felfe upon this bare Word of his, becaulc he will performe it, without dclcanting this way or Erayi.itf. that againft it. Secondly, in the relying upon the meere Pfaljiji. and free ad of Gods not imputing finne, or imputing ngh- •teoufnclfe to the foule; yea, a righteoufncfle inhering in another, and not in thy felfe. The Lords a<fl* of cfteeming and reckoning to the foule the righteoufnefl'e of Chrift, is as rcall an adt , as if hec had infufcd a real! habite ©f it into the foule to dwell perfonally m it , as it dwelt in Cbrift. Triallbythis. Trie thy felfe then by this rule thus. Firft, canft thou fay truely , that in the beleeving of Gods promife thou didft diredly goe from a word, to a word without ad- ding or mixing the flime of thy owne conceits to defile the purenefle of it? Didft thou with *?ff^r, emptied of him- lelfc, obey and fay, sAt thy C'omntAndement Lord , / mil let Luke 53 ^ downe^ though el fe I (honld mtf (Luke^ Chapter 5, verfe 5.^ Canft thou %, oh Lord, thou bidft a loaden wretch come unto thee to take eafe ; as if there were no more circum- ftance in it, than ondy fo: Lord , I have found my foule loden and pinchM by thy Word,therfore I come to thee for eafe ; beleeving that feeing thy felfe art the Author of both words,thereforethou,vvho wouldft (o really lode me,canft as truely eafe mee? Canft thoti fay, Lord in thy words > is neither hooke nor crooke , and therefore as I fecke to adde nothing to it , fo neither doe I detrad , nor dare I, ITV'^^' (Revelation, Chapter 22. verfe 18. ) but take thy truth as Ep c.4i2.i» i^ J5 jj^ Mm^ even troth it felfe fub/ecfl to no exceptions or cavills of flefh ? i enquire not why thon doft it , or why for foee, and not for many hundred thoufands^ that lie in their
bliodenfie
Part.al Bdptifme and the suffer 0f the L&rii pj
blindocffc ftill ; Secrets arc for thee.- but revealed promifcs arc for mcc : and therefore to thee \ leave the one, and ciafpc io much the more dolely to the latter , by how much the former is more above mcc. I f thou canlt find in thy heart thusi freely to concorre with free grace, faying: Bee ic to thy Luke 1,5!, fcrvant as thou haft fpoken, Idare not dclpilc thy Counlcli Lukcr^jo. for my falvation, orgainefay and give thee the lye, but putmylealcto thy word that it is true; I lay, againe, if in^^'^laH' any true meafure thou canft dee thus , it isafure (ignc. And fecondly, if the A(fl of God in heaven /iirtifying a poorc wretch, by his bare accompting him his righteoufneflfe, (when yet corruption abides in him exceedingly ) yea his pcrfcdtrightcoufntfle/ can fo farrc pxvailc wuh thee as to fay, O Lord, thy one wicneffe and approbation of mee, is to tay confciencc, as a thoufand , though I neither fee thy face, nor can heare thy voyce; yet O Lofdiaccomptmylelfeasthouefteemeft me, even thy per- k6t righteoufnefle in the aiidft of my greateft finfuInelTc : and all bccaufc thy accompt is a done deede ; and my faith compts it done in earth, bccaufe it is done in heaven : 1 fay, this a(fl of thy faith is a good fignc.
. The fifth ground h from the end of thy beleeving, andTh«f^rouad • that is, that God may have the glory of his rich grace in fa- '^^^ *^^- vinga loft foule.Thc iaft and full end of God in thy pardon and favation, is nor, that thou mightft be happy, but that him- felfc might be glorified.Tbis the Lord fo lookes at, that all o- ther ends are but fecond hand ends unto him, although reali ends.
Try thy felfc alfo in this. Haft thou fought the name of The tiyall©^ God (as chcefe) to bee fhrined and fet up in the moft inner '*^"« man and ftcret of thy foule, above all thine owne ends ^ Hath thewifedomeofhis wayof favinghis eled entred into thy foule with admiration? Hath it more afFcded thy poo?c hum- bled foule, that God one day ftjall bee admired in thee and them that belceve, becaufe they obeyed the promife when iThcflir.io, they heard it ; than that thou thy felfc flialt bee ad- mirable and glorious (for fo thou {halt bee) in that glory of his? Are allthyfprings in him? All thy thoughts on him.?
Gg thy
i>8
Col5,i.5>
By the pre- pcrcics of faith. X EtFe<aualI.
Whatdincm pcrs faith o« vcrcomes. 1.
0*
4.
5r
7.
8.
^ r;'^4f/(? pfthe Wo Saermenh oftU GofpeB^ Part- 'k.
thy dcligbtsjove, and afFcdlions in his moft rich, Wife and glorious grace in Chrift ? Is thy Spirit wholly drunke up in his wiredome,as the Queeneof5^f^<«'/in Salomons } Couldft thou chuze rather to bee cut off fromGod (if poflibic, which yet IS not) rather than to robbc him of his glory .^ And \s itthychecfc crowne to know thy glory and thy life to be hid with him in Chrift ? I conkffe this is to flefti and carnall reafon, a riddle; thercforeitis the Lord who hath revealed it for a fpeciall good usarke unto thee of found faith*
Laftiy, among many other Properties of faith in the Scrip- tures, as that it is unfeigned, faving, &c. Thefe two are moft ufuall. Firft, Its called effcduall. Secondly, Pretious. Try thy felfc then about thefe. Firft, by the efficacy of thy faith. Faith is called cffeduall for this caufe , That it overcomes the world, Itbcares downe before itthofe di- ftempei s which affaulted the foule under temptations and doub- ting s. Not that the foule is quite free : but as farre as it be- Icevcs, fo farre it drownes her diftempers as in a Sea of forget- fulnefle. Thefe are of many forts. Sometime the foule was held under flavifh bondage againft the frcedomc of mercy, fo that all promifes feemed to be loft upon her : Sometime ftice was pufft up with vaine prcfiimptuous hopes of a welfare witheat botcome.Sometimes againe carnall fence prevailed , bearing downctbc promife with the unlikelihood, and contrariety to appearance: foroetime quarrelling with her felfe about the eled:ionofGoJ,and calling the blame of unprofitableneffe and unbeleefe upon her not being chozcn .- other wife objeding her corruption and body of death, ard the members thereof unmortified; often carried to rebellion and fretting againft God,fecling her felfc defeated of her hope. Againe, fometimcs alleadging the greatnefie , continuance of her finnes, her addin g of fpiricuall dnncs againft the Gofpell , to roorrall againft the h w : befidcs, often oppreffed with the fence of an hard heart not able to mourneor repent; oftentimes con- cluding againft her felfe, becauie many belceved long (incc fhs began to bee humbled: or becaufe not humbled fuffici- cntly, orf;slieD frooifome ftcppes^f tcnderncfle and hum-
blencffe
part.? J B4ftifmeandtheSttpperofth€h6rii. ^f
bljencflfc formerly atteyned: or bccaufe, &e began no fooner, withathourand of the like diftcmpers, feme from melan- choly, others from ignorance, or railineffe. Now then try thy fclfc ; hath God wholelomely held chcc under thefe buffeting*, tofhevv the endleffcnefie and the rcftlefncfTc of them, tothetnd thou mighteft by the power of the promife, here loofe one,thers anochcrPHaft thou beaten them downe as children with boughs beate downe wafpts or hornets flying in their faces ? Hall thou found the promife to allay thy hor- rors, and per fed iovein God to banifti thefe feares andcne- 1 lohn 4.1!. mies,fothatas thofeaccuicrs of the woman, /<?^» 8. one af. lohn. 8^. ter another they vanifli and yeecld to the truth? Doft thou feele thy temptations to Athcifme, to deny the Scriptures, to dcftfoy thyfeife, tocafl: off hearing and ufe of meanei and to fall offas P^f ^•r/ Cbeineswhen the Angcll fmote him on the fide ? And doft thou with Hanna iliake off fadnefic, by the voyce of -E//, the promife? Doft thou grow wi- x Sara, 1,18, ier, tcachabler, more hopefull than before ? It is a good figne. For thus Abraham looked at the promife, Num.14 9. uov^iSmtas wombe,nor the flaying ef //^^<r;So C^leh, (o o- luag.iijii. (hers*
Secondly, is thy faith a precious faith? Then it is more un- a Pctioufncfle to thee than all other thy graces, as a Ic well is above any o- ^" 4- tbcr wealth .' Faith having fetled that upon thee which no o- '^^^•^•*' ther grace could,doft thou keepe it as precioufly as fuch a Jewel defer vcth ?. Doft thou accompt of other grace s,as they borrow light from this ? It is well. But efpecially try it by this .* preci- ous things will g«eagreat way. How farre hath thy faith 2* gone with thee ? hath it waited upon thee in thy courfe, and ftall it (o doe, till it leave thee at heaven gates?Haft.thou lived by it as upon thy ftocke, in blerfings, erodes, duties, li- berties? Prctious things will bearc ithctriall, as gold and the like. Haft thou beene much bufied in trying thy faith, ^' willing to hcare the vvorft afvvcll as the beft, and to take no- thing upon truft? Precious things are of fingular operation, as thefpirits of wine, &c. Hath faith brought fuchfwect- 4* neffe into thce,as makes the fwcete ofluft bitter? Hath it pur- ged thy confcicnce froin ftrong Itifts? hath it derived
Gg a the
the power of (Shrift thy King into thee, to fway thine heart, canii thou fay thoucarrieft Chrift as coales in thy bofomc? By thefecffcdsand properties and iuch other, examine the truth and ftampcof thy faith,and if they appcarein thee ^come to the next point of Sacramental! rryall with comfort* Thus much for the firft triall of faith in the firft promiic. Second tryall I come to theftcond triall of reviving thy faith at the Si- •ffaithbyre-^j.ajggj^j^ Now this faith differs not from the former in Tub- ^'^*ng It. ftance, but thus : it is a turning from the generall promile, to the particular pronoife of an ordinance, as the Sapper. For the better diredion of the reader J will lay downc this dutic hy fcverail fteps. diflindly, firft pr©pounding the ground, then adding the triall. a Steppe. ^^^ ^^^ ^^^ of thefe. I fayd before, that each ordinance of
God is a fevcrali channell to convey the Lords goodacffe in Ghrift to the foule. Although there be fundry ordinances, and fundry manners of convey ance,yet one hinders not another,but each hath his fpeciall grace under the cbeefc, (which is the Preaching of the word) for the fupply of feverall wants in the foule. The benefits of Chrift are difperfeddivcrfeiy in the or- dinances, but ftill Chrift is one in all. TryaUby it. ' Try thy fclfe then thus by the firft rule. Doft thou revive thy faith by turning the eye of thy mindc carefully upon^the or- dinance of the Sacrament.as the hand of God to fettle the gift ofChrift thy food and refi:c(hing upon thee? Doft thou be- hold this ordinancel (fo oft as it is offered) as a renued gift ©f God to thy foule ? as a marke of the wifedome of God, plying thee with the Supper, as hce knowes thy dayly fpirituall ebbingsanddecayes require? And doth the hearefay of each facrament turne thefpiritof thy mind towards it as a folcmne cbje<^. which may not be wantedPDoth it pofTeffe thy thoughts and memory more than common objeds and paflages of this life : Doe thy thoughts (o minde ir, heede it, doth thy memo- ry fo rctcineit,as that it furvives other occafionall matters,thy felfe longing while they be over,that this may poftcffe thy fpi- rit ? and doth thy preparation unto it caufe all other things to lye by ? Ic is a good fignc of reviving. ^ Secondly, proceed to thy Affc^ions. I noted in tfac former
Trearifc
'rv.J.
Tnc^tift in thcchaptcfroftfi: Stopper; thatthc good things tt& r ii^r^sdia the Supper are manifoid. Luoke backe 4nd reade '
thcai. I fpakc alfo there of thofc ends which the Lord gives them for, viz. That thcfoulemay bee healthy, growing, fct- ledandfrwitcfuU.
Try th^ felfc aWbby this ground. Doth thy heart by the Triads by Ali; confidcring of all thole good things, revive and lumoaon up all tfeyafFcc^ionsof love, joy, tha'nkes^, zealc,dcf ire after thcaa.'
Doth not thy aiinde reft in a bare view of them, till ail the af-
fe<!^ions acc.up in Armcs to covet therti ? And is it with thee as
with a crazie difealed man, comming into a Phyfitiansdofer,
and there is (hewed a boxe wherein his medicine lyes, which
being applyed will heale him ? Doth net fuch a man fa&ea his
eyes upon that boxt? Will he lookc off ? Is not that koxe pre-
tious to him for the medicines lake? Doth he not ftand upon
t>ornes till ic bee taken out and put into his hand f Doth bet ,
fiot thinke each minuto an houre f and doth bee take thought
fortbe parting with his money to buy it ? E ven fo here. Doft ^f*'l}*4i5:
|hau digeft the good thingsof the lupper, till thou have cau*
fed thy heart to conceive an hcatc of appetite and love of
them ? Doft tho u ponder them fo as to leape for joy to thinke
that thou (halt bee healed there of pride, feife, wrath : and fiU
led with meekene&, an heavenly minde, and gifts for thy
place f It i% a good (ignc> thou haft revived thy faith for the
Sacrament.
Thirdly ,the Lord oflfers the good things of the Supper in the 3 stcf oe. :| like manner and with the fame heart, wherewith nee offered whole Chrift in the firff promifc, and covenant of grace. Heo offers Chriftthyr food and reftorative with as free, bcteaming, honeft and ftill an heart of love, as ever he did the other. There isnoodJcs: except for the better: forhcere in this ordinance (above al! otherj tbe Lord fcales up his gift to thefoule : that is.conveics ic with the beft ftrength he can.
Try thy felfc then by this rule. Doll thou revise and quick- Triallbf iV i en the blunt edge of thy weake faith by this confiderationPDoft thou beate out dcadneflc, benummedneffe of faith, by this ground? Feeleft thou as free and naked anaffentof heart to this offer, Taks ,eatc,drinks : as thou didfl; to the firft promife. Be
Gg 3 ca^d.
f<u Atrmi(ftfthtm$Mment$oftU(icffeU^ Part. a*
tjkt\\,\9^ ckfi^. Takemyyoake apdpiyrcfrcfliing rothy foalc. 1^(1
*®' thoti charge upoa thy fetfe ftrongly corcfift ^hy anbclccfc m
Mat;i i>^. ^j^g Sacrament hccrcby ? Doft thou urge it thus my foule, cx- cepuhc Lord rhottld mcanc as he fpcakcsj hc(houId doubly falfifiebimfelfe? His Sacramemis a double ftrength, there is both a coven W and a fcalc in it ; therefore it \% a double con- firmation, or elfe a doable deceit. Oh! dareil thou thinke th«
^ Lord can lye in that wherein he feekes thy double alTiflance ?
"* *' * Ifthou dare not, then let faith heerc double her ftrength and edge. iFthc ftrength of man be bat weakencde to God«, thei^ wl^t muft this weakeneffc be .' bow ftiould weakencflc it felfc
I Or.i.^T* gather life and fpirit from it ? If thou canft thus ^revive thy dead faith at th e Supper, its a good (igne.
4. Steppe; FourtWy , (and efpecially ) I told thee before, that each or-
dinance hath his fpeciall promife^ annexed to it, is pray cf and
J4at.i7,ii« fefting, thankefgiving &c. As that one of thefe (hall caft out Divcilsjwhich elfe will not goc out. And that he who pray (cth
tiil.50.alt. God, glorifies him : So the Supper hath fpeciall promifes. Takei eate, this is my body, Drinke, this \^ my blood of the new Tcftament, Both are given, and (Ked for you. My flefli
f^**'^*' ismeate indeede, my blood drinke indeed. Hethweateth rttif
wn •. 5y. ^^^ ^^j^ cternalUifc ; Hiall not dye : fltall be fatisffed; flhall not hunger nor thirft any more, with many others*
TrijJlbyit. ; Try thy felfeC^^ovc all) by this ground. Doshthi^promife really prefcnt the truth of God in fpeciall to thy foult? There arc thcufandsof receiver* in the Church of Cod; But doth this promife fpeakc in fpeciall to thee , as if there were no more receivers lave thy felfc? Is the promiiie of ihy foulc fuch a fecuririe asafpecialty is from an abfe debtor, for the paying ofagrea J debt? So thatdoeth^but fuc the bond, and the law will reftore thy debt •• Is it fo here ? Thy name is not writtcD-iiatheScripturejyecthepromife alTifted by the Spirit ofChrift, layes the grace of the Sacrament as it were in thy lap fas ^<>^* did ihe barley into the lappe of i?Kr^i)fo that the
Kuch 5,if. Lordfpcakcs by it in thy eare thus, This flcfli is meate in- deed, and this blood is drinke indeed for thee: Take itjdrinke
»Cor,i,5, it* It is a f weete fignf • Againe doth the power yea the omni- poccncyofGodAuncintb^promifeto thee^ fothat whereas
ihoi?
{btiUfitoalHeft bow Cfarift can be in lieaym bodily, andy^in |li« Supper Spirituailyi thou wondreO bow be (hould bee ill tboufaiids of conldnuRicants at once, and how poore tl^- VA(;Dit$ ihould bee one with him, to convey him co tli^ i y^ £b§|30werofaproinirecaix€fFectchii7 E>ofttbbu icb that all ,«it^.wjft2i the atcribures of God atrcnd bis love, ieaft (hy foule fivoald be fruftrate ? Ic is a good figne. Againe doth the promiTe Ct*ith ;t«<J ^ aftd bearc downc the feare and bondage of thy biarr, arifing from thy prefent fence of unworcbineffc, d»kene{rc,and dcad- ueffe? Doth it worke thy fpirit CO a holding fart of CbWft, al- though unbdecfe would ftavehim off ? And whcreil thsic woaldgivcGod thelyc ten times, during the fpaceof one Sa- crament, yet doth he promife, ftill hold thee clofe to hitDj till heaarwerethec; focbatas thtt podredoggr, Math, l$* tSh thcr than the Lord Jefus (hall lend thee away empty, fcraps *^*^^**^* and crummes (hall fcrvethy turne..' Canfl thou fcde fuch fuccourfromapromifc fnotwithftanding thy formality and flatnes were great before)& thy experience of fruit by former Sacraments b^fmali.' Dolitbou thu^ ftrive in hope againft hope^and fight for lifeagainf^ thy bafe Spirit ^ Thcfe arc all good figncs of faith revived for the Supper.
Fiftlytrytby felfe by the teftimonyof a good confcicncct j^^^^ Thatwillappearebytbis. It dares not equivocate and dally * ^^ ' with God, by ferving biro very ftudioufly in one part of thy chriflian courfejbut forfaking hioa in many; but fay thou with . ^ T^afi/, I have exercized my (elfc in all good confticRce coa- ^^^* ' Cinualiy.
Try thy (clfcthen by this rule, thus. Canfl: thou fay C^^oft ^^j^. .^ as thou art going ta the Sacrament) Oh Lord, I make a (hew of ^ very folcmnc preparing my felfe and trying my faith, when I goc to thy table. Butint werconely myprac^ifc now at this time, and at oo other, I (hould goc and come from thee with a fad heart NoLordJblcflethy name, Idoclivebyfaicb day-^*^****^ ly : I can fay with Paul, The life I live is by ftith in the Sonne pf God. I appcale to thee who knowcft, that if I goc to hearc the word, I twixc it wich faith; if I pray T lookc to my Advo- cate; if IhavcaCroffe,! live in faith inCbrift for ftrcngth, Hcfc.4*2.^ fclfcdenialland patience to fupport me; if I profpcr, I bcleeve
Gg+ *tt
j3Hs pure ^ the f^uiTj aridgiycBiinfem mercy' |1 4fid in thtj faich chus trained and fct on workc, I humbly comctci tHd Sacracnent,Iookiag that as in otbcr parts otlifc,andof wor &ip^ the Lord hath bccfic uritb me, io he will not leave ^mce to my Jfelfri^ cbis, Teil me,cainft thou fay thus intriichibcitnejv^rife pborely^? Itisa rwccte figne of a revived faithir^ v ; :; iv.'- ■'■a Sixtly, try thy ielfe by thy Saaamcntall experience- T hi Sacracncnt being one meane of a Chriftians food and growrbj it bccooiGS every one, having communicated, not by; and by •(o vQoait'up hi&morielliSibuttodigfftthe brcadbfiiie till h(^ finde ft his owhe> blood of his veines> fleih of his Hdh and boneofhis bone. By this mtaHCS, every ordinance dweU ling in the foule, willaddc nourifhment to it and better itday* if-* which. could^aoc&eiti^i^ bee fiurgoten as faft^aritis^^ joyed,. ^-,^s\t ■ .'"^^--'i: ^^' *i.i^» --v. \. • ;j:rh -jsvIi'
Let thy tryall from hence be this : Daft thou dayiy quicks en up thy felfe at each Sacranaent, in the mcoaory and experi- ence of former fruit received? efpecially, when thou haft found it fwceteft.unto ^hec at any fcfaibciv. wbca thou haft felt thy felfe aoft emptied \vi thee,, faith aioft clecr/c and fenfible, thy foule frecft from earth andfatfuality> and fo of the reft : haft thou kept this experience by theje, asa childe hoids a fweete thing in the palate as loth to forgoe it? Doftthpuby this tryall goe to the Sacrament 8ft€>ward with more hope and expectation of the like? Or, if thou have found the contrary, that ^hou haAhad butadeadSa» crament of it, what ioSi thou f Poaft it over ard forget it, hoping it will bebetrer ? or doft thOiirecord it often, and iife it as a (purre of greater care and fcrious dealing with God ncKttimc, being afraydto tempt him: and yet loath tofor*
a €or.iM. ^ fai^c him although hce fhould hold thee off ftill ? If thou canftthns revive thy iaith. by thy experience, it is a good (igne.
7 5teppc. Seventhly , Gods people fo oft as they draw necre to him ill
duties, dare not ru(h upon him, but firfl humble themfelvci in
Ccnef. i8.i7. duft and a{hes as moft bafc wormcs and corruption. Then they pray for alTiftancein the ordinaBce;meditate and conferre about
Tryall thc light doing» and the fruit of it. Try thy fcifc then by this;.
When
Part.^i^ Biptifme iniihi Snfftr ifthtlwd. rl$
When then gocft- to the Supper, doft ihou fwcU in the conceitofcky former firongfaitb ? Deft ihou itihuponGod without prayer ,«r meditation ? Or rather doft thou joggi the atme of the Spirit (as the clapper (hakes the corncimo the milftonc)thatit may let fall the benefits- pfChrifi out of the Saaaflpicnt into thy lc?ule ? That thou maiftccme to rijceive with better favcur and fire ngth than thine oune ? Deft theu : bcgge with the Apofiles, Lord revive my faiih ? Lord make I-uJ^e I7 •^ , make ii a fweet exceeding day ! Lord let not the meeting of profane blind rccciy ei i, defile me / Let the fcHovvfliip ,of ihin^ Angets and my brethren refrcfh m^e J give me that 1 come for Lord, and deceive me not f Dareft thou not through cafe and floatb negled the fanftiiying of one ordinance by another t Doft thou engrave the prcmilc thus in thy hejirt, and blow wp the poorelpa^kk within thee •** It is agcpd fignc,. • Ji Laftly, try they fclfc thus ; Dpft thou hold and clpfe with %jitefftl this/aith of tbine, thus revived, till thou appear e before the Lord in the ordinance? Suffer eft thou not Sathan ta come bc«> tweene, thee jfnd home, the cup and the lip, to r«>b i hee of thy wadding g^lrmcnt: but ddft thou dafpc it unto thee, thai: it may not fell off, till it have poflfefled thee with the gainc thou cameA for ? Doft thou.lay in top day, dovv for the bjfead ©ftheday ? And each Sacr^roent doeft thou fay,C^ri/ /<?/i« Heb.ij.f, jejtfr^ay^ to day 3 afutjhe fnme for ever } Its a fign^ pf faith quickncd in thec.So come and pi ofper. So much foi: the lat-i Hertryall*
^ I conclude the Chapter witk feme ufc. And bccaufe the whole Conclufion. ispne ufeof tryall (which is thefcopc) the fliortcr ufc {hall fcrve. I will not trouble the Reader with former ufes j as to mourne for the woefull faith of ordinary receiyers .• or, rc- prpofcofGodsownc, far counting this tryall tedious, which God hath made a fwcct y oake to his ; I will partly warnc, part- ly exhort,partly comf« >rt the good rcceavers^and fo end. Firft yfif^ then, Iwarnethem, that they flight not this duty, reft not in ^^»^;y^ former faith, thinking the Lord tycd to their girdles ; Tempt ^^ — - him not to alter his courfe byyourfloth .-but hold on ftill this tryall of faith. Rcmeaaber^ its the checfe Sacramentall grace of all the reft; All other vvithpat this, arc fruitlcffe
" or •
or counterfeit.' This wuftgirc both being 4nd luftrc tbaUi
Briag this and fcarc not. The Divell will fight againfttbisa«
the King of alhlf hccaa wrcft this a way ^c cares for go more,
becaufe upon this binge the doore turtles, I Oicane the joy of
Well^orforrowof ill receiving hangs apon it. iii
^;« Secondly ,be exhortcdto bung this &itb,i Dare aot ventofe
£xhffrf4t$$^ Without it. Faith ia the Supper anfwcrs the ad of fprinkling
l/Bramcb. the pofts of the Ifr^elitet doorcs,whcn they fij ft ate the Paflc-
Bxoi.i a.ii» OYcr.TcU rae,Daril any lew aot fprinkle bis o wnc doore witfr
»»» blood ? Durft he not as well omit the Sacrament? Did hec not
fearc the deftroying Angell iri caic of negleding it ? Was not
the promiic of pamng them oyer( when all Egypts firft borne
were flainc) in the doing of it ? Therefore as thou woiildeft
fliunnc danger of greater nature, looketo ir. Remember tfaai!
faith doth fetchoc as thofe Lampes under the oylci dropping
%^Tmc}^ into thee from the promifesor the Sacrament* 2« Againe
try thy faith, firft in the maine promife. If thou findc
thou wanteft it, defift for a time* Come not it* thy bafc
Urtbeleefc: rather make ufe of what I hai^efayd about faith,
andbfeCTeGod, thatbyfuchan occafion thou oKtift ftore thy
felfc with it for heereafter,aiid art now convinced of thy wantw
Perhaps thou ne?erhadftknewne it, fave by fuch an dccafr-
on: therefore ply it bard, while (eafon laftcth. But if thou
have got it; yet negIe(flnot to confider Gods worke in thy
converfion, blcffe him that thou canft proove by what meane
thoucameft by it,what a promifc is, what the roote of faith
is, what the a(^, effcds of it are : confefTmg it were hard for
$Sr4ffik. thecnowtobeginne, ortobee without it. 5. Revive it al«
fo as oft as thou commeft ; mufing of thele lafl triallsj or fomc
of them, and linne not till thou finde them in thee more or
lt(fe, thatfotheSacramentmiy light upon theeas dewupoa
dry ground, and thou mayft count the approach of the Sup*
per ,]oy full ne ives,above ths ; oy of a feaft or banquet.
^ * Laftly,let it be confolation to all poorc beieevers* The bcft
C^ff/hid* ^^^^ foortcft complaine. Oh / fay th one, Heere bee fe many
Rules, that I am confounded to thinke of my felfe, or to try
my faith by them / But I anfwcr. Proove but a droppc or
drtouae of kith unfeigned, precious aad eScduall^ and the
Lord
Pait.$; t4ftijkeini the Sufftr0ftht LifJ. i^
X^pFdand thou fliall not difF<^r about mcafurc Bee fur c thou have any, and then know the Supper is an ordinance to make !|ireakc ones ftrong, not oncly ( nor cheefcly ) to make objcaiom ftrong OQCS ftrongcr. Touching the objcftions of th« wcakc, rcM««v«4. \ have fpokcn in the Chapter oF the tryall of our cGarc. To addc a word more,anQthcr objccflion is,f cannot finde the pre- roifcibpowerfuIUstooverpowre and perfwade noec tobe- Iccvc with full flreamc of heart. I anfwcr, I grant that oft the t/^nfri phrafcs and fimilitudcs of Scripture imfjly. That faith is a fen- Firft, by a (iblechinj?,andaconviaionof hcart.-So its called M.i6.p, Its Cpnccflioa, called the rayning downc of righteoufncflc : T he receiving of Chrift : The buying of the pcark:Thc running into the ftreamc C^7«55.^* and the like, as drawing ncarc to God, copaming Scc©BdIy,S»* to God : Howbcit wee mnfl know the fpirituall fcnfc of theie *""**"• plirafes ionports not al way a rcflejfcfight and knowledge that we have i^and much Icflg ought wee to ftumblc at fuch phra- fcs as imply the meafureof faith, as to be carryed with full %le;;Torcjoycewithioy unfpeakeable,&c.OncIy letapoorc HcbiXtAK foulebcwareofrefting in any oacafure, till hcc have attey- ncd faith with power and feeling: (which is a ftranger iti ihcfc ^ycs.) But to haflcn ; this I adde. Many talkc of the ovcr^ po wring of the heart, who know not what it wcanes .* it is pot the nacafure of full aflurance, but the true drawing of the (oulc from Idols to the betecving God * Therefore poore foule dirmaynotthyfclfc: per haps thou feeft not full light of be! ee- ving, nor the whole breadth and length of it as yet, nor yet : what the Lord meanesto fettle upon thee :Thou art as one that drcameth : yet God was at worketo deliver Ifracl, when they were as they that dreamed. Long anguifh caufcd them pfalud,!. tobeare of a Saviour, as one that was farrc oflF,* yet h^e was £xod.^.f . nearc. Give not the Lord over, but even in thy darkeft bon- dage, cleave to the meanes^ feeke the Lord,and leave the fuc- ccffctohim, benotbcateno/Frromhopeby any fear e withia or without. Readc ji^s\2,Petcr in his flecpc thought hec Aa.ii,7,i. faw but a vilion of dcliuerance.-yet the Lord was at workc even then. He came not at fir ft clearcly to coafidcr the mat- ter* But what did he? Surely he did as he was bidden, even in his dreaaac «• he arofe^fliooke cff his chcyncs, put on cloake Vnfi t.fl
and
I©5 Al^eA$lfeofthefW$$4CrameHts^ftheGojpelI^ Part.t2
and fandalcs, folio wed the Aagell through ^roin doores* artd gates : and at laft, when he was pa(V^ar?ger,the Arigtildc- , partingjhec undcrftood all the buf^neffe.So perhaps the Lord willdoc by thee. When all Angel!sand prop pes are gone, ^liid thou left to the bare promifc, tiript of other hclpes,' thdU -iliak bee as glad to ding to the Lord in ir, as ever thou wcrt backward to it ? Buc in the meane time, bee doing as thou art bidden, and obey ,and thou ftialt one day fee hght^ Receive the Sacrament with wcakcfaith ^for fo God bids thee) and more ftiallbe gi ven thee. And fo I fliut up this weighty tryall of Sacramcatallfaith* ; ^ ;^ ■,, ^
EfttrjpQj»«n repentance^
CtTCttJ.
The fecond.
Chap. VL
Of the trjdl of refentAnce at the Sacrdmeiti.
Muft in thcentry upon this point, ad vcrtifc theRea- der offomc geoeralls, which may make for the bet* rer concealing of the fcopc of the whole Chapter. Firftjiet him remember that which was before fayd. That in prefling the tryall of repentance, 1 doe not meane that repentance concurrs to the a6l of receiving fo properly as faith: But in a fecond refped, as affording afweetwitncfrcro the truth of faith already (haptd in the foule : as alfo to honour thepurcneffeofthe ordinance with futable purcneflc of con- fcience and courfe. The fccond thing I would have noted is : That although in this tryall ofrepentancc, it is to be fuppofcd that each receiver of the feale, muft fir ft bee in covenant,that is,have his heart renewed : and in that refped that whole la- bour might be fpared, how the fubftance of repentance may be tryed : yet, conlidcring that it \% not al way with receivers as it ought to be, but many ftiil will come without it.Therefore as I have done already in the point of faith, to fliew the true forme and being of it, ere I came to handle tne renewing d^ itattheStippcr: Soheerel will doe for the grace of repen- tance. The rather Icaft any fhould alledge his ignorance what it is, or wbereiait ftaadcth .* yet I will be (hort,becaure I have
clfewhere
I?aiti 1; B^ptijine and the Suffer 0fthe Lcrd. Xiy
elfewhcre bandied it largely ,viz. iotheitiird part ofwyCa^ techifme, in the two firft Arlicics. The third thing I note The shii<i iSjThat our fpeciall and oiayRe enquiry fl-.allbc (in tbu tryall) about daiiy excrcife and rcntwtd pradifcof lepcntarxcai the Sacranoentjand not onciy as repentance is taken for feme po nitentaffcdion occafioned ; but as it is taken for that walking o .
with God which conhfts in the duties oi mortifyed and.. quickntd obedience to God and men- and that eythcr in an ordinary coiirfe of ifinocency, or in the cafe of fome fpeciall revolt.
Before I handle the tryall of cyther the fubftance or the 9'"''""^*^?^^ pradifehcreof, 1 will ground the ncceffiiy of ibis tryall both Stwcf^^ in Scripture and realons. For the former whereof: Firft,thc Analogy of the old Paflcover will proove it : wherein fqn^ dry charges were given which typifie repentance, and that in each part ofic. As wee know the forrow and yrking of heart, and mourning bitterly for Cnnc committed, was. urged undex the ceremony of fowre hearbcs .• not onely to fliew what itExodia.8J coft the Lord lefus ere he could fatisfy; But to fhew what they arc who come to this Sacrao^ent, even fuch as peirced him by their (innes, and therefore ought to come in bitierncfle to the zachia.!©. fignes of his body and blood, and eatc.this fweete meate with fowre fawce. Soalfo the Lord required a reparation from the filthinefle of the heathen, when rhey caniq to^ eatethe Pafeall g^ra ^n. Iambe,£«^^.d.2i;y€afrom all legdli pollution, 2\L«w^^.6.Nuni.^.tf.* which as it concerned the lewcs aUvay in any effcringor wor- i Cor. 5.7, /hip,fo efpecially at the Paflcover. And the Apo{lle,i Or. 5:^7, urgeth one other fokmnc ceremony of cafting out leaven. He that kept in his houfc any leaven at that time, more or IcfTe, was to be cut off. Now kaft weefhould thinkc this to have Idfl his force under the Gofpel, he faith. Purge out therefore all fowre leaven (meaning their Communicn with that incc - ftuous man, winch fowred their holy afl'tmblyes) that y ee cnay be ackanc lumpe,even as yee are unleavened. And why? For Ghrifi: is ourPaifcover facrificed for us ; therefore let uscate. him mth fincerity and repentance. And the weaning and ab- flinencc of the poore Larobe from the fiamme fourc day es be- forc,typified no Icffe than feparation of fuch 33 worftip ^od Ex«4-ji.4;
thps,
tWs, From the love of their fweet luftsand libemcs,chatthey ■ might bee free for the Lord ; And when the Apoftle urges I Cor.i 1. 18. j]ji (^orinthUnriot%9iy[\\i\t thcmfelves : vvhat eiueads hee lave that having defiled therafelves by thsir love tcafts, they would fcarch aad caft out that (innc, ere they came to the Sacra* tneht. Seconaiy,from Novv for Rcafons* Firft, every ordinance requires repen- Realons. \^^^^ \^^Q^ tj^^g Ordinance be defiled, i Tit. i . i j . To the pure,all ^* things (nor onely tncates) arc pure: But to the impure, all
things (bothblcffings, erodes, and ordinances) are defiled. The (inocof Chan can put no defilement into the things them- felvcs, but it makes chetn fo to the finncrs that ufe tfaem.It is a Eiay fi.y . rule concerning both Minifter & people, Be ye hoIy,tbat beare Pfalif?,^. ^jje vcffells of the Lord; And, I willcompaJfTe the Altar with iTmill waihea hands. And, the prayers of them chat turne their cares ' * from the Word, are abominable. S.'P^**/ requires us to lift up I Pet.i,i. ; pure hands, without wrath and deubting. And S. Peter bids ^ them that would heare re graw thereby, to clenfe all fuper-
Rea/bft,2^ fluitiesaway.j&/>(/f.i.C<*/'#2.I.2. Secondly no man can com- fort his owne heart that hee hath faring faith except he have repentance- '^<5F.3.25.^<^. 1 5.1 j. But true repentance argues faitb,becaafe it onely purifies the heart. True faith workcs xTim. i;f. by lOve, and the end of the commandement is love : from Reafhf^l. whence? frotn a pure heart, and whence is that? from faith LcYiMOaJ. urifaigncd.See9.«/ 5.^.^^,24* 1 5. 2 C^r.j. 17. Thirdly, the Lord will be honoured in all that drawneare to him. None tran honour the Lord in their worfhip, fave the holy and re- •pentant. Thofc that prelBoic other wife, the Lord will be ho- Reafon^. noured in their dcftruclion. Lallly, hoi inede affords fweetc confidence to the foulc that it fhall be welcome to God. None Heb.ii,i4. fliill ever fee his glory without it, therefore noiie .£houId be- X Pct.x,i^. hold him in his beauty of holincfle , or in his ordinances without it. Bee yee holy, becaufe I am holy, Thcfe few may ferve- Tryalls of re- But I haften to the triall of it. And firft f very breefely^ of pcntaoce. •j.^^gfubjjji^^g of jp Wrought inthe foule. This may bee try-
ftaJcc.'^ ^ " ^^ ^y ^^^ "^^^^^ ^^'^' ^^ repentance can fubfifi: vichoutan Tit-s.^i ' " '^toward principle .• That is,the fpirit of renovation wrought by
the
Parl.ar daptifnttdnd the S upper of the Lord. |ii
the word and Baptifme,putdng ir^o thcToqle a fccdeofGcd, andtheiaaageofGod asfarreasinthd'e fuburbes of heaven, I meane in cbc militant Church, may be obteyned. Now for che opening of this to the Reader, let him in a few points con- ceave and try hirafeifc about it, ^ j^ ^^^^^^
Firft i}^ the mother and nurfe of it .- Thar is,faith,iliedding ticujei s. ' the love of God, A'oj». 5.5. into the foule, being of itfclfede- i.Themother ftitute of all fuch lift, ability, Ufe or favour. The Lord in re* of ic, conciliation, by faith becomes ©ur fandification* God having freed us from our old yoake, will put upon us a new moil willingly ,which eafcs our heavy hearts,and pacifies the confci- encc, fets the minde in frame, and (hewes us Chrift in his true and lively colours; oot a Chrift of loofencfTe, but as the truth is in lefus. That having the roote of his love fet in our Ephc.3,iS» hearts, we may conteinc his fweetneffc, and it may fet us on * Cor.5.?. workc. yea conftrcinc us to doe the like to him. Oh 1 How ihould this try us? What is our repentance ? Is it a cutting off fome fiireis of evilly or a pang of ga:d devotion now and then in tempeft.thunder and lightning, in our paflionof feare> or when God pleafes us ? Or is it an inward w orkeman at the rooce of our hearts, and doth it engraft and inoculate us into his ftockc ? Doth it as a corner flone hold in and encompalTc pro/,i7, us, thacw^ce can more foi bid fire in eur bcfomc to burrjeus^ than the love of God to compcll us to love him and turnc our heart to bim ? It is a good fignco
Secondly,try it in the noateriall of repentance. Its aconver- ..Bythemat- fion or turning home to God from our Idols ; a fctting of our tcf face backward fromevill, and our backcs forward to good- Aa.a^.18. ncffe : and that in a contrariety. As if a foole going on pilgri- snagetoRome, and her Idolsfhouid there be fmict€n,and tur- ned home (with 2{jamayi) to the true vvorfliip of the living God. This rryall will fcarch alio, for the repentance ©f moft is no fuch turne. Men have redified thoughts (Sometime) of a good courfe, and r heir finnes yrke them.and tyre them, and caufe them to eafe thernfeives by complaints^and turneafidc from them in the ir accufing moode : But it is with them as ic is with Sea-men, who can hold their courfe as well when they €oa3 about.as when the wirnle is on iheir backes^So doe thefe/
ihek .
