Meditations on the holy sacrament of the Lords last Supper Written many yeares since by Edvvard Reynolds then fellow of Merton College in Oxford.
         Reynolds, Edward, 1599-1676.
      
       
         
           1638
        
      
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             Meditations on the holy sacrament of the Lords last Supper Written many yeares since by Edvvard Reynolds then fellow of Merton College in Oxford.
             Reynolds, Edward, 1599-1676.
          
           [8], 94, 81-142, 137-240, [4] p.
           
             Imprinted by Felix Kyngston for Robert Bostock, and are to be sould at his shop in S. Pauls Church-yard at the signe of the Kings Head,
             London :
             1638.
          
           
             The leaf after first p. 94 and the leaf after first p. 142 are cancelled.
             Running title reads: Meditations on the Lords last Supper.
             With two final contents leaves.
             A variant (STC 20929a) has John Maynard as publisher in imprint.
             Reproduction of the original in the British Library.
             Contents leaves bound before text.
          
        
      
    
     
       
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           Lord's Supper -- Meditations -- Early works to 1800.
        
      
    
     
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           MEDITATIONS
           ON
           THE
           HOLY
           SACRAMENT
           OF
           THE
           Lords
           last
           Supper
           .
           
             Written
             many
             yeares
             since
          
           BY
           EDVVARD
           REYNOLDS
           ▪
           then
           Fellow
           of
           Merton
           College
           in
           Oxford
           .
        
         
           LONDON
           ,
           Imprinted
           by
           
             Felix
             Kyngston
          
           for
           
             Robert
             Bostock
          
           ,
           and
           are
           to
           be
           sould
           at
           his
           shop
           in
           S.
           Pauls
           Church-yard
           at
           the
           signe
           of
           the
           Kings
           Head.
           1638.
           
        
      
       
         
         
         
           TO
           THE
           RIGHT
           WORSHIPFULL
           SIR
           HENRY
           MARTEN
           Knight
           Iudge
           of
           the
           Admiralty
           ,
           and
           of
           the
           Prerogative
           Court
           of
           Canterbury
           .
        
         
           
             Sir
             ,
          
        
         
           SAint
           Hierom
           having
           in
           the
           heate
           
             of
             his
             Youth
             written
          
           an
           allegoricall
           Exposition
           upon
           the
           Prophet
           Obadiah
           ,
           
           did
           in
           his
           riper
           Age
           solemnly
           bewaile
           unto
           his
           Friend
           Pammachius
           both
           his
           rashnesse
           in
           that
           attempt
           ,
           aud
           his
           infelicity
           further
           heerein
           ,
           that
           what
           hee
           thought
           had
           beene
           buried
           amongst
           his
           private
           papers
           ,
           was
           gotten
           into
           the
           hands
           of
           
           a
           certaine
           Young
           man
           ,
           and
           so
           saw
           the
           Light.
           The
           selfe
           same
           complaint
           am
           I
           forced
           to
           make
           touching
           this
           little
           Manuell
           of
           Sacramentall
           Meditations
           ,
           which
           I
           humbly
           put
           into
           your
           hands
           .
           It
           was
           written
           with
           respect
           onely
           to
           mine
           owne
           private
           use
           many
           yeares
           since
           ,
           when
           I
           was
           a
           young
           Student
           in
           the
           Vniversity
           ,
           as
           my
           first
           Theologicall
           Essay
           .
           And
           now
           lately
           ,
           by
           meanes
           of
           a
           private
           Copy
           long
           agoe
           communicated
           unto
           a
           Friend
           ,
           it
           had
           without
           my
           knowledge
           received
           a
           Licence
           for
           the
           Presse
           ,
           my
           earnest
           care
           was
           upon
           the
           first
           notice
           thereof
           wholly
           to
           have
           suppressed
           the
           Publication
           :
           but
           the
           Copy
           which
           had
           beene
           licenced
           ,
           being
           ,
           by
           I
           know
           not
           what
           miscarriage
           lost
           ,
           I
           have
           found
           
           it
           necessary
           ,
           for
           feare
           of
           the
           like
           inconvenience
           againe
           to
           review
           a
           broken
           Copy
           which
           I
           had
           by
           mee
           ,
           and
           have
           rather
           chosen
           to
           let
           it
           passe
           forth
           with
           some
           briefe
           and
           sudden
           Castigations
           of
           mine
           owne
           ,
           than
           once
           more
           runne
           the
           hazard
           of
           a
           surreptitious
           Edition
           .
           Mine
           Apology
           shall
           bee
           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
           finde
           that
           the
           Oblation
           of
           the
           first
           fruits
           ,
           though
           haply
           they
           were
           not
           alwayes
           the
           best
           and
           ripest
           ,
           did
           yet
           finde
           favourable
           acceptance
           with
           God
           himself
           ,
           I
           have
           bin
           embolden'd
           to
           present
           this
           small
           Enchiridion
           ,
           
           (
           the
           very
           first
           fruits
           of
           my
           Theologicall
           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
           walke
           abroad
           leane
           upon
           the
           hand
           of
           a
           little
           Childe
           ,
           so
           even
           in
           this
           little
           and
           youthfull
           Treatise
           ,
           such
           comfortable
           Trueths
           may
           bee
           ,
           though
           weakly
           ,
           delivered
           ,
           as
           may
           help
           ●n
           your
           journey
           towards
           a
           better
           Country
           to
           refresh
           and
           sustaine
           your
           aged
           thoughts
           .
           The
           Blood
           of
           Christ
           ,
           and
           the
           Food
           of
           Life
           ,
           
           are
           subjects
           worthy
           of
           all
           acceptation
           ,
           though
           brought
           unto
           us
           in
           an
           earthen
           vessell
           .
           Elisha
           was
           not
           a
           whit
           the
           lesse
           valued
           by
           that
           noble
           Naaman
           ,
           
           though
           it
           were
           an
           handmaid
           which
           directed
           
           unto
           him
           .
           
           Neither
           was
           Davids
           comfort
           in
           rescuing
           of
           his
           Wives
           ,
           and
           recovering
           of
           the
           spoiles
           from
           the
           Amalakites
           any
           jot
           the
           smaller
           because
           a
           yong
           man
           of
           Egypt
           made
           way
           for
           the
           discovery
           .
           The
           Soveraignty
           of
           the
           Gospell
           is
           herein
           most
           excellently
           set
           forth
           in
           that
           it
           many
           times
           leadeth
           the
           Soule
           by
           the
           hand
           of
           a
           childe
           ,
           
           and
           is
           as
           truly
           ,
           
           though
           not
           as
           abundantly
           powerfull
           from
           young
           Timothy
           as
           from
           Paul
           the
           aged
           .
           As
           christ
           can
           use
           weake
           elements
           to
           exhibite
           ,
           so
           can
           hee
           also
           use
           a
           weake
           penne
           to
           expresse
           the
           vertue
           and
           comforts
           of
           his
           Body
           and
           Blood.
           In
           this
           confidence
           I
           have
           made
           bold
           to
           prefixe
           your
           name
           before
           these
           Meditations
           ,
           that
           therein
           I
           might
           make
           a
           publike
           acknowledgement
           
           of
           my
           many
           and
           deepe
           engagements
           for
           your
           abundant
           favours
           ,
           and
           might
           with
           most
           hearty
           prayers
           commend
           you
           and
           yours
           to
           that
           Blood
           of
           sprinckling
           ,
           which
           speaketh
           better
           things
           for
           us
           than
           that
           of
           Abe●
           .
           In
           which
           desires
           I
           daily
           remaine
           ,
        
         
           
             Yours
             in
             all
             humble
             observance
             ,
             EDVVARD
             REYNOLDES
             .
          
        
      
    
     
       
         
         
           MEDITATIONS
           ON
           THE
           HOLY
           SACRAMENT
           OF
           THE
           LORDS
           LAST
           SUPPER
           .
        
         
           
             CHAP.
             I
          
           
             Mans
             Being
             to
             bee
             imployed
             in
             working
             :
             that
             working
             directed
             unto
             some
             Good
             ,
             which
             is
             God
             ;
             that
             Good
             ,
             a
             free
             and
             voluntary
             Reward
             ,
             which
             wee
             here
             enjoy
             onely
             in
             the
             right
             of
             a
             Promise
             ,
             the
             seale
             of
             which
             Promise
             is
             a
             Sacrament
             .
          
           
             THE
             Almighty
             power
             and
             wisdome
             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
             Almightie
             God
             in
             the
             work
             of
             the
             Creation
             imprinted
             in
             each
             creature
             a
             secret
             principle
             ,
             which
             should
             move
             ,
             governe
             ,
             and
             uniformly
             direct
             it
             to
             its
             proper
             work
             and
             end
             ,
             and
             that
             principle
             we
             call
             a
             Law
             ,
             which
             by
             assigneing
             unto
             each
             thing
             the
             kinde
             ,
             measure
             and
             extent
             of
             its
             working
             ,
             doth
             lead
             it
             on
             by
             a
             strait
             and
             in
             fallible
             line
             unto
             that
             Good
             ,
             for
             which
             it
             worketh
             .
             All
             other
             Creatures
             below
             the
             spheare
             of
             reason
             ,
             being
             not
             only
             in
             the
             quality
             of
             their
             nature
             of
             a
             narrow
             and
             strait
             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
             immortall
             ,
             cannot
             possibly
             receive
             from
             anything
             ,
             which
             is
             a
             meere
             creature
             ,
             and
             lesse
             perfect
             than
             themselves
             ,
             any
             compleat
             satisfaction
             of
             their
             desires
             ,
             and
             therefore
             must
             by
             a
             circle
             turne
             back
             unto
             God
             ,
             who
             is
             aswell
             the
             Omega
             ,
             the
             end
             and
             object
             of
             their
             working
             ,
             as
             the
             Alpha
             ,
             the
             cause
             and
             authour
             of
             their
             being
             .
             Now
             God
             being
             most
             free
             ,
             not
             only
             in
             himselfe
             ,
             but
             in
             the
             diffusion
             and
             communication
             of
             himselfe
             ,
             unto
             
             any
             thing
             created
             (
             which
             therefore
             he
             cannot
             be
             naturally
             or
             necessarily
             bound
             unto
             )
             and
             being
             also
             a
             God
             infinitely
             beyond
             the
             largest
             compasse
             of
             the
             creatures
             merit
             or
             working
             ,
             it
             followes
             that
             neither
             Men
             nor
             Angels
             ,
             can
             lay
             any
             necessary
             claime
             unto
             God
             ,
             by
             a
             debt
             of
             Nature
             ,
             (
             as
             a
             stone
             may
             unto
             the
             Center
             by
             that
             naturall
             impresse
             which
             directs
             it
             thither
             ;
             )
             but
             all
             our
             claime
             is
             by
             a
             right
             of
             Promise
             and
             
               voluntary
               Donation
            
             ,
             so
             that
             that
             which
             in
             other
             meere
             naturall
             creatures
             is
             cald
             the
             Terme
             or
             Scope
             ,
             is
             in
             reasonable
             creatures
             the
             Promise
             or
             Reward
             of
             their
             working
             .
             
               Feare
               not
               Abraham
               ,
               I
               am
               thy
               exceeding
               great
               reward
            
             ;
             So
             then
             we
             have
             here
             our
             Good
             which
             is
             God
             ,
             to
             bee
             communicated
             unto
             us
             ,
             not
             in
             the
             manner
             of
             a
             necessary
             and
             naurall
             debt
             ,
             but
             of
             a
             voluntary
             ,
             and
             supernaturall
             Reward
             :
             Secondly
             we
             have
             our
             working
             required
             as
             the
             meanes
             to
             lead
             us
             in
             a
             strait
             line
             unto
             the
             fruition
             of
             that
             Good
             :
             and
             in
             as
             much
             as
             mans
             will
             ,
             being
             mutable
             ,
             may
             carry
             him
             unto
             severall
             operations
             of
             different
             kinds
             ,
             wee
             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
             wee
             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
             doe
             not
             enjoy
             God
             by
             any
             full
             ,
             reall
             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
             certaintie
             ,
             so
             farre
             as
             may
             secure
             the
             party
             that
             relyes
             upon
             them
             :
             which
             in
             humane
             ●ontracts
             is
             done
             ,
             by
             giving
             our
             words
             ,
             and
             setting
             to
             our
             seales
             for
             confirmation
             .
             And
             now
             lastly
             in
             as
             much
             as
             that
             Dutie
             ,
             on
             condition
             whereof
             God
             maketh
             this
             Promise
             of
             himselfe
             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
             facultie
             of
             man
             ,
             which
             it
             pleaseth
             him
             in
             mercy
             the
             rather
             to
             doe
             ,
             because
             of
             that
             dependance
             of
             our
             soules
             on
             the
             inferiour
             and
             subordinate
             powers
             ,
             and
             of
             that
             necessary
             connexion
             which
             there
             is
             betweene
             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
             soule
             alone
             by
             the
             testimony
             of
             his
             Spirit
             (
             which
             is
             both
             the
             seale
             and
             the
             witnesse
             of
             
             Gods
             Covenant
             :
             )
             and
             secondly
             both
             to
             the
             soule
             and
             to
             the
             senses
             by
             that
             double
             bond
             ,
             his
             word
             written
             or
             preached
             ,
             and
             his
             seale
             visibly
             exhibited
             to
             the
             eye
             ,
             and
             taste
             ,
             but
             especially
             unto
             the
             taste
             ,
             in
             which
             objects
             are
             more
             really
             and
             with
             lesse
             fallibilitie
             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
             mysticall
             union
             of
             the
             Church
             to
             its
             head
             ,
             unto
             the
             making
             up
             of
             one
             body
             is
             more
             naturally
             exprest
             .
             And
             these
             seales
             annexed
             unto
             the
             word
             or
             patent
             of
             Gods
             Promise
             ,
             have
             been
             ever
             proposd
             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
             seale
             ,
             and
             earnest
             to
             the
             soule
             ,
             so
             is
             the
             Sacrament
             a
             visible
             seale
             and
             earnest
             to
             the
             sense
             ;
             both
             after
             a
             severall
             manner
             ,
             ratifying
             and
             confirming
             the
             infallible
             expectation
             of
             that
             future
             Reward
             ,
             which
             as
             well
             the
             senses
             as
             the
             soule
             shall
             in
             Gods
             presence
             really
             enjoy
             after
             they
             have
             fulfilled
             the
             service
             which
             God
             requireth
             .
          
        
         
           
           
             CHAP.
             II.
             
