MEDITATIONS ON THE HOLY SACRAMENT OF THE Lords last Supper. Written many years since BY EDWARD REYNOLDS▪ then Fellow of Merton College in Oxford.  
LONDON, Imprinted by Felix Kyngston for Robert Bostock, and are to be sold at his shop in S. Paul's Churchyard at the sign of the Kings Head. 1638.   

TO THE RIGHT WORSHIPFUL SIR HENRY MARTEN Knight judge of the Admiralty, and of the Prerogative Court of Canterbury.  
Sir,  
SAint Hierom having in the heat of his Youth written an allegorical Exposition upon the Prophet Obadiah, 
Hieron. in Prooem. ad Obad.  did in his riper Age solemnly bewail unto his Friend Pammachius both his rashness in that attempt, and his infelicity further herein, that what he thought had been buried amongst his private papers, was gotten into the hands of a certain Young man, and so saw the Light. The self same complaint am I forced to make touching this little Manuel of Sacramental Meditations, which I humbly put into your hands. It was written with respect only to mine own private use many years since, when I was a young Student in the University, as my first Theological Essay. And now lately, by means of a private Copy long ago communicated unto a Friend, it had without my knowledge received a Licence for the Press, my earnest care was upon the first notice thereof wholly to have suppressed the Publication: but the Copy which had been licenced, being, by I know not what miscarriage lost, I have found it necessary, for fear of the like inconvenience again to review a broken Copy which I had by me, and have rather chosen to let it pass forth with some brief and sudden Castigations of mine own, than once more run the hazard of a surreptitious Edition. Mine Apology shall be no other than that of the good father, Infanseram, nec dum scribere noveram. Nunc, ut nihil aliud profecerim, saltem Socraticum illud habeo, scio quod nescio. And now since I find that the Oblation of the first fruits, though haply they were not always the best and ripest, did yet find favourable acceptance with God himself, I have been emboldened to present this small Enchiridion, (the very first fruits of my Theological studies) unto the hands and patronage of so greatly learned, eloquent, and judicious a person, and that upon this assurance; That as many times aged men when they walk abroad lean upon the hand of a little Child, so even in this little and youthful Treatise, such comfortable Truth's may be, though weakly, delivered, as may help ●n your journey towards a better Country to refresh and sustain your aged thoughts. The Blood of Christ, and the Food of Life, 
2 Reg. 5. 2, 3.  are subjects worthy of all acceptation, though brought unto us in an earthen vessel. Elisha was not a whit the less valued by that noble Naaman, 
2 Sam. 17. 17.  though it were an handmaid which directed unto him. 
1 Sam. 30. 13.  Neither was David's comfort in rescuing of his Wives, and recovering of the spoils from the Amalakites any jot the smaller because a young man of Egypt made way for the discovery. The Sovereignty of the Gospel is herein most excellently set forth in that it many times leadeth the Soul by the hand of a child, 
Isai 1●. 6.  and is as truly, 
1 Tim. 4. 12.  though not as abundantly powerful from young Timothy as from Paul the aged. As christ can use weak elements to exhibit, so can he also use a weak pen to express the virtue and comforts of his Body and Blood. In this confidence I have made bold to prefix your name before these Meditations, that therein I might make a public acknowledgement of my many and deep engagements for your abundant favours, and might with most hearty prayers commend you and yours to that Blood of sprinkling, which speaketh better things for us than that of Abe●. In which desires I daily remain,  
Yours in all humble observance, EDWARD REYNOLDES.   

MEDITATIONS ON THE HOLY SACRAMENT OF THE LORDS LAST SUPPER.  

CHAP. I  
Man's Being to be employed in working: that working directed unto some Good, which is God; that Good, a free and voluntary Reward, which we here enjoy only in the right of a Promise, the seal of which Promise is a Sacrament.  
THE Almighty power and wisdom of God hath given unto his creatures, a triple degree of perfection, their Being, their Working, and their Good; which three are so subordinate to each other, that Working is the end and scope of Being, and Good is the end and scope of Working. But no Being, can produce any Work, no Work reach unto any Good, without something that may be a rule of working, and a way to Good; and therefore Almighty God in the work of the Creation imprinted in each creature a secret principle, which should move, govern, and uniformly direct it to its proper work and end, and that principle we call a Law, which by assigning unto each thing the kind, measure and extent of its working, doth lead it on by a straight and in fallible line unto that Good, for which it worketh. All other Creatures below the sphere of reason, being not only in the quality of their nature of a narrow and straight perfection, but in their duration finite and perishable, the good unto which this Law of their creation directs them, is a finite Good likewise. But men and Angels being both in nature more excellent than all others, and in continuance infinite and immortal, cannot possibly receive from anything, which is a mere creature, and less perfect than themselves, any complete satisfaction of their desires, and therefore must by a circle turn back unto God, who is aswell the Omega, the end and object of their working, as the Alpha, the cause and author of their being. Now God being most free, not only in himself, but in the diffusion and communication of himself, unto any thing created (which therefore he cannot be naturally or necessarily bound unto) and being also a God infinitely beyond the largest compass of the creatures merit or working, it follows that neither Men nor Angels, can lay any necessary claim unto God, by a debt of Nature, (as a stone may unto the Centre by that natural impress which directs it thither;) but all our claim is by a right of Promise and voluntary Donation, so that that which in other mere natural creatures is called the Term or Scope, is in reasonable creatures the Promise or Reward of their working. Fear not Abraham, I am thy exceeding great reward; So than we have here our Good which is God, to be communicated unto us, not in the manner of a necessary and naurall debt, but of a voluntary, and supernatural Reward: Secondly we have our working required as the means to lead us in a straight line unto the fruition of that Good: and in as much as man's will, being mutable, may carry him unto several operations of different kinds, we have thirdly a Rule or Law, to moderate the kind and manner of our working, whereby we reach unto our desired Good; which Rule when it altereth (as in the new Covenant of grace it doth) the quality of that work, whereby we reach unto our desired Good doth alter likewise. Now fourthly we must farther observe that between our working, which is the motion towards our Good, and our fruition, or resting in it, there is a distance or succession of time: so that while we are in our estate of working, we do not enjoy God by any full, real presence or possession, but only by a right of a Covenant and Promise, which makes the Apostle say, that in this life we live by faith and not by sight. Now Promises or Covenants require to have annexed unto them Evidence and certainty, so far as may secure the party that relies upon them: which in humane contracts is done, by giving our words, and setting to our seals for confirmation. And now lastly in as much as that Duty, on condition whereof God maketh this Promise of himself unto us, is the work of the whole man, the Evidence and Confirmation of the Promise is by God, made unto the whole man likewise, and to each faculty of man, which it pleaseth him in mercy the rather to do, because of that dependence of our souls on the inferior and subordinate powers, and of that necessary connexion which there is between the inward reason, and the outward senses. God then (presupposing ever the performance of conditions on our part) doth secure h●s Church, and give evidence for the discharge of his covenant and promise, first to the soul alone by the testimony of his Spirit (which is both the seal and the witness of God's Covenant:) and secondly both to the soul and to the senses by that double bond, his word written or preached, and his seal visibly exhibited to the eye, and taste, but especially unto the taste, in which objects are more really and with less fallibility united to the faculty, in which there appeareth a more exquisite fruition of delight, in these good things which are pleasing; and lastly in which the mystical union of the Church to its head, unto the making up of one body is more naturally expressed. And these seals annexed unto the word or patent of God's Promise, have been ever proposed unto the Church in all its estates, and are nothing else but that which we call a Sacrament. So that as the testimony of the Spirit is an invisible seal, and earnest to the soul, so is the Sacrament a visible seal and earnest to the sense; both after a several manner, ratifying and confirming the infallible expectation of that future Reward, which as well the senses as the soul shall in God's presence really enjoy after they have fulfilled the service which God requireth.   

CHAP. II.  
Sacraments are earnests and shadows of our expected glory made unto the senses.  
THE Promises, and word of grace with the Sacraments, are all but as so many sealed Deeds to make over unto all successions of the Church, so long as they continue legitimate children and observe the Laws on their part required, an infallible claim and title unto that Good which is not yet revealed, unto that inheritance which is as yet laid up unto that life which is hid with God, and was never yet fully opened or let shine upon the earth. Even in Paradise there was a Sacrament; a tree of life indeed it was, but there was but one; whereas Adam was to eat of all the fruits in the Garden: He was there but to taste sometimes of life, it was not to be his perpetual and only food. We read of a Tree of life in the beginning of the Bible, and of a tree of life in the end too; that was in Adam's Paradise on earth, this in Saint john's Paradise in heaven: But that did bear but the first fruits of life, the earnest of an after fullness. This bare life in abundance, for it bore twelve manner of fruits, and that every month, which shows both the completeness, and eternity of that glory which we expect. And as the Tree of Paradise was but a Sacrament of life in heaven, so Paradise itself was but a Sacrament of heaven. Certainly Adam was placed amongst the dark and shady trees of the Garden, that he might in an Emblem acknowledge, that he was as yet but in the shadow of life, the substance whereof he was elsewhere to receive. Even when the Church was pure, it was not perfect; it had an age of infancy, when it had a state of innocence: Glory was not communicated unto Adam himself without the veil of a Sacrament: the light of God did not shine on Paradise with a spreading and immediate ray; even there it was mixed with shadows, and represented only in a Sacramental reflex, not in its own direct and proper brightness. The Israelites in the wilderness had light indeed but it was in a cloud, and they had the presence of God in the Ark, 
Exod: 13. 21.  but it was under several cover; 
Exod: 26.  and they had the light of God shining on the face of Moses, 
Exod. 34. 33.  but it was under the veil; 
Exod. 34. 5.  and Moses himself did see God, but it was in a cloud: so uncapable is the Church while encompassed with a body of sin, to see the lustre of that glory which is expected. Certainly as the Son of God did admirably humble himself in his hypostatical union unto a visible flesh, so doth he still with equal wonder and lowliness humble himself in a Sacramental union unto visible Elements. 
1 Pet. 1. 12.  Strange it is that that mercy which is so wonderful, that the Angels desire to look into it, so unconceivable as that it hath not entered into the thought of man; of such height, and length, and breadth, and depth, as passeth knowledge, should yet be made the object of our lowest faculties: That that which is hid from the wise and prudent in man's little world, his mind and spirit, should be revealed unto the babes, his senses: It were almost a contradiction in any thing, save God's mercy, to be so deep as that no thought can fathom it, and yet so obvious that each eye may see it; 
Luk 24. 39  Handle me and see, for a spiritual substance hath not flesh, was sometimes the argument of Christ; and yet handle and see, take and eat, for a spiritual grace is conveyed by flesh, is the Sacrament of Christ. So humble is his mercy that since we cannot raise our understandings to the comprehension of divine mysteries, he will bring down, and submit those mysteries to the apprehension of our senses. 
2 Cor. 5. 2. 4.  Hereafter our bodies shall be overclothed with a spiritual glory by a real union unto Christ in his kingdom; 
1 Cor. 15. 24.  mean time that spiritual glory which we groan after, is here overclothed with weak and visible elements, by a Sacramental union at his Table. Then shall sense be exalted and made a fit subject of glory, here is glory humbled, 
1 Cor. 13. 12.  and made a fit object of sense; Then shall we see as we are seen, face to face; here we see but as in glass darkly; in the glass of the creature, in the glass of the word, in the glass of the Sacraments. And surely these are in themselves clear and bright glasses, yet we see even in them but darkly, in regard of that vapour and steam which exhaleth from our corrupt nature, when we use them: and even on these doth our soul look through other dark glasses, the windows of sense. But yet at the best they are but glasses, whose properties are to present nothing but the pattern, the shadow, the type of those things which are in their substance quite behind us, and therefore out of sight: so then in general, the nature of a Sacrament is to be the representative of a substance, the sign of a covenant, the seal of a purchase, the figure of a body, the witness of our faith, the earnest of our hope, the presence of things distant, the sight of things absent, the taste of things unconceivable, and the knowledge of things, that are past knowledge.   

CHAP. III.  
Inferences of Practice from the former observavations.  
HERE than we see first the different state and disposition of the Church, here in a state of corruption and therefore in want of water in Baptism to wash it; in a state of infancy, and therefore in want of milk in the word to nourish it; in a state of weakness, and therefore in want of bread, the body of Christ, to strengthen it; in a state of sorrow, and therefore in want of wine, the blood of Christ, to comfort it. Thus the Church while it is a child, it speaks as a child, it understands as a child, it feeds as a child, here a little and there a little; one day in the week, one hour in the day, it is kept fasting and hungry. But when it is grown from strength to strength, unto a perfect age, and unto the fullness of the stature of Christ, than it shall be satisfied with fatness, and drink its full of those rivers of pleasures, which make glad the City of God: It shall keep an eternal Sabbath, a continued festival; the Supper of the Lamb shall be without end, or satiety: so long as the Bridegroom is with them, (which shall be for ever) they cannot fast.  
Secondly we see here, nor see only, but even taste and touch how gracious the Lord is, in that he is pleased even to unroabe his graces of their natural lustre, to overshaddow his Promises, and as it were to obscure his glory that they might be made proportioned to our dull and earthy senses, to lock up so rich mysteries as lie hidden in the Sacraments in a basin of water, or a morsel of bread. When he was invisible by reason of that infinite distance between the divine nature and ours, he made himself to be seen in the flesh; and now that his very flesh is to us again invisible by reason of that vast distance between his place and ours, he hath made even it in a mystical sense to be seen and tasted in the Sacrament. Oh then since God doth thus far humble himself and his graces even unto our senses, let not us by an odious ingratitude humble them yet lower, even under our feet. Let us not trample on the blood of the Covenant, by taking it into a noisome sink, into a dirty and earthy heart. He that eats Christ's in the Sacrament with a foul mouth, and receives him into an unclensed and sinful soul doth all one as if he should sop the bread he eats in dirt, or lay up his richest treasures in a sink.  
Thirdly we learn how we should employ all our senses. Not only as brute beasts do, to fasten them on the earth, but to lift them up unto a more heavenly use, since God hath made even them the organs & instruments of our spiritual nourishment. Mix ever with the natural a heavenly use of thy senses. Whatsoever thou seest▪ behold in it his wonder: whatsoever thou hearest, hear in it his wisdom: whatsoever thou tastest, taste in it the sweetness, as well of his love, as of the creature. If Christ will not dwell in a foul house, he will certainly not enter at a foul door. Let not those teeth that eat the bread of Angelsgrinde the face of the poor; Let not the mouth which doth drink the blood of Christ, thirst after the blood of his neighbour: Let not that hand which is reached out to receive Christ in the Sacrament, be stretched out to injure him in his members: Let not those eyes which look on Christ, be gazing after vanity. Certainly if he will not be one 
a 1. Cor. 6. 15.  in the same body with a harlot, neither will he be seen with the same eyes: he is really in the heaven of the greater world, and he will be no where else Sacramentally but in the heavenly parts of man, the lesser.  
Lastly, we see here what manner of conversation we have; The church on earth hath but the earnests of glory, the earnest of the Spirit, and the earnest of the Sacrament; that 
b Rom. 8. 16.  witnessing, this 
c Rom. 4. 11.  signifying; both confirming and 
d Ephes. 4. 30. Rom. 4. 11.  sealing our adoption. But 
e 1. john 3. 2.  we know not what we shall be, 
f Colos. 3. 3.  our life is yet hid, and 
g 1. Pet. 1. 4.  our inheritance is laid up for us. A Prince that is haply bred up in a great distance from his future kingdom in another Realm, and that amongst enemies where he suffers one while a danger, another a disgrace, loaded with dangers and discontents, though by the assurance of blood, by the warrant of his fathers own hand & seal he may be confirmed in the evident right of his succession, can hardly yet so much as imagine the honour he shall enjoy, nor any more see the gold and lustre of his crown in the print of the wax that confirms it, than a man that never saw the Sun can conceive that brightness which dwelleth in it by its picture drawn in some dark colours. We are 
a 1 Pet. 2. 9  a royal people, 
b Rom. 6. 17.  heirs, yea coheirs with Christ: but we are in a far country and 
c 2. Cor. 5. 6.  absent from the Lord, in houses ruinous and made of clay, in a region of darkness, in a shadow of death, in a valley of tears, though compassed in with a wall of fire, yet do the waves of ungodly men break in upon us; though shipped in a safe Ark, the temple of God, yet often tossed almost unto shipwreck, and ready with jonah to be swallowed of a great Leviathan; though protected with a guard of holy Angels, which pitch their tents about us, so that the enemy without cannot enter, yet enticed often out, 
james 1. 14.  and led privily but voluntarily a-away by the enchanting lusts, the Dalilahs' of our own bosom. The kingdom and inheritance we expect is hid from us, 
Ephes. 3. 9  and we know no more of it, but only this, that it passeth knowledge. Truly the assurance of it is confirmed by an infallible patent, Gods own promise, and that made firm by a seal coloured with that blood, and stamped with the image of that body which was the price that bought it. What remains then but that where the body is, thither the Eagles fly, where the treasure is, there the heart be also, that we groan after the revelation of the sons of God, when the vail of our mortality shall be rend, the mudwall of the flesh made spiritual and transparent, the shadows and resemblances of the Sacraments abolished, the glass of the creature removed, the riddle of our salvation unfolded, the vapours of corruption dispelled, the patience of our expectation rewarded, and from the power of the spirit within, and the presence of Christ without shall be diffused on the whole man a double lustre of exceeding abundant glory. The hope and assurance of this is it which in those holy mysteries of Christ's Supper we receive, which if received without dependence and relation on that glory which they foreshadow, and on that body which withal the merits of it they obsignate, doth no more good than the seal of a king, without any grant or patent whereunto it should be joined, in which there is no profit beyond the bare wax, and much danger in triflin with so sacred a thing.   

CHAP. FOUR  
Whence Sacraments derive their value and being, namely from the Author that instituted them.  
BUt why are not the instruments more glorious where the effects are so admirable? whence is it that there should lie so much power in the narrow room of so small and common elements? It had been worth the creating of a new creature, to be made the pledge of a new covenant; the first fruits are of the same nature with their crop, and earnest useth to be paid in coin of the same quality with the whole after-summe. If then Sacraments are the earnests of our glory, why are not the faithful instead of eating a morsel of bread, taken up with St Paul into the third heavens? why are they not in stead of drinking a sip of wine transformed with their Saviour; and have with Steven a vision of him at the right hand of the father? how discursive is foolish pride when it would prescribe unto God? vain man who undertakest to instruct thy maker in stead of praising him? to censure his benefits when thou shouldst enjoy them? wilt thou not receive salvation without thine own counsel, or art thou so foolish as to conceive nothing precious without pomp? and to judge of the things conveyed by the value, and quality of the instrument that conveys it? tell me then, why it is that water a vulgar element, is held in a Cistern of lead, and thy wine a more costly liquor, but in a vessel of wood? Tell me the reason why that wax which in the shop haply was not prized at a penny, should by cleaving unto a small parcel of parchment be valuable unto a million of money? Tell me why should that clay, which while it lay under foot was vile and dishonourable dirt, 
john 9 6.  when it was applied by Christ unto the eye of a blind man, be advanced unto the condition of a precious and supernatural salve? Is not even in works of Art, the skill of the workman more eminent in the narrowest and unfittest Subjects? Are not the Iliads of Homer more admirable in a Nutshell than in a volume? do not Limmers set the highest value on their smallest draughts? 
a Sen●c. naturaralium quaest. Augustine ep 3. Ambros: Hexam: lib. 6. c. 6. Chrysost. hom. 12. ad pop. Antioch.  and is there not matter of admiration, and astonishment in the meanest and most vulgar objects? And what madness is it then by those reasons to undervalue faith, which are the arguments to confirm it? as if the power of an Agent were not there greatest where the subject on which he worketh doth confer least; 
Tertul. de Baptis. c. 2. & contra Marc. l. 5. c. 5.  as if the weakness of the element did not add unto the wonder of the Sacrament. If it were an argument of Christ's miraculous power to feed five thousand with so few loaves, why should not the miracle of his Sacrament be equal which feeds the whole Church with so slender elements? certainly they who any way dis esteem the seeming meanness and emptiness of the Sacrament, entertaining but low and vulgar conceits thereof, stumble at that same stone of foolishness, by which the Gentiles fell from their salvation. But wilt thou needs know both the reason why we use no other Sacraments, and why these carry with them so much virtue? one answer resolves both. It is the Majesty of the same King that coins his money, and that values it; he that frames a private mint, or imposeth another rate, is in both equally a traitor; in the former by stealing the King's authority, 
Vide Ambrose de Sacrament. lib. 4. cap. 4.  in the other by altering i●: the same Author did both institute the Sacrament and value it; from the same power did it receive the necessity of its being, and the efficacy of its working. In covenants or conveyances the articles and instruments may be haply drawn by some Lawyer, but the confirmation of them by hand and seal, are ordinarily performed by the men themselves who are interessed in them. A Secretary may write the letter, but his Lord will himself subscribe and seal it. Thus the patent of God's covenant hath been drawn out for the benefit of God's Church by many selected and inspired instruments, unto whom God did dictate so much of his will by divine suggestion, as his pleasure was to acquaint and edify his Church withal. But when he comes to confirm this his gift by hand and seal, behold then an immediate presence of his own; then comes Gods own finger, that is in the phrase of Scripture 
a Matth. 12▪ 28. , his spirit to write as a witness in the soul; 
Luke 11. 20.  and then doth God stretch out his own hand, and reach unto us that Supper which is the seal to obsignate unto the senses the infallible truth of those covenants, and our evident interest in those benefits, which were before proclaimed in the patent of his word. The 
b 1 Cor. 11. 23.  Apostle delivered nothing as it were by a second hand to the Corinthians, but what he had formerly received from the Lord. Divine things are unto us 
c 1 Tim. 1. 11.  deposited, we must first be receivers, 
1 Tim. 6. 20.  before deliverers.   

CHAP. V.  
Inferences of practice from the Author of this Sacrament.  
HEre than we see, first both the absurdity and the wickedness of a will-worship, when the same man who is to perform the obedience shall dare to appoint the laws, implying a peremptory purpose of no farther observance than may consist with the allowance of his own judgement. Whereas true 
d Vid. Tertul. de penitent. c. 4. & A●gust. de Civit. Dei. l. 1. c. 26. & de Genes. ad lit. lib. 8. c. 12.  obedience must be grounded on the majesty of that power that commands, not on the judgement of the subject, or benefit of the precept imposed: divine laws require obedience, not so much from the quality of the things commanded (though 
e Rom. 7. 12.  they be ever holy and good) as from the authority of him that institutes them. We are all the servants of God, and servants are but living 
f Arist. Polit. lib. 1.  instruments, whose property it is to be governed by the will of those in whose possession they are. Will-worship, and services of superstition, well they may flatter 
g Plutarch de superstitione.  God, they do not please him. He that requires us to deny ourselves in his service, doth therein teach us that his commands stand ratherin fear, than in need of us; in fear of our boldness lest we abuse them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr●sost. in Rom. Hom. 2.  not in need of our judgements to polish or alter them. The conquest of an enemy against the perscript of his General cost a Roman Gentleman his life, though his own father were the judge. The kill of a Lion contrary to the established Laws of the Kings hunting, (though it were only to rescue the King himself, 
Liv. lib. 8.  whose life was set upon) lost a poor Persian the loss of his head. 
Brisson. de. Reg. Pers. lib. 1.  The over-wise industry of the Architect in bringing not the same but a fitter piece of timber than he was commanded to the Romish Consul, 
A. Gell. l. 1. c. 13.  was rewarded with nothing but the bundle of rods. So jealous and displeased are even men themselves, 
Cyprian cont. Demetrimum.  to have their own Laws undervalved by the private judgements of those who rather interpret than obey them. And therefore even those men who erected the fabrics of superstition and will-worship, 
Numa. apud Liv. lib. 1.  have yet ever endeavoured to derive the original of them on some divine revelations. And that great Roman Captain Scipio, ever before the undertaking of any business, was wont first to enter the Capitol and pretend a consultation with the Gods touching their allowance of his intended designs, grounding all his attempts and governing all his actions by the unerring judgement of their Deities. 
S●mper Agatni rogat, nec nisi justus agit. Ovid. Fast. lib. 2.  And generally in all the Roman sacrifices the minister or servant was to attend a command before he was to strike the beast that was offered. Horrible then and more than heathenish is the impiety of those who mixing humane inventions and ceremonies of their own unto the substance of these sacred mysteries, and imposing them as divine duties with a necessity of absolute obedience, do by that means wrench Christ's own divine prerogative out of his own hands, and make themselves, shall I say confounders and joint authors of his Sacraments? nay rather indeed the destroyers of them: since as he that receives otherwise than Christ requires, 
1 Cor. 11.  receives not Christ but rather damnation; so he that gives otherways than Christ instituted doth not indeed give Christ, but an Idol of his own making.  
Secondly, we see here with how great reverence we ought to approach God's Temple, to receive these deep mysteries of Salvation, which it pleased Christ in his own person to institute, and with his own presence to exhibit unto the Church: was a beast slain for touching the Mount, and shall not a man of beastly and vile affections, 
Heb. 12, 20.  be punished for touching that table where the Lord is present? was Moses to put off his shoes at that bush which represented God's power, and must not we shake off our earthly and corrupt desires at those mysteries which represent his mercy? were Nadab and Abihu destroyed before the Lord for offering strange fire at his Altar, and shall we plead immunity if we present strange souls, and a false faith at his Table? was Adam thrust out of Paradise for his sin in eating of the tree of knowledge; and shall we escape if we sin in eating of the bread of life? even unto the institutions of mortal men, though often in their substance needless, in their observance difficult, and in their end not much beneficial, so long as they keep within the compass of indifferent things, there is required not only our obedience, but our reverence. The word of God, though delivered unto us in earthen vessels, by men of like, weak, and frail affections with ourselves, yet because of that native preciousness which resides in it, and of that derived glory which it brings from the spirit that revealed it, is so far to be honoured, as that the vessels that bring it, are to be had in high estimation, even for their works sake: But the Sacraments are not either of humane authority, as are positive laws, nor of; divine inspiration unto holy men, as were the Scriptures, but they are by so much the more the immediate effects of divine power, by how much they are instituted without the least concurrence of any other instrument; being reached out first unto the Church of God by that immaculate and precious hand, which was itself presently stretched forth on the Cross to embrace the weary and heavy laden. Let us not then venture to receive so sacred things with unwashen hands, as matters of mere custom, fashion, or formality. But let us look unto that high authority that ordained them, on that holy mouth that blessed them, on that arm of mercy that exhibits them; being ever assured that as Christ hath one hand of bounty and redemption which reacheth forth life to the worthy receiver, so hath he another of justice and power ready to avenge the injuries and contempt that shall be done to his own holy institution.  
Thirdly, we see here the honourable condition of the faithful, in that they not only receive Christ, and all the benefits of his merits and actions, but all this they receive from his own hands. For we may not think that the actions of Christ in looking up and blessing, and breaking, and giving, were merely temporary, local, or confined actions, terminated only to the present company that were then with him. Certainly as the Apostles were then the representative Church, so was that a representative action, the virtue and effect whereof descends, and passeth through all successions of the Church. The arm of the Lord is not shortened or any way shrunk that it cannot still exhibit what then it did. If he can so lengthen the arm of faith in us, as to reach as far as heaven to embrace him, he can as well stretch out his own arm of mercy from heaven to present that unto us which he did unto his disciples. It was an admirable and unexpected honour that was showed to Mordecay when the royal Crown and the Kings own apparel was put upon him, 
Easter. 6. 10.  though by the service of wicked Haman: But Christ doth not only bestow on us his Kingdom in the Sacrament (which seals unto us our inheritance with him) nor doth only invest us with his own meritorious purple robes, 
1 Pet. 2. 9  his red garments from Bozrha (the garments of innocency and of unity) but doth all this with his own immediate hand; 
Rom. 8. 17.  so that our honour must needs be so much greater than was Mordecay's, by how much the robes of Christ are more royal than the Persian Kings, and his person more sacred than was wicked haman's.   

CHAP. VI  
Of the Circumstances of the Institution, namely the Time and Place.  
AND as the Author, so the Circumstances of the Institution do not a little add unto the excellency of this Sacrament: first for the circumstance of Time; 
1 Cor. 11.  It was the same night wherein he was betrayed: 
Matth. 26. 20.  in the evening and after Supper. In the evening or night, a time fit to prefigure a passion, and eclipse, his especially who was the Sun of righteousness, and the light of the world; a passion that brought darkness on the very fountain of light, the Sun, even in the midday: In the evening, 
Chrysost. in Matth. 26.  to note that now the fullness of time was come, wherein Christ was to accomplish the redemption of the world. In the evening or twilight when the Passeover was celebrated, learn from the condition of the time the nature as of that Legal, 
Exod. 12. 6.  so in some sort of this Evangelicall Sacrament; it is but a shadow and dark representation of that light which shall be revealed. It hath but the glimmerings, and faint resemblances of that mercy which redeemed us, of that glory which expecteth us. In the evening at the eating of the Paschall Lamb, to note that Christ's active obedience to the commands of the Law went together with his passive obedience to the curse and penalty of the Law. 
Chrysost. Tom. 5. serm. 80. de proditione judae.  He first celebrated the Passeover that therein he might testify his performance of the Law, and then he instituted his own Supper, that therein he might prefigure his suffering of the Law. 
Id sacrificium successit omnibus Sacramentis veteris Testamenti. Aug. Civ. Dei l. 17. ●. 20.  In the evening after the Passeover, to signify the abolishing both of the Evening, and of the Passeover, the plucking away of Moses his vail, of all those dark & misty prefigurations of that light, which was within a few days to rise upon the world. He would first celebrate the Passeover, and there nullify it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost.  to make it appear unto the world that he did not therefore abrogate that holy ordinance, because he oppugned it, but because he fulfilled it, and therefore to the substance he joins the shadow, the Lamb of the Jews, to the Lamb of God, the true sacrifice, to that which was typical, that the brightness of the one, might abolish and swallow up the shadow of other. In the evening at the time of unleavened bread, to signify that we also (it is the Inference of the Apostle) should keep our Feast not with the leavened bread of malice, 
1 Cor. 5. 7.  or of wickedness, but with the unleavened bread of sincerity and truth: That we should not venture to play the hucksters with so divine and pure mysteries, 
2 Cor. 2. 17.  by adulterating them with either the mixture of humane inventions, or with the mud of our own sinful affections. In the evening at the time of Supper, to note the most wiling & ready, yea, the forward and greedy resigning himself into the hands of bloody and cruel men; 
john 4.  to signify that unto him it was meat and drink not only to do, but to suffer his Fathers will. In the evening of that same night, 
1 Cor. 11.  wherein he was betrayed to give first a warrant unto his Church, of his approaching passion, which, though so intolerable for the quality and burden of it, that it could not but amaze his humanity, and draw from him that natural and importunate expression of the desire he had to decline it, 
Mat. 26. 29.  yet in their elements did he ascertain the Church, 
Psalm 110.  that as he came to drink of the brook in the way, so he should not shrink from drinking the very bitterest part of it.  
And secondly in the night wherein he was betrayed, to forearm his poor disciples with comfort against the present loss of him, and against all that anguish which their tender hearts must needs suffer at the sight of that bloody and savage usage, which judas and the Jews would show towards their Master. And therefore in these elements he acquaints them with the nature and quality of his passion, that it should be as Bread to strengthen, and as Wine to comfort the faint hearted, to confirm the knees that tremble, and the hands that hang down. Thirdly it was the night wherein he was betrayed, 
Vid. Aug. de unitate Eccl. cap. 11.  to let us understand that these words were the words of a ding man, and therefore to be religiously observed, 
Chrysost. in 1 Cor. 11.  and that this Sacrament was the work of a dying man, 
Plerique mortales postrema meminere. Caesar apud Sal. in Catil: vid. Augustin. epist. 118. prope finem.  and therefore in its nature a Gift or Legacy. In his life time he gave his Church, his Word, and his Miracles, he went about doing good, but now in his passion he bestowed that which added weight and value, to all his other gifts, himself. Other men use to bequeath their bodies to the earth, from whence it came; 
Acts 2. 27.  but Christ's body was not to see corruption, and therefore he bequeathed it unto the Church. It was his body by his hypostatical and real but it is ours by a mystical and spiritual union. 
john 1. 16.  Whatsoever fullness is in him, 
Scivit (Latro) quòd illa in corpore Christi vulnera non essent Christi vulnera sed Latronis. Ambros. de sancto Latrone Serm. 44.  of it have we all received; whatsoever graces and merits flow from him as the head, they trickle down as far as the skirts of his garment, the meanest of his chosen: the pains of his wounds were his, but ours is the benefit; the sufferings of his death were his, but ours is the mercy; the stripes on his back were his, but the balm that issued from them ours; the thorns on his head were his, but the Crown is ours; the holes in his hands and side were his, but the blood that ran out was ours: in a word, the price was his, but the purchase ours. The corn is not grinded, nor baked, nor broken for itself; the grape is not bruised nor pressed for itself; these actions rather destroy the nature of the elements than perfect them; but all these violations that they suffer are for the benefit of man. No marvel then if the Angels themselves stoop and gaze upon so deep a mystery, in which it is impossible to decide whether is greater the Wonder or the Mercy.  
If we look unto the Place 
Place.  where this Sacrament was celebrated even there also shall we find matter of meditation, 
Matth. 14. 15. Luke 22. 12.  for we may not think that two Evangelists would be so express and punctual in describing the Place, i● there were not some matter of consequence to be observed in it. First than it was a borrowed room, 
Matth. 8. ●0. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Tom. 5. Serm. 80.  he that had no hole where to lay his head in, had no place where to eat the Passeover. We may not then expect in Christ's new Supper any variety of rich and costly dishes; as his Kingdom is not, so neither is his Supper of this world. It was not his purpose to make our worship of him a chargeable service, and to enjoin us such a table, as should six our thoughts on the meats rather than on the substance which they resembled. He knew that where the senses are overcharged faith lies unexercised: and therefore he proportioned his Supper both to the quality of his own estate, which was poor, & to the condition of our weakness, apt (as the Church after in her love-feasts found) to be rather tempted than edified in too much variety of outward meats. 
jude vers. 12.  It was likewise an upper room, to note the dignity and divineness of this Sacrament, and that property of lifting up the hearts, which it should work in the receivers of it. 
Sursum corda Aug. de dono persever.  Our thoughts and affections while conversant about these mysteries should not lie grovelling on the earth, but should be raised unto high and noble contemplations. 
Hi●ron. ad Hedib. quaest. 2. Cyprian de Orat. Domini●a Cyrill. catech. mist.  And this particular of the place may seem to have been imitated by the Churches, in placing the Lords Table and celebrating the Lords Supper in the Chancel or upper room of the Temple; beside, it was a spacious and great room, and so it should be, for it was a great Supper, the Supper of a King. The Disciples were then the type & representative of the whole Catholic Church, which was now by them to be begotten unto God, and therefore the Chamber must needs be a resemblance and Model of the whole world throughout which the sound of Christ's name, and the memory of his passion, should in his Supper be celebrated until the end of all things, and then no marvel if it were a great Chamber. Lastly, it was ready spread, fitted, trimmed, and prepared. So sacred a mystery as this may not be exhibited in an unfit, or unclean place, much less received into a corrupt and unprepared soul. The body of Christ was never to see corruption, and therefore it will never be mixed with corruption. It lay first in a clean womb, it was after buried in a virgin Sepulchre; it than was taken into the brightest heavens, and it still resides in molten and purified hearts. He that had the purity of a Dove, will never take up the loding of a Crow. Here than we see from these circumstances with what reverence and preparation, with what affection and high esteem we should receive these sacred mysteries. The gift of a dying friend (though of contemptible value) is yet greatly prized for the memory of the donor; for though the thing itself be small, yet is it the pledge of a great love. 
debetur maximo operi haec veneratio, ut novissimum sit authorque ejus statim consecrandus. Plin. Paneg.  The words of a dying man, though formerly vile and vain, are for the most part serious and grave, how much more precious was the gift of Christ, who is the Almoner of Almighty God, and whose only business it was to give gifts unto men: how much more sacred were his last words, 
Ephes. 4. 7. 8. 11  who all his life time spoke as never man spoke. The very presence of a dying man estamps on the mind an affection of fear and awe, much more should the words and gifts of him who was dead and is alive again. Certainly he hath a flinty soul whom love as strong as death, 
Cant. 8.  and death the work of that love cannot melt into a sympathy of affection. In sum: the Time of this Sacrament was a time of passion, let not us be stupid; it was a time of passover, let not our souls be unsprinkled; it was a time of unleavened bread, let not our doctrine of it, be adulterated with the leaven of heresy, not our souls in receiving, tainted with the leaven of malice; it was the time of betraying Christ, let not our hands again play the judas by delivering him unto jewish and sinful souls, which will crucify again unto themselves the Lord of glory; let not us take that precious blood into our hands rather to shed it, than to drink it, and by receiving the body of Christ unworthily, make it as the sop was to judas even an harbinger to provide room for Satan. Again the place of the Sacrament was a high Room, let not our souls lie sinking in a dungeon of sin; it was a great room, let not our souls be straightened in the entertaining of Christ; it was a trimmed room, let not oursoules be sluttish and unclean when then the King of glory should enter in: but as the Author of those mysteries was holy by a fullness of grace, the elements holy by his blessing, the time holy by his ordination, and the place holy by his presence; so let us by the receiving of them be transformed as it were into their nature, and be holy by that union unto Christ, of which they are as well the instrumental means whereby it is increased, as the seals and pledges whereby it is confirmed.   