Ill ATrestifeofthetw^ Sicnments ofthiGojpea^ Part. 2.
* their luftskccpeftillirt their fpfriti though they keepe thctn aSain.i4.i4..ouc of iight as *2^«^'w^tiidy^/<'A)f,, forbidding him his prc- i^nccy when yec his h arc wa^ with hifi!. But chefc lufts will come againe as Abfolon, aad that with more violence and fway,arccrward,becaurc the heart is not turned from them^aud fet m a contrariery.Hatrcd is not become io/e,rior love hatred, outfide is not infide,and infide oucfide. Still oid \ovq abides, and the falhng out ot old friendly lufts,prooves a renewiag of love. Abadfignc* 3 .By the Thirdly , try it by the inward forme and nature of rcnovati-
forme. on, which is the worke of the Spirit infufing the habit of Gods
holinefli into the foole ; a^id letting in the eilicacy of his pow- er into the fame, to forme it to a new creature in righteouf- Epbe.4.2ii neffe i^nd according to the Image of the Creator. Its thefe- cond bfcathing of the Lord the breath of life, not to be a li- ^^^^•'^•'♦^•vingfoule,bataquicknedfpirit. Try thy felfe hereby: if re- pentance bee in thee, then the Lord C hrift i% it\ thee, and ftampes thee for his ownc/ets his fuperfcription upon thee as ^cr, ji.jj. ypQj^ jjjj ^^j^^ . ^•aufcs thee to be like himfelfejand endues thee withhisownc favour and qualities, purgcch thy old caske, and fweetens thee with new liquor: Now purcneflfe, innoccn- cy,faithfulneffc,thankefulncffc,fobcrneffe3nd contempt of the wor/d, with denial of thy felfe, are powred into thee. If then thoa finde no prefence or operation of new favour, in- ftin(fl, appetite and affedions to be wrought, but old jidam ft ill as he was wont, as fcnfuall, caraall,proud> feifcloving, « ,1^ thou haft no repentance, pms Fourthly try it by the parts of renewing, quickning, and
i.Q^ickning. J^iiiing' By quickning, I meane, that power of Chrift bis _ ^ righteoufneffe and refurredion, not onely in a dead habit,but
Rom s'.nf^ in a revived power: whereby thy dead fpirit to the matters of God is ftirred and changed to a lively life of grace. We doe not fjy, that a man is alive to his trade and bufineO'e, when he lies on his deathbed : though helivc, yet heeis not lively, un- a.Killing. wearyed,adiveand cheerefull to it. Againe,by killing,! meane, Rom.8.10^' that other part of the Spirit of Chrifts crofle and grave, which dedroyes that old life and vigor of fiane, that ranke- neffejollity and crowne of pride which was in corruption .•
For,
Vattl i B4ftifme4ndthe Stfper tf$he Uri. 1 1 j
FGr.thoughfinncbccali'dbuta privation; yet by the law It conceaves a kind of being, and bccotncs liv ing, tui bulent, re- bellious,and vcncmoui> in the Ibule, till the power of the Law of Chrift doc fupprcllc this tlrong man and ipoile him, and tumbleshitn i«to c he grave of Chritfc,that he may lye and putrif y thei'C.This is an excellent tryail.whcn a man can lay, I was once dead to goodncs without cheGofpcl.-bnt now I amlively co it:& ^^^ I was alive to fin, and where I u ouldbc,but now dead coir,a8 a ' * ' woman to a dead husband, as /^^i>4</todead iV^^^/. Allying ^ death, and a dyingiifc is in my foulcand aftirringlpiritin both; ' ^^'^^^ My ownc dead and h\ ing (pirit is gottc>and Chnlts both dead tc \vf'm% fpirit i^ come in place, and m both my heart is (hrring and on wing,ncithcr flat in mortifying cviil, nor unoccupied in good,but to both fet at liberty.I lay this is good.
Fiftly ,try ic by the extent both in parts and degrees. If it be ^ ^^^ ^^^ found renewingjit will be both univcrlall, and encrcaiing. In tent, thefirftrefped it is like Leaven, which being hid in three pecKes of meale, Jcavcns fill,and Towers all : So doth this Lea- ^^^•^3jJ$« ▼en of renew ing,it leafons and fweetens all the parts ; the un- <lcrftanding, judgement and mtmoryiThc uill and choice thereof, the palfions^thc fpirit and conkiencc the appetite of «aturc,thelcnces,and the members. Though it be weake la •11, yet it \s entire and through all, body, foule and fpirit. And it is encreafing in all, for life is growing as M^^cis decaying: Try thy fclfc by this alio. For ic is with moft of us as with one that i% in debt, who perhaps would fell oft feme peecf s of his land lying out of the way and leffe looked at. But as for his faire Jands of inheritance, which lye clofc and about his Mannor, he will not deface them, nor (ell them for any price. So it is with moft men." Their renewing ftands in fomc outiides, they can tip their tongues, or colour tbeii braincs, and commarrdtt their fences, but when Gods Image muft bee in the inner man alfo, they will none of that : Their fpirit muft ftill j^om-u *. run it ownc flreamr, to dye for ir. And fo for their growth; many have fome violent oifers of goodncfTe , as mer- cy, zeale and religion : but alas ! AH they doe, addcs no one cubite to their former ftature, they kcepc not the good j1^^,„|^ ' «hey had, much Ictfc put it to ndvantagc, growing to
H h moxt
a 14 A tratifi »fthe two Sacraments oftheG^i^eO^ Partai
Ad 1 1 1 ^^ ^^^^ fwcctncdc and eafc by experience, or cleaving to God
* '^^' with fuller purpofe of heart, when they (cc the nioft to warpco
This is a bad ,• but the contrary a good marke.
^.Bythecom- Sixtly,by the combatc of the Spirit within it fclfc. Forbe-
bate. caufe wc live hccre to be conformed to our head Chrift,tbcre«
I Cor.xj.cnd. f^^e we Cdnnotbe wholly fpirituall and mortified, but wca*
bide in part renewed Jn part old : (not becaufe^ Chrid cannoc
naake us better, but bccaufe wee arc not capable of pcrfedion
till wciivebyfenccJThereforc Grace will workc a pcrpctu»
all fence ofitrifeinour foules againftthc law of finncinour
members. Notonelyadefirctobc without head in fulncfle
Pfal. i37i. of glory • But the whiles to gronc and figh under our burdca^
Rojn.8.2^ . ^jji gygj-y jjfQp of blood thereof be fpcnt .* cfpecially to warrc
againft our ftrong, pcrfonall, beloved lufts which fight in usi
till wc recover ftrength and get vidory; till the houfe ofSatd
be downc, and the houfe of i>avid be up, Wc fliall fecle this
Gcaif.ii. combat in us,as Rebecca felt in her wombe by her twins; Tili
the Lord anfwer us. The elder (hall fcrve the yonger. Try
then thy felfc beercin : if this ftrife be held up in thee by the
fpirit, not in thy judgement onely againft thy ill will and lufts.*
But in the very fame part of ihee, in which corruption fights."
judgement againft judgement, willagainft willj affedions t*
gaiflft aftedions, confcience againft confciencc, grace againft
finne^it is a goodfignci But if finnerulCjand there be not Ccc^^
tcr againft fcepter, if there be much foy ling, many falls, few or
jiorefiftanccs, but rather willing flavery and bondage both
by finncand to it,it is apoore fignc And this is all I will fay
of amans trying the rootc of renovation, in bimfclfc ; Perhaps
the view of thefe may doe feme good to comfort an heart that
can nnde^ theoj, or admonifh fuch as are decayed ; or fcarc
fiuch from the Sacrament as never bad them. But I haften to
that which more nearely concerncs Sacramcntall repentance,
which is the pradifc of repentance.
i.Bf Ac Concerning which, I will devide my felfe into thefctwo
praftjfeofit^ mainc heads* Firft, The pradifc of it in an ufuall courfeof
^x"oTd^ntr "^* Cbriftiaoity. Secondly, in our revolts. Aod my method ftiall
tourfej^^^'^ bee this. Firft, to lay downc the will of God about them
beth, an^l in what particulars they ftand. Secondly, io the
ufe
Part^a? BdftifmeindthtSufftfbfthtUYdi II y
ufc of the doflrine,co prdTethc tryall of tbetw at the Sacra- ment with a revived afFcdion. For the former then, the ufu. aIIpra(Sirc of repentance, may bee thus divided, eythcrto the Hrft underftanding part; fecondly, the w illing or affect- ing part; thirdly, ihc ading part ix\ the life. The ludiciall part ftands vx the inquiry and fcarch of thofc fpcciall errors, abufcSjaHd corruptions of hcart,tongue or lifc,which have paf- itA u€ from Sacrament to Sacrament or before : beginning Eythcr in the {as hcc Genefis^4t* V^rfe 12.) at the eldcft,and ending at tbe undciftan- yongeft : Both fpirituall, ashardncflfc, deadneflie and defiled- ^^*^S- Rcfle of heart; of the tongac, ra{li, idle, uncharitabic, falfc, ^»"^3'4«' vainc offenfive or fuperfluous words : morrall o( the heart and life .* bollowneffe, earthlinefle, unprofitableneffc, fclfc-lovc, pride» rancor and bitterne((e of ftomacke, pafllons of rage, A» fcarch, oafc fcarcs, hopes, joyes, forrowcs : unrightc us, unmcr- cifuli, ccnforious decdes and paffages, or the like. Thcfe al- though (like .y^^AandCtf^^^f-fbouty) they lye hidden, raud: be watched as they utter thcmleivc* and brcake out, notice facing taken and a Rcgiftcr of them kept by us, that they may ever be before us when wee come to the Lord- And if the confcicncc play booty in concealing, or cxcuHng thcn\ the foulc muft goc to the candle of the Lord which (earches PfoY.20.i7. the bowels of man,, and begge light to di{cerne,and ftrcngth to convince it felfe of them, and the curfc due to them, till the foule bee even caufed to ftoppe her ©wne mouth, and give up her weapons of defence, (landing as mute and guil- ty before God,of them. Concerning which worke of fearch^ becaufe I fpakc of it ingcnerall in the firft Chapter of this Treatife, I remit the Reader to that place. Heere oncly this ; It were good for us to make ufe both of our heft friends and worft enemies, if we would know our felvcs.-and not wholly beourowne jadges.Our friends perhaps fee us better than we Helpcs to our fcives, fpy out our fccret haunts, loofe liberties, decli- fearch. ning in our zeale,and falling to our pleafures, loving them and '• fuch bafe companions as become us not,fdr our pleafures fake, more than Gods lecret company, or his fervants. So alfo 2. our enemies fomctioics might tell us our fccret corruptions; As heconce who fought with his enemy, fearchtout ihatim-
H h 2 peftumc
1 1 5 A TreAtiCf of the tm SAcr$^*ycM$ efthtOi^ffeR^ Part, a J
3. poftume which bis friends could not. Yea Gods crofles (a» great enemies as vvecihinkc thcmj if wee would hearken to (heir voyce, would tell our hearts prcfently, what the (innc \% which God aymes at : perhaps unfruitftiil deadneffe under blcHed meaaes of gracc,dallying with the ordinances, ncgledl of our family ; earthlincflfcjand walking loofcly with God. And although wee Hiould notneedcto fecke out to (py the 4* faults of others for lacke of our owne ;yet ic were a good way to fcarch our owne in thcglaflc of the finnes of thefc tiaics,ibe defperate formafncfTe of men, and abhorring of any more rc^ h'gion than will runne in the ftreame of our eafe and wills 5 r; Idolatry, contempt of the bcft examples. To end, if fbme of
vi^ would but aske our confciences, for what finnes wcc are faint on the (udden,ioforfake and turnc backe upon the Sa- crainent for feare of (h^me (when yet perhaps we came int^ Church withpurpofe to re<;cive) it were not amiffe, Andfo much for this judiciallpart. CrSoulepirt. The ntxt IS the foule part, or the aSedlng. Andhecrcfe x.Biokemies. the firO place IS required a broken mourning heart for /innc zach.11,10. 5c4pgt|^i,s Searched out^nd that with uprightnefTc and tender- nelTc ^s Z^ch^try defcribet h iitThey {hall fee him vphomthey hmves fetrced^andmourne as one monrneth for hi^fonne and heireiycz^ they (hall be in bitternes(oote the phrafe^that is,godIy forrow^ fliall fokcand fape them,they (hall be in thepowcr of it/o that it (hall over-rule them, they (hall not eafily (hake it off; yea it ih^il be exceeding forrow, asthat o£HadrimmoH for the faddc lo{re oUofiai and f urt^.cr it (hall be fervent and (iocere,botb fig- . nificd by the (tcrecy ofiuhusband apart, wife apart^and fami-» ]y apart; as wefay,Hemourncs truly thar mournes without wicncffc. Such a forrow,{uGhtcarcs, hearty and un&ignpd,nGt inamoodjGOmtDingfromafull heart, impotent and povvring itfelFeoat before God plentifully, becaufc ir hath greeved < thcSpiritof fo good a God, fo patient and longfuffering; j fay fuch a one is the true badge of repentance ; which ifTues from faith. Wherein eytherteares are abundant, as at Bo* Iuagci,4^ chim or LMJ^peh when the people drew buckets before the iS 76 L^*"^- orelfeinthe want thereof, the heart (heds tearesof * ' bk)od, and,the foule (ighes under a burden which (lice canoor
well
Vittlltl taftifme dnith Suppet <fth bpr4. il^
well Utter. This forro w ufqally bcarcs the name of rcpcntaifJcc as being a maine companion inleparabkfrotn it; aad that true eating of fowre hcarbcs required of hiHithat ate the Paffco- ver ; which hcarbts grow no where, lave in the garden of grace. Oncly the love of that God whom the foule hath difho- tiered even in themiddeft of mercy, and when fhe pcircedthe Lord of life, then was that Lord willingly pcirccd to death by her, that (hec might live, ji^,2,^ 7. 1 lay,this love oncly can melt a heart of done, andbreakeic mpeeceSj fo that it cannot but repent, whereas before by the hardncffc of heart, dtfpin'ng the patience of God,it could not repent. True learch of heart ^*'*"'*"<» will workctrue brokenne(re,and caulc the belly to trembltjind rottenncffe to enter into the bones, that it may finde peace in j^^^^^^^^^' thcdayoftroublcYeaasthe Lord turned the captivity of /c^, ob4».i«. when he prayed for his friends : So,ia this through mourning ofheart,thcLord turncs the captivity ©f the foule and converts it to hiinlclfc, Noterrours of confcience can foftcn an hard beartibut rather they will harden ic and bind it up to greater hardneiie ; As we fee, an hammer may brcakea bell to gobbets fit to be melted : but the fire onely can melt theao,thac fo they may be moulded a new. So the love of God can onely effect this mourning after God, and broken heart, a moft welcome facrifice to God : till which the foule cannot beteame the Lord herfclfc to be offered up unto himyRom 1 2 . 2, Rora.xi.i.
Secondly,the heart thus broken brcakes outiiatoconfeflion; iConfcffioiu and (as H0fe4 faich) takes words unto hcrlelfe to exprcfle her ^^^•'^•*» forrow : for confcITion is the true vent of godly forrow. This confeHion is an uttering and powring of the heart out to God, when once forro jv hath filled it to the brimme: and therefore in all chofe texts almoft where we have examples of forrow,confeITioa foilowes immcdiaily* Confcflion (without this open, full, and affecled heart ) is as faplefle and barren a thing and as unfavory aformalicy ascan bee .• Onely this bro- ken heart will breake out into open and ingenuous confef- fion, which cKc kecpes the impoflimc within her felfc, and hides ir.Thus B*f^/WfwceteIy/y^A32,faitb, While 1 hid my P^^'3'^>»' finne, and nourifiit an hard heart, my bones were confumcd, and the fire burnt within mee.-Butwhcamy heart thawed,
Hh3 then
11^ A TreMi(e of the two Sacnmenh ofihe Goffei^ Pari, a,
then I acknowledged my finnc, that is, powred out my fpulcin confclTion, and thou forgavcft cue the iniquity of my (innc* Thisconfclfionisfamplcd by the matter which islear- chcd out and according to thclorrow which the heart coacei- vcth ; and by both becooaes amoft humble, plaine, tender and hearty exprcfllng of finoe to the Lord, not oncly m the fub-* ftance, but the circumftances of aggravation. Its no mincer or lefnerofit, but totheutteraioft enlarges it againft bcr I'clfc: according to eyther the grcatnefrc^thecxtenrion and eieds>the hainonfntirc of it by the pcrfon committing it, thcpcrfon againft whom, the heart wherewith, the timewhen> place where, and all to make np an ingenuous coafeffion againft it fclfc. Oh ' that one under fuch meancs of mercy ,even in coolc blood,witb the heart of a Tray tor ftiould with fo high an haad, with fuch fpirituall wicked neffe o/Fend the Lord (fay it be by uncleaneneffe, by living in a courfe ok unprofitable hearing, hypocrify/ormality^vainc glery,pride, earthlincffe, cfpecially aobcleefe,6r as the cafe requires) yea that I (hould finneagainft luch mercies andlongfuffcringof God leading mc to repen- tance, and that to the horrible fcandall of Religion, and hard- ning of many in the like (innes \ Oh woeful! wrctcb,how /hall I lookcthee in the face! Thus confelTlon turncs up the bot- tome of the heart, with (liame and deteftation,yea treading it (elfe under Gods feete as unworthy to breathe in his ayre, er looke up to heaven : and makes it felfc vile and odious, com- paring it fclfe in her iilthineffc,wich the pure eyes of God» See 0an f-S. ^^ confcflions of the holy men m Scripture, (^«^4, l>avid, Exra I o. i. leif.Taul and echers}confQU nded in themfelves for their fioncs. Ezra 9.^. Thirdly, the foule having thus arraigned and indited her
PfaJ.ji.j, i^^ifg before Qod, doth receive fcatence againft her fclfe pro- i\im*' nounciag her feife by her gaiit, to lye juftly under the ven- Thirdiy,fcn- geanceofGod forher (inne ;and dothjuftify God in all his cencingher- Mayings, that hee may be righteous (whatfocver become of felfe. her; J Yea Hiee brings her felfc even to the fuburbes of hell, as
^^l-5r.4» fhce dcferves .'looking at Gods glory above her ownc rc- -bamafiT. ^ifcflc. This exceeds any repentance of an hypocrite : whofc terrors and confcH^ons are but to vomit up the morfells which bade the heart for the prefcnt^ but after are welcome s This I
%,
Part^i; ^Apifme dnithe S^tffer of tht UrL nf
fay,is the third ftcp : Sa to condemns her fclfc as to applaud and/aftificGodsfcnrcnce.-Iffeeefay, (hecisa Tray tor, fticc grants it; if hcc fay (he is cut off, and accurfed, flicc coaftf- feth it righteous : in all the Lords accufings and /udgings fhec prevents him and /udges her {cIfc,{aying,True Lord, thy judg- ments arc juft : If thou fliouU'ft make ail my daycs milcrable, itwcrcbut/uft, if all at once urach (hould Tea zc upon body, name, mindc, confciencc, goods, wite and children, all were /uft, yea whatfoever is not hell, {^ mercy: hell it felfe being but /u(^:and under this confuzion and heapc of guilt and wrath (hee lies, as one held downc with it ; as one that lies under the reinc of foaae pccce of building, fallen upon and op- prcfling of his body. As wee fee oddes bctweenc a face made white with colours, and appalled with a dilcafe : be- t wcenca vizard and a countenance confumed and worne with lying bedrcd .* which Cthough no man fpeakes) utters it ownc WeakcncfTe. And this fpirituall fub/edion of a penitent heart lying under her finne and fliamc, the holy Ghoft much ex- prcffcs true repentance by : faying of Efhraimy I was as an Icr.31.18. heifer that knew no yoakc, but after I was correded 1 tur- ned ; yea I fmore upon my thigh, yea I was afhamed and con- founded becaufc I bare the reproach of my youth. This holds the pcarking proud heart of man, under the hand of God wholefomly :andromctimesthe anguiHi and confufion of the (bule wor ices upon the body :foD^W^ and lob tells us, that Pfal.5 1.4. the wrath of God turned hismoyfturc into the drought of l®^3?-i"^ii' Summer : That his flcfh was as a bottle in the fmoake ; that it ^^^^'^-^'T^ was con fumed, loathed dcynty mcate, and was brought to (he grave. By which we muft not conceive pangs of defpaire , but the wounds of the confcicnce under the guilt of finne as finne, and wrath as wrath, fo much the more bitter by how much more fufteyned by God in the hope of pardon : for all true Rcptntance,yea each {^zijc of it, prcfuppofes fome fcedc of true faith in pardon.
The fourth and Jaft in this kind is Indignation and holy re- "T^^/®"^'.^* vtnge of a mans fclfe as his owne greatcft enemy for his f^nne: ln<»»§"3tion. Which followes upon the other, becaufc the foule that loves <jod, hates whatfocvcr rcfifts his rightcoufncflfe : and ts it
H h 4 doth
1 30 A tre4ii(e of the tm SAcrdments of the GoffeB^ Part, i,
doth bate finne in others, To efpecially in her fclfc, bccaufe it knowesit fclfebcd : which zealcand anger againft finnc doth not onely ftand in a mearc. pang of palTion and diftaftc^ bat cvcQ in a reveuge of it Iclfc upon both it lelfc and (innc and all inftruaicnrs thereof, in token ofutter deteltation. And why? becaufe it cneanes no more to meddle with it ; for if itdid^ it coald not atcaine to this degree. Firft it conceaves a true en- fiiityagainftthc fin fioaply asfinnCjandoppofitc cothclwagc of God, be it greater or fmaller, and the decplyer> as ic diflio- noursGodinoftdeepcly. This is a vvorke ot the Sphit put- ting a contrary Principle into a man, to hare that which he lo- vcdjand love that whichhc hated.* a thing which to fled), is in^ipoflible, for no man ever hated his ownc flcfti. As it was with ^Avidj that nothing could caufchim to h2XQ Ahfaloni neither the murther of Ammn^ nor deflouring of his Con- cubines, nor treafoa againft his owne perfon :fo it is with a naturall man, nothing can fet oddes bctwccne him and his lufts, the amity with them is fo rooted. When therefore true enmity is fet betwcene finne and the foule>that it can fay, Lord I hate it, yea as aiy ranke ft enemy, its a worke of the Spirit? for before it counted him her enemy, who fought to fow the leaft diffcntion betwcene (in and her felfc.Thenfecondly,(hee hath indignation againft her felfe for finne: We know how our natore is given to mifcall our enemy ; So doth a repencer mif-
-a Cor.7.1 X. call himfclfe. Thus the Corinthians are fayd to revenge thcw- fcl vcs for thatbolfteringup the inceftuous perfon in his finne .-^
PfaJ.7^.ii. 8"^ Z)^^'/^ calico himiclfe(not in a pang but cordialy)a wretch, afoolc,abeaftfor his diftruft of the promife. P/?/^/alfo, O
Ro».7.a4. mifcrablc man I And this revenge reacheth to the very inftru- ments of ^xww^^ that they may never provoke the foulc to
Aft.i^.1^. the like any moie.As wemay feeinthoie,^^.ip.ip.whode» ftroyed their curious bookes of witchcraft, amounting to a great value. Yealaftly, the foule ©fa penitent revenges it (elfe by intercepting all provifion of old lufts, and denying it felfc the lawfullcft liberty (if tending to occafion the finne) as Ub would vow that bee would not feede his eye with fo much as looking at a roayde , to cue off iuft : fo farrc would hcc bee from fulfilling it* And Sdomn bidsv
ihc
Part.sr Uftifme miiht Supper •fthe Ufd. lai
the young man to balkc the way , and not fo much as to come Pror. J>«» necrethc ftrangc woman. This is to bcare the voluntary markesof Chiift, even tocut off , the right haDd,andpall out j^^^jg^j. the eye that offends. And this for the tourth point ot affc* ^ion.
The third and laft is the life part, orthcpartof pra^ifc. fj^g?. And therein a rcpenter doth 2, things* i. Renounces his The life. fianc,2* RcturncstothcLord.Rcade£/^7 5y,7. Forthcfirft, EfaysJf. W hat were theothcr two, but mecre equivocation, with- .
outchu? This is called t departing from iniquity: ^ forfa- ^J^^^^^^^^^^ king oFour evill way and workcs; and is ulcd by the holy Ghofl as a dcfcriptioB of repentance. W hen the foule lo. fails out with finne, as that it fues a divorce , and abhorreth a Reconciliation. Saying with DavU, Remove farrefrem ^^ ^r, ^Htbewajes of deceit. This is the foules utter rcfigning up ^^^'•"^>**- all her right and poflelTion of finne : fo that as fhec who hath given up her right to her land, never lookes to bee a penny the better for ic, nor to receive one penny maintenance by it, fohccre. Andtbif is very matcrislU For finne is /ike an ©M harlot which will plead welcome after long intermifiion, by old familiarity and fweetencfle. As that harlot which Aufiine anfwcred : when (Ke meet her lover and told him it is I. He anfwcred, but I am not I. When old unlawfull gaines in {hops and trades, old bafe company, and unlawfull gaines s whenoldftoHen pleafuresand waters offer thecnfelves in a golden cup,fayingiHdw canR thou want us?Then for the foulc toanfwereby wofuil experience, how dare 1 buy repentance fo dtere ? hovv darel returne to chat I have abhorred ? What « ^ . fruite have I bad of thofe things, whereofi am aftamed? Doc *^* ^^ ' I haflcn to woe, that 1 repent mceof my repentance ? When A€hi]h{2LVj*I>Avidto%o^ agajnft Sau/ znd beare armes a* gainft hina: Hee cold hin^.-Now hte had made himfelfe ftinkc in^^^/inofthrils^heefball returne no more. How ^^i©"* aSain,57 ii} were it then for thee to returne to that finne, which the Lord ' ' '*
ha:hcauredcoftinkein thy nofthiUs? An hypocrite would faine be a repenier, but he vvodd keepc that which cuts thcv throate of repentance •• hs David wo\j\d faine bee King of If" syteiMid keepe his crownc,but his fijrft qucftion is,I$ the young: -
man -" .
i%i A Ti^i^tlfe of the two SdcrAments of the GoffeU^ Part.i;
ft Sam.iS^ip- min tAbf4l$n alive and fafe ^ Whatabfurdity was hcerc ? or how could thefetwo ftand together? Bat repentance an- fwcres as CnPii did. Would all the enemies of the Lord
▼<^nc|t. w-ercas hcisl He is thruft through and diipatcht, never to trouble thee with his treafon more* So hcerc, renouncing oFeviil (lands at the clbocof repentance, aad when the old i^emnants of laft fuggcft to the foule how fweete it ii^ to kcepc rmdcr hand fome iweetc partncrfhip with finne^as uncieanc- r^eflfe^againc flie prompts it thu$,How Hiall thofe that are dead
Ront^j^' to finae, live any more therein ? Caft d^wne this painted /<?-
a Kings ^31. &4^#i?, Caft out this Idollto the batts and moles. Take no more thought for her, renounce her aot onely in her fclfc, but in ali her colours^ fbifcs and occa(ions ,• Play not the foolc, to Follow thy harlot, but keepe elofcly thy heart to a finall di- vorce, and fo profpcr. Say thus. In my unrcnued part 1 feele
Roai.T ly. ftrong motives to returne to fully: But my deerc i^riend re- pentance will not fuffer meci ifeclean hundredfold game
Luke 18.30. forthisforfei<ftureofmyiuft: I doe not forbcare finneasa
Pfal.8j.8. fl^ye^ jjuc I have bootc in bcame within mee, the Lord Icfus Iiatb fpokcn peace to mec, that I may not returnc to
Tbe latter part of the praft ife, is, returning to the Lord. For
Or returning repenting h no ftaggering bet wecne two : it* no darke carri-
toGod. tiagc, rather (landing in the abfence of fome vices, than the
pracflifd of vertues. But, an apparant turning from the one
that it might returne to the other ; not to one or two duties,
but to the Lord; univcrfally, entirely, equally and faithfully,
uprightly , and conftaetly, according to the mcafure of mercy
received, And^by thisphrafethe holyGhoft ufually urgeth
repentance. For why .^ returning to God is fuch a dozing
with God in the promife of reconciliation and mercy: as pro-
ceedes to a cleaving clofe to him in all his revealed will and
|Cor.7,j^ wayes with comelincfle, without feparatien; drawing da} ly
ftrcngth from the love of God tailed and renucd, to hold the
foalc to G©d with fuller purpofe of heart, without revoltings,
Asthcloadlloncpullestbe iron to it felf e by a fecret inflind,
and fo holds it clofe ; fodoth the love of God attra^^ the foule
Jlom.7->2^. to God, and fatten it 10 him wfth delight; counting his yoakc
cafie
Part, u Uptipm and the Suffer 9ftht Lcrd. x « 3
eafic ftnd his burden light. It fidcf with @od, ftands for God, thcdcfircsof herfoulearetdbim, bis wtycs and ends ; yea ^tay i6,i».j the remembrance of Misname, ItfeckcsGod,balkcs no know- ledge or information of his will, wherein he will bee worihip- ped, even in all commands and ordinances, both in the imme* Luke i,tf. diareiecviceofchctwofirft, asin che flicdiacc of tbcihird. Kcnaingcovenanr dueiy vvithhim> where any breach hath b^ene,and looking more narrowly to her pathes, by occaiion of flippcs. Not fleciing otf the hi and 1 wcetc, leaving the reft; Bat caking Gods worke as it lyes, thcbardeft duties of felf^ dcniall and bearing thecroffc; afwellasthe caficft; diligent in all thofe meancs ufing, which fervc. cither to purge out cor- ruption, or to nouri(hgoodncffci obfcrring and favoring aij. occafions offered, to draw necrcr to God in the fellowihip ©f his graces, and in the increafc of holincfle. And to thiscoarfe flie endeavours (as infirmitie will admit) to bend the aymc and flreamc of her fpitit, her thoaghtsand afedion s, without wcarincs walking with God, till he come unto her, watching to it^^irding to it, andftanding wich her loynes girr andlampi Lukt ii>j>J birming, chat at the comming of the Lord /hcc may bee found faithfulland well occupied. And thus much for a view oft chriftian ordinary pradifc of repentance, fofarrc aslthinkc meece for this place; lead any pretending wiilingncffc.totry chcmfelvcSjCboald alledge they know not how.
Thcj(^?oiidfolloweth,thatis,thepra(5lifcof repentance by The t: occaiion of rfvolcing frona God. For we have hitherto fpe- ^" ^«^W' ken of repentance, rather as it is Gods way, than as many ^ndc it to bee, or pradifc it. They have many ftarting holes,and goc in and out of order as horfes our of their traces; yea many make the way of God nothing elfc fave a falling iic]<nc(re, c\^er afallingandarifing,as ihofein ludgesdid; which the Lord abhorres. Sometime by their (ccret and inward declmings of heart and f pirituall wickcdncffes and infidelity ^hypocrific, for- mality, and timcftrving lecurity, pride, &c. SomeiinRC by Iu^g-4i^^ ^ morrall open falls ittto werdlineffe, uncharitablcneffc, ftrong ^**^^ 7>^>*?«- Paflionsandlufts.dfgledofthcmeanes. Inthiscafc, the Lord hath provided a repentance of recovery^ and redreffe of fuch falls; for,flu]lamaAfaUandQotarife?ShaIihelye&iUin the
flow.
Icr.}.i4«
And chat. e. Branch.
EHiy 5S,iI. lonah 1,4*
JonaXjf. I-aHi.3,1;,
Mat»7,f.
ill TV^rf^^ ^ftbi m^ Sicrdmenfs efthe a^d^ Part.i;
flough as an affe under his burdcn?No, but repent of his Back- flidings^and make up his breache5,aHd make peace*againe.But how? (mayfoBt)cray)isthisto be done? I will give afhort draught of this alfo, and fo draw to apply cation oi the whole^ by way of cryall.
Know then, that for fubflance tliis repentance is n«j ether, than the former : ondy it differs in circuaallancc. And for the better conceiving of it^obferve thefe particular ads ofit^Firft, as the Lord fuftcynes his people fo, even by that fccdc of his inthem, that they ftiall not totally fliake out the Spirit, nor yctpourcouttherafelvesfofarreintofinncasto finnewith t fuUbcnt and ftreame of foule, but with acbeckcand con- troll of grace : To, when confciencc is awaked by any word or worl^eofGod upon them , they arc kept from extrcmiiic ofutttcr dcpairci Corruption through the malice of Satta, isalwaycsrcadytofufgeft utter dcfcrtingof God, and that they are caft out of his light. As we fee in thofc pangs of the bcft of ©ods children in Scripture, Hez,ekia^1>avid,Iort4if and others, yea in the Church ofGod,forfaken for atime in cap- tivity: all which were by temptation, brought to the graves bri«kc,andtothinke themfdves cut off from the land of the living: and to fay. No, no« There is no hope. Here then the firft worke of returning to God, is. To day and floppe theai- felves in this headlong ruincj and by fomc glimpfe of God a farreoffto bee kept from utter dalhin^in peeces. Ttfui wee fee in aUthofe examples (if wee lookc into the texts) that the Lord wrought a ftoppe of defpairc : lo»4 in the Whales belly^ and in his horrors, yet ftayes uphicnfelfc by an hopcr Yet /faith hee) I will looke backe to thine holy Temple .• and the Church in the Lamentations> confidercd and felt the gall and the wormewood, f that is, that God fmote her not to call her off, but to draw her to repent) and fo Ihee had hope. It canno: bee thus with the reprobate: who as they fall totally, fo they want an eye to fee God in their hor- rors, but apprehend as difmall and fiiiall defcrtion of God ^%SdHl, W^, and others : fo that they are fettt away pac- king from the prefence of God without pity, and left to whatCRds thcmfelvcs chuzc, even oft to lay violent handt
upon
Part.a. UftifiMi A9td the Supper 0f the Lcr^l. lai
upon thcmfdves, the Lord that caring vvhatbccomes of ihcm,. It is not fo hecrc .• But fomc light is givcu to them that fee Gods meaning in the affliding of their foules with wrath,not that he might give them a taltcof hell a comming s but that bee might pinch them to returne home, andturnc them from the pit.
Sccontily, the Lord addes a more cfecre fightof him ft Ife a BrancLV ; to his fallen fervantJ; and caulcs them more fully to call to mind his mercies of old, and thereby to bee more fenfibly upholden. This is caufed by a reviving of his feedc in them, which cannot dye ; So D^WjCvcn in his agonies when (to hii pfal.i ip,5»»^ feclingj the Lord had forgotten him : yetrcmembring times pad, was comforted. QAn hypocrite 1 know will catch at thefc things to bane himfelfc,but children muft not be ftarvcd therefore.] They feriotifly weigh this, That neither their goodneffc. did firft worke their pardon, nor yet that rinnc> (truely repented of) can cut off their tftate in grace : for why? The gifts of God are without repentance : and his. ^
Covenant is eternalK Even as the covenant with Noe. (as the R^m n ?'. Prophet fpcakcs.) The Lord lefus being made (inne, all a^^j.^x!* finne, forthe clcift , (inne of offence andfinnc of revolt, ihey dare not abridge his merit,and therefore conccave the cove- nant(by this meanes eftablifl^ed) to bee futable. Thi« then is. the 2, (leppe of the returne of the godly : The experience of, former free m Tcy, when they had no title: therefore now having a title which fin cannot cut oflfthe cled from)they much more are fta) ed by it. By which meanes flie fees that even the . finncsof def-pehardneffeof heart yeeldingto temptation and. the violence of luft, fecnrc lying ftiilfora timcin finnef ore-, therfinnes, as failing to embrace the world, cleaving tobafc. f^ilowrhip in evilly are yet curable revolcs with God, and there - is balmein ^»/<?W for them , tohealethcm : not to cncou* rage the foule to tempt God further, but in the fence of bottomclcflc mercy to returne home for ever , as Onefimuts by occafion of his tunning away, became better to ^hiUmon^ Philcan r^. than ever.
The third fleppe is, that grace in the children of God fallen. ^ dpthqjeereupiheuaderftaadingfrom that confuzioa which ^rLnk
finne .
finne elfc would caufcinthem, and deterre theiji from God and from any heart to returne. Thus it is with the hypocrite: hit minde doth fo prcfent the multitude of fmne, m fo intri- cate a manner, that it confounds the fpirit, and caufcs him to Cen6r.4,i3. thinkc, that his finne is above pardon. The (livery of his defiled mindc is fo great when he vveighes the woefull courfe which heehath runnc^ adding drunkcnneffc to third, and heaping up wrath againil the day of wrath, that hee is as one. who hath run out above his ability to pay, and therefore bis booke of accourrts i^ yrkefQmc to caft over : it is death to himtothinkeofit. Thus it was with C^irti each hundred of yccres that hee lived, the debt of his oiurthcr was foen- creafed by other (inncs and the penalties thereof, that at laft it became inextricable. But repentance in the true children ofGod caufcs the view of llnne and the cbainc thereof to bee prefcntcd with fome hope of forgtveneflc : becaufc although perhaps the confcience is amazed, yet its not privic to thattrechery which the wicked were carried by in finning. And therefore their finnc is fayd to bee ever before them : they are fayd to come to themfelves ; Pe^ ter h %d to weigh his finnc , ere hee went outj which argues that the weight of it oppreffed him not. This reviving of the mind from the horrour and opprelTion of it, h a great mcr« cy in the midft of fuch mifery. hna was infolded as in a la- byrinth of Sea, Whale, and confcience; ycciii this gulfehec wasnotfvvallowedup, butconceavcd in his mind a pofll- blenefle for©od to bring order out of hisconfuzion.So that the firft occafions of revolt, the circ urn (lances attending, the de- grees following, and the danger incurred : rather ferve to magnific mercy in keeping the foule from utter Apoflacy from the living God , than to beate off the fouIc from hope.