          
           
             Sacraments
             are
             earnests
             and
             shaddowes
             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
             Lawes
             on
             their
             part
             required
             ,
             an
             infallible
             claime
             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
             inded
             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
             bee
             his
             perpetuall
             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
             Adams
             Paradise
             on
             earth
             ,
             this
             in
             Saint
             Iohns
             Paradise
             in
             heaven
             :
             But
             that
             did
             beare
             but
             the
             first
             fruits
             of
             life
             ,
             the
             earnest
             of
             an
             after
             fulnesse
             .
             This
             bare
             life
             in
             abundance
             ,
             for
             it
             bare
             twelve
             manner
             of
             fruits
             ,
             and
             that
             every
             moneth
             ,
             which
             shewes
             both
             the
             compleatnesse
             ,
             
             and
             eternity
             of
             that
             glory
             which
             wee
             expect
             .
             And
             as
             the
             Tree
             of
             Paradise
             was
             but
             a
             Sacrament
             of
             life
             in
             heaven
             ,
             so
             Paradise
             it selfe
             was
             but
             a
             Sacrament
             of
             heaven
             .
             Certainly
             Adam
             was
             placed
             amongst
             the
             dark
             and
             shady
             trees
             of
             the
             Garden
             ,
             that
             he
             might
             in
             an
             Embleme
             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
             himselfe
             without
             the
             vaile
             of
             a
             Sacrament
             :
             the
             light
             of
             God
             did
             not
             shine
             on
             Paradise
             with
             a
             spreading
             and
             immediate
             ray
             ;
             even
             there
             it
             was
             mixed
             with
             shadowes
             ,
             and
             represented
             only
             in
             a
             Sacramentall
             reflex
             ,
             not
             in
             its
             owne
             direct
             and
             proper
             brightnesse
             .
             The
             Israelites
             in
             the
             wildernesse
             had
             light
             indeed
             but
             it
             was
             in
             a
             cloud
             ,
             and
             they
             had
             the
             presence
             of
             God
             in
             the
             Ark
             ,
             
             but
             it
             was
             under
             severall
             coverings
             ;
             
             and
             they
             had
             the
             light
             of
             God
             shining
             on
             the
             face
             of
             Moses
             ,
             
             but
             it
             was
             under
             the
             vaile
             ;
             
             and
             Moses
             himselfe
             did
             see
             God
             ,
             but
             it
             was
             in
             a
             cloud
             :
             so
             uncapable
             is
             the
             Church
             while
             encompassed
             with
             a
             body
             of
             sinne
             ,
             to
             see
             the
             lustre
             of
             that
             glory
             which
             is
             expected
             .
             Certainly
             as
             the
             Sonne
             of
             God
             did
             admirably
             humble
             himselfe
             in
             his
             
               hypostaticall
               union
            
             unto
             a
             visible
             flesh
             ,
             so
             doth
             he
             still
             with
             equall
             wonder
             and
             lowlinesse
             
             humble
             himselfe
             in
             a
             
               Sacramentall
               union
            
             unto
             visible
             Elements
             .
             
             Strange
             it
             is
             that
             that
             mercy
             which
             is
             so
             wonderfull
             ,
             that
             the
             Angels
             desire
             to
             look
             into
             it
             ,
             so
             unconceiveable
             as
             that
             it
             hath
             not
             entred
             into
             the
             thought
             of
             man
             ;
             of
             such
             height
             ,
             and
             lenghth
             ,
             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
             mans
             little
             world
             ,
             his
             mind
             and
             spirit
             ,
             should
             bee
             revealed
             unto
             the
             babes
             ,
             his
             senses
             :
             It
             were
             almost
             a
             contradiction
             in
             any
             thing
             ,
             save
             Gods
             mercy
             ,
             to
             bee
             so
             deep
             as
             that
             no
             thought
             can
             fadome
             it
             ,
             and
             yet
             so
             obvious
             that
             each
             eye
             may
             see
             it
             ;
             
             Handle
             mee
             and
             see
             ,
             for
             a
             spirituall
             substance
             hath
             not
             flesh
             ,
             was
             sometimes
             the
             argument
             of
             Christ
             ;
             and
             yet
             handle
             and
             see
             ,
             take
             and
             eat
             ,
             for
             a
             spirituall
             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
             downe
             ,
             and
             submit
             those
             mysteries
             to
             the
             apprehension
             of
             our
             senses
             .
             
             Hereafter
             our
             bodies
             shall
             be
             over-clothed
             with
             a
             spirituall
             glory
             by
             a
             
               reall
               union
            
             unto
             Christ
             in
             his
             kingdome
             ;
             
             mean
             time
             that
             spirituall
             glory
             which
             wee
             grone
             after
             ,
             is
             here
             over-clothed
             with
             weak
             and
             visible
             elements
             ,
             by
             a
             
               Sacramentall
               union
            
             at
             his
             Table
             .
             Then
             shall
             sense
             be
             exalted
             and
             made
             a
             
             fit
             subject
             of
             glory
             ,
             here
             is
             glory
             humbled
             ,
             
             and
             made
             a
             fit
             object
             of
             sense
             ;
             
               Then
               shall
               wee
               see
               as
               wee
               are
               seen
               ,
               face
               to
               face
               ;
               here
               wee
               see
               but
               as
               in
               glasse
               darkly
            
             ;
             in
             the
             glasse
             of
             the
             creature
             ,
             in
             the
             glasse
             of
             the
             word
             ,
             in
             the
             glasse
             of
             the
             Sacraments
             .
             And
             surely
             these
             are
             in
             themselves
             cleer
             and
             bright
             glasses
             ,
             yet
             we
             see
             even
             in
             them
             but
             darkly
             ,
             in
             regard
             of
             that
             vapour
             and
             steeme
             which
             exhaleth
             from
             our
             corrupt
             nature
             ,
             when
             we
             use
             them
             :
             and
             even
             on
             these
             doth
             our
             soule
             look
             through
             other
             darke
             glasses
             ,
             the
             windowes
             of
             sense
             .
             But
             yet
             at
             the
             best
             they
             are
             but
             glasses
             ,
             whose
             properties
             are
             to
             present
             nothing
             but
             the
             pattern
             ,
             the
             shaddow
             ,
             the
             type
             of
             those
             things
             which
             are
             in
             their
             substance
             quite
             behind
             us
             ,
             and
             therefore
             out
             of
             sight
             :
             so
             then
             in
             generall
             ,
             the
             nature
             of
             a
             Sacrament
             is
             to
             be
             the
             representative
             of
             a
             substance
             ,
             the
             signe
             of
             a
             covenant
             ,
             the
             seale
             of
             a
             purchase
             ,
             the
             figure
             of
             a
             body
             ,
             the
             witnesse
             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
             then
             we
             see
             first
             the
             different
             
             state
             and
             disposition
             of
             the
             Church
             ,
             here
             in
             a
             state
             of
             corruption
             and
             therefore
             in
             want
             of
             water
             in
             Baptisme
             to
             wash
             it
             ;
             in
             a
             state
             of
             infancy
             ,
             and
             therefore
             in
             want
             of
             milke
             in
             the
             word
             to
             nourish
             it
             ;
             in
             a
             state
             of
             weaknesse
             ,
             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
             houre
             in
             the
             day
             ,
             it
             is
             kept
             fasting
             and
             hungry
             .
             But
             when
             it
             is
             growne
             from
             strength
             to
             strength
             ,
             unto
             a
             perfect
             age
             ,
             and
             unto
             the
             fulnesse
             of
             the
             stature
             of
             Christ
             ,
             then
             it
             shall
             be
             satisfied
             with
             fatnesse
             ,
             and
             drink
             its
             full
             of
             those
             rivers
             of
             pleasures
             ,
             which
             make
             glad
             the
             City
             of
             God
             :
             It
             shall
             keep
             an
             eternall
             Sabbath
             ,
             a
             continued
             festivall
             ;
             the
             Supper
             of
             the
             Lamb
             shall
             bee
             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
             gratious
             the
             Lord
             is
             ,
             in
             that
             he
             is
             pleased
             even
             to
             unroabe
             his
             graces
             of
             their
             naturall
             lustre
             ,
             to
             overshaddow
             his
             Promises
             ,
             and
             as
             it
             were
             to
             obscure
             his
             glory
             that
             they
             might
             be
             made
             proportion'd
             to
             our
             dull
             and
             earthy
             senses
             ,
             to
             lock
             up
             so
             rich
             mysteries
             as
             lie
             hidden
             in
             the
             Sacraments
             in
             a
             bason
             of
             water
             ,
             or
             a
             morsell
             of
             bread
             .
             When
             hee
             was
             invisible
             by
             reason
             of
             that
             infinite
             distance
             between
             the
             divine
             nature
             and
             ours
             ,
             hee
             made
             himselfe
             to
             be
             seen
             in
             the
             flesh
             ;
             and
             now
             that
             his
             very
             flesh
             is
             to
             us
             againe
             invisible
             by
             reason
             of
             that
             vast
             distance
             between
             his
             place
             and
             ours
             ,
             he
             hath
             made
             even
             it
             in
             a
             mysticall
             sense
             to
             be
             seen
             and
             tasted
             in
             the
             Sacrament
             .
             Oh
             then
             since
             God
             doth
             thus
             farre
             humble
             himselfe
             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
             sinke
             ,
             into
             a
             dirty
             and
             earthie
             heart
             .
             He
             that
             eats
             Christs
             in
             the
             Sacrament
             with
             a
             foule
             mouth
             ,
             and
             receives
             him
             into
             an
             unclensed
             and
             sinfull
             soule
             doth
             all
             one
             as
             if
             he
             should
             sop
             the
             bread
             he
             eates
             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
             spirituall
             nourishment
             .
             Mix
             ever
             with
             the
             naturall
             a
             heavenly
             use
             of
             thy
             senses
             .
             Whatsoever
             thou
             seest
             ▪
             behold
             in
             it
             his
             wonder
             :
             whatsoever
             thou
             hearest
             ,
             hear
             in
             it
             his
             wisedome
             :
             whatsoever
             thou
             tastest
             ,
             taste
             in
             it
             the
             sweetnesse
             ,
             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
             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
             witnessing
             ,
             this
             c
             signifying
             ;
             both
             confirming
             and
             d
             sealing
             our
             adoption
             .
             But
             e
             we
             know
             not
             what
             we
             shall
             be
             ,
             f
             our
             life
             is
             yet
             hid
             ,
             and
             g
             our
             inheritance
             is
             laid
             up
             for
             us
             .
             A
             Prince
             that
             
             is
             haply
             bred
             up
             in
             a
             great
             distance
             from
             his
             future
             kingdome
             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
             Sunne
             can
             conceive
             that
             brightnesse
             which
             dwelleth
             in
             it
             by
             its
             picture
             drawn
             in
             some
             dark
             colours
             .
             We
             are
             a
             a
             royall
             people
             ,
             b
             heirs
             ,
             yea
             coheirs
             with
             Christ
             :
             but
             we
             are
             in
             a
             farre
             countrey
             and
             c
             absent
             from
             the
             Lord
             ,
             in
             houses
             ruinous
             and
             made
             of
             clay
             ,
             in
             a
             region
             of
             darknesse
             ,
             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
             ship'd
             in
             a
             safe
             Ark
             ,
             the
             temple
             of
             God
             ,
             yet
             often
             tos'd
             almost
             unto
             shipwrack
             ,
             and
             ready
             with
             Ionah
             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
             ,
             
             and
             led
             privily
             but
             voluntarily
             a-away
             by
             the
             enchanting
             lusts
             ,
             the
             Dalilahs
             of
             our
             own
             bosome
             .
             The
             kingdome
             and
             inheritance
             we
             expect
             is
             hid
             from
             us
             ,
             
             and
             we
             know
             
             no
             more
             of
             it
             ,
             but
             onely
             this
             ,
             that
             it
             passeth
             knowledge
             .
             Truly
             the
             assurance
             of
             it
             is
             confirmd
             by
             an
             infallible
             pattent
             ,
             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
             flie
             ,
             where
             the
             treasure
             is
             ,
             there
             the
             heart
             be
             also
             ,
             that
             we
             groan
             after
             the
             revelation
             of
             the
             sonnes
             of
             God
             ,
             when
             the
             vayl
             of
             our
             mortallity
             shall
             be
             rent
             ,
             the
             mud-wall
             of
             the
             flesh
             made
             spirituall
             and
             transparant
             ,
             the
             shadows
             and
             resemblances
             of
             the
             Sacraments
             abolished
             ,
             the
             glasse
             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
             Christs
             Supper
             we
             receive
             ,
             which
             if
             received
             without
             dependance
             and
             relation
             on
             that
             glory
             which
             they
             foreshadow
             ,
             and
             on
             that
             body
             which
             withall
             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
             joyned
             ,
             in
             which
             there
             is
             no
             profit
             beyond
             the
             bare
             wax
             ,
             and
             much
             danger
             in
             triflin
             with
             so
             sacred
             a
             thing
             .
          
        
         
           
           
             CHAP.
             IIII.
             
          
           
             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
             roome
             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
             coine
             of
             the
             same
             quality
             with
             the
             whole
             after-summe
             .
             If
             then
             Sacraments
             are
             the
             earnests
             of
             our
             glory
             ,
             why
             are
             not
             the
             faithfull
             instead
             of
             eating
             a
             morsell
             of
             bread
             ,
             taken
             up
             with
             S
             t
             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
             ?
             vaine
             man
             who
             undertakest
             to
             instruct
             thy
             maker
             in
             stead
             of
             praysing
             him
             ?
             to
             censure
             his
             benefits
             when
             thou
             shouldst
             enjoy
             them
             ?
             wilt
             thou
             not
             receive
             salvation
             without
             thine
             owne
             counsell
             ,
             or
             art
             thou
             so
             foolish
             as
             to
             
             conceive
             nothing
             precious
             without
             pompe
             ?
             and
             to
             judge
             of
             the
             things
             conveighed
             by
             the
             value
             ,
             and
             quality
             of
             the
             instrument
             that
             conveighs
             it
             ?
             tell
             me
             then
             ,
             why
             it
             is
             that
             water
             a
             vulgar
             element
             ,
             is
             held
             in
             a
             Cisterne
             of
             lead
             ,
             and
             thy
             wine
             a
             more
             costly
             liquor
             ,
             but
             in
             a
             vessell
             of
             wood
             ?
             Tell
             me
             the
             reason
             why
             that
             wax
             which
             in
             the
             shop
             haply
             was
             not
             priz'd
             at
             a
             penny
             ,
             should
             by
             cleaving
             unto
             a
             small
             parcell
             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
             ,
             
             when
             it
             was
             applyed
             by
             Christ
             unto
             the
             eye
             of
             a
             blind
             man
             ,
             be
             advanc'd
             unto
             the
             condition
             of
             a
             precious
             and
             supernaturall
             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
             ?
             doe
             not
             Limmers
             set
             the
             highest
             value
             on
             their
             smallest
             draughts
             ?
             a
             and
             is
             there
             not
             matter
             of
             admiration
             ,
             and
             astonishment
             in
             the
             meanest
             and
             most
             vulgar
             objects
             ?
             And
             what
             madnesse
             is
             it
             then
             by
             those
             reasons
             to
             undervalue
             faith
             ,
             which
             are
             the
             arguments
             to
             confirme
             it
             ?
             as
             if
             the
             power
             of
             an
             Agent
             were
             not
             there
             greatest
             where
             the
             subject
             on
             which
             hee
             worketh
             doth
             conferre
             least
             ;
             
             as
             if
             the
             weaknesse
             of
             the
             element
             did
             not
             adde
             unto
             the
             wonder
             of
             the
             Sacrament
             .
             If
             it
             were
             an
             argument
             of
             Christs
             miraculous
             
             power
             to
             feed
             five
             thousand
             with
             so
             few
             loaves
             ,
             why
             should
             not
             the
             miracle
             of
             his
             Sacrament
             be
             equall
             which
             feeds
             the
             whole
             Church
             with
             so
             slender
             elements
             ?
             certainly
             they
             who
             any
             way
             dis
             esteeme
             the
             seeming
             meanesse
             and
             emptinesse
             of
             the
             Sacrament
             ,
             entertaining
             but
             low
             and
             vulgar
             conceits
             thereof
             ,
             stumble
             at
             that
             same
             stone
             of
             foolishnesse
             ,
             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
             vertue
             ?
             one
             answer
             resolves
             both
             .
             It
             is
             the
             Majestie
             of
             the
             same
             King
             that
             coynes
             his
             mony
             ,
             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
             Kings
             authority
             ,
             