CHAP. VII.  
Of the matter of the Lords Supper, Bread and Wine, with their Analogy unto Christ.  
WE have considered the Author or efficient of this Sacrament and those circumstances which were annexed unto its Institution: we may now a little consider the essential parts of it, and first the elements, or matter of which it conconsisteth consecrated bread & wine: it neither stood with the outwad poverrty of Christ, nor with the benefit of the Church to institute such 
a Non ad elaborata i●pensis & art● convivia populi invitantur. Cy●ri.  sumptuous and gaudy elements as might possess too much the sense of the beholder, and too little resemble the quality of the Saviour. And therefore he choose his Sacraments rather for the fitness, than the beauty of them, as respecting more the end, than the splendour or riches of his Table, and intended rather to manifest his divine power in altering poor elements unto a precious use, than to exhibit any carnal pomp in such delicious fare as did not agree with the spiritualness of his Kingdom. Though he be contented out of tenderness toward our weakness to stoop unto our senses, yet he will not cocker them; as in his real and natural body 
b Esay 53. 2. , so in his representative, the Sacrament, a sensual or carnal eye sees not either form or beauty, for which it may be desired. Pictures ought to resemble their originals, and the Sacrament we know is the picture or type of him who was a 
c Esay 53. 3.  man of sorrow, and this picture was drawn when the day 
d Lament. 1. 12.  of God's fierce wrath was upon him, and can we then expect from it any satisfaction or pleasure to the senses: this body was naked on the Cross, it were incongruous to have the Sacrament of it pompous on the Table. As it was the will of the Father, which Christ both glorifies and admires, to reveal unto babes what he hath hidden from the wise; so is it here his wisdom to communicate by the meanest Instruments, what he hath denied unto the choicest delicates: to feed his daniel's rather with po●lse than with all the dainties on the King's table. And if we observe it, divine miracles take ever the poorest & meanest subjects to manifest themselves on. If he want an army to protect his Church, flies 
d Esay 7. 18. , & frogs 
e Exod. 8. 6. 24. , and caterpillars, and lamps 
f judg. 7. 20. josh 6 4. judges 15. 1●. , and pitchers etc. shall be the strongest soldiers 
g joel 2. 25.  and weapons he useth; the lame 
h john. 5. 3. Matth 12. 10. , and the blind 
i john 9 1. , the dumb 
k Matth. 9 25. , and the dead 
l Matth. 12. 22. , water 
m john 2. 7. , & clay 
n john 9 6. ▪ these are materials for his power: even where thou seest the instruments of God weakest, there expect and admire the more abundant manifestation of his greatness, & wisdom; undervalue not then the Bread and Wine in this holy Sacrament which do better resemble the benefits of Christ crucified than any other the choicest delicates. Bread and Wine, the element is double to increase the comfort of the faithful, that by 
o Heb. 6. 18.  two things wherein it is impossible for God to deceive, we might have strong consolation who have laid hold upon him. The 
p Gen. 41. 32.  dream is doubled said Ios●ph to Pharaoh, because the thing is certain: and surely here the element is doubled too that the grace may be the more certain. No marvel then if those men who deny unto the people the certainty of grace, deny unto them likewise these double elements: so fit is it, that they which preached but a half comfort, should administer likewise but a half Sacrament. Secondly Bread and Wine. In 
c Lexesum sanguinis prohibet, Evangesium praecipit utbibatur. Cypr. de caeva D●m.  the Passeover there was blood shed, but there was none drunken: yea that flesh which was eaten was but once a year. They 
d Vid. Ambr. To. 4. lib. de ●is qui initiautur. c. 9  who had all in types had yet their types as it were imperfect. 
e Gal. 4.  In the fullness of time came Christ, and with or ●in Christ came the fullness of grace, and of his fullness do we receive in the Gospel, which the Jews only expected in the promise, that 
g Heb. 11. 40.  they without us might not be made perfect: these things 
h john 15. 11.  have I spoken saith Christ, that your joy might be full: the fullness of our Sacrament notes also the fullness of our Salvation, and of his sacrifice who is able 
i Heb. 7. 15.  perfectly to save those that come unto God by him. Thirdly Bread and Wine: common, vulgar, obvious food, (wine with water being the only known drink with them in those hot Countries) amongst the Jews a lamb was to be slain, a more chargeable and costly Sacrament, not so easy for the poor to procure, And therefore in the Sacrifice of first fruits, the 
k Levit. 12. 8.  poor were dispensed with, and for a Lamb offered a pair of pigeons. Christ now 
l Ephes. 2. 14.  hath broken down that partition wall, that wall of enclosure which made the Church as a 
m Cant. 4. 12.  garden with hedges, and made only the rich, the people of the Jews, capable of God's Covenants and Sacraments: now that God's Table hath crumms as well as flesh, 
a Matth. 15. 27.  the Dogs, the Gentiles eat of it too; the poorest in the world is admitted to it, even as the poorest that are do shift for bread, though they are not able to provide flesh. Then the Church was a 
b Cant. 4. 12.  fountain sealed up, but in Christ there was a 
c Zech. 13. 1.  fountain opened for transgressions and for sins. Fourthly Bread and Wine, Bread 
d Psal. 104. 19  to strengthen, and Wine to comfort. All temporal benefits 
e Matth. 11. 6. Gen. 1●. 5. 8.  are in divine Dialect called Bread, it being the staff 
f Levit. 26. 26.  of life, and the want of which though in a confluence of all other blessings causeth famine 
g Amos 8. 11.  in a Land. See here the abundant sufficiency of Christ's passion, It is the universal food of the whole Church, which sanctifieth all other blessings, without which they have no relish nor comfort in them. Sin and the corrupt nature of man hath a venomous quality in it to turn all other good things into poison, unless corrected by this antitode, this Bread 
h john 6.  of life, that came down from heaven. And well may it be called a bread of life, in as much as in it resides a power of trans-elementation, that whereas other nourishments do themselves turn into the substance of the receiver, 
Vita Christu● & viva panis.  this quite otherwise transforms and affirmilates the soul unto the Image of itself, whatsoever faintness we are in, if we hunger after Christ he can refresh us; whatsoever fears oppress us, if like 
a Arist. probl.  men oppressed with fear, we thirst & gasp after his blood, it will comfort us; whatsoever weakness either our sins or sufferings have brought us to, the staff of this bread will support us; whatsoever sorrows of mind, or coldness of affection do any way surprise us, this wine, or rather this blood (in 
b Levit. 17. 11.  which only is true life) will with great efficacy quicken us. If we want power, we have the power 
c 1 Cor. 1. 33.  of Christ's Cross; if victory, we have the victory 
d 1 Cor. 15.  of his Cross; if Triumph, we have the triumph 
e Col. 2. ●5.  of his Cross; if peace, we have the peace 
f Col▪ 1. 20.  of his Cross; if wisdom, we have the wisdom 
g 1 Cor. 1. 23.  of his Crosse. Thus is Christ crucified a Treasure 
h Col. 2. 3.  to his Church, full of all sufficient provision both for necessity and delight. Fiftly, Bread and Wine, both of parts homogeneal, and alike; each part of Bread, bread; each part of Wine, wine; no crumb in the one, no drop in the other, differing from the quality of the whole. O the admirable nature of Christ's blood to reduce the affections and the whole man to one uniform and spiritual nature with itself. In so much that when we shall come to the perfect fruition of Christ's glorious Body, our very bodies likewise shall be spiritual 
i 1 Cor. 15.  bodies; spiritual in an uniformity of glory, though not of nature with the soul. 
a Scelera diffident. Senec. james 4. 1.  Sins commonly are jarring and contentious; one affection struggles in the same soul with another for mastery, ambition fights with malice, and pride with covetousness, the head plots against the heart, and the heart swells against the head; reason and appetite, will and passion, soul & body set the whole frame of nature in a continual combustion, like an 
b Arist. Eth. l. 3.  unjointed or broken arm, one faculty moves contrary to the government or attraction of another, and so as in a confluence of contrary streams and winds, the soul is whirled about in a maze of intestine contentions. But when once we become 
c Philip. 3.  conformable unto Christ's death, it presently makes of 
d Eph. 2. 15. 16.  two one, and so worketh peace, it slayeth that hatred and war in the members, and reduceth all unto that primitive harmony, unto that uniform spiritualness, which 
f 2 Cor. 3. 18.  changeth us all into the same Image from glory to glory. Sixtly Bread and Wine: as they are homogeneal, so are they 
g Vid. Cyp. l. 1. epist. 6.  united together, and wrought out of diverse particular grains and grapes into one whole lump or vessel: and therefore 
h Vide Gul. 〈…〉 Antiq. Convival.  Bread and blood even amongst the Heathen were used for emblems of leagues, friendship, and Marriage the greatest of all unions. See the wonderful efficacy of Christ crucified to sodder as it were, and joint all his members into one body by love, as they are united unto him by faith. They are built up as 
i 1 Pet. 2. 5, 6.  living stones through him who is the chief corner stone elect and precious unto one Temple; they are all united by love, by the 
k Ephes. 4. 16.  bond or sinews of peace unto him who is the 
l 1. Cor. 12.  head, and transfuseth through them all the same vital nourishment; they are all the 
m john 10.  flock of Christ reduced unto one fold by that one chief 
n 1 Pet. 5. 4.  Shepherd of their souls, who came to gather those that wandered either from him in life, or from one another in affection. Lastly Bread and Wine, severed and asunder; that to be eaten, this to be drunken; that in a loaf, this in a Cup: It is not the blood of of Christ running in his veins, but shed on his members that doth nourish his Church. Impious therefore is their practice, who power Christ's blood as it were into his body again, and shut up his wounds, when they deny the Cup unto the people under pretence that Christ's Body being received, the blood by way of concomitancy is received together with it: and so seal up that precious Fountain which he had opened, and make a monopoly of Christ's sacred wounds, as if his blood had been shed only for the Priest, and not as well for the people; or as if the Church had power to withhold that from the people of Christ which himself had given them.   

CHAP. VIII.  
Practical inferen●es from the materials of the Lords Supper.  
HEre than we see first, in as much as these Elements are so necessary and beneficial to that life of man, with what appetite we should approach these holy mysteries, even with hungry and thirsty souls, longing for the sweetness of Christ crucified. Wheresoever God hath bestowed a vital being, he hath also afforded nourishment to sustain it, and an inclination and attractive faculty in the subject towards its nourishment. Even the newborn Babe by the impression of nature, is moved to use the breasts before he knows them. Now we which were dead in sins hath Christ quickened, 
Ephes. 2●  and hath infused into us a vital principle, even that faith by which the just do 
a Hab. 2. Gal. 2. 20.  live; which being instilled into us, Christ beginneth to be form 
b Gal. 4. 19  in the soul, and the whole man to be made conformable 
c Phillip 3. 10.  unto him. Then are the parts organced and fitted for their several works; there is an eye with Stephen to see Christ, an ear with Mary, to hear him; a mouth with Peter, to confess him; a hand with Thomas, to touch him; an arm with Simeon, to embrace him; feet, with his Disciples, to follow him; a heart to entertain him, and bowels of affection to love him. All 
d Rom. 6. 19  the members are weapons of righteousness; and thus 
e Epes. 4. 24.  is the new man, the new 
f 2 Cor. 5. 17.  creature perfected. Now he that left not 
g Acts 14. 17.  himself amongst the Heathen without a witness, but filled even their hearts with food and gladness, hath not certainly left his own chosen without nourishment, such as may preserve them in that estate which he hath thus framed them unto. As therefore new 
h Clem. Alex. Paed. ●. l. 1. cap. 6.  Infants are fed with the same nourishment and substance of which they consist; so the same Christ crucified, is as the cause and matter of our new birth, so the food which sustaineth and preserveth us in it: unto whose body and blood there must needs be as proportionable an appetite in a new Christian, as there is unto 
i 1 Pet. 2. 2.  Milk in a new Infant; it being more nourishable than Milk, and faith more vital to desire it then nature. And all this so much the rather, because he himself did begin unto us in a more bitter Cup. Did he on his Cross drink 
k Psal. 69. 21.  Gall and Vinegar for me, and that also made infinitely more bi●ter by my sins, and shal● not I at his Table drink Wine for myself, made infinitely sweeter with the blood which it conveys? Did he drink a Cup 
l Mat. 26. 39 Mat. 20. 23.  of bitterness and wrath, and shall not I drink the Cup of blessing 
m 1 Cor. 10. 16. ? Did he eat the bread of affliction, and shall not I eat the bread of life? Did he suffer his Passion, and shall not I enjoy it? Did he stretch out his hands on the Cross, and shall mine be withered and shrunken towards his Table? Certainly it is a presumption that he is not only sick but desperate, who refuseth that nourishment which is both food to strengthen, and Physic to recover him. Secondly, the benefit of Christ being so obvious as the commons, and so sufficient as the properties of these Elements declare: we see how little we should be dismayed at any either inward weaknesses and bruises of mind, or outward dangers and assaults of enemies, having so powerful a remedy so near unto us: how little we ought to trust in any thing within ourselves, whose sufficiency and nourishment is from without. There is no created substance in the world but receives perfection from some other things; how much more must Man who hath lost his own native integrity go out of himself to procure a better estate, which in vain he might have done for ever, had not God first (if I may so speak) gone out of himself, humbling the Divine Nature unto a personal union with the humane. And now having such an Immanuel as is with us, not only by assuming us unto himself in his incarnation, but by communicating himself to us in these sacred Mysteries: whatsoever weaknesses dismays us, his body is bread to strengthen us, whatsoever waves or tempests rise against us: his wounds are holes to hide and shelter us: what though sin be poison, have we not here the bread of Christ for an Antidote? What though it be red as Scarlet, is not his blood of a deeper colour? What though the Darts of Satan continually wound us, is not the issue of his wounds the balm for ours? Let me be fed all my days with bread of affliction, and water of affliction, I have another bread, another Cup to sweeten both. Let Satan tempt me to despair of life, I have in these visible and common Elements, the Author of life made the food of life unto me; let who will persuade me to trust a little in my own righteousness, to spy out some gaspings and faint relics of life in myself: I receive in these signs an all-sufficient Saviour, and I will seek for nothing in myself when I have so much in him. Lastly, we see here, both from the example of Christ who is the pattern of unity, and from the Sacrament of Christ which is the Symbol of unity, what a conspiracy of affections ought to be in us, both between our own, and towards our fellow-members. Think not that thou hast worthily received these holy mysteries, till thou find the image of that unity which is in them, conveyed by them into thy soul. As the breaking of the bread is the Sacrament of Christ's Passion, so the aggregation of many grains into one mass should be a Sacrament of the Church's unity 
a 1 Cor. 10. 17. . What is the reason that the bread and the Church should be both called in the Scripture by the same name? The bread 
b 1 Cor. 11. 24.  is the body of Christ, and the Church 
c 1 Cor. 12. 27.  is the body of Christ too? Is it not because as the bread is one Loaf out of divers corns, so the Church is one body out of divers Believers; that the representative, this the mystical body of the same Christ. Even as the Word, 
d Mat. 13. 19  and the Spirit, 
e 1 john 3. 9 , and the faithful, 
f Mat. 13. 2●●. , are in the Scripture all called by the same name of seed 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Pel●t. , because of that assimulating virtue, whereby the one received, doth transform the other into the similitude and nature of itself 
h Cyprian. de unit. Eccles. . If the beams of the Sun, though divided and distinct from one another, have yet a unity in the same nature of light, 
james 3. 13. Rom. 11. 16.  because all partake of one native and original splendour: if the limbs of a Tree, though all several, and spreading different ways, yet have a unity in the same fruits, because all are incorporated into one stock or root: if the streams of a River, though running divers ways, do yet all agree in a unity of sweetness and clearness, because all issuing from the same pure Fountain: why then should not the Church of Christ, though of several and divided qualities and conditions, agree in a unity of truth and love, Christ being the Sun whence they all receive their light, the Vine 
l john 15. 1.  into which they are all engrafted and the Fountain 
m Zach. 13. 1.  that is opened unto them all for transgressions and for sins.   

CHAP. IX.  
Of the Analogy and proportion between the holy Actions used by Christ in this Sacrament, and Christ himself who is the substance of it.  
IT follows now, that we inquire farther into the nature of this holy Sacrament, which will be explained by considering the Analogy, fitness, and similitude between the signs, and the things signified by them, and conferred or exhibited together with them, which is Christ the Lord. Now, this Analogy or fitness as it hath been in some general manner expressed in the nature or quality of the elements substantially or physically taken; so more expressly and punctually is it proposed unto us in those holy 
a Cypri. de Caen. Tertul. cont. marc. lib. 1. c. 23.  actions which do alter in the use, and make it a Sacrament. And first we find that Christ took the Bread and Wine, and blessed it, and gave thanks, and so consecrated it, or set a part unto a holy or solemn use, 
Matth. 26. 16. Luke 22. 19 1 Cor. 10. 16  which is the reason why Saint Paul calls it a Cup of blessing; so that unto the Church it ceaseth 
c Ambros. lib. de iis qui initiantur c. 9 & de Sacramentis l. 1. c. 5. & l. 4. c. 4. lustin Martyr in Apolog. 2.  to be that which nature had made it, and begins to be that unto which the blessing had consecrated it: In like manner did the eternal Son of God assume into the subsistence of his own infinite person, the whole nature of man, the body and the soul, by the virtue of which wonderful union notwithstanding the properties of the divine nature, remain absolutely intransient and uncommunicable unto the humane; yet are there shed from that inexhaustible fountain many high and glorious endowments, by which the humanity under this manner of subsistence is 
d Esay 61. 1. Luke 4. 18.  anointed, 
Heb. 1. 9  consecrated, 
e john 6. 23.  sealed, and set apart for that work of incomprehensible love and power, the redemption of the world: and secondly as the Bread is taken by us from Christ in the nature of a gift, he broke it and gave it to his Disciples; so is the humane nature taken by Christ from the Father as a gift 
f Matt. 11. 27. Matth. 28. 18▪ Philip. 2. 9 john 5. 26. , from the good pleasure of God. Thirdly, as the taking of the Bread by Christ did alter only the manner of its being, the operation, and efficacy, the dignity and use, but no way at all the element or nature of the Bread. Even so the taking of the humane body by Christ did confer indeed upon it many glorious effects, and advance it to an estate far above its common and ordinary capacity (always yet reserving those defects and weaknesses which were required in the economy, and dispensation of that great work for which he assumed it) but yet he never altered the essential and natural qualities of the body, but kept it still within the measure and limits of the created perfection which the wisdom of God did at first share out unto it. Lastly, to (come nearer unto the Cross of Christ) as he did by prayer and thanksgiving consecrate their elements unto a holy use; so did he immediately before his passion (of which this is the Sacrament) make that consecratory 
g john 17.  prayer and thanksgiving which is registered for the perpetual comfort of his Church.  
The second Action is the breaking of the Bread, and powering the Wine into the Cup, which doth nearly express his crucified Body; where 
h Psal▪ ●2. 14.  the joints were loosed, the sinews torn, the flesh bruised and pierced, the skin rend, the whole frame violated by that straining and razeing and cutting, and stretching, and wrentching, which was used in the crucifying of it, and by the 
i Sangui●● 〈◊〉 de●u●â ven●là revocamus. Tertul. Cont. Gnost. c. 5.  shedding of that precious blood which stopped the issue and flux of ours. It were infinite and intricare to spin a meditation into a controversy, about the extent and nature of Christ's passion: but certainly, whatsoever either Ignominy, or Agony his body suffered (which two ● conceive to comprise all the generals of Christ crucified) are if not particularly expressed, yet typically and sacramentally shadowed and exhibited in the Bread broken, and the Wine poured out.  
The third Action was the giving, or delivering of the Bread and Wine: which first, evidently expresseth the nature and quality of Christ crucified, with these benefits which flow from him, that they are freely bestowed upon the Church, which of itself had no interest or claim unto any thing save death. Secondly, we see the nature of Christ's passion, that it was a free, voluntary, and unconstrained passion, for though it be true that judas 
a August. Vid. Tom. 8. in Psa. 93. & Tom. 9 tract. 7. in epist. johanis.  did betray him, and Pilate deliver him to be crucified: yet none of this was the giving of Christ, but the selling of him. It was not for us, but for money that judas delivered him, it was not for us, but for fear that Pilate delivered him: 
b Rom. 8. 32. Acts 2. 23. Gal. 4. 4.  but God delivered the Son, and the Son delivered himself with a most merciful and gracious will to bestow his death upon sinners, and not to get, but to be himself a price. The Passion then of Christ was most freely undertaken 
c Gal. 2. 20.  (without which freewill of his own, they could 
d Ephes. 5. 12. Phil. 2. 7. john 19 11.  never have laid hold on him) and his death was a most free and voluntary explication, his life was not wrentched nor wrung from him, nor snatched or torn from him by the bare violence of any foreign Impression; but was with a loud voice (arguing nature not brought to utter decay) most freely 
e john 10. 11. 17. 18. Augustin, Tom, 9 tractat. 31. in johan. & tract. 47. & de tri●itate l. 3. cap. 13. Tertul. in Apolog. cap. 21. Cyprian de c●na Dom. non necessitate, sed obedientia ●rgetur ad mortem, & lib. de dup. martyr.  surrendered and 
f Heb. 8. 3. Mark. 8. 31. Luk, 24. 7. 26. 46.  laid down by that power which did after reassume it. But how then comes it to pass that there lay a necessity 
g Matth. 26. 39  upon Christ of suffering, which necessity may seem to have enforced and constrained him to Golgatha, in as much as he himself did not only shrink, but even testify his dislike of what he was to suffer by a redoubled prayer 
h Aristot. Eth, lib. 3. cap. 1.  unto his Father that that Cup might pass from him? doth not fear 
i Heb. 5. 7.  make Actions involuntary, or at least derogate and detract from the fullness of their liberty? and Christ did fear 
k Act. 2. 33. , how then is it that Christ's Passion was most voluntary though attended with necessity, fear, and reluctance? surely it was most voluntary still, and first therefore necessary because voluntary, the main and primitive reason of the necessity, being nothing else but that immutable will which had fore-decreed it. Christ's death than was necessary by a necessity of the event, which musts needs come to pass after it had once been 
l Acts 2. 23.  foredetermined by that most wise will of God, which never useth to repent him of his counsels; but not by a necessity of the cause, which was most free and voluntary. Again, necessary it was in regard of the Scriptures, whose truth could not miscarry, in regard of the promises made of him, which were to be performed, in regard of prophetical predictions which were to be fulfilled, in regard of typical prefigurations, which were to be abrogated, and seconded with that substance which they did fore-shaddow, but no way necessary in opposition to Christ's will, which was the first mover into which both this necessity and all the causes of it are to be finally resolved.  
And then for the fear and reluctance of Christ, no marvel if he who was in all things like unto us, had his share in the same passions and affections like wise though without sin. But neither of these did any way derogate from the most free Sacrifice which he himself 
m Heb. 9 14.  offered once for all, in as much as there was an absolute submission of the inferior to the higher will, and the inferior itself, shrunk not at the obedience, but at the pain. To explain this more clearly, consider 
n Vid. Hooker l. 5. sect. 48. and D●ctor field of the Church lib. 1. c. 18.  in Christ a double Will, or rather a double respect of the same Will. First the natural Will of Christ, whereby he could but wish well unto himself, and groan after the conservation of that being, whose anguish and dissolution did now approach; whereby he could not upon the immediate burden 
o Heb. 5. 7.  of the sin of man, and the wrath of God but 
o Heb. 5. 7.  fear, 
p Matth. 26. 39  and notwithstanding the assistance of Angels 
q Luk. 22. 43.  drop down a sweat 
r Luk. 22. 44. , as full of wonder as it was of torment, great drops of blood, and then no marvel if we here, Father if it be possible let this Cup pass from me. But then again consider not the natural, but the merciful will of Christ by which he intended to appease the wrath of an offended, & by any other unsatisfiable God; the removal of an unsupportable curse, the redemption, of his own, and yet his fellow creatures, the giving them access unto a father, who was before a consuming fire, in a word, the finishing of that great work which the Angles desire to look into, and then we find that he did freely lay down his life and most willingly embraced what he most naturally did abhor. As if Christ had said (if we may venture to paraphrase his sacred words) Father thou hast united me to such a nature whose Created and Essential property it is to shrink from any thing that may destroy it, and therefore if it be thy Will let this Cup pass from me: But yet I know that thou hast likewise anointed me to fulfil the eternal Decree of thy love, and to the performance of such an office the dispensation whereof requires the dissolution of my assumed nature, and therefore not as I, but as thou wilt. So then both the desire of preservation was a natural desire, and the offering up of his Body was a freewill offering. And indeed the light of nature hath required a kind of willingness, even in the Heathens bruit Sacrifices. And therefore the beast 
s f Macrob. Satur. lib. 3. c. 5. Plin● lib. 8. c. 45. su●t. in ● alba. c. 19 Valer. max. l. 1. c. 6. Plutarch. sympos. l. 8. c. 8.  was led, and not haled to the Altar; and the struggling of it, or flying and breaking from the Altar, or bellowing and crying was ever counted ominous and unhappy. Now our Saviour Christ's willingness to offer up himself is herein declared, in that he opened 
b Pet.  not his mouth; in that he suffered such a death wherein he first did bear 
c john 19 17.  the Cross before it bore him, in that he dehorted 
d Luke 23. 28.  the women that followed after him to weep or express any passion of willingness for his death. Thus did he in his passion, and still doth in his Sacrament really, perfectly, and most willingly give himself unto his Church. In somuch as that the Oil of that unction which consecrated him unto that bitter work, is called an Oil 
e Heb. 1. 9  of gladness. So then Christ freely offereth both in himself Originally, and in his Sacraments Instrumentally, all grace sufficient for nourishment unto life, to as many as reach forth to receive or entertain it.   

CHAP. X.  
Of the fourth Action, with the reasons why the Sacrament is to be eaten and drunken.  
THe fourth and last Action made mention of in this Sacrament, is the eating of the bread, and the drinking of the wine, after we have taken them from the hands of Christ: to signify unto us, that Christ crucified is the life and food of a Christian that receiveth him. Here are the degrees of faith: first we take Christ, and then we eat him. There are none that find any nourishment or relish in the blood of Christ, but those who have received him, and so have an interest, propriety, and title to him. He must first be ours, before we can taste any sweetness in him; ours first in possession and claim, and after ours in fruition and comfort. For all manner of sweetness is a consequent and effect of some propriety which we have unto the good thing which causeth it; unto the which the nearer our interest is, the greater is the sweetness that we find in it. In natural things we may observe, how nothing will be kindly nourished in any other place or means, than those unto which nature hath given it a primitive right and symthy. Fishes perish in the air, and Spice-trees dye and wither in these colder Countries, because Nature had denied them any claim or propriety unto such places. 
john 15.  We are all branches, and Christ is a Vine: now no branch receiveth juice or nourishment, unless first it be inserted into the stock. If we are not first engrafted into Christ, and so receive the right of branches, we cannot expect any nourishment from him. 
Revel. 2.  As the name which was written in that white Stone, was known unto him only that had it, so in these mysteries which have the impress and character of Christ's Passion on them; Christ is known and enjoyed only by those, who first take him, and so have a hold and right unto him. But why is it that Christ in this Sacrament should be eaten and drunken? Cannot the benefit of his Passion be as well conveyed by the eye as by the mouth? It was the joy 
a john 8. 56.  of Abraham that he saw Christ's day, the comfort 
b Luke 2. 30.  of Simeon that he had seen God's salvation, the support 
c Acts 7. 55.  of Stephen that he saw Christ in his kingdom, the faith 
d john 20. 29.  of Thomas that he saw his resurrection; and why is it not enough that we see the passion of Christ in this Sacrament, wherein he is crucified 
e Gal. 3. 1.  before our eyes? Certainly 
f vid. john 6.  if we look into the Scriptures we shall find nothing more common, than the Analogy and resemblance betwixt spiritual grace and natural food. Hence it is that we so often read of 
g 1 Cor. 10. 3, 4.  Manna from Heaven, Water from the Rock, Trees in Paradise, Apples 
i Cant. 2. 5.  and Flagons for Christ's Spouse, Wisdoms feast 
k Prov. 9 2. 5. , and the marriage feast 
l Matth. 22. 4.  of hungering 
m Matth. 5. Psal. 63. 1. Ps. 119. 103. Psal. 42. 1, 2. Ps. 119. 131. Esay 66. 11.  and thirsting, and sucking of marrow and fatness, and Milk 
n Esay 55. 1. 2. 1 Pet. 2. 2. Heb. 5. 12. , and Honey, and infinite the like expressions of divine grace: the reasons whereof are many and important. First, to signify the benefit we receive by Christ crucified, exhibited unto us in his last Supper, by that 
o Vid jackson of justifying faith. Sect. 1. cap. 9  Analogy and similitude which is betwixt him and those things we eat and drink. Now meats are all either Physical, common, or costly, either for the restoring, or for the supporting, or for the delighting of nature; and they have all some of those excellent properties of good 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. lib. 1. & Eth.  which Aristotle hath observed, either to conserve nature entire, or to restore it when it hath been violated, or to prevent diseases ere they creep upon it. And all these benefits do the faithful receive by Christ. First, his body and blood is an Antidote against all infections of sin, or fear of death. When he said, Fear 
q Matth. 14. 27.  not, it is I. It was an argument of comfort which no temptation could repel. Secondly, it hath a purging and purifying property. The 
r 1 john 1. 7.  blood of Christ cleanseth us from all sin. Thirdly, it hath a quickening, preserving, and strengthening power. Christ 
s Phil. 1. 21.  is our life, and our 
t Col. 3. 3, 4.  life is hid with Christ u, and Christ liveth in us, and he hath quickened 
w Ephes. 2. 5.  us together with Christ, and we are 
a Phil. 4. 13.  able to do all things through Christ that strengtheneth us. And lastly, it hath a joying and delighting property, I rejoice 
b Gal. 6. 14.  in nothing but in the Cross of Christ: I count 
c Phil. 3. 8. Phil. 4. 4.  all things dung that I may win Christ, and I protest 
d 1 Cor. 15. 31.  by our rejoicing which we have in Christ. Whether we want Physic to cure us, or strong meats to nourish us, or sweet meats to delight us, Christ is unto us all in all, our health, our strength, our joy.  
Secondly, the Sacrament is eaten and drunken, to signify the necessity we stand in of Christ crucified: many things there are usual in the life of man both for delight and profit; beautiful and pleasant objects for the eye; melody and harmony for the ear; ointments and odours for the smell; curiosities and luxuriancies of invention for the fancy: but there is no faculty of nature that doth so immediately concur to the support and preservation of the whole man, as the sense of Tasting, which is, as it were the Sluice & inlet to life; without which we have not so much as a capacity of that delight, which other objects of an inferior and subordinate nature can afford: even so many things there 
e Eccl. 2. 24. 3. 12. 22. 5. 17.  are wherein the children of God may and aught to take pleasure and solace, even as many as we acknowledge from God for blessing; but there is nothing in the world which is the object and principle of our life, but only Christ: no quality in man, which is the Instrument and Organ of our life, but only a lively and operative faith, by which only we taste 
f Crede et manducasti. Aug. in johan.  how gracious the Lord is. The just 
g Hab. 2.  shall live by faith; and I live 
h Gal. 2. 20.  by the faith of the Son of God: and where 
i Vid. Chrys. in 1 Cor. Hom. 24.  the body is, thither do the Eagles fly, that they may eat and live.  
Thirdly, the Sacrament is eaten and drunken to show unto us the greedy desire which is and aught to be in the hearts of Believers towards Christ crucified. There is no one faculty in man will so much put to its utmost for procuring satisfaction, as this of Tasting if once brought into anguish or straits. Because as Death 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  in the general is most terrible, so much more that lingering 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Odyss. lib. 12. & lib. 17  death which consumes with famine; and therefore no power of nature more importunate and clamorous for satisfaction; no motive stronger to work a love, and attempt a conquest on any nation, than an experience of such excellent commodities as may from thence be obtained for the relieving of this one faculty. And therefore Almighty God when he would provoke the people to forsake Egypt, and comfort them with the news of a better Country, describes it by the plenty that it brought forth; I 
m Exod. 3. 17.  will bring you to a Land which floweth with Milk and Honey. And when the people murmured against God in the Wilderness, all that hatred of Egypt which the tyranny of the Land had wrought in them, all the toil and servitude that was redoubled on them, was wholly swallowed up by the one consideration of fleshpots 
b Exod. 16. 3. Numb. 11. 5.  and Onions which they there enjoyed. And 
c Num. 13. 21. 24.  when by God's appointment Spies were sent into Canaan, to inquire of the goodness of the Land, their Commission was to bring of the fruit of the Land unto the people, that thereby they might be encouraged unto a desire of it. And we find how the Roman Emperors did strictly prohibit the transportation of Wine, or Oil, or other pleasant commodities unto barbarous Nations, left they might prove rather temptations to some mischievous design, than matters of mutual intercourse and traffic. No marvel then if the Sacrament of Christ crucified, who was to be the Desire 
e Hag. 2. 8.  of all Nations, the desire of whom was not only to transcend and surpass, but even (after a sort) to nullify 
f 1 Cor. 2. 1. Mat. 13. 44, 45. Luke 18. 28 Phil. 3. 7, 8.  all other desires, be received with that faculty which is the seat of the most eager and importunate desire.  
Fourthly, we eat and drink the Sacrament, to intimate unto us the conformity of the faithful unto Christ. As in all the appeties and propensions of natural things we find an innate amity, betwixt the natures that do so incline towards, or embrace one another, so principally in this main appetite unto food, is there ever found a proportion between nature and its nourishment: insomuch, that young 
a Clem. Alex. Paedag. 1. l. c. 6.  Infants are nourished with that very matter of which their substance consisteth. Whatsoever hath repugnant qualities unto nature, she is altogether impatient of it, and is never quieted till one way or other she disburden herself. And thus is it, and aught to be betwixt Christ and the faithful; there is a conspiracy 
b Rom. 6. 4, 5. Rom. 8. 17. 1 Cor. 15. 49 2 Cor. 3. 18. Phil. 3. 10. Phil. 3. 20.  of affections, motions, passions, desires, a conformity of being in holiness, as well as in nature, a similitude, participation, and communion with Christ in his death, sufferings, glory. All other things in the world are very unsuitable to the desires of faith, nor are able to satiate a soul which hath tasted Christ, because we find something in them of a different, yea, repugnant nature, unto that precious faith by him infused: 
Luke 5. 39  no man having tasted old Wine desireth new, for he saith the old is better: and therefore howsoever the wicked may drink iniquity like water, and role 
c job 20. 12.  it under their tongue as a sweet thing; yet the children of God, who have been sensible of that venomous quality which lurketh in it, and have tasted of that bread which came down from Heaven, never 
d john 6. 48. 50, ●1.  thirst any more after the deceitful pleasures, the stolen 
e john 4. 14.  waters of sin; but no sooner have they unadvisedly tasted of it, but presently they feel a war in their bowels, a struggling and rebellion between that faith by which they live, and that poison which would smother and extinguish it, which by the efficacy of faith, whereby we 
a 1 john 5. 1.  overcome the world, is cast out and vomited up in an humble confession, and so the faithful do regain their fellowship with Christ, who as he was by his m●rits our Saviour unto remission of sins, 
b 1 Pet. 1. 15. 1 Pet. 2. 21.  so is he by his holiness our example, and by his Spirit our head, unto newness of life.   

