A TREATISE OF THE TWO SACRAMENTS OF THE GOSPEL: BAPTISM AND THE SUPPER OF THE LORD. Divided into two Parts. The first treating of the Doctrine and Nature of the Sacraments in general, and of these two in special; together with the Circumstances attending them. The second containing the manner of our due preparation to the Receiving of the Supper of the Lord; As also, of our behaviour in and after the same. Whereunto is Annexed an Appendix, showing; First, how a Christian may find his Preparation to the Supper sweet and easy: Secondly, the causes why the Sacrament is so unworthily Received by the worst; and so fruitlessly by the better sort: with the Remedies to avoid them both. By D. R. B. of Divin. Minister of the Gospel. Math. 3.11. I indeed baptise you with water, but he that cometh after me, who is worthier than I, he shall baptise you with the Holy Ghost, etc. Esay 25.6. And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things, etc. Printed at London by Tho. Cotes, for john Bellamy, dwelling at the three Golden Lions in Cornhill near the Royal Exchange. 1633. TO THE HONOURABLE AND MY GOOD Lady, the old Lady Barington, Grace and Peace. MADAM. FOR sundry causes this Treatise of mine seeks your patronage. One is, That interest of love and respect, which a long time (not myself alone) but sundry of our name and Tribe have received from your Ladyship. Another is, your loving acceptance of such former service of mine to God and his Church in this kind, as hath privately come to your hands: wherein you have ingenuously professed yourself to be a daily traveller with some fruit. Likewise that honourable esteem which I have ever borne and bear to the memory of that noble and worthy Knight your deceased husband, was not a little moment in my thoughts: Not to speak of my acquaintance with some of your religious Race, of whom I say the less, as persuaded that they seek the praise of God, not of man. Besides all these, I add this: That my hope is, that from your patronage and protection, some of your own rank, and more of your inferiors, (who look after books as much for the grace and allowance of their betters, as for the worth of their matter) might by reading thereof, be drawn to love them for the true good which they have gained thereby. Yet I must not deny, but there is a greater motive than all these: Seldom have I seriously conversed with your Ladyship at any time, but I have observed some carefulness in you to be settled upon some good evidences which might secure you of pardon, and favour with God. A solemn object! I confess; the very thought whereof as you may bless God for, so much more you shall have cause to praise him, in vouchsafing you! Which shall come to pass, if (as always, so) especially in this last act of your life, you shall give all diligence by reading, meditation, and prayer, to make it sure to your own soul. My desire therefore being, that I might confer somewhat hereto; and sithence God hath cast your eye and affection upon my labours, (which do chiefly aim at this mark) I beseech the Lord so to guide your spirit in your perusal thereof; That (whatsoever you pass over beside) you may take special mark of those grounds of Humiliation, self-denial, and faith, which most concern the main point of assurance. Neglecting no occasion, if by any means you may attain to the resurrection of the dead, and the whilst may be satisfied with peace and joy through believing. That so, your heart daily growing more tender, and confident upon the bare word of the promise (you need no other support) your whole heart and conversation may be moulded into a new creature, according to the measure of mercy! I will not delay you with discourse about the contents of the ensuing treatise; that were but to prevent both the Epistle following, and the Book itself. As touching helps for your comfortable receiving (which I have noted you to speak seriously of) I cannot doubt but your Ladyship hath many, (though I know not any who have travailed in this kind with me, to unite the full doctrine and practice of the supper in one.) But for as much as it is behooveful upon such occasions, not only to hear in public, but also to have some real subject at hand which may present the Truth to a desirous heart, and relieve memory; therefore I doubt not but this Treatise may add a furtherance thereto. If, as the Lord hath with much labour & 6. or 7. years, thoughts (at times) now brought this poor fruit to the light, so he please to add a suitable success unto it, in his people's practice: I shall have no cause to repent me. It is the Lord, who as he is tied to none of our tongues or pens, so yet hath bound himself to our faith, prayers and diligence. To whom therefore commending the issue of your Ladyship's endeavours herein, together with the prosperity of yourself and yours, an happy end of your long pilgrimage, and peace to Israel, I rest Your Ladyships bounden D. R. To the judicious and well affected Reader. GOOD Reader, I have ever esteemed the Lord jesus, the newbirth and nourishment of his Church, to be (of all other Arguments and Treatises of Divinity) the most eminent and essential either for such as preach and write, to insist upon; or for those that hear and read, to improove to themselves, by knowing and believing. And since our good God hath not contented himself to vouchsafe to his Church this great gift of Christ, only by the word of promise: (which yet, being grounded upon such unshaken Foundations, as his own decree, the death of his Son, and the faithfulness of his dispensers, might well claim the obedience and consent of faith at our hands) But also hath added the Sacraments as seals of this his covenant, and as the utmost assurance of his good meaning; moreover annexing the Spirit of promise and of seal, to them both, for the better applying to each soul in particular, his part in these good things which he hath beteamed her: I have thought it fittest (having now leisure more than enough to choose my argument) to light upon this, of Christ Sacramental: as giving me hope of doing the most comprehensive good, and becoming most advantageous to the ●●●●ch of God, both for the understanding and use of that ●●●trine. Every man desires to have that which he buyeth or enjoyeth, when the commodity is at the best: When men would either show or buy wares or cattle in the Market, they desire to set them forth at the best; and when they are in best case to attract buyers: we love to behold the faces of them we love, when they are at the best, for health of body and spirit: and if we were as wise to improove every thing to the best, as we are willing to get it at the best; sure it is, we love to get nothing at the worst, which may be come by at the best. Now than the Sacraments exhibit Christ (as I may say) at his best: And as Pharaoh's daughter is invited to come & behold Solomon, when he was clothed with all those costly ornaments and glory where with his mother made him glad on his crowninng day; so do the Sacraments offer Christ a greater object than Solomon even in his best Grace, in the richest and royalest robe of his righteousness, in the best of his Peace, joy, and contentation which God can bestow him in; Whose heart should not then esteem him at this best of his, with best judgement and affection? Not by foolish or Popish comparison of one ordinance with another; But by considering that each ordinance with another is better than another alone, and so the Sacrament with a word, is above the word alone, because it contains the word and hath more besides in it, even Christ at his best, in the fullness, length, depth, and all treasures of breeding and nourishing grace, not only in himself, but made over to my soul by the Father, grace for grace to me: my Wisdom, Righteousness, Sanctification, and Redemption. Alas! dear friends! What were the knowledge of this Lord jesus, as he is only the second person in Trinity and the eternal Word of the Father? If the depth of that mystery contained in Heb. 1: 3. (To wit, that Christ is the brightness of the Father's glory, and the engraven form of his person) were fully understood by a man, (as who doubts but such knowledge were excellent?) yet alas! it falls short of that excellent knowledge which Paul speaks of Phil. 3: Of Christ jesus my Lord, who hath given himself for me, loved me, by which the world is crucified to me, and I to it; this only is that to which all other is dung and dross. Nay further, put case I knew him, as the true Mediator, in all three offices, and namely the true only Priest and satisfier for the sins of the world: Were this that excellent knowledge of all other, except he were crucified also in the eye and to the spiritual gain of my soul, as my Lord and God, and as my satisfaction, and the treader of the winepress of the fierce wrath of God, Esay 63.1, that the anger of God might be pacified to me? No verily. Nay lastly, put case this knowledge of jesus Christ my satisfier, could possibly be severed from the knowledge of him my Sanctifier also: and that Christ my birth, could be divided from Christ my Nourishment; my support, health, growth, and fruitfulness; could this knowledge be counted the most excellent? Were it not a rending (rather) of one piece of Christ's garment from another, yea a pulling of one especial part of him from my soul, and breaking of so precious a Diamond in pieces? What excellent things than must those be, which present the Lord jesus in all these three, the beauty of his person, the benefit of his satisfaction, and the grace of his Sanctification; and that to me, with seazin and delivery? That offer him (as I said) at his best? This do the Sacraments, and therefore of how great esteem should they be in the Church of Christ? I confess if I presented Christ to thy view (good Reader) in those dark Sacraments of the Old Testament, or no otherwise than john Baptist could, I should bring thee a burgaine at the worst hand. For, although Christ were in them also, yet with such poor convincement, that I may safely say: The body of receivers, who beheld the covenant of the Law as a covenant of works and Righteousness thereby; did receive the Sacraments as a curse rather than a blessing upon themselves: and bred worse blood in themselves thereby, than before they had. For why? They renouncing the right covenant of righteousness whereof they were seals, (as it is said, that Abraham received circumcision as a seal of it) and mistaking the law, as if it required a possible obedience from them, to merit life; what did they but curse themselves and say, Cursed be he who thinks he can abide in all things written in the book of the Law to do them? And not being able to do them, but deluding themselves, and taking the Sacrament upon it; what did they in effect, but seal up that curse to themselves and their seed? But lo, in the Sacraments of the Gospel, is offered thee a better ministration of the spirit of the Lord jesus, in the seals of that righteousness which comes by faith: and therefore a curse is turned into a blessing. For as the covenant is, which thou comest in, so is the seal which thou receivest, both are blessed, and thou coming in faith unto them, receivest from God blessing under seal: so that he hath blessed thee, and thou shalt be blessed. And is not this the Lord jesus at his best? Moreover if I presented thee only jewish Sacraments, what great thing should I offer thee? Surely Christ in a dark corner, circumcision in a private family, the Passeover in an household by itself: But lo, I present Christ unto thee not with a veil before his face, which is obscure: but in a Mirror, with open face, transforming thee from glory to glory. I say a Christ Sacramental, not offered by a Priest to God in a Mass, and in a corner of the Church, with a boy to mumble an answer, but in the open view of his Church and assemblies of his Saints. Look not here for Popish, anabaptistical, Brownistical or schismatical Sacraments huddled up by a false Church in their houses, barns, or corners, (though I tax not corners where the Church is present as the Martyrs were in woods: but in the midst of his people, where Christ the Lord of Sacraments is present with his own, met in his name, even in the beauty of his holiness. So that as he suffered not in a corner of heaven, or earth, but upon an hill before his Church, and refused not the world to be witnesses; and was lift up as the Serpent in the wilderness, in the public view of his people; so, that thou professest to be a dove of his flock, and one of the youth of his womb, Psal. 110. Mayst fly to his loover and windows, and come into his Temple with frequency as the dew falls upon the grass, saying, How amiable are thy Tabernacles O Lord of hosts! My flesh longeth and my feet desire to see and stand in the courts of thine house. Even in the chambers of my Mother! and in the Garden of thy spices, even there give me thy love: There let thy Northwind of Prayer and blessing blow thy savour into my nostrils, that after thine ointments poured out there, the Daughters my followthe! And is not this, Christ at the best? But to proceed a little in this argument (for I have locked myself out of the hall, & therefore must stand a while in my porch rather than no where) what better proof of the Lord jesus at his best, than this, that he is offered to thee in no less mystical union for the end of a more mystical one? I mean as united to poor bread and wine, that he might also unite himself in the whole grace of his Sacrifice to thy soul and body? What better und easier conveyance couldst thou wish than this, for so feeble and weak a spirit as thine is? When once that people which followed Christ sitting upon an Ass Colt, and riding as a King to jerusalem, cried Hosanna, and said, Blessed be he that cometh in the name of the Lord: Think we not that they saw Christ at the best? Why did they else, (except they had beheld his spiritual Kingdom) cut down Palms and strew them in the way, stripping themselves of their garments to set him thereon? Surely they were not so offended at the meanness of his palfrey and baseness of the outside, but they saw in this his riding, a clear representation of his glorious grace, and the Majesty of his person. So shouldst thou, in this union of Christ with base crumbs of bread or drops of wine, behold a more spiritual presence of Christ, who careth not for such creatures, but for thy soul; and being fare from stumbling at the baseness of the Ass, or Elements, raise up thy soul to a more heavenly sense, of the Lord jesus coming into thy heart and spirit, bringing thee to God, and uniting thee to the fountain of thy blessedness in a fare closer manner than ever Adam was. And is not this union, the Lord jesus at his best? yes verily. From this Sacramental union, proceeds that exhibitive nature of Sacraments, carrying the Lord jesus into the soul of all the elect that communicate. For to what end is union Sacramental, save that the Sacraments being thus possessed of the Lord jesus mystically in them, might exhibit to all, and effectually carry into the bosoms of the elect, the power of this Lord jesus, and convey as Vessels, channels and Pipes, that grace which they contain? I do not mean that by virtue of the work wrought, or by the force of Divine institution, there is any natural holiness put into them, or magical power of enchantment, to take hold of the soul. No, in no wise: for how many thousands are there both young and old, who after the enjoying of the Sacraments, do put most woeful bars in their own way, that the power of Sacramental union might never come at them? So that when the Covenant comes to be dispensed unto them, they far as persons utterly disabled to receive it. Nay, neither dare I think that by virtue hereof, it's of absolute necessity that all Elect Infants must receive conversion of grace, just in the act of their Baptising: for what were this but to ascribe more to the Seal than to the Covenant, yea to invert their order, and to ascribe greater power to an ordinance, (under which they walk 20, 30, 40. years carelessly, without discovery of any grace at all) rather than to the lively power of the Covenant preached and working from that time forth, an apparent change? So that although in charity I am bound to think no other, save that all such as receive Sacraments duly, concur with the grace of the Spirit for future improvement: Yet to tie the Lords hands behind him, and to make the Lord of Sacraments to become their underling, as if he had put himself out of Authority and office, wholly to be subject to his Sacrament, what indignity were it for the ordainer? No not so: But so fare, so often, and where it shall seem good to himself to make use of his Sacrament for the good of his Elect (for whose good they serve) there doubtless these Ordinances do both present and confer the grace which is put into them? Else to what end should they have it, except they might convey it? Now sum up all, and answer: Is not the exhibitive power of the Sacrament, the Lord jesus at his best? Is not a real tender, better than a bare sign, or a promise only without performance? He that promiseth an hundred pounds to lend or give to his poor friend, and presently tenders the money, that he might be before hand, doth he not lend or give at the best? Nay, more than this, not the Sacraments only are thus exhibitive of Christ to the soul: But by virtue of the union I have spoken of, the Lord jesus himself is there present (where his institution is duly observed) to be the Baptizer of his members, and to be the steward and nourisher of his family: that is, to bestow himself upon the soul. Touching Baptism first, true it is, That our Lord jesus himself never baptised any outwardly: howbeit as then, so much more now being ascended, he it is who in the outward Baptism of the Minister, doth give gifts unto men, and doth still baptise all his, with the holy Ghost and fire. A poor sinful man doth what he can do; but further he cannot go: He dives the infant into, holds it in, and receives it out again from the water, baptising it in the name of the sacred Trinity. But this our great Baptist, he is all in all for the doing of the work. It is he who casts in the salt of his divine healing power into corrupt and (of themselves) accursed creatures; and Element; and element; he removes the curse, death and barrenness of the waters, utterly unable to engender; he takes off their base uncomeliness: he darts and plants in them the efficacy of his own death and resurrection both for merit of pardon, and of holiness: he sanctifies & cleanses them, that they may become hallowed and purging instruments; And as a planter takes the sien of the Appletree, and pitches it into a Crabtree stock: so the Lord jesus takes the precious sien of his own Righteousness, the Power of his own death and grave, the strength of his resurrection and exalting, and pitches both into water: so that water becomes Christ-water, Christ's death and life, so that the soul is washed with the one as the body with the other; The soul (by faith in the covenant) feel her descent into the water, to become a spirit of diving her into the laver, and blood, and grave of the Lord jesus: her being under the water, to become the spirit brooding and fructifying the water, to become a seed of life abiding in the womb of the soul, to regenerate it to the life of Christ; Her arising up from the water, to become a spirit of Resurrection (as Peter excellently speaks 1 Epist. cap. 3. verse 21.) and a baptising of the soul with the activity and raising of her up with Christ, from her death, grave, baseness and misery, unto immortality and glory. Yea in all three the soul feels the power of a new and omnipotent creation of her to God, engrafting her in God, never to be pulled from him any more as at first. And as the spirit whereby the Lord offered up himself was, so is the power of the same spirit to the soul, begetting and renewing it; Eternal also: so that the never dying power of baptism keeps the branch of the vine thus one put in, to abide for ever engrafted and planted into the person of Emanuel: so that himself the stock shall as soon whither, as the soul which by faith is in him shall perish. No more baptisings shall need than one, because Christ ever liveth in the soul, and recovereth her by his unrestrained influence, from all her swooning, decays and wanzing, to her former integrity: no more Barks are required after shipwreck save this one. Now, if Christ himself in person (not the poor Minister with all his acts only) be the true Baptist: can it be otherwise, but Baptism must needs be the Lord jesus at the best? Lastly, to add one word also of the Supper: The sinful tongue and hands (I say not of a wicked Mass Priest) but even the best consecrater of the Sacrament, that lives, cannot bless sufficiently: But the Lord jesus our steward, he is the Administer of it completely; he is the true consecrater, yea the food and feeder of the Souls of his own, with his precious body and blood unto eternity. None whom the Father hath given him to be his living one's, can decay, pine, or whither under his hand while he lives to make them Provision. He told his Desciples, he would eat and drink no more of the fruit of the Vine, till he drank it in the kingdom: meaning, till he spiritually without mouth or hands, did present himself with his Church Sacramentally, there to feed them: But in that sense he promised to drink it with them, to the world's end He it is then who as the Master of the feast and the feast also, welcometh, provideth for, and encourageth his guests, to eat good things, and to delight in fatness: He it is who not only in the Minister's person still consecrateth, but by his might and strength, derives all his blood, spirit, marrow and nourishment into the bones and veins of his poor members, by his union with the elements; whereby he saveth and sustaineth all his true borne once that cry after his breast and succour; he cannot suffer them to lack. And as himself in diverse phrases expresseth, he feeds them in his Pastures, leads them to the waters, he cherisheth them as his spouse, nourisheth them as his branches, and by him as the door, they go in and out, finding pasture. For he hath made himself one with bread and wine, that man not living by bread only, but by every word that proceedeth out of the mouth of God: may, in and by these Elements, draw a secret foison and increase to the soul, and be therein sustained with faith and the fruits, as after in the Treatise (God willing) I shall more fully declare. He whose flesh once eaten is immortal, yet offers himself often for the relief of daily defects. And is not this the Lord jesus at his best in this Sacrament also? Endless it were to recite all which might convince thee of this excellency of Christ Sacramental. Who would not confess that friend to show his love at the best, who should most draw near to him in his greatest troubles? And is not Christ Sacramental for the nonce? To what end then doth he offer thee his blood and bid th●e drink it, save to conform thee to a sweet meekness of spirit in suffering, and to a fellowship in all his Afflictions, with confidence of overcoming in his strength? Again, if a man should promise to do thee a kindness, wouldst thou not interpret his kindness at the best, if it lay in such a kind, as should supply thy peculiar want? What kindness is counted of, like that which is most seasonable? That which relieves not some defect, may be thought superfluous. Even so is Christ Sacramental: a relief of each souls personal, peculiar diseases, wants, decays, distempers. Like to the man of Baalshalisha, 2 King. 4.42. who brought loaves of Corn and presents to the Prophet, when there was a necessity of famine, and a multitude to be fed. But I end in a word: Wherein can it more clearly appear that the Lord jesus is offered thee in the Sacrament at his best, than in his blessed fullness? If thou shouldest visit thy friend's house, tell me when shouldst thou most think thou camest at the best, than in the midst of a feast? So I say here, The Sacrament is the King's feast at the marriage of his Son: The feast of the hills, the feast of God, and heaven a full feast of all refined wines, fat and delicate things. If Gods ordinary be so good, is not his feast of Christ, Christ at his best? Wherein thy soul may fill itself for the present and for afterwards with choice Dainties, as the Aramites camp, and the fullness thereof filled the lepers. But, now what is the upshot of all? Oh! sad mourning! That we are at our worst when Christ is best! Oh mourn that after 70. years liberty of the word and Sacraments in the Church: yet by the sin of man, such mysteries as these should lie by, disesteemed, because unacknowledged? True it is, as once it was a deep conceit with the jew, that his Messia must need be some special person: But when the true Messia indeed came, they knew not what to make of him; he was a strange wonder unto them. So now, it deeply dwells in most men, that in the Sacrament some mystical thing lies hidden: but when they come to it, they receive they know not what: The cause is, their carnality, and sensualnesse, which is offended at the spiritualness of them: which makes them allege, oh they are dark matters, and for great Divines, not for such as they, to meddle withal. And thus in time, corrupt ease breeding error: that error grows to prove religion: and as at first men thought them difficult, so at length it's their best devotion, to rest in blind and superstitious reverence of a thing unknown. As those Athenians, who set up an Altar, to the unknowable God blind devotion being the mere falling short of faith. If this disease had infected popery only, it had been well: ●u● this Popish leaven of carnal Sacraments which soured the first reformation with a consubstantiate Christ: hath tainted us with as dangerous an error, even to rest in a carnal devotion, and the opus operatum of a devout blind receiving, counting it the top of religion. Alas! poor souls. To what purpose do we so crack and boast of our Sacraments of the Gospel, that they are above those of the old Testament in all respects (as indeed thy are) when as its clear by good experience, that setting aside some places enlightened by the word, our Sacraments to the body of our people, are as dim and dumb representers of a Christ already crucified, as to the jew, they were dark pretendings of the Messiah to come. Oh! How woeful a fruit of darkness is this, that people now in this midday of light, are so baffled, that it fares with them as if it were twilight? Is it not fearful, that when there is so great odds in the season, there should be so little in the persons living in them! because blindness makes all seasons alike, both of darkness and light? How fearful is it that our eye should be so evil to ourselves when Gods is so good? & that we should be such Almners of God's bounty to ourselves as if we still served an hard Master, what is this but to betray God to the blasphemy of Hypocrites, profane ones, and ignorants? This little understanding of these mysteries, among men in this age of ours (wherein men's frequency of receiving seems to strive with their unfruitfulness) hath been one occasion of my publishing this treatise. That (if possible) that excessive exalting of the Sacraments in Popery, above the word or any other piece of worship, through their Superstition: might be equalled among us Protestants in the Church of God, with as truly honourable an esteem thereof, and that from knowledge and experience of their worth. Considering partly the little care of teaching their doctrine in Congregations: and partly the cold preparation of such as receive; and partly the resting of men in their performances only without power or fruit: I could not see wherein I should do greater honour to God than to enhanse the knowledge of Christ Sacramental, & to incite others to do it, whose learned and habituous abilities can fare better perform it? And surely it stands us all in hand, least signs of contradiction deface) to our uttermost to vindicate the excellency of our Sacraments. That those rich legacies which the sin of man, or that man of sin, with his Complices have so long kept hid from the true heirs and owners thereof, may be cleared unto them, to be their just portion and claim. Beseeching the Lord, that as he shall vouchsafe us clearer light of knowledge, so (as our Church Liturgy commands us to pray) that ancient Discipline of God's house might prevail among us! I mean, That whereas the number of ignorant scandalous and unprepared ones, as much exceeds the number of prepared, penitent and worthy Communicants, as the army of the Aramites exceeded the Israelites two flocks of Kids: by this means, it might please God, the number of the latter might as much exceed the former. For my own part, (to return to my matter) I bless God, that while it was my lot to have a nail in the Priest's Sanctuary; next to the preaching of Christ in the promise, it was my poor care and course both by Catechism and Sermons, to discover him in his Sacraments. Which labour (as weak as it was) I have so little cause to repent of: that now I am encouraged in myself to recollect and compile those scattered meditations into some method and view, for the benefit of others, that heard them not. A great motive whereto was also this, that as while they were preached, they found full as much approbation, as any part else of my labours: so, since; they have provoked the desires of many more than I can mention, that they might not with myself lie by, and be buried in forgetfulness. Add hereto, that now in this vacancy of better service, I could not easily quit myself of that idle unfruitfulness which too soon (as rust) is ready to grow upon us without some service done in this kind. To you then I address my speech, in the conclusion, dear friends who have been taught by, and now are made partakers of my labours: Beseeching you, and the Lord for you, that by the lively resemblance of these things which you have been long moulded in, and shall be here presented withal; you would give Testimony to this Truth, as the Truth is in jesus. That is, that by your spiritual prospering in the grace of the Lord jesus Sacramental, ye would commend this Doctrine of the Sacraments, especially of the Supper. So shall I have cause to say, That you are my Epistle written in your hearts, known and read of all men, and manifested to be the Epistle of Christ, not written with Ink in paper, but with the Spirit of obedience and love, in the fleshy Tables of your heart! Oh how shall you then safeguard me not from the evil tongues of men (which I fear not) but the contradiction of hypocrites, and the foul aspersion of an unprofitable Minister of Christ? In which happy wish I cease troubling you, and commend your reading hereof to the blessing of God. Farewell. The Contents of this first part, which hath eight Chapters. CHAPTER. I. Showing the general Circumstances belonging to Sacraments. P. 1 CHAP. II. Showing the agreement and disagreement of Sacraments, old and new with each other: and then of the two new with themselves, that of Baptism with the Supper. P. 11. CHAP. III. Treateth of the substance of a Sacrament, and here the description and parts thereof are examined. P. 28 CHAP. FOUR Of the public exercise or Celebration of Sacraments, and the acts therein of the Minister and people. P. 64 CHAP. V Of Baptism in special: The Description of it: the several parts thereof handled, and the true use of Baptism annexed. P. 70 CHAP. VI Of the Supper of the Lord: The Description of it: of the first branch thereof, viz. the Sacramental Acts thereof. P. 105 CHAP. VII. Of the second part of the Description, viz. the Grace of the Sacrament of the Supper. P. 146 CHAP. VIII. Touching the Sacramental Acts of the people: (referred to this place) and so the third and last general part of the description: The end of the Supper. P. 172 The several branches of each Chapter, the Reader shall find set down in their order, in the Margin of each Chapter. The Contents of this second part, containing 12. Chapters. CHAP. I. Treateth of Sacramental Trial in general, the duty of it, with the Necessity, Reasons, and uses, of this Trial. pag. 1 CHAP. II. Of the several objects of this our Trial, and first of the Trial of our estates toward God. pag. 32 CHAP. III. Of the trial of ourselves about our wants. pag. 49 CHAP. FOUR Of the trial of ourselves about our Sacramental graces; What graces these are: And of the first of them, viz. Sacramental Knowledge. pag. 62 CHAP. V Touching the trial of faith for the Sacrament. pag. 81 CHAP. VI The trial of our Repentance for the Sacrament. pag. 108 CHAP. VII: The trial of our Sacramental Love. pag. 140 CHAP. VIII. The trial of Sacramental Desire. pag. 193 CHAP. IX. Treateth of the necessity of Communicating, and of the due carriage of a Communicant in the act of receiving. Where of the remembering of the Lords death till he come pag. 209 CHAP. X. Of the carriage of a communicant after his receiving. pag. 214 Appendix. CHAP. XI. Six Rules of direction, how a good Receiver may without difficulty from time to time, prepare himself to the Sacrament, and receive comfortably. pag. 232 CHAP. XII. The causes why the Sacraments are not received and enjoyed either by the common sort worthily, or fruitfully by the better sort of communicants, with the remedies. pag. 239 The special Contents of each S●ction, let the Reader look for in the marginal Notes of each Chapter. To the Christian Reader. GOod Reader, I could not but advertise thee of some cautions in the method and manner of thy reading of these Treatises: and here I would frame my speech to two sorts; the one weaker and more ignorant; the other such as would think themselves more judicious. To the former I say this: First, that whereas weak ones lighting upon a book of this nature, cloven in two and divided; are ready to inquire whether part is more necessary, and as they fancy, so to take what they list, and leave what they please; falling upon that part which they think neerliest joined with practice, passing by the other as less needful. Therefore I advise all such to use a better order in their reading, and (as josephs' servants did in the search of the sacks,) to begin with the eldest and first, and to end with the last; to read in order, from the beginning of the fo●mer Part, to the end of the latter: by which means it shall come to pass, that understanding their grounds distinctly and wisely, they shall proceed to practise with fare greater light and savour, than otherwise they should do by their confused reading. I observe also another folly in weak ones: That when the occasion of the Sacrament is offered, they commonly catch up some book of that Argument, and while the pang lasteth, spend their devotion upon it, till they be weary; but no whit bend themselves to read those things which chief concern them: and although they should light upon some such point, yet the discourse being coherent, and they very unsettled, can scarce read over half one point: Therefore my counsel to such is, To turn their sudden pangs into an ordinary habit; that is, to devote themselves to a diligent reading and coherent perusal of the things, as they are handled, without slightness and needless interruption; whereby they shall both meet with such things as do most concern their estate, and shall be able (by taking note thereof) to turn to them at their need, and not to be to seek of them, nor wander in their reading at uncertainties; which will cause their reading to be sweet, when they feel gain to ensue thereby. The latter caution to the more judicious is this, That whereas some of them affecting to be thought so, when they meet with a book of this nature, partly containing contemplation, partly practise: These (I say) are in another extreme, and thinking the latter to be under their curious brains, do quite pass it over, and if they think to get some new point, of deeper nature than ordinary, or some distinction formerly unknown to them, out of the contemplative discourse; that they will fasten upon and study hard: labouring indeed rather to pride themselves with ostentation of some novelties or depths, than to edify themselves with any practical and savoury truths, as they are in jesus. To these I say this: That although I have been willing to handle the Theory of this point of a Sacrament, (both because its little looked after, and also for satisfaction of sober desires of knowledge;) yet my chief scope was, rather to draw men to love and embrace the Sacraments, for their true gain and spiritual commodity, than to humour any frothy brain in mere discourse, to puff men up withal. In a word, if the well minded Reader shall purchase any thing towards more sound understanding, by these my Collections, I shall be glad; but much more glad, if I should find, that this knowledge of theirs, did drop as dew, and soak into their hearts and affections, to season them with a pious and conscionable regard of the Sacraments, a more due reverence in preparing themselves to the Table of the Lord, and a more careful survey of themselves after their Receiving, that so their whole course might be much better, and their former errors rectified and reform. Now as touching the scope of this latter part; understand, that look what in my former preface and Treatise, I have endeavoured, for opening the Doctrine; that I desire to do in this part, for the stirring up of practice in men, in due preparing themselves, and meet receiving of the Supper. And seeing it is so holy, solemn, and hazardous a work, it imports us to look well to ourselves in our partaking thereof. Sacraments (my brethren) are no moral acts, such as the managing of our earthly affairs, buy, sellings, companies, recreations and callings are (which yet are holily to be performed) but holy things in their nature, eminently spiritual and religious in themselves. They contain Christ jesus for the sealing up of birth and prosperity of the soul. As the grace is exceeding spiritual, which they exhibit to believers: so is the curse as poenall, which they threaten to the abusers. In no one thing do we either more abundantly advantage; nor in any one more endamage ourselves, as we go to work. Spiritual ordinances are both spiritually violated, and spiritually punished. Hoping that this short item, through mercy shall prevail as much as a longer with the wise, and craving grace from heaven upon us both, I bid thee farewell. A TREATISE OF THE TWO SACRAMENTS OF THE GOSPEL: BAPTISM, AND THE SUPPER OF THE LORD. The first part. CHAP. I. Of the General Circumstances of Sacraments. I Begin with these, because the doctrine thereof may afford light to the ensuing Discourse. And the Circumstances which I would touch upon are these six. Circumstances 6. 1. The Name [Sacrament.] 2. The Antiquity. 3. The Necessity of their handling in the Ministry. 4. The Number. 5. The publicness. 6. The Time thereof. Circumst. 1 Concerning the Name Name. of a Sacrament, it is of ancient use in both Heathen and Christian Authors. The Heathens applied it to signify a sacred and holy service about these Idol worship, and especially to an oath, which they honoured as a sacred and divine band. the Latin Fathers, especially the eloquentest, Tertullian, Cyprian, Ambrose, etc. use it in the same sense for an holy religious compliment or performance: in which sense (although especially they aimed at our two Sacraments) yet they also called any other as well by this name, as if we would call the mystery or doctrine of Christ, a Sacrament; or the Church liturgy a Sacrament, or any other public or private ordinance, a Sermon, a fast, or the like. This we see was a very large and general expression, The abuse of it. which some modern Divines following without due judgement used, confound divine mysteries and Sacraments, calling each sign or type a Sacrament, and consequently grant that error, which the Fathers upon due deliberation would have disclaimed, viz. that the old Church had more Sacraments than we. Yea hereby the latin vulgar Translation of the Bible (falsely called jeromes', and magnified by Papists) usurps liberty to abuse the Text: and though not always, yet for the most part the Translator when he meets with the word [Mystery] there he thinks he hath found a Sacrament, as in Ephe. 5.29. Ephe. 3.2. and first of Timothy 3. the last verse, in all which he translats Mystery by Sacrament. And that so corruptly, that even things not sacred for spiritualness, but only for ordinance, are called by him Sacraments. By which reason, the investiture of a King, and his anointing or coronation, might be a Sacrament: which yet is a civil performance, although sacred for the ordaining. For a thing may retain his temporal nature still, although it receive a mark of sacredness for prevention of corrupt abuse and violation. And thus (in part) crept in that multitude of Popish Sacraments into the Church. Whereas if men had not been thus lascivious and bold in using words of their own invention, general words for peculiar meanings, much corruption about Sacraments had been prevented. Use. Teaching us not to be bold in coining words of our own heads, to express divine things: But keeping ourselves close to the terms of the holy Ghost, who calls them seals of the covenant: to abandon from Sacraments whatsoever repugns to the seal of the covenant. The right use of this name. Now although we still retain this so unavoidable and received term of Sacrament: yet we must correct the abuse, and use it properly. And whereas sometimes (by use of speech) we mean by this word, the Act of God and Christ in ordaining or concurring with it, or the act of a Minister or people, consecrating and offering it, or receiving it: and sometime the external Symbols, or solemn action of the Sacrament: yet here we do most truly apply this word to signify the whole complete performance of this holy institution, as it comprehends all these relations. Circumst. 2 Touching the second, Antiquity, Antiquity. this I say, no man can tax the Lord that he ordained them no sooner. For it is he only in whose hands times and seasons are: Act. 1.7. he knows when the Church is aptest and capablest of the Sacraments, and therefore best knows when to appoint them He could have given them first to the Church in Adam's house, or Sheths': or after the flood to Noah's or Shems. But his wisdom was to settle the first Sacrament of Circumcision in the family of Abraham. Gen. 17.10. Age of Circumcision. Gen. 12.2. The covenant of God was doubtless known to many families before: but more fully to Abraham, in whose seed all the Nations of the earth should be blessed. When therefore the season of revealing the covenant more clearly was come, than was the season of revealing the Sacrament of Circumcision, of the foreskin of the flesh to be cut off, as a seal thereof. Abraham desired to see the day of Christ and saw it: therefore he was to see the seal also. Now why God kept it so long from other families, his wisdom is the chief reason: although this I may add, that no family continued the constant memory of the covenant without interruption, either before or after the flood, till Abraham's: from whom (though with much eclipsing oftentimes) no doubt, the truth of God ●●scended from age to age, less or more, without utter intercision; sa it formerly had in the ages before. So than although we go no further than Abraham's time (although some Heralds fetch the pedigree of Sacraments from Adam's innocency, affirming that the Trees of life and of knowledge of good and evil, were both positive or negative Sacraments, Age of Passeover. I leave to determine) yet surely the institution of the first Sacrament will be near 4000 years old. Long after this even above 400. years, Age of Passeover. it pleased God to add the latter Sacrament of the old Testament, to wit, the Passeover, even at (and by occasion of) the departure of the Children of Israel out of Egypt. Why there should be such distance, and why one so long before the other, God knoweth; only this I say, There was greater necessity of Circumcision than the other, to be so soon ordained, because that being the seal of the covenant for the essence of it, it was weightier than the other which concerned only the better being and confirmation of it yearly. But even this of latter institution is now above 3000. years old. Age of two Sacraments, of Gospel. And touching the ancientness of the two Sacraments of the Gospel (whereof one exceeded the other little more than 3. years) we know that though their birth is not much above 1600. years since, yet since they were in the two former Sacraments of the old Church, as Paul calls the one Circumcision not of the flesh but of the spirit, meaning Christ our Circumcision; 1 Cor. 17. and the other of the Supper, he calls Christ our Passeover; therefore we esteem the antiquity of the one by the other. To be sure the youngest of them all, fare exceeds the forced Sacraments and all other devises of Popery. Use. 1 Teaching us both to rejoice in the truth of that doctrine of the covenant, and seals which now by God's mercy we enjoy. They are no new matters nor our Religion new, which is as old as the Egyptians first borne destroyed, yea and abraham's days; the one in the infancy, the other in the more manifest appearance of a Church. We are not then so modern as our adversaries would make us, from Luther. Oh! how it should confirm us, that Abraham, the Patriarches, Prophets and Apostles believed in the same coven●●● and seals which we do? Use. 2 Secondly, what honour should this procure from us to God's Sacraments? Nothing was ever so despised as those of circumcision and the Passeover. And as the Papists do now overprize their (so called) Sacraments, ascribing to them the conferring of Grace by the work wrought: so its manifest, we Protestants through our ignorance of their sealing nature, esteem of them too little. Whereas if ancientness can make them honourable, we cannot think too highly (so we do it not superstitiously) of the Sacraments. An old man we behold with reverence; old coins, books, (manuscripts) monuments, buildings, have a face of honour in our eyes; we use to prove a man noble because descended of an ancient house: How much more than the Sacraments? Our Lord jesus to smite reverence of his person into the jews, told them before Moses was I am, so before Popery was, the Supper, Baptism were in their integrity: nay in the old circumcision Baptism was; and in the old Passeover the Supper was: as Moses, is said to speak of Christ, and the legal covenant to include the Evangelicall; so did those Sacraments teach these. Oh how then should we esteem and honour them! Circumst. 3 The third is, Of their teaching in the Church. the Necessity of the due teaching and opening of the doctrine & use of Sacraments effectually in the Church: A thing very much neglected for the most part. The which needfulness may appear by this, that it serves to prevent a threefold inconvenience. The first is woeful ignorance. Three causes of teaching the doctrine. First, Ignorance. Scarce any one point of Doctrine there is in all Religion in which people are blinder than in the true nature and use of the Sacraments. They think that because Sacraments are given as glasses to behold Christ in, therefore they are clear enough of themselves. But as the clearest Crystal glass can show no face, while it is locked up in a coffer, or the backside only looked upon: So till the Sacraments are brought forth and opened, their light is smoothred. Parables were used by our Saviour to clear doctrine, Meth. 13.44. howbeit they were riddles to the Disciples themselves, till expounded. And sure its a question, whether the want of Instruction about the Sacraments, make the people so ignorant of them; or their ignorance causeth the Minister's labours so unprofitable, by the confirmed custom thereof in the people. Secondly, to prevent superstition in some Popeholy persons, Secondly, Superstition. who are so leavened with superstition, that they think the Sacraments are holy things even by the work wrought, without any relation to the Covenant; not knowing them to be the New Testament of Ch●ist in his blood. Luke 22, 19 Also they think that the Easter Sacrament is holier than others; That its too presumptuous for them to come to them often, because they are so holy: Such matters must be seldom used, lest they wax common; and many such Popish dreggs abide in their hearts. Thirdly and especially, to prevent unpreparedness. 3. Vnpreparednesse. Generally our nature is awck to this work; even the better sort need a help and manuduction to it: and as for others, though well disposed, yet for lack of help in this kind, they do necessitate unto themselves a great rashness, unreverence & unfitness to this duty, growing to a custom in doubtful and unfruitful receiving. Of the use hereof, more in the second Treatise, in the point of knowledge Sacramental. Circumst. 4 The fourth Circumstance is their Number. Number. There were never more than two in the Church of the old Testament, neither hath the New any further liberty: So many and no more the Lord hath bequeathed to his Church: Only 2. Sacraments. And those two are not Sacraments of some special graces; but of whole Christ, our wisdom, 1 Cor. 1.30. righteousness, sanctification, and redemption: in one word, of the grace of God, either for the sealing of the real being of it, and the begetting of it in us, or the nourishing of it: One Christ is still the body of the Sacraments. God hath not clogged his Church with multitude of Sacraments, lest he should divert his people too much by outward objects from holy things. Scarce one of many is fit to profit by Sacraments; but to cleave to the bark of them, leaving the substance. Here therefore that is verified, God neither is wanting in necessaries, nor exceeds in superfluities: So much and no more as may serve for our good, he hath thought good to bestow; choosing rather to supply number by power, efficacy, and extension, than to clog us with too many. It was that which the Lord shunned even while that world of Ceremonies lasted, much more now in these days, wherein he calls for spiritual worship; Why so few? he yields two for relief of our infidelity, but no more, for prevention of our curiosity, will-worship, and sensuality. Against Popish Sacraments. It came not from the Lord to ordain one Sacrament for the Clergy, as Orders; a second for the L●●y alone, as Marriage; a third for Catechised once, as Confirmation; a fourth for sick ones, as Unction; a fift for lapsed once, as Penance: these are no Scripture but tradition Sacraments: and by like reason, if once we transgress Gods bounds, we might devise one Sacrament for the King and his Nobles, a second for learned ones, a third for ancient ones, a fourth for younger ones, for strong or for weak, etc. But the Lord hath allowed in these two, all Christ; either to breed grace in the soul, or to nourish it: He hath not given us Sacraments of humility, of patience, of self denial, of mercy and the like: but in Baptism and the Supper he hath ordained one Christ to breed faith, and to nourish it to beget sanctification, patience, love, and to confirm them, to seal up the covenant of Grace in both, to all sorts, Prince, people, rich, poor, old, young, learned, idiots, weak and strong; so that as few as there are, yet the Lord enlarging them to so manifold supplies and uses, we have more cause to bless him for not oppressing us with a burden, than to accuse him for defectiveness towards us. To teach us, seing we have so few, The Use: to emproove them well, and cleave fast to the fruit and the power thereof, and by faith to draw out the strength thereof in both those regards for which God gave them. But to praise God especially for ridding of us from that Popish yoke of Sacraments before named, as most repugnant to God's ends and to Christian liberty, yea, as bringing in a yoke upon the neck of the Church, most intolerable to bear. Many things breed distraction, few things cause more union. If a man have but one or two children, his love is more united. If a city have but one or two Bulwarks, they will apply them throughly; So let us. Circumst. 5 The fifth Circumstance concerns the publicness Publiknesse. of Sacraments. Sacraments are Legacies of Christ to his Church, and Pledges of Communion of Saints, therefore to be the acts of an Assembly lawfully met; As Paul speaks of the censures, Sacraments must be public. When ye are therefore met together, 1 Cor. 5.4. 1 Cor. 5.4. with my Spirit; Let such a one be given to Satan; even so he speaks of the Sacrament, 1 Cor. 11.20. 1 Cor. 11.20. When ye are therefore come together, etc. Noting the solemn publicness of them, when they may be so enjoyed. Christ hath appointed them as marks of Communion: therefore the Church, Acts 2. & 4. Acts 2, and 4. is said, To abide together in mutual fellowship of breaking bread and prayer. So that each member must fetch his or her special portion of Christ's Sacraments, from the communion of Saints. Therefore let us abhor Popish Masspriests who with their boys or Clerks, offer up three or four private Masses in three or four corners of the Church at once; as we deny them the name of this Sacrament, so we say, like Sacrament like Celebration, both are abominable. Use 2 Also let this keep us in humility and love; both towards ourselves and the Church. For, not we hold the root, but the root us: If the eye be bold and say, I need not the body, is it not of the body? Be humble, for thou hast nothing from thyself but from Christ by the channel of the Church. Cleave therefore to the Church (as members to the body) if thou desire to get any blessing from her: nourish love to the body as thou tenderest the good of thyself a member. Use 3 Lastly, be as frequent as thou canst in the Congregation. The Church is the Mother of us all; as the Children flock to the mother, so let the people of God to the Assembly, even as the youth of the womb, and as the dew falls upon grass, Psal. 110.2. Circumst. 6 The last Circumstance is the season The season. of Sacraments. In which I will be brief, because somewhat will be offered again to speak in the doctrine of them. Only thus much; As in the old Testament, the Lord appointed a set day for Circumcision, (noting as some of the Fathers say) the Resurrection of Christ; so in the Gospel, Baptism hath no rigid season, yet a proportionable. Gen. 17, 12. there ought to be a proportion. Not that we are so tied to a day as the jews were, but yet, to declare our reverend esteem of the Ordinances. For, as we are not overmuch to hasten Baptism, which some do without just cause, so neither too much to protract it, in respect of honour to the Ordinance. The Lord esteeming it one part of his honour, when his worship hath a predominant respect with us, above our own affairs or ends. Touching the Supper, although the Lord jesus instituted it at night; yet that being for special reason, The season of the Supper altered justly. because the Passeover was then to be eaten, binds not the Church, but may be altered. Which I speak to rectify some men's consciences in point of tenderness. For, to the end they may disproove some supposed abuses in the Sacrament, they argue from the circumstantial practice of our Saviour; not seeing how many ways crazy their argument is. For is it not a jar with the nature of a Supper, to eat it in the morning? Yes, doubtless, the Church hath her liberty in all such Circumstances as do necessarily concern worship: So that she use it to edify, and not to destroy. It is good to defend truths upon warrantable grounds, lest when we rest upon unwarranted once, when they fail, we fail, and suffer the truth to perish. As touching the frequency of the Supper (which borders upon this point) no doubt of it, The frequency of the Lords Supper. the Lord would have his people not only to have an ear to hear him where he hath a mouth to speak; but also a mouth to eat where he hath diet to impart. And how can a man comfort himself in his hunger at any time, who, when God offers his dainties, turns his back upon him? I am not so punctual as to condemn them, who upon any terms receive not: perhaps special unpreparedness in a journey, when its sudden: or after a journey, or when Sacraments hold a week together, or in some unavoideable, perplexing occasions, may fall out to excuse: But the charge of God, is for frequency. He saith not, As seldom as ye do this, but as oft as ye do it: speaking to them who did it daily, Acts 2. and 4. Continued daily in breaking of bread and prayer. Use 1 The formality of some in this kind, argueth a deep leavening with Popish blindness: who think that oft receiving, may derogate from the honour of the Sacrament. As those that come to some great men's feasts once in the year, must look for no more welcome there till next: so here; Once at Christtide a Landlord's feast: and once at Easter, Christ's feast: to come oftener, were saucy. No no, the seldomer thou comest, the more unwelcome thou art to this Master of the feast. If thou foundest it a feast, the Lord should hear oftener of thee; thy bare and starven soul is the cause why thou makest so poor haste to recourse thither. And it is to be feared, they who never receive (though they may) save at Easter, never fast but in Lent, that they never repent till they die. God's peoples wants pinch them so, that they can neither fast, repent, or receive too often. And when thou seest others of thy brethren to communicate oft, and thyself departed, doth not a voice tell thee, that either thou thinkest it too hard to prepare much, or needest not so much as they? What is this save to condemn the generation of the righteous? Or to justify thyself above them? Use 2 Secondly this serveth to teach us to enlarge ourselves, not only in the substance of worship itself, with all our strength and courage, but even in the circumstances, our gestures, our seasons, and like behaviours: look what time doth best suit with our spirits, for more cheerful affection, for more zeal and intention: likewise what gestures we find to be aptest to quicken us from dulness and deadness, wand'ring or weariness, that ought we to choose especially, that the Lord may have the best of us: and herein the Apostles took liberty to change the Supper of the Lords season from night to morning; not as if they did determine it as an indifferency: but for edification sake, because the more early such solemn duties are performed, the better is it for soul and spirit; and we own the Lord the first fruits of all, both of the day, of our strength, of our bodies and spirits; if any Season be more golden, precious, stirring and provoking to goodness, that we must choose to prevent corruption. The Lord deserves at our hands to be served with the best. The rigid season of Baptism at the day of jewish Circumcision is removed; howbeit, either to over-hasten, or to prolong, or so neglect such a season of Baptism as the Church deems in her judgement to testify our reverence; and to prefer to it base ends of our own, is a contempt of the Ordinances; which (though I am fare from thinking any prejudice to the infant, yet) its a gross blemish in the Parents. Concerning which I shall say more in the particular discourse upon that Sacrament. Let us so order ourselves in the worship of substance, that we neglect not the very Circumstances: for although the circumstance be not worship in itself (because undetermined) yet when we tender any, we worship God in it, and therefore had need to look to ourselves, that we be as spiritual and careful in it as we can, that it may help the chief substance of the worship. And this may serve for the first Chapter. CHAP. II. Of the agreement and difference of Sacraments. NExt we are to treat of the consent and descent of Sacraments, and first of the old and new. Touching the which: first of the consent, Papists enemies of consent. then of the difference. In the former we have the Papists our main opposites: affirming that the old Sacraments were signs and Types only, not conveiers of grace: and so in effect were no Sacraments: for that which sealeth not up grace, can be no Sacrament; signs only are no Sacraments. Error 1 This error thy run into, Ground 1 partly from a profane undervaluing of the ordinance of preaching (which being the mean of conviction and conversion) they abhor, as threatening ruin to their carnal kingdom: and so ascribe all the honour to the Sacraments (especially of the Altar) as conferring grace of itself to good and bad, and making for their own ends: Ground 2 Partly by a willing mistake of the Father's writings, who vilify the jewish Sacrament, that they might magnify the Evangelicall. And this they did in imitation, it may be of Saint Paul, who sometime, as 2 Cor. 3. 2 Cor. 3. doth abase the Legal Ministry under the Evangelicall, yet he doth it not to disgrace th●ir Ordinances, but that he might confute the jews of his age, who by their overprizing the Legal, set Christ and his Ministry at nought. But such fear the Fathers had none; for few ever dreamt that the old Sacraments excelled the new; and therefore their excessive hyperboles of the one, and the extinuations of the other, they prove an occasion to our Adversaries to justify their errors by them. Error 2 Suitable whereto is the conceit of such as think that the old Sacraments did pardon sin, but not confer grace, (meaning holiness) as who say that the grace of Pardon is less than the grace of Holiness. Error 3 This error some of the Schoolmen were of. Others imagine that the jews had them for Characters, only, to enter them into the number of outward members, and to distinguish them from Heathens, as men would set their marks upon their cattle, to discern them from other men's. But these conceits are contrary to the Scriptures. Their colours answered. john 6, 31, 54. True it is, the Papists have colours of Reason out of the word for themselves. For, (say they) Christ tells the jews, That their Fathers had eaten Manna in the Wilderness and were dead, But he that eats my flesh, and drinks my blood, shall live for ever. I answer, This shows that the Sacraments of the Gospel have more efficacy than the other; or rather, that those jews abused those Sacraments, and therefore perished: but, not that those Sacraments were only shadows, and no substance; For, all their bodies fell not in the Wilderness; and under the Gospel, Paul affirmeth the same of the bad Receivers, 1 Cor. 11, 29. That they eat and drink their own damnation. Therefore our Saviour compares not the Sacraments, but the Receivers; and that in their likeness one to another, urging the jews to a more spiritual receiving of Christ, than their Fathers received Manna. Again, they say Paul calls the old Sacraments, beggarly and sterven Elements: Gal. 4, 9 But we must know, he speaks of them as now abolished, not of themselves; or else, of their opposition to Christ, as they held the Embracers of them from the substance of the same, which is Christ. Nay moreover, Bellarmine so vilifies the Baptism of john, that he saith it was no Sacrament, but only a preparative to it. For (saith he) john himself said, Math. 3, 11. I Baptism you with water, but Christ shall Baptism you with the Holy Ghost. But that text compares not two Baptisms but two Baptizers with each other. He saith not his Baptism was none; but th●t the Baptism of Christ should be attended with greater power than his, because it should attend a more powerful preaching of the Mysteries of the Gospel. But yet the substance was one in the Baptism of john and Christ; john Baptised to remission of sin as well as Christ; else Christ's Baptism by john was no Sacrament; and there must have been another institution of it after, which was not; and the Baptism of the Apostles in Christ's life time was no Sacrament, because as yet the Holy Ghost and Fire was not fall'n upon them; all which are ridiculous. Yet I cannot forget one objection which is common to them with the Anabaptists, taken out of Acts 19, 15. Acts 19, 15. where its said that those twelve disciples at Ephesus who had been Baptised into the Baptism of john, were again Baptised into the Name of Christ. Which I confess in show exceedeth all other Objections. Many answers are framed by sundry men; some thinking their Baptism of john to have been received by some that had no calling to do it; others say, That by Baptising into Christ, is only meant a receiving of the Holy Ghost: But the true answer is that which Beza confesseth himself to have received from that noble and learned man Marnixius; that is, that those words in the fifth verse are not the words of Luke, as if he related that Paul baptised them the second time; but the continued words of Paul, saying, That forasmuch as john did not baptise save only into the Name of Christ, and such as heard him, were really baptised already into Christ, therefore there should be no need of rebaptising them. Only he would lay hands upon them that they might receive the extraordinary gifts of the holy Ghost, which john's Baptism could not help them with. A most acute, and no less true and full answer. We therefore abhor these errors; Conclus. opposing to them the clear Text of Scripture. Paul saith of circumcision, Rom. 4, 11. it was the seal of the righteousness of faith. Than which, what can be said more effectual of Baptism? And in 1 Cor. 10.1.2.3.4. 1 Cor. 10.1, 2, 3. he tells the jews that those in the Wilderness had the same Sacraments which they had. Which is plain by the argument of the Apostle; which is to convince them of certain gross sins, as Rebellion, Uncleanness, Lust. Now whereas they might have alleged, We are under greater privileges than they: he prevents them thus, Nay they had the same with you: The red sea was their baptism, the like was the cloud which directed them; and their Manna and water out of the rock was to them the same spiritual meat and drink which you have. If then they escaped not punishment of such enormities, look not you to escape. Many other Texts might be urged, all to evince this truth, that the old and new Sacraments, for substance and signification are one; even as their sacrifices were one in substance and sense, with Christ crucified. The Lord being very careful that as his Church should never lack the best helps to heaven: so they should not have new and diverse in substance, but the self same, that they might know the way to God and heaven was still one and the same; and so go on in their course comfortably without fear or staggering. I conclude then that for substance there is one Christ, one faith, reconciliation, redemption, sanctification and eternal life; the old and new Sacraments were one. The second their Differences in thtee things. First, Clearness. But secondly, the old and new differ exceedingly, notwithstanding this their sameness of substance. And that both in their clearness, number and efficacy. Touching the first, it will not be dark to conceive, if we consider that a Sacrament is a relation to a covenant. If then the Covenant of the old Church were dark, how much more the seal annexed? A seal (I grant) in her nature is a thing of great assurance and evidence: how be it, as we see in men's sealings, the seal can be no more evident, than the covenant; if that be confused, partial, and obscure, the seal applied to it, can but be dark. Now the covenant was dark, because the foundation of it, which was and is Christ, was dark. They had heard and knew that God had made a covenant, both with mankind in Adam, and more nearly with the jews in Abraham, Sacraments in the old Testament obscure. and had annexed Circumcision to it. They knew that this Covenant was twice or thrice renewed by Moses, and after by the Prophets: but the ground of it in Christ the Messia being a twilight, a mist unto them, the covenant needs must be so, and the seal suitable. Alas, how few that heard of the covenant in the blessed Seed, could conceive it to be a spiritual one, and not rather a carnal? How few knew what the person of the Messia should be? How did they abhor any thought of humility in him? As for his divinity and union, how could they dream of it? much less came they to see the achieving of this redemption by his satisfaction, death, resurrection; and least of all did they see either the mystery of election in Christ, or the Father's wrath pacified in the offer of grace, and the gift of faith to embrace it. But their eyes were held, that (except some few choice ones) they neither saw the scope of Sacrifices, Sacraments, or other Ordinances. Luke 24, 16. Because the Covenant was so. Now if the foundation of the Covenant were hidded, how could the Covenant be clear? If that were dark, how could their Sacraments be clear? True it is, that as a in picture of a King rudely drawn in a shadow, there is truly a King portrayed: yet till his lineaments be fully expressed in colours, few can reach what it means. So here, When a man is a fare off, we see him to be a man: but till he draw near our view, we cannot see, salute and agnize him such a one. So it is here. Ad hereto, that the law moral (nor to speak of the other) was (as it were) a veil to the eyes of the jew, The Law was as a veil of darkness. that he could not see what was within the veil; as Paul saith, 2: Cor. 3. 2 Cor. 3.14. For although the Lord gave it as an help for the present, fittest to curb and bridle the rebellion of fierce spirits, and hard hearts, who were not yet fit to have any more spiritual things put upon them. Yet alas! The very interposition of it between them and Christ caused a woeful confusion and darkness to come upon them. The law had in it enough to convince them of utter inability to perform it: but alas! which of them did so apprehend it, and not rather as a rule of such obedience as they could perform themselves? Now than what a confusion did this cause in them, in the true Coherence of Law and Christ? What a disorder wrought it, and what a mistake in their minds, imagining that the Law was indeed this Covenant of life which they might obey, and so doing they should far well? Alas, what a poor preparative was this to Christ? How did it overthrow the Covenant of grace in him? without which the Covenant of works or obedience is deadly and damnable? So that we see that the Covenant being so dark, hidden and perplexed, the seals must needs follow, and be dark also? But it is fare otherwise under the Gospel: Clearer in the new. That doth with open face exhibit & represent the Covenant of grace in the discovery of Christ the mediator; his anointing, his person, union, and satisfaction, the purpose of the Father, the free offer of grace in the word of reconciliation, the promises, and the mean of applying them; Christ being already come, and having done all requisite for us; lo, the Covenant established in him by God with his Church, is also manifest: The Law is clearly understood as a leader of all unregenerate ones to Christ: as a rule of direction to the regenerate, made easy and sweet, the obscurity and confusion of Covenants is remooved; the Covenant of obedience is subordeined to the covenant of grace; and the Covenant of grace is declared to be free, full, faithful & eternal to all the elect and believers. Hence than the Sacraments of the Gospel become clear, evident and manifest; not that those other add not an assurance to the Covenant, but because (they serving to no other end but to ratify the Covenant) cannot seal any further than according to the extent of the Covenant. Why God kept the old Church dark. Ephe. 3, 4, 5, 6. Now why the Lord for so long a time, should see it good to give to his Church of old, the same Sacraments with us; and yet to conceal the Covenant (to which they belonged) from the clear understanding of the most of those times; partly it was secret to himself and hidden, and partly is revealed. The hidden cause is his good pleasure: The same which hide it from the world wholly, hide it thus in great measure even from his own for so many generations: as appears by this, that when Christ indeed came, he was so little acknowledged by his own. The other is more plain: So was the Lord offended by that wilful disobedience of man which defaced the light of his Image, that he justly suffered the most part of men to be quite bereft, and the greater part in this Church to be blindefolded in the matter of their redemption. To which I add, That the wisdom of God was such, that he s●w it meet to reveal Christ and his Covenant in him, and the seals thereof, not all at once but by degrees. This is called the dispensation of time which God only reserves to himself. Act. 1.6. Four thousand years he withheld the Messia from the Church; and why? Because the fullness of time was not till then, in his wise disposition. There was more light in Moses' time than in Abraham's, and in the Prophets than in Moses; but the fruit of the Covenant was carried still in the womb of time, till the fullness of time came, and then the birth of this fruit was fulfilled. Touching the second, the number. The second, Number. In old Testament more Resemblances. The old Church and we differ in that also, yet here I must put a caveat. All the Fathers and other writers agree that the old Church had more Sacraments than the new hath. But how? Surely the Sacraments (for being) were no more than ours, than two I mean; but they had more Elements of resemblance than we. And that in two respects. First, there was a multitude of signs wherewith the old Church was clogged and burdened (to keep them the better within the bounds of true worship, Col. 2.14. from Idols and will-worship) which yet were so fare from helping, that they by account rather hindered the Sacrament. For indeed all the ceremonies, the sacrifices, the Altar of incense, the law of the first borne, and almost what not, did more or less concern and typify Christ as well as the Sacraments, although they were a little more real, especially circumcision which was imprinted on their flesh: yet I say (as one hath well expressed in the whole frame of ceremonies) all did relate in one respect or other, more or less to Christ. How then could it be avoided, but such a multitude of semblances must detract from the peculiarity of Sacraments, which the Lord authorized with fare more signification and efficacy than the rest? The number therefore of shadows hindered the people from discerning Sacraments in their distinct and special use, from other inferior ones. But secondly and specially, even the same Sacraments for realness, yet held not countenance and colour, but admitted (according to succession of time) diverse elements. Which argued their impotency and changeableness. Thus Circumcision admitted two other compeers, viz. The passage of the red sea, and the cloud over the Tabernacle in their travel, raining and wetting their bodies. 1 Cor. 10. The passover admitted two other, viz. Manna, and the water of the Rock, which was (as Paul saith) the same spiritual drink and food that we have in our Supper. So then we must not think they had more Sacraments for sense, kind and signification: but more Elements reiterated, and added (passage wise) transeunt ones added to the standing, which (in the absence of the others, intermitted in the Wilderness) might stand them in steed. Now mark, the fewer, more standing and less mutable Sacraments are, the stronger they be, and contrariwise the weaker. We know if Physicians distrust their receipts, they prescribe the more: if builders dislike the slightness of their Timber, they put the more pieces into the building. So here. Fewer under the New. But under the Gospel it's otherwise. God hath delivered his Church under the New Testament, from such multiplicity of Sacrments. Esa. 49, 11. Only the popish Church the mother of darkness, ignorance and confusion, compasseth herself with her many sparkles, and Sacraments, showing thereby what an enemy she is to the truth of God, and to the privilege of Evangelicall Sacraments. For, as she hath darkened the Doctrine of the Covenant, the freedom and onelinesse of it, so its just she be left to darken her Sacraments, to abolish the Supper, to defile Baptism, and to mix a multitude of bastard once to pollute the legitimate. Now therefore the paucity of our Sacraments argueth their pith and comprehension; as we say things united are the stronger. Our fewer, more durable and constant Sacraments do more fully and exactly exhibit the Lord jesus than theirs so manifold and oft repeated could do. And as theirs so changed, betokened their vanishing away (as indeed they did) so ours once and no more instituted argue that they are as durable as the Church, and of themselves contain whatsoever Christ offers to his Church to partake from him, either for being of welfare of soul and body. So that the Papists by their multitude of Sacraments do exceedingly allay and weaken that excellency of them which they would lift them up to. God grant it may be a sign of their vanishing, and that speedily; as certainly they are some of that dross which must be consumed with the breath of his mouth, before his own shall be purged and restored to their integrity. The third efficacy. But thirdly and especially we and they differ most in the efficacy of the old and new, which (as I said) flows of necessity from the difference of clearness in the old and new Covenant. Efficacy always attending truth, Old Sacraments weak First by their darkness in two respects. the sealing power of the Sacraments of the old Testament must needs be weaker, because the truth which they sealed was darker. Which want of power I do not ascribe to the defect of true relation or union Sacramental; or as if I denied their Sacraments to be spiritual: for whatsoever sacrament is not Christ's and hath not the spirit of Christ annexed to it, is but a counterfeit. Circumcision therefore was Christ Sacramental, and so was the passover. But the one sort was only a seal of a thing to come in time, the other of the Gospel seals of the same thing, come and already having performed whatsoever was promised. Now as a thing enjoyed excels a thing hoped for (say never so sure) so the seal of the latter exceeds the former in all the efficacy of it, persuasion, peace joy, contentment to the soul. Absence breeds suspense, presence expels it and represents certainty, and satisfaction to the receiver. So then this I say, ordinarily the jew could not, (except in some especial cases & persons) enjoy such a measure of sealing power from their Sacraments as we do or may, they received not such certainty of persuasion of their reconciliation & being in Covenant as we, nor found such fruit as we may. Because the sealing power of the Spirit and of faith, was but weak. As the King is, so his kingdom must be: if he obscure and unknown, his authority is weak. So here in the old Testament. Christ himself was an obscure King, and Priest, and Prophet, in his Church: his Kingdom therefore and authority was according. But now, the kingdom, is as the King, and standeth in power, peace, and joy of the holy Ghost: and therefore needs must both the Word and Sacraments be so, by which, as by Channels they are conveied. And yet doubtless, God left them not destitute of such fruit as that age was capable of: they were commanded to rejoice in their fears and affections of gladness and joy they had, and so spiritual as their carnal and sensual spirits were fit to receive: the Lord supplying that want of spiritual clearness which now is offered, by some sensible and outward feelings and expressions; so fare as the generals of a blessed seed to come and happiness by him were apprehended. The distinct kind whereof perhaps we can not so well distinguish. But to be sure, Heb. 11. ult. God finished their days without the promise seen and fulfilled, that they without us should not be perfect. I may add one thing more out of Act. 2.17. and joel 2. compared; That the weakness of dispensation and (as I may call it) barrenness Barrenness. of power in the ministry of the Word among the jews; made the Sacraments also as barren in their grace and sealing power. We little read in the old Testament of such numbers of converted ones as after the ascension: therefore no doubt Circumcision was as weak in the grace thereof, Act. 2. end. and the sealing power of it. The Gospel hath more fullness of seed, and begets more unto God, than the Law could do: and therefore Baptism is a fare fuller Sacrament to confirm the soul in her new birth than the other was. So for nourishment: The Gospel exceeds (by many degrees) the ministry of the Law in Point of her building up and nourishing the soul in the grace of the new birth: the Gospel hath filled the breasts of the Church with fare more milk, and stored her with fare more provision than the old Testament could do: For thereby the Spirit is poured our upon all flesh. joel 2.28. Esa. 44, 3. Look what difference there was between them and us, for the fullness of bodily food, that (in a sort) may be said for spiritual fullness. How many Creatures for kind, or for Circumstance (as in case of blood, or strangled) might not they touth, the Hog, the Conie, the Hare, and many other both beast and foul, tame and wild; which to us are clean and sanctified? How much more doth the Lord afford us fuller feed of the Sacrament of the Supper than their passover? Even as a feast exceeds an ordinary? Therefore Paul calls theirs a ministry of the letter, ours of the Spirit; not because they had not the Spirit, but in comparison of the fullness and power of ours. The new more effectual. Now for us, our Sacraments are fare more effectual. The very change of the old into new argued the excellenter efficacy of them. As the train of a Prince personally riding in progress is richer than an Herald or Harbinger. The Sabbath (we know) was changed at the resurrection, to honour it: So the Sacraments at his anointing to his office, and at his passion, to magnify them. How should they so do, if their Train were not greater? I mean if the spirit of Christ and his sealing, persuading, settling, comforting, pacifying, power were not greater? Also, except that blessed train of his Graces more glorious and plentiful, as humility, heavenly-mindedness, patience, hope, love, zeal; ability to walk with God more closely, to discharge our callings more fruitfully, to suffer more willingly, to live by faith more setledly, and the like gifts of Christ Sacramental, attended them? Hence is that of Austin so common, Our Sacraments (saith he) are in efficacy greater than theirs, in profit more gainful, in performance more easy, and in number fewer. Beside ours, in their understanding are most sublime, in observation most pure, and in signification most excellent. They lived in the Porch of Sacraments, we in the Parlour. Let us take heed, lest, as they in their age, when no Nation under heaven enjoyed any Sacraments, save themselves; were so puffed up by their privilege, that they disdained all as Dogs in respect of themselves, cleaving only to the bark of these Ordinances, without any seeking after the Spirit and power of them: and so opened a way to God's wrath, to bring into their steed the Gentiles, who always thirsted after them: so let us fear lest we stand so much upon our dignity above theirs, that in the mean time there shall be found even among us, baptised once, and communicants far more blind, profane, careless, than the jew was; yea and some of us who go for better, be found as formal, barren, as far from the Covenant, as estranged from forgiveness, and as destitute of the life and sealing power of Baptism and the Supper, as they of their Circumcision and Passeover. If it be so, our dignity shall so lift us up to heaven, that it shall throw us down to hell; and I will not only say, the Lord will not be pleased with us, as with them, 1 Cor. 10.5. 1 Cor. 10, 5. but as it is, Heb. 2.2.3. Heb. 2.2.3. by how much more powerful grace is put into his Sacraments, and by how much more eminent ways and ordinances he hath honoured us: by so much the more shall our condemnation for our unbeleeefe be more fearful than theirs, who had so dim a Covenant, and so weak Seals in comparison of us. Rather let us labour to enjoy the privilege of our privilege above them, in carrying about us that evidence of faith, and that peace of conscience, and that joy of soul, which our Sacraments seal up to us; that we may be as much better than they, as our Sacraments excel theirs in efficacy: and then that kingdom of Christ within us, as well as that without us, shall be a kingdom not of words only and signs, but of power also. And so much of the former general of this Chapter. Agreement and difference of the 2. new Sacraments. Touching the latter, how fare Baptism and the Supper do differ, or agree; briefly understand that as they agree in Circumstances concerning Sacraments in general, so also in the definition of a Sacrament, wherein (as specials contained under one Kind) they communicate. They are both ancient, (and within three years one as ancient as the other:) they are both alike public, as being equal legacies of the Church militant: they have both one founder (although the one by mediate Commission, as Baptism by john the Baptist by extraordinary calling, the other immediately by Christ himself:) they both agree in the Name, Necessity of a Sacrament. Again, whatsoever is true of the definition of a Sacrament, is equally true of both these, as in the next Chapter shall more fully appear. For why? In both the Lord conveys spiritual grace by visible resemblances set apart by himself and furnished with power to that end. But in a word, that I would say of their mutual agreement Their Agreement. is this; First, they both agree in the offer and representation of whole Christ jointly and undividedly to the soul. Touching the first: 1 In the joint offer of Christ. Know, that when we call the Sacrament of Baptism, the Sacrament of entry and engrafting of us into the body of Christ, and of begetting us to Christ, yet we divide not Christ imputed from Christ inherent; we must not think Baptism gives us an estate in Christ for justification only, for it estates us in Christ wholly, both for wisdom, righteousness, sanctification and redemption: though justification makes us truly the Lords, yet because the Sacrament confers whole Christ, therefore it confers him as God offers and the soul needs him, that is, both for justification and sanctification, Christ our pardon, and Christ our life: for without both equally ours, all Christ is not ours. A special point to be noted for the better understanding of the act of faith in applying Imputation and Sanctification both at once to the soul, (of which point I treat elsewhere.) So again, the Sacrament of the Supper conveys Christ to the soul wholly and undividedly, Practical Catechism. not only for the increase of our Sanctification, but our justification also. Part 3. Article 2. For although justification as it is a benefit of Christ, receives no increase: Yet faith Sacramental in apprehending it receives increase. And thus both agree in conveying whole Christ to the soul. Secondly, 2 Sealing Christ. in respect of their sealing up of all Christ to the soul, (of which in the next Chapter,) for, except both concur in sealing, neither of both do seal him: True it is, that some further thing is offered to the soul in the Supper than was in Baptism, but yet because still one Christ is offered in both, therefore increase of grace cannot be sealed up where engrafting and begetting hath not been already conferred by spiritual Baptism. Neither without other give whole Christ (if both may be enjoyed) although each give him wholly because Christ is inseparable from himself: the whole soul is in each member which is in the whole body; yet if we divide the toe from the foot, there will be no soul in the toe. Take Baptism from the Supper, and the Supper can be no sealing Supper: for how shall life be increased in a thing which never had true life begotten in it? I conclude then, The Sacraments of the Gospel although they are two, yet do not cut Christ into two parts (as the Child which Solomon bid to be divided in two parts) but still offer one Christ to be communicated. Both those harlots could not have one and the same child: but all Christ's members have that one Child, jesus Sacramental; although for several ends (as by and by shall appear) one serving to create him, the other to enlarge him: yet both agree in exhibiting one jesus. Of the use anon. Now lastly, touching their disagreement, Their disagreement, in five things. as it stands in many lesser thing, so in the particular ends especially; for the former, they are these five, 1. Order, Order 1. 2. Frequency, 3. Opportunity, 4, Elements, 5. Subject. For the first. The order of them, is, that baptism goes before, and the Supper follows, even as being goes before prospering. Yet I deny not but thousands have believed ere baptised; but now I speak of the order of the seals, not otherwise. Which discovers the folly of such as would defer baptism to the last period of their life, out of an error, both that it conferred grace by a virtue inherent, and that it pardoned sins only passed. By which folly some bereft themselves of Baptism finally, by sudden death. Secondly, in frequency. Secondly frequency. Baptism it but once to be administered, the Supper often. We are but once borne. And therefore the rebaptising of Anabaptists is a cursed profanation: not only in respect of their condemning Infants baptism in general, but of repeating baptism administered, although by or in a false heretical Church: for even such baptism must not be doubled; if the mystery of the Trinity & the Doctrine of Christ be maintained in any generality, although with much corruption. The like I may say of those that denied to restore them that were once lapsed, upon pretence that then they must be rebaptised; and also them that presumed to rebaptise such as they received again into the Church, after their repentance of some notorious heresy, or odious practice which they had fallen into or committed. Noah, we abhor such scurf, affirming one Baptism, and that one, once to be given to the Church for true sealing up the engrafting of the soul into Christ when it shall believe the Covenant. Thirdly, in opportunity or season. Thirdly season. Which I speak not positively but upon supposition of the Church's wisdom and liberty in determining the season of the Supper to be in the morning, leaving the season of Baptism indefinite as occasion serveth. And that, because the one being administered to grown once, requires fit and due season to quicken them up, which in the other is not requisite. But for all this, I do affirm no necessity to be in this season of the Supper, seeing its in the Church's power to alter the morning to the afternoon; and if we should so receive, I dare not impeach it, so it be done without confusion. The fourth is the Elements, Fourthly the Elements. the one having Water, the other Bread and Wine; both serving pertinently to the uses they were made for, and neither having in them any fitness to resemble each others use; water being no more fit to nourish, than bread to wash, but each suiting properly to his end. The last is the Subject; Fiftly the subject. the one the Infant, the other the grown, and such as are of discretion. Which I speak not as if the Church may Baptism none but Infants: for as it doth baptise them as lawfully, in the faith of the Parents, and in hope of their own (when they come to understand the Covenant) as it offers the Supper to actual believers; so yet if any such be brought into the Church as never was baptised, being (as falls out) of twelve, twenty, thirty years: the Church is bound upon the due examination of such, and confession of his faith, to baptise him as well as an Infant. But for the other Sacrament, to admit children, (though under colour of ripe knowledge and grace above others) its not a fit thing, in respect of scandal and opening a way to the profanation of Sacraments by others of like age: not to speak of the rashness of it, in ascribing that to raw youth, which requireth settling of judgement and soundness of affection. But of all other differences, Addition. the particular ends are greatest; in which the two Sacraments are irreconciliable. The one so serving for the Breed of a new Creature; the other for the Supper thereof, See Chap. infra. that neither can or aught to be applied to others end or use; as in their due place shall be spoken. The use is; Use 1 First, to bless God and adore his Wisdom, who hath in these two Sacraments, so harmoniously and agreeably united, represented, and sealed up all the Lord jesus, so fare as a poor soul can comprehend him; not wearying us with confusion of Sacraments. Use 2 Secondly, acknowledging God to be the God of order and distinction, in appointing us these diverse seals: and that for three causes. First, In three branches. to avoid the blind devotion of Idiots, who not looking at which is which, but confusedly at both as objects of holiness and devotion, go no further to consider Sacraments in their distinct ends. Much like Papists who use Holywater and the bread of their Pix (because hallowed after their manner) to any ends they first light on: as to sprinkle a sick man, to scare away Devils, yea, putting the Host into a dead man's mouth. Any thing serves to any end among such Merchants, and Hucksters of holy things. And how few (think we) are there to be found in many Congregations, who can discern between these two Sacraments in their particular ends? Save that they see they be two solemn performances, having divers Elements and Acts belonging to them: else they know no odds, but put them up shufflingly in the bag of their devotion, being unable to give a reason why themselves were baptised, when they were infants, or why being elder, they receive the Supper? Use. 2 Secondly, to confute the practice of all those who Popishly ascribe to the Supper the conferring of Grace of all sorts: and when they receive, they think that although they never reaped the fruit of their baptism before, neither had faith, yet one Sacrament may supply all wants; which is to destroy the distinct end of each Sacrament, and to pluck up good Landmarks, confounding the agreement and disagreement of both; for, as all Christ is in both, so yet for two several purposes. A Divines life, we know, is to study, and Preach; he doth both these wholly, himself wholly is required to do either; howbeit the things he doth are divided acts; he preacheth not while he is in his Study, nor studieth while he is Preaching. Let us abhor such profaneness; and know all Christ is in both the Sacraments; yet orderly, and so, that who so hath not enjoyed him in the first to believe, cannot enjoy him in the second to grow. Use. 3 Thirdly, to teach us how to apply the benefit of these two Sacraments according to our special temptations. The former thus; If Satan tempt us concerning the truth of our Conversion to God, telling us we are in the state of enemies, cut off from God, aliens and excommunicates from him and Christ: whither shall we recourse? To the Supper and our oft receiving? No in no wise, for Satan can speak Divinity when he list, and tell us that the Supper is no Sacrament of Regeneration. But in this case, fly to thy calling, and to the seal of it, Baptism (if indeed thou canst prove thy calling by the work of the Law and Gospel; else thy seal is to a blank) and press thy Adversary with the weapon of thy Baptism, sealing it up to thy conscience, 1 Pet. 3.21. 1 Pet. 3, 21. which shall quench the fiery dart of his temptation, and scare him from thee, better than all Popish Holy water. Again, doth the Devil tempt thee to believe thou art an hypocrite, because thou hast a dead heart, thou growest not in Grace, thou art sunk from thy first love, fallen to the world, pleasures, vanities, lusts of thy uncleanness, waxed unprofitable, and revolted from God? What shall now help thee? That thou art baptised? No, hold that close also, that thou mayst plead the other rightly: But in this case fly especially to the Supper, and allege thus. I am sunk too fare into a formal course, and the custom of the world, but yet Lord to thee I appeal, that in truth I have coveted thy Sacrament of Restorative and Nourishment; I have come with hunger to it for the repairing of my losses and decays, and departed in good hope and comfort of recovering life and vigour again: and therefore in despite of Satan, I will hold to the end of this Sacrament, which is, to seal up comfort to the afflicted, and strength to the weak, and recovery to the decayed, and raising to the fallen: therefore from hence I will fetch it by virtue of the promise. Use. 4 Lastly, it teacheth us the excellency of the Sacraments, because they have such a gift in them, as to represent all Christ at once to the soul, Christ wholly and in each part of his merit and efficacy. It were an odd and strange Picture which could describe the same man living, dying, dead, raised up and ascending to heaven, and all in one person: That which no Art of man can do, the Lord can do by the Sacrament, that is above all Images or Crucifixes, and can tender to the soul in on view all these; the Lord jesus dead, risen, ascended: the Grace imputed of reconciliation, the Grace inherent of holiness, all the particular graces of the Spirit, the promises of God made all, Yea, and Amen, in Christ, for this life, and for a better for all conditions, and times and occasions are offered at once in each Sacrament; the one to give us right and title to Christ when we wanted him; the other to rivet us more into him, to enlarge us in faith and the fruits, till we shall need no more Sacraments or Ordinances. And therefore let us much esteem and honour Sacraments as most divine comprehensions of all Christ, and channels of his Fullness, from whom as our Head, We receive grace for grace, john 1.17. john 1, 17. And this for the second Chapter. CHAP. III. Of the substance of a Sacrament in general; The Description of it propounded, and examined. Substance of it. HAving spoken of the Circumstances, the agreement and disagreement of Sacraments: Next we come to the substance and nature of a Sacrament; Which will be understood the better by the description and particular handling the parts thereof. Description of a Sacrament in general. A Sacrament than is, an Ordinance of God, wherein, by some materials duly appropriated and united, and by some acts duly administered, the Lord signs, and seals up to the souls of the Elect, the truth of his Covenant, and receives a reciprocal seal from them of their covenant with himself. For the clearing hereof, I would have the Reader conceive, that in this place I take the word Sacrament in the greatest latitude; not only for the substance of it in itself: but also as it is administered and performed in a solemn manner, between God and his Church. So that hereby two things arise to be considered. Two Generals First, Substance. Secondly, Administration. In the Substance four things. 1. The Substance of a Sacrament in all her constituting cause's. 2. The due administration and performing thereof in the Ordinance. Touching the first, we are to consider these four causes. 1. The efficient and supreme cause of a Sacrament. 2. The materials of it. 3. The true formal cause. 4. The final. Where first, the general end, Sealing. Secondly, The branches, two: First, Gods sealing of the truth of his Covenant to us. Secondly, returning back again our own covenant sealed to him. In the latter member also, viz. The Administration, we consider the acts of Ministers and people, and the spiritual dispensation of God in these externals, attending thereon, for the ends mentioned. Of the first of these in the first place. 1. The Author of the Sacraments, all, and each, Old and New, is one unchangeable, Eternal and only Wise and Gracious God. And no wonder: for first, First, the Author God. Proofs of it. In his bosom of eternity lay hidden that purpose of entering Covenant with man, fallen from the grace of Creation. Reason 1 It was free to him to relinquish him finally in that revolt of his: in that he did not, it was free mercy, doubly greater than the love of Creation. If the devise then of a gracious Covenant with man, was only in the power of the Creator, who shall be supposed to be the Author of seals to this Covenant, save the same God? Reason 2 Secondly, If the Lord only found out his Son to be the foundation of this Covenant, meant him, sent him, made him, enabled him, to ratify it by the blood of the Covenant; accepted all this, offers it, seconds and assists it by his own Spirit, to make it effectual: Who can doubt, that he only is the Author of these Seals whereby this effectualness is conveyed? Reason 3 Thirdly, If he only be the Author of blessing the word of promise to breed faith in the Covenant, which is the lesser: Who but he shall breed the assurance of faith, and the reflection thereof upon the soul, that it may know itself to believe? Now how is this done ordinarily, save by the seals? If he then be the Author of the lesser efficacy, who but he is the Author of the greater by the sealing Ordinance? Reason 4 Fourthly, If no external blessing accompanying the Covenant, (for so the Lord was wont to persuade obedience, Deut. 7. and Chap. 32. Deut. 7, & 32. Hos. 2. Ezek. 33, etc.) can come from any other Author save the Lord: as the blessings of rain, dew, plenty, health, long life, success, (Deut. 5.29 Deut. 5, 29. ) and the like; who shall dare usurp the authority of Seals and Sacraments, which are the most eminent annexes to the Covenant of all other? Reason 5 Fifthly, If the Lord jesus himself was the only stablisher of the Testament and Covenant by his death and blood (for without death no Legacy is of valour) than who but himself shall make Sacraments, which are in effect, nothing else save the power of his life and death? Reason 6 Sixthly, If the Lord only can authorize diverse signs for the Sacraments (as supr. Chap. 2.) if he only can abrogate old ones: if he one day shall abolish all, old and new, their nature and use, as past use: who but himself shall frame Sacraments? It resting in one and the same power to make Laws and to abolish them. I conclude then that God alone is the Author of a Sacrament. Conclus. As indeed the Scripture doth witness: The Lord only, Gen. 17. Gen. 17. appointed Circumcision: The same Lord, Exod. 12. Exod. 12. ordained his Passeover: the Lord extraordinarily gave commission from heaven to john to appoint Baptism: Luke 3, 1, 2, 3. Luke 22, 18. and the Lord jesus with his own sacred presence and hands ordained the Supper before his death: Seeing after his Resurrection he could not, being partly an act of humiliation:) and so all Sacraments were given by the Lord, in their several kinds, for their several uses, as in the next points shall appear. And to say the truth if it be once granted that the Lord is not the sole ordainer of Sacraments, what a wide door must of necessity be set open for both usurping Ordainers and counterfeit Sacraments? Where should the period be, or why should not hundreths as well as three or five be admitted to the heap? Use. 1 For use therefore hereof, this teacheth us to abhor all Sacraments which have not God and Christ for their ordainer. If they cannot show their pedigree in the Lord's Genealogy, Nehem. 7, 63. nor be booked in his Records, nor have his stamp set upon them, Math. 22, 21. we say of them as our Saviour of the Penny, Give unto Caesar that which is his: So give to the Pope his Unction, throw him back his Sacramental Orders and Penance, we abhor whatsoever savours not of God, as copper coin. Yea, and we loathe whatsoever of God's first ordaining, they by their abuse have corrupted, namely, as corrupted: and seeing God and Christ never gave us a Sacrifice for a Sacrament, we abhor to meddle with it as a Sacrifice propitiatory for the quick and the dead; and for their Baptism we loathe it also as administered by them, as an horrrible defiling of God's Ordinance; professing to departed from their Sacraments, both for their new inventions, and for their adulterating of the old; and bid them take them as their own, for now they have used them thus, they are no longer Gods. As for their distinction of Apostolical and Divine, we take what they grant; if they be not Divine, although an Angel from heaven did ordain them, we should abhor them: How much more when their Pope, or their Clergy, or the body of their defiled Church? For were their Church a chaste Spouse, she durst as well forswear her husband, as cast off subjection in embracing his Sacraments, and usurping power to appoint other, which is so fare beside her commission, that she may as safely devise a new Covenant, Scripture, and Doctrine, as do it. Use. 2 Secondly, this teacheth us to esteem so much the better of God's Coin, as we scorn the base stuff of Popery: God's stamp upon the Sacrament, should make it honourable and precious in our eyes. If some civil ordinance hath honour in it, because God hath put it upon it; if marriage be so solemn, if the Crown of an earthly King be so sacred, how holy is his Sacrament? He who profanes it by sacrilegious adding, detracting, or profaning, either by superstition or unprepared use, shall find God will not hold him guiltesse for taking his Name in vain. We delight when we have any curious thing of a choice workman, to say, It is a Picture of such a one's drawing; It is a Musical Lesson of such a one's setting; a Watch of such a one's making: How should Gods Masterpieces than affect us? Not to overprize them, to keep them in Pixes and under Canopies of gold, but to preserve them in their spiritual integrity. Use. 3 Thirdly, it should teach us to behold them, not in their outside, but as they are in God's ordination; not the outside of a man which we see, but the soul (which is not seen) is the man: so, not the outward thing, but God's Ordinance in it, is the Sacrament. Of which more in due place. Use. 4 But Fourthly, and especially, seeing God is the Author of Sacraments, let us be ●uled by him in the right manner of receiving them: Look what josia, 2 King. 21 23. 2 King. 21, 23. said to the people, Keep the Passeover to the Lord your God according to all that is in the Book of the Covenant: so here I say, Receive to the Lord, be ruled by him in Preparation, in action, and the fruit of both: It's only in him that ordains, to order also and prescribe the due manner of using them. Take we this item with us, (before we come to the Doctrine of right receiving) that it may set a spur in our sides to quicken us to due preparation and using of them; for he who gave them to his Church, will most severely punish all ignorant, rash, unbelieving, unrepentant, uncharitable, indifferent comers to his Sacraments: and every such one stands to God's Tribunal, as we shall hear in due place. Use. 5 Lastly, let this point teach us to whom to go for the spiritual life of faith, and the grace of love, for the great work of receiving-Its in him the first principle of life who made them to bestow them. Renounce thyself, thy own sense, will-worship, devotion, religion: It's no morality to receive well, no act of ours: It's a most spiritual act about an object of divine excellency; the relation of a Sacrament, the end of it, the manner of partaking it, require a new bottom, and the casting out of our own; till God have stripped us of ourselves, flesh and blood shall never feel any subsisting of Sacraments; they will vanish. Only a word of promise, and a seal of the Spirit added to it, by, and from a God of boundless mercy, can breed faith to become as real an evidence and convincing the soul, that there is Christ, Pardon, and Grace to be gotten, as ever Pharisee felt false bottom in his own work wrought, carnal and outward devotion, and fare greater. And this note, The Lord is not so to be counted the ordainer of Sacraments, as if he had put all his power over unto them to confer grace to all sorts. No, no, he holds the bridle still in his own hand; if he bless, they shall be blessed, if not, accursed: and all to teach us to seek him for the grace of his Ordinance, to abhor ourselves, to pray for the Spirit of the Promise to make the seal effectual, else all is empty and bottomless. The second thing is the matter of a Sacrament. In the which point two branches offer themselves to be considered: Secondly, Matter. Two things. First, Necessity. First, The necessity of it: Secondly, The simplicity. Touching the former; Elements must be sensible. I mean no absolute necessity, but such as the suitableness to providence to the impotency of our nature requireth. Such is the woeful blindness and dulness of our understanding and unbelief of our hearts, to conceive or apply to ourselves the Mystery of Christ, that (except the Lord should suffer men to vanish wholly in this their wretchedness) he must of necessity step out of his spiritual ●●●rse, and temper himself to our infirmity; declaring spiritual things by carnal. And he doth by this means condescend to us, First, Our weakness requires it. lest we should be offended with the hard things of his kingdom; but might even see, touch, taste them: and by speaking to all these senses at once, he might convey the savour and faith of them, and in them familiarly to us. He doth catch us (as it were) by this wise craft, which though it bewray much dulness in us, yet no less deep wisdom and love in God. And this course he hath taken in all times passed with his Church; for when any promise, charge, threat, or act of his hath passed to corrupt man: he hath been fain to second it with some sign and outward warrant to the sense, to confirm them in the truth of it, who were Actors or beholders thereof. When the Lord sent Moses as a Saviour to Israel, and to Pharaoh, Exod. 32. and 4.3. judg. 7, 38. Esay 38, 21. jer. 13.9. and 24, 2, 24. & 25, 15. Ezek. 12.3. etc. how did the Lord both ratify his calling, and threats, by miraculous signs? So Gideon and Hezekiah; so the Prophets in their errands: as those Stories of the rod becoming a Serpent, the dry and wet Fleece, the rottten Girdle, the Pot with the scum, and flesh sodden together, do witness. Not to speak of those many Shadows and Types of holy things in the Worship of God, there being scarce any one material thing in the whole Mystery of Christ, which had not some one, perhaps more spiritual resemblances. Yea, we see in the new Testament, how the Holy Ghost doth parallel many passages of History to spiritual Mysteries; as Hagar and Sina to resimble legal bondage, Gal. 4, 24. jerusalem, to typify the opposite liberty, the water that supported Noa's Ark, to express Christ and Baptism: which, although I speak not to equal Types and Figures to Sacraments, (which are of a fare higher nature) yet generally, they serve to show what the infirmity of our dull nature doth call for at the hands of God, to vouchsafe these Sacraments. Unto which another respect may be added, to wit, Secondly, For prevention of Idolatry. prevention of will-worship. As the Lord gave the jews an earthly tabernacle, and a material instruments of worship, warranted by his own Will, to restrain the carnal part from devising Idoll-inventions to serve him by: So Sacraments serve in a sort, to curb our base hearts from the like errors. For, if even these be not sufficient to stop our folly in this kind, which will know no God, or worship further than we see him; then what would we have devised to ourselves, if God had not allowed us these? Let the many additions of Popish Sacraments, and sacramentals, Images, Idols and the Crucifix, etc. be evident proof hereof. Use 1 Teaching us to circumscribe our curious and fickle hearts within God's bounds: and secondly, to magnify his provision in this kind, for the relief of our dull and slow hearts: yea, as Manoahs' Angel ascended in the smoke of the sacrifice; judg. 13.20. so let us incorporate and indoctrinate our feeble minds and souls into the evidence of these divine props of the Sacraments. As our Saviour said to Thomas, john 20.17. Put thy hand into my sides and the print of the nails; (he being content that his exalted estate should admit such scars to convince him) so in this Sacrament he shows us his marks, bidding us to be not more formal and hardened; but faithful. The more ways the Lord seeks to encounter the dull conceit and the stupor of our understandings, yea the blunt edge of our affections in holy mysteries; the more naturally and familiarly he deals, that he might surprise our earthliness, sensuality and heaviness of spirit, slow to believe these heavenly things; I say, let us be the more teachable and pliable to his discipline: Let the impression of his Ordinance pierce more deeply into us, and work a more through conquest of our hearts to the obedience of him. A pen of a Diamond hath tenfold that force to engrave a Figure in glass or mettle than some ordinary tool: So when the Lord seeks to send instruction into us many ways at once, by all the senses, eyes, taste, touch, as well as by the work of the bare word: oh! let us beware lest our resistance of Spirit, and hardness of heart, discourage him quite from any further dealing and tearting with us! john 3.12. If when I teach you carnal things (saith our Saviour) for so it was his course to teach nothing save by Similitudes, Parables, and sometimes real objects, as by setting a little child before them, and washing and wiping their feet himself, (in that lesson of Humiliation and Selfe-deniall) Ye understand not: Mat. 13, 2. john 13, 4. how shall ye conceive heavenly? Meaning, if those things which were used as the more clear to express the more dark; were yet as dark to them as the things themselves? What way should be found to beat in instruction into such dullards? Bray a fool in a mortar, yet shall not his folly, depart from him. Prov, 27, 22. Secondly, Simplicity. Question, Why the Elements so trivial. The latter is the simplicity of materials in the Sacrament. A question may be asked, why the Lord should appoint so homely, trivial, and common Elements? As we see water in Baptsme is a common thing, bread and wine usual ordinary creatures, nothing in them strange, fare off, precious or solemn to the sense. Why rather chose he not to describe the price of those graces, offered in the Sacraments, by some rare and costly objects? Answer. This indeed sounds best to our superstitious and fantastical hearts: as to Naaman, when he heard of Iordans waters, by & by, 2 King. 5, 11. the better waters of Abana and Pharphar were presented by carnal reason. But as God had another purpose to him in the healing of him by waters; he meant not to magnify the one above the other, but rather to magnify his power and grace above them both; so here. More distinctly these two main causes may be assigned for the meannes of the Elements. 1. The generalness. 2. The safety of them. For the first, water, First, For the generality. bread and wine are Elements, generally to be come by and provided with ease. Rare is that country that wants them; now it was meet that the most genial materials be appointed for Sacraments, lest else the preciousness and difficulty of getting them, should either hinder the use (at least frequently:) for many congregations are so brutish at this day, that they shun oft communions for the matter of charge) or else give occasion to the curiosity of men to devise diversities of supplies, and so to bring in a confusion. But the Elements being so general that scarce any country is to be found that wants them (and if some odd ones should, yet the use of roots (serving for their bread) is the more pardonable, this danger is prevented. The 2. and more chief is, prevention of carnal worship, Secondly, safeness. that the Ordinance may be preserved more safe and entire from sensuality and pomp. If the Lord had appointed a feast of pomp and state, costly junkets, rich attires of Priests to usher and serve in some rare costly cates, either natural or artificial, as at this day the Papists boast of their brave Sacraments, and rich setting them forth with embroidered attires, Exod. 32.3. sumptuous Canopies, Pixes, Processions, and Pageants; lo, all the glory of spiritual Sacraments would turn into outward pomp and ostentation; as we see Ahaz more solicitous of the state of his Altar which he offered upon, 2 King. 16, 10. than the substance of worship and sacrifice. No sooner was poor Moses gone out of sight, but the Israelites must have a Calf of gold to look upon, to offer unto, to feast, and play and dance before it, this pleased their Idolatrous humour well. And even just so, it well pleaseth the carnal humour of Papists to have such places of worship so painted, & embellished, such materials in this worship, as might amuse their fleshly eyes and senses, eat up their spirit and inner man, check the life and savour of faith, and please a lazy and sensual heart with shows and shadows, that they may departed as wise as they came. Contrarily the Lord strives to provoke us to serve him spiritually; and therefore setteth mean objects before our sense, to the end we may know, that there is some further object there for us to look at, than the bare Elements. That so, by how much this feast comes short of men's banquets, by so much the more the heart might not rest upon outward receiving, but seek a supply of outward, by inward and spiritual dainties, not seen: and seek the things that are above, where Christ sitteth at the right hand of God. Even as a father seeing his child proud of fine clothes, Col. 3, 2. make him a suit of sackin or leather, to take down overgreat delight in himself; so here, to crack the pride of carnality the Lord clothes his Sacraments meanly; and so pulls up the heart to himself. It's noted, Luk. 22.19. Luke 22, 19 That after Supper Christ took the Cup, etc. And why? Surely, that the body being already full, might the less look after nourishment, remembering a far greater work was in hand. Use. 1 The use is to condemn all Popish, carnal serving of God; for as much as those things which to men are glorious, are base to him. Heathens shall rise up in judgement against such, who (by that little glimpse of a God a fare off) could say, What good doth gold or pomp do in a Church? If God be a spirit, give him a sound heart, a righteous life, and then small pomp may serve; great sacrificing dishes of plate are not necessary; I speak not against comely decency in the worship of God; who is as truly a God of Order, as one that loathes carnal bravery. Use. 2 Secondly, the very baseness and poverty of the Elements, should raise us up to a spiritual view of the use they serve for, and cause us to beware that we cleave not to them. They tell us, State and Pomp is not in us: We only serve to convey your hearts to God; we dare not filch away from God the glory of his intention; only by our propriety and separation for holy ends and Sacramental relation, we would raise the soul upward, and carry it within the veil, to behold the Treasure of Christ in the fruits of his bloodshed. Therefore even as Peter being hungry, yet dwelled not in the Kitchen, but in his Chamber was rapt up in such a trance as presented him a sheet full of God's provision, bidding him, Arise and eat: Act. 10, 10.11. so should our souls be fare from dwelling upon the creatures, and arise and eat God's Provision with an heavenly heart by faith: Behold the Sheet of God let down from heaven, in which Christ's delicates and feast upon the hills, Esay 25. is offered to us; discern these a fare off, Luk. 17.37. as an Eagle would do a Carcase, and cease upon this prey; lie not like a Dorre in the dunghill, only resting in the Elements, which alone are beggarly rudiments: but the body is Christ. Col. 2, 17. We use to say and answer, Minister and people, Lift up your hearts! We lift them up to the Lord! Oh! that as we have spoken well, so, there were such an heart in us! That as we see all things in the Sacrament, drawing us from a carnal religion, and all external pomp, as fare off as our base Trades and business of the world: so we might be ashamed to have our spirits taken up in them, while heaven is offered to us. From the matter of Sacraments, Thirdly, their form. we come to their form and inward excellency: which is nothing else, save the Impression of God, stamped upon them by his own hand for special signification and use. Now the whole workmanship of Christ about the form of Sacraments may be reduced to this double head. First, Appropriation. Secondly, Union. Two Generals here. First, Appropriation. The former of these is precedent and preparing to the latter; and it's such a work, as concerns the remote signification of Sacraments: The latter more belongs to their exhibiting and sealing power; but both essential to the being of a Sacrament. To begin with the first, Appropriation hath in it, these two main acts. In it two things. First, Propriety. First, Propriety to signify. 