             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
             efficacie
             of
             its
             working
             .
             In
             covenants
             or
             conveyances
             the
             articles
             and
             instruments
             may
             be
             haply
             drawne
             by
             some
             Lawyer
             ,
             but
             the
             confirmation
             of
             them
             by
             hand
             and
             seale
             ,
             are
             ordinarily
             performed
             by
             the
             men
             themselves
             who
             are
             interessed
             in
             them
             .
             A
             Secretary
             may
             write
             the
             letter
             ,
             but
             his
             Lord
             will
             himselfe
             subscribe
             and
             seale
             it
             .
             Thus
             the
             pattent
             of
             Gods
             covenant
             hath
             been
             drawn
             out
             for
             the
             benefit
             of
             Gods
             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
             edifie
             his
             Church
             withall
             .
             But
             when
             hee
             comes
             to
             confirme
             this
             his
             gift
             by
             hand
             and
             seale
             ,
             behold
             then
             an
             immediate
             presence
             of
             his
             owne
             ;
             then
             comes
             Gods
             owne
             finger
             ,
             that
             is
             in
             the
             phrase
             of
             Scripture
             a
             ,
             his
             spirit
             to
             write
             as
             a
             witnesse
             in
             the
             soule
             ;
             
             and
             then
             doth
             God
             stretch
             out
             his
             owne
             hand
             ,
             and
             reach
             unto
             us
             that
             Supper
             which
             is
             the
             seale
             to
             obsignate
             unto
             the
             senses
             the
             infallible
             truth
             of
             those
             covenants
             ,
             and
             our
             evident
             interest
             in
             those
             benefits
             ,
             which
             were
             before
             proclaimed
             in
             the
             pattent
             of
             his
             word
             .
             The
             b
             Apostle
             delivered
             nothing
             as
             it
             were
             by
             a
             second
             hand
             to
             the
             Corinthians
             ,
             but
             what
             hee
             had
             formerly
             received
             from
             the
             Lord.
             Divine
             things
             are
             unto
             us
             c
             deposited
             ,
             we
             must
             first
             be
             receivers
             ,
             
             before
             deliverers
             .
          
        
         
           
           
             CHAP.
             V.
             
          
           
             Inferences
             of
             practice
             from
             the
             Author
             of
             this
             Sacrament
             .
          
           
             HEre
             then
             we
             see
             ,
             first
             both
             the
             absurdity
             and
             the
             wickednesse
             of
             a
             wil-worship
             ,
             when
             the
             same
             man
             who
             is
             to
             performe
             the
             obedience
             shall
             dare
             to
             appoint
             the
             lawes
             ,
             implying
             a
             peremptory
             purpose
             of
             no
             farther
             observance
             than
             may
             consist
             with
             the
             allowance
             of
             his
             own
             judgement
             .
             Whereas
             true
             d
             obedience
             must
             be
             grounded
             on
             the
             majesty
             of
             that
             power
             that
             commands
             ,
             not
             on
             the
             judgement
             of
             the
             subject
             ,
             or
             benefit
             of
             the
             precept
             impos'd
             :
             divine
             laws
             require
             obedience
             ,
             not
             so
             much
             from
             the
             quality
             of
             the
             things
             commanded
             (
             though
             e
             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
             instruments
             ,
             whose
             property
             it
             is
             to
             be
             governed
             by
             the
             will
             of
             those
             in
             whose
             possession
             they
             are
             .
             Wil-worship
             ,
             and
             services
             of
             superstition
             ,
             well
             they
             may
             flatter
             g
             God
             ,
             they
             do
             not
             please
             him
             .
             He
             that
             requires
             us
             to
             denie
             our selves
             in
             his
             service
             ,
             doth
             therein
             teach
             us
             that
             his
             commands
             stand
             ratherin
             feare
             ,
             than
             in
             need
             of
             us
             ;
             in
             feare
             of
             our
             boldnesse
             lest
             we
             abuse
             
             them
             ,
             
             not
             in
             need
             of
             our
             judgements
             to
             polish
             or
             alter
             them
             .
             The
             conquest
             of
             an
             enemy
             against
             the
             perscript
             of
             his
             Generall
             cost
             a
             Roman
             Gentleman
             his
             life
             ,
             though
             his
             own
             father
             were
             the
             judge
             .
             The
             killing
             of
             a
             Lion
             contrary
             to
             the
             establish'd
             Laws
             of
             the
             Kings
             hunting
             ,
             (
             though
             it
             were
             only
             to
             rescue
             the
             King
             himself
             ,
             
             whose
             life
             was
             set
             upon
             )
             lost
             a
             poor
             Persian
             the
             losse
             of
             his
             head
             .
             
             The
             over-wise
             industry
             of
             the
             Architect
             in
             bringing
             not
             the
             same
             but
             a
             fitter
             peece
             of
             timber
             than
             he
             was
             commanded
             to
             the
             Romish
             Consul
             ,
             
             was
             rewarded
             with
             nothing
             but
             the
             bundle
             of
             rods
             .
             So
             jealous
             and
             displeased
             are
             even
             men
             themselves
             ,
             
             to
             have
             their
             own
             Laws
             undervalued
             by
             the
             private
             judgements
             of
             those
             who
             rather
             interpret
             than
             obey
             them
             .
             And
             therefore
             even
             those
             men
             who
             erected
             the
             fabricks
             of
             superstition
             and
             wil-worship
             ,
             
             have
             yet
             ever
             endeavoured
             to
             derive
             the
             originall
             of
             them
             on
             some
             divine
             revelations
             .
             And
             that
             great
             Roman
             Captain
             Scipio
             ,
             ever
             before
             the
             undertaking
             of
             any
             businesse
             ,
             was
             wont
             first
             to
             enter
             the
             Capitol
             and
             pretend
             a
             consultation
             with
             the
             Gods
             touching
             their
             allowance
             of
             his
             intended
             designes
             ,
             grounding
             all
             his
             attempts
             and
             governing
             all
             his
             actions
             by
             the
             unerring
             judgement
             of
             their
             Deities
             .
             
             And
             generally
             in
             all
             the
             Roman
             sacrifices
             the
             minister
             or
             servant
             was
             to
             attend
             a
             command
             before
             hee
             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
             owne
             unto
             the
             substance
             of
             these
             sacred
             mysteries
             ,
             and
             imposing
             them
             as
             divine
             duties
             with
             a
             necessitie
             of
             absolute
             obedience
             ,
             do
             by
             that
             meanes
             wrench
             Christs
             owne
             divine
             prerogative
             out
             of
             his
             owne
             hands
             ,
             and
             make
             themselves
             ,
             shall
             I
             say
             confounders
             and
             joynt
             authors
             of
             his
             Sacraments
             ?
             nay
             rather
             indeed
             the
             destroyers
             of
             them
             :
             since
             as
             he
             that
             receives
             otherwise
             than
             Christ
             requires
             ,
             
             receives
             not
             Christ
             but
             rather
             damnation
             ;
             so
             he
             that
             gives
             otherwayes
             than
             Christ
             instituted
             doth
             not
             indeed
             give
             Christ
             ,
             but
             an
             Idoll
             of
             his
             own
             making
             .
          
           
             Secondly
             ,
             we
             see
             here
             with
             how
             great
             reverence
             we
             ought
             to
             approach
             Gods
             Temple
             ,
             to
             receive
             these
             deep
             mysteries
             of
             Salvation
             ,
             which
             it
             pleas'd
             Christ
             in
             his
             owne
             person
             to
             institute
             ,
             and
             with
             his
             owne
             presence
             to
             exhibit
             unto
             the
             Church
             :
             was
             a
             beast
             slaine
             for
             touching
             the
             Mount
             ,
             and
             shall
             not
             a
             man
             of
             beastly
             and
             vile
             affections
             ,
             
             bee
             punished
             for
             touching
             that
             table
             where
             the
             Lord
             is
             present
             ?
             was
             Moses
             to
             put
             off
             his
             shooes
             at
             that
             bush
             which
             represented
             Gods
             power
             ,
             and
             must
             not
             we
             shake
             off
             our
             earthly
             and
             corrupt
             desires
             at
             those
             mysteries
             which
             represent
             his
             mercy
             ?
             were
             Nadab
             and
             Abihu
             destroyd
             before
             the
             Lord
             for
             offring
             strange
             fire
             at
             his
             
             Altar
             ,
             and
             shall
             we
             plead
             immunity
             if
             we
             present
             strange
             soules
             ,
             and
             a
             false
             faith
             at
             his
             Table
             ?
             was
             Adam
             thrust
             out
             of
             Paradise
             for
             his
             sinne
             in
             eating
             of
             the
             tree
             of
             knowledge
             ;
             and
             shall
             we
             escape
             if
             we
             sinne
             in
             eating
             of
             the
             bread
             of
             life
             ?
             even
             unto
             the
             institutions
             of
             mortall
             men
             ,
             though
             often
             in
             their
             substance
             needlesse
             ,
             in
             their
             observance
             difficult
             ,
             and
             in
             their
             end
             not
             much
             beneficiall
             ,
             so
             long
             as
             they
             keep
             within
             the
             compasse
             of
             indifferent
             things
             ,
             there
             is
             requir'd
             not
             only
             our
             obedience
             ,
             but
             our
             reverence
             .
             The
             word
             of
             God
             ,
             though
             delivered
             unto
             us
             in
             earthen
             vessells
             ,
             by
             men
             of
             like
             ,
             weak
             ,
             and
             fraile
             affections
             with
             our selves
             ,
             yet
             because
             of
             that
             native
             pretiousnesse
             which
             resides
             in
             it
             ,
             and
             of
             that
             derived
             glory
             which
             it
             brings
             from
             the
             spirit
             that
             reveald
             it
             ,
             is
             so
             farre
             to
             be
             honor'd
             ,
             as
             that
             the
             vessells
             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
             lawes
             ,
             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
             reach'd
             out
             first
             unto
             the
             Church
             of
             God
             by
             that
             immaculate
             and
             pretious
             hand
             ,
             which
             was
             it selfe
             presently
             stretcht
             forth
             on
             the
             Crosse
             to
             embrace
             the
             weary
             and
             heavy
             laden
             .
             
             Let
             us
             not
             then
             venture
             to
             receive
             so
             sacred
             things
             with
             unwashen
             hands
             ,
             as
             matters
             of
             meere
             custome
             ,
             fashion
             ,
             or
             formality
             .
             But
             let
             us
             look
             unto
             that
             high
             authority
             that
             ordayn'd
             them
             ,
             on
             that
             holy
             mouth
             that
             blessed
             them
             ,
             on
             that
             arme
             of
             mercy
             that
             exhibits
             them
             ;
             being
             ever
             assur'd
             that
             as
             Christ
             hath
             one
             hand
             of
             bounty
             and
             redemption
             which
             reacheth
             forth
             life
             to
             the
             worthie
             receiver
             ,
             so
             hath
             he
             another
             of
             justice
             and
             power
             ready
             to
             avenge
             the
             injuries
             and
             contempt
             that
             shall
             be
             done
             to
             his
             owne
             holy
             institution
             .
          
           
             Thirdly
             ,
             we
             see
             here
             the
             honourable
             condition
             of
             the
             faithfull
             ,
             in
             that
             they
             not
             only
             receive
             Christ
             ,
             and
             all
             the
             benefits
             of
             his
             merits
             and
             actions
             ,
             but
             all
             this
             they
             receive
             from
             his
             owne
             hands
             .
             For
             we
             may
             not
             think
             that
             the
             actions
             of
             Christ
             in
             looking
             up
             and
             blessing
             ,
             and
             breaking
             ,
             and
             giving
             ,
             were
             meerly
             temporary
             ,
             locall
             ,
             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
             vertue
             and
             effect
             whereof
             descends
             ,
             and
             passeth
             through
             all
             successions
             of
             the
             Church
             .
             The
             arme
             of
             the
             Lord
             is
             not
             shortned
             or
             any
             way
             shrunk
             that
             it
             cannot
             still
             exhibit
             what
             then
             it
             did
             .
             If
             he
             can
             so
             lengthen
             the
             arme
             of
             faith
             in
             us
             ,
             as
             to
             reach
             as
             farre
             as
             heaven
             to
             embrace
             him
             ,
             he
             can
             as
             well
             stretch
             out
             his
             owne
             arme
             
             of
             mercy
             from
             heaven
             to
             present
             that
             unto
             us
             which
             he
             did
             unto
             his
             disciples
             .
             It
             was
             an
             admirable
             and
             unexpected
             honour
             that
             was
             shewd
             to
             Mordecay
             when
             the
             royall
             Crowne
             and
             the
             Kings
             owne
             apparell
             was
             put
             upon
             him
             ,
             
             though
             by
             the
             service
             of
             wicked
             Haman
             :
             But
             Christ
             doth
             not
             only
             bestow
             on
             us
             his
             Kingdom
             in
             the
             Sacrament
             (
             which
             seales
             unto
             us
             our
             inheritance
             with
             him
             )
             nor
             doth
             only
             invest
             us
             with
             his
             own
             meritorious
             purple
             roabs
             ,
             
             his
             red
             garments
             from
             Bozrha
             (
             the
             garments
             of
             innocency
             and
             of
             unity
             )
             but
             doth
             all
             this
             with
             his
             owne
             immediate
             hand
             ;
             
             so
             that
             our
             honour
             must
             needs
             be
             so
             much
             greater
             than
             was
             Mordecay's
             ,
             by
             how
             much
             the
             roabs
             of
             Christ
             are
             more
             royall
             than
             the
             Persian
             Kings
             ,
             and
             his
             person
             more
             sacred
             than
             was
             wicked
             Hamans
             .
          
        
         
           
             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
             adde
             unto
             the
             excellency
             of
             this
             Sacrament
             :
             first
             for
             the
             circumstance
             of
             Time
             ;
             
             It
             was
             the
             same
             night
             wherein
             he
             was
             betrayed
             :
             
             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
             Sunne
             of
             righteousnesse
             ,
             and
             the
             light
             of
             the
             world
             ;
             a
             passion
             that
             brought
             darknesse
             on
             the
             very
             fountaine
             of
             light
             ,
             the
             Sunne
             ,
             even
             in
             the
             midday
             :
             
               In
               the
               evening
            
             ,
             
             to
             note
             that
             now
             the
             fulnesse
             of
             time
             was
             come
             ,
             wherein
             Christ
             was
             to
             accomplish
             the
             redemption
             of
             the
             world
             .
             