CHAP. XI.  
Of other Reasons why the Sacrament is eaten and drunken, and of the manner of our union and incorporation into Christ.  
FIfthly, we eat and drink the Sacrament of Christ crucified, to signify that real and near incorporation of the faithful into Christ their head; for the end of eating is the assimulation of our nourishment and the turning of it into our own nature and substance, whatsoever cannot be assimulated is ejected: and thus is it between us and Christ; whence it cometh that we so often read of the 
c Ephes. 3. 17.  Inhabitation of Christ in his Church, of his more peculiar presence 
d Rev. 3. 20. Mat. 20. 8. Ephes. 1. 6. Gal. 2. 20. john 14. 20.  with and in his people, of our spiritual 
c Rom. 11. 17. john 15.  ingrasture into him by faith, of those more near and approaching relations of Brotherhood 
d john 20. 17 Matth. 25. 40. Mark. 3. 35. , and coinheritance 
e Rom. 8. 17.  between Christ and us, that mutual interest, fellowship, and society which we have each to other, with infinite other expressions of that divine and expresselesse mixture whereby the faithful are not only by a consociation of affections 
f Affectus consociat & confederate voluntes Cyprian. de Caena Dom.  and confederacy of wills, but by a real though mystical union engrafted, knit, and as it were jointed unto Christ by the sinew of faith, and so made heirs of all that glory and good which in his person was purchased for his members, and is from him diffused on them as on the parts and portions of himself. So that it pleaseth God's spirit (as some 
g August de peccat. merit. & remiss. l. 1. c. 31. de Genesi ad lit. l. 11. c. 24. Beza in annotat. ad Ephes. 1. 23. Hook●r. pag. 306.  do observe) so far sometimes to express this union betwixt Christ and his Church, as to call the Church itself by the name of Christ, and every where almost to interest 
h Mat. 25. 45. Acts 9 4.  himself in the injuries and sufferings of his Church, yea 
i Hooker l. 5. Sect. 56.  to esteem himself incomplete and maimed without it. And here this mystical unity between Christ & his Church being by eating and drinking so expressly signified, and in the Sacrament so graciously obsignated unto us, it will not be impertinent to enlarge somewhat on so divine a point: whersoever any thing hath so inward a relation and dependency on something else, as that it subsisteth not, nor can retain that integrity of being which is due unto it, without that whereon it dependeth, there is necessarily required some manner of union between those two things by means whereof the one may derive unto the other, that influence and virtue whereby it is preserved: for broken, discontinued and ununited parts receive no succour from those from which they are divided. (All manner of activity requiring a contract, and immediatnesse between the Agent and the subject) and this one proof of that omnipresence and immensity which we attribute unto God, whereby he filleth 
b Deum namque ire per omnes terrasque tractasque maris Caelumque profundum Virg. vid. Hugost. vict. de Sacrament. l. 1. part. 3. c. 17. Psal. 138. Esay 6. Amos 9 1. 3. jer. 23. 24.  all creatures, bestowing on them all that general influence and assistance of his Providence whereby they live 
c Acts 17. Vid. Aug. de Genesi adlit. lib. 4. c. 12 & confess. lib. 1. cap. 2. 3.  and move and have their being.  
But besides this universal presence of God wherewith he doth equally fill all things by his essence, which were from eternity wrapped up in his power and wisdom; there is a more special presence and union of his unto the creature; according as he doth in any of them exhibit more express Characters of his glorious Attributes: In which sense he is said to be in 
d Psal. 103. 19 Matth. 6. 9  Heaven, because he doth there more especially manifest his power, wisdom, and majesty; in 
e Exod. 3.  the soft and still voice because there his lenity was more conspicuous, in the burning bush 
f Exod. 34. 5.  and in the light cloud, because in them his mercy was more expressed, in the mount Sinah 
Exod. 19 18 , because there his 
h Vide Tertul, adver. Praxeam. c. 23. & Aug. epist. 3. ad volup.  ●errour was especially declared. According unto which different diffusions of himself on the Creature and dispensation of his Attributes, God (without any impeachment of his Immensity) may be said to be absent, to depart, and to turn away from his Creature, as the words are every where in the Scriptures used. Thus is God united to the creature in general, by the right of a Creator, upholding 
i Heb. 1. 3.  all things by his mighty word, without the participation whereof they could not but be annihilated and resolved into their first nothing: but beside, there is a more distinct and nobler kind of union unto his more excellent Creature, man? for as there are some things which partake only of the virtue and efficacy, others which partake of the Image and nature of the Sun; as the bowels of the earth recceive only the virtue, heat and influence, but the beam receives the very Image and form of it, light: so in the creatures, some partake of God only as an Agent, as depending on his eternal power from whence they did originally issue, and by which they do now still subsist, and so receive only some common Impressions and foot prints of divine virtue, whereby they declare 
k Psal. 19 1.  his glory, others partake of the Image 
l Ephes. 4. 24.  of God, of the divine 
m 2. Pet. 1. 4.  nature as Saint Peter speaks, and receive from him those two special properties wherein principally consists the Image of God, holiness and happiness, that giving perfection to our working, and this to our being, (which two satisfy the whole compass of a created desire) and so declare his love; some acknowledge God as their maker, others as their Father, in them is dependence and gubernation only, in these is cognition and inheritance. The bond of this more special union of the reasonable creature unto God, was originally the Law of man's creation, which did prescribe unto him the form, and limits of his working, and subordination unto God, which knot he by his voluntary aversation violating and untying, there did immediately ensue a dis-union between God and man, so says the Prophet, your sins 
u Esay 59 2.  have separated between you and your God. Now as the parts of a body so long as they are by the natural bonds of joints and sinews united to the whole, do receive from the fountains of life, the heart and the brain, all comfortable supplies for life and motion, which are due unto them; but being once dissolved and broken off, there then ceaseth all the interest which they had in the principal parts: so as long as man by obedience to the Law, did preserve the union between God and him entire, so long had he an evident participation of all those graces spiritual, which were requisite to the holiness and happiness of so noble a creature: but having once transgressed the Law, and by that means broken the knot, he is no more possessed of that sweet illapse and influence of the spirit, which quickeneth the Church unto eternal life; but having united himself unto another head, and subjected his parts unto another Prince, even the Prince 
x Ephes. 2. 2.  that ruleth in the children of disobedience, he is utterly destitute of all divine communion an alien 
y Ephes. 2. 12.  from the commonwealth, and by consequence from all the privileges of Israel, a stranger from the covenant of promise, unacquainted with, ye unable to conceive aright of spiritual things, quite shut 
z 1 Cor. 2. 14.  out from the Kingdom, yea without God in the world. And thus far we have considered the several unions, which are between the creatures either in general as creatures, or in particular as reasonable, and God considered in the relation of a Creator, which will give great light to understand both the manner and dignity of this mystical and evangelical union betwixt the Church and Christ considered under the relation of a Redeemer, by whom we have reunion 
a Revel. 22. 15  and access to the Father; in whom only he hath accepted 
b Ephes. 2. 13. 18 Ephes. 1. 5. 6.  us again, and given unto us the adoption of children. Now as in the union of God to the creatures, we have before observed the differences of it, that it was either general unto all, or special unto some, in which he did either more expressly manifest his glory, or more graciously imprint his Image: so also in the union of Christ unto us, we may observe something general whereby he is united to the whole mankind, and something special whereby he is united unto his Church, and that after a double manner; either common unto the whole visible assembly of the Christians, or peculiar and proper unto that invisible company who are the immediate members of his mystical body.  
First, than 
c Vnius naturae sunt vites & palmites propter quod cum esset Deus, cujus naturae non sumus factus est homo ut in illo esset vitis humana natura cujus & nos omnes palmites essemus. August. Tom. Tract 80. joh.  all man kind may be said to be in Christ, in as much as in the mystery of his incarnation he took on him the self same nature, which maketh us to be men, and whereby he is as properly man as any of us, 
d Esuriens subdiabolo sitiens subsamacitidè flens Lazarum, anxi●usque ad mortem. Tert de carn. Christi. ● 9 & adver. praxeum c. 27.  subject to the same infermities, liable and naked to the same dangers & temptations, moved by the same Passion, obedient to the same laws with us, with this only difference, that all this was in him sinless and voluntary, in us sinful and necessary.  
Secondly, besides this, there is a farther union of Christ unto all the Professors of his truth in knowledge and explicit faith, which is by a farther operation infusing into them the light of truth, and some general graces that which make them serviceable for his Church; even as the root of a tree, will sometimes so far enliven the branches as shall suffice unto the bringing forth of leaves, though it supply not juice enough for solid fruit: for whatsoever graces the outwad professors of Christianity do receive, they have it all derived on them from Christ; who is the dispenser of his Father's bounty, and who inlightneth every man that cometh into the World.  
Thirdly, there is a more special and near union of Christ to the faithful, set forth by the resemblances of building 
c 1 Pet. 2. 4. Eph. 2. 15. 1 Cor. 3. 16. , ingrasture 
d john 15. 5. , members 
e Ephes. 4. 15, 16 1 Cor. 12. 12. , marriage 
f Ephes. 5. 32. Psal. 45. 2 Cor. 11. 2. , and other the like similitudes 
g john 4. 14. john 6. 51.  in the Scriptures, whereby Christ is made unto us the Original, and wellspring of all spiritual 
h john 14. 19 1 john 5. 12.  life and motion, of all fullness 
i john 1. 16.  and fructification 
k john 15. 5. . Even as in natural generation, the soul is no sooner infused and united but presently there is sense and vegetation derived on the body: so in spiritual new birth, as soon as Christ is form 
l Gal. 4. 19  in us as the Apostle speaks, then presently are we quickened 
m Ephes. 25. Gal 2. 20.  by him, and all the operations of a spiritual life, sense of sin, vegetation, and growth in faith, understanding and knowledge of the mystery of godliness, taste and relish of eternal life, begin to show themselves in us. We 
n Rom. 5. 12. 15. 17, 18, 19 1 Cor, 15. 22. 45. 49.  are in Christ by grace, even as by nature we were in Adam. Now 
o August. Enchirid. cap. 26. & Epist. 23. ad Bonisacium. Traxit reatum quia unus erat in illo àquo traxit, & Tertul. de testim. Anim. c. 3.  as from Adam there is a perpetual transfusion of Original sin on all his posterity, because we were all then not only represented by his person, but contained in his loins; so from Christ, who on the Cross did represent the Church of God, and 
e Regeneravit hominem in uno C●risto ex uno Adam generate August. Epist. 23  in whom we are, is there by a most special influence transfused on the Church, some measure 
f john 1. 16.  of those graces, those vital motions, that incorruption, purity, and holiness, which was given to him without measure; that he alone might be the Author 
g Heb. 5. 9  and Original of eternal salvation, the consecrated Prince 
h Heb. 2. 10, 11  of glory to the Church: from which consecration of Christ, and sanctification of the Church, the Apostle infers a union between Christ and the Church; for he that sanctifieth and they that are sanctified are of one. And all this, both union or association with Christ, and communion in those heavenly graces which by spiritual influence from him are shed forth upon all his members, is brought to pass by this means originally, because 
i Rom. 8. 9  Christ and we do both partake of one and the selfsame spirit, which spirit conveys to the faithful, whatsoever in Christ is communicable unto them. For as the members natural of man are all conserved in the integrity and unity of one body, by that reasonable soul which animates, enlivens, and actuates them, by one simple and undivided information, without which they would presently fall asunder and moulder into dust: even so the members of Christ are all firmly united unto him, and from him receive all vital motions, by means of that common Spirit, which in Christ above measure, in us according unto the dispensation of God's good will, worketh one and the selfsame life and grace; so that by it, we are all as really compacted into one mystical body, as if we had all but one common soul. And this is that which we believe touching our 
a 1 john 1. 3.  fellowship with the Son, as S. john calls it; the clear and ample 
b Name & nunc est in nobis, & nos in ill●; sed hoc nunc credimus, tunc etiam cognos●emus: quamvis & nunc credend●●overimus, sed tunc contemplando noscemus August. Tom. 9 Tract. 75. in john.  apprehension whereof is left unto that place where both our union and likeness to him, and our knowledge of him shall be made perfect.  
Sixtly, we eat and drink the Sacrament of Christ's Passion, that thereby we may express that more close and sensible pleasure which the faithful enjoy in receiving of him. For there is not any one sense whose pleasure is more constant and express, than this of Tasting: the reasons whereof are manifest. For first it follows by the consequence of opposites, that that faculty when fully satisfied, must needs be sensible of the greatest pleasure whose penury & defect brings the extremest anguish on nature. For the evil of any thing being nothing else but an obliquity and aberration from that proper good to which it is opposed. It must needs follow, that the greater the extent and degrees of an evil are, the more large must the measure of that good be in the distance from which that evil consisteth. Now it is manifest that the evil of no senses is so oppressive and terrible unto nature, as are those which violate the taste and touch (which later is ever annexed to the former;) no ugly spectacles for the eyes, no howls or shriek for the ear, no stench or infection of air for the smell, so distasteful, through all which the anguish of a famine would not make a man adventure to purchase any food, though affected even with 
a Moriensque recepit quas nollet victuras aquas, etc. vid. Lucan. lib. 4.  noisome qualities. Secondly, the pleasure which nature takes in any good thing, is caused by the union thereof to the faculty, by means whereof it is enjoyed; so that the greater the union is, the more necessarily is the pleasure of the thing united. Now there is not any faculty whose object is more closely united unto it than this of Tasting: in Seeing, or Hearing, or Smelling, there may be a far distance between us and the things that do so affect us, but no tasting without an immediate application of the object to the faculty. Other objects satisfy though without me, but meats never content nor benefit till they be taken in. Even so is it with Christ and the faithful: many things there are which affect them with pleasure, but they are without, and at a distance; only Christ it is, who by being and dwelling 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 3 17  in them, deligheth them. Lastly, we eat and drink the Sacrament of Christ crucified, that therein we may learn to admire the wisdom of God's mercy, who by the same manner of actions doth restore us to life, by which we fell from it. Satan and Death did first assault our ear, and then took possession of us by the mouth; Christ and faith chose no other gates to make a reentry and dispossess them. Thus as 
Tertul. cont. Gnost. c. 5. Arist. Probl. sect. 1. quast. 45. & sect. 3 qu. 26. vid. August. de Doctrina Christiana. lib. 1. c. 14.  skilful Physicians do often cure a body by the same means which did first distemper it, quench heats with heat, and stop one flux of blood by opening another: so Christ that he may quell Satan at his own weapons, doth by the same instruments and actions, restore us unto our primitive estate by which he had hurried us down from it. That those mouths which were at first open to let in death, may now much more be open, not only to receive, but to praise him, who is made unto us the Author and Prince of life.   

CHAP. XII.  
Inferences of Practice from the consideration of the former Actions.  
THESE are all the holy actions we find to have been by Christ and his Apostles, celebrated in the great mystery of this Supper: all other humane accessions and superstructions, that are by the policy of Satan and that carnal affection, which ever laboureth to reduce God's service unto an outward and pompous gaudiness, foisted into the substance of so divine a work, are all of them that straw 
a 1 Cor. 3. 12.  and stubble, which he who is a consuming 
b Heb. 12. 29.  fire, will at last purge away. Impotent Christ was not that he could not, nor malignant that he would not appoint, nor improvident that he could not foresee, the needfulness of such actions, which are by some proposed, not as matter of ornament, comeliness and ceremony, (a thing left ever arbitrary to the Church) but are obtruded on consciences (swayed with superstitious pompousness) for matters substantial and necessary to be observed. As if God, who in the first Creation of the world from nothing, did immediately after the work produced cease from all manner of further Creations, did in the second creation of the world from sin, not finish the work himself, but leave it imperfect, to be by another consummated and finished. Certainly whatsoever humane Inventions do claim, direct, proper, and immediate subscription of Conscience, and do propose themselves as essential, or integral, or any way necessary parts of divine mysteries; they do not only rob God of his honour, and intrude on his Sovereignty, but they do farther lay on him the aspersion of an imperfect Saviour, who standeth in need of the Church's concurrence, to consummate the work which he had begun. Away then with those Actions of elevation, adoration, oblation, circumgestation, mim●call gestures, silent whisperings, and other the like encroachments, in the supposed proper and real sacrifice of Christ in the Mass, (wherein I see not how they avoid the guilt of Saint Paul's fearful observation. To crucify again the Lord of glory, and put him unto an open shame:) In which things 
g Doct. Reynolds conference with Hart. Cap. 8. divis. 4. et M●rnay de Eucharist. pag. 82. in fol.  as in sundry others they do nothing else, but imitate the carnal ordinances of the Jews and the Heathenish will-worship of the Ethnics, who thought rather by the motions of their bodies, than by the affections of their hearts, to wind into the opinion and good liking of their Gods. Certainly 
h Mentior si non Idolorum solemnia de suggestu et apparatu deque sumptu fidem et authoritatem sibi extruunt Tert. de Bapt cap. 2.  affectation of Pomp, Ceremony, and such other humane superstructions on the divine institution (I always except Ecclesiastical observances which being imposed for order, and used with decency, Paucity, and indifferency, are not lawful only, but with respect to the Authority which requires them, obligatory also) I say all other pompous accumulations, unto the substance of Christ's Sacramentr, are by Tertullian made the characters and presumptions of an Idolatrous service. True it is indeed that the Ancients make mention, out of that fervour of Love and Piety towards so sacred mysteries of Adoration 
i Carne Christi in mysteriis adoramus Ambros de spirit: sancto. l. 3. c 12. Ma●d●cant & adorant. Aug cp 12●. c. 27.  at them, and of carrying 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. Mart. Ap 2. pro Christian.  the remainders of them unto the absent Christians; but as in other things, so here likewise we find it most true, that things by devout men begun piously and continued with zeal, do after, when they light in the handling of men otherwise qualified, degenerate into superstition, the form purpose, end and reason of their observation being utterly neglected; It being the contrivance of Satan to raise his Temple after the same form, and with the same materials whereof ●ods consisteth, to pretend the practice of the Saints for the enforcement of his own Projects, to transform himself into an Angel 
l 2 Cor. 11. 14.  of light, that he may the easier misled unstable and wand'ring souls, and to retain at least a form 
m 2 Tim. 3. 5.  of Godliness, that he may with less clamour and reluctancy withdraw the substance. And as in many other things, so hath he herein likewise abused the Piety of the best men, unto the furtherance of his own ends. That Adoration, which they in and at the mysteries did exhibit unto Christ himself, (as indeed they could not choose a better time to worship him in) he impiously derives upon the creature, and makes it now to be done not so much at, as unto the elements, making them as well the term, and object, as occasion of that worship which is due only to the Lord of the Sacrament: That carrying about and reserving of the Eucharist, which the primitive Christians used for the benefit of those who either by sickness, or by persecutions, were withheld from the meetings of the Christians (as 
n justin. Mart. ut supra.  in those days many were) is by him now turned into an Idolatrous circumgestation, that at the sight of the Bread, the people might direct unto it that worship, which is due only to the person whose passion it representeth, but whose honour it neither challengeth nor knoweth; and certainly if we view the whole fabric either of Gentilism or Heresy, we shall observe the methods and contrivances of Satan, most often to drive at this point, that either under pretence 
o Scriptum est Matth. 4.  of divine truth or under imitation 
p Vid. ●ert. de coron, milit c. 15 & de baptis. c. 5. & de prescript. cap. 40. de cont. Praxea●. ●. 1. & de specta. cap 27. & Apolog. c. 47. & joh. stuck. de Antiquit. convival. lib. 1. 33. & lib. 3. c. 21.  of divine Institutions retaining the same material Actions which God requires, or with the godly have piously, or upon temporary reasons observed, he may convey into the hearts of men his own poison, and imprint an opinion of holiness towards his own devices: for howsoever his power and tyranny have done much mischief to God's Church, yet his masterpiece is that cunning and deceit which the Scriptures 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 2.  so often takes notice of.  
Secondly, we see here what manner of men we ought to be in imitation of these blessed Actions, that we may be conformable 
r Phil. 3. 10. 1 Pet 4.  unto the death of Christ. First, as he when he took these elements, did consecrate them unto a holy use, so we when we receive them, should first consecrate ourselves with thanksgiving and prayer, unto a holy life. For if not only amongst Christians 
s 1 Cor. 10. 31. 1 Tim. 4. 4. 5 Non prius. discumbitur quam oratio ad deum praegustetur. Tert. Apolog. c. 39  but even amongst Heathens 
t Inter epulas ubi bene pre●●ri mos ess●t. Li●. lib. 39  themselves, it hath been by the Law of nature received for a religious custom not to eat their ordinary food without blessing, and prayer, with how much more fervency of prayer should we call upon the name of the Lord, when we take this Cup of salvation, this bread of life, wherein we do not only taste how gracious the Lord is, but do eat and drink the Lord himself. And therefore 
u justinus Martyr ●use explicat in Apolog. 2. et Tertul. cont. Marc. l. 1. c. 23.  the Church hath both at first and since most devoutly imitated our blessed Saviour in consecrating both these mysteries, and their own souls by thanksgiving and prayer, before ever they received the elements from the hands of the Deacons, that so that same pure Wine, that immaculate Blood might be put into pure 
x Math. 9 17. Vasa purae ad rem divinam. Plaut. in Captiu. Act. 4. sc. 1.  and untainted vessels, even into sanctified and holy hearts, lest otherwise the wine should be spilt, and the vessels perish. And indeed the Sacrament is ignorantly and fruitlessely received, if we do not therein devote, consecreate, and set apart ourselves unto God's service; for what is a Sacrament, but 
y Sacramentum visibile juramentum. Pareus, in Heb. 6. 17. vid. Aug. ep. 57 Verbum a militari juramento sump●um. vid. Dempter. s in Rosin. Antiq. l. 10. cap. 3.  a visible oath, wherein we do in consideration of Christ's mercies unto us vow eternal alleigeance and service unto him against all those powers, and lusts which war against the soul, and to make our members weapons of righteousness unto him?  
Secondly, as Christ broke the bread before he gave it, so must our hearts before they be offered up to God for a 
z Rom. 12. 1.  reasonable sacrifice, be humbled and bruised with the apprehension of their own demerits, for a Broken 
a Psal. 51.  and contrite heart O Lord thou wilt not despise: shall we have adamantine and unbended souls, under the weight of those sins which broke the very Rock 
b 1 Cor. 10. 4.  of our salvation, and made the dead 
c Math. 27. 51.  stones of the Temple to rend in sunder? Was his body broken to let out his blood, and shall not our souls be broken to let it in? Was the Head wounded, and shall the Ulcers and Impostumes remain unlanced? Would not God in the Law accept of any but pushed 
p Levit. 16. vid. Tertul. cont. judaeos. cap. 14. , and dissected 
q Levit. 1. 6. , and burned sacrifices 
r Levit. 1. 9 ? was his Temple 
s 1 Kings 6. 7.  built of none but cut and hewed stones, and shall we think to have no Sword 
t Eph. 6.  of the Spirit divide us; no Hammer 
u jer. 23. 39  of the Word break us; none of our dross and stubble burned 
x 1 Cor. 3. 13.  up; none of our flesh 
y 1 Cor. 9 27.  beaten down; none of our old 
z Eph. 4. 22. Col. 3. 5. Math. 5. 29. 30.  man crucified and cut off from us, and yet be still living 
a Rom. 12. 1.  sacrifices, and living 
b 1 Pet. 2. 5.  stones in his Temple? Whence did David 
c Psal. 69.  call on God, but out of the pit and the deep waters, when his bones 
d Psal. 51.  were broken & could not rejoice? Certainly we come unto God, either as unto a Physician, or as to a Judge: we must needs bring souls either full of sores to be cured, or full of sins to be condemned. Again, in that this Rock of ours was broken, we know whither to fly in case of tempest and oppression, even unto the holes 
e Cant. 2. 14.  of the Rock for succour. To disclaim our own sufficiency, to disavow any confidence in our own strength, to fly from Church treasures and supererrogations and to lay hold on him in whom were the treasures 
f Col. 2. 3. , the fullness 
g Col. 1. 19  of all grace 
h john 1. 16. , of which fullness we all receive; to forsake the private Lamps of the wisest Virgins, the Saints and Angels, which have not light enough to shine into another's house; and to have recourse only unto the Son of righteousness, the light not of a House, but of the World, who inlightneth every man that cometh into it. Think when thou seest these Elements broken, that even then thou appliest thy lips unto his bleeding wounds, and dost from thence suck salvation. That even then with Thomas thy hand is in his side, from whence thou mayest pluck out those words of life, My God, my God; that even then thou seest in each wound a mouth open, and in that mouth the blood, as a visible 
i Heb. 12, 24.  prayer to intercede with God the Father for thee, and to solicit him with stronger cries for salvation, than did Abel's for revenge. Let not any sins, though never so bloody, so numberless, deter thee from this precious Fountain. If it be the glory of Christ's blood to wash away sin, then is it his greatest glory to wash away the greatest sins. Thy sin indeed is the object of God's hate, but the misery which sin brings upon thee is the object of his pity. O when a poor distressed soul, that for many years together hath securely weltered in a sink of numberless and noisome lusts, and hath even been environed with a Hell of wickedness, shall at last, having received a wound from the sword of God's Spirit, an eye to see, and a heart to feel, and tremble at the terrors of ●ods judgements, shall then I say fly out of himself, smite upon his thigh, cast away his rags, crouch and crawl unto the throne of grace, solicit God's mercy with strong cries for one drop of that blood which is never cast away, when poured into sinful and sorrowful souls, how think we will the bowels of Christ turn within him? How will he hasten to meet such an humbled soul? to embrace him in those arms which were stretched on the Cross for him, and to open unto him that inexhausted Fountain, which even delighteth to mix it ●elfe with the tears of sinners? Certainly, if it were possible for any one of Christ's wounds to be more precious than the rest, even that should be opened wide, and poured out into the soul of such a penitent. Yea, if it might possibly be, that the sins of all the World could be even thronged into the conscience of one man, and the whole guilt of them made proper and personal unto him, yet if such a man could be brought to sue for grace in the mediation of Christ's broken body, there would thence issue balm enough to cure, blood enough to wash and to drown them all. Only let not us sin, because grace abounds; let not us make work for the blood of Christ, and go about by crimson and presumptuous sins, as it were to pose God's mercy. The blood of Christ, if spilt and trampled under foot, will certainly cry so much louder than Abel's for vengeance, by how much it is the more precious. It may be as well upon us, as in us. As the virtue and benefit of Christ's blood is in those that embrace it unto life and happiness, so is the guilt of it upon those that despise it unto wretchedness and condemnation.  
Thirdly, in that Christ gave and delivered these mysteries unto the Church▪ we likewise must learn not to engross ourselves, or our own gifts, but freely to dedicate them all unto the honour of that God and benefit of that Church, unto which he gave both himself and them. Even nature hath made men to stand in need of each other, and therefore hath imprinted in them a natural 
a Arist polit. l. 1.  inclination unto fellowship, and society, in one common City: by Christ we are all made of one City 
b Eph. 2. 19 21. , of one household, yea, of one Church, of one Temple 
c 1 Cor. 6. 19 1 Pet. 2. 5. . He hath made us members 
d 1 Cor. 12. 12.  of one body, animated by one 
e 1 Cor. 12. 13. Rom. 8. 11. Eph. 4. 4.  and the same Spirit; stones 
f 1. Pet. 2. 5.  of one entire building, united on one and the same foundation 
g Eph. 2. 20. 1 Cor. 3. 11. ; branches 
h john 15. 2.  of one undivided stock, quickened 
i Rom. 11. 16, 17, 18.  by one and the same root, and therefore requires from us all a mutual support, succour, sustentation, and nourishment, of each other a kind of traffic, and continual intelligence from part to part; a union of members by the supply of nerves 
k Eph. 4. 16.  and joints, that so each may be serviceable unto the whole. The eye seeth not for itself, but for the body; and therefore if the eye 
l Mat. 6. 22.  be simple, the whole body is full of light, for the light of the body is the eye. Nay, God in each creature imprinteth a love of community (which is that whereby one thing doth as it were bestow itself on another) far above the private and domestic love, whereby it labours the preservation and advancement of itself: from which general charity and feeling of communion it comes to pass, that if by any casualty the whole body of the Universe be like to suffer any rupture or deformity (as in the danger of a vacuum, which is the contumely of nature) each particular creature is taught to relinquish his own natural motion, and to prevent the public reproach, even by forsaking and forgetting of themselves. Agreeable unto which noble impress of nature was that Heroical resolution of Pompey, when the safety of his country depended on an expedition dangerous to his own particular: It 
n Necesse est ut eam, non ut vivam,  is not (said he) necessary for me to live, It is necessary that I go. And more honourable that of codrus to dedicate his own life as a sacrifice for his Country's victory: But yet more honourable that of the blessed Apostle 
o Acts 20. 24.  I count not my life dear unto myself, that I may finish the Ministry which I have received of the Lord: But lastly, most admirable was that of the same blessed Paul 
p Rom. 9 3.  and Moses 
q Exod. 32. 32 , whose feeling of Community transported them not only beyond the fear, but even into a conditional desire of their own destruction. In man's first Creation what was that great endowment of 
r Aquin. sum. part●● quaest. 95 〈◊〉 1.  original righteousness, but such a harmony of all man's faculties, as that there was no Schism in the Body, no part unsubordinated, or unjointed from the rest, but did each conspire with other unto the service of the whole, and with the whole unto the service of God? and what was the immediate effect of that great fall of man, but the breaking, and 
s Zeemannus de Dei Imagine in▪ Hos●. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Arist. Ethic. l. 3. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Arist. Eth. l. 1. cap. 13.  unjointing of his faculties, the rebellion of his members each towards other, whereby every faculty seeketh the satisfaction of itself, without any respect unto the Common Good? And as it bred in man an Enmity to himself, so to his neighbour likewise. So long as Adam remained upright, his judgement of Evah was a judgement of unity, 
u Genes. 2. 33.  Bone of bone, no sooner comes sin but we hear him upbraid God with the 
x Gen. 3. 13.  woman that thou gavest me, terms of dislike and enmity. For the removal whereof we must imitate this great example of Christ our head, whose sufferings are not only our merit but our 
y 1 Pet. 2. 21.  example, who denying himself, his own natural 
z Math. 26. 39  will, and life, bestowed himself on us, that we likewise might not 
a 1 Cor. 10. 24 Phil. 2. 21.  seek every man his own, but every man the good of another, 
b Phil. 2. 17. Acts 20. 24.  bestowing ourselves on the service and benefit of the Church, and so 
c Ephes. 4. 15.  grow up and be built up together in love which is the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 4. 12.  concinnation, or perfecting of the Saints.  
Secondly, in that Christ gave this Sacrament, and did thereby testify his most willing obedience unto a cursed death, we likewise should in all our respects back unto him, break through all obstacles of self-love, or any temptations of Satan, and the world, and though contrary to the bent of our own desires, to the propension of our own corrupt hearts, most willingly render our obedience unto him, and make him the Lord of all our thoughts. First for our understandings, we should offer them as free and voluntary sacrifices, ready not only to yield unto truth out of constraint, but out of willingness and love to embrace it, not only for the evidence, but for the Author 
l Tertul. de paenit. cap. 4. , and goodness of it, and thus to resign our judgements into God's hands to be (though never so much against its own natural and carnal prejudices) informed and captivated unto all kind of saving knowledge, even to the extirpating of all those presumptions, prepossessions, and principles of corruption which use to 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. l. 6.  smother and adulterate divine truth; for there is naturally in the minds of men, (though otherwise eagerly pursuing knowledge) a kind of dread and shrinking from the evidence of divine truths, (as each faculty avoideth too excellent an object) a voluntary and 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. l. 3. cap. 1. 2 Pet. 2. 5.  affected ignorance, lest 
o Simul ut desina●t ignor●re cessant & od●sse. Tertul. Apolog. cap. 1.  knowing the truth they should cease to hate it; a faculty of making doubts touching the meaning and extent of such truths, whose evidence would cross the corruptions of our practice, and then a frameing of arguments and presumptions for that part which is most favourable and flattering unto nature, a certain private 
c Domestica judicia Tertul. Apol. cap. 1. Clemens Alex. storm. lib. 4. vid. Herald. in Tertul. Apol. c. 1.  prejudice against the lustre of the most strict and practical principles, a humour of cavilling and disputing 
d Audacium existimo de bono divini praecepti disputare Tertul. de paenit. cap. 4.  about those parts of God's will, which bring with them a more straight obligation on the conscience, a withdrawing the thoughts from acquainting themselves with the more spiritual parts of divine truth under pretence of more important employments, about scholastical and sublime speculations. All which do evidently prove, that there is not in the understanding that willingness, to give up itself unto God, which there was in Christ to bestow himself unto us.  
Secondly for our wills and affections, we should be ready to cross & bend them against all the noise of corrupt delights, to cut out our right eye, our right hand, to be crucified to the world, to be disposed of by God's providence cheerfully in any course whether of passive obedience to have a mind submiting 
e Qui perspicit apud te paratam fuisse virtutem, reddet pro virtute merc●dem. Cyprian de mortal.  unto it, & rejoicing 
f Vide Tertul. Apol. c. 49.  in it; or of active obedience to obey him contrary to the stream, & current of our natural desires, though it be to offer 
g Quid faceres si filium jubereris occidere? Cyprian. de mortal.  unto him our Isaac, our closest and choicest affection, though to shake of the child that hangeth 
h Licet parvulus ex collo pendeat nepos, etc. Hieron. ad Heliodorum.  about our neck, to stop our ear to the voice of her that bore us, to throw the wife out of our bosom, when they shall tempt us to neglect God, to spit out the sweetest sin that lies under our tongue, briefly to take under Christ's banners the Roman 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Brisson. de formulis lib. 4. & justin Martyr. Apolog. 2.  oath to go and do where and whatsoever our great Captain commanded, neither for fear of death or dread of enemy to forsake service, or resign weapon till death shall extort it.  
Lastly, in that Christ gave his Sacrament, and therein himself, the Author 
h H●b. 12. 2.  and finisher of our salvation, we learn how to esteem of our salvation, namely as of a free and unmeritted gift 
i Deus cogitavit salutem qua redempti sumus, judas cogitavit Pretium, etc. Aug. Tom. 9 Tract. 7. in Ep. 1. joh. . Christ was sold by judas, but he was given by God, and that in the absolute nature of a gift, without so much as suit or request on our part for him. True it is that if man had persisted in the state of his created integrity, he might after an improper manner be said to have merited the glory which he was after to enjoy, in as much as he was to obtain it in the virtue of those legal operations, unto which he was by the habilities of his own nature, without the special influence of a supernatural infused grace, fitted and disposed; though even this was not from 
k Habemus nos aliquid Dei sed ab ipso non à nobis, sed ex gratiâ ipsius, non ex nostrâ proprietate Tertul. Cont. Hermogi. c. §.  the dignity and value of our work, but from the indulgence of almighty God, who would set no higher price on that glory which he proposed unto man for the object of his desires, and reward of his works: for 
k Vid: Hooker Eccl. policy. l. 1. sect. 11.  if we go exactly unto the first rule of justice, unqualified with clemency and bounty, it could not possibly be that God should be bound to requite our labours with eternal bliss, there being so vast a disproportion 
l Vid. Dr. Field of the Church. l. 1. c. 2.  between the fruition of God an infinite Good, and any the most excellent, yet still limited operation of the creature. For as water in its own nature riseth no farther than the spring whence it first issueth: so the endeavours of nature, could never have raised man (without a mixture of God's mercy) unto an higher degree of happiness, than should have been proportionable to the quality of his work. But now having in Adam utterly disabled ourselves to pay that small price, at which God was pleased to rate our glory 
m Nec qu●squam dicat meritis operum suorum vel meritis fidei sibi traditam, etc. Aug. Ep. 46. ad Valentem. , all those who are restored thereunto again, must acknowledge both it, and Christ the purchaser of it, as a free gift of almighty God, by them so far undeserved, as he was, before the promise unknown and unexpected. If it be here demanded how salvation can be said to be freely given us, when on our part there is a condition required, for the work whereby we obtain life, is not quite 
n Evangelium aliud à lege non alienum, diversum, sed non contrarium. Tertul. Cont. Martion. lib. 4. cap. 11.  taken away but only altered; before it was a legal work, now an evangelical; before it was an obedience to the Law, now a belief in the promise; before 
c Genes 2. 17.  eat not lest you die, now 
d joh. 6. 51.  eat and you shalt live: We answer, that the hand of the beggar, without which the Alms is no way received, doth not prejudice the free donation thereof, that being only the Instrument whereby the gift is conveyed. The labourer doth not deserve his wages because he receives it, but he receives it because he hath before deserved it, receiving convayeth, it doth not merit it. Neither is salvation given us for our faith in the virtue of a work, but only because of that respect and relation which it hath unto him who trod the winepress alone, without any assisting or comeriting cause. Even Adam in innocenry could not be without an Assent and firm belief that the faithful God would perform the promise of life made and annexed unto the Covenant of works: But this faith could not be the merit of life, but the fruit and effect of merit anteceding; for his performance of the Law (in the right whereof he had interest unto glory) preceding, there should immediately from thence have issued, by faith, a prepossession (as it were) and pre-apprehension of that glory which by virtue of that legal obedience he should have had interest unto; so that it is repugnant absolutely to the nature of faith to be any way the cause meritorious of salvation, it being nothing else but the application and apprehension of that salvation, which in vain our faith layeth claim unto, unless in the right of some anteceding work either our own or some others in our behalf it be first merited for us. He which believes and so by consequence lays hold on life, without a ground preceding for his claim thereunto, is a robber rather than a Believer, and doth rather steal heaven than deserve it, though he is not likely so to speed, 
a Math. 6. 20.  for in heaven thiefs break not through nor steal. Again, suppose Faith, in the quality of the work, should merit that, which until merited can in truth be never by Faith apprehended, yet in as much as nothing can merit for another any farther than as it is his own proper work, 
joh. 6. 29.  Faith therefore being not within the compass either of natural or of acquired endowments, but proceeding from a supernatural and infused Grace, it is manifest that even so, it cannot possibly obtain salvation by any virtue or efficacy of its own. For as he which bestows money on his poor friend, and after, for that money sells him Land far beyond the value of the money which he gave, may be thus far said rather to multiply and change his gifts, than to receive a price for them: so God bestowing eternal life on man upon the condition of believing, 
b Gratias ago tibi Domine quia quod quaeris à me, prius ipse donasti. Cyprian de Baptim. Christi. Remunerans in nobis quicquid ipse praestitit et honorans quod ipse perfecit. Cyprian. l. 3. epist. 25.  the ability whereunto he himself hath first bestowed, and between which life and faith there is an infinite disproportion of worth, may be said rather to heap his gifts, than to bargain and compact for them, rather to double his free bounty, than to reward man's impotent merit; unless we take it improperly for the performance of a voluntary debt, 
c Deus prom●tte●do seip●um secit debit●rem. August.  wherein it hath pleased God in mercy, as it were, to oblige and engage himself upon condition of our faith.  
Neither do we herein at all make way for that cursed doctrine of Socinianisme (than which a more venomous was never sucked from so sweet and saving a truth) that because salvation is a free gift, Christ therefore did not suffer for the satisfaction of God's wrath, nor pay any legal price for the salvation of the world, nor lay down himself in our room, as the ransommer of us, and purchaser of life for us, but became incarnate in the flesh, made under the Law obedient unto death, only for an example of Patience and Humility unto us, not for a propitiation to his Father, and reconcilement of the world unto God. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● T●m 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 2. H●b. 9 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 ●o●n 2. 2.  A price was paid, and that so precious, as that the confluence of all created wealth into one sum, cannot carry the estimate of one farthing in comparison of it; (and indeed it ought to be a price more valuable than the whole world, which was to ransom so many souls, the loss of the least whereof cannot by the 
c Math. 16. 2●.  purchase of the whole world be countervailed.) A price it was valuable only by him that paid and received it, by us to be enjoyed and adored, by God only to be measured. Neither could it stand with the truth and constancy of God's Law, with the sacredness and Majesty of his Justice, to suffer violation and not revenge it, and when all his attributes are i● him one and the same thing, to magnify his mercy not by the satisfaction, but the destruction of his Justice, and so to set his own unity at variance with itself, Mercy and Truth, Righteousness and Peace▪ they were in man's redemption to kiss and not to quarrel with each other, God di● not disunite his Attributes, when he did reunite his Church unto himself. A price than was paid unto God's justice, and eternal life is a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1. 14.  purchase by Christ bought, but still unto us a gift, not by any pains or satisfaction of ours attained unto, but only by him who was 
g joh. 3. 16 Gal. 1. 4. Tit. 2. 14. Esay 9 6. Rom. 8. 32.  himself given unto us, that together with himself he might give us all things. He unto whom I stand engaged in a sum of money, by me ever impossible to be raised, if it please him to persuade his own heir▪ to join in my obligation, and out of that great estate by himself conferred on him for that very purpose, to lay down so much as shall cancel the bond and acquit me, doth not only freely forgive my debt, but doth moreover commend the abundance of his favour by the manner and circumstances of the forgiveness. Man by nature is 
c Math. 6. 12.  a debtor unto God, there is a hand-writing 
d Coloss. 2. 14.  against him, which was so long to stand in virtue till he was able to offer something in value proportionable to that infinite justice, unto which he stood obliged; which being by him without the sustaining of an infinite misery utterly unsatisfiable, it pleased God to appoint his own coessential and coeternal Son to enter under the same bond 
e Gal 4. 4.  of Law for us, on whom he bestowed such rich graces, as were requisite for the oeconomy of so great a work; by the means of which humane and created graces, concurring with, and receiving value from the divine nature, meeting hypostatically in one infinite person, the debt of mankind was discharged, and the obligation cancelled, and so as many as were ordained to life effectually delivered by this great ransom, virtually sufficient, and by God's power applicable unto all, but actually beneficial and by his most wise and just will, conferred only upon those, who should by the grace of a lively faith apply unto themselves this common Gift. So then all our salvation is a gift 
f Esay. 9 6. , Christ a gift, the knowledge 
g Matth 13. 11  of Christ a gift, the faith 
h jud. vers. 3. Phil. 1. 29.  in Christ a gift, repentance 
i Acts 5. 31. 2 Tim. 2. 25.  by Christ a gift, the 
k Phil. 1. 29.  suffering for Christ a gift, the reward 
l Rom. 6.  of all a gift, whatsoever 
m Restat ut propterea rectè dictum intelligatur non volentis neque currentis, sed miserentis est Dei, ut tolum Deo de▪ tur qui hominis voluntatem bonam & preparat adjuvandam, & adjuvat preparatam, vid. Aug, Enchir. cap. 32.  we have, whatsoever we are, it is all from God that showeth mercy.  
Lastly, in that Christ gives his Sacrament to be eaten, we learn first not only our benefit, but our duty; the same Christ it is who in eating, we both enjoy and obey, he being as well the Institutor as the substance of the Sacrament. If it were but his precept, we owe him our observance, but besides it is his body, and even self-love might move us to obey his precept 
n Nauseabit ad antidotum, qui hiavit ad venenum? Tertul. cont. Gnost. cap. 5. : our mouths have been wide open unto poison, let them not be shut up against so sovereign an Antidote. Secondly we see how we should use this precious gift of Christ crucified, not to look on, but to eat, not with a gazing, speculative knowledge of him, as it were at a distance, but with an experimental and working knowledge, none truly knows Christ but he that feels him. Come 
o Psal.  taste and see saith the Prophet, how gracious the Lord is: in divine things, tasting goes before seeing, the union before the vision 
p Eph. 3. 17. 18  Christ must first dwell in us, before we can know the love of God, that passeth knowledge. Thirdly, we learn not to sin against Christ, because therein we do sin against ourselves, by offering indignity to the body of Christ, which should nourish us, and like Swine 
q Portis comparandi ●ui ●a prius concu●eant ac ●uto canoque involv●●t quae mox avide devor●nt. Parker de antiq. Brit. in praesat.  by trampling under foot that precious food which preserveth unto life, those that with reverence eat it, but fatteth unto slaughter those who profanely devour it. Even as the same rain in different grounds serves sometimes to bring on the seed, other times to choke and stifle it, by the forwardness of weeds: for as it is the goodness of God to bring good out of the worst of things, even sin; so is it the malignity of sin and cunning of Satan, to pervert the most holy things, the word 
r Matth. 4. 6.  of God, yea the very blood 
s Matt. 4. 3.  of Christ unto evil. Lastly, we learn how pure we ought to preserve those doors of the soul from filthiness and intemperance; at which so often the Prince of glory himself will enter in.   