2. actual ordaining to Sacramental use. Touching the first; The Lord in making a Sacrament, beholds the material Elements in their natural aptitude and peculiar Symbolicalnesse to express such a thing. To open this, Consider that things are said to be apt and peculiar to resemble, either by a made aptness, which is not in the thing itself, but put upon it accidentally: or else is apt by an agreeableness in itself, so to do. In Latin we would thus distinguish them, Propriety double. First, Accidental. [Apta facta, or, Apta nata:] of the first sort are all such things (whether Real or Nominal, or notional,) as have their signification from an outward consent of them that impose this aptness. As I know when I hear the name of London, York, or Dover, what places are, and what are not signified and meant: Why? How comes my conceit to fasten upon such a city by the mention of such a name? Surely from no natural aptness in the names to signify one city rather than another; but by imposition and consent, or custom, which is as good as a natural aptness to decipher such a place: men will so call it, therefore it prevails to be apt to it. Of this kind are all watchwords, Dan. 3.5. Dan. 3, 5, When the noise of all kind of Music sounded, then was it thought a fit season to fall down and worship the Image. Why? It was so consented and agreed upon. Such is not the aptness here meant. A second therefore is natural, Secondly, natural. when a thing hath peculiar aptness in itself to resemble; although the things are of never so different kind, yet in their kind, they concurring in one third notion; look what is in the one, doth, or may incline to describe the other, even of itself. And thus a shadow is apt to express shortness or changeableness of man's life: Sacramental matter is apt naturally. a deep well apt to resemble the depth of a man's heart; so water is apt to express a cleansing, bread a strengthening food, and wine a refreshing of the heart. And this latter is the aptness which our Saviour beholds Elements in: such a peculiar aptness as might alone carry the mind of the beholder to that which is signified. And hence is that of Austin, Except Sacramental signs had a Symbolicalnesse with the things they represent, they could be no Sacraments; meaning, they could not be so apt to resemble. For howsoever the Lord might by his power have made any sign to become a Resemblance, and that because he so pleased; yet, seeing in this he sought not the declaring of what he could do, but of that which is best for the convincement of distrust, and dulness of our nature, he rather chose such Elements as might out of their own congruity, resemble things spiritual. Appropriation then requires a natural aptness to resemble. The latter and main piece of Appropriation, is divine, Secondly, Application of Elements by divine institution. Proof of it. and peculiar application, not only in general to serve for holy use, but in special to note out, typify, and describe to the soul the Lord jesus Sacramental, for breeding and confirming the soul in grace. Now this is a further thing than the former; determining the property of the creature and the fitness thereof to resemble, unto this special resembling of Christ Crucified in his washing quality, and his nourishing property. Although there were never such aptness in a creature to do thus in itself, yet it hath nothing to do to meddle with a Sacrament, except the Lord do specially appropriate it to serve for such a purpose; and than it gins to have in it a Sacramental proportion, and power to raise the soul from earth to heaven, whereas else itself being earthly, it were more likely to nail down the heart to itself and to earthly thoughts and affections; But so potent is the work of the Ordainer, who hath put this peculiar property into it, that although it be but a creature, yet it carries the soul from earth to heaven, in a most familiar manner. And mark, how this stands in the power of the Word. We know that the common blessing of the creature to feed and cherish the body, comes from the Word: Man not living by bread, but by the Word that proceeds out of the mouth of God. How much more than must the virtue of the Ordinance come from God to make this carnal nourishing creature, to be a spiritual nourisher? Hence it is that Austin saith, Accedat verbum, etc. Let the Word come to the Element, and there is a Sacrament. This Sacramentalnesse of the Elements stands in a word. Illustration of it. 2 Cor. 4, 6. Gen. 1, 4. God that said, Let light shine out of darkness; Let there be day, night; Let the earth bring forth fruits, grass, etc. effected it with a breath: so the word of Ordinance; Let Bread and Wine be representers of the body and blood, the merit and efficacy of Christ Crucified, to replenish the souls of the faithful; hath caused these Elements for ever to have such power to represent these things; so that no age or time shall ever prevail to wear out this Impression; yea, and not only to represent them in their kind, but also in their fullness. So that as it was one charge concerning the Pascall Lamb, that he must be wholly eaten or burnt: so by this Appropriation the Sacramental signs do resemble fully, as well as properly. And as in the compound of Bread and Wine, there is not only a supply of dry, but also of moist nourishment, that so both hunger and thirst may be satisfied, and the body both made strong, and cheerful to service: so by the Ordinance, these signs convey Christ in his Sacramental fullness of nourishment, so that nothing is lacking to the soul which Christ can supply it with, if it believe. Reason for it. Now to return, take away this third act of Christ's Word and institution, giving this peculiar power to the signs to resemble the ends of the Sacrament: Tell me, what is there in the world, which hath in it an aptness to resemble, but might be a Sacrament? Whereas now we see not aptness, but Approbation of God's Word, determining such an apt thing to such an apt use, is the very life, blood, and marrow, of a Sacrament. There is no doubt, but as the Scripture teacheth, a Christian wise man will pick out holiness out of each resemblance; an housewife that is godly, will not bolt out her flower from the bran, but her heart will carry her to our Saviour's words, Satan hath desired to winnow you, Luke 22, 31. etc. An Husbandman will not use his Fan or Floor to dress or cast his corn in, but he will muse of that final separation of the dross from the Wheat. But there is great odds between a voluntary act of our own devotion, and an obedience to a Sacramental charge. As the Text saith, Luke 4. Luke 4.27. There were many Lepers in Elisha's time, and many Widows, but not many to whom he was sent: So the world, yea, the world is full of resemblances, but not of such as Christ hath set his stamp upon to be Sacramental. The setting of a young child before the Disciples, and the washing of their feet with his own hands, were Christ's acts (still at this day apishly followed by the Pope) but neither appointed to be Sacramental: but only natural resemblances (to an holy heart which hath a gift to make use thereof) of a spiritual grace of humility. Appropriation then especially stands in ●●is determining of the Elements to such an use by the word and ordinance. Use. 1 Ere we proceed, this first point may be of special use. 1. To bless the Lord as for the relief of our stupor by outward Elements, so especially for the aptness thereof, choosing such as (without any more ado) might easily acquaint us with such holy things; of which before. And to teach us to beg of his Majesty heavenly hearts, which might be capable of his meaning herein. Use. 2 Secondly, this must keep us within holy bounds, as concerning our devising and setting up to ourselves, resemblances of holy things: as Crucifixes, & the Image of the blessed humility of Christ, to behold and worship. Who allowed us these? The Sacraments serve as a Supersedeas from all such inventions. All Popish trash of forged Sacraments here falls to ground. Use. 3 Lastly, let us learn to familiarize with God's Sacraments in the point of the institution of Resembling the Lord jesus: Let us not be dull and blockish in appropriating them to their use, but learn still to climb up by them to heaven. If the mind be at York, instantly at the naming of the City, when yet the body is an 100 miles distant: and no sooner doth a woman hear her husband's name, but she is present with him (though he be in a fare Country) by the velocity & speed of the Apprehension, stirred up by such a relation: Oh! how dull and slow of heart are they who in the midst, not of artificial, humane or natural, but divine appropriations, are so carnal and heavy, that scarcely the Sacrament will engender one lively representation of the Lord jesus, to nourish us & cheer us? But as we come, so we sit, and so departed, as Strangers and Idiots, as if Christ and we were divided as fare as heaven and earth. The causes of which are these, 2 Causes of our dulness herein. either that we are not those new Creatures in whom God hath renewed the powers of understanding and affection; and therefore want the discourse and the spirit of relation; in a word, want the operation of a new Creature, which is faith stirring the soul to a lively meditation of Christ, by the word, the ordinance and promise of God: (and then what wonder if Sacraments which should be the most active means, become all a-mort, dead and dumb with us, and we being held and taken in all our limbs at once, like numb●●alsie-ones, can neither stir hand or foot towards Christ!) or else we abuse the gift of faith and the power of the new creature, by disabling ourselves and disinuring our souls from this work, and disguising that image of God in us (which serves to carry us to God) by setting it upon trash, world, profit, pleasure, ease and sensuality, till it seem tedious unto us to set it upon holy thoughts in the Sacrament. Caveat thereto. To prevent this, it were good counsel to trade our spirits to heavenly things even by earthly occasions, as well without as within the Sacraments. He shall not find his spirits so flat, loy, and lazy in meeting with Sacramental Christ, who inures his dead heart daily to an holy nimbleness in comparing earthly things with heavenly. He that cannot see a Pismire but he will think of providence: Prov. 6.6. not a garish harlot dressing herself for an adulterous wretch, but will tax himself, for his less loving Christ: she that cannot lay a leaven, Matth. 13.33. but thinks of the kingdom of Christ: and in a word, hath a gift to be heavenly, and to turn ordinary properties of the creature or common occasions, to holy meditation: he shall not have his heart in another world, when the Lord presents unto him the Lord jesus, by Sacramental resemblances. And thus much for the first. The second part of the form of Sacraments, is union. The second part of form, Union. Which yet comes nearer than the former, as more closely conveying & exhibiting the Lord jesus to the soul. Yet, we must know the former makes way to this; the aptness and special application of signs to this use, helps much the mind to conceive: but this is the more immediate object of faith to fasten upon Christ, that the Sacraments are no longer the bread of the Lord, but bread the Lord, wine the Lord, and water the Lord. And this Sacramental union is an act of Gods ordaining Spirit and Authority, by virtue whereof the Lord jesus, in all his merits and efficacy is not only resembled and presented by apt likeness to the mind, but really made one with the Elements, that by them and with them he might be carried into the soul inseparably for assurance of union and Communion with God. Hence it is that the Scripture speaks in such a phrase, This is my body, This is my blood of the New Testament: Luk. 22, 19 1 Cor. 5, 7. joh. 6, 32. yea in the Old Testament, Christ is our Passeover. The Rock was Christ, I am that Manna which descended, etc. All which phrases denote a realness and union with the Elements, true and unfeigned. And indeed all divine unions are Real: All unions real. although they differ in their several kinds; yet by virtue of the ordinance and the power of him that hath so made them, they are no shadows of empty things, no dumb Pageants as we may see in other unions. Sorts of them. There is an intellectual union in nature between the mind and object; in which respect we say, the mind is all things, meaning in and by this comprehension and union. The object and the mind are one by virtue of this power of God in the soul, not because thy are substantially one, but notionally. Yet this notion is realness in her kind. Man and Wife are one flesh, no more two but one: how? by virtue of divine institution: this union is real and true, yet not merely Physical and natural oneness, but in the kind of it, a matrimonial union. The like may be said of all civil unions of the family; which by virtue of the ordinance of God assisted by law and order, become bodies united. I do not allude to these as if they did hold in all points: but for two causes. First, to show the power of divine ordinance to unite and make things one. Secondly, to show that the disproportion of the natures of things united, either for kind or distance, is no let to reallnesse of union: in a word, it's the ordinance of Christ, which hath an indelible and irreversible power of the conjoining of the Lord jesus to the Elements, in a real and sacramental kind (so fare as serves the turn) not to subject Christ to a base creature, but to subject the creature in her property to be a close and near uniter of the soul with Christ, to whom else (through the incapablenesse of flesh) it could not so easily have been knit, and made one withal. All unions serve to make God and the soul one. This point will the better appear, if we go a little further, and show that even the greatest and deepest unions that are, serve to make way for the union and communion of the soul with her first original, hereafter in glory, and here in grace. The very personal union of the Trinity, how should it be better conceived than by the mystery of redemption? wherein God could not possibly have satisfied God, nor man be brought and united to God, except there had been a personal union, that is, a samenes of deity in the differing of persons. The like is true in the union of Christ's Godhead with the nature and flesh of man: why was it, but to serve Gods holy purpose to reconcile and unite flesh to God by the person of Emanuel? So also, that spiritual union of the whole body and soul of a believer with Christ, why is it, but to prepare it for eternal union with him? The union (or communion rather) of the members of Christ into one body and being, to what serves it but that the whole Church may be one with Christ and her head, that by him she might be one with God himself, who shall be all in all in glory, wholly possessing and possessed? So also wonder not if this inferior union of Sacraments, be so real and close: seeing its clear, the Lord in this, condescending so low to the Capacity of man, unites himself no otherwise to the Elements, than that in and by them as channels of conveyance, he might (when and where he sees it good to use them) derive himself into the poor believing soul in a fuller assurance of Communion with her? So that our Saviour saith, Marvel not that I said unto you, he that eats and drinks my flesh and blood, joh. 6, 43. shall abide in me, and live for ever. To man such a union is impossible between a creature and the Creator, between baseness and glory: But it is the Word and ordinance that causeth it; and which hath settled this Sacramental union indissolubly, that our souls might far much the better, and the union of the soul with Christ himself might be more familiarly conceived. Rule 1 To add somewhat for the better opening of this union, let us first understand what it must be, and then what it cannot be. First, of necessity it must be such an union, as the nature of the things united will admit. Then secondly, such as the ends of a Sacrament will suffer. For the former: A further opening of this by two things. The nature of the things united will not admit either a local or a Physical union: They will and may admit a spiritual one. First not a local: viz. That as the Bread and Wine are locally present, so that the Body and Blood of the Lord jesus be also locally present; this I say the nature of the Lord jesus his Body will not admit: 1. What they admit not, viz. a local or natural. For although it be a glorified body, yet it is a true natural body, and therefore limited, and so cannot Consubstantiate with the Elements in all places, where they at one and the same instant, are present to the sense of the receiver. Which confutes the Lutheran error, of local Presence, as if of necessity there must be a corporal Presence, or else those words [This is my body] cannot be verified: No, we deny it, because it r●sists the Nature of the things united and present. Secondly, neither will their nature admit a physical Presence or union; that is, such an union as by which the proper forms and beings of the things united are lost, and become under a new form of mixture or composition. For the Natures of Christ and the Bread are incompatible in point of mixture or compounding, because the one is a spiritual, the other a corporal thing, which admit no such mixture as corporal things of like nature do, as wine and water. So than if this union be not mixed, it is much less Transubstantiate: for in that, the one doth not mix with, but evacuate and disannul the other, leaving nothing of substance behind. But, the nature of these Elements admit a spiritual union: 2. What they will admit, viz. spiritual union. nothing hinders why the things which are furthest distant or remote in place, may not yet be present in truth and realness: for the sound of a Canon-shot 40. miles off from my ear, yet is present by the mean of the air bringing it home to me: and the body of the Sun, of light and warmth, distant fare from me, yet by the air which carrieth the beams of it, is present and made one with my bodily touch and feeling. And again, nothing hinders why two things physically disjoined, may not yet spiritually be one, and joined together, by virtue of the power of the ordainer. In a word, the Nature of the things united will admit a real union, although no corporal unnion, either local or mixed, and much less transubstantiall: therefore the things united in the Sacraments are only spiritually and really united. Rule 2 Secondly, the union of a Sacrament must be such as the scope and end of a Sacrament will suffer and no other. It's such an union as the end of a Sacrament will suffer. But the end and purpose of a Sacrament cannot admit any other union betwixt the signs and things signified, save spiritually real. For than must we destroy the scope of a Sacrament in a double respect. 1. Of relation; 1 Relation. for except there be maintained in the Sacrament distinctness of Terms, and Relation of one to another: so that a bodily thing may signify and intimate a spiritual: and a spiritual be represented by a carnal, yet each distinct in their nature: the Sacramentalnesse perishes; simbolicalnesse and resemblance being wholly extinct by mixture and confusion of things united. Then secondly of materialnesse. 2. Materialnesse. For if we admit such an union as is transubstantiate (which indeed is no union of two in one, but an excluding and swallowing up of one by another) what shall remain of the Element behind? If they answer, the accidents of them. (This being premised that its impossible accidents can subsist without their subject) I answer, meerenesse of accidents take away materialnesse or corporalnesse, and therefore disannul as much the substance of a Sacrament, as if we should hold that the Elements could swallow up the things signified. But secondly, the end of a Sacrament will easily admit such an union of things, as whereby the Lord jesus and all his good things may be conveyed to the soul really, & this being as much as a Sacrament serves for, and concurring equally and fully with the scope and purpose of it, whatsoever is more is superfluous. And therefore resisting that end, must needs be a false and erroneous union, not from God. Use 3 The use of this whole doctrine is manifold. It is first instruction to teach us what must discern and judge of this Sacramental union; what nature it is of: Surely not Popery, not flesh and blood: for they being destitute of the Spirit of this union, cannot comprehend it: It's a Riddle which only he can conceive who plougheth with the Lords Heifer, Rom. 8. 1 Cor. 2. which only conceives it. Carnal men cannot judge of spiritual things, because spiritually discerned. If we would know either what this union is not, to wit, popish and carnal, and local: or what it is, to wit, real yet spiritual: then judge what either the nature of the things united, or the scope of a Sacrament will admit; and there rest, go no further. If then it seem strange how a thing may be as truly real spiritually, as carnally: seek the Spirit of God who is the knitter of this knot, and that will teach thee, that the power of the word which appointed light to be, and it was, and the evening and the morning to be a day, and it was, and man to be, and he was: did also ordain the Body and Blood of Christ to be really one with the Elements without locallnesse, or mixture, and therefore so they are. Use 2 Secondly, look what difference there is in the things united, in the point of their Sacramental union; the same difference and distance must be observed by the Communicants in point of partaking them: To wit, that still the several nature of these things be preserved entire: and yet by the one carnal thing, the other which is spiritual be bettered and enlarged. Touching the first, the soul, the spirit, the faith of the receiver look at the spirit of the Sacrament, the Lord jesus crucified: The hand, the eye, the mouth of the receiver, look at the Elements only: Do not think then that the carnal part can meddle with the spiritual, nor the spiritual with the carnal (as it is so,) but the outward man, sees, touches, tastes and digests the outward: the spiritual beholds, tastes and enjoys the spiritual, each must keep his own bounds. If I would discern an outward thing in the Sacrament, I must use my sense, my touch, my taste: and if these convince it to be carnal, so it is: Again, if I would discern a spiritual thing there, I must consult with my inward man and the inner sense of faith, and thereby I must pronounce an inner thing to be present: If I want eyes and sense, I can perceive no outward thing. If I want faith in my soul, I can perceive no spiritual thing: each thing or object must be perceived by the proper instrument belonging to it. To the end I may perceive there be true Materials in the Sacrament, and not only bare accidents without a substance, the outward sense is trial sufficient: sight, touch, and taste, will not easily err about their own objects, as our Saviour tells his Disciples, Look upon and handle me, for a spirit hath no object of Touch, Luke 24, 39 flesh, blood, and bones, as ye see me have. Again, if the question be of a spiritual being or body, and blood of Christ: let sense and teeth go, there faith and the Spirit of Christ must convince it, if that feel the beams, warmth, and see the light and taste the influence issuing therefrom: then certainly they are there, for the Spirit cannot be deceived about her own object. Only this I add. Neither of these can be severed from other: for by the external, the Lord hath appointed to convey the spiritual, and not without them; and in that relation of each to other, even the meanest ought to be honoured; and the outward sense ought to be so busied about the objects of sense, as thereby to help, succour, and strengthen the weakness of faith in the object, that is, spiritual. More of this in the Act of Receiving. Use 3 Thirdly therefore, this Doctrine of Sacramental Union confutes this Dotage of Popish Transubstantiation. The Papists, not content with the union we speak off, cast oil into the flame, and maintain a conversion, and confusion of Christ and the Elements by a corporal presence and realness. And, as one once demanded by Boner, whether Christ was not blood and bone in the Sacrament: made him a merry answer (let me so disgrace Popery, that yet I may speak with reverence) yes my Lord, I think not so only, but that there he is boots and spurs and all. Meaning, that such is Popish excess and ridiculousness in this, that it deserves to be esteemed in the Church as a laughing stock. And sure it is, (as themselves also say) they receive not from God a Sacrament of Union, but offer up to him a sacrifice of their own for propitiation) I say the Papists by this foppery, under colour of magnifying the Sacrament do quite destroy it. Mark then what I said before: Union still must be conceived according to her kind, not corporal, but mystical and by ordinance. As than its a truth, except the Elements and the Lord jesus were one, no bad receiver could be guilty of eating his own condemnation: so yet, if this union be conceived as transubstantiall, it is impossible it should be Sacramental. For Sacramental union still is symbolical, which its impossible to conceive in things changed into a natural sameness and substance. As we know, in common speech we say, No like thing is the same, because a like thing is like to another. Identity then in Christ and the Elements disanulls Sacramental union, and therefore the Sacrament itself. This error of theirs as it came from the forge of carnal reason first, and the savour of the kitchen, How popish error grew. so it received varnish from the erroneous conceiving of Scriptures and Fathers expressing Sacramental union. As, when our Saviour saith, This is my body, and Paul, The bread we break; is it not the communion of the body of Christ? from which and like places they presently cry out, Lo ye: the bread is his body. So when the Fathers (especially those who were the greatest orators) do hyperbolise in the praise of the Sacrament, calling it the bread of life, and an ineffable union, and that after consecration, the bread by the omnipotency of the Word is made flesh, etc. they abuse the scope of the Fathers (which to themselves was good) because although they meant no other but to magnify Sacramental union, yet the excess of their speech occasions the error of corporal union to prevail. Let us loathe their Idolatry and superstition. Use 4 Fourthly, it should teach God's people, never to cease magnifying the love of God, who hath refused no course, neglected no mean, which possibly might make for the communicating of himself to lost man both in union & fellowship; and seeing his word through our infidelity could not sufficiently satisfy your scrupulous and doubtful minds touching the realness of his faithful meaning towards us; hath not only stooped to be in our flesh as a man, but to tie himself to base creatures, that so he might familiarize with our souls more nearly, and make us one with himself: so that the meat & drink we receive, is not made our substance of flesh more really than the Lord jesus is made the substance of our spiritual nourishment: Oh! I say, how should his love (showed upon so hard conditions) not only ravish us, but also prevail with us for those ends which it serves for? how should our souls study for union with him, influence from him, to become like him? How should we strive to attain the perfection of that happiness which Adam lost? & recover it in a fare fuller and nearer union with Christ, and by him, with the Lord? Oh! this is the scope which all unions (and especially this Sacramental) have to unrivet us from base unions and fellowships with things below, that so we might settle our hearts upon him, whom to know and believe to be our God reconciled, is happiness: and to be united to his natures, in one mystical being of holiness, is above all earthly fading comforts! Oh! hath the Lord joined himself to the creatures, that we not resting in them, might by them be carried to him in whom true rest and peace is to be had? How should we despise to be one with money, with pleasure, with man's acceptance, with other carnal objects, and say, since I came to see the excellent union of the soul with God in Christ, I see nothing below but seems base to me, and such as I am loath to unite and give over myself to it to be servant to it, to be possessed by it, or to possess it: I will use all other things, and enjoy the Lord. None of his good things, can be made mine without union: therefore as I seek them and the increase of them in the Sacrament, so I will especially seek union, and make much of the Sacrament for the purchasing of it. Use 5 Fiftly and especially, how doth this point press the necessity of faith upon us, in the use of that Sacrament? Only faith is able to discern the Lords body in this Sacramental union: and (as by the former point to make us partakers of the divine nature) so by this, to strengthen the soul in the increase of communion, by the Sacrament. Let it be double exhortation then to all believers, both to discern & to apply the Lord jesus sacramental. 1. To discern it. For the first, Turn we all our cavilling and carnal reasoning (which is endless (for carnality comprehends not mysteries) into a quietness and stillness of believing: forsake the swift rolling torrent of never satisfied sense, and embrace the softly and still stream of Siloam; cut all knots in two by the ordinance, & thereby determine all endless reasonings of Popish curiosity: spend that time in admiring this mystery, and in longing to be partaker of that which is by it resembled, I mean union of thy soul with Christ. If this be so mystical, how excellent is that to enjoy by faith? Oh! Till union be made, nothing is thine. Behold not with a carnal eye, say not with those jews, joh. 8.22. how will he give us his flesh? will he kill himself? If reason may prevail, the Sacrament (setting aside a little blind devotion) will discover no more Christ to the soul, than bread and wine in a Cellar: It's the power of God uniting Christ, regeneration and nourishment to the soul; not a few qualities of Christ, but whole Christ to the whole man: And the Sacraments obey him herein: representing whatsoever he hath united to them: No devil, no instrument of his, no Pope can sever these two each from other: The Sacrament they may quite destroy, but this union they cannot take from the Sacrament. The spirit of the ordinance it is, which makes it abide so irrepealable. Do not then sever those things by unbelief which the Ordinance hath put so close together: wander not, descant not, go not into heaven, nor down to hell with a papist to consult and ask, Rom. 10.15.16. How should this be? But know, the word is near thee, in thy ear, yea hand, eye, taste; the virtue of the ordinance makes whole Christ as near the Elements, as the quality of cleansing & feeding are near them. Destroy the one & destroy the other: If the one be natural, the other is spiritual, and from an higher union: if it be against sense to divide the one, its sacrilege to sever the other. True it is, the things thus united are fare distant in place; but yet the power of the eternal ordinance can easily unite them. And shall not the gift of faith unite the soul to the Lord jesus by these Elements as well as the ordinance for ever unites the Lord jesus and the Elements? Beware then lest we sever what God hath united! It is not the farrenesse off of a thing in place which can hinder union; The Lord jesus his body in the grave lost not union with the divinity by the distance of the soul in paradise: because the relation was indissoluble: the virtue of Christ crucified is united to the soul, if it believe, although his body keep his place in heaven. Faith in this kind is not unlike to the hand of the Mariner in sounding the depth of the sea. His hand cannot touch or fathom it; but by virtue of the line and plummet which he lets down and holds in his hand, he feels the bottom, and gauges the depth, be it never so remote. So the hand of faith holding the cord and plummet of the word and promise, feels a bottom of Truth and unites itself to Christ. For the second, 2. To apply it. from this discerning power go to the applying; get this grace of faith to unite Christ Sacramental unto thy soul: Say thus, Are water, bread, wine, inseparable from Christ? why so? Doth God care for oxen (as Paul saith) or careth he to be one with bread and wine? 1 Cor. 9.9. Are these the subjects of his delight, poor, base, corruptible Elements? 1 Cor. 6.19 Heb. 12.23. No no, those lively Temples of our souls, and spirits of just believing ones, are the places of his delight: Oh! then say so, Lord, this union serves for a better, that thou and my soul be one by the convey of the Sacrament, that I might eat, drink, Psal, 24.7. enjoy thee! Oh lift up thy head my door, be thou lifted up in me oh eternal gate of my soul, that the King of glory may come in! Let faith unbolt & set you wide open, that Christ may enter and take you up for his habitation, & be your head as the husband is the wives to procure her all good, as a Prince in his government, as a Master in his family, nay as the soul is in the body, joh. 17. joh. 17.26. ult. to act, rule, frame, purge them; to increase the power of faith in adoption, reconciliation: to enlarge the graces of his spirit, love, meekness, patience, thankfulness: to fill the conscience with joy, hope, peace: to cause these to flow out of the belly of the soul, as waters of life, unto eternal life: yea, not only better hearers, worshippers of God: but more wise to rule, more faithful to obey, righteous in buying, selling; exemplary in our Christian practice, harmless, upright, sober; to purge us of our wrath, uncharitableness, unmercifulness, unprofitableness, that the Lord jesus Sacramental, in the spirit of him, may become more lively, powerful and fruitful in us. Oh! pray, and give the Lord no rest till he have bred faith in thee to these ends. Use 6 And to conclude, if the poor creatures thus hold their union with Christ, and thou by unbelief remainest destitute of him, know, these dumb Elements shall one day rise up in judgement against thee & condemn thee: for they have kept their union which is but subordinate and serving to a better end. But thou hast rejected thy union spiritual with Christ, in the increase of his graces. Oh wretch! In natural things and in vicious things, thou art ripe and quick enough to apprehend, yea more than thou oughtest: No sooner doth the name of that which thou takest pleasure in, as the Tavern or Alehouse in which thou hast often disguised thyself, come to mind: no sooner the name of thy Farm which affords thee such a Rent & Revenue, offer itself to thee: no sooner doth the name of the harlot whom thou hast consorted with; the glass in which thou canst reflect thy own face upon thine eyes, stand before thee: but instantly thou feelest an union with those lusts which those names and notions present to thee: thy spirit savours drunkenness, covetousness, uncleanness, and pride. Only the Sacraments are offered to thine eye by the Lord, in which Christ is nominated, nay actually exhibited, and united: and here the union is so strange a thing from thee, that any other base object will sooner offer itself alone without any other occasion, than the least apprehension of Sacramental Christ come into thy thoughts or affections, either to believe in, love, joy in, or much less to be knit unto, and made one with; that all his excellency and grace might be thine, & that fatness and sweetness of his might be conveyed by faith into thy soul. How shalt thou be able to answer this sensuality & estrangement of spirit from the Lord jesus? justly may that curse light upon thee, 1 Cor. 16.22. The 4. is the end twofold, primary or secondary. which Paul pronounceth upon all such as love not the Lord jesus. Thus much for the form of a Sacrament be also spoken. I proceed to the last general in the definition, which is the end of a Sacrament. And that is double, either concerning us from God, or God from us. Both (as I noted) are the scope of a Sacrament. The reason whereof is, because the Sacrament intends full as much, and neither more not less, than the covenant doth: (I mean the covenant of grace.) But the covenant of grace is reciprocal: That God be our God, Both essential: Gen. 17.1. and we be his people, that God be our God all-sufficient and we walk uprightly before him. I do not mean by reciprocalness, any equality in working: as if our obeying, or uprightness could work God to be ours, as his being ours, works us to be upright: But that indifferently the one as well as the other part and condition is interchangeably requisite on our parts, as well as the Lords. As then the seal of the covenant assures the one, so must it the other; it must secure the Lord of our upright walking, as well as us, of his being our God: both must needs go together. Yet I mean not that the Sacraments do equally seal up both: for Gods sealing grace to us is strong, our sealing back to him of duty, is weak: the Sacrament is the Lords, and therefore principally aims at our good: yet I say God looks for it that the same messenger of his unchangeable love to us revived at the Sacrament, should carry back to him our revived covenant of upright walking. The Lord so comes to his oath and seal for our security, that he looks we also come to the oath of Covenant with him: he will not be tied, and we be lose. First then of the former of these two ends, Gods end concerning us. What God covenanteth. Touching which, let us conceive what God covenanteth, and so we shall see what the Sacraments do assure. Touching this point, of the offer and Covenant of God, I having elsewhere largely spoken, Practic. Catech. Part 2. Artic. 3. therefore I do here refer my reader to that discourse, to spare a labour. Only thus much in a word; when Adam had lost his integrity by disannulling the covenant of creation; the Lord had it in his bosom, what he would do with all his posterity: if he had quite destroyed them all, it had been but just: In this demur, grace cast the skole, and brought him (out of his mere good pleasure) to purpose to recover a Remnant out of their ruin. And as he meant this within himself, so he thought it meet, to express so much to us, not by including some and excluding others, but by a free unconditional offer of grace (in respect of any thing in man) to covenant with him to be his God, and to become propitious and favourable again unto him, as if he never had been offended. This covenant he establishes with us in the Blood of his Son's satisfaction: requiring of us, to believe that thereby his Majesty is reconciled with us, and that therefore we be reconciled to him: This he urges us to believe nakedly, upon his bare word and covenant, and that we seek no starting holes; but set too our seal, that he means no less than his words import, for his Son's sake, that he will be our God and forgive us. Now there is weight in the promise alone, sufficient to overpeize our infidelity: But such is the baseness of spirit in us, being disabled by our fall, that neither can our feebleness reach it, or remember and represent it to us in due sort: and much less our guilty, slavish and treacherous hearts (which muse as they use, and think God like themselves, to hate them whom they have hurt) can believe it. Hear the Lord not content with the bare offer and Covenant of grace in Christ: rather than he would leave any (who is not wilfully an enemy and hating reconciliation) unconvinced of his unfeignednesse of meaning to do as he speaks, What the Sacraments do assure. condescends so low, as to stoop to our weak, forgetful and base hearts: and therefore comes (as the author to the Hebrews speaks, cap. 6, 17.18. Heb. 6, 17, 18f ) to join an oath to his Covenant; That by two things in which it was impossible for God to lie: we might have strong consolation in our taking refuge, upon pursuit of our conscience, Satan, or any enemies. Now what is the oath of God in the Gospel? Surely no other save his seals, that is, his Sacraments (which I take to be no small cause why the Fathers devised the Name of a Sacrament, that is, an oath.) This oath or seal (call it as you will) must be that uttermost security which the Lord can or will reach us forth in his Gospel, to take away our distrust and slavery; That as among men in the greatest Controversies, an oath is beyond all expectation able to decide the doubt: so in this matter of God's open and hearty meaning in his covenant, if the soul question it, he desires that his oath might put an end to our unbelief. The Lord (to speak with reverence) taking a kind of corporal oath in the Sacrament: I take these Sacramental Elements united to the Crucified flesh of my Son to witness: that as surely as nothing can sever from the one, a cleansing, feeding, cherishing quality to the bodies of the creatures to whom my word hath so appointed them; so, nothing shall separate the quickening, comforting, and refreshing quality of my Son's satisfaction, (that is, my love and grace) from the souls of them, whom I have ordained it unto; I swear and vow, my Son is theirs, as truly as the bread they eat, and the wine they drink. Let us then collect out of this that hath been said, a threefold end of Sacraments; 1. To be Glasses. 2. Memorials, 3. Pledges and that of best assurance (if oath & seal be sufficient) of the true meaning of God to the Soul in bidding it be reconciled. The last of these three is the chief, Three ends of them. yet there is use of the former two. Of which seeing partly I have spoken, and partly shall speak, therefore here the less. Touching the first, then; that Sacraments are as Glasses to the Soul; I spoke before in that point of the matter of Sacraments: 1. To be sses. noting that the Lord chooseth things of most ordinary familiarness, to help the feebleness and carnality of our minds. And in the like respect, the Lord hath given them to this end, that they might be looking glasses: that as in them each part of the face may be clearly discerned; so in this mirror of the Sacrament (for that of Paul is as proper to the Sacrament as to the promise, 2 Cor. 3. ult.. 2 Cor. 3. vlt. that with open face we behold the Lord) we may fullyer discern the very letters of the covenant, which before seemed dim. Spectacles (we see) are of use to cause a weak eye to see clearly, by multiplying and enlarging the character or object. And the perspective glass will so extend the object a fare off, that a man may perceive (a two or three miles distant) a little cottage under a dark wood side with all the proportion of it, not a door, wall, or window of it excepted. Even so is it here. The Sacraments are glasses▪ yea perspectives, which discover to the dim eye of the soul, all that fullness of Christ, which the only promise could not▪ ye● its as a picture at large, showing the soul all the dimensions of mercy of Christ, his length, depth, height and breadth, which is (as Paul calls it) the fullness of God. That as the Prophet speaks of the writing which should be written in great letters, that he that runs might read it: so here. 2. Memorials. Habak. 2.2. For the 2. Memorials of Christ, I shall more fully handle afterward, when I show the duty of the Communicants behaviour in the act of receiving. Hear this may be sufficient, to signify, that as Monuments, Marble Pillars with engraven characters, serve to bring to the memory, the lively impression of things fallen out or done time out of mind: so the Sacraments serve to be memorials to our forgetful minds, to make lively and fresh the memory and impression of the Lord jesus crucified, together with the power of his death and satisfaction: So that no injury of time, weakness of memory, or craft of Satan, might ever be able to wear out the print of such a divine gift and favour, as much worth as the salvation of mankind. See at large in the place quoted. 3. Pledges or seals. But thirdly, and chiefly, I add, for pledges and seals of security to the soul doubtful about the meaning of the COvenant. The other two make way in the mind for this: but this is the last and final end of Sacraments in God's ordination▪ To add a word or two to that I have said of it; the Lord by his Seals seeks the uttermost security of the staggering soul, in his true and faithful meaning to save and sustain it here, during the kingdom of grace. These Seals he appoints frequently to be offered and received; that as the weak soul finds herself to stand in need, so she drinking at these brooks, might lift up her head. Illustration. To make my meaning more plain; we see among men for sundry causes, it is meet one secure the other of his faithfulness. If men be suspected for restoring what they borrow: we see they are fain to lay in a pledge with the lender to secure him of his own. When Abraham sent his servant upon a weighty errand far off, Gen. 24.24, 2, 3 he caused his servant to put his hand under his thigh, and bound him with oath to deal behind his back, as if he were in his presence: So God do and more, if thou fail of aught which lies upon thy trust and fidelity: Even so doth the Lord abase himself to us in Sacraments, seems to yield to our infidelity, as if it were excusable, and to make himself obnoxious to us, who is free and bound to none: he is content to clear his fidelity by laying a pledge in our lap, and by securing us of his faithfulness by oath, the end of all strife. Nay, to speak more fully, the Lord in the assuring of the bargain of his grace, doth much like to an honest man willing to sell his inheritance. Finding out such an honest chapman as gives him content, he offers him the Land upon a price, declares the goodness of it, tells him it's richly worth his money. Having thus presented the object to the free choice of the Chapman: Lo, the Buyer moved by the sincerity of the Seller, and the goodness of the pennyworth, consents to his price, and contracts with him for the Land. They both are firmly agreed, neither suspecting other, their words seem as deeds each to other. But in the upshot the Buyer considers, while the Seller and I live, and there shall be no question between us, all is well: but if the Seller die, and leave me no security for my own, what avails, it me to pay my money? Who knows what may befall, besides either of our intentions in so bad a world as this? Hereupon these ingenuous dealers treat further, and the Seller taking great content in the buyer, tells him, I see you are willing to deal with me, to believe my honest contract, and I find few so true in paying for their purchase as I see you are: your money I have received, and therefore you shall well see I will not be more backward in security, than you are in payment: Go to the learnedst counsel you can meet with, get him to draw the Covenants as sure and strong as can be, and look whatsoever shall be demanded, I will make good, and I will settle the land upon you as strongly as Law can ●evise to settle it. In like sort deals the Lord with a believing soul: I see thou hast a good desire deal with me for my grace and pardon in Christ, thou hast received my report, believed my promise, for the faithfulness sake which thou perceivest to be in me: howbeit I see many doubts rise up in thy mind to unsettle thee; I see thy sensuality is great, thy heart wavering for time to come; I am absent from thine eye, and Satan buzzeth fears into thee of my unfaithfulness: I have therefore resolved to assure thee (to the uttermost) of my simplicity, and have added to my Covenant a further ratification of my Sacraments. I here give thee a pledge, an oath, a seal, I choose the Symbols of the flesh, water, and blood, of my crucified Son, the very instruments by which he wrought satisfaction for thee; as verily as this Sacrament offers thee these united Elements, which be as a mark and print of the very nails and wounds that pierced and slew him, and wrought my angry soul to be appeased: so verily, do I in particular tender them to thee, and make them thine, so that if thou be frustrate, I am content to cease to be faithful, and shall become a liar: Behold therefore in my Sacrament, all my Son, and the utmost security which I am able (externally) to give thee, and to make him thine as surely as my Gospel can make him. Thus, I say, doth the Lord, and joyne● the Spirit of his Son, (called his sealing Spirit) to the Spirit of promise before given: That the one with the other, the seal with the Covenant, might be above the Covenant alone, & so leave the poor soul in peace and security, as concerning his faithful Covenant to save and sustain the soul in all her fear and doubtfulness, and to take refuge with strong consolation. Use 1 And let the use hereof in Gods fear be as weighty with us as the point itself is. First, to teach us to mourn, to consider how lamentably this end of Sacraments (on God's part) is unknown, untaught, despised in the Church of Christ after threescore years restoring of the Gospel, and upward; and all by the sin of woeful and wicked men, who have by their sloth deprived God's people of so great a jewel, as the Ministry and use of Sacraments. Where is there one congregation of many to whom this mystery of Christ Sacramental is revealed in the kind? How hidden and dark is this Doctrine to the most? And where it hath sounded, how strange is the sound thereof, even as of many waters? I may say, the one half of Christ in his efficacy and power, either by Covenant or Seal, is kept from the body of people by the carelessness of Teachers. Use 2 Secondly, to exhort all that care to receive the Sacrament to any purpose, not to rest themselves satisfied in knowing what I have spoken; Eph. 4, 21. till they know the truth as it is in jesus Sacramental: till they find and feel God's end of Sacraments to be fulfilled in and to their own souls in the sealing and securing power thereof. Oh! john 4, 10. Didst thou know the gift of God in a Sacrament, how the Lord hath hung it to his Covenant, as a seal of uttermost assurance of Christ thy peace and welfare, how wouldst thou both address thyself to it, and set thy seal of faith to it? As concurring with God's end, and receiving full security to thy doubtful soul of Gods being thy God, reconciled▪ and als●fficient? Oh! look to it as thy life! Heb. 6, 14, 15.16. Shall an oath among men decide all, and shall God stake pledges, swear, seal up his Covenant with his own hand; and shalt thou dare to remain (notwithstanding) at as dead a point as if he had never wet his finger to give thee contentment? Oh! how shalt thou endure that wrath of his, which shall burn forth against all that give him the lie, 1 joh. 5.10. holding their own against him and his Oath, and receiving his Word as a vain thing? Doubtless if his wrath shall smoke against that soul which having heard his Law and Terrors, shall cry peace to itself, and say, none of these plagues shall befall me: Deut. 29, 19 What wrath shall break forth against him that hearing the Lords Oath, and beholding his hand and seal to his Covenant, shall tread it under feet, and add drunkenness to thirst by unbelief, in stead of adding assurance to faith, a seal to a Covenant. Let us teach ourselves by the practice of men. If a man having received the uttermost witness and security which the Law of the Land can give him, applieth it in special to the securing of his heart, and rests in full persuasion that his money is not lost, his purchase is good, what shalt thou do towards the Lord's security? For tell me I pray thee, wherein rests the security of a Purchaser? Is it not in the spirit of the Law of the Land? Doth he not tell himself, This is thine, the strength of the law of the Land is thine, thou art on sure ground, the Law must be no Law, ere the right be no right. Sleep therefore securely, enjoy thine own, fear nothing: Such a Law there is, by virtue of which, (the general equity and provision of the Land, and the security of every men) thou mayest buy and sell upon it, that thine is thine own. God's security best. And is not there a greater and stronger spirit to secure thee in the matter of thy salvation, offered in the Sacrament? Is there not here the Spirit and seal of the Lord jesus to secure thee? Will not this Spirit deliver thee into as firm a Tenor and Possession of Christ thy pardon and life, as the other of a piece of land? Shall a clod of a field, and the ringle of a door, the seazin and delivery of a house and land thereby, leave thee better satisfied for the temporal right, than the Spirit of the Death and Resurrection of the Lord jesus, for thy spiritual? Look to thyself and beware. Weakness of unbelief the Lord will pardon: But if thou despise his merciful releefs of this weakness, and turn it to wilfulness, beware lest thy wilful falling prove not a falling sickness, and thy weakness become not such a disease in thee, as the Lord will have no regard to cure thee of, but leave thee to thy contempt, to thine heart of infidelity, that cannot believe. Rather be exhorted to seek the Lord in his gracious way of assurance, bewail thy impotency, and say, Oh! Lord, except thou add thy Spirit to thy Seal, as well as thy Seal to the Covenant; my cursed spirit is as prone to break all bands in sunder as any man's. With thee Lord weak means of believing, shall be strong, without thee the strongest are weak; how much more then canst thou made the strongest to become strong? I deny myself, I set my boat upon thy stream to be carried by thee; Lord sanctify thy Sacraments to become unto my soul the utmost assurances of thy Grace, and carry me so into this assurance, as that being rid of my fears, I may ever bless thee for the fruit of thy Sacraments. Thus much for the first end. Touching the second (to add a little to that I said formerly) I call this ●n occasional or subordinate end of the Sacrament: Secondary end. The secure God of our Covenant. viz. That we might renew our Covenant with God. Wonder not that the ends of the same Ordinance differ in weight; for as in Sacramental graces, faith and love, we say all are essential to a good receiver; yet not equally necessary to the act of receiving: so here, both these ends are intended more or less, although Gods sealing of Covenant to us, be chief. Briefly then; the Lord expects that the soul being made partaker of his Christ, in the feast of the hills, as Esay 25. Esay 25, 12. I mean with the fat things and refined wines of his Supper; and feeling his love sealed to her there, in reconciliation, and renewed holiness, do occasion herself thereby, even while the benefit is fresh, to revive her love, & reassure the Lord of her fuller purpose of heart to cleave to him. And how? Surely in better living by faith, better affections, zeal, fruitfulness, courage; better mortification of lusts and denial of self; better and closer watching of the heart, Act. 11.23. and walking with him in uprightness, as our God alsufficient? For why? If there be mercy with him that he may be feared, much more is there renewed mercy with him that he may be doubly and renewedly feared? Psal. 130.4. And how can we (without hypocrisy) long for the Sacrament ere it come, upon pretence, that our spiritual dark, dead hearts will be revived, and our appallings in grace, cured, and new strength added; and yet having our turn served, leave God to himself, to go seek the fruit of our being satisfied, with the pleasures, apples, and flagons of his House? How do many complain between while of their damping, coldness, and desertion? what should then such do, 1 Chron. 4, 9: judg. 1, 8. but with that holy jabez or Othniel vow & profess to the Lord, that if he will make the Sacrament a day of feasting & joy, & send us from him welraised up; then will we be the Lords, & not suffer his oath & Sacrament of sealing, to pass away from us, without a restipulation, and reciprocation of double affection, duty and thankes. But return him the strength of his cost, in his own service. Use 1 The use hereof is, first, to tax the most for their extreme base requital of God for the grace they pretend to reap, at, and by the Sacrament. Surely, either they deceive themselves with a shadow for substance, or they fail God marvellously in this end of his. Either they make no vows at the Sacrament, or break them as fast. Oh! the formality of most Professers in their receiving! As appears by this, that in stead of making this Ordinance, an hint and opportunity to provoke themselves to a closer and narrower survey of their hearts and ways: Lo, they turn this grace into commons, and into a bare frequency of oft, and monthly receiving (which I do not dislike in itself) but alas! grow to a habited falling-sickness and numb Palsy of practice, and walking uprightly: no sooner hath the rain fallen upon their rocky and stony spirits, but the next puff of wind hath dried it up: and so they live in a most mortal and woeful contempt of the end of Sacraments; whereas they are ordained for the special advancing of the soul to God, and the furthering of the bent, and stream of the conversation to him: Lo, they are never more dead hearted, dull, secure, sapless, than after their Receiving. Oh woeful! Surely beware lest ye be of that sort of whom job speaks, That they shall never enjoy the floods of honey and butter: job 20.17. never come to that welfare and increase of God which he bestows upon his careful servants, who keep touch with him, and come to him, as well for God's glory as their own good. Except thou keep those things close together which God hath united: his Seal to thee for comfort, and thy oath and vow to him for better service, thy Sacraments are liker to prove thy bane than thy gain. Use 2 Secondly, let it be special exhortation to all God's people to unite both these ends in one, as they desire comfort from either. Let no Sacrament pass thee (by thy good will) but the sad remembrance of thy dead, barren, and formal Religion may so sting thee, that with all thy might and endeavour thou strive to obtain of the Lord a more lively, resolved and bend heart to return to thy Christian course with closeness, and keeping of Covenant. Borrow from the present experience of mercy in the Sacrament, an hearty purpose to shake off the usual enchantments of Satan, and the error of the wicked, 2 Pet. 3. ult. which have plucked thee from thy steadfastness formerly: beseech the Lord to ratify thy covenant which thou hast so oft broken; and pray him, that by this (if by any occasion) thine heart may be pull'dup to David's practice, Psal. 116.10. who finding himself in a sad time, delivered from the anguish of his spirit, resolved to pay his vows for it, in the mids of God's House, and said, What shall I give to the Lord? If he could take up the Cup of salvation and praise the Lord▪ how much more shouldest thou take the Cup of salvation which the Lord purposely puts into thine hand? Yea, thou should say, Psal. 119, 57 Oh Lord my portion, I have determined to keep thy Law? Yea, and I have sworn, and (by thy strength) I will keep my oath, even to obey thy Commandments. Surely if men can break into so many vows and promises by occasion of a sickness, or straight, that if God set them at large, they will so, and so requite him (which yet prove broken vows for the most part) than what vows should received, sealed mercies produce from us (except we be base hirelings and hypocrites) where the Lord himself is before hand with us, in the grace of the Sacrament? yea, while the smoke yet goeth up, how should we ascend in it as (Manoas' Angel) to heaven? judg. 13.20. Surely those Papists who abuse Gods Sacraments to cursed ends, as to combine themselves in hellish plots and cruelties, and to adjure each other to secrecy (which is as fare from the end of a Sacrament, as if one borrowing his neighbour's horse to fetch his rent, should abuse him to take a purse) yet even their wickedness shall not be much worse than theirs, who vow better obedience, and take the Sacrament upon it, and shall yet forfeit so solemn a band, and return to their vomit. But for this last branch, and for this Chapter, thus much. CHAP. FOUR Of Sacramental Acts, and the use thereof: and of the celebration and solemnity of the Sacraments. Why Acts requisite? HAving spoken enough of a Sacrament as touching the constitution thereof; it remains that we finish the Description by adding somewhat touching the actual celebration of Sacraments. For it is impossible that the excellency of their nature, of which we have treated, should reach to us without a communication and imparting them to us. The Lord himself who ordained Sacraments, is the holder out of them also to the soul. Now seeing the Sacraments contain, partly things spiritual, partly carnal: the former whereof are to be carried and conveyed by the mediation of the latter: it followeth that the external Elements must be conveyed, by external and sensible agents, to sensible objects, by sensible Rites and administrations. The Lord himself the Agent, is a Spirit, and treateth not with us immediately, either by word or presence. Needs must he therefore set forth a deputed Instrument to be for him, and that is his Minister. Again, the souls of the faithful are invisible, therefore cannot immediately be touched; therefore their bodily and personal presence is required; that so the conveyer, and they to whom the things are conveyed, may meet and consent together. And, as formerly I said, that the things offered by God to the Church are spiritual, under outward Elements; so the offering thereof to the Communicants is spiritual, and by the Spirit of Christ; yet this spiritual offering is made by outward Acts and Administrations, which I call holy Rites, appointed by God himself, and passing between the Minister and people, that so the gifts also offered, may therein pass and be conveyed. First then a little of the Persons, and then of the Acts, requisite to celebration of Sacraments, that the Lord and the soul may meet each other. The Persons are two (we see) the Minister and people. 1. Persons which are two. 1 Minister. The Minister than is such a sacred person as is lawfully from God by men, appointed as a Sequester between God and the Congregation: serving to this end to be between God and the people, for the conveying mutually of good things between each other, and by name, the good things of Christ Sacramental. In whom we must consider both his calling, and person he sustains. Touching his calling, he ought to be a man truly separated from men, and this life, to God and holy use: In whom. 1 Calling. Heb. 5.4. he must be called by God, as was Aaron, and lawfully warranted by men, as the voices of God to the Congregation, that he is meet for such use. He must be of competent understanding, Ephe. 3, 2, 4. and skill in all the Mysteries of Christ and godliness. He must be of competent gifts to teach, 1 Tim. 3, 2. utter and express the same to the people: For how shall he exhibit those Seals as from God, which he neither understands in the ground thereof, to wit, the Covenant of grace, nor yet the Doctrine and Nature of the Seals he offers? How fearful a derogation is it to the Sacrament, (in which all things should be Symbolical) when he that is in God's stead to the people, shall neither know the nature of the Covenant, to be able to preach it, nor of a Seal, either to teach or deliver it? What a confusion is it for the Minister so unqualified to occupy the room of God himself? As if the Lord sealed a Covenant to his people, and a Seal which he knew not the meaning of. The like I may say of the life of the Minister. Seeing the Lord is holy, 1 Tim. 3, 2. Heb. 7, 25. and offers holy things, and such an high Priest, it behoves us to have as is holy, blameless, and separate from sinners: How necessary is it that the Minister be also in this symbolical? That by the grace of his person the Lord may seem to draw his people to an holy carriage in the Sacrament, saying, Be ye holy, who bear the vessels of the Lord. Esay 52, 11. What a Trumpet of profaneness is it to the people, and a mean to abhor the Sacrifices of the Lord, when even that sacred person which offers the holy things of God, is himself profane? Hag. 2, 12. What an opinion might it breed in the ignorant (seeing such a sight) that God is like themselves in putting no difference between the holy and profane? Psal. 50, 21. But if our duty and work be done any way, it skills not how? as if all were alike in God's account. 2. Person. The second thing in the Minister thus duly called, is, the Person he sustains. That is laid down in the old and new Testament, Exod. 29, 9 Exod. 4, 16. 2 Cor● 5, 20. clearly. In the old, when the Lord bounded Moses and Aaron's office, he saith, that Aaron should be, or serve for all uses between God and the people in point of worship and spiritual respects. And Paul, 2 Cor. 5.20. saith, We are Ambassadors for God, as if by us God and Christ besought you, etc. Note then, there is a double relation in the Minister, as in all, so especially in Sacramentals: one whereby he conveys to the people from God his gifts and graces, and Ordinances. Another, whereby he returns from the people of God, praises, duties, and acknowledgements. Use 1 The use whereof to the Minister is, that he tremble to take upon him such a Person and service, except well and truly warranted thereto by calling from God and the Church, as one well qualified. Mat. 6.23. If the eye be dark, which should be the light of the body, how great is that darkness? If to dishonour the Profession of God be so horrible, 1 Sam. 2, 12. what is it (as Hophni and Phinees did) to make loathsome the very sacrifices themselves by a notorious debauchedness of manners and life? Will not God loathe such agents for him, whose pure Angels are unclean in his sight! job 4, 18. Oh! ye profane Idols, Epicures, malicious and heretical, avaunt from the presence of this holy God of Sacraments; pollute not (for so ye do as far as in you lieth) the Sacramentalnesse and symbolicalnesse of the things of God by your unsuitableness. If Heathen Poets cry out against ye, and bid ye get ye a fare off; what shall the Lord do, who will be sanctified in all that come near him? Levit. 10, 3. Remember Nadab and Abihu! But a Question Question. is, what shall we do in case of such an unavoyable Minister? Is not the Sacrament a nullity, so administered? and is it not a thing unlawful so to communicate? I answer, Answer. That it were a thing much to be desired for our greater joy and comfort, that he who deals betwixt God and them in this kind, were a man without blemish and offence, meet and apt: Howbeit if (all courses being used) its unavoidable, but we must fall upon others, I affirm, though the Ordinance be hereby much eclipsed in her beauty, (which the grace of the receiver ought to supply) yet it is not thereby disannulled. The pollutions of Ministry and Baptism, disannul not the Sacrament: The grace of our Lord jesus not being pinned to the sleeve of an unworthy man: no more than a Sacraments consecration rests upon the present intention of the Priest (whose mind may then intent some other thing,) but the grace and truth of the ordainer. Objection. If any object, the Minister's person is as essential to the Sacrament, as either the signs or the words of institution: now if they be wanting, the Sacrament is destroyed; I answer, Answer. The instance holds not: For in these, as there is more immediateness of being, (matter and form being more essential than the instrument): So also, the error is generally curable; it being as easy to appoint true Elements, as well as counterfeit; and to utter the true words of institution as well as false. But not so in the Minister. It being simply a thing impossible: So to order it in any Church, that all Ministers should be teaching and inoffensive. And be it admitted, that such error grows by the wilful sin of such as might avoid it, yet its unreasonable (the body of the Church suffering rather such an error with grief, than causing it by their act) to cast such an aspersion upon the Sacrament, for the sin of such men, as it's not in our power to reform. In such a case we are bound to behold such a Minister as in the place of him whom the Church (if she might) intends to be qualified: and to look up above him to God, to preserve the honour and fruit of the Sacrament, pure and inviolable. If further it be objected; How can that which is unclean, afford cleanness to others? I answer. It's too great an ascribing to any Minister to set him in God's room, or in Christ's, to convey cleanness to the soul; it's the Lord (not a man) who walks in the midds of his people, to cleanse them: and our Saviour prays, jer. 31, 33. john 17, 17. Sanctify them in thy truth, thy word is truth. He saith not, Sanctify them in the Minister. Rather I would allude thus, as a wooden pipe may afford most pure water, running through it: so also the Lord can and may afford to his people the pureness of Christ, and good of the Sacrament, through a wooden, as a golden pipe. If lastly it be demanded, But what if he cannot teach the Doctrine of the Covenant? Is it not then unlawful for us to receive the Seals from him? I answer, It is not lawful for him to offer them: But it's not our duty to reject the Sacrament for his cause. Rather seek instruction where it is to be had, and then come and receive: communicate not with his sin, nor be led by the blind, lest both fall into the ditch. The acts of the Minister. Now touching the Ministers acts in celebration; consider, that in them the Lord offers his Chrrist with all his good things to his Church, The Lord jesus baptised with the holy Ghost and with fire, Mat. 3, 11. then when john baptised with water, Mat. 3.11. And this he doth while the Minister cleaves to the words of institution as God hath prescribed. For when the Minister corrupts the form, the Sacrament is corrupted; if he deface the words of instruction by any other of his own, the Sacrament gins to be his, not the Lords. Addition to the words of institution defiles, but detraction from the words of instution destroys the Sacrament. Use. Teaching the Minister to beware of any boldness in this kind; lest with the Papists he spoil the Ordinance of a Sacrament. And as concerning the acts themselves, know this, that by them the Lord conveys to his people, jesus Christ, They are, and all his benefits: It's he who by those acts doth impart the grace of the Sacrament, as the Ministers imparts the Elements. And those acts are, 1. To teach the people the true nature and use of the Sacraments. 2. To separate the Elements from common use, to divine. 3. To qualify them by his sprinkling of the one, and breaking and pouring out the other; which is the accommodation of them. 4. To sanctify them by the Word and prayer, to become the channels and exhibiters of that which they resemble. 5. To apply them duly to the parties who are the due objects thereof, and that in special. 6. To pray for blessings upon the administration of them. 7. To be the mouth of the people to God, as he hath been the deputed instrument of God to convey to the people his grace; even so, to return the people's unfeigned thankes to him again for his faithfulness. Now touching particulars, the next two Chapters will better declare them in each Sacrament. Here I only speak generally of Sacramental Agents. Use. The use is, That the Minister look carefully to himself, not only to the pureness of his spirit, but even of his outward man also. Not to intermeddle with such sacred things with profane mouth, hands, members▪ not to approach to the Lord with light, vain, irreverend behaviour; but solemn, and holy, such as well becomes the holiness of the things conveyed, and the pureness of God whose deputy he is. Much less to adventure with a mouth defiled with oaths, railing, contention, ribaldry, with hands defiled with unclean covetous acts: with a body & members, guilty of incontinent, intemperate lusts, of drunkenness, lasciviousness, ill companionship, or the like scandales, to approach the pr●●ence of God and his people. Let holy outward acts be celebrated with suitableness of outward members. For certain it is, as the honour is great which the Lord puts upon his Ministers in this kind, to seal the grace of his Covenant by his Sacrament to the people; so the sacrilege of unholy and audacious dealers with these Ordinances, is doubly dangerous. If the people in their unworthy receivings be damnable, how much more the Minister, who defiles not himself only in corrupt receiving, but the Lord himself (as fare as he can) by profane administration? The second person is the Congregation; who also are bound to answerable acts in accepting and embracing the offer of God in the Minister. Of which also in special we shall treat in the two next Chapters: there it shall be sufficient to signify, that as all acts Sacramental are as essential to Sacraments, as the materials themselves; so, the want of Sacramental receiving, disannuls the Sacrament, as well as the want of offering. So that the people also have their parts to act herein. Theirs are these legacies, to them they belong: They are therefore with all holy preparation of themselves, and theirs, Exod. 12.4. by prayer, to offer themselves to the Lord in the Congregation, presenting themselves, souls, bodies, with such comely, chaste, reverend and holy thoughts, affections, and behaviour, as may testify them to be meet guests of such actions; before, in, and after the actions, demeaning themselves, so as they may sanctify the Lord thereby, and not pollute his name, who draweth so near them in these mysteries: yet this I add, as in the former, that although such carriage is that which the Lord commands, and will severely be revenged of the contrary; yet, if through the sin of man, and decay of God's Order, such shall be admitted as do contradict this rule; that we do not think this eyesore and defect to disannul the Sacrament. But with mourning and heavy hearts, both for the sin and sacrilege of such receivers, and givers of the Sacraments: to look up above both, and with so much the more serious preparing and sanctifying of ourselves to come to the Lord, believing that the profaneness of the vile shall not hinder the faith of the well prepared: sithence we come into the presence of that God of piercing eyes, who can pierce between the joints and marrow, and both behold the humbleness of believing souls, Heb. 4, 12. to reward them, and discern the impudency of the contrary, to accurse them; and yet not thereby to prejudice the comfort and hope of them that are truly prepared, and abhor to come in their sins. And of this Chapter also thus much: which I have divided from th●●ormer (though concerning the same description) because I saw that Chapter to grow somewhat larger than the rest. CHAP. V Of Baptism; the Description of it opened, and the use thereof annexed. HAving thus treated of a Sacrament in general, we come to the particular Sacraments of the Gospel, and first of Baptism. For although our chief scope be the Supper, yet because the other is much unknown, and therefore neglected: we will take it (in our way) to some consideration. Three things on it. First, by showing what ●ue performance is required to it. Secondly, what the grace of it is. Thirdly, what the use of the Doctrine; and all these in one Description, whose parts all be examined. Baptism then is the first Sacrament of the Gospel, What it is. consisting of Water, which is Sacramentally Christ; or wherein by water duly applied: not only the presented party is made a member of the visible Church; but also, sealed up to an Invisible union with Christ, and thereby interessed in all those benefits of his, which concern the being of regeneration. By calling it the first Sacrament, I point at the precedency and order of Baptism. The which all those names of Baptism, The first branch. both in Scripture, and elsewhere do approve. It's the seed of the Church, as the other is of food. It issued first out of the side of our Lord jesus upon the Cross. It's the creating instrument of God to produce and form the Lord jesus to a new creature, and to regeneration in the soul: Tit. 3, 5. It's called our Union with Christ, our marriage Ring, our military Press-money, our Matriculation, Cognizance, and Character of Christ, our emplanting or engrafting into him, and his Body, Rom. 6, 3. 1 Cor. 10.2. our Ship, our Ark, our red Sea, our putting on of Christ. For as all those go before our Nourishment, Communion, Cohabitation, Service, fruit, Manna, or food from Heaven; so this Sacrament must go before the other. Breeding; begetting, and bringing out of the womb, doth not more naturally go before the feeding of the Infant by the mother's breasts: than this womb of the youth of the Church, Psal. 100.3. goes before the breasts and milk thereof; the Church being no dry Nurse, but a Mother of her own, the sons and daughters of her own womb. Use 1 Which convinceth thousands of their preposterous sacrilege, in that they pr●sse in upon the Church, for her paps and nourishment, when yet they are bastards, and no youth of her body, no sons of her love or desires. And therefore she abhors them, and hath dry breasts for them whom she never bore. The Lord jesus abhors to be food where he hath not been seed; flesh and blood indeed to feed, whom he was never seed to beget. Let all who desire to taste of the sealing power of the second Sacrament to nourish them as Saints: first prove the sealing power of the former Sacrament to beget and make you Saints. Do not impute such folly to the Lord jesus, as to give the milk of his breasts, to stillborn ones; or to set them into his stock, who are rotten and dead twigs; 1 Pet. 3.21: as if the bare outward washing of the flesh were sufficient to regenerate, and give title to nourishment. This is to dissemble with God, the Church, and our souls; and to turn both Sacraments to our perdition. Beware all such mockers, lest the Lord be froward with them, that fight against the God of Order: lest in stead of finding nourishment before breeding, as they rob God of his Order, so they meet with wrath and judgement, before mercy and salvation; yea, lest God accurse their single emptiness of Christ, with such a double barrenness, as will admit no conception or birth: Use 2 And Secondly, it taxes the confused devotion of such as would not be baptised till death, having yet enjoyed the Supper, usually all their life. As if the Lord were not able to grant and continue unto them the fruit of Baptism, but at the hour of death; or that the soul could in faith use the Sacrament of feeding, which had refused the first Sacrament of begetting; or as if God needed such our wisdom to preserve grace, and intercept sin. 1 Cor. 1.25. Let us beware of such wilworship. The foolishness of God is stronger and wiser than our best strength and wisdom. The Second branch. Secondly, I add [consisting of water which is Sacramentally Christ.] Touching Sacramental union, I treat nothing. Only note, that although the Grace of Christ must neither be equalled nor tied to a dumb creature, yet he hath freely yielded to unite himself with his creature, so oft as he pleaseth to use it for the good of his own, and for his glory; and, that to this end, that we might learn to adore him in all such Ordinances by which he draws near to us for our comfort, and to set a mark of honour and esteem even upon those mean things which his wisdom hath devised for the relief of our dulness, deadness of heart, and infidelity. Use 3 To teach us where he hath cast honour upon uncomely parts, yea, united himself for the gracing of a meet help to further us to himself, there to account reverendly of his Ordinances, and not commonly: Act. 10.15. That which God hath not thought common, beware we of thinking so. Hath he taken water, and joined it with a kind of equal necessity with himself in this kind of conveyance? Hath he said, He that believes, and is baptised, shall be saved? and Except a man be borne again of water, Mark 16, 16. joh. 3.5. etc. And shall not we fasten both our eyes upon Christ and water? Christ Sacramental in and by water? Better with it for our ease and help, than without it? Shall not he who despiseth water (appointed to such an inseparable holy end) despise the maintainer of water? Shall we take his name in vain, Exod. 20.7. by slighting that by which he makes himself and the power of his Word and Spirit manifest to beget the soul to him, and be holden guiltless? When Christ hath put both in one, Matth. 19.6. shall we dare to say, the one is strong, the other is base? Shall we slight it, slacken our haste to it, our holy preparing of ourselves to it, our abiding at it, our offering up prayer for blessing it, our making it the joint object of our humiliation, faith, reverence and thankes? Fare be it from us, so to abhor that Popish hyperbolical esteem of it, and the merit of the work wrought of it; that we run into another riot to disesteem it? Doubtless he that cares not for Christ in the word, Christ in the promise, Christ in the Minister, Christ in the water, Christ in the bread and wine, Christ Sacramental; cares as little for Christ God, Christ flesh, Christ Emanuel. By these he comes near us. And he that despiseth you despiseth me, Mat●h. 10, 40. and him that sent me. Beware we of such contempt, even in the secretest of our thoughts and affections: and let Christ in the water be honoured as Christ, for that sweet union and fruit which he brings to a poor soul thereby. 2 Kings 5.14. joh. 5.2. 1. General in the descript. Persons. If jordan be precious when God will use it; for the Angels healing by it: much more this. The next point concerns the due acts and performances of meet persons, in the applying of water. The persons are, the parents, the Congregation, the Minister, and the infant: The acts are the mutual carriages of these toward each other Sacramentally. Touching the which, in brief thus (being loath to digress much from the stream of the point.) Duty. 1 The parents, are to have competent knowledge (the more, 1. Parent's duty. Psal. 51, 4: Luk. 9.2. the better if sanctified) both of the woeful pollution of nature which by themselves their child hath contracted: to bless the Lord for merciful dispensing with it in the penalties deserved to be inflicted even outwardly upon it, (for the deformity of sin) in the marks thereof, maimed, blind, halt, lame, monstrous: yet in this not satisfied, they ought to behold the inseparable inward defilednesse of the infant's nature and spirit: the more the Lord hath done his part, the more tenderly to commiserate the wretchedness of the inner man of it deprived of the image of God by original sin; to mourn and sigh for it to God by deep groans and confession: to pray, and be instant with God for the pardon of it, the purging and the sanctifying of it: Duty. 2 To bless God who hath ordained such a remedy as the Sacrament; Rom. 6.3. not to abolish, but to kill the poison of sin: to remember that the child of itself hath neither sense or favour in Baptism; Ephe. 2, 11, 12. no nor right thereto, of itself, (it being the privilege of the Church) further than in and by themselves, and their right to the covenant, 1 Cor. 7, 17. it partakes an holiness. Duty. 3 Therefore, they ought seriously to revive their faith in this covenant: to offer their infant to God by virtue of that promise made to the righteous and their seed, that God will be their God, to many generations. Duty. 4 Gen. 17, 7. Exod. 20, 6. In this strength they are to plead their own right for their child, to beseech the Lord not only to vouchsafe it his outward livery and cognizance of a visible member; but further to extend the efficacy of Christ crucified: Christ as presented in the water, to the inward engrafting it into his invisible Church, when and how he shall please; if it die soon, by baptising it with the spirit of Election and Adoption, Sanctification, and renewing of the holy Ghost, ere it depart; If it live, continuing upon it, the power of baptism by attending upon the ordinance of the word, & upon the offer of the covenant of grace, that by it in due time, it may be admitted to the condition of faith, and faith itself by the calling of the Gospel; and so receive the seal of it in due time, with assurance and comfort. Duty. 5 In the confidence whereof, they are not to distemper themselves about the estate of it, whether it die or live; but chiefly apply themselves to use the means, for the attaining hereof. Duty. 6 And so with reverence, they are in due season, early and betimes (setting aside all by-matters) to address the infant to the public assembly, to the Minister by name, desiring him (as deputed by the Church) to confer the Sacrament to it. Duty. 7 Also giving it such a name as may savour neither of curiosity, nor vanity, nor superstition, nor profaneness, but rather edification and holiness, savouring of the graces offered by the Sacrament. Duty. 8 And so joining with the people in humble supplication, confession and thankes, to devote it solemnly to God and his service, carefully watching over it for their whole life. Use. The use is, to convince the most parents of their profaneness, or neglect in this kind: who as they never came (it may be) themselves within the covenant of God, by an actual faith, so are as fare from seeking it for the infant; but rest in the bare name of being borne in the Church and under baptism, as if that would bear down all for time to come: Matth. 3, 6. mean time, senseless of their own misery, and their deriving of it to the child: resolved to suffer it to lie in it own perdition, for aught in them lieth. They please themselves in the feature of it, or in some circumstances of other content, a son, an heir to the wealth; look at pomp, or cheer, feasting and mirth, (who rather should howl and weep for themselves, jam. 4 9 and theirs;) and after they have sought their own ends, at last bring it forth, rather to a Church-complement (as they basely account) and for an eclesiastical ceremony of water, than a spiritual Baptism of regeneration: and so afterwards spending the time in mirth and jollity; but suffering the child both elder and younger to run riot, and become worse the child of Satan, than ever before, and to wear the livery of God in despite rather than service to him. Oh! how fearful an account have these to make? And although I deny not, their child is baptised visibly; and their sin cannot bar the Lord's covenant of grace (if he please to call it) yet, what woeful accessaries are they to the woe of it? How much better is it to be childless and barren, than to be fruitful under such a curse? And it were to be wished, that even such parents as scorn to be thought profane or only civil, and carnal Protestants, were not guilty of this neglect. As one said of Herod's kill his son with the infants: Better to be Herod's swine than son: So of these. The second person in this work is the assembly. The second person▪ Assembly. Her duty. Hers is the legacy of Baptism: her part is as the Church of Christ, to bring it forth duly when it shall duly be demanded. Also to present themselves there in public with reverence, both at word and Sacrament: to recognize the former grace of Baptism offered themselves, that they may be established therein; or else by remembering their own breach of vows, to be abased by the occasion: to present the infant to God by the Minister: to look up to heaven for it by humble confession, Prayer and thankes, and so to confer the mark and seal of the Sacrament upon it. Use. Which point serves to correct and rebuke the common errors and abuses generally prevailing in Congregations, against this duty: few abiding the Sacrament, but rending Gods seal from his covenant sacrilegiously: others staying rather to gaze and gape, and to hear and see babbles, than for any holy end; and after the name given, posting out with as much unreverence, as they were present with small humiliation, love or communion: and so (as if it concerned not them) leaving the action to them whom it imports, and by their example, teaching others to d●e the like for them, and bringing in a profanation of the ordinance. The third person. Minister his duty. The third person is the Minister, deputed by God and the Church, to stand between them as sequester of blessings, and duty: from God of blessing, whose baptism he offers, and whole person (in his acts) he resembles; from the people of duty and service, in their name, bringing forth the Sacrament to public use. Before both he must behave himself with gravity and holiness: separating the Element, and touching the laver with the blood of the lamb, 1 Tim. 3.15. and 4 12. Exod. 40.9. that it may be sacred: blessing the fountain by prayer and praise of his lips, beseeching the Lord to assist, to sanctify, and to baptise the party with the Holy Ghost and fire: Matt. 3.11. Matth. 28.27. and so by the words of the institution, In the name of the Father, the Son, and the holy Ghost, receiving the child and dipping it in water, to pronounce it openly to be a real member of the Church of Christ. A great work, and yet there is a greater, even to be an able Minister of the covenant, ● Cor. 3.6. and to understand the doctrine and use of baptism competently, to teach it sensibly to the people, that he may not as a dumb Idol, bring forth a thing to the people which himself knows not. I have spoken of the use before: only this I add, That although any of these three persons fail of the Sacramental dueness & service, I do not infer a nullity of the Sacrament (so long as the institution is preserved) but a necessity of sin in such offenders: for whose cause it might be just with God to punish the children: howbeit by virtue of his Covenant and election, Rom. 11, 28. he is and will be the God of his own, and the sin of man shall not infringe the mercy of God, in due time, from calling to himself and converting even the children of such sinful ones, freely to himself, in the Ministry of his Gospel. Touching that I have said of Sacramental dipping, Digression to dipping. to explain myself a little about it; I would not be understood as if scismatically I would instill a distaste of the Church into any weak minds, by the act of sprinkling water only. But this (under correction) I say: That it ought to be the Church's part to cleave to the Institution, especially it being not left arbitrary by our Church to the discretion of the Minister, but required to dip or dive the infant more or less (except in case of weakness) for which allowance in the Church we have cause to be thankful:) and suitably to consider, that he betrays the Church (whose officer he is) to a disordered error, if he cleave not to the institution: Dipping, the meetest act. To dip the infant in water. And this I so aver, as thinking it exceeding material to the ordinance, and no slight thing: yea, which both Antiquity (though with some addition of a three fold dipping: for the preserving of the doctrine of the impugned Trinity, entire) constantly and without exception of Country's hot or cold, witnesseth unto: and especially the constant word of the holy Ghost, first and last, approveth: as a learned Critic upon Matthew, Chap. 3. Verse 11. hath noted, that the Greek tongue wants not words to express any other act as well as dipping, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Causaub. if the institution could bear it. And sure it is, if the Lord meant not as (he saith) that the infant should be dived to the bottom, yet he much less meant he should be sprinkled only upon the surface: But rather between both extremes, he should be baptised, which word signifieth the true act of the Minister, to dip or dop the body, or some part of it into the water: And the essence of Baptism, in the very symbolicalnesse of it, urgeth no less: For what resemblance of engrafting, putting on of Christ, is there in sprinkling? what typicalness is there of our descending into and ascending out of the water, both which are expressly spoken of Christ in his baptism of jordan? What resemblance of our burial or resurrection with Christ, is there in it? So that I doubt not, but contrary to our Church's intention this error having once crept in, is maintained still by the carnal ease and tenderness of such, as looking more at themselves than at God, stretch the liberty of the Church in this case deeper, and further than either the Church herself would, or the solemnenesse of this Sacrament may well and safely admit. I do not speak this as a thing meet to disturb a Church's peace: but as desiring such as it concerns in their places, to look to their liberty and duty in this behalf. The fourth person, the infant. The fourth and chief person, yea equal object of Baptism is the party baptised. For not only the Church may and doth baptise her infants: but also (adultos) grown once also, if any such being bred Pagans, and brought within the pale of the Church, shall testify their competent understanding of the new covenant; and profess their desire to be seized with Baptism, for the strengthening of their soul in the faith thereof: profess it I say, not basely and slightly, but with earnestness and entireness; cutting off their hair and nails, and abhorring their Paganism. A short touch of the baptism of infants. But the truth is, the exercise of the Church's baptism is upon infants: Here the Anabaptists rise up, pleading the corruption of such baptism, and urging the first baptism of catechised once and confessors of sin, and cravers of the seal, upon the work of the Ministry foregoing in knowledge and faith, which can be incident only to Adulti, or grown ones. They allege that we seal to a blank, to no covenant, and therefore it's a nullity. Sundry learned men have undertaken to stop their schismatical mouths & to answer their peevish Arguments: my scope tends another way in this Treaty, so fare as my digression may be venial. I say this, for the settling of such as are not wilful, that I take the baptism of infants to be one of the most reverend, general, and uncontroled traditions which the Church hath, and which I would no less doubt of than the Creed to be Apostolical. And although I confess myself yet unconvinced by demonstration of Scripture for it, yet, Reasons for it, first, Since Circumcision was applied to the infant the eighth day, in the Old Testament. Secondly, there is no word in the New Testament to infringe the liberty of the Church in it: nor special reason why we should bereave her of it. Thirdly, sundry Scriptures afford some friendly proofs by consequence of it. Fourthly, the holiness of the child, (external and visible) is from their parents who are (or aught to be) catechised, confessors, penitent and Protestants in truth (which privelidge only open revolt disables them from) therefore I say, The seed being holy and belonging to the Covenant, the Lord graciously admits them also to the seal of it in Baptism. 1 Cor. 7, 14, Quest. Howbeit here a further quaere arises. And, How it is capable. 1▪ Pet. 3, 21. because the Sacrament of Baptism is here handled by us, not as half a Sacrament (only including a washing of the flesh) but an entire Sacrament, holding out and giving an invisible grace by outward means: By what authority shall we say, an infant may be presented to that, whereof it is not capable? To that I answer. Answer. First, it's not meet that Baptism being the Sacrament of new birth, which can be but once, should destroy her own Analogy, by frequent administering: therefore if but once, the most comprehensive way, is to do it in the infancy, when the outward admission of a member is allowed to it. Secondly, although the child be not capable of the grace of the Sacrament by that way, whereby the grown are, by hearing, conceiving, and believing: yet this follows not, that infants are not capable of Sacramental grace in and by another way. Pitiful are the shifts of them that have no other way to stop an Anabaptists mouth, save by an error, that an infant may have faith. It's easy to distinguish between the gift conveyed, and the manner of conveying it. For if the former be, the latter in such case will poor needless. But if the infant be truly susceptive of the substance of Christ, none can deny it the Sacrament. Now to understand this, mark, that infants borne of believing parents, are of the number of those that shall be saved (though dying in their infancy) none of our reformed Churches will deny. It is enough therefore that such before death do partake the benefit of Election in Christ, together with the benefits of Christ in regeneration, adoption, redemption and glory; Now that the Spirit can apply these unto such infants, is not doubted of: though the manner thereof to us be as hidden and mystical thing: yet so it is, the Spirit of Christ can as really unite the soul of an infant to God, imprint upon it the true title of a son and daughter by adoption, and the image of God by sanctification without faith, as with it. Now, if the thing of baptism be thus given it, why not baptism? Nay, I add further, I see no cause to deny, that even in, and at, and by the act of baptism, (as the necessity of the weak infant may admit) the Spirit may imprint these upon the soul of the infant. Use. Let the use of the point be to all such as are grown to years of discretion, to look back to their Baptism. Let such bless the Lord for his bounteous prevention of them with the Sacrament even before they had any strength to conceive it! Why should the Lord so do, except to heap hot coals upon thy head (oh poor wretch!) and to teach thee to conclude; Esay 65.1. jam. 4, 8. Psal 119.10. that he who was found of thee, when thou soughtest him not, will much more draw near to thee when thou art fain upon him, and seekest him with thy whole heart? What a mercy is it, to know the Lord to be a provoker of the soul to embrace that covenant, the seal whereof he is content to bestow before hand, for the hope of time to come? Who should so play the Traitor in cool blood, (having found the Lord so faithful in his love) and to cavil thus, I was baptised and made my covenant when I knew nothing, nay I did make none myself, but others for me! Let them look to their stipulation and promise, I made none! Can any Treacherous wretch so requite the Lord? Rather (if any spark of love be in thee) will't thou not break thy heart by this early mercy before hand? Wilt thou not say, what a shame were it for me to give over him now in the pursuit of his grace, when he hath formerly laid a pledge in my bosom of his gracious meaning to forgive and save me? Were it not just I should be left to perish with my baptism of water, barred from the true seal of God's covenant: Oh! be vigilant, and studious to redeem the opportunity of grace, and to follow all means for the obtaining of grace! Kill all base enimity and treachery which suggest the Lord to be thy foe: say thus, judg. 13.23. Surely if he had meant to destroy me, he would never have done any such kindness for me: but this preventing freely, assures me of his blessing upon my attending the means to get vocation and faith. Oh! be not faithless, but faithful! Suffer no base ease, self-pride, security, infidelity to clog thee and hold thee in chains: john 20, 27. Do thy work the better, and neglect no help, seeing thou hast thy pay before hand. But to conclude, if the false and hollow are so culpable: what shall be said of such as abuse the livery of Christ, to debauch themselves in all kind of profaneness, pride, drunkenness, riot, uncleanness, swearing, abuse of the Lords day, and that lawlessly! How much better were it, they had never seen the sun, than by their contempt of this long suffering of God, to heap up wrath to themselves against the day of vengeance! beside the unspeakable scandal they give to Atheists. From the personal acts, I come to the second General: The 2. General grace of it. 2 Fold. viz. the Grace of the Sacrament of Baptism; which I illustrate by a Diversity: viz. that it serves also for Admission into the visible body of the Church. This then is the common favour of Baptism; viz. matriculation, and outward incorporating into the number of worshippers of God, 1 Common, and into visible Communion. This is as the porch into the house. The Lord's scope in Baptism is an inward grace, but this general privilege is to all equal: viz. A badge of an outward member: distinction from the common rout of the world, Rom. 4, 11. out of the pale of the Church. The Lord appointed Circumcision as a seal of the righteousness of faith cheeflly: yet as an overplus he allowed it to be the Differencer of all other Nations from the jews. Gen. 17, 12, 13 It was as a fence and wall of separation from them in all their converse. So is Baptism now, a mark or badge of external Communion: whereby the Lord settles a right upon the person to his ordinances, that it may comfortably use them as his own privilege, and wait for the inward prerogative of Saints by them. And yet this (as much as men boast of it) is but a shell in respect of the other. There is an outward implanting of the wild Olive into the sweet Olive; that it may be exempt out of the state of Aliens from the Commonwealth of Israel: But there is a better use of it, Heb. 12, 25. to bring us to mount Zion, Heb. 12.25. to the souls of just men, to the Assemblies of Saints. The first is not to be slighted: the latter to be rested in and honoured. Gen. 17, 15. Therefore he who rejected Circumcision, was to be cut off from his people: voluntary cutting off was punished with necessary. Use 1 The use whereof is, first, to teach us to pity the estate of so vast a portion of the world as the Lord hath left in their blindness of mind, and savadgnesse of spirit; and cut them off from the Church of God wholly. Oh! the fearfulness of sin which should lie so heavy upon the Lord's heart as to leave so many Millions for thousands of years, and thousand thousand generations destitute of God, Act ●7▪ 30. Ephe 3, 5. Word, Covenant and hope (ordinary I mean) giving them up to be a kingdom of Satan, for the Prince of this world to rule at his pleasure! Not to speak of the jews whom God hath left to the obstinacy of their rebellion, contempt of Christ and his covenant and seals. How should we mourn for them, and pray for their conversion and the fullness of the Gentiles? Use 2 Secondly, what terror should it strike into the spirits of such as yet never saw their natural condition? What doth baptism teach, but this, our woeful Apostasy from God by sin, our estrangement from his life, Ephe. 4.13. and our excommunication from his people? It is not our outward baptism which can relieve us; Only it shows how deeply our nature is sunk 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 and forgiveness, whereas he hath debarred still an huge part of the world from Christendom. Use 3 Thirdly, it should encourage all fearful hearts, that doubt whether the Lord mean as he saith, in his covenant and offer to be reconciled to God, to believe that he is ingenuous and faithful therein: seeing that by Baptism he hath taken away that objection, wiped away the shame of Egypt, and the reproach of uncircumcised ones: granting a second privilege to them, and a title to hear, pray, worship, believe; that by this he might pluck them not only from Infidels; but much more from that infidelity and Atheism which estranges them from God: and might make them true free-denizons of his kingdom in grace and glory by regeneration. Use 4 Fourthly, its woeful conviction to all such as still disguise themselves under this privilege of visible members: and wiping off this oil of consecration, still abide most uncouth monsters and savages, in the bosom of the Church under God's cognizance, living in all base courses, open profaning of God's name and sabboth's, blaspheming that God into whom they are baptised; degenerated both from the habit of Christians and men, and drowned in the gulf of all excess of impiety, intemperance, unrighteousness, and whatsoever even Heathens are described by, Rom. 1. Eph. 4. Oh! Rom. 1. Ephe. 4. how do they cause Pagans to abhor the hearsay of baptism and Christ? as some Indians beholding the Spaniards in the east parts, cried out, If these were Christians, they would still keep their God to themselves: and an heathen Physician spoke somewhat like, If these be Christians, my soul be with the Philosophers. Surely their foreskin is still upon them, jer. 9, 25. yea they have drawn it up again as ashamed of their Baptism. But the chief thing here considerable, The special grace of it, is Christ our new birth. is the true grace of the Sacrament of Baptism, which point is one of the most material both for knowledge and use, of all the rest. Conceive then, the Lord jesus being wholly given of God in each Sacrament (though for diverse ends) this former Sacrament offers him wholly, in point of our new birth, or the new creature; Christ in all his breadth, height, depth and length; Christ for being, and regeneration. Perhaps for the simpler sort it might be enough to use the Apostles words, of him are we, who is made our wisdom, righteousness, sanctification, and redemption. 1 Cor. 1.30. or to add thus much, All Christ is given us, 1 Cor. 1, 30. either for our calling, or for our imputation, or for our sanctification. Howbeit, for my own exercise in part, and for the clearer view of Christ sacramental in the water: I would add a little more, desiring the weak reader to pardon my distinctions, as more meet for such as better conceive (or would at least) the gift of Christ in his extent and fullness. Distinction of it to be marked. The grace then of Christ bestowed in baptism, is either first grace, or consequent upon it. The first grace I call, either that which maketh us accepted, or that which is freely given to in here and abide in us. Concerning the former kind: Grace accepting is either grace of means serving to attain acceptance, or the grace itself atteined. The former, of means, in one word is the grace of vocation in all the passages thereof, preventing, assisting, and perfitting this acceptation of the soul. The grace itself of acceptance attained, may be distinguished into grace either of main essence, or of privilege. Grace of main essence is double, either justification of our persons from sin of guilt and blemish; or of curse (wherein Gods acquitting us in judgement by remission and pardon, properly consists:) or reconciliation, by which being pardoned we return to grace and favour again as before, our blood being restored, and we beloved. Then secondly, grace of privilege is double: positive or privative. Positive privilege in a word is our adoption: which (besides favour) restores us to the former condition (yet much bettered) of children, sons, daughters, heirs: and so to the privileges of a believer according to the several occasions of his life & course. Privative in a word, stands in redemption: that is freedom from all the evils, dangers, enemies, crosses, within without, bodily, ghostly, which threaten annoyance to our happy estate in Christ. Thus for the 1. sort. The second are graces inherent in us; in a word, Sanctification of the whole man, body, soul, and spirit, standing both in Conscience and conversation. And this is double, either mortification and consumption of the old man, Gal, 5, 24. renouncing him with his affection: and lusts, & crucifying them all with Christ's or else quickening up of the soul in the bent, frame, intent and stream of it, to the life of God and grace. Thus of the first grace. The consequent upon this is, the proper issue & fruit of each of these first graces which they leave behind them in the soul: The proper issue of vocation, is union and bringing to God by the instrument of faith. The proper issue of justification is peace and quiet of conscience. The fruit of reconciliation is holy Complacence and contentment or joy of the Spirit in God her Saviour, as Mary speaks. The fruit of adoption is, Luk. 1, 47. the honour, liberty and excellency of believers, with the Spirit of children, confidence, and calling God Abba, resting upon him for all good things; a true right to earth, heaven, and all therein: All things being ours, we being Christ's, as Christ is Gods. 1 Cor. ●, 22.23. The fruit of redemption is assured security of heart from evil, conquest and triumph in Christ, true deliverance of soul from Satan, to God and for God in all obedience. The fruit of sanctification, is the blessed guard and furniture of Grace's resident both in the mind, as light, pureness, wisdom, discerning: in the will, all habits and uprightness, integrity, cheerfulness, faithfulness: in the affections, of love, hope, fear and zeal: in the conscience, sensibleness, tenderness, quietness: In the whole man, serviceableness to God in the conversation and whole course of it. This short draught I have the rather inserted in this due place, to give light and order to such things as I have handled in the three Articles of my second part, and the fourth, sith, & sixth Articles of the third part of my practical Catechism, that the Reader may see how all those good things issue from Christ distinctly: I mean, the use of means, the strength against lets, and the right to all privileges both conditional and actual: But especially to lay down a view of Christ our union and communion Sacramental. But, The expressions of the holy Ghost. it shall not be amiss to touch this point as the Holy Ghost in the word expresses it. Sometimes therefore he expresses it in general terms, and sometimes in particular. Generally he calls it the holy Ghost and fire. See Matth. 3.11. Matth. 3, 11. Matth. 3, 16. meaning the Spirit of Christ in the efficacy of his grace, which should purge as fire; Even as our Saviour Christ is said to have the Spirit descending at his baptism, and lighting upon him: meaning that he thereby received the unction of the Spirit, and the gift thereof: even the oil of gladness above his fellows. So also it's called by the name of new birth, joh. 3.5. Heb. 1, 9 joh. 3. ●. Except a man be borne again of water and the Spirit, he cannot enter, etc. So the washing of regeneration, Tit. 3, 5. & renewing of the holy Ghost, Tit. 3.5. And so also it is said to save or deliver from wrath, as the Ark from the flood, 1 Pet. 3.21. In particular, this regeneration is distinguished, into the washing or purging of justification by the merit, or the washing of sanctification by the efficacy of Christ's death: 1 joh. 1, 7. See Acts 22.16. Ephe. 5.26. The former we have in 1 joh. 1.7. The blood of jesus purgeth us from all sin: The latter see, Ephe. 5.26. That he might sanctify and cleanse it with the washing of water by the word: To present it without spot or wrinkle in his glorious presence, Gal. 3, 26. etc. Both these are expressed, Galathi. 3.26. They who are baptised into Christ have put on Christ: as their garment both of covering in the one, and of warmth in the other: all Christ in both. But there are two phrases in the Scripture by which the holy Ghost delights to describe the grace of baptism: The one by remission of sins, the other by dying unto sin and rising up unto righteousness, Of the first there is frequent mention, Luk. 3.3. john baptised to the remission of sins. Luk. 3, 3, Acts 22, 16. Rom. 6, 3, 8. Act. 22.16. Wash away thy sins and be baptised. Of the latter Paul speaketh much in Rom. 6. from the 3. verse to the 8. So many as are Baptised into jesus Christ, are baptised into his death: Therefore we are buried by baptism with him into his death; that like as Christ was raised up from death by the glory of the Father: so might we walk in newness of life. For if we have been planted together with him into the likeness of his death, we shall also be to the likeness of his resurrection. And note this further, that as the holy Ghost expresses the meriting causes diversely, now by one, then by another part of his mediation: so sometime he applies that his merit to one fr●it, sometime to another: yet so that by one merit we understand all, and by one effect of it, all the rest. Take a Text, 1 Pet. 3.21. 1 Pet. 3, 21. The like figure whereunto, baptism now saveth us: not the washing of the filth of the flesh, but the answer of a good conscience in the resurrection of jesus Christ. Mark, the resurrection of Christ, being the completeness of his satisfaction, and the declaring of it, is made here the meriting cause of the grace of Baptism: But by it, all the satisfaction is meant: And the effect of this Baptism is called, The answer of a good conscience, which is the peace and security of it, properly issuing from pardon of sin and guilt: yet in and by this, all are meant, both justification and sanctification. The self same phrase is used, Heb. 10.22. Heb. 10, 22. Having your hearts sprinkled from an evil conscience, and your bodies washed with pure water, that is, with peace. For this blood, Hebrews 12. cryeth better things than that of Abel. The phrase of sprinkling compares Baptism to the Israelites sprinkling their door posts with the blood of the Lamb. If they had not done it, Exod. 12, 22. they had been in danger of slaying by the Angel. But having done it, Heb. 10.24. their heart was at quiet and peace through the promise. So baptism is a better sprinkling of a better blood, upon a better object, to a fare better peace, even peace of conscience, as being passed from death to life. By all these places not unmeet to be conferred together, we see, that whole Christ crucified, Christ in water, Christ in our Regeneration, Christ in our union, and by it all his benefits are the extent of the grace of baptism. And that the Minister standing in God's stead, applying water to the Baptised, doth by it apply the power of the Lord jesus by the Spirit accompanying the same, to create a new birth of Grace and life in the soul. The which work of the Spirit I shall more revive in the first use of this point. Use 1 This use is exhortation to all that bring or behold children brought and offered to the Lord in his Sacrament of Baptism; to lay in by faith for the Spirit of Christ in the water, whereby the Lord would vouchsafe to thy child and renew to thyself (if ever truly converted) the Lord jesus for regeneration and the new creature. To this end do two things. First, 2. Things. 1. Behold the truth of the word. Behold the truth of this offer of the Lord jesus in the water by the help of the word; and not so only, but what the word of Regeneration can work of itself in the soul, and therefore much more can further it by the Sacrament. Secondly, by and through this Word apply the merit and power of the Sacrament to thy soul in particular. For the former, know, although a Sacrament be above a word, yet it is so, by a word, and with it, and not else. Behold not a Sacrament without a word, for than thou seest a mere empty vanishing Element. Behold it in word, and thou sest no less than Christ in the water, true regeneration offered thee. Take all those Texts I cited before: look up to God by prayer, to see the truth of them, Ephe. 4, 22. as they are in jesus; to rivet every of them in special into thy spirit, that so thou mayst feel a bottom to thy faith out of a word: Labour to see what makes this word so powerful, even the truth of a promiser, the merit of a satisfyer: who died, shed his blood, was buried and rose again by the power of God, that he might fill a promise with efficacy, and persuade thy heart, that seeing all that he suffered was for thee to make himself thine in remission of sins, and renewing of the holy Ghost, therefore the promise that offers this to thee, in the Sacrament, is sound and effectual. Read and ponder that place I named, Ephe. 5.26. Ephe. 5.26. Washing of water by the word. And so be resolved if the word of a true God tell thee, That he will wash thy soul by Christ in the Sacrament, it shall be so, it cannot be otherwise: and if he have said, Christ in the water, water is spiritual birth, regeneration, renewing, purging, burying in the grave with Christ, rising up with Christ; then so it is. This word will give a bottom to thy feet to stand upon, while thou reachest out with thine hand to take Christ; so that thou shalt not stagger. Consider that the same word which hath held Christ and water in so strong an union, can also hold thee upon sure ground. Alas, men's going to work without a word, mars the power of Baptism: and causeth the soul to be present with any object, more than with Christ in the water. It goes with the Spirit. Further, be assured this word of Christ in his promise of the Sacrament never goes alone: The truth of it always is annexed to the Spirit of Christ in the water. All the word is full of this; tells us, the Spirit is that which assists the Sacrament. The Spirit quickeneth, 1 joh. 5.6. water profits nothing alone: It is the Spirit which must join with the word, with water, and unto Christ to both in the soul, or else the things of the Sacrament are as fare off as heaven and earth. But the Spirit of Christ crucified, water and blood, meeting with the Sacrament, fetches out all the power of Christ into the soul, and makes the promise of blessing effectual. Hence it is that nothing is so common in Scripture as the Spirits concurring with Baptism. Matthew 3. Matth. 3.11. He shall baptise with the holy Ghost, and fire. Tit. 3.5. Water of Regeneration, and renewing of the holy Ghost. Tit, 3, 5. As it attended Christ's baptism, so it must ours if it be efficacious, else not. These two things being forelaid, bring forth thy faith in the word & Spirit of the Sacrament, both for thy child and thyself, These two things brin faith. for begetting or reviving of Christ to regeneration. And as the hand puts on the apparel upon the body, yea, as thou beholdest the Minister to dip thy child in water; so, concur with him by faith, and behold God the Father, putting the Lord jesus upon thy soul and the soul of thy child, for pardon, peace, joy, confidence, security, grace, and holiness; and fasten upon the Word, and draw thereby the Spirit of Baptism to help and satisfy thy soul with Christ in all these. As thou wouldst put on a garment upon thy naked body: How this? 1 By the stripping of thyself. so be stripped and empty of all good and grace in thyself; feel in thy soul an utter absence of life, of sense, motion and power towards the inner man of grace: Lie before the Lord's Sacrament, as a forlorn wretch. Say thus, If thy baptism Lord be for my regeneration, what am I without it? A dead dog, a very lump and mass of sin, and curse, utterly void of the least dram of life, savouring nothing but earth, vanity, lusts, world, pleasures; a very slave to these, and a very carcase of all goodness, and being of God. Oh Lord! strip me stark naked, pluck off my mufflers, shame me, drive me out of myself as one poor, miserable, blind, and naked. This is the first work of faith, to put off the soul's rags, and to void all conceit of life, hope, or grace in itself, and to set it before the Lord as Adam's 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 nothing, Baptism never made new creature, where it finds any thing of one's own. Baptism should then not create, but rather draw somewhat out of our own principles, to make us somewhat, to which we bring matter of our own. Oh! people come to the Sacrament full of their own devotions, and look that God should make them new creatures of their own stuff: this were to patch and sudden our old, not to create a new man in us. Apply ourselves to the Word. Secondly, being thus nothing in ourselves; apply we ourselves by the word to the work of the Spirit, of union Sacramental; bare, poor, empty water, which hath in itself no Sacramental substance, yet by the union of the Spirit of Baptism, encloseth the Lord jesus to regeneration in it: If thou canst say, water is not a more beggarly Element in the Sacrament without Christ, than thy soul is empty, unsubsisting without regeneration: Look to the Lord by thy faith, and pull hard at him for the Spirit of Baptism to renew a life, a spirit and being of pardon and holiness in thee. If while the word lasts, and the Spirit of Baptism endures, (even to the world's end) Christ and water shall never be sundered from the Sacrament: Believe thou as firmly, that Christ as water, shall never be severed from thy poor soul, that lies humbly before him, destitute of all life in thyself, and lost for ever, except Christ be thy life and succour; I say the Lord jesus shall never be wanting to such a soul, in the point of regeneration. Plead then thy cause strongly with the Lord; behold here is Christ in water. What letteth why thou mayst not be baptised, Act● 8, 16. as Philip said of the Eunuch? Shall water ever lose her cleansing? Were it not madness to think so? And shall jesus Christ then lose his power to cleanse the soul? Hath he not annexed his cleansing to waters cleansing? Is it possible that all the devils in hell can dissolve the Sacramental Union of Christ and water? Oh Lord, why is this Union, and for what serves it? Is it good for any thing, save as it is Sacramental? Was it Christ before? Is it Christ after? No sure, but during the Sacrament only. And why so? Surely to teach me, all this Union is for me. Christ water serves for my souls washing. He delights not to be one with a base Element for itself; but that in and with a creature of a cleansing quality, he might flow into my soul with his renewing Spirit! Oh Lord, I believe thy word! Lord let thy Spirit convey thee with water into my soul! Be it, Oh Lord, as thou hast said! Separate not thy Spirit from thy Sacrament, but give it the power of begetting me to the life of faith and a new creature. 3 Abhor carnal reason. joh. 3.9. Thirdly, look off from all thy carnal reason, and the silliness of the creature: Say not with Nicodemus, How shall this be? Consult not with flesh and blood: cavil not, 1 joh. 5, 8. Mat. 3, ult. ask no further sign, thou hast three in heaven, and three in earth, bearing witness to God's truth: Water is one of these; it is the instrument of the Spirit; though it be on earth, yet that is from heaven, call not for a voice from heaven the second time; it's enough that in the Baptism of Christ, it as manifest: Hold close to the Word and Promise: Go teach and Baptise; and lo, Mat. 28, ult. I am with you till the end. Let all conceits of Reason vanish in the truth of God: and when corruption hath done all it can; yet roll thyself upon the promise, and by the Perspective glass thereof, thou shalt see that grace in the Sacrament which else is invisible to flesh, and covered under the ashes of unbelief. Let all be quashed with this, My soul, God hath said it, I see nothing but water, but there is Christ with water to regeneration. Lastly, close with the Spirit, and meet it at the Sacrament. 4 Close with the Spirit of the Sacrament. If thou meet it not there, it's because thou bringest not faith with thee: for that is there for ever inseparably. Grone in thy spirit unto the Spirit of Christ, that thee may sustain thy bottomless heart in her desire after the grace of the Sacrament. Say thus, Oh blessed Spirit of Baptism, remember thou wert given by the Lord jesus at his ascension for thy Church, joh. 7.56.57. Now Christ is glorified, joh, 7, 56, 57, now let thy Spirit be given to bring the life of the Sacrament into me! Once when the world was a Chaos, the Spirit of creation fostered and brooded the waters, and brought forth order and matter for each part of the world! Oh now come down with thy fire, and warm this water, make it effectual, for the scattering of my darkness, error, rebellion, corruption, Gen. 1, 2. and the purging of old Adam, the mortifying and consuming of my concupiscence and lusts! And then travel again with me in this thy ordinance, till Christ and the new creature be form in me! Make me thy offspring, Gal, 4, 19▪ and generation: breed the thoughts, affections, and disposition of the new birth in me! Oh make this fountain ●nd laver blessed and fruitful to be the seed of Christ in me! Once thou didst so work with jordan, that the washing of a Leper, 1 King, 5, 12▪ caused his flesh to return as the flesh of a child. Take away my leprosy also, joh. 5, 3.4: and make me as a little child! Once thy Angel so stirred the Pool, that who so stepped in next was healed, of what disease soever he was sick! Oh, stir this pool also, make it an healing water, put into it the virtue of him, that with a word spoken could cure all maladies. Heale mine Lord, by this pool▪ if an Angel could heal a lame leg, a blind eye, a deaf ear; thy Spirit can heal worse diseases, the disease of my nature, the distempers of pride, envy, worldliness, selfelove, impatience, 2 King, 2, 14. infidelity, and what not! As Elisha having the cloak of his Master, with the promise of his Spirit, smote the waters and caused them to go this way and that, till he went o-over dry; so do thou cry, Where is the Lord God of Baptism? The Lord jesus in the water, the Spirit of regeneration? Oh! let the Ark carry me safe and free from the gulf of wrath and destruction! 2 Kin. 2, 21. First, O holy Lord, let thy Spirit cast his salt into these waters, which my sin hath made barren and accursed, (even as all other creatures) and sanctify them by union, and put a blessing upon them, implanting the root of the Lord jesus into my soul by dipping me into them, that so as verily as I behold my child's face, and my own flesh cleansed from spots by outward water, so surely we may find our souls and spots thereof to be washed by the blood of Christ (this true laver of the new Birth) unto remission of sins, and eternal life! Thus much of this point, I now come to the third and last. The 3. general. The end of it. The third general in the Description is, the end whereto Baptism serveth. And that is, the sealing up of all the grace (mentioned before) to be the souls own, in assured persuasion and possession. I say not that this is the end which all baptised once attain unto: nay, not all, who yet by the word and faith do attain some comfortable fruit of Baptism. But this I say is the end which God intends in the Sacrament: To seal up the soul to an assured feeling and real partaking of those holy things of Christ, which are here offered. I mean not that this sealing of Baptism is inherent in it, To seal our regeneration. so as if the Spirit of regeneration were but an attendant to Baptism: no, in no wise: but this; where the Lord means to bestow upon a believing soul (which though it relies upon his Word and Promise, yet finds many doubts and fears) this grace of knowing itself to believe, to be regenerated, to be elect, to be heir to heaven: (which reflection is the work of the holy Ghost) there the Lord useth the Sacrament of Baptism to be the instrument of this assurance, and to make up the evidence of the word, full and effectual. For even as the seal annexed to an evidence, makes it past question (as I said before) so doth this Seal added to the word, perfect the evidence of it, and therefore we may truly say, carries in it the last, best and uttermost evidence, which the Lord hath to bestow upon the soul, to put her out of question. To repeat things spoken already, is not my purpose: By looking at the Covenant▪ only apply the general to particular: The seal of Baptism looks at the extent of the Covenant: Thou knowest what it is to have the Lord to be thy God in Christ. I spoke (even now) at large of the grace of Baptism. The self same is the extent of the Covenant; it reacheth not one inch shorter, than that I spoke there. Now mark, as large as that is, so large is this Seal of Baptism; and the Lord keeper of the great Seal is the Spirit of Christ: he it is who brings it forth to the soul that needs it, and hungers after it by the taste of the graciousness▪ and sweetness of God in the Covenant. And he aukes the soul, and saith: Poor soul, have not I oft convinced thee by my promise, of my faithful meaning? Have I not said, I will never fail or deceive thee. Yes Lord, but I am sold under carnal sense and infidelity: Well, but what sayest thou if I bring forth the marks, the wounds, the water, and blood of the Lord jesus side, & sprinkle them upon thee? when Tamar knew not how to convince juda, lo, she sends him the cloak, staff, Gen. 38, 25. and signet, ask him, Whose they were? and when he saw them he was convinced. This course was better than words, it had a real relation in it. So here the Spirit brings out the very instuments of assurance, and lays water upon thy flesh to secure thee, Christ in his life and death is thine: and shall not this be a real relation above the naked word unto thee? Yes surely if together with the outward presenting of the things, he also clap the Seal upon thy soul, and leave a print upon thy soft heart, which may assure thee he hath been there, to fetch out thy slavish fear and infidelity. Ephe. 1, 13. Read Ephe. 1, 13. where this Spirit is called the sealer of the Promise: it's called the earnest of our Inheritance, and purchased possession. Read also Ephes. 