               In
               the
               evening
            
             or
             twylight
             when
             the
             Passeover
             was
             celebrated
             ,
             learne
             from
             the
             condition
             of
             the
             time
             the
             nature
             as
             of
             that
             Legall
             ,
             
             so
             in
             some
             sort
             of
             this
             Evangelicall
             Sacrament
             ;
             it
             is
             but
             a
             shaddow
             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
             Christs
             active
             obedience
             to
             the
             commands
             of
             the
             Law
             went
             together
             with
             his
             passive
             obedience
             to
             the
             curse
             and
             penaltie
             of
             the
             Law.
             
             He
             first
             celebrated
             the
             Passeover
             that
             therein
             he
             might
             restifie
             his
             performance
             of
             the
             Law
             ,
             and
             then
             he
             instituted
             his
             own
             Supper
             ,
             that
             therin
             he
             might
             prefigure
             his
             suffring
             of
             the
             Law.
             
             
               In
               the
               evening
            
             after
             the
             Passeover
             ,
             to
             signifie
             the
             abolishing
             both
             of
             the
             Evening
             ,
             and
             of
             the
             Passeover
             ,
             the
             plucking
             away
             of
             Moses
             his
             vail
             ,
             of
             all
             those
             dark
             &
             misty
             prefiguratiōs
             of
             that
             light
             ,
             which
             was
             within
             a
             few
             dayes
             to
             rise
             upon
             the
             world
             .
             
             He
             would
             first
             celebrate
             the
             Passeover
             ,
             and
             there
             nullifie
             it
             ,
             
             to
             make
             it
             appeare
             unto
             the
             world
             that
             he
             did
             not
             therefore
             abrogate
             that
             holy
             ordinance
             ,
             because
             he
             oppugn'd
             it
             ,
             but
             because
             hee
             fulfil'd
             it
             ,
             and
             therefore
             to
             the
             substance
             hee
             joynes
             the
             shaddow
             ,
             the
             Lamb
             of
             the
             Jewes
             ,
             to
             the
             Lamb
             of
             God
             ,
             the
             true
             sacrifice
             ,
             to
             that
             which
             was
             typicall
             ,
             that
             the
             brightnesse
             of
             the
             one
             ,
             might
             abolish
             and
             swallow
             up
             the
             shaddow
             of
             other
             .
             
               In
               the
               evening
            
             at
             the
             time
             of
             unleavened
             bread
             ,
             to
             signifie
             that
             we
             also
             (
             it
             is
             the
             Inference
             of
             the
             Apostle
             )
             should
             keep
             our
             Feast
             not
             with
             the
             leavened
             bread
             of
             malice
             ,
             
             or
             of
             wickednesse
             ,
             but
             with
             the
             unleavened
             bread
             of
             sincerity
             and
             truth
             :
             That
             we
             should
             not
             venture
             to
             play
             the
             hucksters
             with
             so
             divine
             and
             pure
             mysteries
             ,
             
             by
             adulterating
             them
             with
             either
             the
             mixture
             of
             humane
             inventions
             ,
             or
             with
             the
             mud
             of
             our
             owne
             sinfull
             affections
             .
             
               In
               the
               evening
            
             at
             the
             time
             of
             Supper
             ,
             to
             note
             the
             most
             wiling
             &
             ready
             ,
             yea
             ,
             the
             forward
             and
             greedy
             resigning
             himselfe
             into
             the
             hands
             of
             bloody
             and
             cruell
             men
             ;
             
             to
             signifie
             that
             unto
             him
             it
             was
             meat
             and
             drink
             not
             only
             to
             doe
             ,
             but
             to
             suffer
             his
             Fathers
             will.
             
               In
               the
               evening
            
             of
             that
             same
             night
             ,
             
             wherein
             he
             was
             betrayed
             to
             give
             first
             a
             warrant
             unto
             his
             Church
             ,
             of
             his
             approaching
             passion
             ,
             which
             ,
             though
             so
             intollerable
             for
             the
             quality
             and
             burthen
             of
             it
             ,
             that
             it
             could
             not
             but
             am●ze
             his
             humanity
             ,
             and
             draw
             
             from
             him
             that
             naturall
             and
             importunate
             expression
             of
             the
             desire
             he
             had
             to
             decline
             it
             ,
             
             yet
             in
             their
             elements
             did
             hee
             ascertaine
             the
             Church
             ,
             
             that
             as
             he
             came
             to
             drink
             of
             the
             brook
             in
             the
             way
             ,
             so
             hee
             should
             not
             shrink
             from
             drinking
             the
             very
             bitterest
             part
             of
             it
             .
          
           
             And
             secondly
             
               in
               the
               night
               wherein
               hee
               was
               betrayed
               ,
            
             to
             forearme
             his
             poore
             disciples
             with
             comfort
             against
             the
             present
             losse
             of
             him
             ,
             and
             against
             all
             that
             anguish
             which
             their
             tender
             hearts
             must
             needs
             suffer
             at
             the
             sight
             of
             that
             bloody
             and
             savage
             usage
             ,
             which
             Iudas
             and
             the
             Jewes
             would
             shew
             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
             confirme
             the
             knees
             that
             tremble
             ,
             and
             the
             hands
             that
             hang
             downe
             .
             Thirdly
             it
             was
             the
             night
             wherein
             he
             was
             betrayed
             ,
             
             to
             let
             us
             understand
             that
             these
             words
             were
             the
             words
             of
             a
             ding
             man
             ,
             and
             therefore
             to
             be
             religiously
             observed
             ,
             
             and
             that
             this
             Sacrament
             was
             the
             work
             of
             a
             dying
             man
             ,
             
             and
             therefore
             in
             its
             nature
             a
             Gift
             or
             Legacy
             .
             In
             his
             life
             time
             hee
             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
             ,
             himselfe
             .
             Other
             men
             use
             to
             bequeath
             their
             bodyes
             to
             the
             earth
             ,
             from
             whence
             it
             came
             ;
             
             but
             Christs
             body
             was
             
             not
             to
             see
             corruption
             ,
             and
             therefore
             hee
             bequeath'd
             it
             unto
             the
             Church
             .
             It
             was
             his
             body
             by
             his
             hypostaticall
             and
             reall
             but
             it
             is
             ours
             by
             a
             mysticall
             and
             spirituall
             union
             .
             
             Whatsoever
             fulnesse
             is
             in
             him
             ,
             
             of
             it
             have
             we
             all
             received
             ;
             whatsoever
             graces
             and
             merits
             flow
             from
             him
             as
             the
             head
             ,
             they
             trickle
             down
             as
             farre
             as
             the
             skirts
             of
             his
             garment
             ,
             the
             meanest
             of
             his
             chosen
             :
             the
             paines
             of
             his
             wounds
             were
             his
             ,
             but
             ours
             is
             the
             benefit
             ;
             the
             suffrings
             of
             his
             death
             were
             his
             ,
             but
             ours
             is
             the
             mercy
             ;
             the
             stripes
             on
             his
             back
             were
             his
             ,
             but
             the
             balme
             that
             issued
             from
             them
             ours
             ;
             the
             thornes
             on
             his
             head
             were
             his
             ,
             but
             the
             Crowne
             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
             corne
             is
             not
             grinded
             ,
             nor
             baked
             ,
             nor
             broken
             for
             it selfe
             ;
             the
             grape
             is
             not
             br●ized
             nor
             pressed
             for
             it selfe
             ;
             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
             marvell
             then
             if
             the
             Angells
             themselves
             stoop
             and
             gaze
             upon
             so
             deep
             a
             mysterie
             ,
             in
             which
             it
             is
             impossible
             to
             decide
             whether
             is
             greater
             the
             Wonder
             or
             the
             Mercy
             .
          
           
             If
             we
             look
             unto
             the
             Place
             
             where
             this
             Sacrament
             was
             celebrated
             even
             there
             also
             shall
             we
             find
             matter
             of
             meditation
             ,
             
             for
             we
             may
             not
             think
             that
             two
             Evangelists
             would
             bee
             so
             expresse
             
             and
             punctuall
             in
             describing
             the
             Place
             ,
             i●
             there
             were
             not
             some
             matter
             of
             consequence
             to
             be
             observed
             in
             it
             .
             First
             then
             it
             was
             a
             borrowed
             roome
             ,
             
             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
             Christs
             new
             Supper
             any
             variety
             of
             rich
             and
             costly
             dishes
             ;
             as
             his
             Kingdome
             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
             enjoyne
             us
             such
             a
             table
             ,
             as
             should
             six
             our
             thoughts
             on
             the
             meats
             rather
             than
             on
             the
             substance
             which
             they
             resembled
             .
             Hee
             knew
             that
             where
             the
             senses
             are
             overcharg'd
             faith
             lies
             unexercis'd
             :
             and
             therefore
             he
             proportion'd
             his
             Supper
             both
             to
             the
             quality
             of
             his
             own
             estate
             ,
             which
             was
             poore
             ,
             &
             to
             the
             condition
             of
             our
             weaknesse
             ,
             apt
             (
             as
             the
             Church
             after
             in
             her
             love-feasts
             found
             )
             to
             be
             rather
             tempted
             than
             edified
             in
             too
             much
             variety
             of
             outward
             meats
             .
             
             It
             was
             likewise
             an
             upper
             roome
             ,
             to
             note
             the
             dignitie
             and
             divinenesse
             of
             this
             Sacrament
             ,
             and
             that
             property
             of
             lifting
             up
             the
             hearts
             ,
             which
             it
             should
             work
             in
             the
             receivers
             of
             it
             .
             
             Our
             thoughts
             and
             affections
             while
             conversant
             about
             these
             mysteries
             should
             not
             lie
             groveling
             on
             the
             earth
             ,
             but
             should
             be
             raised
             unto
             high
             and
             noble
             contemplations
             .
             
             And
             this
             particular
             of
             the
             place
             may
             seeme
             to
             have
             been
             imitated
             by
             the
             Churches
             ,
             in
             placeing
             the
             Lords
             Table
             and
             celebrating
             the
             Lords
             
             Supper
             in
             the
             Chancell
             or
             upper
             roome
             of
             the
             Temple
             ;
             besides
             ,
             it
             was
             a
             spatious
             and
             great
             roome
             ,
             and
             so
             it
             should
             bee
             ,
             for
             it
             was
             a
             great
             Supper
             ,
             the
             Supper
             of
             a
             King.
             The
             Disciples
             were
             then
             the
             type
             &
             representative
             of
             the
             whole
             Catholick
             Church
             ,
             which
             was
             now
             by
             them
             to
             be
             begotten
             unto
             God
             ,
             and
             therfore
             the
             Chamber
             must
             needs
             be
             a
             resemblance
             and
             Modell
             of
             the
             whole
             world
             throughout
             which
             the
             sound
             of
             Christs
             name
             ,
             and
             the
             memory
             of
             his
             passion
             ,
             should
             in
             his
             Supper
             be
             celebrated
             untill
             the
             end
             of
             all
             things
             ,
             and
             then
             no
             marvell
             if
             it
             were
             a
             great
             Chamber
             .
             Lastly
             ,
             it
             was
             ready
             spread
             ,
             fitted
             ,
             trimmed
             ,
             and
             prepared
             .
             So
             sacred
             a
             mysterie
             as
             this
             may
             not
             be
             exhibited
             in
             an
             unfitted
             ,
             or
             uncleane
             place
             ,
             much
             lesse
             received
             into
             a
             corrupt
             and
             unprepared
             soule
             .
             The
             body
             of
             Christ
             was
             never
             to
             see
             corruption
             ,
             and
             therefore
             it
             will
             never
             be
             mix'd
             with
             corruption
             .
             It
             lay
             first
             in
             a
             cleane
             womb
             ,
             it
             was
             after
             buried
             in
             a
             virgin
             Sepulcher
             ;
             it
             then
             was
             taken
             into
             the
             brightest
             heavens
             ,
             and
             it
             still
             resides
             in
             molten
             and
             purifide
             hearts
             .
             He
             that
             had
             the
             purity
             of
             a
             Dove
             ,
             will
             never
             take
             up
             the
             loding
             of
             a
             Crow
             .
             Here
             then
             we
             see
             from
             these
             circumstances
             with
             what
             reverence
             and
             preparation
             ,
             with
             what
             affection
             and
             high
             esteeme
             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
             it selfe
             be
             small
             ,
             yet
             is
             it
             the
             pledge
             of
             a
             great
             love
             .
             
             The
             words
             of
             a
             dying
             man
             ,
             though
             formerly
             vile
             and
             vaine
             ,
             are
             for
             the
             most
             part
             serious
             and
             grave
             ,
             how
             much
             more
             pretious
             was
             the
             gift
             of
             Christ
             ,
             who
             is
             the
             Almoner
             of
             Almighty
             God
             ,
             and
             whose
             only
             businesse
             it
             was
             to
             give
             gifts
             unto
             men
             :
             how
             much
             more
             sacred
             were
             his
             last
             words
             ,
             
             who
             all
             his
             life
             time
             spake
             as
             never
             man
             spake
             .
             The
             very
             presence
             of
             a
             dying
             man
             estamps
             on
             the
             mind
             an
             affection
             of
             feare
             and
             awe
             ,
             much
             more
             should
             the
             words
             and
             gifts
             of
             him
             who
             was
             dead
             and
             is
             alive
             againe
             .
             Certainly
             he
             hath
             a
             flinty
             soule
             whom
             love
             as
             strong
             as
             death
             ,
             
             and
             death
             the
             work
             of
             that
             love
             cannot
             melt
             into
             a
             sympathie
             of
             affection
             .
             In
             summe
             :
             the
             Time
             of
             this
             Sacrament
             was
             a
             time
             of
             passion
             ,
             let
             not
             us
             be
             stupid
             ;
             it
             was
             a
             time
             of
             passeover
             ,
             let
             not
             our
             soules
             be
             unsprinkled
             ;
             it
             was
             a
             time
             of
             unleavened
             bread
             ,
             let
             not
             our
             doctrine
             of
             it
             ,
             be
             adulterated
             with
             the
             leaven
             of
             heresie
             ,
             not
             our
             soules
             in
             receiving
             ,
             tainted
             with
             the
             leaven
             of
             malice
             ;
             it
             was
             the
             time
             of
             betraying
             Christ
             ,
             let
             not
             our
             hands
             againe
             play
             the
             Iudas
             by
             delivering
             him
             unto
             jewish
             and
             sinfull
             soules
             ,
             which
             will
             crucifie
             againe
             unto
             themselves
             the
             Lord
             of
             glory
             ;
             let
             not
             us
             take
             that
             pretious
             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
             Iudas
             even
             an
             harbenger
             to
             provide
             roome
             for
             Satan
             .
             Againe
             the
             place
             of
             the
             Sacrament
             was
             a
             high
             Roome
             ,
             let
             not
             our
             soules
             lie
             sinking
             in
             a
             dungeon
             of
             sin
             ;
             it
             was
             a
             great
             roome
             ,
             let
             not
             our
             soules
             be
             straightned
             in
             the
             entertaining
             of
             Christ
             ;
             it
             was
             a
             trimmed
             roome
             ,
             let
             not
             oursoules
             be
             sluttish
             and
             uncleane
             when
             then
             the
             King
             of
             glory
             should
             enter
             in
             :
             but
             as
             the
             Author
             of
             those
             mysteries
             was
             holy
             by
             a
             fulnesse
             of
             grace
             ,
             the
             elements
             holy
             by
             his
             blessing
             ,
             the
             tyme
             holy
             by
             his
             ordination
             ,
             and
             the
             place
             holy
             by
             his
             presence
             ;
             so
             let
             us
             by
             the
             receiving
             of
             them
             bee
             transformed
             as
             it
             were
             into
             their
             nature
             ,
             and
             bee
             holy
             by
             that
             union
             unto
             Christ
             ,
             of
             which
             they
             are
             as
             well
             the
             instrumentall
             meanes
             whereby
             it
             is
             increased
             ,
             as
             the
             seales
             and
             pledges
             whereby
             it
             is
             confirm'd
             .
          