CHAP. XIII.  
Of the two first ends or effects of the Sacrament, namely the exhibition of Christ to the Church, and the union of the Church to Christ. Of the real Presence.  
HAving thus far spoken of the nature and quality of this holy Sacrament, it follows in Order to treat of the Ends or Effects thereof, on which depends its necessity, and our comfort: our Sacraments are nothing else but evangelical Types or shadows of some more perfect substance; for as the Legal Sacrifices were the 
a Heb. 10. 1.  shadows of Christ expected, and wrapped up in a Cloud of Predicting, and in the loins of his Predecessors: so this new mystical Sacrifice of the Gospel is a shadow of Christ risen indeed, but yet hid from us under the Cloud of those Heavens which shall contain him until the dissolution of all things; for the whole heavens are but as one great cloud which intercept the lustre of that Sun of Righteousness who enlighteneth every one that cometh into the world: now shadows are for the refreshing of us against the lustre of any light unto which the weakness of the sense is yet disproportioned: as there are many things for their own smallness imperceptible, so some for their magnitude do exceed the power of sense, and have a transcendency in them which surpasseth the comprehension of that faculty unto which they properly belong. No man can in one simple view look upon the whole vast frame of Heaven, because he cannot at the same moment receive the species of so spreading and diffused an Object, so is it in things Divine, some of them are so above the reach of our imperfect faculties, as that they swallow up the understanding, and make not any immediate impression on the Soul, between which and their excellency there is no great disproportion. Now 
a Vid. Aquin. part. 1. quaest. 62. art. 2. ad 2 〈◊〉.  disproportion useth in all things to arise from a double Cause; the one natural, being the limited Constitution of the faculty whereby even in its best sufficiency, it is disabled for the perception of too excellent an Object, as are the eyes of an Owl in respect of the Sun.  
The other Accidental, namely by some violation and distemper of the faculty even within the compass of its own strength; as in soreness of eyes in regard of light, or lameness in regard of motion. 
b 1 Tim. 3. 16.  Great certainly was the mystery of man's Redemption, which poted and dazzled the eyes of the Angels themselves: so that between Christ and man there are both these former Disproportions observable.  
For first of all, man while he is on the earth, a Traveller towards that Glory which yet he never saw, and which the tongue of 
c 2 Cor. 12. 4.  Saint Paul himself could not utter is altogether even in his highest pitch of Perfection unqualified to comprehend the excellent mystery of Christ either crucified, or much more, glorified: and therefore our manner of assenting in this life, though in regard of the authority on which it is grounded (which is Gods own Word) it be most evident and infallible, yet in its own quality it is not so immediate, and express as is that which is elsewhere reserved for us; 
d 1 Cor. 19  for hereafter we shall know even as we are known, by a knowledge of Vision, fruition and possession, here darkly, by stooping and captivating our understandings unto those divine Reports which are made in Scripture, which is a knowledge of Faith, distance and expectation; we do I say, here bend our understandings to assent unto such truths as do not transmit any immediate species or irradiation of their own upon them, but there our understandings shall be raised unto a greater capacity, and be made able without a secondary report and conveyance to apprehend clearly those glorious Truths, the evidence whereof it did here submit unto, for the infallible credit of God, who in his Word had revealed, and by his Spirit obsignated the same unto them; as the 
a Joh. 4.  Samaritans knew Christ at first, only by the report of the Woman, which was an assent of Faith, but after when they saw his Wonders, and heard his Words, they knew him by himself, which was an assent of vision.  
Secondly, as the Church is here but a travelling Church, therefore cannot possibly have any farther knowledge of that Country whither it goes but only by the Maps which describe it, the Word of God, and these 
b Numb. 13. 21.  few fruits which are sent unto them from it, the 
c Gal 5.  fruits of the Spirit, whereby they have some taste and relish of the World to come: so moreover is it even in this estate, by being enclosed in a body of sin, (which hath a darkening property in it, and adds unto the natural limitedness of the understanding, an accidental defect and soreness) much disabled from this very imperfect assent unto Christ the Object of its Faith: for as sin when it wastes the Conscience and bears Rule in the Soul, hath a power like Dalila and the Philistines, to put out our eyes, (as 
d Hom. Odyss. l. 9  Ulysses the eye of his Cyclops with his sweet wine) a power to ᵉ corrupt Principles, to 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arlis. Rb. lib. 1. cap. 1.  pervert and make crooked the very Rule by which we work; conveying all moral truths to the Soul, as some concave glasses use to represent the species of things to the eye, not according to their natural rectitude or beauty, but with those wrest, inversions, and deformities which by the indisposition thereof they are framed unto; so even the least corruptions unto which the best are subject, (having a natural antipathy to the evidence and power of divine Truth) do necessarily in some manner distemper our understandings, and make such a degree of soreness in the faculty as that it cannot but so far forth be impatient and unable to bear that glorious lustre which shines immediately in the Lord Christ. So then we see what a great disproportion there is between us and Christ immediately presented; and from thence we may observe our necessity, and God's mercy in affording us the refreshment of a Type and Shadow.  
These Shadows were to the Church of the jews many, because their weakness in the knowledge of Christ was of necessity more than ours, in as much as they were but an 
a Gal. 4. 3.  infant, we an adult and grown Church, and they looked on Christ at a distance, we near at hand, he being already incarnate; unto us they are the Sacraments of his Body and Blood in the which we see and receive Christ as weak eyes do the light of the Sun, through some dark Cloud, or thick Grove: so then one main and principal end of this Sacrament is to be an instrument fitted unto the measure of our present estate for the exhibition or conveyance of Christ with the benefits of his Passion unto the faithful Soul, an end not proper to this mystery alone, but common to it with all those Legal Sacraments which were the more thick shadows of the Jewish Church: for 
b 1 Cor. 10. 1, 2, 3, 4. Tert. de Baptis. cap. 9 & cont. Mertion. lib. 3. ca 16. & l. 5. 6. 7.  even they in the red Sea did pass through Christ who was their Way, in the 
c Manna & aequ● è petrâ habebant in se figuram futuri mysterij quod nunc sum●mus in commemoraetionem Christi Domini. Ambros. in 1 Cor. 10.  Manna and Rock did eat and drink Christ who was their Life, in the Brazen Serpent did behold Christ who was their Saviour, in their daily Sacrifices did prefigure Christ who was their Truth, in their Passeover did eat Christ by whose Blood they were sprinkled; for howsoever between the Legal and evangelical Covenant there may be sundry 
d Vid. Mor●ay de Eucharist. lib. 4. cap. 1. Dr. Field of the Church, l. 1. c. 5. Pareu● in Heb. cap. 8. & cap 10. & ca 12. 18. 28.  Circumstantial differences: as first in the manner of their Evidence, that being obscure, this perspicuous, to them a 
e Act. 13. 32. Gal. 3. 17.  Promise only, to us a 
f Act. 13. 32.  Gospel. Secondly, in their extent and compass, that being confined to 
g Act. 13. 46. Matth. 10. 5, 6. Rom. 3. 2. Ephes. 2. 12.  judea this universal to all 
h Mark. 16. 15. Esay 49. 6.  Creatures. Thirdly, in the means of Ministration, that by Priests and Prophets, this by the 
i Heb. 1. 1, 2.  Son himself, and those delegates who were by him enabled and authorised by a solemn Commission and by many excellent endowments for the same service.  
Lastly, in the quality of its durance, that being mutable and 
b Heb. 10 9 7. 12. 16.  abrogated, this to 
c Heb. 6. 20. & 7. 16. 24. 28.  continue until the consummation of all things; yet notwithstanding in substance they agree, and though by sundry ways do all at last meet in one and the same Christ, who like the heart in the midst of the body, coming himself in person between the Legal and Evangelicall Church doth equally convey life and motion to them both; even as that light which I see in a star, and that which I receive by the immediate beam of the Sun, doth originally issue from the same Fountain, though conveyed with a different lustre, and by a several means.  
So then we see the end of all Sacraments made after the second Covenant (for Sacraments there were even in Paradise before the Fall) namely to exhibit Christ with those benefits which he bestoweth on his Church unto each believing Soul; but after a more especial manner is Christ exhibited in the Lord's Supper, because his pretence is there more notable; for as by Faith we have the evidence, so by the Sacrament we have the presence of things farthest distant and absent from us. A man that looketh on the light through a shadow doth truly and really receive the self same light which would in the openest and clearest Sunshine appear unto him, though after a different 
d S●cundum quen●●m modum Sacramentum corporis Christi corpus est & Sacramentum sanguinis sanguis e●●. Aug. Epist. 23.  manner; there shall we see him, as job speaks, with these self same eyes, here with a spiritual eye after a mystical manner: so then in this Sacrament we do most willingly acknowledge a Real, True, and Perfect Presence of Christ, not in, with, or under the Elements considered absolutely in themselves, but with that relative habitude and respect which they have unto the immediate use whereunto they are consecrated; nor yet so do we acknowledge any such carnal transelementation of the materials in this Sacrament; as if the Body or Blood of Christ were by the virtue of Consecration, and by way of a local substitution in the place of the Bread and Wine in, but are truly and really by them, though in nature different, conveyed into the Souls of those who by Faith receive Him. And therefore Christ first said, Take, Eat, and then, This is my Body; to intimate unto us (as 
a Hooker lib. 5. pag. 359.  learned Hooker observeth) that the Sacrament, however by Consecration it be changed from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iust. Mart. Apol. 2.  common unto holy Bread, and separated from common unto a divine use, is yet never properly to be called the Body of Christ till Taken and Eaten, by means of which Actions (if they be Actions of Faith) that holy Bread and Wine do as really convey whole Christ, with the vital influences that proceed from him unto the Soul, as the hand doth them unto the mouth, or the mouth unto the stomach. Otherwise if Christ were really and corporally present with the consecrated Elements severed from the act of faithful Receiving, the wicked should as easily receive him with their 
c Non dentes ad mordendum acuimus, sed fide sincerâ panem frangi●●● & partimur. Cypr. qui manducat intùs non forìs qui manducat in cord, non qui premit dente. Aug. Tract. 26. in joh. & vid. de Civit. dei lib. 21. cap. 25.  teeth, as the faithful in their Soul, which to affirm is both absurd and impious.  
Now Christ's Presence in this holy Sacrament being a thing of so important consequence and the consideration thereof being very proper to this first end of the Sacrament, the exhibiting of Christ (for to exhibit a thing is nothing else but to present it, or to make it present unto the party to whom it is exhibited) It will not be impertinent to make some short digression for setting down the manner, and clearing the truth of Christ's Real Presence, the understanding whereof will depend upon the distinguishing of the several manners in which Christ may be said to be present. First then, Christ being an infinite Person hath in the virtue of his Godhead an infinite and unlimited Presence, whereby he so filleth all places as that he is not contained or circumscribed in them, which immensity of his making him intimately present with all the Creatures is that whereby they are quickened, supported and conserved by him; for by him all things consist, and he upholdeth them all by the Word of his power, and in him they live and move and have their being. But this is not that Presence which in the Sacrament we affirm, because that presupposeth a Presence of Christ in and according to that nature wherein he was the Redeemer of the World, which was his humane nature. Yet in as much as this his humane nature subsisteth not but in and with the infiniteness of the second Person; there is therefore (in the second place) by the Lutherans framed another imaginary Presence of Christ's humane Body, (after once the Divinity was pleased to derive glory in fullness on it) which giveth it a participated ubiquity unto it too, by means whereof Christ is corporally in or under the Sacrament all Elements. But this opinion as it is no way agreeable with the truth of the humane nature of Christ, so is it greatly injurious to his Divinity: for first, though Christ's humane nature was in regard of its Production extraordinary, and in regard of the sacred union which it had with the Divinity admirable, and in regard of communication of glory from the Godhead, and of the unction of the Holy Ghost far above all other names that are named in heaven or earth, yet in its nature did it ever retain the essential and primitive properties of a created substance, which is to be in all manner of perfections finite, and so by consequence in place too, for glory destroys not nature, but exalts it, nor exalts it to any farther degrees of Perfection than are compatible to the finiteness of a Creature, who is like unto us in regard of all natural and essential properties▪ but these men give unto Christ's Body far more than his own divine nature doth, for he glorifies it only to be the Head, that is, the most excellent and firstborn of every Creature, but they glorify it so far as to make it share in the essential properties of the divine nature; for as that substance unto whom the intrinsical, unseparated, and essential properties of a man belong, is a man necessarily (man being nothing else but a substance so qualified) so that being unto which the divine attributes do belong in that degree of infiniteness as they do to the divine Person itself must needs be God; and immensity we know is a proper attribute of the Divinity, implying infiniteness, which is Gods own Prerogative; neither can the distinction of ubiquity communicated, and original or essential salve the consequence: for God is by himself so differenced from all the Creatures, as that it is not possible any attribute of his should be participated by any Creature in that manner of infiniteness as it is in him; nay it implies an inevitable contradiction that in a finite nature there should be room enough for an infinite attribute. We confess that in as much as the humane nature in Christ is inseparably taken into the subsistence of the omnipresent Son of God; It is therefore a truth to say, That the Son of God, though filling all places, is not yet in any of them separated or asunder from the humane nature, may by the virtue of the communication of the properties; it is true likewise to say that the Man Christ is in all Places, though not in or according to his humane nature. But now from the union of the Manhood to the Godhead to argue a coextention or joynt-presence therewith is an inconsequent argument, as may appear in other things. The Soul hath a kind of immensity in her little world, being in each part thereof whole and entire, and yet it follows not because the Soul is united to the Body, that therefore the Body must needs partake of this Omnipresence of the Soul, else should the whole body be in the little finger, because the Soul unto which it is united is wholly there. Again, there is an unseparable union between the Sun and the beam, so that it is infallibly true to say, the Sun is no where severed from the beam, yet we know they both occupy a distinct place: again, Misletoe is so united to the substance of the Tree out of which it groweth, that (though of a different nature) it subsisteth not but in and by the subsistence of the Tree, and yet it hath not that amplitude of place which the Tree hath.  
Letting go then this opinion, there is a third Presence of Christ, which is a carnal Physical, local Presence, which we affirm his humane nature to have only in Heaven: The Papists attribute it to the Sacrament, because Christ hath said, This is my Body: and in matters of fundamental consequence, he useth no figurative or dark speeches; to this we say, that it is a carnal Doctrine, and a mistake like that of Nicodemus, and of Origen, from the Spirit to the letter. And for the difficulty, it is none to men that have more than only a carnal ear to hear it: for what difficulty is it to say that then the King gives a man an Office when he hath sealed him such a Pa●ent in the right whereof that Office belongeth, and is conveyed unto him? And if Christ be thus locally in the Sacrament, and eaten with the mouth, and so conveyed into the stomach: I then demand what becomes of him when and after he is thus received into the stomach? If he retire from the accidents out of a man, than first accidents shall be left without any substance at all under them to sustain them, and which is (if any thing can be) yet more absurd, bare accidents should nourish, be assimulated and augment a substance; for it is plain, that a man might be nourished by the Bread; yea, the Priest by intemperate excess made drunk with the consecrated Wine; unto which detestable effects we cannot imagine that God by a more especial concurrence and miracle would enable the bare accidents of Bread and Wine. But if Christ stay, and do corporally unite himself to the Receiver; then I see not how all they that receive the Sacrament, being physically and substantially united to Christ's Body have not likewise a natural union to his Person too, that being no where separated from this, which is blasphemous to affirm.  
Secondly, how Christ's Body may not be said to have a double subsistence, Infinite in the second Person, and Finite in all those with whom he is Incorporated.  
Leaving then this as a fleshly conceit, we come to a fourth Presence of Christ which is by Energy and power; thus where two or three be gathered together in his Name, 
Matth. 28.  Christ is in the midst of them by the powerful working of his holy Spirit; even as the Sun is present to the Earth, in as much as by its influence and benignity it heateth and quickeneth it. For all manner of operation is by some manner of Contact between the Agent and the Patient, which cannot be without some manner of presence too; but the last manner of Presence is a Sacramental Relative, mystical Presence. Understand it thus, The King is in his Court or Presence-chamber only locally, and physically; but representatively he is wheresoever his Chancellor or subordinate Judges are, in as much as whatsoever they in a Legal and judicial course do determine, is accounted by him as his own personal act, as being an effect of that power, which though in them as the instruments, doth yet originally reside no where but in his own Person; just so Christ is locally in Heaven, which must contain him till the restitution of all things, yet having instituted these Elements for the supply as it were of his absence, he is accounted present with them, in as much as they which receive them with that reverend and faithful affection as they would Christ himself do together with them, receive him too, really and truly, though not carnally or physically, but after a mystical and spiritual manner. A real Presence of Christ we acknowledge, but not a local or physical; for Presence real (that being a metaphysical term) is not opposed unto a mere physical or local absence, or distance, but is opposed to a false imaginary, fantastic presence; for if real presence may be understood of nothing but a carnal and local presence, than that speech of Christ, Where two or three be gathered together in my Name, there am I in the midst of them; cannot have any real Truth in it, because Christ is not locally in the midst of them. This real Presence being thus explained may be thus proved, The main end of the Sacrament (as shall be showed) is to unite the faithful unto Christ, to which union there must of necessity be a Presence of Christ by means of the Sacrament, which is the instrument of that union. Such then as the union is, such must needs be the presence too: since Presence is therefore only necessary that by means thereof that union may be effected. Now united unto Christ we are not carnally, or physically, as the meat is to the body, but after a mystical manner, by joints and sinews, not fleshly but spiritual: even as the faithful are united to each other in one mystical Body of Christ, into one holy 
a 2 Pet. 2. 5.  spiritual Building, into one fruitful olive, into a holy, but mystical marriage with Christ. Now what Presence fitter for a Spiritual union than a spiritual presence. Certainly, to confine Christ unto the narrow compass of a piece of Bread, to squeeze and contract his Body into so straight a room, and to grind him between our teeth is to humble him (though now glorified) lower than he humbled himself, he himself to the form of a servant, but this to the condition of a monster. That Presence then of Christ which in the Sacrament we acknowledge is not any gross Presence of circumscription, as if Christ Jesus in Body lay hid under the accidents of Bread and Wine; as if he who was 
a Joh. 20. 20. 27.  wont to use the senses for witness and proof of his Presence, 
Luk. 24. 39  did now hide from them, 
Matth. 28. 6.  yea deceive them under the appearances of that which he is not; but it is a spiritual Presence, of energy, power, and concomitancy with the Element, by which Christ doth appoint that by and with these mysteries, though not in or from them, his sacred Body should be conveyed into the faithful Soul: and such a Presence of Christ in power, though absence in flesh as it is most compatible with the properties of a humane Body, so doth it most make for the demonstration of his power, who 
b Erat c●ro eju● in monumento, sed virtus ejus operabatur● coelo. Ambros de Incarnate. cap. 5.  can (without any necessity of a fleshly Presence) send as great influence from his sacred Body on the Church, as if he should descend visibly amongst us. Neither can any man show any enforcing reason why unto the real exhibition and reception of Christ crucified there should any more physical Presence of his be required, than there is of the Sun unto the eye for receiving his light, or of the 
d Rom. 11.  root unto the utmost branches for receiving of vital sap, or of the 
e Ephes. 1. 22.  head unto the feet for the receiving of sense, or of the land and 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1. 14.  purchase made over by a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 11.  sealed Deed for receiving the Lordship; or lastly, (to use an instance from the Jesuits own Doctrine out of Aristotle) of a final Cause in an actual existence to effect its power and causality on the the will: for if the 
h Greg. de Valen. Tom. 2. di●p. 1. qu. I punct. 1.  final Cause do truly and really produce its effect, though it have not any material, gross Presence, but only an intellectual Presence to the apprehension: why may not Christ (whose 
i Hooker lib. 5. sect. 55. p. 303. 304.  sacred Body, however it be not substantially coextended (as I may so speak) in regard of ubiquity with the Godhead, yet is in regard of its cooperation, force, efficacy unlimited by any place or subject, it having neither sphere of activity, nor stint of merit, nor bounds of efficacy, nor necessary subject of application, beyond which the virtue of it grows faint and uneffectuall) why may not he, I say, really unite himself unto his Church by a spiritual Presence to the faithful Soul, without any such gross and carnal descent, or rehumiliation of his glorified Body unto an ignoble and prodigious form? So then to conclude this digression, and the first End of this Sacrament together; when Christ saith, This is my Body, we are not otherwise to understand it than those other Sacramental speeches of the same nature, 
a Joh. 6. 51.  I am the Bread of Life, Christ was that rock, and the like, it being a common thing not only in 
b 1 C●r 10. 4. Gen. 17. 10. Exod. 12. 11.  holy Scriptures, but even in 
c Foedus ferire. Liv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer.  profane Writers also to call the instrumental Elements by the name of that Covenant of which they are only the Sacrifices, seals, and visible confirmations, because of that relation and near resemblance that is between them.  
The second End or Effect of this Sacrament which in order of Nature immediately followeth the former is to obsignate, and to increase the mystical union of the Church unto Christ their Head; for as the same operation which infuseth the reasonable soul (which is the first act or principle of life natural) doth also unite it unto the body, to the making up of one man; so the same Sacrament which doth exhibit Christ unto us (who is the first act and original of life divine) doth also unite us together unto the making up of one Church. In natural nourishment the vital heat being stronger than the resistance of the meat, doth macerate, concoct, and convert that into the substance of the Body; but in this spiritual nourishment, the 
c Joh. 6. 63. Rom. 8. 2.  vital Spirit of Christ having a heat invincible by the coldness of Nature doth turn us into the same image and quality with itself, working a 
a Affectus consociat & confoederat voluntates. Cyprian.  fellowship of affections and confederacy of wills: and as the body doth from the union of the soul unto it receive strength, beauty, motion, and the like active qualities; so also Christ being united unto us 
b 1 Cor. 3. 16. Rom. 8. 9 11. 2 Tim. 1. 14. Ephes' 3. 17.  by these holy mysteries, doth comfort, refresh, strengthen, rule and direct us in all our ways. We all in the virtue of that 
c Gen. 17. 17. Deus ut personam non accipit, sic nec atatem, Cypr. lib. 3. Ep. 8.  Covenant made by God unto the faithful and to their seed in the first instant of our being do belong unto Christ that bought us, after in the 
d Tit. 3. 5. vid. Coquae. Comm●n. ad lib. 1. Aug. de Civ. dei, cap. 27. num. 2.  Laver of Regeneration, the Sacrament of Baptism, we are farther admitted and united to him: our right unto Christ before was general from the benefit of the common Covenant; but in this Sacrament of Baptism my right is made personal, and I now lay claim unto Christ not only in the right of his common Promise, but by the efficacy of this particular Washing, which sealeth and ratifieth the Covenant unto me. Thus is our first union unto Christ wrought, by the grace of the Covenant effectively, and by the grace of Baptism (where it may be had) Instrumentally, the one giving unto Christ, the other obsignating and exhibiting that right by a farther admission of us into his Body. But now we must conceive that as there is a union unto Christ, so there must, as in natural bodies, be after that union, a 
e Eph. 4. 13. 15.  growing up, till we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the measure of the fullness of Christ. This growth being an effect of the vital faculty is more or less perfected in us, as that is either more or less stifled or cherished: for as in the soul and body, so in Christ and the Church. We are not to conceive the union without any latitude, but capable of augmentation, and liable to sundry diminutions, according as are the several means which for either purpose we apply unto ourselves. The union of the soul and body, though not dissolved, is yet by every the least distemper slackened, by some violent diseases almost rended asunder, so that the body hath sometimes more, sometimes less holdfast of the soul; so here we are in the Covenant and in Baptism united unto Christ; but we must not forget that in men there is by Nature a 
a Heb. 12. 15.  root of bitterness, whence issue those 
h Gal. 5.  fruits of the flesh, a spawn and womb of actual corruptions, where sin is daily 
c Jam. 1. 15.  conceived and brought forth, a mare mortuum, a lake of death, whence continually arise all manner of noisome and infectious lusts; by means of which our Union to Christ (though not dissolved) is yet daily weakened and stands in need of continual confirmation; for every sin doth more or less smother and stop the principle of life in us, so that it cannot work our growth which we must rise unto with so free and interrupted a course as otherwise it might. The Principle of life in a Christian is the very same from whence Christ himself according to his created Graces receiveth life, and that is the 
d Gal. 4. 6. Rom. 8. 2.  Spirit of Christ, a 
e Joh. 6. 63.  quickening Spirit, and a 
f Ephes. 3. 16.  strengthening Spirit. Now as that great sin which is incompatible with faith doth bid defiance to the good Spirit of God, and therefore is more especially called The sin against the holy Ghost, so every sin doth in its own manner and measure 
g 1 ●hest. 5. 19  quench the Spirit that it cannot quicken, and 
h Ephes. 4. 30. Iste qui vulnus habet medicinam requirit; vulnus est quia sub peccato sumus, medicina est coeleste & venerabil● sacramentum. Ambr. de sacram. li. 5. c. 4. Simul medicamentum & holocaustumed sanand as infirmitates & purgand●● iniquitates, Cypr. decoen. Dom.  grieve the Spirit that it cannot strengthen us in that perfection of degrees as it might otherwise: and thus is our union unto Christ daily loosened and slackened by the distempers of sin: for the reestablishing whereof God hath appointed these sacred Mysteries, as effectual instruments, where they meet with a qualified subject, to produce a more firm and close union of the Soul to Christ, and to strengthen our Faith which is the joint and sinew by which that union is preserved, to cure those ⁱ wounds, and purge those iniquities whose property it is to separate betwixt Christ and us, to make us 
a Potus quasi quaedam incorporatio. subjectis ●bsequus, volun●●tibus junctis, affectibus unit is: esus carnis hujus quaedam aviditas est, & quoddam desiderium manendi in ipso. Cypr. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys ho. 24. in 1 Cor. Qui vult vivere habet ubi vivat, accedat, credat, incorporetur, vivi●icetur, Au. ep. 59 & vid. de civ. deil. 10. c. 6.  submit our services, to knit our wills, to conform our affections, and to incorporate our persons into him; that so by constant, though slow proceedings we might be changed from glory to glory, and attain unto the measure of Christ, there where our Faith can no way be impaired, our bodies and souls subject to no decay, and by consequence stand in no need of any such 
b Sic olim sacramentum appellatum. vid. Dur. de ritibus ecclesiae lib. 2. cap. 55.  viaticums as we here use to strengthen us in a journey so much both above the Perfection, and against the corruption of our present Nature.   

CHAP. XIV.  
Of three other Ends of the holy Sacrament, the fellowship or union of the faithful, the obsignation of the Covenant of Grace, and the abrogation of the Passeover.  
NOW as the same nourishment which preserveth the Union between the Soul and Body, or head and members, doth in like manner preserve the Union between the members themselves: even so this Sacrament is as it were the sinew of the Church, whereby the faithful, being all 
c Ephes. 4. 3, 4.  animated by the same Spirit that makes them one with Christ, are knit together in a bond of Peace, conspiring all in a unity of thoughts and desires, having the same common Enemies to withstand, the same common Prince to obey, the same common rule to direct them, the same common way to pass, the same common Faith to vindicate, and therefore the same mutual engagements to further and advance the good of each other; so that the next immediate effect of this Sacrament is to confirm the Union of all the members of the Church each to other in a Communion of Saints, whereby their prayers are the more strengthened, and their adversaries the more resisted: for as in natural things, 
d Advancement of learning. l. 2.  Union strengtheneth motions natural, and weakeneth violent; so in the Church, Union strengtheneth all spiritual motions, whether upward as meditations and prayers to God, or downward as sympathy, and good works towards our weak Brethren, and it hindereth all violent motions, the strength of sin, the darts of Satan, the provocations of the World, the Judgements of God, or whatever evil may be by the flesh either committed or deserved. And this Union of the faithful is both in the Elements and appellations, and in the ancient ceremonies, and in the very act of eating and drinking most significantly represented.  
First, for the 
a Quand● Dominus corpus suum panem voc●t de multorum Granorum Adunatione congestum, populum 〈◊〉 quem por●abat indicat adunatum, etc. Cypr. li. 1. Epi. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. in 1 Cor. Hom. 24. 1 Cor. 10. 17.  Elements, they are such as, though naturally their parts were separated in several grains and grapes, yet are they by the art of man moulded together and made up into one artificial body consisting of diverse homogeneous parts: men by Nature are disjointed not more in being, than in affections and desires each from other, every one being his own end, and not any way affected with that tenderness of Communion, or bowels of love, which in Christ we recover; but now Christ hath redeemed us from this estate of enmity, and drawing us all to the pursuit of one common end, and thereunto enabling us by one uniform rule his holy Word, and by one vital Principle his holy Spirit; we are by the means of this holy Sacrament after the same manner reunited into one spiritual Body, as the Elements (though originally several) are into one artificial mass. And for the same reason (as I conceive) was the 
b Exod. 12. 26.  holy Passeover in the Law commanded to be one whole Lamb, and eaten in one Family, and not to have one bone of it broken, to signify that there should be all unity, and no Schism or rupture in the Church which is Christ's Body.  
Secondly, for the appellations of this Sacrament, it is commonly called The Lord's 
c Coena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communione vescentium, Plut. & Isi●.  Supper, which word, though with us it import nothing but an ordinary course and time of eating, yet in other Language it expresseth that which the other appellation retains, Communion or fellowship: and lastly, it was called by the Ancients 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionys.  Synaxis, a collection, gathering together, or assembling of the faithful, namely into that unity which Christ by his merits purchased, by his 
b John 17.  prayer obtained, and by his Spirit wrought in them; so great hath ever been the Wisdom of God's Spirit and of his Church, which is ruled by it, to impose on divine institutions such names as might express their virtue and our duty: as Adam's Sacrament was called the 
c Gen. 3. 22.  Tree of Life; the jews Sacraments, the 
d Gen. 17. 10.  Covenant, and the 
e Exod. 12. 17.  Passeover; and with the Christians, Baptism is called 
f Tit. 3. 5.  Regeneration, and the Lords Supper 
g 1 Cor. 10. 16.  Communion, that by the names we might be put in mind of the power of the things themselves.  
Thirdly, for the Ceremonies and Customs annexed unto this Sacrament in the Primitive times, notwithstanding for superstitious abuses some of them have been abolished, yet in their own original use they did signify this uniting and knitting quality which the Sacraments have in it, whereby the faithful are made one with Christ by faith, and amongst themselves by love.  
And first they had a custom of 
h Quando in chalice vino aqua miscetur, Christo populus adunatur: si vinum tantum quis offerat sanguis Christi incipit esse sine no●u; si verò aqua sit sola, pl●bs incipit esse sine Ch●i●●o, Cypr, li. 2. Epist. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iust. Mart. Ap. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cle. Alex. 〈◊〉 ●ib. 2. c. 2. Ambr. de Sacr. l 5. 6. 1.  mixing Water with the Wine (as there came Water and Blood out of Christ's side) which, however it might have a natural reason, because of the heat of the country, and custom of those Southern parts, where the 
i Stuck antiq. conviv. l. 3. c. 11.  use was to correct the heat of Wine with Water; yet was it by the Christians used not without a mystical and allegorical sense; to express the mixture (whereof this Sacrament is an effectual instrument) of all the People (who have faith to receive it) with Christ's Blood; 
k Rev. 17. 15.  Water being by the Holy Ghost himself interpreted for People and Nations.  
Secondly, at the receiving of this holy Sacrament their custom was to 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. justi. Mart. Apol. 2.  kiss one another with an holy kiss or a kiss of love, as a testification of mutual dearness, it proceeding from the 
a Scalig. de subt. exercit. Arist. Pol. l. 2. c. 4.  exiliency of the spirits and readiness of Nature to meet and unite itself unto the things beloved; for love is nothing else but a delightful affection arising from an attractive power in the goodness of some excellent Object, unto which it endeavoureth to cleave and to unite itself, and therefore it was an argument of hellish hypocrisy in judas, and an imitation of his father the Devil, (who transformeth himself into an Angel of Light for the enlargement of his kingdom) to use this holy symbol of love for the instrument of a hatred so much the more devilish than any, by how much the object of it was the more divine.  
Thirdly, after the celebration of the divine Mysteries, the Christians, to testify their mutual love to each other, did eat in common together; which Feasts from that which they did signify (as the use of God and his Church is to proportion names and things) were called 
b Act. 2. 26. 2 Pet. 2. 13. Jud. v. 12. Coena nostra de nominerationem sui ●stendit. Tert. Apolog. c. 39 vid. stuck. Antiq. conviv. l. 1. c. 33.  love-feasts, to testify unto the very 
c Vide inquiunt ut invicem diligunt. Tertul. & Minut. Fel.  Heathen, how dear they were knit together.  
Fourthly, after receiving of these holy mysteries, there were extraordinary oblations and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Iust. Mart. Ap. 2 Deposita pietatis vi. Ter. Ap. c. 39  collections for refreshing Christ's poor members, who either for his Name, or under his hand did suffer with patience the calamities of this present life, expecting the glory which should be revealed unto them: those did they make the Treasures of the Church, their bowels the hordes and repositaries of their piety, and such as were orphans, or widows, or aged, or sick, or in bonds condemned to Mine-pits, or to the Islands, or desolate places, or dark Dungeons (the usual punishments in those times) with all these were they not ashamed in this holy work to acknowledge a unity of condition, a fellowship and equality in the spiritual Privileges of the same Head, a mutual relation of fellow-members in the same common Body, unto which if any had greater right than other, they certainly were the men, who were conformed unto their Head in suffering, and did go to their Kingdom through the same path of blood which he had before besprinkled for them.  
Lastly, it was the 
a Vid. Stuck. An. Conu. lib. 1. ca 3.  custom in any solemn testimonial of Peace to receive and exhibit this holy Sacrament, as the seal and earnest of that union which the parties whom it did concern had between themselves. Such hath ever been the care of the holy Church in all the customs and ceremonial accessions whether of decency or charity which have been by it appointed in this holy Sacrament, that by them and in them all, the concinnation of the Body of Christ, the fellowship, sympathy, and unity of his members, might be both signified and professed: that as we have all but one Sacrament, which is the Food of life, so we should have but 
b Act. 4. 32. Phil. 1. 27. Vnum signum habemus, quare non in uno ovili sumus? Aug. To. 7 Serm. ad pleb. Caesariensem.  one Soul, which is the Spirit of life, and from thence but one heart, and one mind, thinking, and loving and pursuing all the same things, through the same way, by the same rule, to the same end. And for this reason amongst others I take it, it is that our Church doth require in the Receiving of these Mysteries a uniformity in all her Members, even in matters that are of themselves indifferent, that in the Sacrament of unity there might not appear any breach or Schism, but that as at all times, so much more then, we should 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●les. Ethic. lib. 9 ca 6.  all think, and speak, and do the same things, lest the manner should oppose the substance of the celebration.  
Lastly, if we consider the very act of eating and drinking, even therein is expressed the fellowship and the union of the faithful to each other, for 
d Vid. fus. debat re Stuck. antiq. conviv. li. 1. ca 3.  even by Nature are men directed to express their affections or reconcilements to others in feasts and invitations, where even 
e Scipio & Hasdrubal apud Scyphacem Liv. 20. l.  public Enemies have condescended to terms of fairness and plausibility, for which cause it is noted for one of the 
f Ar●s Polit. lib. 5. cap. 11. vid. Baron. an. 100 num. 8.  Acts of Tyrants, whereby to dissociate the minds of their Subjects, and so to break them when they are asunder, whom all together they could not bend, to interdict invitations and mutual hospitalities, whereby the body politic is as well preserved as the natural, and the love of men as much nourished as their bodies. And therefore where 
a Gen. 43. 34.  joseph did love most, there was the mess doubled, and the national hatred between the jews and Egyptians springing from the diversity of Religions (whose 
b Religio à religando. Cicero.  work it is to knit and fasten the affections of men) was no way better expressed than by their 
c Gen. 43. 32.  mutual abominating the tables of each other. So that in all these circumstances we find how the union of the faithful unto each other is in this holy Sacrament both signified and confirmed, whereby (however 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Rom. Hom. 1. 2  they may in regard of temporal relations stand at great distance, even as great as is between the Palace and the Prison) yet in Christ they are all fellow-members of the same common Body, and fellow-heires of the same common Kingdom, and spiritual stones of the same common Church, which is a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in 1 Cor. hom. 1.  name of unity and Peace. They have 
f Ephes. 4. 5, 6.  one Father who deriveth on them an equal Nobility, one Lord who equally governeth them, one spirit who equally quickeneth them, one Baptism which equally regenerateth them, one faith which equally warrants their inheritance to them, and lastly one sinew and bond of love which equally interesteth them in the joys and griefs of each other, so that, as in 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eth. li. 8. cap. 5. & 8.  all other, so principally in this divine friendship of Christ's Church there is an equality and uniformity, be the outward distances how great soever.  
Another principal End or Effect of this holy Supper is to signify and obsignate unto the Soul of each Believer his personal claim and title unto the new Covenant of Grace. We are in a state of corruption, sin, though it have received by Christ a wound of which it cannot recover, yet as 
h Maximè mortiferi esse solent morsus morientium bestiarum. Flor. lib. 2. cap. 15.  beasts commonly in the pangs of death use most violently to struggle and often to fasten their teeth more eagerly and fiercely where they light; so sin here, 
i Rom. 7. 24.  that body of death, 
k Heb. 12. 1.  that besieging, encompassing evil, that 
l Jos. 23. 13.  Cananite that lieth in our members, being continually heartened by our arch enemy Satan, however subdued by Israel, doth yet never cease to 
l Jos. 23. 13.  goad and prick us in the eyes, that we might not look up to our future Possession, is ever raising up steams of corruption to intercept the lustre of that glory which we expect, is ever suggesting unto the Believer matter of diffidence and anxiety, that his hopes hitherto have been ungrounded, his Faith presumptuous, his claim to Christ deceitful, his propriety uncertain, if not quite desperate; till at last the faithful Soul lies gasping and panting for breath under the buffets of this messenger of Satan. And for this cause it hath pleased our good God (
a Heb. 13. 6.  who hath promised never to fail nor forsake us) that we might not be swallowed up with grief to renew often our right, and exhibit 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in 1 Cor. Ho. 27.  with his own hands (for what is done by his Officers is by him done) that sacred Body with the efficacy of it unto us, that we might fore-enjoy the promised Inheritance, and put, not into our chests or coffers which may haply by casualties miscarry, but into our very bowels, into our substance and soul the pledges of our Salvation, that we might at this spiritual Altar 
c Gal. 3. 1.  see Christ as it were crucified before our eyes, 
d Cruci haeremus sanguinem sugimus & inter ipsa Redemptoris nostri vulnera sigimus linguam, etc. Cyprian. de coena D●m.  cling unto his Cross, and grasp it in our arms, suck in his Blood, and with it salvation, put in our hands with Thomas, not out of di●●idence, but out of faith into his side, and fasten our tongues in his sacred wounds, that being all over died with his Blood, we may use boldness, and approach to the Throne of Grace, lifting up unto heaven in faith and confidence of acceptance those eyes and hands which have seen and handled him, opening wide that mouth which hath received him, and crying aloud with that tongue which having tasted the Bread of Life hath from thence both strength and arguments for prayer to move God for mercy: this than is a singular benefit of this Sacrament, the often repetition and celebration whereof is as it were the renewing, or rather the confirming with more and more seals our Patent of life; that by so many things, in the 
e Heb. 6. 18.  smallest whereof it is impossible for God to lie, we might have strong consolation who have our refuge to lay hold on him who in these holy Mysteries is set before us; for the Sacrament is not only a 
f Gen. 17. 11. Rom. 4. 11. Exod. 12. 13.  Sign to represent, but a Seal to exhibit that which it represents. In the Sign we see, in the seal we receive him. In the Sign we have the image, in the seal the benefit of Christ's Body, for 
* Aug. de doctr. Christ. l. 2. c. 1.  the nature of a Sign is to discover and represent that which in itself is obscure or absent (as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de Interpr. cap. 1.  words are called signs and symbols of our invisible thoughts) but the 
b Plus annulis nostris quam animis creditur, Seneca.  property of a Seal is to ratify and ●o establish that which might otherwise be uneffectuall; for which cause some have called the Sacrament by the name of a 
c Bernardus.  Ring, which men use in sealing those writings unto which they annex their trust and credit. And as the Sacrament is a Sign and Seal from God to us representing and exhibiting his benefits, so should it be a sign and seal from us to God, a sign to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Gen. Hom. 39  separate us from sinners, a seal to oblige us to all performances of faith and thankfulness on our part required.  
Another End and Effect of this holy Sacrament was to abrogate the Passeover, and testify the alteration of those former Types which were not the commemorations, but the predictions of Christ's Passion: and for this cause our blessed Saviour did celebrate both those Suppers at 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Mat. ●. Hom. 81  the same time, (but the new Supper after the other, and in the evening, whereby 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid.  was figured the fullness of time) that thereby the presence of the substance might evacuate the shadow: 
g Est. haec natura syderibus ut parva & exilia v●lidiorum exortu● obscuret. Plin. Paneg.  even as the Sun doth with his lustre take away all those lesser and substituted lights, which were used for no other purpose but to supply the defect which there was of him. The Passeover however in the nature of a sacrifice it did prefigure Christ, yet in the nature of a Solemnity and annual commemoration it did immediately respect the temporal deliverance of that People out of Egypt, by the sprinkling of their doors with blood, which was itself but a shadow of our freedom from Satan: so that their Sacrament was but the Type of a Type, and therefore must needs have so much the weaker and more obscure reference unto Christ; even as those draughts do less resemble the face of a man which are taken from a former piece; 
h Cum velut è speculo in speculum tralucet●. 〈◊〉. Lucret.  or that light the brightness of its original which shines weakly through a second or third reflection. Besides this small light which shined from the Passeover on the people of the jews, and by which they were something though darkly enabled to behold Christ, was but like the light in a house or family, which could not shine beyond the narrow compass of that small people, and therefore it was to be eaten in such a 
a Exod. 12. 46.  family, to signify, as I conceive, that the Church was then but as a handful or household in respect of that fullness of the Gentiles which was to follow. Now than the Church being to enlarge its borders, and to be coextended with the World, it stood in need of a greater light, even that Sun of Righteousness, who was now to be as well the 
b Luk. 2. 32.  light to lighten the Gentiles, as he had been formerly the Glory of his People Israel. And therefore we may observe that this second Sacrament was not to be eaten in a private separated Family, but the Church was 
c 1 Cor. 11. 33.  to come together, and to stay one for another, that in the confluence of the People, and the publicness of the action, the increase and amplitude of the Church might be expressed. Besides the Gentiles were uninterested in that temporal Deliverance of the jews from Pharaoh, it being a particular and national benefit, and therefore the commemoration thereof in the Paschall Lamb, could not, by them, who in the loins of their ancestors had not been there delivered, be literally and with reflection on themselves celebrated. Requisite therefore in this respect also it was, in as much as the 
d Ephes. 2. 14.  partition wall was broken down, and both jew and Gentile were incorporated into one head, 
Host 1. 10, 11.  that national and particular relations ceasing, such a Sacrament might be reinstituted; wherein the universal restoring of all mankind might be represented. And certainly for a man at midday to shut his windows from the communion of the general light, and to use only private lamps of his own, as it is towards men madness, so it is impiety and Schism in Religion. There is between the Gospel and the Legal Ceremonies (as I observed) the same proportion of difference as is between household Tapers and the common Sunshine, as in regard of the amplitude of their light, and of the extent of their light, so in the duration of it likewise; for as Lamps within a small time do of themselves expire and perish, whereas the light of the Sun doth never waste itself: even so 
a Vid. Aug. Ep. 5. ad Marcellinum, & Epist. 19 ad Hieron. cap 2. & Tert. cont. judae. cap 2. & 6. & de monogam. c. 7. & de O●at. cap. 1.  jewish rites were by God's institution perishable and temporary, during that 
b Gal. 4. 3.  infancy of the Church, wherein it was not able to look on a brighter object, but when in the fullness of time the Church was grown unto a firmer sense, then 
c Eph. 2. 15, 16.  in the death of Christ did those Types likewise die, and were together with the sins of the World canceled upon the Crosse. Amongst the 
d vid. Brisso. deri. Pers. l. 1. p. 27.  Persians it was a solemn observation to nullify for a time the force of their Laws, and to extinguish those fires, which they were wont idolatrously to adore, upon the death of their King, as if by him both their policy and Religion had been animated: even so at the death of our blessed Saviour were all those Legal Ordinances, those holy fires, which were wont to send up the sweet savour of incense, and sacrifices unto heaven, abolished he (who before had substituted them in his room, and by an effectual influence from himself made them temporary instruments of that propitiation, which it was 
c Heb. 10. 4.  impossible for them in their own natures to have effected) being himself come to finish that work which was by them only foreshadowed, but not begun, much less accomplished.   