4.30. where it is called the Sealer of our redemption; Ephe. 4.30. By which phrases, all the whole grace of Christ is meant, viz. That the Spirit in Baptism seals our Vocation, our justification, Adoption, Sanctification, and the rest, one as well as the other. Use 1 Now for use. Branch 1 If this be true, what cause of mourning is there for us in these times, that the grace and sealing power of the Spirit in Baptism is so unknown to the body of Congregations in this Church? How few behold Baptism with such an eye? Oh! how do the most turn it into a ceremony? Some of the richer sort, making it a ceremony of Pomp and sensuality: the poorer, of common passage and form, which when it's over, the Pageant is done. The better sort acknowledge but an initiating ordinance, serving to make men visible Christians. But as for grace, especially this exceeding grace of the sealing Spirit of Adoption and assurance, what one of an hundred sees it? Oh lamentable! We read, that when certain disciples of john's baptism at Ephesus, Act. 19, 2. were asked by Paul, If they had received the holy Ghost since they believed? They answered, They knew not so much as whether there was an holy Ghost or no. So may I say of our people: Alas, they are so fare from the Seal of Baptism, that they know not whether there be any such thing or not? They know not that God hath any Ordinance of so high nature or no, as this, to convey assurance into a man of his regeneration: And how can such choose but live a sad, drooping course? Branch 2 Nay, to this I may add, that it is the case of thousands of Christians (whom we should highly offend, if we questioned them) who scarce see need of such a sealing Ordinance. They praise God, they have believed their salvation, and since that, they have been rid of all fears and doubts, and walk on and on without ail or annoyance. Indeed they found some ado with themselves ere they could attain faith. But when they once got it, they got all at once, and since feel small doubts or oppositions to it, within or without. No do? What? was all grace laid in one hour in your bosom? Have ye no step in of Satan, flesh, infidelity, revolt, had world to unsettle ye. I will not judge you: but judge yourselves, and inquire, whether that sudden peace of yours be not rather such a one as savours of presumption, or of a desire to be troubled no longer about the matter, than solid and profound: Fear the worst, the best will save itself. Tremble to think God should have an Ordinance in store, which you stand in no need of. If it be so, than such as need it, shall have it, but you may miss it well enough. Branch 3 To these I may add another (though better object of mourning) whose hearts are afflicted enough, for lack of assurance: but what with their self-loving rest in their compliments, and not going to the golden Sceptre (with Ester) and what with their depth of melancholy, Ester 4.16. and 5, 2. hardness to be persuaded; as also their deep bondage by unbelief; they will not hear of such a possibility of sealing assurance, but either think it a fable, or fare from their reach: and therefore set down their staff, that (if unbelief and staggering can do it) all their days must be miserable. The Lord hath removed them fare from prosperity, and put out their light. Oh, Lam. 3.13. Deut. 32.6. unthankful ones! Do ye thus requite the Lord for his Sacrament? Is this your meditation, application of the sealing power of it? Is it too good for ye, with Ahaz, to receive a sign from God Do ye not need it? or, Esay 7.12.13. are ye so saped in bondage and anguish, that ye heed it not? Why then yield ye purposely to it? Why strive ye not to lay in for any grace which God hath for ye? What service shall God have from ye without it? If ye slight this comfort, must ye not needs slight obedience? If God should straighten ye in seeking it, and hold ye off; yet is there any such employment, so precious as this. Oh! poor souls, if lamenting would do you good, what need have ye of it? Oh! consider and come out of your dungeon! Tell me, when our Adversaries the Papists laugh and scorn the Doctrine of assurance, say its impossible: do you favour them? Sure I am, in your conscience and conversation, ye are of another stamp: and do ye not tremble that you should dwell next door to such, and fall into the same stream of their error? 2 Pet. 3. ult. Use 2 Secondly, let all humble ones, that would follow the Lord in his Ordinance (if by any means they might comprehend that for which they are comprehended of Christ) admire and adore this bounty of God in his Sacrament, Phil. 3, 11 who so long since thy Baptism, when thou thoughtst no other, but thou hadst been forgotten, yet hath remembered, or offers to remember thee with the fruit of thy Baptism: who could have dreamt it? Once, joh. 13, 7.8, 9 when Peter heard Christ offer to wash him, he told him, he should never do so mean an office to him. But when our Saviour replied, What I now do, thou knowest not, but hereafter thou shalt know; then he changed his mind. When the Lord gave thee Baptism in thine infancy (which was a pledge of further favour) he shown thee mercy. But lo, he had a deeper reach; and in due time, thou shouldst know it; and now he offers it thee: No Sacrament passeth thee, but (if thy heart and mind be matches) he revives the print of thy Baptism unto thee. Oh! Why is not thy heart broken at it? Lord, I have lived loosely, and basely, this twenty, thirty, forty years, since thy baptising me: Showing that I was not much the better for it: And now shouldest thou at last send a shower to fetch up the seed of regeneration, jud. 14, 14. from under this dry clod; Out of the eater, bring sweetness? and create thyself in a womb so old, barren, and past all hope of new birth? Gen. 18.12: Sarah laughed (the text saith) when she heard of such news: But truly Lord my heart hath cause to rend in pieces to see such mercy. Oh Lord, I see with thee a thousand years are as one day! 2 Pet. 3, 8. Rom. 4, 17. Thou callest things that are, as if they were not? Thirty years of ignorance, saped in the world, carnal, civil, sapless under the doctrine of thy Grace and Covenant, (it may be also) a swearing, drunken, unclean wretch (to be sure a son of old Adam) still an hypocrite and unbeliever. Oh! shouldst thou now (ere I die) prevent hell for me, and cause that word of Regeneration, which never afforded any favour to me; now to show me, that thy Sacrament forty years since cast upon me, hath not lost her strength and efficacy? Oh Lord! methinks now I see plainly why thou wert aforehand with me; Even that I might be ashamed I should be so behind with thee: That being on the surer hand, I might ply thy Covenant the more earnestly! Oh Lord, if thou hadst not prevented me with the grace of the Spirit, I had slept in death! and in thy livery, lived and died a Traitor. But now, since thy Covenant hath entered into me: behold, I see well thy Sacrament hath added some strength unto my unbelieving heart; and laying all thy dealing together, I perceive thou meanest to heap hot coals of fire upon me, that I might at leisure, (ere I go to the pit, and be no more seen) know and feel that blessed use of Baptism, which I never saw. Oh Lord, I know there is a sealing power in it! It's an annex to thy Covenant. No sooner did that allure me to believe, but thy Spirit joined itself to me, to second it, to strengthen my fainting heart, and then I saw, If thou hadst meant to destroy me, thou wouldst never have spent one cord upon me! jud. 13, 23. But seeing thou meanest to save me, all shall do me good, promise & Seal, and so I have found it Lord, and bless thee in the view of such experience! How many hundreds of my age, education, and fashion, have quite given thee over in the covenant they made in Baptism? But now, I do adore and wonder at this unspeakable love of thine towards me; Oh let it never be forgotten. Use 3 Thirdly, let it teach thee to examine thyself about the truth of the sealing grace of the Spirit in thy Baptism. If the Seal be as large as the Patent, to all uses and ends of it; the way to try thyself herein, will be this, to examine thyself about the work of the word of Regeneration in thee. If that have brought thee near to thy birth, lo, here is the Spirit for thee, to give strength for bringing thee forth to the light. For Baptism truly understood, seals up all which the word hath bred in thee. Deceive not thyself in thinking that the water alone will beget the to God. No, it's the Word of God, 1 Pet. 1. ult. which must do it, 1 Pet, 1, 22: as, jam. 1.16. Of his free will he begat us by the Word of truth. jam, 1, 16, Try thyself then by the usual acts of the word of Regeneration, and so thou mayst gather that this Spirit belongs to thee. This is no place for me to digress: I will cull out only two or three things which may serve for this use. Deceive not thyself, and God will not deceive the: Didst thou ever then feel in thyself that this immortal seed, cast into thy ear, did so descend into thy heart, as to work any immortal hope in thee? 2 Tim. 1, 11. The Gospel reveals immortality and glory to the soul: Did it ever bring to light any such thing to thee? Did it ever conceive in thee a sensible distaste of all hopes below, and raise thy affections above? Did it ever cause the things of the earth, long life, health, success, wealth, money, pleasure, to be despised in comparison of the hope which is set before thee? Camest thou ever from the word, another man in thy aim, appetite, savour and love, than thou went'st? Did thy heart ever burn within thee there? And when thou camest with earthly, base thoughts, did the Lord so dash them by heavenly doctrine, and the hope of Christ, that thou returnedst to thy house with a distaste of thyself for them? Wert thou ever so touched and taken with the promise of the word, that thou wert loath to forgo it, for any delight? In particular, try thyself thus, Instances of the words working. 1. Hath the word of the Law cast a destroying seed of death into thee, & taken a way that life of old Adam, & jollity in sin? Hath it defaced thy old Image, discovered thee to thyself to be an Alien from the Life of God, and commonwealth of Israel? the son of an Hittite and Amorite, as odious as one of thirty old would be to thee, who never was baptised? Secondly, hath the Gospel cast a better seed of hope in Christ by the Covenant of reconciliation into thee? In thy hearing of this glad tidings, hath the Lord bored an ear in thee, by which this seed might conceive and kindle in thy heart? Hath it wrought the preparation of heart in thee, by brokenness, tenderness, humility, unweariedness of pains, self de-deniall? etc. Hath it settled and digested in thee, as a thing of such beauty, as in comparison of which, all the glory of the earth is dross? Hath it abode in thee, and brought an undecaying sweetness into thee? Hast thou felt in thy womb the pains of true life, and the new birth? viz. How corruption of nature, self, and infidelity, have rebelled against the work, both of the Law and Gospel? Gen. 25, 22. Hast thou with Rebecca (in this combat) gone to God with thy complaint of the infinite lets that have held thee from believing? And hath the Lord by his Promise and persuasions, fastened thy anchor of soul upon his bottom of free grace and truth, renouncing thy own hopes, fears, performances? So that now thou hast him close bound to thee in his word, from ever forsaking thee? Then I say to thee, thou art he whom the word hath breed Christ in, and form life in thee by faith. What wanteth then? Oh! thy heart is fickle, and too weak to buy and sell upon the bare word without wavering! yea, thou hast much ado to get victory over thy uncertain heart! Well, no wonder. Thou seest nothing, and to resist sense, is a great work: yet, be faithful with God, and give not over his promise, and by due cleaving to the bare truth of the Lord, beg further light, and rest not in thy measure, much less yield to any love of sin to darken and defile thee: And so doing, I assure thee, that to thee, (and to none but such) the seal of baptism belongs: thou shalt find the Lord will by his Spirit convince thee deeplier; the Spirit of Baptism shall bring forth God's pledges, show thee them, joh. 16, 9.10. convey into thy faint heart, strength, confidence, and courage of faith, and set thee above thy distempers, as if they had never annoyed thee: If, I say, he have purposed such a decree of grace unto thee, he will effect it in time: else know, that (howsoever) yet thy service is blessed, and thy faith hath br●●d the life of regeneration in thee. Branch 1 fourth, let this be exhortation, to urge us to apply ourselves to Baptism, for the sealing work of the Spirit therein. To young Novices. And first I direct my speech to young novices under the means: 'Slight not off the first inkling of this sealing Spirit. The 1. lays & heats of the holy Ghost and fire, do usually break forth in youth. Consider, it's not a day's work, nor a thing easy to settle the Spirit of sealing upon thy soul; there be many steps to it. Oh! look to it, ye young beginners; One cause why old Christians walk so heavily, is because they never heeded, or hatched the first motions of the Spirit in their beginnings! If then the Spirit of God do call and stir in thee, by early affections, love, zeal, enquiry; answer, Speak Lord, for thy servant hears; put him not off by ease or bondage; 1 Sam. 3, 9 If such a thought come, as this, What a dram of Grace and Life of Christ is worth, or what vow thou madest in Baptism, and how reckless thou hast been to keep it; dally not with such items, shake not off, either pangs of terror, by lusts of youth, or pangs of hope and love, with ease and sloth: for so the Spirit of sealing is forestalled, and the fair forwardness thereto, will hardly be recovered. Put in thy foot presently upon the Angels stirring the pool; joh. 5, 4. if thou have an heart, none shall prevent thee here, as there. If these seeds were not choked and these buds cropped, they would prove the assuring, sealing Spirit of grace in due time. Through contempt of it, the Lord leaves youth to that hideousness and ripeness in sin, yea a spirit of desperate debauchedness in drinking, oaths, Rev. 22.11. and villainy, as would not be believed of such youth. Branch 2 Secondly, I speak to all other, apply yourselves to the Sacrament of Baptism for this last evidence and seal of the Spirit, To elder one●. to let ye know that ye are the Lords. Lin not till the Lord hath sealed ye for his own: set his mark upon you, not to be blotted out: Look up at each Sacrament, each Baptising ye see, to the Lord; that (which in the former point I speak) as he hath applied the grace of Baptism by the promise unto you, so now he would apply is Seal of assurance unto you by his Baptism. Let not such a mercy be there to be had, and you not ware of it. Think it not too good to receive, if God will grant it. What is freer than gift to an unworthy one? Lord, I have long sat waiting for it, both by promise and Sacrament. At length when I little think, let thy Chariots come to my door as josephs' to jacob, Gen. 45, 28. Luke 2, 29. that I may say, It's enough: Lord now lettest thou thy servant departed in peace. I would not be to seek of this again for the world. Say as Peter, Wash not feet, but all parts, throughly drench me in this laver; joh. 13, 9 urge the Lord, Oh! though I am the unworthiest of thousands to enjoy it, yet it is as easy for thee to set thy Seal upon me, as for me to print soft wax; to put on jesus Christ upon me, Rom. 13, ult. as for me to put on my clothes: Let not my soul be sad and doubtful all my days, for that which its so easy for thee to give. Let me have that Seal Lord, and it shall be above all securities of land and lease: cloth me with this Robe, and all other shreds shall be base unto me. Remember how long I have waitd for thy salvation Lord, Gen. 49, 18. as one that longeth for news from a fare country, Oh! they shall be welcome! And for my part, I confess, except thou help in the work, and apply thy Seal, all my hear, all thy Ordinances, Word, Sacrament, Promises, sha●l leave me as they found me; not one of the benefits of Christ can relish my heart, nor go into my spirit, except thou draw it in to me. Oh! how woeful shall it be, joh. 6.44. to see all my labour as water spilt upon the ground? Branch 3 Thirdly, I add this one item and caveat to all relapsed ones, who are sunk from their first comfort & hope in the promise. To relapsed ones. Give not the Lord over for all that: Be not sullen and discontent with him, nor thyself. Mourn and spare not, that thou shouldst no more watch to such a trust as the Lord hath put into thee: That either thou shouldest be weary of clinging to the promise: That Christ should not be to thee yesterday, Heb. 13.8▪ too day, and the same for ever: That either by fear of holding out, or presumption of thy own, or ease, or worldliness, or especially that body of death, thou shouldst give way to new contents, the devil's painted babbles, and the fashion of this base, declining, formal, hollow world. But be not hereby discouraged and desperate with thyself: Shall a man fall, and not arise? Look back to this Ark and ship of Baptism, jer. 8, 4. whence thou art fallen: No new baptism shall need; the old (if ever thou wert baptised truly) shall serve; lay then hold of that, and be comforted. I knew an holy woman who never found herself eclipsed and damped in her comfort, but she found comfort by her Baptism; but she was in indeed a very sweet pattern of humility, and of acquaintance with God in all his Ordinances. If thou consider well, Baptism is thy second board after shipwreck: do but lay hold upon one broken piece of this ship and say, Lord, I have been thine, save me: Psal. 119, 94. I have felt thee sweet in the Promise and Seal, though now it be otherwise through a dead heart; do but crawl in the waters, and touch a brim of this ship, and lo, the Pilot will receive thee in again: not to make a trade and falling sickness of often revolting, but to make thee more wary and fearful, never to provoke the Lord in like matter, through his grace sustaining thee. Use 5 Lastly, if God have revived thy spirit by this Seal of Baptism, walk before him in the strength of it: Seal back to him the fruit of it, in a most faithful, close, and wary course. Consider, the sealing Spirit hath many blessed properties; learn, hold, nourish them in thy heart and course: Give testimony to God and his cause, honour and Religion; seal him this fruit of thy service, who hath not neglected thee in such a favour. Disdain not any weaker ones, who have not attained thy strength, cannot sail upon the main, but are fain with their poor weak faith to go by the shore: pity and help such with the Spirit of compassion, for his sake who sealed thee, when he ought thee no such mercy. Apply thyself to the marks of this seal, look upon each letter of this stamp, and let it teach thee thy duty. The fruits of the sealing of Baptism. The sealing Spirit is a spirit of singular peace of conscience, and joy in the lively hope of salvation; liberty with God, fullness of faith and persuasion, confidence in prayer, pureness of heart and life, and so of the rest. Dost thou walk thus? Approve thyself in some truth herein. Touching the first, 1 Pet. 3, 21. S. Peter tells thee, baptism is the answer of a good, that is, an excusing conscience. What is that? If it be demanded, whether it be broken, humbled, believing, pardoned? It answers, yea Lord, thou knowest it. Hast thou peace thereby? Dost thou walk with it daily, Rom. 5.1. and nourish it? If so, this peace will be as Armour to thee. Ephes. 6.15. Paul, Eph. 6.15, calls it the shoes of peace, for as by them our tender feet walk safely upon the flints, and rocks, and gravel, which else would cut and wound us: so by peace, we have safety in troubles, count them all joy, jam. 1.2 and are not unsettled by them in our course; If so, then also this peace will rule our hearts and minds: We will be kept in awe by it, that rather than we would lose and forfeit that, Phil. 4, 7. we would lose any jewel: so dear it is and so hard to recover. Oh! if so, than we shall not be moved in all the tumults of this hurrying world, the malice of Tyrants, the declining of Hypocrites, the great jollity of Timeservers, the scuffling for honours and great things: but this peace shall calm us. Again, if this peace of heart by justification be in us, it will present us with an holy complacence in our estate, a sweet content in God above any other object: as one that hath found a Pearl, hath a fuller contentment, than in the corn, cattles, and trifles formerly possessed; this comprehends all and drowns them: And the heart of such a man is at ease, he carrieth more about him than they who have large possessions. So, there is not only a quietness from former war: but an excellent reflection of welfare, such as was in Adam ere he sinned; and in this, better, that he desires not to change it for any other. And lastly, to this present sweetness and joy, there is also afforded to such a soul, an undecaying taste of the glory to come; a lively hope and waiting for it, as one who hath an earnest in hand of a full sum, waiteth for that sum to be wholly paid at the day appointed. So is it here. The peace which worketh sweetness of spirit for the present, enlarges itself further, and gives the soul a taste of that eternal joy which it shall possess hereafter, when it shall put off this corruption, and earthly tabernacle for one not made with hands. Secondly, the Spirit of sealing hath fullness of faith in it. It's therefore compared to full sails of wind, Heb. 10, 22▪ which carry the ship an end. Is it so with thee? Art thou free (in good measure) from a life of sense, from judging things of God by the outsides? Canst thou rest in this, that although thou neither hearest voice from heaven, nor seest shape, yet there is a Sun within the clouds? There is a God, and all the fidelity, truth, and love is still in the promises, which ever was without shadow of turning. Art thou by this faith, carried above those fears, doubts, distempers, Rom. 5, 2, 3, 4. which (when the coast was misty) thou wert annoyed with? Walkest thou now with clearer comfort, joy, and persuasion of God's love, providence, promises? Is thy heart as the Ark above the rocks? Gen. 7.10. Is it fare otherwise with thee in the frequency, the dismalnesse of thy unbelief, than formerly? Are thy buffet, temptations, lusts, well blown over? Then hold and nourish this fruit in thee, knowing it is no common thing. But Oh Lord! where is the man to whom I speak this? Thirdly, nourish thy liberty. Was it wont to be an usual thing to thee to be clogged with the weight of sin, Heb. 12.1. Heb. 12.1. vexed with the fiery darts of Satan and his noisome buffet; tossed with strong lusts: Was the work of God irksome, painful to thee, hardly drawn to it, soon unsettled? How is it now? 2 Cor. 3.17. The Spirit of sealing is a free Spirit, 2 Cor. 3.17. The Lord is a Spirit, where he is there is liberty. Dost thou now walk in and out with the Lord as a son in the house, Luke 1, 6. well provided for? Rid off thy old chains; enlarged to run the Commandments of God with cheerfulness. Hast thou freedom from thy old fear? Psal. 119.32. Hath the Lord both overthrown the court of sin and bad conscience, and all the officers of it? Canst thou meet the Bailiff securely? Canst thou as a free man, Gal. 5.1. look upon Satan, hell, death, without horror? Nourish it and be thankful for it. Fourthly, Hast thou the boldness of the Spirit of adoption? Canst thou come to the Lord in prayer, with holy confidence? Is thy slavish heart gone? Rom. 8, 15. Verse 26. Zach. 12.10. Darest thou call God Father by good proof and trial? Doth the Spirit of God teach thee to pray? Doth it purge out thine own spirit of self, of gifts, of form, and teach thee to pray wisely, with feeling and groaning under thy corruptions, seeking more mortification of heart and spirit? Art thou so fervent, and frequent as one that knows his welcome? Canst thou lay in daily for thyself and others? Bless God for thy portion, and prize it. So fifthly, Hast thou the spirit of holiness & pureness? If thou be sealed by the assuring Spirit, thou are sealed by the holy Spirit of God: How doth it appear? Is there love of pureness and holiness, a loathing of all falsehood and profanes in thee? Hast thou gotten a pure title unto, Deut. 33.16. Tit. 1.15 and use of all ordinances blessings, and administrations of God towards thee? Art thou able to say, To the pure all things are pure? Dost thou grow more fruitful and plentiful in holiness, all holy means (meditation, fasting, conference) holy duties (compassion, mercy, love, piety, soberness,) holy graces, 2 Pet. 1.5, 8. 2 Pet. 3, ult. 1 Cor. 15, ult. (as faith, hope, patience?) Dost thou add grace to grace, so as thou mayst not be unprofitable? but grow, be rooted and settled? still than I say nourish these. I assure thee, this world is not for such matters; bless him that hath called thee out of it: & in the strength of this seal of Baptism, walk on (as Elia did) to the mount of God. 1 King. 19, 8. Ephes. 4, 30. Grieve not this sweet Spirit by any lusts, or root of bitterness; keep the world under the girdle of this Spirit, provoke him not to forsake thee, but having felt his sweetness, let him not departed from thee, till he have conducted thee into the land of righteousness. And know, if this Spirit be given thee, thou keepest a costly thing, which not all they have (who yet believe) in this measure: deceive not thyself about it, and if thou have it, nourish it carefully. For as the traveller, who hath nothing to lose, is careless of thiefs; so know, thou that hast such a charge, hadst need be jealous, lest Satan, the world, and thy evil self rob thee of thy treasure. Ephe. 6.18. And this be said of this 3. general also of the end of Baptism: and so of the whole doctrine and use of Baptism (the more largely, because I shall touch it no more, as I purpose to do the other) Oh! how is it to be lamented, that the knowledge and use of it, is no more understood by our Ministers and people! CHAP. VI: Of the Supper of the Lord. The description and parts of it. And first of the Sacramental Acts of it. I Come now to the Doctrine and discourse of the Supper of the Lord: wherein, as I foresee, that those things which do peculiarly concern the handling of it, will take up much more room than the former of Baptism, (as being the Sacrament of grown ones, and therefore having in it more life for present administration and use, than the other of Infants:) So also, I see much labour is spared me in this latter, because of those generals which avoidable have been handled in the former; I say so far as those things do agree to the Supper, subjects only being changed. So far then as aught hath been touched before, of the Order, the Constitution, the Acts, Grace, or Sealing of Baptism, which may suit and agree with this of the Supper, let none look for the Repetition of it: only in such grounds, I will content myself to point to the special application in few words, and dwell the longer upon things, peculiarly proper to the Supper. And those are these three: The Acts to be performed; The distinct grace offered in it. The special end of it, which stands in the sealing power, and the object wherabout it's occupied. Description of it. The Supper of the Lord then, (to describe it first:) is the second Sacrament of the Gospel, consisting of jesus Christ exhibited in the Bread and Wine, wherein by certain Acts, duly performed about the Elements; whole Christ-body and Blood is conveyed to the Soul, for the sealing up of her Growth, and increase in the Grace of the Covenant. 1 Branch, of the order. Use First, I point in a word at the order. In the first Sacrament, I noted the impudence of such as will invert God's order; Now in this I tax the Distrust of such as profit not by the connexion of this to the othet. Who so then have truly tasted of the Grace of Baptism, and have lain in the womb thereof; Let them come in, and humbly, yet confidently, plead for the succour of this second. For the Lord who hath no superfluous nourishment for Bastards; yet wants no necessary relief for sons and daughters. The Lord is not as that workman, who having built the house leaves it at Randon to whose will, to mend; it may drop down to the ground for him, it's none of his: But the Lords buildings are all his own, and he counts it no less pertaining to himself to keep it in Reparations, than first of free grace, to make it an Habitation of his own, by his Spirit. 1 Pet. 2, 2: Yea, the new borne Babe, whimpering for the breast; pleads not more effectually with the tender mother's heart, to give it, than that Soul which is really bred the Lords, hath liberty to cry, Psal. 119, 97. Abba father, sustain me, preserve me: I am thine Lord, save me, maintain thy lot and portion in me, as by all holy Ordinances of support, so by this thy Sacrament, as most peculiar to that end. Lord of thee I am, 1 Cor. 1.30. Blood, Flesh, Bone, all I am, I am from thee: maintain the Creation of thy hands by all means, against all enemies, in all spiritual welfare and prosperity, meet for thy glory, and the good of thine, so fare as all thy Promises, and Privileges (belonging to the members of thy Body) can effect it. Remember, it will be as great a dishonour for thee, to leave the workmanship of thy hands, as if thou hadst begun to build and given over thy work at the first. Secondly, I say, it consists of jesus-bread and Wine: 2 Branch, The compound. Sacramental union hath been touched already. Hear I add, that the Lord jesus, who unites himself to his Word of Promise to his Believing once, bidding them, Eat good things, and delight themselves in fatness; Thereby, Esay 55.2. putting into his Word the spirit of nourishment, refreshing, and support to the Soul, doth also unite himself to Bread and Wine, (both Unions are Spiritual, both Verbal and Sacramental, yet Sacramental including the Verbal is above it) to convey Spiritual refreshing more fully, more immediately, more lively into the Soul, than by the former alone. As if he should say, Oh! poor Soul, I am content to unite my power and fullness of strength and comfort, not only to my Word and Promises, but even to my Creatures also, (and yet think it no abasement neither) for thy good: I know thou hast as great need of a sign of my good will and love to uphold thee, as ever thou hadst of my Creating power to form mine Image at the first in thee: If there were use of both Word and Water to become a seed of Regeneration to create thee: there is as great use of the same word, and Bread and Wine to cherish thee. Ephe. 5, 29. No man ever hated, but preserved his own flesh: To show then how dear thou art to me (even as the wife to the husband) lo nothing shall ever part thee and me, which I can do for thee: I that was with the former to breed thee, will be with the latter to feed and nourish thee: no necessary aid shall be wanting, Psal. 84, 1●. for all ends meet, as well to keep thee fat and well-liking in goodness, as to make thee good; I who created thee of nothing, Esay 57, 1●. yea of worse than nothing to be mine Image, will not fail of good to make thee better: therefore acknowledge my love and faithfulness in both. Use. The Use may be to convince all such as have a sinister and unequal conceit of the worth of Sacraments, Against two sorts. as if the necessity and Sacramental union of one, were not as essential and thankworthy as the other. Papists first, although they magnify both Sacraments too fare; yet debase the Sacrament of the new birth, under the other, which they call of the Altar: Here they put all their confidence, and lay all their treasure; Christ shall not only be united Sacramentally to it, but even Transubstantiated into it: it's their Pandora, to which they have brought all their base additions to adorn and set it forth: whereas the union with both these is one and the same for their several use: and if not equal, than none at all. Contrary to whom, is another conceit of such as think, there is less use of this union than the other: seeing the Church may fare worse want the Sacrament of engrafting than the other. To which I answer, that although in some respect it's not to be denied that the Sacrament of a Christian being, hath in itself a pre-eminence above the other of well-being; yet in the wisdom of the ordeyner, and for the continualnesse of use which the Supper hath to repair the daily wanzing and decays of the soul: it's most certain there ought to be made no comparison between their necessity, no unequalness to be imagined. But as the child being asked whether it love father or mother best, is taught to say, I love them both best, I love neither better than other; so ought a Christian to say of these. Whereas the administration of God in the old Church is alleged, That their circumcision was long without a Passeover: I answer, What God can do by one when he denies another, is not here debated▪ but rather what esteem he requires of both, so long as both equally may be enjoyed: Nay further, we know God bare with his Church for the long intermission both of Circumcision and Passeover, after the ordaining of both: how much more shall he not tolerate only, but supply abundantly the necessary want of the one, if persecution compel it? But otherwise in the liberty of both, who should dare to dream of an inequality? The materials of it. Now I come to the materials: and first of the Elements, to wit, bread and wine: whereof, because I have spoken somewhat before, therefore here I will content myself only to treat a little of these four particulars. Four things. First, the sensibleness. Secondly, the aptness. Thirdly, the simplicity. Fourthly, the fullness of these two Elements. The first sensibleness. Touching the first, seeing the Lord would have these Elements so plain and sensible resemblers of heavenly nourishment, how sensibly should our souls be lifted up by them to the things resembled? Use It comes to my mind what Moses, Deut. 8.2.3. etc. tells the Israelits, that the Lord had so palpably discovered himself to them in the Wilderness, that for shame they could not but know, believe, and obey him. The Lord (saith he) hath revealed himself to all your senses, ye have heard his terrible voice in the mount, ye have seen the rock gush forth water, a Table spread in the Wilderness; all other wonders, you have felt him on your feet, your shoes not waxing old; worn him upon your backs, your apparel not tearing: and shall the Lord be still a stranger? So I may say here! you grope him, Act. 17, 27, touch and taste and see him in Sacramental bread, and do ye remain distrustful? Objection. But they seem not to have any such power in them. Answer. They are, I confess, as the craggy hill which jonathan and his Armorbearer went up, upon all four, when they were to go fight against the Philistines. We know what jonathan said to his servant: Be of good courage, 1 Sam. 14, 1●. if God give us a sign that our journey is from him, we shall prevail. So I say, this hill is craggy, and there is small likeliness of overcoming if we look to carnal reason: But seeing these Elements or rather the Lord in them, say to us, Come up, be we of good cheer, believe and go up, the Lord is with us, and hath given us a sign, that we shall prevail, as unlikely things as these may seem, to resemble and convey Christ our nourishment unto us. Secondly, as touching the aptness of Bread and wine to exhibit the nourishment of our Lord jesus: 2. Aptness. we may consider how like to himself the Lord jesus is, both in his word and seals, rather aiming graciously at the most easy, peculiar way to let in Christ, than dealing in some dark course, little to the purpose for our good. He knew it was no easy thing for flesh and blood to be subdued to the Sacrament of Christ our nourishment: therefore he offers him most aptly and fitly unto us, that like might carry us to like: As he saith, 1 Cor. 14.19. I had rather speak one word in the Church to understanding and edifying, than 1000 in a strange language. So, 1 Cor, 14, 19, the Lord had rather give us one or two signs of our spiritual refreshing, with propriety and facility, than a 1000 with darkness: And why? because he knows they are mysteries which he offereth both in word and Sacraments. If then he should speak to us in strange phrases, a fare off▪ or offer us Sacraments of things intricate and obscure, how should we conceive him when a dark thing is opened by a darker? 1 Cor. 14, 8. If the Trumpet give an uncertain sound, who shall prepare to the battle? Sacraments are Gods legacies: If then wise men would not leave legacies unapt to their children, as Books to an Idiot, or shop and tools to a Student; but wife and apt gifts according to the use of such as are to enjoy them, how much more the Lord? Use. The use is to confute Popish preaching and Sacraments in point of their obscurity. Alas! fare are they from Crucifying Christ plainly before the people, by manifest ripping up of the mystery of godliness, ● Tim. 3, ult. Christ incarnate, crucified and ascended, to be the life and support of his Church. Rather they maintain this principle, That ignorance is the mother of devotion, and wrap Christ again in his swath bands of darkness, that no man may conceive him: yea, when they have so handled the matter, that the people are carried furthest from Christ, both in doctrine and seals, then are they quietest and their hearts most at peace. A sign that Satan the God of this world dwells among them and keeps all locked up in peace, 2 Cor. 4, 4. minds, consciences and affections, so that the light of Christ might not enter, but rather all profaneness, Idolatry might bear sway. As for the aptness of nourishing Elements, what show is there left in their Sacrament of their Altar, either in the matter, (which they have taken in part from the people) or in their administration (which stands in Heathenish obscurities and rites of no significancy:) or in their scope, (which is to give God a sacrifice, not to take from him any nourishment.) Therefore let us abhor them: and both bless God that he hath not quite suffered us to be drowned in their darkness: beseech him to purge us more and more in these ordinances, and especially grow more capable by them: for if these Glasses will not help us, we are not dim, but blind. I proceed to the third, the simplicity of them. 3. simplicity▪ We see by what homely naked Elements the Lord jesus resembles this spiritual nourishment: not by costly bread, spiced and delicate, nor by compound and costly drinks (such as some nations, Turkish and others use at this day) such as might better suit with the palate, than ought else: nor yet with costly state of Celebration: but homely bread and common wine: yea, and that when the bellies of the Disciples had been filled. To the hungry and thirsty, meat and drink is welcome for itself: But our Saviour offering these to full stomaches, would have them to know, that other things were by him intended. The use is to confute all Popish bravery in the administration of this Sacrament; their apish ceremonies and tricks used to set forth God's materials, as if he were too simple for them: Oh! They must have so many pompors Rites of Altars, Adoration, Circumgestation, as if God's naked Elements were base things. Nay their cursed transubstantiation, as it offends in other higher respects, especially in turning a base creature into the similitude of God: and so destroys all Sacramental relation: so also against this in special, that it destroys the plain homeliness of God's invention, thinking that except bread and wine turn flesh and blood, their goodly Idol is disparaged. An abuse properly to be taxed in this place, for in the other Sacrament, they maintain no such Transelementation of common water, into the water or blood of Christ. Use 2 Secondly, it should teach all true receivers of this Sacrament to take order against a carnal heart in their coming to or taking of this Sacrrment. Let our hearts be to all carnal receiving, as the stomaches of the Disciples now were to bread and wine, whereof they were filled. Come to the Lord as one weary of thy sensual appetites and objects. Bring not the thoughts of thy trade, money, belly, pleasures thither▪ Its an holy thing of the highest nature which the Lord offers thee: If thou shouldst behold all precious outward objects of gold, and silvet and jewels to melt and run down the streets, how base they would be? Think here when thou comest to this Sacrament, and seest the Lord jesus offered under such bare & poor creatures; that God sets him above all outward glory of the earth, and would show thee his glorious grace in the true lustre thereof, so that no base thing should eclipse it; Be then, or strive to be as Christ would have thee, wholly spiritual, Col. 3, 1. and set thy affections upon thy treasure, where Christ sits: look not upon the outside, behold not the rags and clothes of Christ risen; Luk. 24.5. but hear the Angel, saying, Behold he is risen, he is not here. That Lord jesus whom here thou seest in his spiritual grace, fare better than any carnal bravery can express, a naked simple Christ present to the naked, plain and honest eye of faith: I say, him thou shalt one day behold at his second coming, confounding all the pomp of the world, so that not a stone shall be left upon a stone. Say with Paul, If I were to know Christ upon earth, Matth. 24, 3. 2 Cor. 5, 16. yet would I not in the flesh. Fourthly, the fullness. Fourthly, for the fullness of these Elements. For we see that our Lord jesus would separate and sanctify, both as well as one, to typify full nourishment: Bread is the staff of life; wine the cherisher of the Spirit: Both make full nourishment, and therefore well succeed the Passeover which was wholly to be eaten or burnt. Exod. 12. Use. To teach us to abhor that cursed Popish stealth and sacrilege in taking the Cup from the people, pretending that the other of bread contains it: For what is that to us, that God can exhibit the power of both in one? We look in the Supper, not what his unlimited, but his revealed power is: he will so work by power as he is pleased, and willeth to work not otherwise: Therefore in reversing the sign, they do quite disannul the Sacrament. Other uses shall be added when we come to their proper places to treat of the second general, Christ nourishment: and how we ought to come in the sense and trial of our wants to the Supper. Of the acts of the Supper. Now I come to the outward acts of the Supper. Ere I speak of them in special, this I add to the former, that all acts and rites of this Sacrament are then duly performed, not only when persons are duly qualified to give and receive: but also when the Institution is punctually followed, because that is our Canon to go by in this kind, which neither Minister nor people must transgress, either by excess or defect. For if once any liberty be allowed men to chop or change herein, certainly there is not greater variety in dressing our bodily diet (each stomach affecting her own way) as there would poove diversity of fashions in giving and receiving the Sacrament. Therefore one ancient institution must overrule all persons, times, & administrations. And look what I said before about the choice of Elements, and such like things: the same I say of the administration of that Sacrament, that all must fetch their warrant from hence. I do not mean that each circumstance of action, which our Saviour or the Disciples performed; is necessarily included in the Institution: No, there may be sundry personal acts done in this or any other service of God, which when they are done, become worship, and yet are arbitrary to do or not, as the persons are disposed; only plain and unavoidable respects of defilements, and true scandal, are to be avoided: But by [Institution] I mean those essentials of matter and perpetual rites about it, which our Saviour himself and his Disciples performed. These I affirm are indispensable, both one and other: It being as sinful to offend in the due form of Baptising, as in changing the Element: and so, as unlawful to alter the words of Institution in giving the Supper, as in changing the Elements, or in taking away their number. And hence it is that Paul, 1 Cor. 11.20. 1 Cor. 11, 20. being to correct the foul abuse crept into their Supper, by Love feasts, calls them to the Institution, wherein seeing no such thing could be seen, therefore he pares it off as superfluous. In like sort the Church of Christ hath abhorred all such additions of trash and humane invention, as crept in, in their ages: as Cream, Salt, Oil added to water; detraction of the Cup in the Supper, disannulling of the union, and turning the material of a Sacrament into the form, so that there should not be a difference in the thing signifying and signified: and so at this day we renounce the errors of the Greek Church, mixing water with wine, and their old abuse of fire in Baptism to mark the face of the infant: and infinite others of the like sort: some of which defile, others disannul the Institution, both infringe it. Yea, so solemnly ought the Institution to be performed, that by virtue of it, other vices and errors of persons (not so avoidable) are to be tolerated and excused from annulling the ordinance, though they are foul eye sores. The use whereof is, first, to prepare way to speak of the several Acts following in this our discourse, with better savour: to teach us to observe them th● more strictly, and to profit by the use thereof. Secondly, to make conscience, as near as possibly we may, of the punctual institution of Christ, abhorring all other, as the way to superstition and confusion: and believing that all the grace and blessing belonging to the Sacrament (next to the ordeyner himself) depends instrumentally upon the sacred and inviolable institution of the Lord jesus. Now to the particular acts, and first of the Minister, then of the people, to repeat nothing before said of his qualification; Note, That the Minister being in God's stead between him and the people, is to act those, all and only acts which the Lord jesus himself did, at the Celebration of the Supper: not as if he shared with Christ in the power of either ordaining or sanctifying the Elements of himself, since all which he doth is both in the name of, and for the use of his Master, for whom he is only to make way in the hearts of the people: But as a Minister, he is for and in place of Christ himself, Christ being in him, (or the Father himself in Christ rather) the doer of all, as the Prophet of his Church. And the acts he is to discharge, are four. Taking, blessing, Breaking or Pouring out, and Distributing of the signs of both kinds. 1. Taking. First, touching the taking of the bread and wine, it containeth these two things. First, the culling out or choosing. Secondly, the settling of them unchangably to their service. For the former, The Lord jesus, Luk. 22. 1●. Luk. 22.19.20. took bread, and likewise the cup: that is, out of his wisdom, he chose out from among all other creatures, these two, bread and winee, to decipher the spiritual nourishment of his body and blood: so that by this choice, they have the prerogative to do that which no other creature beside may. 2. things. 1. Separation from common use. Now in such as choice, there must be a separation of Elements from their dishonour to honour: From baseness and vileness to glorious use: for what comparison is there between earth and heaven, the common creature in daily use, taken from the Baker's basket or the cellar; and the heavenly body and blood of the Lord? What shall then reconcile these? Surely the divine power of Christ: he must take off the common and base clothing of it: and as it is said of jehoshua (for the typifying of the more honourable ministry of Christ above the legal) that his filthy rags should be taken off, and goodly pure garments put upon him: so here, Zach. 3, 4● the Lord takes off the cold coat of the creature, serving for all sorts, at all times, for corruptible or corrupt uses, so that (for the time being which it serves for) is is sacrilegious to conceive or use it for private uses: (as it's said, 1 Sam 2, 13. Eli's sons thrust their fork into God's Cauldron and pulled out holy meat for themselves) but it is separate from men; its God's bread and wine for his own table and use. Secondly, the Lord clothes them with honour: he brings them into his own house, and ordeynes them to be vessels of use for himself. Not that this separation takes any thing from the natures of the creatures: nor yet that it puts any inherent holiness into them: No, but only takes them from common use, and puts them to an honourable and holy. And yet this must not be conceived in a general sense only; as if there were no more in it, than in other creatures made pure to the beleeeer: For so each creature is pure to the pure: Tit. 1.15. purified from the usurpation and curse, and sanctified by the Word and Prayer, to convey love from the giver, and to prepare the receiver for his service: But this is a further holiness, such an one, as, though it be not inherent, yet it is real and in relation to the use the Elements serve for; it is a clothing of honour and holiness during the season of it, and that by virtue of Christ, who hath stamped it upon them by his own hand. Secondly, the Lord jesus by taking, hath settled an abiding service upon these Elements: 2. Settling. such as no mortal man might dare to reverse or deface, adulterate or change. For why? Who is able to amend the work of God, or to add to the work of perfection itself? This separation being in a sort as the work of Creation: which God seeing, approved as good, and not to be bettered: and therefore to last and abide for all ages. So that cursed be he who shall meddle with this holy workmanship of Christ: His seals are in this as his word is, outlasting and outliving the devises of men; through all generations, and abiding for ever. Chosen they were by the hand of a dying Saviour, yet immortal; and therefore no hand shall ever be able to abolish them: If any shall add or diminish from them, the Lord shall diminish their names from the book of life; and add unto them all the plagues written in his book against all sacrilegious thiefs or usurpers in holy things. But more in the use. Use 1 First then for the former points use. It should teach us, to rejoice, Of the former branch. when we behold what cost God hath bestowed upon base creatures for our good: when Naomi saw Ruth come home full of the bounty of Boaz, she asked her, Where hast thou been my daughter? Ruth 3, 16. One cause of her joy was, because she should far the better for her daughter's change: So, there is no good soul which sees this cost bestowed by the Lord upon these Elements, how he separates the vile, and puts on a precious garment upon them; but he should rejoice therein for the good of his own soul, and say, Lord I see this creature clothed with honour, that it might carry him who so clothed it, into my soul, and put on the Lord jesus upon me the more easily, in all the riches of his attire, in all the fullness of his grace and nourishment: I see no use the creature hath of it, but that all the excellent Nourishment which it resembles, might be laid as by an hand in my lap. The Disciples who saw their master usually converse with them in his poverty and baseness, no doubt were ravished, when they beheld him transfigured & glorious: Matth. 17.4. Heb 2.9. Ephe. 4.8. Oh! they said, It's good being here, they were loath to departed: so may we say with the Author to the Hebrews; Behold we see Christ who was base, now in glory, leading captivity captive, giving gifts unto men: yea so glorious, that he chooseth rather to appear in the honouring of poor Elements, than he would be wanting to us. Abroad we see these creatures not only subject to vanity in their use, but also abused by sinful wretches to corrupt & base ends: but when we come to the Sacrament, lo there we see them clothed with honour & set apart to heavenly ends: such as no drunkard, Epicure, swearer, or carnal minded person (though he press to the Sacrament never so boldly) can attain unto; There they only serve to reach out Christ the nourishment of his Church; they cease there to be perishing, and begin to be meat and drink of eternal life. How should we bless God for them? When Bezaleel & Aholiab were endued with gifts from heaven, to carve and engrave wood, brass and gold in a curious manner; Exod. 31, 4, ● who could have beheld a piece of rude wood or mettle, a little before common and mish apen, but now curiously set forth with pictures and delights, serving for the Tabernacle and the honour of God directly; but he must needs adore the wisdom of that Arch-workman, who by such mean men could put such honour upon such poor creatures? Labour we to do likewise when we see what power the Lord shows forth by his weak Ministers, and in his weak Elements, and draw near to them with more delight. Use 2 Secondly, how should this point convince all Popish transubstantiation? who maintain that now the creatures are not what they were; but begin to be what they were not, and that in substance! Such speeches of the Fathers, must not be interpreted by Popery, but by this act of God's separation? Which is not a separation of substances, leaving unsubsisting accidents behind; but only of their common vileness of use, unto an holy one, during that time. Again, how doth it convince their folly in ascribing to the Elements a divine nature, & an inherent holiness? So that by the work wrought they should convey (as a vessel sends forth liquor by a pipe) an holiness to the receiver? No: nothing can of itself bestow that which it hath not: The Sacrament hath an holy use cast upon it, which God overrules (as he sees good) to convey holiness. But in them (as themselves) there is no inherent holiness. Their Churches, Altars, Superaltars, Chalices, Copes and vestments, if they were (as they pretend) holy, they have it from these and the like ordinances performed in them (except they be of the Pharisees blind error to think that the gold of the Altar, is better than the Altar?) If then Bread and wine themselves confess, such holiness is not in them: what shall become of these implements? viz. their Books, Bells, Candles, Relics, Cream, Oil, Salt, Spittle, and stuff not of Christ's, but their own separation? So much of the former branch. Use of latter branch. Touching the latter, let it be a comfort to all God's people to consider the perpetuity of the Sacrament of the Body and Blood of Christ, the nourishment of his Church. So long as Christ jesus shall have a Church, till he drink this Passeover in his heavenly kingdom with them, he will see these holy signs (separated by himself to holy use) to abide therein: for he hath settled them upon it for ever. What persecutions what confusions of Popery, what malice of enemies could ever prevail these 1600. years, to rob the Church hereof? As jachin and Boaz abode while the Temple stood: 1 King. 7, 21. so these two Pillars of God's Sacraments shall never cease, till the ordeyner of them shall come to judgement! They may be eclipsed, the light, purity of administration defiled, and for a time sundry corruptions of men may be permitted by God's providence to pester the Church: but none of all these change of the Sacrament into a Masse-sacrifice, none of their pollutions and superstitions brought in and obtruded upon the Church, shall prevail. That settled separation of our Lord jesus, shall give life to the Sacrament; and as the Church herself, Micah. 7.8. Micha. 7, 8. saith to those Babylonians, Rejoice not over me O mine enemy, for wh●n I am fallen I shall ris●: Then shall she who upbraided me see it, and tremble, and be trodden down as the mire of the streets: So may the Sacrament of Christ triumph over all popish enemies who set up a sign of contradiction against her, Mass and Altars and other defilements; Rejoice not over me, for I shall see thy ruin: the life of Christ's ordinance shall give me a rising and recovery, and I shall say, Where is now your mouth that scorned the Sacrament, where is your God of bread become? Oh! one day the Lord jesus shall consume your trash with the breath of his mouth, Revel. 11, and then his own Sacrament and all his holy ordinances shall be set up in their purity, when all humane scurf shall breathe his last, and say, Thou hast overcome Oh Lord! thy truth and ordinance have prevailed. Use 3 Lastly, seeing the Minister hath deputed power from Christ thus to separate the Elements from common to divine use: It should teach him to begin with this act, and (as may be obtained) to take the materials himself at the entrance of separation, and thus to separate them by virtue of the ordinance; not to leave it to his Sexton or Clerk to fetch from the Tavern as he list, and pour out at his pleasure; Better is an overplus than a defect in this behalf. And for the first act, thus much. The second act of the Minister about the materials, 2. Act of the Minister, blessing. is blessing them: for so our Saviour Luk. 22.19. Luk. 22, 19 is said to do ere he broke them. Still I must put in this, that the Minister of himself can do nothing: (oftentimes he is fare from being blessed himself) but the obedience to the institution doth it. Now by blessing is meant sanctifying: What it is? Sanctifying. the word being taken from the ordinary manner of the jews in their feasts and meals, whose graces were called blessings, because the first word of them was, 1 Cor. 10, 10. Blessed be God who causeth bread to grow out of the earth, and who giveth wine out of the grape, etc. From hence our Saviour is said to bless bread and wine (though in another form, and to an higher end, yet in general) as in the use of the creatures. And the truth is, whosoever they be that dare come near the Table of the Lord, and the blessing of the Minister, being privy of ordinary using the creatures without blessing, are fit to be quite excluded from this Sacrament. Remember the phrase of this blessing issued from that. Now besides this blessing, although it properly denote Thanks, yet it includes prayer also: First by Prayer. Both make up the blessing of the Sacrament. Our manner at this day is to say, We give thankes: not as if we did nothing else, or as if prayer were inferior to it; but so the use of speech hath prevailed. First then our Saviour prayed, and secondly praised and gave thankes to his Father, and in both stood this second act of blessing. He was in this his act subject (as mediator) to his Father, and so acknowledged no less, viz. That look what he did, he did deputedly from him as the chief Agent in the sanctifying of the Sacrament. And even so is the Minister much more to do in his stead: not to arrogate to himself Popishly this power, but to abase himself to the lowest earth, as a worm creeping out of her hole, when he lifts up his heart in this kind to the Lord, in the behalf of the Church, for a blessing upon the Sacrament. It's fare from him or his intention, to make or not to make the Sacrament, it depends upon an higher power. For in this case without question, the greater is blessed of the lesser, to wit, instrumentally. For the former of these two, viz. our Saviour's prayer: it's not to be wondered at, that its a part of this blessing. For why? Why? It was put up to his Father, to the end that he would give his solemn consent to it, and by his word establish it to be a Sacrament. Even our blessing the creatures is by applying the strength of the Word; Matth. 4.4. for man lives not by bread, but by each word of God. So that our Saviour here craveth a word from his Father, 1 King. 8.22. for the blessing of this Ordinance. Solomon when he consecrated the Temple: what did he? Applied a word by Prayer unto it: Thou O Lord art so great, that the Heaven of Heavens cannot contain thee: yet thou hast said, I will dwell in this house, and make it a place of my residence: Oh! be it so? Vers. 27. Matth. 12.42. Now although a greater than Solomon be here, yet lo, as being now deputed by his Father to this great work, he beggeth from him, to set his (Fiat) to this his act of Institution. As if he should say, Father it's not of myself, as man: but from thee and thy command, I thy righteous servant have separated these Elements: Esay 42.1. Oh Father then, as the chief maintainer, show that I have done nothing rashly and without thee in this attempt! Contains 4. things. But more fully to speak of this Prayer of Christ, it contains these four things in it. First, as I said, The Lord jesus having abrogated one Sacrament, and substituted another, craves a consent from his Father by prayer, as if he had said, If thou oh Father say the word, these Elements shall be Sacramental, they shall be united to my Deity and flesh, they shall be conveyors of holy things, the blood, spirit, power & life of the Lord jesus into the souls of the faithful. Oh Father then, as thou and I are one, joh. 17.22. so declare; that look what I upon earth have done, that thou hast ratified in heaven: let not thine elect make any question, but that its thy will as well as mine, that these Elements be sanctified for such use. Secondly, as he begs of his Father, Consent; so especially he craves blessing upon them. As Solomon in that his prayer begs, Oh Lord, since it's thy will to dwell in this house which I have built, 1 Kin. 8.28. therefore I beseech thee show it by real effects: Whensoever thy people shall be hemmed in by their enemies, be afflicted with famine, pestilence, sword, or whensoever they shall pray for any good thing: Oh Lord! look down from heaven, and let it be enough that thy people look toward this house: Oh then meet them, and bless them! So our Saviour here: Oh Father, I know thou hearest me always, and by name in thy consent to this separation of the Sacrament. But Lord, show it both at this time to my disciples, & for ever to the end of the world. Let them not look toward this ordinance in vain, but put the savour and foison of thy Son's grace, strength, & refreshing into them; that they may actually confer upon all hungry believing souls, my righteousness of satisfaction, and sanctification of merit in the one, 1 Cor. 1, 30. Exod, 20.1. and efficacy in the other, to sustain them and increase their comfort, both in their reconciliation and holiness, as the need of each requires. 3. He begs of his Father, that his poor doubtful and weak people might understand this blessing to be granted, as well as himself, that they might come confidently to this Sacrament. 4. That by virtue of this his prayer and blessing, the Church might approach with confidence to the Throne of Grace to do the like, that is, to bless the Sacrament, both Minister and people, with hope to receive the like blessing upon their receiving. Use 1 Ere we go to the next branch, this may afford us special use: let it be exhortation then to all poor humbled once in the sight of unworthiness, to all fearful, distrustful ones of themselves, that mourn for their dead, dull receivings, and that the Sacrament comes and goes from time to time with small fruit. Oh! Why is it thus with you? Is the Lord here, and you are not ware? Do ye far, as if the Lord bade ye come hither in your own strength? Hath he not bestowed blessings upon it, and blessed it, yea, and (in spite of all devils in hell, corruption on earth, formality of the wicked) it shall be blessed: Why then look ye no more firmly to the effect of this prayer? Let me add one thing more, This prayer of Christ was but the first of his requests in this behalf: Lo, as he is our Advocate in heaven, he plies this work still, and follows this first suit with his Father, to the uttermost, that he would apply the power of his death and blood to his Word preached, and Sacraments ministered in his Church; so that no opportunity is now wanting to second this blessing: do not fear lest God should have forgot this old prayer, for with him two thousand years is as one day: ● Pet. 3, 8. But say it were not so; yet we have an Advocate daily to put him in mind of each occasion. joh. 11, 42. So that if the Lord jesus be allway heard, when he prayeth, it's well for us, though old suits might be forgotten which is impossible. But alas alas! The cold comfort we feel by the Sacrament is the fruit of our little denying ourselves, cleaving to the Prayer and the Promise, This is my well-beloved, etc. If johoshaphat could so confidently go to God, 1. Chro. 20, 9 so long after salomon's blessing the Temple, pleading to be heard; how much more thou in the prayer of the Lord jesus? Did not Rebecca and jacob laugh and take courage (think we) when they heard Isaac tell Esau, Gen. 27, 33. That jacob was already blessed, and should be so? Why dost thou not laugh then to hear a greater and surer blessing from Christ? Why goest thou out of this Blessing and Promise, into thine own warm Sun, to compass thyself with thy own sparkles? Esay 50, 11. Thinkest thou it is with this great Master of Requests, as at the Court, that many requests may be made, ere one granted? No, no, The Lord heard his Son in his fears, much more his desires: bring thou faith and fear not to receive a Sacrament under such a blessing▪ as the Prayer of Christ lies in pawn to procure. Heb, 5, 7. Let thy heart be never so hard, Lam. 3, 17. empty, barren and fare from prosperity: if thou come in faith, the blessing is thine. It's noted by the Evangelist, That when Christ prayed, joh. 12, 28. Glorify thy name, etc. answer was made, I have glorified it, and will glorify it again. Our Saviour tells his disciples, This was for their sakes. If thou canst by the ear of faith, hear this voice, it belongs to thee. Use 2 Secondly, it should not only be instruction to all Ministers, to sanctify the Sacrament to the Church and themselves. But especially it should teach them to be humble in so doing. and to come unto God in all abasement, Gen. 18.27. even as dust and ashes, when they come to ask the blessing of God upon this or other Ordinances at the hands of God. If a man having many children, especially his eldest Son and heir so obedient and loyal, that he never asks any boon of his Father, but thee comes in great honour and reverence to ask it; Will not this teach all the rest (except Imps and degenerate) to be much more so? Behold here thy elder Brother, the Lord jesus, Lord of all, yet subject and begging every thing he needs, not for himself, but for his Church: and shall it not smite into thee one of the basest of all the family of God, much more humbleness in thy prayers? Use 3 Thirdly, it should teach both Minister and people in their blessing of the Sacrament, when they feel their own woeful baseness, to be admitted to such a service, (as being privy to horrible profaning of such Ordinances, and guilt of other sins,) to behold themselves, their Prayers and Preparations, in the person and prayer of the Lord jesus, in which they may be accepted as if worthy. When they have once prayed for blessing, Pray again with Hezekiah, The good Lord accept me, Chro. 30, 18, 19 though no way prepared according to the preparing of the Sanctuary. Isaac bids jacob, come near my son, that I may feel and know if thou be indeed my son Esau; Gen, 27, 28. and so coming in his linen and roughness, he took him to be so, and blessed him. Do thou so and prosper. Use 4 Lastly, by all this blessing of the Minister in the Name of the Lord jesus, we meet with no step of Popish Consecration, neither in point of their five blessing words, nor yet of inherent holiness put into the Sacrament thereby. Touching the first, we see no warrant for the Mass Priest's enchanting the Elements by his whispering the five words over them: for lo, the Consecration was ended, ere any of those five words were pronounced: and therefore, not those words, but Blessing and Prayer to God in the virtue of his first institution, and the promise made thereto, do sanctify the Elements. Which words of Prayer and Blessing, our Saviour did not (as a Sorcerous Priest) murmur over the Bread and Wine, but openly and clearly uttered them to his Father, in the hearing of the Disciples, for their edification. The dumb Elements have no ears to hear such a voice, but are mere patients in the Sacrament. And therefore we abhor that Popish turning of the Priest from the people to the signs, as a base enchanting ceremony; fitter to work a blind and carnal devotion in a superstitious heart, than a sensible reverence and holy confidence of a believing soul. For the latter, observe that our Saviour begs for no inherent holiness to be put into the Signs, save only a conveying instrumental holiness, that the Lord would vouchsafe to use them to the ends of a Sacrament: that is, to make dumb, silly creatures (incapable of any real grace) to carry real holiness into the souls and spirits of believers, only capable thereof? Much less than did he, either by these or those five (as they misreckon) Transubstantiate them into his body. When God blessed the Sabbath day and hallowed it: Did he infuse holiness into the day? Are days, garments, vessels, houses capable of inherent holiness? No, it's enough they attend holy things: and ought therefore decently to be kept: otherwise neither are they holy inherently; nor yet actions and things therefore holy, because there done; but because they are so in their nature and institution. I hasten to the latter branch of his thanks. Thanks Thanks. is the second branch of Christ's blessing: And so of the Ministes act in the consecration of the Sacrament. We have to note that thus it was in other blessings. Why joined with Prayer. When Solomon dedicated the Temple, one branch of it was solemn thanksgiving to God that had ratified his word and promise, 1 King. 8, 24. enabled Solomon to perfect the temple, and made good that which he had spoken. The ascent of thanks is so great a glorifying of God, that commonly it becomes a rich descent of blessing. And when prayer is offered to God without thanks, it's no sign that the soul fastens upon God for the granting of those things which have been desired. But our Saviour here, having had a commission from his Father to ordain the Sacrament, takes it for granted, that he was heard by him in this his request for sanctifying thereof to his Church: and therefore, together with the prayer doth also here annex his thanks for answer. Prayers and praises ought ever to attend each other, especially for things formerly received, that by the experience of former answer from God, God, our hearts might not be to seek of confidence and hope for the present, and for time to come. For sure it is, lemma ourself doth so sway us in seeking what we would still get, that the acknowledgement of what we have already enjoyed from God, is forgotten. Nay rather, even while they pray for blessing from God upon any of his Ordinances, or otherwise, it is our duty even then to give thanks, so fare as ws feel ourselves to have prayed in faith, and in the name of Christ: for faith in a manner presenteth the thing (which we do warrantably seek) unto us: And although I grant such a blessing may actually be denied us, yet our thankes shall return (in such a case) into our bosoms, and shall be accepted of God. But in this case of our Lord jesus, and his thankes, Causes of his Thanks Three. The first cause joh. 11, 41. the case is altered: for he gave thankes in assurance of being heard, and upon promise thereof from his Father, without fail: and therefore he might with more confidence offer up thankes even with prayer. Sometimes it so fareth with his members, that even in the act of prayer, the Lord intimates their spirit, that they have prevailed: as we read that some of the Martyrs had a kind of prophetical spirit given them, so that some things which God had enabled them to ask in full assurance of faith, they received an answer from God, that they were granted; and therefore their prayers commonly broke out into praises, and themselves wrote and spoke of those blessings as present, though there were some years still to come, ere performed. And no doubt such cases fall out still in the experience of such as are nearly acquainted with God, and strong in faith, that they have answer with jacob, they have prevailed, even in their wrestle: and therefore what doubt is there, Gen. 32, 28. but that then, Thanksgiving should be answerable? Use. But I will not digress to other meditations: The thanks and blessing of Christ here, should be full of comfort to the poor Minister of Christ, and all his faithful people, in their blessing of the Sacrament; that they come to God for that which is already granted to Christ, and that even so assuredly while he prayed for it, that at the instant he received it as granted, and blessed God for it; and withal added his own blessing to his Fathers, and gave his Spirit of blessing to the same Sacrament; from his Father and from himself so to attend it, that it might never be absent from it, in the matter of union Sacramental, and further in point of true sanctification of it to all his members, to the end of the world, who should come in faith and repentance to receive it. It's not under a desired blessing only, but a granted one, acknowledged, and therefore assured. Oh! that any should come with a drooping and sad heart, doubtful, and staggering to that Ordinance, upon which at the first institution, so great a handsel of grace was bestowed, and a promise of so great future blessing granted. The second cause. A second cause of his Thanks was, for that he foresaw, even now at his death and departure shortly from the earth, that his Father would not suffer the memory of his satisfaction and death to be razed out: but eternize it as a lasting monument in his Church. He foresaw that infinite honour and glory which he should receive as a perpetual tribute from his thankful Church, and what praise the Father by him should obtain at the hands of the faithful, for the continuing of so lively, powerful a memorial of his death, and perfect Sacrifice offered to God for the sins of the Elect. The foresight hereof, that his Death should be a lasting Monument of himself, and a mean of perpetual honour to the Father, through him, was another Branch of his blessing of the Sacrament. Oh! when he saw, God and himself had blessed it with their presence for ever, and that no enemy should prevail against it; Esay 55, 13. Esay 66.23. but that as Esay 55. ult, it should be an everlasting Name not to be forgotten, and as Esay ult. it should be a daily Sacrifice from Sabbath to Sabbath to the world's end; that it should prevail against the gates of hell, ignorance, and superstition, attend the Gospel for ever as a Seal of the Promise: and finally survive all base Pillars and Monuments of profaneness and Idolatry. Oh! these things caused him to raise up his heart to his Father in thanks, and therewith to be rapt up to bless his Name, and to set his Seal to the Sacrament. Be it so Oh Father; and be pleased to confirm this grant, and I in thy Name do bless and hollow these Elements to be such memorial for ever. Use. The use of this may be to us this: Never come to enjoy the Sacrament, but to look up to God in his blessing of the Lord jesus, and to beseech him that it may be so continued: and to purge out from his Church in all kingdoms that detestable Idol of the Mass, that it may not stand up as a sign of contradiction, against this faithful witness of God: that the Lord would not so lay to his heart this our profanation of his Sacrament as to remove it from us, and bestow it upon a people which should honour him with better fruit of it. Oh! how have we in England of a long time played the Harlots, and after this 60. or 70. years of the Sacrament, waxed weary of it, and when any occasion of a Mass hath been offered, ran by troops unto it, as glutted with this Manna from heaven; how have we lain heavy upon the stomach of God by this our transcendent abomination, and excommunicate thing, deserving that the floudgates of all Popish trash should be let in upon us; and the Gospel, Ordinances, and communion of Saints quite defaced, and sent into another world from us: That, I say, either the possession, or the power of them should for ever be pulled from us. Let so many as are free from this contagion, still keep their garments unspotted, Revel. 14.4. and still beg of God that the blessing once obtained by Christ upon the Sacrament may be still granted, that in spite of all Popish pollutions, Christ's Supper may be kept pure in the Church for a Seal to his Covenant, and for the glory of the Father through the Lord jesus. A third, and last cause was, The view of that unspeakable Grace which the whole Militant Church should reap by it: The third cause. That good which he foresaw the Sacrament should do, caused him to break out into this blessing. And to set his Seal unto it to the same purpose: That as his Father had granted it to such an end, so himself also blessed it; as if he said, Go my blessed Ordinance, be the Legacy of my Church, and seeing the Father hath made thee an instrument of so endless comfort, and strength to the weak souls of my people; take my blessing also with thee; Lo, I am now offering up my body and life upon the Cross, and I convey by them all the merit and power thereof to the hearts of my people, when, and where, and how oft soever they shall partake it. It is no question, but that our Lord jesus mourned in Spirit also, to behold the errors, and infinite abuses both of doctrine and practice which should ensue in the Church, through Popish corruption, and base customs and profane unreverence of men; yet all this hinders not his Thanks for the blessed fruit of the Sacrament. Use. The use of which is, That we also, both Minister and people, do thus raise up our hearts to God in the meditation of these things. First, if we could but consider how exceeding great a blessing it were, to see one heavy soul comforted, one doubtful heart resolved, one staggerer settled by the Sacrament. How might we be provoked to bless God? Nay, when we consider how many the true Ministry of Christ Sacramental, hath humbled, broken and converted to God; by a due esteem of a mountain by many little mollehills; How great may we imagine, is that crop of grace and blessing which the Sacrament purchaseth to the souls of God's people, throughout the Church? But alas! our Saviour beheld this by the eye of faith, and by the sympathy of love to God and to the elect: the glory of the one, and the good of the other: We rather look at things with a dead eye of common form, and base custom, and blind hope that so it may be, and inquire no further; whereas, if we observed narrowly, both our own gain, and the fruit that others reap by receiving aright, the Sacrament day should indeed be a blessed day of days, a day of Praises, and we should not in vain call it an Eucharist (which signifies thanksgiving) but really and from experience. We should in the consideration of this exceeding goodness of God, to ourselves, and to the whole communion of his Saints, break out as Deborah, judg. 5, 9 judg. 5. and say, I rejo●ce for the people of God's welfare, and for those that came in faith, and departed from the Congregation with comfort. Their good should be our joy. This is the fellowship in graces which the Church of God hath one with another: to rejocye with them that rejoice, and to mourn with them that mourn. Both are parts of Christian sympathy. What Christian soul, what true Minister of God is there, who should not seek to thrust from this holy banquet, jude 1●. all profane and brutish ones, spots of Assemblies, eyesores to the godly, and the reproach of God's Sacraments? And who is there, who seeing such intrude themselves, should not mourn for their own, and the lot of the Church, who must be pestered with such? Oh! what a quailing it is to our joy to behold what coruptions and corrupt ones hang upon these Ordinances? And so much for the second act of blessing. The third Sacramental act of Christ and the Minister, The third act. Breaking. is the breaking and pouring out the Bread and Wine. In the opening hereof, mark two things: First, the order of it: Secondly, the Act itself. For the first, Why did Christ first bless, then break and pour out? Answer, That he might resemble the order of his own satisfaction. For first he was anointed or qualified in his person to satisfy, set apart and sanctified to it; and then he was Sacrificed: to have separated or blessed them after the work of the Cross performed, had been needless: and so, to have been first crucified, ere blessed and called, had been Sacrilegious. Even so here in the Elements; resembling his separation and death. But for the act itself, consider two things: first, Two things in it. 1. What it was? What was it? Why was it? For answer to the first; The breaking of Christ was a taking of the loaf, and a breaking thereof with his holy hands into gobbets and morsels meet for his disciples; not mincing the bread, and cutting it with a knife into small bits, nor yet into overgreat pieces, but I say into morsels competent. I do not quarrel with the custom of cutting with the knife: for (as I said before of sprinkling the water, so I say of this) I disannul not the Ordinance thereby: yet still I say, I would rather choose to cleave to the institution in so plain an act of our Saviour, if it may conveniently be done, than to black it. And the rather, because it may savour of some Popish niceness: For as they wear white gloves when they meddle with the Elements, and touch them not with their bare hands, pretending more reverence to be in a beasts skin, than a man's naked hand; so some think it too homely perhaps to break the bread with their hands, in comparison of cutting it with a knife. To such I say, that they are too nice herein; and the institution of Christ much more to be followed; the Minister himself breaking it, and no leaving it (as sometimes is used) to the Clerk or Sexton to be done. 2. Why was it? Secondly, why was it? I answer, for sundry causes: first, to parallel the Sacrifice of the Passeover, (a type of Christ's Supper,) which was to be slain, and the blood of it sprinkled about: secondly, for a more meet apportioning of the bread of the Sacrament, and the Wine to the easier use of the Receivers, than in the whole loaf or flagon: thirdly, and more principally to represent the voluntary offering up himself the next day upon the Cross for an oblation to God: Else he would have chosen some other, to break and pour out; but in doing it himself, he typified his laying down his life freely, joh. 10, 18. when as else none could have taken it from him: for when his apprehendors were cast upon the earth, than did he yield himself to their hands: fourthly, to signify to the Church, that although the Lord jesus were in himself the fountain of all life and nourishment to his Church, yet his Church could no otherwise be capable of him to such ends, than by virtue of his being broken upon the Cross. He was as a sealed fountain before, Zach. 13.1. but now set open for the Church. This Reason I would have well noted. No other way, but to be broken, could make him meat and drink indeed. The Butt of wine in the Cellar hath wine of excellent quality in itself, but except it be broached, none can be the better for it. Hence the Church in the Canticles cries out, Cant. 1, 3. Thou art as an ointment poured out; in the savour of thy ointments we will follow thee. joh. 12, 2. As that box of ointment, john 12.2. which was broken upon him, and poured out upon him, so that all the house smelled of it. Hence the holy Ghost especially dwells upon his pouring out of his soul unto death: his being broken for our transgressions, Esay 53, 12. Rom. 3.25. and other the like phrases there, Esa· 53. And Saint Paul dwells upon his bloodshed, Rom. 3.25. one in twenty other places; to show that nothing but death could make us the better for him, either in pardon or Sanctification: No incarnation of his, no Innocency, Miracles, no Compassion, Tears, Love, Reproaches, Preaching, Prayers without his being broken, could make him useful to us. Fifthly, as he could do us no good save this way, so there is a further thing in it; for Christ could not be broken for nourishment, till he was for expiation and atonement. By being once broken by death, he both paid the price of wrath, and also became meet nourishment; Christ being made ours to pardon, is also made ours to feed and furnish our souls with all graces of his Spirit: the Supper is so the Sacrament of our growth in the Lord jesus, as first he is our growth in faith and justification, and then of holiness. Objection. But here is an objection: How can Christ be broken for our nourishment, whereas the Scripture tells us, john 19, 36. Not a bone of him should be broken? Answer: Answer. No necessity lay upon Christ to be broken. according to the uttermost measure of breaking: Only essential breaking and pouring out of his soul by death lay upon him, and this was necessary to make atonement for sin; else no union could have been purchased with God, nor any fruit thereof in either restoring of life, or continuing welfare unto it restored. The Providence of God was such in the alleniating of the Cross and breaking of Christ, that he was dispensed with, as touching those excesses, extremities, indignities which else might have lighted upon him, had not the excellency of his person, and his sufficiency to satisfy, taken them off. Therefore whereas the Law was, that the bones of the crucified should be broken, to hasten their lingering death, the Lord jesus his bones were not broken, he being dead before; and so it was with him, in the continuance, in the hellish measure of torment; that he was freed from them, It was enough that he was so broken, that the band of soul and body was dissolved, and his soul was poured forth unto death. Use 1: The uses are weighty, first of Confutation of Popery. And that, first in this, that they make a mere apish Pageant, and Poppet-play of this Sacrament, yea, rather an interlude to please and delight the senses of the blindly devout, than a resemblance of the crucified body of the Lord jesus for the comfort of the Church. But especially that they destroy the essence of this act of Breaking. In steed whereof, they come and bring an whole unbroken Element, made of a fine delicate wafer, round and whole: And as for pouring out the wine to the people, they never pour out, nor allow any at all unto them, but kept it quite from them. Thirdly, they profess not to act the part of the Father, reaching out the broken body of Christ to his people: but their Priest sustains rather the person of a false Church, and an Idolater, to offer up to God a Sacrifice of Christ, for expiation: destroying the power of Christ our only Oblation, offered by himself, never more needing to be offered. And whereas we press this argument against them, they fly to a shift which overthrows their cause, saying, They offer an unbloudy sacrifice in their Mass, not bloody as that of the Cross. In all three respects, being the most woeful enemies of the Sacrament. How Papists enemy to a broken Christ For first, they act it as a thing of mirth, not as a broken Christ: secondly, they neither break nor pour out to the use of the Congregation: thirdly, they profess to have so little need, that God should give them his broken Son, that they bid him take him back to himself, for they care not for him; nay, they give him back with a mocking of God, and say, they offer him an unbloudy Christ and unbroken: whereas its sure, if the Lord jesus had done so, he had blasphemed and not satisfied. Heb. 9, 22. Cursed be all new offering of a Christ, as a propitiatory Sacrifice to God; or offering of a Christ without blood. Thou shalt as soon satisfy wrath by thy own, or by an Angels, or Saints Prayers, as by a Christ unbroken and unbloudy. A Christ neither broken nor bloody, is an Idol, nothing in the world, neither meet to satisfy, nor to nourish. So that, forasmuch as the Church of Rome's Sacrament is a Christ no Christ; no price, no pardon, no peace, reconciliation, or eternal life, is to be found there: We beseech God for ever to deliver us from her, and ourselves departed from her as a fatal enemy and destroyer of the Sacrament of the Supper. Use 2 Secondly, This teacheth both Minister and people, to bring with them pure hands and holy bodies and spirits, when they touch, break, pour out, take and eat these precious mysteries; For what communion can be between light and darkness, Christ and Belial? 2 Cor. 6.16. The very Sacramental acts alone, require holiness of all that thus draw near unto God, lest he be revenged of their profaning his Ordinance: And how careful should the Minister be himself to act this breaking, and pouring out, not leaving it to another: since thereby the voluntary Act of the Lord jesus is obscured: he himself still freely giving himself by the only hand of his deputed Minister? Use 3 Thirdly, and especially, let it be exhortation to all Christ's people, to acknowledge the admirable wisdom of this his ordaining the Sacrament for us in so lively a manner, Exhort. to divers things. and under such powerful signification. That whereas we come to the Supper for our nourishment and growing in faith, and gracc in Christ: Lo, the Lord offers these under the lively s●●nes of the Lord jesus himself, and not only so, but cruci●●d and broken and poured out for us, even meet nourishment, meet to be apprehended by us in the act of his suffering, to secure us of our justification by removing of wrath; in the act of his preparedness to nourish us, by cutting himself out into morsels for us? Oh! what life and sap is there in a Sacrament, so offered to a poor soul, as crucifying Christ before our eyes, and giving him so, into our hands? What thankes should this draw from us? If Esay, Chap. 63.1. could in the meditation of this point, so many hundred years before, Esay 63, 1. ravish his heart, how much more we? How should the instruments of our soul's peace with God, and welfare in him, cause us to cry out as he did, Who is he that cometh up from Bozrah in his red garments; be sprinkled with the wrath of God upon soul and body, by agonies, desertions, outcries, and dolours incomprehensible under that justice and wrath, the winepress & fierceness whereof he trod? And although he thereby was poured out to death, yet he so trod out that wrath that it shall never seize after upon a believing soul; Oh! not only to think of this (as Esay did) a fare off, but to behold the very thing in the Sacrament, in a broken, poured out bloody Sacrifice, made ready to our hand, both to forgive, refresh, and revive the assurance of both to our souls, what thanks and joy should it breed in us? How should it magnify the power of the death of our Lord jesus in us? He himself was wholly taken up in the joy of it (as bitter as it was) and shall not we? joh. 12, 24, 25. Read joh. 12.24.32. when some Greek Proselytes pressed to have a sight of him two or three days ere his suffering, he pulls them to behold him dead, not alive: Except the wheat corn fall and die, it abides alone: If I be lifted up, I will draw all unto me; meaning by the word and Sacraments of this Passion. And shall not these ravish us much more? Use 4 Fourthly, what compassion and mourning should this sight work in us? Read Zech. 12.10. Zach. 12, 10. They shall see him whom they have pierced, and mourn, and be in bitterness, as one, for his only Son. I exhort none to whip themselves for Christ, (for woe be to such as mourn for him whom they should rejoice in.) No, no, weep for yourselves: Come eat this Passover with●●wre herbs, Exod. 12, 8. and behold yourselves in this Sacrament, who broke, rent, and poured out the heartblood of the Lord jesus to the earth. Truly, if thou be not sensible of this thy sin, and broken for breaking the Lord jesus, thou art a Cain to this Abel, Gen. 4.10. and his blood shall cry for vengeance against thee. Harken to the voice of justice, crying out, Either rend this sinful cursed soul in pieces for her hypocrisy, infidelity, profaneness; or tear the flesh of thy Son for him. Ask, oh Lord! why should not I have been torn and broken rather for my own sin? But thou hast laid the iniquity of me upon him: Oh! how I am stung for the cause? Therefore I mourn, not because thou did spare me, and lay my guilt upon him, but because I was that spear, those nails that broke his holy hands and sides, Oh! How few come into the Congregation thus abased? Behold thy own just destiny in the broken body of Christ, and mourn. Oh, thus my pride, hollowness, worldliness had handled me, if the Lord jesus had not stepped in! Moderate that frothy lightness of spirit, which beholds Christ in the Sacrament, as an object of all joy and mirth. Oh! Let it be thy sadness first, and thy gladness after. If the sight of a Page being beaten for a Prince, will cause the Prince to mourn, and see his error in the Pages strokes: what shall the Page do then when he sees the Prince smitten for his pranks? Oh! such a broken heart would make Christ sweet in the Sacrament, such a mourning would bring joy. For why? As thou shouldest have suffered unsatisfyingly, except Christ had satisfied: So, he having freely broken himself for thee, hath prevented thy breaking, and caused thee to bless him, and say, Oh! because thou hast delivered me from this anguish, I will take up the cup of salvation and praise thee, Thou stepst in, Oh Lord (when Angels durst not) between wrath and my soul, Psal. 116.13. that the snare being broken, I might escape. Use 5 Fifthly, concur therefore by faith with this broken Lord jesus in the Sacrament; first, behold the order of it, than the act itself. For the first, Remember, Two things. 1 Order. that all true right to the Lord jesus his nourishment to thy soul in renewed grace, Spirit of prayer, of uprightness, watchfulness, bearing the Cross well, issues from thy renewing of faith in his reconciliation and forgiveness. If thou have lost thy peace by an ill conscience, beware thou come not first to the Sacrament to fetch strength to return to thy former course of walking with God, till first thy pardon and peace be renewed; that were to solder, not to mend thy breach: yea, it were to daub with untempered mortar. Christ is first broken as a satisfier of wrath; and then as a nourisher of a poor empty soul. Touching the second, Learn to apply the Lord jesus broken in the Sacrament for thee, in a confident manner. 2 Act. If he have been really thine, broken for thy renewed pardon, yea, the oftener the better; lay thy soul in the cleft of this Rock, Exod. 33, 32. get thyself into his wounds, and lie in his sides, and thence shalt thou draw nourishment to sustain thee, whence thou drewest strength to make thy peace. This broken Christ, his blood, his pouring out, contains both thy peace and thy grace; and by an inseparable union of the Spirit is given for both. Less than the blood of Christ dead upon the Cross could not save thee; and less, than it can not restore any grace of his Spirit decayed in thee, as the Spirit of prayer, watching, soberness, heavenliness of heart. But if the Sacrament have revived the one, fear not, the other will follow. There is a knot of unions in Sacramental broken Christ, get one, and get both: faith will teach thee how to get both; and doth sweetly clasp with Christ for welfare in both. Touching the substance of which, I speak less here, because I shall handle it in the second general head of the grace offered in this Sacrament. Use. Only this one thing I add here, that the broken body and blood poured out of Christ, is offered thee in this Supper, to nourish thy faith in Christ crucified, afflicted, wounded for thee; that hereby thou mightst draw strength from his Passion, to suffer and overcome in him, or for him, whatsoever the Lord shall think good to lay upon thee: whatsoever then thy Cross be, especially if bitter, wearisome, unusual, dark and tedious to be borne: come to the fountain of patience and victory, the Lord jesus broken for thee: He hath overcome the chief dint of all crosses, in taking the fire, wrath, and sting of sin, out of thy conscience; and this is one main help to settle a restless heart under deep affliction; that Christ broken hath taken away guilt, and brought pardon and peace. And secondly, having so done, he hath overcome the force of the Cross, and hath brought patience, selfe-deniall, calmness, humbleness under the same into thee; so that in him thou shalt be upholden, endure, and bear thy yoke, not murmur, not think long, not use shifts; but by the promise sealed by the Sacrament, believe the Lord will in due season give thee beauty for ashes, Esay 61, 3. and the sweet fruit of righteousness and patience, more sweet, than the trouble was grievous. These the Sacrament doth confirm and settle the soul in daily, if Christ broken be wisely applied and put on by faith. To conclude all, I say, if the Lord jesus Sacramental, be a broken Christ, for all uses: Use. 6 Sixthly, how cursed is the condition of all such receivers, as are yet to seek of him in any benefit of his Sacrifice and Cross, Oh! how fearful is the Sacrament to all such as never understood the Doctrine of Christ broken? How shall they be the better for the Supper? Oh! what terror should it work in such consciences as can not by experience speak one word to their soul of the benefit of Christ in either? Surely if the Lord jesus broken were never given them; no other benefit of his Adoption, or Sanctification, either in grace and glory can be theirs. And by consequent, that fullness of Christ which here is exhibited to the faithful, to save and refresh them, becomes by their unbelief as unfruitful to their souls, as if Christ had never died nor Sacrament ever been offered them. For they are still the same, neither good day mends them, nor bad pairs them, for any pardon or grace that ever Christ broken could yet help them withal. But for the third Act, thus much. Now the fourth and last ministerial act of the Supper, The fourth Act. The distributing. is the distribution of it to the people, with a charging them to receive it as from God. For its expressly added that our Saviour having taken, blessed and broken the Elements, did give them himself to his Disciples. He called them not about him, and suffered them to serve themselves of them, but dealt out both Bread and Cup to each of them, and sustaining a double person 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 say truth, to what end served the former acts, save for this last? Touching the several distribution of Christ, I do not think that he did severally give it to the person of each disciple immediately; but that reaching out the several morsels, he gave personally to them who were nearest, and so by them, he conveyed it to the remotest sitter, till all were served. And this he did, not only in the bread but in the Cup also, as Saint Luke doth particularly mention, and so the other, 1 Cor. 11.21. Luk. 22.20. and Paul 1 Cor. 11. expresseth. Now in this last act, I consider two things. Two things here. First, personal. Secondly peculiar application of the Sacrament. For the former, he would intimate thus much, 1. For personal application. that the Minister in his reaching out the Elements to each receiver, is the hand of the Father, applying the Christ of the whole Church, to such a man, and such a woman in person. And as each communicant susteines a double person, either of membership as he is belonging to the whole body, or of person, as he is to answer for himself to God: so in the former respect he communicates no other Christ than the Christ and head of the body: and so calls God our Father, and Christ our Christ, seeing he hath no right to any Christ, save in the Communion of Saints: By virtue of which, he approves himself to be a true member of the body, claiming no right to Christ otherwise than the Christ of his whole militant Church. But in the second respect, as each person or believing receiver, stands in his own place, and receaves special grace for himself, so he calls God my Father, and Christ my Christ: and therefore comes not to receive any implicit Christ, john 10.28. or as the Church receives him; but comes to receive him for himself in person, for his own pardon, assurance, peace, support: and so his own as no man's else. Each Christian hath Christ in a community, because a branch cut off from the stock is but dead, john 15, 6. and the Legacy of Christ Sacramental is not given to a member, but to the body, that so it may aptly and fitly be derived out into portions. As of many grains one loaf is framed, 1 Cor. 10.17. and whole Christ is given to the whole body: so also of this loaf the Lord cuts out here one morsel there another, for each members several use, which perhaps is not another's. The arm in the body hath no nourishment save in the body, that it might learn to abide in the body, Rom. 11.18. and to need it as a fellow feeling member. Howbeit, the nourishment of the arm in special, is not the feet, nor the thighs, but it own. 2. Peculiar. Secondly, in this distribution of the Sacrament, our Lord jesus aims at peculiarness: and teacheth us, that when the Minister reaches out the Elements to this person and to that, he doth not only present a common Christ to become my Christ; he doth not only make him my Lord and my God, and lay him in my lap, for my reconciliation and life: but also he doth make him mine peculiarly, for the granting of such graces, and supplying such wants as I in particular find in myself: without which it should not avail me that he supplies the wants of others. And thus Christ Sacramental, is no common Christ, (though a Christ of Community) but a peculiar and special Christ, cut out, divided and proportioned for each soul's necessity: as many lines are equally drawn from one centre, to each part of the orb and wheel thereof. To make this point clear, consider the ground of it: The ground of it. The Lord jesus who is the (Demensum) or portion of the Church, is also his own steward to divide and deal out himself as the dole of the Church, and of each of his household. Solomon Prov. 27.23. Prov. 27.23. saith to all Masters of families; Look diligently to the state of thy flocks and herds: Provide hay and stover for them, that thou mayest thereby have sustenance for thy children, and maidens. Doth the Lord take care for cattle, or for the bodies of men and their families? 1 Cor. 9.9. How much more than is he careful for his own sons and daughters, that they lack not? If he be worse than an Infidel, 1 Tim. 5.8. who provides not for his family, what should the Lord be, if he should neglect those of his household? Nay further, read Luke. 12.42. Luke 12.42. speaking of his Ministers he saith, Who is a wise and faithful steward, whom the Lord may set over his house, that he may give them their due portion in season? The answer is, that Christ is he: all Ministers are under-officers, but he is above Moses, Peter, Paul: he is faithful as a son, 2 Cor. 6.1. Heb. 3.5, 6. not a servant; who than but he should do it? who is all in all in the house of God the great King, as David in saul's, 1 Sam. 22.14. 1 Sam. 22.14. It is he who provideth for the weak and sick ones, for the strong and hail, for infants, for grown once: if it be required of each steward, that he be faithful, how much more of him? Heb. 3.2.5. 1 Cor. 4.2. Heb. 3.2.5. 1 Cor 4.2. He can do what he will as his Father's steward; officers are as they are, must do as they can, but he as he list. Well may be be trusted for faithfulness in all the house or Church of God: having stored up in himself all gifts and treasures, and being the wisdom of the Father to divide them to all and each as he needs it, knowing them by name, and their needs; and knowing what, how much, and when will best fit them: and wanting no tenderness to attend his wisdom. Fare be it from him to give some all, some never a whit, for he is just: or to give some the portion of others, for he is wise; or to give to the strongest, and oversee the fatherless and weak, for he is tender and in all three faithful, even Gods right hand to deal as God himself would do, if present. As it was he who first did take off our yoke, and lay meat before us: so it is he who maintains us at his cost, gives us our daily bread, in word and Sacrament, till we need it no more, Hose. 11.12. Hos. 11.12. Yea he himself is our food and ordinary, which no steward can be, as in the next general shall appear. Use. For the use hereof, first its confutation of Popery, who (as I oft have noted) make Christ the worst (to speak with reverence) and most base, unfaithful and foolish steward in the world, to pull away the Cup from his people, and to defraud them of that full nourishment which both his Father allows them, and himself was broken and shed his blood to become. And whereas they cavil thus, that Christ gave only to Ministers, to no lay men, and so they do: But as for the people (by whom there is peril of spilling) they do it not, for honour of the Sacrament. Ye hypocrites who strain at gnats and swallow Camels, how can he be secured that the wine will not be spilt in a Ministers drinking it? Or who taught ye that the Church serves for the Elements, and not they rather for the Church? Cares Christ for drops of wine more than the souls of his people? Is it more with him that wine spill, or the soul perish? Again, where learn ye to expound the words of Christ (Eat ye, drink ye all) exclusively? Doth he not say, I am with you to the world's end? Do the Apostles live for ever? Saith he, Do this as oft as ye do it, till I come? Tell me I pray, by the same reason why may any save the Minister take the bread? is there any proviso for them? No, no, he spoke here as elsewheere, in the persons of Ministers to all believers, as in joh. 17. he expresseth, I pray not for these only, but for all that believe. Secondly, this point teaches the Minister of Christ to look to himself that he usurp not Christ's room in this Act, nor come to divide that Lord jesus Sacramental, whom he cares not to divide and reach out in doctrine to the people. If Christ had so done, what had his giving of the Elements been but a dumb Pageant: whereas if it were the care of God's stewards to consider, that look what they do at the Sacrament, they do only in relation to their Ministry: how wise, studious, and faithful would they be in that other cutting of the word, and giving it duly to the people, by special observing, applying and dealing out to each hearer his portion? How would they study the people in themselves? Learn to put a difference between the portion of novices and strong ones, of ignorant and skilful, of happy and cheerful spirits, of the fallen or standing? framing the uniform truth of God to the text in hand, and the text and use of it, to the occasion of their people? That so God's Spirit might not seem straightened; & for ease, carelessness and form seem to eat up all power and spirit in men, causing people to misapply truths, so deluding themselves. Use 3 Thirdly, what a sweet ground of instruction is this to all, to magnify Christ Sacramental, in the wisdom of his stewardship? To ascribe his due honour to him, in seeing and serving the wants and turns of, not congregations, but particular believers? What member is there of a great noble man's house, whose eye is not set upon the steward of the house? from him they have their meat, their physic, their clothes, their lodgings, their wages, each one his portion; therefore of all others, he is the chief object of honour, if faithful. Oh! couldst thou see the most curious wisdom of the Lord jesus thy steward, in the dispensing of Sacramental graces, neither superfluously, nor niggardly; neither the apparel of the grown to the young, nor Physic in stead of food, nor strong meat in stead of milk, nor any of these out of season, when the soul is passed them and starven: but these fully, justly, wisely, tenderly, and all in season: yea to all, so that the number of his people wearies not his dispensation. Oh! how would it ravish thee! It's the ignorance of the steward's excellency, which makes him so little set by. Men make use of him for every thing, and honour him for nothing, and indeed rather cousin themselves of him, than him of his due. None of his graces serve only for a dumb show, but for use▪ Consider what a steward thou hast, who cuts out himself for thee; being made of the Father to this end. It's he who is the dispenser of the manifold graces of God; yea so doth he parcel them out to thee, that he was pleased himself to partake them: He would be baptised himself, would eat and drink the Supper himself, that he might sanctify his Minister to distribute, & his people to receive this nourishment; that he might by his own holy dividing, eating and drinking, cover all the defects of his Church in both, and encourage them to come unto him, even in their weakest preparations. Alas! not himself was the better for these, but in all his Church's welfare, he is refeshed as in his own: and when he can make us accepted in himself, and wel-pleasing, he hath his desire, Use 4 Fourthly, this should inform us of the excellency of the Sacrament, and how it adds a blessing to the promise. For the promise makes the Proposition of a Christians comfort; All that thirst, hunger, believe, may come and be eased, refreshed. But the Sacrament is the Assumption, and adds, But thou art that party: To thee I offer these good things, take thou, eat, drink thou: thou poor soul, fearful to apply the promise, I speak to thee, it's thy portion (although thou wilt not acknowledge it) I know thee to be such an one, I come now to thy door and lay this refreshing unto thee, take it, it's thine: Many poor souls cavil against the promise, and say, If I were named as the party to whom the Lord jesus belonged, I durst, but alas! how dare I? how many step in before me? Indeed to the Church these things belong in general, but in so great a numbe● of men, how easily is such a poor wretch as I trod down? No no, the Sacrament is the hand of Christ thy steward, seeing thee, singling out thee, looking down for such as are broken, empty, base, and fatherless, that he may be strong with all such! And now in special to thee he saith, Thou art this thirsty believing soul, apply the promise to thyself; john, Thomas, such a man or woman: for in a manner the Sacrament supplies the defect of the word, both in personal and peculiar application. It tells thee thy name is written in heaven: it gives thee a ticket in special from God, to secure thee to be his: and as it offers whole Christ to the Communion of Saints, so it severals out thee, and tells thee that thou art not forgotten among the rest, but to thee the Lord jesus broken belongs. Thou seest not the parcel of bread and wine, more personally offered to thy hand, than Christ to thy soul. So that as by virtue of general Christ thou deniest thyself and prayest, Our Father, give us this day our daily bread, forgive us, lead not us into tentation: that is, compst thyself to serve only for the use of the body: so by virtue of Christ cut out and divided to thee, thou sayest, I believe in God: I believe in Christ, I believe in the holy Ghost: I believe myself to be the Lords, and fasten so upon Christ, not as every believers but mine own in special, to pardon, to save me, as if I were the only person. And not only thus, but after this Assumption, comes in a Conclusion, Therefore Christ's benefits are thine, all his graces, his enablements for doing, for suffering, supply of thy ignorance, relief of thy forgetfulness, wanderings, earthliness, coldness, etc. I say Christ is peculiarly thine with all his nourishment to eternal life. Learn to make this use of the Sacrament. Use 5 Fiftly, its instruction to the people to ground their hearts duly in the esteem of the Minister of God. He is in this dispensation of Christ both in word and Sacrament, the true arbiter or middle man to convey from God to them, the Lord jesus in all his good things: and the returner back again from them to the Lord, the Calves of their lips, their renewed thankes, affections, covenant and obedience: Surely they should behold him as an object of singular love and esteem for his works sake. How oft should they muse with themselves? Oh singular favour, that the Lord should treat with us by intercourse of his Minister, allow him in his stead to divide Christ to us in Word and Sacrament, to reach us out our peculiar portions as our steward wisely and tenderly: to speak to my heart aptly, pertinently, and then to apply it by the Sacrament? more specially; to separate the precious from the vile, to bring a personal promise home to thee, a peculiar supply of thy wants! Oh! how should the feet of such be beautiful? The truth is, I grant, the unfaithfulness of some is the cause which holds them from due honour: when people see nothing in them tending to this mediation, no tenderness to their souls, no love, but seeking their own ends, polluting the ordinances both by admitting the worst, dismaying the best, discouraging the weak, and defiling themselves: Oh! how should this procure them honour? But doubtless if as Shepherds they would take the weak sheep on their shoulders, and be all in all for Christ, dividing him in word and supper aright, what esteem would follow them? how should the best honour them, and the vilest not dare to open mouth against them? Use 6 Sixtly, this is reproof of the people in diverse respects, Reproof in three respects. first, their cavilling; secondly, their unprofitableness; thirdly, their distrust of Christ Sacramental. For the first, how do men grudge against Christ, and the portion of others? Carve for themselves? Oh! if such or such were present, here were for them, for they are thus and thus, tetchy, worldly! As Peter, joh. 22. asked Christ, What shall this man do? But what hast thou to do with the portion of another? Look thou to thine own? Do not cavil I say, Oh such can carry away such and such gifts as I cannot attain! Why? hath not the Lord for thee as well as them? But thou seekest another man's supply, not thy own. As Absalon sought to govern, when he should have been subject: so, thou comest for the gifts of such and such, but no supply of thy own wants. What should the hand do with the gift of the head? or the foot of the hand? Keep within thy bounds, covet the special portion of thy soul: come to Christ divided to thee, if that will not satisfy thee, thou art no member. Perhaps if thou hadst another's portion it would pride thee! cast away envy, and get faith, and Christ hath for thee as well as him. Secondly, it taxeth the unfruitful receivings of many, who come for supply of their wants: but they are still to seek from Sacrament, to Sacrament, and still are as full of their wants as ever. They fasten not upon Christ their divided portion, but rest in their complaints, laying out no money for bread. They come and go daily as naked as ever, as if Christ were cut out and given there to have their custom daily, and hear of their wants and needs, but to be a supply of none. Much like those who wanting any implement in their house, let all neighbours know their wants, and seek to borrow, but want credit, and want still. Oh! its fearful thus to profane Christ offered as a supply of every soul's wants. If thine be still unsupplyed, what fruit hast thou reaped by receiving, or how can thy heart rest satisfied any more than he who dreams of treasures, and when he waketh is empty? Thirdly, the distrust of many is to be rebuked sharply, who are not convicted of this use of the Sacrament, but remain incredulous, coming to it as a strange thing, knowing no such thing, as that Christ divided into portions is there? Oh! the ignorance and infidelity of most receivers is great in this! Nothing is so formal, fulsome a thing with them as the Sacrament, which yet is the realest blessing under the Sun, even the Lord jesus in his peculiar distribution and supply of all his people's wants. Oh! if thou knewst the gift of God, how should these scales fall from thine eyes, and how shouldst thou behold the Supper of Christ? As jehojakin lifted up from prison to the daily portion of the king of Babells' meat, so should the hearsay of a Sacrament be to thee. Thou wouldst abhor thyself for thy blind, base and fulsome receivings, more than for thy swearing and drunkenness. To these I should add the last use of exhortation to the Lord people, to get selfedeniall, and the sense of their own wants: and therewith to bring special faith to take out this portion to themselves. But I reserve both these to their several rooms, if God will, hereafter. So much therefore be spoken of this first general, viz. the acts of the Minister in the supper. Now followeth the two of the people, in receiving. The Acts of the people in receiving are two, The two acts of people. all suitable to the ministerial charge which the Lord jesus himself at first, and the Minister in his Name continually doth lay upon them, the which are, First, taking or receiving. Secondly, eating, enjoying & possessing the comfort of these good things. Concerning the which, although in coherence to the former, it were not amiss here to treat of them: yet, considering they cannot be well understood, till the next general have been handled, to wit the grace of Christ offered in the Supper, (for how should an act be understood till the object about which it is occupied, be conceived?) First therefore of that in the next Chapter, and then of these two after by way of use of the doctrine, (if God will) shall more seasonably be spoken in the eighth Chapter following. CHAP. VII. Of the second part of the description, viz. The grace of the Supper. WE come now to the second general in the description of the Supper, to wit the grace of Christ offered therein to the believer: and that is whole Christ's Body and Blood for spiritual nourishment of life once received. The distinct understanding of which point in the branches, will prove one of the main points in this description, 3. Questions. and give us light in the doctrine of the Supper. Hear then let three questions be opened. The first, how comes it to pass that Christ jesus is our spiritual support in grace, as well as our being and regeneration? First Question. How is Christ the soul's nourishment. Secondly, how comes Christ to be propounded to us as our Sacramental Support or food? Thirdly, wherein consists it? Answer. 1 For the first question, I must answer it by some steps or degrees. Observe then, that first, it's the good pleasure of God the Father to select out unto himself such a number of people (from the common mass) whom he will bestow himself upon, and his Image in grace and glory: whom he will make his beloved, be known in, and set his mark upon, both by pardoning them, and sanctifying them, to be his own peculiar. Answer. 2 Secondly, since he will have such a number to be his, look what life of his he hath once given them, and what estate of grace he hath called them unto, the same grace he must sustain, and continue in them and keep them therein, from sinking, or losing that which he hath vouchsafed them: which cannot be except he do spiritually nourish them, as he first spiritually bred them. Answer. 3 Thirdly, look by what meants he first thought meet in his divine wisdom to communicate his life unto them: by the same he must convey the maintaining power thereof in them; for as much as by the same things whereof we consist, we are also nourished. If then the Lord jesus were the mediator of life at the first to them, affording himself to be seed, and begetting unto them; then the same Lord jesus must become also food of this life, to cherish it, to repair it, to supply the wants of it, to redress the decays of it, and to uphold the frame of it in them. If God thought it good not to betrust them with this second life of grace, as he did Adam with that first of creation: and therefore hath put over the custody of that life and the supply of nourishment tending thereunto, into the hands of the Lord jesus, that so it might never fail nor wanze away any more: Then surely it behoves that the Lord jesus be as well the keeper of this life, and the nourishment thereof, as he was the first the breeder thereof. Answer. 4 Fourthly, the Father to this end must really convey into the person of Christ all such power and virtue, as may enable him to be the life and nourishment of his members: and therefore he must fill him with himself bodily, and make him the treasury of all graces, wisdom, righteousness, 1 Cor. 1.30. sanctification and redemption: all good things necessary for the making of such as are not his to become his: and such as are his to be more his, or his in a more full and assured manner, to prosper, grow and thrive in him unto perfection. Answer. 5 Fiftly, he must also qualify the Lord jesus with the gift of conveying this holy nature of his, and this blessed nourishment of his unto his people: and this he doth not only by the union of flesh with God, but especially by the death and satisfaction of Christ, by which as by a wide door, he opened the treasure of life and nourishment which was in him, and merited that the life of grace in forgiveness and holiness might be theirs, and that himself in his flesh and blood, broken and poured out, might be a most effectual seed of life, and food of life, to support them. Answer. 6 Sixtly, to this end, he hath the authority to send forth the word of reconciliation, and of nourishment unto his people, and as by the power of vocation, to call them from death to life, that all who hear the voice of God might live; so also to create in their souls by that word of his, Esay 57.17. the gift of faith, to pull them to himself, to unite them to himself, and to convey his own spiritual life by this union of faith unto them: causing his blessed Spirit to concur so with the word, as to settle it upon them: and having so done, to give them this privilege, that they shall as truly be maintained at his cost, john 17.11. be kept in his name, be upheld in grace, prosper in it, be defended against all enemies within or without which might impeach this their welfare, growth, fruitfulness and perseverance, as ever he bred life in them at the first. Answer. 