        
         
           
             CHAP.
             VII
             .
          
           
             Of
             the
             matter
             of
             the
             Lords
             Supper
             ,
             Bread
             and
             Wine
             ,
             with
             their
             Analogie
             unto
             Christ.
             
          
           
             WEE
             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
             essentiall
             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
             sumptuous
             and
             gaudy
             elements
             as
             might
             possesse
             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
             fitnesse
             ,
             than
             the
             beauty
             of
             them
             ,
             as
             respecting
             more
             the
             end
             ,
             than
             the
             splendor
             or
             riches
             of
             his
             Table
             ,
             and
             intended
             rather
             to
             manifest
             his
             divine
             power
             in
             altering
             poore
             elements
             unto
             a
             pretious
             use
             ,
             than
             to
             exhibit
             any
             carnall
             pompe
             in
             such
             delicious
             fare
             as
             did
             not
             agree
             with
             the
             spiritualnesse
             of
             his
             Kingdome
             .
             Though
             he
             be
             contented
             out
             of
             tendernesse
             toward
             our
             weaknesse
             to
             stoop
             unto
             our
             senses
             ,
             yet
             he
             will
             not
             cocker
             them
             ;
             as
             in
             his
             reall
             and
             naturall
             body
             b
             ,
             so
             in
             his
             representative
             ,
             the
             Sacrament
             ,
             a
             sensuall
             or
             carnall
             eye
             sees
             not
             either
             forme
             or
             beauty
             ,
             for
             which
             it
             may
             bee
             desired
             .
             Pictures
             ought
             to
             resemble
             their
             originalls
             ,
             and
             the
             Sacrament
             wee
             know
             is
             the
             picture
             or
             type
             of
             him
             who
             was
             a
             c
             man
             of
             sorrow
             ,
             and
             this
             picture
             was
             drawne
             when
             the
             day
             d
             of
             Gods
             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
             Crosse
             ,
             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
             reveale
             unto
             babes
             what
             hee
             hath
             hidden
             from
             the
             wise
             ;
             so
             is
             it
             here
             his
             wisedome
             to
             communicate
             by
             the
             meanest
             Instruments
             ,
             what
             he
             hath
             denied
             unto
             the
             choisest
             delicates
             :
             to
             feed
             his
             Daniels
             rather
             with
             po●lse
             than
             with
             all
             the
             dainties
             on
             the
             Kings
             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
             ,
             &
             frogs
             e
             ,
             and
             catterpillers
             ,
             and
             lamps
             f
             ,
             and
             pitchers
             &c.
             shall
             be
             the
             strongest
             souldiers
             g
             and
             weapons
             he
             useth
             ;
             the
             lame
             h
             ,
             and
             the
             blind
             i
             ,
             the
             dumb
             k
             ,
             and
             the
             dead
             l
             ,
             water
             m
             ,
             &
             clay
             n
             ▪
             these
             are
             materialls
             for
             his
             power
             :
             even
             where
             thou
             seest
             the
             instruments
             of
             God
             weakest
             ,
             there
             expect
             and
             admire
             the
             more
             abundant
             manifestation
             of
             his
             greatnesse
             ,
             &
             wisedome
             ;
             undervalue
             not
             then
             the
             Bread
             and
             Wine
             in
             this
             holy
             Sacrament
             which
             doe
             better
             resemble
             the
             benefits
             of
             Christ
             crucified
             than
             any
             other
             the
             choisest
             delicate●
             .
             
               Bread
               and
               Wine
            
             ,
             the
             element
             is
             double
             to
             encrease
             the
             comfort
             of
             the
             faithfull
             ,
             that
             by
             o
             two
             things
             wherin
             it
             is
             impossible
             for
             God
             to
             deceive
             ,
             wee
             might
             have
             strong
             consolation
             who
             have
             laid
             hold
             upon
             him
             .
             The
             p
             dreame
             is
             doubled
             said
             Ios●ph
             to
             Pharoah
             ,
             because
             the
             thing
             is
             certaine
             :
             and
             surely
             here
             the
             element
             is
             doubled
             too
             that
             the
             grace
             may
             be
             the
             more
             certaine
             .
             No
             marvell
             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
             halfe
             comfort
             ,
             should
             administer
             likewise
             but
             a
             half
             Sacrament
             .
             Secondly
             
               Bread
               and
               Wine
            
             .
             In
             c
             the
             Passeover
             there
             was
             blood
             shed
             ,
             but
             there
             was
             none
             drunken
             :
             yea
             that
             flesh
             which
             was
             eaten
             was
             but
             once
             a
             yeare
             .
             They
             d
             who
             had
             all
             in
             types
             had
             yet
             their
             types
             as
             it
             were
             imperfect
             .
             e
             In
             the
             fulnesse
             of
             time
             came
             Christ
             ,
             and
             with
             or
             ●in
             Christ
             came
             the
             fulnesse
             of
             grace
             ,
             and
             of
             his
             fulnesse
             doe
             we
             receive
             in
             the
             Gospell
             ,
             which
             the
             Jewes
             only
             expected
             in
             the
             promise
             ,
             that
             g
             they
             without
             us
             might
             not
             be
             made
             perfect
             :
             these
             things
             h
             have
             I
             spoken
             saith
             Christ
             ,
             that
             your
             joy
             might
             be
             full
             :
             the
             fulnesse
             of
             our
             Sacrament
             notes
             also
             the
             fullnesse
             of
             our
             Salvation
             ,
             and
             of
             his
             sacrifice
             who
             is
             able
             i
             perfectly
             to
             save
             those
             that
             come
             unto
             God
             by
             him
             .
             Thirdly
             
               Bread
               and
               Wine
            
             :
             common
             ,
             vulgar
             ,
             obvious
             food
             ,
             (
             wine
             with
             water
             being
             the
             only
             knowne
             drinke
             with
             them
             in
             those
             hot
             Countries
             )
             amongst
             the
             Jewes
             a
             lamb
             was
             to
             bee
             slaine
             ,
             a
             more
             chargeable
             and
             costly
             Sacrament
             ,
             not
             so
             easie
             for
             the
             poore
             to
             procure
             ,
             And
             therefore
             in
             the
             Sacrifice
             of
             first
             fruits
             ,
             the
             k
             poore
             were
             dispenc'd
             with
             ,
             and
             for
             a
             Lamb
             offred
             a
             pair
             of
             pigeons
             .
             Christ
             now
             l
             hath
             broken
             down
             that
             partition
             wall
             ,
             that
             wall
             of
             inclosure
             which
             made
             the
             Church
             as
             a
             m
             garden
             with
             hedges
             ,
             
             and
             made
             only
             the
             rich
             ,
             the
             people
             of
             the
             Jewes
             ,
             capable
             of
             Gods
             Covenants
             and
             Sacraments
             :
             now
             that
             Gods
             Table
             hath
             crumms
             as
             well
             as
             flesh
             ,
             a
             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
             fountaine
             sealed
             up
             ,
             but
             in
             Christ
             there
             was
             a
             c
             fountaine
             opened
             for
             transgressions
             and
             for
             sinnes
             .
             Fourthly
             
               Bread
               and
               Wine
            
             ,
             Bread
             d
             to
             strengthen
             ,
             and
             Wine
             to
             comfort
             .
             All
             temporall
             benefits
             e
             are
             in
             divine
             Dialect
             called
             Bread
             ,
             it
             being
             the
             staffe
             f
             of
             life
             ,
             and
             the
             want
             of
             which
             though
             in
             a
             confluence
             of
             all
             other
             blessings
             causeth
             famine
             g
             in
             a
             Land.
             See
             here
             the
             abundant
             sufficiency
             of
             Christs
             passion
             ,
             It
             is
             the
             universall
             food
             of
             the
             whole
             Church
             ,
             which
             sanctifieth
             all
             other
             blessings
             ,
             without
             which
             they
             have
             no
             relish
             nor
             comfort
             in
             them
             .
             Sinne
             and
             the
             corrupt
             nature
             of
             man
             hath
             a
             venemous
             quality
             in
             it
             to
             turne
             all
             other
             good
             things
             into
             poyson
             ,
             unlesse
             corrected
             by
             this
             antitode
             ,
             this
             Bread
             h
             of
             life
             ,
             that
             came
             downe
             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
             doe
             themselves
             turne
             into
             the
             substance
             of
             the
             receiver
             ,
             
             this
             quite
             otherwise
             transformes
             and
             affirmilates
             the
             soule
             unto
             the
             Image
             of
             it selfe
             ,
             whatsoever
             
             faintnesse
             we
             are
             in
             ,
             if
             we
             hunger
             after
             Christ
             hee
             can
             refresh
             us
             ;
             whatsoever
             feares
             oppresse
             us
             ,
             if
             like
             a
             men
             opprest
             with
             feare
             ,
             we
             thirst
             &
             gaspe
             after
             his
             blood
             ,
             it
             will
             comfort
             us
             ;
             whatsoever
             weaknesse
             either
             our
             sinnes
             or
             suffrings
             have
             brought
             us
             to
             ,
             the
             staffe
             of
             this
             bread
             will
             support
             us
             ;
             whatsoever
             sorrowes
             of
             mind
             ,
             or
             coldnesse
             of
             affection
             doe
             any
             way
             surprize
             us
             ,
             this
             wine
             ,
             or
             rather
             this
             bloud
             (
             in
             b
             which
             only
             is
             true
             life
             )
             will
             with
             great
             efficacy
             quicken
             us
             .
             If
             wee
             want
             power
             ,
             wee
             have
             the
             power
             c
             of
             Christs
             Crosse
             ;
             if
             victory
             ,
             we
             have
             the
             victory
             d
             of
             his
             Crosse
             ;
             if
             Triumph
             ,
             we
             have
             the
             triumph
             e
             of
             his
             Crosse
             ;
             if
             peace
             ,
             we
             have
             the
             peace
             f
             of
             his
             Crosse
             ;
             if
             wisdome
             ,
             we
             have
             the
             wisdome
             g
             of
             his
             Crosse.
             Thus
             is
             Christ
             crucified
             a
             Treasure
             h
             to
             his
             Church
             ,
             full
             of
             all
             sufficient
             provision
             both
             for
             necessitie
             and
             delight
             .
             Fiftly
             ,
             
               Bread
               and
               Wine
            
             ,
             both
             of
             parts
             homogeneall
             ,
             and
             alike
             ;
             each
             part
             of
             Bread
             ,
             bread
             ;
             each
             part
             of
             Wine
             ,
             wine
             ;
             no
             crumme
             in
             the
             one
             ,
             no
             drop
             in
             the
             other
             ,
             differing
             from
             the
             quality
             of
             the
             whole
             .
             O
             the
             admirable
             nature
             of
             Christs
             blood
             to
             reduce
             the
             affections
             and
             the
             whole
             man
             to
             one
             uniforme
             and
             spirituall
             nature
             with
             it selfe
             .
             In
             so
             much
             that
             when
             we
             shall
             come
             to
             the
             perfect
             fruition
             of
             Christs
             glorious
             Body
             ,
             our
             very
             bodyes
             likewise
             shall
             be
             spirituall
             i
             bodies
             ;
             spirituall
             in
             an
             uniformity
             of
             glory
             ,
             though
             not
             of
             
             nature
             with
             the
             soule
             .
             a
             Sinnes
             commonly
             are
             jarring
             and
             contentious
             ;
             one
             affection
             struggles
             in
             the
             same
             soule
             with
             another
             for
             mastery
             ,
             ambition
             fights
             with
             malice
             ,
             and
             pride
             with
             covetousnesse
             ,
             the
             head
             plots
             against
             the
             heart
             ,
             and
             the
             heart
             swells
             against
             the
             head
             ;
             reason
             and
             appetite
             ,
             will
             and
             passion
             ,
             soule
             &
             body
             set
             the
             whole
             frame
             of
             nature
             in
             a
             continuall
             combustion
             ,
             like
             an
             b
             unjoynted
             or
             broken
             arme
             ,
             one
             faculty
             moves
             contrary
             to
             the
             government
             or
             attraction
             of
             another
             ,
             and
             so
             as
             in
             a
             confluence
             of
             contrary
             streames
             and
             winds
             ,
             the
             soule
             is
             whirld
             about
             in
             a
             maze
             of
             intestine
             contentions
             .
             But
             when
             once
             we
             become
             c
             conformable
             unto
             Christs
             death
             ,
             it
             presently
             makes
             of
             d
             two
             one
             ,
             and
             so
             worketh
             peace
             ,
             it
             slayeth
             that
             hatred
             and
             warre
             in
             the
             members
             ,
             and
             reduceth
             all
             unto
             that
             primitive
             harmony
             ,
             unto
             that
             uniforme
             spiritualnesse
             ,
             which
             f
             changeth
             us
             all
             into
             the
             same
             Image
             from
             glory
             to
             glory
             .
             Sixtly
             
               Bread
               and
               Wine
            
             :
             as
             they
             are
             homogeneall
             ,
             so
             are
             they
             g
             united
             together
             ,
             and
             wrought
             out
             of
             divers
             particular
             graines
             and
             grapes
             into
             one
             whole
             lump
             or
             vessell
             :
             and
             therefore
             h
             Bread
             and
             blood
             even
             amongst
             the
             Heathen
             were
             used
             for
             emblemes
             of
             leagues
             ,
             friendship
             ,
             and
             Mariage
             the
             greatest
             of
             all
             unions
             .
             See
             the
             wonderfull
             effi●acy
             of
             Christ
             crucified
             to
             sodder
             as
             it
             were
             ,
             and
             joynt
             all
             his
             members
             into
             one
             body
             by
             love
             ,
             as
             they
             are
             united
             unto
             
             him
             by
             faith
             .
             They
             are
             built
             up
             as
             i
             living
             stones
             through
             him
             who
             is
             the
             chiefe
             corner
             stone
             elect
             and
             pretious
             unto
             one
             Temple
             ;
             they
             are
             all
             united
             by
             love
             ,
             by
             the
             k
             bond
             or
             sinewes
             of
             peace
             unto
             him
             who
             is
             the
             l
             head
             ,
             and
             transfuseth
             through
             them
             all
             the
             same
             vitall
             nourishment
             ;
             they
             are
             all
             the
             m
             flock
             of
             Christ
             reduc'd
             unto
             one
             fold
             by
             that
             one
             chiefe
             n
             Shepheard
             of
             their
             soules
             ,
             who
             came
             to
             gather
             those
             that
             wandred
             either
             from
             him
             in
             life
             ,
             or
             from
             one
             another
             in
             affection
             .
             Lastly
             
               Bread
               and
               Wine
            
             ,
             sever'd
             and
             asunder
             ;
             that
             to
             be
             eaten
             ,
             this
             to
             be
             drunken
             ;
             that
             in
             a
             loafe
             ,
             this
             in
             a
             Cup
             :
             It
             is
             not
             the
             bloud
             of
             of
             Christ
             running
             in
             his
             veynes
             ,
             but
             shed
             on
             his
             members
             that
             doth
             nourish
             his
             Church
             .
             Impious
             therefore
             is
             their
             practice
             ,
             who
             powre
             Christs
             blood
             as
             it
             were
             into
             his
             body
             againe
             ,
             and
             shut
             up
             his
             wounds
             ,
             when
             they
             deny
             the
             Cup
             unto
             the
             people
             under
             pretence
             that
             Christs
             Body
             being
             received
             ,
             the
             blood
             by
             way
             of
             concomitancy
             is
             received
             together
             with
             it
             :
             and
             so
             seale
             up
             that
             pretious
             Fountaine
             which
             he
             had
             opened
             ,
             and
             make
             a
             monopoly
             of
             Christs
             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
             himselfe
             had
             given
             them
             .
          