CHAP. XV.  
The last End of this holy Sacrament; namely, the Celebration and Memory of Christ's Death. A brief Collection of all the benefits which are by his Death conveyed on the Church. The Question touching the quality of temporal Punishments stated.  
THe last and most express End of this holy Sacrament is to celebrate the 
f 1 Cor. 11.  Memory of Christ's Death and Passion, which was that unvaluable price of our double Redemption, Redemption from Hell, and Redemption unto Glory. Great Deliverances as they have moved the 
g Hest. 9 17. 1 Mat. 4. 55. 56.  Church unto anniversary celebrations of them, 
h John. 10. 22.  which Christ himself hath been pleased to honour with his own Presence; so have they drawn even heathen men also not only to 
a Cypr. de Idol. Vanit. Min. Fel. in Octau. Clem. Alex, in protreptico.  solemnize the Festivals and deify the memories of those unto whose inventions they owed the good things which they enjoy, but farther to honour even 
b Anseres quotannis apud Romanos splendida in Lectica sedebant, quòd in obsidione Capitolij excit assent. vid, Ros. Antiq. Rom. lib. 4. cap. 17.  brute creatures themselves with solemn triumphs and memorial: nay 
c Leo apud Aul. Gell. lib. 5. ca 14.  beasts have not been forgetful of those unto whom they owe any way their life and safety; how much more than doth it become Christians to celebrate with an eternal memory the Author of their Redemption, a work beyond all that ever the Sun saw; yea, a work whose lustre darkened the Sun itself, and which the Angels cannot comprehend: matters circumstantial, as Time, and Place; and matters Typical, and representative, as Ceremonies, Sacrifices, and Sacraments, as they receive their particular advancement and sanctification from those works which they immediately respect, so are they not by us to be solemnly celebrated without continued memories of those works which do so dignify them. All places naturally being but several parcels of the same common air and earth, are of an equal worth. But when it pleaseth God in any 
d Exod. 40. 34. 1 King. 8. 11.  place to bestow a more especial ray of his Presence, and to sanctify any Temple unto his own service, as it is then by that extraordinary Presence of his made a holy and consecrated Place, so are we when we enter into it to 
e Eccles. 4 17.  look unto our feet, to 
f Exod. 3. 4.  pull off our shoes, to have an eye unto him that filleth it with his Presence, or otherwise if we enter into it as into a common place, we shall offer nothing but the sacrifice of fools. All Times are naturally equal, as being distinguished by the same constant and uniform motion of the heavens, yet notwithstanding when God shall by any notable and extraordinary work of his, honour and sanctify some certain days, as he did the Jewish Sabbath with respect to the Creation, and our Lord's day by raising up Christ from the dead, as they are by this wonderful work of his severed from the rank of common times, so are we ever when we come unto them not to pass them over without the memory of that work which had so advanced them: otherwise to solemnize a day without reference unto the cause of its solemnisation, is but a blind observance. And for this cause when God commands reverence to places, and sanctification of days, he annexeth the ground of both, and leads us to a sight of those works from which they receive both their dignity and institution; so likewise in Sacraments, to eat Bread, and drink Wine, are naked, common, simple actions, and in themselves always alike, but when Christ shall by that great work of his 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Iu. Mart. Dialog.  Death set them apart unto a holy use, and make them representations of his own sacred Body, as they are by this divine relation hallowed, so to partake of them without commemotating that great work which hath so sanctified them, is not only impious in that it perverteth the divine institution, but absurd likewise, it being all one, as if a man should with much ceremony and solemnity receive parchment and wax, never so much as thinking on the land it conveys, or look on a picture without any reflection on the pattern and original which it resembleth, which is indeed to look on the wood and not on the picture, it being naturally impossible to separate things in notion whose being do consist in relation to each other. So then the Sacrament being a Typical service, is not, nor can be celebrated without a remembrance of the substance which it resembleth; which thing, according as is the preciousness, value, and importance of it, doth proportionably impose on us a greater necessity of this Duty; which is then rightly performed, when there is a deep impression of Christ crucified made on the Soul by these Seals of his Death, than which there is not any thing in the world more fit to fasten a stamp of itself in the minds of men.  
Permanent and firm impressions do use to be made in the minds of men by such causes as those. First, if the Object be wonderful and beyond the common course of things, it doth then strangely affect the thoughts, whereas 
b Aug. de Gen. ad literam, lib. 12. ca 18. amant homines inexperta mirari, etc. Ea quae sub oculis posita sunt negligimus, quia natura comparatum est, ut proximorum incuriosi longinqua sectemur, sed quòd omnium rerum cupido languescit cum facilis occasi● est, Plin. lib. 8. Epist. 20. Magnitudinem rerum consuetudo subducit: sol spectatorem nisi cum deficit non habet, nemo admiratur Lunam nisi laborantem, Senec. nat. quaest. li. 7. c. 1.  obvious and ordinary things pass through the soul, as common people do through the streets without any notice at all. And this is the reason why naturally men remember those things best, which either they did in their 
a Arlet. Polit. l. 2.  childhood, because then every thing brings with it the shape of novelty, and novelty is the mother of admiration; or those things which do very rarely fall out, which howsoever they may be in their causes naturally, yet with the greater part of men, who use to make their observations rather on the events than on the originals of things, they pass for wonders. Now what greater wonder hath ever entered into the thoughts of men, even of those who have spent their time and conceits in amplifying Nature with Creatures of their own fancying than this, that the God of all the World, without derivation from whose life, all the Creatures must moulder into their first nothing should himself dye, and expire, the frame of Nature still subsisting? that he who filleth all things with his Presence, should be stretched out upon a piece of wood, and confined within a narrow stone? he who upholdeth all things by his power, should be himself kept under by that which is nothing, by death? Certainly, that at which the World stood amazed, that which against the course of Nature brought darkness on the Fountain of Light, (which could no longer shine, when his Glory who derived lustre on it was itself eclipsed) that which made the earth to tremble under the burden of so bloody a sin, that which the Angels stoop and look into with humble astonishment and adoration, that which consisteth of so great a combination and confluence of wonders, must needs make a deep impression on the Soul, though hard as Marble, at which the stones themselves of the Temple did rend asunder.  
Secondly, those things use to make impressions on the understanding which do move and excite any strong Passion of the mind, there being ever a most near activity and intimate reference between Passion and Reason, by means of that natural affinity and subordination which is between them. Observe it in one passion of Love, how it removes the mind from all other objects, firmly fixing it on one thing, which it most respecteth; for as knowledge makes the object to be loved, so 
a Non pati●r me quicquam nescire deco qu●m amem. Plin. Epist.  love makes us desire to know more of the object: the reason whereof is that inseparable union which Nature hath fixed in all things between the truth and the good of them; either of which working on the proper faculty to which it belongeth, provokes it to set the other faculty on work, either by distinction as from the understanding to the passion, or by insinuation, as from the passion to the understanding: even as fire doth not heat without light, nor enlighten without heat. Where the treasure is, the heart cannot be absent, where the body is the Eagles must resort. If I know a thing be good I must love it, and where I love the goodness of it I cannot but desire to know it, all divine objects being as essentially good as they are true, and 
b Dr. jackton of Faith, Sect. 1. cap. 8. §. 8.  the knowledge and love of them being as naturally linked as the nerve is to the part which it moveth, or as the beam is to the heat and influence by which it worketh: now what object is there can more deserve our love than the Death of Christ? Certainly if it be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arles Rhet. lib. 2.  natural for men to love where they have been loved before, and if in that case it be fit that the quantity of the former love should be the rule and measure of the latter, how can it be that our love to him should not exceed all other love (even 
d 1 Joh. 14. 19  as he justly requireth) since 
e Rom. 5. 7, 8.  greater love than his hath not been seen, that a man should neglect the love of himself and lay down his life for his enemies. And if we love Christ, that will naturally lead us to remember him too, who as he is 
f Joh. 1 5. 13.  the Life, and so the object of our love; so is he the 
g Ibid.  Truth likewise, and so the object of our knowledge: and therefore the same Apostle, who did 
h Gal. 6. 12.  rejoice in nothing but Christ crucified (and joy is nothing else but love perfected, for they differ only as the same water in the pipe and in the fountain) did likewise, notwithstanding his eminency in all Pharisaical learning, Desire to 
i 1 Cor. 2. 2.  know nothing but jesus Christ and him crucified. Such a dominion hath love on the mind to make permanent and firm impressions.  
Lastly, those things work strongly upon the memory, which do mainly concern, and are beneficial to man; there is no man, not dispossessed of reason, who in sickness doth forget the Physician, neither did ever man hear of any one straved because he did not remember to eat his meat. 
a Senec. de. Benef▪  Beasts indeed I have heard of (but those very strange ones too) which upon turning aside from their meat have forgotten the presence of it; but never were any so forsaken by Nature as to forget the desire and inquiry after what they wanted: and the reason is, because wheresoever Nature hath left a capacity of receiving farther perfection from some other thing, there she hath imprinted an appetite to that thing: and there is such a sympathy between the faculties of Nature, that the indigence of one sets all the rest on motion to supply it. Now what thing was there ever more beneficial unto mankind than the Death of Christ? in comparison whereof all other things are as dross and dung. The 
b Totum Christiani nominu & pondus & fructu●, Mors Christ's, Tertul. cont. Marc. l. 3. c. 8.  name, and fruit, and hope of a Christian would be all but shadows if Christ had not died. By his humility are we exalted, by his curse are we blessed, by his bondage are we made free, by his stripes are we healed, we who were vessels of dishonour had all our miseries emptied into him in whom dwelled the fullness of the Godhead. 
c Illa incorpore Christi vulnera non erant Christi vulnera sed latronis. Ambros. serm. 44. de sanctolatrone.  Whatsoever evils he suffered, ours was the propriety to them, but the pain was his, 
d Sibi quidem indigna Homini autem necessaria & ita sam Deo digna, quia nihil tam dignum deo quam salus hominis, Tert. cont. Marc. li. 2. c. 27 quodcunque Deo indignum est mihi expedit. Id. de carn. Chri. c. 5.  all that Ignominy and Agony which was unworthy so honourable a Person as Christ, was necessary for so vile a sinner as man.  
Infinite it is and indeed impossible to take a full view of all the benefits of Christ Death, yet because the remembrance of Christ's Death here is nothing else but a recordation of those unvaluable blessings which by means of it were together with his holy Blood shed down upon the Church, I will touch a little upon the principal of them.  
That Christ Jesus is unto his Church the Author and Original of all spiritual 
e Joh 6.  Life, the 
f Rom. 11. 26.  deliverer that should come out of Zion, that should 
g Joh. 8. 36. Gal. 2. 4.  set at liberty his People, 
h Col. 2 15.  spoil Principalities and Powers, 
i Ephes. 4. 8.  lead Captivity, captive, 
k Luk. 11.  take from the strong man all his armour and divide the spoils, is a Truth so clearly written with a Sunbeam, that no Craconian Heretic da●e deny it. Let us then see by what means he doth all this; and we will not here speak of that work whereby Christ, having formerly purchased the Right, doth afterwards confer and actually apply the benefit and interest of that right unto his members, which is the work of his quickening Spirit, but only of those means which he used to procure the right itself, and that was in general Christ's Merit. The whole conversation of Christ on the earth was nothing else but a continued merit, proceeding from a double estate, an estate of Ignominy and Passion procuring, and an estate of Exaltation and honour applying his benefits.  
The Passion of Christ was his Death, whereby I understand not that last act only of expiration, but the whole space between that and his Nativity, wherein being 
a Gal. 4.  subject to the Law of Death, and to all those 
b Esuriens sub diabolo, sitiens sub samaritide, etc. Tert.  natural infirmities, which were the Harbingers of Death, he might in that whole space be as truly called A man of Death, as 
c Vid. Zeaman de Imag. Dei in Homine. cap. 8. artic. 2.  Adam was a dead man in the virtue of the Curse that very day beyond which notwithstanding he lived many hundred years, that which we call 
d Senec. Epist.  Death, being nothing else but the consummation of it. The estate of exaltation is the Resurrection of Christ, whereby the efficacy of that merit which was on the Cross consummated is publicly declared, and his Intercession wherein it is proposed and presented unto God the Father as an eternal Price and Prayer in the behalf of his Church. Now the Benefits which by this merit of Christ's we receive are of several kinds. Some are Privative, consisting in an immunity from all those evils which we were formerly subject unto, whether of sin or punishment: others are Positive, including in them a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 12.  right and interest unto all the Prerogatives of the sons of God. The one is called an Expiation, Satisfaction, Redemption or Deliverance. The other a Purchase, and free Donation of some excellent blessing. Redemption thus distinguished is either a Redemption of Grace from the bondage and tyranny of Sin; or a Redemption of Glory, from the bondage of Corruption: and both these have their parts and latitudes; for the first,  
In Sin we may consider three things. The state or mass of sin: the Gild or damnableness of sin: and the Corruption, stain or deformity of sin.  
The state of sin is a state of 
a Ephes. 2.  deadness or immobility in Nature towards any good: the understanding is dead and disabled for any spiritual perception: the will is dead and disabled for any holy propension: the affections are dead and disabled for any pursuit: the body dead and disabled for any obedient Ministry; and the whole man dead, and by consequence disabled for any sense of its own death. And as it is a state of death, so it is a state of enmity too; and therefore in this state we are the objects of God's hatred and detestation: so then, the first part of our Deliverance respects us as we are in this state of death and enmity, and it is (as I said before) a double Deliverance, negative by removing us out of this estate; and positive by constituting us in another, which is an estate of life and reconcilement. First, the 
b 1 Cor. 2. 14. Gen. 6. 5. 2 Cor. 3. 5.  understanding is delivered from the bondage of ignorance, vanity, worldly wisdom, misperswasions, carnal principles, and the like, and is (after removal of this 
c 1 Pet. 2. 9  darkness, and 
d 2 Co. 3. 15, 16.  veil) 
e Act. 26. 18.  opened to see and acknowledge both its own Darkness, and the evidence of that Light which shines upon it. Our wills and affections are delivered from that disability of embracing or pursuing of divine Objects, and from that love of darkness and prosecution of evil which is naturally in them, and after this, are wrought unto a sorrow and sense of their former estate, to a desire and love of Salvation, and of the means thereof, with a resolution to make use of them: and the whole man is delivered from the estate of Death and enmity unto an estate of Life and Reconciliation by being adopted for the sons of God: of these Deliverances Christ is the Author, who worketh them (as I observed) by a double Causality, the one that whereby he meriteth them, the other that whereby he conveyeth and transfuseth that which he had merited. This conveying cause is our Vocation, wrought by the 
a 2 Co. 3. 16, 17 2 Cor. 3. 8.  Spirit of Christ effectively, by the 
b Rom. 10. 8. Jam. 1. 18. 2 Thess. 2. 14.  Word of Life, and Gospel of Regeneration instrumentally, by means of both which (this latter as the seed, that other as the formative virtue that doth vegetate and quicken the 
c 1 Pet. 1. 23.  seed) are we from dead men engrafted into Christ, and of enemies made sons and Coheires with Christ; but the meritorious cause of all this was that Price which Christ laid down, whereby he did ransom us from the estate of Death, and purchase for us the Adoption of sons; for every Ransom and Purchase (which are the two acts of our Redemption) are procured by the laying down of some 
d 1 Cor. 6, 20.  Price valuable to the thing ransomed and purchased. Now this Price was the precious Blood of Christ, and the laying down or payment of this Blood was the pouring it out of his sacred Body, and the exhibiting of it unto his Father in a passive obedience: and this is to be applied in the other Deliverances.  
The second consideration then of sin was the Gild of it, which is, the binding over unto some punishment prescribed in the Law: so we have here a double Deliverance, from the Gild of sin, and from the Bondage of the Law.  
First, for sin, though it leave still a stain in the soul, yet the sting of it is quite removed, though we are not perfectly cleansed from the soil, yet are we sound healed from the mortalnesse and bruises of it.  
Then for the Law, we are first freed from the 
e Gal. 3. 13.  Curse of the Law, It is not unto us a kill letter, nor a word of Death, in as much as it is not that rule according unto which we expect Life.  
Secondly, we are freed from the Exaction of the Law, we are not necessarily bound to the rigorous performance of each jot and title of it, a performance unto which is ever annexed Legal Justification; but our endeavours though imperfect, are accepted, our infirmities though sundry are forgiven for his sake, 
Mal. 3. 17.  who was 
f Gal. 4. 4, 5.  under both these Bondages of Law for our sakes. And as we are thus delivered from the Gild of sin, so are we farther endued with positive Dignities, 
g Rom. 5.  interest and propriety to all the Righteousness of Christ, with which we are 
h Rom. 13. 14.  clothed as with a garment: claim unto all the blessings which the Law infers upon due obedience performed to it, and the comforts which from either of these Title and Prerogatives may ensue. And this is the second branch of Deliverance, conveyed by the act of justification, but merited as the rest, by the Death of JESUS CHRIST.  
The third consideration of sin was the Corruption of it, from the which likewise we are by Christ delivered, sin doth not any more rule, nor reign, nor lead captive those who are engrafted into Christ, though for their patience, trial, and exercise sake, and that they may still learn to live by faith, and to prise mercy, the remnants of it do cleave fast unto our Nature, like the sprigs and roots of Ivy to a Wall, 
Epiphan.  which will never out till the Wall be broken down and new built again. Sin is not like the people of jerico utterly destroyed, but rather like the Gibeonites, it liveth still, but in an estate of bondage, servitude, and decay; and besides this, we are enabled to 
a Rom. 7. 22.  love the Law in our inner man, to delight in it, to perform a ready and sincere, though not an exact and perfect obedience to it, we are made partakers of the divine Nature, the Graces with which Christ was anointed do from him stream down unto his lowest members, which of his 
b Joh. 1.  fullness do all receive, and are all renewed after 
c Ephes. 4.  God's Image in righteousness and true holiness.  
The next part of our Redemption was from the Bondage of Corruption, unto the 
d Rom. 8.  Liberty of Glory, which likewise is by Christ performed for us, which is a Deliverance from the Consequents of sin; for sin doth bind over unto punishment, even as the perfect obedience of the Law would bring a man unto Glory. Now the Punishments due unto sin are either Temporary or Eternal, consisting principally in the oppressions and distresses of Nature: for as Sin is the evil of our working, so Punishment is the evil of our being: and it includes not only bodily and spiritual death, but all the 
c Ze●man de Imag. Dei in Homine, cap. 8.  inchoations and preparatory dispositions thereunto, as in the soul doubtings, distractions, tremble, and terrors of Conscience, hardness of heart, fearful expectation of the wrath that shall be revealed: in the body sickness, poverty, shame, infamy, which are so many earnests and petty payments of that full debt which will at last be measured out to all the wicked of the World. 
f Lips. Satur.  Even as amongst the Romans their Prelusory fight with dull and blunt weapons were but introductions to their mortal and bloody games. And besides this Deliverance there is in the soul 
g Rom. 5. Rom. 8.  peace and serenity, in the body a patient waiting for Redemption, and in the whole man the pledges of that eternal glory which shall be reveled; of all which the only meritorious cause is the Death of Christ. This 
a Aug. de doctr. Christia l. 1. c. 14  alone is it which hath overcome our death, even as 
b Tertul. cont. Gnost. cap. 5.  one heat cureth, one Flux of blood stoppeth another, and hath 
c Cypr. in Symb.  caught Satan as it were by deceit, with a bait and a hook; this is it which hath taken away the 
d Ephe. ●. 16. 19 Col. 2. 14.  enmity between God and man, reconciling us to the Father, and by the 
e Heb.  prayer of that precious Blood hath obtained for us the 
f Joh. 20. 17.  right of Children; this is it which took away the guilt of sin, and 
g Col. 2. 14.  canceled the Bond that was in force against us, swallowing up the 
h Gal. 3. 13. Phil. 2. 7. Joh. 8. 36. 1 Joh. 1. 7.  Curse of the Law, and humbling Christ unto the form of a servant, that thereby we might be made free; this is it which removeth all both temporal and eternal punishment from the faithful, it having been a perfect payment of our whole debt; for in as much as Christ himself said on the Cross, It is finished, we are to conclude, that the other work of Resurrection was not properly an essential part of Christ's merit, but only a necessary consequent required to make the Passion applicable and valuable to the Church. As in coined metals, it is the substance of the coin, the Gold, or Silver, only that buyeth the ware, but the Impression of the King's Image is that which makes that Coin to be currant and passable, it doth not give the value or worth to the Gold, but only the application of that value unto other things: even so the Resurrection and Intercession of Christ do serve to make actual applications of those merits of his to his Church, which yet had their consummation on the Crosse.  
And if it be here demanded how it comes to pass, if all these consequents of sin be removed, that the faithful are still subject to all those temporal evils both in life and death which even in the state of Nature they should have undergone; we answer in general, that the faithful die in regard of the state, but not in regard of the sting of Death, they are subject to a dissolution, but it is to obtain a more blessed union, 
k Phil. 1. 23.  even to be with Christ: and though a man may not take the whole World in exchange for his Soul, yet he may well take Christ in exchange for his life. 
l Mercatura est paeuca amittere, ut majora lucreris. Tertul. ad Martyr.  It is not a loss of our money, but traffic and merchandise, to part from it for the procuring of such commodities as are more valuable; and Saint Paul tells us that to 
a Phil. 1. 21.  dye is gain. The 
b 1 Cor. 15. 56.  sting we know of Death is sin, (for sin is the cause of all inward discomforts; for which cause the 
c Psal. 124. 5. Esay 55. 20. Jud. ver 13.  wicked are often compared to the foaming Sea, which is still tossed and unquiet with every wind) and the 
d 1 Cor. 15. 56.  strength of sin is the Law, with the malediction and bondage thereof, from the which we being perfectly delivered, by him who was himself 
e Gal. 4. 4, 5.  made under the Law, and by that means became a 
f Heb. 7. 25.  perfect and sufficient Saviour, we are in like manner delivered from the penalty of Death; for weaken sin by destroying the Law, (which is the strength of it) and Death cannot possibly sting.  
To examine this point, though by way of digression, something farther will not be altogether impertinent, because it serves to magnify the power of Christ's Passion. The evils which we speak of are the violations of the nature and person of a man: and that evil may be considered two ways, either physically▪ as it oppresseth and burdeneth Nature, working some violence on the primitive integrity thereof, and by consequence imprinting an affection of sorrow in the mind, and so it may be called pain; or else morally and legally, with respect unto the motive cause in the Patient, Sin; or to the original efficient cause in the Agent, justice; and so it may be called punishment. Punishment being some evil inflicted on a subject for transgressing some Law commanded him by his Lawmaker, there is there unto requisite something on the part of the Commander, something on the part of the Subject, and something on the part of the Evil inflicted. In the Commander there must be first a will unto which the actions of the Subject must conform, and that signified in the nature of a Law. Secondly, there must be a justice which will. And thirdly, a Power which can punish the transgressors of that Law. In the Subject there must be first Reason and freewill (I mean originally) for a Law proceeding from Justice presupposeth a power of obedience, to command impossibilities is both absurd and tyrannous, befitting Pharaoh and not God. Secondly there must be a Debt and Obligation whereby he is bound unto the fulfilling of that Law. And lastly, the Conditions of this Obligation being broken there must be a Forfeiture, Gild and Demerit following the violation of that Law. Lastly, in the Evil itself inflicted there is required first something absolute, namely a destructive Power, some way or other oppressing and disquieting Nature (for as sin is a violation offered from man to the Law, so punishment must be a violation retorted from the Law to man.) Secondly, there must be something Relative, which may respect first the author of the evil, whose Justice being by man's sin provoked, is by his own power, and according to the sentence of his own Law to be executed. Secondly, it may respect the end for which it is inflicted, it is not the torment of the Creature, whom as a Creature God loveth, neither is it the pleasing of the Devil, whom as a Devil God hateth, but only the Satisfaction of God's Justice, and the Manifestation of his Wrath. These things being thus premised, we will again make a double Consideration of Punishment, either it may be taken improperly, and incompletely, for whatsoever oppressive evil doth so draw its original in a Reasonable Creature from Sin, as that if there were not an habitation of sin, there should be no room for such an evil, as in the man that was borne blind, though sin were not the cause of the blindness, yet it was that which made room for the blindness: or it may be taken properly and perfectly, and then I take it to admit of some such Description as this Punishment is an evil or pressure of Nature, proceeding from a Lawgiver just and powerful, and inflicted on a Reasonable Creature, for the disobedience and breach of that Law unto the performance whereof it was originally by the natural faculty of freewill enabled, whereby there is intended a Declaration of Wrath, and Satisfaction of Justice.  
Now than I take it we may with conformity unto the Scriptures, and with the Analogy of Faith set down these Conclusions.  
First, consider Punishments as they are dolours and pains, and as they are impressions contrary to the integrity of Nature, so the temporal evils of the godly are punishments, because they work the very same manner of natural effects in them which they do in other men. Secondly, take Punishments improperly for those evils of Nature which do occasionally follow sin, and unto which sin hath originally opened an entrance, which declare how God stands affected towards sin, with a mind purposing the rooting out and destroying of it; in this sense likewise may the afflictions of the godly be called Punishments, as God is said to have been 
a Numb. 12. 9  exceeding angry with Aaron. But now these evils though inflicted on the godly because of their sins, as were, the death of the child to David, the tempest to jonah, and the like, yet are they not evils inflicted for the Revenge of sin (which is yet the right Nature of a proper Punishment) (so saith the Lord, Vengeance is mine, I will repay it) but they are evils by the Wisdom of God, and love towards his Saints inflicted for the overthrow of sin, for weakening the violence, and abating the outrageousness of our natural corruptions. As then in the godly sin may be said to be, and not to be in a divers sense, (so saith Saint john in one place, 
b 1 Joh. 1. ●.  If we say we have no sin we deceive ourselves, and yet in another, 
c Joh. 3. 9  He that is borne of God sinneth not) It is not in them in regard of its Condemnation, although it be in them in regard of its inhabitation, though even that also as daily dying and crucified, even so punishments or consequents of sin may be said to be in the godly, or not to be in them in a different sense. They are not in them in regard of their sting and curse as they are proper Revenges for sin, although they be in them in regard of their state, substance, and painfulness, until such time as they shall put on an eternal Triumph over Death, the last enemy that must be overcome. Lastly, I conclude, that the temporal evils which do befall the godly are not formally or properly punishments, nor effects of divine malediction or vengeance towards the persons of the godly, who having obtained in Christ a plenary reconciliation with the Father, can be by him respected with no other affection (however in manner of appearance it may seem otherwise) than with an affection of love and free grace.  
The reasons for this position are these: first, Punishment, with what mitigation soever qualified is in suo formali, in the nature of it a thing Legal, namely the execution of the Law, for divine Law is ever the square and rule of that Justice of which punishment is the effect and work. Now all those on whom the execution of the Law doth take any effect, may truly be said to be so far under the Law in regard of the sting and curse thereof, (for the curse of the Law is nothing else but the evil which the Law pronounceth to be inflicted, so that every branch and sprig of that evil, must needs bear in it some part of the nature of a Curse, even as every part of water hath in it the nature of water) but all the godly are wholly delivered from all the sting and malediction of the Law, Christ 
b Rom. 10. 4.  is unto us the end of the Law, abolishing the shadows of the Ceremonial, the the Curses of the Moral; 
c Rom. 6. 14.  we are no more under the Law, but under Grace, under the precepts, but not under the Covenant, under the 
d Planè & nos sic dicimus decessisse legem quoad onera non quoad justitiam, Tert. de Monog. cap. 7.  obedience, but not under the bondage of the Law: unto the 
e 1 Tim. 1. 9  righteous there is no Law, that is, there is no condemnation to them that are in Christ: we are dead unto the Law by the Body of Christ, it hath not the least power or dominion over us. Secondly, the most proper nature of a punishment is to satisfy an offended Justice, but Christ bearing the iniquity of us all in his Body on the Tree, did therein make a most sufficient and ample satisfaction to his Father's wrath, leaving nothing wherein we should make up either the measure or the virtue of his sufferings, but did himself perfectly save us: for an infinite person suffering, and the value of the suffering depending on the dignity of the Person, it must needs be that the satisfaction made by that suffering must be likewise infinite, and by consequence most perfect. Lastly, if we consider (as 
a Omnis rei inspectio Authore cognito planior est. Tert. de fug. in persec. cap. 1.  it is in all matters of consequence necessary) but the author of this evil, we shall find it to be no true and proper punishment; for it is a reconciled father 
b Heb. 12. 6.  who chasteneth every son whom he receiveth, who as he often doth 
c Indignantis Dei major haec plaga est ut nec intelligant delicta nec plangunt Cypr. de Lapsis.  declare his severest wrath by forbearing to punish, so doth he as often even out of 
d O servum illum beatum, cujus emendationi Domin●● instat cui dignatur irasci; Tert. de patient. ca 11. In corripi endo filio quamvis asperè nunquam profectò amor pater●●● amittitur, Aug. Epist. 5.  tenderness, and compassion chastise his Children, who hath 
f 1 Thess. 3. 3. Job 5. 6.  predestinated us unto them, doth 
g 1 Cor. 11. 32.  execute his decrees of mercy in them, doth by his providence govern, and by his love sanctify them unto those that suffer them, in none of which things are there the prints of punishment.  
But if Christ have thus taken away the malignity of all temporal punishments, why are they not quite removed? to what end should the substance of that remain whose properties are extinguished? 
h Deu● est adeò bonu● ut non permitteret malum fieri, si non esset adeò potens ut posse● ex malo bonum educere. Aug. in Euchir.  Certainly God is so good as that he would not permit evil to be, if he were not so powerful as to turn it to good. Is there not honey in the Bee when the sting is removed? sweetness in the rose when the prickles are cut off? a medicinable virtue in the flesh of Vipers when the poison is cast out? and can man turn Serpents into Antidotes, and shall not God be able to turn the fiery darts of that old Serpent into instruments for letting out our corruptions, and all his buffets into so many strokes for the better fastening of those Graces in us, which were before loose, and ready to fall out? Briefly to conclude this digression, some ends of the remaining of Death, and other temporal evils (notwithstanding the Death of Christ have taken away the malignity of them all) are amongst others these. First, for the 
i Heb. 1●. 36. Zech. 13 9 Deut. 8. 2. 1 Pet. 4. 12. Conslictatio in ●dversis probatio est veritatis, Cypr. de mortal. & de Lapsis.  trial of our faith and other Graces; 
k Sed quando Deus magis creditur nisi cum magis timetur? Tert. de f●g● in persec. cap. 1. & vid. Apol. ca ult▪ Aug. Epist. 28. & de civ. dei. li. 10. cap. 29. & Chrys. ad populum An●ioch. Hom. 1.  our Faith in God's Providence is then greatest, when we dare cast ourselves on his care, even when to outward appearances he seemeth not at all to care for us: when we can so look on our miseries that we can withal look through them. Admirable is that faith which can with Israel see the Land of Promise through a Sea, a Persecution, a Wilderness, through whole Armies of the sons of Anak, which can with Abraham see a Posterity like the stars of Heaven through a dead womb, a bleeding sword, and a sacrificed son▪ which can with job see a Redeemer, a Resurrection, a restitution, through the dunghill, and the potsherd, through ulcers and botches, through the violence of heaven and of men, through the discomforts of friends, the temptations of a wife, and the malice of Satan; which can with Stephen see Christ in heaven through a whole tempest and cloud of stones; which can with that poor Syrophenician Woman see Christ's compassion through the odious name of Dog, which can in every Egypt see an Exodus, in every red Sea a passage, in every fiery Furnace an Angel of Light, in every Den of Lions a Lion of judah, in every temptation a door of escape, and in every grave an arise and sing. Secondly, they are unto us for 
a Heb. 12 10. Psal. 94. 12, 13. Sicut sub uno igne aeurumruti●at palea sumat, it a una eademque vis irruens ●onos probat, purificat, eliqudt, malos damnat, vastat, exterminat, Aug. de ●iv. Dei. l 1. c. 8  antidotes against sin, and means of humility and newness of life, by which our 
b I●centem fidem & penè dixeram do●mien●ē censura coelestis erexit Cypr. Exercitia sunt ista non funera, Id. de mort. Sic quoties ferro vitis abscinditur erumpentibus pampinis meliùs 〈◊〉 vestitur. Id. de Laud. mart. Incidisti in mantenis sed feliciter incidi●li, incidit & ille in agritudines tuas. Tert. con●. Gnost.  faith is exercised and excited, our corruptions pruned, our diseases cured, our security and slackness in the race which is set before us corrected, without which good effects all our afflictions are cast away in vain upon us. He hath 
c Perdidistis utilitatem calamitatis, & miserri mi facti estis, & pessimipermansistis. Aug. de civi. dei l. 1. c. 33.  lost his affliction that hath not learned to endure it, the evils of the faithful are not to destroy but to instruct them, they lose their end if they * teach them nothing. Thirdly, they make us 
d Rom. 8. 17.  conformable unto Christ's sufferings. Fourthly, they 
e 2 Cor. 12. 9  show unto us the perfection of God's graces, and the sufficiency of his love. Fifthly, they 
f Host 5. 15. 6. 1.  drive us unto God for succour, unto his Word for information, and unto his Son for better hopes, for nothing sooner drives a man out of himself than that which oppresseth and conquereth him; in so much as that public calamities 
g vid. Brisson. de form. l. 2. p. 204. & 208.  drove the Heathen themselves to their prayers, and to consult with their Sibyl's Oracles for removing those Judgements, whose author, though ignorant of, yet under false names, and idolatrous representations, they laboured as much as in them lay to reconcile and propitiate. Sixthly, God is in them 
h Levit. 10. 3. 2 Sam. 12. 14. Joh. 9 3. 11. 4.  glorified, in that he spareth not his own People, and yet doth so punish, that he doth withal support and amend them. 
a Heb. 11. 26. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. ad pop. Antioch. Hom. 1. A●avit quos vocaverat in salutem invitare ad gloriam, ut qui gaudeamus liberati, exultemus etiam coronati, etc. vid. Tertul. cont. Gnost. cap 6.  Lastly, it prepareth us for Glory, and by these evil convincing the understanding of the slipperiness, and uncertainty of this world's delights, and how happiness cannot grow in that earth which is cursed with thorns and briers, it teacheth us to groan after the revelation of that life which is hid with Christ, where all tears shall be wiped from our eyes. So that in all temporal evils that which is destructive the sting and malediction of them is in the Death of Christ destroyed: having therefore so many motives to make impr●ssions on the Soul, the Wonder of Christ's Death, the Love of it, and the Benefits redounding unto us from it; there is required of us a multiplied recordation, a 
b Celebrantes sacramenta commovemur quasi ungulam findens, & ruminans pecus revecare ad fauces, & minutatim communori Dominica institutionis exemplum, ut semper passio si● in memoria, etc. Cypr. de coe●● Do●.  ruminating, and often recalling of it to our thoughts, if it were possible at all times, to have no word, or thought, or work, pass from us without an eye unto Christ crucified, as the pattern, or if not, as the Judge of them; but especially at that time when the drift, and purpose of our whole sacred business is the Celebration of his Death.   