7 Seventhly and lastly, they receive by this privilege, as true right to claim, plead, for and expect the Lord jesus to be their nourishment, as the poor dumb creature by the instinct of nature being brought forth, runs to the Dam for milk. Or as the Infant coming forth of that womb which gave it life, cries for the breast of the same mother, and pleads to be nourished by her. By these steps it may be conceived in general, how the Lord jesus is made of the Father, the true food of his members. The second question, viz. How Christ is so in the Supper? But as yet here is nothing of Christ our Sacramental nourishmen. Understand therefore the Sacrament to stand in relation to the word of promise, wherein Christ is made the poor souls own, to feed her. As I noted in Baptism, so here again observe, Christ in promise, and Christ in the Supper differ not, save in the manner and degree of exhibiting him out nourishment: Look then what the Spirit of the promise works for the soul, that it much more worketh by the Sacrament. First, persents the promises. Take some instances. First, it presents the soul of every one truly bred, with those choice promises of Christ her nourishment, searching them out of each corner. Tells her, Esay 25. Esay 25.7. That the Lord makes her a feast upon the mountains, of fat things, of wines refined and pure, and the dishes of the feast are, Christ in his graces, plucking away the veil of darkness, removing death and fear, bringing joy and peace. Esay 55.1. Esay 55.2. he offers him in all kinds of things useful and nourishing, wine, honey, oil: bids her eat good things and delight herself in fatness. In Pro. 7. Prov. 7.1. he invites her to his feast and provision of all choice dainties, not for necessity only, but for fullness, for delicacy, for variety and delight, for safety, for durableness. In Psal. 23. Psal. 23.3. he leads her as a shepherd into his pastures, streams, folds; guards her against dangers and death, anoints her head with balm, Cant. 4.13. and fills full her cup. In the Canticles, he makes himself her husband to marry himself to her and bestow all at once upon her: his garments smell of myrrh, Cinnamon and Cassia. In Psal. 84. Psal. 84.11. he denies her nothing that is good for her, either for light or defence: in those Parables he makes her a feast, Luk. 15.23. brings out the Calf. In john 6. john 6.55. tells her, his flesh is not only life, but meat indeed, and his blood drink indeed: And plainly saith, They that live in him shall abide in him, and out of their belly shall spring up waters of life: they that eat him shall not dye, but live for ever. In Revel. 3. Revel. 3.18. he offers himself to her in all respects; Attire for nakedness, Gold for poverty, eyesalve for blindness, himself a supply of all necessities. How much more than doth he lead her to this great Sacramental promise mentioned in the Text, This is my body given for you: this is the Cup of the New Testament in my blood? 2. Brings the fullness of Christ into the promise. Again, the Spirit of the promise, brings the Lord jesus and all his fullness of nourishment into that promise: the spirit of nature doth not so prepare the nourishment of the infant, and seal it in the breast, for more easy fastening, than the Spirit doth settle all the fullness of Christ in a promise, so that it offers itself to the hungry soul. Besides, 3. Puts the truth of the promiser into it. it put the faithfulness of the promiser into the promise, all the tenderness and compassion of Christ to the wants of the Church, and the truth of his meaning, not to fail her in any good thing he can help her with. Furthermore, it strips her of all her own strength: 3. Strips the soul of herself. tells her, that although she be borne of God, yet except he cleave to her as a feeder, as a father, a nurse, a supply, she cannot subsist: she will go to work else with her own tools, and compass herself with her own sparkles, Esa. 50. ult. and deceive herself with her own trash: she cannot do any duty, get out of any temptation, bear any trouble of herself, without Christ she can do nothing. Moreover, he showeth her, 4. Leads her to the sufficiency of Christ. all her sufficiency is from Christ: The work and life of grace requires his daily, hourly acting power in her, to set it on work or else all she hath in her is in vain; the principle of life she hath, will not work, will not help, except it be jogged by the Spirit that gave it, (as the hand that stirs the saw) to quicken the operations of life: no means, no diet can nourish without this. 5. Takes measure of all her wants in special. And so I might be endless: For this spirit doth by a promise offer the Lord jesus to the soul as one that knows all her wants, takes measure of her defects, as one should do of a body for apparel, to make it fit and suitable: So doth Christ provide all nourishment, apt nourishment, for every part, against each corruption, temptation, affliction, for every duty, for marriage, for liberty, for company, for Sabbaths, hearing and ordinances: yea (to draw to an end) the Spirit by the promise, doth stir up; first, sight of Christ her nourishment; 6. Works application of the promise. secondly, affections after him; thirdly, an hand to reach him, take him, put him on, apply him: faith to digest, and draw from him whatsoever he offers her, freely, cheerfully, confidently, sensibly; Faith carries her into the stream of his welfare, the floods (as job speaks) of his butter and honey: and venturing upon his word, takes him as he offers himself, and not by a base and treacherous heart, putting him off with his store and plenty, as if it were too good for her to receive. Conclusion. Now then to end this point, if the Spirit can thus work the heart to embrace Christ by a promise, how much more by the Sacrament of the Supper? in which I may truly say the Lord jesus is brought forth in his likeness, eminently, even in the instruments and immediate manner of nourishing, all Christ, whole in respect of his obedience and death, pardon and holiness, as a diamond not to be broken: and yet broken also upon the Cross, divided into portions, as the meet morsels of each poor receiver that needs his flesh and blood: True bread to be her staff of life, and wine to be the cherisher of her spirits. Oh! the bringing forth of these flagons, in so sensible a manner, to affect all her soul, and to overthrow infidelity, must needs be a more effectual instrument of the Spirit to persuade her, that Christ is all in all unto her, for her support in grace and holiness, than either the word alone, or any other ordinance. The Lord having in special set the Supper apart, neither to be a breeder at all of grace, as the word preached is, nor to be a nourisher in an ordinary manner, as other public or private means, in each of which Christ conveys himself & his communion to the soul: but an ordinance only tending to nourish, serving for the nonce, and to no other purpose, and therefore having no other scope, must needs be most effectual for the end it serves for. Each thing is most prevalent in her own predominancy and Element. If then the spirit so can work by the promise alone, how much more by the Sacrament which represents that which it offers under the shadow of the signs? and tells the soul, joh. 20, 27. Behold the print of the nails, behold my side, behold myself, here is my body, here is my blood given for thee, shed for thee: Verse 28. Be not unfaithful, bue faithful. Sooner shall bread and wine cease to nourish thy body, than my flesh and blood to nourish thy soul to eternal life: The conclusion is, the Spirit doth more eminently convince the soul by the Supper, of her nourishment by Christ, than it can by the Word alone, for as much as the Sacrament with the Word is above the Word. The third and last question remains, 3. Quest. Wherein Sacramental Christ for our nourishment stands? Answer twofold. The first. The object expressed many ways. wherein Sacramental nourishment consists? The meaning of which question is double; The first concerns the parts of it: The second, the degrees of it. The first looks at the object, how many ways Christ is the nourishment of his. The second rather looks at the influence itself, of what kind or measure it is. Touching the first, As I said before of Baptism, that it affords to the soul, Christ to be her seed in all respects of true being and regeneration: so now I say, the Supper offers him to the soul in each of those particulars for wellbeing. I have oft thought of two Texts which will express the difference. That of Paul, Ephe. 1.3. Ephe. 1.3. Blessed be God who hath blessed us with all spiritual blessings in heavenly things by Christ: doth note unto us the grace of Baptism, as all the Chapter following proves, in which the distinct essence of those blessings consists: There is another in 2 Pet. Chap. 1 Vers. 3. 2 Pet, 1.3. His divine power ministering to us all things for life and godliness: he means not the being of those things, but daily supply and increase, influence from the Spirit of Christ, to uphold the soul in them, which hath them: and this denotes the grace of the Supper. Now if we mark we shall see the Scriptures speak of this nourishing grace of Christ sundry ways: Psal. 84. Psal. 84.11. Psal. 37.4. He shall deny them no good thing. Delight in the Lord, & he shall give thee thy hearts desire. Do but think what it is which of all other thou wouldst have, find out thy want, and the Lord shall be thy supply; noting that how infinite so ever the needs and decays of the soul are, God hath supply enough in Christ for them. This is most general. Sometime the holy Ghost shortly knits up particulars, as in the same Psalm, The Lord shall afford light and defence to his: By light including all such good things as we call positive graces, as pardon, peace, ability to duties, etc. By defence, all privative grace, as prevention of evil, strength against enemies, assaults of Satan, world, flesh, straits and crosses. Sometimes he is more large, ● Cor. 1.30. saying, that Christ is made to us, wisdom to make us more and more understanding in the truths of God, and direction to live accordingly: righteousness, to know ourselves justified by better and surer evidence: Sanctification, to grow holier, & more mortified daily, abler to walk with God in the course of our conversation: Redemption, to uphold us in all our troubles, with more humbleness, patience, faith and experience, and to help us against all enemies, till we be fully delivered from all. Especially by applying it to the graces of Baptism. But as I take it, the most convenient way to express the extent of this Grace, will be to apply the Supper to all and each branch of the grace of Baptism. Briefly then mark: Doth Baptism give us an estate in justification? Adoption? Reconciliation? Redemption? Then the Supper confirms & nourishes them! Objection. Hear by the way a doubt may be soon made, (and is as soon answered) that is, That the graces of a Christians condition increase not, a man cannot be said to increase in justification, Adoption, etc. Answer. Answer, Graces indeed of imputation do not admit increase, but yet are not excluded from being the object of the Sacrament, and that in two respects. First, themselves, for though their essence increase not, yet the soul may and must increase in the knowledge and assurance of them. Secondly, the fruits of them, as the peace, the cheerfulness & joy, the contentation, the confidence the liberty, the welfare of the heart may either be greater or smaller, and therefore they concern the grace of the Supper. Again, doth Baptism seal up inherent sanctification to be the souls own? Then doth the Supper nourish the soul in that. First in the mortifying and quickening power of it; for the Lord jesus broken, and poured out, affordeth the soul daily strength to break the chains, the power of ruling and defiling lusts: ignorance, error, security, infidelity, profaneness, self-love, unrighteousness, intemperancy. Also it brings in the power of the resurrection to rectify, and inform the whole man, to better him in the grace of regeneration, sincerity, integrity, constancy, courage, etc. Yea more, it betters the Spirit and frame of the inner man, with fuller bent of resolution, and stream of heart and affections, to be for God, and to go in the stream of obedience to him. Secondly, it quickens and nourisheth the soul in the special graces of sanctification, wisdom, watchfulness, humility, love, fear, faith, patience, mercy, and all holy affections, and gifts serving to holiness. Again, doth Baptism confer the grace of a well ordered conversation? Then doth the Supper nourish that grace: take some instances. One especial grace of inward conversation, is the life of faith in all estates, in all duties, means, and graces. The Supper than strengthens this life of faith, in all these, enabling the soul to be more sober in prosperity, more humble under the Cross, more fruitful in well doing, more diligent and conscionable in all ordinances, more effectual and plentiful in graces. Another instance may be of outward conversation, standing in marriage, liberties, calling, company, solitariness, the tongue, the government of the family. The Supper than serves to better all these, to correct the errors, wants, infirmity of these, and to ease the complaint of the soul for her unaptness to these; her sloth, awcknesse, weariness, earthliness,, hollowness, barrenness, unprofitableness, unskilfulness to serve God aright in all these. Again, doth Baptism settle the conformity of the Lord jesus his sufferings upon us? Then doth the Supper confirm the soul therein, to think afflictions daily more welcome, to count them no strange thing, to wait for them, to be humbled, and broken, and poured out by them; made by them, more sober, selfe-denying, more patiented to bear, and more wise to profit by purging out the causes; more growing in graces, living by faith in straits, for an holy use, and good issue out of them. And in a word, the Sacrament is Christ our Influence and Nourishment in all respects, wherein the soul is capable of any want or complaint; serving to this purpose, that we may be quickened up in our affections, and in steed of a decaying, uncheerefull course (which Satan and corruption beset us with) we may walk in and out with God, with peace and comfort, and it may go well with us in all that we put our han●● unto, Deut. 5.29. both without and within, in life and death. It is a strengthner of us to duty, a supply of needs, protection against evils, provision of good things. It's enough that the Supper is as large as any wants can be: No man knoweth where another man's shoe pincheth but his own, but wheresoever the pinch is, Christ in the Supper is ease. All the difficulty is in the wise application, there is none in the point. This for the extent or object of Christ our nourishment. Quest. 2 The degrees. Which are four. The second Question will yet come closer to the point: viz. What this influence of Christ is, in what kind or degrees it consists. The answer is; That it stands in four several parts, and tends to as many ends. Prosperity of soul being the adequate end of the Supper, look wherein true prospering consists, therein stands this influence: So that by this latter, the former will discover itself. Christ our nourishment by Christ our influence, which is the efficacy of it in the soul. The severals are, health, growth, stableness, and fruitfulness in grace. The Lord jesus Sacramental being all these in all such as are truly begotten of him, in one measure or other. 1 Health of soul. 3 john 2. Touching the first; Health of the soul is one step of spiritual prosperity. Saint john Epist. 3.2. prays for Gajus (an holy, yet sickly man) That he might be well, or in health, as his soul prospered; Pro. 3.8. What it is: viz. Sustaining the soul in her welfare. intimating that one (and the first) step of prospering, is healthiness. Solomon speaking of the fear of God, saith, It shall he health to the navel, and marrow to the bones: noting that the soul which truly prospers by Christ, is, is healthy, even as a body is. Note then, even as when we see corn, hops, or the like, hold their vigour and colour, we say they will thrive: and as the body when it holds it own, and keeps good colour and countenance, the bones running full of marrow, and the blood and spirits running well and aright in the veins and vessels, then it's called hail and sound; so it is with the soul of a Christian. His nourishment is then well aseene on him, when he holds that which he hath received once from Christ, when he bears his years well, when the constitution and frame of his spirit abides sound, humble, believing, upright, thankful, wise, wary, holy, righteous. We call health, the due consistence of the constitution, and humours, without either excess or defect: when the body keeps temper and vigour without any clog or oppression of ill humours or surfeit, befalling her. So is it here: when the soul is preserved from the annoyance and distemper of the wont bad qualities, pride, ease, infidelity, unthankfulness, envy, world, self-love, unsavorines: when kept from looseness and security, and hanging her grace upon the hedge, and running out of course, to all occasions, companies, baits, profits, pleasures, vanities: whereby the life of grace should be choked and oppressed: then she bears mark of some health and prospering; then she seems to hold her own in the life of faith, and the order of good conversation. Now to this first end, the Lord jesus our nourishment serves, Christ our nourishment can do it Sacramentally. Psal. 119; 57 especially in the Sacrament; and to this end all true Receivers frequent it, viz. That they may far well, and prosper in soul. The Lord jesus is able to do this and more for them: David hath a sweet speech, The Lord is my portion, thou shalt maintain my lot and my chance: Christ is able to uphold his own work, and the portion which he hath in his: As john 17. john 17, 11. he prayed for it, Father keep them in thy Name: so he can do it, and of his fullness, they receive grace for grace. john 1, 17. john 6, 55. His flesh is meat indeed, and his blood drink indeed: it's a seen upon their faces, and runs in their veins, it puts sap and vigour of joy, peace, and hope into them; and will not suffer them to look worse and worse: as it's said, Dan. 1. Dan. 1.15. That the pulse they eat, by the blessing of God made them look as well and fresh at seven days end, as if they had eaten the King's fare. How much more than shall the King's diet do it? God's servants need not forsake his house and far, for the diet of the world, jovial, bold, wanton libertines, and timeservers; the Lord hath better fare than so for them: He counts it a dishonour to his housekeeping, to see any of his to look meager, or evill-favoured. And therefore look what grace he hath put into them, he upholds it in them by his diet, by his flesh, by his blood; So that they have the true Spirit of nourishment in them, they do not cool in their love, through the abundance of iniquity: they are not pulled from their steadfastness by the error of the wicked; they do not decline in their zeal, love, affections, judgement, savour, by the malice of Satan, the corruption of their own spirits, the examples of formal and temporising ones; they leave them to themselves, and look to what they once received, and to him they have once betrusted themselves with; and from his nourishment they find themselves to be enabled to keep the good things they have sweat for, as a john 8. 2 john 8. which in so bad and degenerate world as this, is no small portion. The second degree. Growth in grace. The 2. degree of Christ's Sacramental influence, is growth. And this still argues more prosperity of soul, and that their nourishment doth them good. We see it in the creatures, and bodies of men; health will cause growth, by the constant use of nourishment. And this is, when not only the soul holds even terms with the Lord, What it is? Esay 63.3, 4. but outstrips herself, & as a tree of righteousness shouts forth her branches: and as the willows by the waters do every year grow in length, thickness, and tallness; that they do not only not wanze and whither, but get still and grow bigger and bigger. So it is with a true prospering soul: Phil. 3, 13. He looks not behind him what he hath been, is not weary of health and welfare, waxeth not resty, lazy, careless, and standing at a stay, as who say, I have held long enough, and abode the heat of the day. Let hypocrites who stand upon their own bottom, & keep a measure of their own within them, do so: These are in another stock, planted by the hand of the Lord jesus into himself, and therefore look what the seed is of which they were borne, Luke 2. ult. the like is the pitch they aspire to; they look still forward to that which is before, aiming at the price of the high calling of God in Christ jesus. In whom, Ephe. 4.16. Ephes. 4. the whole body fitly joined, and compact, according to the effectual working of Christ in each part, maketh increase of itself; till (Verse 13.) it grow to a perfect man, and the measure of the stature of the fullness of Christ. So that, look what dimensions are in Christ, what his length, depth, and breadth is, Ephes. 3, 16. that (in proportion) the soul united to him by his Spirit, doth covet and seek after by a kind of holy instinct; and never thinks herself to prosper, and to be in good case, till she thrive and grow in grace: and although she mourn for insensibleness in this kind, and that any outward growth is more discerned than this, yet she rejoices that she hath some secret motions in her that way; Psal. 101, 3. that as she loathes to cleave to such as decline and wax dead, so she abhors also to stand still, luskishly, lazily, wearisomely in the way and work of Christ. Therefore sweetly Peter, 2 Epist. last Chap. and the end, joins these two, to hold our own, not to be pulled from our steadfastness: with growing in grace and in the knowledge of our Lord jesus. And to the end she may do thus, The Lord jesus can do these, & how? 1 By himself. she beholds him into whom she is engrafted: from his stock she draws juice and moisture continually. She doth not only behold his flesh and humanity, how that grew in stature; or at his example, how he by the assistance of his godhead, grew in grace with God and favour with men, (although these be sweet helps) but she beholds the Mediatorship and unction of the Lord jesus, Heb. 1, 9 how by the unction of his flesh with God, he was sanctified for his Church, and her use; how all his obedience and growth in it, was not for himself, but for his believing once; that they might grow up in more meekness, humbleness, brokenness of heart, mercy, love, patience, holy example, more in quality of graces, that they might be more purged from the uncleanness of their own spirit, and be more pure, and savoury; more in the quantity and measure of them, that as a little did some good, and went a little way, so more may do more, and go a fare greater: give more light, seem more beautiful, afford more savour, bear down an ungracious world more powerfully, and witness more sweetly to their own heart, the truth of Regeneration, than ever. By his Sacrament. And to help themselves herein, they apply themselves to the Ordinances of Christ, not only to the word that they might grow thereby: But to the Sacrament of the Supper especially, being the especial help appointed to this only end, to bring the Lord jesus into the soul for her nourishment and growing in grace. So that needs it must be, that this growing in grace, which a poor soul seeks, is one of the most especial fruits of Christ in the Supper: and Baptism doth not more truly assure her of Regeneration, than the body of the Lord jesus, and his blood in the Sacrament, doth assure her of her growth in grace. Matth. 13.8. Such as the seed is, such is the crop: wheat brings forth twenty, thirty, or sixty fold, it still of wheat: even so the food of Christ, which is heavenly, and holy, (for the flesh profits nothing, nor the blood, although one had drank it under the cross; john 6.63: it's the Spirit only which quickeneth) and was given for the breeding and nourishing the soul in grace, it breeds an heavenly growth, and a spiritual increase in every true Receiver; especially being assisted with other helps, inward, and outward, the mercies and blessings of God, which as Talents, are put to advantage for God's glory. The third degree. Stableness in grace. The third is stableness in grace. We see that men's bodies in time by continuance of health and growth, come to a pitch, to a measure of growth. This is a third prospering. It is not with the soul as with the body, which ceaseth to grow, when it is at her pitch, or declines rather when it is grown to her full point. What it is? But herein a pitch of bodily growth, resembles spiritual: that as the man grown to his full period, enjoys (as it were) himself and all his former years which he hath lived: becomes now (of a growing) a grown man, is come now to his best, to his full strength, ability and sufficiency for service; so is it with a Christian. He grows in Christ to the measure and fullness of him, Ephe. 4.13. Eph. 4.13. So that whereas before in his beginnings, and proceed, he found much ignorance in mind, much error in judgement, much infirmity in spirit, much to seek of direction and wisdom in his course: Also much unsettled, wearisome, off and on, up and down in holy practice, many combats and conflicts with his bubbling, rebellious, inconstant, treacherous, withdrawing spirit; lo, now it's otherwise: now he is grown to some stay, settling, ripeness, and experience in God's matters, Heb. 5. Heb. 5. ult. more exercised in his spiritual senses to put a difference between good and evil, persons and things; not so blind as formerly, but light in the Lord, judicious, observative, sober in affections, stayed in mind and resolution, Ephe. 5, 16. 1 john 2.13. Act. 11.27. 1 Cor. 7.35. Ephes. 4.12. having his heart at better bay and more awe, for teachable subjection to God, more firm in purpose of heart to cleave to God without disstraction, 1 Cor. 7.35. not easily carried away by each Doctrine and diceplay of men, not mistaking truths, not slighting them, not partially affecting them; but moulded in them, fashioned by them, and keeping his fashion as a man would do of his apparel, against each novelty, So also constant, settled, rooted and stable, 1 Cor. 15. last (read it) not ungrounded in the foundation, not to seek when Satan buffets, but knowing his devices, 2 Cor. 2.11. 2 Cor. 2.11. and also strong to resist, courageous in the use of the Armour, and so persevering in his course. This is that which Paul, Ephe. 3. calls Christ dwelling in the soul by faith; as the Inhabitant who keeps in his own, Christ Sacramental doth this. Epes. 3.17. is not as a Stranger, or a Sojorner who comes and goes, but a Ledger, one that holds his abode, and delights in his dwelling. Oh! this is a great degree of Christ's infusion and influence into the soul, when he pitches there, settles and dwells there, (for what else is the stableness of the soul in grace, save Christ's dwelling in it by his grace?) and is no flittet thence. And this third degree of nourishment the Lord works in all his, who have attained the former two. They come to be as the Scholar riveted into his Rules, or the tradesman in the miry of his occupation, not to seek of it: It is the promise of Christ to all his, that they shall grow up thus in the body; not by any virtue of their own, but by the Spirit of the Lord jesus their nourishment: And to this end, especially they cleave to this Sacrament, and improve the promise of it, This is my body; This is my blood, even to settle the soul by the frequent receiving of it, upon the Lord jesus, for stableness, strength, courage, that they may enjoy the Lord jesus in all the Sacraments they have received, and retain the power of all the Ordinances they have used, all the graces they have grown in, all the duties they have done, afflictions they have endured, examples they have seen, works and government of God which they have marked: I say, that from all these the Lord would bring such an holy experience of heart, resolution of purpose, settling of spirit upon the Lord, his threats, commands, and promises, as not doubting but they are firm and sure, Matth. 7, ult. and therefore a rock and foundation sufficient to rely upon in all winds, storms, and weathers whatsoever. This I say is that third degree of Christ our nourishment, which each communicant looks for at the Supper. The fourth degree. Fruitfulness in grace. 1 Cor. 15. ult. What it is? The fourth and last, is fruitfulness in grace. See 1 Cor. 15, ult. where the Apostle joins these two last branches: Be ye unmooveable and settled, always abounding in the work of the Lord. We see it in plants and men: The plants must be well spread and rooted in the earth before they can grow fruitful, at least in plenty. A little root will not nourish large branches and boughs: Sometime the root is so bare and fleet, that it will scarce furnish the tree with leaves; but a large, deep root hath many strings, and little suckers, which work for the tree, and feed her with nourishment; so that the root abiding deep aod fast in the earth, the fruit is plentiful. We know nature is never more fruitful in the active principle of generation, than when the strength of the body is well confirmed. So then, this is the last step of spiritual prosperity, when this fourth is added to the three former, to wit, fruitfulness in a good course. And it is the perfection of that influence and communion which we here enjoy in the Lord jesus our nourishment. That meat indeed, and drink indeed, is this abundance and fruitfulness; When out of the abundance of the heart, the tongue is fruitful in uttering, the hands in working, the feet in walking, the members in service, the whole tree in bringing forth fruits of righteousness. Esay 61, 3. calls such accepted, and beloved of the Lord; as we esteem exceedingly of bearing trees, especially if yearly and plentifully. It is from the root of the Lord jesus, that the soul doth grow thus fruitful. The indwelling of Christ, is the abundance of influence: the less of Christ the soul hath, the less sap and fruit; the nearer the communion, the greater the influence. The greater the treasure is from which a man draweth, the richer the supply. We say, It's sweet to take from a great heap. An heap will serve for all uses: a poor unstockt man is easily perceived in his wares, the small store and choice thereof: he that hath little money to lay out, is bare in his household, attire, family, diet; scarce hath for necessity, but nothing for delight and plenty. So is it with a man that is no prosperer in grace, hath only from hand to mouth; he cannot verify our Saviour his specch, That out of the abundance of the heart, he bringeth good things abundantly: but rather he is scant in good speech, scant in preaching (no more than needs must) in hearing, prayer, meditation, barren and poor: so in the graces of the Spirit; little love, small humility, compassion, so in duties, so in means. Alas, the root is bare, and therefore the tree is unfruitful. So also the deeper the soul is rooted in Christ; Christ it this root of fruitfulness. john 11, 3. and 12, 1.2. the larger room he hath in the heart, the more scope and entertainment he finds, the greater graces he affords. If we compare Mary and Martha's house with the houses which now and then Christ was bidden too, no doubt but we shall find, that his fruits of preaching, love, converse, miracles, and good doing, were more fall in the former than the latter. Why? There was no stop, he might be sure to be welcome at all times: therefore he shown himself more there, than elsewhere. Christ then the more he is rooted in the soul, the fuller he is of influence, and so grows more fruitful. For, what is fruitfulness? Surely when a Christian being ashamed to consider what a barren heart he hath had under full means; and how little and narrow the good is which he hath done for God, to himself and others; and beholding the cause thereof, his want of true stock of knowledge and faith: mourneth for this his misery, and seeking for an heart fuller of Christ and his nourishment, doth from his treasure extend himself plentifully to the exercise of such graces, means, and duties, as may be useful to himself, and in the communion of Saints. If a poor shopkeeper almost bankrupt, be set up, and helped up again with new stock, what will he do? Ply the matter, run to London, furnish himself with the best of wares, and choice of them, bring them home, fill his shop in every corner; and satisfy the turn of every buyer. Oh! what a change is there? So it is with a Christian recovering out of a fruitless course by the Lord jesus his raizing and setting him up again, stores himself with plenty of graces, sets them on work, and fills each part of his life with duty; yea, sets himself against his former unprofitableness: Adding to his knowledge, faith, to his faith love, meekness, patience, experience, hope: that so he may not be unfruitful in the Lord jesus. 2 Pet. 1, 1, 5, 6. If he have risen up well paid in his morning awaking, he rests not there (as before) but fetches from his treasure a cheerful heart to his calling: from thence proceeds to family duties and government, from thence to do good, and take good in company, thence to be well occupied alone, thence ready to visit the sick, to admonish, to comfort, to advise others, and when all is done, 1 Cor. 15, ult. to nourish in himself the life of faith one while, humbleness another while, forbearance, long suffering in provocations; thanks for blessings, patience if crossed: sometime in one, sometimes in another duty; yet neither hurt by one from another, nor glutted by succession of service, but fruitful & unwearied in all, with one eye to his ground, another to his end. Even as a man of an active spirit, if well paid in diet, and refreshed in body, sticks not from morning to night to be doing, loathes to be idle, and thinks himself to have lost that day wherein he hath not been full of employment. Now so is it here; the Lord jesus his nourishment, so enables the souls of his, that they seek occasions to express goodness, as eagerly as a barren heart shuns them: that which strikes the one dumb, and as dead as a stone, yea is as bane to him, that quickens and joys the other, because the fullness of grace makes the work most sweet and welcome. Now wherein is the Lord jesus so full a nourishment as in his Supper, in which he brings forth all his store and Magazine to fill the soul that is empty with good things, and so to send it away from his Table, furnished (as the Apostle saith) as a vessel of honour, and prepared for every good work, so that none comes amiss? 2 Tim. 2.21. Thus I have given to the Reader an Answer to this question, what the Lord jesus our nourishment is, both in his parts and degrees, one of the main things which I would wish him to mark in the whole Treatise, for the true conceiving of the virtue of the Supper. Now I come to the use, which is as weighty. Use 1 And first th' doctrine is one of the fearfullest terrors that can fall upon the profane sort of men, that live within the bosom of the Church visible; All Atheists, Neuters, mere civilians, Ignorant, Profane, Libertines and Hypocrites. Is the Lord jesus the Sacramental nourishment and influence of his Church? Oh woeful than your condition! who cut off yourselves frem all communion and fellowship with him; I say not in some, but in all grace of his, or part in his Ordinances. Alas! the day is to come that ever ye saw need of him, to subsist in him at all. Your bondage, enmity, and hell, seem liberty, amity, heaven to you. The devil hath bored your ears for vassals to himself, as notorious wretches, who are willing slaves when ye may be free. Who then wonders if the Supper of Christ, and that offer of welfare which he makes therein to his, be as a fulsome thing unto you? Alas! as long as your drink, lusts, play, company, sleep and belly-cheer be granted you; who wonders if ye despise (with Esau) this birthright? If with Swine ye tread these Pearls, and this Manna in the dirt? Alas! Matth. 7, 6. it avails not you to have such a previledge as Christ to feed your souls, if the whilst ye want your carnal appetite satisfied. If this food were but as a mess of Pottage, Heb. 12.16. as the wearing of your locks, ye would have had him ere now. But oh! sapless, barren, and unsavoury wretches; to whom these dainties as are a dry chip. Who come and go to the Sacraments, as to dumb Pageants; more fit for a mass of tricks, and apish ceremonies, than the Solemn feast of Christ Sacramental. Woe be unto you, oh ye Dogs and Swine! your moral sins are fearful, your swearing, your lying, cozenage, drunkenness: But your chief misery is, that you are carnal wretches, sold under your lusts, destitute of all union, or communion with God: your hearts are not where your bodies are, when you come to Christ and the Supper: But as the fool's heart is on his left hand, Eccles. 10.2 so are yours with your lusts, which are your appointed, meat, drink, and pastime unto you. Acts 8.21. Therefore you have no fellowship in this business: your Sacraments are the woefullest marks of wrath which ye can carry about you: Law, fashion, custom, fear, formality, are your grounds of receiving; Christ ye come not for, and your hearts tell ye, he belongs to no such. Therefore ye are as yet in the gall of bitterness; Verse 23. save only that lust hath chained up your senses and hearts, that ye feel nothing amiss, and ye do but abide under this chain, john 3, ult. till the day of wrath, and vengeance; Oh that ere that woeful hour sweep you to hell, the Lord would awake you either by his Word or Works, to see in what a woeful condition ye stand! Seeing the Church doth not excommunicate you, oh that you would cut off yourselves as Aliens from this Communion! Oh that your flesh might be destroyed, and your jollity subdued, that (if possible) your souls might escape in the day of the Lord! 1 Cor. 5.6. Use 2 Secondly, let this be reproof to such as go for religious, and perhaps may be so (for we cannot tell, Reproof. but leave it to God and themselves to try) to whom after all this long while of Sacraments, the doctrine and mystery of the Supper is both unknown and untasted! What juster complaint can we take up among many, than this, that Christ the nourishment of his people is so little known! Look to it; if the Gospel and the pearl hidden in it be yet hidden from you, 2 Cor. 4, 4. the God of the world hath blinded you with the ease and form of an empty profession, that the glory of Christ should be still eclipsed from you. Beware lest there be not in you still a common heart a of the world, which causes these spiritual things to be so harsh and unsavoury. With examination. The first, and that in five. But to such as desire to be affected with their ignorance in this kind, I say but this, Examine and try yourselves about this weighty matter, I mean the knowledge and use of Christ in the Supper; and let this make amends for your ordinary egress and regress to this Ordinance without searching yourselves. I know right well, Sacraments were never so common, so monthly, so ordinary; and here and there Sermons, or some kind of preparative are made before them: but who is he almost that knows what Christ offers to be unto his truly bred ones, the youth of his womb, in his Supper? To whom are those floods of Honey and Butter known, job 20.17. which are in Christ for the soul that is starven and needs him? Oh if Christ in the promises of nourishment were your delight! your need would make you seek out, and search after the seal annexed to the Promise, that by it, your bare faith, naked and barren souls of the power of Christ to purge and sanctify you, might be doubly refreshed. Tell me in particular, Did it ever enter into you, that the Lord jesus serves to feed, as well as to breed all his? To nourish his in those graces of the Spirit, which Baptism hath begot in thee? Do ye know the way unto him by the Supper, (as to the Church by the path) for making your justification, Adoption, Reconciliation, more evident to your souls? Do ye lot upon it, that there (if any where) even at the feast of God's mountains, the broken peace of your consciences, the joy of your souls, the confidence, contentation and liberty thereof to go in and out with God, is to be revived? Why make ye then no more use hereof? Why do Sacraments then as clouds pass over your heads, leaving so few of these drops upon them? Oh! if you knew the gift of God truly, that here is the fountain for you to drink at, joh. 4.10▪ to quicken and enlarge the graces of the Spirit; faith, love, courage, thankes, uprightness, mercy, patience, and fitness for the Cross, (all which you so infinitely want) how could it be, but that honest and good hearts would press in for a child's portion, as oft as God offers it? Who shall beat ye off from this house of God's provision, if ye were privy to those bare walls at home, from whence ye come? If it could but sink into you indeed, that there is no want, no disease, no sin, temptation, let, enemy, Cross; but the Lord jesus hath there a supply for, Physic, ease, strength, redress? Oh! a man might as soon rate a Beggar from some great house of alms, as discourage you from the Supper! If there the Lord jesus empty his treasures of wisedone, and direction, for the order of your tongues, marriages, families, companies, buy, and sellings, and so to make your whole round of conversation, sweet, reform: Oh! how is it possible that ye who complain so much of your wants in all these, should not come to Christ here, as those sterven Lepers fell upon the full tents of the Aramites, here catching up meat for hunger, 2 King. 7.8. drink for thirst, apparel for nakedness, gold and pearls against poverty, both for the present, and for time to come? But alas! ye know it not. Secondly, trial in four particulars. Again, if ye shall say, ye hope ye have got these in the Sacrament: I answer, I know some do, but seeing I speak to the body of Christians who do not; it cannot hurt any to try that also: I may truly say; All such as find Christ such nourishment to them, may be known by their fruits. Oh! they are healthy and prospering, they discredit not God's diet, are not meager, evil favoured, surfited with ill humours, pride, ease, the world, revenge, hypocrisy. This Physic and Diet of Christ broken and crucified hath given corruption her deadly bane (more or less) in point of reigning and deluding, and defiling them: they loathe to decline from God's truth, and the power of it; the ways of starters and revolters, and time-servers, are as vile to them, as drunkenness or uncleanness: They hold their own towars God in some poor sort, and this pulse of God (as it's counted, although indeed restorative) flesh and blood of Christ, is made flesh of their flesh, and runs in their veins, and ministers vigour, spirit, and life, unto them, to keep them in Christ's body, in the midst of all the pollutions, and declensions, and coolings, and cursed examples of this world. Secondly, this Supper of the Lord jesus, battens and makes them thrive in grace, makes their grace more, more savoury, better qualified, enlarged in measure, more humble, meek, patiented and heavenly, than when they first believed: This grace of the Sacrament heals them of an hidebound heart, dead and stolen, weary, and ready to stand still in grace. Every Sacrament adds a little of jesus Christ his tallness thickness, depth, and makes them increase in favour with God, in credit with his Church, to reach further than formerly they did, and to be enlarged in holy abilities for God and his Service; loathing to stand still, as much as to be quite dead. Thirdly, they shall find it by their settledness of spirit, and holy purpose of heart to keep the commandments, Psal. 119.57. and to cleave to the Lord, as Barnabas saith, Act. 13.27. Act. 13.27. They shall wax more rooted, grounded both in truths (especially the main) and in the power of them; and that not in doing only, but in suffering also. Christ will be a Bulwark unto them, to fence them with courage and armour against assaults, enemies, Satan, and the errors of the wicked, that they may not be pulled from their steadfastness. Lastly, 2 Pet. 3. ult. the Lord jesus will nourish them so fully, and so root them in himself, and set their pipes so in his wellspring, so dwell in them, that out of their bellies shall flow rivers of waters, able to water all their practice, joh. 7.38. and to make each part of their life fruitful. I say, he shall heal their barrenness, extend their grace so, that it shall suffice them for many uses of life, as formerly for few. Conclusion of the use. Briefly then try yourselves by these marks. Sure it is, they catch many in their snare, convincing them, either to be none of the Lords: or else to dishonour his Diet, and to call the Lord a hard Master, who reaps where he sows not, and keeps a bare house: Mat. 25.25. whereas the very hired servants of his house far better, than the jolliest and bravest that live out of it. Oh! if ye be these children that have their daily portion from Christ's trencher (as jerem. 52.54. it is said of poor jehojakin that prisoner) happy is it for you, these trials shall not hurt you; jer. 32, 54. but if ye be not such, certes, to try may do you good, and prevent that danger which all bad Receivers are liable unto. Which grace the Lord grant you. Use 3 And nextly as in due place, whom should I turn my speech unto, save unto these jehojakins of the Lord (be not offended at the name, seeing its probable, God at last shown him mercy for his obedience) I mean, such as by this daily portion of his Christ, farewell and prosper in goodness. In two Branches. These I must diversely speak to: first the stronger sort, than the weaker. 1. The strong. To the 1. in a word, this I say, That if the Lord in mercy have granted you this portion, and these blessed fruits of prosperity, whereby ye are eased and cured of that Epidemial disease of the age, a declining, hidebound, unsettled and barren course with God; I say unto you, bless God in secret, who hath given you morsels and draughts which the world knows not: count your portion to be fallen into a good ground, Psal. 16.6. and desire not to change it for the husks of Swine, no nor the feasts of Princes: To you I shall say more after, in the point of enjoying Christ. 2 The weak. But unto you weak ones, let me speak otherwise, and take your sad words out of your mouths: you cannot deny, but the Lord hath both bred you, and fed you by his Son, and by his Sacrament; yours they are, and as Christ is Gods, so you are Christ's; but yet that nourishment of Christ which I have here described in the parts and degrees of it, which dogs do catch at boldly; perhaps you dare not apply to yourselves: you are afraid that this my discourse will condemn you, Dub. for you are fare from the tithe thereof (you say) fare from improoving the Sacrament to all those ends, or in such degrees as the last use presseth: your faith (notwithstanding all your Sacraments) is weak, your comfort, peace, freedom of heart, small: your grace little stirred up in you (to your feelings) your inner bent of spirit still faint, and your stream weak; your conversation full of disorder, and the staves of your wheel which should support the race of it pitifully broken, your errors many in ruling your tongues, families, liberties and selves aright: and you say, if this be the fruit of the Sacrament to make Christians prospering in health, growth, staidness, and fruitfulness: oh! what shall then become of you? Sol. I answer: Hold the Evidences of your Baptism and regeneration: prove your calling to be sound: and keep that you have gotten: mourn that you have not improved Christ in his food and welfare, since you knew yourselves to be the Lords: perhaps there hath been a fault this way, that you have rested too much in that, and too little stirred up the grace of Baptism by the Supper. Let that humble you: and covenant for hereafter to make better use of the promises and Sacrament of nourishment than you have done: and then for your comfort, this I say, The Lord hath taken away your sin, you shall not dye: the Supper is the nourishment of the weak as well as of the strong: All measures are not alike: By those which I have here noted, I do not desire to snare any, but to show God's bounty and what Christ's fullness can beteame, not what each receiver carries away. Therefore be not discouraged: God is like a tender mother who hath both strong children and weak, she hath meat for them all: But if any one be poorer and weaker than another, that shall have the deintiest: not that it may ever look to lie upon her hand: But that being cherished by her cordials, it may grow stronger, and be free from such maladies. Therefore in God's fear, if there be truth, and a mourning heart for failings, and hunger after the best measures of grace which Christ hath for thee: let not this view of doctrine dismay thee. Encourage thyself to wait for pardon of old defects, and the Lord shall by that I have said, rouse up thy spirit to an earnest coveting and a true enjoying of such welfare in Christ as thy heart longeth after: Desist not thy diligent receivings, and holy, humble preparing of thyself; for if thou leave Christ (as Peter said when those carnal followers departed) whither shalt thou go? He only hath both words and food of eternal life. But here some may step in and say, yea, we should have hope of this if only we had some defects and decays in grace and goodness: But its worse with us: for we have harboured our corrupt qualities of sloth, ease, deadness, yea, perhaps, a proud, unclean, covetous heart: yea rebellious against many known truths of God: sinned against his mercy by much presumption, against his threats by security, against his charges by contempt and disobedience: our hearts accuse us of coldness, self-love, unthankfulness, forgetting of God's administrations, weariness of the yoke of a strict walking with God, and counted it preciseness; taken the uttermost of our liberties: counting them our enemies who have reproved us: And now lo, the Lord arraigning us at the Bar of justice, we are confounded in ourselves, and almost driven to despair: when our consciences do rise up against us, and the Lord seems to leave us to ourselves, we seem to be in hell: Is there any hope for such as we? I answer, first I wish such to try their Baptism and the truth of their first calling to be sound: (of which after in the trial of our estate) and if they can prove that they have ever believed the promise, and found favour with God, than I say, the grace of God within you shall stir up your souls to an unfeigned humiliation, and brokenness, and shall recover you to a sight of his promise. The Spirit of God shall not suffer you to run from God with such full bent of heart, but your checks, and cumbats, working with the experience of mercy and former pardons shall revive the seed of God within you: So that ye shall not wholly shake off the spirit of regeneration: The grace of your Baptism shall be as a second board after shipwreck to recover you; and shall send you to the Supper with hope of regaining that light and comfort which your revolts have darkened and eclipsed: else should the Sacrament be of no power to secure distressed consciences in their relapses; But this I add, such shall find it hard to bind up their breaches, and wish they had never revolted. Use 4 Fourthly, let this be an rise of Instruction about that one particular of Christ our nourishment in redemption, a doctrine seldom pressed in the Sacrament, and therefore I will take some pains to press it. The Supper of the Lord offers to all believers a portion of Communion with Christ in his Afflictions: And as baptism is our prest-mony to bind us to Christ in all estates to be his soldiers as well as servants to our end: so the Supper confirmeth us in the grace of our Baptism; Therefore know that its not for nothing, that we receive Christ crucified, both body, and blood, under bread and wine: to put us in mind of taking up our cross daily, making it our daily bread. That we drink at this Supper, as its wine of refreshing; so it is a Cup of blood: and the wine of the indignation of the Lord upon his Son: Esay 63.2.3. Esay 63.2, 3. And although Christ drank the dregges and trod the winepress threof to free us from the guilt and curse of it: yet not from suffering for Christ: The Sacrament is a badge of our conformity with Christ (or at least of our renewed courage) in his afflictions, Phi. 3. Christ's cup was so bitter that he prayed oft; Father, take it away: So must thou look for the like, that if God should compass thee about and hedge in thy way, Phil. 3, 12. add sorrow to sorrow, and make thee a Marah of a Nahomis, removing thee (on the sudden) fare from prosperity: Oh! Ruth. 1, 20. thou mayest say, The Lord jesus hath drank of this cup unto me: The extreme bitterness and anguish of it, he hath taken off: if thou be his, thou mayest say, Blessed be God, this Sacrament offers me a discharge from sin, curse, Satan, hell and Death: I know the hardest, & have shot the gulf of these: yet still there remains a relic of bitterness for thee to drink, to frame thee to the love, selfe-deniall, patience, and victory of thy Master, 2 Cor. 5, ult. Esay 53.12. and much more to be content to bear as he did. He bore for no sin of his own; but thine only: and he bore, that he might help thee to bear, and in all thy afflictions be troubled; that he might take the sting and venom of them away, and make them tolerable. Do not then greet the Lord unkindly, and treacherously, when the cross comes, as if the Lord had sent it in wrath, to cut thee off, to take away thy right, Lam. 3. and to cast down thy soul out of her place: No, although the Cross may seem dark, uncouth, Lam. 3, 35. and to have such sad circumstances in it, as for the present, thou seest not how to wind out of: But, remember thou receivest the Sacrament no ofter, than the Lord jesus offers himself to thee in the heaviest, bitterest, and most unspeakable cross, that ever was borne: What gall was not mingled with his drink. Mat. 36.46, 48. Wherein was he afflicted save in that which was most precious, even the love of his Father? and for what, save for sin, that was more irksome to him than death? If the Lord then cross thee so, not in some petty fillip of a finger, but in a tedious sort, even in what is most precious: consider the Lord hath done it: that he might make thee partaker of his holiness, Heb. 12. conformed to him in his meek yielding to his Father's will, to the contempt of the world, nay of thy vile and proud heart; to selfe-deniall in all blessings, to mortification of thy rank lusts: yea he doth it, that thou mightest put thy mouth in the dust, and be low, when he will have thee so: that rottenness might enter into thy bones, and thou mightest have peace in the day of trouble. Be then under it as he was, whose cup thou dost drink of; and show what strength thy oft drinking of it, hath put into thee: Be sensible of God's stroke in a moderation, neither too much, nor too little. Labour to suffer the will of God: let it cleanse thy soul and purge that scurf which it was sent for: and trust God, and pray that he would deliver thee from that thou fearest; Heb. 5.5. wait for the good of it, the whilst; and for release of it in due time, not consulting with flesh, how, or how fare or when, but trusting him with it, who hath infinite ways above thy reach to effect it. If the Martyrs could endure their bodies to be burnt to ashes, gladly, upon this ground; how much more thou, who never enduredst the fiery trial, nor yet the anger of God in thy smaller trouble? If he have removed that, by his agony, bloody sweat, and desertion: what else save sweat conformity to thy head, remains for thee? Let it then be instruction to thee, to draw more and more strength from the Sacrament to enable and sustain thee in thy bearing of it! Alas! we come for the staff of bread, and the wine of rejoicing, to fit us to obey: But not for the helping us to eat the bread of affliction, and to bear the cup of indignation aright, as Micah 7, 9 Mica. 7, 9 Oh! what a stranger it is! But of this so much. CHAP. VIII. Touching the Sacramental Acts of the People: and so the third General of the Description, viz. The End of the Supper. NOw, my promise made at the end of the 6 Chapter requires that I come to the Sacramental Acts of the People: The which I will handle as the use of Exhortation, from the doctrine of the former Chaper falling fitly in●o the stream thereof. Fiftly, then is Christ Sacramental our nourishment? Then let all his People obey his charge: first to take this body and blood, of his to them: secondly to eat and drink them. Touching the former, I mean this, receive and believe that this flesh, and blood of his is given thee, for thy particular nourishment. All the former uses presuppose this: obey in this, and all the rest shall follow duly. For the better conceaving of this Act of taking: note, 1 Take. that it stands in relation to a gift offered in the Sacrament. And the gift is Christ and his benefits. 2 Things in it. Now to take them is to do these two things. First to concur with the giver in the offer of this nourishment. Secondly, 1 Concurrence. to apply and make it our gain for the purpose which it serves for. The former of these hath two branches, according to the nature of the offer made in the Sacrament: the former is concurrence of consent, the latter of obedience: in both stands faith. That this may be conceived, mark, that the Lord offers this gift, either by promise: or by charge: The former is the ground of the latter; and therefore the soul concurres with him in both duly: consents to his promise without cavilling: obeys his charge without rebelling, takes by both. Partly in consent, in 6 partice. Touching the former, first, let it appear how God offers and promises Christ Sacramental: and then it will easily appear how freely faith consents. The promise is conceived thus, This is my body, that is given for you: This is the new Testament, and the cup of it, in my blood, shed for you: In this conceive these six especials (which in a short view to see, will both revive and profit the Reader) briefly. 1. 1 The excellency of the offer. The excellency of the gift. 2. The fullness. 3. The aptness, 4. The propriety, 5. The graciousness. 6, The manner of exhibiting: and these will show how faith consents. First the Lord saith This is my body and blood; that is, my nourishment, meat indeed, drink indeed, not earthly, fading, mortal, but heavenly, eternal: he which eats it shall hunger no more, he who drinketh it, shall thirst no more: it's the Lord jesus from heaven, heavenly. What saith faith? I consent Lord, the reason is strong, I take thee. Secondly the fullness. 2 The fullness of it. This my food is no scant and half diet: it's my flesh and my blood, that is, myself in my Satisfaction and Efficacy, and my whole self, no part excepted, the whole Diamond unbroken: and with myself, all that I can afford, all my graces, to nourish the whole soul in each part, for each defect, for full increase: not a particular gift to the mind, as knowledge, or to the heart, as patience; but all Christ and all his grace for the perfecting of the whole man in his measure. What saith faith? She consents: its royal, Oh Lord, I yield and take it. 3. The Aptness of it. Thirdly the aptness. The Lord offers thee not meat and drink which thou art uncapable of: as if whole loaves or flagons should be offered thee, too heavy and gross for thy receiving; But its apt, prepared for thee, meat laid unto thee, in morsels, in a cup, a meet draught for thee, a body given and broken: A cup of the new Testament in my blood. What saith faith? I consent Lord, I do take it as prepared for me. Fourthly propriety. 4. The propciety of it. The Lord addeth, It's given for you: shed for you; for you in person, and for your wants and uses in especial: So broken and shed, as if no other, but you were regarded in it: yea, though given for the sins of the world, yet, specially for you, and your nourishment. What saith faith? She consents, Lord I leave not my portion for another to take, I take my own myself. Fifthly graciousness. Lord it's a Nourishment given, 5. The graciousness of it. Offered to you; what is freer than gift? It's not urged, extorted by force on your part (although if ye went from sea, to sea, to get it, it were cheap on the price) but freely, and of mine own accord, given, when it could not be expected; with a most plain, beteaming heart, meaning as I speak, not to deceive, nor defraud. What doth faith? Lord fare be it from me to warp from thy meaning, I inquire no further, I consent and take it. Lastly, the manner of exhibiting it. 6. The manner of exhibition. I offer it thee under signs of bread and wine, the staff of life, and cheer of the spirits: It is no other nourishment, than I offered thee in my Promise: That offered me as thy pardon, peace, and strength; so doth my Supper: The manner of exhibiting is divers, but my offer is one, and the nourishment is the same; only here I offer it in a more familiar and apt manner, to relieve thy infidelity; let not that which I offer thee for the better, in the more effectual manner prove for the worse, and be weaker in efficacy. What saith faith? She answers, Thy way is best, I consent, I take it in the way thou offerest it. Thus we see how faith concurs with the promise, and consents to it. Upon the Promise depends the charge. For mark, The 2. Act Obedience of faith. the Lord adds, Take it therefore, eat and drink it. Why? because it's so qualified for thee, and so necessary, that thou canst not take it, but thou shalt prosper and be happy; thou canst not refuse it, but thou must needs pine and perish; Therefore I who by promise have thus drawn thee, do also by my Authority Command thee. I know many things (as excellent and weighty as they are) yet are not esteemed, because they are unknown; Therefore I who know them better than thou, do require and charge thee upon thy Allegiance, Take, eat and drink this my body and blood, that thou mayest prosper and far well. What doth faith? She obeys the command, and saith, I do so Lord, I take them as thou commandest. I concur with thy command as with thy promise. Thus we see the first work of faith, to concur with the offer of Christ her nourishment. Thus much for that. The use of it (ere we come to the second) is threefold, first, The uses, 1. of distinction or difference between a true Taker of the Sacrament, and a false, a believing one, and an unbelieving; It's worth our noting, because every fool will be prating and say, he hath taken the Sacrament to day; Oh its high holiday with him! His garments are all white. But oh fool? what taking is thine? Only of the Elements! only the work wrought! If this will commend thee to God for a true taker, it's well, else all is lost. But oh wretch! Thou art a taker indeed; but a Thief, thou takest that which is none of thine, by sacrilege. Thou takest not by concurrence with a promise; Thou neither consentest to that, nor obeyest the charge: thou runnest not with God, but out-runnest him, preventest him, and snatchest his nourishment from him as a dog, which he hath given only to children. And this I will prove. Thou hast neither a consenting eye of faith to see what the Lord gives thee: nor yet a consenting heart to be affected with it: nor yet a consenting hand to receive it: more than sense convinceth thee of; thou takest not, because thou consentest to no promise, Thou hast a traitor's heart within thee. None of all these six cords of this Sacramental Promise will draw thee: no, though the cord were made of many more links, thou wouldst still be the same, an unwilling, unbelieving wretch, and still warp, withdraw from God and dissent from his offer. Thou hast no power to cleave, to consent and obey. I may say of thy unbelief, as of saul's hypocrisy, 1 Sam. 15. 1 Sam. 15.30. Though Samuel did sundry ways convince him, and ferret him out of his hole, yet so tainted an hypocrite he was that he would not be convinced: He was at last as at first: he said, Honour me yet before the people: and so went away an hypocrite. Such is unbelief: it's like the Ethiopians colour, jerem. 13. or the Leopard's spots: if these may be changed, then may unbelief, not else. Oh! the endless and bootless urging of promises upon unbelief! behold her face in a glass and abhor her, and say, Into her counsel let not my soul come! And as I say of her treachery, so I say of her Rebellion: She will be awed with no charge, no more than won by a promise. Alas! she thinks as Eve thought being deluded by Satan: Gen. 3, 5. That God forbade her the tree of good and evil, for hatred and of evil will: all that ever God had enriched her with, could not sway her rebellious heart, to conceive a good thought of him, still he did it to cross her. So doth unbelief deal with God's charges: when he tells us, He commands for our good, and not his own: that it might go well with us: we answer, No, I cannot think so, its harsh to my ease, and sloth, to yield: True, but if it were possible that thy rebels heart could stoop, it would after seem pleasant, and thou wouldst not for the world but have obeyed. This by the way may serve to point out the contrary natures of faith and unbelief. Use 4 Secondly, its use of admonition to all that would take the Lord jesus Sacramental aright: To resist carnal reason, which resists faith, and holds the soul under the Bondage of sense and flesh. Many when they come to the Sacrament in the sight of the promise, wonder that any man should take Christ and his Nourishment; who yet when they be baffled with carnal reason, are so fare off the hooks, that they wonder any should believe it! Beware of this lewd counsellor; if once he and thou have talked, he will corrupt the simplicity of the promiser, and the nakedness of faith: and fill thee with so many crotchets, that (as they in john) thou wilt cry out, How can this thing be? Can he give us of his flesh? john 6, 3●. What a riddle is this? This is an hard saying, who can believe it? Surely no man that hath not chased away carnal reason, and closed with the promise. I do not bid thee put off sound reason: for than I might bid thee (with a Papist) believe that bread is turned flesh, and wine blood: I bid thee not be mad; but not distrustful. Be not faithless! ascribe not more to the Pilot than Paul, as that carnal centurion did, because he saw no other than likeliness of shipwreck. An Angel of God (saith Paul) stood by me too night and secured me: Act. 27, 1● I believe God therefore; I see as little hope as any of you, nay less; but yet the promise of God, and his charge, that I fear not, prevails more with me, than all outward reason! Oh! do so in the Sacrament in the Supper as I urged before in Baptism. Look at the word and charge, Except baptised of water and spirit, ye are damned; cannot enter; he that believes and is baptised, shall be saved. Look at this; and say not, shall a man enter the second time into his mother's womb and be borne again? But honour the promise, as Noa, john 3, 4. when he was in the Ark was saved by faith; and the waters which swallowed up the world, bore up the Ark and saved him; Heb. 11, 7. 1 Pet. 3, 20. God had said it and he believed. So Christ hath said it, This is my body; This is my body. Why? (saith carnal reason) I see no more here than at home, what consequence is this: here is bread and wine, therefore Christ nourishment? I eat and drink, and take the on●; therefore I may take the other? What sense is here? None at all; It must be faith and Religion, not sense must rule here, not (as Popery saith) against common sense and true reason to produce a thing impossible) but to confute unbelief against false and carnal reason! Oh! either cut the Throat of it, or it will cut thine! Lift up the Ark of thy faith above the rocks and crags of reason, or else it will Split: Beg the spirit of the promise and of the command, to set thee upon the rock that is above reason, Christ and the Sacrament, or else reason will destroy both! 2 King. 6, 18. There are more with thee (as Elisha told his man) than against thee, if the promise and command of Christ be for thee! It's an evidence from God, and subsists in his faithfulness, power, and mercy, grounded upon the death of the Lord jesus: 2 Cor. 6, 1. Receive not this grace in vain, as if thy ears were stopped, eyes blinded, hands held and chained by thy fleshly sense! Rather let this promise of Christ loosen this chain. Solomon saith, A gift in the hand, prospers whither so ever it go; Oh! here is a gift in the hand, Take and eat. This is my body given for you, and now given to you: let this prosper against all the mutters of carnal Reason: and say, Oh! be there never such unlikelihood (as Caleb said of the Anakims') yet they shall be but meat for us: Num. 14, 7, 8. If the Lord love us he will give it us! So say thou! If God have spoken, standby sense, and be still: I know thou wilt be ready to put thyself forth in and against each promise, but I will have no ear to hear thee, if God speak. The charge of God hath power to enable thee, as well to command thee; it gives what it commands; as when the Lord jesus bade the Palfie man rise, he put life and motion into his limbs and joints and left not the work to the cripple; So I say, resist sense and corruption by a promise and a charge of Christ, and it shall stoop unto them. The Lord hath put an infinite power into one against the other. Use 3 And thirdly be exhorted to cleave nakedly to the word of the promiser, consent and obey, Esay 1. The words are both used to signify faith, Esay 1, 19 for a matter not unlike: and (saith he) ye shall eat the good things of the land. So say I here, come with an open hand, and a simple heart, and a naked faith; and thou shalt eat this meat and drink this drink indeed never to decay. True apprehension of the Promise first, will cause it. Say then thus, Lord thou saidst, seek my face in the supper, thou saidst, come, take, eat: What meanest thou but this, that I should concur with thee, and be of like mind, consenting to thee, that thou dealest plainly, and speakest as thou meanest, without hook or crook! Oh Lord what should let me! I am convinced, that if thou hadst not meant well, thyself and Christ might have spared infinite labour; Therefore I consent. Thou sayest, take as freely as I offer; be to me as I am to thee; play not the traitor; 2 Cor. 6, 11, 12. Be enlarged to me, for I am enlarged. Oh Lord, so I am! I believe, I dare not distrust, and descant, and play the slave with thee, but see cause, why thy word should be esteemed as pure, true, faithful as thyself is: I am the cause of my own sorrow; could I be to thee, as thou to my soul, my people, as thy people, my thoughts, affections as thine; Oh how happy! I will strive for it. So, for obedience! say as Peter, Luke 5, 5. At thy command I will let down, I will take thy Sacrament. Alas! what villainy were it to think, thou shouldst seek thy good in it, and not mine! should not I creep and crouch for it, rather than urge thee to command me! Nay, should not I fear that if I disobey thee in thy charge, thou wilt threaten me with condemnation for not discerning thy meaning! Oh! I obey with all gladness! Give power to do as thou bidst, and I will do what thou wilt! And to end this point, deny thyself, and come in the sense of thy utter perishing to the Lord for this grace of the Supper. Come to the Lord with that speech which the Israelites were bid to come to the feast of the Lord, Deut. 26. verse 5. A perishing Syrian was my Father: So come with a soul in love with his dainties, and like to starve for want of them. The drowning man hath the most Taking hand of all, the most catching fastening hand of all: 2 or 3 of his fingers will take more hold, than an whole hand of one that is well enough: be it never such a paulsey-hand, trembling and shaking, yet if a taking hand, it is the hand which Christ calls to his body and blood. The latter work of faith, 2 Branch. Application of faith. is the application of the grace offered unto thy soul, for the gain thereof. When thou hast believed the promise once, do as he who hath bought and paid for his bargain: incorporate thyself into the benefit of it, and apply it to thyself: Take the Lord jesus thy nourishment so, as he may in truth really nourish and do thee good in all thy whole soul, in all the powers of it, in thy whole body and all the members, and in all thy whole course, of each part and service thereof. See it be well with thee in all, that thou prosper in all, and bless God for faith, when thou feelest her carrying from this body and blood of Christ, Laid out by a similitude in 4. Branches. into every faculty and member of thee. Faith in relation to Christ, in the supper, may be compared to the Nourishing soul and her natural faculties in man, and that in four particulars. 1 Faith Sacramental resembles the stomach in the body. The stomach we know so takes the nourishment, 1. By the stomach. as that it unites it to itself and altars it in the property, that it may become her own, and begin to lose it own form, that it may put on a new. Till the stomach have thus held, closed and digested the meat, lo, it may be voided up again. This is the first work. Faith takes the Lord jesus, and closes, with him puts him into the stomach of the soul, digests him there, unites him to itself, suffers him not to departed away from her as he came, but holds him, makes him hers, and altars him in some degree for her own Nourishment. When the hand takes Bread, flesh, drink to put it in the mouth, lo its true meat in itself, but not the bodies as yet: but if the stomach have once laid it in close, lo, it ceases to be bread and flesh, and begins to be the stomaches, and to undergo a due change that it may afterwards be the body's food. The Ivy doth not so close with the tree, or the Misle to the Appletree, for her own end, altering the juice for her own use, as faith Sacramental, altars Christ's body, blood makes it another, turns it into matter prepared for herself. Faith truly saith, by virtue of the ordinance and Spirit of the same, lo, This body is mine, my meat, I lay claim to it: this blood is mine: All the grace of the Sacrament is mine, I clare not leave it behind me, for it's given for me, as meat for the body. And as the stomach closes with meat as her own, so doth faith with the Lord jesus, for why? By as due right this nourishment is hers. Secondly, faith is like the natural Appetite in the body: 2 By Natural Appetire. we know such is the Nature of that faculty in the healthy and stirring, that there is always a passage from the stomach to the veins; and so the appetite is clear, the stomach kept clean and fit for continual Attraction of new nourishment. So is faith in the soul, it holds the soul in such perpetual holy motion: and passage of old nourishment; that it is always healthy, and empty and open to receive in new. Perpetual expense of nourishment, prepares her appetite to new refreshing. The soul that is desirous of meat by starts and fits, is clogged, and makes not away with the former: but when the use of nature hath conveyed one meal away, and spent the strength of one; lo the veins grow very attractive and pinch the stomach to covet more, and to be in perpetual appetite. Faith is the stirring workman, or housewife in the soul, never surfited with humours, or clogged so with distempers; but that she retains some sweet appetite after new refreshing. Otherwise Christ yesterday, to day, and for ever, would grow fulsome and wearisome with her: but by this means the appetite is in continual health, and temper; ever sending forth supply for new duties, occasions of the heat and life, and therefore ever capable of new nourishment with delight. Hence it is, that though the meat be not much, which she takes, yet she thrives merveilously: and a little in an hail stomach goes a great way? how much more than when hunger makes her feed fully? Thirdly faith is like the great carrying vein in the body, 3 By the carrying vein, from the liver the fountain of blood and nourishment: and to the small veins in the extremities of the members. For as the one derives the blood into each part by a propriety of nature secretly distributing the mass into several parts, according to their variety of substance and need: so is it with faith, she comes to the mass and full heap of blood and nourishment, she finds an hoard of fullness in Christ; and there fastens her pipes and vein of conveyance; and thence she carries to the uses of the soul whether for blessings, a sober thankful heart: or for crosses, an humble, meek, believing, and confident upon the promise of Christ's protection: here she lays in grace to rule herself well in marriage, then in family, in hearing, in prayer: here she catches at grace to resolve her doubts, to bane her corruptions, to better her conscience, to comfort her in forgiveness: none comes amiss; as the need and measure of each part requires, so she draws and derives, from Christ, her wisdom, righteousness, sanctification and redemption. And look how the distribution of nature, doth by secret instinct derive meet juice for each part, not that to one which is the others due: but the tenderest to the most fleshly, and the viscous or course to the stiffer, as muscles and joints: so is it here, the derivation of faith is wiser than of nature. And the veins of last concoction. Secondly, having so done, the lesser veins nearest to each member to be nourished, by the heat and concoction of it, doth turn this proper nourishment into the substance of the nourished, that both may be one; and this is the eminent work of faith also; that turns the Lord JESUS, into the being of the soul spiritually: it doth not only carry meet juice to the part, leaving it there unapplyed; but makes the meat and the member one. The Lord jesus by faith dwells in the soul, inhabits it, is one with it, bone of her bone, and flesh of her flesh: and by his own strength prays, hairs, meditates in her: by his own strength, patience, love, humility, puts an influence into her for the like; so that of his fullness the soul hath grace for grace: yea Esay. 26, He doth all her works for her, and in her: he is afflicted and suffers with her, rejoices in her, and she sayeth, Now live I, yet not I, but Christ in me. Lastly, faith is like the natural soul herself in her Operation: 4. By the Natural soul. for as we see men well fed, are fit for work; so is it here. Faith exercises the grace of the soul, received from CHRIST Sacramental, in the several passages of life, concerning each man's calling. Look how it is with ten men that have been well fed at one feast, although they have 10. several works to do, yet they go cheerfully about them; the ploughman to toil, the Merchant to project, the Scholar to his study, the traveller to his journey; the works are several, but the same feast affords strength and cheer of body and spirit, to each of them, for the menaging of his task; even so, 1 Kings 19.8. in the strength of this cake and water, this Lord jesus his body and blood, the refreshed soul goes about every lawful service which the Lord calls her too: One hinders not another; But there is enough in Christ to fulfil all, and to fit each for his task. So that, if he be put on well as the Apparel; lo, in the warmth and comfort of it, the soul is ready to go from duty to duty, from her rising, to her lying down; who of herself was good for nothing. And thus she boasteth, 1 Cor. 1.30. boasts of the Lord; and sees that as herself cut off from him, is as the branch that withers, so all her sufficiency is from God; and as the sea sends forth all, l waters, and receives them, so doth the Lord receive from faith the honour of his all-sufficiency: These few things may serve for a draught of this Truth, how faith Sacramental applies Christ to be her Nourishment, having taken him in the Promise. uses. Now I conclude with brief use; partly of admonition; and partly of exhortation to all God's People. First be warned against the lets of this Application. Admonition in many Caveats. Beware lest thy vain heart be seduced by Satan to forsake the Lord in the plain way of his ordinance, as if because it is silly to fleshly show, therefore thou stumbling at it, shouldest be carried from that which should do thee most good, to do thee most hurt. Help thy hand of faith, by the hand of sense, assure the one by the other, but hurt it not. Resolve to get the Lord by his own way. Miss not the gripe and hold of a Promise, for a shadow of thy own conceit. Let not wanderings of thy mind, suspicions and jealousies against God and thyself, the guilt of old receivings, the examples of the common sort of Communicants, who make a custom of going as they come; the temptations by thy own unworthiness, emptiness, and baseness, carry thee from the steady believing of the promise. Tie not God to thy girdle: rather fasten thy Boat to his Barge, to be carried by the motion of it: Nourish not an evil eye against others, that they grow by their receivings, and prosper, but not how. Turn envy into faith, and the fullness of him who hath blessed him, can also satisfy thee. Let not an evil heart of unbelief possess thee, to think, the Sacrament will prove no better to thee, than it hath been: rather think, it's the way whereby GOD hath appointed to break through the pikes: therefore the Lord will not suffer thee to live so barren as formerly. Think not basely of CHRIST, as if he oversaw all thy sorrows, wants, lets, doubts, annoyances, corruptions, temptations: as if he cared not that thou still welter in them, and get not out. Although they have continued long, 2 Pet. 3, 8. yet know, a thousand years with him, are as one day: he hath a day of salvation: an accepted time, and will one day pick out special Sacraments, and by them special graces, for special needs: cure thee of all the deadness, world, hollowness, pride and self which is in thee, if thou mourn under thy burden: say, Corruption shall down, and grace shall outlive it, and I shall yet see better days, and best at last: though I feel little, seeing GOD hath said it, I believe it. Do not appoint GOD his measure, nor his time: but wait and try thy patience: perhaps GOD looks for it: Light is sown for the righteous, let them wait till it come up. Such health, growth, staidness, and measures as God hath allotted thee, shall be thine: that Demensum which thy wise steward sees best, is better for thee than a greater: Thou hast no promise of such a measure but of grace sufficient. If thou hast any dram of it, know its precious, thou art not worth the ground thou goest upon, the breath thou drawest; and wilt thou carve for thyself in the degrees of grace? Use 2 Exhortation. Secondly and lastly, come and bring thy faith to Christ thy nourishment, and close with him for it. And remember, for as much as the Lord hath only appointed thi● grace of faith to be that spiritually to thy soul, which the mouth, stomach and veins are bodily to corporal nourishment: Therefore rest not in any other instrument of application whatsoever, either in thy bodily, and carnally touch, or in the carnal conceit of thy mind, thinking thou comest with a devout mind, or with that faith in the Sacrament, which the Church do come with, enfolded in a mystical darkness of devotion; for what soever is brought hither in stead of faith, shall be thy bane one day, and is abominable to God. Let it be thy appetite, thy stomach, thy veins, thy soul, to draw, to unite, to distribute, to assimilate, and to convey Christ into all parts of thy life. Lin not till his substance be thine. If thou hadst a sundry friend to furnish thee with sundry bones, thy want would send thee to them all: To the Lawyer for direction in thy suits and troubles; to the Physician for thy diseases; to the rich to borrow moneys; and perhaps for necessity, to a Divine, in trouble of mind: Count the Lord jesus all. If a poor man be asked why he makes such a trade of it, to frequent such an house: He will say, It's a full house, it's not dear, to trouble it often. To be sure, here, to this store and wellspring; the ofter thou come (to the Supper I mean) the welcomer. If his fullness can make thee empty, know all thy emptiness cannot rob him of fullness. Believe that thy need can not amount higher than his fullness: and so long thy pipes are sure to be filled. But come in faith, and bring a free heart, and an empty bucket, and be to him, as he is to thee: Come to him to clothe nakedness, to pay debts, to rid thee of chains; and let there be no fullness in him, whereof thou feelest not need, and then as the Sacrament is appointed to thee for special growth in godliness, so shall the Lord jesus become unto thee; and thou shalt not be the first servant that shall bring in a false report of Christ, for an hard master to thee, as hypocrites do. And this be said of this main point, chiefly aimed at in the first part of this Treatise, to show the use of Christ our nourishment. One point still remains: Namely, The second act Sacramental of the people. Eat, Drink. The meaning of it. Enjoying the chief things of Christ in his feast. Psal. 128.2. the second act of the people, to eat and drink Christ. Which I distinguish from the other for just cause. When these two acts are divided in the Text, I expound them for one thing, Take, that is, believe, and eat, that is, believe; but when I find them joined, especially in so solemn a text as the Institution of the Supper is, I avoid repetition, and do conceive two things to be meant, by Taking (as I have said) Believing. By Eating, enjoying the benefit, or delighting the soul in the fruit thereof, according to those Texts. Of the fruit of thy labour thou shalt eat. Psal. 128,2. 1.19. Esay 1, 19 Thou shalt eat the good things of the Land. In which places, Eating is not taken, as in joh. Except ye eat the flesh of the Son of man, joh. 6, 51.53. ye have no life in you (where eating is taking for believing) but as here, for enjoying. So then the eating of Christ Sacramental, is, That spiritual enjoying of the Lord jesus, and all his good things which we have received; to bear ourselves as well paid once at his feast, and such as are filled and satisfied with himself, desire no better condition count our portion to be fallen into a good ground; and so reflecting upon our souls what we have found at his Table, rejoice therein as in spoils, and he have ourselves as those who have been keeping holiday in his house, and feasting in the Mount (not of Sinai or Horeb, as Moses did) but the Gospel, Esay 25, 8. Esay 25.8. and therefore we having that we came for, be as we would be; and possess our souls with exceeding complacency and contentment, and enlarge them to the Lord with joy and thanks, rejoicing in him, as Mary saith, our Saviour, and God all-sufficient. The grounds four. For why? Is there not good cause, or need we be ashamed, or pluck in our heads as if confounded? No, the feast we have been at, and the dishes thereof are things of perfect sweetness and contentment; and that in respect of these four perfections: first, safeness, secondly, Pureness, thirdly Fullness, and fourthly, Durableness. In all these, the dainties of Christ exceed all other, and he in them all other objects. The world hath her delights and feastings, 1 The safety thereof. both wicked and indifferent liberties; but neither safe, both dangerous. Thief's delight to steal money, and stolen waters are pleasant: True in the taste, but as the Prophets. Book, Bitter in the belly. Knowest thou not that there will be bitterness in the latter end? 2 Sam. 2, 26. 2 Sam, 2, 26. When prison, fears, gibbetcome, than all the honey is turned into the gall of Asps, as job 20, 14. job 20, 14. Wickedness is dangerous in the issue: witness Gehazi's booty, achan's Garment and Gold, the Fool's ease in his plenty; the Harlots taking her fill in pleasure, in her husband's absence; but her steps are not as her lips: these drop honey, but they go down (with her guests) to hell. Nay even of the indifferentest liberties I may say, there is no safety in them; for there is a surfeit in them, either to body or soul: Wine is an mocker, and strong drink is a deceiver; there is a hook and a snare underneath; in the issue they bite as a Serpent. Too much honey is not safe; it surfeits, and kills: even as feasts of great plenty breed diseases, and make work for the Physician. The unsafeness of the best thing, makes it imperfectly contenting; But the feast of God's corn, and oil, and milk, (as it costs nothing) Esay 55, 1. Esay 55, 1. So a man may feed on them without fear; as in Verse 2. Eat good things, and spare not: curb not, nor put a knife to thy appetite, the more the better; no surfeit is in them. Let thy soul delight and satiate itself in this fatness, there is no hurt in it. Not safe only in respect of God's leave and warrant: as Solomon saith, Drink of thine own wells, thou art truly entitled to them in him whom all things are thine by: But thou shalt never hear of them after, for any danger they can do thee. Read Ephes. 5.18. Ephes' 5, 18. In all other things is excess. Secondly, these Dainties Sacramental are pure and mere, 2 Their Pureness. uncompounded, and without the mixture of carnal delights. Sweet is that of Solomon. The Lord gives the righteous a portion, and no sorrow with it. He means, there is no check of an ill conscience in it; as commonly in worldly contents there is, either by the person, or by the things; either the user is none of Gods, or the things are ill come by, and impurely used. But here is neither impureness of person or of things; each are pure to other, Tit. 1.15. Tit. 1, 15. whereas the conscience of the impure is defiled. Hence it is, that this mixture mars the feast. As we see in Belshazzars' jollity, there wanted no mirth, Dan. 5.4, 5, but the Lord caused such an horror to fall upon it, by that handwriting, that all the joy vanished. As he in the Fable, who all the while he was feasting had a naked sword (hanging by a bristle) with the point downwards, hanging over him. As once one said (when he had showed a friend all his Treasures.) But what if a man should go to hell with all these? When Haman had related all his contents to Zeresh and his friends, he adds, Ester 5, 13. Yet all these do me no good, when I see Mordecai sitting in the King's gate. The sweet meat of the wicked hath sour sauce, but these dainties are pure, meat and sauce are good, in themselves they are holy, so to them pure. 3 The completeness. The third perfection is their fullness. In all other contents there is a scantness, in respect of the number, that men have not enough of them: If men of poor become rich, than they want pleasures; if both, than they want honour to make their content full. So they strive still for an earthly Paradise, which is lost,; and when they have all yet their soul hath not enough: But these dainties have a fullness and comprehension in them, able to satisfy the spirit; there is an equalness in them thereto, Gen. 45.25. both are eternal. The heart hath enough, as jacob said when he saw the Chariots; and although it longs after more for measure, yet it finds rest and quiet, even in the kind of the things which are perfect in their nature. When men take money in a market, or for their rents, still they like that they love, but yet they want, and there is an hole unstopped: the barren heart cries as the grave, Prov. 30.16. give, give: and why? save, because they have not enough; yea, though they had enough (for a mediocrity is enough for a sober mind) yet because there is not a quality of content in them, their increase works no full satisfaction. A man that hath spending money enough, wants a stock, another hath money to buy him one suit, but he wants for change: or he hath enough to buy one of cloth, but not of velvet; or if he have that which will suffice for apparel, yet considering that children, diet, suits of Law, and friends, call for more expenses; that he hath joys him not so much as that he wants: So are all the fullness of this world, they have a scantness: not unlike to a coat made scant, which comes not over the wrists or knees or bosom, but leaves them bare. But this nourishment and fullness of Christ is as is described, in every kind, and a full supply, as I noted before, and especially, out of Revela. 3.16. by an enumeration of all things for use and price. Revel. 3, 16. The 4, Durableness. The fourth and last is durableness, and continuance. When folks go to Pageants, and interludes, oh! how they are tickled? How they could spend days in them? But when all is done, they are all a-mort. As I have heard of some besotted Epicures, who were not able to subsist, when their games and drink were over: & therefore so laid the matter, that the end of one should begin the other; till at length with rotten bodies, and wasted consciences, and empty purses, and tired spirits, they fell dead over their cups and games. Alas, though this were a prodigious, yet not a perpetual lasting; and yet such a one as made themselves last but a while. But lo, the things of this feast are durable meat, drink, riches and honour. No wonder they issue from a fountain, jer. 2.13. jer. 2, 13. not a broken pit: A Fountain (we know) though it be but a fingers deep, yet outlasts a lake that is up to the middle; the one pairs with use, the other is fed with a Fountain. Durableness in kind, and durableness in succession, is great perfection. If a man could buy cloth which would last all his life without wearing, and yet daily wear better and better, oh, what a market would he think he had? when those fading and blasted crowns of Laurel and Wormwood are withered; men's gains, feasts, brave clothes, games and companies: then the garland of a Christian made of Semper-vivum, not the herb, but the grace of the Sacrament, shall flourish and survive upon the heads of the believing receivers; and when some of them blast at their death, yet they cease not till another crown of immortality succeed for ever, and ever. Rejoice in the Lord; Phil. 4, 4. but how long? Not as in froth, and the cracking of thorns: but always, and again (I say) rejoice. Use. 1 Let this then be both to disgrace the feast and mirth of fools, and to advance this feast, and these dainties of Christ in his Promise and Sacrament. First, I challenge all sensual ones whose complacence is in their brave buildings, fashions, and feathers, meetings, and pleasures, tales and tricks, to fill up and pass the time away; come in, set these to the contents of the Lord jesus; and if ye can make equal in any of these four kinds, we will renounce our portion and cleave to yours; we will cry with you, Great is Diana of the worldlings. But if Christ exceeds yours in all four, wonder not if we come not in unto you: but tremble you for your sitting so long upon the devil's deaf eggs: throw eggs and nest upon the dunghill, and come in, and join with us, cast your lot in with us, and let us have but one Portion. We would not change with you although we might have this boot, to tell money all day, and have it when we have done: although your lusts commonly strip you, even of the outward also. Rest not in a short ruff, and running pull of joy, and to say, Would there were neither Preacher, nor Puritan in England. Alas! your time is short, and your sorrow will be endless: Let Husband and Wife look back and say each to other, What fruit have we had of all under the Sun? Surely, neither safe, pure, full, nor lasting: therefore let us forsake it in time for a better, while there is season. Use. 2 Secondly, let it exhort all God's people to set their hearts to eat these good things (for all their fourfold excellency) to delight in fatness, Exhort to enjoy it. and to enjoy the portion with sound complacency and content which the world knows not, nor shall ever enter into. Tell me, why do men sow, purchase, build, labour? Is it not for the fruit? Use all these in their kinds, but enjoy these, and in so doing, ye have the perfection which nothing else can, and these do afford to the soul. But here ye will say is the difficulty. I answer, I will point briefly at two or three branches of direction and so conclude. Directions for it, three. The first delight in God. Psal. 37. The first is this, Delight in the Lord for this perfection of soule-content which he offers in his Christ. The perfection of love is joy: let him have perfect delight of thy heart, for his perfect nourishment. If David said well. Delight in the Lord, and he shall give thee thy hearts desire: how much more than set thy heart upon him, when he hath already done it, that he may do it more? Use the Ordinances of Word, of Prayer, yea of this Sacramental Christ our nourishment, as a stirrup to get up into this full, safe, pure, and durable object of delight in the Lord, his Christ, and Spirit, who (when all these poor helps which serve to prop up a Pilgrim's travel, as so many baiting-places till he get home; shall fail:) yet shall be the eternal delight of the soul in glory. Begin this complacence and well apaiednesse of heart, here: and if it be hard, pray to God to give thee a judicious heart, to understand the weight and worth of the things, and to delight groundedly in those things which are best, & approved of God to deserve it. As if a jueller assure thee of the value of a pearl, he need say no more. And pray also that all thy affections may follow, love, joy, (fear to forgo it) sorrow, (if weakened) and all the rest, as in a Gentleman's house, let the Master welcome a stranger, and all the servants will strive to do the like. Beseech him that his Spirit of comfort by faith, may not only show thee the good things he hath given thee, 1 Cor. 2, 12. 1 Cor. 2, 12. but shed a lively sweetness and joy in them into thee, so that as the Vine said, judg. 9, 11, 13. Thou wilt not forsake this thy fatness and sweetness for any thing. Beseech him to purge thy conscience from all creeping defilements of thyself, world, Satan, or crosses, which might damp it: and so raise up thy soul by them, above all this earth, which might eclipse it: If it be an heaven upon earth, now and then to believe a promise, to savour a Truth, to receive a Sacrament, to be in good company, to resist a lust, to revive a grace; what should he be who is all these, and whereby should the heart be sooner raised up to him, than by that which makes all this good cheer, the Sacrament of the body and blood of the Lord jesus? Oh! maintain no melancholy distrust against this. But as Hanna, 1 Sam. 1. 1 Sam. 1. 1●. when she had heard Eli, was quite another and wept no more, so be thou. Peninna still was a chokepeare, (and so shall there never cease some thing or other to correct thy content,) but yet Peninna now was no more thought of. Remember if food and gladness always go together, (as Act. 14.17. Act. 14, 17. How shalt thou hold up thy face before the Lord of this feast, if thy sad heart poison it? Secondly, 2 Maintain communion with him. add thi●●s maintain this Communion with God daily. As the influente of Christ in the Sacrament is a special piece of our communion with God: so, when we are gone it should make us fond to hold it, that we might be as it were drunk with the wine of his cellars, and the pleasures of his house. That so we may keep a communion with him daily from Sabbath to Sabbath: and be always breaking bread, and receiving as those disciples at jerusalem, who attended the coming of the Holy-Ghost. David was so ravished with that he felt in the house of God, that he saith, had I but one thing of God, this it should be. Psal. 27. That I might behold his face in the beauty of his Temple and holiness; and yet he might never come into the Priest's Sanctuary, much less the Holy of Holies, to see the merciseat and the Ark under it, covered with glorious Cherubins: which we may do daily. This is to spend our whole life in God's House, Psal. 23. ult.. Psal. 23, 6. Not to be never out of it, (which old Anna herself could not) but to retain that savour of immortality and hope of eternal life, which the communion of Saints in the world, and Sacraments doth breed in the soul. Oh, the smell of these spices in the garden, which the Northwind of the Spirit, doth afford to our nostrils, Cant. 4, 16. Cant. 4, 16. should so perfume us, as all other fellowship should stink unto us: as no douht Peter his nets did, and all the world when he was with Christ, and Moses, and Elias upon the Mount, and would have built three Tabernacles, Math. 17, 4. and said, It is good to be there. As those brutish ones longed, When will the Sabbaths be gone, and the new Moons be passed? (meaning those feasts of continuance for weeks) so shouldst thou long for them. When will they come? And with David, Psal. 84. Psal. 84.3. Oh my heart fainteth, and my feet long for to go to thy Temple! How rare are such in these days, in which though our cups and vessels be of silver and gold, yet our receivers are wood and stone (for the most part) and such as savour not this bread of life, and food of Angels. How should we be afraid, lest this Idol of form eat up all, as those lean Kine in Gen. 41, 18. Gen. 41.18.16, 20. and lank ears devoured the fat and full ones. Where is he who so comes to the Sacrament, as loath to leave it, and to go into the air of the world again? I ●●mmend not the excess of these old Monks, who forsook the course of the world, for to live always in holy services: But this I say, few such there are, who do so much as hold any savour of this communion of Christ Sacramental, a few days after: Oh! then, such as have found this hoard of grace in the Supper, keep it daily also, that it may attend ye forty days, till the Mount of God. Directions for it. Therefore, let our daily course hold this communion. But how, may some say? I will add one or two words of direction. First, in the due exercise and quickening of the graces of the Spirit within us: both the life of faith (in all estates, blessings, and crosses: in all means ordinary, and extraordinary in their season as well as the Supper (all having their particular use) also in all duties of both Tables) and the fruits of this faith, I mean the graces of hope, love to the Saints (the partners with us in this communion, Psal. 16, 2. Psal. 16, 2. ) and patience, humility, courage, thankfulness; and the rest, of which I gave a touch before in the point of fruitfulness. Secondly, walking with God, daily, as being under his eye, awfully, purely, Gen. 5.22. and soberly, approving ourselves to him in the way of our life: making his Word our delight in both the promises, commands, and threats of it; and so holding the Lord in our sight, as loath to forgo him. Thirdly, Ascending in our thoughts from our own welfare in private, and forcing our awcke hearts to the service of our time (as David, Act. 13.36. Acts 13, 36. ) as well as looking that it go well with ourselves, (of which self-love our spirit is full stuffed, except this grace scour it out.) Remember we, that the gain we get by Christ in his Assemblies, should press upon us the bewailing of the loss thereof, Zeph 3.18: Zeph. 3.18. the beseeching God to establish the Lord jesus, and to set up his King upon his Zion, in the power of his Ordinances, to demolish the Throne of Satan and Antichrist, that the Sceptre of Christ may prevail every where against Popery, Atheism, Ignorance, Blind devotion, profaneness, and form of godliness. Lastly, in an heavenly heart, as Phil. 3, 18. Phil. 3.18. knocking us off from below, moderating our liberties for us, enlarging us to desire his glorious presence, to have communion with him as he is; concluding, that if these treaties with him at distance (as in the Supper) be so sweet; then much more to eat and drink it in his kingdom, Luke 22, 16. Luke 22.16. Oh! if our treasure be there, let our hearts be so also, and send we them before us, in token we look to remove thither as our abiding place. Phil. 2, 1, 2. 2 Cor. 5.1. Phillip 2, 1, 2. 2 Cor. 5.1. Thus doing, we shall use the Supper for the end which it was given for, to supply the absence of the Lord jesus from us, Luke 22, 35, 16, 17. Luke 22.16. till we may enjoy it. Thirdly, let that good we have got out of the Sacrament, The third, imparting ourselves to others. so plentifully abide in us, that we impart it to others. The nature of these graces is such; not to feed on them alone. When those Lepers, 1 King. 7, 12. 1 King. 7, 12. had filled themselves in the Aramites tents, with store of all things, their hearts smote them, for staying there so long: and they resolved to hasten and tell the King and people of it, that were sterven in the city. So shouldst thou: The Sacrament, is called a communion in this respect as well as the former. Poor birds if they light upon scattered corn, call their fellows to the heap. When Samson had found honey, jude 14, 9 though he kept the riddle, yet he imparted his honey to his Father and Mother. The benefits of Christ are not of a secret and private, but diffusive nature: Let us be ashamed to consider that other things in the world are so perfected by communion, that neither Trades, Arts, Customs and fashions, nor any other thing, have cause to complain, but the matters of Christ are now at the barest and lowest: Why? save that those that should excel in them, conceal their skill and experience. The Communion day, should be our exceeding day, and as in feasts, so in this, we should send (or carry) portions, and acquaint others (wisely and seasonably) with our lot, and receive from them like intelligence. And thus much for the second general head, viz. The grace of the Supper. I conclude with the last. And that is the particular end of the Sacrament, viz. The sealing unto a believing soul, The third general. The end of it. an assurance of that grace which it exhibiteth. I have spoke before of this sealing power. I will add but a little for the applying of the gen●rall, to this particular. Desiring the wise Reader, to look back, and make use of what I have spoken of this sealing work in general, and to apply it here in special to the sealing of the growth, as already I have spoken in Baptism of the sealing of our Birth, or Regeneration. A needful digression to show the order of the Spirits working. And, that my Reader may retain the ordinary view of the two sealing works, this briefly let me say, first, that the Spirit of Grace is given by God, to attend each Ordinance, both the Word of Promise, and the Seal of Promise, and that to this end to work persuasion in the soul, and to cause it to believe the things that are given her of God. Then secondly, note, The object of this persuasion by the Promise is double, and therefore the object of persuasion by the Seal is double: First, persuasion of the soul that she is truly the Lords, truly called, regenerated, and borne of God. That is to say, reconciled to him, and renewed in him. Secondly, persuasion that she grows in the grace of the new birth, and shall grow as a lively member of her head, till she receive the fullness of that part. That God is the Author of both persuasions, appears by the two main heads of unbelief, which formerly I noted to reside in the soul. First, that she dare not believe at all, that the promise of mercy reacheth to her. Secondly, that she dare not believe that she shall ever reach to any further degree of sanctification than she presently feels. Both these the Lord in his double persuasion confutes. The third thing is, the Spirit therefore applies itself to both these; (yet not always in one and the same measure of persuading, but) according to the need or proportion of each part. By the Promise of the Word, sometimes it works more, sometimes less persuasion, as seems best to himself: and so, by the Seal of the Sacrament, he doth likewise, work weaker, or stronger assurance: For though there be a persuading power in an high degree in both, yet the Spirit is no servant to his Ordinances, but his Ordinances to him: they shall persuade more or less, according as that power of Christ which the Spirit dispenceth, is more or less conveyed into the soul, by his persuasion. He is never separated from promise or Seal, according to the measure of his working by both. But that is as he listeth; for he bloweth where and how fare he pleaseth. Fourthly, note, the chief and main persuasion of the Spirit in the Word, is the Spirit of the sealing Promise, and the chief work of the Spirit of persuasion in the Sacrament, is the Spirit of the sealing Sacrament. And therefore as the Seal with the Promise, is above a promise alone; So the Spirit of the Seal with the Sacrament, is above the Sacrament alone; and consequently, the sealing power of the Sacrament is above the Sealing power of a Promise: the Sacrament being (ordinarily) the instrument of working the soul to the highest assurance which it can enjoy in this world, whether of the truth of her regeneration which Baptism, or the growth therein, which the Supper sealeth and persuadeth. Sealing is the highest persuasion, and Sacramental sealing, the highest sealing. We do not limit God to his Sacraments, but (ordinarily) we say, he limits himself in this kind. Lastly, I add, the most apt way to get the persuasion of the Spirit in an higher measure, is to hold close to the lower measure. As in the promise, the best way to get the persuasion of the Spirit of promise, is to cleave to the bare naked word, and truth of the Promiser for himself. So, the next way to compass the best measure of sealing persuasion in the Sacraments, is to come unto them with faith in the persuasion of a promise: for mark; the Spirit in multiplying persuasion, doth never lose the former measures, but holds them still as grounds unmoveable. He that can now swim without bladders, yet retains the skill he got first by them: and he that makes true Latin of his experience and art, yet forgets not his Rule, by which he first attained it: still the power of the bladders abides in the man who swims alone: and still the power of the Rule is in him who of himself doth suddenly speak true Latin: Even so the promise still abides in the seal of the Sacrament, and the persuasion of the sealing Spirit, although it be above a promise, yet it is not without it, but holds the relation close. Even as the seal and delivery, and season of a purchase, is above a Covenant, yet never without it, but always relating to it, and adding a superior strength (which it had not before) of persuasion and assurance. Use. Terror in two Branche●. Now I finish with the uses. First, if the Sacrament of the Supper hath this end, to seal the assured growth of the soul in grace; let it be terror for two sorts. 1. Papists, who pervert the end of the Sacrament to base hellish ends of their own; of which before. Secondly, profane ones; who come in their sins: who turn the Table of God into the table of devils: yea turn the seal of the grace of Christ, into a Seal of God's Curse, into gall, poison, and the water of trial of the Adulteress. The Sacrament is not given thee to beget thy soul to God, but to nourish it being begotten. When then thou comest to the Supper, bearing the Lord in hand that thou art the Lords; Lo, thou callest for vengeance, if thou be an unregenerate one still. Thou sayest in effect, Lord, let this Bread and Wine be my bane if I belong not to thy Covenant. As she that durst drink the water of jealousy, knowing herself defiled, implied her craving the rotting of her womb: So I say to all such: If they come not hither for the right end of God, they cannot choose but come for the wrong: either for the better, or for the worse. A seal it must needs be, no man can hinder it, yea to a covenant: if not to the Lords, then to such a covenant as they belong too: that is, a league with hell, Esay 28. a league with their lusts, adultery, pride, etc. As if the Lord should say, Be thou yet more filthy still by rebuke of my Sacrament, more proud, more profane; Add drunkenness to thirst. Fulfil thy measure. It's not my Sacrament which causes thee to be so, but thy unclean dungill which dare offer itself to the pure beams thereof. As jeremy Lam. 3. Lam. 3.65. So doth this ordinance cry in God's ears, Lord seal them to an hard heart (which is thy curse) to an hard hart which cannot repent, mourn, believe; because they have abused all thy calls in the word, all thy patience, and means, and dare come hither in their sin, send them hence with thy black mark upon them, for the scaring of others! Nay, the Spirit of this seal cries after ye, ere ye be gone out of the presence of God, saying, how dared thou sit here to catch the food of my People, with a dog's impudency? with that heart which thou bringest with thee from the alehouse or thy harlot, or oaths? Go thy ways; never fruit grow more upon thee! No rain, no dew fall upon thy hard heart! That which was a snare to judas, john 13, 26, even the Table and sop of Christ, be a snare to thee, to fall, and rise no more. If thou wouldst avoid this, let this Doctrine of the seal pull thee to the knowledge of the Covenant. Use 2 Secondly, let it be an use of mourning to us, that we have so few to whom the end of this Sacrament pertains. Sure if it be the Sacrament of any, it's theirs, whose hearts want sealing of faith in the Promise; question the perseverance of their faith, their comfort, hope, peace: Doubt; that these decay so fast, as they shall hardly recover them, and fear that God's measures of health, growth, settledness, and fruitfulness is too good for them. But alas! where are these now adays? Hath not the stream of this age carried them into another extreme, rather of formal presumption and security. What shall then this Sacrament do, if there be so few whom it concerns? Shall it return in vain to him that sent it? No, it belongs to those few, (for all are not alike) whom the Lord loveth, and will seal to the day of the full assurance and redemption. The Spirit of sealing shall not be quite straightened for all the sin of others. Mica 2, 7. Use 3 Therefore thirdly, let it be admonition to all such, that they slight not this end of the Sacrament, Admonition upon two grounds. so that it should not effect that end which it serves for. To which purpose remember these two items. First, that this holy seal annexed to the legacies of Christ's last Will and Testament, doth bear date from the first Institution: and was purposely then ordained by Christ, because he knew the next day following, it was to be in his full virtue immediately upon the Testators death, as we read Heb. 9, 16. Heb. 9.16. joh. 8.56. If then those rejoiced in this sealing day, a fare off ere it come, and saw it as Abraham and others by faith: then what excuse shalt thou pretend, who seest not this power and end of the Sacrament, being after the death of the Lord jesus, and being offered under the Signs of his death, thou might'st not doubt of the effect of it. Secondly, the Supper hath the preeminence in this kind, Grounds. not only above other Ordinances of growth; but even the Word itself: wherein, although there be a power also of Sealing, yet not under such Evidences of the Lord jesus crucified; nor under so great an authority and commission to Seal. Use 4 Lastly, therefore let the Lords end in the Sacrament be thine: even every poor soul's portion, which groans in spirit for further persuasion of her growth and increase in pardon, holiness, and glory. Put not off any measures, or the Seals thereof, which the Lord offers thee: Let there be no effect of any Ordinance, which thou shouldst count strange to thee, or walk in the want of, with any peace. Who knows what increases God hath provided for thee? But howsoever that be, dismay not thyself, as if it were the portion of such or such; & none of thine: If God will deny thee it, it is to humble thee, (he can bring thee to heaven through a less open door) but let not thy sloth and base heart as Ahaz, deprive thee, either of the bounty of his promise or sign; lest others enjoy it, and thou be stripped even of that thou seemest to have. Go rather and sum up those sweet promises of God, for thy growth. Behold them, john 10.9. joh. 10.9. joh. 15, 4. He that cometh in by me, shall be saved, and go in and out, and find pasture. joh, 15, 4. Those that abide in me, shall bring forth fruit in me: My Father will purge them, that they bring forth more fruit. Such as are planted in the house of my God, shall bring forth fruit in the Courts; shall in their age bring it forth, and be fat and well liking. Read also those texts before, Ephe. 3.16.17. and 4.15.16. Col. 1.11. and such like, to set thy teeth an edge. Spread these promises before the Lord, beg his Spirit to seal them: Urge, 1 joh. 3.24 and 4.13. upon the Lord: And as a poor woman would cry to the Lord Keeper for his Seal, so thou to this great Keeper of the Seal, to bring it out to thee; Do not give him the lie, make him not a liar in his chief work, wherein his honour most standeth, and in due time he will hear him. The end of the First Part. An Alphabetical Table, containing the chief points handled in the first Part. A ANtiquity of Sacraments. Page 3 Agreement of new Sacraments in two things. Page 22, 23 Author of Sacraments is God, reasons of it. Page 29 Appropriation of Elements, one part of their form. Page 38 What it is. ibid. Application of Elements by divine ordinance, what. Page 39 Assurance of Sacraments relateth to the Covenant, Page 54 What they do assure? Page 55 Acts Sacramental in celebration why necessary? Page 64 Admission of the Infant into visible communion, is the general use of baptism. Page 82 Aptness of the Elements in the supper to resemble. Page 109 Acts of administering the Supper must follow the institution. Page 112, 113 Christ is the nourishment of his, in point of their Affliction. Page 107 Acts of the believing Communicant in the Supper, two. Page 173 B. Baptism, what? Page 70 Order of Baptism. Page 71 Matter of Baptism, water. Page 72 It is united Sacramentally with Christ. ibid. Not to be despised. ibid. Persons requisite to Baptism are four. Page 73 Grace of Baptism is partly general, and partly special. Page 81 Baptism a great stay to fearful minds. Page 83 Against prophaners of Baptism. ibid. Baptism requires many things to make it our own in the power of it. 87. partly for grounds. 88 partly for application. Page 89 End of Baptism what? Page 92 How attained. Page 93. ib. Ignorance of Baptism and her use, great cause of mourning. Page 94 Want of true knowing Baptism, hinders assurance. Page 95 Use of Baptism how to be tried. Page 98. ib. Grace of Baptism unlimited, not restrained to the act of it. See preface. Bounty of God in clothing the Elements with honour for us. Page 116 Blessing of Supper Elements, the second act of the Minister: In how many things it stands. Page 119 Breaking of Sacrament, a third act of the Minister, what, and whereto. Page 129 Broken Christ must provoke compassion, and how. Page 134 Broken Christ cannot be applied but by faith. Page 135. ib. Broken Christ, is nourishing Christ. Page 136 Christ is not availing to us, except Broken. Page 130 How brokenness comprehends Christ, both in merit and power. Page 131 Papists love an whole Christ in both Elements unbroken, overthrowing him. Page 132 C. CIrcumstances of Sacraments six. Page 1 Congregation requisite for Sacramental persons. 69. their duty. ibid. Duty of Congregation in the act of Baptism. Page 75 Carnal reason abhorred in use of Baptism. Page 90 Closing with the Spirit necessary for the grace of Baptism. Page 91 Popish Consecration confuted by the blessing of Christ. Page 123 A true Communicant concurres with Christ in taking the Supper, Page 173 Carnal reason to be abhorred in the taking of the Supper. Page 177 Maintaining of our Communion with God in Christ, is one part of our enjoying him in the Supper. 191. and how we may do it. Page 192 Communicating the good things of the Supper to our fellow members, is a part of our enjoying and eating Christ in the Supper. Page 193 Communion with God how it may be nourished: the directions for it, four: exercise of Graces: walking with God: service of our time: and knocking off from hence. Page 192, 193. D. DIfference of old and new Sacraments in three things. Page 14 Difference of the two Sacraments of the Gospel, in what. Page 23 In five things. ibid. Dullness of most in conceiving the Sacraments, whence. Page 41 Discerning of the Sealing power of the Sacrament necessary. Page 59 Dipping in Baptism most agreeing to the institution. Page 77 Distribution of Supper Elements, the last act of the Minister. 137. the ground of it. Page 138. ib. Drinking Christ in Supper. vid. Eating. Delighting in God and Christ, one part of our enjoying him. Page 190 Christ's Dainties, disgrace the Delicates of all worldings. Page 199 E. EXcellency of Sacraments, See the whole preface, and pag. 27 Dumb Elements, how they shall condemn unbelievers. Page 52 End of Sacraments, what. Page 53 And how manifold. ibid. 55 Ends of Sacraments must be observed and not separated. Page 62 Baseness of Elements must not blemish the Sacraments. See preface. Exhibiting power of Sacraments whence it is. See pref. Eating and drinking Christ, the second act of the people in the Supper. Page 185 What Eating and drinking of Christ imports, viz. enjoying him, and how. Page 186, 187, 188. Grounds of Enjoying Christ, four: viz. his Safety, Pureness, Completnesse, and Durableness. Page 187. 188. Enjoying of Christ in four things. Page 190 End of the Supper is the sealing of Christ her Nourishment to the Soul. Page 194 F. Form and essence of a Sacrament, wherein it stands. Page 37 Faith mainly required to discover Sacramental union. 50. and to apply it. Page 51 Form of Baptism, viz. Grace of Baptism. Faith required for the getting of the grace of Baptism. Page 89 Fullness of the Elements of the Supper. Page 112 Fruit of Sacramsnts a great cause of our thankes even for others. Page 128 Fullness of sails of Faith, a mark of the sealing Spirit. Page 103 Fruitfulness in grace, the fourth step of soul prosperity by the food of the Supper. 160. and how. Page 161 Recovering out of a Fruitless course, is one work of Sacramental fruitfulness. Page 163 Faith obeying the offer of Christ in the Supper takes him. Page 175 Application of the Supper resembled by four natural acts of applying. G. SAcraments are Glasses to resemble Christ in. Page 56 Grown once must look back to their Baptism, Page 80. & 100 Grace of Baptism, what. 83. the handling of it. Page 84. & 85 The Grace of the Supper, is, whole Christ for spiritual nourishment of them that live in him. Page 146 Spiritual growth is a second degree of soul prosperity, or nourishment by the Supper. 156. how Christ doth this. Page 157 H. Holiness and hope of glory, fruits of the sealing Spirit. Page 103 Spiritual Health of the soul the first part of prospering by the Supper. 115. what it is. ib. I. Infants the object of Baptism. 78. yet not only they. ib. Baptism of Infants proved. 78. ib. and reasons for it. 79. against Anabaptists. Infants how capable of the grace of Baptism. 79, ibid. not by faith. ibid. Idolatry prevented by the ordaining of Sacraments. Page 33 Imparting ourselves. vid. Communicating. L. LIberty from the Spirit of bondage one fruit of the sealing Spirit. Page 103 M. MAtter of Sacraments must be sensible and corporal, and why. Page 32 Sacraments serve to be Memorials. Page 56 Matter of Sacraments adulterated by Papists, or disannulled. Page 33, 34 Minister a necessary person for Sacraments. 65. His calling and person must be suitable. Page 65, 66. Ministerial acts about Sacraments many. Page 68 Ministers duty in Baptism manifold, and what. Page 76 Matter of the Supper Bread and Wine. 10. It is sensible. ib. Ministers must be reverend and holy in Taking, Blessing, Breaking, Dividing, the Sacrament, vid. Breaking, etc. The Minister honourable for his under stewardship, dealing out the portion to God's family. Page 143. N. NEcessity of teaching the doctrine of Sacraments threefold. Page 5 Number of Sacra. small. Page 6 New Sacraments, clearer, fewer, and effectualler, than old. from p. 13. to 19 Young Novices must make use of their Baptism. Page 99 Christ's Body and Blood for Nourishment of a Believer, is the grace of the Sacrament. 146. and how, in six particulars. Page 147 Christ in the Supper becomes Nourishment in all respects, as Baptisms becomes seed. Page 152, 153 Christ our nourishment stands in four parts of spiritual prosperity. Page 154 Christ the Nourishment of the Believers, a fearful Terror to all unbelievers. Page 163 Trial of the soul about Christ her Nourishment in five things. Page 165, 167 O. OLd Sacraments were curses to many through error. See prefa. Old Sacraments dark: wherein and why. Page 15. 