        
         
           
           
             CHAP.
             VIII
             .
          
           
             Practicall
             inferen●es
             from
             the
             materials
             of
             the
             Lords
             Supper
             .
          
           
             HEre
             then
             we
             see
             first
             ,
             in
             as
             much
             as
             these
             Elements
             are
             so
             necessary
             and
             beneficiall
             to
             that
             life
             of
             man
             ,
             with
             what
             appetite
             we
             should
             approach
             these
             holy
             mysteries
             ,
             even
             with
             hungry
             and
             thirsty
             soules
             ,
             longing
             for
             the
             sweetnesse
             of
             Christ
             crucified
             .
             Wheresoever
             God
             hath
             bestowed
             a
             vitall
             being
             ,
             hee
             hath
             also
             afforded
             nourishment
             to
             sustaine
             it
             ,
             and
             an
             inclination
             and
             attractive
             faculty
             in
             the
             subject
             towards
             its
             nourishment
             .
             Even
             the
             new-borne
             Babe
             by
             the
             impression
             of
             nature
             ,
             is
             moved
             to
             use
             the
             breasts
             before
             he
             knowes
             them
             .
             Now
             we
             which
             were
             dead
             in
             sinnes
             hath
             Christ
             quickned
             ,
             
             and
             hath
             infused
             into
             us
             a
             vitall
             principle
             ,
             even
             that
             faith
             by
             which
             the
             just
             do
             a
             live
             ;
             which
             being
             instilled
             into
             us
             ,
             Christ
             beginneth
             to
             be
             formed
             b
             in
             the
             soule
             ,
             and
             the
             whole
             man
             to
             be
             made
             conformable
             c
             unto
             him
             .
             Then
             are
             the
             parts
             organced
             and
             fitted
             for
             their
             severall
             workes
             ;
             there
             is
             an
             eye
             with
             Stephen
             to
             see
             Christ
             ,
             an
             eare
             with
             Mary
             ,
             to
             heare
             him
             ;
             a
             mouth
             with
             Peter
             ,
             to
             confesse
             him
             ;
             a
             hand
             with
             Thomas
             ,
             to
             touch
             him
             ;
             an
             arme
             with
             Simeon
             ,
             to
             imbrace
             him
             ;
             
             feet
             ,
             with
             his
             Disciples
             ,
             to
             follow
             him
             ;
             a
             heart
             to
             entertaine
             him
             ,
             and
             bowels
             of
             affection
             to
             love
             him
             .
             All
             d
             the
             members
             are
             weapons
             of
             righteousnesse
             ;
             and
             thus
             e
             is
             the
             new
             man
             ,
             the
             new
             f
             creature
             perfected
             .
             Now
             hee
             that
             left
             not
             g
             himselfe
             amongst
             the
             Heathen
             without
             a
             witnesse
             ,
             but
             filled
             even
             their
             hearts
             with
             food
             and
             gladnesse
             ,
             hath
             not
             certainly
             left
             his
             owne
             chosen
             without
             nourishment
             ,
             such
             as
             may
             preserve
             them
             in
             that
             estate
             which
             he
             hath
             thus
             framed
             them
             unto
             .
             As
             therefore
             new
             h
             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
             Milke
             in
             a
             new
             Infant
             ;
             it
             being
             more
             nourishable
             then
             Milke
             ,
             and
             faith
             more
             vitall
             to
             desire
             it
             then
             nature
             .
             And
             all
             this
             so
             much
             the
             rather
             ,
             because
             he
             himselfe
             did
             begin
             unto
             us
             in
             a
             more
             bitter
             Cup.
             Did
             he
             on
             his
             Crosse
             drink
             k
             Gall
             and
             Vinegar
             for
             me
             ,
             and
             that
             also
             made
             infinitely
             more
             bi●ter
             by
             my
             sinnes
             ,
             and
             shal●
             not
             I
             at
             his
             Table
             drink
             Wine
             for
             my selfe
             ,
             made
             infinitely
             sweeter
             with
             the
             blood
             which
             it
             conveighs
             ?
             Did
             hee
             drink
             a
             Cup
             l
             of
             bitternesse
             and
             wrath
             ,
             and
             shal
             not
             I
             drink
             the
             Cup
             of
             blessing
             m
             ?
             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
             Crosse
             ,
             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
             Physick
             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
             dismaid
             at
             any
             either
             inward
             weaknesses
             and
             bruses
             of
             minde
             ,
             or
             outward
             dangers
             and
             assaults
             of
             enemies
             ,
             having
             so
             powerfull
             a
             remedy
             so
             neere
             unto
             us
             :
             how
             little
             we
             ought
             to
             trust
             in
             any
             thing
             within
             our selves
             ,
             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
             owne
             native
             integrity
             go
             out
             of
             himselfe
             to
             procure
             a
             better
             estate
             ,
             which
             in
             vaine
             he
             might
             have
             done
             for
             ever
             ,
             had
             not
             God
             first
             (
             if
             I
             may
             so
             speak
             )
             gone
             out
             of
             himselfe
             ,
             humbling
             the
             Divine
             Nature
             unto
             a
             personall
             union
             with
             the
             humane
             .
             And
             now
             having
             such
             an
             Immanuel
             as
             is
             with
             us
             ,
             not
             only
             by
             assuming
             us
             unto
             himselfe
             in
             his
             incarnation
             ,
             but
             by
             communicating
             himselfe
             to
             us
             in
             these
             sacred
             Mysteries
             :
             whatsoever
             weaknesses
             dismayes
             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
             sinne
             be
             poyson
             ,
             have
             we
             not
             here
             the
             bread
             of
             Christ
             for
             an
             Antidote
             ?
             What
             though
             it
             be
             red
             as
             Skarlet
             ,
             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
             balme
             for
             ours
             ?
             Let
             me
             be
             fed
             all
             my
             dayes
             with
             bread
             of
             affliction
             ,
             and
             water
             of
             affliction
             ,
             I
             have
             another
             bread
             ,
             another
             Cup
             to
             sweeten
             both
             .
             Let
             Satan
             tempt
             mee
             to
             despaire
             of
             life
             ,
             I
             have
             in
             these
             visible
             and
             common
             Elements
             ,
             the
             Author
             of
             life
             made
             the
             food
             of
             life
             unto
             me
             ;
             let
             who
             will
             perswade
             me
             to
             trust
             a
             little
             in
             my
             owne
             righteousnesse
             ,
             to
             spie
             out
             some
             gaspings
             and
             faint
             reliques
             of
             life
             in
             my selfe
             :
             I
             receive
             in
             these
             signes
             an
             all-sufficient
             Saviour
             ,
             and
             I
             will
             seeke
             for
             nothing
             in
             my selfe
             when
             I
             have
             so
             much
             in
             him
             .
             Lastly
             ,
             we
             see
             here
             ,
             both
             from
             the
             example
             of
             Christ
             who
             is
             the
             patterne
             of
             unity
             ,
             and
             from
             the
             Sacrament
             of
             Christ
             which
             is
             the
             Symboll
             of
             unity
             ,
             what
             a
             conspiracy
             of
             affections
             ought
             to
             be
             in
             us
             ,
             both
             betweene
             our
             owne
             ,
             and
             towards
             our
             fellow-members
             .
             Thinke
             not
             that
             thou
             hast
             worthily
             received
             these
             holy
             mysteries
             ,
             till
             thou
             finde
             the
             image
             of
             that
             unity
             which
             is
             in
             them
             ,
             conveighed
             by
             them
             into
             thy
             soule
             .
             As
             the
             breaking
             of
             the
             bread
             is
             the
             Sacrament
             of
             Christs
             Passion
             ,
             so
             the
             aggregation
             of
             many
             
             graines
             into
             one
             masse
             should
             be
             a
             Sacrament
             of
             the
             Churches
             unity
             a
             .
             What
             is
             the
             reason
             that
             the
             bread
             and
             the
             Church
             should
             be
             both
             called
             in
             the
             Scripture
             by
             the
             same
             name
             ?
             The
             bread
             b
             is
             the
             body
             of
             Christ
             ,
             and
             the
             Church
             c
             is
             the
             body
             of
             Christ
             too
             ?
             Is
             it
             not
             because
             as
             the
             bread
             is
             one
             Loafe
             out
             of
             diverse
             cornes
             ,
             so
             the
             Church
             is
             one
             body
             out
             of
             diverse
             Beleevers
             ;
             that
             the
             representative
             ,
             this
             the
             mysticall
             body
             of
             the
             same
             Christ.
             Even
             as
             the
             Word
             ,
             d
             and
             the
             Spirit
             ,
             e
             ,
             and
             the
             faithfull
             ,
             f
             ,
             are
             in
             the
             Scripture
             all
             called
             by
             the
             same
             name
             of
             seed
             g
             ,
             because
             of
             that
             assimulating
             vertue
             ,
             whereby
             the
             one
             received
             ,
             doth
             transforme
             the
             other
             into
             the
             similitude
             and
             nature
             of
             it selfe
             h
             .
             If
             the
             beames
             of
             the
             Sunne
             ,
             though
             divided
             and
             distinct
             from
             one
             another
             ,
             have
             yet
             a
             unity
             in
             the
             same
             nature
             of
             light
             ,
             
             because
             all
             pertake
             of
             one
             native
             and
             originall
             splendor
             :
             if
             the
             limbes
             of
             a
             Tree
             ,
             though
             all
             severall
             ,
             and
             spreading
             different
             wayes
             ,
             yet
             have
             a
             unity
             in
             the
             same
             fruits
             ,
             because
             all
             are
             incorporated
             into
             one
             stock
             or
             root
             :
             if
             the
             streames
             of
             a
             River
             ,
             though
             running
             diverse
             wayes
             ,
             doe
             yet
             all
             agree
             in
             a
             unity
             of
             sweetnesse
             and
             cleerenesse
             ,
             because
             all
             issuing
             from
             the
             same
             pure
             Fountaine
             :
             why
             then
             should
             not
             the
             Church
             of
             Christ
             ,
             though
             of
             severall
             and
             divided
             qualities
             and
             conditions
             ,
             agree
             in
             a
             unity
             of
             truth
             and
             love
             ,
             Christ
             being
             the
             Sunne
             whence
             they
             all
             receive
             their
             light
             ,
             
             the
             Vine
             l
             into
             which
             they
             are
             all
             ingrafted
             and
             the
             Fountain
             m
             that
             is
             opened
             unto
             them
             all
             for
             transgressions
             and
             for
             sins
             .
          
        
         
           
             CHAP.
             IX
             .
          
           
             Of
             the
             Analogy
             and
             proportion
             betweene
             the
             holy
             Actions
             used
             by
             Christ
             in
             this
             Sacrament
             ,
             and
             Christ
             himselfe
             who
             is
             the
             substance
             of
             it
             .
          
           
             IT
             followes
             now
             ,
             that
             we
             enquire
             farther
             into
             the
             nature
             of
             this
             holy
             Sacrament
             ,
             which
             will
             be
             explained
             by
             considering
             the
             Analogie
             ,
             fitnesse
             ,
             and
             similitude
             betweene
             the
             signes
             ,
             and
             the
             things
             signified
             by
             them
             ,
             and
             conferred
             or
             exhibited
             together
             with
             them
             ,
             which
             is
             Christ
             the
             Lord.
             Now
             ,
             this
             Analogie
             or
             fitnesse
             as
             it
             hath
             been
             in
             some
             generall
             manner
             expres'd
             in
             the
             nature
             or
             quality
             of
             the
             elements
             substantially
             or
             physically
             taken
             ;
             so
             more
             expressely
             and
             punctually
             is
             it
             propos'd
             unto
             us
             in
             those
             holy
             a
             actions
             which
             doe
             alter
             in
             the
             use
             ,
             and
             make
             it
             a
             Sacrament
             .
             And
             first
             we
             finde
             that
             Christ
             
               tooke
               the
               Bread
               and
               Wine
               ,
               and
               blessed
               it
               ,
            
             and
             
               gave
               thanks
            
             ,
             and
             so
             consecrated
             it
             ,
             or
             set
             a
             part
             unto
             a
             holy
             or
             solemne
             use
             ,
             
             which
             is
             the
             reason
             why
             Saint
             Paul
             calls
             it
             a
             
               Cup
               
               of
               blessing
            
             ;
             so
             that
             unto
             the
             Church
             it
             ceaseth
             c
             to
             be
             that
             which
             nature
             had
             made
             it
             ,
             and
             beginnes
             to
             be
             that
             unto
             which
             the
             blessing
             had
             consecrated
             it
             :
             In
             like
             manner
             did
             the
             eternall
             Sonne
             of
             God
             assume
             into
             the
             subsistance
             of
             his
             owne
             infinite
             person
             ,
             the
             whole
             nature
             of
             man
             ,
             the
             body
             and
             the
             soule
             ,
             by
             the
             vertue
             of
             which
             wonderfull
             union
             notwithstanding
             the
             properties
             of
             the
             divine
             nature
             ,
             remaine
             absolutely
             intransient
             and
             uncommunicable
             unto
             the
             humane
             ;
             yet
             are
             there
             shed
             from
             that
             inexhaustible
             fountaine
             many
             high
             and
             glorious
             endowments
             ,
             by
             which
             the
             humanity
             under
             this
             manner
             of
             subsistence
             is
             d
             annoynted
             ,
             
             consecrated
             ,
             e
             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
             brake
             it
             and
             gave
             it
             to
             his
             Disciples
             ;
             so
             is
             the
             humane
             nature
             taken
             by
             Christ
             from
             the
             Father
             as
             a
             gift
             f
             ,
             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
             conferre
             indeed
             upon
             it
             many
             glorious
             effects
             ,
             and
             advance
             it
             to
             an
             estate
             farre
             above
             its
             common
             and
             ordinary
             capacity
             (
             alwayes
             yet
             reserving
             those
             defects
             
             and
             weaknesses
             which
             were
             required
             in
             the
             aeconomie
             ,
             and
             dispensation
             of
             that
             great
             work
             for
             which
             he
             assumed
             it
             )
             but
             yet
             he
             never
             alterd
             the
             essentiall
             and
             naturall
             qualities
             of
             the
             body
             ,
             but
             kept
             it
             still
             within
             the
             measure
             and
             limits
             of
             the
             created
             perfection
             which
             the
             wisdome
             of
             God
             did
             at
             first
             share
             out
             unto
             it
             .
             Lastly
             ,
             to
             (
             come
             neerer
             unto
             the
             Crosse
             of
             Christ
             )
             as
             hee
             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
             prayer
             and
             thanksgiving
             which
             is
             registred
             for
             the
             perpetuall
             comfort
             of
             his
             Church
             .
          