CHAP. XVI.  
Of the manner after which we are to celebrate the memory of Christ's Passion.  
BUt we may not presume that we remember Christ's death as he requires, when either with an historical memory, or with a festival solemnity only, we celebrate, or discourse of it, except we do it with a practice memory, proportioned to the goodness and quality of the thing remembered. And first we must remember Christ with a memory of faith, with an applying and assuming memory, not only in the general, that he died; but in particular, that the reason of his death was my salvation and deliverance from death. Pilate and the unbelieving jews shall one day see him whom they have pierced, and remember his death, judas shall see and remember him whom he kissed, the Devil shall see and remember him whom he persecuted, and in every one of these shall their remembrance produce an effect of horror and trembling, 
a jam. 2. 19  because they remember him as their judge. If our remembrance of the love and mercy of his death, not only testified, but exhibited, and obsignated unto us, were no other than that which the wicked spirits have of his justice and severity, it could not be but that we should as readily believe, as they do tremble at his death.  
And indeed (if we observe it) the remembrance of Christ's death, and the faith in it are one and the same thing; for what else is faith but a review and reflection of our thoughts upon Christ, a multiplied, and reiterated assent unto the benefits of him crucified? and what is remembrance, but the returning of the mind back unto the same object about the which it had been formerly employed? The remembrance of Christ is nothing else but the knowledge of Christ repeated, and the 
b john 17 3.  knowledge of Christ is all one with the belief in him, they which are not by faith united unto him, are quite ignorant of him. And therefore we find that Saint Pe●ers second denial of Christ, is by the Evangelists diversely related. In some 
c john 18. 25. Match. 26. 72.  I am none of his, in others I know not the man: and certainly, if the one had been true, the other had been true too, for all complete knowledge must have a commensuration to the objects that are known, and the ends for which they are proposed. Now all divine objects, besides their truth, have together annexed a goodness which is applicable to those that know it; so that to profess the knowledge of it, and yet not know how to apply it to our own use, is indeed therefore to be ignorant of it, because there is no other end why it should be known, then that thereby it might be applied. And therefore in the Scripture phrase, a wicked man and a fool are terms equivalent, because the right knowledge of divine truths, 
Nullum bonum 〈…〉 noscitur quod non perfecte amatur, etc. vid. Aug lib. 83. quaestionum. Tom 4. p. 208 q 35.  doth ever infer the love and prosecution of them; for every act in the will, whether of embracing, or abominating any object, is grounded on some precedent judgement of the understanding. Nothing that by the ultimate dictate of each particular and practical judgement is proposed as totally and supremely good, can possibly be by the Will refused, because therein it must needs resist the impress of Nature, which leads every, as well voluntary as necessary Agent, unto an infallible pursuit of whatsoever is proposed unto it, as a thing able by the accession of its goodness, to advance and perfect the nature of the other: and therefore whosoever believe not in Christ jesus, and his death, nor do embrace and cling unto it, with all the desires of a most ardent affection, cannot possibly be said to know him, because however they may have some few, broken, faint, and floating notions of him, yet he is not by this knowledge proposed unto the Will, as its sole and greatest good (for then he could not but be embraced) but is in good earnest by the practic judgement undervalved and disesteemed, in comparison of other things, whose goodness and convenience unto sensual and corrupt nature, is represented more clearly. Many men may be able to discourse of the death of Christ, after a speculative, and scholastical manner, so profoundly, as that another who truly believes in him, shall not be able to understand it: and yet this poor soul that desires to know nothing but him, that accounts all things else dung in comparison of him, that endeavours to be made conformable unto him in the communion and fellowship of his sufferings, that can in Christ's wounds see his safety, in Christ's stripes his Medicine, in Christ's anguish his peace, in Christ's Cross his triumph; doth so much more truly know him, as a man that is able safely to guide a ship through all the coasts of the world, doth better know the regions and situations of Countries, than he who by a dexterity that way is able to draw most exact and Geographical descriptions. 
Vid. Ar. Eth. lib. 7. cap. 3.  Boy's may be able to turn to, or to repeat several passages of a Poet or Orator more readily than a grounded Artist, who yet notwithstanding knows the elegancy and worth of them far better: and a Stage-player can haply express with greater life of passion the griefs of a distressed man, than he can himself, although altogether ignorant of the weight and oppression of them.  
It is not therefore Logical, Historical, Speculative rememhrance of Christ, but an experimental and believing remembrance of him, which we are to use in the receiving of these sacred mysteries, which are not a bare Type and resemblance, but a seal also, confirming, and exhibiting his death unto each believing soul.  
Secondly, we must remember the death of Christ, with a remembrance of thankfulness for that great love which by it we enjoy from him: certainly he hath no dram of good nature in him, who for the greatest benefit that can befall him doth not return a recompense of remembrance, 
a Qui mem●●t sine impend●o gratu● est. Senec de Benef.  which costs him nothing. Our salvation cost Christ a precious price, his own blood, and shall not we so much as lay up the memory of it in our minds, that we may have it forthcoming to answer all the objections that can be made against our title to salvation? consider with thyself the fearfulness and horror of thy natural estate, wherein thou wert exposed to the infinite wrath of Almighty God, whom thou therefore being both finite and impotent wert no way able to appease, subject to the strokes and terrors, not only of thine own Conscience, a bosom Hell, but of that most exact justice, which it is as impossible for thee to sustain with patience, as with obedience, to satisfy. The creatures thine enemies thine own heart thy witness, thy Creator, thy Judge, eternity of expreslelesse anguish, gnawing of conscience, despair of deliverance, & whatsoever misery the most searching understanding can but imagine thy sentence, for according to his fear, so is his wrath, from this, and much more hath the death of Christ, not only delivered thee, but of a cast away, an enemy, a deplored wretch, weltering in thine own blood, rotting & stinking in thine own grave, hath restored thee not only to thine original interest, and patrimony, but unto an estate so much more glorious than that could have been, by how much the obedience of Christ, is more precious, than any thy innocency could possibly have performed. Consider the odious filthiness of sin, the pertinacious adherence thereof unto thy nature, so that nothing but the incarnation, and blood of the Son of God, the Creator of the World could wash it out; consider the Justice, and undispensable severity of our God against sin, which would not spare the life of his own Son, nor be satisfied without a Sacrifice of infinite, and coequal virtue with itself: consider that it was thy sin, which were thy associates with judas, and Pilate, and the jews to crucify him: It was thy Hypocrisy which was the kiss that betrayed him, thy covetousness the thorns that crowned him, thy oppression, and cruelty the nails, and Spears that pierced him, thy Idolatry and superstition the knee that mocked him, thy contempt of religion the spittle that defiled him, thy anger and bitterness the gall, and v●negar that distasted him, thy Crimson, and redoubled sins the Purple that dishonoured him, in a word thou wert the jew that killed him. Canst thou then have so many members as weapons wherewith to crucify thy Saviour, and hast thou not a heart wherein to recognize, and a tongue wherewith to celebrate the benefits of that blood which thy sins had poured out? The fire is quenched by that water which by its heat was caused to run over, and shall not any of thy sins, be put out by the overflowing of that precious blood which thy sins caused to run out of his sacred Body? Lastly, consider the immensity of God's mercy, and the unutterable treasures of his grace, which neither the provocations of thy sin, nor the infinite exactness of his own justice could any way overcome, or constrain to despise the work of his own hands or nor to compassionate the wretchedness of his creature though it cost the Humiliation of the Son of God, and the exinanition of his Sacred person to perform it. Lay together all those considerations, and certainly they are able even to melt a heart of Adamant into thoughts of continual thankfulness towards so bountiful a Redeemer.  
Thirdly, we must remember the death of CHRIST with a Remembrance of Obedience even the commands of God should be sufficient to enforce our obedience. It is not the manner of Lawmakers to use insinuations, and plausible provokements, but peremptory, and resolute injunctions upon pain of penalty: but our God deals not only as a Lord, but as a Father, he hath delivered us from the penalty, and now rather invites, then compels us to obedience, lest by persisting in sin we should make void unto ourselves the benefit of Christ's death, yea should crucify him a fresh, and so bring upon ourselves not the benefit but the guilt of his blood. Is it nothing think we that Christ should die in vain, and take upon him the dishonour, and shame of a servant to no purpose? and disobedience, as much as in it lies doth nullify, and make void the death of Christ: Is it nothing that that sacred Blood of the covenant should be shed only to be trodden, and trampled under foot as a vile thing? and certainly he that celebrates the memory of Christ's death in this holy Sacrament with a wilfully polluted soul, doth not commemorate the Sacrifice, but share in the slaughter of him; and receives that precious blood not according to the institution of Christ, to drink it, but with the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ch●ysost in 1 Cor. Home▪ 27. Verb●no 〈◊〉 cannot an● essect●●.  purpose of judas and the jews, to shed it on the ground; a cruelty so much more detestable than Caines was, by how much the blood of Christ is more precious than that of Abel. In the phrase of Scripture, sinning against God, and forgetting of him, or casting of him behind our back, or bidding him depart from us, or not having him before our eyes, are all of equal signification, neither is any thing called remembrance in divine dialect which doth not frame the soul unto affections befitting the quality of the object that is remembered. He 
b August de Gen●s ad literam l. 7. cap. 20.  is not said to see a pit, though before his eyes, who by Stargazing or other thoughts falls into it; nor he to remember Christ, though presented to all his senses at 〈◊〉, who makes no regard of his presence. Divine knowledge, being practical, requires advertence and consideration, an essicacious pondering of the consequences of good or evil, and thereby a proportionable government of our several courses, which who so neglecteth, may be properly said to forget, or to be ignorant of what was before him, though not out of blindness, yet out of 
b Vid. Casaub. comment. in cap. 8 Theoph●ast. carat. p. 271.  inconsiderateness, as not applying close unto himself the object represented, which if truly remembered, would infallibly frame the mind unto a ready obedience and conformity thereunto.  
Lastly, We must remember the Death of Christ with Prayer unto God, for as by faith we apply to ourselves, so by prayer we represent unto God the Father that his death as the merit and means of reconciliation with him: as prayer is animated by the Death of Christ (which alone is that character that adds currantness unto them) so is the Death of Christ not to be celebrated without Prayer, wherein we do with confidence implore God's acceptance of that sacrifice for us, in which alone he is well-pleased. 
a 1 King. 8. 52  Open thine eyes unto the supplication of thy servants, to hearken unto all for which they shall call unto thee, was the Prayer of Solomon in the consecration of the Temple. What, doth God hearken with his eyes unto the prayers of his people? Hath not he that made the ear an ear himself, but must be fain to make use of another faculty unto a different work? Certainly unless the eye of God be first open to look on the blood of his Son, and on the persons of his Saints bathed and sprinkled therewith, his ears can never be open unto their prayers. Prayer doth put God in mind of his 
b Isa. 43. 26. Psalm 89. 49. Esay 64. 8. 12. jere. 14. 8. 9, 21.  Covenant, and Covenants are not to be presented without seals; now the seal of our Covenant is the blood of Christ, no Testament is of force but by the death of the Testator, whensoever therefore we present unto God the truth of his own free Covenant in our prayers, let us not forget to show him his own seal too, by which we are confirmed in our hope therein. Thus are we to celebrate the death of Christ, and in these regards is this holy work called by the 
d Ambros. de Sacram. lib. 4. c▪ 6. & Chrysost. scopè ●itabil●s hos●ia bonas animus, pura meus, sincera conscien●i●; Haec nost●a sacrifici●, ●hoec pia saev● sunt. Minut. Felix in Octavio.  Ancients an unbloody sacrifice, in a mystical and spiritual sense, because in this work is a confluence of all such holy duties, as are in the Scripture called spiritual sacrifices: and in the same sense was the Lord's Table ofttimes by them called an Altar, as that was which the Reubenites erected on the other side of jordan, not for any proper sacrifice, but to be a pattern and memorial of that whereon sacrifice was offered.   

CHAP. XVII.  
Inferences of Practice from the several ends of this holy Sacrament.  
Here then in as much as these sacred Elements are instituted to present and exhibit Christ unto the faithful soul, we may infer with what affection we ought to approach unto him, and what reverend estimation to have of them. Happiness as it is the scope of all reasonable desires, so the confirmation of that happiness is the solace and security of those that desire it. He (said the Prophet, speaking of Christ) shall be the desire of all Nations, in as much as without him that happiness which all do naturally desire, is but a Meteor and fiction. So then we see that even the light of our inbred reason, seconded and directed by Divine truths doth lead us unto a desire of Christ, who alone is the Author and Matter of that Happiness, which is the true though unknown object of all our natural desires. Now this happiness in Christ we cannot have till we have actual fruition of him, enjoy this blessedness we never can till we are united to him, no more than a dissected member enjoys the vital influences of the soul, and Spirits. Union unto Christ we cannot have until it please him, by his Spirit as it were to stoop from that Kingdom where now he is, and to exhibit himself unto those whom it pleaseth him to assume into the unity of his body. Other way to enjoy him here we can have none, since no man can at his pleasure or power lift up his eyes with Steven to see him, or go up with S. Paul to the third Heavens, to enjoy him. Now it hath pleased the Wisdom of Christ 
c 1 Cor. 1. 2. Cor. 4. 7.  (whose honour ever it is to magnify his power in his creatures weakness and to borrow no parcel of glory in his service from those earthly and elementary instruments which he useth in it) by no other means to exhibit, and confirm the virtue of his sacred Body unto us, with the life, and righteousness that from it issueth, but only by those poor and ordinary elements of Bread, and Wine in his Sacrament unto which therefore he requireth such reverence, such hunger and affection as is in reason due to the Hand that reacheth, to the Seal that secureth, to the food that strengtheneth that spiritual life in us, without which we cannot possibly reach unto the end of our very natural, and created desires, happiness and tranquillity. It behoves us therefore to beware how we give entertainment to any carnal thoughts, which go about to vilify, and undervalue the excellency of so Divine mysteries from the outward meanness of the things themselves. Say not like sullen 
d 2 Kings 5. 12, 13.  Naaman, Is not the Wine in the Vintner's Cellar, or the Bread of mine own Table as good, as nourishing as is any in the Temple? certainly if thou be commanded some great Work for the procuring of so great a good, as there had been between the service, and the reward we disproportion, so would even reason itself have dictated unto us a necessity of obeying rather then of disputing, how much rather when he biddeth us only to eat, and live. True it is that these creatures naturally have no more power to convey CHRIST, than wax hath in itself to convey a Lordship: yet as a small piece of wax when once in the virtue of a humane covenant or contract it is made the instrument to confirm, and ratify, such a conveyance is unto the receiver of more consequence than all the wax in the Town beside, and is with the greatest care preserved: so these elements though physically the same which are used at our own Tables, yet in the virtue of that holy Consecration, whereby they are made the instru●ments of exhibiting, and the seals of ascertaining God's Covenant of grace unto us, are unto us more valewable than our barns full of grain, or our presses full of grapes, and are to be desired with so far distant an affection from the other that are common, as Heaven is above Earth.  
Secondly, in that these elements are consecrated and exhibited for confirmation of our Faith, we thence see how the Church hath her 
a 1 Thess. 3. 10. Luke 17. 5. Rom. 1. 19  degrees of faith, her 
b 1 john 1. 16  measure the spirit, her 
c Phil. 1. 19  deficiencyes of grace, her languish, ebbings, imperfections, her decays, blemishes and falls, which makes her stand in need of being 
d Ephes. 4 12▪ 13.  perfected, builded, 
e Colos 2. 6. 7.  rooted, established 
f Ephes' 4. 15 1 Pet. 2 2.  in faith and righteousness, 
g Pars superior m●ndi●t ordinatior nec in nubem capitur nec in tempestatem imp●l●tur, n●c ve●satur in turbinem omni tumultu 〈◊〉, in●●rio●a ful●●●ant: Senec● de ira l. 3. c. 6. ●inim●s rerum discord●a versat. Pacem summa tenant. Lucam.  all things under the middle region are subject to Winds, Thunders, Tempests, the continual uncertainties of boisterous whether, whereas in the Heavens there is a perfect uniform serenity, and calmness: so when a Christian comes once to his own Country unto Heaven, he than comes unto an estate of peace, and security, 
a job 1. 7. 2. 2.  to be filled with the fullness of GOD, where thiefs do not break thorough nor steal, where neither flesh nor Satan have any admission, no storms of temptation, No Shipwreck of conscience, 
Ephes. 3 19  but where all things are spiritual, 
Ehes. 4. 13.  and peaceable. But in this Earth, where Satan hath power to go from place to place to 
a job 1. 7. 2. 2.  compass the World, to raise his tempests against the Church even the 
b Psalms.  Waves of ungodly men, can have no safety from any danger, which either his subtlety can contrive, or his malice provoke, or his power execute, or his instruments further, and therefore we are here subject to more or fewer degrees of faintness in our Faith according as our strength, to resist the common adversary is less or greater. As in the natural, so in the mystical Body, though all the parts do in common partake of life, yet one is more vital than another, the Heart, and Head, than the Hands, and Feet, yea the same part is at one time more active, and quick then at others. One while overgrown with humours, and stiffened with distempers, another while free, expedite, and able for the discharge of any vital office. And this is that which drives us to a necessity of recovering our strength, and making up our breaches by this holy Sacrament, which should likewise tell us in what humble esteem we ought to have our perfectest endowments, they being all subject to their failings, and decays.  
Thirdly, in that these mysteries do knit the faithful together into the unity of on common body, we see what fellow feeling the faithful should have of each other, how they should interest themselves in the several states, and affections of their fellow members, to 
d Rom. 12 15.  rejoice with those that rejoice, and to weep with those that weep. As we should 
e Phil. 2. 2.  think the same things, and so agree in a unity of judgements because 
f joh. 14 26.  all led with one, and the same Spirit which is the Spirit of 
g ●oh. 15. 26.  truth, so we should all 
h Gal. 6. 2.  suffer, and do the same things, and so all concur in a unity of affections, because 
i Rom. 8. 11.  all animated by the same Spirit, which is the 
k Rom. 5 5.  Spirit of love too, 
l Rom. 7. 23.  where there is dissension, and disagreement, there must needs be a several Law, where the Law is divers, the government differs too, and in a different government there must of necessity be a different subjection. He than that doth not sympathise with his brother, but nourisheth factious and uncharitable thoughts against him, doth therein plainly testify, that he is not subject (at least totally) unto the same prince with him and then we know that there are but two Princes, a Prince of peace, and a Prince of darkness. Nature is in all her operations uniform, and constant unto herself 
a Luke. 6. 44  one Tree cannot naturally bring forth Grapes, and Figgs, 
b jam. 3 11. 12  out of the same Fountain cannot issue bitter water, and sweet, the self same vital faculty of feeling which is in one member of the body is in all, because all are animated with that soul which doth not confine itself unto any one. The Church of God is a 
c Esay 5. 7. Ezek●l. 17. 24.  Tree planted by the same hand, a 
d Cant. 4 12. 13.  Garden watered from the same Fountain, 
e Ephes. 5. 23 Rom. 12. 5.  a body quickened by the same Spirit, the members of it are all brethren; 
f Acts 11. 1. 15. 36.  begotten by one Father of mercy, generated by one Seed of the Word, delivered ᵍ from one womb of ignorance, fed with one bread of Life, employed in one Heavenly calling, brought up in one household of the Church, travellers in one way of grace, heirs to one Kingdom of glory, and when they agree in so many unities, should they then admit any fraction or disunion in their minds? from Adam unto the last man that shall tread on the Earth is the Church of GOD but one continued, and perfected body, and therefore we find that as in the 
h 1 Cor 12. 26.  body the head is affected with the grievances of the feet, though there be a great distance of place between them; so the 
i Esay. 64.  holymen of God have mourned, and been exceedingly touched with the afflictions of the Church even in after Ages, though between them did interveane a great distance of time. Certainly then 
k Amos 6. 4. 7  if the Church of God lie in distress, and we stretch ourselves on beds of Ivory, if she mourn in sackcloth, and we riot in soft raiment, if the wild Boar of the Forest break in upon her, and we send not out one prayer to drive him away, if there be cleanness of teeth in the poor, and our teeth grind them still, if their bowels be empty of food, and ours still empty of compassion, if the wrath of God be inflamed against his people, and our zeal remain still as frozen, our charity as cold, our affections as benumbed, our compassion as stupid as it ever was, In aword, if Zion lie in the dust, and we hang not up our Harps, nor pray for her peace, as we can conclude nothing but that we are unnatural members, so can we expect nothing but the curse of 
a judg. 5. 29.  Meroz, who went not out to help the Lord.  
Fourthly, in that this Sacrament is God's Instrument to ratify and make sure our claim unto his Covenant, we learn. First, therein to admire and adore the unspeakable love of God, who is pleased not only to make, but to confirm his promises unto the Church. As 
b jam. 1. 17.  God, so his truth, whether of judgements or promises, are all in themselves immutable, and infallible in their event; yet notwithstanding, as the Sun though in itself of a most uniform light and magnitude, yet by reason of the great distance, and of the variety of mists and vapours through which the rays are diffused, it often seemeth in both properties to vary: so the promises of God; however in themselves of a fixed and unmoveable certainty, yet passing through the various tempers of our minds one while serene and clear, another while by the steam of passions, and temptations of Satan, foggy and distempered, do appear under an inconstant shape. And for this cause, as the Sun doth itself dispel those vapours which did hinder the right perception of it; so the grace of God, together with and by the holy Sacrament communicated, doth rectify the mind and compose those diffident affections which did before intercept the efficacy and evidence thereof.  
God made a Covenant with our fathers, and not accounting that enough he confirmed it by an oath, 
c Heb. 6. 18.  that by 2. immutable things, wherein it was impossible for God to lie, they might have strong consolation who have had refuge to lay hold on the hope that is set before them. The strength we see of the consolation depends upon the stability of the covenant. And is God's covenant made more firm by an oath than by a promise? The truth of God is as his nature without 
d jam. 1 17.  variableness or shadow of changing, and can it then be made more immutable? Certainly as to infiniteness in regard of extension, so unto immutabillity in regard of firmness, can there not be any accession of degrees, or parts: All immutability being northing else but an exclusion of whatsoever might possibly occur to make the thing variable and uncertain. So then the Oath of God doth no more add to the certainty of his word then do men's oaths and protestations to the truth of what they affirm; but because we consist of an earthly and dull temper, therefore God when he speaks unto us doth ingeminate his compellations, 
a jerem. 22. 9 Vel praesentem desideramus. Plin. Paneg.  O Earth, Earth, Earth, hear the word of the Lord. So weak is our sight, so diffident our nature, as that it seems to want the evidence of what it sees: peradventure God may repent him of his promise, as he did sometime of his 
b G●n 6 6.  Creature. Why should not the Covenant of grace be as mutable as was that of gwords? God promised to 
c Psalm. 48. 8.  establish Zion for ever, and yet Zion, the City of the great God is fallen; was not 
d jerem 7 12  Shilo beloved, and did not God forsake it? had 
e jerem 22. 28  Comah been as the signet of his hand, had he not yet been cast away? was not 
f Esay 5. 1.  jerusalem a Vine of Gods planting, and hath not the wild Boar long since rooted it up? was not 
g Ro. 11. 21 24  Israel the natural Olive that did partake of the fat and sweetness of the root, and is yea cut off, and wrath come upon it to the uttermost? Though God be most immutable, may he not yet alter his promise? did the abrogation of Ceremonies prove any way a change in him who was as well the erector as the dissolver of them? Though the Sun be fastened to his own Sphere, yet may he be moved by another Orb. What if Gods promise barely considered, proceed from his Antecedent and simple will of benevolence towards the Creature, but the stability and certainty of his promise in the event depend on a second resolution of his consequent will, which presupposeth the good use of mine own liberty? may not I then abuse my free will and so frustrate unto myself the benefit of God's promise? Is not my will mutable, though Gods be not? may not I sink and fall though the place on which I stand be firm? may not I let go my hold though the thing which I handle be itself fast? what if all this while I have been in a Dream, mistaking mine own private fancies and misperswasions for the dictates of God's Spirit? mistaking Satan (who useth to transform himself) for an Angel of light? God hath promised, it is true, but hath he promised unto me? did he ever say unto me, Simon, Simon, or Saul, 
Luk. 22. 31.  Saul Or Samuel, Samuel? Or if he did, 
Act. 9 4.  must he needs perform his promise to me, 
1 Sam. 3. 10.  who am not able to fulfil my conditions unto him? Thus, as unto men floating upon the Sea, or unto distempered brains, the land and house though immovable seem to reel, and totter, or as unto weak eyes, every thing seems double: so the promises of God however built 
a 2 Tim. 2 19  on a sure foundation, his Counsel, and Foreknowledge, yet unto men prepossessed with their own private distempers do they seem unstable and frail, unto a weak eye of faith God's Covenant to be (if I may so speak) 
b Duos Deos caeci perspexisse se existim●verunt, unum enim non ●●tegrè viderant, lippientibus enim singularis lucerna numeros● est. Tert. Cont. Marc. l. 1. c. 2.  double, to have a tongue, and a tongue, a promise, and a promise, that is, a various and uncertain promise. And for this cause (notwithstanding 
c Senec. Epist. 3.  diffident and distrustful men do indeed deserve what they suspect, and are worthy to suffer what they unworthily do fear) doth God yet in compassion towards our fraitly condescend to confirm his promises by an Oath, to engage the truth of his own essence for performance, to seal the Patent which he hath given with his own blood, and to exhibit that seal unto us so often as with faith we approach unto the Communion of these holy mysteries. And who can sufficiently admire the riches of this mercy which makes the very weaknesses and imperfections of his Church occasions of redoubling his promises unto it?  
Secondly, in that this Sacrament is the instrumental cause of confirming our faith from this possibility, yea, facility of obtaining, we must conclude the necessity of using so great a benefit, wherein we procure the strengthening of our graces, the calmeing of our consciences, and the experience of God's favour; in the natural body there being a continual activity and conflict between the heat and the moisture of the body, and by that means a wasting depassion, and decay of nature, it is kept in a perpetual necessity of succouring itself by food: so in the spiritual man there being in this present estate an unreconcilable enmity between the spirit, and the flesh, there is in either part a propension towards such outward food, whereby each in its distresses may be relieved. The flesh pursues all such objects as may content and cherish the desires thereof, which the Apostle calleth the provisions of lust. The Spirit of the contrary side strengthens itself by those divine helps which the wisdom of God had appointed to confer grace, and to settle the heart in a firm persuasion of its own peace. And amongst these instruments this holy Sacrament is one of the principal, which is indeed nothing else but a visible oath, wherein Christ giveth us a taste of his benefits and engageth his own sacred body for the accomplishing of them, which supporteth our tottering faith and reduceth the soul unto a more settled tranquillity.  
Fifthly, In that in this one all other Types were abrogated and nullified, we learn to admire and glorify the love of God, who hath set us at liberty from the thraldom of Ceremonies, from the costliness, and difficulty of his Service, with which his own chosen people were held in 
a Gal. 4. 3. 5 1. Act● 15. 10. Gal. 4. 1.  bondage, under the pedagogy and government of Schoolmasters, the ceremonial and judicial Law, as so many notes of distinctions charactristicall differences, or 
b Ephes. 2. 14  wall of separation between jew and Gentile, until the coming of the Messias, which 
c Heb 9 10. Gal. 4 4.  was the time of the reformation of all things, wherein the Gentiles were by his death to be engrafted 
d Rom. 11.  into the same stock, and made partakers of the same juice and fatness, the 
e Heb 10. 1.  shadows to be removed, the 
f Colos. 2. 14  ordinances to be cancelled, the Law to be 
g 2 Cor. 3. 11. 13.  abolished: for 
h john 1. 17  The Law came by Moses, but Grace and Truth by jesus Christ; Grace in opposition to the Curse of the Moral Law, Truth in opposition to the figures and resemblances of the Ceremonial Law. The jews in God's service were bound unto one place, and unto one form, no Temple or ministration of Sacrifices without jerusalem, nor without express prescription, no use of Creatures without difference of common and unclean: whereas unto us 
i joh. 4. 21. 23.  all places are lawful and pure 
k 1 Cor. 6 12. Tit. 1. 15.  all things lawful and pure, every Country a Canaan, and every City a jerusalem, and every Oratory a Temple. It is not an ordinance but a 
l 1 Tim. 4. 5.  Prayer which sanctifieth and maketh good unto our use 
m Rom. 14. 14. Act. 10. 15.  every creature of God.  
But yet though we under the Gospel are thus set at liberty from all manner ordinances which are not of intrinsical, eternal, and unvariable necessity; yet may this liberty in regard of the nature of things indifferent be made a necessity in respect of the use of them. We may not think that our liberty is a licentious, and unbounded liberty, as if CHRIST had been the Author of confusion, to leave every man in the external carriages of his worship unto the conduct of his private fancy. This were to have our 
a 1 Pet. 2. 16.  liberty for a cloak of naughtiness, and as 
b Gal. 5. 13.  an occasion to the flesh: but we must always limit it by those general, and moral rules of piety, loyalty, charity, and sobriety. Use all things we may indifferently without subjection or bondage unto the thing but not without subjection unto GOD, and superiors. Use them we may but with 
* Gal. 5. 13.  temperateness, and moderation, use them we may but with respect 
c 1 Cor. 10. 31.  to God's glory, use them we may, but with 
d Rom. 13. 1. 2. 5.  submission to authority, use them we may, but with 
e 1 Cor. 8. 9  avoiding of scandal. Christian liberty consisteth in the inward freedom of the 
f S●e Doctor Field of the Church lib. 1. cap. 32. 33.  conscience, whose only bond is a necessity of Doctrine, not in outward conformity or observances only, whose bond is a necessity of obedience, and subordination unto higher powers, which obeying, though we become thereby subject unto some humane, or Ecclesiastical ordinances, the conscience yet remains uncurbed and at liberty.  
Secondly, we have hereby a great encouragement to serve our God in 
g john. 4. 24.  spirit, and in truth, being delivered from all those burdensome accessions which unto the inward worship were added in the legal observances. In spirit in opposition unto the Carnal, in truth, in opposition unto the Typical ceremonies. The services of the jews were celebrated in the blood, and smoke, of unreasonable creatures, but ours in the Gospel must be a spiritual, a 
h Rom. 12. 1.  reasonable service of him, for as in the Word of God the 
i 2 Cor. 3. 6.  letter profiteth nothing, it is the spirit that quickeneth, so in the worship of God likewise, the Knee, the Lip, the Eye, the Hand alone profiteth not at all, it is the spirit that worshippeth. It is not a macerated body, but a contrite soul which he respecteth; if there be paleness in the face, but blood in the heart, if whiteness in the Eye but blackness in the soul, if a drooping countenance but an unbended conscience, if a knee bowing down in the Temple of God, and thoughts rising up against the grace of God the head like a Bulrush, and the heart like an Adamant, in a word if there be but a bodily, and unquickned service, a schism in the same worshipper between his outward, and his inward man, he that is not a God of the dead but of the living, he that accounteth in the levitical Law, carcases, as unclean things, (as being in the nearest disposition to rottenness, and putrefaction) will never smell any sweet savour in such services. 
b Esay. 1. 11. 13. 14. Amo● 5. 21.  What have I to do (saith God with your Sacrifices, and my soul hateth your new Moons, and your appointed feasts. My Sacrifices, and my 
c Exod. 20. 10 Ezek. 20. 12. Esay 58. 13.  sabboth's they were by original institution, but your carnal observance of them hath made them 
d Vestra dicit quae secundum libidinem suam non secundum Religionem Dei celebrando sua jam non Dei fecerant: Tert. Cont. M●rcion. l 2 c. 22.  yours. Even the 
e Cultus Deorum op●mus idemque cast●ssimus ut co●●semper purâ, integrâ, incorrupta et ment & voce venereris. C. c. De nat. Deorum. l 2. Sicut nec in victimis quidem licet optimae sint, auroque praef●lgeant, deorum honos, sed piâ ac recta voluntate venerantum. Sen de Benes. l. 1 c. 6. & Epistola 95., Ad d●●os. ●deun●o caste C●c. de l●●●b lib 2. Animad●●●to etiam Deos ipsos non tam accu●●● adorantum pr●cibus quam innocentia & sanctitate laetari. Plin. Paneg.  Heathen Idols themselves did require rather the truth of an inward than the pomp of an outward worship, and therefore they forbade all 
f Semper impiae institutiones arcent profanos, etc. Tertul. in Apolog. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. jerom. l 5. vid. B●esson, de formulis. lib. 1.  profane people any access to their services. And God certainly will not be content with less than the Devil.  
Sixtly, in that by these frequent ceremonies we are led unto the celebration of Christ's death, and the benefits thereby arising unto mankind, we may hence observe the natural deadness, and stupidity of man's memory in the things of his salvation. It is a wonder how a man should forget his Redeemer that ransomed him with the price of his own blood, to whom he oweth whatsoever he either is or hath, him whom each good thing we enjoy leadeth unto to the acknowledgement of. Look where we will, he is still not only in us, but before us. The wisdom of our minds, the goodness of our natures, the purposes of our wills and desires, the calmness of our consciences, the hope, and expectation of our souls and bodies, the liberty from law, and sin, what ever it is in or about us which we either know, or admire, or enjoy, or expect, he is the Treasury whence they were taken, the fullness whence they were received, the head which transferreth the hand which bestoweth them, we are on all sides compassed, and even 
a job. 1. 10.  hedged in with his blessings; so that in this sense we may acknowledge a kind of ubiquity of Christ's body, in as much as it is every where even visible, and palpable in those benefits which flow from it. And yet we like men that look on the River Nilus, and gaze wondrously on the Streams, remain still ignorant of the head, and Original from whence they issue. Thus as there is between blood, and Poison such a natural antipathy as makes them to shrink in, and retire at the presence of each other: so though each good thing we enjoy serve to present that precious blood which was the price of it unto our souls, yet there is in us so much venom of sin as makes us still to remove our thoughts from so pure an object. As in the knowledge of things many men are of so narrow understandings that they are not able to raise them unto consideration of the causes of such things, whose effects they are haply better acquainted with, than wiser men; it being the work of a discursive head, to discover the secret knit, obscure dependences, of natural things on each other: so in matters of practice in Divinity many men commonly are so fastened unto the present goods which they enjoy, and so full with them that they either have no room, or no leisure, or rather indeed no power, nor will to lift up their minds from the streams unto the Fountain, or by a holy logic to resolve them into the death of Christ from whence if they issue not, they are but fallacies, and sophistical good things, and what ever happiness we expect in or from them, will prove a non sequitur at the last. Remember, and know CHRIST indeed, such men may, and do in some sort, sometimes to dishonour him, at best but to discourse of him. But as the Philosopher speaks of intemperate men, who sin, not out of a full purpose uncontroled swinge of vicious resolutions, but with checks of judgement and reluctancy of reason, that they are but 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ar. Eth. l. 7. c. 10  half vicious (which yet is indeed but an halfe-truth.) So certainly they, who though they do not quite forget Christ, or cast him behind their back, do yet remember him only with a speculative contemplation of the nature and general efficacy of his death, without particular application of it unto their own persons and practices, have but a half and halting knowledge of him. Certainly a mere Schoolman who is able exactly to dispute of Christ and his passion, is as far from the length, and breadth, and depth, and height of Christ crucified, from the requisite dimensions of a Christian, as a mere Surveiour or Architect, who hath only the practice of measuring land or timber, is from the learning of a Geometrician. For as Mathematics, being a speculative Science cannot possibly be comprised in the narrow compass of a practical Art; so neither can the knowledge of Christ, being a saving and practic knowledge be complete, when it floats only in the discourses of a speculative brain. And therefore Christ at the last day will say unto many men who thought themselves great Clerks, and of his near acquaintance, even such as did preach him and do wonders in his name, that he never 
b Math. 7. 22. 23.  knew them, and that is an argument, that they likewise never knew him neither. For as no man can see the Sun, but by the benefit of that light which from the Sun shineth on him: so no man can know Christ, but those on whom Christ first shineth, and whom he vouch safeth to know, Marry Magdalen could not say Rabboni to Christ, till Christ first had said Mary to her. And therefore that we may not fail to remember Christ aright, it pleaseth him to institute this holy Sacrament as the image of his crucified body, whereby we might as truly have Christ's death presented unto us, as if he had been 
c Gal. 3▪ 1.  crucified before our eyes.  
Secondly, we see here who they are who in the Sacrament receive Christ, even such as remember his death with a recognition of faith, thankfulness and obedience. Others receive only the Elements, but not the Sacrament, As when the King seals a pardon to a condemned malefactor, the messenger that is sent with it receives nothing from the King but paper written and sealed, but the malefactor (unto whom only it is a gift) receives it as it were a resurrection. Certainly there is a staff as well of Sacramental as of common bread, the staff of common bread is the blessing of the Lord, the staff of the Sacramental is the body of the Lord; and as the wicked, which never look up in thankfulness unto God, do often receive the bread without the blessing, so here the element without the body, they receive indeed, as it is fit unclean Birds should do, nothing but the carcase of a Sacrament, the body of Christ being the soul of the Bread, and his blood the life of the Wine. His body is not now any more capable of dishonour, it is a glorified body, and therefore will not enter into an earthy, and unclean soul: As it is corporally in Heaven, so it will be spiritually and sacramentally in no place but a heavenly soul. Think not that thou hast received Christ, till thou hast effectually remembered, seriously meditated, and been religiously affected, and inflamed with the love of his death, without this thou mayst be guilty of his body, thou canst not be a partaker of it: guilty thou art, because thou didst reach out thy hand with a purpose to receive Christ into a polluted soul, though he withdrew himself from thee. Even as Mutius Sevola was guilty of Porsena's blood, though it was not him, but another whom the Dagger wounded; because the error of the hand cannot remove the malice of the heart.   