16 Old Sacraments more in way of resemblances and why. Page 17 Old Sacraments weaker than new, and wherein. Page 18, 19 P. PVblikenesse of Sacraments. Page 7 Popish colours for abasing the Sacraments of the old Testament. 11, 12. their colours answered. Page 13 Papists see not the distinct use of our two Sacraments, but confound them. Page 26 Propriety of Elements twofold. Page 38 Papists ill judges of Sacramental union, and why. Page 46, 47 Sacraments are pledges, and seals of God's truth and covenant. The point opened. 57 58. Also of our fidelity to him. Page 61. ibid. Popery abuses the Sacrament to profane ends. Page 63 Persons occupied about Sacramental acts, who. Page 65 Person of a scandalous Minister weakens, but disannuls not the Sacrament. Page 67 Parent's duty in Baptism, what. Page 74 Popish darkness in the signs of the Supper, and in the doctrine of it. Page 110 Popish bravery of Sacraments confuted. Page 111 Perpetuity of the Supper. Page 118 Prayer the first part of consecration of Supper elements. 119. and why, 120. ib. what it contains. ibid. Personalnesse and peculiarness, two causes of distribution of Supper. Page 137 Popish denying the cup, wicked, Page 140 Peace and joy & confidence, one mark of the sealing Spirit. Page 103 Spirit of Prayer another mark. ibid. People must cling to the Supper for their own portion. Page 144 R. RElapsers or revolters must make use of their former Baptism. Page 101 Receiving of the Supper, vid. Taking. S. NAme of Sacrament how used. Page 1 Season of Sacraments. Page 8 Sacraments to be applied according to our necessities. Page 26 Substance of a Sacrament what, The description of it. Page 28 Simplicity and meanness of Sacraments for two causes. 35. first for generality: then for safety. ibid. it should excite in us spiritualness. Page 36. ib. and 37 God's security by Sacraments is best of all. Page 60 Sealing power of Sacraments, vid. Pledges. The Spirit of Christ is the inward Baptist: what it doth. See preface. Selfe-deniall, or stripping of ourselves, requisite for applying Baptism. Page 89 Spirit of Christ the true steward to feed the hungry soul. See preface. Marks of the sealing Spirit of Baptism. Page 102, 103, 104. What the Supper of the Lord is. Page 105 Order of the Supper. Page 106. ib. The Sensibleness of bread and wine in the Supper. vid. Matter of Supper. Simplicity of the Supper-elements. Page 11 Teaching spiritualness. ead. Separation of the Elements, the first part of Taking. 114. Settling the Elements to their use, the second part of Taking. ead. Christ our Steward to be magnified in the Supper for his provision. Page 141 The Supper is to the promise, as the assumption to the proposition. Page 142 Christ in the Supper exhibited as nourishment, more fully than in the promise only, & that in 6. respects. Page 149 Stableness and settledness in grace is a third degree of soul prosperity by the Supper, and how. Page 258, 159 A view of that order which the Spirit useth in Sacramental sealing of the soul, in four branches. Page 194, 195 Sealing power of the Sacraments, a terror to unbelievers. Page 197 Sealing power of the supper, to be mainly sought by the good Receivers. Page 198 T. TRansubstantiation confuted. Page 48 How it grew. Page 49, and Page 108 Taking of the Bread and Wine, the first act of the Minister, Page 114. 117 Thanksgiving a second part of Christ's consecrating supper elements, Page 125 Why, Page 125. ib. 126, 127 Taking the supper aright, an act of the Receiver, concurring with the offer of the supper in all the properties of it. Page 173, 174 All lets of Taking Christ by faith in the supper, to be abhorred. Page 184 V. Union a main part of Sacramental being. 42. the sorts of union. Page 43 Union Sacramental is not corporal, but real. 45, 46. and mystical. ibid. Union Sacramental infers no confusion of the signs with the grace. Page 47 Union is appointed for familiarising Christ with us. Page 49 The woefulness of Unbelief, in not taking Christ in the supper. Page 176 W. APplying ourselves to the word, necessary for the grace of Baptism. Page 90 Wisdom of God in uniting all Christ in each Sacrament. Page 133 Weakness of our nature the occasion of ordaining Sacraments. Page 33 Weak ones must not deny Christ in his supper, to be their nourishment. Page 168 Little sense of weakness in Receivers, hinders the work of the sealing spirit. Page 198 FINIS. THE SECOND PART OF THE TREATISE OF THE SACRAMENTS. Wherein the Doctrine of our due Preparation to the receiving of the Supper of the Lord, is handled: together with our due behaviour in and after the same. An Appendix showing, First, how a Christian may find his Preparation to the Supper sweet and easy: Secondly, the causes why the Sacrament is so unworthily, or fruitlessly received by the worse or better sort, with the Remedies. By D. R. B. of Divin. Minister of the Gospel. 1 COR. 11.28. Let a man therefore examine himself, and so let him eat of that bread, and drink of that cup. Verse 29. For who so eateth and drinketh unworthily, eateth and drinketh his own damnation, LONDON, Printed by Thomas Cotes, for john Bellamy, dwelling at the three Golden Lions in Cornhill, 1633. THE SECOND PART OF THE TREATISE OF THE SACRAMENTS. CHAP. I. Concerning Sacramental Trial in general: the Description of of it; and the duty itself propounded, reasoned and urged. HAving treated hitherto of the Doctrine of the Sacraments (wherein the use of Baptism was urged) it now remaineth that we come to the exercise of the Supper of the Lord: Entrance. Whereunto this second Treatise shall serve (if God will) and wherein, (somewhat more largely) the Doctrine of our Preparation to this Sacrament shall be propounded: The rather, seeing it was the chief scope of the Book itself; and which occasioned at first, the former Discourse. That so the religious Reader might in one view both understand what a Sacrament is, and how to be received. Concerning which, I purpose to describe what this preparation is; and then in special to descend to the branches whereof it consists, with the use and application thereof: and so with some directions and caveats at the end, to conclude the Treatise. Sacramental Preparation and Trial, is a duty required by God, Description of Sacramental preparation. at the hands of all and every that desire to receive worthily; by the due exercise whereof a man may discern whether or no he be qualified to receive; and accordingly either proceed to Communicate with comfort, or else desist for the present, till better prepared. I will briefly touch upon the severals of this description, Six branches. which are these six. First, what difference there is between Preparation and Trial. Secondly, that Trial is a Divine command. Thirdly, the Persons who are to try. Fourthly, what the due exercise of trying is. Fiftly, the different sorts of religious search, and how this Sacramental search differs from them. Sixtly and lastly, the end and scope hereof. The second and fourth of these I reserve to the last place, as most essential to the duty. Touching the rest in their order I shall first speak a little of them, and so of the two other. In what respect preparation and trial differ. And first, let none cavil at my differencing Preparation from Trial. I know well that they agree in one, and that the former word usually is taken for the whole Trial of a Communicant. My meaning by it is, to show what a man who would try himself aright, is to do, ere he set himself about the work. That is, Preparation is more general. to bring himself within some such compass as may fit him the better to close with a trial of himself. Not only to sequester himself from other business and objects of the world and his calling, that he may do but one thing at once; but also to call in, and to calm his thoughts and affections, so that he may be himself, and gather up his lose garments, and gird the loins of his soul to do this main work well; that is, with a close, reverend, and intent purpose of heart. Solomon hath a sweet speech, Prov. 18.1. For a man's desire he will separate himself: that is, lay aside for the time, all other business, and thoughts of less consequence, that he may do the main thing to be desired, Mat. 13, 44: in a more due manner. And when the Merchant had found the Pearl, he is said to withdraw himself; that is, to go apart and to weigh well the worth of that he had found. And in the story of Rehoboam, the holy Ghost uses this phrase of preparing the heart to seek God; noting that to seek God either in the work of Conversion, or in any service and ordinance, requires a separation of the soul from the usual affairs of the world, which distract the mind from weightier objects. As Solomon speaks of the fool, so it may be said of most men, (who yet think themselves wise) Their eyes are in every corner of the world; that is, so busied and hurried about a thousand vagaries and fancies abroad, that they are no where less, than where they should chiefly be; in the meditation of heavenly things: Hence that complaint of most, that meditation is so difficult to them; others, their memories are so fickle, because they divide and cut themselves (as Martha) into many pieces, Luke 10. ult. who should rather unite themselves closely into one; and because they have stuffed and fraught their minds and hearts with so manifold thoughts, and have so many irons in fire at once, that one hurts another; as in the crowding of a multitude at a small wicket, (at which one by one might enter easily) we set its long ere any one can well get through. Use of it. A point of singular use, 1. Reproof, condemning first that brutish profaneness of many, who (to bewray what hearts they have) can hardly bite in their common talk and thoughts of base carnal things, when they are to kneel down to prayer in their families, but mix one so with another, till they breed irksomeness in others, and a pollution of holy things to themselves. Perhaps all are not so gross, as once one was in his saying Grace before meat, who broke off usually in the midst, to bid his servant to set his dishes aright; but surely the sin of most men is great in this kind: Except God will take them as he finds them, deep in their business, and over head & ears in other matters, he must pardon them for Trial at the Sacrament; for indeed they have used themselves to such a course, that either they must defile God's worship with their own vanities, pleasures, profits; either they must serve God and Mammon at once, or not at all: they never knew what an empty heart meant, unloaden of her usual thoughts and affections, prepared for God, serious and withdrawn from itself; They count it impossible to attain to it. To whom I say, As good never a whit, as never the better: Use, 2 Secondly, this instructs us about the nature of God's worship. It's a separation of the whole man for God; Instruction. and that not in public only, (where our shops and trades and affairs must be cast out) but in secret also. To have some few wand'ring thoughts after God, to cast in a word by the way, of religion; to hear a chapter read in the clutter of household business, is no worship; for that requires a separation. There is more required also; but without this, nothing can be done. The hand which will compass God's Altar must be clean also: But first it must be empty; if it be filled with nutshells and trash, it can hold nothing else. If we cannot so much as hear a serious story, or indite a letter without privacy; if we can do no choice work well, except we be solitary and serious: do we think it easy to worship God in a Fair, a Marquet, an Alehouse, a Bargain, while we be working, or playing, or prating, or dreaming? No, all our courage, all our strength is too little; a broken, humble, believing heart is little enough for it: Therefore at least an empty, a swept, and voided heart is necessary. Use, 3 Thirdly, it must admonish us of a duty meet for us, if we will be fit for Sacramental Trial; Admonition. we must ere we set to it, abhor that giddiness, lightness, and fraughtnesse of our souls, (which the most think is no sin) as our bane, and the destroyer of Preparation for the Sacrament. We must know, that as the gold weights will not try gold till they stand still; so neither can the soul try herself till she be well stayed and poised. When we will pour any precious liquor into a vessel, or glass (especially if it have a narrow neck) we will set it in a steady posture, for fear of spilling. No man can see any thing in roared waters. As the Lord jesus speaks of agreeing with our adversary, that we must lay down our sacrifice by the Altar the whilst, Math. 5.25. 1 Pet. 2.2. and do that chief; and as Peter bids those who will covet the milk of the word, that they purge out of their stomaches all superfluity; so especially do it in this Trial at the Sacrament. It's manifest by men's cavils against this duty, (viz. that they have callings to attend, and business to look after, and they cannot prepare themselves) that, I say, they account it as a venial offence to be thus cloyed with other cares; but if it defile and destroy Trial of thyself, how can it be small? Thou wilt say, thy thoughts and affections are neither murderous, unclean, oppressing, defrauding, lying, revenging, profane, intemperate: What then? Is there no other disease mortal, save the plague? Let it therefore be as odious unto thee, to carry a light, a gadding, unsavoury heart about thee, so full of other babbles, that God's liquor must needs run over: I say, to be out of frame always to entertain the best things, Let it be unto thee as odious as very profaneness itself. And before thou venture upon trial, cleanse thyself of this fulsome glut: and do not interline or write God's letters upon a blotted, but clean paper, even as thou wouldst wipe thy Table-book, ere thou writest the Sermon. And whatsoever vanity hath pressed thy heart, or dares presume to come before God; serve it with the same sauce that Abner is said to serve Asahel, that wild Roe, whom (when he perceived to perk saucily in his presence, and dare him to his face) he watched him so closely, 2 Sam. 2, 19 that he smote him with the hinder end of his Spear, and laid him on the earth. Let thy care be, so to smite thy giddy heart, that it may no more annoy thee, or interrupt thy spirit, being well occupied. Use, 4 Lastly, when thou comest to this trial, summon thyself, and all the outworks, and ranging thoughts of thy soul, Exhortation all thy powers and members, to come in, to forsake other objects for the time; and close seriously, and sadly with the Lord, in this work of Sacramental trial. As thou wouldst fain have thy heart close at thy trial for the Sacrament; nay at thy great trial of death, so keep it clean, empty, unsnared, in thy whole course. Remember when thy heart would lash out, there is a Sacrament, and a trial before it: If my thoughts then be past call, I shall have an ill work of it, or else rush to the Sacrament with a surfeit upon it. Surely look how thy heart is watched unto in thy course, so shalt thou find it, at a special season; and so shalt thou bless God for the Sacrament, a●d say, Else Lord I should have strayed endlessely; but this Ordinance hath kept me at a bay from wand'ring, not only from thy Commandments, but even from a sober and serious attending to itself, in lawful liberties. So much for the first. Touching the second point, viz, The persons whom this trial concerns, it hath two branches, First, how many, Secondly, Who must try? For the former, it may soon be answered: All must try and examine, Persons. 1. How many? against the Sacrament. The charge is general, admitting no exception. As it was to the jews for the Passeover, that all who eat it, must be liable to the rules of observing it: Exod. 12. so must it be in the Supper, none can be exempt from Trial, None exempt. who will have a part in the Sacrament. Briefly (not to stay the Reader long) He that hath not a soul to save, to thrive, to prosper in grace, or to be happy, or to desire it: He that neither cares for the loss of heaven, or woe of hell; See Exod. 12.43. he that abhors the name of a child, and so the allowance of his father's house, and the portion of an heir; he that chooseth rather to be without among dogs and swine, he that hath cut off himself and is become an Heathen and Publican, a scorner and pastgrace, let him exempt himself; else the Lord exempts none at all. Pearls indeed must not be cast before swine, else it is not the difference of any outward respect that can discharge from this duty. All need the benefit of it, all are in danger to incur the loss by neglecting it: all therefore are equally obliged to it. The people cannot exempt themselves under colour of inability, or not being book learned; they must not put it off to the Minister as more sufficient for it. The Minister may not exempt himself from it, as if he less needed it than the people: Scholars are not free, because their calling is to study, or read the Scriptures, for they may be fare from the trial of themselves: Such as have learned the doctrine of the Sacrament sound, must not wash their hands of it, because of their knowledge. The wife must not think herself to be tried in her husband's careful trial, as if she were but his shadow, and hath him to answer for her; much less the husband may quit himself upon hers. The rich must not plead liberty by his great business; nor the poor for lack of leisure from his handy labour; nor the aged, because of their infirmities growing upon them: not the more experienced, because they have oft done it; nor the novice, because he is green, and new to begin: not the traveller, because in a journey: not servants, because they are under the government of others; nor governor's, because they have authority over them: No, there is no Time, Age, Person, who can prescribe against the Lord of heaven; Prince and people, learned and idiots, jew, Barbarian, bond, free, great or small, are all alike and under no difference with him; But all of all sexes, conditions, estates and relations, (if men, if Christians, if of capable years and discretion) stand bound to this Sacramental trial. He who will exempt himself, let him bring forth his dispensation. Therefore let all covers of figleaves, drawn from the variety and difference of outward respect, fall to the ground, as unable to hold water, when God shall inquire who they are that dare take out their names from this general rule; God's laws are not as cobwebs, only to catch small flies. The second branch is, Who must try? To which I answer, Branch 2. Who must try? Each one himself; for these are the express words of the Apostle, in which were reason sufficient; But beside, there is cause for it. Reason 1 For first, the object of this inquisition and trial, Each one himself. are not errors and ignorances (properly) whereof the soul for lack of knowledge can take no notice; but either good or evil, whereof we are privy or guilty to ourselves; and as for the rest, the Lord in mercy pardons them to his own servants, who mourn for them, as those who would gladly know them, and so shun all evil, and repent of their omissions and failings; therefore it is conscience which must give the answer, and make the inquiry. Reason 2 Secondly, the trial which flows from the sense, the eye, or hearsay, or conjectures of men and their actions, is most uncertain. For sometime a good ●●●n out of ignorance of some cases, being plain and open, may seem to go to work upon a worse ptinciple, than indeed he doth, and to be worse than he is. And again, a sly hypocrite, who can accommodate himself to the opinions of men, and occasions of things very cunningly, may procure the conceit of a very honest man; But conscience well informed will bear witness without cozenage or error, what a man is. Reason 3 Thirdly, it is conscience which is the doall in the soul: She is set by the Lord to be the espial of the narrowest passages of the heart and life, (except hood-winked and defiled,) she keeps the (cinque ports, the outlets and in-lets of the heart and life, nothing passes without her notice and verdict; that water which runs by the mill of our course, utterly unknown to others, is to her well understood: And therefore from her must proceed this trial: she is this himself, who must examine, and who must be examined. Reason. 4 Lastly, all judgement and trial from others without, can not attain to this true trial of a man: and that for these Respects. Respect. 1 1. Because there is none that knows or can know the spirit of man, save the Lord and itself by the Lords means. For than should man become in God's place: 1 Cor. 2, 11. now that cannot be: for although some man may be in GOD'S stead to another yet that is only in light and derection, not in search or trial. The things that are in the soul, lie hid under so many locks, and with so many windings and conveyances, that the soul itself cannot search them of itself, except the Lord help her: jere. 17. much less can any other do it. Secondly, put case that some wise and discerning Minister should by his wisdom, discover somewhat more than others; yet, the intentions, extents, measures, and consequences of those evils are past his inquiry: how deeply the soul is engaged in her guilt, with how high or low an hand she offended: against what light she sinned: what penalties she hath incurred, what offence to GOD or men, and what wound to herself, (whether felt and repent or not) hath followed; no man besides herself, can search out. Respect. 3 Thirdly, say he could, yet is it not in him to work upon Conscience so discovered. The feeling of sin, guilt and curse; the true view of sin to humble, melt and a●●●ct the soul, that it might apprehend pardon, repent, and return to GOD, is the act of conscience by the efficacy of the word, reflecting upon itself. Lastly, though all these were, yet is it not in the power and Authority of another to inquire. Perhaps a fit man is not present, if he be, he may want a calling: however the issue upon trial may be out of his power and hand: for, either he is not to debar from the Sacrament for such sins as are unconvinced, and open, but only within the bosom of the committer; or, if they be scandalous, yet it's beyond his strength to execute the censure of suspension upon the party, but notwithstanding he will rush upon the Sacrament. Whereas a man examining himself aright, may and must be such a law to himself upon due survey taken. Use of it. The use of the point is manifold: Admonition. But it will more fitly fall upon the last branch. Hear only I admonish such as would try themselves well, to beware lest they rest themselves upon either the labours or opinions of others. How ordinary an abuse is it of the public and private directions that are given to people for trial, that men think themselves discharged from self trial? How great pity is it, that fair weather should do such hurt? And that men should hang other men's trial of them, as a Cover of darkness before their eye, that they might not come within themselves? Some through unwillingness, ease, or a false heart, stop their mouths with this, that having had such excellent helps, they cannot choose but be well tried. Reasons why men try not. Howbeit themselves can give no reason why? And others when they have offered themselves to be tried, with some sense of their need; yet either by having more knowledge of the Sacrament than was expected, or expressing some good affections of desire and sorrow for the present, or because they have a gift to make the best show, and to conceal the worst: I say, some way or other, blear the eye of their Minister or Parents: 1 Sam. 16, 7. so that they thinking the Anointed of the Lord to stand before them, occasion them to boldly adventure upon the Sacrament as if beyond exception. Alas poor soul! Dost thou not know that the trial rests in thyself? If thou be neither truly broken, believing or Penitent, can other men's erroneous Charity relieve thee? It may possibly be a great sin in another to think thee unfit for the Sacrament (knowing no other) or to exclude thee: when as yet it is a fearful, bold and uncharitable rashness against thyself (who knowest thyself) to dare and presume thereto. Mat. 16, 29. What shall it profit to win a world of good opinion from others, and lose thy own soul? or to rejoice in other men's errors, Mat. 26, 22. See 2 Chron. 35, 6. Objection. Is the trial of others needless? to deceive thyself? What did it boot judas to escape the judgement of all his fellows in coming to the Passeover? Let that pattern discourage all self-conceited and subtle hypocrites. What then? may some say, is the helpful trial of others needles? No: But of use. As we see the Levits to sanctify their brethren. Only there is difference between the trial of others and our own. The trial of others, serves as the materials towards a building: Answer. No. our own trial, is, as the building of the workman himself. When all the Timber, Bricks, and Lime is ready laid: the workman must finish the frame. The Saw or Axe may be laid upon the stone, or upon the timber: but except the lively hand of a man do acts those tools duly, there will be no sawing of them in two. So is it here: The minister or governor must give light and direction how to try, wherein it stands, and how the false heart should be handled: he may teach, upon what terms search is to be made, and what not: he may remove false scruples, error, and lets: But the verdict of trial must be thy own in secret when all is done. As at the Assizes, there be two juryes, the one of Inquest: the other of life and death: There is asingular use of the former, and yet that meddles not with the final sentence. Only it makes an easy way for the final, and remooves rubs, and gives light, what bills are to be enquired upon: and so the other consults and gives verdict of life or death, guilty or unguilty. So here let the use be, to admonish all cavillers and profane persons, who would take advantage of the rule, to try themselves: and all to exclude the help of others, whom they should shun, lest their sin and profaneness should be perceived. There are none who so decline the help of others, but those who abhor to try themselves, and so at once would rid their hands of all. But oh woeful wretch! Wilt thou neither try thyself, nor take advice of others? If thou wert under arrest for debt, and some of thy friends would become surety for thee, wouldst thou choose wilfully to go and rot in rison, rather than to be beholding for their love? Then may it be said, Thou art worthy to perish. Even so I say to thee, Revel. 12.11. If thou wilt not try thyself, nor be tried, let him that is filthy, be filthy still. Thus much for the second point. 3. General. The difference. The third branch followeth, which concerns the difference of this Trial from others; and that from these words; (Whereby a man may discern himself to be qualified to rereive.) I will digress as little as may be; but my aim is, to dispatch somewhat in this point, which may give light to that which followeth, and to show what may help to the better trial of a Communicant when he comes to the Sacrament; also how a Christian may without confusion apply himself to each service of God, in the due manner and kind severally. First, Dister. this Trial and preparation differs from the Trial we should premise to other Ordinances, as hearing the word, reading, praying, fasting, family duties, etc. All which require a preparing of the soul to seek the Lord: 1 From other Ordinances. yet in there respects they differ: First, in that all other (for the most part) although they do require an estate in grace, ere they can please God: yet so fare as they do confer towards the conversion of such an one as yet wanteth grace, and must therefore be used upon pain of rebellion against God: therefore they do not absolutely require that strict trial, which the Sacraments do. True it is, those who hear, pray, fast, confer, being destitute of faith, sin in the manner of doing: yet since the Lord hath also ordained them to be instruments of begetting faith itself: therefore it's also a sin to neglect them, although a man be unqualified to use them holily. But the Sacrament is of another nature, being no ordinance appointed for the breeding of grace, but of nourishing it only: so that he who dares to come to the Sacrament being yet out of covenant, Double presence in Sacraments, profaneth it both in matter and form. Therefore the closer Trial is required unto it, above others. Again, in the Sacrament the Lord is not spiritually and virtually present, but even visiblely and sensibly appears to his people in the signs of the substance, matter and form of his covenant: both our reconciliation, and sanctification. A good subject ought to present himself at each Court and meeting of justices, Sessions and Assizes, with due regard and reverence, as one that dares not break the peace, nor be a bad subject. Howbeit if the King do send for him personally in his own sight, to tender and renew his oath of Allegiance, it behoves him to put on a more awful, and reverend loyalty than before. So here, every ordinance is sacred and hath the Lord present in it: But the Sacrament exhibits him in a more real, near, and familiar manner, even as if the Lord jesus came corporally in presence, to eat and drink with us, and to present us with his own flesh and blood to feast us; Therefore in the approach thereto, our trial must be more cautelous and solemn. Differ. 2. 1. From legal Again, the trial before the Sacrament differs from other sorts of Religious trial. There is a Legal trial belonging to the unregenerate, by which by soul laying itself in the balances of the law of God, feels herself weighed down by sin to hell and destruction. There is a trial of the Gospel, whereby a loaden soul, finding that the Lord offers her ease and pardon in Christ, upon the due preparations to faith, and actual believing the promise, doth try herself about the work of these, that she may partake the benefit of Christ. There is a penitential trial, by which a believer having fallen from God and broken covenant, 2. Penitential. searches himself and casts up his gorge that he might by pardon of his revolt, return to God, and recover himself to former grace and comfort. There is also an ordinary and daily trial of a Christians course and walking with God: 3. Ordinary walking with God. by which he watcheth to himself and to the rule and living by faith, and obeying God, viewing his practice daily, and keeping holy quarter with God, as occasion moves him: These all differ, each from other, and all from Sacramental trial; Not that they are excluded from it (for they are necessary antecedents to it) but yet they fail in this special respect of a Sacramental trial; which looks at this, how the soul may be qualified to communicate. So that in this trial, as these former trials are helpful, so yet a further thing is looked at. This trial is a further thing. viz. 1. How the soul hath carried itself in respect of former Sacraments received; how it hath lived and thriven in grace by them; 2, How it hath failed therein, and broken the covenant there renewed in special. 3. What repentance it feels for that special sin, what faith it hath in the promise of the Sacrament; what fitness to join with the Church in communion of the body, by love. What desire after former fruit, and growth, by experience thereof. 4. This trial at the Sacrament is a special Reviving, stirring up and quickening of all these graces for the use of the Sacrament, that thereby (through mercy) the soul may go and receive with the less fear, and more faith to speed of her desire. The sum and scope of all is, thus much; Use 1 1. To teach God's people, how to make use of all the former Trials for the helping them forward to this. Use 2 Then secondly, to show how a Christian should accommodate himself to every duty wifely & orderly, without error and confusion, which is no small grace. Use 3 3. To confute the blindness of such as see no distinct grace contained in this trial for the Sacrament, and therefore think that if they can be devout, catch up a book and read, put on a demure habit, and violently keep off themselves from usual riots and profaneness of life, or simper with a few good words, (that they carry good hearts to God, meaning no man any hurt) they think this to be that which will pass for their trial at the Sacrament. To whom I say, Prov. 19, 2. Without knowledge the heart is naught. If they who have practised the 4. Trials abovesaid, yet must not confound them with this, but revive this trial at and for the Sacrament; what shall be said to such blind and ignorant tryers as these without rule or reason? Lastly, it should inform every good communicant in the nature of this true trial, not to desist and give it over, by weariness, sloth, or difficulty, till in some measure he find how he is qualified for the Sacrament, seeing till than he doth but mistake the whole scope of the Ordinance, and mock his own soul. The fourth branch of the description, is, General. The issue of it. The issue of this trial, viz. That accordingly a man may either proceed to the Sacrament, or desist for the present. And this the nature itself of trial requires, and otherwise it were needless to try except it were for the issue. Which is plain by the end which the Lord hath in trials of another kind. Why is the Lord said to try his people with false teachers, and lying Prophets, Deut. 13, 3. Is it not no know whether we will cleave to the truth, or believe lies? Is it not that the faith of the elect might be discerned from the rottenness of hypocrites? Why doth the Lord try us with straits and crosses? Doth he not intent to try whether we will be content with our portion, or murmur and use indirect shifts? So the Lord tried Gedeons' soldiers who were meet for war, judges. 7.5. who not. Men also in their trials (as at Assizes) what intent they, save either to acquit, or condemn? My scope is to show, that Sacramental trial hath also her issue, either to encourage a man to receive with comfort, or to desist for the time, till better provided, with caution and wariness. The Use. 1 Which point is of great use. 1. To instruct all Christian examinants, in their trial to be careful of themselves, and not to suffer themselves to be deceived by error or self-love: For why? Instruction. The issue is great, either the comfort of well receiving, and danger of losing a great blessing if we come not: Or else the peril of incurring of a great mischief and judgement, if they presume to come. We say, the end of a thing is last in execution, but first in intention. If this were so in the purpose of such as try themselves; how wisely, jealously and religiously would they go to work? If they knew and considered, that the scope of trial, is either to come or to forbear; and that our desisting itself (if it be ordinary) is a mocking of God, what colour soever we pretend; how close and wise would it make them in going between both extremities, either of rushing to the Sacrament without trial, or desisting upon unsufficient trial? How would it cause them both to tremble at contempt and refuzall: and yet also at neglect of due trial ere they come? Which is indeed to make a virtue of a necessity. The Use. 2 Secondly this condemns the formal and fulsome practice of common Protestants: Reproof. who (if they pulled out of the vile profaneness of such as abhor all trial:) do presently think that God is so beholding to them for their trying themselves, that let their trial be what it will, he owes them welcome to the Sacrament for it. Alas poor wretch; Trial is appointed for an issue, not for a fashion and formality, to stop the mouth of God and conscience. That trial which hath no issue, can have no due substance of matter or manner in it, but rather is a confused doing of somewhat without rule, with opinion of something in the deed itself, to commend a man to God. No. As well the tryer of himself may see cause of not coming, as the not trier ought not to come. Trial hath still a respect to the issue: and must be used to avoid sin and punishment, not to increase both. The Use. 3 Lastly, let it be Admonit. admonition to others, who upon trial do find themselves unfit for the Sacrament. Of which sort there may be two. Branch. 1 Some such as (although God's people) yet having fallen into some such sin as hath deeply defiled and hardened them, cannot find either their faith so lively, or their repentance so sensible, as that they dare to come. In such a case I say, (if upon advise with wiser than themselves they find it so to require) their duty is to consider, that the Sacrament may prove so far from helping them, that it might rather increase their guilt by boldness. Therefore it shall be their wisdom to consider, That the Lord hath other Ordinances to use, than the Sacrament. As that serves to nourish the faithful: so there be others that serve to humble and cast down the lose and presumptuous. Let them therefore inquire after them: as Counsel of the Minister of God able to help them: Penitential Search and Trial of themselves about the occasion of their fall: Fasting and Prayer with conference, if they feel Satan hath deeply bewitched them and hardened them: These Ordinances are appointed to cast out sin: if it be yet unseen and unrepented of: Mark. 9.29. and to expel such Devils as neither the Sacrament, nor any other Ordinance can, especially the public Ministry being the setter of them on work, and the first convincer of the conscience. It's a wise man's part to use every Ordinance for the good of it; Branch. 2 Secondly, such as by trial find themselves, out of the Covenant of God in regard of any actual faith in them, and beside find the guilt and taint of much other Corruption and evil: let them (much more) bless God for this ordinance of Trial: and so long desist from the Sacrament, till the Lord hath sanctified the conviction of their conscience, in some measure, to drive them out of themselves unto a promise, for Reconciliation and peace. For the Blood of Christ and his body serve not for the Nourishment of any, in whom they have not been as the seed of Regeneration, both in Pardon of sin, & change of heart, in which, conversion standeth. Therefore let them ply this work, of which in the trial of our estate Chap. 2. more is said. But, to rush upon the Scarament, upon Trial of this dangerous Condition, is a double sin, an adding of drunkenness to thirst: as also an abuzing of the Sacrament: causing it to seal up rather their guilt and curse, than their pardon and peace. Remember still, the Sacrament convertes none; but strenghtens the converted. Beware therefore (all such) lest by Sinister and unwise Counsel of any, they blanche themselves over, and think that because they see all is not well, therefore the Sacrament must be these Physician. No, The word of Law and Promise must first convince them of sin, john. 16.9. and then of Righteousness: whereof after they shall find both the Sacraments to be a seal, through faith: Baptism of their Conversion, the Supper of their confirmation. Only let this be added, That as they do for the present desist from the Sacrament, so, yet they must ply this first conviction and trial of themselves, by attendance upon other ordinances, till they come to see clearly that the Sacrament belongs to them. For if they give over the work by looseness and weariness, before the fruit be atteined: they may fear that it had been as good for them they had never seen cause by trial to desist, as having so done, to leave their work unfinished. Sacramental trial serves not to dash men quite out of conceit with the ordinance, but to convince them for a time, that they may be so abased for their cutting off themselves from it, that they may return to it with more comfort, and abhor themselves in that condition of desisting from it. And so doing, their Abstinence shall be for their good: and although the Minister cannot suspend them, yet their own suspending themselves shall prove more gainful to their souls, than their bold adventure. And so much for this fourth branch. 5 General: that it is Divine. The 5. and 6. now follow: which (as I said) I have kept to this last place, as depending upon one another, and most essential to the Doctrine. The 5. branch then is, that this trial is a charge of God, not left arbitrary to us, but necessary to the receyving worthily. To which ere I come, lest any stumble at this word (worthily) as if any could be worthy to receive: How a man may be said to receive worthily. I answer, it's the phrase of the Holy-Ghost himself in sundry places: And look in what sense the wicked are said to be unworthy, in the contrary thereto the godly are called worthy: first in respect of themselves, secondly, of the Lord. Touching the former, see Act. 13.43. where Paul saith, Seeing ye think yourselves unworthy of eternal life, etc. he means, that they thought the tidings of it, unworthy of them; they thought themselves so worthy and so good, that they thought Gods offer unworthy of them, and so they despised the Counsel of God to save them. So here, the profane and hypocrites, do think Sacramental Christ a mean thing, discern not what it is, or of what worthiness, therefore they are unworthy. But the faithful receiver is worthy: Matth 22.6. 1 Cor. 11, 29. Why? In respect of that worthy and precious esteem of the Sacrament, for which they account no preparation sufficient. Secondly, in respect of God himself. In which sense, Rev. 3, 4. the holy Ghost tells those few names in Sardis, Revel. 3, 4. that they should be clothed in white, for they were worthy; he doth not mean they were worthy to be so clothed; but being so clothed, they were worthy: that is, the Lord having clothed them with the Robe of Christ's righteousness, Revel. 19, 8. (the linen of the Saints) they were worthy ones in his account: So contrarily, the unregenerate are unworthy, because they are naked still, Revel. 3, 17. and care not to be covered with this garment: And why? They know not (or will not know) that they need it. Now then, as the good receiver is worthy, because he is so accounted in Christ, and his preparation is accepted in him, and the want thereof is not imputed: so the bad is unworthy, because his person is not accepted, and therefore whether he prepare himself, or no, he is the same; for out of the Lord jesus he cannot be worthy. The Sum is, not the preparation of a man (in itself) makes him worthy: But the imputing of preparedness by faith: and this works an high esteem of the Sacrament, and a carefulness to be a meet Communicant: neither whereof the ungodly can be partakers of. This by way of Digression. To return then: The duty of trial is commended by God. Proofs of it. And this appears by Paul, 1 Cor 11, 28. as also by good Analogy of the Passeover, applied by the Apostle to us. For the former, Paul concludes the direction for receiving well, and cutting off all abuses: Let a man therefore examine himself, and so let him eat: He had told them before what Christ's institution was: But as if knowledge alone of the pure ordinance were not enough, he adds further, Let a man therefore examine: q. d. Although the mere observing of the institution were enough to cut off the abuse of your love feasts: yet, for the avoiding of all other corruption inward aswell as outward, I command from God, Let every man examine. He doth not mean, let him if he please, as leaving it to men's choice: but the word is imperative, let him, that is, I enjoin him: As, let a man abide in the vocation wherein God hath set him: let a man so esteem us as the dispensers of grace etc. That is, I command him so. Neither is this as one of those temporary counsels, of which Paul saith he had no warrant from God expressly: This saith not the Lord, but I▪ But it is one of those, of which he addeth, This say not I, but the Lord. And the connexion of this 28 verse with the 20. evinceth: For I deliver unto you, that which I received of the Lord, etc. And he subjoineth, let a man therefore examine, etc. Further proof. Nither doth this rest only upon this text; but upon the Analogy of the Passeover, whereto this succeeds. It's manifest by the Scripture that there was special Preparation of them that ate the Pascal Lamb. For not only the Lord required the Lamb itself to be weaned off from the dam 4 days: to teach the people in all that space to wean themselves from those sweet breasts of their worldly delights, and lawful liberties; but he required them also to keep another feast of unleavened bread seven days; wherein all leaven whatsoever, was to be swept out from their houses, and Sacrifices to be offered for expiation of sin, and uncleanness, that so they might not come polluted to the Passeover. And those two Passovers of Hezekia & josijah prove it: 2 Chro. 20. 2 Chro. 23. where special charge is given to the Levites and people to sanctify themselves and each other: although for the speediness of receiving, there could not be such legal cleansing, as the Law required; and so also, the people and the King first purged out Idols, and defaced their groves, and abandoned all will-worship ere they came to the Passeover. What betokened this, save the trial of their spirits, much more, purging out all Idols of the heart, sweeping out the leaven of corruption from within; without which the other had been bootless. Therefore Paul in that place doth press the same, though not Sacramentally, yet universally, saying, Let us therefore keep the feast, 1 Cor. 5.7, 8. not with old leaven of malice and mickednesse; but with the unleavened bread of sincerity and truth: Why? Because Christ is our Passeover, who is sacrificed for us: q.d. Let not us be behind hand in our feast and spiritual Pascall Lamb, to those that ate the old Passeover. If they might not eat it with leaven, with any pollution of flesh, as of Leprosy, touching of the dead, or the like ceremonial defilement; how much less we, with our real and spiritural leaven and uncleanness of soul? Use of it. To add a word or two of use to this (for I leave the reasons to the last point) this I say: Instruct. That its well that we have an express charge from God for this trial. Else the world is full of curious heads, and profane hearts, to outface and outwrangle the Ordinance. Men have no joy to such a task as they feel to pinch their spirits, and press upon them any power of practice; and therefore (although they are ready to cast the cords, and break the bands of the most convinced truths; yet the more mannerly way is to question the charge itself. And hence are those usual interrogatories, How prove you that any man hath to do with me when I come to the Sacrament? Or, how prove you that Paul speaks to us as well as the Corinthians, to try ourselves? Or how can you prove that I am bound to sanctify the seventh day from the Creation, for a Sabbath? Or how know ye that God will have us preach and hear twice upon the Sabbath in public? Or, that a man is bound to pray by himself, or twice a day in his family? Or that it is against nature for a man to wear long hair? Or, for a woman to be shorn? Profaneness of men's wits. And to these might I add a thousand other scrutinies of a base and profane heart, willing to overthrow all such strictness, as itself distastes; and loath to believe, or inform itself of any thing which it is loath to do. The truth is, never did Satan so obscure those main truths of the Scripture, in Popish dark times by turning all into curious queres of things less pertinent; as now, he doth in this light of the Gospel seek to allay, and disannul the power of truths by profane cavillation. But I say still both to the one, and to the other, It's well that God hath so punctually declared himself in his Word as he hath. All that are not wickedly nice and curious, will rather yield to those probable deductions from Scripture, which arise by consequent, for the beating down of our own base spirits, and rejoice in so doing, because they argue for God; than whet their lewd and prejudicated wits and spirits upon the devil's whetstone to cavil against truths received: nibbling here at one, and there another, till they have defaced their beauty and grace, and so exposed them to the utter contempt of themselves and others; Stop your mouths therefore oh ye carpers at Gods precise rules, and play not the Proctors for the devil against God, lest he pay you your fees little to your content: Stoop rather to the Lords Canon in all things. And you to whom this yoke of trial at the Sacrament is so heavy, consider, the Lord will not lessen or lighten it for your sake: labour ye to be eased of the devil's yoke of a profane carnal heart, and turn your swords into mattocks, deny yourselves, get the Lord to change your minds and wills, that so his yoke may become sweet unto you. And as the Prophet tells those Cavillers, who asked him, Why may not we go to good Witches about our cattles, Esay 8.20. or things lost, etc. Go (saith he) to the Law and to the Testomony; let that be your touchstone, that will abandon both all will-worship on the right hand, and all profaneness on the left. If these give ye no allowance, know there is no wisdom in your witchcrafts, nor in your cavilling defences: So here say I, Go to the charge of God, that will convince both Popish trial, and tell you, that there is no Religion either in fasting before the Sacrament (although I do advise no man to eat) nor in not spitting at the Sacrament, that much more will confute all profane contempt of trial of ourselves: let God speak, and let all men be liars, both left hand profaneness, and right hand superstition must fall before the Ordinance. Oh! if men be so busy against the practice of goodness, when there is a rule to control them, what companions would they be, if we wanted it? Howbeit even by this they show that the duty is divine, because else their cursed spirit would never so fight against it. Thus much of the fifth point. The sixth and last branch is, General 6. what it is? what is that due trial which God requireth of every true Communicant, and in what things doth it consist? I answer, Due and true Trial standeth either in the properties thereof to qualify it aright; or in the object thereof, that is, the things to be be tried. Concerning which, first, I will lay down some reasons why the Lord requires this trial in both respects. Then secondly I will lay down the due properties or manner of trial. And so with the use of the general doctrine I will finish this Chapter; and in those that follow, God willing, I shall handle the several objects to be tried in their order, one after another. The Reasons are these three. Reason. 1 First the plain charge of God importeth it. For the word here used by the Apostle, The difficulty of this trial. 1 To discern hypocrisy. from soundness. is not a word which aims at some defect in the measure of our grace only, as the trial of light gold may be dispatched by weights which any man may use: but it especially signifieth trial of substance, and soundness of metals, such as only the Goldsmith's skill can find out: the Touchstone and the Furnace only can try gold, or separate the silver from the dross. Even so, it's not a common skill nor easy work to discover the soundness or falsehood of the heart in matter of grace, There is nothing more hard than this discovery. 2 Cor. 11, 14.15. Satan and Hypocrites can transform themselves into Angels of light; and make men to think them so. And the hollowness and depth of the heart, and the self-love of it in easily believing ourselves to be that we would be, and yet are loath to be, is unspeakable. Nothing more easy than to pray for such things as indeed we would not have, if God would give, because than our hearts and courses must be changed; and yet we think we pray aright. Nothing more easy than to look upon ourselves in our outside of duties and performances, and reflect an opinion thereby, that we are true worshippers. No grace, but a false heart will counterfeit: and the depth of the heart is such, that there is no show of meekness, innocence, tenderness of spirit, thankfulness, love of God's people, but a bad person may accommodate himself unto, and act a part therein. The soundness of the heart is very hard to discern. 2 To discern soundness where it is. Secondly, although there be soundness in the heart, yet it is not always discernible. As it is not easy to find a Pearl in the dunghill, nor a needle lost in rushes; so, its hard to find out a little truth of heart and faith, when they are so covered and mixed with abundance of dross. Besides, it is no easy thing, (although a man find them) yet to walk constantly with God in the practice thereof. 3 To discern our not improving of grace. Either in our privacy. 2 john 8. It's with us as with the fool, who not knowing the worth of gold, stops here a piece in an hole, there another in the thatch, and forgets it: So do we slight tha grace which should rule us in each part of life; lose the good things which have cost us labour to come by. It's hard to improove the things we have heard and learned, and to bring them forth in due season; they are to seek with us, patience, when we are provoked: faith, when we see no likelihood of Gods hearing or answering our prayers, and so of the rest; as it is with tools seldom used, so there grows a rust upon the gifts of God in us, for lack of watchful improovement. Sloth, and ease do fret into us as a canker, and creep so insensibly upon us, that they mar us ere we be ware. The Talents of God which we have received, become unprofitable in us. The greatest part of the duties we do, is not the least of them we omit: in the use of means and Ordinances, formality, and commonnes, unreverence, unsavorines defiles us: and the life of faith in crosses, blessings, duties, is very poor and wanzing in us. It were endless to speak of all. Or in our outward course. Now if it be so hard to try our grace, how much hard to try our whole course, in which the wearisomeness of our hearts doth tyre us so, that the errors thereof in so manifold parts cannot be reckoned; as the sins of our single estate, or married state, our callings, dealings, in the world, lawful liberties, company, solitariness, with other innumerable occasions: wherein as it is hard to survey ourselves distinctly; so it's as hard to watch to our rule unweariedly. Much more is it hard to try our corruptions. To conclude, if the trial of our grace be such, what is the trial of our corruption? Who can perceive the danger whereto the best lie open, by the unspeakable sweetness of their personal and beloved sins? How secretly doth Satan and lust creep in (as sleep to one warm in his bed) even to an honest heart ere it be ware? By what fine slights is it at first entertained, either because it is but one, or small, or soon shaken off? And having once entered, how doth it defile the conscience? When once the tenderness and sensibleness of the soul, (which is the Sentinel) is gone: how soon doth sin grow upon it, and increase? That whereas at first it seemed a great thing to attempt, now it seems little, to go through with it: and that which seemed little, now becomes as nothing: till at length it folds up the heart in self-love and carelessness, and grown to a custom and falling sickness, that it is a great difficulty for a man to pick out an end in this confusion of estate, or to know where to begin or where to end. So than if trial be so hard a task, how due and conscionable ought the practice of it to be; seeing the Lord hath set the Sacrament to be the awer, and holder in compass of our course? Reason 2 Secondly, except we try ourselves before we come: the Lord who searcheth and trieth the reins, will search and try us to our cost, and little to our liking. He will revenge our profaning of his Seal, with sealing up our souls, and giving us over to those evils in which we presumed to come; so that they shall become our scourges & penalties, to harden and defile us, & draw impenitency over our spirits, that although we would we shall not repent. Perhaps if we may escape present judgement upon our persons, Rom. 2.3. to be smitten down suddenly with a thunderbolt, or to be plagued in our bodies and children with sickness or death (as those Corinthians) we are content the Lord should deal with us otherwise as he pleaseth. 1 Cor. 11.29. But oh wretches! To be accursed with barrenness for ever, with an insensible, dedolent heart, with a dead benumbed spirit; to be stripped of those gifts we seemed to have, to be sent more empty away from God than we came, to be pulled out with that guest that wanted his wedding garment, and cast into utter darkness: Mat. 22.11. these are curses ten times greater than the former. Thou eatest and drinkest thy own condemnation as judas did; the handsel whereof was this, that upon the eating of the sop, joh. 13.27. Satan entered into him and filled his heart, ripened his treachery, and sealed him up to a desperate resolution that he would finish it, though he went to hell for it. They that judge not themselves, make work for the Lord to judge them finally: 1 Cor. 11, 30. and although it appear not to men, yet the wrath of God abides upon them, and shall in time smoke out as upon Cain. The Sacrament is a spiritual mystery, and cannot be violated, save by spiritual wickedness. And whereas the gain should have been great, if thou hadst come prepared, even the enjoying of the Lord jesus wholly: now the judgement shall be as fearful, not only to go without him, but to drink and eat hell and damnation. Of which more in the use. Reason 3 Thirdly, as we say in our Proverb, Leave is light: If we come to the Supper of the Lord, as becomes his guests invited by himself; lo, we shall sit there among his Angels, and eat of the dainties of heaven: we shall behold the face of his Majesty with joy: we shall have our souls within us, feasting us with the conscience of our obedience: we shall not need to fear sad affronts and accusation: we shall enjoy the sweet fruit of our reverend and careful trial: our faith and repentance shall there meet us: and if we fail in any measure of our hoped for welcome; the fault shall not lie heavy upon ourselves, but we may be assured, that it is for some other end, for which the Lord defers us; that at our returning again he may give us an overplus. These may serve for some reasons to enforce due trial upon us. But here a willing heart would fain know the properties of this trial, Properties of true trial. and when he hath duly tried himself. For answer to which, although in the Chapters following, this will appear better in the objects of trial: yet briefly I will note some works here generally concerning all the particulars, and so come to the use. First, then let thy search and trial be wise, 1. Wise. and according to knowledge. Let the Law and Testimony be the Hammer, the Furnace, and Touch, to try thee in all, both thy heart and life. This will inform and in still such skill and discerning into thee, that nothing shall lightly pass thee without, both notice and due verduict: Thou shalt neither by looseness of heart judge evil, good; nor through blindness, or misprision, think good evil. This will let in light to thee to behold all things in their lively colours as they are. The Goldsmith will not easily be gulled in the trial of gold or silver. So if thou carry this light and torch into the dark corners of thy heart, few either sins or graces shall escape thee. Else, thy own false light, erroneous judgement, prejudice, precipice, security, defilement, and the like, may soon deceive thee. And so thy trial may prove like Ahimaaz his news, idle and confused. Secondly, let it be ingenuous and filial: Filial. Do not think that the Lord only enjoins thee to search out the evil, and let the good pass: The trial of God's people is as well of their virtues and graces, for their encouragement, as of their corruptions to their humiliation And yet, let it also be impartial. So abhor a slavish heart of base fear causing thee to harp upon the jarring strings of thy distempers: That yet thou much more loathe selfelove, to applaud thyself in any of thy corrupt and vicious habits or actions: But rather be as willing thy errors and evils be discovered, as thy graces. The true trial of a Christian is a middle between both extremes. The most usual of the second, is the latter. Fewer offend in the other; and yet their danger is as great, because the true root of trial, is the witness of a good conscience, testifying that there is grace at the heart, which a slavish trial denieth to itself. Thirdly, it must be very inquisitive and narrow; 3. Narrow and close. not hoverly and superficial. It must not be like the mashes of a net made to catch great fishes, and letting pass the small. For both the good things and the evil are closely and deeply couched in the soul; Cursory trial will not search them throughly. Grace's are as coals raked up in the ashes, and appear not easily; or as a little corn in a great Chaff heap. And corruption is as the core of a disease lying in the intrals; and as Gehazi his booty thrown into close corners. If the King should send a Commission to a true subject, to search jesuites, or Priests in a great house: they would take a narrow course both by belaying, and ransacking the inner passages and rooms, for fear of escape or lurking: Sacramental trial should be such. Not as the searching of friends houses, whom we very sparily and generally look over, or give notice before to remove out of the way that which we are loath to espy. But as a man would search the house of his enemy: And as we read that the Papists were wont to search for the Martyrs, in all places, likely or unlikely, yea, even the heaps or reeks of corn, and the haymowes, with forks, swords, spits, and spears. So should we do ourselves, as Searchers very glad and desirous to find what they seek. And to this end, our trial should be punctual and painful. By punctual, I mean particular and personal, Both in punctualnesse. either graces or corruptions; which most naturally and generally accompany thee. And therefore Christian search best attends Christian Prayer and watch: look what thou observest to pester thee most usually, either in thy spirit, or in thy course, that take note of, and make a Calendar of it. Forgetfulnesie and confusion of memory do much hinder trial. Note therefore both what sins run in the stream and frame of thy life; and what special evils bear sway, and are most selfe-putting forth; and then the rest will follow alone; and yet pass not by the lesser: seeing those which are but of a second degree do oft disguise us, while we are bend only to mark the most prevailing ones; and so by ill custom are unsuspected. Few men there are in whom some masterly sins do not bear rule, pride, self-love, worldliness, or the like, to poison their course. Secondly, let it be painful: And painfulness. The issues of good and evil are as a spring of seven heads. A laborious searched will therefore open them all, and take himself tripping in all: searching, the spirit within, the tongue and members without, and fetch in matters of humiliation from the trial of marriage, single estate, Duties, Ordinances, company, solitariness, liberties, callings, behaviour, and actions of common life. So much of the third. Fourthly, it must be faithful 4 Faithful. and loyal, that so all the subtle startingholes, and cunning deceits of the heart may be found out; for self-love and falsehood will else blear the eye of the wisest. Bribes corrupt the wise; but not the faithful: Sin is a bribing mischief, it labours to overthrow search and inquest, that so it may escape the jury. But as a good justice, in taking the examination of a felon, or rioter: will not be gulled with each colour or fair tale, but will search to the quick, and drive him out of his tricks, and lay him open, because he is for the King; so should our trial be faithful, because it is for the King of heaven. It's for his honour; and yet also for our comfort to be true to the Lord and ourselves: Else we shall find as we bind, and the Lord will be froward with the froward, Phil. 18, 25, and subtle with the subtle. The Sacrament will not afford that peace to the false, which it will to the faithful; with the true, honest, and plain, the Lord will be good and plain. If sweet, gainful, or natural corruptions be so incorporate and beloved, that we are loath to search them out, and (like Laban) search every where, Gen. 31, 34, 35 save where our Rachel sits upon her Idol; the Lord will leave us to our defilement, and deprive us of the fruit of our trial. Now that our trial may be honest; observe two things: First, nourish tenderness of conscience and uprightness. Ofttimes many a secret evil of smaller consequence may annoy some man, even a glance of the heart, or eye; when as a grosser evil will not touch another. It's not easy for one that hath his glove on his fingers to take up a needle or a little pin, which the naked hand will easily do. The tender eye will water and twinkle at a mote falling in it, as if some great hurt befall it: and the weasand will strain at a gnat. Secondly, be willing to take any help which may further thee in thy search. Sometimes a faithful friend who observes thee; a slander by may sometimes see that which a Gamester spies not, Sometimes it will not be amiss to see and read thy own trial in the book of a Cross; for each Cross hath her superscription, and will either tell us what grace the Lord would try, or what sin he would correct; yet I say, the best trier is our own conscience and experience. 5. Direct. Lastly, let our trial be Direct; aim at the end of thy receiving the Sacrament, and the reviving of thy faith, or thy repentance of evil. Search out in thyself, either those spiritual graces which are most like to further, or those evils which are in directest opposition to a comfortable receiving the Sacrament. The Sacrament is a most spiritual communion with God; spiritual evils will most choke it, as infidelity, hypocrisy, apostasy, unthankfulness, falling to the creatures: let these and such like be most pursued. Contrarily, the most spiritual graces, do most cherish it; as daily faith in the Promise both of pardon and holiness, pureness of heart, heavenliness of mind, selfe-deniall, humbleness, thankfulness, and such like; be sure to find out these; and so thy search will stand thee in best stead, toward the end thou aimest at. And thus much for those properties of Sacramental trial: according to which the particular object is to be framed, as in the following discourse shall appear. Use 1 Now for the uses of the point. First, let it be terror to all such, Terror. as (for all this) dare rush upon this holy feast, with unwashen hands, and with profanation or neglect, whether presumptuously or carelessly without trial. Be it known unto you, ye take the Name of God in vain in an high degree, and are guilty of the body and blood of the Lord, as tramplers of it under your feet, and crucifiers of him the second time; therefore he shall not hold you guiltless. You boast much, that ye have received to day, and eaten your maker (as the Papists say) but ye have eaten and drank your own bane and poison. This Sacrament shall be as that cursed water was to the belly of her who being defiled, durst come to drink of it, as if innocent. 2 King. 5. And as Elisha said to Gehazi, Went not my spirit with thee when thou run'st after Naaman? So, Is not the Spirit of Christ privy to thy profane neglect and bold adventuring, being in thy sin? Although the Lord come not really to pluck thee from thy fellows in open vengeance, yet be sure, the Sacrament shall be as judas his sop to harden thee in thy sin, and seal thee up to impenitency and damnation. Once a Monk did villainously poison a Christian Emperor with the wine of the Chalice; but thou poisonest thyself: How much greater is thy villainy? Therefore, although I scare thee not from receiving utterly (to which by nature thou art prone enough) yet for the present, I admonish thee, abstain till tried and examined. But perhaps thou wilt object; Object. Alas, I do come indeed, for I am commanded to do so by God, and by the Minister. I answer: Answ. So were the Israelites bidden to go up against their brethren of Benjamin: But yet the Lord smote forty thousand of them when they went. He who approved the justice of his own will, that sin should be punished; yet punished them (judg. 20.20.) even them who went about it, being themselves as guilty. The question is not about the doing of the duty, but the right manner of it. So I say to these, that God's Sacrament be received, is necessary. But who are they that are fit for it? God hath no such need of Sacraments, that he cares not how they be received: But most righteously he urgeth the duty, yet punisheth the ill doer. Thou wilt still cavil and say, thou hast oft done thus, and are not yet stricken from heaven: I answer, the more is behind; the Lord can smite with dumb strokes in a worse manner. But dost thou so abuse his patience, and heap up wrath to thyself? But thou wilt say, I will abstain then, and so I hope to escape, for this charge concerns no other save receivers. I answer, thou excusest a fault with a crime; thou canst not thus escape, for God shall judge thee for both not coming, and not preparing. But thou pretendest, that its hard to try thyself, and thou art ignorant, hast no gifts: Well, yet be admonished, Wisdom is easy to him that will understand; thy ignorance comes not from seelinesse, but wilfulness. Those whom thou canst mock as simple ones, can yet remember and repeat all these directions: And hast thou lost thy wisdom in this business? Oh! but thou sayest, I am forgetful Why? Save that, thou hast no heart; for thou canst remember any quarrel, or wrong, to revenge thyself. But thou wantest leisure. Alas, the Trevant complains of an ill pen, ink, and paper; But the fault is in his sloth, else all were well. For why? Thou canst find a day in a week spare to hunt, to game, to drink, to be in company, to sit in the alchouse: if thou carry thy corn to market, thou dost somewhat else besides thy business: and so, if thy heart stood to this work, thou shouldst find leisure enough for it too. But thou sayest, Few do thus, and thou dost but as the multitude. Shall number and company qualify thy judgement in hell? If thou wouldst be loath to suffer with them, be loath to sin with them. And to end this use, break off thy cavils, think not thy case desperate; Say not, there is no hope for so saped a wretch as thou. Who can tell? Perhaps the Lord may bring honey out of a carrion, and even out of thy long contempt, fetch humiliation and repentance? I have known some touched more by the Sacrament than by any terror beside: That the Lord hath so long spared them in patience: they have concluded, he hath done it to break their hearts. Perhaps the Lord will turn away his fierce anger, that thou perish not: Howsoever it far, be doing, humble thy soul, and choose (if thou must perish) to perish in thy trial, rather than justly to run hazard, and rush into assured misery, by not trying. Use 2 Secondly, this should be exhortation Exhortation. to all sorts: Minister, and people, strong and weak, all who would behold the Lord jesus his face with joy in his Ordinances, to submit themselves to this trial. 1 To Ministers. jude verse 23. The Minister first, knowing this terror of the Lord: let him with compassion, pluck as many out of the fire as he can, by a careful instructing of the people in this way of trial. It's not one of the least objections which are made against it, that they have none to direct them. No bucket for this deep Well: no man to thrust them into this pool. How shalt thou answer the loss of so much blood of souls, when God shall call thee to account? I know indeed that where the Minister is most faithful, many people are contemners, but their blood be upon their own heads: save thou thine own soul, and let them not perish by thy sin. Secondly, let all godly Ministers do their uttermost to debar all open despisers of this Ordinance, from partaking it: Though they have but small power of the keys of censure in their hands, yet let them use the key of Doctrine so much the rather, to stop as many as may be from running upon the pikes of vengeance. Likewise let all faithful receivers look to this duty, 2 To the people. and upon no colour, either of their knowledge, or former use of it, or other occasions, neglect it, either for themselves or their families committed to them. The Lord will accept a little endeavour, and judges us not according to that we want, but that we have, if there be faithfulness. And let none think that this duty is so urged, as if there were any merit in it from the work wrought; No, thy searching itself stinks, and thy very clothes may defile thee, if thou look at thyself. But look at him that commands it, and hath promised a blessing to it: that is, So let him eat of this Bread, and drink of this Cup: Let this welcome encourage thee. And because I have already laid down some properties of trial for thy direction: I say no more, but seek the Lord in prayer and denial of thyself, to help thee to put one these cords and rags, to come out of thy ill custom. And to shut up all, let me encourage all faithful endeavourers to try themselves: I know there is cause; for many tender hearts foil themselves sore in this work, and make the remedy worse than the disease. They say, These rules are so strict, that they shall never practise them: and therefore cannot be prepared: yea, they say, the more they search themselves, the more dross and scurf they meet withal. To whom I answer, First, let no difficulty of selfe-triall, in the point of the measure thereof dismay any: let sloth, contempt, and wilfulness, be absent, and the Lord will both admit of their honest endeavour to try: and also (the weaker they are) so much the more welcome them to the Sacrament, which is more especially belonging to the weak than the strong. Secondly, I say, Although by trial they meet with much corruption; yet better to be met with than concealed: Neither do they meet with it to favour it, but loathe it; and they so meet with more corruption than they dreamed of, that also they find a Pearl in their Dunghill, and more grace than ever they looked for: unless slavish fear and unthankfulness do blindfold them. Let them thereby the more praise God who pardoneth these their transgressions, and say, Who is a God like to our God? Mica 7. ult. and than although they must add, who is so corrupt a wretch as I? yet mercy shall drown their sin in the Sea, never to appear more. Therefore let them be comforted; and look what hath been said in the general, touching Trial, let them wisely apply to the particulars following, to help themselves forward in the practice thereof. This much for the uses. 2 General. Object of trial threefold. Having thus spoken of the properties of trial: I come to the Object. And that is threefold: A Communicant is to try himself, either, Estate. first, about his estate in grace. Wants. Or secondly, his wants, or else Graces. thirdly about his Sacramental grace; concerning which, God willing, in the following Treatise more shall be said in their order. CHAP. II. Of the Trial of our estate toward God. Trial of estate COncerning which Trial, although I know there be such strange spirits stirring in these our days, as take for granted, that all those that are baptised, and live under the Gospel in a visible Church, are undoubtedly in good estate of grace without any more a do; and therefore will reject this as needless to try our estates by surer warrant: yet because I know none of indifferent judgement, but abhor their conceit: I shall take liberty to confute them with silence, and to proceed to show what better trial of a man's estate towards God may be found. Objection against it. Only one objection of greater moment I most first remove out of the way: to wit, that the calling in question of our estate toward God, upon every such occasion as the Sacrament, may seem to infer, that a Christians estate is a very staggering condition, which may easily be doubted and suspected: as also it may seem to turn Christian liberty, into a slavish and fearful bondage. Answer. 1 To which I answer, That it is no such matter. The reason of the Trial is this, First the Sacrament being a seal of the covenant of grace (as oft hath been said) and no converting mean of the graceless unto grace (properly) needs it must be, that every one who would find it as a seal to his soul of the increase of Grace received, must first approve his estate in grace to be sound; except the Spirit of God should be made a servant of sin, and subject to the presumption of hypocrites, willing to set his seal to a blank. Things standing in relation, import an excluding of such as are out of that relation: Ex. gr. If the Prince should graciously proclaim that he would renew the Charter of some Corporations in such a County: No village, Towns or places that never had any such privilege from the Crown, would be so idle as repair to the King, for they are excluded. If the Parliament grant the King a subsidy from his subjects, no man that knows himself to be no subsidy man would prepare any such money for the King; for the business concerns him not. So is it here. The Lord calls his free-denizons by spiritual baptism, to renew the Assurance of their pardon, peace, and adoption, at his supper; and promiseth there to all such, a further increase in the graces of his covenant: should then any be so mad as claim a part in this Sacrament, who never have been or baptised, called, and partakers of the Spirit of grace at all? Now then how shall that be discerned? True it is, those that are free borne, and true members, know it or may do, as Paul quickly could tell Lysias, he was a Roman. But who shall stop the mouths of Aliens and strangers, such as are of Ashdod and Cham, when they come to plead themselves Israelites? I mean when hypocrites come to the Sacrament, pleading themselves to be God's people: doubtless there must be some Rules of Trial which will not deceive; they must be urged to prove their Genealogy, or else be convinced to be counterfeits. Answer. 2 But, be it granted, that this trial of estate concerns also such as are God's people: yet it followeth not that they cannot use it, but they must by and by be anxious and perplexed about their condition. No, fare be it from any to think so. The Lord affords all his, To stand fast in their liberties, and to be above the bondage not only of Popish or jewish ceremonies: Gal. 5, 1. but of unbelief especially: and to walk according to that they have received: For peace shall be to all that walk according to rule, even the Israel of God. Yea as its ridiculous for any such to seek new grounds to build upon: so is it sinful to stagger about the old: because the covenant of God is with us, as the Covenant of No, as the Covenant of the Sun and Moon: Esay, 54, 8. yea everlasting after these shall have an end. Fare other use are God's people to make of this trial at the Sacrament. First, many know not all such grounds as their faith rests upon, although they believe unfeignedly: ignorance may hinder them. Again, although they have had them in a readiness, yet by Satan's deluding them with other diversions to worldly objects, or by forgetfulness, or being dazzled by some secret love of evil, or by the error of others, these things may be grown strange to them, dark and to seek. Besides, although it be not so, yet may it be a sweet exercise for a believer to be well skilled in his best Evidences, and it may joy him to have the things revived in his spirit which he hath known before, and especially at the Sacrament, when they may most encourage him. Men do look upon their evidences of lands for more ends, than fear of their Titles. And yet I will not deny, but that (as the case may stand) the trial of a man's estate at than Sacrament may and aught to be anxious and solicitous: yea, and that so, that for the time he were better desist than proceed: viz. when having snared himself with some lust which he cannot easily be rid of, he questions his estate thereupon: and, till God have eased the hardness and despair of his spirit, through unbelief, perhaps he can neither perceive nor yet relish his evidences as he hath done. This may be one case in which this trial may be used with some doubting and distemper: Howbeit neither is this so ordinary, but to be sure not the only case. Therefore this objection is of no force. To proceed then: 2 Sorts of trial of estate. 1 Our first calling. This trial of our estate I would call to these two heads as briefly as I can. First to a man's first calling home to God. Secondly, to some essential marks either accompanying or following the same. Concerning the former of these, it shall not be amiss to give the reader a short general view of calling, before I mention any trial in special belonging thereto. In a man's calling therefore, In calling 3. things, 1 from what? consider first from what, secondly unto what, thirdly to what end God calls. First the Lord calls a soul from an estate of woe and misery through sin and curse (common to it with all the posterity of Adam wherein she lay plunged, deadly; from a covenant (I say) with sin, death and hell, wherein she was wrapped. This he doth by the Ministry of the Law; which, Eph. 5, ● crying a dismal and loud alarm in the ears of a drowsy and sleepy sinner, awakens him from the dead. Being roused out of this sleep, it beholds a deep gulf set between the Lord and itself, so that it cannot come at him: By this means the soul is broken off from all her rotten props either natural through secure ignorance, or Religious through conceit of knowledge, or the old covenant of works and performances. And (whether Publican or Pharisee, before) this Law putting no difference, condemns and kills a sinner in point of all his former life and jollity in sin, holding him under the Arrest of justice in an estate of bondage, till it be brought to utter despair in himself (more or less) of any redress. Secondly, the Lord calls the soul to an estate in grace through the Lord jesus. 2. To what? And this he doth by a most sweet voice of the Gospel spoken in the ears of it while it lieth in this Pit of self despair. The which doth let in (by degrees) a Spirit and Covenant of grace into it: first in sustaining it from extremities by an hope of possible Deliverance: Secondly, by presenting the soul with an increasing light and sight of the All-sufficient price of grace and reconciliation in Christ the satisfyer of wrath, and procurer of peace; Thirdly, by declaring himself fully appeased by this satisfaction, so that former anger is turned into welpleasednesse: Fourthly, by expressing his placable and pitiful heart to a sinner in an offer of a covenant with him; adding moreover, that he would have him to be reconciled and receive his promise as freely as he makes it: Lastly, by enlarging his promise in the apprehension of the sinner both in respect of the infinite many good things contained in the same: as also the most free, full, gracious, faithful heart of the promiser (loving, strong, and sure, which cannot lie:) I say by all these presentments of grace in a most apt, sweet, and powerful manner: he works in the soul such preparations of meditation, desire, esteem inquisition, restlessness of heart and unweariedness of means using: That at last this seed breaks out into fruit: so that the soul weighing all duly in the balance, to wit, the worth of grace offered, the mercy of the offerer (beyond exception) and her unavoidable condemnation in refuzing it; doth at last cast herself upon the promise, resigning up herself to it so fare, as to believe it to be her own portion. 3. Why? Thirdly, the Lord calls the soul from misery to mercy, to the end that it might enter into a covenant of holiness; and become a Saint by calling, Rom, 1, 7. called to sanctification and the image of him that called it. That as the soul lives by grace, so grace might live in the soul; And this he doth by the voice of the Spirit of Regeneration and Baptism; The which by the immortal seed of the word, sheddeth the love of God into the soul, to the end his seed may beget the image of God in it; By which means the whole bent and frame of it is changed, subdued and turned from sin to God; so that now God's Spirit is that, unto and in it, which old Adam before was, according to the capacity of the soul. This Power the Spirit of Grace works in the believer, because it is that Spirit of Christ which cannot be divided in her parts of Reconciling and renewing, but carries the soul into Christ for both. More plainly and briefly, this Spirit writeth the purpose of the covenant in the soul, to wit, jere. 31.33. that it may have the law engraven in it, it may be cleansed, as with pure water, and may be caused as by an inward new Principle, to walk in the Obedience of all Commandments of Law and Gospel, as counting them an easy yoke and perfect freedom. These three are wrought (according to the measure of mercy) in every calling one: and are (not so much the marks, as) the parts of effectual calling: and who so is thus called, is also in covenant with God, and by virtue thereof hath true right to the Sacrament of the supper, for the growing up in the grace of the covenant. Howbeit because it is hard for a Camel to go through a needle's eye; 2. Trial of estate by marks of calling. and every poor soul can not receive all this whole frame all at once to try itself thereby; I will help it a little, by taking it so into pieces, that each several trial may enter in at the narrow door the more easily; Let then the soul that would try itself about her calling, proceed in this or the like manner. First hath God called thee? Try it by his Preventing grace; canst thou say, 1 Make Preventing Grace That when thou thoughst of nothing less than grace, yet God was found of one that sought him not? Did the Lord so mightily over rule and so order thy occasions, of education, company, acquaintance, calling, ministry, placing, employments, that in all thou sawest God spreading his net for thee, that thou mightest not run thy course, but be taken in it, and be brought homewards? Did the Lord, by this way of Providence, make thee of a dead, unsavoury piece of flesh, to begin to hearken after and savour the things of God? It's a good sign. Secondly, canst thou say, That the Lord suffered thee not to content thyself with vanishing devotions, and groundless hopes or wishes of good: But by his word wrought thy heart, to see into thy corrupt heart and course. Did the Lord discover thee to thyself either in thy particular lusts, or general bad course, or in thy Original poison of heart? Did he knock thee off from all thy colours, shifts and excuses, Convince thee of sin and curses, and cause thee to stink in thy own nostrils? It's a good sign: especially when the 10. Commandment did it. Thirdly, did the Lord keep thee from extremities in this case? Either from revolting back to thy old lusts (as one weary of God's yoke before the time) or rushing into desperation; or falling into a presumptuous looseness and peace of heart in this thy dangerous condition? I say, did the Lord hold thee down under his hand of the Spirit of bondage, till thy rank, jolly and lusty heart were killed and tamed in thee? It is a good sign. Fourthly, when thou wast in thine own sense as one hanging between heaven and earth, at an utter loss, joyless in any earthly thing, and yet void of spiritual: did the Lord yet in secret put some poor hope of not utter perishing into thee, and whisper thus, Yet what if the Lord will turn away his fierce wrath? And didst thou feel thyself by this means, stayed, till better news came? It is a good sign. In the 2 place, I ask, hath God called thee? Try it by his Assisting grace, 2. Mark, Assisting grace. thus: Did not the Lord leave thee thus, but ply thy heart with the word, and nourish thy feeble hope with more and more light in his Promise? Canst thou say this light was no Moon light, dark and doubtful, but as the light of the morning, dawning and increasing in thy soul? It's a good sign. Mat. 24.27. Secondly, did this light vanish and fleet away into flashy pangs of joy, without any abiding, or did it draw thee to behold something in God, able to bottom thy hope as the Law was to unsettle thy rotten peace? Did it cause thy spirit within thee, to go aside and hide this pearl, digest it, the worth, the weight of it? Mat. 13, 44. To ponder the truth and warrant of the promise, thou that mightest see how able it was to bear thee? So that thou wouldst not in so weighty a thing as this, leave all at six or seven, and trust rather than try. It's a good sign. Thirdly, when thy Affections were up in arms to pursue this grace, with a broken, hungry, heart and desire, feltst thou the resistance of thyself and selfelove to breed in thy soul even the pains of conception, or quickening in thee? Did this cause thee to discern self in the work, self pride, self unworthiness, self fears, self hope, carnal reason, cavils, objections? Feltst thou Satan here to ply faster with buffet and temptations, than (presently) the word itself could stay thee? Did this conflict of self against the light of the word, so affect thee as the struggling of the twins in her womb, affected Rebecca, when she went to God for counsel? Didst thou inquire still for counsel, and by degrees labour to see the heavenly rest and ease of a promise, the woeful restless, pother of self within thee? Did this still make thy soul more to loath self, and dive into the freedom and fullness of Christ in the promise? It's a good sign. Fourthly, when thou couldst not feel such an overuling power in the word as thou desirest, but rather self and doubting over ruled the word: canst thou say, that in this suspense and darkness of thine, thou yet strovest to hold to the naked truth of God? To his faithful covenant, in which he cannot lie; Sawest thou enough in that to satisfy thee, although thou wantedst a bucket to draw up this water out of the wells of Salvation? And did this sustain thee in the others absence? Did the absence of that thou wouldst have, make thee so restless after further measure, that yet thou didst quietly submit to be (the whilst) as God would have thee? To be very glad, and boast of thy nothing, that the glory of grace, and the name God might be magnified? That God might have his ends in mere grace to such a base empty one, than thou thy own ends in being filled to the brim? This is a special good sign. Fiftly, didst thou continue striving thus, till the Lord drowned thyself and thy Distempers both on right hand and left, in the truth of the promise? And dost thou labour thus to hold it, according to it, as the truth is in jesus? Without hooks or crooks, resisting the daily recourse of slavishness, ease, selfelove, pu●ling up, worldliness, Eph. 4.22. or any lust which might defile the sweetness of Christ, and waken thy faith in him? Are these marks in thee, true and sound wrought? Then are they good, though weak. Thirdly, art thou called? Try it by the perfecting and fulfilling grace of God. Canst thou then say, That the work of saith is finished in thee with Power and persuasion? Canst thou say if thou have been deceived in believing, God hath deceived thee? If thou perish by believing, thou art content? Canst thou buy and sell upon God's Word? And doth the Spirit of the Promise deliver thee into it? Dost thou find that sealing of heart thereby, which fills thee with peace and joy through believing? Then is thy spark grown to a flame, and the Lord hath brought forth thy judgement to victory. Less measure than this may yet be a true sign: but this is a fuller sign. Secondly is the love of God in thy soul, as coals in thy bosom? 2 Cor. 5, 14. Doth it constrain and hem in thy heart, to love him again? To think no duties too hard, no measure too much? Doth it work life in graces, in Means using, and works of piety and charity to God and man? Or is it a love coming from a dead faith; I●●●. 2, 20. which will suffer thee to be proud and self-loving, unmerciful, careless, barren in fruits, worldly, covetous? Thy faith is vain and thy love rotten. But canst thou say, The love of God is a fire in thy bones, to purge thy dross, to kindle thy heart to all love, thankes, uprightness, humbleness, innocence, and fruitfulness? It's a good sign. Thirdly, hath God declared his righteousness unto thee, from faith to faith, Rom. 1.17. both of kind and measure? Try it then. For the former, thus, God hath given all his a double Portion: standing in a copy hold and a free hold; the one by grace imputed, which the soul takes up by the Court Roll of the Promise, holding upon another. The other by a grace inherent, which it takes by the livery and season of the sanctifying Spirit. Try then: Canst thou say thy faith hath both a hand to take the one and the other? To take both righteousness from faith of justification, to faith of sanctification? Darest thou not sever those things which God hath joined? It's a good sign, of a faith precious for kind, if by the same faith, thou canst receive both kinds of righteousness, though by a several conveyance. Fourthly, try the measures of it. If God Righteousness be from faith lo faith: it proceeds from, one step and degree to another: gets to itself more Promises, more evidences, yea stronger and greater. Canst thou say, it is so with thee? dost thou grow from faith of salvation to faith of government? Is thy chief religion, thy living by faith? Is thy faith thy bottom for law obedience, and not thy Morality the bottom of thy faith? Is Christ revealed to thee from faith in his Priesthood, to faith in his Prophecy and Kingdom, to guide thee and rule thee? Doth the peace of thy King so awe thee, that rather than thou wouldst forgo it, thou wouldst for go all? And, doth the Law of the same Spirit of Christ which hath freed thee from hell, act all thy whole man, the powers and members of it, so that (in some measure) not thou livest, but the LORD jesus in thee, to do all thy works for thee? It's a sweet sign. Fiftly, Try thyself in the Bent and stream of thy Spirit: Though thy errors and defects are many: yet if still thy spirit be upright, thy Course (taking it generally) is sound: thy frailties are covered, the Lord looks not upon thee and thy sins, but upon his grace in thee. Fear not: it's a good sign. And thus might I be large. But I content myself with a draught in steed of many. Now because this first trial of calling, Trial 3. Fruits of calling. and of a good estate toward God, is more large and full than some weak ones can reach: At least they may be dismayed by the weightiness thereof: Besides these, I will yet add a second sort of marks, that is, some several fruits of grace as the soul may discover them more easily in itself to flow evidently from faith of Gods elect: of this sort are these following in which I observe no method, but name them as they offer themselves, let every man take notice of himself by his own earmarke. Mark. 1 First, if we abuze no truth of God to wantonness and security, it's a sign we be those children for whom God's Bread is prepared: For example, these are holy Truths of God, and blessed encouragments: The Righteous fall 7 times a day: The Lord sees no iniquity in jacob. Pro. 24.16. Numb. Whom God pardons one sin to, he will pardon all: No believer can fall totally from God: GOD loves his when he afflicts them for their sin: In many things we sin all: No man here can be perfect: but our perfection is the sight of Imperfection: GOD counts our endeavours and wills for performances: Faith is not the excellency of apprehending and feeling the good of the object, but our cleaving to a word. All things, even sin turns to the good of Gods elect. None come to Christ save such as are drawn by God. Our comfort stands not in our repenting, but believing (especially:) and the like. Now the trial is, If these be snares to us, causing us to fall to sloth and soosnesse, it's a sign we are dogs: but if they work kindly to provoke us to jealozy and more awe, it's a sign of children. For example, the sins of God's people God turns to their good, Rom. 8.28. and he loves them when yet he afflicts them for sin,! Oh then, how much more gracious will he be to such as walk with him? Those that truly believe are elected, Oh! how then will my soul strive for Faith, that I may prove my election? Not be desperate, because if I be elect, I shall believe. In a word, when such Truths are used for encouragement to the tender, not occasions to presume, it's a good sign. Mark. 2 Secondly, if we find the Arguments of the world to work in us by contraries: As for example, if when the world argues for looseness by the custom of the times: As Eph. 5.17. we argue then for so much the more closnesse in walking with GOD: and then above all, think its a season for us to draw near to God. Psal. 73. the end. Mark. 3 Thirdly, if when we may (for aught man knows) scape well and avoid the mark of a sinner: yea, when we are in most secret privacy from men, yet our Conscience checks us and keeps us as free from it, as if all eyes were upon us: And beside, if the secretest passages of evil, gall and sting us, although but omissions of some good, or defect in the secret passage of our spirit, wand'ring, remiss, formal in a Sabbath, in prayer or worship: if then we are brought upon our knees with confusion, when men magnify us for the duties we do, it's a blessed sign. Mark. 4 Fourthly if we shrug and start not at close and near Truths, as too hot and heavy for us: if we shun not information of such, but seel a spirit joyful in us that truth is brought touseven with the loss of some lust, Se Gen. 39.10. which the ignorance of it did nourish in us: it's a sure sign, that the more the Lord costs us, the more we love him: and would lose any thing for it. Mark. 5 Fiftly, if when we feel that God pays us home for any sin or liberty we corruptly lived in, we then think it a cheap penny worth, and cost well bestowed, if thereby we may be purged and reclaimed: And mutter not at the way of it. Mark. 6 Sixtly, if that which sets us on to suffer, be the preserving of the honour of God and the pureness and Power of godliness, more than any respect of our own praise or zeal, 2 Sam. 6.22.23. it's a sign that we love the truth for it own sake. Mark. 7 Seventhly, if God's way be not liked, because it runs in our stream: but when our way runs in God's stream: If we preach not, pray not, worship not God, because our stream of credit, come in, welfare, content to the flesh, pleasing of man, lies that way: But our zeal and service runs in God's stream, and fights under his banner, and good Conscience, it's a good sign. For by this we show that we choose rather that our channel stand dry when Gods is full: our crown, wealth gifts be cast in the dirt, so the Lords crown may stand upon his head: than that our stream and ends should run full, & the Lords dry and empty. When we take no more care for God's ends than himself looks for, abhorring to think God cannot spare us, except we serve him throughly with a crazed conscience: this is a sweet mark in this bad world. Mark. 8 Eightly if we pick out and devise duties for God, when yet he streightens us: so that when we cannot do what we would yet we do what we can: if not openly, yet secretly: this argues we serve God with our best wisdom, and seek not handsome shifts not to serve him at all. Mark. 9 Ninthly, if we so serve God, as none can, but such as we in our condition: abhorring to serve him in a generality and with reservations. For example, If in bad times, we only rest in our faith and repentance, family duties and such as all times require: Act. 13.38. But serve not our time and Generation in the peculiar duties thereof. Also if being rich, learned, honourable, Ministers, Magistrates: we content ourselves with such Religion as any poor, idiots, mean ones and private ones may do: but for the duties of the rich as are rich, to honour GOD with our wealth, honour, parts we are fare from it: This betrays us to be such as are nearer to ourselves then God. The contrary to this bad sign is a good one. 10. Mark. Tenthly, if not only we hate that calling and company, and occasions which admit us not to serve God: But also rather choose to forgo otherwise a lawful calling, if to us necessarily encumbered with conditions of an evil conscience, choosing rather to endure any straits, and to trust God in a pinching cross, it's a good sign. Many marks might be added, whereof good books are full, and the souls of such as are the Lords are convinced; as to love a Saint as a Saint, even a poor one that is so, better than the tichest that is not: To be fruitful in grace as well as gracious, to change no religion with the time; to mourn for sin more than for sorrow, our own sin more than others; and yet for both sins and sorrows of others as our own; to keep the Sabbath closely, and with a thousand more: but these few I have chosen as perhaps agreeing best with these times, and because many are not so convinced of them, as were to be wished. And thus much for the trial of our estate to God, necessary for such as come to the Lords Table. Use. Admonition in general. 1. The unregenerate. Now I briefly end with the use of the doctrine. First to all sorts better or worse, this I say, Try your estate. All unregenerate ones, do it more fully, toze your consciences by the parts and marks of true calling and grace: And the regenerate also do it, yet with more quietness, and less anxiety of heart, as knowing these marks belong to them: The former sort labouring to get some sense of sin, to rubbe their secure hearts to the quick, and get off their deadness of spirit; awakening from the dead that Christ may give them light. God is not the God of the dead, Matth. 22.32. but of the living. The Sacrament serves not to be put into the mouths of the dead men, enemies of God and strangers from the life of grace: but into the souls of the living, that they may prosper and grow. 3. joh. ver●●. How should such dare to receive the seal of a covenant of grace, being in a covenant with hell and death? Deceive not thyself. If thou be in covenant with God, the fruit of the lips hath done it, even the effectual Ministry of the law and Gospel; else thou art still as thou wert borne, in old Adam's rotten stock. There is no communion between lusts and Christ, 2 Cor. 6.15. between a proud, adulterous, hypocritical worldly wretch, and grace. Trust to it, if the Lord never called thee, thou art not in covenant, so as by an actual faith: if God never stopped thee in thy lewd course, laid it as a load upon thy shoulders, presented thee with better hopes even the hope of immortality by the Gospel, digested in thy soul the value of this pearl till thou bought it. Act. 15. Except the Spirit of God have purified thy soul through believing: never count thy soul spiritual in the covenant, and therefore presume not upon the seal of it. Alas! poor creature: No seed of these is wrought in thee as yet: no condition of them, no knowledge, no fear of the worst, no degree of desire, endeavour. If Gods dear ones, who have tasted his grace, yet find themselves so unfit to receive when they have fasted, prayed, worshipped and walked with God all the week long; where shalt thou appear who never wert so in covenant at all? Renounce all thy false errors and counterfeit signs, colour not with God, (who will not be mocked) pretend not thy good meanings, civility, keeping of Church, paying of debt, being in charity, giving of alms, shedding of tears: these amount not to the marks of a calling: but say rather, Oh Lord, by all signs, I see I want the faith of the covenant of God, and have run into a praemunire with justice all my life long, and each Sacrament hath sealed up my judgement: God hath long suffered me, I dare heap up wrath no longer, I will a while cut off myself from the communion, that the whilst I may get the faith of the covenant. Do so and prosper. Num. 12.14. Remember Miriam and how she was served; when she abused Moses, and would have yet abode in the Congregation: the Lord forbade her, saying, If her father had spit in her face, should she not separate herself seven days? So do thou, and make use of thy separation, to humble thy soul: And yet do not abuse the Lords cutting thee off for a time, to lower and quarrel with him, saying, This trial hath hurt me, I had been quiet and well, if I had been let alone, and gone to the Sacrament; but this searching hath snared me, and now I am further off: No, this is nothing but Satan's delusion, who would for ever pull thee from the Sacrament: whereas the Lord would hold thee off only for a time, and shut thee up as a Leper for seven days, ●eri●. 1●. till the Lord jesus the high Priest have beheld thee, and cleansed thee by believing. This sickness is not to death, but life: endure affliction in thy spirit a while, pray God to bless this trial unto thee; Repent with Miriam, and thou shalt return with Miriam; and bless God with Onesimus, that thou departedst for a time, that thou mightst return for ever. So much for the first sort. Use 2 Secondly, this is exhortation to Gods own people, that even they also look to this work of trying their estate. Exhortation to God's people. Perhaps such will say they have tried it often, and hold it by faith daily, and therefore its needless so to do: But I answer, yet honour this ordinance and renew your comfort, by reviving the memory and presence of it: The oftener you do it, the easier is the work, and the gain. Ye will object, Christ jesus is the same, Heb. 13.8. yesterday, to day, and for ever. True, but your unbelief is great, your inconstancy admits infinite fears, wasting, doubts, and distempers. Revive therefore the sense of former mercy, and apply it each Sacrament a new: Be not weary of getting daily more sweetness in the promise, and prove your calling and election more sure to yourselves, as it is sure in God: ● Pet. 1, 10. Pray for more insight, savour and taste of this work: and enjoy the comfort thereof at the Sacrament. The less rust ye have gathered, the less filing of your soul may serve. Take either the three points of calling before said, which are the surest, or sometime revive the other marks and fruits of conversion: Do not divide them, but try thyself by them all together, if thou can: if not, then choose out some few concluding marks, and apply them to thyself: if it be hard, seek to God to teach thee to search them in thyself; mourn for any decay of them, and humble thy heart for it, and give not the Lord over, till both thou know that thou hadst them, and (in measure) they appear to thyself presently: Recover thy loss, Heb. 12.7. quicken that hath wanzed, strengthen the feeble knees or hands: and so doing bless God, that by the occasion of the Sacrament, thou hast seen those graces to abide in thee which thou thoughst thou wantedst; For the Lords ways tend not to destroy, but to edify, and not to turn thee off from the Sacrament with fear, but to send thee thither with stronger consolation and hope. So that thou shalt have small cause to repent thee, for obeying God: For lo, in this thy strength, thou mayst go to the feast of the hills, Esay 25. to the Lords fat things, and fined wines: the which if the Master of the feast bid thee to, neither have any other, nor thyself authority to forbid thee. Object. But here some will object; Put case many a poor soul do stagger, and allege, if these be marks of a receiver, I am none, for I cannot prove my calling by any of these marks: But rather call into question, both my calling and the fruits, both faith and holiness: for alas, I feel not myself to live by the one, and I sin often against both the law and grace, I am held under with lusts and corruptions: I answer. Answ. For grosser breaches of duty the Lord tasks thee to serious humbling and repenting, but not giving over thy confidence: As for ignorance, or infirmities unavoidable, they shall not hurt thee: If thou can say, I have believed formerly. I tell thee: the seed of God in thee is immortal; As appears by thy longing after the Sacrament. If then thou suspect the worst by thyself for thy omissions, declining to ease, to world, to other evils; if thou desire to know the worst by thyself, to vomit up thy morsels, and to recover thy hold upon the promise: if the fruit of the Sacrament be so precious to thee, that (so thou mightst find thyself an invited guest) thou wouldst not be kept from the Table of the Lord, for the world: then I say, There is fire under the ashes, rake them off, that it may appear and burn out: Clasp about these marks (though but but in poor measure) and when measure fails, cleave to thy uprightness, and let not Satan or self bereave thy heart of courage and hope to get by the Sacrament, but know, these must not beat thee from it. Objection. 2 Yea, (will some say) But when all is said that can be, If I want faith itself the chief grace, that serves to cover all my unworthiness, I cannot come. Now I fear I have it not; For why? faith overpowres and prevails in a true believer above doubting, and carries the soul above all fears to the assurance and feeling of mercy, and fills the heart with comfort and joy: these I want, therefore I have no faith. Answ. I answer: Try thyself by that I have spoken about faith before: and let that stay thy spirit. Farr be it from us to affirm faith so to consist in the full sails of persuasion, and in the flaming out of comforts, that where this measure is lacking, the soul is to balk the Sacrament, and lie down in the could Couch of the Law. and water it with tears conntinually, till this fullness be attained. For to say truth, These are the effects rather of faith, (when judgement breaks forth for her unto victory) Mat. 12.20. than the Act of believing. 1 By concession, One thing I must freely confess, That there was never more cause than now in this forlorn Age full of formalitye and dissembling; (in which the Devil and the error of the wicked would deceive the very elect, if possible) to press upon the soul the necessity of faith with power. For, weak faith, hardly will bear out the strong fiery darts of Satan, which now in this subtle world, are on foot to try our effectualness of believing. Men hear preachers say, Faith is as true in the least sparkle of it, as in the whole fire: and faith may as much excel in infirmity to hold the promise upon former experience, as in the greatest strength etc. Now (as I said before) what use doth Satan make hereof in hyopcrites, save this? They need not be so earnest for faith, for the kind of it must save them, not the measure, and the weakest may be saved as well as the strongest. I could in this respect wish, that so oft as God's Ministers fall upon these Arguments, they took as good pains to stave off the dogs, as to encourage the faithfull-weak ones. For when error hath once defiled a man in the root and truth of faith: then he grows presumptuous to think that each wanzing motion and Pang after faith, is as good as that which is attended with selfedenial, and cleaving to the Promise. Whereas faith of the true stamp, although it come short of some feelings, stir, and much more that overpowering of spirit that quashes unbelief; yet the Spirit of grace, puts forth itself in combat against their infidelity, sets it in the forefront of God's battery, (as Vriah was set by joab) maynteins no ease or sloth in them, but rather mourning for their standing so at a stay, with continual care to prove themselves to be in the faith, and their calling to it, to be effectual. And in this warfare they look for no discharge, till God have answered them in some measure. But to answer the objection, and so to conclude, 2 By Solution. I affirm that not only the weak in faith, simply, but even the decayed in faith, yea the fallen into sin, if recovered by faith, are not to be debarred from the Sacrament, till they become partakers of overpowering grace of the Spirit. It were exceeding absurd for a Physician to say to one tormented with a burning ague, want of sleep; or like pain; That he must forbear Physic, and lie under his disease, until he get more strength, and recovery. What shall Physic avail him after, if he die before? Or what needs it, if he be recovered? the Sacrament, I say still, is rather the portion of the weak child, than of the strong man, so that a lose, dallying heart be abhorred; and to such this ordinance serveth. And (to say truth) such poor souls need not be urged to more sorrow than they feel: for what sorrow is like theirs who mourn under unbelief? and yet even such (as experience proves) have found the Sacrament effectual, to send them away much settled and confirmed. And so for answer of these doubts, and also the trial of our estate in grace, ere we come to the Supper, thus much be said. CHAP. III. Of the Trial of our wants. NExt to the trial of our estate, fitly offers itself to our view the Trial of our wants. Trial 2. Of our wants. The method whereof (God willing) shallbe this. First to lay down the grounds of this Trial. Secondly to show the Nature of a Christians wants, and what sorts they are of. Lastly, in the use to teach us in what duties the Trial of our wants standeth. 2 thing. 1 The ground of this trial 2. All have their wants. The ground of this trial is manifold. First, the necessity of Sacramental trying of our wants, appears in this, that as the Lord enjoins all that receive, to prove themselves to have grace: so he suppozes all such to have many wants therein. So long as this body of death, and back-bias of Corruption cleaves to the regenerate soul to retard and weaken it, to defile, to disable, to dismay, to quench it: a poor soul shall never want matter to cry out, (even when gross evils are far off) Miserable man who shall deliver me? Rom 7.24. How shall I do to get out of this my dead, luskish, lazy and unsavoury course? Who shall supply my wants? Now than if these wants be unknown, how shall the soul be thankful for the relief of them? How then should a Christian search them out and mark them? In the duties of both Tables: in the use of the ordinances, in graces of the Spirit, in the order of whole conversation! For the Search. 1 1. The circumstances of all duty, what wants have they? In the ground of our Actions, how ignorant are we of GOD'S particular will, how erroneous in discerning the colours of good and evil, and easily mistaken? how unwise in weighing the fitness or inconvenience, season or unseasonableness, safety or scandal of our Actions? Why is it so save for want of wisdom and judgement? Search. 2 2. In the manner of doing, how impure, unsavoury, inconstant irresolute? why, save for want of holiness, heavenlynesse of mind, courage? Search. 3 3. For the measure, how remiss, lazy, cold, backward, and content with any thing? Why save for want of soundness, integrity, and fullness? Search. 4 4. In the end, how corrupt, selfeseeking, forgetting both God's honour, our own peace, and the good of others? Why, but through want of love, uprightness and selfedeniall? And so I may say of duties in special: How hard do men find it to keep a mediocrity, and avoid extremities? In worldly business, to go between lose carelessness, or else extreme carking? either wholly improvident, or buried in the earth? In the duty of Charity and mercy, who understands himself bound to give according to his estate, but rather under it? In our words, who keeps a mean between silence, or jangling? In judging of others who shuns partiality, credulity, prejudice, censoriousness? Search. 5 The like may be said of using the Ordinances? In hearing what want of waking, attendance, reverence, mixing the word with faith? In the Sacraments, what sildomenesse, unpreparedness, rashness and profanation? In prayer, what formality, commonness, and distrust? It were endless to insist in all. Search. 6 In the exercise of graces, what carnality and sensuality is there to weaken the life of faith? What one grace of the spirit, Patience, Love, Communion of Saints, mercy to the afflicted, Thankfulness, Humbleness or the like, which hath not her langour and infimity? Search. 7 As for the order of our Conversation, what weakness appears not? Who observes GOD'S Administration towards him or his, in Patience, Crosses, mercies? Where is the man who lives by experience of former times? What want do we find of Quietness of spirit in taking up, or bearing our Crosses, if any thing tedious? Whom doth not prosperity puff up? And in family government, company, liberties, buying, selling and Common life, how is it that Christians seem as other ordinary men, because they know not what it means, to rule inferiors wisely, live with wife meekly and purely, aim at doing or taking good, using liberty sparily, and doing to others as we would be done to? Surely if wants be so rife in our whole course, how should a man who would find relief at the Sacrament, mark and survey them before hand? The 2. ground of this duty of Trial of wants, 2 Ground of this trial. is the wisdom of God in providing for the souls of his people, a supply of all their wants in the Sacrament of the Supper. A point which is yet as a Riddle to many receivers: who although they look at the Supper of the LORD as a service of high devotion, fit to hold men well occupied, and keep them from base earthly thoughts, yet alas! fare are they from once dreaming that it is ordained for a supply of all their wants. It needs a good Perspective to show a man the LORD JESUS Sacramental, ready to fill the soul with all good things, much more to supply all our wants. Christ in the Supper is sealed by the Father to give us all that his Promise contains: Now if that offer provision against all defects, ignorance, unbelief, earthliness: if that be able to relieve the wants of the soul complaining, that she is unable to bear a cross, to enjoy a blessing, to live well in marriage etc. What less can the Supper contain, save the sealing up of that provision, and the unlocking of all GOD'S storehouse? The LORD in the Supper hath taken measure (as I have noted) of all the infirmities and wants of his Children: and although it be not sensible to the eye of flesh, save in a shadow of the Elements, (Bread to repair strength, and wine to restore the Spirits) yet so it is, There is all the LORD JESUS, (as one privy to and sensible of all the wants of his members) to fill up every breach, to solder up every chink and flaw of the soul, that can wait for him. How should the soul then put on the LORD JESUS his apparel to cover her except her nakedness in each part be understood? Or, how should those Varieties of dishes of GOD'S feast be fed upon, except each receiver feel his own wants? Feasts we know consist of many dainties, because there are sundry appetites, and each guest hath his special long. So here the Lords love in providing such supplies in CHRIST should teach each guest to enter into his own wants, except we should think the Lord either so unwise as to abound in superfluous provision, or to fail in necessary? The third ground. The third ground is taken from that spiritual instinct and nature which is engrafted into all God's people; and that is, to seek the welfare of itself. Now that cannot be except it were sensible of her wants. We see it is natural to each creature to procure the support of itself by all means. The least maim in a tree or plant of herb, causeth a kind of sense in the creature, for it will fill up the wound and knit the breach again. The body of man being wounded, or the flesh decayed, or the spirit, smite a feeling and compassion into the natural soul, which lins not till by nourishment, cordials or physic, the want be repaired. So much more is it in the New creature; it cannot feel a want of grace in itself (except it be not itself, but fallen into some spiritual lethargy) but it is sensible of itself, and cannot lin till it outgrow it, and supply it by means, that so the welfare thereof may be recovered: Now what means are so like to eike up and repair spiritual losses, as the Supper of the Lord? and how can that help, save by the due Trial of our wants? But to come to the second general; some may ask, What, and of what sort are these wants? 2. General. What and what sort of wants, I answer, That wants are such things as presuppose true Grace, in the being of it. Wants then may be called either defects of grace, or decays in grace. By defects I mean come short of that which ought to be: By decays I mean failings and losses in that which hath been. Defects are necessary aswell as willing: but decays wilful and voluntary. Defects arise from sundry causes: Sometime from unavoidable, or else unusual inabilities and impotency of understanding, memory, spirit and parts: Sometime want of due means and helps, as of public Ministry, private ordinances, counsel, fellowship or the like. But especially I speak of such, as are caused by either the souls neglect of means by which she might supply her wants, or using them less frequently or fervently than she ought: or else not wise and thrifty exercise or improvement of graces, occasions, and experience already attained. In like manner I speak of decays in what we have got, either for the kind or number, or the measure of grace and forwardness. Use 1 Now I come to the uses, and to direction for trial of our wants. And (to speak of two or three uses ere I come to the main.) First, here is Terror to all ungodly ones, Terror. they are wholly made of privations; spots are not seen in stained clothes: They cannot come to the Sacrament, because they cannot try their wants. They have no wants to try; both because they have no stock of grace at all, and because they are not sensible of the true Treasure. Their misery is, they have but one want, that is, want of grace in general, no God, no hope, no reconciliation, no faith. Oh! these are not as one who hath drunk some gall and wormwood, but are drowned in the gall of bitterness, (as Peter told Simon Magus. Act. 8.23. ) They have no gaps or flaws, but lie to havoc and all is down, both the hedge and ditch: they have no wants or breaches, for all their life is a wide gulf of distance, between God and them. When they see the godly mourn for some particular wants, as of memory, gifts to pray, to fast, or of humility and the like, they do not smite upon the thigh and say, O LORD, do these (who yet have some good stock in grace) thus complain for a few wants, and am I no whit troubled that I want grace altogether? If the righteous so mourn because here and there some want appears, shall I be thus merry being a mere beggar and bankrupt? The one strains at a gnat, and is troubled to see any gift of meekness, or of uprightness in others which they want: and the other swallow a Camel and stick not to say, They hope to do as well as the most precise of them all. Tremble Oh ye woeful men! The LORD hath a feast of all good things, but you are incapable of them, yea bid him take them to himself, they want none of his dishes. Psal. 4.6, 7. They ask, who shall show us any good? good bargains, marriages, fellowship at the Alehouse, Psal. 17.14. gold and silver: or if they be full of GOD'S hidden treasure, it is from the earth: they are full and want nothing, therefore all that GOD pours into them runs over. Oh! doth it not scare ye that ye are bereft of any right to the Supper, and that whether ye come or come not, the LORD hath sworn ye shall not taste of his Supper? Luk. 14.16. That he will turn ye back (at death) and bid ye satiate yourselves with the things ye have gotten! Oh! be sensible and pray, or rather desire others to pray for you, that if possible, the wickedness and cursed barrenness of your heart may be forgiven! Use 2: Secondly, here is admonition to all who would receive aright, Admonition. that they beware of such evils in this kind, both on the right hand and left, which might hinder them. On the right hand, let them be warned of two things. Branch. 1 First, that they rest not too much upon their quicksightednesse into their wants, their espial of their usual infirmities, no nor yet their compleynings, mournings and tears for them, except due Trial of wants do attend these. There is a white Devil which will tell them, Oh! there be few Christians who mark themselves so narrowly as you! you are happy! None, he puffs you up. Trial of wants stands not in these only: Their wants may perish with them, if there be no more but fight and complaint of them: and yet I say, also that many come not so fare. Branch. 