           
             The
             second
             Action
             is
             the
             breaking
             of
             the
             Bread
             ,
             and
             powering
             the
             Wine
             into
             the
             Cup
             ,
             which
             doth
             neerly
             expresse
             his
             crucified
             Body
             ;
             where
             h
             the
             joynts
             were
             loosed
             ,
             the
             sinewes
             torne
             ,
             the
             flesh
             bruized
             and
             peirced
             ,
             the
             skin
             rent
             ,
             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
             shedding
             of
             that
             pretious
             blood
             which
             stop'd
             the
             issue
             and
             flux
             of
             ours
             .
             It
             were
             infinite
             and
             intricare
             to
             spin
             a
             meditation
             into
             a
             controversie
             ,
             about
             the
             extent
             and
             nature
             of
             Christs
             passion
             :
             but
             certainly
             ,
             whatsoever
             either
             Ignominie
             ,
             or
             Agony
             his
             body
             suffered
             (
             which
             two
             ●
             conceive
             to
             comprize
             all
             the
             generalls
             of
             
             Christ
             crucified
             )
             are
             if
             not
             particularly
             expressed
             ,
             yet
             typically
             and
             sacramentally
             shaddowed
             and
             exhibited
             in
             the
             Bread
             broken
             ,
             and
             the
             Wine
             powred
             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
             it selfe
             had
             no
             interest
             or
             claime
             unto
             any
             thing
             save
             death
             .
             Secondly
             ,
             we
             see
             the
             nature
             of
             Christs
             passion
             ,
             that
             it
             was
             a
             free
             ,
             voluntary
             ,
             and
             unconstrained
             passion
             ,
             for
             though
             it
             be
             true
             that
             Iudas
             a
             did
             betray
             him
             ,
             and
             Pilate
             deliver
             him
             to
             bee
             crucified
             :
             yet
             none
             of
             this
             was
             the
             giving
             of
             Christ
             ,
             but
             the
             selling
             of
             him
             .
             It
             was
             not
             for
             us
             ,
             but
             for
             mony
             that
             Iudas
             deliver'd
             him
             ,
             it
             was
             not
             for
             us
             ,
             but
             for
             feare
             that
             Pilate
             deliver'd
             him
             :
             b
             but
             God
             deliver'd
             the
             Sonne
             ,
             and
             the
             Sonne
             deliver'd
             himselfe
             with
             a
             most
             mercifull
             and
             gracious
             will
             to
             bestow
             his
             death
             upon
             sinners
             ,
             and
             not
             to
             get
             ,
             but
             to
             be
             himselfe
             a
             price
             .
             The
             Passion
             then
             of
             Christ
             was
             most
             freely
             undertaken
             c
             (
             without
             which
             free-will
             of
             his
             own
             ,
             they
             could
             d
             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
             snatch'd
             or
             torne
             from
             him
             by
             the
             bare
             violence
             of
             any
             forraine
             
             Impression
             ;
             but
             was
             with
             a
             loud
             voice
             (
             arguing
             nature
             not
             brought
             to
             utter
             decay
             )
             most
             freely
             e
             surrendred
             and
             f
             laid
             downe
             by
             that
             power
             which
             did
             after
             reassume
             it
             .
             But
             how
             then
             comes
             it
             to
             passe
             that
             there
             lay
             a
             necessicie
             g
             upon
             Christ
             of
             suffring
             ,
             which
             necessicie
             may
             seeme
             to
             have
             enforc'd
             and
             constrain'd
             him
             to
             Golgatha
             ,
             in
             as
             much
             as
             hee
             himselfe
             did
             not
             only
             shrinke
             ,
             but
             even
             testifie
             his
             dislike
             of
             what
             he
             was
             to
             suffer
             by
             a
             redoubled
             prayer
             h
             unto
             his
             Father
             that
             that
             Cup
             might
             passe
             from
             him
             ?
             doth
             not
             feare
             i
             make
             Actions
             involuntary
             ,
             or
             at
             least
             derogate
             and
             detract
             from
             the
             fulnesse
             of
             their
             liberty
             ?
             and
             Christ
             did
             feare
             k
             ,
             how
             then
             is
             it
             that
             Christs
             Passion
             was
             most
             voluntary
             though
             attended
             with
             necessitie
             ,
             feare
             ,
             and
             reluctance
             ?
             surely
             it
             was
             most
             voluntary
             still
             ,
             and
             first
             therefore
             necessary
             because
             voluntary
             ,
             the
             maine
             and
             primitive
             reason
             of
             the
             necessitie
             ,
             being
             nothing
             else
             but
             that
             immutable
             will
             which
             had
             fore-decreed
             it
             .
             Christs
             death
             then
             was
             necessary
             by
             a
             
               necessitie
               of
               the
               event
            
             ,
             which
             musts
             needs
             come
             to
             passe
             after
             it
             had
             once
             been
             l
             fore-determined
             by
             that
             most
             wise
             will
             of
             God
             ,
             which
             never
             useth
             to
             repent
             him
             of
             his
             counsells
             ;
             but
             not
             by
             
               a
               necessitie
               of
               the
               cause
            
             ,
             which
             was
             most
             free
             and
             voluntary
             .
             Againe
             ,
             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
             propheticall
             predictions
             which
             were
             to
             be
             fulfilled
             ,
             in
             regard
             of
             typicall
             prefigurations
             ,
             which
             were
             to
             bee
             abrogated
             ,
             and
             seconded
             with
             that
             substance
             which
             they
             did
             fore-shaddow
             ,
             but
             no
             way
             necessary
             in
             opposition
             to
             Christs
             will
             ,
             which
             was
             the
             first
             mover
             into
             which
             both
             this
             necessitie
             and
             all
             the
             causes
             of
             it
             are
             to
             be
             finally
             resolv'd
             .
          
           
             And
             then
             for
             the
             fear
             and
             reluctance
             of
             Christ
             ,
             noe
             marvell
             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
             hee
             himselfe
             m
             offered
             once
             for
             all
             ,
             in
             asmuch
             as
             there
             was
             an
             absolute
             submission
             of
             the
             inferiour
             to
             the
             higher
             will
             ,
             and
             the
             inferiour
             it selfe
             ,
             shrunk
             not
             at
             the
             obedience
             ,
             but
             at
             the
             pain
             .
             To
             explaine
             this
             more
             cleerly
             ,
             consider
             n
             in
             Christ
             a
             double
             Will
             ,
             or
             rather
             a
             double
             respect
             of
             the
             same
             Will.
             First
             the
             naturall
             Will
             of
             Christ
             ,
             whereby
             hee
             could
             but
             wish
             well
             unto
             himselfe
             ,
             and
             grone
             after
             the
             conservation
             of
             that
             being
             ,
             whose
             anguish
             and
             dissolution
             did
             now
             approach
             ;
             whereby
             he
             could
             not
             upon
             the
             immediate
             burden
             o
             of
             the
             sinne
             of
             man
             ,
             and
             the
             wrath
             of
             God
             but
             o
             feare
             ,
             p
             and
             notwithstanding
             the
             assistance
             of
             Angells
             q
             drop
             downe
             a
             sweat
             r
             ,
             as
             full
             of
             wonder
             as
             it
             was
             of
             torment
             ,
             great
             drops
             of
             blood
             ,
             and
             then
             no
             
             marvell
             if
             we
             here
             ,
             
               Father
               if
               it
               be
               possible
               let
               this
               Cup
               passe
               from
               me
               .
            
             But
             then
             again
             consider
             not
             the
             naturall
             ,
             but
             the
             
               mercifull
               will
               of
            
             Christ
             by
             which
             he
             intended
             to
             appease
             the
             wrath
             of
             an
             offended
             ,
             &
             by
             any
             other
             unsatisfiable
             God
             ;
             the
             removall
             of
             an
             unsupportable
             curse
             ,
             the
             redemption
             ,
             of
             his
             own
             ,
             and
             yet
             his
             fellow
             creaturs
             ,
             the
             giving
             them
             accesse
             unto
             a
             father
             ,
             who
             was
             before
             a
             consuming
             fire
             ,
             in
             a
             word
             ,
             the
             finishing
             of
             that
             great
             work
             which
             the
             Angles
             desire
             to
             looke
             into
             ,
             and
             then
             wee
             finde
             that
             hee
             did
             freely
             lay
             downe
             his
             life
             and
             most
             willingly
             embraced
             what
             hee
             most
             naturally
             did
             abhorre
             .
             As
             if
             Christ
             had
             said
             (
             if
             wee
             may
             venture
             to
             paraphrase
             his
             sacred
             words
             )
             Father
             thou
             hast
             united
             mee
             to
             such
             a
             nature
             whose
             Created
             and
             Essentiall
             property
             it
             is
             to
             shrink
             from
             any
             thing
             that
             may
             destroy
             it
             ,
             and
             therefore
             if
             it
             be
             thy
             Will
             let
             this
             Cupp
             passe
             from
             mee
             :
             But
             yet
             I
             know
             that
             thou
             hast
             likewise
             annoynted
             mee
             to
             fullfill
             the
             eternall
             Decree
             of
             thy
             love
             ,
             and
             to
             the
             performance
             of
             such
             an
             office
             the
             dispensation
             wherof
             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
             naturall
             desire
             ,
             and
             the
             offring
             up
             of
             his
             Body
             was
             a
             free-will
             offring
             .
             And
             indeed
             the
             light
             of
             nature
             hath
             required
             a
             kind
             of
             willingnesse
             ,
             even
             in
             the
             Heathens
             bruit
             Sacrifices
             .
             And
             therefore
             the
             beast
             s
             
             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
             Christs
             willingnesse
             to
             offer
             up
             himselfe
             is
             herein
             declared
             ,
             in
             that
             hee
             opened
             b
             not
             his
             mouth
             ;
             in
             that
             he
             suffred
             such
             a
             death
             wherein
             hee
             first
             did
             beare
             c
             the
             Crosse
             before
             it
             bore
             him
             ,
             in
             that
             hee
             dehorted
             d
             the
             women
             that
             followed
             after
             him
             to
             weepe
             or
             expresse
             any
             passion
             of
             willingnesse
             for
             his
             death
             .
             Thus
             did
             hee
             in
             his
             passion
             ,
             and
             still
             doth
             in
             his
             Sacrament
             really
             ,
             perfectly
             ,
             and
             most
             willingly
             give
             himselfe
             unto
             his
             Church
             .
             In
             somuch
             as
             that
             the
             Oyle
             of
             that
             unction
             which
             consecrated
             him
             unto
             that
             bitter
             worke
             ,
             is
             called
             an
             Oyle
             e
             of
             gladnesse
             .
             So
             then
             Christ
             freely
             offreth
             both
             in
             himselfe
             Originally
             ,
             and
             in
             his
             Sacraments
             Instrumentally
             ,
             all
             grace
             sufficient
             for
             nurishment
             unto
             life
             ,
             to
             as
             many
             as
             reach
             forth
             to
             receive
             or
             entertaine
             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
             wee
             have
             taken
             them
             from
             the
             hands
             of
             Christ
             :
             to
             signifie
             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
             finde
             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
             sweetnesse
             in
             him
             ;
             ours
             first
             in
             possession
             and
             claime
             ,
             and
             after
             ours
             in
             fruition
             and
             comfort
             .
             For
             all
             manner
             of
             sweetnesse
             is
             a
             consequent
             and
             effect
             of
             some
             propriety
             which
             we
             have
             unto
             the
             good
             thing
             which
             causeth
             it
             ;
             unto
             the
             which
             the
             neerer
             our
             interest
             is
             ,
             the
             greater
             is
             the
             sweetnesse
             that
             we
             finde
             in
             it
             .
             In
             naturall
             things
             we
             may
             observe
             ,
             how
             nothing
             will
             be
             kindly
             nourished
             in
             any
             other
             place
             or
             meanes
             ,
             than
             those
             unto
             which
             nature
             hath
             given
             it
             a
             primitive
             right
             and
             symthy
             .
             
             Fishes
             perish
             in
             the
             aire
             ,
             and
             Spice-trees
             dye
             and
             wither
             in
             these
             colder
             Countries
             ,
             because
             Nature
             had
             denyed
             them
             any
             claime
             or
             propriety
             unto
             such
             places
             .
             
             We
             are
             all
             branches
             ,
             and
             Christ
             is
             a
             Vine
             :
             now
             no
             branch
             receiveth
             juyce
             or
             nourishment
             ,
             unlesse
             first
             it
             be
             inserted
             into
             the
             stock
             .
             If
             we
             are
             not
             first
             ingrafted
             into
             Christ
             ,
             and
             so
             receive
             the
             right
             of
             branches
             ,
             we
             cannot
             expect
             any
             nourishment
             from
             him
             .
             