CHAP. XVIII.  
Of the subject, who may with benefit receive the holy Sacrament, with the necessary qualifications thereunto, of the necessity of due preparation.  
WE have hitherto handled the Sacrament itself; we are now briefly to consider the subject whom it concerneth, in whom we will observe such qualifications as may fit, and predispose him for the comfortable receiving, and proper interest in these holy mysteries. Sacraments, since the time that Satan hath had a Kingdom in the World, have been ever notes, and Characters whereby to distinguish the Church of God from the Ethnic, and unbelieving part of men; so that they being not common unto all mankind, some subject unto whom the right, and propriety of them belongeth must be found out. GOD at the first created man upright, framed him after his own Image, and endowed him with gifts of nature, able to preserve him entire in that estate wherein he was created. And because it was repugnant to the essential freedom wherein he was made, to necessitate him by any outward constraint unto an immutable estate of integrity, he therefore so 
a justin martyr● in dialog. Cum Tryph.  framed him that it might be within the free liberty of his own will to cleave to him, or to decline from him. Man being thus framed, abused this native freedom, and committed sin, and thereby in the very same instant became really, and properly dead. For as he was dead judicially in regard of a temporal, and eternal death (both which were now already pronounced though not executed on him) so was he dead actually, and really in regard of that spiritual death; which consisteth in a separation of the soul from God, and in an absolute immobility unto Divine operations. But man's sin did not nullify God's power. He that made him a glorious creature when he was nothing, could as easily renew, and rectify him when he fell away. Being dead, true it is, that active concurrence unto his own restitution he could have none, but yet still the same passive obedience, and capacity which was in the red Clay of which Adam's body was fashioned unto that divine Image which God breathed into it, the same had man being now fallen unto the restitution of those heavenly benefits and habitual graces which then he lost; save that in the clay there was only a passive obedience, but in man fallen there is an 
b Act. 7. 51. Rom. 7. 23.  active rebellion, crossing resistance, and withstanding of God's good work in him. More certainly than this he cannot have, because howsoever in regard of natural and reasonable operations he be more selfe-moving than clay, yet in regard of spiritual graces he is full as dead. Even as a man though more excellent than a beast, is yet as truly and equally not an Angel as a beast is. So then thus far we see all mankind do agree in an equality of Creation, in a universality of descrtion, in a capacity of restitution.  
God made the world that therein he might commuicate his goodness unto the creature, and unto every creature in that proportion as the nature of it is capable of. And man being one of the most excellent creatures is amongst the rest capable of these two principal attributes, holiness, and happiness, which two God out of his most secret Counsel and eternal mercy, conferreth on whom he had chosen and made accepted in Christ the beloved, shutting the rest either out of the compass, as Heathen, or at least out of the inward privileges and benefits of that Covenant which he hath established with mankind, as hypocrites and licentious Christians. Now as in the first Creation of man, God did into the unformed lump of clay infuse by his power the breath of life and so made man, so in the regeneration of a Christian doth he in the natural man who is dead in sin, breathe a principle of spiritual life, the first Act, as it were, and the original of all supernatural motions, whereby he is constituted in the first being of a member of Christ.  
And this first Act is faith, the soul of a Christian, that whereby we 
a 1 joh. 5. 13.  live in Christ, so that till we have faith we are dead and out of him. And as faith is the principle (next under the Holy-Ghost) of all spiritual life here, so is Baptism the Sacrament of that life, which accompanied and raised by the Spirit of grace, is unto the Church though not the cause, yet the 
b joh. 3. 5. 'tis 3. 5.  means in and by which this grace is conveyed unto the soul.  
Now as Adam after once life was infused into him, was presently to preserve it by the 
b Gen. 1. 29.  eating of the fruits in the Garden where God had placed him, because of that continual depashion of his radical moisture by vita●l heat▪ which made Nature to stand in need of succours and supplies from outward nourishment: so after man is once regenerated and made alive, he is to preserve that faith which quickeneth him by such food as is provided by God for that purpose, it being otherwise of itself subject to continual languish and decays. And this life is thus continued and preserved amongst other means by the grace of this holy Eucharist, which conveys unto us that true food of life, the body and blood of Christ crucified. So then in as much as the Sacrament of Christ's supper is not the Sacrament of regeneration, but of sustentation and nourishment; and in as much as no dead thing is capable of being nourished (augmentation being a vegetative and vital act) and last in as much as the principle of this spiritual life is faith, and the Sacrament of it Baptism, It followeth evidently that no man is a subject qualified for the holy communion of Christ's body, who hath not been before partaker of faith and Baptism.  
In Heaven, where all things shall be perfected and renewed, our souls shall be in as little need of this Sacrament, as our bodies of nourishment. But this being a state of imperfection subject to decays, and still capable of further augmentation, we are therefore by these holy mysteries to preserve the life which by faith and Baptism we have received: without which life, as the Sacrament doth confer and confirm nothing, so do we receive nothing neither but the bare elements. Christ is now in Heaven, no eye sharp enough to see him, no arm long enough to reach him but only faith. The Sacrament is but the 
c Rom. 4. 11.  seal of a Covenant, and Covenants essentially include conditions, and the condition on our part is faith, no faith no Covenant, no Covenant no Seal, no Seal no Sacrament. 
d 2 Cor. 6. 15.  Christ and Beliall will not lodge together.  
Having thus found out the first necessary qualification of a man for the receiving of the holy Eucharist, without which he is absolutely as uncapable of it, as a dead man of food, we may the more easily look into the next more immediate and particular, consisting in that preparatory Act of 
e 1 Cor. 11.  examination or trial of the conscience touching its fitness to communicate, because the former is to be the rule and measure by which we proceed in the latter.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. l. 2. c. 1. In 〈…〉 Gen. 22. 14.  Some things there are which men learn to do by doing of them, and which are better performed, and the dangers incident unto them better avoided by an extemporary dexterity, than by any premeditation or forecast. But yet generally since matters of consequence are never without some perplexed difficulties not discernible by a sudden intuition, and since the minds of men are of a limited efficacy, and therefore unfit for any serious work, till first dispossessed of all different notions which might divert, and of all repugnant principles or indispositions which might op●pose it in the performance of any great business set upon with sudden, uncomposed and uncollected thoughts; It is very necessary before we undertake any serious and difficult work, both to examine the sufficiency, and to prepare the instruments by which we may be enabled to perform it. Thus we see in the works of Nature, those which admit of any latitude or degrees of perfection are seldom done without many previous dispositions to produce them. In Plants and vegetables the Earth is to be opened, the seed to be scattered, the rain to moisten, the Sun to evocate and excite the seminal virtue, and after all this comes a Fruitful Harvest: and so in generation of all other natural bodies there are ever some antecedent qualities introduced by means whereof Nature is assisted and prepared for her last act. So in the works of Art we find how 
a Quiat. Instit.  wrestlers and runners in razes did supple their joints with ointments and diet their bodies that by that means they might be fit for those bodily exercises; how 
b Vid. Li●s●i Satur. l. 2. c. 19  those Roman Fencers in their gladiatory fights did first use presatory or dulled weapons before they entered in good earnest into the Theatre, and then their custom was, first to carry their weapons to the Prince to have his allowance of the fitness of them before they used them in fight. The 
c Ac Gell. noct. A●tic. lib.  Lacedæmonians were wont to have musical instruments before their wars, that thereby their courage might be sharpened, and their minds raised unto bold attempts. And we read of 
d Liv lib. 26  Scipio Africanus, that ever before he set himself upon the undertaking of any great business, his manner was to enter the Capitole, to submit his projects unto the judgement of the gods, and to implore their aid and allowance for the good success of such his enterprises. A thing for the substance of it, practised by all the Ethnics before they addressed themselves unto any work of consequence, whose constant use it was to have recourse unto their gods in 
e Plin. Paneg. in initio. Cic. de legib. l. 2. & in ●atinium sol●ne hoc ●nte bella. Virg. Ar. l 8 & 11 Zenoph. Cyro●. l 7 Macrobius Sa●ur l 3. ●. 15. Ant emula's, Athenaeus. l. 4. jav. l. 49. Virg En●la An● Nuptias. Servi●●ad Virg. Aen●. lib. 3.  prayers, for benediction and encouragement. And it was a religious observation in the Roman superstitious sacrifices for a 
a Vid. B●isson. de formu●s. l. b. 1.  servant that stood by, to put the Priest in mind what he was about, and to advise him to consider maturely, and to do with his whole mind, and endeavour that work he was to perform. And 
b Servius ad illud Virg. Purâque in vestè Sace●dos. Aehe. 12.  whatsoever vessels, or garments were in those solemnities used, were beforehand washed and cleansed, that they might be fit instruments for such a work. Thus far we see the light of reason, and the very blindness of superstition enforceth a necessity of preparation unto any great, especially divine, work.  
If we look into the holy Scriptures we may find God himself a pattern of these deliberate preparations. In making the world it had been as easy for him in one simple command to have erected this glorious frame at once, as to be six days in the fashioning of it. But to exhibit unto us an example of temperate, and advised proceedings, he first provides the materials, and then superadds the accomplishment and perfection. In the dispensing of his judgements he first prepares them, before he inflicts them, He hath whet his sword, and bend his bow, and made ready his arrows, before he strikes or shoots: his eye comes before his hand; 
c Gen. 18. 21.  He comes down to see Sodom before to consume it. He examines before he expels, 
d Gen. 3. 9  Adam where art thou? before he drive him out of Paradise. Nay in the very sweetest of all his attributes, his mercy we find him first 
e Exod 3. 7. 8.  consider his people Israel, before he sends Moses to deliver them. In like manner our blessed Saviour, though having in him the fullness of the Godhead, the treasures of Wisdom, and Grace without measure, he was therefore perfectly able to discharge that great work unto which the Father had Sealed him, was yet pleased to prepare himself both unto his prophetical, and sacerdotal obedience by 
f Math. 3 13  Baptism, 
g Math 4. 12.  Fasting, Temptation, and 
h Mat. 26 36.  Prayer, That the practice of this great Work, where it was not necessary, might be a precedent, unto us who are not able of ourselves to think, or to do any good thing, 
a 1 Kings. 6. 7  In the building of Salomon's Temple the stones were perfected, and hewed before they were brought, there was neither Hammer, nor Axe, nor any tool of Iron heard in the house while it was in building. And so should it be in the Temple of which that was a type even in the mystical body of CHRIST, every man should be first hewed, and fitted by repentance, and other preparatory works before he should approach to incorporate himself into that spiritual, and eternal building. In the observation of levitical ceremonies we may note that 
b Exod. 12. 3. 6.  before the celebration of the Passeover the Lamb was to be taken and severed from the flock three days ere it was slain, in which time the people might in that figure learn to sanctify themselves, and to be separated from sinners. And our saviour Christ in the celebration of the last Supper, would not have so much as the 
c Mark 14 13. 15.  room unprovided, but he sent his Disciples before hand about it. Teaching us that in sacred things there should be first a preparation before a celebration. So then we see in general the necessity of preparing, and deliberating before we address ourselves unto the performance of any holy work, and if any where, certainly in this work of the Sacrament most necessary it is. Though Gods commands by his Apostle were bond enough to enforce us the 
d Prior & authoritas imperantis quam utilitas servientis Tertul. de paenit cap 4.  necessity of obedience, depending rather on the Author then on the emolument of the Law, yet GOD, who is not wanting all ways to win men unto the observance of what he requires, urgeth us thereunto not only with an argument of debt because we are his servants, but with an argument of profit too, because the omission of it will not only nullify unto us the benefit of his Sacrament but make us, guilty of that very blood which was shed for the Salvation of the World, and turn that into Judgement which was intended for mercy.  
What this danger of being guilty of Christ's blood is, I will not stand long to explain. Briefly, to be guilty, of the body and blood of Christ, is to offer some notable contempt, and indignity unto the sufferings of Christ, to sin against the price of our redemption, and to 
a Heb. 10. 29.  vilify and set at nought the precious blood of the new covenant, as if it were a common, and profane thing when men out of ignorant, sensual, secure, presumptuous, formalizing, inconsiderate, and profane affections approach unto Christ's Table to Communicate of him. To be guilty of blood is in some sort, or other to 
b Chrysost. in 1 Cor. Hom●l. 27.  shed it, and to join with the Crucifiers of CHRIST. A sin, which as it drove judas to despair, and to end with himself, who had begun with his Master, so doth it to this day lie with the heaviest curse that ever that people endured, on the offspring of those wicked jews, whose imprecation it was, His blood be on us, and on our children. As Christ on the Cross was in regard of himself offered up unto the Father, but in regard of Pilate, and the jews crucified; so is his blood in the Sacrament by the faithful received, by the wicked shed, and spilt on the ground, when not discerning or differencing the Lords body from other ordinary Food, they rush irreverendly to the participation of it. 
Voluntas sacit Homicidam.  For a man may be guilty of the blood of Christ though he receive it not at all, as a man may of murder though he hit not the party against whom his Weapon was directed. 
c Omnia s●●lera ●●iam an ●●ffectum operis, qu●ntum 〈◊〉 setis est, Perfecta sunt. Sen. de Const. Cap. 7.  It is not the event but the purpose which specifies the sin. The anger of a Dog is as great, when he barks at the Moon which is above his malice, as when at a man whom he may easily bite. The malice of the apostate who shot up 
d Quid tuputas cum stolidu● ille Rex multitudine telorum di●m obscurasset ullam sagittam in solemn incidisse ● Sen. Ibid. Cap. 4.  Darts against Heaven was no less than if he had hit the body of Christ at whom he shot. If that which is done unto the Apostles of Christ is done unto him, because they are his Ambassadores, and if that which is done unto the poor, and distressed flock of Christ, is done unto him because they are his members, then surely that which is done unto the Sacrament of Christ must needs be done unto him too, in as much as it is his representation, and Image. For a man may be guilty of treason, by offering indignity to the Picture, Coin, Garment, or Seal of a Prince. The dishonour that is done to the Image (it being a relative thing) doth ever reflect on the original itself. And therefore the Romans when they would dishonour any man, would show some disgrace to 
e d●cendunt statuae restemque sequntur, etc. jwenal. Sati. 10. cap. 8. 〈…〉 traxemat in Temonias ac divellebant. Tac. Hist. lib. 3. V●●●llarius comitan●● Galbam conge●● derectam Galbe imagine solo afflixit. Tac. Hist. l. 1.  the statues that had been erected to his honour, by demolissing, breaking, down, and dragging them in the Dirt. Again a man may be guilty of the blood of Christ by reaching forth his hand to receive it having no right unto it. A sacrilege it is, to lay hold wrongfully on the Lord's inheritance, or on any thing consecrated to the maintenance of his worship, and service; but this certainly by so much the greater by how much the Lords body is more precious than his portion. To counterfeit right of inheritance unto some Kingdom hath been ever amongst men unfortunate, and Capital. We know how ill it is succeeded with the counterfeit 
a Tac. Hist. l 2  Nero amongst the Romans, and that forged Duke of York in the time of Henry the seventh. And surely no less successful can their insolence be, who having by reason of their unworthy approach no claim nor interest unto the benefits of Christ's body, do yet usurp it, and take the Kingdom of Heaven as it were by rapine, and presumptuous violence. Certainly if Christ will not have the wicked to take his 
b Psalm. 50. 16  Word much less his body into their mouths; If the 
c Heb 6. 7.  Rain that falleth to the ground returns not empty, but according to the quality of the ground on which it falls makes it fruitful either in Herbs meet for the use of men that dressed it, or in Thorns, and Briars that are near unto cursing, impossible it is that the blood of Christ in his Sacrament should be uneffectuall, whether for a blessing unto the faithful, or for a curse to those that unworthily receive it. So then necessary it is that before the Communication of these sacred mysteries, a man prepare himself by some previous devotions; and for this cause we find our 
e john. 13 5.  Saviour Christ washing his Disciples Feet, that is cleansing their earthly, and humane affections before his institution of this Sacrament. And we find joseph of Arimathea 
f Math. 27. 59 60.  wrapping his dead Body in a clean linen Garment, and putting it into a new Tomb, never yet defiled with rottenness, and corruption. And can we imagine that he that endured not an unclean grave or shroud will enter into a sinful, and unprepared Soul. The everlasting Doors must first be lifted up before the King of Glory will enter in.   

CHAP. XIX.  
Of the form or manner of Examination required, which is touching the main qualification of a worthy receiver, Faith: The demonstration whereof is made, first, from the causes secondly, from the nature of it.  
HAving thus discovered the necessity of preparation, and that standing in the examination and trial of a man's Conscience; it followeth that we conclude with setting down very compendiously the manner of this examination, only naming some principal particulars. The main query is whether I am a fit guest to approach God's Table, and to share in the fellowship of his sufferings. The sufferings of Christ are not exposed unto the rapine and violence of each bold intruder, but he who was first the Author, is for ever the despenser of them. And as in the dispensation of his miracles, for the most part, so of his sufferings likewise, there is either a question premised, believest thou, or a condition included, be it unto thee as thou believest. But a man may be alive, and yet unfit to eat, nor capable of any nourishment by reason of some dangerous diseases, which weaken the stomach, and trouble it with an apepsie, or difficulty of concoction. And so faith may sometimes in the Habit lie smothered, and almost stifled with some spiritual lethargy, binding up the vital faculties from their proper motions. And therefore our faith must be an operative, and expedite faith, not stupefied with any known and practised course of sin, which doth ever weaken our appetite unto grace, they being things unconsistent. The matter than we see of this trial must be that vital qualification which predisposeth a man for the receiving of these holy mysteries, and that is faith. To enter into such a discourse of faith, as the condition of that subject would require were a labour beyond the length of a short meditation, and unto the present purpose impertinent. We will therefore only take some generalities about the causes, nature, properties or effects of faith (which are the usual mediums of producing assents) and propose them by way of interrogation to the Conscience, that so the major and minor being contrived, the light of reason in the soul may make up a practical syllogism▪ and so conclude either its fitness or indisposition towards these holy mysteries.  
First, for the causes of faith, not to meddle with that extraordinary cause, I mean miracles, the ordinary are the word of God, and the Spirit of God, the Word as the Seed, the Spirit as the formative and seminal virtue making it active, and effectual: for the Letter profiteth nothing, it is the Spirit which quickeneth. What the formality of that particular action is, whereby the Word and Spirit do implant this heavenly branch of faith in the soul.  
(Faith itself having in its nature several distinct degrees, some intellectual of assent, some fiducial of reliance, and confidence, some of abnegation, renouncing, and flying out of ourselves, as insufficient for the contrivance of our own salvation, and so in congruity of reason requiring in the causes producing them several manners of causalities) as I take it not necessary, so neither am I able to determine. I shall therefore touch upon some principal properties of either, all which if they concur not unto the original production, do certainly to the raduation and establishing of that divine virtue, and therefore may justly come within the compass of those premises, from the evidences of which assumed and applied, the Conscience is to conclude the truth of its faith in Christ.  
And first for the word, to let pass those properties which are only the inherent attributes, and not any transient operations thereof (as its sufficiency, perspicuity, majesty, selfe-Authority, and the like) let us touch upon those which it carrieth along with it into the Conscience, and I shall observe but two, Its 
a 2 Pet. 1▪ 19 Psalm 119.  Light, and its 
b Rome 1. 16.  Power: Even as the Sun where ever it goes doth still carry with it that brightness whereby it discovereth, and that Influence whereby it quickeneth inferior bodies. First, for the Word, the properties thereof are first to make manifest and to discover the hidden things of darkness, for whatsoever doth make manifest is light. The heart of man naturally is a labyrinth of 
c Rome 1▪ 21. Plangendae tenebrae in quibus me mea facultas la●et. Aug. confess l. 10. cap. 32.  darkness, his works, 
d Ephes. 5. 11.  works of darkness, his Prince, a Prince of darkness, whose projects are full of darkness, they are 
a Rev. 2. 24.  depths, 
b 2 Cor. 2. 11.  devices, 
c 2 Cor. 11▪ 3.  craftiness, 
d Ephes. 6. 11▪  methods. The Word of God alone is that light 
e 1 Cor 14▪ 15.  which maketh manifest the secrets of the heart, that 
f jam. 1.  glass wherein we may see both ourselves, and all the devices of Satan against us discovered. And secondly by this act of manifesting doth light distinguish one thing from another. In the dark we 
g 1 joh. 2. 11.  make no difference of fair or foul, of right or wrong ways, but all are alike unto us: and so while we continue in the blindness of our natural estate, we are not able to perceive the distinction between Divine, and natural objects, but the Word of God like a touchstone, discovereth the differences of truth, and falsehood, good, and evil, and like fire separateth the precious from the vile.  
Secondly, light is quickening, and a comforting thing. The glory of the Saints is an 
k Colos. 1.  inheritance of light, and they are 
l Ephes. 5.  children of light who shall shine as the Sun in the Firament, whereas darkness is both the Title, and the Portion of the wicked. The times of darkness men make to be the times of their sleeping, (which is an Image of Death,) 'tis in the light only that men work: And so the Word of GOD is a comforting Word; It was 
m Psal. 119.  David's delight, his honeycomb. And it is a quickening Word too, for it is the 
n Heb 312. joh 668.  Word of Life. Lastly, 
o joh 12▪ 35.  light doth assist, direct, and guide us in our ways, and so doth the Word of GOD, it is a 
p Psal. 119.  Lantern to our feet, and a light unto our paths. Secondly, for the power of the Word, it is two fold, even as all power is, a governing power in respect of that which is under it, and a subduing power in respect of that which is against it. First the Word hath a governing power, in respect of those which are subject to it; for which cause it is every where called a Law, and a 
q jam. 2. 8.  royal, that is, a commanding Sovereign Law, It bears Dominion in the soul conforming each faculty to itself, directeth the righteous, furnisheth unto good works, raiseth the drooping, bindeth the broken, comforteth the afflicted, reclaimeth the straggling. Secondly, it subdueth all enmity, and opposition, discomfiteth Satan, beateth down the strong holds of sin, 'tis 
r Heb 3. 12.  a Sword to cut off, a 
s 2 Cor 10 4.  weapon to subdue, a 
t jerem 23. 29  Hammer to break in pieces whatsoever thought riseth up against it. Now then let a man's conscience make but these few demands unto itself.  
Hath the light, and power of God's Word discovered itself unto me? Have the Scriptures made me known unto myself? have they unlocked those crooked windings of my perverse heart? have they manifested unto my soul not only those sins which the light of reason could have discerved, but even those privy corruptions which I could not otherwise have known? have they acquainted me with the devices of Satan, wherewith he lieth in wait to deceive? have they taught me to distinguish between truth, and appearances, between goodness, and shadows, to find out the better part, the one necessary thing, and to adhere unto it? am I sensible of the sweetness and benefits of his holy Word, doth it refresh my soul, and revive me unto every good work? Is it unto my soul like the 
a Psal. 119.  honey Combe, like 
b Psal. 23.  pleasant pastures, like 
c Esay 12. 3. Esay 49▪ 10.  springs of water, like [d] the Tree of life? do I take it along with me wheresoever I go, to preserve me from stumbling, and straggling in this valley of darkness, and shadow of death? Again do I feel the power of it like a Royal commanding Law, bearing rule in my soul? Am I willing to submit, and resign myself unto the obedience of it? do I not against the clear, and convincing evidence thereof, entertain in my bosom any the least rebellious thought? Do I spare no Agag, no ruling sin? withdraw no wedge or babilonish Garment, no gainful sin? make a league with no Gibeonite, no pretending sin? But do I suffer it like joshua to destroy every Cananite, even the sin which for sweetness I roled under my tongue? doth it batter the Towers of jerico, break down the Bulwarks of the flesh? lead into captivity the corruptions of nature? mortify, and crucify the old man in me? doth it minister comforts unto me in all the ebbs, and droopings of my spirit, even above the confluence of all earthly happiness, and against the combination of all outward discontents? and do I set up a resolution thus always to submit myself unto the Regiment thereof? In one word, doth it convince me of sin in myself, and so humble me to repent of it? of Righteousness in CHRIST, and so raise me, to believe in it, of his spiritual judgement in governing the souls of true believers by the power of love, and beauty of his graces, and so constrain, and persuade me to be obedient unto it? These are those good premises out of which I may infallibly conclude, that I have had the beginnings, the seeds of Faith shed a abroad in my heart, which will certainly be further quickened by that holy spirit who is the next, and principal producer of it.  
The operations of this holy spirit being as numberless, as all the holy actions of the Faithful, cannot therefore all possibly be set down, I shall touch at some few which are of principal, and obvious observation. First of all, the spirit is a spirit of liberty, and a spirit of prayer, It takes away the 
b Rom. 8.  bondage, and 
c 2 Tim. 1. 7.  fear, wherein we naturally are (for fear makes us run from God as from a punishing, and revenging judge, never any man in danger fled thither for succour whence the danger issued, fear is so far from this that it 
d Wisd. 17. 11. Timor ctiam anxilia reformidat, q Curt.  betrayeth and suspecteth those very assistances which reason offereth) and it enableth us to have access and recourse unto God himself whom our sins had provoked: and in our prayers, like Aron, and Hurr, it supporteth our hands that they do not faint nor fall. It raiseth the soul unto divine and unutterable petitions, and it melteth the heart into sights and groans that cannot be expressed.  
Secondly, the holy Ghost is compared unto a witness, whose proper work it is to reveal and affirm some truth which is called in question. There is in a man's bosom by reason of that enmity and rebellion betwixt the flesh and the spirit, and by means of Satan's suggestions sundry dialogues, and conflicts wherein Satan questioneth the title we pretend to salvation. In this case the Spirit of a man (as one cannot choose but do when his whole estate is made ambiguous) staggereth, droopeth and is much distressed: till at last the Spirit of God, by the light of the Word, the Testimony of Conscience, and the sensible motions of inward grace, layeth open our title, and helpeth us to read the evidence of it, and thus recomposeth our troubled thoughts.  
Thirdly, the 
e Ephs' 430.  Spirit of God is compared to a Seal: the 
f Cui ca●q, rei ponis signum, id ● ponis signam, me confusa cum● ilus à te non 〈◊〉▪ ag●usci. Aug. ja joh. trad. 2●.  work of a Seal is first to make a siampe and impression in some other matter, secondly, by that means to difference, and distinguish it from all other things: And so the Spirit of God doth fashion the hearts of his people unto a conformity with Christ, framing in it holy impressions, and renewing the decayed Image of God therein; and thereby separateth them from sinners, maketh them of a distinct commonwealth under a distinct government, that whereas before they were subject to the same Prince, Laws, and desires with the world, being now called out, they are new men and have another character upon them. Secondly, a Seal doth obsignate, and ratify some Covenant, Grant, or conveyance to the person unto whom it belongeth. It is used amongst men for confirming their mutual trust in each other. And so certainly doth the Spirit of God 
b Ephes. 1. 14.  pre-affect the soul with an evident taste of that glory which in the Day of Redemption shall be actually conferred upon it, and therefore it is called an handsel, earnest, and first fruit of life.  
Fourthly, the Spirit of God is compared to an ointment; now the properties of ointments are first to supple to assuage tumours in the body: and so doth the Spirit of God mollify the hardness of man's heart, and work it to a sensible tenderness and quick apprehension of every sin. Secondly, ointments do open, and penetrate those places unto which they are applied; and so the 
c 1 joh. 2. 20.  Unction which the faithful have, teacheth them all things, and openeth their eyes to see the wonders of God's Law, and the beauty of his graces. In 
d Sonus verborum nostrorum aures percutit magister intus est quantum ad m● pertinet omnibus locat● sum, sed quibus uncti● illa intùs non loquitur indocti redeunt; magisten à▪ fo●m: se●us adjutoria quaedam sunt Cathed●um in Coelo habet qui 〈…〉 Aug. in Ep. joh. 〈◊〉 4  vain are all outward sounds or Sermons, unless this Spirit be within to teach us. Thirdly, ointments do refresh and lighten nature, because as they make way for the emission of all noxious humours, so likewise for the free passage and translation of all vital spirits, which do enliven and comfort. And so the Spirit of God is a Spirit of consolation, and a spirit of life, he is the 
e joh. 14▪ 16.  comforter of his Church. Lastly, 
f Ex. 30. 25. 30.  ointments in the levitical Law, and in the state of the jews were for consecration and sequestration of things unto some holy use. As Christ is said to be 
g Heb 1. 9  anointed by his Father unto the oeconomy of that great work, the redemption of the world: and thus doth the holy-Ghost anoint us to be a 
a 1 Pet. 2. 9  Royal Priesthood, a holy Nation, a people set at liberty.  
Fifthly, and lastly, I find the holy Ghost compared unto 
b 1 Thess. 5. 19  fire, whose properties are, first, to be of a very active and working nature, which stands never still, but is ever doing something: and so the Spirit of God and his graces are all operative in the hearts of the faithful, they set all where they come on work. Secondly, the nature and proper motion of fire is to ascend, other motions whatever it hath, arise from some outward, and accidental restraint, limiting the nature of it: and so the Spirit of God, ever raiseth up the affections from earth, fasteneth the eye of Faith upon Eternity, ravisheth the soul with a servant longing to be with the Lord, and to be admitted unto the fruition of those precious joys which here it suspireth after, as soon as ever men have chosen Christ to be their Head, then presently ascendunt de Terra, they go up out of the Land. Host 1. 11. and have their conversation above where Christ is. Thirdly, fire doth inflame and transform every thing that is combustible into the nature of itself: and so the Spirit of God filleth the soul with a divine fervour, 
Spiritus Ardour is Isai 44.  and zeal which purgeth away the corruptions and dross of the flesh, with the spirit of judgement, and with the Spirit of burning. Fourthly, fire hath a purifying and cleansing property, to draw away all noxious or infectious vapours out of the Air, to separate all soil and dross from metals, and the like: and so doth the Spirit of God cleanse the heart, and in heavenly sighs, and repentant tears, cause to expire all those steams of corruptions, those noisome and infectious lusts which fight against the soul, Fifthly, fire hath a penetrating and insinuating quality, whereby it creepeth into all the pores of a combustible body, and in like manner the holy Spirit of God doth penetrate the heart though full of insensible and inscrutible windings, doth search the reins, doth pry into the closest nooks, and inmost corners of the soul, there discovering and working out those secret corruptions which did deceive and defile us. Lastly, fire doth illighten, and by that means communicates the comforts of itself unto others: and so the Spirit being a Spirit of truth doth illuminate the understanding, and doth dispose it likewise to discover its light unto others who stand in need of it: for this is the nature of God's grace, that when Christ hath manifested himself to the soul of one man, it setteth him on work to manifest Christ unto others, as Andrew to Simon. john 1. 41. and the Woman of Samaria to the men of the City. joh. 4. 29. and Mary Magdalen to the Disciples. joh. 20. 17. It is like Ointment poured forth, which cannot be concealed, Proverb. 27. 16. We cannot (saith the Apostle) but speak the things which we have heard, and seen Acts 4. 20. And they who feared the Lord, in the Prophet, spoke often to one another. Mal. 3. 16.  
These propositions being thus set down, let the conscience assume them to itself in such demands as these. Do I find in myself a Freedom from that spirit of fear, and bondage, which maketh a man like Adam to fly from the presence of GOD in his Word? do I find myself able with affiance, and firm hope to fly unto God, as unto an Altar of refuge in time of trouble, and to call upon his Name? and this not only with an outward battology, and lipp-labour but by the spirit to cry Abba Father? doth the testimony of God's Spirit settle, and compose such doubtings in me as usually arise out of the War between Flesh, and Faith? do I find a change, and transformation in me from the vanity of my old conversation unto the Image of Christ, and of that original Justice wherein I was created? do I find myself distinguished, and taken out from the World by Heavenly mindedness, and raised affections, by renouncing the delights, abandoning the corruptions, suppresing the motions of secular, and carnal thoughts? solacing my soul, not with perishable, and unconstant contentments, but with that blessed hope of a City, made without hands, immortal, undefiled, and that fadeth not away? do I find in my heart an habitual tenderness, and aptness to bleed, and relent, at the danger of any sin, though mainly crossing my carnal delights, and whatever plots and contrivances I might lay for furthering mine own secular ends, if by indirectnes, sinful engagements, and unwarrantable courses, I could advance them? do I find myself in reading, or hearing God's Word, inwardly wrought upon, to admire the Wisdom, assent unto the truth, acknowledge the holiness, and submit myself unto the obedience of it? do I in my ordinary, and best composed thoughts prefer the tranquillity of a good conscience, and the comforts of God's Spirit before all outside and glittering happiness, notwithstanding any discouragements that may be incident to a concionable conversation? Lastly, are the graces of God operative, and stirring in my soul? Is my conversation more heavenly, my zeal more fervent, my corruptions more discovered, each faculty in its several Sphere more transformed into the same Image with Christ jesus? Are all these things in me, or in defect of any, do the desires and longings of my soul after them appear to be sincere and unfeigned by my daily employing all my strength, and improving each advantage to further my proficiency in them. Then I have an evident, and infallible token that having thus far partaked of the spirit of Life, and by consequence of Faith, whereby our souls are fastened unto Christ, I may with comfort approach unto this holy Table, wherein that life which I have received, may be further nourished, and confirmed to me.  
The second medium formerly proposed for the trial of Faith was the nature, and essence of it. To find out the formal nature of Faith we must first consider that all Faith, is not a saving Faith. For there is a Faith that worketh a 
a jam. 2 19  trembling as in the Devils, and there is a Faith which 
b Rome 5. 1.  worketh life, and peace as in those that are justified. Faith in general is an assent of the reasonable soul, unto revealed truths. Now every medium, or in ducement to an assent is drawn 
c A● in. 22. quaest. 1. Artte. 4.  either from the light which the obejct itself proposeth to the faculty, and this the blessed 
d 2 Cor. 5. 7.  Apostle contradistinguisheth from faith by the name of light; or else it is drawn from the authority, and Authenticalnes of a narrator, upon whose report while we rely without any evidence of the thing itself, the assent which we produce is an assent of faith or credence. The 
e john. 4.  Samaritans did first assent unto the miracles of CHRIST by the report of the woman, and this was faith, but afterwards they assented because themselves had heard him speak, and this was sight. Now both those assents have annexed unto them, either evidence, and infallibility, or only probability admitting degrees of fear, and suspicion. That faith is a certain assent, and Certitudine rei in regard of the object, even above the evidence of demonstrative conclusions is on all hands confessed: because howsoever qantum ad certitudinem mentis, in regard of our weakness, and distrust we are often subject to stagger, yet in the thing itself it dependeth upon the infallibility of Gods own Word, which hath said it, and by consequence is nearer unto him who is the Fountain of all truth, and therefore doth more share in the properties of truth which are certainty, and infallibility, than any thing proved by mere natural reasons, and the assent produced by it is differenced from suspicion, hesitancy, or dubitation in the opinion of Schoolmen themselves.  
Now then in as much as we are bound to yield an evident assent unto the Articles of our christian Faith, both intellectual in regard of the truth, and fiducial in regard of the goodness of them respectively to our own benefit, and salvation. Necessary it is that the understanding, be convinced of those two things. First that GOD is of infallible Authority, and cannot lie nor deceive, which thing is a principle unto which the light of nature doth willingly assent. And secondly that this Authority which in Faith I thus rely upon is indeed, and infallibly Gods own Authority. The means whereby I come to know that may be either extroardinary, as revelation; such as was made to prophets concerning future events: or else ordinary, and common to all the Faithful. For discovery of them we must again rightly distinguish the double Act of Faith. First that Act whereby we assent unto the general truth of the object in itself, secondly, that Act whereby we rest persuaded of the goodness thereof unto us in particular, with respect unto both with these doth a double question arise.  
First touching the means whereby a believer comes to know that the testimony, and authority within the promises, and truths of Scripture he relieth upon, are certainly, and infallibly Gods own Authority. Which question is all one with that how a Christian man may infallibly be assured (ita ut non possit subesse falsum) that the holy Scriptures are the very dictates of Almighty God.  
For the resolution whereof in a very few words we must first agree, that as no created understanding could ever have invented the mystery of the Gospel, (it being the counsel of Gods own bosom, 
Vid. Chrysost Hom. 7. in 1 Cor.  and containing such manifold wisdoms as the Angels are astonished at) So, it being dictated, and revealed by Almighty God, such is the deepness, excellency, and holiness of it, that the natural man, whose faculties are vitiated by original, and contracted corruption cannot by the strength of his own naked principles be able to understand it. For notwithstanding the gramaticall sense of the words, and the logical coherence, 
Vbi ad prosunditatem Sacramentorum perventum est, omnis platonicorum caligavit subtilitas. Cyprian. de Spirit. S●o joh. 16 8.  and connexion of consequenses, may be discerned by the common light of ordinary reason, yet our Saviour's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conviction, and the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, demonstration, and manifestation of the spirit, is a thing surpassing the discovery, 
1 Cor. 2. 4.  and comprehension of natural men. 
2 Cor. 4. 2. Eph. 4. 19  And therefore it is called a knowledge which passeth knowledge. And this doth plainly appear upon this ground. One principal end, we know, of the Gospel is, To cast down every high thing that exalteth itself against the knowledge of GOD, 
2 Cor. 10 4. 5.  and to bring into captivity every thought to the obedience of Christ. So that until such time as the light of Evangelicall truth have thus far prevailed over the conscience, certain it is that the practical Judgement is not yet fully convinced of it, or acquainted with it. It is an excellent speech of the Philosopher that according as every man is himself in the Habit of his own nature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. l. 3 c. 7.  such likewise doth the end appear unto him. And therefore natural men whose inclinations, and habit of soul are altogether sensual, and worldly, never have a supernatural good appear unto them under the formal conceit of an ultimate, and most eligible end, and therefore their knowledge thereof must needs be imperfect, and defective.  
Again the Scripture every where, besides the external proposing of the object, and the material, and remote disposition of the subject (which must be ever a reasonable creature) doth require a special help of the grace of CHRIST to open, and mollify, and illighten the heart, and to proportion the Palate of the practical Judgement unto the sweetness, and goodness of supernatural truths. 
* Psal 119. 18. Deut. 29. 4. jer. 27. 7 31. 4. joh. 6. 45. Eph 1▪ 17. 1 Cor. 12. 7. joh 14. 21. 1 Thess. 4. 9 2 Cor 3. 18. 1 joh. 5. 20. Qusquis ●on venit profecto nec d●dicit, ita. 〈◊〉 Deus docet perspiritus gratiam ut quod qus● didicerit non tantum cogniscendo videa, sed etiam valendo a●petat, & agendo prositiat. Aug. de great. Christi. lib. 1 c. 14. et vid de praedest. ss. c. 8. Nemo potest deum scire nisi Deo docenti. Ir●nae●s lib 4. c. 14. Adeo descendum quod de Deo intelligend in Hilar de Trinit l. 5. Concil. Aransican. Can 7  He it is who openeth the eye to see wonders in the Law, giveth an heart to understand, and to know GOD, teacheth all those which come unto Christ, without which teaching they do not come, giveth us an understanding to know him, illightneth the understanding to know what is the hope of our calling, enableth us to call jesus Lord, and draweth away the Veil from before our eyes, that we may see with open face the Glory of God.  
Again, there is a vast distance, and disproportion between a supernatural light, and a natural faculty, the one being spiritual the other sensual, and spiritual things must be spiritually discerned. 
* Ignorantia & difficulta●. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C●m. Alex. Stro●●. l. 7.  Two great impediments there are whereby the minds of mere natural men are bound up, and disabled from receiving full impressions, and passing a right sentence, upon spiritual things. First the native, and original blindness of them which is not able to apprehend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the height, and majesty of the things which are taught. Secondly, That which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ratio communium opinionum consil●i caelestis incapa●, hoc socum peeta● in natura verum esse, quod aut in ●raseinteligit, aut praesiare possit ex ●sse Hilar de Trin. lib. 1.  the wisdom of the flesh which is enmity against God. For as the appetite of the flesh lusteth against the Spirit, so the wisdom of the flesh reasoneth, and rebelleth against the Spirit. For such ever as are the ways, and Wills of men whereby they work, such likewise would they have the light, and the Law to be which ruleth them in their working. And therefore where there is a meek Spirit, and a heart devoted unto the obedience of Christ, and a purpose to do the things which the Gospel requireth, there is never any swelling, nor resistance against supernatural truths, for as the cleanness of the window doth much conduce to the admission of light, 
joh. 7. 17. Psal. 25. 9 14. joh. 10. 4. 5. jam 3 13. 1 joh 2. 20.  so doth the cleanness of the Conscience to the admission of Truth. If any man will do his will, he shall know of the Doctrine whether it be of God, 
Aug. de doctrine▪ Christ. l. 2. c. 6. Hillar. de Trin. lib. 10.  and he will reveal his secrets to them that fear him.  
And yet by all this which hath been spoken we do not go about so to disable Natural Reason, as to leave it no room at all in matters of supernatural Assent. For though Nature alone be not able to comprehend Grace, yet Grace is able to use Nature, and being itself a spiritual Eyesalve, when it hath healed and rectified Reason, it than applieth it as an Instrument more exactly to discover the connexion and mutual consequences, and joinings of spiritual Doctrines together. Besides thus much vigour we may safely attribute to Natural Reason alone, that by the force of such premises as itself can frame, the falseness, vanity, and insufficiency unto humane happiness, of all other Religions or Doctrines which are not Christian may by a wise man be evidently discovered, neither have there 
* Vid. justin Martyr. paraenos. ad G●aecos. Clem Alex. in protrept. Tertull Apolog. c. 12. 17 & de Testimon. animae. c. 1. 2. Cyprian de van●t Idoloram. Sophocle▪ & alii apud Clem. Alex. Strom. l 5 Theod●●● de 〈◊〉. Graec. 〈◊〉 Serm. 2. 3. Cy●il contr. 〈◊〉. l. 1. Aug. de Civ. Dei. l. 4. c. 31. et Lud. vivem ib● l●b. 6 c. 10 〈◊〉 l. 3. c. 3. joseph lib 2. coner. App●a. Euseb. 〈…〉. l. 13. c. 13. l. 4. c. 16  been wanting amongst Infidels and Idolaters, men of more generous, piercing, and impartial judgements, who have made bold to confess the vanity of that polutheisme and corrupt worship which was amongst them.  
Natural Reason then being (notwithstanding any remainders of strength, or vigour in it) too impotent to discover the certainty of God's Word, and unable alone to present the Gospel, as objectum credibile, and as the infallible Oracle of God. It remaineth that we consider by what further means this may be effected. And, in one word, there is a threefold different, but subordinate causality requisite to the founding of this Assent.  
The first is ministerial, dispositive, and introductory by Ecclesiastical dispensation, which is likewise twofold. First, to those that are bred in her bosom, and matriculated by Baptism, and so from their infancy trained up to have a reverend and due esteem of her authority, there is her act of Tradition, delivering to her children in this age, 
Aug de doctr. Christ. in pro. Hooker. lib. 3. ss. 8 Camer. de Eccl. pag. 411.  as she herself by a continued succession hath also received, this as an indubitate principle to be rested on, that holy Scriptures are the Word of God. Secondly, If the Church meet with such as are without her bosom, and so will not ascribe any thing to her maternal Authority in Testification and Tradition, except she can by strength of argument evince what she affirmeth, she is not in that case destitute of her Arma praelusoria, valid and sufficient arguments to make preparation in minds not extremely possessed with prejudice and perverseness for the entertaining of this principle.  
As first, that all Sciences have their Hypotheses and Postulata. Certain principles which are to be granted, and not disputed, and that even in lower Sciences and more commensurate to humane reason, yet Oportet discentem credere, he must first Believe principles for granted, and then after some progress and better proficiency in the study, he shall not fail more clearly to perceive the infallibility of them by their own light. That therefore which is granted unto all other Sciences more descending to the reach of humane judgement than Divinity doth, cannot without unreasonable pertinacy be denied unto it, Especially considering that of all so many millions of men, who, in all ages, have thus been contented to believe, first, upon Ecclesiastical Tradition and suggestion, there hath not in any age been enough to make up a number, who upon inducements of argument, and debate have forsaken the Scriptures at the last, which is a strong presumption that they all who persisted in the embracing of them, did after trial, and further acquaintance by certain taste and experience find the Testimony and tradition of the Church to be therein faithful, and certain.  
Secondly, That man being made by God, and subject to his will, and owing unto him worship and obedience, which in reason ought to be prescribed by none other than by him to whom it is to be performed, that therefore requisite and congruous it is, that the Will of God should be made known unto his Creature, in such a manner, and by such means, as that he shall not without his own wilful neglect mistake it; in as much as Law is the rule of obedience, and promulgation the force of Law.  
Thirdly, that no other Rule or Religion can be assigned, either of Pagans or Mahumetans, which may not manifestly by the strength of right reason be justly disproved, as not proceeding from God, either by the lateness of its original, or the shortness of its continuance, or the vanity and brutishness of its rules, or the contradictions within itself, or by some other apparent imperfection. And for that of the jews, notwithstanding it had its original from Divine ordination, yet from thence likewise it may be made appear out of those Scriptures which they confess, to have received its period and abrogation. God promising that as he had the first time shaken the Mount in the publication of the Law, and first founding of the Mosaical pedagogy, so he would once again shake both the Earth, and the Heaven, in the promulgation of the Gospel. To say nothing, that force of reason will easily conclude, that with such a God, as the old Scriptures set forth the Lord to be, the blood of Bulls, and Goats could not possibly make expiation for sin, but must necessarily relate to some greater sacrifice, which is in the Gospel revealed. And besides whereas the Lord was wont for the greatest sins of that people, namely Idolatry, and pollution of his worship, to chastise them notwithstanding, with more tolerable punishments (their two greatest captivities having been that of Egypt, which was not much above two hundred years, and that of Babylon, which was but seventy;) yet now, when they hate Idolatry as much as ever their fathers loved it, they have lain under wrath to the uttermost, under the heaviest judgement of dispersion, contempt, and baseness, and that for fifteen hundred years together; a reason whereof can be no other given than that fearful imprecation, which hath derived the stain of the blood of Christ upon the children of those that shed it unto this day. 
Matth. 27 25.   
Fourthly, the prevailing of the Gospel by the ministry of but a few, and those unarmed, impotent, and despised men, and that too, against all the opposition which power, wit, or malice could call up, making it appear, that Christ was to rule in the midst of enemies. When Lucian, Porphyry, Libanius, and julian, by their wits; Nero, Severus, Diocletian, and other Tyrants by their swords, the whole world by their scorn, malice, and contempt, and all the arts which Satan could suggest, laboured the suppression, and extinguishing of it. The prevailing, I say, of the Gospel by such means, against such power, in the midst of such contempt, and danger, and that over such persons as were by long custom and tradition from their fathers trained up in a Religion extremely contrary to the truth, and very favourable to all vicious dispositions, and upon such conditions to deny themselves, to hate the world, and the flesh, to suffer joyfully the loss of credit, friends, peace, quiet, goods, liberties, life and all, for the name of a crucified Saviour, whom their eyes never saw, and whom their ears daily heard to be blasphemed, such a prevailing as this must needs prove the original of the Gospel to be divine, for had not God favoured it as much as men hated it, impossible it must needs have been for it, to have continued.  
Fifthly, that the doctrines therein delivered, were confirmed by miracles, and divine operations. And certain it is, that God would not in so wonderful a manner have honoured the figments of men, pretending his Name, and Authority to the countenancing of their own inventions. And for the Historical Truth of those miracles, they were not, in those Ages when the Church in her Apologies did glory of them, and when, if feigned, they might most easily have been disproved, nor yet by those enemies who marvailously maligned and persecuted Christian Religion, ever gain said.  
Lastly, That were it not so that omne mendacium est pellucidum, and hath ever something in it to bewray itself, yet it could not be operaepretium for them to lie in publishing a Doctrine whereby they got nothing but shame, stripes, imprisonment, persecution, Torments, Death. Especially since the holiness of their lives, their humility, in denying all glory to themselves, and ascribing all to God, must needs make it appear to any reasonable man, that they did not lay any project for their own glory, which they purposely disclaimed, refused to receive from the hands of such as offered it, yea, and registered their own infirmities upon perpetual Records.  
With these and many other the like arguments is the Church furnished to prepare the minds of men, swayed with but ordinary ingenuity, and respect to common Reason, at the least to look further, and make some sad inquiry into the Doctrine of the Gospel. There being therein especially promises of good things made without money or price, of incomprehensible value, and of eternal continuance.  
But now though a Philosopher may make a very learned discourse to a blind man of colours, yet it cannot be that any formal and adequate notion of them should be fashioned in his mind, till such time as the faculty be restored, and then, all that preceding Lecture being compared with what he afterward actually seeth in the things themselves, doth marvailously settle and satisfy his mind. So though the Church by these and the like inducements doth prepare the minds of men to assent to divine Authority in the Scriptures, yet till the natural ineptitude and disposition of the soul be healed, and it raised to a capacity of supernatural light, the work is no whit brought to maturity.  
Two things therefore do yet remain after this ministry and manuduction of the Church. First, an Act of the Grace of God's Spirit healing the understanding, and opening the eye that it may see wonders in the Law, writing the Law in the heart, and so making it a fit receptacle for so great a light. Secondly, the subject being thus by the outward motives from the Church prepared and by the inward Grace of God repaired, than lastly the object itself being proposed, and being maturely considered by reason thus guided, and thus assisted, doth then show forth such an Heavenly light of holiness, purity, majesty, authority, efficacy, mercy, wisdom, comfort, perfection, in one word, such an unsearchable Treasury of internal mysteries, as that now the soul is as fully able by the native light of the Scriptures to distinguish their Divine original, and authenticalness from any other mere humane writings, as the eye is to observe the difference between a beam of the Sun, and a blaze of a Candle.  
The second question is how the Soul comes to be settled in this persuasion, that the goodness of these truths founded on the Authority of God, do particularly belong unto it? Whereunto I answer in one word, That this ariseth from a twofold Testimony grounded upon a preceding work of God's Spirit. For first, the Spirit of God putteth his fear into the hearts of his servants, and purgeth their consciences, by applying the blood of Christ unto them, from dead works, wish affections strongly, and very sensibly altering the constitution of the mind, must needs notably manifest themselves unto the soul, when by any reflex act she shall set herself to look inward upon her own operations.  
This being thus wrought by the grace of God, thereupon there ensueth a twofold Testimony. The first of a man's own spirit, as we see in the examples of job, David, 
job. 31. Ps 116. 1. 26. 1. 11 Isai. 38 3 Nehe 13. 14. 22. Act. 24. 16. job. 21 15. 17. 2 Cor 1. 12. Rom. 8. 16.  Hezekiah, Nehemiah, Saul, and others, namely, That he desireth to fear God's name, to keep a conscience void of offence, to walk in all integrity towards God, and men, from which, and the like personal qualifications, arise joy in the holy-Ghost, peace of conscience, and experience of sweetness in the fellowship with the Father, and his Son. Secondly, the Testimony of the holy Spirit, bearing witness to the sincerity of those affections, and to the evidence and truth of those persuasions which himself, by his grace stirred up. So then first the Spirit of God writeth the Law in the heart, upon obedience whereunto ariseth the Testimony of a man's own spirit: And then he writeth the promises in the heart, and by them ratifieth and confirmeth a man's hops, and joys unto him.  
I understand not all this which hath been spoken generally of all assents unto objects Divine, which I take it in regard of their evidence, firmness, and stability do much differ according unto the diverse tempers of those hearts in which they reside; but principally unto the chief of those assents which are proper unto saving Faith. For assent as I said in general is common unto Devil's with men, and therefore to make up the creature of true Faith. There is required some differencing property whereby it may be constituted in the entire essence of saving Faith. In each sense we may observe that unto the general faculty whereby it is able to perceive objects proportioned to it, there is annexed ever another property whereby according to the several nature of the objects proposed it is apt to delight or be ill affected with it: for example, our ear apprehendeth all sounds in common, but according as is the Harmony or discord of the sound, it is apt to take pleasure or offence at it. Our taste reacheth unto whatsoever is the object of it, but yet some things there are which grievously offend the Palate, others which as much delight it, and so it is in Divine assents. Some things in some subjects bring along with them tremble, horrors, fearful expectations, aversation of mind, unwilling to admit or be pursued with the evidence of Divine truths, as it is in Divils', and despairing sinners. Other assents on the contrary do beget serenity of mind, a sweet complacency, delight, adherence, and comfort: Into the hearts of some men doth the Truth of GOD shine like Lightning with a penetrating, and amasing brightness, in others like the Sun with comfortable, and refreshing Beams.  
For understanding whereof we are to observe that in matters practical, and Divine (and so in all others, 
Doctor Iack●on of Faith.  though not in an equal measure) the truth of them is ever mutually embraced, and as it were insolded in their goodness; for as truth doth not delight the understanding unless it be a good truth, that is such as unto the understanding bears a relation of convenience (whence arise diversities in men's studies, because all men are not alike affected with all kinds of truth) so good doth no way affect the will, unless it be a true, 
Isay. 29. 8.  and real good. Otherwise it proves but like the banquet of a dreaming man, which leaves him as hungry, and empty as when he lay down. Goodness then added unto truth doth together with the assent generate a kind of rest, and delight in the heart on which it shineth.  
Now goodness Moral, or Divine hath a double relation. A relation unto that original in dependency on, and propinquity whereunto it consilleth, and a relation unto that faculty or subject wherein it resideth, and whereunto it is proposed. Good in the former sense is that which bears in it a proportion unto the Fountain of good; for every thing is in itself so far good as it resembles that original which is the author, and pattern of it, and that is GOD. In the second sense that is good which bears a conveniency, and fitness to the mind which entertains it. good, I mean not always in nature, but in apprehension. All Divine truths are in themselves essentially good, but yet they work not always delight, and comforts in the minds of men until proportioned, and fitted unto the faculty that receives them. As the Sun is it in itself equally light, the water in a Fountain of itself equally sweet: but according unto the several Temper of the eye which perceiveth the one, and of the vessel through which the other passeth, they may prove to be offensive, and distasteful. But now further when the faculty is thus fitted to receive a good, it is not the generality of that good which pleaseth neither, but the particular propriety, and interest thereunto. Wealth and honour as it is in itself good, so is it likewise in the apprehension of most men; yet we see men are apt to be grieved at it in others, and to look on it with an evil eye, nothing makes them to delight in it, but possession and propriety unto it. I speak here only of such Divine good things as are by God appointed to make happy his creature, namely our blessed Lord, and Saviour Jesus Christ, his Obedience, Satisfaction, Resurrection, Ascension, Intercession, Glory, and whatever else it is of which he hath been unto his▪ Church the Author, Purchaser, conveyer, and Foundation.  
Now, unto these as unto other good things there is a double right belonging by free donation from him unto the Church, a right of propriety unto the thing, and a right of possession in the thing. This latter is that which here in Earth the Church suspireth, and longeth after; that other only it is which here we have, and that confirmed unto us by a double Title. The first as the Land of Cannon was confirmed unto the Israelits by some few clusters of Grapes, and other Fruits of the Land, I mean by the earnest first fruits, and pledges of the spirit: Secondly, by the free promise of Christ who cannot deceive. Thus then at last we have discovered the proper, ultimate, and complete object of faith, which is all Divine truth, and goodness, unto which there is a right and propriety given to all such as are Christ's, though not in actual possession, yet in an infallible promise, and the Acts by which they entertain that object, assenting, adhering, and delighting in it as particularly good. By these two, to wit the object and the Act. (as all other habits of the mind) so is this of faith to be defined. So that from these observations I take it we may conclude that the nature of saving faith admits of some such explications as this, Faith is a particular, personal, applicative, and experimental assent unto all Divine Revelations, as true, and good not in general only, but unto me arising out of that sweet correspondency which is between the soul, and from that relish, and experience of sweetness which the soul, being raised, and enlightened by God's Spirit, doth find in them.  
I have been over tedious in finding out this definition of the nature of faith, and therefore briefly from these grounds, let the conscience impartially examine itself in such demands as these. Do I find in myself a most willing assent unto the whole compass of Divine truths, not out of constraint, nor with grief, reluctancy, and trembling of spirit? doth God's Word shine on me not like lightning which pierceth the Eyelids though they shut themselves against it, but doth this find in my heart a welcome, and a willing admittance? Am I glad when I find any Divine truth discovered of which formerly I had been ignorant? do I not of purpose close mine eyes, forbear the means of true information, stifle and smother Divine principles, quench the motions, and dictates of God's Spirit in me? am I not ignorant willingly of such things, the mention whereof would disquiet me in my bosom sin, and the inquiry whereunto would cross the reserved resolutions, and unwarrantable projects which I am peremptory to prosecute? am I not so in league with mine own corruptions that I could heartily wish some Divine truths were not revealed, 
Vi● Augustin. de 〈◊〉 Christian. 1. l. 2. cap. 7.  rather than being so they should sting my conscience, and disable me from secure enjoying some beloved sin? do I assent unto all Divine truths as a like precious, and with equal adherence? am I as little displeased with the truth of GOD'S threats as of his promises? do they as powerfully work upon me to reform, as the other to refresh me? do I believe them all not only in the Thesis or general, but in the Hypothesis, and respectively to mine own particular? again, do I find my heart fitted unto the goodness of Divine truth? am I forward to embrace with much affection, and loving delight whatsoever promises are made unto me? do I find a spiritual taste and relish in the food of life? which having once tasted of, I find myself weaned from the love of the World? from admiring the honours, pursuing the preferments, hunting after the applause, adoring the glories, and selling my soul and liberty for the smiles thereof? do the sweetness of those promises like the fruits brought by the spies from Canaan, so much affect me as that to come to the full possession thereof, I am at a point with all other things, ready to encounter any Cananite, or sinful lust that shall oppose me, to adventure on any difficulties that might deter me, to pass thorough a Sea, a Wilderness, through fiery Serpents, the darts of Satan; yea, if need were by the gates of Hell? briefly do I find in my heart (however in itself froward, and wayward from any good) a more than natural liveliness, and vigour which disposeth me to approve of the word, promises, and purchases of my salvation as of an unvaluable Jewel, so precious as that all the things in this World are but as dung in comparison? to a most fervent expectation, and longing after them, to a heavenly persuasion of my happiness by them, and Lastly, to a sweet delight in them, working peace of conscience, and joy in the holy Ghost, a love of CHRIST'S appearing, an endeavour to be like unto him, and a desire above all things to be with him, and enjoy him, (which are all so many secret, and pure issues of the spirit of adoption)? I may from these premises infallibly conclude that I am possessed of a lively faith, and thereby of those first fruits which bring with them an assurance of that great harvest of glory in the day of redemption. And in the mean time having this wedding garment, I may with much confidence approach God's Table to receive there the renewal of my Patent unto life.   