The fourth (and one of thehiany) hthz recovering of a fenfibleand broken heart, after long hardnelTc by the deccitfu!- ncflcandfwcete-baitcsof finne. Araofl: fwecte frnitof the fpirit of eledioH. For it was notpollible for the hard heart o^ SahI or Ifidai to relent, upon the checke of confcience : ehcrc was itodroppc of the fccdc of repentance in thcmi it
would
Mark. 14,72
Jenali2j^,
The 4. Branch.
Part.i. B^ptifmedncithe Suffer $ftleLwL \ij
would fccmcimponiblc that frrrr and T^W*^ after fo long a
lying in fo hideous finncs, ihould atthcfirft cenvidioa ^f ^^^'^'
of iV^^i^^;?, relent, and breaking through all the barres of his ^"'*^**3»4«
finne, fay, 1 have finned. It was not in the words fpeaking, , s^n,.,^ j^"
Cfor ^4«/ and /W^ (pake the fame) but in the broken heart Mat.i;;?,^,
which uttered them. But the caufc was. That grace and
mercy, which lay at the roote. Ohi that they fhould after
iUch mercy once felt, and vowesfo oft renued, io bafcly
handle the Lord, and hazard (as much as in them lay) tkcit
title to heaven, and fell their birthright ! And yet Should the
Lord renuc a fecond charter, or rather the firft a fecond time \
Ohl it pierces them to rbc quickel This chafes away the
doudcs of dcdolcnccandiuopenitcncy, andclecres thccoafta-
gaine*
The fifth is. That yet they doe not fo eafily (hake off their xhc %. feares .• the Lord io orders it; that cither by his word or BransL workcs, they feele his wrath for their revolt, fo feazing upon their con fcience, that it doth worke out and purge their cor- ruption (through mercy) fo that they vomk up their fwcetc morfclls; Andasonc under the Phifition his hand, lyingin an hot bath, fvveates out the vcnomc of his difeafc, fois it with a penitent foule. God mixes gall and wornoc wood for them to drinke : Hee caufes them to poffeflc the finnes of their youth with forrow, though long fincc committed ' hee payes iflm.^,r^; jhem for old awd new at once,makes their bed abath of tearcs; pfaj. ^^.y, till hee have caufed fill that finne which they drankc in with fuch grecdinefie, to rcturnc backe with as much loath- fomncs \ Tften, being under this racke, hee makes them feele in their ownefpirits, how, their finne lyes upon his ihouldcrsi* and by their ownc pinching hee makes them cenfeffe s Now I fee what my pride, ill company, ftollen liber- ties come to, and muft coft, ere I be rid of them ! As I like fuchfawccfoletme rcturce to the mcatc againe/ Ithought I had but dallied, I caQ arrowes and darts into the flefli of the Lord Tefus, in fporcl But now they gugg mee \ Now I fee the Lord will not bcare all, I muft bcare fomcwhat, aed ifl provoke him, it muft bee to the confufion of my face As I troubled and gretTtd the Spirit of @od, fo the
lord .
loOi 7j*? Lord troubles mine this day I The ftiame, tbeill report, the forrow and (ling, outward and inward^ which I (uftaincfinnc is no trifle. Tlie^. Sixtly, the Lord now in feafon proceeds to offer himfelfc
Branch. in a promife to this revolting pcnicenc. And that in two kinds. Firft. That their revolt hath not cxtinguifht Efajr.^rT.iTjiS.mercy. Sec£/^/ 57, 17« 1 will hcale their covctuoulncffc Icr.j,Ii 1. Jer, 3 , i , 2. // ^ mans wife flay the harlot , wilt thon rethrne to her f fVilt thon not write her a Bill of >div or cement ? Tet retHrne to me^and I will receive thee after all thj whore^ domes \ And againe, / will heale all thetr l^ackefltdtngs, ^r^ Icr.3. XI. So, ReveUtions chap. 5, '»erfe Ip. "JBee Kscalom and amend. Rey.i,t.ac3. yea the fpirit of grace in that tulocflc of Satistadion by *** Chrifli, doch fixe and fettle fuch promifes u)>on the foulc,
fo that 1 1 heares thecn not as the found of many waters, but •dwells upon and digefts them as concerning her.- So that they leave nota wanzing conceit (as in prcfuaiptuous hypocrites^ Rom,tf,r. who finne that grace may abound) But they (o fallen upon the promife as a reall comfort to cure them of their falling fickneflc. Secondly, the Lord rcsrealcs the promile to thcei as the due order of their recovery. For whereas the ungod- $€el«na3,zi,ly docrcturnc to their trade, upon thefuppozall that their **• doggifli vomit ftiall ferve the tui ne: Lo, the Lord alway
comes bctwcenc the revolting and repenting of hit ewnc , with a favory application of the promife: Teach- ing them that if there were no more but their mourning to make up their repentance; Alas I It would vanifli and come to nought. Therefore hec will have them lay bold upon the promife of free grace, which icay quiet and pr, clcnfc their confciencc, and reflore them to that former
^ ' ' ' influence which they had from grace.- And although their pjpcsarc ftill {et in the welhead, yet becaufe they are Hop- ped , the Lord by faith cleeres the paflage of grace for them , that they may partake that ftrength and encou- ragement from their head, which may caufe their re- pentance to bee found, and put new hope of holdiiig out in- to them. Laftly,bythi$ineanc8, They kccpe thcmfdves well while
they
Part. 2 • BifUfm mA the Suppir of the Lcrl i %f
they are fo, and dare not ( by that experience they have got-The7.branch.
ten of iinarty fitine J adventure upon it anymore. They ab-
horre to tempt God, or greeve his Spirit againe, butlearnc Rohi.^.^.tj.
wifcdoone for ever. If thou wilt cleanfe thisblot, ohLord! Ipral.ji.i8.
fti^iU flievv forth thy mercy and convert others, but my fdfe
&all be farre from faUing at that ftone any more. And tbc:iKing.i»,4i«
truth is: Wee rarely reade of any, who after their recovery withaKing.
offended in like fort the fecond time. They fo hearken tothc ^''*
promife, and what the Lord will fay to his people, that is,
his fpcaiciug peace unto them, that they dare no more returne Prai.8 j,8.
Co folly, but paffethe reft of their dwelling in feare, and get
that fpeech by heart, Blejfed is bee that feareth alvfaj. To Prov.a«.i4.
the ftopping of the foule moutbcs of all Cavillers, who abafe
this^odrine with the nickc name of lieencioufneffe ; being
in very truth the Dodlrine of the moft precifc ftridinefTe
to the fielh to all that beleeve it; and the contrary, a Do-
drinc of dcfpcrate loofeneffe, teaching them that arc
over flio?s to ru(h over head and eares. And this alfo may
fcFve for a view to the Reader , of Repentance upon Re-
volts.^
Having thus finiflied the grounds of Sacramentall rcpen-' ^^^*"*'* tance, I ihould adde the trials. But feeing that will better agree with an ufe of triall by it felfc, I will haften to the Vfcs oi the Point, and conclude with Examination. ThefirftVfe then of this Poiat is, Terrour to many, who dare ruftiupon Tcrrot-: this Sacrament without this grace : Alas ! they know not ^ Sort, wherein this preparation ftands. They make of Repen- tance no other than the fpeaking of three words at their death : ^"^ the which reafon they might as well pit off the Sacrament till they die. As for the icarch of their (ins: Alas, looke how they have walked,foiibey waikc ftill, the works of the flefh are manifeft. No mafttieede light a torch to fcarcb ont thofe (innes which they proclainc, as Sodome, drunken- *% h^* neffc, fwearing, Sabbath-profaning, uncleanneffe, lying, cove- toufncffe, and all other abominations; and yet when the Sa- crament comes, to it they willgoe. Their iinnc is written in their forehead, and lies cluttered in their foulcs, andUH- fcrch'dfromfcven y cares to fcvcn. If anyfcekc to convince
1 1 them
J 3 o A Trti^ft cfthe two SscrAmtnts tfthe G$(}el!. Part. 2 .
tkcm,( Preacher or frieod) they arc fobighandflatdy, fo jolly and alive, that they are ready to fliein the faces cf tlTtfr
Iodic iS.x.i. reprcovers. A^d as they reverence not man whom they lec.fo much lefie God whom they fee nor* Nay, moft of them fhunne the light, leaft their tinoes (hould be icene. As for any breaking
lem.a.3, of heart or mourning, alas! they cannot repent by the hardneffc of their hearts, which are become as flints and Adamants; and therefore their trade is^ to ;urtihe,exculc,to paliiatc,and blanch their vilianies : they are leered with an hot iron,and have con-
X Tim.4-i» Iciences paft feeling. And as their courfc \s "fold of renouncing any iinne ( for no (inne comes amiffe ) or returning with the
Liikc 15.1 1, Prodigal!^ fo, in Head of making up their revolts, their whole lift is nothiag elfe but one falling ficknefle .* if their courfe were but furvei'd one davj how^ from morning to evening they cutout the davjipending it in the purfuic of one Inft under ano- ther, from drinking to luft, from that to gamine, pleafLres, eating, company, floth and fcnfualiric : it were eane tocfiecme what their whoie life amounts unto.
»S«n. Secondly, to tbefe I may joync another fort of commen and
carnail or civill Proteftants and Hypocrites,\vho thinke them* fclvcsthe beft receivers: but alas? if repentance be a^ I have faid, rooted in renovation of the Spirit, planted in a courfe of walking with God, and redreffe of their falls ; then are thefe Pbarifces as farre off as the other Publicans ; for they were ne*
Icr^.ii, vcr rolled upon their iecz, and therefore their taftc and filth a- bides in tbeawThey are dofer than the former,but no chafter; their leaven '\% not purged out, ftill in the mid ft of all their hea-
Pfo.50.1 1. rings, Prayers and SacramentSjas falfejunbeleeving,unrenew*d, and ttnmortified in hearr, tongue, affedions as ever: their (innc bath feenc no light this many yearcs, but is kept within as the mizers hoard : If they can v:'ih much adoe keepe cut of groftc evils, fimper before the honefter fort, and get up their names once, let them alone to maintaioe their opinion with flinefle aod temporiiing fubtiirie; when yet in all thefe wayes of tbeirs, feeming good in their owne ej'es, they were never renewed hy repentance: not to fpeake of a worfc kinde of fomeof them, wbehave fo long daliyed with 6od and men, till r bey laye deceived tbeafeivcs, aai grow open revolctrs and re-
Part.ii B^pti/me Aftd the Suffer i/the Lord, ijj
turners with the dogge' to theii vomits againe. And yet iii tbcfe finncs, either the heatcof open, or the guilt of fecrct wickedneffe , who but they dare venture upon the Sacra- menc?
Oh ! ye wilfull reproaches, and fpots of A&mfalies, ( mere worthy of Church cenfure^than privati terror of a pen ) how dare ye ru(h your klvQS upon this rocke of the Sacramenr^nd fplit your fcl vcs in peeces ! But perhaps fomc of you are not fo farre gone, but you will fay , Its a good thing to come to the Sacrament with repentance, and hereafter you hope to repent, but as yet ye findc it too hard a taske ; hereafter you hope to turneanew leafe, (they goe farre that never turnc) and fallro keepe your Church better, and heare, pray, andreade good bookci : but oh poore wretchi W hat wilt thou do the whileft? The Sacrament is prefcnt, and calls each moHeth or quarter upon thee; Repent, repent, and come 5 elfe come not: and thy repentance is to come, thou haft none for the prefent ; what ? Lookes thou to be welcome in hope of after repenting? What if thou be taken away ( as thoufands have beene, who have hoped for more j before another Sacrament come ? Oh foole / Rather bleffc God for thefe warningpeales of the Sacrament, and that it will not let thee lie flceping in thy^finne, but awakens thee to repeat/ Oh! ply the worke in feafon, if A^sl. it be poflible,that the wickedneffe of thy courfe may be forgi- ven thee; then (talt thou rejoyce ( as many hevs done ) for the watch-word of a Sacrament, if it (hall fend thee to the Law, and to the covenant for an humbling and convincing of thy fin- full foule, and a hunger after righteoufnefle; then fiiall the fealc be fweet unto thee. But as for this dallying with God for bere- after, alas /it is not, becaufc thou meancft co bring it at laft,but to fpin oat time, and fparc thy felfe a labour of repenting at all* For why? Is it not as eafie for thee to alledge it next Sacrament as this ? When (hall there be an end ^
And fay thou hadfl: a leafe of thy life ( as Cam had to no ^ ^r^uig^ purpofe ) what ufe wouldft thou make of it, fave toabufe the "*''^^^***' patience oi God leading thee to repentance, and according to thine hard heart which cannot repent, heape up wrath againft cteday of it.TJ:^upromire(l repentance hereafter ^acd {ofiod'^.i^
lit \m
tl% jiTreAtifiof tbt two Surme^tsoftk Gaff ell Part.2.
h hardening thee for time pafi ; How (hall the clay that lies in the Sunne be Ibfcer ? Oh breake off thy dally ings ? Thoic many pcaies which both Word and Sacrament have rung in thine cares, have made them deafe, and fhalt thou repent with a dcafcearcwhocouldftinotwith an open? IfGod will give each penitent loulc forgivcneile, will he therefore give each finnefiiU daUier, repentance ? How wilt thou anfwtr him for thy not renewing thy Covenant with him at each Sacrament ? Wiiereas thou rather haft rcnued and fealed up to thy f oulc thy covenant with thy Iufts,and made each new SacramcRt as a bra-
Dcuw9 i8. ^^" ^^^^ ^^ lockt thee out of the roome of repentance, and to
1^, ^ * make thee worfe, adding drunkcnneffc to thirft. Come not at the Sacrament vvhilethyfalfe heart is in thee :eatc not thine dwne banc and condemnation; excommunicate thy felfc fif the Church doe not, or the Minifter cannot ) till thou repent, and the Lord bh^Q this' coun fell to thee. Vfei. Secondly, here is fharpc reproofe to Gods owne people, for
Rcproofe. living in any fuch bafe difteroper, as might blemiifh their re» pcntance, and make their Sacrament uncomfortable. I know the world is ready tocaft falfc afperlions upon the beft. But as for fuch, their innoccncie is their brcftplate; and they may take
le^ 31.3^ 9 fuch aceufations, and weare them openly without feare,as hi fpeaks.N©,! only fpeak of jfucb as truly and defervedly arc caft upon profefforsof pietie(^either fouod,or thinking thcmfcl^cs lo) as this, who are fo zealous as they in the firft Tablcjin hea- ring Sermons (three or foure on a Sabbath) and receive Sacra- ments duly and oftenjbut where be their fruits/* Where n their repenting, or their good woi kes ? How many leave their pla- ces where the Gofpcliis to be fupported, and thepoore relee- ved, and lie in private houfes in the citie, pranking up theai- fclvcs in faftiions, raking up portions for their childrcn,iaking their eafeand jollitie, negleding calling and charity,and living npon their Revencwes without cither good doing, or giving example ; making it their life to hearken after newes, or to im- proovc their wits and braines in all abilities, and under color of much hearing, and Religion in publjque, open the mouthes ofPapifts againft Proteftants, asSolifidians, and fruitlcffe m good workci* Soothers have 6od much in their mouth, but
breakc
Pare.i; BAptifme 4nd the Supper ffthc Lord, ijj
breakc their promifcs as f aft as they make them, they will bite and pinch in their dealings, are hard and fore in their buyings aod bargaincs : Others not to be truftcd, but time-fervers, and affcding the cooopany of the fenfuall and carna!I,more than the godly ; very intemperate in their pi eafurcs, loving them more than God, and their wills, better than heaven : paflfionate and Ibone ftirred to rage, but hardly appcafed; if dilpleafsd, fierce: living in the married eftate very oftenfi vely , bringing up their children diffolutcly, and the like. Oh ! confider in the feare of God, what difhonour you doc to the Sacrament, and what bad preparation you make for comfort there ? If any of you be fuch for want of foundneffe, lookc to your fclves, and fet Saint lameslm Imm^zi to your cares; oh vaine man, knowcft: thou laai^j.^ to. not that faith without works,and repentance is dead,drie,and fapleffc ? Seeft thou not how thou pafleft thy time away in an cmptic, proud, and idle ReIigton,as urifavory to God and men. as picaling to thy felfe ? But if there be foundneflein thee, fecme not worfe than thou art ; honour thy faith with fruits, and lay up fuch a Treafure for thy felfe againft thy receiving, as may meete ihce there with joy , and give thee more fwect peace, than all thy eafe, fafliions, and feeking thy will can give thee. Remoovc that ( Butt j which enemies to profellion £©ut at, zealous, but covetous, religious, but proud, hatefnll, &c. And give Religion the entire honor of thy heart,as well as thy fliewes, and then (hall one Sacrament be more truly fweetto thee, than many,and Religion fhall truly honour thee, as well as thou hafl honored it.
Thirdly, it fliould inflrud us what necefTitie of mourning ^,5 .' there is for the wofull impcnitencie and profancncfle of many, infir«ai©li. and hypocrifie of others, who make the Sacraments their or- dinary diet. And yet who fhall gainefay them ? How had wc ncede to pray for the ancient dilcipUne of the Church,for the purging of fuchj*And the whiles to turn our feaft into a faft of ibrrow, for the boldncffe of fuch fpots 5 and the offence cau- fcd by fuch,tothem that defire the purenefle of the Ordinan- nances? When -y>r^<?^ beheld hundred tboufandsof fouldiers on an heape,hewepttothinkcinhow fhorta time fo many inenfheuld hefweptfrom the earth. How (houldthen aCbri-
113 ftiao
rj 4 -^ Treatife of the two Sacraments of the Go/pell Part.
ftian heart ( which hath prevented that danger to it felfc) lay tohisloulethefad fpcdaclc of fonnany thoufands, as, cither for lacke oFmeanes,or elfe under the conteoipt of meanes, dai- ly rii(h tberalclves into hell, andeatc anddrinke their own« judgement for want of repentance? Vfe^. Fourthly, let it be exhortation to fuch as would receive Exhortation. Worthily, to bring repentance with them to the Supper. Let even the approach ok the Sacrament fmitc your tender hearts to thinke how poorely ye have profited in repentance, fince your laft receiving. Yea, what a curfory ceremony their vile hearts would make of the Sacrament, if the Lord did not ring this A- 2 Sam.iijT^. larum bell in their cares. Even as they, i Sam, ii.ip.ajourned Ciathe time of thunder and lightning) for all their lewdnefle, but efpecially their asking of a King: So at the feafon of the Supper fliould each Chriftian revive his repentance, and mournc as for all , fo efpecially the finne of bad receiving* 6C11.41.9. AsThayao^j Butler Could fay, Thi^ day my finite cemesto my r£memhrancei So fiiould every g«od man fay &dly upon the day of the Sacrauacnt 5 Oh Lord, how poorely prepared went 1 to it f When God revived me a little, foone lorgat I it : E* ven as the foole that hath fcene his face in a glafle / Alas, the old favor hath returned inftantly, 1 fee Gods Sacrament fea- fons mec not with feare any long time together 5 an hun- dred toyes have worRe off the edge of it from P3C j and I am over head and eares, if not in lufts, yet in calling, bufincffe, li* berties, vanities, retaining no thought of my Covenant there made ? Oh ! revive your repentance yet more lively and cor- dialy than before; There is a way of getting and gaining more by the Sacrament than ye are aware. If ye would deny your fclves, mournc for your flightncfle, and bring faith to (c^]& up better care and covenant with God, there is no time paft, but the Sacrament ftiould arme ye ftronglier than ever againft Sa- tan and your lufts : frame [and mould you more to obedience with delight in the inner man, prevent ftlls, reftore ye being fallen, and caufe ye to grow in grace more than ever. Which if you had once taftcd, who /hould drive ye from the Sacra- ment ? Or ihould ye come to Church, meaning to receive, and toyct depart withoutit? or ( which i,s wor fejgive advantage t©
the
Part. %. Biftifme mi tU Suff^ 0/ the Lord. 135
the divcll and the world tofet upon you the mere fiercely hy occafion of this defiling your feives. No furely, but fae confir- med in comming^ the oftner, the wclcomcr.
Fifthly, and elpccially make we this Dodrine, a rule of triall Vfe j. tous,aboutour Sacramentall repentance. I have laid dowac ^^tammatioa. 5 . grounds in this Chapter, which might ferve for this ufc, to a care mil heart. Like wife in the triall of our eflate,Chapt. 2. at the end, I have faid fomcwhat which forteth well with this Point. Yet jeaft I (hould leave the Reader unfatisfied, let me here helpe fomewhat toward Tetting this triall on worke, I will cull out fome few , leaving the Reader to apply the
reftj
And firft; trie tiiy fclfe by this marke. Thou knowcft the Sa- TriaJI u cramcnt is a reall letting before thine eyes the body and bloud of Cbriftilain and crucified.Now it was propheciedby Zuchu^ zacli-t*.xa» i^jthat repentant foules fliouldfee him whom they have pier- ced and mournc. How is it then with thee ? Doft thou mounic to fee the Lord lefus pierced at the Sacrament ? Doft thou as well take thought for him as for thy felfe ? Is thy heart broken to thinke how thy pride, hollownefle, and felfe-lovc have {hcd his precious bloud and bcene the fpearc to pierce him ? I mean not thatthou fliouldft whip thy fcif for the cruelty of the Priefts and Scribes> ( ai Papifts doe, themfelves being asbad) but chat the coft of thy redemption doth abafe thee, and thy Cnne humble thee even to hells brinke in thy owne fence. And doth it decpely affed thee, that thy finne caufed the Lord tolayfuch loade upon his Sonne? Doth it make thy finne truly irkefome to thee? And dareft thou not the fecond time crucifieChrift to thy felfe? But rather carricft all thy beloved darlings to his Croffe, tbatthey may there lofe their life and heart bloud, facrificing them in an holy recompence unto him. R®««^*'*« Itisagoodfigne-
Secondly, art thou willing by any raeanes to be informed of Triall ». thy finnes, nor onely morrall, but alfo fpirituall, thofe that doe moft defile thy fpirit, and vexe the Spirit of grace ? Is thatHplic,4jd; Miniftry moft welcome to thee, which carrieth in the fpirit cofearch the depth of thy heart? When thou canft over- take thy fubtill heartland find out the turnings and trickes of itj
114 the
13 $ ATreatifepftheim Sacraments $f the G$pa. Vzxut.
the fatrc fccch'd devices of it to kccpc thee in fuch a courfe as maintaines fclfe and flcfhlyeafe; deftroyiog felfe-dcniali and finccrity, canft thou rejoycc as one that findeth fpoilcs? Is it thy fecret prayer, that the Lord ^would fet the righteous to
Pfal. 141. J. {mice thee ? And counteft thou him a deere friend thar will re- prove thee? Yea, when thoti mightcft carrie afinnc {\i\y^ and none the wifer, haft thou one within thee that will give thee no peace, till it be caft out ? And is fecret finne as bale as open unto thee? A blefFcd fignc*
Triall 5. Thirdly, i% the uprightneffe of others the fervants ©f God
more highly efteemcd by thee^ than thine owne, yea, than the opinion of others, though they thinkc never fo highly of thee? Fceleft thou no botcome in other mens praifes, when thy heart tells thee, they eftceme too well of thee? And doftthou
I €01.4.3; ^cfirc they might thinke of thee a» thou art, that they might as well pray as praife God for thee, as being privy that thegreateft part of thy vcrtucs are not the leaft part of thy cor- ruptions ? Dq\\ thou ftill fee an excellencie in the members of Chrift above thine owne? And fome fuch bafe fttiffc in thy
Re*7.»4» felfe as oft caufes thy bcft graces to be m leffc account, mour- ning that thou canft not reach that meafurc in tendernefle, jealozic of heart, plaineneffe and truth, which thou fceft in , others ? Its a good C\^nQ4
Triall 41. Fourthly, canft thou yet acknowledge that good which
God hath done for thee with true cnlargedncffe of heart, and without (welling? Canft thou joync humilitic with thankfgi- viHg, without prejudice to each other? And although thou fceleft when cvill is prefent, as pride, felfe, yet thoudareft not bite on Gods glory in thy obedience, becaufe there will goe fome fcurffc of thmc in the ftreame f But thy heart pray- ctb. Lord let mee fliinc ftill and honour thee, but dafti all flii- ning upon my felfe, and getting up into thy faddlc by mine owne llirrops? It is a fignc of a wife and holy fcekingGods ends : and that thine heart is cleane.
TriaBj. Fifthly, doft thou love righreoufncflfe it felfe as rightcouf-
ncffe, be the thing and fubjcd of never fo fmall a nature ? And doft thou hate finnc as finne, be it never fo little in thine eye ? ^s the one precious to thee for chat pure natures fake which
it
Part.i. BAftifmt a/fdthe Sufftrpfthe Urd. 137
it rcfea)blcs,and tbeothcr loathfome, becaufcit is oppofitcto »TUcfi;5.x». ic?Itisagoodfig»e.
Sixthly, when thou feeleft thy heart touched for thy fianc, imU and humbled in prayer : dareft thou not ftay there, but proccc- deft to renounce it as icrioufly ? Or rather doth not thy tongue goc before thy heart? So that when occafion is offered, it feemes fwecter and welcomer , than when there was none? As Teter vowed tofticke to his Matter when there was no- j^^j j^^^j^^^ thing to trie him, hm when there was, then to ftickc to him was too hard and heavy to him. If it be thus, thou knowcft not thine ownc fpirit. Take an enfamplc ; Thou profeffcft that thou dareft not be unrighteous; but it falles out, that thou art convinced of feme bad dealing; now thou art willed to re- nounce it^ that is» to make fuch a fatisfadion as thou haft damnified, not being thine owne judge, but as they who arc wife, thinke beft ? If thou be as free in renouncing, when ci^ ther fhameby open confcfljon, or loffe by reftitution lies upon it, it is a good figne ; clfe thine heart playes booties
Seventhly, arc the (innes of others, the forrowcs of the pfjjj i^! i,^ Church, as fenfible, bitter, and laid to heart by thee, as thy * ' ^ ^ own? Andcanft thou drown both other joyesand forrows of thine owne in thefe-^ And accordingly to thy affedions, fo are thy prayers, endeavours, procurements, for the peace of the Church, and againft her miferies^ and thofethatcaufe it? And canft thou forget thy felf c and thy bufineffe for this pur* pofe? It is well.
Eightly, doft thou rcjoyce alway to be crofTing thy felfe in Triall %, thofe faccorsaad fupports of thy finne, which thy corruption fuggefts to thee, if^grace did notgainefay? As for example, findeft thou thy felfe eager of bafc gain? And when it tickles thy fpirit,canft thou in the chicfc of that fweetneSjCut off thy hand andfootc, and intercept this fncll of ihy luft, even by reven- ging thy felfe upon thy felfe, and giving that to the poorc, or a ^ Cca.r^ $. good ufc which hath been the inftrument of fulfilling thy luft? It is a good figne.
Ninthly, if God call thee to fuffer for a truth of hi*, *"a*^* about which thou fceleft a ftrifc 5 on the one fide it is fuggc- k^i to thcc, that there be greater truths to fu&r for , in
which
xj8 ATreatife^fthetmSicnmemioftbeGofiell^ l?m\t2
which thou (hoqldcft finde more comfort than ia that truth thou art called to fuffcr for : on the other fide, thou canO not dcnie the leffer truth to bccatruth; in fuch a cafe, to be wil- ling to fuffcr for any truth, commending thy felfc to (Sod, and craving that thou maift not bee afraid to fuffer for greater if called to it : yea , to count the price of any truth to ex* cccde thy beft contentments, its a good fignc*
Triall r©. Tenthiy, if not onely thy knowledge doe fway thee to duty,
but thy confcience alfo. And if there be wrought in thee, not onely fome general! awe of God, but alfoaquickning power, ading, and putting thee forth to the lively delight in good, and hatred of evill ; ( whereas an hypocrite hath onely a dead hearted knowledge without power ) its a good figne. like- wife, when the experience thou haft of fmne and of grace, is no dead, buta ftirringexperienccj quickning thee to good« ncffe, and raortifying of corruption, it is a fwect fjgne. I might be larger 5 but I leave the Reader to coUcd: others from former grounds. By the paw, judge of the Lion* Thus much for the triall of revived repentance at the Sa- cramento . .yfi 6. Laftly, this Dojflrine affords us ufe of Confolation , which
Confojation. belongs to all the poore fervants of God, that cannot ( as they would) comfort thmfdves in their triall of repentance. Oh! fay they, ourlifc is a continaall revolting from God, but rare repenting .• If {"fay they J repentance be fuch a thing as ftands in the renewing of the foule, the ordinary pracflife of the life, and recovery out of our falls, wee cannot fay much for our re- pentance. Well, but I demande of thee. Are thefe wrought in thee, for the kindc? Is there a found heart in all, though much weakencffe ^ Then thy w^cakeneflc (hall not fundcr thee and the Lord at the Sacrament; But why then ( will you fay) doe you preffe [repentance fo ftriAly ? I anfwer, Not to urge repentance in perfedion here, for that is for heaven j but to provoke all belecvers to the greateft mcafure that they can here attaine unto. And let fuch be comforted, that the Sacrament belongs to them for their further encreafc. It is as if a poore Lazcr Siould have faid, Hee was not worthy t© ftep into tbepoolej when the AugcU had roared the water. €hf
Buc
Part,2. Bdptifweani the Supper $/ the Lerd. ijf
But if the poele ferved to heale fucb an one, it bad becnea wrong to have deprived birofelfe of the poole, by that 'argu- ment which rather fcrved to encourage him •God fees not the unavoidable dcfcds of his owne, nor imputes theiB: hclookes at that which is good and his owne in them, and pafTes by the bad'which is theirs. In this cafe thy faith muft fulfill the righteoufncffe ! of the Law, when thine owne is tooj^oi^jg,^, weake : That muft be thy chief e Robe to cover thee, though thine under-garment beworneand thinne* Oh 1 but they can- not mournc (they fay ) their hearts are dead and fcnfeleffe; no fooner doe they refolvc upon a forfaking of finne , but it faliites them againe prefently. They keepe no Covenant almoft which they renew at the Sacrament. Well^ I praifc you not for this : yet I hope you mourne, that you are fo mourncleffe, and you arc not dead fo farre forth as you fcele it. Strengthen the feeble hands, and make ftraight that Heb.w. 12, which is crooked; Revive the edge , and furbifli the blade of your repentance. But to refufe the meanes of your growth and cncreafe, becaufc you are weake, were to conclude; That becaufc you arc but poore, therefore you muft flarvc your felves. Nay rather, you have the more neede of ftrength; ®oe to the Sacrament that your cooaplaintsmay be fewer* abftaine not, becaufe you feeic caufe of complaining* For fo you may adde oylc to the flame, and the diveil will re/oyce, but to be fure your felves fliali be the grcatefllozerJ. And touching the trial! of repentance fo much..
Cr APo
,40 ^ TreMifi tftht m« Sdcramtm eftbe Gt/^ff, Part.*2
Chap. VII.
Of SACYAmenull Love^ And the triall thereof,
•gfiJJiMI Come now to the fourth grace required of ad The 4* grace ' U^ffl[|^ true partakers of the Lords Table,which is love' ^^ IS^S ^ ^®^ cnainc grace for the Sacrament:,and of Entry jWl *MBi rpeciall familiarity with it. And for the better
Thrw things. t^BnB*^ conceiving hereof, I purpofc (God willing) to handle thefe three things. Firft, I will fliew what this love hi fccondly, I will prove the truth ofthe Point by Scripture and Reafonsj thirdly, I will naake ufe ofthe Doctrine, and therein I will propound the trials of this grace. Premifing ftillthis caution, that as needefull a grace as this hy yet I make it not of that eflentiall nature for the very adl of receiving, as faith, though otherwife moft neceflary for the Supper, becaufe its that grace which improves and beautifies the whole Commu- munion of Saints, and much more the Communion ( for fo wc call it) ofthe Supper. What ii IS ^^^ ^^^ ^ .of thefe three : Sacramentall love ( differing no o- ^ * ther wife from the grace of love, than as reviving of it differs
from the thing it fclfc } is a grace of the Spirit in the fouie of wan, and the daughter of faith, renewed by occafion of the Sacrament in all true receivers; whereby they arc fo united unto all that are their fellow members, that they enlarge thcm- fclves to all occafions of their good, for the ends of Commu- Sixethinssin "^^"* ^" ^^^* dcfcription are fixe diftind things: i.Theau- ihc dcfcripc. thor of it. 2 • The begetting caufe. 3 . The circumftance of- re- viving. 4, The forme or being of it. 5. Theacflofit. d.The end it propounds. For the firft, I call it a fanflifying grace lAgraceof of the holy Ghoft in the foule. Vfually wee plant love in ihc Spirit, ^jj^ affedions and concupifcible part : But here I plant it in the will ofthe foulc,afcribing to it an higher feate,than an appetite or paflion, as being grounded in the choife and purpofe ofthe foulcp & planted by a tar fironger agcBt than afiFedionsare>and
to
pare. 2r Bdptifme atii the Supper oj the Lord. ^i
to an higher end. But of this I fay the leffc. That the fpirit is the workcman of it, appeares by dire^ Scripture. ^^^«/GaI.f,22. gives it the birthright of all fruits of the Spirit, The JrHites of the Spirit are love^joy^feace^ &c. And the like he faith in fun- dry places. For the Spirit fhedding the love of God into the Rom. ?,y. barrenand hateful! heart of man, caufethitto conceive like love to them who are begotten, as that was in him that begat. Hence that of our Saviour. Thou evitlfervam ^Did not 1 for^ Math.J8.31, give thee aH the deht^ even of many Talents ? How then ough^ te§l thou to forgive him the debt offence} Till (then) the foule be feafoned with the love of God in pardon and holi* nefle, both to fave and fandifie : it cannot poflibly love hi% brother fpiritaaily. Can a rufli srow without mire ? Or can r . o , , love be m us, till a principle of the Spirit inruie it. It is com* mended by the Lord lefus himfclfc , ^ ^ew CommAxdemem j^j^ give I unto yoH^ that ye love each other. All the Law is ful- Rom.iL^»ac> SUedin it. Its infinitely magnified in all the Scriptures, in 10. 1 Cor. ig. Its dcfcribed by abundance of both negative and pofitive properties, all which fliew the Originall to bee divine. But efpccially in the firft Epiftle of Sain: /o/^», where ^^^^ ^ it is made firfl the charge of God." Secondly, theofffpringand 5.15 &4,7!§,.. birth of God, Thirdly , A marke of the Eled: and favcd. & Uh^c-' Fourthly, That which cfpecially is occupied about brethren, fuch as are borne of God, members of the militant Church; All thefe argue of what kinde and feeede it is ; not of f^cfb, nor of the will of man, but of God,
To difccrne this ccine of heaven from all counterfeit y^ ftampcs in this kinde. There is a deepe vicious love contra- ftcd by the fellow fliip in finne ; Simeonznd Levi^ ^^^^^^^^ Gen.49 < incvill .* yea, this is almoft as ftrong and deepe as hell. ' ^ * Theeves have their league, and drunkards their love, union and fcllowfhip, yea, fworne brotherhood. The fpirit of error and herefie is ftrong to linke the heart in love : yea, lefuites are To knit to their Gatholique league, that death can not di- flolve it. And yet Paul imploycs that this may want true love. , q^^.^^ j^ Men have a gari(b humour of love aad pangs of afFeilion, fo *_
that in amoode, they pretend thegrcatefl love, but on the fudden they cither ftabbe each others, or elfc hate each other,
morCj
jii AtreAtifidftheWdSdcfAmemscftheGoj^eB^ Part.**
more than ever they loved. As the bands are which tie mea, fo is their love. Carnalllufts, gaine, fweetneffe ofiaanners> politique refpeds to make ule of each other,naturall regards, Hkenelle of manners, or profeffions,or difpofitioa offooth* . ableneffe and curtefic derived from Parent to child ^ or a civill love (landing in an entcrcourfe of mutuall offices, ( lovemee, and I will love thee ) or fuch like ; all of them arc a fort of love which Religion doth not difanuH, but feafon and fubordi- nate in the elc<5V, to this fruit of the Spirit, even as the powers ofthe natural! and fenfible foule are fubjecH: to reafon. A Chri- ftian hath other love, yet from a better principle of fpirituall love. aThe Parent. The ftcond thing is the begetting caufcof it, and that is faith cffeduall and unfained. Hence P<i«/, iTVw. 1.5; faith. Love froceedeth from n ju^r^ he Art ^ and faith nnfainedi and as a workeman both makes a toole of his trade, and workes by I Faith breeds it alfo: fo faith begets this love, and worketh by it. Now it. faith in thus worke doth two things. 1 . It breedes it, 2. Pur-
gcthit; firftit breeds it, and that two waycs. i,Byan in- fufing qualitic. 2. )^^ a perfw^ading. The infufion of it 1% this; Faith having pofitffed the foule with the love of God in Rom.5 J. reconciliation ; diftufeth this love intothe facultie ofthe will, planting it there, andcau%gthefweet thereof lodwell in it. Chrift comes not into the heart without the Spirit of Chrif!-, Now the Lord lefus his manhood was filled with this grace of love : the Spirit of the Godhead (hcdding it without loh.i. 17. meafure into him : That from hisfulneffe voee might receive grace for grace. Looke then what a loving heart, tender, SccAa.t.ai'inercifull, forbearing, forgiving, doing good to body, to &M^.ii.ip'fQuie. looke what amiablencfTe , gentlenefle, fociablcnerte , &i3-J4'&c* ufefuiincffe, was in hishcarc, that is (hed into the beleever. Aa,a.3^. * Now ^'^^^ ^^^^ was, his whole life {hewed: he loved and prayed for his rankeft enemies, died for thofe that crucified the Lord of life, converting three thoufand of them at once : hce loved C^^ary and her fifter CMarthay and Lascar hs^ and Ioh.ii.y.& John his difciple moft deerely . See Acfls 2.12. How be went 3^* about, doing good even to all, healing difeafes, preaching,con-
verting. This Spirit then of the head is derived to uf, to
be
Part.a. Bd^ti/heandth Supper cf the Lord. 143
be a privy marke unto us, whether wee are his or no: for hce that loveth not, is not of God ; for God is love, and hee wbo 1 ioh.4,3. & loveth, d welleth in God. Secondly ,by perfwafion.For this fee 16, i Cor, 5.14. The love of ^hrifi confiraines us^ for Kvee thf^s iC^r.u^^ judge ^ (^c, Marke. There is a fecret perfvvafive in this love,to caufe us to love one another j and that by judgement and good reafon. This is that which Tanl prcffes to the -E/'^^A'*''-^* ipkerjji. IVaike in love as Chrifi alfo hath loved m^ and hath given him- felfefor m^ as an opting of a fweet favour. So againc, Put on €ol.3>^ l^ as the EleU of God y the hoy^els of merciei Ji^ndne^e ^ forbearing^ &c»\^hy^Even ^ Chrifi forgave yon, foalfo doe ye. This is a flrong difpute from relation of head to members, rea- ching to all holinefle, but efpecially to this branch. For what a difproportion were it for us to joyne the body of a Lyon, fierce and cruell, to the head of a lambe, loving and meekc ? What villany were it for a man, dealt mercifully withall by his Matter, to take his fellow by the throte? If Chrift hath dc- ^ j^^ ^ ftroied enmitie^broakc downe the wall of feparation>and made ^ ' * ^' peace for me, when I was paft hope, how Ihould I love and Jive with my brother ? Chrift ought me nothing 5 but I owe him him my felfc. Should I after fuch love, ever know any e- nemic?Orif Ifliould,fliouldnotfuehloveasthis quafhkfor ^^"e*"-^^* cver?lfl fliouldlivc in heartburning, iealofic,bitterne{fe,aad hatred, (hould I not looke that the fwect morfcll of mercy fhould come out at my noftrils ? Hence it is that Saint lohn fo j ioh,4,io,s i preflcth this point : Herein is love^ not that rfie loved him , tap he Hi ; Beloved^ ifGodfo loved m^ v^e ought alfo to love one an^ €ther.
