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PEINCETON,  N.  J. 


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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 


^ 

**^  fjl-P^n 

L  ^^1^^ 

^^\^r\^^m 

^^^J^^^F^ 

^^Pil 

^^m 

^^1 

%  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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