CHAP. XX.  
Of the third, and last means for the trial and demonstration of Faith, namely, from effects or properties thereof.  
THE last Medium which was assigned for the examination of Faith was the properties or effects of it, by which as by steps we raise our thoughts to the apprehension of Faith itself. To assign all the consequences or effects of Faith is a labour as difficult as it would be tedious. I decline both, and shall therefore touch upon some special ones which if present, all the rest in there order follow with a voluntary train. And now as in the soul of man there are two kind of operations, one primitive, and substantial, which we call the act of information, others secondary, and subsequent, as to understand, to will, to desire, and the like: so Faith, being (as hath been formerly observed) in some sort the Actus primus, or form of a Christian, I mean that very medium unionis whereby the soul of man is really united to CHRIST, hath therefore in it two kinds of operations. The first as it were substantial, the other secondary. The former of these is that act of vivisication or quickening, by which, Faith doth make a man 
a Gal. 2. 20.  to live the life of Christ, by 
b Ephes. 4. 16.  knitting him unto Christ as it were with Joints, and Sinews, and 
c job. 15, 1. 2.  engrafting him into the unity of that Vine whose Fruit is Life.  
That which doth quicken is ever of a more excellent nature then that which is quickened, now the soul being a spirit, and therefore within the compass of highest created perfection, cannot possibly be quickened by any but him who is above all perfection, which the Heathen themselves have acknowledged to be God. For S. Paul hath observed it out of them, that in him we live, and move, and have our being. Now unto life necessary it is that there be a union unto the principal or original of life, which to the soul is God. In regard of the essence of God nothing can be separated from him he being immense, and filling all things: but yet in regard of his voluntary communication, and dispensing of himself unto the creature, the manner of his special presence doth much vary, unto this special union of the creature unto God (in virtue whereof the creature is quickened) and doth in some sort live the Life of God. There is necessarily presupposed some sinew or ligament, which may be therefore called the medium, and instrument of life. This knot in the estate of man's Creation was the obedience of the Law, or the covenant of works, which while man did maintain firm, and unshaken, he had an evident Communion with God in all those vital influences which his mercy was pleased to shed down upon him: but once untying this knot, and cutting asunder that bond, there did immediately ensue a separation between GOD, and man, and by an infallible consequence death likewise. But God being rich in mercy, and not willing to plunge his creature into eternal misery, found a new means to communicate himself unto him, by appointing a more easy Covenant, which should be the second knot of our union unto him, only to believe in Christ incarnate, who had done that for us which we ourselves had formerly undone. And this new Covenant is the covenant of faith by which the just do live.  
But here a man may object that it is harder for one to discern that he doth live in Christ then that he believes in him, and therefore this can be no good mean by which we may find out the truth of our Faith. To this we answer, that life must be discerned by those tokens which are inseparable from it, and they are first a desire of nourishment, without which it cannot continue, for nature hath imprinted in all things a love of its own being, and preservation, and by consequence a prosecution of all such means as may preserve, and a removeall of all such as may endanger or oppress it. Secondly, a conversion of nourishment into the nature of the body. Thirdly, augmentation, & growth till we come unto that Stature which our life requires. Fourthly, participation of influences from the vital parts, the Head, the Heart, and others, with conformity unto the principal mover amongst them, for a dead part is ever withered, immovable, and disobedient to the other faculties, Fiftly, a sympathy, and communion in pains, or delights with the fellow members. Lastly, a free use of our senses▪ and other faculties, by all which we may infallibly conclude that a creature liveth.  
And so it is in Faith. It frameth the heart to delight in all such spiritual food as is requisite thereunto. Disposing it upon the view, at lest upon the taste of any poisonous thing to be pained with it, and cast it up. The food that nourisheth Faith is as in little Infants, of the same quality with that which begat it, even the word of life, wherein there is sincere Milk, and strong meat. The poison which endangereth it is heresy, which tainteth the root of Faith, and goeth about to prevert the assent, and impiety, which blasteth, and corrupteth the branches. All which the soul of a Faithful man abhorreth.  
Secondly, in Faith there is a conversion likewise, the virtue whereof ever there resides where the vital power is. In natural life the power of altering is in the man, and not in the meat, and therefore the meat is assimilated to our flesh: but in spiritual life the quickening faculty is in the meat, and therefore the man is assimilated, and transformed into the quality of the meat. And indeed the word is not cast into the heart of man, as meat into the stomach, to be converted into the corrupt quality of nature, but rather as seed into the ground to convert that Earth which is about it into the quality of itself.  
Thirdly, where Faith is there is some growth in grace, we grow nearer unto Heaven then when we first believed, an improvement of our knowledge in the mysteries of godliness, which like the Sun, shines brighter, and brighter unto the perfect day: An increase of willingness to obey God in all things; and as in the growth of natural bodies if they be sound, and healthy, so in this of Faith likewise, it is universal, and uniform, one part doth not grow, and another shrivel, neither doth one part grow too big, and disproportioned for another, the Head doth not increase in knowledge, 
Ephes' 4. 16.  and the Heart decay in love, the Heart doth not swell in zeal, and the Hand wither in charity, but in the nourishment of Faith every grace receives proportionably its habitual confirmation.  
Fourthly, by the spiritual life of Faith, the faithful do partake of such heavenly influences as are from the head shed down upon the members. The influences of Christ in his Church are many, and peradventure in many things imperceptible. Some principal I conceive to be the influence of his truth, and the influence of his power. His truth is exhibited in teaching the Church, which is illumination, his power partly in guiding the Church, and partly in defending it, that is direction, this protection. Now in all these do they who are in Christ, according to the measure and proportion of his Spirit, certainly communicate. They have their eyes more or less opened, like Paul, to see the terrors of God, the fearfulness of sin, the rottenness of a spiritual death, the preciousness of Christ and his promises, the glimpses and rays of that glory which shall be revealed: they have their feet loosened with Lazarus, that they can now rise, and walk, and leap, and praise God. Lastly, they are strengthened and clothed with the whole arms of God, which secureth them against all the malice, or force of Satan.  
Fiftly, where faith is, there is a natural compassion in all the members of Christ towards each other. If sin be by one member committed, the other members are troubled for it, because they are all partakers of that Spirit which is grieved with the sins of his people. If one part be afflicted, the other are interested in the pain, because all are united together in one head which is the Fountain, and original of Sense. The members of the Church are not like paralyticke, and unjointed members, which cannot move towards the succour of each other.  
Lastly, where Faith is, there all the faculties are expedite and free in their operations. The eye open to see the wonders of God's Law, the ear open to hear his voice, the mouth open to praise his name, the arm enlarged towards the relief of his servants, the whole man tenderly sensible of all pressures, and repugnant qualities.  
The secondary effects of faith are amongst sundry others such as these. First, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a love and liking of those spiritual truths which by faith I assent unto. 
justin Martyr. quaest. Orthod. q8.  For saving Faith being an assent with adherence and delight, contrary to that of Devil's which is with trembling and horror (which delight is a kind of relish, and experience of the goodness of those objects we assent unto.) It necessarily follows even from the dicate of Nature (which instructeth a man to love that which worketh in him delight and comfort) that from this assent must arise an approbation and love of those objects whence doth issue such sweetness. A second effect is affiance, and hope, confidently for the present relying on the goodness, and for the future waiting on the power of God, which shall to the full in time perform what he hath in his Word promised, when once the mind of a man is wrought so to assent unto divine promises made in Christ, as to acknowledge an interest, and propriety unto them, and that to be at last actually performed not by a man, who is subject both to unfaithfulness in perseverance and to disability in performance of his promises (for every man is a liar, either by imposture, ready to deceive, or by impotency, likely to disappoint the expectations of those who rely upon him) but by Almighty God, who the better to confirm our faith in him, hath both by his Word, and Oath engaged his fidelity, and is altogether omnipotent to do what he hath purposed: Impossible it is but from such an assent, grounded on the veracity, and on the All-sufficiency of God, there should result in the mind of a faithful man a confident dependence on such promises, renouncing in the mean time all selfe-dependance, as in itself utterly impotent, and resolving in the midst of Temptations to rely on him, to hold fast his mercy, and the profession of his Faith without wavering, having an eye to the recompense of reward, and being assured that he who hath promised will certainly bring it to pass.  
A third effect of Faith is joy, and peace of Conscience, 
b Rome 5▪ 1.  for being justified by faith we have peace with God. The mind is by faith, and the impression of sweetness in God's Promises, composed unto a settled calmness, and serenity. I do not mean a dead peace, an immobility, and sleepiness of Conscience, like the rest of a dreaming prisoner: but such a peace as a man may by a syllogism of the practice judgement upon right examination of his own interest in Christ, safely infer unto himself. The wicked often hath an appearance of peace as well as the faithful: but here is the difference. Between a wicked man's sin and him there is a Door shut, which will surely one day open, for it is but either a door of Error, or the door of Death: for sin lieth at the door, ready to fly at his throat as soon as it shall find either his eyes open to see it, or his life to let it in upon the soul: but between a faithful man, and his sin, there is a Cornerstone, a Wall of fire, through which Satan himself cannot break, even the merits of Christ jesus. Briefly, the peace which comes from Faith hath these two properties in it, tranquillity and serenity too; otherwise it is but like the calmness of the dead Sea, whose unmovableness is not Nature, but a Curse.  
The last effect which I shall now name of Faith, is that general effect of fructification 
a Act. 15.  purifying the heart, and disposing it unto holiness, and new obedience, which is to be framed after Gods Law. Faith unites us unto Christ, being thus united we are quickened by one and the same Spirit, having one spirit, and soul we must needs agree in the same operations, and those operations must necessarily bear conformity unto the same rule, and that rule is the Law, under which Christ himself was for our sakes made. So that the rule to examine this effect of Faith by, should be the whole compass of God's Law, which to enter into, were to redouble all this labour past, for thy Law (saith David) is exceeding wide. Briefly therefore in all our obedience observe these few rules. First, The obligatory power which is in the Law depends upon the one, and sole authority of the Lawgiver who is God. He that breaks but one Commandment venturs to violate that authority which by the same Ordination made one equally obligatory with the rest. And therefore our obedience must not be partial, but universal unto the whole Law, in as much as it proceeds from that Faith which without indulgence, or dispensation yieldeth assent unto the whole compass of Divine Truth. Secondly, as is God, so is his Law, a spiritual, and a perfect Law, and therefore requires a universality of the subject, as well as of the obedience. I mean (besides that perfect integrity of Nature, which in regard of present inherence is irrecoverably lost in Adam, and supplied only by the imputed righteousness and integrity of Christ) an inward, spiritual, sincere obedience of the heart, from thence spreading like lines from a Centre unto the whole Circumference of our Nature, unto our Words, Actions, Gestures, unto all our parts, without crooked, mercenary, and reserved respects, wherein men often in stead of the Lord, make their ends, or their fears their God. Last, remember that in every Law all homogeneal matters to the main duty which is commanded, every sprig, or seed, or original, or degree thereof is included, as all the several branches of a Tree are fastened to one and the same stock. And by these rules are we to examine the truth of our obedience. But here before I draw down these premises to an Assumption, I will but name one caution which is this, That Faith as it may be either habitual or Actual, so it is the cause of these holy actions either habitually by framing and disposing the heart unto them, or actually, when it is itself, as it ought ever to be sound, and operative. But sometimes Faith (so great is the corruption of our nature) admits of a decay, and languor, wherein it lies as it were like fire under ashes raked up, and stifled under our corruptions. Again in some there is a weaker, in some a stronger Faith, according unto which difference, there must be a difference in the measure, and magnitude of the effects. But yet it is infallibly true that all, or most of those holy fruits do in some seasons or other bud forth of that stock which is quickened by Faith, though sometimes in some men less discernible by reason of corruptions interposed. For it usually thus falleth out, that our graces are but like the Army of Gedeon, a small handful whereas our corruptions are like the Midianits which lay on the ground as Grasshoppers innumerable. But yet in these God crowneth his own meanest gists with victory, and success.  
So then these things being thus proposed let the conscience without connivance examine itself by such interrogatories as these. Do I find myself live by the Faith of the Son of GOD who gave himself for me? Do I delight in his Word more than my appointed food, never adulterating it with the Leaven or Dreggs of heretical fancies or dead works? Doth the word of Truth transform me to the Image of itself, Crucifying all those corruptions which harboured in me? Do I find myself to grow in all graces universally, and uniformly towards God and man, not thinking to recompense some defects which my nature drives me unto, with supererogation (as I conceive) and over performance of such duties as are not so visibly repugnant to my personal corruptions? Do the beams of the Sun of righteousness shining on my soul illighten me with his truth, and with his power sway me unto all good? Am I heartily affected with all the conditions of God's Church, to mourn, or to rejoice with it even at such times, when mine own particular estate would frame me unto affections of a contrary temper? Have I free use of all my spiritual senses, to see the light of God, to hear his Word, to taste his mercies, to feel with much tenderness all the wounds and pressures of sin? Do I love all divine truth, not so much because proportionable unto my desires, but because conformable unto God? Am I resolved in all estates to rely on God's mercy, and providence, though He should kill me to trust in him? Do I wholly renounce all trust in mine own worthiness, or in any concurrences of mine own naturally towards God? Do I not build either my hopes or fears upon the faces of men, nor make either them or myself the rule or end of my desires? finally, do I endeavour a universal obedience unto God's Law in all the whole latitude, and extent of it, not indulging to myself liberty in any known sin? Is not my obedience mercenary, and hypocritical, but spiritual, and sincere? Do I not swallow gnats, nor stumble at straws, not dispense with myself for the least of sins, for irregular thoughts, for occasions of offence, for appearances of evil, for the motions of concupiscence for idle words, and vain conversation, and whatsoever is in the lowest degree forbidden? And though in any, or all these I may be sometimes overtaken (as who is it that can say I have washed my hands in innocency, I am clean from my sins?) Do I yet relent for it, strive, and resolve against it? in a word, doth not mine own heart condemn me of selfe-deceite, of hypocrisy, of halting and dissembling in God's service. Then may I safely conclude that I have partaked of the saving efficacy of Faith, and am fitly qualified to partake of these holy mysteries, whereby this good work of Faith begun in me, may be strengthened, and more perfected against the day of the Lord Jesus.  
In the receiving of which we must use all both inward, and outward reverence, secret elevations of spirit, and comfortable thoughts touching the mercies of God in Christ, touching the qualities, and benefits of his passion, and of our sins that caused it: and Lastly, for the course of our life after we must pitch upon a constant resolution to abandon all sin, and to keep a strict hand over all our ways; 
a Desertor de charactere damnatur de quo militans honoratu: Augustin. Brisson. de Reg. Perfis lib. 2.  lest turning again with the Swine to the mire that which should be the badge of our honour, prove the Character of our shame. The Persians had a festival time one day in the year which they called Vitiorum interitum, wherein they slew all Serpents, and venomous, creatures, and after that till the revolution of that same day suffered them to swarm again as fast as ever: If we think in that manner to destroy our sins, and only one day in the year, when we celebrate this holy Festival, the evil spirit may happily depart for a day in policy, but surely he will turn again, with seven other spirits, & make the end of that man worse than his beginning. But that ground which drinketh in the rain which cometh of upon it (and what rain comparable to a shower of Christ's blood in the Sacrament?) and bringeth forth herbs meet for the use of him that dressed it, receiveth blessings from God; A Cup of Blessing here, but Rivers of Blessedness hereafter, in that Paradise which is above, where He who is in this life the Object of our Faith and Hope, shall be the End, and Reward of them both for ever.  
FINIS.    

A Summary of the several Chapters contained in this Book.  

Chap. 1. Man's Being, to be employed in working: that working is directed unto some good, which is God, that good a free, and voluntary reward, which we here enjoy, only in the right of a promise, the scale of which promise is a Sacrament. pag. 1.  
Chap. 2. Sacraments are earnests, and shadows of our expected glory made unto the senses. p. 6.  
Chap. 3. Inferences of practice from the former observations. p. 10.  
Chap. 4. Whence Sacraments derive their value, and being, namely, from the Author that instituted them. p. 15.  
Chap. 5. Inferences of practice from the Author of this Sacrament. p. 19  
Chap. 6. Of the Circumstances of the institution, namely, the time, and place. p. 24.  
Chap. 7. Of the matter of the Lords Supper, Bread, and Wine, with their Analogy unto Christ. pag. 32.  
Chap. 8. Practical inferences from the materials of the Lords Supper. p. 40.  
Ch. 9 Of the Analogy and proportion between the holy actions used by Christ in this Sacrament, and Christ himself who is the substance of it. p. 45.  
Ch. 10. Of the fourth action, with the reasons why the Sacrament is to be eaten and drunken. p. 53.  
Chap. 11. Of other reasons, why the Sacrament is eaten, and drunken, and of the manner of our union, and incorporation into Christ. p. 60.  
Chap. 12. Inferences of Practice from the consideration of the former actions. p. 72  
Chap. 13. Of the two first ends, or effects of the Sacrament, namely, the exhibition of Christ to the Church, and the union of the Church to Christ. Of the real Presence. p. 81.  
Chap. 14. Of three other ends of this holy Sacrament, the fellowship, or union of the faithful, the obsignation of the Covenant of Grace, and the abrogation of the Passeover. p. 102.  
Chap. 15. The last end of this holy Sacrament, namely, the Celebration, and memory of Christ's death. A brief collection of all the benefits which are by his death conveyed on the Church. The question touching the quality of temporal punishments stated. p. 116.  
Chap. 16. Of the manner after which we are to celebrate the memory of Christ's passion. p. 137.  
Chap. 17. Inferences of practice from the several ends of this holy Sacrament. p. 148  
Chap. 18. Of the subject, who may with best benefit receive the holy Sacrament, with the necessary qualification thereunto, of the necessity of due preparation. p. 170.  
Chap. 19 Of the form, or manner of examination required, which is, touching the main qualification of a worthy receiver, faith: The demonstration whereof is made, first, from the causes, secondly from the nature of it. p. 185.  
Chap. 20. Of the third, and last means for the trial and demonstration of Faith, namely, from effects or properties thereof. p. 224.   
FINIS.   

Perlegi eruditum hunc de S. Eucharistiâ Tractatum, dignumquè judico qui typis mandetur. R. P. Epis●. Lond. Capell. domest.  
April. 7. 1638. Tho. Wykes.   

Errata.  
PAg▪ 3. Lin. 18. for naucals, r. naturals, p. 21. l. 9 for confounders r. cofounders. p. 55. l. 18. for concern, r. preserve, p. 82. for poted, r. posed, p. 87. l. 16. for pretence, r. presence, p. 150. l. 12. for we, r. no, p. 160. l. 4. for depassion, r. depastion, p. 173. l. 29. for depashion, r. depastion.