2 Secondly, when the Lord hath truly humbled ye for your wants, seen and mourned for: do not so overloade yourselves with them, as on the other side to be swallowed up with excess of sorrow, as if the fight thereof must needs drive ye from the Sacrament, and as if none were such as you. Extremities are easily run into: but the Lord will have your sorrow moderated and allayed with thankes and faith, that ye may come to the Sacrament for supply: Others are sensible of the same with you: and no wants have yet met you save such as are incident to the godly: The Lord would not show ye your wants to question your estate, but to supply them at the Sacrament. Therefore be not discouraged, but argue thus, If the Lord would have cast me off, he would have left me void of grace, and suffered me to run into gross offences, rather than humbled me in the sense of those wants which his own may be guilty of, that so he might make me better and according to his own heart! If I could see, these wants shall turn rather to my good, than drive me away from God altogether. Branch. 3 Other terrors there are also on the left hand, which this Doctrine meets with: The one is carelessness, the other foolishness. For the former, beware lest we grow through a degenerate ease & sloth of heart, surfeited with the love of some lust or other, to shake off the sense of our wants in a good course, and so fall to delight in a spiritual decay & commonnes of carriage, to think that if we can make a shift to rubbe through the day, week or month in a smooth manner without the taint of foul sins; it skills not, although they be passed without any closeness, fruitful spending the time, meditation, watching to heart, tongue and actions: If this error once take hold of thee, it will turn thy wants quickly into secure contempt and lose profaneness. Abhor it therefore. Branch. 4 Secondly, take heed of the error of thy conceit moving thee to think, that the Spirit of of Regeneration which is in thee, will act and provoke thee to improve the grace of God, whether thou stir or sit still, sleep or wake. It is a pestilent dotage. True it is, the Spirit of grace is an active principle in the soul of the regenerate, it is a full, eternal, working Spirit of itself, able to supply all wants, Phil. 4, 19 as Paul speaks: Howbeit not whether we will or no: it's a willing, not necessary or compelling principle, and is given us not to let it lie by, but by the daily use of means without and within, especially by the hand of faith, to be continually jogged and set on work. The sharpest saw may lie upon the timber long and near enough, but it will cut never the sooner, except the lively hand of the workman stir and move it duly. How shall the Spirit of grace work upon thee, outgrow and repel thy errors, amend and supply thy wants, while thou sufferest it to lie rusting and unprofitable in thee, both at other times, and also at the Sacrament? Use 3 Thirdly, this point affords comfort and encouragement to all those who have tried themselves about their wants. Comfort. Branch. 1 First, hereby they may know themselves by this mark to belong to God, because they are daily occupied in the marking and laying to heart their wants. Poor soul! even that which most dejects thee, should most encourage thee. Objection. Alas! thou sayest, if I had the perfections of such or such an holy Minister or Christian, such tenderness and zeal, and heavenliness of mind as I see such do walk with, it were somewhat. Answer. 1 I answer thee: That these holy men and women whom thou honour'st so much, came to their measure no other way than by feeling their wants; and if they do not still feel them as they have cause, thy estate with all thy wants, is better than theirs in all their perfection. Sense of wants is our best degree in this life. Which I speak, not to hinder thy desire of greater grace, but to comfort thee against them. Answer. 2 Again, I tell thee thy wants argue thou hast a stock of grace already, and therefore mayst be comforted. Objection. 2 Object. But it is but a poor stock: Answ. I answer, The Lord is the maker of the poor and rich, and according to his admeasurement, so is thy stock, less or more; and if thou have a stock from the Lord, thou shalt not bear the blame of the smallness of it, so thou seek to increase and occupy till thy Master come. All cannot have great stocks: It is in the spiritual stock as in the temporal. A stock of twenty or forty pound for a poor man is as good as hundreds to a greater man. So here, Those talents of knowledge and faith, nay though it be but one, (so it be not buried in a napkin) which a poor soul hath, are sufficient for his estate. Perhaps such a poor tradesman, may by sundry occasions, want, here twenty shillings, there forty, and so borrow and supply his wants, till his trade grow better, and his custom increase. Yet for all this we count not such an one a beggar. But say thus, Alas poor man he had never any great matter to begin with, but ye see he lives well, and brings up his charge, and keeps out of debt: and although he hath wants now and then, yet he hath not spent upon the stock, nor trades with other men's moneys: Therefore its good to help such an one in his wants, to keep him from want. Thus is it with a poor Christian: he is not in want, yet he hath wants, but his stock abiding. Branch. 2 Again, I say be comforted in this, that thou art sensible of thy wants, which thou couldst not be, except thou hadst a stock. Only they who have somewhat can thrive, because they want somewhat to eike out their stock with, and seek more. Ye shall never hear a beggar going from door to door, to complain that he wants a featherbed, or a bedstead, or a stock of money, or an handsome house, or good clothes, or clean linen: Alas, his beggar's coat, and clean straw in a Barn content him: his being in want, keeps him from the wants of a man that hath somewhat to take to. So here, A poor Christian stocked with somewhat, is ever wanting somewhat; it's in eye sore to him to see others have and himself want: here he mourns and complains, Patience good Lord is wanting to my poor soul, I cannot be humble and deny myself as others do, nor pray, nor be thankful. Oh! beware lest your wants and complaints blind ye from seeing your stock and being thankful! If ye had no stock, we should never hear of the wants which now ye mourn under. Branch. 3 Again, be comforted in another respect: God will supply all thy wants, if thou want not a stock. He that hath, shall have more given him, till he have abundance: But from him that hath not, shall be taken away, even that he had. The Lord is a bountiful Father, not like to the fathers of our flesh: If a child be always complaining to his father, what answer shall he have but a check? Thou art always complaining of wants, I put all into the bottomless purse; But the Lord is a father of all abundance, and will give more than we can ask or think; He upbraideth no man, and yet gives plentifully: Open thy empty hand and the Lord shall fill it: and especially at the Sacrament. Come in the true sense and Trial of thy wants in Christ and faith for supply, and thou needst not doubt of supply. Only be content with thy portion: The Lord hath not superfluous grace, but he hath convenient. Although thou have not the richest apparel, costly plate to set forth thy Table nor fare deliciously every day, which were to surfeit thee, and make thee forget thyself; yet if thou have honest sufficiency to keep out of debt, pay every man his own, and livest competently of thy Trade, it's a great portion: He is a rich Christian who sits close and comely to the Lord, though he be not superfluous. A comely Christian hath cause to be thankful. Use 4 The last use of the point is that which chiefly toucheth the scope of the trial, and that is exhortation to all that come to receive, Exhortation. that first they try their wants. Quest. Quest. How shall that be? Answ. Answ. By some directions helping thereto, either remote or nearer. The remote is, to beware of such lets as hinder it. They are these, 1. When our eyes are more bend to spy out wants in others, than our own, and lay a more heavy load upon them then ourselves. 1. Beware of lets. Strange it is how apprehensive every one is of another's blemishes: ask them what they think of such a man, presently his blot or defect offers itself, but his good qualities are concealed. Why is this, save that our sight stands rather in looking forward, then reflecting back upon our own inward infirmities. Nay, although we come but once in their company, if there be any weakness in them, as of rash zeal or unseasonable speech, passion, vanity, lightness, etc. Oh we shall not need to be taught what their diseases are: whereas perhaps our own are fare greater, though deeper and more subtly covered than theirs, who because they see not their errors, betray themselves ere they are ware. Oh! we do but guess at others men's, but our own we know, and what helps we have had to relieve them, though to small purpose. He who dwells at home, shall have small list or leisure to look after others. Let. 2 Another let is, false conceit, that our wants so they break out no further, shall not prejudice or hurt us: All (say men) have wants, some or other, and the Lord will pass by them, and not look straight what is amiss. But let us remember, That many a man who hath a pretty stock, yet bearing himself upon it, hath run himself so fare into debt, that stock and all have been faint to pay them. Let no man slight his own wants: A little error not mended in time, hath brought sad consequences after it. Let us therefore redress the smallest betime, and then the greater shall be prevented. But to come nearer the point in hand, Sacramental trial of wants stands in these three branches. Wherein trial of wants stands. First in a close and impartial overlooking ourselves in our whole course, not only when others watch us narrowly, 1. In inquiry but when we are by ourselves: But more especially to mark the inward passages of our spirits before God. And not only to do this in a g●od mood, but to carry a wary eye constantly over our ways. Alas! perhaps many a man being at a Sermon, or under a sudden Cross, or coming into some rare company, or ordinance; hairs and sees that which for the time smites him, and makes him lift up his hands and say, I see I am not as I should be (God help) but full of wants, too light, earthly, formal, etc. But when once they are come into their old Elements, alas! they are as Saints james his fool, who turning his back, forgets of what shape he was, or what spots he had. Therefore it's a needful charge, to heed every part of our life, to see where our wants lie most: judg. 16.16. and as she sought where his chief strength lay, so we where our chief weakness lies. Sometimes also (to prevent selfelove) to get some trusty friend who can tell us where he thinks the fence is lowest, inuring ourselves to be most patiented and thankful when our chief follies are told us. But our nature is rather to feed upon our praises. What poor man is so mad as to deny a rich friend to see his bare walls, or tell him of his empty purse, if he know him presently ready to supply him? Therefore let us search ourselves in every corner; in our worshipping of God see what wanderings, deadness; in our communion what coldness and uncheerfulness; in our callings what commonnes and earthiness; in our companies what unprofitableness there is; And it will be hard, but if we fetch from every part, we shall make our wants an heap. 2. judging ourselves. Secondly, after inquisition of our wants, we should judge ourselves for our wants; count them our eyesores, and matter of deep offence and sorrow to us. Oh! that there should be such a falling sickness in me of anger and tetchiness, to blemish my grace. As Bethsheba takes up Solomon with indignation, so should we our souls, What O the son of my womb, and of my desires! should Kings drink wine, &c: So say thou, What oh my poor soul, shalt thou who fearest God, be so waspish, so conceited, so cold, so lose in duty, so carnal, so wand'ring! Oh! Should so many vows, prayers, experiences, and reproaches by my infirmities, prevail so little! Oh! me thinks, if I had strength to hold my heart close to God one day together with delight and savour, how joyful should I be at night? how many sad cheeks meet I in the day for my unsavory, barren wand'ring, and weariness of good thoughts and affections! How lie I open as a thoroughfare to Satan in base thoughts and desires, till I am snared? What many opportunities have I of doing and taking good when I meet with better and holier ones then myself, such as stand with their moulders ready to catch any good speech! And for lack of wisdom, love and grace, I vanish and am as sapless as the white of an egg without salt! Oh! How uncomely a thing is this and how it disguizeth me! Oh Lord thou art privy how wearisome I am to myself by means hereof! As ground of an ill temper mends not with cost, but upbraids the owner with barrenness, so doth my heart cast in my teeth all God's cost. I am as one in chains by my wants, as if I of all others were forestalled from grace and welfare: others I see with my eyes daily outgrow their ignorance, their weak gifts in prayer and conference, their impatience under crosses: Oh! how wise they grow, how skilful, how wary, how fit to be examples to others, how above the world? so that it scarce appears that ever they were of such weaknesses before. Oh! doubtless they have got the start of me, for I far as one once behind and ever behind, once techie, foolish, and ever so: How shall God's grace ever get honour by my thrift and forwardness? Can I attain to fill up my wants and breaches with the graces of such and such Christians, how might I beseem my calling and place? Thus should our wants be as pricks in our eyes, & as thorns on our seat, to cause us to sit uneasily wheresoever we become. This indignation at our wants, upon our continual eyeing and observing them, would purge us of self-love and conceit of our own worth and forwardness, and provoke us to an earnest seeking out for supply by any means whatsoever. And that is the third and last rule: That we have these our wants ready summed up and at hand, when the Lord is making toward us with his Sacrament. 3. In a present view of them at the Sacrament. If Naaman presently upon conversion, had his hand upon his own sore, 2 King. 5.20. viz. his likeliness to correspond with idolatry which yet he loathed: how should we have our wants always before us? How should we pray, Herein the Lord be merciful to me, (not when I go to Rimmon) but when I go to his Temple and Sacrament; john 1.17. (where the Lord jesus his fullness of grace for grace, and according to all his members wants, is present) that as I feel my wants of grace to gag me, my unfitness for marriage, for family duties, my abusing of liberties, etc. So the Lord jesus would there meet me with his special supplies. Oh! if it were thus, how should our hearts be on wing at the Sacrament, and how should the fullness of him who filleth all in all, both shame us for our unsuitableness to such an head, ravish us with his grace and provision, and transform us from wanting to abounding, through faith in his premise! Herein LORD be merciful to me, in that I loath pride, but it will not away: Thou bidst me shine to others in Holy Conversation, but for lack of pureness, I reflect my beams upon myself: Thou bidst me converse in heaven, and lo, my base affections are so glued to my gain, and my thoughts to the earth, that I seem to be as a bird whose wings are broken. What shall I do then? Shall I cease to shine, Shall I cease to be heavenly because of my wants! No LORD, but herein be gracious that I may shine with humility, and be above the world: Thou hast promised that thou our God shall supply all our wants: and do for us above all we can think or ask, Lord thy Sacrament is thy seal: Seals include all Promises or covenants: I see thee not with mine eye, but in thy promises: Lord seal them up to my weak faith: in this supply of my want above all other Lord shalt thou bind me to thee for ever. Let others that want knowledge, find a supply of it, but I want lowliness, thankfulness, ruling of my tongue and Passions: oh! let me have my supply, each member her own fulfilling; for every soul best knows her own sorrow, and a stranger shall not enter into her joy. Thus come to the Sacrament in the trial of wants, and there wait and give not the Lord over till he have answered thee, or given thee some handfel of supply, till more come, and so shall this Direction make thee bless God for the fruit of this Sacrament. More I might have added: but I consider I shall meet with a fuller ground of enlarging myself when I come to the 5. Sacramental Grace of desire: To which I refer the careful Reader: because the grounds of this and that Chapter do well help to the understanding and practice of each other. And thus much of the trial of our wants. CHAP. FOUR Of Sacramental Graces: and first of Knowledge meet for the Sacrament. The 3. trial of Graces. THe third thing requisite to be tried by every communicant ere he come to the Table of the Lord, is, Whether he have all those Sacramental Graces of the Spirit, meet for him that is invited to the Supper or no. Which Graces are these Five. First. Knowledge. 2. faith. 3. Repentance. 4. Love. 5. Desire or hunger after the Sacrament. Which I mention, first that the Reader may understand those Questions which follow about them in general. Which when I have cleared, I shall come to the first Grace of Knowledge, and these 2. shall confine this Chapter. Some Q Q cleared The 1. Why graces tried. The 1. Quest. Why must our Graces be also tried? Answ.. Answ. Because its the surest way to prove the former trials to be sound. It's not enough that a man be Religious, and know his wants: But he must also be furnished and in readiness with those graces which are to be exercised for the receyving of the Supper aright. A workman must not only be skilful of his trade, but likewise have all his tools, fit to work in his trade, ready whetted and sharpened for the nonce. It's not enough that he who will buy a purchase be a man of ability, but that he have his moneys ready to tender upon the surrender, or taking possession. Quest 2 2. Question. Why these five? Why are these five culled out from among the rest? Are not all other sanctifying graces of the spirit as essential as these? Answ. I Answre. All are as essential to a Christian as these, because he ought to be no stranger to any gift of sanctification in his measure. Howbeit all are not so Sacramental (as I may say) because all do not so immediately concern the Act of receyving, as these mentioned. As it is needful that who so useth any other Ordinance, have all grace, for kind, yet some one is more directly excercized in fasting, another in hearing, in Conference. Quest. 3. Are all these 5. equally necessary to receive well? Quest 3. Are all these of equal necessity. Answ. Answer. No, not in the Act of it: for faith is the most chief and immediate Grace of all the rest for this work, because its the Appetite, Stomach, and hand of receyving Christ to the soul. Yet all the rest are also needful in their kind, partly as Grace's antecedent, partly as Attendant and Consequent: for neither can Faith stand without Knowledge, nor be approved without Repentance. The 2. Again, in the Sacrament are more Relations than one: there is one from GOD to us to give us his Son: another from us to him, to renew our covenant: a third from each of us to another. That is, to increase in communion: No wonder then that in so many respects, many graces are alike, (not equally) necessary: As in the act of going to a feast there are many compliments required for the better doing of it as attire decent, comely carriage, love and courtesy, but appetite is the principal: so here. Quest. 4 Question 4. Are these graces thus called, as if only serving for the Sacrament, and then out of date? I answer, Answ. No, they are to be used according to their object, Christ jesus and the promise, Heb. 13.8. yesterday, to day, and for ever: But in special then: because there Christ is sealed to the soul, though the soul is always to feed upon him as promised, both for daily pardon and strength: He that will have his Armour to show at the Training, or that will bring it into the field in the day of battle, must have it lie by him all the year long: The odds is, At the time of use, he must put it to scouring, and buckle on in closer manner and in good earnest, than at other seasons. These generals premised, I come to the first of these Graces, viz. Knowledge. Touching which I would handle these three points. Three points to be handled. First, why knowledge is to be had and tried for the Sacrament? 1 Why is knowledge to be had? Secondly, what knowledge for kind or measure is to be had? Thirdly, how should a man cry himself about his knowledge? After which the use shall be applied of all the three. Reason 1 For the first, Knowledge must be had and revived at the Sacrament. We know we offer up to the Lord a sacrifice of praise for the Lord jesus. Is it a sacrifice and shall it have no eyes? Exod. 12.5. Durst any jew have brought a Pascall Lamb to GOD, maimed, halt, evil favoured, but especially blind? say but one eye had been out? especially if both? How dare we then bring a service to God without the eye of knowledge? Reason 2 Again, if it be an Eucharist or a thanksgiving, 1 Cor. 10.18. how shall we praise God for that we know not: If we know not Christ, nor his Sacrament, how shall we thank God, or remember his death? Reason 3 Further, if the eye be blind and darkness (which is the light of the whole body) how fearful is that darkness? Mat. 6.23. What a Sacrament is that, which requiring light in every part thereof, for the receiving it well, yet hath no knowledge at all brought unto it, to enlighten the mystery of it, and to discover each corner clearly? Reason 4 Besides, if the putting out of the right eye of the body, was such a reproach to all Israel, what then is the spiritual putting out of both, to the communion of Saints? 1 Sam. 11. ●. Solomon tells us that without knowledge the heart is naught. Pro. 19.1. Who dare go to the Sacrament with a naughty heart, when God calls there as much as in any duty, My son give me thy heart? Pro. 23.26. If we read the 1 Cor. 11.20. we shall see that when Paul went about to reform the abuses of Corinth in their love feasts, he doth it by the light of the ordinance: 1 Cor. 11.20. q. d. If ye can find any such corruption in the first institution, go on: but if knowledge convince ye, leave off your corruption. Excellent is that of josiah, 2 King. 23.21. 2 King. 23.21. Where he bid them keep the Passeover according to all which is written in the book of the covenant. If the pattern of the covenant must be before their eye so oft as they come to eat the Passeover (and no doubt the Priests & Levits dids than take occasion to read over and revive the book of the Law, and the institution especially) how much more ought the knowledge of the will of God and of the Supper by name, be planted in all that receive it? And if that of the Apostle hold true in the smallest duties, how much more in this, Whatsoever is not of faith is sin? Rom. 14.23. meaning of sound knowledge. And there is good reason of it also: Other reasons. First, the Supper is Christ in a mystery: there are more mysteries in Christ Sacramental than verbal: Not to speak of all those things which I have noted in the former treatise, consider this: The Supper contains the union of Christ Emanuel God made flesh: The mystery of Sacramental union of Christ with the Elements: The mystery of Christ Sacramental united to a believing soul. The mystery of faith in apprehending to itself those particular benefits offered in the Sacrament, whereof not one is seen to the eye, but only by a promise. Now tell me, do all mysteries of natural, civil trades, arts, require such skill ere we can be better for them, and can we look to receive this mystery without knowledge? Secondly, The second. knowledge is the key of all other things needful for preparation. How shall a man examine himself in general, try his estate by law or Gospel, or search out his wants, save by knowledge of them? Not to insist in the graces that follow: whereof faith consisteth, partly of a special convincement of the understanding: and desire of the Sacrament presupposeth a knowledge of some thing amiable to the soul: (of unknown objects there is no desire.) So I might say of the rest; knowledge therefore is essential to the Sacrament. When Paul prays that the Ephesians might increase in faith: he gins with the enlightening part of the soul: Chap. 1. Verse 17. Ephe. 1.17.18. That ye being enlightened (saith he) in your minds, may acknowledge him and the hope of his calling, etc. So that true knowledge is the root of all true savour of the grace or graces of God. If thou knewest the gift of God, john. 4. john 4.10. thou wouldst have done so or so: So, if a man knew the Sacrament how would he love it? But not to know it includes a necessity of not believing, or well receiving it. The third. Thirdly, the fearful penalty threatened in the word against bad receivers, is by name annexed to the not discerning of the Lords body. 1 Cor. 11.29. Now, though I grant there is more in that than mere ignorance, yet that is one mother root of not discerning. For what is that which causeth popish profane ones, yea hypocrites to come to the Sacrament, as to common bread and wine in the shop or cellar, save that all colours are alike in the dark, and ignorance puts no difference between natural things and spiritual? If knowledge then teach to discern the body of the Lord, and to quit the soul of all this threat and vengeance, how needful is it? The fourth. Fourthly, the Lord hath (no doubt) ordained, and the Church most wisely made use of this second Sacrament of growth, that by occasion of it she might take notice of the thirst of her Children in the doctrine of the foundation, and by name of Baptism, and so consequently of such things as they have been taught in the ministry, Alas! The Preacher follows not (nor can) all such to their house as have heard him catechise or preach, to demand an account of his labours, (as were to be desired.) If then there were not some awe and bridle put upon men by the Church (which yet alas! few make use of among our Ministers) how should the Minister know the plight of his poor people from their baptism to their grave? Though I grant, private visitation is needful: but what one of an 100 look after it of themselves till their deathbed? Now the Sacrament is so holy an act of worship that few are so basely vile as not to confess that there ought to be some more than common scrutiny and search what knowledge they and theirs have gotten. Which confession proves knowledge to be most necessary. But as the slothful are curious, so the ignorant are cavillers, & Objection. 1 first they object, that devotion would do better with the Sacrament, than knowledge, especially for mean folks who have their trades to look after, and being unbook-learned cannot comprehend such depths as these. And therefore it were better that they did adore them with devotion, than search into them. Answer. I answer still, Cursed is all devotion with God, which is without knowledge; the heart of such is as sapless & barren of good, and as full of rottenness, as the most profane man's is, in God's esteem: Good meanings, and devotion, if it lie in God's way and be full of eyes, not blind and ignorant, are most precious things: But without knowledge, selfe-deniall, and faith to enlighten the soul, judg. 16.21. devotion is as Sampsons' bestirring himself when his eyes were put out: he was fit for nothing save to run the round and grind in the Mill. So do devout ones, they are ever in motion, and never the nearer. Devotion of this kind is fittest for Papists, who are under a strange language, and a worship of man's brain, having no footing in the word: jer. 4.12. Eccles. 5.1. its best for them that know not what sacrifices they offer, but like fools they know not that they do evil: It's fit for the Mass, and for such like trash: But for the Sacrament its most unsavoury. Objection. 2 And as for their cavil, they are unlearned, and have trades to look to: I grant it, and therefore we require not of all, the like measure of knowledge: so there be a teachable heart willing to learn. Answ. If these men could from their trades argue as strongly against Alehouses and drinking, it were well. Sure it is, if the time which they spend there were spent in getting knowledge, as mean as they are, their trades would not keep them from it. But what baseness will not men stoop to, yea, abase themselves to hell in their cavils, Esay 2. so they may live still in their profaneness! I do not allow any who are weary of their trades under pretence of hearing, or getting knowledge; but I say, trades need not hinder from a diligent attendance upon the means, if the heart be good. And as for the mysticalnesse of the Sacrament, it is so to such as blow not with God's heifer, judg. 16. nor submit their carnal reason to the revealing of the Spirit: Otherwise (God be thanked) there is greater obscurity at this day, in matters less essential, than the most weighty. So that were it not for the mere sloth and profaneness of men, there need be no such conplaint of religious difficulty. But the contempt of men to whom Christ is hidden, 2 Cor. 4.3. might justly both deprive them of means, and straighten the spirit in the means, that so they might complain for somewhat. But to end, one would think, that these men should reason contrarily and say, If I be so silly, and the Sacrament so dark, what an honour and praise were it for me a simple man to have more skill and knowledge in it, than others above my rank? Surely in other matters of hardness men dispute so: only in these they are content to let all go beyond them, yet God be thanked, There want not even among the seeliest Christians, many whom God hath made wiser in his matters than their ancients and betters in worldly wisdom: 1 Cor. 1.12. Psal. 119, 99, 100 that by these, the cavils of the other might be confuted. Objection. 3 To conclude, others allege, For aught they see, they who have most knowledge of religion, and can talk of it best, are as bad in their lives, as they who have none: Therefore they think, the matter rests in conscience, not in knowledge. Answer. I answer, It is true, that they who know and obey not do lay a great block in the way of the ignorant. But let them speak, Is it their ignorance that makes them better? No surely. Well then, neither is knowledge in the fault that the other are so bad: No man shuns money, because the richest are so covetous; nor fine clothes, because under them is hidden many a rotten body: So neither let men mislike knowledge for the sins of them that have it: No, it's their hypocrisy, their profaneness which defiles their knowledge. It is just with God to suffer ungodly men to defile each other: and them that know to lay offences in the way of the ignorant, 2 Tim. 3.13. that both the offending and offended might fall and perish, because neither love the truth. True it is, That knowledge is not sufficient: a man with it may perish, but to be sure, he must perish without it. So much for these cavils: And also of the first branch. The second followeth: What knowledge there is requisite? 2. General Question, what knowledge. I answer. First, the more knowledge a man brings (if conscience be thereafter) the better; too exact knowledge cannot be had. And here I will crave leave of my Reader, to digress a step or two, & mourn to consider that, which (according to that little experience I have had in my Ministry of late years) I cannot but say, (O that I were a liar in this! A digression and caveat to ungrounded Christians. ) viz. That hundreds of poor people in our country there are (of whom I am persuaded, they are the Lords and shall be saved) who yet by all the cost and means which the Lord hath for 20. or 30. years been at with them, never came to see such sweet light, order and direction by the Catechism, that they can give an account of their faith and sound knowledge therein. They rest, in here a snatch and there a catch at a good point, in their good affections, innocent lives and blameless carriages: But as for discerning of things, peisons, doctrines that differ, holding that which they have spent many a weary step to come by, grounding themselves upon the word for their estate and actions, and seeing how they have their warrants not from a Preacher (whom they love and like) but from the strength of truth which cannot lie; growing up in knowledge, that so their hearts might wax better, and themselves more settled in Christianity: Oh these things are as the sound of many waters unto them, fare above them. Shall I praise you in this (I speak to you of my own flock) No, I praise you not. Especially, where there is a manifest defect of that which might be: As for invincible weakness and want of reach, I am so fare from dismaying such, that I doubt not to say, The Lord will clothe their uncomely parts with the more honour, and supply some want of judgement, with much integrity and uprightness of heart! Alas poor souls, 1 Cor. 12.23. if ye wanted this too, what should become of ye! And because I know not whether I shall ever speak to you any more, let my words sink into you! Enjoy your portion in truth and singleness of heart, as a jewel exceeding all the skill and cunning of hypocrites. Vex not yourselves too much for the want of that, whereby God doth so humble you: for who knows what ye would prove, if your knowledge did equal some other graces and affections in ye! Exhortation to others. But to others this I add, Seek as much light to guide you in this deceitful world, as possibly ye can! Let not all doctrines be alike with ye. Prise all, but above all, those which teach ye yourselves and Christ, and the well ordering of your conversations: Psal. 50. ult. be wise as Serpents as well as doves in innocency: let not the cunning juggling of Satan and diceplay of men, Ephe. 4.14. Eph. 4, 14. so gull ye as to pick out here one truth, there another, while he hath left you barren, so that all is one with you whether ye live under an idle, empty, fruitless ministry, or a grounded and fruitful: And the like caution I might give ye in other respects: But I forbear; only let that hope and opinion which God and his people have conceived of you, be upheld in you with honour, lest the Lord do cross you both with a staggering life, and a doubtful death because of your dalliance. And so I return again to the point and answer, Answer. that it is one thing to speak of that measure of light which would do best, another of that which is simply requisite. Not exquisite but competent knowledge required. When I teach that knowledge is necessary, I speak not as if every one who fails short of exact and clear and full knowledge, were to be rejected; God forbidden: for the grounds may be sound held by many who yet fail in these. As for example, if I should question with many a Christian, in what nature Christ subsists, or how a person and a nature differ, or how Christ's humanity is not a person, but a nature: perhaps I should gravel them, whereas yet they believe firmly the Lord jesus to be flesh, and truly God, and both made one Christ for the working out their salvation. The like may be said of other points which to the skilful are taken for granted, yet to them are not so clear. As, how Christ should satisfy, and yet not taste of hellish torments, in what special office the act of satisfying standeth. To what part of the Catechism each article of truth as the Sacrament belongs. So, I am persuaded, many a poor soul conceives not of each mystery in the Sacramental union, although he believe Christ to be there present in his word and Spirit to a faithful soul. Therefore of such knowledge this I say, The more the better, but many who want it may yet be good receivers. I know I cast bread to dogs in thus saying, but weak ones must not want their due: let none abuse that to slightness and ease, which only aims at relief of the weak. But the question is, what knowledge is needful? What this competency is. Answer. 1 I answer, the Sacrament being one link of the whole chain of godliness, must necessarily presuppose a competent knowledge both of itself, and also of those doctrines which it depends upon. For example, the Supper is one of the Sacraments of the Gospel. Necessary therefore it is, that a man at least know what the other sacrament of Baptism is, upon which it dependeth. Answer. 2 Secondly, both the Sacraments are part of those divine means ordained by God to build up the soul in the power and practise of grace. Needful therefore it is that a Communicant know what the new creature means, what sanctification is, what lets it hath from sin, Satan and world, what privileges a believer hath annexed by God to encourage him, and what those means are which God hath afforded the soul to sustain it from decaying in the spiritual condition. Answer. 3 Thirdly, the new creature and sanctification being impossible to be conceived of aright without the grace and gift of faith and the Spirit of the promise: necessary it is for the soul to know what a promise is, what saying faith in a promise is, what the Spirit of the Lord jesus is, which is the worker of this faith. Answer. 4 Fourthly, the promise depending upon the Merit and Satisfaction made to justice, without which God should be a liar in promising to be reconciled to the soul; most necessary it is, (and that above all other things) that a man know who it is who hath satisfied the justice of God the angry judge: what the Lord jesus is, both in his obedience and death; how by virtue of both, the Father having accepted a ransom from his Son, offereth most freely and faithfully the fruit of it to a sinful wretch. Answer. 5 Fifthly this reconciliation presupposing an estate of enmity and wrath, necessary it is, that the soul know by what mean wrath is discovered to belong by nature to every soul. And that is the Law of God. Also by what means the Law brings the soul to stand seized before God as guilty of this wrath, and that so, as it may be plunged into utter woe by it, in respect of any ability of itself to wade out. Answer. 6 Sixtly, because wrath in God and enimity in us, presupposing in us, some cause by which we contracted it, which is sin: needful it is, that the soul know what it is, and how it came upon us, by whose sin, and what, viz. The Rebellion of Adam, and how that becomes settled upon us, how unavoidable it is, and what a stain and guilt it hath brought upon all flesh, none excepted. Answer. 7 Lastly, lest it should be thought that God made man thus corrupt, to damn him; its necessary to know man was not made thus sinful and cursed at the first; but created in integrities of nature in all the parts, and in the Image of pureness and holiness even his who made him; and so should he and we have continued to this day, had not we wilfully forsaken and defaced it by revolt from God. Conclusion of the answer. By this draught of the truth of God, its apparent upon what principles the Sacrament and the knowledge of it depends, viz. immediately upon the knowledge of the means of salvation, next upon the knowing of the state of regeneration: next upon the knowing of the work of faith and a promise: next upon a satisfaction, and the Lord jesus the worker of it! next upon the work of the Law convincing of the curse: next upon the knowledge of sin: next upon the knowledge of creation. I go backward, that the simplest may understand the coherence: so that by this chain of doctrine (the last links whereof, that is, creation and the fall, are the first in order and so downward) every one may see that a mere receiver, is not only to know the nature and use of the Supper: But of sin, of the Law, of pardon, Christ, and the new creature: without which a Sacrament (severally considered) is a mere shred, an Idol, an object of blind devotion. To apply what I have said both negatively and affirmatively: Application of it. This I said That although in all these seven somewhat there is which every receiver comprehends not fully, yet the substance of truth in general is to be known by him, except he will come to he knows not what, nor why. For example. Perhaps some poor soul distinguishes not the means of Salvation one from another, Public, private, ordinary, extraordinary, in the name and nature of each one: yet its necessary that he know the Supper to be a mean of Gods ordaining, for his growing in grace. So again, perhaps every one cannot distinguish between the habit of a New creature, and the operations of holiness issuing thence: yet its necessary that he know all God's people must be holy. Say again, All cannot tell how many kinds of faith there are: By what steps faith is wrought: What is contained in a promise: What Christ hath in special obeyed in, or suffered: what the several works of the Law are, how many kinds of sin there be, and by what means adam's is derived to us: yet necessary it is, that he be convinced of all these in their natures generally: and find them wought in himself particularly. And surely if none may receive at all, save he who is in the state of grace: needs it must follow that the lesser must be where the greater must be: I mean, that knowledge there must be of all these, where faith must be, to give a man his special portion in them. Howbeit, because now we are about the trial of knowledge, apart from the other: and doubtless many both ministers and people teach and hear this point of knowledge as a thing sufficient to enable a Receiver: though I abhor their opinion (as shall appear in the sequel) yet I would by this I have said, stop the mouth of any such as dream of a knowledge which is not competent to salvation. Sure it is, a knowledge incompetent for salvation, cannot be competent for the Supper. A demand. Some might here perhaps ask how they might be directed to know these points sound, to wit of the Supper and Sacraments, and all Those doctrines which they depend upon. Answer. I answer, that belongs not to this chapter, but the Reader shall find them all handled in my Practical Catechism at large, and briefly touched in the second Chapter of this second Treatise. And the doctrine of the Sacraments, especially the Supper is handled at large in the former Treatise, the three last Chapters; to which I send the Reader with this caution; That I handle these things at large here and there, not to the end that my book should never come into their hands, save when they come to the Sacrament, (for to what purpose were that?) but that they duly exercise themselves in reading of the whole: That noting those especial things whi●h they most need in the matter of knowledge and trial, they may be able to turn to them and make use of them familiarly, when they come to the Supper. I should now come to the third branch; how a man may try himself about this knowledge: But I consider that this will better come in, in the use of exhortation; I will refer it therefore to that place, and being the breefer in other uses, insist somewhat more fully in that. uses. 1 First then let this doctrine teach us to abhor the woeful superstition of Popish Sacraments, and the woeful ignorance of Popish Receivers; Exhortation, with confutation. who not only in practice, but even in doctrine maintain ignorance to be the mother of devotion, and so hatch in their bosoms all ignorant ones, as principal members of their cursed Synagogue: And to say truth, their sacrifice of the Mass being itself a mass of confusion, having no colour of bottom out of the word, who but the blind are meet for it? Who but the deceived as willing to be led by blind guides, as they are to lead them, would endure a Sacrament in an unknown language? justly therefore both fall into the ditch of perdition. What one of a whole assembly knows for what cause he is met? Or what doth he expressly believe about the Sacrament, either touching the ordainer, the matter, the form, the end? And put case they all knew that which Popish doctrine tells them concerning a Sacrament, yet how much better were it for them to be ignorant of it, than to know it? So that both their knowledge, and their ignorance are accursed. I cannot think of a Popish Assembly, but that description of the Poet of the house of the Cyclops comes to my mind, wherein all darkness and confusion dwelleth, so that no man can tell what another saith. And how can they choose, when no man in special knows what he believes, but wraps up his blind faith in the faith of the Church, and yet hath no guess what his Church believeth? And yet more woeful it is to think that many of us who have lived in the light of the Church of God, do hasten to nothing more than to such Popish scurf and filth; being weary of the dazzling of Sunshine. uses. 2 Secondly, let this be terror to all blind and ignorant receivers of the Sacrament, Terror. which (God knows) swarm through the congregations of this our kingdom. Not to speak of the thousands that live under no means of light, who are rather to be pitied, that they discern not the right hand from the left (whom God in due time prevent with light, ere the bosom of his wrath sweep away them and the causers of their misery: jona. 4 ult. ) what shall I say even of the tail and scurf of those places, which have long lived under clear knowledge of the word and Sacraments, and yet through an incorrigible disease of ignorance, are yet as fare to seek of knowledge, as if they had lived among the wild Irish? Such a wretched fag end of people there is in the best places, whom no sun will tanne, no heat will warm; Neither good means amend, nor bad pair; but as the windmill sails ever moving, but never stirring out of their place: so are they, ever learning, but never coming to knowledge. As for the doctrine of the Sacrament of the Supper, it is as easy to catch an Hare with a Tabor as to make them conceive what manner a thing it is: as if the Lord had branded them with his black-marke, If the Gospel be yet hid, it is hid to none but such as are lost: Whose eyes the god of this world hath blinded that they should never see the light and be saved. And yet (which is worse) who so bold, so merry, so quiet and so conceited that all is well with them? Give them their red broth with Esau, their belly full, their lusts and pleasures, and take the Sacrament who will. If they once a year at Easter do receive with others, they think the holiness of the time, and the crowd of Receivers shall shroud them: but as for any sense of what they do, what they want, what judgement they rush upon for their cursed profaning and trampling the blood of Christ under feet, and not discerning the Lords body, it's the furthest end of their thought! To whom (if they could hear) I would say; In Gods fear look to yourselves! With Admonition. Hos. 4. This smooth stream of yours will carry ye to hell laughing, & ye are never like to know your sin of ignorance till it have brought ye into utter darkness and gnashing of teeth! If any sense or spark of God remain, and if ye be not wholly forlorn and hopeless, consider this, that if thousands of such as know the doctrine of the Sacrament, yet for lack of faith and love, shall perish! What shall become of you that obstinately and wilfully refuse so much as to know! your sweet idiots life here shall turn to the most bitter sense of wrath in hell, & there ye shall fill yourselves with that ye have loved, even lie in darkness for ever: and yet your darkness shall be rather want of comfort, than of conscience; for the light of that shall so gnaw ye for your contempt of knowledge, that ye shall need no other hell, than that within your own bosoms. Prevent it betimes therefore. uses. 3 Thirdly, this is Admonition to all ignorant ones, to lay to heart and prevent the causes and steps to it, and the lets of true and saving knowledge. First let it warn all Ministers, Admonition 1 To the ministers. Parents, Governors and guardians of others, to consider the terror of the Lord, and the sin of not discerning of the Lords body: That they tremble to be Accessaries to the damnation of their souls. Say not, They are old enough, let them answer for themselves: for if you inform them not, if ye who are set over them know their ignorance, see them running into the gulf and stop them not, Ezek. 3, 18. 1 Kings 20, 42. your lives shall go for theirs, their blood shall be required at your hands. Let not sloth, ease, love of your own pleasures, and spending the time in riot and profaneness, or else in a vanishing course of worldly business and carnal liberties, forestall your hearts and cut off occasions of teaching them the truth of God. Catechise, preach, convince, and inform them of all truths, and by name of the Sacrament; do not turn the wisdom of Church, to a snare. If they reject your counsel, lo ye have saved your souls; they shall perish in their sin: because their souls were precious to you, and neglected by themselves. And secondly, 2 Branch. To the people. Admonition. 1 let all sorts beware of this whirlpool of destruction. Take heed of those lusts which drown ye in wilful blindness: love of your money, your drink, your filthy uncleanness, your pride and selfelove. These will bewitch ye, and in your bosom will cavil against the light and means of grace Herodias did not so hate john Baptist, as these lusts hate the light, lest they should be gastred: Mark 6.25. john 3.20. They know the absence of means is the oil to their flame: when there is none to control or reproove, they are alive and jolly: But the word coming in, their feast is marred, they cannot be quiet and merry. Beware of sloth and ease, loathness to stir, alleging the way is long, the weather bad, business lying upon hand, when in truth heart is gone, and will is not at home. Admonition. 2 Beware of stumbling at the wants or sins of such as have knowledge: Nourish no prejudice against the Ordinances and ministry: That it was a merry world ere they came: They cannot endure men should use any liberties. They are worse themselves in secret, than those they preach against. They shall not tie us to their girdles, etc. I say abhor all such errors of the wicked as foment this ignorance. Admonition. 3 Cast off all prejudice of knowledge, as the tediousness and difficulty, the needlessness of it, the preciseness of it, the disrepute of the world. Break through these armies to the well of Bethlem. Foster no secret love of the sweetness of ignorance: it kills as the viper: Think not, that because this sin deprives you of sense (for the time) of your danger, therefore ye shall avoid it. No: the ignorance of the glass of mercury water (among other glasses of rose water) and the drinking of it by error, will poison you and fret out your bowels, as well as if wilfully taken. In a word, as ye love your souls, so hate the steps leading to this hell of ignorance. Admonition. 4 And whereas the Devil would have you think its an harmless thing, a tame beast, and the mother of good meaning: know its an hideous mongrel: a monster of many heads. Cry out against it as Crescentius, that Cardinal did of the black dog, which came into his chamber. Beat out the black dog, beat him out. This ignorance is the true black dog, and the Devil himself. Know that it's as the surfeit and Drunkenness of the soul; for, as that surfeit, sometime makes men mad, Woeful fruits of ignorance. sometime merry, sometime sullen, sometimes fearful, sometimes bold and venturous, sometime quiet, but ever fools, so does this: sometimes it breaks out into sottish stupor of heart, sometimes into madness and villainy, sometimes into desperate presumption and scorn of all means, sometimes into slyness and subtlety, sometimes enmity and malice, sometimes superstition and Popery, but always to mischief and misery. And in a word, it makes every Idiot uncapable of the Sacrament, eating and drinking his damnation, not discerning the Lords body. This damnation sleeps not, because thou sleepest: God shall awaken thee one day with sad confusion. Psal 4. Lastly, this is exhortation to all God's people that they bring knowledge with them to the Sacrament, Exhortation and try themselves about the competency and savingnesse of it. If those whom it concerns, forget their duty to us, yet that shall not excuse us; let every one examine himself about his own knowledge. It will be asked how this trial shall be made? Trials. I answer. By these rules following, or the like. First, The 1. If our hearts tell us that we have so prized knowledge of Gods will and the Sacrament in special, that we have sought it as pearls: have attended upon the ordinances in season and out: have chosen rather to be at cost with God, than to forgo the knowledge of his truths. No heat in Summer, cold, rain, winds, snow in winter have hindered us: but as he that soweth or reapeth, takes his season, so have we; ordering wisely, yea undervaluing other affairs, commodities, liberties, to make a purchase of truth, Phil. 3. buying it whatsoever it cost us, not selling it whatsoever we may have for it, wives, farms, Oxen; but returning to them with our second affections, when God hath had our chief courage and strength: this is a good sign. The 2. Secondly, if we go not to work by halves, that is, to catch up knowledge in what kinds we please, scumming off the fat and sweet of the easiest duties, or that which will stand with our own wills or knowledge of some Promises or privileges. But as for knowledge of ourselves, our natures, our sins, we are backward to them: If we rejoice that there is a word that crosseth us in our belovedst sins, that smites us under the fift rib most mortally, counting it as balm: Psal. 141.5. esteeming the words of the minister in that kind as sweet as any: refuzing no information from God which concerns us, not kicking at it, but saying, The word of the Lord is good, it's a good sign. Esay 39, 8. Thirdly, The 3. if as we have sitten at the feet of Christ attentively while we heard, so afterwards we ponder the things we have heard: digesting them, and chewing the cud of them; Luke 2.51. Mat. 13, 43. till they become nourishment unto us, and till that which is truth in the understanding, becomes love in the soul, causing the word to dwell plentifully in us, Col. 3, 16. swaying us (as the sceptre of Christ) to all obedience in our course, living by faith, bearing our crosses and the like: it's a good sign also. Fourthly, The 4. if we come and go, to and from the means of knowledge with appetite, savour, delight and hunger. That is, if we come with a view of our special errors and ignorances to be freed from them: and if when we have sucked out the sap of one ordinance, we are unwearied and go to another, if by any means we may attain to true knowledge: and that we take as well other occasions to inquire, advise, pray, meditate, confer, and read the Scriptures, as at the Sacrament, and use extraordinary helps aswell as ordinary, by others aswell as ourselves, yea the meanest; not disdaining to be disciples even to the Ant, the Horse, the dumb creatures, Prov. 6.6. so we might learn, it's a good sign. Fiftly, The 5. if the knowledge we get, be sweet and harmonious, according to the analogy of faith. That is, clear, evident, convincing, orderly, and agreeing with other parts of the word, unto which (as the links of a chain) it belongs by coherence, so that by knowing some one threat, command or promise, we conceive of more, and be not still in darkness, and doubtfulness, about the truths of God, it's a good sign. Sixtly, The 6. if as our knowledge increaseth, so our humility doth also grow withal. If it awe us, tame us, mortify us, and teach us to deny ourselves, as it did good judas, who said, john 14, 22. Lord what is the cause why thou shouldst reveal thyself to us and not to the world, it is a good sign. Commonly men either are blocks under the means, or if they thrive in knowledge, the Devil puffs them up in the companies where they become, so that they must rule the roast, & be praised, or else all is marred. But true knowledge serves especially to show us our ignorance, and so to abase us more than when we were empty: ignorance is ever most bold. The 7. Seaventhly, if our knowledge be a wellspring to run out to others as well as to teach ourselves. If our lips be as a fountain of life, Prov. 15.4. and never stands as a lake, putrifying and stinking, but always is dropping, as those Olive branches Zach. 4. Zach. 4.3. were into the candlesticks to maintain their burning: So, if we be always dropping as dew, Deut. 31.2. and rain upon others that are dry and barren, wives, children, others, it's a good sign. The 8. Lastly, if we revive the knowledge of the Sacrament in our own spirits, and lin not, till that we know of it, set our teeth on edge to the Sacrament, and whet an appetite in us unto it, it is a good sign, that we rest not in the lazy habit of that we know, but set it on work to the end it serveth. These and such like Trials, may serve for this use, which if we shall sanctify to ourselves by prayer, they may stand us in some steed, for the trial of our knowledge. uses. 5: To conclude, because I doubt not but the weak and tender christian will be ready to snare himself with these rules, Comfort. and rather hold off himself by them, than encourage himself to the Sacrament. 2 Caveats. Therefore these two things let me add. 1. Be not dismayed in thyself by thy small measure of knowledge, so long as there is soundness of mind in thee, which may be aswell in a little as much. The Lord will require of thee according to that thou hast, and no more. Be faithful in a little, and thou shalt be ruler over much. Excellent is that of our Saviour john 7.17. If any man do the will of the Father, he shall know of the doctrine, more and more: and if a man keep my word, I will come unto him, and acquaint with him. Look to thy obeying heart, and that hath a promise of knowing, yea and that experimentally, which is better than all rules or conjectures. Again, if thy knowledge be sound, though weak, yet let this be no let of receiving the Supper: for that serves for the weak, both in knowledge and in all other gifts. Christ jesus is given of the Father, to be unto thee wisdom aswell as righteousness: come to his feast, and it is a good time to ask it; for him hath the Father sealed in the Sacrament to be thy Prophet, john 6.27. and he will give thee of his fullness, even knowledge for knowledge, yea, james 1.4. richly, and without upbraiding. And for this grace of Sacramental knowledge, thus much. CHAP. V Of Sacramental faith; and the trial of it. I Take it for granted, that the wise Reader will remember that which was before said, Entrance. that faith is not required as all other graces are, that is, only for the better receiving of the Sacrament. But that it is above all other the most essential grace, and the immediate instrument of receiving that which the Sacrament exhibits: By how much the more diligence ought to be used by a Christian Communicant, that this grace be tried to be sound wrought in him, and revived at the Sacrament. This caution being premised, I come to the matter itself. For the better conceiving whereof, what this trial of faith in the Sacrament imports, I think it meet, by some steps to ground this point in the Readers mind, Grounds of this point named. and to lay down these three things: 1. That the Lord offers the good things which he bestows upon his faithful ones, only by and in the way of a promise, which faith laying hold upon in special, takes the name from that promise; as Sacramental faith is so called from a promise of a Sacrament. Secondly, that each particular promise depends upon a former main promise; that is, the promises of Sanctification, upon the promise of justification, and the promises of more grace and growth upon the first promise of reconciliation, and spiritual or lively being in grace: so that he who would try the latter, viz. a promise to grow by a Sacrament, must first try his interest and part in the main promise. Thirdly, that who so hath by sound evidence proved his right to the first; may and ought with hte more ease prove his right to the latter, faith in the latter depending upon experience of the former. The 1. ground Heb. 4.13. Step. 1 Touching the first of these three, viz. That God offers and conveighes all his goodness by a promise alone (externally) conceive it by these few steps. First, it being God our Father alsufficient with whom the soul is to trade for his graces (as Saint jame saith, jam. 1.17. Every good gift and giving cometh from the Father, who of his own good will begat us) we must know, God is infinite, immortal, and incomprehensible. Needs then must it be that this infinite good convey himself to a finite subject by such a mean and way, as the poor weak carnal creature can reach it. For else what proportion is there between one and the other? How shall flesh comprehend a Spirit? No more than a little child's short arm can reach a thing fare beyond it. Therefore the Lord conveys himself to the poor soul, by an ordinance: which is such a thing as consists of a spiritual, and yet unexternall or sensible nature. An Ordinance is the subject to which God communicateth himself and his goodness, with a power of his Spirit to carry them to the soul: as by preaching of the Word to the ear, through the sound of a mortal voice: By prayer, consisting outwardly of sentences & order: By the Sacrament also, standing of outward weak Elements: The Lord carries to the soul by these, most inward and spiritual things. Step. 2 Secondly, though an Ordinance have Gods good things contained in it: yet still there is a great gulf set between us, our spirit and mind, and between the good of these Ordinances; for we are blind, and they are mystical and heavenly. We may sit and hear, and receive the Word, or the Sacrament, and yet we may be held off as it were at staves end from the good and life of an Ordinance. There must be a second mean to bring us and them together. This mean must be the flesh of the Lord jesus in an Ordinance. All Gods good things being first given to Christ our Head and Mediator, that so by his flesh they might be conveied to us familiarly: needs it must be, that except Christ be in an Ordinance, as our Prophet, Priest, and King, that so by him they might be united to us, first sensibly, after savingly: it can not be that any Ordinance can do us good; we shall still be strangers to it, though our bodies and senses be never so near it. For example, Prayer is an Ordinance, by which God imparts himself deeply to the soul: yet except the soul cast anchor upward by faith upon the flesh of our Advocate, giving strength and life to it; Prayer is but a moral devotion, and a mere shadow in respect of uniting those good things to the soul. Likewise the Word of God preached, if it want the flesh of Christ our Prophet and Head: it will carry nothing, save by a bare sound into our ears: The words he speaks are life and spirit, and must be carried by the spirit of our flesh into us, joh. 6, 63. or else not at all. And note this. The more of Christ's flesh an Ordinance contains, the more it imparts Gods good things to the soul. And so the Sacrament of the Supper, consisting of the very materials of Christ, flesh and blood, must needs be very powerful means of grace to the soul: and must needs carry the good things of Christ, born in point of satisfaction and of sanctification, pardon, and holiness; into the soul in a more peculiar manner, as being the instruments of both. Step. 3 Thirdly, as Christ in an ordinance is the way of Gods conveying himself: So Christ is conveied in an ordinance by a promise or else not at all. Take away Christ and an ordinance is nothing: and even so, take away a promise, and Christ in an ordinance is of no effect to thee: The ordinance is excellent because Christ is there: Howbeit thou art never the better for it, because thou want'st a promise, by which Christ conveys it to thee. So many ordinances as God grants thee, so many promises he makes to thee of blessing: one ordinance is not the better for the promise of another: Prayer cannot look at the promise of hearing; nor hearing of a Sacrament, because each of these are several means of conveying Gods good things unto thee. But each ordinance must have a special promise: Christ in it comes in and by the way and channel of a promise. The cause is plain, because no ordinances can be savoury, except mixed with faith, and faith there cannot be, where there is no promise for it to work upon. The conclusion then of this first ground, Conclus. of 1. ground. is this, If God will give his graces to the soul, it must be by the mean of an Ordinance, of Christ in an Ordinance, and of a promise. A promise is the immediate way by which Christ in an Ordinace is made ours. As the promise is, so faith bears her name: faith in a promise of the Sacrament, is Sacrmentall faith: and he that would try whether he gets by the Sacrament, must try his Sacramental faith. This for the first ground. Use of this ground. Ere I proceed, let this point teach us to mourn for the common sort of Christians, and Reveivers of the Sacrament, of whom I may say, as those in the Acts, Act. 2. said to Paul of the Spirit: They never heard whether there were a Spirit or no. So, these worshippers of God, and hangers upon Christ and his Ordinances, yet cannot tell us, whether there be any promise or no, any faith in a promise or no. They will keep their Church, and come to the Ordinances, pray, and receive, but the way of faith in the promise they have not known. To whom I say, save for fashion sake: What differs a Popish corrupted ordinance from a pure Ordinance of God (I say, in respect of good to thee) yea what d●ffers thy absence from thy presence. in this regard? Oh tremble at this, all ye that profess God, and yet know not a promise, nay, I say! profess to believe and yet know not a promise. Was it ever heard that faith could subsist without a promise? Oh therefore I say to all such, judge what case ye are in: ye are without God in the world, and are still barren of all his good things, either of Reconciliation, or of Regeneration: your Baptism, hearing and receiving are empty, and never do him good: For you never got any thing by a Promise: A promise never wrought upon you any life of God, or growth in that life: ye never saw need of God's good things, never emptied yourselves of yourselves by selfe-deniall; If ye had, these would have presently brought ye to a promise to be sustained by, as the Woman of Samaria drew her neighbours to Christ. I conclude therefore, the faith which such pretend is an Idol; a faith hanging upon the bare story of a God, a Creator, a Christ, a Redeemer, not in God; and such a faith is a mere hangby and formal notion of a thing a fare off: it's a faith of the Church, a faith of contemplation, a faith not of adherence to a promise, but of mere hearsay of things, which thou never, either feltest any need of, or soughtst any part in. And therefore whosoever thou art whose faith is no other, know that thou livest a most woeful life, without any of God's gracious influence, and when thou diest (except thou be changed) thou shalt die without comfort or hope. Therefore, to this thy hearsay of God and his good things, add faith in a promise, and thou shalt enjoy God in an Ordinance, and by name in the Sacrament savingly, really, and comfortably. Oh! let all thy wearisome and misspent former time, sting thee for thy unprofitableness, and now in time look about thee. I come to the second ground. The second ground of this point. Every particular promise of good things from God, is planted in a general and main promise. So that he who would try himself whether this or that good thing be his or no (as the gift of patience, right use of the cross, growing by the Sacrament, etc.) must first try whether he be in the Covenant or no, which is the well head of the rest. For this one Covenant, to be our God reconciled, includes, yea, gives a being to all other promises, that God in this or in that, will be our All-sufficiency. True it is, each poor soul sees not this. The reason is, because they judge of the chief promise, according to the limit of their present feeling; that is, because in the agony of their laden spirits, they feel most need of Christ to ease their conscience of guilt, and to settle peace, therefore they see it not to reach further than their present need. Whereas, Christ being such a gift as either is wholly denied, or wholly given, cannot be divided; 1 Cor. 1, 13: but is by the soul (if she knew it, and were not too narrow to contemn it) received as he is given, all at once. Only the soul retails him in particular, as she meets with her needs of him; and then by recoursing to the main promise, finds her right to all the rest. As the smaller boats tied to the great ship, follow their motion; so is it here. At leisure the soul comes to see her penny worths, which at the first appeared not: even as a purchase of worth, doth not all at once appear to the buyers sense, but at leisure, as the commodities of it come to hand. Now when the soul comes to behold them, than she sees all couched in a general gift of Christ made to be her peace and pardon. Secondly, the reason of this is, because God is the God of order. He first sets the soul out of the danger of Adam's forfeiture of grace, because the soul is not else capable of any good thing. Now in taking away this guilt he assumes the soul again into union and fellowship with him in all the good things which she enjoyed before. When the gulf is taken away which separated the soul, than the way lieth open to the soul to recover all her privileges in time past. Thirdly, this is true in respect of congruity of providence: For having once granted a being to the creature of spiritual life, he doth therein bind himself to a supporting of that life; else he should pluck down that which he hath built, and undo his own work. Psal. 119.94. As David saith, I am thine, Lord, save me. I mean not that believing one promise should save us a labour in believing the rest: But become a good pledge of performing the rest. 2 Cor. 1.20. As all the promises of God in Christ, are yea, and Amen: so, all special ones are yea and Amen in the general. He that hath given his Son, Rom. 8.32. how shall he not with him give us all things? Use of the second ground. The use of which briefly is, to instruct and convince us of that horrible treason to God's Alsufficient promise, which every one is guilty of, who will not cleave to God in his first and main promise of mercy and redemption. Alas, what man is there who oft descries not to find God good to him in the Sacrament, there to fill him with good things, seal up his pardon, purge out his corruption, and the like. But because he seeks not to know God in his Covenant, how should his Seal do him good? What is a Seal, save a relation to a former bargain? If thou never strakest hand with God for his Christ thy righteousness, how camest thou in for his wisdom, sanctification, and redemption? They belong not unto thee: either thou must have all Christ to set thee out of fear, or thou hast never a whit of his benefits. And to apply this to the present point, how shouldst thou come to God by special faith in the Sacrament, when thou wantest him in the chief faith of the first promise? Oh! than cuttest off thyself, thou knowest not from what liberties, and mercies, when as thou art careless to be made sure of the main. Thou shouldst dispute thus. The time will come, when I shall crouch to God for strength to bear the Cross, to be afflicted in all my afflictions, to die willingly, etc. But then why do not I the whilst make sure in the main with the Lord, that he might finish his own work and save me, because I am his? Doubtless if I dally with this, or go upon false grounds, deceiving myself, the Lord will be guiltless in not regarding me, because the time was when he cried out to my soul, Believe, rob me not of my glory, distrust me not in my offer: But because thou wert deaf to my cry, Prov. 1.24. so its just that I stop mine ears at thine; go therefore and seek relief of thy idols of ease, self-love, and the world which thou preferredst before me. It is with thee as it was with Israel, judges, Chapter 1. verse 21. judg. 1.21. The Lord had given them one promise for all, to drive out the Cannanites; now because they believed not the main, therefore here one Cananitish city, there another prevailed, and became goads and pricks to them. And so, hence it is, that neither promise of Sacrament or of other Ordinances do prevail to purge out their lusts, but they remain as thorns unto them, because they never took pains to join issue with God in the truth of his Covenant to pardon them, and make them his beloved. Thus much for the second ground, teaching, that the trial of ones special faith, rests in the trial of the main. The third ground issues from this second, Ground 3. viz. That the trial of our first believing, may, and must make the other easy and familiar. It's our great sin if it be otherwise, For why? The Lord gives us assurance of the one in the other; yea, teaches us to argue from one to another without wavering, so far as our weakness will permit. Excellent is that of Paul, Rom. 5.10. Rom. 5.10. If when we were enemies, we were reconciled by his death, how much more being friends, shall we be saved by his life? Mark his manner of speech, How much more? If God made that easy to us, which seemed impossible, how much more easy is that which is under a direct promise? if God had cast us quite off being enemies, we had the mends In out own hands, and could not complain: But having his word to make good our own desires, we have the Lord tied to us, and at a kind of advantage, (be it spoken with reverence) so that we cannot be defeated. Great is the odds between being an enemy formerly, and being now reconciled. He that will release a stranger from prison, and pay an hundred pound for him; will (in reason) lend a friend twenty shillings. Such an argument is this here. Use of the third ground. The use of the point is, first, to condemn the practice of all such, as having found the Lord above their expectation in the promise of reconciliation, 1. Conviction. yet dare not trust him for some shreds (in comparison) of blessings of lesser nature, as to overcome their passions, revenge, worldliness, etc. Oh! Thou art like Ahaz and his subjects, Esay 7.12. who would not tempt God in ask a sign, when as yet they believed not without it. The Prophet tells them: Verse 13. Is it not enough that ye weary men, but ye must weary my God also. Thou tyrest the Lord, when he seethe that none of his ways will prevail against thy infidelity. But still thou art ever out and in with him (as joabs' sword that could not hold in his scabbard) and putst him to cry out, Oh! Ephraim, Hos. 6.4. oh, judah, What shall I do, or how shall I entreat thee? Is the work of faith as fare off now as when thou first beleevedst. Oh! weak (if not froward wretch) how long shall I suffer thee? As they in the wilderness, whom no miracles, no providence could persuade, but were as fare to seek at the end of forty years as the first day. Oh! the Lord loves when his Scholars are apt to learn, (especially this lesson of faith by many warnings;) and when our experience teacheth us to buy and sell upon his word. 1 King. 20.23. But to seem to trust God with the foiling the enemies of the hills, and yet to distrust him with those in the valleys: to pretend that they doubt him not for heaven, but distrust him for earthly blessings, surely it either justly calls thy first believing into suspicion; or else argues a careless heart, not able to improve thy Talon of reconciliation, to warrant thy faith for a poor supply of this life. Use 2 Secondly, it should very much press upon those in special, who are to receive the Supper (in which the Lord offers the increase of first graces received in Baptism) to try their Sacramental faith with all readiness of mind. Is it easier to do by many degrees, than to believe the promise of mercy at first? And doth the Lord with fare greater ease (as I may say) beteame to the soul growing in faith, than breeding of it? Why then do they who believe come to this trial with so much ado, and bury the Talon of God unthankefully in the earth? As those servants of Naaman told him, 2 King. 5, 14. If the Prophet had bid thee do some great thing, wouldst thou not have done it? How much more then, when he only bids thee, Wash and be clean,? So say I, put case the Lord required the greatest work of thee, would it not seem small in respect of the good of the Sacrament? How much more when he saith, Revive thy faith, in the promise of the Sacrament? If thou wert bidden to try what alms thou hast given since thy last receiving, or what prayers thou hast made, or what zeal thou hast uttered against sin, etc. oh, how wouldst thou plod, and gather thy goodness together? Now when the Lord saith, Revive the edge of thy faith once received, oft renewed, quicken it up in some Sacramental promise or other, ere thou come to the Supper; lo, how hard a task it seems, Why? save that those moral duties partly are from thyself, and are mixed with self-love: But the other is a mere divine grace without thee freely given, and relying barely upon the promise, and behold how tedious it is: whereas thou shouldest say, If I were found of God when I sought him not, Esay 65.1. how much more easy will it be when I seek him unfeignedly? If mercy were free, when I had no promise, who should doubt of the more assuredness of it, when God hath tied himself: Surely the very ease of it should teach us to dispute strongly for ourselves, the Lord teacheth us to argue for ourselves: In other matters that serve for our own ends we can argue fast enough; but in this, either God must put us to it, and shame us, or else we will lose our benefit for lack of pleading, and so, come to the Supper, with a dead or unrevived faith. May not the Lord repent him of all his cost, when he sees so small profit? The point itself. And thus much of this third ground. Now having premised these things thus, let us apply them to the point in hand. The Question than will be, how a Christian may try his Sacramental faith? Two ways of trying faith 1 First, believing. I answer, by these two ways. 1. When he can prove by good evidences, that he hath believed the promise of reconciliation already. Secondly, when he can revive his faith upon the promise of the Sacrament. Therefore of these two I will speak a little, and so come to the use of the chapter. Question. It will first be demanded, how a Christian may find and try himself to have believed savingly? How may first believing be tried. Answ. To which I answer, this may be done sundry ways. 1. By the mean conducing (in the purpose of God) to believe. 2. The Object upon which the soul looketh, that it might believe. The 3. The Root, out of which faith springeth. 4. The Act itself of believing. 5. The scope and end which faith propounds to herself in believing. The 6. and last, The effects and properties ascribed to faith. The order wherein I would lay down these points, is this, 1. I would propound the truth of them. 2. Show how the soul may try itself about them. Which ere I enter upon, let the Reader (for avoiding of confusion) take notice, that in the second Chapter of this Treatise, under the head of assisting grace, I named five trials which do all agree with that which now I am to speak of the trial of believing. Only there necessity lead me to speak of the end of calling, here more specially I treat of saving faith: Let not any think that I make these two, divers: But let him borrow what light that point will afford for the better conceiving of this; and so add what this point affords to that: knowing that the grace of faith is the upshot of calling. This by the way. 1 Position. The mean conducing to faith. Now for the first Position. The mean conducting unto faith, is, the distinct understanding of the Doctrine of the satisfaction of Christ, both in life and death. It was the foundation of Election, Ephe. 1.3. (not the cause) in which the Lord answered his own justice fully, to the end that here might set open a door of mercy to poor Adam's lost posterity. Now, that which was a mean ordained by the Lord, for the declaring of his righteousness in saving, Rom. 3.25. must be the mean also to conduct the soul to fasten upon the offer of God. For why? As nothing save a ransom could stop the course of justice, or cause him to be reconciled with a sinner: so, nothing can stop the fear of conscience guilty of wrath, nor warrant her, that she may be reconciled to God, save this propitiation. Till the soul come to know, Esay 27, 4. that anger is not in God: she cannot think she may dare come near him; seeing she knows him to be a consuming fire. Therefore, 2 Cor. 5.20.21. Paul grounds a fearful soul strongly upon this bottom. Be reconciled to God (poor soul.) For why? 2 Cor. 5.22. He hath made him to be sin that knew none (both by obeying and suffering) that we might be the righteousness of God in him. So saith Elihu, job 33.24. job 33, 24. Deliver him, for I have received a ransom. The trial then of faith by this Rule is this. Trial by this. Canst thou say truly that in the conflict of thy soul with God's anger for thy sins, (thy long lain in, deeply died sins, both of omission, commission, moral, spiritual, offences and revolts) thou hast beheld the mean of grace, in the alsufficient merit of Christ? Hath this stayed thy heart, that God hath cut off his plea against thee, in giving his Son to satisfy? Canst thou say, Heb. 10, 20. that thine high Priest hath brought thee to God, and caused thee to see his face with joy? Hast thou sent Satan to Christ, and told him, God cannot be satisfied, and yet angry still? Heb. 6.18. Hast thou found strong consolation (in the pursuit of Satan) from this, that thou beholdest this city of Refuge, the satisfaction of Christ as a sure Sanctuary to rescue thee from the avenger of blood? Psal. 100.7. Hast thou drank of this brook (or wellspring) and lifted up thine head in hope of being accepted? Deny not thyself; if it hath been thus with thee, it is a good sign: I say, a good sign, if thou hast any condition of faith, any feeling of thy burden, wrought in thee, and sending thee to this mean. For why? By virtue of this price, the righteousness of wrath is turned into a righteousness of mercy; so that it is a meet and equal thing with God (having thus received a ransom) to forgive: yea in Christ, God himself was reconciling the world: and now he doth declare his righteousness in justifying a sinner through the faith of jesus: yea, thou mayst say with David, Save me O Lord, according to thy righteousns. See Rom. 5.26. 2 Cor. 5.17. Briefly for the 2. The object of faith, The second object. which is the promise, which containeth 2. things, either the good things offered in the promise, or the hearty meaning and purpose of him that freely marks the promise. The good thing offered in the promise, (pardon, peace, a purged conscience, life of grace support in grace, the earnest penny of the Spirit, and the like) serve to draw the affections (which carry the soul) unto God, and to dash out of countenance all false objects of gain, ease, pleasure, lusts, to draw the soul to God in desire esteem of mercy, and in hungering, mourning, and endeavouring after Christ. Secondly, the manner of offering these good things, being free, full, faithful, entire, and simple, (exceeding desirous the soul should embrace them, Rom. 5. ut supr. sorry it should reject them, urging it to believe) serves to put it out of question, that the Lord means as he speaks: else needed he not to have prevented us at all. but seeing even when we were enemies, neither deserving, nor desiring any favour, yet the Lord out of the mere graciousness of his heart would needs bestow it upon us; Trial by this. therefore he would have us conclude, he will not repent him of his freedom, if we come in to lay claim and plead this promise. Try thy faith then by the promise, thus; first, whence came those dispositions of heart in thee, I mean those tears of thine, those desires, prayers, fastings, and diligent searching after grace? Came they from self-love, or from an heart of baseness, bringing thy money and cost to God to buy mercy? If so, thou hast little to boast of: but if the good things of the promise wrought them in thee, if thou can say, that faith, and the preparations to faith proceeded from the promise: The good things offered therein, drew thee to God, as with cords. If thou canst say, that thy good affections could never purchase faith; rather that promise which bred faith, bred also those affections in thy soul, because thou sawest God willing to save thee, and pardon thee, therefore thou mournest after him, prayest unto him, jonas 3.9. and (as Nineve) couldst not give him over: the rising of the Sun, caused this dawning of heart in thee, and these making towards grace, it is a good sign. Secondly, try thyself thus: If the freedom, fullness, and strength of the promiser, have truly wrought upon thee, than thy base conceits of the Majesty of God are vanished, I mean thy enmity and hateful spirit is gone. And whereas thou once couldst not think a good thought of him, but all thy thoughts framed him rather to be angry, envious, cruel, unbeteaming; now thou stoppest, and (as one better settled) beginst to say; oh my poor soul, who couldst never get out of thy slavery and slightness, think of the promise a little better? What wilt thou say if by all this offering, urging, expostulating, charging to be reconciled upon pain of hell, the Lord means thee well? Perhaps he may. If while he seeks to save thee, thou devise how to get out from him: will it not be bitter at last? Thus weak hope breaks the ice, and sets the soul forward. Then the Spirit of grace createth in thee both thoughts and affections of such strange goodness, bounty, long-suffering, free grace and compassion, that thy heart breaks into wondering at him, and saying, Who is a God like to our God, Mica 7. ult. 1 Sam. 24, 19 forgiving and passing by the sins of his people? Who could find his enemy at the vantage, and not destroy him? Therefore my soul is even carried into the stream of his grace, and persuaded to believe. I see the good will and meaning of his heart shining in his promise; and whereas it was wont to be a barren sound and empty noise for me to hear a promise: now I see it as a vessel standing full and running over, yea, a stream to carry me in, with holy confidence, saying, If the strength of Israel can lie, if free grace, if faithfulness itself can shrink back and deny itself, I am content to perish. Thirdly, try it thus; If a promise have been thy Object, than thou confessest that the power itself to believe is in a promise as well as the motives to believe. The promise is the instrument of the Spirit to persuade: And as when the Lord made a promise to the jews that if they did come to the Temple to worship, he would keep their dwellings and goods safe thee whilst: Lo, this promise had in it such a power as held off all Robbers and enemies from attempting any pillage: they durst not, they could not; so much more in the promise to a loaden heart, there is always the strength of God to effect that which he promiseth: and such a soul need not stand out strangerlike and say, here is a sweet promise, if I could believe: But here is a promise strong and able to cause me to believe it: If in any measure these trials be in thee, they are all good signs. Trial 3. By the root of it. Thirdly, try thy faith by the root of it, which root is selfe-deniall. All other graces seem to have some inherency, and being of their own in the soul: only faith is rooted in the overthrow of a man's self. This self is nothing else save the spirit of old Adam, resisting the Spirit of grace, and as we see in defenced cities some of their Bulwarks are outworks and retrenchments, others are main sorts near the walls, wherein their chief strength consisteth: So here, self hath her outworks, selfe-wealth, selfe-ease, credit and esteem, learning, parts, experience. These are more easily cast down, because Christ and they are of two several kinds. Others are forts of greater consequence, in which the heart more trusts, as carnal reason, and the wisdom of the flesh, which Paul in 2 Cor. 10.5, 2 Cor. 10.5. calls high thoughts and strong imaginations of flesh, setting themselves up against the obedience of faith; so also Religious duties and performances, whether will-worships of Papists, or duties required, as jewish righteousness by the Law: and all the devotions of carnal Protestants. To these I may add the secret counterminings of the heart, mixing itself with the preparation to faith, and so destroying the work of God, as selfe-mournings, desires, and use of means. Now of all these, the Scripture tells us, That if any will believe, he must deny himself, and be content to be stripped of those, or else grace will not dwell in him, Trust not in thy own wisdom, but trust in the Lord, Prov. 3.5. Prov. 3, 5. So Paul, That I may be found, not having my own righteousness of the Law, Phil. 3.9. but of faith. See how Paul opposes them. All the frame of Creation, Redemption, yea, of the whole Word of God proves it. Esay 42, 6. God will not give his glory to another. He that boasteth, must boast of the Lord. Two suits of apparel may as well agree with one body at once, as self and Christ (in equal terms) to a soul. The red earth had never had the breath of life put into it, if it had not been a mere dead patient, and at Gods dispose to be as he would have it. The flesh of Christ had no subsisting in itself, save in the Godhead: Rom. 11.32. and what is else that of Paul, God shutting up all in disobedience, that he might have mercy upon all? Not of the willer or the runner, but God, etc. Rom. 9.16. The Doctrine of imputation, what doth it import, save that righteousness stands in counting that as ours, which is none of ours? What else is that of the Apostle, Romans, Chapter, 11. verse 6. If of Works, not of Grace, Rom. 11.6. else Works were no Works: If of Grace, not of Works: else Grace were no Grace. Try thyself then by this Rule, Trial by this. Dost thou observe this backebyas of corruption in thy soul, always playing her parts, and resisting grace? Is this spirit of original sin as irksome to thy spirit, as the most odious sins of swearing or theft? Is it so much the more suspected, by how much the more fine spun, and subtle, running in the stream of thy best Religion? Dost thou feel it in the Work of the Law, of the Gospel, of Sanctification, still resisting Grace, and starting as much from the Word as the Sacrifice from the Knife of the Priest? Dost thou wholly set thyself against it, both self on the right hand deceiving thee with thine own hopes and deserts; and on the left scaring thee with fears of unworthiness? Art thou as well afraid of a white Devil, as a black, yea, more? Dost thou tremble to think that self should share with God in thy conversion? Dost thou choose rather to be as base as dung and dog's meat? yea, when thou hast done all, dost thou think thyself no nearer heaven thereby, than if thou wert a Publican? Dost thou confess that there is no blood, no merit, no congruity in self, to purchase any dram of grace? And that it is just with God rather to seek himself glory by abasing all flesh and carnal props, than to suffer self to perk above him, or mix with him? Yea, canst thou say, oh Lord! I choose to lie as the dust under thy footstool, and to be at thy pleasure, as a fatherless Orphan, to do with me what thou wilt: yea, when thou art under the deepest abasement and selfe-desertings, and without a subsisting in thyself; canst thou say, Verily gladdly will I be under this buffeting, 2 Cor. 12.9. (though it be as a prick in the flesh) that God's grace may be another self and a new principle of comfort to stay myself upon? Yea, in this want of carnal stay, I wait upon the promise to be my stay. If it be thus in any true measure in thee, it is a sweet sign. The fourth ground. I come to the fourth ground of trying faith, to wit, by the act of it. The act of faith. And that in two things; First, in the naked and free consent of the whole soul to the truth of God, which is, that he will ease the loaden soul, comfort the mourning, and satisfy them that hunger after righteousness. Math. 5, 4, 5, 6. The Lord requires that the soul simply rely itself upon this bare Word of his, because he will perform it, without descanting this way or that against it. Esay 1.16. Psal 32, 1. Secondly, in the relying upon the mere and free act of Gods not imputing sin, or imputing righteousness to the soul; yea, a righteousness inhering in another, and not in thyself. The Lords act of esteeming and reckoning to the soul the righteousness of Christ, is as real an act, as if he had infused a real habit of it into the soul to dwell personally in it, as it dwelled in Christ. Trial by this. Try thyself then by this rule thus. First, canst thou say truly, that in the believing of Gods promise thou didst directly go from a word, to a word without adding or mixing the slime of thy own conceits to defile the pureness of it? Didst tho● with Peter, emptied of himself, obey and say, At thy Commandment Lord, I will let down, though else I should not? (Luke, Chapter 5, verse 5. Luke 5, 5. ) Canst thou say, oh Lord, thou bidst a loaden wretch come unto thee to take ease: as if there were no more circumstance in it, than only so: Lord, I have found my soul laden and pinched by thy Word, therefore I come to thee for ease; believing that seeing thyself art the Author of both words, therefore thou, who wouldst so really load me, canst as truly ease me? Canst thou say, Lord in thy words, is neither hook nor crook, and therefore as I seek to add nothing to it, so neither do I detract, nor dare I, (Revelation, Chapter 22. verse 18. Rev. 22, 18. Ephes. 4, 21. ) but take thy truth as it is in jesus, even truth itself subject to no exceptions or cavils of flesh? I inquire not why thou dost it, or why for me, and not for many hundred thousands, that lie in their blindness still: Secrets are for thee: but revealed promises are for me: and therefore to thee I leave the one, and clasp so much the more closely to the latter, by how much the former is more above me. If thou canst find in thy heart thus freely to concur with free grace, saying: Luke 1, 38. Luke 7, 30. Be it to thy servant as thou hast spoken, I dare not despise thy Counsel for my salvation, or gainsay and give thee the lie, but put my seal to thy word that it is true: I say, again, john 3, 3●. if in any true measure thou canst do thus, it is a sure sign. And secondly, if the Act of God in heaven justifying a poor wretch, by his bare accounting him his righteousness, (when yet corruption abides in him exceedingly) yea his perfect righteousness: can so fare prevail with thee as to say, O Lord, thy one witness and approbation of me, is to my conscience, as a thousand, though I neither see thy face, nor can hear thy voice; yet O Lord I account myself as thou esteemest me, even thy perfect righteousness in the midst of my greatest sinfulness: and all because thy account is a done deed▪ and my faith counts it done in earth, because it is done in heaven: I say, this act of thy faith is a good sign. The fifth ground is from the end of thy believing, The 5 ground. The end. and that is, that God may have the glory of his rich grace in saving a lost soul. The last and full end of God in thy pardon and savation, is not, that thou mightst be happy, but that himself might be glorified. This the Lord so looks at, that all other ends are but second hand ends unto him, although real ends. Try thyself also in this. The trial of this. Hast thou sought the name of God (as chief) to be shrined and set up in the most inner man and secret of thy soul, above all thine own ends? Hath the wisdom of his way of saving his elect entered into thy soul with admiration? Hath it more affected thy poor humbled soul, that God one day shall be admired in thee and them that believe, 2 Thess. 1.1. because they obeyed the promise when they heard it: than that thou thyself shalt be admirable and glorious (for so thou shalt be) in that glory of his? Are all thy springs in him? All thy thoughts on him? thy delights, love, and affections in his most rich, wise and glorious grace in Christ? Is thy Spirit wholly drunk up in his wisdom, 1 King. 10, 5. Rom. 9, 1. as the Queen of Sheba's in salomon's? Couldst thou chuze rather to be cut off from God (if possible, which yet is not) rather than to rob him of his glory? And is it thy chief crown to know thy glory and thy life to be hid with him in Christ? Col. 3, 2.3. I confess this is to flesh and carnal reason, a riddle; therefore it is the Lord who hath revealed it for a special good mark unto thee of sound faith. By the properties of faith. Lastly, among many other Properties of faith in the Scriptures, as that if is unfeigned, saving, etc. These two are most usual. First, It's called effectual. 1 Effectual. Secondly, Precious. Try thyself then about these. First, by the efficacy of thy faith. 1 Thess. 1, 3. Faith is called effectual for this cause, That it overcomes the world. It bears down before it those distempers which assaulted the soul under temptations and doubtings. Not that the soul is quite free: but as fare as it believes, so fare it drowns her distempers as in a Sea of forgetfulness. What distempers faith overcomes. These are of many sorts. Sometime the soul was held under slavish bondage against the freedom of mercy, so that all promises seemed to be lost upon her: Sometime she was puffed up with vain presumptuous hopes of a welfare without bottom. Sometimes again carnal sense prevailed, bearing down the promise with the unlikelihood, and contrariety to appearance: sometime quarrelling with herself about the election of God, and casting the blame of unprofitableness and unbelief upon her not being chosen: otherwise objecting her corruption and body of death, and the members thereof unmortified: often carried to rebellion and fretting against God, feeling herself defeated of her hope. Again, sometimes alleging the greatness, continuance of her sins, her adding of spiritual sins against the Gospel, to moral against the law: beside, often oppressed with the sense of an hard heart not able to mourn or repent: oftentimes concluding against herself, because many believed long since she began to be humbled: or because not humbled sufficiently, or fallen from some steps of tenderness and humbleness formerly attained: or because, she began no sooner, with a thousand of the like distempers, some from melancholy, others from ignorance, or rashness. Now then try thyself: hath God wholesomely held thee under these buffet, to show the endlessenesse and the restlessness of them, to the end thou mightest by the power of the promise, here lose one, there another? Hast thou beaten them down as children with boughs beat down wasps or hornets flying in their faces? Hast thou found the promise to allay thy horrors, 1 john 4.18. and perfect love in God to banish these fears and enemies, so that as those accusers of the woman, john 8. john. 8, 9 one after another they vanish and yeeeld to the truth? Dost thou feel thy Temptations to Atheism, to deny the Scriptures, to destroy thyself, to cast off hearing and use of means and to fall off as Peter's Cheines when the Angel smote him on the side? And dost thou with Hanna shake off sadness, by the voice of Eli, the promise? 1 Sam. 1.18. Dost thou grow wiser, teachabler, more hopeful than before? It is a good sign. For thus Abraham looked at the promise, Num. 14.9. judg. 13, 21. nor at Saras womb, nor the slaying of Isaac: So Caleb, so others. Secondly, is thy faith a precious faith? 2 Petiousnesse in 4. 2 Pet. 1.2. Then it is more unto thee than all other thy graces, as a jewel is above any other wealth: Faith having settled that upon thee which no other grace could, dost thou keep it as preciously as such a jewel deserveth? Dost thou account of other graces, as they borrow light from this? It is well. But especially try it by this: precious things will go a great way. How fare hath thy faith gone with thee? hath it waited upon thee in thy course, and shall it so do, till it leave thee at heaven gates? Hast thou lived by it as upon thy stock, in blessings, crosses, duties, liberties? Precious things will bear the trial, as gold and the like. Hast thou been much busied in trying thy faith, willing to hear the worst aswell as the best, and to take nothing upon trust? Precious things are of singular operation, as the spirits of wine, etc. Hath faith brought such sweetness into thee, as makes the sweet of lust bitter? Hath it purged thy conscience from strong lusts? hath it derived the power of Christ thy King into thee, to sway thine heart, canst thou say thou carriest Christ as coals in thy bosom? By these effects and properties and such other, examine the truth and stamp of thy faith, and if they appear in thee, come to the next point of Sacramental trial with comfort. Thus much for the first trial of faith in the first promise. Second trial of faith by reviving it. I come to the second trial of reviving thy faith at the Sacrament. Now this faith differs not from the former in substance, but thus: it is a turning from the general promise, to the particular promise of an ordinance, as the Supper. For the better direction of the reader, I will lay down this duty by several steps▪ distinctly, first propounding the ground, then adding the trial. Step. 1 For the first of these. I said before, that each ordinance of God is a several channel to convey the Lords goodness in Christ to the soul. Although there be sundry ordinances, and sundry manners of conveyance, yet one hinders not another, but each hath his special grace under the chief, (which is the Preaching of the word) for the supply of several wants in the soul. The benefits of Christ are dispersed diversely in the ordinances, but still Christ is one in all. Trial by it. Try thyself then thus by the first rule. Dost thou revive thy faith by turning the eye of thy mind carefully upon the ordinance of the Sacrament, as the hand of God to settle the gift of Christ thy food and refreshing upon thee? Dost thou behold this ordinance! (so oft as it is offered) as a renewed gift of God to thy soul? as a mark of the wisdom of God, plying thee with the Supper, as he knows thy daily spiritual ebbings and decays require? And doth the hearsay of each sacrament turn the spirit of thy mind towards it as a solemn object, which may not be wanted? Doth it possess thy thoughts and memory more than common objects and passages of this life: Do thy thoughts so mind it, heed it, doth thy memory so retain it, as that it survives other occasional matters, thyself longing while they be over, that: this may possess thy spirit? and doth thy preparation unto it cause all other things to lie by? It is a good sign of reviving. Secondly, proceed to thy Affections. I noted in the former Treatise in the chapter of the Supper, that the good things offered in the Supper are manifold. Look back and read them. I spoke also there of those ends which the Lord gives them for, viz. That the soul may be healthy, growing, settled and fruitful. Try thyself also by this ground. Trials by this. Doth thy heart by the considering of all those good things, revive and summon up all thy affections of love, joy, thankes, zeal, desire after them? Doth not thy mind rest in a bare view of them, till all the affections are up in Arms to covet them? And is it with thee as with a crazy diseased man, coming into a Physician's closet, and there is showed a box wherein his medicine lies, which being applied will heal him? Doth not such a man fasten his eyes upon that box? Will he look off? Is not that box precious to him for the medicines sake? Doth he not stand upon thorns till it be taken out and put into his hand? Doth he not think each minute an hour? and doth he take thought for the parting with his money to buy it? Even so here. Math. 13, 44, Dost thou digest the good things of the supper, till thou have caused thy heart to conceive an heat of appetite and love of them? Dost thou ponder them so as to leap for joy to think that thou shalt be healed there of pride, self, wrath: and filled with meekness, an heavenly mind, and gifts for thy place? It is a good sign, thou hast revived thy faith for the Sacrament. Step. 3 Thirdly, the Lord offers the good things of the Supper in the like manner and with the same heart, wherewith he offered whole Christ in the first promise, and covenant of grace. He offers Christ thy food and restorative with as free, beteaming, honest and full an heart of love, as ever he did the other. There is no odds: except for the better: for here in this ordinance (above all other) the Lord seals up his gift to the soul: that is, conveys it with the best strength he can. Try thyself then by this rule. Trial by it. Dost thou revive and quicken the blunt edge of thy weak faith by this consideration? Dost thou beat out deadness, benumbedness of faith, by this ground? Feelest thou as free and naked an assent of heart to this offer, Take, eat, drink: as thou didst to the first promise, Be eased. Luke 22, 19, 20. Mat. 11, 29. Take my yoke and my refreshing to thy soul. Dost thou charge upon thyself strongly to resist thy unbelief in the Sacrament hereby? Dost thou urge it thus my soul, except the Lord should mean as he speaks; he should doubly falsify himself? His Sacrament is a double strength, there is both a covenant and a seal in it: therefore it is a double confirmation, or else a double deceit. Oh! darest thou think the Lord can lie in that wherein he seeks thy double assistance? If thou dare not, Heb. 6.18. then let faith here double her strength and edge. If the strength of man be but weakness to Gods, then what must this weakness be? how should weakness itself gather life and spirit from it? 1 Cor. 1.25. If thou canst thus revive thy dead faith at the Supper, it's a good sign. Step. 4 Fourthly, (and especially) I told thee before, that each ordinance hath his special promises annexed to it, as prayer and fasting, Mat. 17, 21. thanksgiving etc. As that one of these shall cast out Devils, which else will not go out. And that he who praiseth God, Psal. 50. ult. glorifies him: So the Supper hath special promises. Take, eat, this is my body, Drink, this is my blood of the new Testament. Both are given, and shed for you. My flesh is meat indeed, Luke 22.18. john 6.55. my blood drink indeed. He that eateth my flesh hath eternal life: shall not dye: shall be satisfied: shall not hunger nor thirst any more, with many others. Trial by it. Try thyself (above all) by this ground. Doth this promise really present the truth of God in special to thy soul? There are thousands of receivers in the Church of God. But doth this promise speak in special to thee, as if there were no more receivers save thyself? Is the promise of thy soul such a security as a specialty is from an able debtor, for the paying of a great debt? So that do thou but sue the bond, and the law will restore thy debt: Is it so here? Thy name is not written in the Scripture, yet the promise assisted by the Spirit of Christ, lays the grace of the Sacrament as it were in thy lap (as Baez did the barley into the lap of Ruth:) so that the Lord speaks by it in thy ear thus, Ruth 3, 15. This flesh is meat indeed, and this blood is drink indeed for thee: Take it, drink it. 2 Cor. 2, 5. It is a sweet sign. Again doth the power yea the omnipotency of God shine in the promise to thee, so that whereas thou doubtest how Christ can be in heaven bodily, and yet in the Supper Spiritually, thou wonder'st how he should be in thousands of communicants at once, and how poor alements should be one with him, to convey him to thee: yet the power of a promise can effect this? Dost thou see that all the attributes of God attend his love, lest thy soul should be frustrate? It is a good sign. Again doth the promise settle and bear down the fear and bondage of thy heart, arising from thy present sense of unworthiness, darkness, and deadness? Doth it work thy spirit to a holding fast of Christ, although unbelief would stave him off? And whereas that would give God the lie ten times, during the space of one Sacrament, yet doth he promise, still hold thee close to him, till he answer thee: so that as that poor dog, Math. 15. Mat. 15, 27. rather than the Lord jesus shall send thee away empty, scraps and crumbs shall serve thy turn? Canst thou feel such succour from a promise (notwithstanding thy formality and flatness were great before) & thy experience of fruit by former Sacraments be small? Dost thou thus strive in hope against hope, and fight for life against thy base Spirit? These are all good signs of faith revived for the Supper. Step. 5 Fiftly try thyself by the testimony of a good conscience. That will appear by this. It dares not equivocate and dally with God, by serving him very studiously in one part of thy christian course, but forsaking him in many: but say thou with Paul, Act. 23.1. I have exercised myself in all good conscience continually. Try thyself then by this rule, Trial by it. thus. Canst thou say (as oft as thou art going to the Sacrament) Oh Lord, I make a show of very solemn preparing myself and trying my faith, when I go to thy table. But if it were only my practice now at this time, and at no other, I should go and come from thee with a sad heart. No Lord, I bless thy name, Gal. 2.20. I do live by faith daily: I can say with Paul, The life I live is by faith in the Son of God. I appeal to thee who knowest, that if I go to hear the word, I mix it with faith; if I pray I look to my Advocate; if I have a Cross, I live in faith in Christ for strength, Heb. 4, 2. selfedeniall and patience to support me; if I prosper, I believe all is pure to the pure, and given me in mercy; and in this faith thus trained and set on work, I humbly come to the Sacrament, looking that as in other parts of life, and of worship, the Lord hath been with me, so he will not leave me to myself in this. 1 Sam. 7, 12. Tell me, canst thou say thus in truth, be it never so poorly? It is a sweet sign of a revived faith. Step. 6 Sixtly, try thyself by thy Sacramental experience. The Sacrament being one mean of a Christians food and growth, it becomes every one, having communicated, not by and by to vomit up his morsels, but to digest the bread of life till he find it his own, blood of his veins, flesh of his flesh and bone of his bone. By this means, every ordinance dwelling in the soul, will add nourishment to it and better it daily: which could not be, if it be forgotten as fast as it is enjoyed. Trial by it. Let thy trial from hence be this: Dost thou daily quicken up thyself at each Sacrament, in the memory and experience of former fruit received? especially, when thou hast found it sweetest unto thee at any season, when thou hast felt thyself most emptied in thee, faith most clear and sensible, thy soul freest from earth and sensuality, and so of the rest: hast thou kept this experience by thee, as a child holds a sweet thing in the palate as loath to forgo it? Dost thou by this trial go to the Sacrament afterward with more hope and expectation of the like? Or, if thou have found the contrary, that thou hast had but a dead Sacrament of it, what dost thou? Post it over and forget it, hoping it will be better? or dost thou record it often, and use it as a spur of greater care and serious dealing with God next time, being afraid to tempt him: and yet loath to forsake him although he should hold thee off still? 2 Cor. 12, 8. If thou canst thus revive thy faith by thy experience, it is a good sign. Step. 7 Seventhly, God's people so oft as they draw near to him in duties, dare not rush upon him, but first humble themselves in dust and ashes as most base worms and corruption. Genes. 18.27. Then they pray for assistance in the ordinance; meditate and confer about the right doing, Trial. and the fruit of it. Try thyself then by this. When thou goest to the Supper, dost thou swell in the conceit of thy former strong faith? Dost thou rush upon God without prayer, or meditation? Or rather dost thou jog the arm of the Spirit (as the clapper shakes the corn into the millstone) that it may let fall the benefits of Christ out of the Sacrament into thy soul? That thou mayst come to receive with better savour and strength than thine own? Dost thou beg with the Apostles, Lord revive my faith? Luke 17.5. Lord make make it a sweet exceeding day? Lord let not the meeting of profane blind receivers defile me! Let the fellowship of thine Angels and my brethren refresh me! give me that I come for Lord, and deceive me not? Darest thou not through ease and sloth neglect the sanctifying of one ordinance, by another? Dost thou engrave the promise thus in thy heart, and blow up the poor sparkle within thee? It is a good sign. Step. 8 Lastly, try they self thus: Dost thou hold and close with this faith of thine, thus revived, till thou appear before the Lord in the ordinance? Sufferest thou not Satan to come between thee and home, the cup and the lip, to rob thee of thy wedding garment: but dost thou clasp it unto thee, that it may not fall off, till it have possessed thee with the gain thou camest for? Dost thou lay in too day, now for the bread of the day? And each Sacrament dost thou say, Heb. 13.8. Christ jesus yesterday, to day, and the same for ever? It's a sign of faith quickened in thee. So come and prosper. So much for the latter trial. I conclude the Chapter with some use. Conclusion. And because the whole is one use of trial (which is the scope) the shorter use shall serve. I will not trouble the Reader with former uses: as to mourn for the woeful faith of ordinary receivers: or, reproof of Gods own for counting this trial tedious, which God hath made a sweet yoke to his: I will partly warn, partly exhort, partly comfort the good receivers, and so end. Use 1 First then, I warn them, that they slight not this duty, Admonition. rest not in former faith, thinking the Lord tied to their girdles: Tempt him not to alter his course by your sloth: but hold on still this trial of faith. Remember, it's the chief Sacramental grace of all the rest; All other without this, are fruitless or counterfeit. This must give both being and lustre to all. Bring this and fear not. The Devil will fight against this as the King of all: If he can wrest this away, he cares for no more, because upon this hinge the door turns, I mean the joy of well, or sorrow of ill receiving hangs upon it. Use 2 Secondly, be exhorted to bring this faith, Dare not venture without it. Exhortation. Faith in the Supper answers the act of sprinkling the posts of the Israelites doors, when they first ate the Passeover. Exod. 12.21.22. Branch. 1 Tell me, Durst any jew not sprinkle his own door with blood? Durst he not as well omit the Sacrament? Did he not fear the destroying Angel in case of neglecting it? Was not the promise of passing them over (when all Egypt's first borne were slain) in the doing of it? Therefore as thou wouldst shun danger of greater nature, look to it. Remember that faith doth set thee as those Lamps under the oil, dropping into thee from the promises of the Sacrament. Branch. 2 2. Again try thy faith, first in the main promise. If thou find thou wantest it, desist for a time. Come not in thy base unbelief: rather make use of what I have said about faith, and bless God, that by such an occasion thou mayst store thyself with it for hereafter, and art now convinced of thy want. Perhaps thou never hadst known it, save by such an occasion: therefore ply it hard, while season lasteth. But if thou have got it, yet neglect not to consider God's work in thy conversion, bless him that thou canst prove by what mean thou camest by it, what a promise is, what the root of faith is, what the act, effects of it are: confessing it were hard for thee now to begin, or to be without it. Branch. 3 3. Revive it also as oft as thou comest; musing of these last trials, or some of them, and lin not till thou find them in thee more or less, that so the Sacrament may light upon thee as due upon dry ground, and thou mayst count the approach of the Supper, joyful news, above the joy of a feast or banquet. Use 3 Lastly, let it be consolation to all poor believers. Consola. The best will soon complain. Oh! saith one, Hear be so many Rules, that I am confounded to think of myself, or to try my faith by them! But I answer. Prove but a drop or dram of faith unfeigned, precious and effectual, and the Lord and thou shall not differ about measure. Be sure thou have any, and then know the Supper is an ordinance to make weak ones strong, Objections remooved. not only (nor chiefly) to make strong ones stronger. Touching the objections of the weak, I have spoken in the Chapter of the trial of our estate. To add a word more, another objection is, I cannot find the promise so powerful as to overpowre and persuade me to believe with full stream of heart. I answer, Answ. I grant that oft the phrases and similitudes of Scripture imply, First, by a Concession. That faith is a sensible thing, and a conviction of heart: So it's called joh. 16.9. It's called the raining down of righteousness: The receiving of Christ: The buying of the pearl: The running into the stream Esay. 55.6. and the like, as drawing near to God, Secondly, Solution. coming to God: Howbeit we must know the spiritual sense of these phrases imports not always a reflex, sight and knowledge that we have it, and much less ought we to stumble at such phrases as imply the measure of faith, as to be carried with full sail: To rejoice with joy unspeakable, etc. Heb. 1●. 22. Only let a poor soul beware of resting in any measure, till he have attained faith with power and feeling: (which is a stranger in these days.) But to hasten; this I add, Many talk of the overpowering of the heart, who know not what it means: it is not the measure of full assurance, but the true drawing of the soul from Idols to the believing God. Therefore poor soul dismay not thyself: perhaps thou seest not full light of believing, nor the whole breadth and length of it as yet, nor yet what the Lord means to settle upon thee: Thou art as one that dreameth: yet God was at work to deliver Israel, when they were as they that dreamt. Psal. 126.1. Exod. 6. ●. Long anguish caused them to hear of a Saviour, as one that was fare off: yet he was near. Give not the Lord over, but even in thy darkest bondage, cleave to the means, seek the Lord, and leave the success to him, be not beaten off from hope by any fear within or without. Read Acts 12. Act. 12, 7, 8. Peter in his sleep thought he saw but a vision of deliverance: yet the Lord was at work even then. He came not at first clearly to consider the matter. But what did he? Surely he did as he was bidden, even in his dream: he arose, shaken off his chains, Verse 8.9. put on cloak and sandales, followed the Angel through iron doors and gates: and at last, when he was past danger, the Angel departing, he understood all the business. So perhaps the Lord will do by thee. When all Angels and props are gone, and thou left to the bare promise, stripped of other helps, thou shalt be as glad to cling to the Lord in it, as ever thou were backward to it? But in the mean time, be doing as thou art bidden, and obey, and thou shalt one day see light. Receive the Sacrament with weak faith (for so God bids thee) and more shall be given thee. And so I shut up this weighty trial of Sacramental faith. CHAP. VI Of the trial of repentance at the Sacrament. Entry upon repentance. I Must in the entry upon this point, advertise the Reader of some generals, which may make for the better Caveat 1. conceaving of the scope of the whole Chapter. First, let him remember that which was before said, That in pressing the trial of repentance, I do not mean that repentance concurs to the act of receiving so properly as faith: But in a second respect, as affording a sweet witness to the truth of faith already shaped in the soul: as also to honour the pureness of the ordinance with suitable pureness of conscience and course. The second thing I would have noted is: The second. That although in this trial of repentance, it is to be supposed that each receiver of the seal, must first be in covenant, that is, have his heart renewed: and in that respect that whole labour might be spared, how the substance of repentance may be tried: yet, considering that it is not always with receivers as it ought to be, but man still will come without it. Therefore as I have done already in the point of faith, to show the true form and being of it, ere I came to handle the renewing of it at the Supper: So here I will do for the grace of repentance. The rather lest any should allege his ignorance what it is, or wherein it standeth: yet I will be short, because I have elsewhere handled it largely, viz. in the third part of my Catechism, in the two first Articles. The third thing I note is, The third. That our special and main enquiry shall be (in this trial) about daily exercise and renewed practice of repentance at the Sacrament, and not only as repentance is taken for some penitent affection occasioned: but as it is taken for that walking with God which consists in the duties of mortified and quickened obedience to God and men: and that either in an ordinary course of innocency, or in the case of some special revolt. Before I handle the trial of either the substance or the practice hereof, Grounds of the point, first, Scripture. I will ground the necessity of this trial both in Scripture and reasons. For the former whereof: First, the Analogy of the old Passeover will prove it: wherein sundry charges were given which typify repentance, and that in each part of it. As we know the sorrow and yrking of heart, and mourning bitterly for sin committed, was urged under the ceremony of sour herbs: Exod. 12.8. not only to show what it cost the Lord jesus ere he could satisfy: But to show what they are who come to this Sacrament, even such as pierced him by their sins, Zach. 12.10. and therefore aught to come in bitterness to the signs of his body and blood, and eat this sweet meat with sour sauce. So also the Lord required a separation from the filthiness of the heathen, when they came to eat the Pascall Lamb, Ezra 6.21: Ezra 6.21. yea from all legal pollution, Numb 9.6. Num. 9.6. which as it concerned the jews always in any offering or worship, so especially at the Passeover. And the Apostle. 1 Cor. 5.7. 1 Cor. 5.7. urgeth one other solemn ceremony of casting out leaven. He that kept in his house any leaven at that time, more or less, was to be cut off. Now lest we should think this to have lost his force under the Gospel, he saith, Purge out therefore all sour leaven (meaning their Communion with that incestuous man, which soured their holy assemblies) that ye may be a clean lump, even as ye are unleavened. And why? For Christ is our Passeover sacrificed for us: therefore let us eat him with sincerity and repentance. And the weaning and abstinence of the poor Lamb from the dam four days before, Exod. 12. ●. typified no less than separation of such as worship God thus, from the love of their sweet lusts and liberties, that they might be free for the Lord: And when the Apostle urges the Corinthians to examine themselves: 1 Cor. 11.28. what intends he save that having defiled themselves by their love feasts, they would search and cast out that sin, ere they came to the Sacrament. Secondly, from Reasons. Now for Reasons. First, every ordinance requires repentance lest the ordinance be defiled. 