Secondly , faith doth purge love from manifold corrup-' tion; By name from thefeeyefores.Firft, from all partialitie. fa^hpuSesit. Wee reftraine and limit our love to fuch perfons as wee our i From par- * felves affed for fome pares and indowments : others are not tialUie. fo precious in our eyes ; wee cannot affed: them,becaufe we fceclofenefTe.harflineffe, techines, prideandfelfe^ to abound in them. But love is unpartiall, as well reaching to the un- defcrving, provoking, as to the amiable ( in point of found- nefle, I meane, though extent may differ J and over-com- giing evili with good; for the roosc of it is an higha:
" ^ "^ thing
^4 AtHAtifcoftht tm SAcrdmeHtsoftbe Gofpell^ Part.i; thing, than fclfe-lovc, and drownes alldiftaftes in him, that 1 From in- forgat all our injuries and died for us. Secondly, from all in* conftaaeie. conftancy- Every foole loves in his moodc, while the pang laftcth. Bat as the torrent is foone up and foone do wne ; fo it IS with many lovers^ they are cither as high as the skies, eras low as hcll,either men are the beft with them, or worft living. Whence is this? from their fickle heart, which wants a bot- tome. Love caufes the foule to be firmcj conftant, equal) ; and Gal.4.iB. if occafions be offered of any breach ,it foders yet up berimes, 5 Folly* thacthey grow not deepe and incurable. So thirdly, from all io injudicioufneffe, and error. Love is wife , imparting it felQ as it fees the Ob/cifl require : it is not alike to all. There is a falfe and counterfeit love in fome men, who out of cither a weakeneffejor formality of curtefie, will impart themfcivcs to fuch as they mecte with very gently: and a man would thin ke this came from a deepc habite of love.* But if ycobfcrve them, it commeth from a fligbtncffc and cmptinefTe, for they will impart themfclves to all alike •• The bell Divine in a coun- trey, and the verieft Ruffian fliall fhare equally in their afFedi- ons, no difference. They will be libcrall to good caufes, but io they will to bad and bafe cndsalfo. Whatafulfomclove is this? Whatamiablencffedifcernethefe in the objedl of their love, who can love the batcfull and to be abhorred, as well as thebefl? Fourthly, from all wcakencfTe and fufpicioufiicfle. 4^omweak- yj^^j.^ jg ^^ f^jne tempers a marvellous jealoufncfTc, which makes us fo conceited, that the leaft toy, or wry countenance, puts them into a new frame; when as yet the occafion concei- ved, is meere nothing in all the world. Melancholy may af- ford fome feede to this ill humour, but pride isxht fomcmcr of it, and fclfe-Iove the nurfe. It is enough that thcfe men thinkc rhcmfelves flighted, or wronged : it skills not whether they be or no: conceit affords realncffc fufficient. But this love is too rough hewne to couch clofe in the building of 3 Cor.3,1^. communion. Candor and ingenuoufncffe of fpirit, loth to think ill of that which is fo,(mGre than needs muft)but abhor- ring it, when no eaufe is , and rather (iriving to interpret all i !^^?" g. , at the beft, is a more mecte ftonc, to lie in this frame. Fiftly, «ci§««» e.. ^ ftrgightj^eUi ani fas I may call it) hidc-boundncfle of
fpirit
P^rt.2 . Baftifme dndthe Supper oftheUrii 14I
Q)iric: many Chriftians are of fo dry a temper, fonarrow- brcrted, that their love iyts onely in a courle ot flight trifles : they thinke it a iiiperfiaicy to love in any other mcafurc, thati that they may feelc no vcrtue to goc out from them t© other s.They cannoc btceame any, the enlargement of their bowels ; they thmkc it waltejto brcake a boxe of oy^t- ment upon thee tccie of the Saints : But if any fliredds will lohn i»,|« fcrve, luch fhreddes as chcy can part with , and fecic no loffe.yee Ihall have from them. This caufeth-tbem to bee uncomely members in the Communion of Saints, and their love to bee odious and unlavory .• for love is as her ob- ie<fl requires, where an ounce i% needed, a dramme fliall not ferve the turne .• ( within her power^ a pound i% as ready as a lhiiling,or a fhilling, as a pcny. O yte Corin- thians i^{'ii\\i PuiuL) I am enlarged unto you: becaufc I love you., lean betearaeyou any thing, even my owne foule ; fo , love \% bountifull and not flirunke up as a x Cor i},4' bottle in the imoake. Sixthly, all fclfe and feifdovc, the 6. From fclfo very bane of communion. When men will alway Ice fomc fuch addition to the grace of a man, that although hca ieene to love for grace ; yet except there bee fome o- rhcr by and fquint ay me, of fw^eteneHe «nd curttfie, oi I^leafure, gainc, reputation, or that which iome way fatif- 'fies it lelfe, alas, their love is cold, andfalles off. Such fliall bee markes in their eye , as will prayfe their gifts , or lend them as thtir necdes are, or doe them good oificcs fo as they may ferve their turnes. But for others, they arc not very forward to fceke them. Whereas true love is itX^^* denying and cleanc handed: Sets heart where God fas pGiitf,*, his , and although ( as the cafe may ftand ) offices of love are due and owed, yet for thole refpeds, a good man abhorrcsto love; and loves for that excellency of grace which hee beholds* That fparkle of divine nature which . (liec can difcerne to IKinc out of a foulc, in any kinde, as Humility, uprightnefTe, faith, mercy, innocency or the like , arc the Loadeftone which knits them and drawesthem together. Seventhly, pride and vaineglory* For7.FronipriJc, Many there are, who thinke themCdvcs io compkatc
K k as
t4* 'A frmife§fthetw0 Sacraments 6ftbtGc[^eSy Part.2.
V<om ir » 8* if the body held not thcfli, but they it* They are too proud
^^ ' tohaveentercourfe with others, of all rankes: They mud be
vcrychoifc and peculiar Divines of great fame and worth
whom their lovcmuft honour : But if of a meaner fort, they
havcnocdgcrorhetp. Their love is as proud as his, in Saint
//?wf/, who fayd to the gold ring and Pcarles, (it thoa hcerCj,
as defer ving my love ; But to the meaner man,rit thca at my
Um.%yi,i. foote-ftoolc / Oh/ Saith the Apoftic, is not this to have
J Trin.i A, ^^^ ^^^^ of our Lord Icfus in the acceptance of perfons ? O-
thers outoffingularity afftd new opinions by thcmfelvcs,
weary of uhe old grounds of truth, astoomeanc fcr their
c^irious and fine witSj and thus bring in fcifnac and fadiw in
ftecd of peace and confcnt in the Church. Others are f\ckc
Rom.is,i& of a Prnfhdent andftiffe felfcwilledneffej (othat lookc what-
focver they have once vented and broached , bcc it never
lohnipjii. founfoudd , yet they will ftandout in ity and what they
Cai.j^ult, i^j^g written they have written .* whatfocver confufion
they caufe thereby. So alfo, others arc fo vaineglorioas s>
that either they mult fway and rule the roft, in what com*
panyes fo ever they become: if they bee not attended oiie-
ly,thcir gifts and parts adn^irid, and all cry Grace, gracCc,
torbeir opinions, fthoaghthey difdainc the gifts of others
aCorj?; better than ihemfelvcs) all is marred; Whereas love is
Kora.ix,i© humble , thinkes better of others thanitfclfe; in giving
and i6, * * honour, goes before others, and is equally minded to thofc of
lower degree, moderate in her tenets, willing to fubmit to
g.From cen» any thatfticw better reafoHo Eighcly, cenforioufnes,For then
forioufnefle. if they fee any goe in any other way than theoilelves, they
hcver enquire into theiir reafonsj rmch Icffe forbeare and
tyoipatbifc tbccn in their (fuppofcd) weakeneffe, but coqo
d^tone them prefently, unheard, and unknownc : Whereas
<OzU,u love is fupporting and ttnder, chufing rather ntvcr to eate
sQor.^^io. flc(h, thantooffend the weake: But fame if their conceit
bee cro&d, (though never fo mildly and with reafon given)
yet with a prejudicate heart, foresail their intentions, fufpccfl
and (hunnc their perfons, and judge them inftantly for re-
fra(?l2ry and opinionate. Not remembri:ig that fo it hath
fiverbeenc; and will \>^^'m the Church, that i\\ fome par«»
ticulars
Part. 2^' Bdftifme and the Supper efthe L^A, ja^
eiculars which fomc allow, others will ftr^irie and rcriiple: and therefore fuch fhould be brbornc and tcndred fo farreas may ftand with the common peace.
Laftly,and cfpecially dilTimuUtion. Other vices feems to rjYT tearc the coatc, bucthisto ftabbe the heart of communion ; tion** Therefore -P^/^/chargcth that love be without dilfimulacion ; Rom.n,^. ict there bee no faifc brother, who under colour of iovcp > ^^^"^ ^^*» ihould undermine his brother.
P^«/airo(aith, All have not faith: heemcanes there, fide*- iity to bee truftcd .• found to God and his brother. Such as ^"^^^f'i*** can fay to their brethren, I am as thou art, and my horfes asthyhorfes: I am weake in my love , but furc and cruc; iKing.j,4. Whereas it is with many as it was with leah fword. Its foaaetime in and fometimeout. They arc not true and con- ftant in their love, yea many, their tongues arc ready to jangle, and their fccte to carry talcs againft thofe whom they will fecoae to love and honour; belike hypocrites, they (peakc faire words, and their words arc as fmooth as oylc, but their tongues are as fwords and coales of lunipcrsyea themfelrcs as Ifsiftsikingy^i'fter'SL[\d<iy^m4/a by the beard in great love c and with the other hand, (hcd their bowells to the earth. * *"**°*^*5 Thcfearefomc fewof thofe many diftempcrs which faith purgeth love from, or rather them who profcfle to love : By the which judge of the reft.
The third pome is, thatthis love is to bee revived at the ^ Point revl* Sacrament. Hence its called Sacramental!. No windc of an vingofioTett Grdinance,but bloweth good to love ; for all are ( more ^acrameac. or leflej faaflified to this purpofe. Sweetcly fay d the ^ - 'v Pfalmift. Oh^ how good and comely a thing it u for bre» pfai.xj. x/ thrento dwell together i Meaning, that as cohabitation is a *
great improovcr of civill love: fo the houle of God in whicb Gods weatherbeaten fcrvants in this world doc meete together, is a fingular band and [provoker of love. When they conlidcroneGod, Chrift, Spirit, truth, one bap- v.\,a<a tifme, one Supper, one hope, one faith : (ail which the ^ ' * Ordinances of word, prayer and Sacraments doe cxhi- bite) oh! how doe they conceive heate of love, before thefc rods? Bat above all; the Sacrament of the Supper
Kk a is
1^8 A triMiCf of the tm Saerdmentsofthe G^/feB^ Part; 2.
isordeincdforlove. So faith Paul, The bread which wcc breake,and the wine which we drinke,are not they our Com- iCor.iaii^. ^unioi^ wiih the body and blood of Chriil ? And what '.'' of this i" Mar ke how hec inferrcs* For wee being naany
*i , iarc one bread, and one body; for we arc all partakers oi ^ * • one bread. Many wheatc Cornes and grapes doe not wore partake ofoneloafc and cup of wine, than the Recei- vers doe of one Chrift. So that next our partaking of hiffl, wee partake of each otben and that under the aioft reallSymboIes of Comaaunion. The Papifts may in this teach us, who when they have any viUany which they would moft combine and fecret themfelves io , come to tBc Sacrament. In this (I grant J bafely, that they ftretchitto ftrengthen hellifli communion. But well , if by it , they did provoke themfelvcs more to fcrvc in iovCj to bee Pfal.iii.r' faithfoll and paincfull for eachother. Therefore the Pfalr mift fpeaking of the union of the Church, addes. There are the throacs of difcipUne : and affemblics of Religion} as if they were the finewes of it. And v^ho is heeftbat i$ not utterly dcbaucht) whofc heart hath not- this inftirtdi that the Supper is f©flave.^ Vfc having prevailed to call it. The Communion Witncffe the Confciencc of the worft, (though rotten) who then count it a roayne thing to beat amity; though it bee but while the day laft- cib. *rhe 4. The The fourth point isthe forme and effence of love. That i>,' forme Vnion. lerufaleci is as aGicty compa(5led | that is, dwel-
Plal. 1 11,4- jjj^g clofejuoring that love takes all joynts and coropads them together. Not onely them whom oth'r bands of nature, civilneffe, or family hath linked, bur, fuch as arc other- wife Grangers and farre off* Hence the Prophet faith, Efay.ix,^. that under theGhofpell, thelambeaod the Lyon fhould feede together ; (that is, put off their contrariety ) and the little childe fhaU then put his finger into the hole of the Cockatrice. So Pau/, Hee hath reduced (or contrad:ed^ Eph,2.ij. all into one by his deaih , making peace, and deftroying enmity ; All both in heaven , earth, and under it, being brpMght.toaleague,cithertoloye;or not to fearc each other*
Either
Part^a2 Baftifme And the Supper of the l^rd^ Tf§
Either (o findes /or makes one. As the foule makes the bo* dy one by the band ot the fpirics : fo doth love make the mem- bers of this Ipidtuall body, one. One foule, one mind, one.^^^^^^ heart, onetcllowihippc was in the Primitive Church, yeae- ven one wealth, as then occafion required- Note this then. The being of love is union; be there never fuch difpropomon of particulars, for yeeres, gifts, birch, wealth, place or man- ners;yet this grace makies all unequiUs, cquall and one. There Could not cifc bee fuch a fenfioteneirc bctweene the members, fuch fympathy, likencfic of minde, of htarc, of courfe, if this were not. One fpiriccaufes them (though fo farre off* as Eng- land and America) to be one. Wee know a member cut off, feelc8 no more tha welfare or painc of the body. But union caulescach toe to beafflided with the afflidion of the icgge, tbigh,backe or head* All are knit by the mediation of tic Joints, (inewes and bandes into one, and therefore greevc Ephc.4ii^- or joy in each others greefci or welfarc;yea, doc but cut off thele Pipes of union and feniiblcnefie, and what becomes of that mftin^ which fends every member about the ochers bu- fincffc ^ The footeto goe, and the hand to woikc for the good of the whole? -,. .-
The fift point, is the Ad or exercife of love. This ftands |jj^ "^"; partly in the negatior? of ail oppofitc vicious difpofitions, col.j.8«' as,' wrath, crying, bitterncfle, lullenneffe, envic , rejoycing in the cvill of others, heartburning, contention , quarrels, jealoHcs, uncharitablcneffe, unmercifulneflc and the like, of which I fpakc in the acl of faith purging : and partly in ne- gative a^s as occalion is oflfered. For inftance ; hiding of IJ a multitude of (innes when they may bee hidden f palling Ncc^atire. by offences both in word and deed, concerning our name, ^^°*'^*^^ or goods, fo farre as may bee: if ncceflity require that wee (by law J fccke defence of both, then that ftill the heart lookc at her owne honeft cleering, rather than at any perfonall re- venge: not interpreting things leftbandedly, (an heathesifli quality) but as faircly as podibly they may bee conftrucd .• Soalfoforbearingthefecline(^e, weakcncfle, and lefler mea- fures of other mens graces : their techines, crrours and fol- lies. Waiting to fee the end of a thing; not fo rejudging
K k $ perfons.
l8o A trutife ^fthetivo Sacraments ^fthtGo^ett^ Part,^,
Hcclef.7.10. pcrfons, intents, events,rafhly: Forgiving fuch as have of- Ephc.4-s** fcncicius,whethcr in their katc, or coolc bloud, efpccially ifwcfinde them ready to feeke it by making amends, ab- horring implacableneffc^yea and this of tcn^not to Icavcntimes Matth. 18.21. but feavcnty times feavcn : even as wee our felves would bee Wnth.^. jj^a^cl in the like from God: So alfo, moderating of juftice in ^R«h.x8,3y. cafe of ftrife, vantage o^Laws Extreamc right may proovc cxtreame wrong. When a paore man then is faHcn into our haiad, we may not dcaie in the hardcft manner; caufc all cre- ditors to come abo^it his cares aad to undoe him • or take for pledges, \i\s Bible, his garment, bed, milftones,bread,&c.Add ttPoficion. to thefe others of like nature. Secondly, love extends her felfc to all fuch Ads of communion, as {he \% occadoned unto ; and that firft. both in maintaining of thofc inward graces of the Col^.i %\ ^P^^*^ whichibould put forth the foulc unto them,as tendernes, painefulnesJong-rufiPering,amiabIenes,mildnes,curtefic,ihank- fulneffc, kindnefie in mutualloj3ices,plainneffc,largencfle,hum- blcnes,& whatfoever •£ fuch quality. 2. As alio pradife and cx- crcife ^^\ovv:\% acflions, i. Either to all,as to hold peace with them fo as is podible (with g©od confcxence:) and to hclpc, pitty andreleeve their bodies or f©iiIes,though they dcfervethc contrary; for there is an holy overflow oflovc in the godly, even extended to fuch as arc without, that their hearts may be Iphc^c i«. brokenref this fort arc thefc^ Vfefulneffe in common life,(for Job J.7, a righteous roan and a g©od man flioald got together^ rcadi- nefle to aiTift,advife and protedl the {IjiftlcfTe and wronged a- gainft their encroachers: as loh was the poore mans fanduarys I©b 31.1^. efpccially of Orfans and widdowe?, whofe low hedge is foonc troddowne .• And that by frte counrtl', riding,writing in their defence, if need bee. So, neighborly cffices^ 1. Or dfe, (and ihat cfpeeislly) to that houfliould of faiihjour fcHow brethrcns and thofe either n'cere hand or remote; For the love of the faithfull bendi it felfe to God himfelfe .* But as DavU fpeakes 'ff^l' I ^,«. becaufe xz extends not to him, therefore it returncs upon thofc whom bee hath made his Attoriiics to receive it. Firft, for Particulars we muft know, nothing canai^f beyoni it owflcfpheare,and fo the love of the Saints fliiHcsmoftbeau- Jifuily within her owne prscinft : I mcane to them whom
flig
Patt . «•• Bdftifme and the Suppir efthe Lori: X 8 f
flic is necreft unto in place and alfo in compaffc
1. To the pcrfon of Gods Minilkr, his name, eftarc , and "^^ ^^^^ ^""•' welfare ; to maiataine, countenance ,and aflift to their utter-
moft, efpecialiy in Itreights, hckncffcjand other necci1itics,and
to exprcfl'cour feives towards hiaa,as under the greaceit pro- ^^c Heb. ij,i
fpcritfe.
2. To the perfonsof fucb faithfull ones as offer thcmfclves 2. unto us^ by occafion of era veil or bufinefle j that we be bar be- * P^^pl^* rours unto cheHn,and make much of fLJch,eileeming their fcl- ^^ *^j,'il lowfliip^arre above our welcome. But ic is now growne to^^jlj^ U^'^-ir this^that ('as that Lcvite at 6t^ea) (o a goodoian if he lye not ac
an Aiehoulc,may lye in thctireetes. Ati ill ligne.
3. To thoitGhrirtians among our felves who arc decayed jToChriftiaa not by thtir fiane, but the hand of God, as fire, f ckntfle, or necce avici- the like lofles ("btii kaowne tofuch as are neereft: j and there- krs.
fore more conccrniiigfucb I ban Grangers, who may eafily bee deluded. And this to be done in feafon before the breach be too farrc gone; at which time a {hilling may doe as much good as ten,aTfcr.
4. To the bodies in general! of all poore Saints whom wee 4TotIleb<J- tnuft alwayes have among us iaftecdcof Chrift hirafeife, to <lies of Saints. difcovcr what fpirit of love is in us. Towards whom we moft ^®^^" ^*^^* ihew love, frankcly and freely, beteamingly and cheerefully,in ^^^ ^^ g tU fimplicity,with bowels,thatis, abundance of compaflion to * ' ' fixeand'ieavcn,diiptr/ing not grudgingly,upbraidingiy, or nig- Rom,ij;ij. ] gardly. To thcfc true poore not onelyrares for colledion are due, ('astoali)by the Law, butfeverall and privic mercie. Now heere, as the bodily diftreffe lyes in fpeciall,ro doth mer- cy draw lines from the Center of Gods Commandeoncnr, tt^. ( To doe good and to diftnbute and forget not. Calt thy bread EcclefVi' L Hpon their waters, &c.) to each neceflify: one love exten- ding it felfet^m.iny operations , according to judgement. If flic beholds the tattered or naked, (hee carnes to cloathe them : if the hungry , to fecdethem : if penylcde, to money w^^ j- ^ them; if ficke,to vi'iit them, if impriloned, to comfort and re- ' ''"'*•* Ice vc them: or howfoever their forrowes are, in iheir crc- dite, ftate, polferity or the like, to fuccour and fland by^Totkc them. So agamc (aiid m©a of all) to the foules of the faith-f oulcs^
K k 4 fulU
li% ^ traiifeofthe tm Sacramenis off he GoffeU^ Part. %\
full ;to extend our charity according to their nccdcs. Not each one tending himfelfcand looKingtohis owne private welfare of foule ; but to fee that the coffliinorjweakh of Soules prolper. Aad heerc love is full of eyes, towards the weake in Aa. i8 i«. knowledgCjto enlighten them as AqniU did Ap$llos: Toward Gail/' r. the oflf'nSve to rcfift and reproovc them ^arpeiy, as PahI dii^ T- I I P^^^^i towards the Fallen either by weakencfle, to reftorc i hen?i ' andjoyntchem, 6'/i/,6,i. orby rev olc, to gafter and recover
^"rwV ^^^^ • ^® comfort the fad, to warne the unruly >aijd to exhort
X vhef.t.14. jj,^ quicken the weake and daggering. Generally by g©od ex- 1 Pct.».x2. ample to walkc founblaraeably toward aU, that the bad may be daunted, and the g«od hartened,built up and furthered ia their Cioft holy courfe. «.ecncraH. Secondly, asafountainc narrow atthefpring, diffufeth it felfe in her paflages ; So love ; (lie alway begins at home; yet Diffufion of enlargeth her felfe to them that arc a farre off.- c¥cn the whole ^^^* Church in the corcer, in the country, ia the kingdomc, in
which flie liveth .* yea further, even to other lands and the 4 Thef.;^. Churches thereof One ft iritpoffeffcth thewholc body for each I lohii 1. members good, and each membei for the good ofthe wliolc, and that both for outward and fpirituall good; For oucwariJ, that all promifes of profperity belong to the Church : S© ifitfcemcgoodto providence, fhee may enjoy theaa. Thus ^AvidffaL 144. 12. prayes for this, That our foniiiesaiay be as plints, our daughters as polifhed ftoncs .• That our gar- ners be full, our Hicepe p!entifull,otir Oxen ftrong;and nobeg- gers ivi our ftreetes* Bur efpecialiy love lookes at the inward Pfal iia '6 7 profpering of the Church ; that it may goe well with it, that *" * ' the kingdomeGfCbnft may be fet up throughout it, farre and piin.9.7. wide. And therefore firft fhee mournes for the fpiriruU iinecs Ezia.9 tf. ®^ ^^ whole body, efpecially thofe that threaten her ruine; dally ance with the word, contempt and profaRatioa of Mini- ficrv. Sabboachs and ordinances, declining from the power of godiinedejchufingtoferve God for forme, fecretly looking towards Popith trafh, as bring weary of found dodrine. Secondly, refoycing to confider that the Lord hath yet referved to himfdfe many, whofe hearts are upright with God, holding their firft love entire, and their zealc us/ported
with
Part,!.' daptijme And the Supper of the Lord. i8j
withthe filth and drcgges of the age and timei fcrving their
generations, as DavMidy w>af^.i 3. 3 8. Thirdly, forrowing to
fee the diftrcflesofthe Church abroad, to heareof thefaddif- ^f^y^^.i^,
afters that arc; the darkewayes of providence, thcdilappoin- zcph.3.18.*
ting of our hopes, theoiourning of Aflcmblics, the unfruit- MKaha,?.
fulncffe of ordinances, the flreightning of the Spirit, the
didipation of (heepc into the remote corners of the world.
Laftly by faith, holding the premifes, that concernc the
Churches vi(flory,as,that fliee (hall pofTcfTe the gates of her
enemies :T^^ £ates of Hfll Jhall not prevai/e againfi her: j^j^JiV? 8 ml
fliec (hall arilc even in her falling, and (hall fee light in ' ***
darkeneffe ; antill at laft the Lord plead her caufe, execute
vengeance againf^ hercneaiies, bead and tayie, branch and
ru{h, andbriagforthbcrlight as the morning* This for the
fifth point. ,
The fixtb and laft is the end why love doth thus aa it felfc: ,„5. '
All thcfe paffages of love,although they convey in them feme good to the body and nrtcmbers; yet looke at a further thing that is, the edifying it fclfc in love ; and the finall welbeeiag thereof in this vale oEmifery. Concerning which, and the cncicafe of grace ia the body and members,the Reader may lookc into my Catechifme in thz Article ©f Communion, and there hclpe himhelfe. And this be fayd of thefe fix grounds,by which this grace may be the better under ftood; and according thereto, try himfclfcif hcebe wife. Which workc, though I might have (pared .• yet knowing that vvcake ones as well as flrong may mecre with my Bookc : I will (after I have groun- ded the point) come to application, and among other ulesto examination.
Fow the point then,this it i$> Love thus defcribed is a ne- a,(5e«erall ccffary grace for the Sacfamenr. And it appcarcs firft by th«proofc8. ; proofes thas. The Analogy of the Paffeover, which the Lord Bxoa.ii- j. commanded to bee eaten in one houfe:Not oncly leaiUhe ^f»B'•^•^*• ' Lambe fhould bee broken and divided, but rather totjpifie this Sacramtntall love and union foctweene thofe that recei- ved it. Againe, whence was that, That no bone of it lliouM Excd."'^? bte broken? Surely not onely to typific the Lord ChriR, that hec that cnjoycth him, CBjoycth him whole ; But
to
X 8<t ^ TfSitife dfthe tm Ucrmms of the GajpeUy Pare.2i
CO Qij^vv alfo. That thofc who will bee bone of his bone, and maJiehimcheirnourifhojent, muft be whole, unbroken, and ua(kacterewl ix\ cheir Coininunion ; as wee know his ieatnci lefle coace was another type of this want of rupture and Aivi^m
gfil.ijj.i, on, in the Church. In PJa/,i^^,Damd isravilhed with love and amity of the Church m the u{e of the ordinanccs,of which this was one. And what faith he? Ohhovv comely and good a thing it is for brethren to dwell even together ? Even to come together as one man 1 And hee rcfembleth it to the fragrant oyle oi Aarofis confecraciun, and the fruitfull dew upon Her* moHmdZioft. Yea, even thofe love feaftsas badly as they were ufed, yet intimate thic Ancient Churches dcfirc to noa- n(h Sacra Tientail love. And that text otfaft/i Cor. i o, 1 8. Who by this Sacrament, and the elements thereof, prelTctbChri- ftian love(as in Eph,/^,^. he urgeth it by che Onefliip of God, C hrift,baptifme,and taith) doth cleerely proovc it.The bread wee breakc, made of maiiy graines, the wine weedrinkc confiftingof many grapes: what is it but our lo^eand fel- lowfliip m the body f And one fpeciali proofe muft not be for* gotten •• Reade,M« I2,and I5,and 14. Where Chr ill ex- horted bis Difciples about fundry things, immediately before the Supper.- This is one of the many and ofteft urged, that they would obey his new commandement and love one ano- ther. Have peace inyourfclves ande^ch vith other. Five or fixe of fuch pad'ages there. And the E vangdiR doth not fo ex- prcffe that confcnt and love of the Church in this Sacrament of brcakmg bread : But hee inferreth ftrongly thereby, that it ^; was a peculiar grace to be brought thither.
Reafofti, For why? fir ft whereby (liali the ioule more comfortably fatisfie it fclfe about the truth of her faith, than by this love ? for faith workcth by love. The workemaR and his tooles goe
R^^rofs,2. al way together.
Secondly, by what (hall wee teflifieour foundnefle of judgement, touching the way of Gods communicating himfelfe unto each member, by and through the body, than bycomming to receive in love as well as in faith? And how can they better declare their humiiicie than by this, Tl.arthcy acknowledge, The roaotc bearech them up, not they it ?
But
Part. i. B4ptifme d^d the Suffer $fthe Ley A. i g j
But tbe third reafonis chkfcfi; ; The Sacrajnent contcynirg jj^^^^ -^ the very inftruments, bands and cordes,by v hich the Lord le- i\x% reconciled his Church to himfelfc, to mtkeit one^t^/*. his body and blood, who (hould dare to defile it wiih cnimii} ? Even Heathens thcfaifeives loathed ccrcincnies in their uor* fiiip, repugning to their inftitution : As to admit ofdwarfes toH<f^r/^/^/hisfacrifice ; To f liter fuch to come to Bacchus hisfcaftsas werctoofad;toF>»w,who afFeded virginity; to ^^^^r»^/,who were not fad and fokrone.What comeh'ncs then fiiall the Lord looke for at his Sacrament? That all who come to a Sacrifice grounded inIovc,fhould not dare tocome iabit- tcrneffe, and £o defile it ?
Fourthly, if all ether ordinances doe foabfdutely urgcit,i?^rfy2;;f^; that elfc they are marred, how much more this? LooKe two tcxtSjOne in l Tim.i. 8. Lifting up fftre hands ^ tvithoHt wrath. * Tim.x.Si And I Pet.2,i,2,fvher^a/ifuch as Cbvet the Word^^re hidden tccafl off all fupcrfiuitie of ma/ice and wrath, and envies ^c^e. Now if this be io ntctflary for all^how iT>ucb mere for this?
Laft]y,the confcicncc excufing us in this, that wee bring Reafhn^l love, doth alfo leave us well appayd in fundry things of farre greater confequence .* As that we love him who begat ; That vvcare borneofGod,that we are verily Chriftsdiiciple^jthat 1 10^5.14, we arc paifcd from death to life, with an 100. more. Now he ^ iol>«47« whohathevidenceof allihcfe within himfclfe, howfvveetly may he fic ac the Sacrament, not oncly W'ith Saints, rejoycirg in their mucuall welfare>buc even with Angels ? So much for Reafons.
Now I conclude with the ufesof the Dodrine. Firft,Iet 3-p^"^-*^' it be terrour to aii that dare abufc the Supper by comteing to it ^ i]T"' without this SacrarreRtall grace of love. And (to ^^nxficg^^ -^^''q, them by degrees) they come in the forc-ranke that cloke their Tm^ur! treachery and villany botii in their owne hearts, aod againft ©thers,under this ordinance. lefuitcseiiablidi their traytcrouf- neffe againft Princes, Stares and Common-wealths, by this meane.'jand diggcdeepe to hide rhcii counrdls from God and roan. As lacohs fonncs ufed the present of circumcifion , and 0^11.^4.1^, Inda4 covered his treafon by the PaCleover, les^abel hers with i King.2i.5;J fefling.withimpudcntfaceSj being yet full of muvthcr and^^a^h.i^.af,
trcafoD :
1 8^ A Treatife of the two Sdcrments of the Gcjfe^^ Part.i,
Treafon s but in ftcad of fccrecy, he cxpofcd himfelPc to a dcl^ peraceconfcience, thac could not repent; that fo hcc mighn goe to his i\^ork.e without checke or feeling : and fo his ea- ting the fop was coftly. So fliall the Sacrament be to all fuch as under their receiving it, do hide their griping,ufury, utv m^rcifulnefle ; For who (thinke they) will judge us fuch in the lecond Tablc,feeingustobe fo devout in the Sacrament ? Doeyec not fee (lay they) howfelkc balke the Sacrament, when they are come to it ? But alas / wee goe through flitch with it* It is true, fo yee doe, if that were theworft ifycc were as ready to be purged of your rancor and malice ; Thca I would fay yee had put on a brcaftplate indccdc of proofc ; But now yee are armed with a paper defence, which conld-
jrwn.4.8. cnce and the wrath of God will (h jot through one day, CIcnfe your hearts yee (ianers, and purge your bands ycc hollowly minded* Lay away your colours and pluckc ofFthcfe mufflers
_. ofuncharitableneflc; and fo yee arc allowed to compaffc ihc
- Altar of God with waflien hands and in innocency of love.
Agree with your Adverfary not onely man but the Lord qtuckly, foJer not nor equivocate, but dcak (incercly. Empty outall filth and turne the bottome upward, that yee may bee the children of him who as an innocent Lambc (hed his biood for enemies, that you might not kiow any fave his. This feaft of the Lambe will bee a coftly f eaft to yon, that want, nay caft off this lappe of the wedding garment from you.
8r4H9h a. Secondly, tcrrour againc to all who bafely blanch over their owncconfcience, byfeekinga kind of peace and good will bctweenethemfclvesand their enemies jult before the Sacrament. Not for true reconciliation as iftbey dcfired thac, but to kecpe in the Sacrament from comming out at their no- ftrills.- Oh yee wretches 1 yee defile your feives wilfully in the things ycc know. Not much unlike that lew who being -ander feare of brcakingth: SabbDth in taking (hip, and yet willing to goe, hired a Turke to thruft him into the ftiip, mocking his confcience. Who hath tau^hc you thus to paint the outfide of your rotte 1 Tombes of hollow love, with (iich varnifli, knowing the infide to bee as it is ? For no foon^r
if
Part.!? l^4ftipne dndihe Suppircfth< Li^d. i%T
IS the Sicrawcnt over, but ycereturoc to your vomit, to your former jarres and quarcils, and fo wearc ycur finnc as a aarke upon your faces for all to fee, and for the Lbrd in wrath to curfe you,(aying, Never grow love from fuch root cs or trees of bitternelfe any more, fuch as proclainae their finnc as Sodome,
Thirdly, tcrrour to all fuch, who (although their lives %3Y^nchl fwarme with the finnes of relfe-love,ragc,envy .talebearing and unpcaceablcnefle, yea grinding the face ofthepoore,&c.yet, they dare wipe oft all crummes from their mouth, and come to the Sacrament. Nay fome arc fo empty o\ this heart of love, that with him in S. I Ames ^ they dare dally with love, and Iam.a,i<. fay to the needy, Be warmed, eloathcd, and fcdde, yet thcm- fclves give them nothing. Others there arc ot a curriih and Nabalhdidifpofition, that their oyle of love is not fuificient for their owne Lampes, but moft chorliihly deprive even fuchof their due who are of their owne flcfli, asdiunki^rds, &c. Oh monfters 1 how dare yce lift up your head before the oaafter of this feaft ? and crucific againc him that dyed foi? fuch craytors as your fclves? How dwelleth SacramehcaU love in fuch? Oh be feared from thus adventuring any fur- ther ] Come no more O yce fcaref ull fpotts of affemblics, into luilc i ilj the holy place, in which Chrifts body and blood are oflSried: Icaft as dc g£»es yce catch at them, and banc your (elves .' * « « ^j- Pray(if pofliv}le)chajt theft wickednefTes may bee forgiven * *^* you. ,
Fourthly , all fuch ungodly youths, men or maydcs, whof« ^"^^^^t^t praffife is (in Citties and great townes) to turnc the day of the Sacrament into a Sacrifice to -S^erf^w, and fpend five or fix houres of the Sabboth in /unkctcmg, Chambe- ring and wantonnefle, tolling of pots, eating of deinty bel- ly cliecre, playing ac fiookball, barley brcake, dancing and fuch bafebehavioars. If yeeaske them why? Ohfay they,we have receaved too day, this is a merry day with us 1 But if a Turkefawyccin this your holy day worke, what manner ©f God would they thinke yee ferve ? And this is a mor« woeful! blindnc(!e,bccaufe fomctime both Minilkr and checfc ^f their parifh (no: to fpeake of th^ir govcrnoursj ^flcouiagc
thepB
them to ic, aadhavenofenccof any finnc: butthinkcitave'^ ry fine way to make youth love well together] Oh yce pro- fane creatures } Doc yce dcfpife Gods holy bands, to bring in your owne rotten packthrcd ? and doeyce turnc hh facred or- dinances into fach fcurfe? If ignorance and bafc cuftoaie Cal.5.r, be the caufcbe informed ; i^ profaneneH'c, bee alfo terrified j God will not be mocked. To conclude the whole ufe, feekc the remedy of all this : There is hope if yee bee not hardncd ; fceke to know your enmity with the Lord hinafclfe, and gee his love to be flied iato your foules, which may conftrcyneyou Co love his people, and focome to the §upper and welcome. Vfe 2 • Dcfpife not this my counfell. Rcproofe. Secondly , let it be reproofe even to Gods ownc Servants,and
like wife admonition to fearch their hearts and lives for all this fowre leaven of falfe love,and venom, which many of them dare foffer to clogge them from Sacrament to Sacrament; Though perhaps they keepe the fore fwcet, and fo that it fc- ftercth not,yetthey are very care leffc in calling out that bit- iter rootcwhich daily (pringeth up and dMQs them, through their pr^ncneffc to fall to it, Oh / cruc love is a ;e well indecde, notcvery Merchants portion nor eafily prefcrved when itis gotten ! Loth \ grant we arc to be noted for fo unfociable and lovelcffcones, that none can live by us, unfit for a Church or a Gxnmonwealch; yet the Lord onely knowcs what fccrct rootcsand rindes there abide ftill. Oh ! we (hould not top out thecheefcoftheflieafeonel},butthrefli clcane,and fanneour felves throughly of this fcurfel Having efcapeda gulfe wee {hould beafraid of ^ fhallow i Oh how ll^ould wee brcakc our hearts to thinke what- pettiOinedc and wafpifhneffe we walkc with in ourfamilie,aBiongwife,children and fervants? What pride, vaineglory, unkindnelTe, unforbcarance doe wee utter therein? What croffeneflc and heartburning among neigh- bours, if it be but for their fences and canell ? What buying and felling of each other for trifles ? Oh Lord, if others of thy people did not more good than I, in relecving poore Chrifti- ans, and upholding good caures,allmuftneedesgoe toruinc^ 1 fcele what a wcakc proppe I am ! I live as if at my death I &oiild dye ttodcfired i A clod of th« earth, and bundle of fdfe-
. love.
Part.i. Bdpti/me ini the Sufpir $ftbe Lwi. i %f
love, borne for my owneufc; Wit I havcenciighto tite fa all fruits of love, but none to utter them with bcunty and be- tcaD)ing ! And fcinc of us are fo groife as to thinkc that gccd U'orkes are but boaftings of our goodnt{fe;as for us wc will re» nouBce thero,and be faved by faith J God kecpe incc from thy falvationl Learne poore \vrctch,That faith alone juftifieth^buc is not alone in ber fruits. Gibers of cs if wee be of any u(e at allby our love, yet are puffed up in conceit of our worth and ler vice, and how much other hang upon us, and how little wc upon them J whereas wc iliould ferve them in love, and feelcnovcrtuctohaveoomc from us 1 How many cfus are fine from rippirg up the fcames of our foulcs,from diftafting of fuchascannctbrookeus? How foonc are wee weary, and by one adl of love, thinke our i^\v^% exempted from many } how many partial! have wee ? how rare and odd ones arc they whom we can affed aixl humor / Oh caft up thefc morftiljf^ deare friends, and let all our receivings be with the unleave- ned bread of fincerity.
Thirdly, let it be exhortation and examination, both to get Vfc ^\ and receive this grace at the Sacrament. Firft ^i^x, it / goe over Exhortatio»; thofe fix branches before, and by Prayer, importune the Lord *"^ cxamiria^ toblcUe the mcdira- ion of th^m for the breeding of love un- "^"' feigned in thee. Thinkc not the Sacrament to be a breeder of it : Thit oncly by faith is there improoved and nouriihcd. And fccondly, revive it at thy commingto the Supper, as thou wouldft come from it with cheerefulncfle. Some few rules I have heere fet downc for thy tryall herein*
Firft, If thy right hand flatter thee not, and know not what jry^ji j^ thy left hand doth:ihat thou hadft rather do many kind offices Matth.f.V of love, though none ihould know of it, than ncglcd one of tbem when thou feeft God calls thee to it.
Secondly, If thou canft truly fay^Thy foule hath not whatitxryay ., would, neythcr doth any blood runne aright in thy vcines/o long as thouknowcft the Church or sny cheefc members of it tolyeundctdifircfTe; althouj^h thy fclfe dofl fwimmc in pro- fperity. Thinke of Ti^/^fwj/^^ and F^'/rt/i'.
Thirdly,lf thy heart will not fufftr thee to reft content ^'^-^l^C'^* % plodding about thy affaires and bufinefie 5 except thou can
in
t^d A TreAtl/eeftbe rm SdcrameHfs of tht GoJpeVi^ Part. 1 1
inthcmidft and fwecteft thereof, breakc off* and fay, Now doc I negled the fcrvice of my time, and (o returnc unco it. Aslofiphfiilloi affedions to "Bemamin^ foi^ghc occafion, and
Oen.4?.i. crycd,H4vc every man from me,and fo fell upon his nccke.
Tryall4. Fourthly, If the love ofG«d lliedinto thy heart, bee fo
fvveete and make thee fo well apayd in thy ielFe, that thou fee- left a pretty eafe in difpcnling with the bafe affronts and wongss of ill affeded ones, or perfons who difcourage rhce «
Phil.4.f« That by this peace palling underftanding, thy heart is fo loa- thed, chat thy fro ward, fullen qualities, and tbofe dares ©f hatefuli thoughcsarc even quenched in this blood of thy fatif- fier.AUb when thou findeft thy enemies fodifplcafed,that thou canft not reach or win them by all thy lovejyet even then thou arc To farrc from wearineffcin wcldoing, that thou defireft co hooke them in by thy prayers, begging thcirconverQoa rather
Tryjfl ^ for their owne good^than to be q uit oTxheir in/urics.
5. Ifinthedefireof thefubverfion of the implacable and impenitent enemies of the Church : thou dare not toreftali the Lord, or teach him when to fend fire to confume:butfub- cnit thy judgement and will to the fecrecs of Gods judgement, who onely knowes the meafure of their malice, and the incor- rigiblcnelTe of their hearts.
Tryall S^ 6. If we dare not reft in a propenfenefTe of cur conflitution,
to be curceoas,loving and ufcfull, ( which may come from na- ture and relfe-lovc)or onely loath currilhnefle & hardinGiTe out ofa morrall diftaft,aad cannot reft:,till wc can proove that our love is not fro,i> the will ofman,or fro n fleiLjbut from God. 7. If when wee feele our bafe hearts ftrcightned in the Com- y ^' fnunion of Saints; then wc can even be revenged of our felvcs for it, and can with defiince caft off our o MWt ends and (hreds rather,which keepe our hearts in bondage, than llirinkc in any lovin<5 aff-c^ion or Icrvice to which God calls us.
T lis* 8. That oar loves channell runne as freely and beteaming-
CaL4.x4. ly totheMiniftersof Godorothers, when chey are difabled by age or other inhrmicies from their former abilities and em- pfoymencs, as vvhen they improved themfelves to tlie utter- moft, and wccrejoyceJ in their light.
Tryall?. ^, That wcc couiit it a f4rfe greater mercy that wee give,
Part.i . Bdptifmi 4ndthe Saf}er 9fthe Lord. rp i
than if wee receive. Being a kin to tli|t excellent Church of Macedonia, whofe grace was this, to eftccme the Lord farrciCor.g. u kinder in lending them an heart to give to lerufalem, than ^
lerufalem it fclfe had caufe to bee thankefuil for her re- leefe.
10* That in the prefenceof God we can finde, that the very ^^-^ ^^ approach of the Supper, fommons our hearts to caft off ail fuch oppofition to love, as hath crope into our bofomes : blef- fing God,chat ic is a corredion day to us :finding in our felvcs, upon, and after the Sacrament, our love and communion to be asafpring-tidcinus,
X I. If the Lord hath given us an heart to bcarc downe all xriall 1 1. difcouragemcnts of love from without, and all carnall ob- je(flions from within, which might weaken it. As that wee doe but flefh our enemies againftus, and make them more bold to infult over us , by our lenitie and forbearance, than if wee did deale with them as they have done with us. That they are of a dogged bafc nature, and will not bee wonne with any love -, that no flcih and blond qqM containc it fclfe in fo perfonall, fo bitter, and hatefull provokings, and wrongs, &c. The like cavils wee have againft all other adions of love, as giving, lending, &c. So in Law cafes, if wc be led by the rrffis of nccclTitie quitting of our felves from injuries which elfe we could not ; alfo love of peace ; ferving provi- dence for the manifeftation of right ; and although we be lo- I'ers, "jtx. refting in Gods will, and learning to deny our felves, to be more patient and content to offer and waite upon him who will pleade our caufe : abhorring all covetous, or reuen- gmg ends of our oivne. Many more trials might have been c added; but I refcrre the Reader to the former grounds to helpc himCelfc.
The laft ufe \s confolacion & encouragement to Gods people Ffe.A: of two forts.Firfl:,to all fuch as walke in lovc,and make it their Confoiatio». path and way.Many agoodGhriftian will fay,I cannot boaft of Branch i, many cvidences,but this I thank God,T can fay, that my heart goes with the caufe of God,to his religion,covenant,Ordinan- ccs,I love the Saints, &c.My affcd^ionsand endeavours go that waj^i vea, when I cannot goe, yet I can creepc and methinkcs
LI the
Bfey^i4'
i9 2 A TrtAtifc of the tm Sacraments cfthe Cfifpell Part.
the dogge of a good man is welcome for his roaftcrs fake. I ab- horrc that rclfe-fccking, and felfe-love, which rcignes in the world, I praclifc compillion and love to all, both roeane and great, knovvne,andunknownc, ncere and farrcoff: and my prayers arecaftin as alotamong the prayers and petitions of the Church. I defirc no welfare (ave m hers , and as fhc fares, fo doe I dcfire to doe. Oh 1 rich foulc be com* forted. The Lord hath fet his tnarke upon thee, and called thee Hephz^ih^ , one m whom his foulc delights, his Love, his Dove , his Vndefiled one. Thy name is as a precious oint- ment, therefore the daughters follow aud love thee. By thine example many have loft their brutidi and favagc qualities, and bene taught to fcede with Lambes. They fay of the ^An^ ther^ that flie hath fo fvveet a breath, that fhc allures all the beafts to her thereby ; So that hereby (he hath her name. So is it with thee, the favor of thy amiableneffe, fhall honour thee whercfoever thoubecommeft till at thy death thy workes fiiaU follow thee. Though the Scripture be witrcn,yet as the name of (^ary that annointcd Chrifl:,and Dorcas, and Qornelim are in the word, fo fhall thine be in the Church. Oh ! enjoy thy felfe and come to the Sacrament with comfort, for the Lordlefus flands there ready with open breall to welcome thee. -
Laftly, it may alfo affbord encouragement to foslvas feare themfelves in this iriall of their love. Andlconfeffe fa«the manner of the world now is) there is fo little pradife of this grace to be fcene,that it were enough to quench the lo?ve of the firft* Therefore I wonder not to hcarc fo many to complaine of crackcs and flawes in their love, and to fee that men learnc to halt, of them that are lame,to be froward with the foward, fullen,tcfty,unkind,and unthankeful!, with fuch as arc fo.Tby complaining therefore of thy felfe is ;uft; yet beware left here- by thou debarre thy fdfe of the Sacrament. Tell me then , Art thou heavy to feele fuch fcurffe in thee ? That thou careft not how otlicrsfarc, fothoucanfl: fleepe ina wholeskinne? ^^mcs 3. T3- Aad that the praflife of gentlenefleand mercy, doth fo hardly faften upon thcePDoft thou combat within thy felfe againft all naughtineflcin this kinde, and nourifh the motions of that fpi- rk which is pure,peaceable,gentle, and full of goodnefle, and
bcar«-
Markci4.9.
Branch 2.
Part.2. B4ftifme initheSt^f^ertftheUrl 1,^
bcarc downe the other as much as is po^ible ? Deceive not thy iclfc,and I dare Dot barre thee from the Lo\:ils Table: Although thou hadft poore fruits to boaft of,yet fich our Lord Icfus hath not forgotten a promife of reward to a cup of cold water to a Prophet in the name of a PropTiet, I cannot exclude ihce from ^^^
the benefite of the Suppcr.Oncly take hcedeleaft thou catch at ' *'^**
fuch an encomragemcnt to anyevillcnd, thatftill theumaift
keep thy confcience defilediwich the like paHg5,&:yet venture
to receive: But let the Sacrament bring a fpeciall reviving of
love unto thee ; the very fight o£ thy brethren at the houfe of
God, let it rcnue that poore fparckle that is in thee : Thinke Hab.n z<.
that thou art come to the foules of mcrifnll and holy men, and
arc as in a corner of heaven, while thou maift fit among them :
And if this encouragement belong to thee,it (hall worke kinde-
ly, and not by contraries. And for this ufe and the whole triall
oflove thus much.
Chap. VIII.
Oftlfe dejire after the SacrAmettt^and the trUll theoj,
|Ec are now come to the laft , but not to the Icaft of The j. grace thofc five graces preparing for the Sacrament; which Defirc, " is defire or longing after thofe good things contai- ^'^^^y* ncd in it. Concerning the handling whereof I fhall FiOt hold the Reader long in the grounds of this grace, as I have done in the former : Becanfe thofe points which fervc to the opening 'of defirc, cither concerning Chrift himfelfeoat alfufficient nourifliment j or elfe the triall of our owne wants : ( of both which I have both in the former and in this latter Treatifc fpoken ) {hall not here neede any repeated difcourfe. Onely my method (hall be this. 1 1 will briefcly fpeakea word of the objed of this defire. 2. 1 will prove the Dodrine. 3 . I will make ufe of it fundry vvayes,and therein ,if any thing may be added ,either for the procuring of, or the triall of the found* neffe of this defire, I (hall mention it, and fo conclude.
Aff€(5liGns are ftrong and vehement things in their puff«ite, and aot ftirrcd up or provoked inus fave by objc<a:s of great al-
Ll 3 luremenc
1^4 ATreMifi9fthttvi^Smmtnfs9ftheG9^iH. Part.at
iuremcnt and perfwafion,cfpecially fpiritwall affedions require eminent objeds to raife up& to improve them. Natural affedi- ons of joy , love, hope, forrow, fcarc, or dcfirc, mull have fu« tabic objcds to quicken them up : otherwife they he flat upon the earth. How much more muft it needs be fo here in holy and divine affedions, whercunto our nature is leffc cnclined, and the flame(for lacke of daily fupply of oile and matter to nourifli thcm^ doth eafily decay and vanifli. SacraQ:,entaII defire and longing therefore muft needs prefuppofe fonie more than or- dinary objed, to excite and maintaine it; clfc neither would a carnall heart eafily rife to it, nor it a good heart hold appetite and defire to it long together. The objea o£ Sundry wayes therfore it pleafes the holy Ghoft in Scripture defireisGhrift ^^ cxpreflethis objeft to the eye of the loule.The thing it fclfc being in fubftancc one, the Lord f cfus the noutiihment of the living foule in grace and goodncfTc ; yet the eloquence of the Spirit appeares in no argument fo great as in this one, to wit, the due laying him out in his colors, that the dead fpirit of man might behold and cfteeme him as an obje<^ vvelldeferving her beft aflPedions. Hcpce it \% that in the Song of Salomon fo ma- Much dfifcri' ny allufions taken from carnall objecfls of defire, are ufed to bed in Scrip- provokc the foule to the like fpiricualneflc of defire. As when Caflt. 6,%. ^^ ** brought in like a» amorous bridegroome of choife, per- fonagc, beautic,and proportion, and that from head to f©ot;a$ if fome curious Ahfolon were to be feene, in whom from top to toe, there was no blemifli.His head,Iockes,eycs,lip5,body, and all his liniments are painted out to us, that it mayappeare he '\% the chicfe of ten thoufand. The like courfe takes our Sa- Math.xj.ver, viour bimfelfe, in the Sermons and Parables which paficd ♦4? 45^ from him ; wherein his chicfe drift is to magnifie grace under
the name of the kingdome of heaven, meaning nothing elfc favc the power and ciScacie of the Gofpell offring to the fouk hisfatisfadionand fandification, for pardon, and Xiic eternall. And fomctimes he compares bimfclf to a pcarle of great price, which he who found, fold all to buy ir. Alfo to ft Trcafure hid- den in a field, which foaffeded him that fa w it,tfaat he houghc the field it felfe to purchafe it. Hence alfo it is that both ia old ^ new Tefiamcnt the Lord cxpreflcs the grace of Chrxft by
Part .2 . BApttfme md the Supper of the UrL \^ j
the (ioailitudes ot all kinds of creatures, which either by thefr precioufoeffc or by their ufefulnefle, doc draw mens affedions. j. Of the firft ranke arc, gold, filver, precious ftones^ wrought pf,^* . ' gold, robes, apparrell, aad white linaen,trealure. ointments: of tukc i%, the latter fort,are,bread,corne,wine,oyle,miike,honv,watcrSiEray55«i« &c. Not as it thefc were as good as grace : but that hereby the carnall foule of iDan, ("of it fclfe eafily fnared with the love of fuch things./ yea meaner) might underftand,th3clook what excellency is in al thcfe together for the content of our outward appetite,thatinfinitly much moreis in thisforfatisfyingof the foule.-fith all thefc are ufed but as fhadowestodifcoverthis.
And to fay the truth, let us marke weli.and we (hall perceive uiuftra^oo of one principall fcope of "F^///, (that chiefe of ApoftIes)in all bis it. Epiftles, \% this, to fct forth the privilcdge of Beleevcrs to be fwch as doth not conlift in fome rhrceds,but in admirableglory. He would have us to know, Chriftianity is not making a fliift to rub through,or fome covering of our infirmities, fupply of fome wants,or clenfing out the ftaine of fome odious (ins.But, aH cftate of exccllencie,choire, welfare, and curious contentati- on to the foule, fuch as A^am at his beft never enjoyed. Readc thefc Texts, ^<?/. 1.9,10,1 1. 12. vyhcre he fpeakes of a beJeever Col.i.^. thus,a$,That he may be filled with all fpirituall underftanding; That he may walke worthy of the Lord unto all welpleafing j That he may be fruitfull and encreafing in the knowledge of God ; That hee may be ftrengthcned with all might, unto all long-fuffering and j oy fulncs. So Efh, i . 1 7. 1 8 . he defires that, Eph^.i, 17. They might know the hope of their calling, the rich inheri- tance of the SaintSjand the glorious power of Chrift, mortify- ing them ,andquickning them by the power whereby heraifed himrelf,So£/>^.3.i7.ThatChrift may dwell in your hearts by Ephc»i7. faith:that being rooted in Iove,y e may comprehend the brcdtn and depth,&c. and know the love of Chrift which pafleth all knowlcdge,that ye might be filled with all the fulnerfe of God. See alfo Philip, 3 . 3,10. / ccnnt all things hut dnng in refpeB ^/Phil.j.i*. the excellencie of Chrifi , The power of his reftirreUieny thefeU ^ , lowpjif of his fnffrings ^and conformity ro his death* Nay,inone zPet.*2,ii'J»j. place he faith, Col, 2.9,10. That in him we are comfieate. Saint j^^t^ralfo wicneffath that Chrift ism bare gift, but th&uThe
LI 3 ^ivinc
^^6 ATri4t$feQf$hi$t0dSAcrments of the Go/pell^ Part.i.'
divine f6VP€r hath given w all things pertaining to life And godlinejfe through himJlo what end do I heape up tbefe? Sure- ly, that the Lord lefus his exccllencie refts not iti himfelfe, but is derived to all his CDcmbers, and that to the end, that he may be all in all with them, apd winne the honour and love of their affedions. Sacramcntall ^^ ^^^^ ^ ^^^^^^ necrer then to our matter in hand, it mud be defire muft fon^c eminent ob/ed m the Sacrament, which muft draw the have her ob- foule to it in this Sacramentall defire. It muft be more than the je^ eye can fee, for thats no object of any affcdion at all, fcarcc Co
much as a naturall appetite* But what is that ? Surely that fpiri« tually which the Eiecnents refemblc naturally, I mcaac full and compleate nouridiment. If the foulc can fee this^ it will draw defire without queftion. Now we know that Bread and Wine united, containe in them perfed food, and checrifhingto the whole man, that iSjCo the body and fpiritsof nature. Even {q Chrift our nourifhmcnt in the Sacrament , i$ comepleately fo to the foule, both for renewed peace and holineffc. And to o- pca this, wee may fee when the holy Ghoft lights upon Chrift Sacramentall, he forgets his ordinary ftile, and rifes in- Pro.7.1.1. to an unufuall one ; for thcn,it makes the Father an cxtraordiaa- rie great houfekecper, brings him in as a man that builds him- felfe a fumptuous houfe upon (even hewne Pillcrs,prcpares his Efay 2 J. fatlings and dainties, his wines and fpices. Nay, then it tcJs us, Lijkc 14. ^^^^ i" f ^ofe daycs the Lord wil make a feaft in the mountaincs, a feaft of all che jfe delicate thingSjfat meats and wines through- ly ftaleand refined. Nay then, it brings him in as a King who is difpofed to magnific himfelfe in the making a feaft to his Sub- jc^s at the marriage of bis Son. So that looke what is in a feaft either for quantiticjfulnefTc of difties, variety of choifc, dain- ties,orforqualitic,asrarencffe,pretioufnt(re,exqui(itcdrcflIng, mufique, companyjfafetie of things eaten,without fcarc,cithcr that they make furfeit thegucft, or breed ill bloud. All that is to be appJiedto the feaft of the Lord lefus our laouriftimcnt, which God the Father makes to his Xlhurch at the Sacrament of the Supper. And yet that is not all ; for whereas that may be cafily thought to come frow the magnificence of the mafter of k ^ hut as for poore wretches, and hunger ficrvcn touks, haw.
fliould
I
part, i . Bdftffme andth St^fer rf the Url i^y
Oiould they come neere it? The anfwcr is,That oncly for fiich it is prepared, even for beggcrs, andfuch as arc found among the hedges, and by the high- way MeSf for loft and forlornc ones; It is the office of Gods hand-maides and Miniftcrs to in- vite, to bring in, yea, by ^l arguments of perfwafion to force even fuch ( not the fat, lufty and fed oRes ) to this feaft of the King^Now ifitbethus, who doubts but a feaft of the moun- taines, a feaft of all delicacies, a Kings feaft, offered with fo folcmnean invitation,yea,threat of contempt, yea, to the moft unworthy, yea, with fuch a welcome at the feaft as this. Eate Efay f j.t. good things, and let your fouks delight themfelves in fatncffe; I fay, who can deny, bat here is an objedl of the beft and moft carneft defire and longing ? Thefe things I have thus in a iliad- dow premifed (to fpare repetition of the fubftance contained under them) leaft the Reader might conceive me to rufh upon the point without fome ground of preparation. I come ROW to the point it fclfQ,and the proofe thercof.That jfac p6mt it isthis. Chrift Iciuseur nourishment in the Supper,nauftbere- fcjfe. ccived with fpeciall longing and dcfire.For proofe of it, take firft the Analogic of the Paflcover. In that there were fundry Proofcg cereraonics noting out this defire. For firft, what did that typi- fie, that the Larobe fliould bcc fcparated from the teatc of the damme,f©urc daycs ere it was flaine? Surely not oncly to teach Exod.i»X mortificdncffeoflufts and liberties, but cfpecially the defire which the foule fliould fccle in her fclfe;as we know thepoore Lambe made many a mournefull bleatc after the damme in that lime* Againc what fignifiedthofe firft guifcs of eating the Verfc it,' Pafl'eover 9 fave defire in afpeciall degree ? I mcane, their carifigj with their fhoes on , and fiandirg ? Their ftaves rea- dy in their hands, and their hafting ro bcc gone? Doubtlcffe it argued carneft dciire. And therefore, luk^ 22. verfe 15. it. ^^ ^^ isfaydexprcffely of Chrift that hec exceedingly longed to " ' '^ eate the Pafleover with his Difciples. If he fo defircd it, what ought they to doc .^ Alfo thofe fowre hearbes (orfawcemade of themasfomc write) what doe they Ihew but the iharpc- ning of appetite?
For the reafonsalfo, thefe few may ferve.i.The appetite of ^^^/^*'l« ths foule after Chrift our aouriihmet isas requifitf or a receiver
L I 4 as
A Treatift of the tn^ Sacraments $fthee$^cll. Part.2» -astbedefirc after Chrift our life, is requifitc for a convert. But we know that hunger after Chrift our JiFe, isoncoftbe conditions and markes of faith. Therefore is this alfoarmrkc and condition of a true receiver. Efpccially if we confidcr that lohn 6-1 ^ the S&crament is a fuller and more fefti vail exhibiting of Chrift O^je^ion; than the word alone. Objedion. H ow can this be true, (eeing t/fnCwer ^^^ ^^^^^ °"^^ fatisfied with Chrift her Hfe, (hall never hunger •^ * more? Anfwer.Hefpeakcsof hunger in that kinde,HOtofcach renewed ad or mealure of it.Hc meanes not that any (hall ever tafte Chrift after , who hunger not after ; but that they ftall never befo hungry any more, as when their finnc ftungand ReafoH 2. fchorched them. Reafon 2. All other Ordinances require it of iPct,i.2. fuch as will partake hem witbfrmt. As iP^^.2.1. Ifyewill covet the (incere milkc,&c» Great appctite(^cven as great as an infants after the breft)is ^uo. to hearing of each Sermon,to each ReAfin 3« faft ; how much more to each Sacrament? Thirdly, it is urged the rather for that it is a great (Igne the other fourc graces are wrought alfo.For what better argues the fco wring out of thofc lufts of ignorance, iafidcliticprofancnefle or uncharitabicneiTe, than when the ftomack of the foule hath gotten an appetite, af- ter the Supper? Fourthly, andefpeciaIly,how cjfc fhouldthc foule declare it.felfe to judge aright of the Sacrament to be the Lords feaft, except it come to it with (at Icaft j fuch a prepara- tion as any common fcaft requireth ? Not to adde this (though R^afoH 4* ^ot the Icaft reafon ) that the Lord oflFers Chrift our Nourifti- mcnt to us, that wee might exceedingly much fare the better for him. How fball vvc fo doe, except we hunger after him? If any meate truly ftrengthcn, rcfrefii, and fatisfie the body, it is that(above ill) which is eaten with beft appetite? Other meare may prove humorous, which is eaten with a fulfomc ftomack. This for Rcafons. J. r Ere I come to the ufe , methinkes I here feme asking, How raining it. ^^' '"^y ^^^^ §'^^^ ^^ attained r I anfwcr, by fundry fteps wrought in the foule, by name thefe:firft,a fenfible heart ot her d^iXy and hourcly wants : about which reade Chapter the third of this latter Treatife. Secondly , Sight of Chrift Sacramenrall and his fulacfle. For, where there is no hope of fupply, there the foule hath m lift to feele her oee<is> But the kno wkdige of Gods (eA(t
will
X.
Part.2. BdpH/tnt And the Supper 0/ the Lord, i^f
will workt hope of being fatisfied : Meditation therefore a^d pondering hereof with prayer , will caufe the foale to hunger without horror or defpaire ; other hungers there may be after a thing denied, yea impollible: But the defire of the faithfull is fwcetaed, and ftrengthned by the fulnefle of the fupply, joy- ncd with thcpromilc of him that inviteth, and welcometb, freely , and bountifully. Thirdly, by the experience ofthe Saints 3* in their former reccivings,when they came empty, and found that filled fuch, and fent the full empty away. So much of this. n^i'
Now the third part ofthe Chapter remaines, viz. the ufcof terror. theDodlrine. And that is manifold. Firft ,it is terror, and that to all fuch as come to the Sacrament without defire, and yec blanke mt at it.Thc things that fliould breed appetite in them, to wit, Chrift and his dainties, pardon, peace, grace, and hea- ven, favor no more with them than the white of an egge with- out fait ; Y e wofull ones .' What, are ye fuch impure Swine, that thcfe Pearles which God offers you to ravifti your dead hearts with, youfmcllof them, and trample them under your feeteinthedirt? Aske fuch after the fupper ended, Whatfaw ye there? They aHfwer,they faw a goodly company of people^ and a faire cloath, a golden Cup, and wine powred out ; but as for ChriftjOr any dramme of good in him to rehfh their foule, they faw no more than the blinde Batt. To what end then have Gods Meifengers fo difpenfed him unto you .^ Surely that it might be verified, Theearesof this people are waxen deafe, and their hearts fat; feeing, they perceive nor, and bearing, they underftand not, leaft they fhould convert, and heale them. If yet Chrift be hidden, hee isfo to none but thofe that » Cor.44* fhall perilh, whom Satan hath more power over to darken, than the Lord to enlighten. Oh Lord 'but toconfider haw great a part of our Chriftian Church confifts of fuch, would^after a good B>an. Theyifavor nothing fave backe,and belly,and trade, Phil.j.i?. and pleafures, and drinke,and gold : if ye would prcschoffuch things, ye were for them. But Alas i As for defirc ofthe favor ofChrift intheSacrament of nourifhmenr, a Dogge favors a chip as much. Why? Of a thingunkngwne there can be no de- fire; Why then come fuch.^ upon unfavory , faplefle, and fenfe-
leffe.
ft 00 A Trmife oftht two SicfAmmu 9fthe Gtffilt. Pat t.t
Icffe terines? Perhaps oac hath bcencjficke, or upon a iourncy, and his wife was loth to receive, till they might goe together? I doe not miflikc the joyning of couples.- but if God by difcafe havehindred thy husband, or by abfence, mufthis wif needsc hold off; what fcurffe is this, foriinifler ends to balcke the Sa- <:rament f Oh 1 the qualmcs of cold undefirous Communi- cants, ftiouid juflly ftirre the faithfull to loathe it in thcm- fclvcs. Such as come not with dcfire, either may come or not come upon any bafc pretext, as, becaafe they fee others comc^ or becaufe tis Ea ft cr, or becaufe they thinke it is a better thing (at fo holy a time)to be among devout folke,than to fit in the chimney corner at home alone. So, alas ! Many come, becaufe they camenot laft time, and they arc loath to be noted to ab* fent themfclves to© often ; or becaufe fome of their ncigh-
Markc9. < o ^®^^^ I'cceive to day. Oh fulfome beaft ! Avant from the pre- fenccofthat God who will' be followed in the favor ot hfs ointments ; who will receive no facrifice from any, but fuch as have fait in them, and fcafon it therewith? Whoabhorres a dead beaft with the throat cut, and not raifed up and burning upen his Altar: If the leaft drop of relifh were in thee, could thefc be the motives to bring thee to Gods table?God give thee an heart to tremble at thy fottiflb profaHencs,and if mcere igno- rance have hitherto caufed it, addeno more drunk ennefle to thirft, leaft the Lord by fome fearefull hand rend thee from thy companions with horror at thy death, or elfc leave thee a moft faped & fenfelefle confcience in thy preiumption. Trern* ble to thinke how many thoufand of afFediions of (3©ds Mini- fters, both by Sermons and Sacraments, muft finally be loft up- on fuch ftones and ftockes ! If ye lay (icke upon your h^ds^ and your ftomackes were loft, what an outcry would your wives make in the cares of thePhyfitian, faying, Helpe for Godscaufe, my husband is a dead man, he takes nothing. But Ofe thou beaft! Thou takeft neither droppe nor crummc ©f the flefh ©r bloud of lefus Sacramentall, and yet feeleft no aile. Beware leaft fence be referved for thee in hell, except thou re- pent. . Secondly, here is alfo reproofe even of Gods owae for com-
Math'if 10 ^^^S'^'*^^ Sacrampnt without renewed appetite. It is with * * ' "~ many
Part.iv BAftifme and the Supper pfthe L$rA. \ffi
many unfavory receivers, as it was with John B^ftifl h<arcrsi at the fir ft they reioyccd in bin light, but fhortly they bccam« fo f uKorue, that their favor was gone. So that our Saviour up- braidesthem faying, whaty^entje out into the mldernes to fee} 4treedejhaken mth the vind} Or a man ypearing foft raiment f Their zealous devotion was turned into forme and cuftome. So itis withthefe.Thofe facred layes of firft Love which fliined in yeuatyour firft receivings, then, whea the Sacra- ment was as honey to their tafte ; lo, now they are damped and cooled : Plenty makes no daintie now withy ou ; but ex- cept (aod roufc ye up to meditate of the objerf which firft drew your afFe<aions to burne within you, while he preached, and reached out the Sacrament unto you, fo that the fame ful- ncffe makci as great daintie as ever, and the oftner the greater, God {hall not hold ye guiltleffe of this forfeit: I tell ihce, the very bcfotred Papifts fiiall rife up againft this faplclTe agc,and condemncit: for they f as 5/^7 faith) inflame thcmfelves un- der every greenc tree with their Idols. They burne in their adulterous dcfirc after their Wafer and their fapleffc god, their Jgt^us Deis^ and Crucifixes, Images of the Virgin, and the Saints^ But as for us, the Lord lefus preached and offe- red in the feaft of a Supper, leaves us as barren^ emptic and faporlcfle as a chip. Oh, brethren, be zealous and amend, "What cold or furfeit bath taken us, that the things of God fliould wax as dry Manna to the Ifraelitesl Could Num*ii.4, the Lord endure their brutifhnefle? Did he not fwcare they fliould notenter into his reft? If there be but a draromeof old Htb^u.u; . appetite and fparke of old fire left upon the Altar, take Gods bellowes of indignation and blew Jt up that it die , not. Strengthen the feeble knees and hands, that they " *'^** *** faint not. Hath the day beenc wherein the morning wat- ches of a Sabboth have beene more prcci<!)us than all the dajjesof the weeke? And yet every houre in the day ap- pointed for Gods honour . more fw€€t than the hourcs of eating and working: and is now mtate, drink, gaming and pleafure fo full of tafte, <hac Cbrift and his Supper can affwd no appetite.' The Lord recover it in thee (ifthcu be ^isjhc will) by lomc fmarty Cieffc,or fiiRg of cpRfcier ce,
rather
noa
Efayi?. 7-
Admonition
I.
Againft rc- fting upon former atfe- dions ,
y»bjkcfc.
A trtdfife $ftht tm ^mAmtnu of the Gi^elt, Part.a;
rather than fuffer thy afFedions to lie buried in the earth. Doe as thofe d^ who muft carry home logges or timber which are funke and buried in feme dirty ditch, or quagmire: firftj they mud raife ii by their skill, and unfcule it; and then being loofe, they may carry it, -and carry it home. So doe thou : if there were ever truedefire in thee, lo, its funke into fome dir- tie pit of the world, lewd company, floth, and eafe : raife it firfl out of it, and after thouihalt the better carric it home with thee to God^ houfe. Oh 1 1 touch a finne, now more fre- quent than I know any in the Church ; viz. of fleepy dead Sacraments without affedion. If thou fceft that the Lord will not take off this cover ofdarkcncffe, anddaropeof undefi- roufncflc from the body ( becaufe of their long defpcrate carelefncflej yet fteppe in for thy ©wne foule that it perilh not in this common, yea, Epidemialllethargie,
Tiiirdly, let this be admonition to all that know what this
point meanes, to be weary of all thofe enemies of defire.
which haunt the bule in an infenfiblenefle and indifferencie of
appetite toward the Sacrament. They arc rhcfe; firfl, a lefting
upon former affcdions in receiving, and fuppofing they are
ftill the fame, when as yet they are oppreffcd ^nd furfeited
with fuch fcurffeashath choked them, and therefore are not
now at hand as they have beenc, to chcere us at the Sacrament;
whereas affcdion had neede be revived daily, in fecrct above
all things. What (hould be a Chriftians daily cxcrcifc,but this,
to try how thofe promifes of the Sacrament can affed us?
as this , Chrift is my feaft of full nouri{hment , his flefli is
meate indcede, &c. Thefe v9ould have afFeded mee in time
paft , but now they will not ftirre mee. As that Courtier
told Alexander, that hee would appeale from him drunk e,
to himfelfe fober ; (o had wee neede to doe when wee
feele neither judgement nor affedions , tender and open
to the Sacrament, (nor perhaps to any thing elfe, either word,
or workes, of God) fhakc thy felfe before Ood, and fay. It is
not with me as it hath beene, I have hung zeale and efleeme
ofCbrift upon the hedge, other matters have defeated them,
of their birthright. Secondly , bee warned againft unbc-
kefe. This cakes off the foule /rom all her right to Cbrift,
and
Part.2. BdftlffneAndthe Supper of the Lord. aoj
to Chrift, and therefore marres her plea : If I be the Lords, I ba^e right to his nourifhment^and cannot chufe but pleade it> as the infant pleads with the cnother for the breft. But if Satan doe get in fo farre as to dazle the foule with unbeleefe; lo^ all tlie ground of gracious appetite is gone ; and then, what fuc- ceeds b0t fulfomncfle and ftaggcring ? Vnbelcefe is the death of the foule : Doth the dead child mifle the brcaft ? No, no: a- bove all things abhorrc this wofull enemy of infidelitie, and „ , « nouri(h faith to the confervation of the foule, H<?^. lo.ult.lf ^^ "^ ' the foule be upheld in her life and being, life muft have nou- ri(hmenr,and wantofir, will proove hunger. But if the foule have once withdrawne it felfe from the body, what is it but a carrion ? Thirdly, caft allfuperfluitieontofthcfonic, which Thirdly,fur- hath fecretly fokcd at unawares into it. The wombe that will feitof lufts. conceive, muft be cleanc from all former conception .* it will not conceive upon conception. If then a proud heart, loving ic felfe, if a techy revenging fpirii, if the lov€ of gold and filver , if gallantnefTe, jollitie, and pride of life, fcorning to take it as we have done; ifuncharitablencffe, flighting, and ncgled of meanes defile us (as alas, what is eafier, if a man be let loofe to walke after the guile of the world)hovv can appetite laft? Ifye ^ Pct.t.i.i* will covet the word, purge out all your fuperfluities, for they oppreffe the featc of appetite, and while they lie there, fmail appetite will appeare. Fourthly, caft out the tickling excefTe of Fourthly, ex. all la wfuU liberties, eating , drinking, feafting, recreationsi cefic of libcr- pleafures, and vanities of all forts. To goe beyond our bounds ""• in thefe, under, pretence of warrantablcnefTe : doth as much ^^^'^^'^* |3rre with the fpiritofaChriftian, asopen offences : for, by thefe colours Satan withdrawes the Spirit fromaclofe clea* vingto God, felfe-deniall and faith ^ poifonsi: with libertie, bewitches it with eafe, and corrups it with a declining of heart from that diligence, fjnceerenefle, power, and delight, where- with it formerly walked. Adde to thefe, fuch as thou haft fclc to dampcaffcdion in thee, perhaps ill marriage, a bitter root of infinite branches, jealofics, fufpicions and ill affcdedncfic to each other ; Never looke that the appetite after grace can hold, while fuch fcur^Fe is nouriChed. I tremble to fee by wofull experience, how farre fome dare venture in this
kine
1804 ^ Tr€4tife0fthe tw^ Sicrdmms of the Qofftlt^ Part.iV
kinde. So alfo crolfings ia our eftates,ancl health, and bufincflc which drawes the heart off, (for the mofl: pare) from God : as air© too much bufineffe and padling in the world .• many irons being in the fire at once to diftaftc affedion^ and to craze the fvveet temper of it forChriftand his Sacrament* •y. Fourthly, let it be a fnort exhortation to all Gods people in
E horwV'OB ^^^^^ dangerous dayes, (vvherin fearer one of an hundrcd^quits
' hinafelf without fomc crack and flaw)co look to fpiric,fcrvencic
ofdefire and affe^^ion to all the wil and waies of God conftant-
Vfe II h 1 ^y{^^ ^^^^^ ^s our weakeneffc will permit) to file off our ruft
aadmotm" andfcrapc off the barren moffe that will overgrow a tree of righteoufncfle; to caft our Snakes skin, and Eagles bill ^ and to fcoure our felves upon the fait marlhes ( asfheepc doe^ that health and appetite may be preferved.I mcane afflitflions wifely ^k^. Be wary of thy company, kecpe the watch of God, pre- ferve tenderneffe and jealoafic^double the ufe of beft means, fee God above them, and renue thy Covenant daily. This will cafi- ly worke Sacramental! appetite in thee ; Come with it to the Supper, cmptie thy ftomacke, bring not thy browne bread and cheefe in thy pocket,to feed on at Gods feaft: (the fowled con- tempt which thou canft offer him ) Remember , defire after Chrifts fulnefle, is the moft proper and peculiar worke of a guefl:, if he would have his inviter thinke well of his prefencc. Marriage fcafts poure out men into affedfon: & without it fuch occafions are odious j but to God much more» If a ludge op- prefle, being in the place of luftice, it is horr iblc.Sofor a com- municant to come with a dead heart, and no ftomackc to Gods feaft,is moft wof ull. Say to Chrift, as once he f aid to his Apo^ {\ks^Lord,wuh defire I h/izfe dejired (nott thephrafe, Z»i^.22.