1 Tit. 1.15. To the pure, all things (not only meats) are pure: But to the impure, all things (both blessings, crosses, and ordinances) are defiled. The sin of man can put no defilement into the things themselves, but it makes them so to the sinners that use them. It is a rule concerning both Minister & people, Esay 52.11. Psal. 26, 6. Prov. 28, 9 1 Tim. 2, 8. Be ye holy, that bear the vessels of the Lord. And, I will compass the Altar with washen hands. And, the prayers of them that turn their ears from the Word, are abominable. S. Paul requires us to lift up pure hands, 1 Pet. 2, 1. without wrath and doubting. And S. Peter bids them that would hear to grow thereby, to cleanse all superfluities away. Epist. 1. Cap. 2.1.2. Reason. 2 Secondly no man can comfort his own heart that he hath saving faith except he have repentance. Act. 3.26. Act. 15.15. But true repentance argues faith, because it only purifies the heart. True faith works by love, 1 Tim. 1, 5. and the end of the commandment is love: from whence? from a pure heart, and whence is that? from faith unfeigned. Levit. 10, 3. See Gal. 5.6. Act, 24.16. 2 Cor. 5.17. Reason. 3 Thirdly, the Lord will be honoured in all that draw near to him. None can honour the Lord in their worship, save the holy and repentant. Those that presume otherwise, the Lord will be honoured in their destruction. Reason. 4 Lastly, holiness affords sweet confidence to the soul that it shall be welcome to God. None shall ever see his glory without it, Heb. 12, 14. 1 Pet. 1, 16. therefore none should behold him in his beauty of holiness, or in his ordinances without it. Be ye holy, because I am holy. These few may serve. Trials of repentance. But I hasten to the trial of it. And first (very briefly) of the substance of it wrought in the soul. 1 By the substance. Tit. 3.5. This may be tried by the root of it. No repentance can subsist without an inward principle: That is, the spirit of renovation wrought by the word and Baptism, putting into the soul a seed of God, and the image of God as fare as in these suburbs of heaven, I mean in the militant Church, may be obtained. Now for the opening of this to the Reader, let him in a few points conceive and try himself about it. First in the mother and nurse of it: In sundry particulars. 1. The mother of it. That is, faith, shedding the love of God, Rom. 5.5. into the soul, being of itself destitute of all such list, ability, life or savour. The Lord in reconciliation, by faith becomes our sanctification. God having freed us from our old yoke, will put upon us a new most willingly, which eases our heavy hearts, and pacifies the conscience, sets the mind in frame, and shows us Christ in his true and lively colours; not a Christ of looseness, but as the truth is in jesus. Ephe. 3, 18. 2 Cor. 5.9. That having the root of his love set in our hearts, we may contain his sweetness, and it may let us on work, yea constrain us to do the like to him. Oh! How should this try us? What is our repentance? Is it a cutting off some shreds of evil, or a pang of go●d devotion now and then in tempest, thunder and lightning, in our passion of fear, or when God pleases us? Or is it an inward workman at the root of our hearts, and doth it engraft and inoculate us into his stock? Pro. 6, 27. Doth it as a corner stone hold in and encompass us, that we can more forbid fire in our bosom to burn us, than the love of God to compel us to love him and turn our heart to him? It is a good sign. Secondly, try it in the material of repentance. 2. By the matter. Act. 26.18. It's a conversion or turning home to God from our Idols: a setting of our face backward from evil, and our backs forward to goodness: and that in a contrariety. As if a fool going on pilgrimage to Rome, and her Idols should there be smitten, and turned home (with Naaman) to the true worship of the living God. This trial will search also, for the repentance of most is no such turn. Men have rectified thoughts (sometime) of a good course, and their sins irk them, and tire them, and cause them to ease themselves by complaints, and turn aside from them in their accusing mood: But it is with them as it is with Seamen, who can hold their course as well when they coast about, as when the wind is on their backs. So do these: their lusts keep still in their spirit, though they keep them out of sight as David did Absalon, 2 Sam. 14.24. forbidding him his presence, when yet his heart was with him. But these lusts will come again as Absalon, and that with more violence and sway, afterward, because the heart is not turned from them, and set in a contrariety. Hatred is not become love, nor love hatred, outside is not inside, and inside outside. Still old love abides, and the falling out of old friendly lusts, proves a renewing of love. A bad sign. 3. By the form. Thirdly, try it by the inward form and nature of renovation, which is the work of the Spirit infusing the habit of God's holiness into the soul; and letting in the efficacy of his power into the same, to form it to a new creature in righteousness and according to the Image of the Creator. Ephe. 4.22. It's the second breathing of the Lord the breath of life, not to be a living soul, 1 Cor. 15.45. but a quickened spirit. Try thyself hereby: if repentance be in thee, than the Lord Christ is in thee, and stamps thee for his own, sets his superscription upon thee as upon his coin: jer. 31.33. causes thee to be like himself, and endues thee with his own savour and qualities, purgeth thy old cask, and sweetens thee with new liquor: Now pureness, innocency, faithfulness, thankfulness, soberness and contempt of the world, with denial of thyself, are poured into thee. If then thou find no presence or operation of new savour, instinct, appetite and affections to be wrought, but old Adam still as he was wont, as sensual, carnal, proud, selfeloving, thou hast no repentance. 4. By the parts. Fourthly try it by the parts of renewing, quickening, and killing. By quickening, 1. Quickening. I mean, that power of Christ his righteousness and resurrection, not only in a dead habit, but in a revived power: Rom. 6, 8, 9, 10. Rom 8.11. whereby thy dead spirit to the matters of God is stirred and changed to a lively life of grace. We do not say, that a man is alive to his trade and business, when he lies on his deathbed: though he live, yet he is not lively, unwearyed, active and cheerful to it. Again, by killing, 2. Killing. Rom. 6.6, 7. Rom. 8.10. I mean, that other part of the Spirit of Christ's cross and grave, which destroys that old life and vigour of sin, that rankness, jollity and crown of pride which was in corruption: For, though sin be called but a privation; yet by the law it conceives a kind of being, and becomes living, turbulent, rebellious, and venomous in the soul, till the power of the Law of Christ do suppress this strong man and spoil him, and tumbles him into the grave of Christ, that he may lie and putrify there. This is an excellent trial, when a man can say, I was once dead to goodness without the Gospel: but now I am lively to it: Rom. 7, 9 & I was alive to sin, and where I would be, but now dead to it, as a woman to a dead husband, as Abigail to dead Nabal. A living death, and a dying life is in my soul, and a stirring spirit in both; 1 Sam. 2●. en● My own dead and living spirit is gone, and Christ's both dead & living spirit is come in place, and in both my heart is stirring and on wing, neither flat in mortifying evil, nor unoccupied in good, but to both set at liberty. I say this is good. Fiftly, try it by the extent both in parts and degrees. 5. By the Extent. If it be sound renewing, it will be both universal, and increasing. In the first respect it is like Leaven, which being hid in three pecks of meal, leavens all, and sowers all: Mat. 13, 33. So doth this Leaven of renewing, it seasons and sweetens all the parts; the understanding, judgement and memory: The will and choice thereof, the passions, the spirit and conscience▪ the appetite of nature, the senses, and the members. Though it be weak in all, yet it is entire and through all, body, soul and spirit. And it is increasing in all, for life is growing as life is decaying: Try thyself by this also. For it is with most of us as with one that is in debt, who perhaps would sell off some pieces of his land lying out of the way and less looked at. But as for his fair lands of inheritance, which lie close and about his Manor, he will not deface them, nor sell them for any price. So it is with most men: Their renewing stands in some outsides, they can tip their tongues, or colour their brains, and command their senses, but when God's Image must be in the inner man also, they will none of that: Rom. 12, 2. Their spirit must still run it own stream, to dye for it. And so for their growth: many have some violent offers of goodness, as mercy, zeal and religion: but alas! All they do, adds no one cubite to their former stature, they keep not the good they had, much less put it to advantage, 2 john 8. growing to to more sweetness and ease by experience, or cleaving to God with fuller purpose of heart, Act. 11.23. when they see the most to warp. This is a bad: but the contrary a good mark. 6. By the combat. 1 Cor. 13. end. Sixtly, by the combat of the Spirit within itself. For because we live here to be conformed to our head Christ, therefore we cannot be wholly spiritual and mortified, but we abide in part renewed, in part old: (not because Christ cannot make us better, but because we are not capable of perfection till we live by sense.) Therefore Grace will work a perpetual sense of strife in our souls against the law of sin in our members. Not only a desire to be with our head in fullness of glory. Psal. 137.2. Rom. 8.23. 2 Cor. 5.2. But the while to groan and sigh under our burden, till every drop of blood thereof be spent: especially to war against our strong, personal, beloved lusts which fight in us; till we recover strength and get victory: till the house of Saul be down, and the house of David be up. We shall feel this combat in us, Gen. 25.22. as Rebecca felt in her womb by her twins: Till the Lord answer us, The elder shall serve the younger. Try then thyself herein: if this strife be held up in thee by the spirit, not in thy judgement only against thy ill will and lusts: But in the very same part of thee, in which corruption fights: judgement against judgement, will against will, affections against affections, conscience against conscience, grace against sin, it is a good sign. But if sin rule, and there be not sceptre against sceptre, if there be much foiling, many falls, few or no resistances, but rather willing slavery and bondage both by sin, and to it, it is a poor sign. And this is all I will say of a man's trying the root of renovation, in himself: Perhaps the view of these may do some good to comfort an heart that can find them, or admonish such as are decayed: or scare such from the Sscrament as never had them. But I hasten to that which more nearly concerns Sacramental repentance, which is the practice of repentance. 2. By the practice of it. In two thing. 1. Ordinary course. Concerning which, I will divide myself into these two main heads. First, The practice of it in an usual course of Christianity. Secondly, in our revolts. And my method shall be this. First, to lay down the will of God about them both, and in what particulars they stand. Secondly, in the use of the doctrine, to press the trial of them at the Sacrament with a revived affection. For the former then, the usual practice of repentance, may be thus divided, either to the first understanding part; secondly, the willing or affecting part; thirdly, the acting part in the life. The judicial part stands in the inquiry and search of those special errors, abuses, and corruptions of heart, tongue or life, which have passed us from Sacrament to Sacrament or before: Either in the understanding. Lam. 3.40. beginning (as he Genesis 44. Verse 12.) at the eldest, and ending at the youngest: Both spiritual, as hardness, deadness and defilednesse of heart: of the tongue, rash, idle, uncharitable, false, vain offensive or superfluous words; moral of the heart and life: hollowness, earthliness, unprofitableness, self-love, pride, rancour and bitterness of stomach, passions of rage, As search. base fears, hopes, joys, sorrows: unrighteous, unmerciful, censorious deeds and passages, or the like. These although (like Saul, and Gehazi's booty) they lie hidden, must be watched as they utter themselves and break out, notice being taken and a Register of them kept by us, that they may ever be before us when we come to the Lord. And if the conscience play booty in concealing, or excusing them, the soul must go to the candle of the Lord which searches the bowels of man, and beg light to discern, Prov. 20.27. and strength to convince itself of them, and the curse due to them, till the soul be even caused to stop her own mouth, and give up her weapons of defence, standing as mute and guilty before God, of them. Concerning which work of search, because I spoke of it in general in the first Chapter of this Treatise, I remit the Reader to that place. Hear only this: It were good for us to make use both of our best friends and worst enemies, if we would know ourselves: and not wholly be our own judges. Helps to search. Our friends perhaps see us better than we ourselves, spy out our secret haunts, lose liberties, declining in our zeal, and falling to our pleasures, loving them and such base companions as become us not, for our pleasure's sake, more than God's secret company, or his servants. So also our enemies sometimes might tell us our secret corruptions: As he once who fought with his enemy, searched out that imposthume which his friends could not. Yea Gods crosses (as great enemies as we think them) if we would hearken to their voice, would tell our hearts presently, what the sin is which God aims at: perhaps unfruitful deadness under blessed means of grace, dallying with the ordinances, neglect of our family; earthliness, and walking loosely with God. And although we should not need to seek out to spy thefaults of others for lack of our own: yet it were a good way to search our own in the glass of the sins of these times, the desperate formalnesse of men, and abhorring of any more religion than will run in the stream of our ease and wills: Idolatry, contempt of the best examples. To end, if some of us would but ask our consciences, for what sins we are faint on the sudden, to forsake and turn back upon the Sacrament for fear of shame (when yet perhaps we came into Church with purpose to receive) it were not amiss. And so much for this judicial part. Our Soul part. The next is the soul part, or the affecting. And here in the first place is required a broken mourning heart for sin being thus searched out, 1. brokenness and that with uprightness and tenderness, as Zachary describeth it: Zach. 12, 10.11. They shall see him whom they have pierced, and mourn as one mourneth for his son and heir: yea, they shall be in bitterness (note the phrase) that is, godly sorrow shall soak and sape them, they shall be in the power of it, so that it shall overrule them, they shall not easily shake it off; yea it shall be exceeding sorrow, as that of Hadrimmon for the sad loss of josia: and further it shall be fervent and sincere, both signified by the secrecy of it, husband apart, wife apart, and family apart; as we say, He mourns truly that mourns without witness. Such a sorrow, such tears, hearty and unfeigned, not in a mood, coming from a full heart, impotent and pouring itself out before God plentifully, because it hath greeved the Spirit of so good a God, so patiented and long-suffering; I say such a one is the true badge of repentance: which issues from faith. Wherein either tears are abundant, as at Bochim or Mizpeh when the people drew buckets before the Lord: judge 2.4. or else in the want thereof, the heart sheds tears of blood, 1 Sam. 7, 6. and the soul sighs under a burden which she cannot well utter. This sorrow usually bears the name of repentance as being a main companion inseparable from it: and that true eating of sour herbs required of him that ate the Passeover: which herbs grow no where, save in the garden of grace. Only the love of that God whom the soul hath dishonoured even in the midst of mercy, and when she pierced the Lord of life, than was that Lord willingly pierced to death by her, that she might live, Act. 2.37. I say, this love only can melt a heart of stone, and break it in pieces, so that it cannot but repent, whereas before by the hardness of heart, Rom. 2.4. despising the patience of God, it could not repent. True search of heart will work true brokenness, and cause the belly to tremble, Habac. 3.16. and rottenness to enter into the bones, that it may find peace in the day of trouble. Yea as the Lord turned the captivity of job, job 42.10. when he prayed for his friends: So, in this through mourning of heart, the Lord turns the captivity of the soul and converts it to himself. No terrors of conscience can soften an hard heart; but rather they will harden it and bind it up to greater hardness: As we see, an hammer may break a bell to gobbets fit to be melted: but the fire only can melt them, that so they may be moulded a new. So the love of God can only effect this mourning after God, and broken heart, a most welcome sacrifice to God: till which the soul cannot beteame the Lord herself to be offered up unto him, Rom. 12.2. Rom. 12, 2. Secondly, the heart thus broken breaks out into confession; 2. Confession. and (as Hosea saith) takes words unto herself to express her sorrow: Hos. 14.2. for confession is the true vent of godly sorrow. This confession is an uttering and pouring of the heart out to God, when once sorrow hath filled it to the brim: and therefore in all those texts almost where we have examples of sorrow, confession follows immediately. Confession (without this open, full, and affected heart) is as sapless and barren a thing and as unsavoury a formality as can be: Only this broken heart will break out into open and ingenuous confession, which else keeps the imposthume within herself, and hides it. Thus David sweetly Psal. 32, Psal. 32.5, 6. saith, While I hide my sin, and nourished an hard heart, my bones were consumed, and the fire burnt within me: But when my heart thawed, than I acknowledged my sin, that is, poured out my soul in confession, and thou forgavest me the iniquity of my sin. This confession is sampled by the matter which is searched out and according to the sorrow which the heart conceiveth: and by both becomes a most humble, plain, tender and hearty expressing of sin to the Lord, not only in the substance, but the circumstances of aggravation. It's no mincer or lesner of it, but to the uttermost enlarges it against herself: according to either the greatness, the extension and effects, the heinousness of it by the person committing it, the person against whom, the heart wherewith, the time when, place where, and all to make up an ingenuous confession against itself. Oh! that one under such means of mercy, even in cool blood, with the heart of a Traitor should with so high an hand, with such spiritual wickedness offend the Lord (say it be by uncleanness, by living in a course of unprofitable hearing, hypocrisy, formality, vain glory, pride, earthliness, especially unbelief, or as the case requires) yea that I should sinne against such mercies and long-suffering of God leading me to repentance, and that to the horrible scandal of Religion, and hardening of many in the like sins! Oh woeful wretch, how shall I look thee in the face! Thus confession turns up the bottom of the heart, with shame and detestation, yea treading itself under God's feet as unworthy to breathe in his air, or look up to heaven: and makes itself vile and odious, comparing itself in her filthiness, with the pure eyes of God. See the confessions of the holy men in Scripture, Dan 9.8. Ezra 10.1. Ezra 9.6. Psal. 51.3. job 42.2. 1 Tim. 1 10. (Ezra, David, job, Paul and others) confounded in themselves for their sins. Thirdly, the soul having thus arraigned and indicted herself before God, doth receive sentence against herself pronouncing herself by her guilt, Thirdly, sentencing herself. to lie justly under the vengeance of God for her sin: and doth justify God in all his sayings, that he may be righteous (whatsoever become of her;) Y●a she brings herself even to the suburbs of hell, as she deserves: Psal. 51.4. 2 Sam. 24.17. looking at God's glory above her own redress. This exceeds any repentance of an hypocrite: whose terrors and confessions are but to vomit up the morsels which load the heart for the present, but after are welcome; This I say, is the third step: So to condemn herself as to applaud and justify God's sentence: If he say, she is a Traitor, she grants it; if he say she is cut off, and accursed, she confesseth it righteous: in all the Lords accuse and judge she prevents him and judges herself, saying, True Lord, thy judgements are just: If thou shouldst make all my days miserable, it were but just, if all at once wrath should seize upon body, name, mind, conscience, goods, wife and children, all were just, yea whatsoever is not hell, is mercy: hell itself being but just: and under this confusion and heap of guilt and wrath she lies, as one held down with it; as one that lies under the ruin of some piece of building, fallen upon and oppressing of his body. As we see odds between a face made white with colours, and appalled with a disease: between a vizard and a countenance consumed and worn with lying bedrid: which (though no man speaks) utters it own weakness. And this spiritual subjection of a penitent heart lying under her sin and shame, the holy Ghost much expresses true repentance by: saying of Ephraim, jer. 31.18. I was as an heifer that knew no yoke, but after I was corrected I turned: yea I smote upon my thigh, yea I was ashamed and confounded because I bore the reproach of my youth. This holds the pearking proud heart of man, under the hand of God wholesomly: and sometimes the anguish and confusion of the soul works upon the body: so David and job tells us, Psal. 32.4. job 33.20.21. Psal. 6.6.7. that the wrath of God turned his moisture into the drought of Summer: That his flesh was as a bottle in the smoke: that it was consumed, loathed dainty meat, and was brought to the grave. By which we must not conceive pangs of despair, but the wounds of the conscience under the guilt of sin as sin, and wrath as wrath, so much the more bitter by how much more sustained by God in the hope of pardon: for all true Repentance, yea each seed of it, presupposes some seed of true faith in pardon. The fourth and last in this kind is Indignation and holy revenge of a man's self as his own greatest enemy for his sin: The fourth, Indignation. Which follows upon the other, because the soul that loves God, hates whatsoever resists his righteousness: and as it doth hath sin in others, so especially in herself, because it knows itself best: which zeal and anger against sin doth not only stand in a mere pang of passion and distaste, but even in a revenge of itself upon both itself and sin and all instruments thereof, in token of utter detestation. And why? because it means no more to meddle with it; for if it did, it could not attain to this degree. First it conceives a true enmity against the sin simply as sin, and opposite to the Image of God, be it greater or smaller, and the deeplyer, as it dishonours God most deeply. This is a work of the Spirit putting a contrary Principle into a man, to hate that which he loved, and love that which he hated: a thing which to flesh, is impossible, for no man ever hated his own flesh. As it was with David, that nothing could cause him to hate Absalon: neither the murder of Amnon, nor deflowering of his Concubines, nor treason against his own person: so it is with a natural man, nothing can set odds between him and his lusts, the amity with them is so rooted. When therefore true enmity is set between sin and the soul, that it can say, Lord I hate it, yea as my rankest enemy, it's a work of the Spirit: for before it counted him her enemy, who sought to sow the least dissension between sin and herself. Then secondly, she hath indignation against herself for sin: We know how our nature is given to miscall our enemy; So doth a repenter miscall himself. 2 Cor. 7.11. Thus the Corinthians are said to revenge themselves for that bolstering up the incestuous person in his sin: and David called himself (not in a pang but cordialy) a wretch, Psal. 73.22. a fool, Rom. 7.24. a beast for his distrust of the promise. Paul also, O miserable man! And this revenge reacheth to the very instruments of sin, that they may never provoke the soul to the like any more. As we may see in those, Act. 19.19. Act. 19.19. who destroyed their curious books of witchcraft, amounting to a great value. Yea last, the soul of a penitent revenges itself by intercepting all provision of old lusts, and denying itself the lawfullest liberty (if tending to occasion the sin) as job would vow that he would not feed his eye with so much as looking at a maid, to cut off lust: so fare would he be from fulfilling it. And Solomon bids the young man to balk the way, Prov. 5, 8. and not so much as to come near the strange woman. This is to bear the voluntary marks of Christ, even to cut off the right hand, and pull out the eye that offends. Mat. 18, 8. And this for the fourth point of affection. The third and last is the life part, The 3. The life. or the part of practice. And therein a repenter doth 2, things. 1. Renounces his sin, 2. Returns to the Lord. Read Esay 55, 7. Esay 55.7. For the first, What were the other two, but mere equivocation, without this? This is called a departing from iniquity: Either in renouncing sin. a forsaking of our evil way and works: and is used by the holy Ghost as a description of repentance. When the soul so falls out with sin, as that it sues a divorce, and abhorreth a Reconciliation. Saying with David, Remove fare from me all the ways of deceit. Psal. 119, 29. This is the souls utter resigning up all her right and possession of sin: so that as she who hath given up her right to her land, never looks to be a penny the better for it, nor to receive one penny maintenance by it, so here. And this is very material. For sin is like an old harlot which will plead welcome after long intermission, by old familiarity and sweetness. As that harlot which Austin answered: when she meet her lover and told him it is I. He answered, but I am not I When old unlawful gains in shops and trades, old base company, and unlawful gains: when old stolen pleasures and waters offer themselves in a golden cup, saying, How canst thou want us? Then for the soul to answer by woeful experience, how dare I buy repentance so dear? how dare I return to that I have abhorred? Rom. 6, 21. What fruit have I had of those things, whereof I am ashamed? Do I hasten to woe, that I repent me of my repentance? When Achish saw David to go against Saul and bear arms against him: He told him: Now he had made himself stink in saul's nostrils, he shall return no more. 2 Sam. 27, 1●. How odious were it then for thee to return to that sin, which the Lord hath caused to stink in thy nostrils? An hypocrite would fain be a repenter, but he would keep that which cuts the throat of repentance: As David would fain be King of Israel and keep his crown, but his first question is, Is the young man Absalon alive and safe? 2 Sam. 18, 19 What absurdity was here? or how could these two stand together? But repentance answers as Cushi did, Would all the enemies of the Lord were as he is! verse 32. He is thrust through and dispatched, never to trouble thee with his treason more. So here, renouncing of evil stands at the elbow of repentance, and when the old remnants of lust suggest to the soul how sweet it is, to keep under hand some sweet partnership with sin, as uncleanness, again she prompts it thus, How shall those that are dead to sin, Rom. 6, 2. 2 Kings 9.32. live any more therein? Cst down this painted jezabel, Cast out this Idol to the bats and moles. Take no more thought for her, renounce her not only in herself, but in all her colours, shifts and occasions. Play not the fool, to follow thy harlot, but keep closely thy heart to a final divorce, and so prosper. Say thus, In my unrenued part I feel strong motives to return to folly: Rom. 7, 25. But my dear friend repentance will not suffer me! I feel an hundred fold gain for this forfeicture of my lust: Luke 18.30. Psal. 85.8. I do not forbear sin as a slave, but I have boot in beam within me, the Lord jesus hath spoken peace to me, that I may not return to it. The latter part of the practice, is, returning to the lord Or returning to God. For repenting is no staggering between two: it's no dark carririage, rather standing in the absence of some vices, than the practice of virtues. But, an apparent turning from the one that it might return to the other: not to one or two duties, but to the Lord; universally, entirely, equally and faithfully, uprightly, and constantly, according to the measure of mercy received, And, by this phrase the holy Ghost usually urgeth repentance. For why? returning to God is such a clozing with God in the promise of reconciliation and mercy: as proceeds to a cleaving close to him in all his revealed will and ways with comeliness, 1 Cor. 7, 35. without separation; drawing daily strength from the love of God tasted and renewed, to hold the soul to God with fuller purpose of heart, without revoltings, As the loadstone pulls the iron to itself by a secret instinct, and so holds it close; so doth the love of God attract the soul to God, Rom. 7.22. and fasten it to him with delight, counting his yoke easy and his burden light. It sides with God, stands for God, the desires of her soul are to him, his ways and ends; Esay 26, 12. yea the remembrance of his name. It seeks God, balks no knowledge or information of his will, wherein he will be worshipped, even in all commands and ordinances, Luke 1, 6. both in the immediate service of the two first, as in the mediate of the third. Renewing covenant duly with him, where any breach hath been, and looking more narrowly to her paths, by occasion of slips. Not fleeting off the fat and sweet, leaving the rest: But taking God's work as it lies, the hardest duties of selfe-deniall and bearing the cross; aswell as the easiest; diligent in all those means using, which serve either to purge out corruption, or to nourish goodness; observing and savouring all occasions offered, to draw nearer to God in the fellowship of his graces, and in the increase of holiness. And to this course she endeavours (as infirmity will admit) to bend the aim and stream of her spirit, her thoughts and affections, without weariness walking with God, till he come unto her, watching to it, girding to it, Luke 12, 35. and standing with her loins girt and lamp burning, that at the coming of the Lord she may be found faithful and well occupied. And thus much for a view of a christian ordinary practice of repentance, so fare as I think meet for this place; lest any pretending willingness to try themselves, should allege they know not how. The second followeth, that is, the practice of repentance by occasion of revolting from God. The 2. In revolts. For we have hitherto spoken of repentance, rather as it is God's way, than as many find it to be, or practise it. They have many starting holes, and go in and out of order as horses out of their traces; yea many make the way of God nothing else save a falling sickness, ever a falling and a rising, as those in judges did; which the Lord abhors. Sometime by their secret and inward declinings of heart and spiritual wickednesses and infidelity, hypocrisy, formality, and timeserving security, pride, etc. judg. 4, and 6, and 7, 8, etc. Sometime by moral open falls into wordlinesse, uncharitableness, strong Passions and lusts, neglect of the means. In this case, the Lord hath provided a repentance of recovery, and redress of such falls; for, shall a man fall and not arise? Shall he lie still in the slough as an ass under his burden? No, but repent of his Backslidings, jer. 8, 4. jer. 3.14. and make up his breaches, and make peace again. But how? (may some say) is this to be done? I will give a short draught of this also, and so draw to application of the whole, by way of trial. And that. 1. Branch. Know then, that for substance this repentance is no other, than the former: only it differs in circumstance. And for the better conceiving of it, observe these particular acts of it. First, as the Lord susteynes his people so, even by that seed of his in them, that they shall not totally shake out the Spirit, nor yet pour out themselves so fare into sin as to sin with a full bent and stream of soul, but with a check and control of grace: so, when conscience is awaked by any word or work of God upon them, they are kept from extremity of utter depaire. Corruption through the malice of Satan, is always ready to suggest utter deserting of God, and that they are cast out of his sight. As we see in those pangs of the best of God's children in Scripture, Esay 38, 11. Psal. 51.11. jonah 2, 4. Lam. 3, 18. Hezekia, David, jonah and others, yea in the Church of God, forsaken for a time in captivity: all which were by temptation, brought to the graves brink, and to think themselves cut off from the land of the living: jer. 2, 25. and to say, No, no. There is no hope. Here then the first work of returning to God, is, To stay and stop themselves in this headlong ruin; and by some glimpse of God a fare off to be kept from utter dashing in pieces. Thus we see in all those examples (if we look into the texts) that the Lord wrought a stop of despair: jona in the Whale's belly, jona 2, 5. and in his horrors, yet stays up himself by an hope: Yet (saith he) I will look back to thine holy Temple: Lam. 3, 19 and the Church in the Lamentations, considered and felt the gall and the wormwood, (that is, that God smote her not to cast her off, but to draw her to repent) and so she had hope. It cannot be thus with the reprobate: who as they fall totally, so they want an eye to see God in their horrors, but apprehend as dismal and final desertion of God as Saul, 1 Sam. 23, 6. Ma● 27, 5. judas, and others: so that they are sent away packing from the presence of God without pity, and left to what ends themselves chuze, even oft to lay violent hands upon themselves, the Lord that caring what becomes of them. It is not so here: But some light is given to them that see God's meaning in the afflicting of their souls with wrath, not that he might give them a taste of hell a coming: but that he might pinch them to return home, and turn them from the pit. Secondly, 2 Branch. the Lord adds a more clear sight of himself to his fallen servants; and causes them more fully to call to mind his mercies of old, and thereby to be more sensibly upholden. This is caused by a reviving of his seed in them, which cannot dye: So David, Psal. 119, 52. even in his agonies when (to his feeling) the Lord had forgotten him: yet remembering times past, was comforted. [An hypocrite I knew will catch at these things to bane himself, but children must not be starved therefore.] They seriously weigh this, That neither their goodness did first work their pardon, nor yet that sin (truly repent of) can cut off their estate in grace: for why? The gifts of God are without repentance: and his Covenant is eternal. Esay 54.8, 9 Rom. 11, 29. 2 Cor. 5.21. Even as the covenant with No (as the Prophet speaks.) The Lord jesus being made sin, all sin, for the elect, sin of offence and sin of revolt, they dare not abridge his merit, and therefore conceive the covenant (by this means established) to be suitable. This then is the 2, step of the return of the godly: The experience of former free m●rcy, when they had no title: therefore now having a title which sin cannot cut off the elect from) they much more are stayed by it. By which means she sees that even the sins of deep hardness of heart yielding to temptation and the violence of lust, secure lying still for a time in sin; or other sins, as falling to embrace the world, cleaving to base fellowship in evil, are yet curable revolts with God, and there is balm in Gilead for them, to heal them: not to encourage the soul to tempt God further, but in the sense of bottomless mercy to return home for ever, as Onesimus by occasion of his running away, became better to Philemon, Philem. 15. than ever. The third step is, The 3. Branch. that grace in the children of God fallen doth clear up the understanding from that confusion which sin else would cause in them, and deter them from God and from any heart to return. Thus it is with the hypocrite: his mind doth so present the multitude of sin, in so intricate a manner, that it confounds the spirit, and causes him to think, Genes. 4.13. that his sin is above pardon. The slavery of his defiled mind is so great when he weighs the woeful course which he hath run, Deut. 29.19. Rom, 2, 3, 4. adding drunkenness to thirst, and heaping up wrath against the day of wrath, that he is as one who hath run out above his ability to pay, and therefore his book of accounts is irksome to cast over: it is death to him to think of it. Thus it was with Cain: each hundred of years that he lived, the debt of his murder was so increased by other sins and the penalties thereof, that at last it became inextricable. But repentance in the true children of God causes the view of sin and the chain thereof to be presented with some hope of forgiveness: because although perhaps the conscience is amazed, yet it's not privy to that treachery which the wicked were carried by in sinning. Psal. 51, 4. Mark. 14, 72. And therefore their sin is said to be ever before them: they are said to come to themselves; Peter is said to weigh his sin, ere he went out; which argues that the weight of it oppressed him not. Thy reviving of the mind from the horror and oppression of it, is a great mercy in the midst of such misery. jona was enfolded as in a labyrinth of Sea, jonah 2, 6. Whale, and conscience; yet in this gulf he was not swallowed up, but conceived in his mind a possibleness for God to bring order out of his confusion. So that the first occasions of revolt, the circumstances attending, the degrees following, and the danger incurred: rather serve to magnify mercy in keeping the soul from utter Apostasy from the living God, than to beat off the soul from hope. The 4. Branch. The fourth (and one of the many) is the recovering of a sensible and broken heart, after long hardness by the deceitfulness and sweet baits of sin. Heb. 3, 12. A most sweet fruit of the spirit of election. For it was not possible for the hard heart of Saul or judas to relent, upon the check of conscience: there was no drop of the seed of repentance in them. It would seem impossible that Peter and David after so long a lying in so hideous sins, Mark. 14, 72. 1 Sam. 12, 3, 4. should at the first conviction of Nathan, relent, and breaking through all the bars of his sin, say, I have sinned. It was not in the words speaking, 1 Sam. 15, 24. Mat. 27, 3, 4, (for Saul and judas spoke the same) but in the broken heart which uttered them. But the cause was, That grace and mercy, which lay at the root. Oh! that they should after such mercy once felt, and vows so oft renewed, so basely handle the Lord, and hazard (as much as in them lay) their title to heaven, and sell their birthright! And yet should the Lord renew a second charter, or rather the first a second time! Oh! it pierces them to the quick! This chases away the clouds of dedolence and impenitency, and clears the coast again. The fifth is, The 5. Branch. That yet they do not so easily shake off their fears: the Lord so order it; that either by his word or works, they feel his wrath for their revolt, so seizing upon their conscience, that it doth work out and purge their corruption (through mercy) so that they vomit up their sweet morsels; And as one under the Physician his hand, lying in an hot bath, sweats out the venom of his disease, so is it with a penitent soul. Gpd mixes gall and wormwood for them to drink: He causes them to possess the sins of their youth with sorrow, though long since committed: Lam. 3, 19 Psal. 6, 5. he pays them for old and new at once, makes their bed a bath of tears: till he have caused all that sin which they drank in with such greediness, to return back with as much loathsomeness! Then, being under this rack, he makes them feel in their own spirits, how their sin lies upon his shoulders: and by their own pinching he makes them confess: Now I see what my pride, ill company, stolen liberties come to, and must cost, ere I be rid of them! As I like such sauce, so let me return to the meat again! I thought I had but dallied, I cast arrows and darts into the flesh of the Lord jesus, in sport! But now they gugg me! Now I see ihe Lord will not bear all, I must bear somewhat, and if I provoke him, it must be to the confusion of my face. As I troubled and greeved the Spirit of God, so the Lord troubles mine this day! Iosh. 7, 25 The shame, the ill report, the sorrow and sting, outward and inward, which I sustain, sin is no trifle. The 6. Branch. Sixtly, the Lord now in season proceeds to offer himself in a promise to this revolting penitent. And that in two kinds. First. That their revolt hath not extinguished mercy. Esay. 57.17, 18. jer. 3, 1, 2. See Esay 57, 17. I will heal their covetousness jer. 3, 1, 2. If a man's wife play the harlot, wilt thou return to her? Wilt thou not write her a Bill of divorcement? Yet return to me, and I will receive thee after all thy whoredoms! And again, I will heal all their backslidings, etc. So, jer. 3.12. Rev. 2, 5. & 3.19. Revelations chap. 3, verse 19 Be zealous and amend. Yea the spirit of grace in that fullness of Satisfaction by Christ, doth fix and settle such promises upon the soul, so that it hears them not as the sound of many waters, but dwells upon and digests them as concerning her: So that they leave not a wanzing conceit (as in presumptuous hypocrites, who sin that grace may abound) But they so fasten upon the promise as a real comfort to cure them of their falling sickness. Rom, 6, 1. Secondly, the Lord reveals the promise to them as the due order of their recovery. For whereas the ungodly do return to their trade, See jona 3, 21. ●1. upon the suppozall that their doggish vomit shall serve the turn: Lo, the Lord always comes between the revolting and repenting of his own, with a savoury application of the promise: Teaching them that if there were no more but their mourning to make up their repentance; Alas! It would vanish and come to nought. Therefore he will have them lay hold upon the promise of free grace, which may quiet and cleanse their conscience, Psal. 51.10.12. and restore them to that former influence which they had from grace: And although their pipes are still set in the welhead, yet because they are stopped, the Lord by faith clears the passage of grace for them, that they may partake that strength and encouragement from their head, which may cause their repentance to be sound, and put new hope of holding out into them. Lastly, by this means, They keep themselves well while they are so, The 7. branch. and dare not (by that experience they have gotten of smarty sin) adventure upon it any more. They abhor to tempt God, or grieve his Spirit again, Rom. 6.6.13. Psal. 51.13. but learn wisdom for ever. If thou wilt cleanse this blot, oh Lord! I shall show forth thy mercy and convert others, but myself shall be fare from falling at that stone any more. 1 King. 22, 41. with 2 King. 3.7. And the truth is: We rarely read of any, who after their recovery offended in like sort the second time. They so hearken to the promise, and what the Lord will say to his people, that is, his speaking peace unto them, Psal. 85, 8. that they dare no more return to folly, but pass the rest of their dwelling in fear, and get that speech by heart, Blessed is he that feareth always. Prov. 28.14. To the stopping of the foul mouths of all Cavillers, who abuse this Doctrine with the nick name of licentiousness; being in very truth the Doctrine of the most precise strictness to the flesh to all that believe it; and the contrary, a Doctrine of desperate looseness, teaching them that are over shoes to rush over head and ears. And this also may serve for a view to the Reader, of Repentance upon Revolts. uses of it, 1 Having thus finished the grounds of Sacramental repentance, I should add the trials. But seeing that will better agree with an use of trial by itself, I will hasten to the uses of the Point, and conclude with Examination. The first Use then of this Point is, Terror to many, Terror. 1 Sort. who dare rush upon this Sacrament without this grace: Alas! they know not wherein this preparation stands. They make of Repentance no other than the speaking of three words at their death: By the which reason they might as well put off the Sacrament till they die. As for the search of their sins: Alas, look how they have walked, so they walk still, the works of the flesh are manifest. No man need light a torch to search out those sins which they proclaine, as Sodom, Esay 3, 9 drunkenness, swearing, Sabbath-profaning, uncleanness, lying, covetousness, and all other abominations; and yet when the Sacrament comes, to it they will go. Their sin is written in their forehead, and lies cluttered in their souls, and unserched from seven years to seven. If any seek to convince them, (Preacher or friend) they are so high and stately, so jolly and alive, that they are ready to fly in the faces of their reproovers. Luke 18.1.2. And as they reverence not man whom they see, so much less God whom they see not. Nay, most of them shun the light, Rom. 2.3. lest their sins should be seen. As for any breaking of heart or mourning, alas! they cannot repent by the hardness of their hearts, which are become as flints and Adamants; and therefore their trade is, to justify, excuse, to palliate, and blanche their villainies: they are seered with an hot iron, and have consciences past feeling. 1 Tim. 4.2. And as their course is void of renouncing any sin (for no sin comes amiss) or returning with the Prodigal) so, Luke 15.18. in stead of making up their revolts, their whole life is nothing else but one falling sickness: if their course were but surveyed one day, how from morning to evening they cut out the day, spending it in the pursuit of one lust under another, from drinking to lust, from that to gaming, pleasures, eating, company, sloth and sensuality: it were easy to esteem what their whole life amounts unto. 2 Sort. Secondly, to these I may join another sort of common and carnal or civil Protestants and Hypocrites, who think themselves the best receivers: but alas! if repentance be as I have said, rooted in renovation of the Spirit, planted in a course of walking with God, and redress of their falls: then are these Pharisees as fare off as the other Publicans; for they were never rolled upon their leezes, Jer. 48.11. and therefore their taste and filth abides in them. They are closer than the former, but no chaster; their leaven is not purged out, still in the midst of all their hear, Pro. 30.12. Prayers and Sacraments, as false, unbelieving, unrenewed, and unmortified in heart, tongue, affections as ever: their sin hath seen no light this many years, but is kept within as the miser's hoard: If they can with much ado keep out of gross evils, simper before the honester sort, and get up their names once, let them alone to maintain their opinion with slyness and temporizing subtlety; when yet in all these ways of theirs, seeming good in their own eyes, they were never renewed by repentance: not to speak of a worse kind of some of them, who have so long dallied with God and men, till they have deceived themselves, and grow open revolters and returners with the dog to their vomits again. And yet in these sins, either the heat of open, or the guilt of secret wickedness, who but they dare venture upon the Sacrament? Oh! ye wilful reproaches, and spots of Assemblies, (more worthy of Church censure, than private terror of a pen) how dare ye rush yourselves upon this rock of the Sacrament, and split yourselves in pieces! But perhaps some of you are not so fare gone, but you will say, It's a good thing to come to the Sacrament with repentance, and hereafter you hope to repent, but as yet ye find it too hard a task; hereafter you hope to turn a new leaf, (they go fare that never turn) and fall to keep your Church better, and hear, pray, and read good books: but oh poor wretch! What wilt thou do the whilst? The Sacrament is present, and calls each month or quarter upon thee; Repent, repent, and come; else come not: and thy repentance is to come, thou hast none for the present; what? Looks thou to be welcome in hope of after repenting? What if thou be taken away (as thousands have been, who have hoped for more) before another Sacrament come? Oh fool! Rather bless God for these warning peals of the Sacrament, and that it will not let thee lie sleeping in thy sin, but awakens thee to repent: Oh! ply the work in season, Acts 8. if it be possible, that the wickedness of thy course may be forgiven thee; then shalt thou rejoice (as many have done) for the watchword of a Sacrament, if it shall send thee to the Law, and to the covenant for an humbling and convincing of thy sinful soul, and a hunger after righteousness; then shall the seal be sweet unto thee. But as for this dallying with God for hereafter, alas! it is not, because thou meanest to bring it at last, but to spin out time, and spare thyself a labour of repenting at all. For why? Is it not as easy for thee to allege it next Sacrament as this? When shall there be an end? And say thou hadst a lease of thy life (as Cain had to no purpose) what use wouldst thou make of it, Admonition. save to abuse the patience of God leading thee to repentance, and according to thine hard heart which cannot repent, heap up wrath against the day of it. Thou promisest repentance hereafter, and lo, Rom. 2.4. God is hardening thee for time past; How shall the clay that lies in the Sun be softer? Oh break off thy dallyings? Those many peals which both Word and Sacrament have rung in thine ears, have made them deaf, and shalt thou repent with a deaf ear, who couldst not with an open? If God will give each penitent soul forgiveness, will he therefore give each sinful dallier, repentance? How wilt thou answer him for thy not renewing thy Covenant with him at each Sacrament? Whereas thou rather hast renewed and sealed up to thy soul thy covenant with thy lusts, and made each new Sacrament as a brazen bolt to lock thee out of the room of repentance, Deut. 29, 18.19. and to make thee worse, adding drunkenness to thirst. Come not at the Sacrament while thy false heart is in thee: eat not thine own bane and condemnation; excommunicate thyself (if the Church do not, or the Minister cannot) till thou repent, and the Lord bless this counsel to thee. Use 2 Reproof. Secondly, here is sharp reproof to Gods own people, for living in any such base distemper, as might blemish their repentance, and make their Sacrament uncomfortable. I know the world is ready to cast false aspersions upon the best. But as for such, their innocence is their breastplate; and they may take such accusations, job 31.36. and wear them openly without fear, as job speaks. No, I ohly speak of such as truly and deservedly are cast upon professors of piety (either sound, or thinking themselves so) as this, who are so zealous as they in the first Table, in hearing Sermons (three or four on a Sabbath) and receive Sacraments duly and often; but where be their fruits? Where is their repenting, or their good works? How many leave their places where the Gospel is to be supported, and the poor relieved, and lie in private houses in the city, pranking up themselves in fashions, raking up portions for their children, taking their ease and jollity, neglecting calling and charity, and living upon their Revenues without either good doing, or giving example; making it their life to hearken after news, or to improove their wits and brains in all abilities, and under colour of much hearing, and Religion in public, open the mouths of Papists against Protestants, as Solifidians, and fruitless in good works. So others have God much in their mouth, but break their promises as fast as they make them, they will bite and pinch in their dealings, are hard and sore in their buy and bargains: Others not to be trusted, but time-servers, and affecting the company of the sensual and carnal, more than the godly; very intemperate in their pleasures, loving them more than God, and their wills, better than heaven: passionate and soon stirred to rage, but hardly appeased; if displeased, fierce: living in the married estate very offensively, bringing up their children dissolutely, and the like. Oh! consider in the fear of God, what dishonour you do to the Sacrament, and what bad preparation you make for comfort there? If any of you be such for want of soundness, look to yourselves, and set Saint james his Trumpet to your ears; oh vain man, jam. 2.2.20. knowest thou not that faith without works, and repentance is dead, dry, and sapless? Seest thou not how thou passest thy time away in an empty, proud, and idle Religion, as unsavoury to God and men, as pleasing to thyself? But if there be soundness in thee, seem not worse than thou art; honour thy faith with fruits, and lay up such a Treasure for thyself against thy receiving, as may meet thee there with joy, and give thee more sweet peace, than all thy ease, fashions, and seeking thy will can give thee. Remove that (Butt) which enemies to profession shout at, zealous, but covetous, religious, but proud, hateful, etc. And give Religion the entire honour of thy heart, as well as thy shows, and then shall one Sacrament be more truly sweet to thee, than many, and Religion shall truly honour thee, as well as thou hast honoured it. Use. 3 Thirdly, Instruction. it should instruct us what necessity of mourning there is for the woeful impenitency and profaneness of many, and hypocrisy of others, who make the Sacraments their ordinary diet. And yet who shall gainsay them? How had we need to pray for the ancient discipline of the Church, for the purging of such? And the while to turn our feast into a fast of sorrow, for the boldness of such spots; and the offence caused by such, to them that desire the pureness of the Ordinannances? When Xerxes beheld hundred thousands of soldiers on an heap, he wept to think in how short a time so many men should be swept from the earth. How should then a Christian heart (which hath prevented that danger to itself) lay to his soul the sad spectacle of so many thousands, as, either for lack of means, or else under the contempt of means, daily rush themselves into hell, and eat and drink their own judgement for want of repentance? Use 4 Exhortation. Fourthly, let it be exhortation to such as would receive worthily, to bring repentance with them to the Supper. Let even the approach of the Sacrament smite your tender hearts to think how poorly ye have profited in repentance, since your last receiving. Yea, what a cursory ceremony their vile hearts would make of the Sacrament, if the Lord did not ring this Alarm bell in their ears. 1 Sam. 12, 19 Even as they, 1 Sam. 12.19. mourned (in the time of thunder and lightning) for all their lewdness, but especially their ask of a King: So at the season of the Supper should each Christian revive his repentance, and mourn as for all, so especially the sin of bad receiving. As Pharao's Butler could say, Gen. 41.9. This day my sin comes to my rememhrance; So should every good man say sadly upon the day of the Sacrament; Oh Lord, how poorly prepared went I to it? When God revived me a little, soon forgot I it: Even as the fool that hath seen his face in a glass! Alas, the old savour hath returned instantly, I see God's Sacrament seasons me not with fear any long time together; an hundred toys have worn off the edge of it from me; and I am over head and ears, if not in lusts, yet in calling, business, liberties, vanities, retaining no thought of my Covenant there made? Oh! revive your repentance yet more lively and cordialy than before: There is a way of getting and gaining more by the Sacrament than ye are ware. If ye would deny yourselves, mourn for your slightness, and bring faith to seal up better care and covenant with God, there is no time past, but the Sacrament should arm ye stronglier than ever against Satan and your lusts: frame and mould you more to obedience with delight in the inner man, prevent falls, restore ye being fallen, and cause ye to grow in grace more than ever. Which if you had once tasted, who should drive ye from the Sacrament? Or should ye come to Church, meaning to receive, and to yet departed without it? or (which is worse) give advantage to the devil and the world to set upon you the more fiercely by occasion of this defiling yourselves. No surely, but be confirmed in coming, the oftener, the welcomer. Use 5 Fifthly, and especially make we this Doctrine, Examination. a rule of trial to us, about our Sacramental repentance. I have laid down 3. grounds in this Chapter, which might serve for this use, to a careful heart. Likewise in the trial of our estate, Chapt. 2. at the end, I have said somewhat which sorteth well with this Point. Yet lest I should leave the Reader unsatisfied, let me here help somewhat toward setting this trial on work. I will cull out some few, leaving the Reader to apply the rest; Trial 1 And first, try thyself by this mark. Thou knowest the Sacrament is a real setting before thine eyes the body and blood of Christ slain and crucified. Zach. 12.10. Now it was prophesied by Zachary, that repentant souls should see him whom they have pierced and mourn. How is it then with thee? Dost thou mourn to see the Lord jesus pierced at the Sacrament? Dost thou as well take thought for him as for thyself? Is thy heart broken to think how thy pride, hollowness, and self-love have shed his precious blood and been the spear to pierce him? I mean not that thou shouldst whip thyself for the cruelty of the Priests and Scribes, (as Papists do, themselves being as bad) but that the cost of thy redemption doth abase thee, and thy sin humble thee even to hell's brink in thy own sense. And doth it deeply affect thee, that thy sin caused the Lord to lay such load upon his Son? Doth it make thy sin truly irksome to thee? And darest thou not the second time crucify Christ to thyself? But rather carriest all thy beloved darlings to his Cross, that they may there lose their life and heart blood, sacrificing them in an holy recompense unto him. Rom. 12. ●. It is a good sign. Trial 2 Secondly, art thou willing by any means to be informed of thy sins, not only moral, but also spiritual, those that do most defile thy spirit, and vex the Spirit of grace? Ephe, 4.30. Is that Ministry most welcome to thee, which carrieth in the spirit to search the depth of thy heart? When thou canst overtake thy subtle heart, and find out the turnings and tricks of it, the fare fetched devices of it to keep thee in such a course as maintains self and fleshly ease; destroying selfe-deniall and sincerity, canst thou rejoice as one that findeth spoils? Is it thy secret prayer, that the Lord would set the righteous to smite thee? Psal. 141.5. And countest thou him a dear friend that will reprove thee? Yea, when thou mightest carry a sin slily, and none the wiser, hast thou one within thee that will give thee no peace, till it be cast out? And is secret sin as base as open unto thee? A blessed sign. Trial 3 Thirdly, is the uprightness of others the servants of God more highly esteemed by thee, than thine own, yea, than the opinion of others, though they think never so highly of thee? Feelest thou no bottom in other men's praises, when thy heart tells thee, they esteem too well of thee? And dost thou desire they might think of thee as thou art, 1 Cor. 4.3. that they might as well pray as praise God for thee, as being privy that the greatest part of thy virtues are not the least part of thy corruptions? Dost thou still see an excellency in the members of Christ above thine own? And some such base stuff in thyself as oft causes thy best graces to be in less account, Rom. 7.24. mourning that thou canst not reach that measure in tenderness, jealousy of heart, plainness and truth, which thou seest in others? It's a good sign. Trial 4 Fourthly, canst thou yet acknowledge that good which God hath done for thee with true enlargedness of heart, and without swelling? Canst thou join humility with thanksgiving, without prejudice to each other? And although thou feelest when evil is present, as pride, self, yet thou darest not bite on God's glory in thy obedience, because there will go some scurf of thine in the stream? But thy heart prayeth, Lord let me shine still and honour thee, but dash all shining upon myself, and getting up into thy saddle by mine own stirrups? It is a sign of a wise and holy seeking Gods ends: and that thine heart is clean. Trial 5 Fifthly, dost thou love righteousness itself as righteousness, be the thing and subject of never so small a nature? And dost thou hate sin as sin, be it never so little in thine eye? Is the one precious to thee for that pure nature's sake which it resembles, and the other loathsome, 2 Thess. 5.22. because it is opposite to it? It is a good sign. Trial 6 Sixthly, when thou feelest thy heart touched for thy sin, and humbled in prayer: darest thou not stay there, but proceedest to renounce it as seriously? Or rather doth not thy tongue go before thy heart? So that when occasion is offered, it seems sweeter and welcomer, than when there was none? As Peter vowed to stick to his Master when there was nothing to try him, but when there was, Mat. 26, 23.56 then to stick to him was too hard and heavy to him. If it be thus, thou knowest not thine own spirit. Take an ensample; Thou professest that thou darest not be unrighteous; but it falls out, that thou art convinced of some bad dealing: now thou art willed to renounce it, that is, to make such a satisfaction as thou hast damnified, not being thine own judge, but as they who are wise, think best? If thou be as free in renouncing, when either shame by open confession, or loss by restitution lies upon it, it is a good sign; else thine heart play's booty. Trial 7: Seventhly, are the sins of others, the sorrows of the Church, as sensible, bitter, and laid to heart by thee, Psal. 119.136 as thy own? And canst thou drown both other joys and sorrows of thine own in these? And accordingly to thy affections, so are thy prayers, endeavours, procurements, for the peace of the Church, and against her miseries, and those that cause it? And canst thou forget thyself and thy business for this purpose? It is well. Trial 8 Eightly, dost thou rejoice always to be crossing thyself in those succours and supports of thy sin, which thy corruption suggests to thee, if grace did not gainsay? As for example, findest thou thyself eager of base gain? And when it tickles thy spirit, canst thou in the chief of that sweetness, cut off thy hand and foot, and intercept this fuel of thy lust, even by revenging thyself upon thyself, and giving that to the poor, 2 Cor. 7, 9 or a good use which hath been the instrument of fulfilling thy lust? It is a good sign. Trial 9 Ninthly, if God call thee to suffer for a truth of his, about which thou feelest a strife; on the one side it is suggested to thee, that there be greater truths to suffer for, in which thou shouldest find more comfort than in that truth thou art called to suffer for: on the other side, thou canst not deny the lesser truth to be a truth; in such a case, to be willing to suffer for any truth, commending thyself to God, and craving that thou mayst not be afraid to suffer for greater if called to it: yea, to count the price of any truth to exceed thy best contentments, it's a good sign. Trial 10 Tenthly, if not only thy knowledge do sway thee to duty, but thy conscience also. And if there be wrought in thee, not only some general awe of God, but also a quickening power, acting, and putting thee forth to the lively delight in good, and hatred of evil; (whereas an hypocrite hath only a dead hearted knowledge without power) its a good sign. Likewise, when the experience thou hast of sin and of grace, is no dead, but a stirring experience, quickening thee to goodness, and mortifying of corruption, it is a sweet sign. I might be larger; but I leave the Reader to collect others from former grounds. By the paw, judge of the Lion. Thus much for the trial of revived repentance at the Sacrament. Use 6 Consolation. Lastly, this Doctrine affords us use of Consolation, which belongs to all the poor servants of God, that cannot (as they would) comfort thmselves in their trial of repentance. Oh! say they, our life is a continual revolting from God, but rare repenting: If (say they) repentance be such a thing as stands in the renewing of the soul, the ordinary practice of the life, and recovery out of our falls, we cannot say much for our repentance. Well, but I demand of thee, Are these wrought in thee, for the kind? Is there a sound heart in all, though much weakness? Then thy weakness shall not sunder thee and the Lord at the Sacrament. But why then (will you say) do you press repentance so strictly? I answer, Not to urge repentance in perfection here, for that is for heaven; but to provoke all believers to the greatest measure that they can here attain unto. And let such be comforted, that the Sacrament belongs to them for their further increase. It is as if a poor Lazer should have said, He was not worthy to step into the pool, when the Angel had roared the water. Oh! But if the pool served to heal such an one, it had been a wrong to have deprived himself of the pool, by that argument which rather served to encourage him. God sees not the unavoidable defects of his own, nor imputes them: he looks at that which is good and his own in them, and passes by the bad which is theirs. In this case thy faith must fulfil the righteousness of the Law, Rom. 10.4, when thine own is too weak: That must be thy chief Robe to cover thee, though thine undergarment be worn and thin. Oh! but they cannot mourn (they say) their hearts are dead and senseless; no sooner do they resolve upon a forsaking of sin, but it salutes them again presently. They keep no Covenant almost which they renew at the Sacrament. Well, I praise you not for this: yet I hope you mourn, that you are so mournelesse, and you are not dead so fare forth as you feel it. Strengthen the feeble hands, Heb. 12.12, and make strait that which is crooked: Revive the edge, and furbish the blade of your repentance. But to refuse the means of your growth and increase, because you are weak, were to conclude; That because you are but poor, therefore you must starve yourselves. Nay rather, you have the more need of strength; Go to the Sacrament that your complaints may be fewer, abstain not, because you feel cause of complaining. For so you may add oil to the flame, and the devil will rejoice, but to be sure yourselves shall be the greatest lozers. And touching the trial of repentance so much. CHAP. VII. Of Sacramental Love, and the trial thereof. The 4. grace Love. I Come now to the fourth grace required of all true partakers of the Lords Table, which is love. A most main grace for the Sacrament, and of special familiarity with it. Entry. Three things. And for the better conceiving hereof, I purpose (God willing) to handle these three things. First, I will show what this love is: secondly, I will prove the truth of the Point by Scripture and Reasons; thirdly, I will make use of the Doctrine, and therein I will propound the trials of this grace. Premising still this caution, that as needful a grace as this is, yet I make it not of that essential nature for the very act of receiving, as faith, though otherwise most necessary for the Supper, because its that grace which improves and beautifies the whole Commumunion of Saints, and much more the Communion (for so we call it) of the Supper. 1 What it is. For the 1. of these three: Sacramental love (differing no otherwise from the grace of love, than as reviving of it differs from the thing itself) is a grace of the Spirit in the soul of man, and the daughter of faith, renewed by occasion of the Sacrament in all true receivers; whereby they are so united unto all that are their fellow members, that they enlarge themselves to all occasions of their good, for the ends of Communion. Six things in the descript. In this description are six distinct things: 1. The author of it. 2. The begetting cause. 3. The circumstance of reviving. 4. The form or being of it. 5. The act of it. 6. The end it propounds. For the first, I call it a sanctifying grace of the holy Ghost in the soul. 1 A grace of the Spirit. Usually we plant love in the affections and concupiscible part: But here I plant it in the will of the soul, ascribing to it an higher seat, than an appetite or passion, as being grounded in the choice and purpose of the soul, & planted by a far stronger agent than affections are, and to an higher end. But of this I say the less. That the spirit is the workman of it, appears by direct Scripture. Gal. 5, 22. Paul gives it the birthright of all fruits of the Spirit, The fruits of the Spirit are love, joy, peace, etc. And the like he saith in sundry places. Rom. 5, 5. For the Spirit shedding the love of God into the barren and hateful heart of man, causeth it to conceive like love to them who are begotten, as that was in him that begat. Hence that of our Saviour. Thou evil servant, Math. 28.32. Did not I forgive thee all the debt, even of many Talents? How then oughtest thou to forgive him the debt of pence? Till (then) the soul be seasoned with the love of God in pardon and holiness, both to save and sanctify: it cannot possibly love his brother spiritually. Can a rush grow without mire? job 8, 11, Or can love be in us, till a principle of the Spirit infuse it. It is commended by the Lord jesus himself, A new Commandment give I unto you, that ye love each other. joh. 13.34. Rom. 13, 9 & 10. All the Law is fulfilled in it. It's infinitely magnified in all the Scriptures, in 1 Cor. 13. It's described by abundance of both negative and positive properties, all which show the Original to be divine. But especially in the first Epistle of Saint john, 1 joh. 3.11. & 3.10 & 4, 7, 8. & 5, 2, etc. where it is made first the charge of God. Secondly, the offspring and birth of God, Thirdly, A mark of the Elect and saved. Fourthly, That which especially is occupied about brethren, such as are borne of God, members of the militant Church: All these argue of what kind and seeede it is; not of flesh, nor of the will of man, but of God. Use. To discern this coin of heaven from all counterfeit stamps in this kind. There is a deep vicious love contracted by the fellowship in sin; Simeon and Levi, Gen. 49, 5. brethren in evil: yea, this is almost as strong and deep as hell. Thiefs have their league, and drunkards their love, union and fellowship, yea, sworn brotherhood. The spirit of error and heresy is strong to link the heart in love: yea, jesuites are so knit to their Catholic league, that death can not dissolve it. And yet Paul employs that this may want true love. 1 Cor. 13, 1. Men have a garish humour of love and pangs of affection, so that in a mood, they pretend the greatest love, but on the sudden they either stab each others, or else hate each other, more than ever they loved. As the bands are which tie men, so is their love. Carnal lusts, gain, sweetness of manners, politic respects to make use of each other, natural regards, likeness of manners, or professions, or disposition of soothablenesse and courtesy derived from Parent to child, or a civil love standing in an intercourse of mutual offices, (love me, and I will love thee) or such like; all of them are a sort of love which Religion doth not disannul, but season and subordinate in the elect, to this fruit of the Spirit, even as the powers of the natural and sensible soul are subject to reason. A Christian hath other love, yet from a better principle of spiritual love. 2 The Parent. The second thing is the begetting cause of it, and that is faith effectual and unfeigned. Hence Paul, 1 Tim. 1.5: saith, Love proceedeth from a pure heart, and faith unfeigned: and as a workman both makes a tool of his trade, and works by it also: 1 Faith breeds it. so faith begets this love, and worketh by it. Now faith in thus work doth two things. 1. It breeds it, 2. Purgeth it; first it breeds it, and that two ways. 1, By an infusing quality. 2. By a persuading. The infusion of it is this; Faith having possessed the soul with the love of God in reconciliation; Rom. 5, 5. diffuseth this love into the faculty of the will, planting it there, and causing the sweet thereof to dwell in it. Christ comes not into the heart without the Spirit of Christ. Now the Lord jesus his manhood was filled with this grace of love: the Spirit of the Godhead shedding it without measure into him: joh. 1.17. That from his fullness we might receive grace for grace. Look then what a loving heart, tender, merciful, See Act. 2.22. & Mat. 11.19. & Luk. 7.13. & 23.34. etc. Act. 2.36. forbearing, forgiving, doing good to body, to soul; look what amiableness, gentleness, sociableness, usefulness, was in his heart, that is sh●d into the believer. Now what that was, his whole life shown: he loved and prayed for his rankest enemies, died for those that crucified the Lord of life, converting three thousand of them at once: he loved Mary and her sister Martha, and Lazarus, and john his disciple most dearly. joh. 11.5. & 36. See Acts 2.22. How he went about, doing good even to all, healing diseases, preaching, converting. This Spirit then of the head is derived to us, to be a privy mark unto us, whether we are his or no: for he that loveth not, is not of God; for God is love, 1 joh. 4, 8. & 16. and he who loveth, dwelleth in God. Secondly, by persuasion. For this see 2 Cor. 5.14. 2 Cor. 5, 14. The love of Christ constrains us, for we thus judge, etc. Mark. There is a secret persuasive in this love, to cause us to love one another; and that by judgement and good reason. This is that which Paul presses to the Ephesians, Ephes. 5, 2. Walk in love as Christ also hath loved us, and hath given himself for us, as an offering of a sweet savour. So again, Col. 3, 13. Put on as the Elect of God, the bowels of mercies, kindness, forbearing, etc. Why? Even as Christ forgave you, so also do ye. This is a strong dispute from relation of head to members, reaching to all holiness, but especially to this branch. For what a disproportion were it for us to join the body of a Lion, fierce and cruel, to the head of a lamb, loving and meek? What villainy were it for a man, dealt mercifully withal by his Master, to take his fellow by the throat? Ephe. 2, 13. If Christ hath destroyed enmity, broke down the wall of separation, and made peace for me, when I was past hope, how should I love and live with my brother? Christ ought me nothing; but I own him him myself. Should I after such love, ever know any enemy? Or if I should, Philem. 19 should not such love as this quash it for ever? If I should live in heartburning, jealousy, bitterness, and hatred, should I not look that the sweet morsel of mercy should come out at my nostrils? 1 joh. 4, 10, 11 Hence it is that Saint john so presseth this point: Herein is love, not that we loved him, but be us: Beloved, if God so loved us, we ought also to love one another. Secondly, faith doth purge love from manifold corruption: By name from these eyesores. First, from all partiality. Secondly, faith purges it. 1 From partiality. We restrain and limit our love to such persons as we ourselves affect for some parts and endowments: others are not so precious in our eyes; we cannot affect them, because we see closeness, harshness, techines, pride and self, to abound in them. But love is unpartial, as well reaching to the undeserving, provoking, as to the amiable (in point of soundness, I mean, though extent may differ) and overcoming evil with good: for the root of it is an higher thing, than self-love, and drowns all distastes in him, that forgot all our injuries and died for us. 2 From inconstancy. Secondly, from all inconstancy. Every fool loves in his mood, while the pang lasteth. But as the torrent is soon up and soon down: so it is with many lovers; they are either as high as the skies, or as low as hell, either men are the best with them, or worst living. Whence is this? from their fickle heart, which wants a bottom. Love causes the soul to be firm, constant, equal; and if occasions be offered of any breach, Gal 4.18. 3 Folly. yet soders it up betimes, that they grow not deep and incurable. So thirdly, from all so injudiciousness, and error. Love is wise, imparting itself, as it sees the Object require: it is not alike to all. There is a false and counterfeit love in some men, who out of either a weakness, or formality of courtesy, will impart themselves to such as they meet with very gently: and a man would think this came from a deep habit of love: But if ye observe them, it cometh from a slightness and emptiness, for they will impart themselves to all alike: The best Divine in a country, and the veriest Ruffian shall share equally in their affections, no difference. They will be liberal to good causes, but so they will to bad and base ends also. What a fulsome love is this? What amiableness discern these in the object of their love, who can love the hateful and to be abhorred, as well as the best? 4 From weakness. Fourthly, from all weakness and suspiciousness. There is in some tempers a marvellous jealousnesse, which makes us so conceited, that the least toy, or wry countenance, puts them into a new frame; when as yet the occasion conceived, is mere nothing in all the world. Melancholy may afford some seed to this ill humour, but pride is the fomenter of it, and self-love the nurse. It is enough that these men think themselves slighted, or wronged: it skills not whether they be or no: conceit affords realness sufficient. But this love is too rough hewed to couch close in the building of communion, 1 Cor. 3, 16. Candour and ingenuousness of spirit, loath to think ill of that which is so, (more than needs must) but abhorring it, 5 From straightness. when no cause is, and rather striving to interpret all at the best, is a more meet stone, to lie in this frame. Fiftly, all straightness and (as I may call it) hide-boundnesse of spirit: many Christians are of so dry a temper, so narrow-brested, that their love lies only in a course of slight trifles: they think it a superfluity to love in any other measure, than that they may feel no virtue to go out from them to others. They cannot beteame any, the enlargement of their bowels: they think it waste, to break a box of ointment upon thee feet of the Saints: john 12, 3. But if any shredds will serve, such shreds as they can part with, and feel no loss, ye shall have from them. This causeth them to be uncomely members in the Communion of Saints, and their love to be odious and unsavoury: for love is as her object requires, where an ounce is needed, a dram shall not serve the turn: (within her power) a pound is as ready as a shilling, or a shilling, as a penny. O ye Corinthians (saith Paul) I am enlarged unto you: because I love you, I can beteame you any thing, even my own soul; so, 1 Cor. 13, 4. 6. From self. love is bountiful and not shrunk up as a bottle in the smoke. Sixthly, all self and selfelove, the very bane of communion. When men will always see some such addition to the grace of a man, that although he seem to love for grace; yet except there be some other by and squint aim, of sweetness and courtesy, of Pleasure, gain, reputation, or that which some way satisfies itself, alas, their love is cold, and falls off. Such shall be marks in their eye, as will praise their gifts, or lend them as their needs are, or do them good offices so as they may serve their turns. But for others, they are not very forward to seek them. Whereas true love is selfe-denying and clean handed: Psal. 16, 2. Sets heart where God sets his, and although (as the case may stand) offices of love are due and owed, yet for those respects, a good man abhors to love; and loves for that excellency of grace which he beholds. That sparkle of divine nature which she can discern to shine out of a soul, in any kind, as Humility, uprightness, faith, mercy, innocency or the like, are the loadstone which knits them and draws them together. Seventhly, pride and vainglory. 7. From pride. For many there are, who think themselves so complete as if the body held not them, Rom. 11, 18. but they it. They are too proud to have intercourse with others, of all ranks: They must be very choice and peculiar Divines of great fame and worth whom their love must honour: But if of a meaner sort, they have no edge to them. Their love is as proud as his, in Saint james, who said to the gold ring and Pearls, sit thou here, as deserving my love: But to the meaner man, sit thou at my footstool! jam. 2, 1, 3. Oh! Saith the Apostle, is not this to have the love of our Lord jesus in the acceptance of persons? 1 Tim. 1, 4. Others out of singularity affect new opinions by themselves, weary of the old grounds of truth, as too mean for their curious and fine wits, and thus bring in schism and faction in steed of peace and consent in the Church. Others are sick of a President and stiff selfewillednesse, Rom. 12, 16. so that look whatsoever they have once vented and broached, be it never so unsound, john. 19, 22. Gal. 5, ult. yet they will stand out in it, and what they have written they have written: whatsoever confusion they cause thereby. So also, others are so vainglorious, that either they must sway and rule the roast, in what companies so ever they become: if they be not attended only, their gifts and parts admired, and all cry Grace, grace, to their opinions, (though they disdain the gifts of others better than themselves) all is marred; 1 Cor. 13. Whereas love is humble, Rom. 12, 10, and 16. thinks better of others than itself; in giving honour, goes before others, and is equally minded to those of lower degree, moderate in her tenets, willing to submit to any that show better reason. 8. From censoriousness. Eightly, censoriousness, For then if they see any go in any other way than themselves, they never inquire into their reasons, much less forbear and sympathize them in their (supposed) weakness, but condemn them presently, unheard, and unknown: Whereas love is supporting and tender, Gal. 6, 1. 1 Cor. 8, 10. choosing rather never to eat flesh, than to offend the weak: But some if their conceit be crossed, (though never so mildly and with reason given) yet with a prejudicated heart, forestall their intentions, suspect and shun their persons, and judge them instantly for refractory and opinionate. Not remembering that so it hath ever been, and will be in the Church, that in some particulars which some allow, others will strain and scruple: and therefore such should be forborn and tendered so fare as may stand with the common peace. Lastly, and especially dissimulation. 9 Dissimulation. Rom. 12, 9 1 john 3.18. Other vices seem to tear the coat, but this to stab the heart of communion: Therefore Paul chargeth that love be without dissimulation: let there be no false brother, who under colour of love, should undermine his brother. Paul also saith, All have not faith: he means there, fidelity to be trusted: sound to God and his brother. 2 Thes. 3, 2. Such as can say to their brethren, I am as thou art, and my horses as thy horses: I am weak in my love, but sure and true; 2 King. 3, 4. Whereas it is with many as it was with joabs' sword. It's sometime in and sometime out. They are not true and constant in their love, yea many, their tongues are ready to jangle, and their feet to carry tales against those whom they will seem to love and honour; belike hypocrites, they speak fair words, and their words are as smooth as oil, but their tongues are as swords and coals of juniper: yea themselves as joab taking Abner and Amasa by the beard in great love and with the other hand, shed their bowels to the earth. 2 Sam. 20, 10, These are some few of those many distempers which faith purgeth love from, or rather them who profess to love: By the which judge of the rest. The third point is, 3. Point reviving of love at Sacrament. that this love is to be revived at the Sacrament. Hence it's called Sacramental. No wind of an Ordinance, but bloweth good to love: for all are (more or less) sanctified to this purpose. Sweetly said the Psalmist. Oh, Psal. 133, 1. how good and comely a thing it is for brethren to dwell together! Meaning, that as cohabitation is a great improover of civil love: so the house of God in which Gods weatherbeaten servants in this world do meet together, is a singular band and provoker of love. When they consider one God, Christ, Spirit, truth, Eph. 4, 5, 6. one baptism, one Supper, one hope, one faith: (all which the Ordinances of word, prayer and Sacraments do exhibit) oh! how do they conceive heat of love, before these rods? But above all, the Sacrament of the Supper is ordained for love. So faith Paul, The bread which we break, 1 Cor. 10.16.17. and the wine which we drink, are not they our Communion with the body and blood of Christ? And what of this? Mark how he infers. For we being many are one bread, and one body: for we are all partakers of one bread. Many wheat Corns and grapes do not more partake of one loaf and cup of wine, than the Receivers do of one Christ. So that next our partaking of him, we partake of each other, and that under the most real Symbols of Communion. The Papists may in this teach us, who when they have any villainy which they would most combine and secret themselves in, come to the Sacrament. In this (I grant) basely, that they stretch it to strengthen hellish communion. But well, if by it, they did provoke themselves more to serve in love, to be faithful and painful for each other. Psal. 122.5. Therefore the Psalmist speaking of the union of the Church, adds, There are the thrones of discipline: and assemblies of Religion; as if they were the sinews of it. And who is he (that is not utterly debauched) whose heart hath not this instinct, that the Supper is for love? Use having prevailed to call it, The Communion. Witness the Conscience of the worst, (though rotten) who then count it a main thing to be at amity; though it be but while the day lasteth. The 4. The form. Psal. 122, 4. The fourth point is the form and essence of love. That is, Union. jerusalem is as a City compacted; that is, dwelling close; noting that love takes all joints and compacts them together. Not only them whom other bands of nature, civilnesse, or family hath linked, but, such as are otherwise strangers and fare off. Hence the Prophet saith, that under the Gospel, Esay. 11, 6. the lamb and the Lion should seed together: (that is, put off their contrariety) and the little child shall then put his finger into the hole of the Cockatrice. So Paul, He hath reduced (or contracted) all into one by his death, Eph. 2.15. making peace, and destroying enmity; All both in heaven, earth, and under it, being brought to a league, either to love; or not to fear each other. Either so finds or makes one. As the soul makes the body one by the band of the spirits: so doth love make the members of this spiritual body, one. One soul, one mind, Act. 2.46▪ one heart, one fellowship was in the Primitive Church, yea even one wealth, as then occasion required. Note this then, The being of love is union: be there never such disproportion of particulars, for years, gifts, birth, wealth, place or manner's; yet this grace makes all unequals, equal and one. There could not else be such a sensibleness between the members, such sympathy, likeness of mind, of heart, of course, if this were not. One spirit causes them (though so fare off as England and America) to be one. We know a member cut off, feels no more the welfare or pain of the body. But union causes each toe to be afflicted with the affliction of the leg, thigh, back or head. All are knit by the mediation of fit joints, sinews and bands into one, Ephe. 4.16. and therefore grieve or joy in each others grief, or welfare; yea, do but cut off these Pipes of union and sensibleness, and what becomes of that instinct which sends every member about the others business? The foot to go, and the hand to work for the good of the whole? The fift point, is the Act or exercise of love. The fifth. The Act. Col. 3.8. This stands partly in the negation of all opposite vicious dispositions, as, wrath, crying, bitterness, sullenness, envy, rejoicing in the evil of others, heartburning, contention, quarrels, jealousies, uncharitableness, unmercifulness and the like, of which I spoke in the act of faith purging: and partly in negative acts as occasion is offered. For instance; 1. Negative. jam. 5. ult. hiding of a multitude of sins when they may be hidden: passing by offences both in word and deed, concerning our name, or goods, so fare as may be: if necessity require that we (by law) seek defence of both, then that still the heart look at her own honest clearing, rather than at any personal revenge: not interpreting things lefthandedly, (an heathenish quality) but as fairly as possibly they may be construed: So also forbearing the seelinesse, weakness, and lesser measures of other men's graces: their techines, errors and follies. Waiting to see the end of a thing: not so rejudging persons, Eccles. 7.10. Ephe. 4.32. intents, events, rashly: Forgiving such as have offended us, whether in their heat, or cool blood, especially if we find them ready to seek it by making amends, abhorring implacableness, yea and this often, not to seven times but seaventy times seven: Matth. 18.22. Matth. 6. Matth. 18.35. even as we ourselves would be heard in the like from God: So also, moderating of justice in case of strife, vantage of Law: Extreme right may prove extreme wrong. When a poor man than is fallen into our hand, we may not deal in the hardest manner; cause all creditors to come about his ears and to undo him: or take for pledges, his Bible, his garment, bed, millstones, bread, etc. Add to these others of like nature. ●. Position. Secondly, love extends herself to all such Acts of communion, as she is occasioned unto: and that first, both in maintaining of those inward graces of the spirit which should put forth the soul unto them, Col. 3.12. as tenderness, painfulness, Col. 3.12. long-suffering, amiableness, mildness, courtesy, thankfulness, kindness in mutual offices, plainness, largeness, humbleness, & whatsoever of such quality. 2. As also practise and exercise of loving actions, 1. Either to all, as to hold peace with them so as is possible (with good conscience:) and to help, pity and relieve their bodies or souls, though they deserve the contrary: for there is an holy overflow of love in the godly, even extended to such as are without, that their hearts may be broken: Ephe. 6.10. of this sort are these; usefulness in common life, (for a righteous man and a good man should go together) readiness to assist, job 5.7. advise and protect the shiftless and wronged against their encroachers: job 31.16. as job was the poor man's sanctuary: especially of Orfans and widows, whose low hedge is soon trod down: And that by free counsel, riding, writing in their defence, if need be. So, neighbourly offices. 2. Or else, (and that especially) to that household of faith, our fellow brethren: and those either near hand or remote; For the love of the faithful bends itself to God himself: But as David speaks Psal. 16, 2. because it extends not to him, therefore it returns upon those whom he hath made his Attorneys to receive it. First, for Particulars we must know, nothing can act beyond it own sphere, and so the love of the Saints shines most beautifully within her own praecinct: I mean to them whom she is nearest unto in place and also in compass. 1. To the person of God's Minister, his name, estate, To the Minister. and welfare; to maintain, countenance and assist to their uttermost, especially in straits, sickness, and other necessities, and to express ourselves towards him, See Heb. 13, 1 as under the greatest prosperity. 2. To the persons of such faithful ones as offer themselves unto us, by occasion of travel or business; 2. 2 People. Heb. 13, 2. Rom. 12, 13. judges 19.15▪ that we be harberours' unto them, and make much of such, esteeming their fellowship fare above our welcome. But it is now grown to this, that (as that Levite at Gibea) so a goodman if he lie not at an Alehouse, may lie in the streets. An ill sign. 3. 3 To Christian near dwellers. To those Christians among ourselves who are decayed not by their sin, but the hand of God, as fire, sickness, or the like losses (best known to such as are nearest:) and therefore more concerning such than strangers, who may easily be deluded. And this to be done in season before the breach be too fare gone; at which time a shilling may do as much good as ten, after. 4. 4 To the bodies of Saints. john 12, 8. To the bodies in general of all poor Saints whom we must always have among us in steed of Christ himself, to discover what spirit of love is in us, Towards whom we must show love, frankly and freely, beteamingly and cheerfully, Rom. 12, 8. in all simplicity, with bowels, that is, abundance of compassion to six and seven, dispersing not grudgingly, upbraidingly, Rom. 12, 13. or niggardly. To these true poor not only rates for collection are due, (as to all) by the Law, but several and privy mercy. Now here, as the bodily distress lies in special, so doth mercy draw lines from the Centre of God's Commandment, Heb. 13, 16. Eccles, 11, 1. (To do good and to distribute and forget not. Cast thy bread upon their waters, etc.) to each necessity: one love extending itself to many operations, according to judgement. If she beholds the tattered or naked, she earns to clothe them: if the hungry, to feed them: if penylesse, Mat. 25, 33, 34. to money them; if sick, to visit them, if imprisoned, to comfort and relieve them: or howsoever their sorrows are, in their credit, state, posterity or the like, 5 To the souls. to secure and stand by them. So again (and most of all) to the souls of the faithful; to extend our charity according to their needs. Not each one tending himself and looking to his own private welfare of soul; but to see that the commonwealth of Souls prosper. And here love is full of eyes, towards the weak in knowledge, Act. 18, 26. Gal. 2, ●●. to enlighten them as Aquila did Apollo's: Toward the offensive to resist and reproove them sharply, as Paul did Peter: Tit. 11, 13. towards the fallen either by weakness, to restore them and joint them, Gal. 6, 1. or by revolt, to gaster and recover them: jude 23. 1 Thes. 5.14. to comfort the sad, to warn the unruly, and to exhort and quicken the weak and staggering. Generally by good example to walk so unblamably toward all, 1 Pet. 2.12. that the bad may be daunted, and the good heartened, built up and furthered in their most holy course. ●. General. Secondly, as a fountain narrow at the spring, diffuseth itself in her passages; Diffusion of love. So love: she always gins at home; yet enlargeth herself to them that are a fare off: even the whole Church in the corner, in the country, in the kingdom, in which she liveth: yea further, even to other lands and the Churches thereof. 2 Thes. 3. 3 john 2. One spirit possesseth the whole body for each members good, and each member for the good of the whole, and that both for outward and spiritual good. For outward, that all promises of prosperity belong to the Church: So if it seem good to providence, she may enjoy them. Thus David Psal. 144.12. Psal. 122.6.7. prays for this, That our sons may be as plants, our daughters as polished stones: That our garners be full, our sheep plentiful, our Oxen strong: and no beggars in our streets. But especially love looks at the inward prospering of the Church; that it may go well with it, that the kingdom of Christ may be set up throughout it, fare and wide. Dan. 9.7. And therefore first she mourns for the spiritull sins of the whole body, Ezra. 9, 6. especially those that threaten her ruin; dalliance with the word, contempt and profanation of Ministry, Sabboaths and ordinances, declining from the power of godliness; choosing to serve God for form, secretly looking towards Popish trash, as being weary of sound doctrine. Secondly, rejoicing to consider that the Lord hath yet reserved to himself many, whose hearts are upright with God, holding their first love entire, and their zeal unspotted with the filth and dregges of the age and time; serving their generations, as David did, Act. 13.38. Thirdly, sorrowing to see the distresses of the Church abroad, Esay 63.15. Zeph. 3.18. Micah 2, 7. to hear of the sad disasters that are; the dark ways of providence, the disappointing of our hopes, the mourning of Assemblies, the unfruitfulness of ordinances, the straightening of the Spirit, the dissipation of sheep into the remote corners of the world. Lastly by faith, holding the promises, that concern the Church's victory, as, that she shall possess the gates of her enemies: The gates of Hell shall not prevail against her: Matth. 18. Micha 7.8, ●. she shall arise even in her falling, and shall see light in darkness: until at last the Lord plead her cause, execute vengeance against her enemies, head and tail, branch and rush, and bring forth her light as the morning. This for the fifth point. The sixth and last is the end why love doth thus act itself: The 6. Th● end. All these passages of love, although they convey in them some good to the body and members: yet look at a further thing that is, the edifying itself in love; and the final welbeeing thereof in this vale of misery. Concerning which, and the increase of grace in the body and members, the Reader may look into my Catechism in the Article of Communion, and there help himhelfe. And this be said of these six grounds, by which this grace may be the better understood: and according thereto, try himself, if he be wise. Which work, though I might have spared: yet knowing that weak ones as well as strong may meet with my Book: I will (after I have grounded the point) come to application, and among other uses to examination. Fow the point then, this it is, 2. General the proofs. Exod. 12.3. Num. 9.12. Love thus described is a necessary grace for the Sacrament. And it appears first by proofs thus. The Analogy of the Passeover, which the Lord commanded to be eaten in one house: Not only lest the Lamb should be broken and divided, but rather to typify this Sacramental love and union between those that received it. Again, whence was that, Exod. 12.8, 3. That no bone of it should be broken? Surely not only to typify the Lord Christ, that he that enjoyeth him, enjoyeth him whole: But to show also, That those who will be bone of his bone, and make him their nourishment, must be whole, unbroken, and unshattered in their Communion: as we know his seamelesse coat was another type of this want of rapture and division, Psal. 133.1. in the Church. In Psal. 133. David is ravished with love and amity of the Church in the use of the ordinances, of which this was one. And what saith he? Oh how comely and good a thing it is for brethren to dwell even together? Even to come together as one man! And he resembleth it to the fragrant oil of Aaron's consecration, and the fruitful dew upon Hermon and Zion. Yea, even those love feasts as badly as they were used, yet intimate that Ancient Churches desire to nourish Sacramental love. And that text of Paul 1 Cor. 10, 18. Who by this Sacrament, and the elements thereof, presseth Christian love (as in Eph. 4, 5. he urgeth it by the Oneship of God, Christ, baptism, and faith) doth clearly prove it. The bread we break, made of many grains, the wine we drink consisting of many grapes: what is it but our love and fellowship in the body? And one special proof must not be forgotten: Read, john 12, and 13, and 14. Where Christ exhorted his Disciples about sundry things, immediately before the Supper: This is one of the many and oftest urged, that they would obey his new commandment and love one another. Have peace in yourselves and each with other. Five or six of such passages there. And the Evangelist doth not so express that consent and love of the Church in this Sacrament of breaking bread: But he inferreth strongly thereby, that it was a peculiar grace to be brought thither. Reason 1 For why? first whereby shall the soul more comfortably satisfy itself about the truth of her faith, than by this love? for faith worketh by love. The workman and his tools go always together. Reason 2 Secondly, by what shall we testify our soundness of judgement, touching the way of Gods communicating himself unto each member, by and through the body, than by coming to receive in love as well as in faith? And how can they better declare their humility than by this, That they acknowledge, The rooote beareth them up, not they it? Reason 3 But the third reason is chiefest: The Sacrament containing the very instruments, bands and cords, by which the Lord jesus reconciled his Church to himself, to make it one, viz. his body and blood, who should dare to defile it with enimity? Even Heathens themselves loathed ceremonies in their worship, repugning to their institution: As to admit of dwarves to Hercules his sacrifice: To suffer such to come to Bacchus his feasts as were too sad; to Venus, who affected virginity; to Saturn's, who were not sad and solemn. What comeliness then shall the Lord look for at his Sacrament? That all who come to a Sacrifice grounded in love, should not dare to come in bitterness, and so defile it? Reason 4 Fourthly, if all other ordinances do so absolutely urge it, that else they are marred, how much more this? Look two texts, one in 1 Tim. 2.8. 1 Tim. 2.8. Lifting up pure hands, without wrath. And 1 Pet. 2. 1.2. Where all such as covet the Word, are bidden to cast of all superfluity of malice and wrath, and envies, etc. Now if this be so necessary for all, how much more for this? Reason 5 Lastly, the conscience excusing us in this, that we bring love, doth also leave us well appayed in sundry things of fare greater consequence: As that we love him who begat; That we are borne of God, that we are verily Christ's disciples, 1 joh. 3.14. 1 joh. 4.7. that we are passed from death to life, with an 100 more. Now he who hath evidence of all these within himself, how sweetly may he sit at the Sacrament, not only with Saints, rejoicing in their mutual welfare, but even with Angels? So much for Reasons. 3. General. The uses. Now I conclude with the uses of the Doctrine. Use 1 First, let it be terror to all that dare abuse the Supper by coming to it without this Sacramental grace of love. Branch 1. Of Terror. And (to terrify them by degrees) they come in the fore-ranke that cloak their treachery and villainy both in their own hearts, and against others, under this ordinance. jesuites establish their traitorous against Princes, States and Commonwealths, by this means; and dig deep to hide their counsels from God and man. As jacobs' sons used the pretent of circumcision, Gen. 34.19. 1 King ●1 9 Matth. 26.26. and judas covered his treason by the Pass●over. jezabel hers with fasting, with impudent faces, being yet full of murder and Treason: but in stead of secrecy, he exposed himself to a desperate conscience, that could not repent; that so he might go to his work without check or feeling: and so his eating the sop was costly. So shall the Sacrament be to all such as under their receiving it, do hide their griping, usury, unmercifulness; For who (think they) will judge us such in the second Table, seeing us to be so devout in the Sacrament? Do ye not see (say they) how folk balk the Sacrament, when they are come to it? But alas! we go through stitch with it. It is true, so ye do, if that were the worst if ye were as ready to be purged of your rancour and malice; Then I would say ye had put on a breastplate indeed of proof; But now ye are armed with a paper defence, which conscience and the wrath of God will shoot through one day. ●am. 4.8. Cleanse your hearts ye sinners, and purge your hands ye hollowly minded. Lay away your colours and pluck off these mufflers of uncharitableness; Psal. 26.6. and so ye are allowed to compass the Altar of God with washen hands and in innocency of love. Agree with your Adversary not only man but the Lord quickly, solder not nor equivocate, but deal sincerely. Empty out all filth and turn the bottom upward, that ye may be the children of him who as an innocent Lamb shed his blood for enemies, that you might not know any save his. This feast of the Lamb will be a costly feast to you, that want, nay cast off this lap of the wedding garment from you. Branch 2 Secondly, terror again to all who basely blanche over their own conscience, by seeking a kind of peace and good will between themselves and their enemies just before the Sacrament. Not for true reconciliation as if they desired that, but to keep in the Sacrament from coming out at their nostrils: Oh ye wretches! ye defile yourselves wilfully in the things ye know. Not much unlike that jew who being under fear of breaking the Sabbath in taking ship, and yet willing to go, hired a Turk to thrust him into the ship, mocking his conscience. Who hath taught you thus to paint the outside of your rotte● Tombs of hollow love, with such varnish, knowing the inside to be as it is? For no sooner is the Sacrament over, but ye return to your vomit, to your former jars and quarrels, and so wear your sin as a mark upon your faces for all to see, and for the Lord in wrath to curse you, saying, Never grow love from such roots or trees of bitterness any more, such as proclaim their sin as Sodom. Branch 3 Thirdly, terror to all such, who (although their lives swarm with the sins of self-love, rage, envy, talebearing and unpeaceableness, yea grinding the face of the poor, etc. yet, they dare wipe off all crumbs from their mouth, and come to the Sacrament. Nay some are so empty of this heart of love, that with him in S. james, they dare dally with love, jam. 2, 16. and say to the needy, Be warmed, clothed, and fed, yet themselves give them nothing. Others there are of a currish and Naballish disposition, that their oil of love is not sufficient for their own Lamps, but most chorlishly deprive even such of their due who are of their own flesh, as drunkards, etc. Oh monsters! how dare ye lift up your head before the master of this feast? and crucify again him that died for such traitors as yourselves? How dwelleth Sacramental love in such? Oh be scared from thus adventuring any further! Come no more O ye fearful spots of assemblies, jude 12, into the holy place, in which Ch●ists body and blood are offered: lest as dogs ye catch at them, and bane yourselves! Act. 8.22. Pray (if possible) that these wickednesses may be forgiven you. Branch 4 Fourthly, all such ungodly youths, men or maids, whose practice is (in Cities and great towns) to turn the day of the Sacrament into a Sacrifice to Bacchus, and spend five or six hours of the Sabbath in junketting, Chambering and wantonness, tossing of pots, eating of dainty belly cheer, playing at stooleball, barley break, dancing and such base behaviours. If ye ask them why? Oh say they, we have received too day, this is a merry day with us! But if a Turk saw ye in this your holy day work, what manner of God would they think ye serve? And this is a more woeful blindness, because sometime both Minister and chief of their parish (not to speak of their governor's) encourage them to it, and have no sense of any sin: but think it a very fine way to make youth love well together! Oh ye profane creatures? Do ye despise Gods holy bands, to bring in your own rotten packthread? and do ye turn his sacred ordinances into such scurf? If ignorance and base custom be the cause, Gal. 6.7. be informed: if profaneness, be also terrified; God will not be mocked. To conclude the whole use, seek the remedy of all this: There is hope if ye be not hardened; seek to know your enmity with the Lord himself, and get his love to be shed into your souls, which may constrain you to love his people, and so come to the Supper and welcome. Despise not this my counsel. Use 2 Reproof. Secondly, let it be reproof even to Gods own Servants, and likewise admonition to search their hearts and lives for all this sour leaven of false love, and venom, which many of them dare suffer to clog them from Sacrament to Sacrament: Though perhaps they keep the sore sweet, and so that it festereth not, yet they are very careless in casting out that bitter root, which daily springeth up and defiles them, through their proneness to fall to it, Oh! true love is a jewel indeed, not every Merchant's portion nor easily preserved when it is gotten! Loath I grant we are to be noted for so unsociable and lovelesse ones, that none can live by us, unfit for a Church or a Commonwealth; yet the Lord only knows what secret roots and rinds there abide still. Oh! we should not top out the chief of the sheaf only, but thresh clean, and fan ourselves throughly of this scurf! Having escaped a gulf we should be afraid of a shallow! Oh how should we break our hearts to think what pettishness and waspishness we walk with in our family, among wife, children and servants? What pride, vainglory, unkindness, unforbearance do we utter therein? What crossness and heartburning among neighbours, if it be but for their fences and cattles? What buying and selling of each other for trifles? Oh Lord, if others of thy people did not more good than I, in relieving poor Christians, and upholding good causes, all must needs go to ruin! I feel what a weak prop I am! I live as if at my death I should dye undesired! A clod of the earth, and bundle of self-love, borne for my own use! Wit I have enough to bite in all fruits of love, but none to utter them with bounty and beteaming! And some of us are so gross as to think that good works are but boastings of our goodness; as for us we will renounce them, and be saved by faith! God keep me from thy salvation! Learn poor wretch, That faith alone justifieth, but is not alone in her fruits. Others of us if we be of any use at all by our love, yet are puffed up in conceit of our worth and service, and how much other hang upon us, and how little we upon them; whereas we should serve them in love, and feel no virtue to have come from us! How many of us are fare from ripping up the seams of our souls, from distasting of such as cannot brook us? How soon are we weary, and by one act of love, think ourselves exempted from many? how many partial have we? how rare and odd ones are they whom we can affect and humour! Oh cast up these morsels, dear friends, and let all our receivings be with the unleavened bread of sincerity, Use 3 Thirdly, let it be exhortation and examination, both to get and receive this grace at the Sacrament. First get it: Exhortation, and examination. go over those six branches before, and by Prayer, importune the Lord to bless the meditation of them for the breeding of love unfeigned in thee. Think not the Sacrament to be a breeder of it: That only by faith is there improved and nourished. And secondly, revive it at thy coming to the Supper, as thou wouldst come from it with cheerfulness. Some few rules I have here set down for thy trial herein. Trial 1 First, If thy right hand flatter thee not, and know not what thy left hand doth: Matth. 6.3. that thou hadst rather do many kind offices of love, though none should know of it, than neglect one of them when thou seest God calls thee to it. Trial 2 Secondly, If thou canst truly say, Thy soul hath not what it would, neither doth any blood run aright in thy veins, so long as thou knowest the Church or any chief members of it to lie under distress; although thyself dost swim in prosperity. Think of Nehemiah and Vriah. Nehem. 2.3. Trial 3 Thirdly, If thy heart will not suffer thee to rest content with thy plodding about thy affairs and business; except thou can in the midst and sweetest thereof, break off and say, Now do I neglect the service of my time, and so return unto it. As joseph full of affections to Benjamin, sought occasion, and cried, Gen. 45.1. Have every man from me, and so fell upon his neck. Trial 4 Fourthly, If the love of God shed into thy heart, be so sweet and make thee so well apaid in thyself, that thou feelest a pretty ease in dispensing with the base affronts and wonges of ill affected ones, or persons who discourage thee: That by this peace passing understanding, Phil. 4 7. thy heart is so loathed, that thy froward, sullen qualities, and those darts of hateful thoughts are even quenched in this blood of thy satisfier. Also when thou findest thy enemies so displeased, that thou canst not reach or win them by all thy love, yet even then thou art so fare from weariness in welldoing, that thou desirest to hook them in by thy prayers, begging their conversion rather for their own good, than to be quit of their injuries. Trial 5 5. If in the desire of the subversion of the implacable and impenitent enemies of the Church: thou dare not forestall the Lord, or teach him when to send fire to consume: but submit thy judgement and will to the secrets of God's judgement, who only knows the measure of their malice, and the incorrigibleness of their hearts. Trial 6 6. If we dare not rest in a propenseness of our constitution, to be courteous, loving and useful, (which may come from nature and self-love) or only loath currishness & harshness out of a moral distaste, and cannot rest, till we can prove that our love is not from the will of man, or from flesh, but from God. Trial 7 7. If when we feel our base hearts straightened in the Communion of Saints; then we can even be revenged of ourselves for it, and can with defiance cast off our own ends and shreds rather, which keep our hearts in bondage, than shrink in any loving affection or service to which God calls us. Trial 8 8. That our love's channel run as freely and beteamingly to the Ministers of God or others, Gal. 4.14. when they are disabled by age or other infirmities from their former abilities and employments, as when they improved themselves to the uttermost, and we rejoiced in their light. Trial 9 Act. 20.35. 9 That we count it a fare greater mercy that we give, than if we receive. Being a kin to that excellent Church of Macedonia, whose grace was this, 2 Cor. 8.1. to esteem the Lord fare kinder in lending them an heart to give to jerusalem, than jerusalem itself had cause to be thankful for her relief. Trial 10 10. That in the presence of God we can find, that the very approach of the Supper, summons our hearts to cast off all such opposition to love, as hath crope into our bosoms: blessing God, that it is a correction day to us: finding in ourselves, upon, and after the Sacrament, our love and communion to be as a springtide in us. Trial 11 11. If the Lord hath given us an heart to bear down all discouragements of love from without, and all carnal objections from within, which might weaken it. As that we do but flesh our enemies against us, and make them more bold to insult over us, by our lenity and forbearance, than if we did deal with them as they have done with us. That they are of a dogged base nature, and will not be won with any love; that no flesh and blood could contain itself in so personal, so bitter, and hateful provokings, and wrongs, etc. The like cavils we have against all other actions of love, as giving, lending, etc. So in Law cases, if we be led by the rules of necessity quitting of ourselves from injuries which else we could not; also love of peace; serving providence for the manifestation of right; and although we be losers, yet resting in God's will, and learning to deny ourselves, to be more patiented and content to offer and wait upon him who will plead our cause: abhorring all covetous, or revenging ends of our own. Many more trials might have been added; but I refer the Reader to the former grounds to help himself. Use 4 The last use is consolation & encouragement to God's people of two sorts. Branch 1 First, to all such as walk in love, Consolation. and make it their path and way. Many a good Christian will say, I cannot boast of many evidences, but this I thank God, I can say, that my heart goes with the cause of God, to his religion, covenant, Ordinances, I love the Saints, etc. My affections and endeavours go that way yea, when I cannot go, yet I can creep and methinks the dog of a good man is welcome for his master's sake. I abhor that self-seeking, and self-love, which reigns in the world, I practise compassion and love to all, both mean and great, known, and unknown, near and fare off: and my prayers are cast in as a lot among the prayers and petitions of the Church. I desire no welfare save in hers, and as she fares, so do I desire to do. Oh! rich soul be comforted. The Lord hath set his mark upon thee, and called thee Hephziba, Esay 62.4. one in whom his soul delights, his Love, his Dove, his Undefiled one. Thy name is as a precious ointment, therefore the daughters follow and love thee. By thine example many have lost their brutish and savage qualities, and been taught to feed with Lambs. They say of the Panther, that she hath so sweet a breath, that she allures all the beasts to her thereby: So that hereby she hath her name. So is it with thee, the savour of thy amiableness, shall honour thee wheresoever thou becommest till at thy death thy works shall follow thee. Mark 14.9. Act 9.9.36. & 10.2. Though the Scripture be witten, yet as the name of Mary that anointed Christ, and Dorcas, and Cornelius are in the word, so shall thine be in the Church. Oh! enjoy thyself and come to the Sacrament with comfort, for the Lord jesus stands there ready with open breast to welcome thee. Branch 2 Lastly, it may also afford encouragement to such as fear themselves in this trial of their love. And I confess (as the manner of the world now is) there is so little practice of this grace to be seen, that it were enough to quench the love of the first. Therefore I wonder not to hear so many to complain of cracks and flaws in their love, and to see that men learn to halt, of them that are lame, to be froward with the foward, sullen, testy, unkind, and unthankful, with such as are so. Thy complaining therefore of thyself is just; yet beware lest hereby thou debar thyself of the Sacrament. Tell me then, Art thou heavy to feel such scurf in thee? That thou carest not how others far, so thou canst sleep in a whole skin? And that the practice of gentleness and mercy, james 3.13. doth so hardly fasten upon thee? Dost thou combat within thyself against all naughtiness in this kind, and nourish the motions of that spirit which is pure, peaceable, gentle, and full of goodness, and bear down the other as much as is possible? Deceive not thyself, and I dare not bar thee from the Lords Table: Although thou hadst poor fruits to boast of, yet sith our Lord jesus hath not forgotten a promise of reward to a cup of cold water to a Prophet in the name of a Prophet, Math. 10.42. I cannot exclude thee from the benefit of the Supper. Only take heed lest thou catch at such an encouragement to any evil end, that still thou mayst keep thy conscience defiled, with the like pangs, & yet venture to receive: But let the Sacrament bring a special reviving of love unto thee; the very sight of thy brethren at the house of God, let it renew that poor sparkle that is in thee: Heb. 12.25. Think that thou art come to the souls of merifull and holy men, and art as in a corner of heaven, while thou mayst sit among them: And if this encouragement belong to thee, it shall work kindly, and not by contraries. And for this use and the whole trial of love thus much. CHAP. VIII. Of the desire after the Sacrament, and the trial theof. We are now come to the last, The 5. grace Desire. Entry. but not to the least of those five graces preparing for the Sacrament, which is desire or longing after those good things contained in it. Concerning the handling whereof I shall not hold the Reader long in the grounds of this grace, as I have done in the former: Because those points which serve to the opening of desire, either concerning Christ himself our alsufficient nourishment; or else the trial of our own wants: (of both which I have both in the former and in this latter Treatise spoken) shall not here need any repeated discourse. Only my method shall be this. 1 I will briefly speak a word of the object of this desire. 2. I will prove the Doctrine. 3. I will make use of it sundry ways, and therein, if any thing may be added, either for the procuring of, or the trial of the soundness of this desire, I shall mention it, and so conclude. Affections are strong and vehement things in their pursuit, and not stirred up or provoked in us save by objects of great allurement and persuasion, especially spiritual affections require eminent objects to raise up & to improve them. Natural affections of joy, love, hope, sorrow, fear, or desire, must have suitable objects to quicken them up: otherwise they lie flat upon the earth. How much more must it needs be so here in holy and divine affections, whereunto our nature is less inclined, and the flame (for lack of daily supply of oil and matter to nourish them) doth easily decay and vanish. Sacramental desire and longing therefore must needs presuppose some more than ordinary object, to excite and maintain it; else neither would a carnal heart easily rise to it, nor it a good heart hold appetite and desire to it long together. The object of desire is Christ Sundry ways therefore it pleases the holy Ghost in Scripture to express this object to the eye of the soul. The thing itself being in substance one, the Lord jesus the nourishment of the living soul in grace and goodness; yet the eloquence of the Spirit appears in no argument so great as in this one, to wit, the due laying him out in his colours, that the dead spirit of man might behold and esteem him as an object well deserving her best affections. Hence it is that in the Song of Solomon so many allusions taken from carnal objects of desire, Much described in Scripture. Cant. 6.5. are used to provoke the soul to the like spiritualness of desire. As when he is brought in like an amorous bridegroom of choice, personage, beauty, and proportion, and that from head to foot: as if some curious Absalon were to be seen, in whom from top to toe, there was no blemish. His head, locks, eyes, lips, body, and all his liniments are painted out to us, that it may appear he is the chief of ten thousand. The like course takes our Saviour himself, Math. 13. ver. 44, 45. in the Sermons and Parables which passed from him; wherein his chief drift is to magnify grace under the name of the kingdom of heaven, meaning nothing else save the power and efficacy of the Gospel offering to the soul his satisfaction and sanctification, for pardon, and life eternal. And sometimes he compares himself to a pearl of great price, which he who found, sold all to buy it. Also to a Treasure hidden in a field, which so affected him that saw it, that he bought the field itself to purchase it. Hence also it is that both in old and new Testament the Lord expresses the grace of Christ by the similitudes of all kinds of creatures, which either by their preciousness or by their usefulness, do draw men's affections. Rev. 3.18. Psal. 45. Luke 15. Esay 55.12 Of the first rank are, gold, silver, precious stones wrought gold, robes, apparel, and white linen, treasure, ointments: of the latter sort, are, bread, corn, wine, oil, milk, honey, waters, etc. Not as if these were as good as grace: but that hereby the carnal soul of man, (of itself easily snared with the love of such things▪ (yea meaner) might understand, that look what excellency is in all these together for the content of our outward appetite, that infinitely much more is in this for satisfying of the soul: sith all these are used but as shadows to discover this. And to say the truth, let us mark well, Illustration of it. and we shall perceive one principal scope of Paul, (that chief of Apostles) in all his Epistles, is this, to set forth the privilege of Believers to be such as doth not consist in some shreds, but in admirable glory. He would have us to know, Christianity is not, making a shift to rub through, or some covering of our infirmities, supply of some wants, or cleansing out the stain of some odious sins. But, an estate of excellency, choice, welfare, and curious contentation to the soul, such as Adam at his best never enjoyed. Read these Texts, Col. 1.9, 10, 11.12. Col. 1.9. where he speaks of a believer thus, as, That he may be filled with all spiritual understanding; That he may walk worthy of the Lord unto all well-pleasing; That he may be fruitful and increasing in the knowledge of God; That he may be strengthened with all might, unto all long-suffering and joyfulness. So Eph. 1.17.18. Ephe: 1.17. he desires that, They might know the hope of their calling, the rich inheritance of the Saints, and the glorious power of Christ, mortifying them, and quickening them by the power whereby he raised himself, So Eph. 3.17. Ephe. 17. That Christ may dwell in your hearts by faith: that being rooted in love, ye may comprehend the breadth and depth, etc. and know the love of Christ which passeth all knowledge, that ye might be filled with all the fullness of God. See also Philip. 