Luke li. I J. 1 5;.)^^ fat this Pajfeover mth tkechovA nourifh it in my foule, I defire, Lord,pardon my indifferencie. Thou fceft that com- monly lookc what thoufcckeftearneftly, thou gettfft: eagar purfuit of raony,of wiI,or luft,c6palTeth them: fo,defire of the Sacrament fiiall attaine her end.£/^« with teares fought a bief-
H«b.u.i7. fing, not a fpirituall, but a temporall;if he had an heart to have craved a better, he had it. Take heedcleaft the Lord thus lode thee one day, for thy fulfome receivings.- and let ail this be ibn^c quickning of thy fouic to receive aright.
Fifthly;
Part.3. Mdpfifkedtii theSupftr of tht LwL 3q j
Fifthly, come to the trial! of this grace, with thy felfc fcri- Vfe 5: oufly : whether it be renewed at the Supper or no ; forae few TriaJJofit, ©arkes I will mention, leaving the Reader to judge of other TriaJl i. trials by thefe. Firft, this is one maine one .-If the fight of that Luke $.8. f ulncflTc of grace that is in this f eaft of Chrift, doe eroptie our foulesto thebottoaae of all felfc-fufficicncie of our ownc.Con- traries applied to each other doe greatly enlarge one another : ignorance with knowledge, purencffe with corruption, the modefty of a Matron, with the impudence of a Harlot* Try then, hath the Lord lefus his fulneffe emptied thee of all thy bafc counterfeit fliewes, and left thee confounded in thy felfe for thy fceming verrucs,thy barrennefle of gracc,thy fulnetfe of corruption? Thou fceft what Chrift is, doth thy owne fpirit beginne to fraite in thee to confider what thou art compared with hiai? Alas/ if there were no more to lay thee open to thy felfc,than now and then, to meete with here a fhred and there another of finne : thou woulded beopprelTcd with fclfe-love, and waxe a dunghill of droffe. Onely Chrifl can truely perfed: the difcovcry o[ natural p©y fon.If then all that is faid of Chrif}^ leave thee as it found thee, its a figne of a wretch. But if con- founded aad emptie, a good figne.
Secondly , ic will Rot there ftay neither , but thy empti- Xj-jajj 3^ neffe will fo pinch and difquiet thee , that thou fhalt finde no refl in thy fclfe : The Spirit of Chrift s Sacramentall fuineffc will affe(f^ thy fpirituall ftomacke, as long fafting will thy bo- dily. Thou knoweft what a grievous paine thy flomackc will fecle: and how thy vcincs will fhrinkeand take on with intollerable grinding, till their emptinefic bee filled. Try then, doth the want of a meekc, humble, patient, foft heart pinch thee and give thee no rell ? If a man fliould have faid to Rachel (when flicc fo longed for children } Be quiet, for Ccn.so.i thou haft a loving husband dearer to thee than tenne Sonncs; would fhee not have beenc more fierce ? So when thy foulc is pinched within thee for fome odious luft which thy hard heart will not beridde of; and then the divill comes in with his contents, and tells thee what gifts, what opinion tfeou haft in the Church,how God blefles thee with wealth, ^cHow doth it aff€<^ thee?Is it as adagg^r to thy hcartPcanS
thOL!
20 tf ^ Tredtife of the tW6 SacrdmiMs cfthe GiJpcU^ VztUil
thou fay. Nay, riddc me out of this my wofull chaine, and I will be cheercfull, but clfe the more I have, the more is a- gaiiift mee, that one fo bleflcd by God, fhould carrie an heart about him To hardaed with pride and eafc^or the fcnfuahtie of the flefh. Nothing can ftill an hungry appetite, but meatc, or a thirfty, but drinke. Ihhcnihis pinching of thy (oule bee wrought in thee, which counts every bable droflc, till thou get that which thou wanted, it is well. TfiaUj. Thirdly, hungring appetite after ChriftsnouriChment will
caufe eager hearkning after foode. ^Z^omi going out of her dwelling for faojine, being inC^oa^, ycc could not be quiet Ruth.i.^^ with that diet, but ftill liitcned, till at the laft/he heard the Pro.i .2. j^^^^ ^^^ vidted his people with bread. So is it here, if thou be throughly pinched,all thy whole thoughts, inquirics,wiH be after this bread of life. Thou wilt be fcarce an houre together in this pinching want,but thy prayers will be earneft with God tofatisfic thee with Chrifts folneiTe, Thou wilt give him no reft, nor thy eyeliddcs any flecpe, till the Lord have fpoken peace to thee, andrid thee out of thy thraldome. Triall 4. Fourthly, when thou haft it, thou wilt feede favorily upon
it, as an hungry man kept long from his meate. The Lord lefos Sacramcntall will rclifh with thee above all the world, if once thou have got him. Try then .• With what favor doft thou fit at Gods Table? Is it to thee above the Courts of Princes.^ Ganft thou there lay hold upon the promife, and fecde favorily of that portion which the Lord deales out according to thy necde ? Doft thou fay, I fee Lord> the tables EpHcCmS. of great Epicures fcrve to ftuffe the belly with meates and wines .* But hee that would fill his fpirit with thy favour, and be fatisfied with thine image , and get Communion with pral.i3.tf. thy Spirit, let him come to thy houfe and^feaft. Ohl I doe not grudge them theirportion, butinfecretlbleffe thecthat mine owne is fallen into fo good a ground. Ohl let me live thus Cant, i.3.4-^ in thy Cellars and drinke of thy flagons, and I IKall never envie them their cornc and wine : but enjoy mine owne por- tion with fweet favour, and full contentment, and fpend all Pfjili7.4. ^y ^^^^ ^" *y Temple. One thing I have defired of the Lerij and will not ceafc ; that I may dwell in the Beufe
of
PariiJ %dftifmeinitht!^»ff$9tftUUr4k le;
tf the Lord all my day is , to behold hu btAmj.
Fifthly, thou wilt bcceamc this th^ portion to otlieri , Tff ifl ?» without grudging, as having felt what it is to bcc ftarvcn and pinchc Willi nccde. Hce that hath bcenc at deaths doore, through hunger, if hee ever become able, hec will be very^ boantifeli to hungry ones. So wiii they who findc this toirjeflf of Chrift to fdtisfie them, widi it, afford and by all meancs openly or privily convey it to others. Nay, they will ufe ,nicanes to bring them to fcelc this pinching want, that fo they may hclpe thtm wick that fweete fatisfadioa which themfelves have gotten. When thofe poore Lepers that brake into the campc of Aram^ had (beyond hope) r King^f .f« filled thtmrelvcs ; they began tocheckc thcaiftlves, chat they had not done well , in that they had fo long concealed. So doth every foule which hath met with the treaiurc of Chrift in the Sacrament, hec thinkes thus. Lord this is a blciJing not belonging to one or two, but to the whole body of the Church 1 Oh that I could tell how to impart that little wtHch 1 have got toas many as ncede it ? Efpccially to fuch as are oparc mec, husband, wife, children, kindred and ncarc neighbours 1 1 can but wonder how a chiag of fuch excel- lency as thisjs, (hould fo little moovc edcc » to iroproovc it I Try then thy fclfc by this; Whether when God hath fatisfi- ^ thee in his houfc, thou hoardcft all up to thy fclfe , nc- vcrdreaming of aaothers wants? or whether with Sam^^i^^i^^^ /i^;^, having found honey mthe dead Lyon ("the Lord Icfus) thoagoeft away feeding thy felfe, and giving to father and inotbcr,yea and (more than hee would) telling them the true meaning of thy Riddle.
-Sixcly,if being richly hefted, thy fupply caufcth thee to TryalU- covet more and more afterward? If it be a nourifl^iment and afountaineofwater flowing out of thy belly tocternall lifc^ not eafily forgotten and layd afide ?
Laftly»if having abfteyned more than erdinarily from thisTryalJr; fcaft, thou finde thy appetite to grow the more ftrong by themcanes, than if thou rcceavedft often. Strong (lomacks areknownebychis, that when their ordinary houre ispaft, yet they wax more hungry. Whereas the weakc ftomackc de-
Mm cayech
aoS ATmti(eofthtfmSAcrmenhofth€Goff€a^ Part.ai
caycth thereby. We fay,many bad mcalcs make the laft a glat- ton. Iftbisbcatruc (igne, doabtlcflc there bee many of us who might have a mcrveileus ftomacke. Try ihcn,is the Lord more fulfome or more fwcec by abfcnce? Is the deferring of
P&l.S4.3>4» thydcfaethe very fainting of the foule? doth thy intermiffi-
on renew fhy love; thy longing, thy joy; tliy fondneffethy
fainting ot bcarr af er the SacrariKnt ? J t is well. Thefc few to
an honeft heart may heipe more forward.
Vfi6* The laft ufeis comfort to all wcakedefirers, who arc rca-
Comforc dy to thruft rhemfelves from the Supper for want of roeafure* I have fmall joy to comfort eyther falfcdefircrs, or revolcer« to their old carnall defires I fend fuch to the ufc of admoaiti- on,and upon fcarch to ceafe venturing to profane the ordinance till their glut be vomited up. But I know alfo many a poore foulc whole defire is conftant, yet cannot be fatisfied. For fay they, it would have long agoe broken out into beleeving. But 3 wanae ftillin a bare defire. 1% it even fo,doe ycc account true dc^rc fo bare a thing? No, The Lord (hall not brcakcthy bruifed-Rcede, nor quench thy fmoaking flax^ till judgechcnt doe brcake cut into victory. Be it knownc, dcHre i% no bare thing* but pretious and fruitfull, and fhall end in fulncffco Therefore bee not difmaycd ; conae to the Supper, bee furt ft ijnofurfet, but a faint defire, and the Matter of the guefts, when he fpiesthee, willpickc out the beft deinty of all his fcaft, and lay it unto thee. And this alfo fhall ferve for this fif hand laft grace of dcfirc, and the try all of ir, andfo inge- iierall^concerning the whole dodtine of Sacramcntall prepara- tion. Which the Lord fo bkffcthac all his fcrvacts to whofc hands; this poore trcatifemay come, may mecte with fome morfeiln, which may caufe them not to repent them of their Travailc.
CHAt.
Oft}i9 due bih^ vloHr of a commHmcant in the att of receiving*
'OiV according to oar order prefined,wc proccedc CO adde foracvvhac concerning the workc it fclfc ^^ t^e ««^-
of receiving : The communicaDt then having ta- ^[^j^^^j^f^ ken due paines for the making himlcltc he for the Supper,is noc there to reft, but to goe to the Sa- crament to cate ot that brcad,aftd drinkc of that cup, as *Paul fpcakcth.Novv to give the Reader a taftebcforehani of the fab/ed: matter of this Chapter^lct him know it is twofold. The one coacerneth the comnaing anto,the o.her the due receiving of the Sicrainenc.For the former,! will by thi$ occafion fpcakc a little ofthe n:cc(Tity of comming to the Sacrament, both ia generallasitconcernes all that are wor(liippers,and in fpeciaU^ thofe that arc prepared for it. For the latter I fliall handle it cyther in that due carriage of the receiver towards the whole ordinancc,or towards iome paffagcs thereof. For the whole ordinance it felfe, the receiver owes a double carriage, eyther Enwyanidi- of commemoration, or of perpetuation; The former being a ^"^®"* thaiakefull rayfing of heart to God the father, in praife for the p^. ''j^g^^^^ Lord lefus.The latter being a prefervation of the integrity of fityofcom- this ordinance (by the incorrupt ufe thereof) from all corrup- ming, tion of humane devices. The carriage of the receiver concer- ning fome occafionall paffages in the Sacrament, is a fpirituali accomaiodation ofthe foule,attending fo to the outward Sacra- mencall a6ts there performed, that bee finde himfelfe much quickned in the grace he brought with him, and edified in rc- fped of that fruit which he lookes to carry away.
For the firft of tbefe. The words ofthe Apoftlc arc plaine, $0 let him come, and eate of this bread,and drinkc of this cup. f^J^^'ij ^g^ Which wordsare not permi .'"five (let him if he will) but impe- rative; let him, I command him upon paine of my wrath and See Trcatifc difpleafure.But many rcafons there arc to proove it alfo. Firft, ^'^^P**' who can deny butthe Church and ordinances under the Gof- pel are more excellent than thofe under the Law ? Readc thefc Texts, Hfi^, 9.1 1. 13. H(p^. yi.2,&c,Hetf,^ .5,5. with many
M m 2 more*
710 A fr4dtif€0ftbttmSMi^ms0ftheG9^eB^ VttUil
more. Now in the old TcftaHacflt we (t^ how follctnne a pe- nalty is thrcatncd againft him that in cook blood (hav,i»g na pica by fick'neffc, or jorncy, and bufincffe to alledgc) fKouId
Kii»ben 9. forbearcto keepe thepafleovcrjevenfucba onc(laKh the Lord)
yecic II, fliali.ijc cut off from his people Nay itlecnies that alchough legal! poll utions might' hinder ordinary fcrv ices and facrificcs^
y^rfc 7. y^t the ncccffi y of che Pafl[eover,tooke away the barrc of luch pollutions : fothat ths touching a dead manjor being in 3 j yt* nty, and about common bufincire might not infringe it. Tter^ Lord ^y thisHicane providing for the honor and ncccflityof' the Sacrament. How much more neceffary then arc tbt Sacra^ : ments of the Gofpel to frequent? And how fcverc a cenfturc of ej^commuuication lyes upoji the violatcrs of them?
Rcdfon I . If now th^ Lord fo fe vcrcly plagues a receiver for want ©f '
I Cor.iii %$, worthy receiving, how much more will he plague a noa-recci-. virig difpifcr? If a Prince fend for fome of his Subjedls to ap- pcarc before him: whereof fome appearc,but bow not the knee to doc ho«jage,othcrs rcfuze to vvaite upon hioa at all, whether of thcfc two thinkc we in^ urrc greatcft difpesfurc?
Sf^fet.2, Secondly, to w.hatiffue comes all wee have fayd hitherto concerning^ Sapper preparation ? Can wee conclude fuch a thing tobeneedeleffe, as requires fuch a coftly entrance ? It might then bee fayd. Why is this great vtaftc > No furely. So ncccffary a preparation cannot argue a (light duty. If all the land had fummons by a day to waitc epon the King- in thvircoleurs/ora warlike expedition, were any fo fond as to deeme that enterprifc idle, which coft (uch a tedious ad- dreficmentj?
McsjM 3. Thirdly, the fubftancc it felfe of :he Sacrament is a thing of necelTicy and that ablolute. If a man were in a fhip like to be© ca(l^way,hc wouid fay, its not oeceffary I keepe my come or provifion, but its neceflisry I kcepc my life. So hecre. hs IK)C necedary thatwe thrivcor live long,or live at all, (for wc may be happy , without any fuch) but it is ucccf&ry wee have the life ofgracc in our foulcs. Now the Sacrament is Chrift our life and nourifliment. Except jee eatethepfl? cf the Sonne ^fman^anddrifikehuhlooii, yee have no life in joH^loh*6*^ym. What caic are facb mifcrcants in then for folc life, as abhorrc Sac^supcnts? Fourthly 5
\
Pzttii BdptifmedndtheSufpir»ftkl0iA. 3x|
f Fourthly* the induAry and paiaes taken by thofe fatsoQS tidfim^ worthies and reflorers of the coilapfed Pafeovcr,both in their x Cr«ii, jof^ commifllons fenc abour^their munificence in providing lambcs •'• for fach as wanted,^ cheir charge given ptrfonally t© the pec- ^ pie, CO kccpe the fame to the Lord ; doc (ufficientiy argue that tg?'^*'*^'^* thcfc holy Princes were fooles, if the thing they undcrt«oke wcrea needekffc trifle ? How oouch Itfle thcnii the ufc of tha Paffeover of theGolpel a necddeflfe thing?
FiftlyjifthcLordprefleoftcnneffcofcooiroing to the Sup- per as a neceffary duty, bow much more i^ a coming and tcn- dringofourpertons to God, nccdefuU? If fcancy comming be a (inne, what a fcarefuli premunire then runnc they into, that refuze at alUo come ?
-Laftly, iFthe fcope of the Supper be peculiar honour and Rcd/ht^. tbankcs to God for Chrift,aud a f oleaiiu holding out his d( ath till become : what a (inne is that which cutsoi]^^ both the gc« i,uk.»s.si» fterallcndofthe wor(hip,and the peculiar fcope of this ? But I dvrell no longer upon a point fo clearer Tobrutifli Iwine rea* foa is iod.And to the good it is necdeUfle.
Before I leave the point, I lault adde a few ufes. Firft, tcr- ^/; '^ i-our CO ail profane £/^«'/, who being ouc of love with the Sa- i Twrctr. crament through loaching of examination oi their woef ull pro- fane livcsfwhich indecdc arc fo intricate and overwhelmed in (inne,that they admit none) tnake it their conftant prac^ile to abandon all Sacraments. And whew they arc cut off by mens cenfures for rhi'scheif contempt, they are comenc fo to live and arc no wbit troubled ; a min knovves not whether thcdi- fcafe or the remedy doc worie with them. I mi^ht compare them CO C4W^, fa^rctha? 1 (lioald wrong him by founjufta compariion. C^i/Wbecaufe he had villanoufly and facrilegU oufly defiled cheordinaBccs which Aifel^nd he joynedin, waf debarred ofrhem and for ever caft outof Godsprefence;Butas carfed as he ^A?as,he could lay it to heartland fay it was t©o great Gcn.4.i5» for mcco beare. Bat thefe Athcifts and fwine are fo far from that.chacchcy w'liingly concent chemfelves to be caft out, and think it is a good bar to keepc them from that which they a re gladtoberid of.If yeaske why they do thus,they fay,they have bufm^lTe t<^ doc^and cannot skill of this new v^oAriac of Tryall,
Mm 3 or
a 1 3 ^ Tre^tiCf ^fthe iW Sacraments off he GoffcB^ Part, il
or cannot be reconciled with their enemies. But Oh monfters in the fliapc of men I doth the Lord appoint yec one ordinance to fit yee for another, as the Sabboth to exempt yee from your workej andthedoflrineoftryall, that yee might come bet- ter prepared, and doe yee picke a quarrel! with the one to balke the other ? Doe yee turneGods hclpcs tolets?SureIy yee fhall pay double for your contempt, both of the incancs and the duty it felfe. Ifa man bid his fervantgoc to worke m his field from morningto night, and he run to the Alchoufcand negled his labour : when his mafter comes to reckon him, will it be an excufc for him to fay,TruIy I was taken up fo he* tweenc your houfe and your worke that I negleAed it? No^ his mafter wilianfwer. Oh thou bafc wretch, when I com- manded thee my worke, did I not forbid thee whatfocver Blight turne thee from it? 1 will pay thee double : both for thy Alefeoufe hauntiog,and thy forbearing of my worke alfo. OhjeEii Oh ! But if they come not,thcy fliall nor eate (fay they) and tAnfwi drinke their owne damnation I Anfwer^'Hci they cfcapt not % I Cor.i I. ip. Ice f }^j.jjj tell me whether of thefc fentences be more eafie^viz. fuke lif They eate and drinke their owne condemnation by comming, or take him,& bind him,caft him into utter darkeoeflc,where there is way ling, weeping and gnafliing of tcethj for «ot com- ming ? If there be any odd€s,much good doe them with it ;But their decpe logiquc cannot heipe them to any.
Oh! That thofe into whofe hands the keeping of both Tables is committed, would another while turne their eyes to bunt out thefe bcafts I and the edge of their authority betimes to cut ofiPfuch from the Citty ot God i Oh that they would turne the backe thereof unto all godly and upright hearted oncSj whofe joy is to partake the ordinances in their beauty and purenclTe 1 My foule wirhin me faints to thinke how unanfwe- rablea facriledge and horrible a plague they are guilty of ,whG having the coercive power committed unto them, fuffer our Sacraments to be madi' execrable, cyther by the profanc- neflfc of receivers, or the Athcifme and popery ofabfentcrs and recufants i Oh \ compcll them in Gods fearc to come 1 not by thrufting any particular man upon the Supper, being un- oacetc ; but by providing that whofoever may be prepared
and
Parfis ; Bdftlfme and the Supper tfthe Urt. 2 1 J
and will not comc,may pay for beth contcmpcs.Thus did thofe MagilKracs whom bctore I named. I end this point thus : {ivR, let the Magiftrate know,that as the Miniftcr of God repre- sents Chrift in his prophcticali oiJicc, teaching every louie to be prepared to come ere become, and then joynes the kingly oiiice,to dcbarre hioi thence till prepared 2 So the Magiftratc onely exerciies their kingly effice, to force all to come. Se- condly, ail yce wicked refufcrs, ceafc your quarrelling with God, and curnc edge againft your fcivcs and fay, Woefull wretch,as the cafe ftandech with thee^ whether thou come or come notjthou art both wayes Inarcd and ace ur fed. There is no way for thee but to humble thy feifc, fir ft prepare^ and then come.
Secondly, this reprooves all Chriftian receivers (for fo they yfi j2 ' would faine be named, and perhaps feme may be religious) Reproofc, who though they come, yet fcant God as much as they can in the number of his Sacraments, and come as fcldome as poffi. bl;^any honelt men can come* What a Aiame is this? Perhaps 'g, wiC:,qbf^r\^ may note at fome one Sacrament twenty to afefent ttemrcIvcs,whom no caufemooveSjfavc that they re- ceived laft time I Why ? are yee afraid leaft; mercy fhould com- pare yee as a Aiield, and follow yee from Sacrament to Sa- Cj;a<nent?Doth not this convince yee that yee turne your backs upon God, becaufe his yoakc is bardenfome ? Confider it in Gods fearc (I ipcakc efpccially to mine owne) and remember that P^^/ calls for oft doing of it. And the primitive Church * C°^-^ ^! *^» having lately loft Chrirts body, did daily behold his fpirituall A<a.2.end. prefenccin the Supper. Truly jto lucb as doe fow fparily, fhal/ Gal.^.r* be a reaping fparily :and he that will doe no more for God than needes muft, fhall have no more of him than needs muft. No,no,thc Lord muft be ferved fruitfully : with all our ftrength and courage: Delight in the Lord, and he will give thee thy P^^^ 37'f' hearts defirc. The ordinances muft be throughly plycd and waited upon, yea, made the uttermoft of, by all fuch as looke to thrive upon them ; Dsllyers, and timefervers, and fcan- tersofGodftiall never drinke of the brookes of butter and honey which floues from thcfe fountaines. And O lazy re- ceiver who takcft turnes with God, what doft thoH know
M m 4 whether
*iK| A irfitifi cfthtmSatrme/fts tftkeb^cU^ Fart.ii
wbcthcr the tunic be the right one or the wrong? andwhc» iher God will follow thee or no,whcathou cotnaieft ac thy plcafurc, or forfake thee for thy forfaking him I One fliould thinke,that an affembly of fuch as have beenc taught the way of this worfliip,iLould not (after 20. or 30. 4o.ycare$ ) balkc the Lord every each Sacrament for lackeof lift or leafiirc t© prepare themfdvcs; but rather count it their great game (nexc toGod? honour) to come oftea^ I know not how generall thisiJIcuftomeis.-But I have obfervcd it fo much where I Icaft wiHi it,that I mull complainc and call forredrcffs. Sure- ly none flreighten God iu his Sacrament, fa?e tKofe that take the uttermoft of their owne liberties in profits and pica- furesjand vanities : It is commonly fecne^ that they thinkc allfpiricuall fervice too much : thinke a!fo all liberty to the fltih too little. Bee afliamed of this yoar courfc .* you would S 14 »A ^^^"^ ^'^^ ^^^ oHc, if hee (hould bktfe you by halfes, as
\ am. 4. 4- y^y £j.^^g j^jjj,^ Oh! ferve net the Lord with rfircds which
coftyec nothing. Count yce his fervice perfcA freedomcand
his burdcrrlight, if yce be the children of the free att^ rwt the
bondwomen. ' *
^3- Thirdly, this is admonition andcaveat evento fomc fuch
^dinaaition. g^ have prepared th€mfelvcsduly,co beware leaft Sathan winflc in with them when they have doncjand f commtng bccweene CKi"^ and lip) diflfwade them fr^m eating that bread and drink- ing of that cup. Itellycuhecisarubcill fophifter, and hath (b bewitched fome novices that they have madetherofelves away imdcrthispretcxrieallthey fhould live longer and fin: And he canfaggeft unto fome fcareful! ones, That feeiwg they have done to the urtermoft to prepare iheoifelves, it it no great matter for tbea(5lof receiving it: feeing the endevojr with God is as the decdc it felfc. And fo it is {\ grant) where Riore cannot bee atteyned : but not where it may ; for hec
P»il.2.i3. faith, It is God by whom yee have both the will, andalfo the power xt> doe. Put the cafe an husbandman Qiould plough and fow and fence,and waite the whole ycare for his Cropland when itisripe,he{bonld keepe hisbed & fay, 1 have prepared forharveft tothc uttcrmoft,thcrefore now 1 wil let my wheare fcalein the care for lackeof reaping. Would not all chronicle
this
Part.ii t4pttfmiHi$he Suffer BftieZM^l. «|
ihisinanforafooleljetfucbfolly there a- ay bee in the pr©* ftfifors of religion. For wby f ir.any who both in tkir tWF.e judgeiBcnt,aiid other ircns have approved thcmfelves to be the Lords, and abborretofoftcranyfinnem thtro which caight disable them fiom comfort : yet, pretending their unfuiScicn- cie, or from an imthankcfull heart, or mdancholickefeares, or fovvrcQcfTc and lullennc^e.-fuddeni) kitke:downe all their buil- ding, andrcfuze tocome totheTableof the Lord* But oh poorc deluded creatures! What is this, favc t© confound Gods iflfucs and ends ? What is it but in a fort to condcmne the rightccus, and to juftifie the wicked ? What is it,but tocrc(fc With God, and to make that ordinance which fervcs for edify- ing, not onely to fcrve to nofuch ufc, but rather to a worfc ufe, than if nofuch ordinance at all had becnc? For why? Doth it not as equally conti adid the rule of Trial), that a pre- pared foule fhould not come,as, that an unprepared one ftould come ? Let them know, that they oflEcnd as much in not com- ining, as it they having not trycdithcnilelves,durft cocre. And the Sacrament cfpecially ferving for the fupply of our wants t thefe bereave themrdvcs not onely of the end of tryall, but of the end of the Snpper it fdfe. Iwarne them therefore to be wife and advifed. D© n«>t beftow much ticce in trimming and preparing to meet the bridegroomej and when the marri- sge day and fraft is come, then looke fowrely, and make quc- flion whether thou fliouldft mecte him or not. This were to make a May game for the dcvill, to efcape the gulfe and make ihipwraekc in the haven. Rather lay hold ufon the Lord lefus *in the day and feafon of his grace, end fay. Lord, the meanes I have ufed, preparing t© the end .• let me not (like a foole) take my labour for my paines, butattainethc end of my labour in commini^ to thy Sacra «enr,th at both my (oule and body may honour thee together, and both carrie away comfort ©f thy Promifc: remembringbow fearefuU a finne it is, to feparate the things which thou haft put together. Thus much for the firft head.
Hating thus brought on tl^eCommunicant from his Prcpa-A Cemmitni^ ration, to the Table of the Lord; Now I come more ncere-*^®"^*^^*^^ Jytodireahi« about his due carriage there. Andfirflfor"^^'"""S«*
fuch
1 1 ^ A TreAtlfe of the tm UmmsnU of the GoJpeU^ Part ^ij
&ch generall carriage both of body and minde as concerncs
every ordinance, I will bee ftiort, as ha^ening to the more
c. Of body, pertinent carriage at the Table. For the external! carriage firft,
it aiaft not bee unreverend, gazing, idle,offenfive, hght^ wan-
dring, wcanTume s not yet Popifh, formall, refting in feme
outward gefture without any reverence* of fpirit : But fobcr,
compofcd, attending the duty and befeeming it. Vnto which,
finging of Pfalmes ofprayfe may bee added, To farre as aaay
Matli.a^,5». notconfound the adlion. And Almcs alfo ac the end of the
Adion in token of true Thankergiving : that feeing wee can-
Pfal.1^,1. not reach the Lord, our love may fall upon bis pooie Saints. A^
touching the behaviour of our fpirits, they are to bee prefcnt
Next of the ^^^^ ^®^ ' ^^ ^^^ LicurgJes of the old and new Church have
foule. ^^^^ folemne claufc in them,Lif t up your hearts .• We lift them
up to the Lord .• And mod etcellently ("rather like a Preacher
fcKiftg.ij.n. thaa a Prophet) /<?/Kf charges the people thus, 2 ITi^^. 2^.21.
Ktepeche paflTcover to the Lord your God. A flrangc phrafe.'
It he had fayd. Pray to the LordjO'-jgive thanks to the Lord.*
we fliouldhave conceived it.-but he faith,keepe the Pafleovcr to
theLord:tncaning;rayre upholy, hcavenly,hearcs,and affccflions
toward the Lord, who is prefcnt to fee youi* difpofitions and
thcrafter to requite you. This for the gencrall.More in thepar-
tioilars will beoccafioned.
particukr ^"^ ^^^^ fpcciallythe Lord requires ofal his,peciiliar behavi-
carriage. our at his Sacraoi.The firft of thofe duties tha[ concerne them,
Tc the whole h commemoration,or thankes giving for the Lord lefas : The
Sacrament. Father prefents him at the Supper in his fulncffe, that wemay
Hiakeitas a Monument of his death ajjdof ail his benefits.
x.Commerao ^^^^ i^ ^^^^ ^^^ faith,Doc this in rcmccnbrance of me. As wc
ration. l^ce in Collcdges & houfes founded by the bouncy of great men,
that they have foUcKiac daycs of commemoration, to rehear fe
' the names and bounties oi their bcnefaflors : (o the Churches
Matter gotten ^^M ^^^ ^eafon of thankcs for Chrift and his benefits, h^ tKe
Sacrament of his Supper. Hence is it called the Eucbarift or
^^"^J^"^?®/^ Thmkefgiving* Mo.v to this end it were not ainiflefor us to
for Chrfft?"" fet before us thofe patterns of thinkes which wee reade of in
Efay 65.1'. Scripture,for the benefirsof Chrift.If we reade the 63 of Efay
the firft fixe verfcs, wee fluUfee how the Prophet breakes
out
Pm.%* daptifm and tie Suffer of the Lord. ai i
out into a gratuUtion for Cbrift : Who (faith he j ishce that comaieth up from 'Bostjra, , with red garments, glorious in his apparrcil , mighty to favc ? Wherefore art thou red,and thine apparrellashecthat trcadcth in the wincfatt? I have trod- den the winc-preffe aloiic&c I will mention the loving kind- ncflc of che Lord according to all the goodnefle, &c. So alfo that of Saint lohn^ Revelation I, verfe ^. Who is the Revcli.^. taichtuU witneflfc and iirft begotten of the dead , and the Prince of the Kings of the earth: who hath loved us, and wa^ed us from our finnesin hisowne bloud, and hath made us Kings and Princes unto God and his Father ; To hira be dominion and glory for cvcr«See the like 1 21fw.l,i 7.N0W 1 Tim.i . 17. unto the KingimmortalI,invifiblc, the ©nely wife God, be honour and Glory, i^or ever and ever, Atncn. So Panl I Cor, 1 5. Oh heR ivhere is thy viStorj^ oh grAve where u thy i Cor.l 5- 57- fiing> The ftingof death u finne , and the firength of fnne istheLatv. Bntthankesbeeto god who giveth w viHorj throf^gh 0ur Lord leffts. See alfo /?*w. 7, 24. Who fliall de- Roji^-j.. liver me from this body of death?Ithankc God through lefus ChriO: our Lord. We fee the Saints of old could make Songs of the Lambc and his deliverance: tMofes md Miriam^^ve not greater pray fes for deliverance from Pharao^ than they couki Bxod.i5.x^> make Songs for ChrilhBut how fhould we doe fo?Surcly if we would rake the like courfc with our bafc hearts at the Sacra- tncntjwbich theycould do without it, we Gr^M do as they did. They filled their foules to the brimme with the medication of his benefit*. So fhould we doe at the Sacrament* The Lord gives us a feaft of him in all his difhes, v^ec may chafe which our appetite moft longcth after fall fummed up in the feales of his body and blood: J Meditate of that love which made him forget glory, and become rhame,a worme of the earth : continue with loag-(ufFering and bafencfTej 30 yeeres upon earth, that hce might be called and annointed to fuffer and dye. Confider his mifery^reproacbes, and indignities, from the vaiTalls of Satan: his being tempted by the Devil! : fpcnding daycs and nights in fafting and Prayer : willingnefTe to be taken by his cnem'iesjand to endure his Fathers wrath to the uttcroioiljand crying out. My God,my^ God, why haii thou firiaken ^ec .'
Cull
a tS ^ TfeAtife $fthe im SicnmsHts ffthe QojpeS^ Pare. t
Cull oat what pirccll thou canft frotn the cratch to the croffci fuch as affords the d£epeft,the divineft grounds of aicditati«a^ able to conquer and raviih the foule, and to blow up that rpar-< kle of love and thaakes which is kiiid(edin thee. Thou canft tcirnc thee no way , but matter will offer iz fclfc to thee to raife afifedionsto the Sacrament. a, Matterbeingthusrayfcd.fet thine heart on worke thcrc-
Hcarc rayfcJ with : Let admiration at this love of Chrift fo fet upon thee, thereby. a traytof, a rebcll, when thou wcrt (not the raoft unprohtablc lohn i4,i». °^ unworthy but) m ft trecherous of a thoafand orhers; let it To Admirati- caufe thcc to Cry out: Why (houldft thou tfausrevcalc thy fclFe onof GoU and to me and pafle by fo tnan>? What fliould move thee to empty ^rift. ^ tijy £gjfg to tjjg bottome of all thy excellent conrents,that thoa ™»-M«?', fiiouldeft obey even to the death ofthe crofle,and that for fuch a wretch as I. Ohi how roy foule is linked to thee / How doe 1 love thee ? What parts, wealth, cftceoic, hopes, welfare yea life it fclfe, (hould oot bee dung to me in refped of thee/ '^1^3 •****^* W hom have I in heaven but :hce,or whom in earth to be com- ^ , pared tothecl Yeathis abundance oftbaakcs to Chrift (hould
® ^'^^* carry thy heart through him to God the Father, as PmhI^ C^L 3, 17, fpcakes. O Father, howcouldft thou fpye out fuch a Snner as I, out of a thoufand, to chufeand call me home ? how couldft thou forgoe thine onely Sonne , andfuffcr him to bee Michael 7, made the of-fcouring ofthe earth, rather than I fhoald per iflil «nd. qJjI whoisaGod like unto our G#d, forgetting and pardo-
ning the tranlgrcflions ofthe remnant of thine heritage ! Oh 1 «^thc H^y *"/ ^^^^ magnifieth the Lord, and my flefh re/oyceth in God <ilift. my Saviour! From both the Father and the Sonne, let thy
thankes proceede to the holy Ghoft: Ob bleffcd Spirit, who bioweft where thou lifteft, what mooted rhec to make this Sa- craincnc, fuch a fweete feale of pardon and heaven to fuch a daggering diftruftfull creature as I am ? Why haft thouaflfurcd my foule by thcfe fweete pledges of fecurity, that I fhallnot peridi, nor for ever be feparated from thee i My foule ftialj ne- ver forget fuch a blcffed Spirit, as hath conveyed his beft aflu- rancc into my foule, fo barren and empty thereof before*
I fay, thine heart fhould Faften upon God the Father.Sonne and Spir it» with tU admiration and (baokes^ and from this
thaukes
Pan.ii BAftiJineinithe Suffer iftheL^i. ^if
tbanl5€& fiiould iflac into iby (bule, all peace, joy, cctnplacefice 5.
and delight in tfec Lorcf . All tby thoughts, dcfires, gffedions. To coirpJa-
purpofcSjCndevoursand abilities (hould piah tbtnilclvcsinhij ccncc,ddigbt
founteyne;wholly refigne up thtmfeivcs co beat his command, ^^^i^J*-
mourning that the fruit fliould become to the binh, and noLukei,47.
ftrcngth to bring forth. Yea bt fid est his joy, thy foule being, Elay.3f.j,
thus warmed and mflamed with the bounty of the Lord^ftiould
fliake cflFdeadncffe, wearintftV, inconftancy, and renue her
covenant with God for time tocomc,layingthus;oh Lord,thu$!
haft thou magnified mercy above juitice towai ds me a finner? »
Bur what can thy fcrvantdo to thee? What (hall I rccompcnce To thankefi4l
thee with for all thy \ovc}Oyiw$li take f^pthe cupofSdivahon cxprtffionf.
Mftdfrayfttkee ! I will not approach to thee, wuh fiockes of ^^^"^a?i*®«
Lambcs, or with rivers of oyle, bur with an humble, meekc,
and righteous walking with my God / Oh! that there were
fuch an heart in mec ot faith, love and uprightn ffe^as to walkc
inandout with thee in all thy CemiBandemcnts,thatitmigk
goc well with me for ever / Oh that there were not rather Bcut. f.i^,
fttch abafehcarcofflotb, fafc,lclfe, world and fcnfuality to. P^al.j^.njt,
withdraw me •' Oh 1 Ltt the thoughts of mine heart, and the 4*
covenants of my foule and tongue be ever accepted and ratifyed ^"^^E^atiosv
with thee,0 Lord my GodlThen fhould I gee 40 daycs to Ho- ^^^^' ^^^'^
relf, even from SacramcBt to Sacrament, m the itrength of this
thy fcafil Yea this congregation wherein I (land <^wbicb is iKiogi9,8.
partaker with me of the like mcrcy}fhould be a witneffc of my
faithfulnefle,and in the mid ft of thy courts,and Temple fliGuld
Ipcrforme the vowes which I have made / yea and that grace
which 1 have found at thy Sacrament {hould goc with me, and viAliUMk,
follow mc through my lifc,to feafon and faiidific all mycourfe,
my prayers, ttywoi^ip, my marriage, my company, my
blefiings, my crofTes, my whole converiation 1 This may (ervc
for a breefe vie w of Sacramcnrall Thaakcfgiving, or rcmem-
brin^ the death tjf the Lord lefus.
The ftcond duty,is perpetuation. Intimated in thatclauft of ^7 onr Saviour. For (o doing, > c (hew forth the Lords death till Duty Perpi^ he come. 1 will touch it but brcefcly. Firft know, it isnot tuation, with the Sacramtntof the Supper,asit was with that dayly Sa- Lukcia^©. cri.'ice which the Icwcs offered to God morning and evening, ^^*
That
2 i6 A trestlfe $fthe tm ^4cramet$ts $f the GaJpeH^ Pjrt. t ; That w«s dcftroycd when the Temple of Icrafalcm was ruined nCsy.6^. lu ^y ^'^*' Veffdfian. Bat the Supper of the Lord Icf us, typifi- T.hc kacri- * ^^ T^" P^rt) thereby, i$ to laft, till the worlds end in one part of mcnt cwmall the Church or other. Popery by their curfed Mafle,and other jjj^c hcretickes by their devices, for many hundred yceres together
Ckmcfa. (^through Satans enmity) interrupted ftirewdiy the Purity of Chrift Sacramentall. They brought in aSacrihce for a Sacra- ment, and defiled this ordinance fo farre, that they quite defa- ced ir. The lewes (as biftories relate) m derifion of the Sup- per and of the Lord lefus, were wontcv«ry Eafter, to ftealet Chriftian child or ftriph'ng, and to cmcifie him upon a crofle s all, fas much as in them lay) to dcftroy the true dodrinc and Mctnoriall of Chrift S^cramefitall. Truth ie odious to the fadlorsoffuperftition." and at this day, what doe Papifts re- proach with fo bafc termes as the Supper of Protcftants,calling the Table of the Lord by the name of an Oyft er Board,and the Sacrameat by the name of the hcrcrickc ordinary ? alleaging that their Altar and Tranfubftanriation are the only true means to honour Chrifts Sacrifice, which they offer to God for the finnes of quicke and dead,but not receive from Godas a pledge of forgivenelTe and holine^e* Now naarke,the Lord in all ages hath ftil upheld the glorious beauty of his entire Sacrament, a- KowupKeW. gaioft all fuch corruption aad profanation. And that cfpccially by fuftcining his poore fervants to (bed their blood, in the de- fence of this caufe* We know how many hundreds in King Henrf the 5. 6. 7.and8. dayes, but more openly inQuecne >>/4r*>/,fuff(:rcdinourownc nation ^ot the defence of this caufe of God ; bcfidcs the thoufaods of Martyres fiaine in other Countryes by thslnquifition and tyranny ofPopiQi Bifliops. Neither are we to looke that in any agc(till the Kingdome of Chriftcome) this holy ordinance (hall ever want enemies-: who either openly or fecretly, in part or wholly, will feekc ei- ther to undermine and obfcure the Purity and honour^or over- throw the fubftance of this Sacrament. Bat all in vaine : for this fhall Oand as abrafen Pillar in the midft of the Ooud, and (hall furvive all corrupters and enemies •. and Oiall be perpetu- ated in her honour and integrity, till the coaiming of the Lord Icfus tojudgementjwhen all hercfie (hall perifli with the brearh
of
Par t. j^ ddftifm dndthe Sufftt dfthe Urd. %%\
of his mouth: andSatbanhimfelFsbe driven from carth/iad CQnfincd for ever to hell.
But how fhali this great worke be cffcfted and continued in niuftration oi the Church fb long, and Co dayly? Surely by thofe his people themeaneso£ who arc members oFthc militant Church, who (like Cham- upholdingij, pians of Chrii^)fiiall fiand oat for this precious lewcli cpmroit- ted to their truft and (afcgard. Both Miniftersby their diligent teaching the do(arinc of the Sacrament, and vindicating thereof from the cavills and corruptions of Popery : y. And the whole Church both Minifiers and people, by their Miniftcrswa* receiving this Saci ament according to the pure inftitution of chin§« the Lord Icfus without leaven of mans mixture; Both thefc I fay,arc appointed to perpetuate the honour and dignity thereof, in fpiteof all encorjies* Indeed 1 grant, that perhaps each ^^'^ poorefoule in receiving, doc not pun^aally attend this: but confcJTing. the Lord attends itin them, and cfeds it by them, while hcc f uftaines them h^ faith and good confcience, to conje and par- take this oidinancc, incorruptly and fincerely- We fee then what a maine chaige lies upon every found Chriftian.Though he be no Marty r,yet he is aconfeflor to the truth of the Sacra- roenr, fo foft as he receives it, according to the ordinance. He holdes out with an hand openly to all that can fee, the death of Chriftjtillhc come: and by his cleaving clofe to the will of thcordeyner, becomes a witneffe toChrift Sacramcntail 3 bearing downe as with a ftreame, all popifh, fupcrftitious, k= wiil^, wilwof (hipping enemies of this holy Sacrament.
On«ly fuch as by faith cleave to the inftitution of Chrift^ the doi^rine ofa Sacrament and Sacramentall relation, the pro- sBife of the Lord lefus to be prefcnt till the end of the world with all fueh .• I fay,oneiy thofc that abandoning a Sacrament of forme and deedc done, reft upon the power of a pro- mifc for making good the fruit ©f their receiving to their foules in the Spirituall nouriftimcnt of the Lord lefus, do bearc witneflTe to the Sacrament againft all Vfurpcrs, whoelfe h'j Thc^r«atiiH their trickes and devices would rob the Church of this Monu- ty of arcc«i- ment. Therefore it concernes every true Chriftian, not oncly vcrwrgcd. to take upon truft from others, the dodrine of the Sacrament, but to underftand it themlelvcs warily in their receiving, that
ihcy
%X % A ffiitife ^fthe t^» Sicnmmi of the SofeU^ Parc.i
they cleave to the rule of Chrift, and ftoppe their cares to all Popifti chapmen in this kind, wh© if they might be hcark« nedunco, in their coafecrated ftones. Adoration and other cur- fed ceremQnics, fo©ne would the honour of the SacrauFient lye in theduft. The doty lyes not onely uponthe Dodorof the chayre,or the Preacher in the Pulpicbuc upon each member of the militant Church,That he fliww forth the death o^ the Lord till he come. Kcepc thetruft which is repozetJ in thee, poore as well as rich, unlearned as well as skillfull, bafe as well as lioaourable. In this thoufliareft with the be(l(for kind though not degree) that in thy receiring corruptly orp urely,thc truth &glory of the Sacf aaoenc is cither prcferved,or betrayed to the enemies of the death oFChrift.If a man ihould betruft thee at bis death with thedifpenfingof his wcalth,andmcn«gingof his Orphans, as truely,as if hee were a live to behold :rcllme,dar ft thou be felfe to a man ? And fhalt thou dare to be faUc to Goi^ who haft bctrufted thee With the Charch treafurc, I meane the Frcfcrvation of his Sacrament in her purentfll ? Looke well to thy felfe therefore ; Thou art now a Guardian of Chrifts Or- phan, not a mans;and he will not hold him guiltleffe who fliati forfeit this truft. And this be fayd of the fecond behaviour of each commanicant' in the aift of receiving. Diity t9 the ^^^ ^^^^^ followcth,which I calI,holy accommodation of the Sacrament in fcHces and Spirit of a receiver, to thofe Sacraracntall Ads both herAftsand of Mini fter 3 and people, occafioned at, and during thetimeof Paflage*. tj,^ Supper. In the former treatife I have handle^! them at large with their ufe : Heercl onely touch upon them breefcly, in point of Afluall behaviour. The fumme is, that the Sacrament hath enough in it to bufle and take up the whole man of him that receives it .• and it is no dead ob/cd, but lively and fjuit- full, tocxcrcifehimwhodelightsinit: So that he (hall not needc to borrow devotion from the marking how this maa and that woman carries t he (ii{elvcs,or by reading of chapters, and fuch like feelpes. But the Lord will have hina bend his fences to markc what ads arc there pafling bet wecnc God and his people : for he knoweth, that the behaviours fcrcht from the Sacrament are ever fafeftandbcfl at the Sacrament. And that by markiqg thefc a^s, the foulc of a bclecver will gather
one
V^vi.ti Bd^ifme and the supper ef the Icrd. '[ j^|
one vvh©Icfomc oocafion «r other to edifie it felfc. As for cx-T&« firfto ample. Whca hee beholds the Minifier of G©d Handing in Gods ftead, and leparating the Elcflncncs; hee gathers, that God the Father bath given the Lord Icfusto the Church : and thereby comforts hiinfelfein thcfrccgiftofGod. I
Secondly, when hee fees hioQ to bleflc and breakc the Ele- The fecoii4 mcnts : he remembers that himfelfe pcirced aad brake his bot dy and fides by his finne, and provoked the juftice oFthe Fa- ther again ft him, which caufes him to eate this Laoibe, and to mixe fweetemcatc with the hearbct of mourning and con- trition.
thii;dly, when hee heares the Minifter cfFer the Elements ^^^'***'^'^ tohimfclfein partix:ular: he heares in him the voyce of the Father exporting him to apply the Lord lefus to himfelfe for his peculiar ftrengcheninga§aiRftSathaa, the world, and cor- ruption, TL i- t.
'fourthly.beho]ding himfelfe to thruft fortYi his hand to take, ^^' ^°*^^ cate and drinke the Elements ; he re/dycetb to thmke that God hath united chem to Chnd infeparabiyi that by the power of the ordinance, the one might carry the other intp thefoule, and the foulc might faftcn with faith and hunger upon both as the true Nouriftiment of grace, peace, joy, ua- toctcrnali life •• fo that no enemy (hail be ever able to^uftrate the fruit ofthis Sacrament. Alfo when hee kes the Ghurch The fifds. partake with him in thefe myftcrics:hec perceives an in- ward tender love and communion, quickned in his heartland drawing hiofj to rejeyce in his owne w^jifare (as a member) inland under the welfare of the Church, through whichfat tie body) each member rcceares her owne fpcciall influeacc from the head.
Yea the Tfa/mes and Almcs of the Congregation, fung, and The fixtlu given from a chcercfLill and charitable heart ,both to God & his poore brethren: doch provuke Iiim to doc likcwife, to fing withagrace in his heart to the Lord, and to diftribute with a lo/ing fpirit to the neccdicics of the Saints. Ail which be- ing pertinent relations to the Ads adminiftred , doe fur- ther and ripen the foule in the grace of the Sacrament, fo. that it ihaU not neede to repent her of her labour, but
Nn with
ft24 "^ freikti(eofthe tw Sdcrmenh of the GcffeSy Part, ai
withthe end of the Sacrament rcapealfo the fruiteand carry, away the blefling, aad returning Ggdthc Glory. And thus much of the behaviour of the communicant at the Saaamcnta Whichit icwerc wcl wcighcd,wbat difference ftiould we fooac fee? a fBaiHedi6Ference between the bafenefle of man,& the Pro- CfnchJlM* vifionofGod.' Alas^this would baaifli all earthly, wear ifomCj) ftnfualljWandring carriage of communicants; who either for lacke of found knowlcgc, or elfe want of favour of heart, arc faint to fill up the time oflong Sacraments, with moft tcdi©«f thoughts and affe^flions : and io defile themfelves in anyrkc- fome receiving of that^ whereto they made fo folemnc a prepa- ration. Whereas wee know that, as it is a greater commcndatio ontoafubje^ to demeanc hicofclfe duly in the prefcncc of hi« fovereigne, than onciy to fpehd thoughts before hand, how he may doe it : fo it is no fmall comfort to a poorc foulc that hath paincfully prepared it fclfe, when alfoit can converfe with God in the ordinance, fo> as it may lay ao ofilence in the Lerd$ and her owne way^from a plcntifall difpenfing of mercy upoi^ her fclfe, while the fcafonof difpenfing laftcch. And thu« much for this chaptero
Gh.a?. X.
T^MchingthedHe carriage df ^receiver afttr ths mSAcrament endid,
•9U •!.• 2 1 ^^Mkk^O <:onclu.de the whole creatifc, let mce alio addea
int third »id S^rs^^ai i • i-*ial--.iA.J
hft general! ^^^^1 ^^''^ ^^ tvvo,concerning this iaft, but not leaft du- .
«arri^c after. ^raJL^^ ty of a communicant, after the Supper. A pccce of ^^^^^ wbrke very little regarded by the mod. But let ^^***^^ us know that as fomc part of the Sacrament was , catrcd upon in preparation.fo/ome part of it is to be done after the pablike a(5lion endc4« 1 cosfcflc it is counted a ridiculous . thingby the mofte to be fo precifc, as never to have done : but • togoc from Church t© chamber, and there fiaiHi the worker Suttofuchasmake conlcicocc of other ordioauccs la pri*
vatc,-
fatt^l UfiipM€dndtheSiffS^(fttfeUri. ifj
vate> this wJIlbcc more welcome: andno paincs will bfe thought coo great for the attaining of fo great commodi* tv
Brecfely then, the Supper being ended, aChriftianrccei- r; ver iUould in private let himfcltein the prefenceof God,I«fpccialI<Jti« andperformc tbeie two duties : The fiift of faith. The o- "^•- ^^ ther,duc furvey of his receiving. Touching the firtt. A Chri- ^^^.^^ ftiaa muft dole up the whole aclion with the Amen, «nd To be it of faith, lotting upon the word oi {Sod, that it ihali be to him i« the fruite o^ his tra veil, according to that which God Efay^j.cfti, hath caufed him to lookc for. It cocrcs m my mind what is ^ recorded, ty^^sn. of the Ghuich a&mbied together in /W4- m/houfc. They had bcencearncft to God for /'^^^r, in their ^"'^ -^^^ prayers. It pleated God to hearc them and brcake chames and prifons by thtmt And to fend Peter miraculoufl/ aaong cheoi, as they defired. Now when the DarooUU came in and told them it was Peur, they told her (he was mad: It was anAngcU. Whence came this, that they flioui« fo hardly beleeve that which they had fo eariieftly prayed for ? Suiely, becaufc faith ii fuch a ftraa* .gcr to «ur ipirit , even when it is at the beft, that it fecmcs to bee a grace above us, Carnall rcafon , feare, anddiftruft are alway upon the latch ready to brcake in when we have beenc moft fpiritually occupied, (bow muck wore then ordinarily j and to buzze into our earcs thus: Thus now thou baft bcene bufied , and as thou thinkeft thou haft decerned cbat which few have done at the Sacrament i But what ifalUhis thy labour fliould bee loft? WhatifGod fhould doe neither good nor cvill? What if for all this, ihoii /haltbeno better than if abfem ? Oh! Heere then let thy faith ftillbeasattencivetognardthylouleas Satan is, with his fie- ry darts to difmay thee.- be able to quench them by faith: thinke it no rtraiige thing that unbelcefe hath never doneaf- faulting thee; but ply thy klfe with this (lieild and Armour tiilthou have frayed a way Satan from thee, and recovered thy former part in the promife.Say ihus,Lord was thy word ftrong at my going to the Sacramert, and is it wcake at my returne ? Doftnotrhou alway fpeakc the fame thing ? Is there any
Nn a fliadow
VzS jt'frmifeoftbetnioSacrafnentscftheGc^eli^ Parf.2
* ftaddowof earning in thee? Shall I in the generall, fay with 5lj,!l,»i.3^ L^artha^ I know then. canFt doe all things y but when it coBicsto the pufli, then ftart backe and fay , Hee ftin- kcth? Farre bcc it from mce Lord thus to b«c at a fad- den loffc, as if thy promifc were no bettome fciflicientto cleave to ? This is the firft thing which the Lord lookes for, that thy faith ft^ould be as reall as the pr^mife ; and that ' thereby thy heart -ftiould bcc fenced from the feareif and diftempcrs of carnall fence and diftruft, which eife will breake in upon thy wanzing heart, and weaken thy confi- dence ; Alas 1 wee fte nothing, nor heare any voyce from heaven : wee behold the boldnc ffe and prefuinption of Hypo- crites, who after their receiving, arc as merry as the beftrand this troubles a poorc foule when hee finds ftaggering, m fiead thereof* Buti difcourage not thy felfe : better isfdmc feare where there is atreafurc to lofe^ than all mirth, when ' thy heart is emptie, Onely let this bee thy pra^ife. Lot ' thou upon the truth of God to bearedownc all thy doubts and dvftemperf, as faft as Diflrufl: and Satan ply thet wJth them. •
Faltfilots up- Difpute for Godas/<f^y^;>fc4rdidforviilory.DidftriotthdQ on the pro- j-^^ q Lord,that when our enemies alTaulted us on every (idcj aChro.to 9. j^ wee looked toward thy Temple, thou wouldft hearcfrom Examples of ihcavenand deliver ? Marke: very little appeared for him, all this aa of rather was againft him; but hee fliooke all off -with faiih. ^j^jj calling hinifelfe and lotting upon the word of pro-
mife. Sayd I Rot to my Lord, deccave mee ncdt ( faith that aKing.4.1^. .Shqnamite to £/^y^^i) (hee had lotted upon his word, fo ^^•. jthat when the child was dead, (hee was chccrefull, and went
3 iMg.1.17. jj^ ^i^g Prophet to pleadc the promifc. When Jd^ni^av^zs got to be king, poore 'BAthJheha and ^fath^n agree to goe to T>Avid, and encounter him thus ; Did not my Lord the King fay alway in our hearing, Salomon fiiall reigne ; how then is it thsii Adonija reignes? Can thefe (land together ? So fhouldft thou (ay , Lord is not thy flefli meaic in- decde, and thy blood drinkeindecde? Saydft not thou,that J , hee that eatcth the one and drinkcth the other, hath etcr-
"" "'^** oali life in him? Hail not thou promifed that f by Sacra- ment
mcnt fcall chafe away my feares, my diftruft, ©y old iufis of covetoufnefle, and uncharitablcaede, impatience and the like ? Whence is it thea that ftill they dare aifault mce ? The Lord tells thee, this is to try whether thou wilt reft mthe worke wroughr, orrdy by faith upon the word, that it cnay be a done deede, as it was a Ipoken word. Give not the Lord over then, call not away the confidence, but lot upon thcwordandfay,Ibtleeve it muftbee f@ Lord, becauic thou haftlaydit: andifany fhould come and tell me, nicthinkes you are better, fmce the laft Sacrament, I fhould not thinite it flrange, bat anfyvere, you fay thetruth, indccde, Ibejcevel amfo, for the mouth of the Lord hath fp^keaic: therefore if I (hould be but as I was before, I fhould make the Lord a Lyer, and doe unfpeakcable wrong to hita by my unbekefe. T hus much for the firli duty. / ,. .
The fecond duty foil vvetKThat a Chnftian after his recei- 3. ceiving,mHft fumy the worke and thefruire of it, bow hec ^"^/'^^^^^^^ hath gayned by his receiving, or what he hath loft, and accor-^^^ , iiinely apply hirofelfe. And that in thefe three parages follow- Ads. ing^ Firtt,if he find bimfelfc joyntcd of that fruit which bee i. In cafe of looked for,that God hath not aflTifted him ia his attempt,if hce <iifapoint- fcele, that ftill his heart is dead and darkc, aed the fpirit "*^'*^* hardened from reeiving fuch grace as God oflfers ; then is be not to (hake off all at 6 and 7, ijut to looke well about^him. He is to confidcr, that fuch a watch word from Gc^ is not for noughtjthe Lord is not wanting ufually to his ordinance altogether. Ifinftcede of a melting and broken heart, more cheerefuU by the promifc,morc penitent and more watchfnil upon the Sacrament he feeles the contrary evils to appeare; fuliennes,loofencs,deadnes,unmercifnInes;then hath he need to confultandgiTefeiitcncc. And whereas hypocrites and time- ferves looke at nothing,fave how they may difpatch the Worke, and tkea make account that God is tyed to their girdles, al- though ftill their corruption fefter and ranker ia them fo much themore;the people of God are impatiunt of fuch ftufflingand confufion.
And they conclude thcic is a pnd in the ftraw ftill : there is What w jac fomccxcommunicatc thing hidden in their teat, which they l^^******^^ •
Nn 3 would
tl g A tfCMti^ eftht tm Sacraments (^tht GcffeS^ Part, il
would not caft out. And therefore, howfocver confciencc was content that they fliould take fome paincs to prepare them- relvcs,yetthccfaeefc worke wasneglcded, and therefore ci- ther theirpcrfon is ftil unaccepted otGod(being in his unclean- neflc) or dk fome beloved luft ly cth glowing at the heart, mr feene or clfe unpurged out. T bus was it with tbofc Ifraclitcs Dcat.V9» jf>^»^5,2 9.and/<?^/^^thcIa{l, and Indges the 2©. all who Ufti.ult. thought well of tbemfelves, vowed themfelves to the Lords hidg. 10.12. prepared themfclvcs very ftrongly t® fight m a good caufc a- ^ gaiaft villanoustrcfpaffcrs. But God was not witli them, bat
flew 4iooo.ofthein, even by thofc men of gihc^^ worfc tbaa thcmlelvcs* The rcafon was, that although the caufc was good, yet they were unfit to handle it at that time,thcir con- fcjcnce being crazed with Idolls. But when they faw the rooc of the malady, they durftno longer kicke agaiaft theprickes t but fell fadly to fearch our their finne by felling ana prayer* to brcake their hearts before the Lord, to wcepcp repent, and rcHuc covenant. And upon this the Lord altered hiscourfcaU fb, and at the third onfet , gave them the vK^lory* Even-fi© muftitbe witfethefe. They mtifV not give the Lord over irt this Sacramental! difcovcry { they tnuft bleffe him onfeigned- lythatbatb rather by frowning upon them, and by turning a -day of feafting into a day of forro vv, {>ie wed them their cor- rupt conditiiEm, t'han to leave tliettt ftill hardned in their finne ! Oh! Ifthou belong to the Lord, thdu canftnot endure fobit« ter a coiir^enance of his to be caft upon thee ; but recover his fa?o!4r by s thorough purging but that venom which defiled ' thee; yea if ordinary mbnes WiHntsrt: fttvie , extraordinary flaall; ofchcpra(?Hcc whereof, 1 have fpokenin the chapter of . ffipcftVtanciej^ndthetriallthereof* cafcofwtw Secondly, ifthoufinde ittobcotlTerwirc upon due furvcy of feeling."'^ of thy tcceivi^g : to wit, that thou haft becne faithful! t© God and thine owne foule in the worke: fo that thy confcicncc doth Tiotlaccufe thee, nor the Lord frowne tipon thee: And yet fbr ail that, thouftill (vanteft that feeling and favour of the Sacrament which thou defireft to walke with .» Thc«, wh«t to dbt thou art to apply thy felFe other wife. That i^^ thou art co con» avtl\h. cfciycthatas yet thou an not iictcdto receive fdch tneafwrc
of
Part.2 ] Sapti/me imithe Suj^per $fth L^d. n^f
of grace, nor to ufe it well .• but rather wouldft bee puffed Uf withir, and not be able to honour ©od wich it. The Lord thcreforcgocsabouttotry thydefire, how long it will laflr, and how long it will chirft after the grace of the Sacranacnt, and agamft the Hcxt time, grew more earnctt by this thy for- bearing : The Lord would empty thee more of thy felfe and convince thee how unworthy a vcffcll thou art to have it powred into thee, and he had needc buffet the-c and bring thee * Cdr.ti.y. low before he daretruft thee with it : and, feeing all this is not from hatred, b»t in love, fct thine heart at reit, make no bafte,ft or limit the Lord, but patiently waice and be well do- ing,and in time the Lord ftiall brcake the pride of thine heart, and let in his pronaifc by faith fwcetly into thee, fo that thou jGhalt not repent thee that thou \\ert for a time deferred , that thou mightcft be after rewvdedwith more comfort;, and learnc Co boatl of the Lord*
Thirdly and laftly .• If thou findc that the Lord hath fwectly The 5 AA in fatisfied thee with that fruitcof the Sacrament which thou cafeoi fauf- wentcftfer tobisfeaftof the Lord lelus; fo that now thou ^*'^*®**' artasoac fct at liberty, cheercfuU in heart, mceteforthy calling, and purpofdy bent to obey : Then thou art to apply thy felfe a third way. And thou art to doe fooaewhat for the prefcnt, and (bnacwhat for time to come* For the prcfent, torcnueagainc thy thankefull heart to ©od, who at lafthath Whattodoc^ heard thy dcfi re, and quitt thee of thine adverfary which al- I- wayupbrayded thee with thy unfruitftill Sacraments : and ^^'^P""^'*^ now with poore Hanna to receive this comfort, as one that means no more to lookvrith a fad heart,but to honour the Lord in the ftrength oFhis own gracious faithfulnes:aad to knit thine heart to him by the band of foundcfervcd mercy. Secondly, for the prefentalfo thou muftgroufldthy felfe inexperience of Gods love, that it may bee a pledge in thy b«fome of like, yea Of thy fmne let not) of greater mercy, that thou mayft *• ^r "«« *• not beetoftekc of it* For tSc time to come, thou art to ^°"^*^' pradifctwo things, i. To ufefome meanes. %. To cxei- cifcfome Graces, Forthefirft, trhou arttofet thy fclfe on .!* worke to pray and fccke the Lord to notiriCh this fruite of the {^^^^^^^^ Sacrament in thee / and by all mcancsto blow it up as with
Nn 4 bellowcs
pi^ A fr^dtifi pfthe tmSd^timtnU of the GcfpeH^ Parf . i^
fagflowcsjea to hatch this mercy in thee, that it peri(h not*-
iTiKrt.4.t4. -As /*W bids T/w^tfr^j , to prcfervc that Truft commited unto him, by the laying on of hands. And fo fliouidcft' thou take heede kaft thou loofe, 3 iohn verfeZ^ the good things thou haft laboured for, till thou get a fuU re- ward. ^^ Likevvife there are two graces of the Spirit which all fucb-
j^jji^Qjacg,, havccaufctopradifc. The firft is f care. The fecoad is care. By feare loacancas Uch.i, X* Taking hcedc lead thefe good things Icake owe , through the fecrct chinkes and cracktsof '• oar falfe hearts. lealofie of loofing grace, is like the tender cye-lidde, which kecpes any offence from the eye. And watch^ cth narrowly to all cccafions againft all temptations of the world and Satan, whereby this pearie might bec- endangered and imbezzeld. The mother whofe the living childe was, would not give aay way to the cutting it in fund«r •• But the-
% Img »,i8- fjjlfc mother Woatd; and fey that Sdomon bewrayed her. So is it heere. An hypocrite who wants this Treafure (as the pro* verbc faith Jt will fing before the theefe, having nothing to loofc, although he goe in the midft ofa thoufand dangers, hec is not troubled. But the traveller who carries around charge tbeut him or behind him, cannot bee fo merry. He come* not to a place ol robbing or hazard, bat hcc will bee furc to have his company neere him, and to have his hand uponhis^ hilts. Oh .' he is fenfible of his money ! So \% a true Chrifti-- ans The grace which hee receives from Gods hand, brings wuh it a jealous heart, leaft by fome mcanes or other hec for-
fh\,\\%> goe it. BlefTedishewhothas feareth alway, and ftandeth^ upon bis watch ♦
2. Cari. Secoidlycarc. That is, hee if very ftudi^as and painc-
fnll to improove that Talent which hee hath received from
Math.25,16, the bounty of the Sacrament. Ifhefinde that faith and her
' ^* fruits be planted trucly^he playes the occupier of thefe Talents*
We know a bare man, having gotten a ftocke together, and borrowing upon ufc dayly, had needc to lookc to bimfelfe, as knowing all his hope is m bis credite , that hee can hold quarter, and keepe dayes of payment. So ought ic tCfbewithaChriftian; begoes every Sacriment deeper and
deeper
Part.ir B4pti/me dnd the Supper sfthe UH. 2 j x
deeper into Gods booses. That faitli, peace, and grace w hich be meets with at theSacramcnt,is as a new borrowed fucnmc of the vr«rer. If he come not to the Sacrament for the bet- ter jhe Jcnowes he comes for the u orfe. Therefore all his care i CeM ii iv is,how hemayimproovcthis treafure, and be daily, able by his occupyingjto kcepe credit with God, and to finde favour with him for new rcceits,as his needes require.. The grace of the Sacrament is coftly and requires good improovcment : Andcxccpt a man walkc ifl the excrcife thereof more faithful- ly and fruitfully, the Lord will withdraw his gifts, and come upon his as a bard maflerj who will exadl the utter moH penny ^cncreafc/ And wee know that commonly if the Vfurer fali fore upon a debtcr, he breakcs his backc To avoyd this mi- fery, Icarnc this. The more Gcd betrufts thee with, tbemorc ^*"^'*^*y■ care doc thou nourifh in thy fclfc that thou grow .• That fo the Lord may receive his ownc with encreafc. And by this meanes of reviving thyfelfe after the Sacramcac thou fhalt finde the fruit of it to abide in thee copftantly ; and to be a mcane of thriving in a good courfc. Which grace the Lord grant 1 And for this third duty after the Sacrament, and fe of the whole dodlrine ofthepreparation^ and this fecond Trca- - tifcjthasmucb be fayd.
An
231 A Treulfe $ftU fm Sicramsnts of the G(fpd^ Part.a^
An -Appendix, added to this fecond Treatirc, confifting of two Chapters.
Chap. XI.
Shewing fome dlreStions how a commHnicanf may finds his preparathfi te the Sf*ffer/weet And familiar.
How winake -J^fJ^^Tis thcwiHof Godtbatallhis people doc findchif
©ur preparati- S;^ j^ yoakc eafic,and bis burden light : both in thofc chi-
©afwcctc. aM^^ cics which ought ever & at cachinftant to be conchas
* to bclccvc,rcpent,to live wel and to be ready to dycj
as aifo thofe which arc for ever due,but not at every inftant to
do;But lac fuch Icafoasas arc meetc & appointed for] thcni,aSf
to preach,hearc,pfay,receive the Sacraments. To infift in the
G64swill is Supper onely in this place .* The Lerd loves net that it fliould
isfliould be fo bg jj fQyIg jQ hi3 people, cythcr to try thcmfelvcs beforc^or to
comai'jnix:atc at the Table, or t© furrcy their workc after. Yet
impoHible it isy but fo it muft be and will bee to fuch as pleafc
themrelvcs in nothing, favc in their eafc and formality of fcr-
W«tth«B i,i8. ving God ; But to fuch as know that God will have his yoakc
put on, and hath promifed to make it fweete, it will become
fo,if they will yecld neckcs toit,andbelecve. Let none mi-
ftake tne heerein. I know that no man mud diminifli oi take
Rcvftl. ai. 18. away the leaft dramme of weight from any ferviceof God : it
Werecurfed prefumption and facriledge to doc it : and curfed
Icr.4S.10. bphe that doth the worke of God negligently. Yet neyther
ought any t© adde any weight of his owne to the Lords workc,
and to make it heavier than himfelfe hath made ir. But take
it as God harh framed it, moft light and cheerefull to an hearf
applyed thereto. No;v toapply what I have fayd, to this Sa-
Yettothe cranaent : What one werkc of God (among the outward )
TiomaiiV^ isfofliruggedat, and weariromctothemoft,as thisof Tryall
^yjjy I and receiving the Sapper ? On the one fide men feeic a great
diiHculty in the difpatch, and on the other (idc, the Kings
command
PMt.i^ Uptijhte indthe Supper of the Lord. j 3 j
coainaand is flreight, a neccflity n layd upon them, and woe
to thetn that doe it not ; and what comes of this ? Sately they
breake through it with head and {boulders, and doe it as they
can; their o wne cafe and floath they will not (hake off,and the
Lords yoakc they are loath to take on. To prevent this eye- R"lfs againll
fore, 1 have fct dovvnethefc fe w dircd:ioBS, which I coin- ".^•
rocnd to the teachable .* as fca- the foole (^ct in his frame^ I
know though encfhould bray him in a inortar,yet would not .
his folly depart from him^
And fifrt generally feciag that onely To the pure 4II things Rftle^u m-ifure ; and nothing bee it nercr fo pure is lavory to an un- "^i** ^'^^v dcanc heart, whofe mindc and fpirit is defiled .• Let therefore this be the firftrule, That the heart and confcicnce be pure, and fo prefer vcd daily .'for fo the inner ciaa will delight in Ro9^.7'^4* the law of God, and the bent aad ftreanie of the foule will goe that way, although wee be not continually bufied in the out- ward performance thereof, as in receiving the SacranoentjOr hcaring,&c. Whereas tbey, who ftill abide in their unclcanc- ncffc, and their hearts are corrupt within them, are at no time fit for any duty, whether prefent or abfent ; for why, they delight onely in that which followes their owne princi- ple, yea in any thing, favc that which tends to the honeur of God, and their owne profit and comfort. So then, firft i fay, let us get a belccving heart, and a pure minde thereby » ROttrilLing it daily, and then the inward man will bend it felfc to walke wich God^ in fuch duties as it meets with, bee they liberties or crolfes, be they hearing, prayer or Sacrament, no- thing (hall f through mercy) comeamiflc to a prepared hearts But as the playing of all leffons is equally feaianable to a well tuned inftramentjfo hecrc.
Secondly, being fet thus in frame, wemuftfo gocto worke Rm'tf\' daily. That is, wee muft live by faith, daily apprehending Chrifttoour felvcsin hisproaiifc^ for the fupport of our life by his daily influence and nouriflimenr. For keing the Lord is willing to give us Chrifl to be our wiredomc;and holinclfca and to be ours to put on and doe all we have to doe in,as well any day,ycfterday and forever, as well as to day,Hf^» 13. g. yea as well every day as at the Sacratnentjto become our mcate
indeedc
f j ^ A tfutife of the tmSAcrtmfHts sfthsGOjfiH^ PacCi
Hidccde and drinke indeede .• wbat(rave unbcleefc) (hould hin- der, why wee (hou)d not take him everyday as well as aoy day 5 hira (I Tay) with all the bcncfics, as pardon, pe^cc^and di- redion, both for doing and fufeing, liviag and dying well? Ghrift is not for a Pageant or Proceflion, to gaze on once a yeare, but f®r ufc, and to live upon daily,as T«?»/ faiih, 2(jw
Oal.i. If . iiyg lygf ^^f I i^f^f Chrifi in me : and the life I live is ly fatth in the Sonne sfGod^ To this end confider further, that wee receive the fame ChriiV in the Sacrament, and in the promifc: If then wee be uph#iden byfeith in the promife daily, that Chnft will be our patieHC€,ftrcngth,hope, and will doe all oar
Efiy i4,U, workes in us : Then by the fame faith the Sacrament will bee welcome to us, although it were as daily as in the primitive
A*.i»cnd, Church, >f ^. 2, becaufe ftiil wee receive the fame Chrift, thotigh in a differingconvcyance. Deceive not thy fclfc about thy life of faitb,and then thou flaalt not bee eaOly unprepared for the Sacrament. The Souldiar that lyeth alway in garifon is fitter to encounter the enemy in the field, than one that commcth from the flioppe or plough, untrained for the battdi. Thirdly, wee muft bee vigilant againft thofc cvills daily
^tnlei. which ftcale into os, whereby we make a feparation betweenc
£ph.<?.is, Q^ ^^^ us,and fo, betweene us aad his ordinances j fetting a gulfe betweenc us and them, fo that wee cannot come at them eafily,asthc Sacrament by name : And contraiy wife, wee muft maintaine our daily fellowfliip with God daiiy,in faith, patience, raeekenefic, diligent ufc of meanes, meditating of the word, abfteyning from techi leffe, worldIii^ffe,pridc, in- conftancy, untbankcfulneflTe, rcmiflTenelTe of fpirit, 'bufying our fclves about other, or more things than wee arc called to,
lam 4.x. ^Q, Which although at the time of committing thcmjthcy
Heb.5. 14. feeme nothing: (we n©t thinking of after-reckoningSjOr what hurt they will doc us) yet in the mcanc time, wee arecorrop- tcd and hardned therewith ere w^e are aware. Little drea* ming what an ill handfell they make us toward the Sacrament. And moreover, when we would finde them out and confeflc them at the Sacrament, wee cannot fo cafily bring it ro^affe,
Pfal. J1.3. our hearts being a farrc off to feeke through tljcir difteinper.
So
Pdrt.^< BApiiJine 4nA the Supper $f the Lord » ijj^
So then (in a word) kecpe vvc our hearts undefikd, afid/lQun occafrons as wc may : and we fhall findeour Sacrsment v^oikc fnightily fct forward thereby / fo that ihc folltxnncncneand hardntffe of the ta&ke will be well over-and we fiiallcccne to it notasaBcarctotheftaKe, butasto our appointed food; for why ? Isnoc this our fcllofv fliip with grace much furthered tbcrcby?Marke but tbis:Whtn we have newly bin at the Sacra- ment, wcfceme pretty well affcd€<l2And what hinders us from being focontinuaHy, if fuchfcurfc brake not out to defile us? but wc imagine (bafely) that fellowfhipwithfinne and Chrift, light and darkcneffc,»?jay be held together, which cannot be. ' Cor»^,i^, Foarthly^if wc have becne prevented? by Sathan, our owne 'Rnle^^ IbofcneiTc or other occafions^and have fallen into the finnes be- fore named, or the like i That wee pradifc a daily repentance thcreof^breaking our h€arts,andfaftning upon the proroife,(by Lara.i.43, which wcmuft get pardon, and new ftrcngib to obey ) and •abhorrcallfodcringnpof our falls hj our owne devices. All men will confcfle that (inne muft be repented of, or elfeJc will hurt us-; but ^ee ipake queflion of the time when it muft be; but wc make queflion of the time when it mufi be; und f® Sathan bids ir^ put i t ©i^till after when more leafure is, er till the Sacrament come •• for then it rauft be done, and then as good make but one worke of it, as maay , and fparc our felves a labour ; and repent of all together^ But hce that is wife, finding out his errours and finncs daily, will repent dai- ly, and not put it ofl[ to long till he have forgot it, and fothe worke will proove the more tedious. Be fides, daily repentance kecpeih the heart faftand tendcr,& prefervesus waryof offen- din* afterward. Even as when the w^terjs much frozen by an hard and deepe froll,ey ther it oauft be broken and kept thin every day,that fo the cattle may drinkecafily;or elfe it will re- new her hardncfle, fo that it will be hard to peirce it ; Even fo if wc fiiffcr our hearts to goe on in finne, till wee come to the Sacrament, we (hall not have them foft atourcommand^but Ihall be much cumbred with them.