3.3.10. Phil. 3.10. I count all things but dung in respect of the excellency of Christ. The power of his resurrection, the fellowship of his sufferings, and conformity to his death. Nay, in one place he saith, Col. 2.9, 10. Col. 2.9. 2 Pet. 2.1, 2, 3. That in him we are complete. Saint ●eter also witnesseth that Christ is no bare gift, but that, The Divine power hath given us all things pertaining to life and godliness through him. To what end do I heap up these? Surely, that the Lord jesus his excellency rests not in himself, but is derived to all his members, and that to the end, that he may be all in all with them, and win the honour and love of their affections. Sacramental desire must have her object. To come a little nearer than to our matter in hand, it must be some eminent object in the Sacrament, which must draw the soul to it in this Sacramental desire. It must be more than the eye can see, for that's no object of any affection at all, scarce so much as a natural appetite. But what is that? Surely that spiritually which the Elements resemble naturally, I mean full and complete nourishment. If the soul can see this, it will draw desire without question. Now we know that Bread and Wine united, contain in them perfect food, and cheerishing to the whole man, that is, to the body and spirits of nature. Even so Christ our nourishment in the Sacrament, is comepleately so to the soul, both for renewed peace and holiness. And to open this, we may see when the holy Ghost lights upon Christ Sacramental, he forgets his ordinary style, and rises into an unusual one; Pro. 7.1.2. for then, it makes the Father an extraordinary great housekeeper, brings him in as a man that builds himself a sumptuous house upon seven hewed Pillars, prepares his fatlings and dainties, Esay 25. his wines and spices. Nay, than it tells us, that in those days the Lord will make a feast in the mountains, Luke. 14. a feast of all choice delicate things, fat meats and wines throughly stolen and refined. Nay then, it brings him in as a King who is disposed to magnify himself in the making a feast to his Subjects at the marriage of his Son. So that look what is in a feast either for quantity, fullness of dishes, variety of choice, dainties, or for quality, as rareness, preciousness, exquisite dressing, music, company, safety of things eaten, without fear, either that they make surfeit the guest, or breed ill blood. All that is to be applied to the feast of the Lord jesus our nourishment, which God the Father makes to his Church at the Sacrament of the Supper. And yet that is not all; for whereas that may be easily thought to come frow the magnificence of the master of it; but as for poor wretches, and hunger sterven souls, how should they come near it? The answer is, That only for such it is prepared, even for beggars, and such as are found among the hedges, and by the highway sides, for lost and forlorn ones; It is the office of God's handmaidens and Ministers to invite, to bring in, yea, by all arguments of persuasion to force even such (not the fat, lusty and fed once) to this feast of the King. Now if it be thus, who doubts but a feast of the mountains, a feast of all delicacies, a King's feast, offered with so solemn an invitation, yea, threat of contempt, yea, to the most unworthy, yea, with such a welcome at the feast as this. Esay 55.2. Eat good things, and let your soul's delight themselves in fatness; I say, who can deny, but here is an object of the best and most earnest desire and longing? These things I have thus in a shadow premised (to spare repetition of the substance contained under them) lest the Reader might conceive me to rush upon the point without some ground of preparation. I come now to the point itself, and the proof thereof. The point itself. That is this. Christ jesus our nourishment in the Supper, must be received with special longing and desire. For proof of it, take first the Analogy of the Passeover. Proofs. In that there were sundry ceremonies noting out this desire. For first, what did that typify, that the Lamb should be separated from the teat of the dam, four days ere it was slain? Exod. 12.6. Surely not only to teach mortifiednesse of lusts and liberties, but especially the desire which the soul should feel in herself; as we know the poor Lamb made many a mournful bleat after the dam in that time. Verse 12▪ Again what signified those first guises of eating the Passeover, save desire in a special degree? I mean, their eating, with their shoes on, and standing? Their staves ready in their hands, and their hasting to be gone? Doubtless it argued earnest desire. And therefore, Luke 22. verse 15. Luke. 22.15: it is said expressly of Christ that he exceedingly longed to eat the Passeover with his Disciples. If he so desired it, what ought they to do? Also those sour herbs (or sauce made of them as some writ) what do they show but the sharpening of appetite? For the reasons also, these few may serve. Reason. 1 1. The appetite of the soul after Christ our nourishment is as requisite for a receiver as the desire after Christ our life, is requisite for a convert. But we know that hunger after Christ our life, is one of the conditions and marks of faith. Therefore is this also a mark and condition of a true receiver. Especially if we consider that the Sacrament is a fuller and more festival exhibiting of Christ than the word alone. ohn 6.35. Objection. Objection. How can this be true, seeing the soul once satisfied with Christ her life, shall never hunger more? Answer. Answer. He speaks of hunger in that kind, not of each renewed actor measure of it. He means not that any shall ever taste Christ after, who hunger not after; but that they shall never be so hungry any more, as when their sin stung and scorched them. Reason 2. Reason 2 All other Ordinances require it of such as will partake 'em with fruit. As 1 Pet. 2.2. 1 Pet. 2.2. If ye will covet the sincere milk, etc. Great appetite (even as great as an infants after the breast) is due to hearing of each Sermon, to each fast: how much more to each Sacrament? Reason 3 Thirdly, it is urged the rather for that it is a great sign the other four graces are wrought also. For what better argues the scouring out of those lusts of ignorance, infidelity, profaneness or uncharitableness, than when the stomach of the soul hath gotten an appetite, after the Supper? Fourthly, and especially, how else should the soul declare itself to judge aright of the Sacrament to be the Lords feast, except it come to it with (at least) such a preparation as any common feast requireth? Reason 4 Not to add this (though not the least reason) that the Lord offers Christ our Nourishment to us, that we might exceedingly much far the better for him. How shall we so do, except we hunger after him? If any meat truly strengthen, refresh, and satisfy the body, it is that (above all) which is eaten with best appetite? Other meat may prove humorous, which is eaten with a fulsome stomach. This for Reasons. Means of attaining it. Ere I come to the use, methinks I here some ask, How may this grace be attained? I answer, by sundry steps wrought in the soul, by name these: first, a sensible heart of her daily and hourly wants: about which read Chapter the third of this latter Treatise. Secondly, Sight of Christ Sacramental and his fullness. For, where there is no hope of supply, there the soul hath no list to feel her needs. But the knowledge of God's feast will work hope of being satisfied: Meditation therefore and pondering hereof with prayer, will cause the soul to hunger without horror or despair; other hungers there may be after a thing denied, yea impossible: But the desire of the faithful is sweetened, and strengthened by the fullness of the supply, joined with the promise of him that inviteth, and welcometh, freely, and bountifully. Thirdly, by the experience of the Saints in their former receivings, when they came empty, and found that filled such, and sent the full empty away. So much of this. Now the third part of the Chapter remains, Terror. viz. the use of the Doctrine. And that is manifold. Use 1 First, it is terror, and that to all such as come to the Sacrament without desire, and yet blank not at it. The things that should breed appetite in them, to wit, Christ and his dainties, pardon, peace, grace, and heaven, savour no more with them than the white of an egg without salt: Ye woeful ones! What, are ye such impure Swine, that these Pearls which God offers you to ravish your dead hearts with, you smell of them, and trample them under your feet in the dirt? Ask such after the supper ended, What saw ye there? They answer, they saw a goodly company of people, and a fair cloth, a golden Cup, and wine poured out: but as for Christ, or any dram of good in him to relish their soul, they saw no more than the blind Bat. To what end then have Gods Messengers so dispensed him unto you? Surely that it might be verified, The ears of this people are waxen deaf, and their hearts fat; seeing, they perceive not, and hearing, they understand not, lest they should convert, and heal them. If yet Christ be hidden, 2 Cor. 4.4. he is so to none but those that shall perish, whom Satan hath more power over to darken, than the Lord to enlighten. Oh Lord! but to consider how great a part of our Christian Church consists of such, would gaster a good man. They savour nothing save back, and belly, and trade, Phil. 3.18. and pleasures, and drink, and gold: if ye would preach of such things, ye were for them. But Alas! As for desire of the savour of Christ in the Sacrament of nourishment, a Dog savours a chip as much. Why? Of a thing unknown there can be no desire; Why then come such? upon unsavoury, sapless, and senseless terms? Perhaps one hath been sick, or upon a journey, and his wife was loath to receive, till they might go together? I do not mislike the joining of couples: but if God by disease have hindered thy husband, or by absence, must his wife needs hold off; what scurf is this, for sinister ends to black the Sacrament? Oh! the qualms of cold undesirous Communicants, should justly stir the faithful to loathe it in themselves. Such as come not with desire, either may come or not come upon any base pretext, as, because they see others come, or because 'tis Easter, or because they think it is a better thing (at so holy a time) to be among devout folk, than to sit in the chimney corner at home alone. So, alas! Many come, because they came not last time, and they are loath to be noted to absent themselves too often; or because some of their neighbours receive to day. Oh fulsome beast! Avaunt from the presence of that God who will be followed in the savour of his ointments; Mark 9.50. who will receive no sacrifice from any, but such as have salt in them, and season it therewith? Who abhors a dead beast with the throat cut, and not raised up and burning upon his Altar: If the least drop of relish were in thee, could these be the motives to bring thee to God's table? God give thee an heart to tremble at thy sottish profaneness, and if mere ignorance have hitherto caused it, add no more drunkenness to thirst, lest the Lord by some fearful hand rend thee from thy companions with horror at thy death, or else leave thee a most saped & senseless conscience in thy presumption. Tremble to think how many thousand of affections of God's Ministers, both by Sermons and Sacraments, must finally be lost upon such stones and stocks! If ye lay sick upon your beds, and your stomaches were lost, what an outcry would your wives make in the ears of the Physician, saying, Help for God's cause, my husband is a dead man, he takes nothing. But Oh thou beast! Thou takest neither drop nor crumb of the flesh or blood of jesus Sacramental, and yet feelest no ail. Beware lest sense be reserved for thee in hell, except thou repent. Use a reproof Math. 11.10. Secondly, here is also reproof even of Gods own for coming to the Sacrament without renewed appetite. It is with many unsavoury receivers, as it was with john Baptist hearers; at the first they rejoiced in his light, but shortly they became so fulsome, that their savour was gone. So that our Saviour upbraids them saying, What went ye out into the wilderness to see? a reed shaken with the wind? Or a man wearing soft raiment? Their zealous devotion was turned into form and custom. So it is with these. Those sacred lays of first Love which shined in you at your first receivings, then, when the Sacrament was as honey to their taste; lo, now they are damped and cooled: Plenty makes no dainty now with you; but except God rouse ye up to meditate of the object which first drew your affections to burn within you, while he preached, and reached out the Sacrament unto you, so that the same fullness makes as great dainty as ever, and the oftener the greater, God shall not hold ye guiltless of this forfeit: I tell thee, the very besotted Papists shall rise up against this sapless age, and condemn it: for they (as Esay saith) inflame themselves under every green tree with their Idols. They burn in their adulterous desire after their Wafer and their sapless god, their Agnus This, and Crucifixes, Images of the Virgin, and the Saints. But as for us, the Lord jesus preached and offered in the feast of a Supper, leaves us as barren, empty and saporlesse as a chip. Oh, brethren, be zealous and amend. What cold or surfeit hath taken us, that the things of God should wax as dry Manna to the Israelites! Num. 11.4. Can the Lord endure their brutishness? Did he not swear they should not enter into his rest? Heb. 12.11. If there be but a dram of old appetite and spark of old fire left upon the Altar, take Gods bellowes of indignation and blow it up that it die not. Strengthen the feeble knees and hands, Heb. 3.12, 12. that they faint not. Hath the day been wherein the morning watches of a Sabbath have been more precious than all the days of the week? And yet every hour in the day appointed for God's honour, more sweet than the hours of eating and working: and is now meat, drink, gaming and pleasure so full of taste, that Christ and his Supper can afford no appetite! The Lord recover it in thee (if thou be his, he will) by some smarty Cross▪ or sting of conscience, rather than suffer thy affections to lie buried in the earth. Do as those do who must carry home logs or timber which are sunk and buried in some dirty ditch, or quagmire: first, they must raise it by their skill, and unsettle it; and then being lose, they may carry it, and carry it home. So do thou: if there were ever true desire in thee, lo, it's sunk into some dirty pit of the world, lewd company, sloth, and ease: raise it first out of it, and after thou shalt the better carry it home with thee to God's house. Oh! I touch a sin, now more frequent than I know any in the Church; viz. of sleepy dead Sacraments without affection. If thou seest that the Lord will not take of this cover off darkness, Esay 25. ●7. and damp of undesirousnesse from the body (because of their long desperate carelessness) yet step in for thy own soul that it perish not in this common, yea, Epidemial lathergie. Use 3 Thirdly, let this be admonition Admonition. to all that know what this point means, to be weary of all those enemies of desire. which haunt the soul in an insensibleness and indifferency of appetite toward the Sacrament. They are these; first, 1. Against resting upon former affections. a resting upon former affections in receiving, and supposing they are still the same, when as yet they are oppressed and surfeited with such scurf as hath choked them, and therefore are not now at hand as they have been, to cheer us at the Sacrament; whereas affection had need be revived daily, in secret above all things. What should be a Christians daily exercise, but this, to try how those promises of the Sacrament can affect us? as this, Christ is my feast of full nourishment, his flesh is meat indeed, etc. These would have affected me in time past, but now they will not stir me. As that Courtier told Alexander, that he would appeal from him drunk, to himself sober; so had we need to do when we feel neither judgement nor affections, tender and open to the Sacrament, (nor perhaps to any thing else, either word, or works, of God) shake thyself before God, and say, It is not with me as it hath been, I have hung zeal and esteem of Christ, upon the hedge, other matters, have defeated them, of their birthright. Secondly, 2. Unbelief. be warned against unbelief. This takes off the soul from all her right to Christ, to Christ, and therefore mars her plea: If I be the Lords, I have right to his nourishment, and cannot choose but plead it, as the infant pleads with the mother for the breast. But if Satan do get in so fare as to dazzle the soul with unbelief; lo, all the ground of gracious appetite is gone; and then, what succeeds but fulsomeness and staggering? Unbelief is the death of the soul: Doth the dead child miss the breast? No, no: above all things abhor this woeful enemy of infidelity, and nourish faith to the conservation of the soul, Heb. 10. ult.. Heb. 10.38. If the soul be upheld in her life and being, life must have nourishment, and want of it, will prove hunger. But if the soul have once withdrawn itself from the body, what is it but a carrion? Thirdly, Thirdly, surfeit of lusts. cast all superfluity out of the soul, which hath secretly soaked at unawares into it. The womb that will conceive, must be clean from all former conception: it will not conceive upon conception. If then a proud heart, loving itself, if a tetchy revenging spirit, if the love of gold and silver, if gallantness, jollity, and pride of life, scorning to take it as we have done; if uncharitableness, slighting, and neglect of means defile us (as alas, what is easier, if a man be let lose to walk after the guise of the world) how can appetite last? 1 Pet. 3.1.2. If ye will covet the word, purge out all your superfluities, for they oppress the seat of appetite, and while they lie there, small appetite will appear. Fourthly, Fourthly, excess of liberties. Pro. 23.2. cast out the tickling excess of all lawful liberties, eating, drinking, feasting, recreations, pleasures, and vanities of all sorts. To go beyond our bounds in these, under pretence of warrantableness: doth as much jar with the spirit of a Christian, as open offences: for, by these colours Satan withdraws the Spirit from a close cleaving to God, selfe-deniall and faith; poisons it with liberty, bewitches it with ease, and corrups it with a declining of heart from that diligence, sinceerenesse, power, and delight, wherewith it formerly walked. Add to these, such as thou hast felt to damp affection in thee, perhaps ill marriage, a bitter root of infinite branches, jealousies, suspicions and ill affectedness to each other: Never look that the appetite after grace can hold, while such scurf is nourished. I tremble to see by woeful experience, how fare some dare venture in this kind. So also cross in our estates, and health, and business which draws the heart off, (for the most part) from God: as also too much business and paddling in the world: many irons being in the fire at once to distaste affection, and to craze the sweet temper of it for Christ and his Sacrament. Use 4 Fourthly, let it be a short exhortation Exhortation. to all God's people in these dangerous days, (wherein scarce one of an hundred, quits himself without some crack and flaw) to look to spirit, fervency of desire and affection to all the will and ways of God constantly (as fare as our weakness will permit) to file off our rust and scrape off the barren moss that will overgrow a tree of righteousness; Use all helps and motives. to cast our Snake's skin, and eagle's bill; and to scour ourselves upon the salt marshes (as sheep do) that health and appetite may be preserved. I mean afflictions wisely used. Be wary of thy company, keep the watch of God, preserve tenderness and jealousy, double the use of best means, set God above them, and renew thy Covenant daily. This will easily work Sacramental appetite in thee: Come with it to the Supper, empty thy stomach; bring not thy brown bread and cheese in thy pocket, to feed on at God's feast: (the foulest contempt which thou canst offer him) Remember, desire after Christ's fullness, is the most proper and peculiar work of a guest, if he would have his inviter think well of his presence. Marriage feasts pour out men into affection: & without it such occasions are odious; but to God much more. If a judge oppress, being in the place of justice, it is horrible. So for a communicant to come with a dead heart, and no stomach to God's feast, is most woeful. Say to Christ, as once he said to his Apostles, Lord, with desire I have desired (note the phrase, Luk. 22.15. Luke 22.15. ) to eat this Passeover with thee. Lord nourish it in my soul, I desire, Lord, pardon my indifferency. Thou seest that commonly look what thou seekest earnestly, thou gettest: eagar pursuit of money, of will, or lust, compasseth them: so, desire of the Sacrament shall attain her end. Esau with tears sought a blessing, not a spiritual, Heb. 12.17. but a temporal: if he had an heart to have craved a better, he had it. Take heed lest the Lord thus load thee one day, for thy fulsome receivings: and let all this be some quickening of thy soul to receive aright. Use 5 Fifthly, come to the trial of this grace, with thyself seriously: whether it be renewed at the Supper or no: some few marks I will mention, leaving the Reader to judge of other trials by these. Trial 1 First, Trial of it. this is one main one: Luke 5.8. If the sight of that fullness of grace that is in this feast of Christ, do empty our souls to the bottom of all self-sufficiency of our own. Contraries applied to each other do greatly enlarge one another: ignorance with knowledge, pureness with corruption, the modesty of a Matron, with the impudence of a Harlot. Try then, hath the Lord jesus his fullness emptied thee of all thy base counterfeit shows, and left thee confounded in thyself for thy seeming virtues, thy barrenness of grace, thy fullness of corruption? Thou seest what Christ is, doth thy own spirit begin to smite in thee to consider what thou art compared with him? Alas! if there were no more to lay thee open to thyself, than now and then, to meet with here a shred and there another of sin: thou wouldst be oppressed with self-love, and wax a dunghill of dross. Only Christ can truly perfect the discovery of natural poison. If then all that is said of Christ, leave thee as it found thee, it's a sign of a wretch. But if confounded and empty, a good sign. Trial 2 Secondly, it will not there stay neither, but thy emptiness will so pinch and disquiet thee, that thou shalt find no rest in thyself: The Spirit of Christ's Sacramental fullness will affect thy spiritual stomach, as long fasting will thy bodily. Thou knowest what a grievous pain thy stomach will feel: and how thy veins will shrink and take on with intolerable grinding, till their emptiness be filled. Try then, doth the want of a meek, humble, patiented, soft heart pinch thee and give thee no rest? If a man should have said to Rachel (when she so longed for children) Be quiet, Gen. 30.1. for thou hast a loving husband dearer to thee than ten Sons; would she not have been more fierce? So when thy soul is pinched within thee for some odious lust which thy hard heart will not be rid of; and then the devil comes in with his contents, and tells thee what gifts, what opinion thou hast in the Church, how God blesses thee with wealth, etc. How doth it affect thee? Is it as a dagger to thy heart? canst thou say. Nay, rid me out of this my woeful chain, and I will be cheerful, but else the more I have, the more is against me, that one so blessed by God, should carry an heart about him so hardened with pride and ease, or the sensuality of the flesh. Nothing can still an hungry appetite, but meat, or a thirsty, but drink. If then this pinching of thy soul be wrought in thee, which counts every babble dross, till thou get that which thou wantest, it is well. Trial 3 Thirdly, hungering appetite after Christ's nourishment will cause eager harkening after food. Naomi going out of her dwelling for famine, being in Moab, yet could not be quiet with that diet, Ruth. 1.6: Pro. 18.2: but still listened, till at the last she heard the Lord had visited his people with bread. So is it here, if thou be throughly pinched, all thy whole thoughts, inquiries, will be after this bread of life. Thou wilt be scarce an hour together in this pinching want, but thy prayers will be earnest with God to satisfy thee with Christ's fullness. Thou wilt give him no rest, nor thy eyelids any sleep, till the Lord have spoken peace to thee, and rid thee out of thy thraldom. Trial 4 Fourthly, when thou hast it, thou wilt feed savorily upon it, as an hungry man kept long from his meat. The Lord jesus Sacramental will relish with thee above all the world, if once thou have got him. Try then: With what savour dost thou sit at God's Table? Is it to thee above the Courts of Princes? Canst thou there lay hold upon the promise, and feed savorily of that portion which the Lord deals out according to thy need? Dost thou say, I see Lord, the tables of great Epicures serve to stuff the belly with meats and wines: Ephes. 5.18. But he that would fill his spirit with thy favour, and be satisfied with thine image, and get Communion with thy Spirit, Psal. 23.6. let him come to thy house and feast. Oh! I do not grudge them their portion, but in secret I bless thee that mine own is fallen into so good a ground. Oh! let me live thus in thy Cellars and drink of thy flagons, Cant. 2.3.4.5 and I shall never envy them their corn and wine: but enjoy mine own portion with sweet savour, and full contentment, and spend all my life in thy Temple. Psal. 27.4. One thing I have desired of the Lord, and will not cease; that I may dwell in the House of the Lord all my days, to behold his beauty: Trial 5 Fifthly, thou wilt beteame this thy portion to others, without grudging, as having felt what it is to be starven and pinched with need. He that hath been at death's door through hunger, if he ever become able, he will be very bountiful to hungry ones. So will they who find this fullness of Christ to satisfy them, wish it, afford and by all means openly or privily convey it to others. Nay, they will use means to bring them to feel this pinching want, that so they may help th●m with that sweet satisfaction which themselves have gotten. When those poor Lepers that broke into the camp of Aram, 2 King. 7.9. had (beyond hope) filled themselves: they began to check themselves, that they had not done well, in that they had so long concealed. So doth every soul which hath met with the treasure of Christ in the Sacrament, he thinks thus, Lord this is a blessing not belonging to one or two, but to the whole body of the Church! Oh that I could tell how to impart that little which I have got to as many as need it? Especially to such as are near me, husband, wife, children, kindred and near neighbours! I can but wonder how a thing of such excellency as this is, should so little move me, to improove it! Try then thyself by this: Whether when God hath satisfied thee in his house, thou hoardest all up to thyself, never dreaming of another's wants? or whether with Samson, judg. 14.9. having found honey in the dead Lion (the Lord jesus) thou goest away feeding thyself, and giving to father and mother, yea and (more than he would) telling them the true meaning of thy Riddle. Trial 6 Sixtly, if being richly bestead, thy supply causeth thee to covet more and more afterward? If it be a nourishment and a fountain of water flowing out of thy belly to eternal life, not easily forgotten and laid aside? Trial 7 Lastly, if having abstained more than ordinarily from this feast, thou find thy appetite to grow the more strong by the means, than if thou receavedst often. Strong stomaches are known by this, that when their ordinary hour is past, yet they wax more hungry. Whereas the weak stomach decayeth thereby. We say, many bad meals make the last a glutton. If this be a true sign, doubtless there be many of us who might have a merveilous stomach. Try then, is the Lord more fulsome or more sweet by absence? Is the deferring of thy desire the very fainting of the soul? Psal. 84.3, 4. doth thy intermission renew thy love; thy longing, thy joy; thy fondness thy fainting of heart af●er the Sacrament? It is well. These few to an honest heart may help more forward. Use 6 The last use is comfort to all weak desirers, who are ready to thrust themselves from the Supper for want of measure. Comfort. I have small joy to comfort either false desirers, or revolters to their old carnal desires. I send such to the use of admonition, and upon search to cease venturing to profane the ordinance till their glut be vomited up. But I know also many a poor soul whose desire is constant, yet cannot be satisfied. For say they, it would have long ago broken out into believing. But I wanze still in a bare desire. Is it even so, do ye account true desire so bate a thing? No, The Lord shall not break thy bruised Reed, nor quench thy smoking flax, till judgement do break out into victory. Be it known, desire is no bare thing, but precious and fruitful, and shall end in fullness. Therefore be not dismayed: come to the Supper, be sure it is no surfeit, but a faint desire, and the Master of the guests, when he spies thee, will pick out the best dainty of all his feast, and lay it unto thee. And this also shall serve for this fifth and last grace of desire, and the trial of it, and so in general, concerning the whole doctrine of Sacramental preparation. Which the Lord so bless, that all his servants to whose hands this poor treatise may come, may meet with some morsels, which may cause them not to repent them of their Travail. CHAP. IX. Of the due behaviour of a communicant in the act of receiving. NOw according to our order prefined, we proceed to add somewhat concerning the work itself of receiving: Of the carriage at the Sacrament. The communicant then having taken due pains for the making himself fit for the Supper, is not there to rest, but to go to the Sacrament to eat of that bread, and drink of that cup, as Paul speaketh. Now to give the Reader a taste beforehand of the subject matter of this Chapter, let him know it is twofold. The one concerneth the coming unto, the other the due receiving of the Sacrament. For the former, I will by this occasion speak a little of the necessity of coming to the Sacrament, both in general as it concerns all that are worshippers, and in special, those that are prepared for it. For the latter I shall handle it either in that due carriage of the receiver towards the whole ordinance, or towards some passages thereof. For the whole ordinance itself, the receiver owes a double carriage, Entry and division. either of commemoration, or of perpetuation: The former being a thankful raising of heart to God the father, 1. Point. Necessity of coming. in praise for the Lord jesus. The latter being a preservation of the integrity of this ordinance (by the incorrupt use thereof) from all corruption of humane devises. The carriage of the receiver concerning some occasional passages in the Sacrament, is a spiritual accommodation of the soul, attending so to the outward Sacramental acts there performed, that he find himself much quickened in the grace he brought with him, and edified in respect of that fruit which he looks to carry away. For the first of these. The words of the Apostle are plain, So let him come, and eat of this bread, and drink of this cup. Proofs. 1 Cor. 11.28. Which words are not permissive (let him if he will) but imperative; let him, See Treatise 1. Cap. 1. I command him upon pain of my wrath and displeasure. But many reasons there are to prove it also. First, who can deny but the Church and ordinances under the Gospel are more excellent than those under the Law? Read these Texts, Heb. 9.11.23. Heb. 5.1.2. etc. Heb. 3.5.6. with many more. Now in the old Testament we see how solemn a penalty is threatened against him that in cool blood (having no plea by sickness, or journey, and business to allege) should forbear to keep the passover; Numbers 9 Verse 13. even such a one (saith the Lord) shall be cut off from his people. Nay it seems that although legal pollutions might hinder ordinary services and sacrifices, yet the necessi y of the Passeover, Verse 7. took away the bar of such pollutions: so that the touching a dead man, or being in a journey, and about common business might not infringe it. The Lord by this mean providing for the honour and necessity of the Sacrament. How much more necessary than are the Sacraments of the Gospel to frequent? And how severe a censure of excommunication lies upon the violaters of them? Reason 1 If now the Lord so severely plague's a receiver for want of worthy receiving, 1 Cor. 11.29. how much more will he plague a non-receiving despiser? If a Prince send for some of his Subjects to appear before him: whereof some appear, but bow not the knee to do homage, others refuse to wait upon him at all, whether of these two think we incur greatest dispeasure? Reason 2 Secondly, to what issue comes all we have said hitherto concerning Supper preparation? Can we conclude such a thing to be needless, as requires such a costly entrance? It might then be said, Why is this great waste? No surely. So necessary a preparation cannot argue a slight duty. If all the land had summons by a day to wait upon the King in their colours, for a warlike expedition, were any so fond as to deem that enterprise idle, which cost such a tedious addressements? Reason 3 Thirdly, the substance itself of the Sacrament is a thing of necessity and that absolute. If a man were in a ship like to be cast away, he would say, it's not necessary I keep my corn or provision, but its necessary I keep my life. So here. It's not necessary that we thrive, or live long, or live at all, (for we may be happy without any such) but it is necessary we have the life of grace in our souls. Now the Sacrament is Christ our life and nourishment. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you, joh. 6.53. What case are such miscreants in then for sole life, as abhor Sacraments? Reason 4 Fourthly, the industry and pains taken by those famous worthies and restorers of the collapsed Passeover, 2 Cron. 30.3.21. both in their commissions sent about, their munificence in providing lambs for such as wanted, & their charge given personally to the people, to keep the same to the Lord; 2 Cron. 35.7.18. do sufficiently argue that these holy Princes were fools, if the thing they undertook were a needless trifle? How much less than is the use of the Passeover of the Gospel a needless thing? Fiftly, if the Lord press oftenness of coming to the Supper as a necessary duty, how much more is a coming and tendering of our persons to God, needful? If scanty coming be a sin, what a fearful praemunire then run they into, that refuse at all to come? Reason 5 Lastly, if the scope of the Supper be peculiar honour and thankes to God for Christ, and a solemn holding out his death till he come: Luk. 22.21. what a sin is that which cuts off both the general end of the worship, and the peculiar scope of this? But I dwell no longer upon a point so clear: To brutish swine reason is lost. And to the good it is needless. uses. Before I leave the point, I must add a few uses. 1 Terror. First, terror to all profane Esau's, who being out of love with the Sacrament through loathing of examination of their woeful profane lives (which indeed are so intricate and overwhelmed in sin, that they admit none) make it their constant practice to abandon all Sacraments. And when they are cut off by men's censures for this their contempt, they are content so to live and are no whit troubled: a man knows not whether the disease or the remedy do worse with them. I might compare them to Cain, save that I should wrong him by so unjust a comparison. Cain because he had villainously and sacrilegiously defiled the ordinances which Abel and he joined in, was debarred of them and for ever cast out of God's presence: But as cursed as he was, he could lay it to heart, Gen. 4.13. and say it was too great for me to bear. But these Atheists and swine are so far from that, that they willingly content themselves to be cast out, and think it is a good bar to keep them from that which they are glad to be rid of. If ye ask why they do thus, they say, they have business to do, and cannot skill of this new doctrine of Trial, or cannot be reconciled with their enemies. But Oh monsters in the shape of men! doth the Lord appoint ye one ordinance to fit ye for another, as the Sabbath to exempt ye from your work; and the doctrine of trial, that ye might come better prepared, and do ye pick a quarrel with the one to balk the other? Do ye turn Gods helps to lets? Surely ye shall pay double for your contempt, both of the means and the duty itself. If a man bid his servant go to work in his field from morning to night, and he run to the Alehouse and neglect his labour: when his master comes to reckon him, will it be an excuse for him to say, Truly I was taken up so between your house and your work that I neglected it? No, his master will answer, Oh thou base wretch, when I commanded thee my work, did I not forbid thee whatsoever might turn thee from it? I will pay thee double: both for thy Alehouse haunting, and thy forbearing of my work also. Oh! Object. But if they come not, they shall not eat (say they) and drink their own damnation! Answer, Answ. Yet they escape not: let them tell me whether of these sentences be more easy, 1 Cor. 11.29. Luke 14. viz. They eat and drink their own condemnation by coming, or take him, & bind him, cast him into utter darkness, where there is wailing, weeping and gnashing of teeth, for not coming? If there be any odds, much good do them with it: But their deep logic cannot help them to any. Oh! That those into whose hands the keeping of both Tables is committed, would another while turn their eyes to hunt out these beasts! and the edge of their authority betimes to cut off such from the City of God Oh that they would turn the back thereof unto all godly and upright hearted ones, whose joy is to partake the ordinances in their beauty and pureness! My soul within me faints to think how unanswerable a sacrilege and horrible a plague they are guilty of, who having the coercive power committed unto them, suffer our Sacraments to be made execrable, either by the profaneness of receivers, or the Atheism and popery of absenters and recusants! Oh! compel them in God's fear to come! not by thrusting any particular man upon the Supper, being unmeete: but by providing that whosoever may be prepared and will not come, may pay for both contempts. Thus did those Magistrates whom before I named. I end this point thus: first, let the Magistrate know, that as the Minister of God represents Christ in his prophetical office, teaching every soul to be prepared to come ere he come, and then joins the kingly office, to debar him thence till prepared: So the Magistrate only exercises their kingly office, to force all to come. Secondly, all ye wicked refusers, cease your quarrelling with God, and turn edge against yourselves and say, Woeful wretch, as the case standeth with thee, whether thou come or come not, thou art both ways snared and accursed. There is no way for thee but to humble thyself, first prepare, and then come. Use 1 Secondly, this reproves all Christian receivers (for so they would fain be named, Reproof. and perhaps some may be religious) who though they come, yet scant God as much as they can in the number of his Sacraments, and come as seldom as possibly any honest men can come. What a shame is this? Perhaps a wise observer may note at some one Sacrament twenty to absent themselves, whom no cause moves, save that they received last time! Why? are ye afraid lest mercy should compass ye as a shield, and follow ye from Sacrament to Sacrament? Doth not this convince ye that ye turn your backs upon God, because his yoke is burdensome? Consider it in God's fear (I speak especially to mine own) and remember that Paul calls for oft doing of it. 1 Cor. 11.26. Act. 2. end. And the primitive Church having lately lost Christ's body, did daily behold his spiritual presence in the Supper. Truly, to such as do sow sparily, Gal. 6.7. shall be a reaping sparily: and he that will do no more for God than needs must, shall have no more of him than needs must. No, no, the Lord must be served fruitfully: with all our strength and courage: Delight in the Lord, Psal. 37.4. and he will give thee thy hearts desire. The ordinances must be throughly plied and waited upon, yea, made the uttermost of, by all such as look to thrive upon them: Dallyers, and timeservers, and scanters of God shall never drink of the brooks of butter and honey which flows from these fountains. And O lazy receiver who takest turns with God, what dost thou know whether the turn be the right one or the wrong? and whether God will follow thee or no, when thou comest at thy pleasure, or forsake thee for thy forsaking him! One should think, that an assembly of such as have been taught the way of this worship, should not (after 20. or 30. 40. years) balk the Lord every each Sacrament for lack of list or leisure to prepare themselves: but ●ather count it their great gain (next to God's honour) to come often. I know not how general this ill custom is: But I have observed it so much where I least wish it, that I must complain and call for redress. Surely none straighten God in his Sacrament, save those that take the uttermost of their own liberties in profits and pleasures, and vanities: It is commonly seen, that they think all spiritual service too much: think also all liberty to the flesh too little. Be ashamed of this your course: you would soon tell God of it, if he should bless you by halves, as you serve him. 2 Sam. 24.24. Oh! serve not the Lord with shreds which cost ye nothing. Count ye his service perfect freedom and his burden light, if ye be the children of the free and not the bondwomen. Use 3 Thirdly, this is admonition Admonition. and caveat even to some such as have prepared themselves duly, to beware least Satan wind in with them when they have done, and (coming between cup and lip) dissuade them from eating that bread and drinking of that cup. I tell you he is a subtle sophister, and hath so bewitched some novices that they have made themselves away under this pretext lest they should live longer and sin: And he can suggest unto some fearful ones, That seeing they have done to the uttermost to prepare themselves, it is no great matter for the act of receiving it: seeing the endeavour with God is as the deed itself. And so it is (I grant) where more cannot be attained: but not where it may: for he saith, Phil. 2.13. It is God by whom ye have both the will, and also the power to do. Put the case an husbandman should plough and sow and fence, and wait the whole year for his Crop, and when it is ripe, he should keep his bed & say, I have prepared for harvest to the uttermost, therefore now I will let my wheat shalt in the ear for lack of reaping. Would not all chronicle this man for a fool! yet such folly there may be in the professors of religion. For why? many who both in their own judgement, and other men's have approved themselves to be the Lords, and abhor to foster any sin in them which might disable them from comfort: yet, pretending their unsufficiency, or from an unthankful heart, or melancholic fears, or sourness and sullenness: suddenly kick down all their building, and refuse to come to the Table of the Lord. But oh poor deluded creatures! What is this, save to confound God's issues and ends? What is it but in a sort to condemn the righteous, and to justify the wicked? What is it, but to cross with God, and to make that ordinance which serves for edifying, not only to serve to no such use, but rather to a worse use, than if no such ordinance at all had been? For why? Doth it not as equally contradict the rule of Trial, that a prepared soul should not come, as, that an unprepared one should come? Let them know, that they offend as much in not coming, as if they having not tried themselves, durst come. And the Sacrament especially serving for the supply of our wants: these bereave themselves not only of the end of trial, but of the end of the Supper itself. I warn them therefore to be wise and advised. Do not bestow much time in trimming and preparing to meet the bridegroom; and when the marriage day and feast is come, then look sourly, and make question whether thou shouldst meet him or not. This were to make a May game for the devil, to escape the gulf and make shipwreck in the haven. Rather lay hold upon the Lord jesus in the day and season of his grace, and say, Lord, the means I have used, preparing to the end: let me not (like a fool) take my labour for my pains, but attain the end of my labour in coming to thy Sacrament, that both my soul and body may honour thee together, and both carry away comfort of thy Promise: remembering how fearful a sin it is, to separate the things which thou hast put together. Thus much for the first head. Having thus brought on the Communicant from his Praeparation, A Communicants General carriage. to the Table of the Lord: Now I come more nearly to direct him about his due carriage there. And first for such general carriage both of body and mind as concerns every ordinance, I will be short, as hastening to the more pertinent carriage at the Table. For the external carriage first, 1. Of body. it must not be unreverend, gazing, idle, offensive, light, wand'ring, wearisome; nor yet Popish, formal, resting in some outward gesture without any reverence of spirit: But sober, composed, attending the duty and beseeming it. Unto which, singing of Psalms of praise may be added, so fare as may not confound the action. Math. 26, 30. And Alms also at the end of the Action in token of true Thanksgiving: that seeing we cannot reach the Lord, Psal. 16.2. our love may fall upon his poor Saints. As touching the behaviour of our spirits, they are to be present with God: 2. Next of the soul. All the Liturgies of the old and new Church have that solemn clause in them, Lift up your hearts: We lift them up to the Lord: And most excellently (rather like a Preacher than a Prophet) josia charges the people thus, 2 King. 23.21. 2 King. 23.21. Keep the passover to the Lord your God. A strange phrase. If he had said, Pray to the Lord, or, give thanks to the Lord: we should have conceived it: but he saith, keep the Passeover to the Lord: meaning; raise up holy, heavenly, hearts, and affections toward the Lord, who is present to see your dispositions and thereafter to requite you. This for the general. More in the particulars will be occasioned. Particular carriage. To the whole Sacrament. But more specially the Lord requires of all his, peculiar behaviour at his Sacram. The first of those duties that concern them, is commemoration, 1. Commemoration. or thankes giving for the Lord jesus: The Father presents him at the Supper in his fullness, that we may make it as a Monument of his death and of all his benefits. This is that he saith, Do this in remembrance of me. As we see in Colleges & houses founded by the bounty of great men, that they have solemn days of commemoration, to rehearse the names and bounties of their benefactors: so the Church's day and season of thankes for Christ and his benefits, Matter gotten is, the Sacrament of his Supper. Hence is it called the Eucharist or Thanksgiving. Patterns of thanksgiving for Christ. Now to this end it were not amiss for us to set before us those patterns of th●nkes which we read of in Scripture, for the benefits of Christ. If we read the 63 of Esay Esay 63.1. the first six verses, we shall see how the Prophet breaks out into a gratulation for Christ: Who (saith he) is he that cometh up from Bozrae, with red garments, glorious in his apparel, mighty to save? Wherefore art thou red, and thine apparel as he that treadeth in the winefatt? I have trodden the winepress alone, etc. I will mention the loving kindness of the Lord according to all the goodness, etc. So also that of Saint john, Revelation I, verse 5. Revel. 1.5. Who is the faithful witness and first begotten of the dead, and the Prince of the Kings of the earth: who hath loved us, and washed us from our sins in his own blood, and hath made us Kings and Princes unto God and his Father; To him be dominion and glory for ever. See the like 1 Tim. 1, 17. 1 Tim. 1.17. Now unto the King immortal, invisible, the only wise God, be honour and Glory, for ever and ever, Amen. So Paul 1 Cor. 15. 1 Cor. 15.57. Oh hell where is thy victory? oh grave where is thy sting? The sting of death is sin, and the strength of sin is the Law. But thankes be to God who giveth us victory through our Lord jesus. See also Rom. 7, 24. Rom. 7.24. Who shall deliver me from this body of death? I thank God through jesus Christ our Lord. We see the Saints of old could make Songs of the Lamb and his deliverance: Moses and Miriam gave not greater praises for deliverance from Pharaoh, Exod. 15.3. than they could make Songs for Christ: But how should we do so? Surely if we would take the like course with our base hearts at the Sacrament, which they could do without it; we should do as they did. They filled their souls to the brim with the meditation of his benefits. So should we do at the Sacrament. The Lord gives us a feast of him in all his dishes, we may choose which our appetite most longeth after (all summed up in the seals of his body and blood:) Meditate of that love which made him forget glory, and become shame, a worm of the earth: continue with long-suffering and baseness, 30 years upon earth, that he might be called and anointed to suffer and dye. Consider his misery, reproaches, and indignities, from the vassals of Satan: his being tempted by the Devil: spending days and nights in fasting and Prayer: willingness to be taken by his enemies, and to endure his Father's wrath to the uttermost, and crying out, My God, my God, why hast thou forsaken me? Cull out what parcel thou canst from the cratch to the cross, such as affords the deepest, the divinest grounds of meditation, able to conquer and ravish the soul, and to blow up that sparkle of love and thankes which is kindled in thee. Thou canst turn thee no way, but matter will offer itself to thee to raise affections to the Sacrament. 2. Heart raised thereby. Matter being thus raised, set thine heart on work therewith: Let admiration at this love of Christ so set upon thee, a traitor, a rebel, when thou wert (not the most unprofitable or unworthy but) most treacherous of a thousand others; let it cause thee to cry out: john 14, 22. To Admiration of God and Christ. Phil. 2, 4.5. Why shouldst thou thus reveal thyself to me and pass by so many? What should move thee to empty thyself to the bottom of all thy excellent contents, that thou shouldest obey even to the death of the cross, and that for such a wretch as I. Oh! how my soul is linked to thee! How do I love thee? What parts, wealth, esteem, hopes, welfare yea life itself, should not be dung to me in respect of thee! Whom have I in heaven but thee, Psal. 73.24.25. or whom in earth to be compared to thee! Yea this abundance of thankes to Christ should carry thy heart through him to God the Father, Col. 3, 17. as Paul, Col. 3, 27. speaks. O Father, how couldst thou spy out such a sinner as I, out of a thousand, to choose and call me home? how couldst thou forgo thine only Son, and suffer him to be made the offscouring of the earth, Michael 7, ●nd. rather than I should perish! Oh! who is a God like unto our God, forgetting and pardoning the transgressions of the remnant of thine heritage! Oh! my soul magnifieth the Lord, and my flesh rejoiceth in God my Saviour! Of the Holy Ghost. From both the Father and the Son, let thy thankes proceed to the holy Ghost: Oh blessed Spirit, who blowest where thou listest, what moved thee to make this Sacrament, such a sweet seal of pardon and heaven to such a staggering distrustful creature as I am? Why hast thou assured my soul by these sweet pledges of security, that I shall not perish, nor for ever be separated from thee! My soul shall never forget such a blessed Spirit, as hath conveyed his best assurance into my soul, so barren and empty thereof before. I say, thine heart should fasten upon God the Father, Son and Spirit, with all admiration and thankes, and from this thankes should issue into thy soul, all peace, joy, complacence and delight in the Lord. All thy thoughts, desires, affections, 2. To complacence, delight and joy. purposes, endeavours and abilities should pitch themselves in his fountain: wholly resign up themselves to be at his command, mourning that the fruit should be come to the birth, Luke 1, 47. Esay. 37.5. and no strength to bring forth. Yea besides this joy, thy soul being thus warmed and inflamed with the bounty of the Lord, should shake off deadness, weariness, inconstancy, and renew her covenant with God for time to come, saying thus; oh Lord, thus hast thou magnified mercy above justice towards me a sinner? But what can thy servant do to thee? 3. To thankful expressions. Psal. 116, 9, 10. What shall I recompense thee with for all thy love? Oh! I will take up the cup of Salvation and praise thee! I will not approach to thee, with flocks of Lambs, or with rivers of oil, but with an humble, meek, and righteous walking with my God Oh! that there were such an heart in me of faith, love and uprightness, as to walk in and out with thee in all thy Commandments, that it might go well with me for ever! Oh that there were not rather, Deut. 5.29. Psal 19 ult. such a base heart of sloth, ease, self, world and sensuality to withdraw me! Oh! Let the thoughts of mine heart, 4. Indignation at out baseness. and the covenants of my soul and tongue be ever accepted and ratifyed with thee, O Lord my God Then should I go 40 days to Horeb, even from Sacrament to Sacrament, in the strength of this thy feast! 1 King 19, 8. Yea this congregation wherein I stand (which is partaker with me of the like mercy) should be a witness of my faithfulness, and in the midst of thy courts, and Temple should I perform the vows which I have made! yea and that grace which I have found at thy Sacrament should go with me, Psal. 116. ult. and follow me through my life, to season and sanctify all my course, my prayers, my worship, my marriage, my company, my blessings, my crosses, my whole conversation! This may serve for a brief view of Sacramental Thanksgiving, or remembering the death of the Lord jesus. The second duty, is perpetuation. 2. Duty. Perpetuation. Luke 22, 20.21. Intimated in that clause of our Saviour. For so doing, ye show forth the Lords death till he come. I will touch it but briefly. First know, it is not with the Sacrament of the Supper, as it was with that daily Sacrifice which the jews offered to God morning and evening. That was destroyed when the Temple of jerusalem was ruined by Titus Vespasian. But the Supper of the Lord jesus, typified (in part) thereby, Esay. 66.23. The Sacrament eternal in the Church. is to last, till the world's end in one part of the Church or other. Popery by their cursed Mass, and other heretics by their devices, for many hundred years together (through Satan's enmity) interrupted shrewdly the Purity of Christ Sacramental. They brought in a Sacrifice for a Sacrament, and defiled this ordinance so fare, that they quite defaced it. The jews (as histories relate) in derision of the Supper and of the Lord jesus, were wont every Easter, to steal a Christian child or stripling, and to crucify him upon a cross: all, (as much as in them lay) to destroy the true doctrine and Memorial of Christ Sacramental. Truth is odious to the factors of superstition: and at this day, what do Papists reproach with so base terms as the Supper of Protestants, calling the Table of the Lord by the name of an Oyster Board, and the Sacrament by the name of the heretic ordinary? alleging that their Altar and Transubstantiation are the only true means to honour Christ's Sacrifice, which they offer to God for the sins of quick and dead, but not receive from God as a pledge of forgiveness and holiness. Now mark, the Lord in all ages hath still upheld the glorious beauty of his entire Sacrament, against all such corruption and profanation. How upheld. And that especially by sustaining his poor servants to shed their blood, in the defence of this cause. We know how many hundreds in King Henry the 5. 6. 7. and 8. days, but more openly in Queen Maries, suffered in our own nation for the defence of this cause of God: besides the thousands of Martyrs slain in other Countries by the Inquisition and tyranny of Popish Bishops. Neither are we to look that in any age (till the Kingdom of Christ come) this holy ordinance shall ever want enemies: who either openly or secretly, in part or wholly, will seek either to undermine and obscure the Purity and honour, or overthrow the substance of this Sacrament. But all in vain: for this shall stand as a brazen Pillar in the midst of the flood, and shall survive all corrupters and enemies: and shall be perpetuated in her honour and integrity, till the coming of the Lord jesus to judgement, when all heresy shall perish with the breath of his mouth: and Satan himself be driven from earth, and confined for ever to hell. But how shall this great work be effected and continued in the Church so long, and so daily? Illustration of the means of upholding it▪ Surely by those his people who are members of the militant Church, who (like Champions of Christ) shall stand out for this precious jewel committed to their trust and safeguard. Both Ministers by their diligent teaching the doctrine of the Sacrament, and vindicating thereof from the cavils and corruptions of Popery: 1. Ministers teaching. And the whole Church both Ministers and people, by their receiving this Sacrament according to the pure institution of the Lord jesus without leaven of man's mixture: Both these I say, are appointed to perpetuate the honour and dignity thereof, in spite of all enemies. Indeed I grant, 2. People in confessing. that perhaps each poor soul in receiving, do not punctually attend this: but the Lord attends it in them, and effects it by them, while he sustains them by faith and good conscience, to come and partake this ordinance, incorruptly and sincerely. We see then what a main charge lies upon every sound Christian. Though he be no Martyr, yet he is a confessor to the truth of the Sacrament, so soft as he receives it, according to the ordinance. He holds out with an hand openly to all that can see, the death of Christ, till he come: and by his cleaving close to the will of the ordeyner, becomes a witness to Christ Sacramental: bearing down as with a stream, all popish, superstitious, jewish, will worshipping enemies of this holy Sacrament. Only such as by faith cleave to the institution of Christ, the doctrine of a Sacrament and Sacramental relation, the promise of the Lord jesus to be present till the end of the world with all such: I say, only those that abandoning a Sacrament of form and deed done, rest upon the power of a promise for making good the fruit of their receiving to their souls in the Spiritual nourishment of the Lord jesus, do bear witness to the Sacrament against all Usurpers, The great duty of a receiver urged. who else by their tricks and devices would rob the Church of this Monument. Therefore it concerns every true Christian, not only to take upon trust from others, the doctrine of the Sacrament, but to understand it themselves warily in their receiving, that they cleave to the rule of Christ, and stop their ears to all Popish chapmen in this kind, who if they might be harkened unto, in their consecrated stones, Adoration and other cursed ceremonies, soon would the honour of the Sacrament lie in the dust. The duty lies not only upon the Doctor of the chair, or the Preacher in the Pulpit, but upon each member of the militant Church, That he show forth the death of the Lord till he come. Keep the trust which is repozed in thee, poor as well as rich, unlearned as well as skilful, base as well as honourable. In this thou sharest with the best (for kind though not degree) that in thy receiving corruptly or purely, the truth & glory of the Sacrament is either preserved, or betrayed to the enemies of the death of Christ. If a man should betrust thee at his death with the dispensing of his wealth, and menaging of his Orphans, as truly, as if he were a live to behold: tell me, durst thou be false to a man? And shalt thou dare to be false to God, who hast betrusted thee with the Church treasure, I mean the Preservation of his Sacrament in her pureness? Look well to thyself therefore: Thou art now a Guardian of Christ's Orphan, not a man's: and he will not hold him guiltless who shall forfeit this trust. And this be said of the second behaviour of each communicant in the act of receiving. Duty to the Sacrament in her Acts and Passages. The third followeth, which I call, holy accommodation of the senses and Spirit of a receiver, to those Sacramental Acts both of Ministers and people, occasioned at, and during the time of the Supper. In the former treatise I have handled them at large with their use: Hear I only touch upon them briefly, in point of Actual behaviour. The sum is, that the Sacrament hath enough in it to busy and take up the whole man of him that receives it: and it is no dead object, but lively and fruitful, to exercise him who delights in it: So that he shall not need to borrow devotion from the marking how this man and that woman carries themselves, or by reading of chapters, and such like helps. But the Lord will have him bend his senses to mark what acts are there passing between God and his peoplc: for he knoweth, that the behaviours fetched from the Sacrament are ever safest and best at the Sacrament. And that by marking these acts, the soul of a believer will gather one wholesome oocasion or other to edify itself. The first, As for example. When he beholds the Minister of God standing in God's stead, and separating the Elements: he gathers, that God the Father hath given the Lord jesus to the Church: and thereby comforts himself in the free gift of God. Secondly, The second. when he sees him to bless and break the Elements: he remembers that himself pierced and broke his body and sides by his sin, and provoked the justice of the Father against him, which causes him to eat this Lamb, and to mix sweet meat with the herbs of mourning and contrition. Thirdly, The third. when he hears the Minister offer the Elements to himself in particular: he hears in him the voice of the Father exhorting him to apply the Lord jesus to himself for his peculiar strengthening against Satan, the world, and corruption. Fourthly, beholding himself to thrust forth his hand to take, The fourth. eat and drink the Elements: he rejoiceth to think that God hath united them to Christ inseparably, that by the power of the ordinance, the one might carry the other into the soul, and the soul might fasten with faith and hunger upon both as the true Nourishment of grace, peace, joy, unto eternal life: so that no enemy shall be ever able to frustrate the fruit of this Sacrament. The fifth. Also when he sees the Church partake with him in these mysteries: he perceives an inward tender love and communion, quickened in his heart, and drawing him to rejoice in his own welfare (as a member) in, and under the welfare of the Church, through which (as the body) each member receaves her own special influence from the head. Yea the Psalms and Alms of the Congregation, sung, The sixth, and given from a cheerful and charitable heart, both to God & his poor brethren: doth provoke him to do likewise, to sing with a grace in his heart to the Lord, and to distribute with a loving spirit to the necessities of the Saints. All which being pertinent relations to the Acts administered, do further and ripen the soul in the grace of the Sacrament, so that it shall not need to repent her of her labour, but with the end of the Sacrament reap also the fruit and carry away the blessing, and returning God the Glory. And thus much of the behaviour of the communicant at the Sacrament. Which if it were well weighed, what difference should we soon see? a main difference between the baseness of man, & the Provision of God? Conclusion. Alas, this would banish all earthly, wearisome, sensual, wand'ring carriage of communicants: who either for lack of sound knowledge, or else want of savour of heart, are faint to fi●l up the time of long Sacraments, with most tedious thoughts and affections: and so defile themselves in an irksome receiving of that, whereto they made so solemn a preparation. Whereas we know that, as it is a greater commendation to a subject to demean himself duly in the presence of his sovereign, than only to spend thoughts before hand, how he may do it: so it is no small comfort to a poor soul that hath painfully prepared itself, when also it can converse with God in the ordinance, so, as it may lay no offence in the Lords and her own way, from a plentiful dispensing of mercy upon herself, while the season of dispensing lasteth. And thus much for this chapter. CHAP. X. Touching the due carriage of a receiver after the Sacrament ended. The third and last general carriage after. TO conclude the whole treatise, let me also add a word or two, concerning this last, but not lest duty of a communicant, after the Supper. A piece of work very little regarded by the most. But let us know that as some part of the Sacrament was entered upon in preparation, so, some part of it is to be done after the public action ended. I confess it is counted a ridiculous thing by the most to be so precise, as never to have done: but to go from Church to chamber, and there finish the work. But to such as make conscience of other ordinances in private, this will be more welcome: and no pains will be thought too great for the attaining of so great commodity. Briefly then, the Supper being ended, 1. In special duties. a Christian receiver should in private set himself in the presence of God, and perform these two duties: The first of faith. The other, due survey of his receiving. Touching the first. 1. Faith. A Christian must close up the whole action with the Amen, and so be it of faith, lotting upon the word of God, that it shall be to him in the fruit of his travel, Esay 53. end. according to that which God hath caused him to look for. It comes in my mind what is recorded, Acts 12. of the Church assembled together in Mary's house. They had been earnest to God for Peter, Act. 12.15. in their prayers. It pleased God to hear them and break chains and prisons by them: And to send Peter miraculously among them, as they desired. Now when the Damsel came in and told them it was Peter, they told her she was mad: It was an Angel. Whence came this, that they should so hardly believe that which they had so earnestly prayed for? Surely, because faith is such a stranger to our spirit, even when it is at the best, that it seems to be a grace above us. Carnal reason, fear, and distrust are always upon the latch ready to break in when we have been most spiritually occupied, (how much more than ordinarily) and to buzz into our ears thus: Thus now thou hast been busied, and as thou thinkest thou hast discerned that which few have done at the Sacrament: But what if all this thy labour should be lost? What if God should do neither good nor evil? What if for all this, thou shalt be no better than if absent? Oh! Hear then let thy faith still be as attentive to guard thy soul as Satan is, with his fiery darts to dismay thee: be able to quench them by faith: think it no strange thing that unbelief hath never done assaulting thee: but ply thyself with this shield and Armour till thou have frayed away Satan from thee, and recovered thy former part in the promise. Say thus, Lord was thy word strong at my going to the Sacrament, and is it weak at my return? Dost not thou always speak the same thing? Is there any shadow of turning in thee? Shall I in the general, say with Martha, oh. 11.22.39. I know thou canst do all things, but when it comes to the push, then start back and say, He stinketh? Fare be it from me Lord thus to be at a sudden loss, as if thy promise were no bottom sufficient to cleave to? This is the first thing which the Lord looks for, that thy faith should be as real as the promise: and that thereby thy heart should be fenced from the fears and distempers of carnal sense and distrust, which else will break in upon thy wanzing heart, and weaken thy confidence: Alas! we see nothing, nor hear any voice from heaven: we behold the boldness and presumption of Hypocrites, who after their receiving, are as merry as the best: and this troubles a poor soul when he finds staggering, in stead thereof. But, discourage not thyself: better is some fear where there is a treasure to lose, than all mirth, when thy heart is empty. Only let this be thy practice. Lot thou upon the truth of God to bear down all thy doubts and distempers, as fast as Distrust and Satan ply thee with them. Faith lots upon the promise. 2 Chro. 20.9. Examples of this act of faith. Dispute for God as jehosaphat did for victory. Didst not thou say O Lord, that when our enemies assaulted us on every side, if we looked toward thy Temple, thou wouldst hear from heaven and deliver? Mark: very little appeared for him, all rather was against him; but he shaken all off with this casting himself and lotting upon the word of promise. Said I not to my Lord, deceive me not (saith that Shunamite to Elisha: 2 King. 4.16.28. 1 King 1.17. ) she had lotted upon his word, so that when the child was dead, she was cheerful, and went to the Prophet to plead the promise. When Adonija was got to be king, poor Bathsheba, and Nathan agree to go to David, and encounter him thus; Did not my Lord the King say always in our hearing, Solomon shall reign: how then is it that Adonija reigns? Can these stand together? So shouldst thou say, Lord is not thy flesh meat indeed, and thy blood drink indeed? Saidst not thou, that he that eateth the one and drinketh the other, hath eternal life in him? joh. 6.52. Hast not thou promised that thy Sacrament shall chase away my fears, my distrust, my old lusts of covetousness, and uncharitableness, impatience and the like? Whence is it then that still they dare assault me? The Lord tells thee, this is to try whether thou wilt rest in the work wrought, or rely by faith upon the word, that it may be a done deed, as it was a spoken word. Give not the Lord over then, cast not away the confidence, but lot upon the word and say, I believe it must be so Lord, because thou hast said it: and if any should come and tell me, methinks you are better, since the last Sacrament, I should not think it strange, but answer, you say the truth, indeed, I believe I am so, for the mouth of the Lord hath spoken it: therefore if I should be but as I was before, I should make the Lord a Liar, and do unspeakable wrong to him by my unbelief. Thus much for the first duty. The second duty follweth. 2. Duty, survey of our receiving, in 3 Acts. 1. In case of disapointment. That a Christian after his receiceiving, must survey the work and the fruit of it, how he hath gained by his receiving, or what he hath lost, and accordingly apply himself. And that in these three passages following. First, if he find himself jointed of that fruit which he looked for, that God hath not assisted him in his attempt, if he feel, that still his heart is dead and dark, and the spirit hardened from reeiving such grace as God offers; then is he not to shake off all at 6 and 7, but to look well about him. He is to consider, that such a watch word from God is not for nought, the Lord is not wanting usually to his ordinance altogether. If in steed of a melting and broken heart, more cheerful by the promise, more penitent and more watchful upon the Sacrament he feels the contrary evils to appear; sullenness, looseness, deadness, unmercifulness; then hath he need to consult and give sentence. And whereas hypocrites and time-serves look at nothing, save how they may dispatch the work, and then make account that God is tied to their girdles, although still their corruption fester and ranker in them so much the more; the people of God are impatient of such shuffling and confusion. And they conclude there is a pad in the straw still: What to do in that ease. there is some excommunicate thing hidden in their tent, which they would not cast out. And therefore, howsoever conscience was content that they should take some pains to prepare themselves, yet the chief work was neglected, and therefore either their person is still unaccepted of God (being in his uncleanness) or else some beloved lust lieth glowing at the heart, unseen or else unpurged out. Thus was it with those Israelites Deut. 5, 29. and joshua the last, Deut. 5, 29. Iosh. ult. judg. 20.22.23. and judges the 20. all who thought well of themselves, vowed themselves to the Lord: prepared themselves very strongly to fight in a good cause against villainous trespassers. But God was not with them, but slew 42000. of them, even by those men of Gibea, worse th●n themselves. The reason was, that although the cause was good, yet they were unfit to handle it at that time, their conscience being crazed with Idols. But when they saw the root of the malady, they durst no longer kick against the pricks: but fell sadly to search out their sin by fasting and prayer, to break their hearts before the Lord, to weep, repent, and renew covenant. And upon this the Lord altered his course also, and at the third on set, gave them the victory. Even so must it be with these. They must not give the Lord over in this Sacramental discovery: they must bless him unfeignedly that hath rather by frowning upon them, and by turning a day of feasting into a day of sorrow, shown them their corrupt condition, than to leave them still hardened in their sin! Oh! If thou belong to the Lord, thou canst not endure so bitter a countenance of his to be cast upon thee; but recover his favour by a through purging out that venom which defiled thee: yea if ordinary means will not serve, extraordinary shall; of the practice whereof, I have spoken in the chapter of repentance, and the trial thereof. The 2 Act in ease of want of feeling. Secondly, if thou find it to be otherwise upon due survey of thy receiving: to wit, that thou hast been faithful to God and thine own soul in the work: so that thy conscience doth not accuse thee, nor the Lord frown upon thee: And yet for all that, thou still wantest that feeling and savour of the Sacrament which thou desirest to walk with: Then, thou art to apply thyself otherwise. What to do in this. That is, thou art to conceive that as yet thou art not fitted to receive such measure of grace, nor to use it well: but rather wouldst be puffed up with it, and not be able to honour God with it. The Lord therefore goes about to try thy desire, how long it will last, and how long it will thirst after the grace of the Sacrament, and against the next time, grow more earnest by this thy forbearing: The Lord would empty thee more of thyself and convince thee how unworthy a vessel thou art to have it poured into thee, 2 Cor. 12. ●. and he had need buffet thee and bring thee low before he dare trust thee with it: and, seeing all this is not from hatred, but in love, set thine heart at rest, make no haste, nor limit the Lord, but patiently wait and be well doing, and in time the Lord shall break the pride of thine heart, and let in his promise by faith sweetly into thee, so that thou shalt not repent thee that thou wert for a time deferred, that thou mightest be after rewarded with more comfort, and learn to boast of the Lord. Thirdly and lastly: The 3 Act in case of satisfaction. If thou find that the Lord hath sweetly satisfied thee with that fruit of the Sacrament which thou goest for to his feast of the Lord jesus; so that now thou art as one set at liberty, cheerful in heart, meet for thy calling, and purposely bend to obey: Then thou art to apply thyself a third way. And thou art to do somewhat for the present, and somewhat for time to come. For the present, What to do ● 1. For present. to renew again thy thankful heart to God, who at last hath heard thy desire and quit thee of thine adversary which always upbraided thee with thy unfruitful Sacraments: and now with poor Hanna to receive this comfort, as one that means no more to look with a sad heart, but to honour the Lord in the strength of his own gracious faithfulness: and to knit thine heart to him by the band of so undeserved mercy. Secondly, for the present also thou must ground thyself in experience of God's love, that it may be a pledge in thy bosom of like, yea (if thy sin let not) of greater mercy, 2. For time to come. that thou mayst not be to seek of it. For the time to come, thou art to practise two things. 1. To use some means. 2. To exercise some Graces. For the first, 1. Exercise some means. thou art to set thyself on work to pray and seek the Lord to nourish this fruit of the Sacrament in thee, and by all means to blow it up as with bellowes, yea to hatch this mercy in thee, that it perish not. As Paul bids Timothy, to preserve that Trust committed unto him, 1 Tim. 4.14. by the laying on of hands: And so shouldest thou take heed lest thou lose, 3 john verse 8. the good things thou hast laboured for, till thou get a full reward. 2. Some Graces. Likewise there are two graces of the Spirit which all such have cause to practise. The first is fear, The second is care, By fear I mean as Heb. 2.1. Taking heed lest these good things leak out, through the secret chinks and cracks of our false hearts. 1. Fear. jealousy of losing grace, is like the tender eyelid, which keeps any offence from the eye. And watcheth narrowly to all occasions against all temptations of the world and Satan, whereby this pearl might be endangered and imbezzeld. The mother whose the living child was, would not give any way to the cutting it in sunder: But the false mother would; 1 King. 2, 28. and by that Solomon bewrayed her. So is it here. An hypocrite who wants this Treasure (as the proverb saith) will sing before the thief, having nothing to lose, although he go in the midst of a thousand dangers, he is not troubled. But the traveller who carries a round charge about him or behind him, cannot be so merry. He comes not to a place of robbing or hazard, but he will be, sure to have his company here him, and to have his hand upon his hilts. Oh! he is sensible of his money! So is a true Christian: The grace which he receives from God's hand, brings with it a jealous heart, lest by some means or other he forgo it. Psal. 128. Blessed is he who thus feareth always, and standeth upon his watch. 2. Care. Secondly care. That is, he is very studious and painful to improove that Talon which he hath received from the bounty of the Sacrament. Math. 25, 16, 17, If he find that faith and her fruits he planted truly, he plays the occupier of these Talents. We know a bare man, having gotten a stock together, and borrowing upon use daily, had need to look to himself, as knowing all his hope is in his credit, that he can hold quarter, and keep days of payment. So ought it to be with a Christian; he goes every Sacrament deeper and deeper into God's books. That faith, peace, and grace which he meets with at the Sacrament, is as a new borrowed sum of the Usurer. If he come not to the Sacrament for the better, he knows he comes for the worse. 1 Cor. 11, 17. Therefore all his care is, how he may improove this treasure, and be daily able by his occupying, to keep credit with God, and to find favour with him for new receipts, as his needs require. The grace of the Sacrament is costly and requires good improovement: And except a man walk in the exercise thereof more faithfully and fruitfully, the Lord will withdraw his gifts, and come upon his as a hard master, who will exact the uttermost penny of increase. And we know that commonly if the Usurer fall sore upon a debtor, he breaks his back To avoid this misery, learn this. The more God betrusts thee with, Matth. 25.27 the more care do thou nourish in thyself that thou grow: That so the Lord may receive his own with increase. And by this means of reviving thyself after the Sacrament thou shalt find the fruit of it to abide in thee constantly: and to be a mean of thriving in a good course. Which grace the Lord grant! And for this third duty after the Sacrament, and so of the whole doctrine of the preparation; and this second Treatise, thus much be said. An Appendix, added to this second Treatise, consisting of two Chapters. CHAP. XI. Showing some directions how a communicant may find his preparation to the Supper, sweet and familiar. How to make our preparation sweet. IT is the will of God that all his people do find his yoke easy, and his burden light: both in those duties which ought ever & at each instant to be done, as to believe, repent, to live well and to be ready to dye: as also those which are for ever due, but not at every instant to do: But at such seasons as are meet & appointed for them, as, to preach, hear, pray, receive the Sacraments. To insist in the Supper only in this place: God's will is, it should be so The Lo●d loves not that it should be a toil to his people, either to try themselves before, or to communicate at the Table, or to survey their work after. Yet impossible it is, but so it must be and will be to such as please themselves in nothing, save in their ease and formality of serving God: Matth. 11.28. But to such as know that God will have his yoke put on, and hath promised to make it sweet, it will become so, if they will yield necks to it, and believe. Let none mistake me herein. I know that no man must diminish or take away the least dram of weight from any service of God: Revel. 22.18. it were cursed presumption and sacrilege to do it: and cursed be he that doth the work of God negligently. jer. 48.10. Yet neither ought any to add any weight of his own to the Lords work, and to make it heavier than himself hath made it. But take it as God hath framed it, most light and cheerful to an heart applied thereto. Now to apply what I have said, to this Sacrament: Yet to the most it is tedious, and why? What one work of God (among the outward) is so shrugged at, and wearisome to the most, as this of Trial and receiving the Supper? On the one side men feel a great difficulty in the dispatch, and on the other side, the King's command is straight, a necessity is laid upon them, and woe to them that do it not: and what comes of this? Surely they break through it with head and shoulders, and do it as they can; their own ease and sloth they will not shake off, and the Lords yoke they are loath to take on. Rules against it, 6. To prevent this eyesore, I have set down these few directions, which I commend to the teachable: as for the fool (set in his frame) I know though one should bray him in a mortar, yet would not his folly departed from him. Rule 1 And first generally seeing that only To the pure all things are pure; Tit. 1.15. and nothing be it never so pure is savoury to an unclean heart, whose mind and spirit is defiled: Let therefore this be the first rule, That the heart and conscience be pure, and so preserved daily: Rom. 7.24. for so the inner man will delight in the law of God, and the bent and stream of the soul will go that way, although we be not continually bufied in the outward performance thereof, as in receiving the Sacrament, or hearing, etc. Whereas they, who still abide in their uncleanness, and their hearts are corrupt within them, are at no time fit for any duty, whether present or absent; for why, they delight only in that which follows their own principle, yea in any thing, save that which tends to the honour of God, and their own profit and comfort. So then, first I say, let us get a believing heart, and a pure mind thereby, nourishing it daily, and then the inward man will bend itself to walk with God, in such duties as it meets with, be they liberties or crosses, be they hearing, prayer or Sacrament, nothing shall (through mercy) come amiss to a prepared heart: But as the playing of all lessons is equally seasonable to a well tuned instrument, so here. Rule 2 Secondly, being set thus in frame, we must so go to work daily. That is, we must live by faith, daily apprehending Christ to ourselves in his promise, for the support of our life by his daily influence and nourishment. For seeing the Lord is willing to give us Christ to be our wisdom and holiness, and to be ours to put on and do all we have to do in, as well any day, yesterday and forever, as well as to day, Heb. 13.8. yea as well every day as at the Sacrament, to become our meat indeed and drink indeed: what (save unbelief) should hinder, why we should not take him every day as well as any day, him (I say) with all the benefits, as pardon, peace, and direction, both for doing and suffering, living and dying wel●? Christ is not for a Pageant or Procession, to gaze on once a year, but for use, and to live upon daily, as Paul saith, Now live I, Gal. 2.15. yet not I but Christ in me: and the life I live is by faith in the Son of God. To this end consider further, that we receive the same Christ in the Sacrament, and in the promise: If then we be upholden by faith in the promise daily, that Christ will be our patience, strength, hope, and will do all our works in us: Esay 26.16. Then by the same faith the Sacrament will be welcome to us, although it were as daily as in the primitive Church, Act. 2. end. Act. 2. because still we receive the same Christ, though in a differing conveyance. Deceive not thyself about thy life of faith, and then thou shalt not be easily unprepared for the Sacrament. The Soldier that lieth always in garrison is fit to encounter the enemy in the field, than one that cometh from the shop or plough, untrained for the battle. Rule 3 Thirdly, we must be vigilant against those evils daily which steal into us, whereby we make a separation between God and us, Eph. 6.18. and so, between us and his ordinances; setting a gulf between us and them, so that we cannot come at them easily, as the Sacrament by name: And contrariwise, we must maintain our daily fellowship with God daily, in faith, patience, meekness, diligent use of means, meditating of the word, abstaining from tetchiness, worldliness, pride, inconstancy, unthankfulness, remissness of spirit, busying ourselves about other, or more things than we are called to, etc. jam. 4.2. Heb. 3.14. Which although at the time of committing them, they seem nothing: (we not thinking of after-reckoning, or what hurt they will do us) yet in the mean time, we are corrupted and hardened therewith ere we are ware. Little dreaming what an ill handsel they make us toward the Sacrament. And moreover, when we would find them out and confess them at the Sacrament, we cannot so easily bring it to pass, our hearts being a fare off to seek through their distemper. Psal. 32.3. So then (in a word) keep we our hearts undefiled, and shun occasions as we may: and we shall find our Sacrament work mightily set forward thereby: so that the sollemnenesse and hardness of the task will be well over: and we shall come to it not as a Bear to the stake, but as to our appointed food; for why? Is not this our fellowship with grace much furthered thereby? Mark but this: When we have newly been at the Sacrament, we seem pretty well affected: And what hinders us from being so continually, if such scurf broke not out to defile us? but we imagine (basely) that fellowship with sin and Christ, light and darkness, may be held together, which cannot be. 1 Cor. 6, 19 Rule 4 Fourthly, if we have been prevented by Satan, our own looseness or other occasions, and have fallen into the sins before named, or the like: That we practise a daily repentance thereof, breaking our hearts, and fastening upon the promise, Lam. 3.40. (by which we must get pardon, and new strength to obey) and abhor all sodering up of our falls by our own devices. All men will confess that sin must be repent of, or else it will hurt us; but we make question of the time when it must be; but we make question of the time when it must be; and so Satan bids it, put it off till after when more leisure is, or till the Sacrament come: for than it must be done, and then as good make but one work of it, as many, and spare ourselves a labour; and repent of all together. But he that is wise, finding out his errors and sins daily, will repent daily, and not put it off so long till he have forgot it, and so the work will prove the more tedious. Besides, daily repentance keepeth the heart fast and tender, & preserves us wary of offending afterward. Even as when the water is much frozen by an hard and deep frost, either it must be broken and kept thin every day, that so the cattle may drink easily; or else it will renew her hardness, so that it will be hard to pierce it: Even so if we suffer our hearts to go on in sin, till we come to the Sacrament, we shall not have them soft at our command, but shall be much cumbered with them. Rule 5 Fiftly, our experience of former receiving should help and strengthen us against next time; We should not be as riven vessel, which suffer the liquor to run out as fast as it is poured in; Or as the sieve, which while it is in the water, holds water as well as a pail; but if out of it, then presently dreines out: Contrariwise we ought, when we come from the Sacrament (as I have said) seriously to ponder what good we have gotten there, or what we have failed in: if we have failed, we should covenant to humble ourselves, till we have cast out that failing, as unbelief, sloth, uncharitableness, which deprives us of the fruit we looked for, as peace, joy, growth in grace. But if at the Supper we have felt these to revive in us, than ought we to retain their work and power in us, from day to day, till we receive again, When Elija had eaten bread and drank water, 1 King. 19, 8. he went on forty days in the strength of it. So should we who have fed upon other dainties, and so should we not be always new to begin, but keep our old grace, and increase new, which is indeed to grow by the Sacrament. But of this, before. Rule 6 Lastly, we must so use all private means of religion, as they may be helps to the public. For private means are often, public seldomer: If then so oft as we prayed, or read, or conferred, or meditated, we could have our eyes upon that hard task of the Sacrament, and either pray for blessing upon it after, or else bless God for the good we have formerly received: If we would in private by ourselves muse of it, and ask others how they have found it easy: we should find the Sacrament a cheerful and comfortable work for us to go about, in comparison of that we do. But we commonly mind these things all at once, when the Sacrament calls upon us: which maketh it strange unto us, because it is not the object which our eye was upon before hand. And for these 6 Rules of direction, thus much. CHAP. XII. Why the Sacraments are so unworthily partaken by some, and so unfruitfully by others. TO that which I have said of the unpreparedness of men to the Sacrament in the former chapter: Most receive unprofitably. I may add somewhat of the unprofitableness and unfruitfulness of them, in this last period of my book. No man need wonder that he who is awcke and unwilling to a work, commonly finds it to thrive with himself accordingly, that is, to prove barren and fruitless. Therefore the former chapter might be a reason sufficient of this. Howbeit because the sore is deep, I will dive a little further into the causes hereof, both in the worse sort, as also in the better, touching upon the remedies briefly. 1. The worse sort. Causes. 1. Inward. 1. Ignorance. In the worse sort (for I would have none think that I confound the diseases of all sorts) I have observed some causes to proceed from inward, some from outward respects. Touching the inward: first one cause is the general ignorance of people. True it is, Popish blindness and error is removed, touching the merit, necessity and work wrought: and generally people are free from Bread worship: yea they think there is some excellent thing in the Sacrament; but if ye come to the up shot of the matter, namely to demand what a Sacrament is, to what end ordained, what fruit it affords, and how to be received; ye may go (even in Towns duly and well catechised) and pick out scores yea hundreds of people, who can give no common sensible account of this ordinance: But are as blind, about the doctrine of it, as the mole in the earth. What then shall be said of such as live in utter darkness? Remedy. Hos. 4.6. The cure of it is, that these understand, that as Hosea saith, they perish for lack of knowledge, yea ignorance rotteth the heart and maketh it naught, and therefore that they cast out this bitter root, and get some measure of light: and pluck off the cover of darkness. Esay 25. 2. Cause. Superstitions. A second cause, is superstition; causing a solemn yea Popish over reckoning of the Sacrament, viz. That it is so holy a thing that all must not meddle with, fit to be shrined up under a Canopy, than brought forth into over ordinary use: Alas! few men are worthy to come to such mysteries; It is well for them they have devout hearts, and love them: But as for that wisdom, faith and charity which is necessary to partake them, they come short, and so (they doubt) do many who make themselves skilfuller than they: Therefore they find enough of it to come at Easter, and sometimes neglect it then also. Oh! blind idiots! The devil hath cast upon you the oil of superstition to burn you up, as he hath cast the water of contempt upon the former. Remedy. But for remedy know. That the Lord loves not extremities: he will neither admit the despising scorner, nor the superstitious esteemer, but count them both guilty. If God allow the Sacrament to his faithful people in ordinary, thy superstitious mannerliness is out of season: let reverence bring thee to God, but cursed be that superstition which beats thee off. 3. Cause. Profaneness. 2 Cor. 6.16. A third cause is brutish profaneness of life. What communion is there with Christ and Belial! Many do so debauch their lives with odious drunkenness, cozenage, lying, swearing, Sabbath breach, with other abominations, proclaiming their sin as Sodom, joh. 3.20. abhorring the light, and maintaining their lusts and pleasures against it: that their hearts are poured out as water: and there is no heart left in them to look after the Sacrament: They tell themselves in secret, That such holy things are not for dogs: Swine more become the trough than the Table: Matth. 7.6. The Devil also takes on and torments them (if they dare look toward the Sacrament,) and tells them, They have another trade to thrive upon, their whoring, their riot, their roaring, and emptying themselves into their lusts without all control, and stabbing all that give them a cross word, must be their joy and delight, and in stead of all Word and Sacrament. And thus they desperately go on saying, There is no hope, Remedy. jeremy Chap. 2. Vers. 25. The remedy is, That they submit to God's terrors, and stop their ungodly courses, and try if the terrors of God can came them, and bring them into some general compass. A fourth cause is, conceit of men's civility, Fourth Cause. Conceit of civility being out of Covenant. innocence and good life among men: but voidnes of grace, and being quite estranged from the life of Religion. Now, how can such find any relish in the Seal of that Covenant which they regard not? It's enough for them that they keep their Church, shun the Alehouse and drunkenness, be no open profane offenders: but they keep quarter with their own Idol, and set up that in stead of God, his Word and Sacrament, their harmlessness and courtesy, must go for pay with men, though they be never so fulsome in God's account. I condemn not civility, nay I praise it: yet the resting in a principle of our own, starves the heart of God's grace, when a man resolves there to pitch. Let these men learn to be out of all savour with themselves, Remedy. knowing that their excellency stands in a thing which is quite underline of grace, and so seek to season their souls with true understanding of their enmity with God, and care to keep covenant with him, which only can make the seals savoury. Some outward causes there are also of this: First, the want of the Ministry, 2 Externall causes. 1 Want of means. and means of knowledge of God's Ordinances, and the Supper by name. How should Ministers preach of the Seals that understand not the doctrine of Christ himself? Nay I mourn to speak it; diverse Ministers neither unlearned, nor unpainefull (in their kind) nor ungodly; yet in point of the Sacrament, do little acquaint either themselves or the people with it, almost through the year, except in a passage a fare off. Remedy. I dare not boast myself, I know well mine own wants: but if I might draw any to emulation, I durst say, That whereas my poor labours for twelve years, were more upon this, than any other one point; I am not ashamed to say, I found the argument more fruitful at the end, than all the while. And doubtless many good people there are who mourn for the barrenness of their Ministers in this kind, as much as their own deprival of the benefit. Secondly, base example. Sin, 2 Base example. 1 Pet. 1.18. 1 Pet. 1.18. goes strong in the stream of tradition. When as in a town you shall have twenty families into which the knowledge and savour of the Sacraments never entered: how should it descend into their children? 2 King. 17. ult No, But as 2 King. 17. ult. that worship which those Samaritans had learned, was continued many hundred years after, even till Christ's time, john 4. So here, look what unsavoriness of Sacraments was in the grandfather and father or mother, it descends as an inheritance to their posterity, Remedy. running in the blood as a disease. The remedy is, that young ones do withdraw themselves from such cursed customs of profaneness, and suffer the word to season their hearts more deeply with grace and the love of holy things more deeply, than lewd custom hath leavened them with the contrary. 3 Scandal. Thirdly Scandal. When the bad stumble at the actions and lives of such as are frequent receivers (who may be hypocrites) and when they see that such dare cog and cousin men of their estates, undo men by breaking and running away: and sometimes be as jovial and merry companions as themselves, as to lie, traduce others, break promises, play the worldlings and the like; Oh! they conclude, There is no great matter in receiving the Sacraments, and if this be the religion of such, let us abide still drinkers, etc. Oh fearful scandal! Thou shouldest bind thyself by receiving to an inoffensive course of meekness and love, that thou mightst win honour to the Sacraments. But for redress hereof, Remedy. let such consider the woe to all that offend others, and all that are offended at others. It's just with God to set one against the other, that such may perish who love not the truth: One shall not need to mock the other. This for the first. 2. Better sort. Causes. 1. No pondering the spitualnesse and worth of Sacraments. Now for the better sort, even with them also it is not well. They debar themselves of the sweet fruit they might enjoy. And why? Surely because the entire value and honour of the Sacrament is not nourished in their hearts, the true gain of them continues not in their souls. They ponder not the spiritual nature of them, they believe not that God can bless them as he hath promised, they hold no strength from them any time, but forget it by their vanity and giddiness. They cannot see how the Spirit of Christ gives efficacy to the Sacrament to purge them from the wrath, revenge, lightness, abuse of liberties: and the less they gain by them (through their own sin) the less they love them. Much less do they consider the sealing power of Sacraments to give the soul assurance of that which other Ordinances alone cannot. The remedy whereof, Remedy. being that which oft hath been pressed, I need not urge it. Only I aim at this, that I may give the Reader a view together of these diseases for his better recovery. Secondly, even the better sort are much given (oft times) to hide their own follies, 2 Cause. Hiding of their sin. and to bear with themselves too much, even in those errors which break out openly enough to the eyes of the wise observers. Now if the sight of our wants is not all that God requires of his people, what shall be said to such as in self-love applaud themselves, and look so much at their few commendations, that they are loath to acknowledge their blemishes. And sure it is, he that walks with sense of few wants, m●kes God superfluous in his Sacraments. For remedy hereof, go to the Chapter wherein this point is purposely handled. Thirdly, many of these are deeply tainted with worldliness and have no measure in their earthly business: 3 Deep Worldliness. whereby neither their preparation to the Sacrament, nor their survey of it, either before or after can find room with them. All is too little, for work, work. Oh! thou shalt have thy belly full of it one day (with aching and sorrow) when conscience shall present thee with thy sin, and show thee how many Sacraments, and the fruit of them, this gulf of the world hath devoured without recovery: And what a narrow entrance into heaven, it hath caused to thee, who (if thou hadst been enlarged to God's opportunities, as they to thee) mightst have found a large door opened unto thee. Then shalt thou be weary of those cavils which thy covetous heart hath cast upon the Sacrament, as these; Where find ye that so much cost is required to the Sacrament, that men must lay aside their business, and look after that? Nay, where findest thou that the matters of so divine a Nature must stoop to thy base trash? And so engross thy hurt, that when holy things are in hard, thy soul is no where less than where thy body is? So that that hadst as good do never a whit, as never the better? The Remedy is, Resign up thyself and ends to God: make him the Moderator, Remedy. and he will not defraud thee of thy worldly due, if thou wilt be ruled: But if thyself be judge, the Lord must needs prove the loozer. More causes added. To these I might add more. As that men make a dead work of the Sacrament; they live not by faith in it, they walk not humbly and tenderly, but suffer smaller evils to lurk in them and defile them; till they feel conscience crazed, they make not up their breaches by speedy repenting, but solder and crust them over; they ply not Sacraments with other private and personal helps meet to preserve the grace thereof; but in the midst of their slightness, vanities, and pleasures which they mix with holy things, they look to far as well as those that watch closely to those succours; wherein as they are foully deceived, so let them know, that the Lord is righteous, and will not conceal the labour of love in his better servants to equal the slight and careless with them in blessing. Remedy. For remedy whereof, let them look back to the Chapter of Repentance. Conclusion of the whole. And thus at last I have also finished these few advices, added to the Doctrine of preparation: Conclusion of the whole. Craving therefore of him, who is Alpha and Omega (and hath now brought us to an end of our purpose) that be would set home this doctrine of the Sacrament to the hearts of the Readers: I finish the whole Book. FINIS. An Alphabetical Table containing the chief points handled in the second Part. A. ASsisting grace of God one mark of our effectual calling. Page. 38 And how. ibid. The Act of faith one special trial of our faith. 96, and wherein it stands. ib. The stirring of the Affections up by the good things of Christ Sacramental, a special means of reviving faith. Page. 101 Application of the promise of the Sacrament. ib. Act of love is negative or positive. 179. 180. In what particulars both consist. Abandoners of Sacraments terrified. Page. 213 Admiration of God, Christ, and the Spirit, necessary to raising the heart in the Sacrament. Page. 218 Several Acts and Passages of the Sacraments, require due carriage, called Accommodation of the soul. Page. 222 In six particulars. Page. 223 Affections cannot be sacred, except they have a due object. Page. 193 Trusting to former Affections, an ill quality in Receivers, an enemy to desire. Page. 202 B. brokenness of heart and mourning, is one sign of hearty repenting. Page. 116 God recovers the souls of his, being fallen to new brokenness and mourning. Page. 126 Behaviour of a Communicant at the Sacrament, must be holy. Page. 209 Behaviour there must be suitable in body and soul. Page. 215 Behaviour of Communicants must be due, both in respect of the whole Sacramont, and the particular passages thereof. Page. 216 Better sort very unfruitful in Receiving, with the causes. Page. 242 C. Confusedness and indiscretion in the worship of God sinful. Page. 3 Cavilling about Gods Commands under colours an ill mark. Page. 19 God may justly punish those who obey his Commands in an andue manner, aswell as the disobeyers. ib. Marks of effectual Calling necessary for our trial of estate. Page. 37 The fruits of Calliog, a special mark of our estate in grace, and what they are. Page. 41, 42, 33 Curiosity in prying into other men's wants, makes men blind in seeing their own. Page. 54 Excess of Care and sorrow overloding God's people for their wants, sinful. Page. 55 Carelessness of our wants, comes from gross sin, and is dangerous. ib. Each ordinance includes Christ in it as their sap. Page. 82 Cleaving to the promise against bondage and Carnal reason, a mark of faith renewed. Page. 103 Testimony of good Conscience at the Sacrament, a sign of faith renewed. ib. The Christian Combat, one sound mark of repentance. Page. 114 Confession, a great trial of hearty repentance. Page. 117 Carnal and hypocritical receivers of the Sacrament, are in a dangerous case. Page. 130 Crossing of ourselves in our sweet lusts a trial of repentance. Page. 137 censoriousness purged from love by faith. Page. 148 Coming to Sacrament necessary and commanded, proofs, reasons of it. Page. 209, 210, 211 Commemoration of Christ's benefits necessary behaviour in receiving. Page. 216 Due Carriage of a Receiver after the Sacrament necessary. Page. 224 Contentation and well apaiednesse in God, aught to be practised by such as have been satisfied at the Sacrament. Page. 229 Care a special grace to be practised after our Receiving. Page. 230 A pure Conscience daily preserved so, a sweet mean to make preparation to Sacraments sweet. Page. 235 Conceit of a civil condition, without being in Covenant, a mean of bad Receiving, with the Remedy. Page. 241 Sundry Causes together, of the ill Receiving of the better sort, with their Remedies. Page. 244 D. NOt to discern the body of Christ in the Sacrament, dangerous. Page. 60 Dalliers with God in point of future repentance, dangerous. Page. 131 Little hope of Delayed repentance to prove sound. Page. 132 Dissimulation purged from love by faith. Page. 147 Diffusiveness of love. Page. 182 Dissemblers of love at the Sacrament, are bad Receivers. Page. 186 Desire of the Sacrament, a necessary grace for a Receiver, Page. 193. 197. 198 Object of Desire, is Christ Sacramental; described. Page. 194 How Desire of the Sacrament may be attained. Page. 198 Such as come without Desire to the Sacrament, terrified. Page. 199 Want of renewing of Desire, a great sin in God's people at the Sacra. Page. 220 Ab helps and motives to be used, to stir up Desire Sacramental. Page. 204 The trial of true Desire. Page. 205 E. Trial of our Estate in grace the first Object of Sacramental trial. What it is, and the branches thereof. 32. Objection answered. ib. How fare a Christian may be doubtful and solicitous about his Estate. Page. 43 Our Estate in grace is to be tried by our calling, and how. 35. In three things. ib. Effectualness of faith one property to try faith by. Page. 98 Effectual faith prevails against all distempers and doubtings of the soul, and what they are. ib. Experience of the fruit of the Sacraments a sign of faith renewed. Page. 104 Extent of repentance, is one trial of the soundness of it. Page. 113 Mean Esteem of ourselves, and higher prising of others, a sign of repentance. Page. 136 Edifying of the body, the end of love. Page. 183 Sacraments to last Eternally in the Church. 220. How, and by whom. ib. Experience of our former Receiving, a great mean to make preparation sweet. Page. 237 Bad Example, an enemy to good Receiving, with the remedy. Page. 242 F. FAith consists not in the overpowering of the soul, but in resting on the promise. Page. 43 Great need of pressing faith effectual. ib. Sacramental Faith above all graces to be tried at the Sacrament. Page. 81 Faith being well grounded upon the main promise, is easily tried in the particular. Page. 87 How Faith in the main promise is to be tried. Page. 90 How Faith is to be tried in the reviving of it. See reviving of it. Exhortation to renew and to bring renewed faith, to the Sacrament. Page. 106 The Form of repentance, is one trial of the so undnesse thereof▪ Page. 112 Folly of love purged by Faith. Page. 144 Fullness of Christ emptying the soul of herself, one trial of desire. Page. 205 Feeding savorily, a good trial of true desire after the Sacrament. Page. 206 Faith and the exercise thereof, one special part of our carriage after our Receiving. Page. 2●5 Faith lots upon the promise. Page. 226 Fear a special grace to be exercised after our Receiving. Page. 230 G. Such as can find no substance of grace, must cut off themselves from Sacraments. Page. 44 Such good persons as seek not to be Grounded, reproved, and yet comforted. Page. 69 The end of believing which is the Glorifying of grace, a mark of faith. Page. 97 Graces Sacramental. Page. 5 And why they only. Page. 63 Why Graces Sacramental must be tried. Page. 63 Why these five especially? and whether equally. ib. Graces of Sacraments are not to be only for Sacraments, but perpetually. Page. 64 God not tied to our girdles at the Sacrament. Page. 105 Graces to be practised after our receiving the Sacrament. Page. 230 H. Humiliation of soul with selfe-deniall and prayer, a special mean to renew faith at the Sacrament. Page. 105 Holding out with God in the trial of Sacrament, a sign of renewed faith at the Sacrament. Page. 105 Harkening after food, a sure trial of hungering after the Sacrament. Page. 206 Hiding of sin, a great enemy of good Receiving in the best. Page. 243 With the Remedy. ib. I. POpish Ignorance, pretended to be the mother of devotion, confuted. Page. 74 Ignorant Communicants, reproved, and admonished. Page. 75 The seeds and fomenters of Ignorance to be abhorred. 77. what they be. ib. Ignorance may damn, aswell as knowledge abused. Page. 77 Woeful fruits of Ignorance discovered. Page. 78 God hath given an Instinct to his people to seek supply of their wants. Page. 52 judging ourselves for our wants necessary. Page. 62 To rest in God's Imputation, as a real thing, a sign of faith. Page. 97 Impenitent receivers of the Sacrament in a woeful case. Page. 129 Inconstancy purged from love by faith. Page. 144 Ignorance a common cause of ill Receiving, with the Remedy. Page. 239 K. KNowledge one of the Sacramental graces to be tried. Page. 64 With reasons of it. Page. 64, 65 Knowledge the key of other graces. ib. a principal help to discern Christ's body. ib. Objections against Knowledge answered. Page. 67, 68 What Knowledge is necessary for the Sacrament. Page. 69 And the particulars at large opened. Page. 71, 72, 73 Trials of Sacramental Knowledge. Page. 78, 79, 80 L. LOve of lusts, and secret evils, the seed of ignorance. Page. 77 The Life part of repentance in a Christian course, a sign of sound repentance. Page. 120 God sustains the Light of his Spirit in the Elect, to keep them in their falls from confusion. Page. 121 Love of grace as grace, and hatred of sin as sin, though small, a trial of repentance. Page. 136 Sacramental Love necessary to true receiving, and how fare. Page. 140, 183. What Sacramental Love is. Page. 140 Love a sanctifying grace of the Spirit. Page. 140 To be discerned from carnal. Page. 141 True Love bred by faith. 142, and purged. Page. 143 Love to be revived at Sacrament. Page. 145 Those that dare receive without Love, woeful, and what colours they have. Page. 186, 187 Dishonouring God on Sacrament days under pretence of Love, odious. Page. 187 Gods own people reproved for coming to the Sacrament with little Love. Page. 188 Love at the Sacrament, to be renewed and tried. Page. 189 Sundry trials of Sacramental Love. 189, 190, 191. Note and peruse them well in special. Such as can prove their Love to be sound may be comforted. Page. 191 Surfeit of Lusts, an enemy to Sacramental desire. Page. 203 Excess of lawful Liberties also is so. Page. 203 Life of faith daily, an excellent help to make preparation to Sacrament s●e●t. Page. 235 M. 〈◊〉 ●●●ster of God must be careful 〈◊〉 ●●y the Communicants. Page. 30 〈◊〉 them with knowledge, yet not alone. Page. 78 Faith in the main promise, looks at the Mean of believing, viz. Satisfaction. Page. 90 The Meditation of God's meaning, freely to offer Christ, fully, and beteamingly at the Sacrament, is a mean to revive faith. Page. 101 The Matter of repentance is one trial of the soundness of it. 111. in a turning to God. ib. God supports his relapsing servants by the Memory of old Mercies. Page. 121 Good Matter must be gotten, ere the soul can remember Christ. Page. 217 Means to be used after our Receiving for the preserving of grace. Page. 230 Constant aiming at the Sacrament, in the use of all Means, a mean to make our preparation to the Sacrament sweet. Page. 238 Want of Means, an enemy to good Receiving. 241. The Remedy. ib. O. ORdinances are familiar ways to convey all Gods good things to us. Page. 82 Faith in the main promise looks at the Object, and how. Page. 93 Each Ordinance hath a peculiar exhibiting of Christ by special promise. Page. 110 Turning the eye of faith upon the Ordinance of the Supper, is a mean to revive faith at the Sacrament. Page. 100 The meditation of Christ's omnipotency in the Sacrament, a special help to renew faith. Page. 102 Each Ordinance requires repentance ere it can be well partaken. Page. 110 Cleaving to God, when the Occasion of 〈◊〉 evil presents itself, a trial of repentance. Page. 137 Object of love manifold. Page. 181 Both Ministers, people, soul, bodies. Page. 182 Object of Sacramental desire, is Christ the soul's full nourishment. Page. 196 P. PRreparation for the Sacrament, more general than Trial. What it is? Page. 2 Trial of our estate by Preventing grace is one mark of our calling. 37 and how? Page. 38 Trial of ourselves by the Perfitting grace of the Spirit, one part of our calling, and how? Page. 40 Prejudice against the ordinances and Ministers, a great mean of ignorance. Page. 77 God offers all his good things by and through a promise. Page. 82 Few men seek a promise to convey Gods good things unto them. Page. 84 All particular promises are planted in the general promise, and how. Page. 85 Warping from the first Promise most deadly and dangerous. Page. 86 Trial of faith, by her properties, a good sign of faith. 98 preciousness of faith is one. 99 how to try that. ead. When Props of faith fail, oft time faith is at best. Page. 107, & 108 The Parts of Repentance are a mark of trial whether it be sound. Page. 112 Practice of Repentance is a special mark of the soundness of it. 114. And that both in the understanding, will, and life. Page. 115 The Lord affords his promise to his revolted servants, to restore them. Page. 128 The Lord preserves his own in a good estate, when once recovered out of their revolts. Page. 128 Partiality of love purged by faith. Page. 143 Pride purged by faith from love. Page. 145 Such as have prepared for the Sacrament must also come, and not be letted by any occasion whatsoever. Page. 215 Patterns of holy receivers. Page. 217 Perpetual memory of Christ how to be continued at the Sacrament. Page. 219 Preparation to the Sacrament may become sweet and familiar to a Communicant, 232. and how. Page. 233 Profaneness, a cause of ill receiving. Page. 140 No Pondering of the worth of Christ, a lot of good receiving. Page. 243 R. FAith in the chief promse must be tried by the Root of it self-denial. vid selfidenial. Reviving of faith at the Sacrament how to be performed. Page. 100, 101, 102 Repentance in what degree necessary for the Sacrament. Page. 108 Trial of Repentance at the Sacrament necessary. Reasons why? 109. And proofs. ib. Repentance a mark of faith. 110. and welcome to God. Ibid. Substance of Repentance a good Trial of the soundness of it. 100 That is the spirit of regeneration, ibid. Repentance is tried by the mother of it, which is faith. Page. 111 Revenge a mark of hearty repentance. Page. 119 Renouncing of sin, a sign of true lively Repentance. Page. 121 Returning to Gad another sign of it. Page. 122 Repentance upon our Revolts, necessary for Sacraments. Page. 123 Gods own people to be blamed for their venturing to receive without renewed Repentane. 133. Especially for foul falls. Page. 133 Exhortation to bring renewed repentance to Sacraments. Page. 134 Raising up of heart to God in all thankes must attend Meditation at the Lords Table. Page. 119 restlessness of the soul till it be satisfied, a good Trial of Desire. Page. 205 Renewing of Repentance daily, a special help of preparation sweetly. Page. 237 Causes of bad Receiving, inward and outward. Page. 239 S. Steadiness of spirit a meet posture of the Soul for worship of God, contrary to giddiness. Page. 4 The Supper is Christ in a mystery Page. 65 The Supper is the Churches mark to judge of her children's growth. Page. 66 Sacramental Christ a Provision for all wants of his body. Page. 51 Spirit of God not always tied to act his grace in us while we sleep. Page. 56 Search of our wants, aswell as our praises, necessary. Page. 50. and 59 Sensibleness of the shame of our wants needful. Page. 62. To trust God for Salvation and for Christ, and distrust him for particulars, is sinful. Page. 88 Faith in the main promise must be toyed by our self-denial. Page. 94 True search of ourselves, a sign of judicieus' Repentance; and how? Page. 115 Helps of true Search of it. Ibid. The Soul part of Repentance in the will and affections, a good Trial of the Practice of Repentance. Page. 116 Sentencing of ourselves, a mark of hearty repentance. Page. 118 Spirit of God and seed of God cannot be shaken wholly out of the elect. Page. 120 Laying to heart the sins and sorrows of the time, of others as our own, a Trial of repentance. Page. 237 Straightness of love purged by faith. Page. 144 Self love purged by faith. Ibid. Seldom comers to the Supper reproved. Page. 213 Survey of our receiving, a special part of carriage after the Sacrament. Page. 227 Survey of ourselves in case of our disappointment upon receiving, how to be perfomed. Ibid. Page. 228 Survey in point of want of feeling after receiving, how performed, Page. 228 Survey in case of satisfaction upon the Sacrament, what it is? Page. 229 Upon Satisfaction at the Sacrament we must do somewhat presently, somewhat after. Page. 229 Superstition a cause of bad receiving with the Remedy. Page. 239 Scandal a great means of bad receiving, with the Remedy. Page. 242 T. Sacramental Trial necessary for a Communicant, what it is. Page. 1. & 2 Trial and preparation differ, vid. preparation. Trial at the Sacrament is a duty required of all sorts. Page. 6 Each communicant is to Try himself. Page. 16 Trial of others not excluded. 7. The Reasons. 8. Yet not to be trusted. 9 The odds between them. Page. 10 Sacramental Trial wherein it differs from other religious Trials legal, penitential, or moral. Page. 11, 12 Sacramental Trial hath her issue either to encourage or discourage the soul from receiving. Page. 13 What course both the good and the bad must take, after due Trial had: Sundry counsels and Caveats about it. Page. 14, 15, 16 Sacramental Trial not arbitrary, but needful, and divine. Page. 16, 17, 18 Reasons of Sacramental Trial. Page. 21. 22 Its difficult to Try aright and why? ib. Properties of Trial are five, 1. wise, ingenuous, close, faithful, direct. Page. 25, 26 Exhortation to Try ourselves. Page. 31 V. Union the form or essential cause of love. Page. 148 Vnsavorinesse and inappetency of desire hath nothing to do with the Sacrament. Page. 199 Unbelief a main enemy of Sacramental appetite. Page. 202 Most receive unprofitably and why. Page. 239 W. Worship of God must be set, purposed, and a separation of the person from other services for the time. Page. 4 Objections of the weak in the matter of their estate, answered. Page. 48 Weak in knowledge, comforted and admonished. Page. 80 Trial of our wants the second preparation to the Sacrament. Page. 49 All God's people have their Wants, and in how many kinds, viz. in the grounds manner, measure and ends of their actions, in duties, graces, ordinances. Page. 50 Wants of God's people, are either Defects in grace, or decays. Page. 53 Wicked men have no wants, only they have one main one. Page. 54 Christians may be comforted in their Wants, because they have a stock of Grace. Page. 57 58 One want hinders all sense of many wants, and how. Page. 57 God upbayds not his people for their Wants, but supplies them. Page. 58 Let's of Trial of our wants to be avoided. Page. 59 Wherein trial of wants consists. Page. 59 We must have our wants summed up in a readiness for the Sacrament. Page. 63 To rest upon a bare Word, and from one word to go to another, a sure sign of faith. Page. 96, & 97 Comfort to Weak believers in the poor reviving of their faith at the Sacrament. Page. 106 Objections of the Weak against their revived and strong faith, answered. Page. 107 God causeth the sense of Wrath and his judgements to seize upon the consciences of his people being revolted, to recover them. Page. 127 Willingness to be informed of sin, and reproved, a good sign of repentancc. Page. 135 Weak penitents comforted. Page. 139 Weakness of love purged by faith. Page. 144 Comfort to all Weak● in love, if hearts be sound. Page. 192 Watching daily against the enemies of a good course, a special help to make the preparation to the Sacrament sweet. Page. 236 Worldliness a shrewd enemy of a good man's well receiving. Page. 243 With the Remedy. Ibid FINIS.