Fiftly,our experience of former receiving fliouM helpc and B^hU ^l ftrengthen us againft next time ; Wee fliould not be as riven vciTcUn which faffer the liquor to runne out as faft as it is pow- jed inj Or as the five^vvhich while it is in the water, holds wa-
^38 ATft4tl/i of the tm Sicrsmsnts of the Gof^el^ Part.i^
tcr as well as a paiic; but if oat of it, then prcfcntly dreiacs out: Contrary wife we ought, when we come From the Sammcnt (as I have fajd) fcrioufly to ponder what good wc have got« ten there, or what we have failed in ; if wee havre failed, wee fliould covenant to humble our felves, till wee have cafl out that failing , as unbelccfe, floathjuncharitabl-neffc, which de- prives us of the f ruite we looked for, as peace, j oy, growth in grace. But if at the Supper wc have felt thefc to revive in uj^ then ought we to rctaine their workc and power in us, from
-jg. J J day to day, till wc receive againe. When £/^4 had eaten ^* ^' * bread and draiike water,he went on forty dayes m the ftr ength ofit. So fliould we who have fed upenother dainties, and fa fliould wc not be alway new to bcgio,but kccpe our old grace, andincrcafcnew, which is indeed togrowby theSa<:ramcnt<» But of this, before.
ii^k^f<i Laftlyp wc muft fo ufc all private meanes of religion, as tbey
may behelpcs to the publike. For private meanes arc of- ten, publikc fddomer .* If then fo oft as we praycd,or read, or conferred, or meditated, wee could have our eyes upon that liard taske oftheSacrament,and either pray for bk fling upon it after, or clfe blcfle God for the good wc have formerly recct* vcd : Ifwc would in private by our felves muft of it, and iske others how they have found it cade : we (hould finde the Sacrament a cheerefull and comfortable worke for us to goc about, in comparifon of that we doe. But we commonly mind thefc things all at once, when the Sacrament calls upon us .• which makethitftrange unto us, becaufeit is notthcob/ed which our eye was upon before hand. And for thefc 6 Rulcc Qf dire(flion, thus much.
CHAP.
l^t.%^ laffifi»edndtbe Suffer pj the LMrd. ajp
* Cmaf. Xlli
)f:hy the S^crAments 4refo nnworthilj partaken hjfimi^ ^ attdfo nnjrpsitfftllj bj ethers.
O that which 1 have fayd of the unprcparednc(fc tlfrXblr. ' ©f Hicn to the Sacrament in the former chapter : I may adde fomewhat of the unprofitablcrieflfe and unfraitfulnefleofthem, inthis laft period of my booke. No man nccdc wonder} that he who is awcke and unwilling to a worke, commonly findcs it to thrive wi th himfclfe accordingly, that is, to proovc bar» ren and fruitlcflc.Thcrefore the farmer chapter might be a rea^^ fon iaificicnt of this.HoH bcic bccaufe the fore is dccpc, I will dive a little t'uriher into the caufcs hereof, both in the worfcr f«rc, as alfo 'm the better,touchiug upon the remedies breefely. "f,
Intheworferfort(forI would have nonethinkctbatlcon'- TJievvorfcf found the difeafes of ail forts) I have obfcrrcd feme caufcs ^««o to proceed from in ward,fome from outward rcfpc^s. Touch- Cawfcf. ii^ the inward ; firftonc caufc is the gencrali ignorance of ^"^^ people. True it is^Popifh blindncflc and error is removed, ignwaiicii touching the merit jneceiTity and worke wroaght.-and generally people are free from Bread worfhip : yea they thinKe there is lomeexcdleat thing in the Sacrament; but ifyecomctothe Bpfliot of the matter, namely to demand what a Sacrament is^ to whatcid ordcined, what fruite it affords, and how to be rc° ceived; ye may goe (even in Townes duly acd well cattchifed) and picke out fcores yea hundreds of people, who can give no common fentible account of this ordinance : But arc as blindp aboutthedov%ineofit,asthemoic in the earth. Whatthca Ihallbefaydoffuchasliveinutterdarkencffe? The cureofit »e«,-4^ ^ is,that thcfe under ftand,that as //V^4faith,fhcy pcri/h for lackc u^l^^l' of knowledge,yea ignorance rottcth the heart and makcthic naughc, and therefore that they caft out this bitter roote, and get feme meafurcoflight.-andpIuckcofFthe cover of darkeneJoE^ay if. Afecond caufc, is fuperftition; caufing a folemnc yea «• Caufc. popifh over reckoning of the Sacrament, viz. That it is fo *«?««*«««'
My
holy a thing thacall muft not meddle with, fit to be ffirined op under a Canopy, than brought forth into over ordinary ufe:Alas I few men arc worthy to come tofuch myftcries^ Iro well for them they have dcvouc hearts, and love them; But as for that wifedome, faith and charity which is ncceHary £0 partake thcoi, they come fhort, and fo (they doubt J do ma- ny who make themftlves skilfuller than they ; Therefore they finde enough ofit to come at Eafter, and fometimesnegledit then alfo. Ob Iblinde idiots 1 The divell bath caft upon you theoyleof fuperfticion to bwrne yoaup, as hee hath caft the Rcmcdf. watcrijfcontempt upon the former. But for remedy know^ That the Lord lotes not extremities : hee will ntichcr admit the- dcipifing fcorner, nor the fuperftitious cfteemcr, but touat them both guilty* If God allow the Sacrament ta his faithful] people in ordinary, thy fupcrftitiouj man- BcrlincflTc i% out of k^^on : let reverence bring thee i^\ God, bttt curfed iec that fopcrftition which beatcs thee
ivC^fe. Athirdcaufeis brutfdi profanencffc ©f life* What com-
ProfaRcncfle. munion is there with Chrift and BelUr. Many do fo debauch % Zqi6,\6. jj^gjj. ii^gj vvith odious diunkenne(fe,cofcnage,lying.fwearing, Sabboch breach, with other abhomiHations, prociayming lob % t^cirfinnc as SUqms^ abhorring the light, and maintaining '*' ^ theirkifts andplsafuref a§;iinft it : that their hearts are pow- red out as water : and there is no heart left in them to looke after the Sacrament .' They tell themfel/cs in fecrct, li u ^ "^^^ ^«ch holy things arc not for dogges : Swine more W«Eh7.^. become the trough than the Table.- The Divdl alfo takes , ©nand torments them f if they dare lookc toward the Sacrament J and tells them, They have another trade to thrive upon, their whoring, their riot, their roaring, and emptying themfelves into their lufts without all con- ' troll, and ftabbing all that give them, a croffc word,muft bee their joy and delight, and in ftead of all Word and Sicramcnt. And thus they dcfperately goe on faffing , Umi^. There is no hope, UremU Chap, i. Verf. 25. The remedy is That they fubmit to Gods terrours, and ftoppe their ttModly coarfes, and try if the lerreurs of Qod cm
tame
Vivi.ti -Mdftifme and the supper $f the lofA 3^1
• tarns them, and briag them into feme gcncrall compaffe.
A fourth caufc is, conceit of mens civiiitie, innocencic andpo„ ifi good life among men : but voidtics of grace, and being cjuite Caufe. cftrangcd from the lift of Religion. Now, how can fuch ^indeXonceir of «ny rehili in the Scale ot that Covenant which they regard not? ^^viJity being Its enough for them that they kecpe their Church, (hunnechc ^"^^^ ^°^^" Alehoufe and drunkenntfle, bene open profane cffcnders : but "^^^' ,thcy keepc quarter with their ownc Idoll, and Ice up that in ftcad of God, his Word and Sacrament, their hai ineiefbefie and ciutefie, muft goe for pay with men, though they bq never fofulfome in Gods account. I condemne not civiiitie^ nay I praife it ; yet the rcfting in a principle of our own,ll:crves the heart of Gods grace, when a manrcfolvcs there to pitch. Let tbefe men learnc to be out of all favor with thcmfelves. Remedy. knowing that their excellencie (lands in a thing which h quite underline of gr«ce,and (o feeke to feafon their foules with true underftanding of their cnmitie with God, and care to keepe covenant with him, which onely can make the fcales favorie.
Some outward caufes there arc alfo of this: Firft, the want of the Miniftery, and meanes of knowledge of Gods Ordinan-^* Extemall ce$,and the Supper by name. How flioaldMinifters preach of *^^"^"* the Scales that uadcrftand not the dodrinc of Chrift himfelfe? mcanci. Nay I mourne to fpeakciti divers Minifters neither unlearned, Bor unpaincfull fin their kind)nor ungodly;yct in point of the Sacrament, doe little acquaint either therofclves or the people with it,aliDoft through the yeare, except in a paffage a farre off, j, . , I dare not boaft my lelfe, I know well mineowne wants ; but ^^^^^^ if I might draw any to emulation, I durft fay,That whereas my poorc labours foe twelve ycares, were more upon this, than a- ny other one point; I am not alliamed to fay, 1 found the argu- ment more fruitfull at the end, than ail the while, Anddoubt- leffemany good people there are who mourne forthebarren- nefleof their Miaillei sin this kindc, as much as their ownc deprivall of the benefit.
Secondly, bafe e^tamplc. Sinne, i Pet.\. 18. goes ftrong jg^^^ , in the ftreameoftradition^ W hen as in a to wncyouihi>ll have pie. twentie families into which the knowledge and favor of the iPcc.i. iS. Sacraments never cntred ; how fbould it defcend into their
Oo children?
»4»
R«m6«i/.
jScaadali.
ScaicJr.
Better fort. Caufcs.!. No ponic" tin% the fpi- KualncCTsand worth of Sa- «iamcnts.
^ treM4(e of the mo Sacraments of the Goffei^ Part, al
t children? No, But as ^King.i^.Hh. that worfhip whicH thofe Samaritans had learned , was continued many hundred yearcs after, even till Chrifts time, lohn 4^ So heerc, lookc what aafavorintfle of Sacraments was in the grandfather and father or mother, it dcfcends as an inheritance to their po* fterity, running in the blood as a diieafe. The remedy is, that young ones doe withdraw chcmfelves from fuch curfed cu^ ftomcs of profanentffe, and (ufFer the word tofcafon their hearts more dcepcly with grace and the love of holy thing* more deeply, than lewd cuftomchathleavjcnedrhem with the contrary.
Thirdly Scandalh When the bad Humble at the adlions and lives of fuch as arc frequent receivers ( who miy bee hypo* crites) and when they («;e that fuch dare cogge and cozen men of their eftatcs,undoe men by breaking and running away ;aad fomctimes be as joviall and merry companions as ihemlclvcs, as to lye,traduce others, breake promifes, play the worldlings and the like ; Oh 1 they concludc,There is no great matter in rc-^ ceiving the Sacraments, and if this bt the reiigion of fuch, let us abide ft ill drinkers,6tc.OhfearefuU fcandall IThou /houldcft bind thy felfe by rcccaving to an inoffenfive courfe of meeknes and Iove,that thou mightft win honour to the Sacraments. But for redreffe hecreof,let fuch confider the woe to all that offend others,and all that are offended at others/Its/uft with God to *fet one againft the other,tbatfuch may pcrirh who bvenot the truth:One (hall not neede to mock the other.This for the firil*
Now for the better fort, even with them alfo ii is not Weil. They debar re themfelves of the fweete fruit they might enjoy. And why ?Surely bccaufe the entire value and honour of the Sa-. crament is not nouridicd in their hearts, the true gaine of them continues not m their (oules.Thcy ponder not the fpiri uall na^ turc of them, they beleeve not that God can blcflc them as hec hath promifed,they hold no f^rcngth from them any time, but forget it by their vanity and giddintflc. They cannot fee how. the Spirit of Chrid gives ciScacy to the Sacrament to purge them from the wrath,tevenge,lightneire,abufeofIiberties:and the lefTe they gaine by them (through their ownc fin) the Icfife they love them. Much kffc doc they coafidkr the fcaling
power
Part.i 1 JBaftifme indthe Sn^fef of the t$ri^ a43
power of Sacraments to give the foulc affurance of that which other Ordinances alone cannor. The remedy whereof, being Remedy that which oft hath becne prcffed, I ncede not urge it. Onely I aime at this, that I may give the Reader a view together of thefe difcafes for his better recovery.
Secondly, even the better fort are much given (oft times) iCaufe. to hide their owne follies, and to beare with thcmfclvcs too Hiding ©f much,cvenin thole errors which brcake out openly enough tlieir finnc» to the eyes of the wife oblcr vers. Now if the fight of our wants is not all that God requires of his people, what (hall be faid to f ueh as in fclfc-love applaud ihcmrcl/cs, and looke fo inuch at their few commendations* that they are loche to ac- knowledge their biemifhcs. And fure it is, hc; that walices with lencc of few waits, ra ikes Goi fuper fluous in hij Sacraments. For remedy hereof, goc to the Chapter wherein this point is pur pofely handled.
Thirdly, loanv of thefe are deepely tainted with worldlinefle ^ Beepe and have n® aoeafnre in their earthly oufincfTe: whereby nei* WoildIi«dSC| thcr their preparation to the Sacrament, n©r their furvey of it , cither before or after can fiudc roomc with them. All is too little, for worke, workc. Oh/ thou (halt have thy belly full of \t one day f with aking and forro w) when confci- cncc (hall prcfcnt thee with thy finne, and fhew thee how ma- ny Sacraments, and the fruit of them , this guife of the world hath Jevoutsd without recover} .• And what a narrow en- trance into heaven, it hath caufed to thee, who ( if thou hadft becne enlarged to Gods opportunities, as they to thet)mightft have found a large doore opened unto thee. Then fhalt thou bee weary of thofc cauils which thy covetous heart hath caft upon the Sacrament, as thefe; Where finde ye that fo much coft is required to the Sacrament, that men mull lay afidc their bufincfle, and looke afcer that ? Nay, where findeft thou that the m otters of fo divine a Nature miift ftoope to thy bafc tra{h? And fo ingrolfe thy hurt , that when holy things are in hard ^ ihy foule is no where Icffe than where thy body IS? So that that hadft as good doe never a whir, as never the better ? The Reoaedy is , Refignc up thy j^^^^j„ felfe and ends to God ; make him the Moderator, and hcc
O o a wilU
544 ^ Tnafifi tftheiiP^Saeramefffs ofthiGQ^eB^ Part. 2
wiilDCtdcfraudc thceof thy worldly duc,if thou wilt be rulcdo* Butif thy fclfe be judge, the Lordnmift needes prove the loo- More caufes xcr. To thcfc I might addt more . As ?hac men make a dead a«idc4. workeof the Sacraiuent; they live not by faith in it, they
waike not humbly and tenderly, bat fufFcrfmaller evils to lurfcc in them and defile them; tui they fecic conlcience cra2ed,they make not up their breaches by fpeedy repenting, but fodcr and cruft them over 5 chey ply n .t Sacraments with other private and perfonall helpes uaecteto prelcrvc the grace thereof; but in the mid ft of i heir fl ghtneffe, vanities, and plcafures which they mixe with holy thiags,they looke to fare as well as thofc that watch clofely to thoie fuccors ; wherein as they are foulc« ly dccei»^ed, folet them know, that the Loid is righteous, and will not conceale the labour of love in his better fcrvants to c- Remedy. quail the flight and careleffe with them in blefHog. For reme- dy whereof, let them lookc backcto the Chapter of Repen- tancci And thus at laft I have alfo finifl^ed thefe few advices, Conc1«fionofgjjgjjj^jj^g^^^j.|j^g of preparation : Craving therefore of - w 9 e. |,ii„^^[io j5 Alffh4 and Omega (and hath now brought us to an end of our purpofe) that be would fct home thisdodrine dt the Sacrament to the hearts of the Readers ; I finiih the whole BookCo
F 10^(^18.
An Alphabetical! Table contai- ning the cbiefe points handled in the fecond Pare.
A. Sffting grace ef Ged one mArhe oJoht effe^lHAllcal- Itng. Page. 38
And how* ibid.
The ASl ef faith one jpeciall triaH of 9Hr faith.^o.and yvhereinttfiaadsAh. I'heftirrtHg «f the e^feBterfSUp kj the geod things of Chrip Saepa* fnem all ^A jpeciall meanc of reviving faiths 1 01
t/fpp/icatien efthcfr^mife 0} the Sa- cramentf ib.
%/iBof lave is negative, or psjit'tve. 179. 1 80. Ih what farticHlars both eonjift. jihandaners of Sacraments terrified.
213
z/4dmiration of Gody Chrift^ ^ndthe
Spirit ynecejfary to rajfing the heart
in the Sacrament^ 218
Sever all AUs and Paff'ages of the S^-
craments/e^mre due carriage ^caU
led Accommod4tioH of the fsnle,
222
In fix particulars, 323
ty^ffeilions cannot be facred^ except
they have a due cbjeB, Ip5
Jrttfiing to former ^ffeBiens, an ill
ejualttj in Receivers ^an enemy to de-
J^re. 3oa
BRok^nnejfe of heart and meur-> ning, u one ffgne. of htartj re* pentifig, 1 1(5
Ged recovers the foules of hij , ^^ W fallen to mw Brok^nne^e and mour* ning. 126
Behaviour of a Contmumcant at the Sacramentjntnfl be holy, 209
Behaviour there mufi befutable in bom dy andfoule, 2 j y
Behaviour of ComrnHnicofits mufi be due^bothinre^eB.oj theyphole S^^ cramont^ and i he particular pajf^" ges thereof 216
Better fort very un fruit full wRecei-^ %nngiWith the caufes. 242
c.
COnfufedneffe and indifcretion in the worjhip of GodflnfuU . j
^'avtHing about Cjods Ccmmands fin» der colours an itl marke, j p
Cod may juft I J pump? thofe who obey his Commands in an undue manner, afwell oi the difobeyers, . ib.
UHarkesofeffeEluall Calling necejfa- rjforo ur try all of eft ate* 3 7
JhefuitsofCalliog^ a j^eciaUmarke Ooj pf
The Table;
*/ aur efiAte in grace ^ And vrhat they have ieene fa tisfied at the Sacra*
are, 4I>4*»3} ment. Zig
Cf^ri$Jttj in frjing int§ other mens Care afpecialt grttce to hee fratiifed
wants f mukes men Iflmd in feeing after ^ur Receivings 2 go
their oivne» ^4 ^ pure ^onjcience daily frefervedfo^
Excefe of Care andforrow over lading a fr^eete meane to m^ks fref oration
Cods people for their wants, JtnfuiL to Sacrament sfweet* 235
J 5 Coneeitof a civtU condition y without
(farelefne^e of our wants^ comes fiom ^^i^g ** C^ venant, a meane of hoA
grofefinyand $6 dangerow. ibt Receivingywith the Remedy. 24 1
Each ordinance includes Chrifi in it m Snndry Canfes together ^ of the iH Re*
their fappe, &2 ceivingof the better fort ^ with their
Cleaving to the promt fe agatnfi ^#»- Remedus, 244
dage and CarnaU reafon.a marks ^f
faith renewed. lOj D.
Teflimony of good Confcience at the V T Ot t$ difcerne the body of Chrifi
Sacrament^ a figne of faith renew ^ i\| in the Sacrament, dangerow* 60
ed. ib. Daliiers with Qod in point of fntHre
The ^hriftian Combate^ one found repentance^dangerous. 1 3 1
marke of repentance* 114 Little ht^pe of Delayed repentance t9
Confefion,agreat try all of hearty rC" prove found. 132
pent a nee, i\j D ijpmula tion purged fiom love bj
Carnall and hypocriticall receivers of faiths 147
the Sacr amen ty are in a danger ota ^iffujivenejfe of love* ikt
cafe, 130 ^iffemhlers of love at the Socramenr,
Croging ofourfelfes in our fweet lufts are bad R eceivers . 18^
a triatl of repentance. 1 37 l^efire of the Sacrament, aneceffarj
Cenforioufne^e purged fiom love by grace for a R eceiver, 19). 197. 19 S
fanh. 148 Obje^ofDeJircis ChriflSacramen<*
Commingto Sacrament nece ffary and talhdefcribed, lp4
commanded, proofes, reafons of it. How Dcfire of the Sacrament may bee
209,2 10,2 ri attained, 198
Commemoration of Chrijls benefits Snch as come without Dejtreto the Sa»
neceffary behaviour in receiving. crament^terrifict)., IP9
21 6 fVant of fenewing of Dtjire^ a great
Due Carriage of a Receiver after the fin in Gods people at the Sacra* 220
Sacrament nece^ary, 224 tyib helpes and motives tobe ufed, to
Contentation and well apaiedne^e in flirre up T)efire Sacrament all* 204
Cod^ought to he praUifed by fuch as The triak of true Defre* 20 5
Tr \ll
TJ3C Tabic.
E. (j^f^f need of frejji»g faith effeBuali^
ib.
TRUll of our Eft ate in grace the Sacramentall Faith above dH gyrdcts
firfiOhjeQ of Sacrament all tri~ t0ife tried at the Sacrament. 81
all what it island the branches there- Faith being well grounded upon the
of^i.ObjeEiionanfwered. ib. Maine pro mife^ ii e aft Ij tried in the
H^wfarre a Chrifiian may be doubt* particular. 87
fuiandfylicitotis about his Efiate. Flotv Faith in the maine promife ii t$
43 be tried, pO
Onr Efiate in grace ute^ be tried by How Faith u to ie tried in the revi"
eur callings and how, 35, In three ving of it. See revising ofit,
things, ib. Exhortation to renew and to bring
Sjfe^ualneffe of faith pne property to renewedfatth.to the Sacr amentt\ 06
try faith by, pS The Forme of repentance:^ U onetviali
' Effthudl jaith prevailes againfl aU of the foundne^e thereof lit
diftemfers and doubt ings of the Folly of love pftrged by Faith, 144,
fo ule^and what they are^ ib. Fulneffe of Chrt^ emptying the fohle
£xperienteof the fruit of the Sacra^ ^fherfelfe^onetriaUofdefire* 20 5
ments a ^gne ej faith renewed, \ 04 Feedtngfavorily, a good triall of true
Extent of re^nt anceJ4 one triall of the defire after the Sacrament p ao6
founJne^eofit. If J Paithand the exercife thereof^ pne Jpe»
iJMeane Ejfte erne of our fe tires ^ and, ciallpartofoHrearriage after, our
higher priung of other Sy a figne of Receiving, 23 J
repentance, . -\ v^wv^ 136 Faith Hottesufonthtpfomife,^ ^1$
Sdtfyingofthebody^ the end of love, F/tare a fpecial/ grace to be exercifed
1^3 ^fter our Receiving. 23 O Sacraments to lafi Eternally in the
churchy i20. Haw^and by wham, ib. G.
Exp rience of our former Receivings, ^Vch as canfinde no fub^anci »f
H great meane to make preparation O grace , mufi cut off themjelves
fweet. 237 from Sacraments. 44
Bad Example^ an enemy to good Re^ Such good perfons 04 feeke not to bee
I ee^iving^ith the remedy, 34,2 Grounded^repreved^andyetcomfor^
ted. tfp
T. . The end of beleeving it^hich is the
Glorifying of grace ^a marke of faiths
FAltheonfifis not in the overpaiffim m
ringofthefouley butinrejltngon grjtces SatramtntalU J
the promt fe^ 48 jindvphj they oneJy. 63
Why
The Tabled
^^J gr4Cet SASramntAlffrnfi htri^ fte tofeekefftppiy of their 4^tf. "fi
^^- ^3 ludgingour f elves for 9ur yf tint 5 ntm
Whjjtt3efefveef^ecUUj>andwh€thtr cejftry, ^2
equally^ ib. Torefi in (jids ImfutatioHj^ arenH
^faces of Sacraments are. not to bee thingigt figne of faith. ^y
^nelyfor SMraments , hut perfetH- Imfemtent receivers vf the S^crAment
ally, 6^ in a T^offilt cafe, t29
Cod not tyed. to mr girdles at the Sa^ Inconfi^ncy f»rged from love byfatth^
Crament. ^ \^^ \^^
XjTAces to he p-kUifed After eigr recei^ Ignorance a evmrfton canfe of ill Recei-
ving the Sacrament, 230 ving^withtheKemedjf. 23^
H
Ho K.
Vntiliation offoute with filfe* XT' Now/edge one of th e Sacrament alt
defjidllandfrayei'^ a^ecidll ^S^ graces to ke try ed. S4
meanc to renew faith at the Sacra* With reafons 9fit. ^^fi%
ment, 105 Knowledge the k^y of other gracesAh^
Holding out with ^od in the triad $f aprincifaHhelfeto difcemeChrifis
Sacrament, '<tfigne of renewed faith body, - ' ' '-. ; • '\ ib.
at the $atrdment, 'oy Objelihningiiiif^Kffdi^Ul^g^kifpive^
pearling after food^ a fnretriall if red. ^7>^8
hungring after the Sacramento 206 TP'hat Knowledge k neveffary for the
Riding of fin, a great enemy of good Sacrament. 55>
,' kec^ii/lngJnthefeft^ ' -'' '^45^- A^d the f articular s at large opened^
mthhe'Kemedy. ' ib. "^ ^' . ■ yi^y^.j^
- Trials of SacramentaH Knowledge^
I. 7«>79i«0»
P Opifi. Ignorance ^ pretended to bi L.
AhemodiSrofdjevotionfonfHted-. f Oveoflnfhs, mdftcretevilsyph^
^ \:^^^v -^ >/^ ^ .A^ ^ rj^ \^ feed of ignorance* y-y
Ignorant CommHi>iiCant'iy reproysd^ The Life fart of repentance in a Chr i-
andadmomfhed. 7 J fliancoHrfe^afign^offoundrepen*
The feeds andfomenttrsof Ignorance tance, ., Ho
tob£ abhorred.iy.y^hatshey beAb. God THJlaines the Light of hii Spirit in
Ignorance mny damne, afrcellas know^ the EleSi, to kfepe them in thtir
' ledge dh fed, ' 77 falsfromaonfHfon. , 111
ITofull fntts ef Ignorance difiove^ tove of grace as graccy and hatred of
^red. 7^ fin a^fin.thottghfmaU^atriallofr^
6o4 hath (riven an InftinU to his Peo^ fentance» i ?6
The Table.
Saerdmentdll Love necef^ry to true n^t alone.
7%
receiving ^and how farre, 1 40, 1 8 3 • Faith in the m^ine pro mtfiy looks ^ ^f P^hat Sacrnmentall Love u, 1 40 the Meane ofMeeving^ v'tr». SMif^
Isove a/AnEHfjtnggrace of the Sfirit,
To h difterned from carnalL 1 4 1
l^rtte hove hredhyfaith^n^i^Hndfttr"
ged. _ 141
faElton, po
The Meditatitn of Cjods meanings
freely to ofer ChHp-.ffflly, andie^
teAminglj At the Sacrament, u a
meane to revive fait h, I o I
Love to hrevivedat SMrament.i^^ The Matter of repentance it onetrtall
Thofe that dare receive without Love, of the fonndne^e of it. 1 1 1 ./» 4 ^/^r*
mfofull^ Andwhutcolot^-stheyhave, ningto God. lb,
i^6yX 87 Godfuf forts hisrelapjtng fcrvants by
T>$fkonoHring g&d on Sacrament the Memory of old Mercies. 121
dayes under fretence of Love.odiouf. Good Matter mufi be got ten, ere the
187 foule can remember Qhrtp^, liy
^ttds owne people refrooved for iom* Meane s to be nfed after onr Receiving
mingto the Sacrament with Itttle for the pre ferving of grace. 150
hove* 1S8 (^onflantaymingat the Sairament, in
Xqvc at the Sacrament^ to be renewed the ufe of all Mednes^ a meane t9
and tryed. 1 8^ make our preparation to the Saeram
Sundry trials of SacramentaM hove. mentfweet, 2 j8
r 8^ 1 90 , 1 91 . iV(7/^ and perufe them Wan t of Meanes, an enemy to good
wellinf^ecialL 'jR^ceiving.2^1, The Remedy. ib«
Such M can prove their Love to bee
found may be comforted^ 191 O « Surfeit ofLufls, an enemy to S4cra^ mentall defire, 2 O 3 Excejfe of law full Liberties alfo ufo,
203
lA§e of faith daily , an excellent helpe
to make preparation to Sacrament
fivoet^ 235
MInifiercfGod mufi' be care fail to try the Communicants. 30 To feafon them with knowledge ^ yet
Ordinances Are familiar wayes t9 convey all Gods good things to
HS. 81
Faith in the maine promife lookes at theObjeB,andhow. 95
£ach Ordinance hath a peculiar exhi» biting ofChr(fi bj fecial promife^nO
Turning the eye of faith upon the Or» dinance of the Supper ^ is a meane t$ revive faith at the Sacrament, lOO
J he meditation of Chrifis omnifom teiky in the Sacrament^ 4t JpeeiaM T*f kflpe i
The Tabic.
helped reyfein^fdhh. 1 02 faith u at irfl, Ic^7,^ioS
Each Ordinance re^mnt repentance The ^arts ofKep utance are a m^rks
ere it can he r^eli par taken, iiO of try all whether it he found, iiz
Cleaving to Ged^whenthe Oceafionof Fra^ife of Repentance id a fpcialL
1^ eviUprefents it felfe, a triali of re- marks ofthefoundnes ofit^ 1 1 4,^«<J
/ fentance. 157 that hothin the $tnderfianding^ wiK^
OhjeEl of Uve manifold, 18I and life, liy
'Both LMtnifters^ people, fonle, bodtes. The L or d affords his promife to his re*
182 volted fervants ^toreft'jre^^them.11%
Oh]eEh ofSacramematt defireji Chrift The Lord prefsrves hu owne in a good
the fonlesf till nouriJhment» 1^6 efiate, when ))nce recovered oHt if
their revolts. I2S
Po F^tiality oflovepHrged h) faith .145
^PridepHrgtdhyfatthjromhve, 145
PRreparation for the Saeran^ent, Sneh oi hmve prepared for the Sacra^
> more gener all then TrtaiL fFhtt ^^t muft alfo conte^and not he letted
it is? 3 by any oceafion what fe ever, 2I5
TryaU of onr efiite bj Preventing Patter nes of holy receivers, 217
grace is one marke of our calling , 5 7 ^erpetJiall msmory of €hrifi hcfw r #
and how f 38 be continned at the Sacrament, %igi
TryaAof eur felves by the Perfitting Preparation to the Sacrament may ^-
grace ofthi Spirit^ one part of our come frceet and famiUar to a Com'
calling^and how? 40 municant ^2}!^ and how. 2 g j
frejfidtce again fi the ordinances and Profanene^^e, a caitfe of ill receiving.,
Minifters^agreatmeaneofigno* 140
ranee. 77 No Pondering of the wvrth of Ckrifi^
God offers ail his good things by and a let of good receiving, 243
throHgha promife, 82
Wew men fe eke a promife toconveigh H.
^ods ge ed things nnto them , 84
^11 particular promifet are planted T7 ^'f-thin the cheefe premfe mnfl be
in the generall promife, and haw, 85 IT tryedbythe Rooteofit felfedenim
H^arpingfrom the firfi promife m '>fh all. vid felfedeniall.
deadly and danger 0'^ • %6 Reviving of faith at the Sacrament
Try all of faith tby her properties , a good how to be performed, loo, loi . 1O2
fgne of fatth , ^% "Pretioufnejfe of Repentance in what degree neceffary
T' faith is one. ^9. how to try that. t2ilm for tht Sacrament, 108
When Profs of faith faile^ oftUmt Try all
The Table;
Try^^ ofRefenUffct at theSHcramnt
mceffarj, Reafons why f lo^.^nd
froofes, ib. S RffentAnce 4 ntarks ef faiths 1 1 o , and
welcome to God*, Ibid.
Tr$4Jl$fthefi$MdniJfe pfit, i © 0» Tfjat O of the Sottlefor wor/lipefgod^co^'
uthefpmt$fregener4tie»^^ ibid. traryiogiddinejfe. 4
iUfentdnt c u trjid by th mother rfit, The Supper ss Chrijf in a misery 6 5
which kfnuh. m The Supper ij the Churches markf t§
Revenge 4 marke of hearty refe$itaffce» judge of her Childrens growth, 66
1 1 9 Saeramemaii Chrift a, Provijtonfor all
lUeHOHnchig offinne^a figne of true lively wants of his body. 5 1
Refentafice. . f 2 1 Spiritof God not alway tyei to aU^ bis
Returning to Cad another figne of it a 2 2 grace in us while we fie epe. 5 5
Repentance upon our Revolts^ neuffarj Search of our wonts ^afwell as our pray-
for Sacramems^ I2| fes^necejfatj. $0,andS9*
Gods ow ue people to bif bldmed fir their Sen/fb/enefeof the /hamo of our wants
venturing to receive without renued needefttlL Ci*
Repentane, 153. Efpecially for foule TV trujf God for Salvation And far
falls,' X J I Chrift yand dtftrufl him for particU"
£xhorfaihn to bring re^ui^refentance UrsJifinfulU S^
to Sacraments. 1 34 faith in the mainepromife ,mufi be
Rayjing up of heart 1 0 God in all thanl^es , t^y ed byourfelfedeniall. . 9 4
mufi attend Meditation atthe Lords ^^rttefearch of our felves^ a ftgne of
Tabu. 119 X jndicieu6 Repentance I and how f
Rejileffne^e of the foule till it bee fat'tS' iiy
fied,agoodTryallofDefire, aoj sHelpes.of true Search »f it. Ibid.
Renning of Repentance dayly^ afpeciall The Soulepart- of Repent auct in the
helpe of preparation fweetely. 237 j^ill and affeUions^ a good Tryall
Caufes of bad Receivings inward and of the fraUife of Repentance^
wtiffi^d. 239 ij^
V ft Sentenciug
k
Tfac Table.
SenteHcing of^urfelvdi^a marks of qt^tr^ d of nR forts. g
hearty refentanee, I 1 8 BackcornrnHnkA^tU to Try hlmfclfe,
Sfirit of GoA and feede of god can^ ^^ ^
ftotife pJAken wholly opt of thee- Try all of others not excluded.^. The
leB, 1 20 Reafons.%. Tet not to he trufied.g.
J^ayiHg to heart thefmnes aftdforrowes The oddes ^etwee^e them, to
of the time, of o thers 04 our orv^e, a Sacramentall Try all wherein it differs
Try all of repentance, 2 3 7 from other reitgiom Try alls legaH,
Stralghtneffe of love ff*rged by faith. fenitentiali^or morraM. 11,12
144 S^^^mentallTryaS hath her iftteej^
Selfelovefurgediy faith. Ibid. ther to encourage or difcourage the
Seldome comrtnrs to the Suffer re^ fonlefrom receiving. I j
frooyed, 215 what conrfe both the good and the bad
Survey of our receiving,affectaU fart ^ mufi take, after due Try all hadi
9f carriage after the Sacrament, Sundry counf els and Ca*^ eats about
r VZ *^' 14,1 M^
Survey of eurfelvesiri cafe of our dif^ Sacrament aK Try aU not arbitrary ^
aff ointment upon receiving^hor^ to but neede full, and divine, 1 d,i 7, 1 8
beperfomedAhid, 228 Reafons of Sacramentall Tryall,2U
Survey in feint of want of feeling 22
after receiving, hove ferformed, 228 Its difficult to try aright and why fib.
Survey in cafs of fatisfa^ion ufort the Profertiss of Try all are five ^ I , wife ^
Sacrament ^what it is} ti^ ingenuoMMofe^faithfnllydireU. 2 5 ,
Vfon Satisfahion at the Sacrament 26
We mufi doe fomewhat frefently^ ExhsrtationtoTry onrftlves. 3 1
fomewhat after. 2 2p
Superftition a caufe of bad receiving V.
with the Remedy. 2^9
Scandall a great meanes of bad recei. T JN/oh the forme ^ efentiall caufe
ving.with the Remedy. 2^2 V of love. 148
Vnfavorineff'e an d inaffeteney of de»
T. fif'o hath nothing to doe with the Sa-^
crament. 1 pp
S'AcramentaU Tryall neeeffary for Vnbeleefe a mdne enemy of Sacra-
a Communicant ywhat it ii,l.,&1 mentall appetite, 2 02
Tryall and preparation differ yii*f re-' CHofi receive unprofitablj and why^
paration. 239 Trjall at the Sacrament (^ a duty re^
Wt fTorfhif
thcTable;
wherein try all of wants einfifis^ y J
W* ^^ '^^fi ^i^'^eour 'wants fummed up
in a readinef[e for the Sacrament, 6 3
WOrfhip cfGod muftheefety To refi Hfcn a hare iVerd, and fiow
purpofed^and afefaration one word to goe to ancther^ a fure
of the ferfoH from other fervicesfor fig^e of faith, <)6^& gj
thetimf, 4 Comfort to fi^eaks ^eleevers in the
OhjeUions of the weake in the matter foore reviving of their faith at tbo
of their efiate^anfwered* 48 Sacrament, 106
fVeake in knowledge^ comforted and O^jeiiions of the ffeake againfi their
^dmonijhed, 80 revived and firong faith ^anfrveredm
Try a/I of our Tvants the fecond prepa- loy
ration to the Sacrament. 49 Qod caufeth the fence of JVrath and
tAU ^ods people have their Wants ^and his judgements to fea^e npon the
in how many kinds y\t.in the grounds confciences of his people being revolt
wannor^ meafure andends of their ted^to recover them. 127
aiJti^ns, in dntieSygntces^ erdmafices. Willingnejfe to he informed ofjinne^and
J O re pro 0 ved^ago^dfigne of repentance:
Vants of Gods people^ are eyther 'Z)«f - j 3 5
feEis in grace ^or decay es. 5^ Wea^e penitents comforted, i gp
fVic^edmen have no wants, onely they ffeakeneffc of love purged by faith*
have one maine one, 54 ^ 144
Chrifiians may be comforted in their Comfort to ak Weakj in love^ if hearts
Want sjfecaufe they have a ftocke of be found. Ipl
Grace. J 7 • S § Watching daily againfi the enemies of
One want hinders all fence of many a good courfe^ a fpeciaS helpe to
wants ^and how, ^J make the preparation to the S^cra^-
Cod upbajds not his people for their mcntfweete, 22^
Wants Jbut fupplies them. 58 Worldltneffe a fh rewd enemy of a good
Lets of Try ail of our wants to be a- mans well receiving, 24^
voyded. 59 With the Remedy* Ibid
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