             As
             the
             name
             which
             was
             written
             in
             that
             white
             Stone
             ,
             was
             knowne
             unto
             him
             only
             that
             had
             it
             ,
             so
             in
             these
             mysteries
             which
             have
             the
             impresse
             and
             character
             of
             Christs
             Passion
             on
             them
             ;
             Christ
             is
             knowne
             and
             enjoyed
             onely
             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
             conveighed
             by
             the
             eye
             as
             by
             the
             mouth
             ?
             It
             was
             the
             joy
             a
             of
             Abraham
             that
             he
             saw
             Christs
             day
             ,
             the
             comfort
             b
             of
             Simeon
             that
             hee
             had
             seene
             Gods
             salvation
             ,
             the
             support
             c
             of
             Stephen
             that
             hee
             saw
             Christ
             in
             his
             kingdome
             ,
             the
             faith
             d
             of
             Thomas
             that
             he
             saw
             his
             resurrection
             ;
             and
             why
             is
             it
             not
             enough
             that
             wee
             see
             the
             passion
             of
             Christ
             in
             this
             Sacrament
             ,
             wherein
             he
             is
             crucified
             e
             before
             our
             eyes
             ?
             Certainly
             f
             if
             wee
             looke
             into
             the
             Scriptures
             wee
             shall
             find
             nothing
             more
             common
             ,
             than
             the
             Analogie
             and
             resemblance
             betwixt
             spirituall
             grace
             and
             naturall
             food
             .
             
             Hence
             it
             is
             that
             we
             so
             often
             read
             of
             g
             Manna
             from
             Heaven
             ,
             Water
             from
             the
             Rock
             ,
             Trees
             in
             Paradise
             ,
             Apples
             i
             and
             Flagons
             for
             Christs
             Spouse
             ,
             Wisdomes
             feast
             k
             ,
             and
             the
             marriage
             feast
             l
             of
             hungring
             m
             and
             thirsting
             ,
             and
             sucking
             of
             marrow
             and
             fatnesse
             ,
             and
             Milke
             n
             ,
             and
             Honey
             ,
             and
             infinite
             the
             like
             expressions
             of
             divine
             grace
             :
             the
             reasons
             whereof
             are
             many
             and
             important
             .
             First
             ,
             to
             signifie
             the
             benefit
             we
             receive
             by
             Christ
             crucified
             ,
             exhibited
             unto
             us
             in
             his
             last
             Supper
             ,
             by
             that
             o
             Analogie
             and
             similitude
             which
             is
             betwixt
             him
             and
             those
             things
             we
             eat
             and
             drink
             .
             Now
             meates
             are
             all
             either
             
               Physicall
               ,
               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
             which
             Aristotle
             hath
             observed
             ,
             either
             to
             conserve
             nature
             entire
             ,
             or
             to
             restore
             it
             when
             it
             hath
             beene
             violated
             ,
             or
             to
             prevent
             diseases
             ere
             they
             creep
             upon
             it
             .
             And
             all
             these
             benefits
             do
             the
             faithfull
             receive
             by
             Christ.
             First
             ,
             his
             body
             and
             blood
             is
             an
             Antidote
             against
             all
             infections
             of
             sin
             ,
             or
             feare
             of
             death
             .
             When
             he
             said
             ,
             Feare
             q
             not
             ,
             it
             is
             I.
             It
             was
             an
             argument
             of
             comfort
             which
             no
             temptation
             could
             repell
             .
             Secondly
             ,
             it
             hath
             a
             purging
             and
             purifying
             property
             .
             The
             r
             blood
             of
             Christ
             clenseth
             us
             from
             all
             sinne
             .
             Thirdly
             ,
             it
             hath
             a
             quickning
             ,
             preserving
             ,
             and
             strengthning
             power
             .
             Christ
             s
             is
             our
             life
             ,
             and
             our
             t
             life
             is
             hid
             with
             Christ
             u
             ,
             and
             Christ
             liveth
             
             in
             us
             ,
             and
             he
             hath
             quickned
             w
             us
             together
             with
             Christ
             ,
             and
             we
             are
             a
             able
             to
             do
             all
             things
             through
             Christ
             that
             strengtheneth
             us
             .
             And
             lastly
             ,
             it
             hath
             a
             joying
             and
             delighting
             property
             ,
             I
             rejoyce
             b
             in
             nothing
             but
             in
             the
             Crosse
             of
             Christ
             :
             I
             count
             c
             all
             things
             dung
             that
             I
             may
             winne
             Christ
             ,
             and
             I
             protest
             d
             by
             our
             rejoycing
             which
             we
             have
             in
             Christ.
             Whether
             we
             want
             Physick
             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
             signifie
             the
             necessity
             we
             stand
             in
             of
             Christ
             crucified
             :
             many
             things
             there
             are
             usuall
             in
             the
             life
             of
             man
             both
             for
             delight
             and
             profit
             ;
             beautifull
             and
             pleasant
             objects
             for
             the
             eye
             ;
             melody
             and
             harmony
             for
             the
             eare
             ;
             ointments
             and
             odours
             for
             the
             smell
             ;
             curiosities
             and
             luxuriancies
             of
             invention
             for
             the
             fancie
             :
             but
             there
             is
             no
             faculty
             of
             nature
             that
             doth
             so
             immediately
             concurre
             to
             the
             support
             and
             preservation
             of
             the
             whole
             man
             ,
             as
             the
             sense
             of
             Tasting
             ,
             which
             is
             ,
             as
             it
             were
             the
             Sluce
             &
             in-let
             to
             life
             ;
             without
             which
             we
             have
             not
             so
             much
             as
             a
             capacity
             of
             that
             delight
             ,
             which
             other
             objects
             of
             an
             inferiour
             and
             subordinate
             nature
             can
             afford
             :
             even
             so
             many
             things
             there
             e
             are
             wherein
             the
             children
             of
             God
             may
             and
             ought
             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
             onely
             a
             lively
             and
             operative
             faith
             ,
             by
             which
             only
             we
             taste
             f
             how
             gracious
             the
             Lord
             is
             .
             The
             just
             g
             shall
             live
             by
             faith
             ;
             and
             I
             live
             h
             by
             the
             faith
             of
             the
             Son
             of
             God
             :
             and
             where
             i
             the
             body
             is
             ,
             thither
             do
             the
             Eagles
             flye
             ,
             that
             they
             may
             eat
             and
             live
             .
          
           
             Thirdly
             ,
             the
             Sacrament
             is
             eaten
             and
             drunken
             to
             shew
             unto
             us
             the
             greedy
             desire
             which
             is
             and
             ought
             to
             be
             in
             the
             hearts
             of
             Beleevers
             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
             in
             the
             generall
             is
             most
             terrible
             ,
             so
             much
             more
             that
             lingring
             l
             death
             which
             consumes
             with
             famine
             ;
             and
             therefore
             no
             power
             of
             nature
             more
             importunate
             and
             clamorous
             for
             satisfaction
             ;
             no
             motive
             stronger
             to
             worke
             a
             love
             ,
             and
             attempt
             a
             conquest
             on
             any
             nation
             ,
             than
             an
             experience
             of
             such
             excellent
             commodities
             as
             may
             from
             thence
             be
             obtained
             for
             the
             releeving
             of
             this
             one
             faculty
             .
             And
             therefore
             Almighty
             God
             when
             he
             would
             provoke
             the
             people
             to
             forsake
             Egypt
             ,
             and
             comfort
             them
             with
             the
             newes
             of
             a
             better
             Countrey
             ,
             describes
             it
             by
             the
             plenty
             that
             it
             brought
             forth
             ;
             I
             m
             will
             bring
             you
             to
             a
             Land
             which
             floweth
             with
             Milke
             and
             Honey
             .
             And
             when
             
             the
             people
             murmured
             against
             God
             in
             the
             Wildernesse
             ,
             all
             that
             hatred
             of
             Egypt
             which
             the
             tyranny
             of
             the
             Land
             had
             wrought
             in
             them
             ,
             all
             the
             toyle
             and
             servitude
             that
             was
             redoubled
             on
             them
             ,
             was
             wholly
             swallowed
             up
             by
             the
             one
             consideration
             of
             flesh-pots
             b
             and
             Onions
             which
             they
             there
             enjoyed
             .
             And
             c
             when
             by
             Gods
             appointment
             Spies
             were
             sent
             into
             Canaan
             ,
             to
             enquire
             of
             the
             goodnesse
             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
             finde
             how
             the
             Roman
             Emperours
             did
             strictly
             prohibit
             the
             transportation
             of
             Wine
             ,
             or
             Oile
             ,
             or
             other
             pleasant
             commodities
             unto
             barbarous
             Nations
             ,
             left
             they
             might
             prove
             rather
             temptations
             to
             some
             mischievous
             designe
             ,
             than
             matters
             of
             mutuall
             intercourse
             and
             trafique
             .
             No
             marvell
             then
             if
             the
             Sacrament
             of
             Christ
             crucified
             ,
             who
             was
             to
             be
             the
             Desire
             e
             
               of
               all
               Nations
            
             ,
             the
             desire
             of
             whom
             was
             not
             only
             to
             transcend
             and
             surpasse
             ,
             but
             even
             (
             after
             a
             sort
             )
             to
             nullifie
             f
             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
             faithfull
             unto
             Christ.
             As
             in
             all
             the
             appeties
             and
             propensions
             of
             naturall
             things
             we
             finde
             an
             innate
             amity
             ,
             betwixt
             the
             natures
             that
             doe
             so
             incline
             towards
             ,
             or
             imbrace
             one
             another
             ,
             so
             
             principally
             in
             this
             maine
             appetite
             unto
             food
             ,
             is
             there
             ever
             found
             a
             proportion
             betweene
             nature
             and
             its
             nourishment
             :
             insomuch
             ,
             that
             young
             a
             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
             disburthen
             her selfe
             .
             And
             thus
             is
             it
             ,
             and
             ought
             to
             be
             betwixt
             Christ
             and
             the
             faithfull
             ;
             there
             is
             a
             conspiracy
             b
             of
             affections
             ,
             motions
             ,
             passions
             ,
             desires
             ,
             a
             conformity
             of
             being
             in
             holinesse
             ,
             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
             soule
             which
             hath
             tasted
             Christ
             ,
             because
             we
             finde
             something
             in
             them
             of
             a
             different
             ,
             yea
             ,
             repugnant
             nature
             ,
             unto
             that
             pretious
             faith
             by
             him
             infus'd
             :
             
             no
             man
             having
             tasted
             old
             Wine
             desireth
             new
             ,
             for
             he
             saith
             the
             old
             is
             better
             :
             and
             therefore
             howsoever
             the
             wicked
             may
             drinke
             iniquity
             like
             water
             ,
             and
             role
             c
             it
             under
             their
             tongue
             as
             a
             sweet
             thing
             ;
             yet
             the
             children
             of
             God
             ,
             who
             have
             beene
             sensible
             of
             that
             venimous
             quality
             which
             lurketh
             in
             it
             ,
             and
             have
             tasted
             of
             that
             bread
             which
             came
             downe
             from
             Heaven
             ,
             never
             d
             thirst
             any
             more
             after
             the
             deceitfull
             pleasures
             ,
             the
             stolne
             e
             waters
             of
             sinne
             ;
             but
             no
             sooner
             have
             they
             unadvisedly
             tasted
             of
             it
             ,
             but
             presently
             
             they
             feele
             a
             warre
             in
             their
             bowels
             ,
             a
             strugling
             and
             rebellion
             betweene
             that
             faith
             by
             which
             they
             live
             ,
             and
             that
             poyson
             which
             would
             smother
             and
             extinguish
             it
             ,
             which
             by
             the
             efficacy
             of
             faith
             ,
             whereby
             we
             a
             overcome
             the
             world
             ,
             is
             cast
             out
             and
             vomited
             up
             in
             an
             humble
             confession
             ,
             and
             so
             the
             faithfull
             do
             re-gaine
             their
             fellowship
             with
             Christ
             ,
             who
             as
             he
             was
             by
             his
             m●rits
             our
             Saviour
             unto
             remission
             of
             sins
             ,
             b
             so
             is
             he
             by
             his
             holinesse
             our
             example
             ,
             and
             by
             his
             Spirit
             our
             head
             ,
             unto
             newnesse
             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
             ,
             wee
             eat
             and
             drinke
             the
             Sacrament
             of
             Christ
             crucified
             ,
             to
             signifie
             that
             reall
             and
             neere
             incorporation
             of
             the
             faithfull
             into
             Christ
             their
             head
             ;
             for
             the
             end
             of
             eating
             is
             the
             assimulation
             of
             our
             nourishment
             and
             the
             turning
             of
             it
             into
             our
             owne
             nature
             and
             substance
             ,
             whatsoever
             cannot
             bee
             assimulated
             is
             ejected
             :
             and
             thus
             is
             it
             between
             us
             and
             Christ
             ;
             whence
             it
             commeth
             that
             wee
             so
             often
             read
             of
             the
             c
             Inhabitation
             of
             Christ
             in
             his
             Church
             ,
             of
             his
             more
             peculiar
             presence
             d
             
             with
             and
             in
             his
             people
             ,
             of
             our
             spirituall
             c
             ingrasture
             into
             him
             by
             faith
             ,
             of
             those
             more
             neere
             and
             approaching
             relations
             of
             Brotherhood
             d
             ,
             and
             coinheritance
             e
             between
             Christ
             and
             us
             ,
             that
             mutuall
             interest
             ,
             fellowship
             ,
             and
             society
             which
             wee
             have
             each
             to
             other
             ,
             with
             infinite
             other
             expressions
             of
             that
             divine
             and
             expresselesse
             mixture
             whereby
             the
             faithfull
             are
             not
             only
             by
             a
             consociation
             of
             affections
             f
             and
             confederacy
             of
             wills
             ,
             but
             by
             a
             reall
             though
             
               mysticall
               union
            
             ingrafted
             ,
             knit
             ,
             and
             as
             it
             were
             joynted
             unto
             Christ
             by
             the
             sinew
             of
             faith
             ,
             and
             so
             made
             heires
             of
             all
             that
             glory
             and
             good
             which
             in
             his
             person
             was
             purchased
             for
             his
             members
             ,
             and
             is
             from
             him
             diffus'd
             on
             them
             as
             on
             the
             parts
             and
             portions
             of
             himselfe
             .
             So
             that
             it
             pleaseth
             Gods
             spirit
             (
             as
             some
             g
             do
             observe
             )
             so
             farre
             sometimes
             to
             expresse
             this
             union
             betwixt
             Christ
             and
             his
             Church
             ,
             as
             to
             call
             the
             Church
             it selfe
             by
             the
             name
             of
             Christ
             ,
             and
             every
             where
             almost
             to
             interest
             h
             himselfe
             in
             the
             injuries
             and
             suffrings
             of
             his
             Church
             ,
             yea
             i
             to
             esteeme
             him self
             incompleat
             and
             maimed
             without
             it
             .
             And
             here
             this
             
               mysticall
               unity
            
             between
             Christ
             &
             his
             Church
             being
             by
             eating
             and
             drinking
             so
             expressely
             signified
             ,
             and
             in
             the
             Sacrament
             so
             gratiously
             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
             dependancy
             on
             something
             else
             ,
             as
             that
             it
             
             subsisteth
             not
             ,
             nor
             can
             retaine
             that
             integrity
             of
             being
             which
             is
             due
             unto
             it
             ,
             without
             that
             whereon
             it
             dependeth
             ,
             there
             is
             necessarily
             requir'd
             some
             manner
             of
             union
             between
             those
             two
             things
             by
             meanes
             whereof
             the
             one
             may
             derive
             unto
             the
             other
             ,
             that
             influence
             and
             vertue
             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
             proofe
             of
             that
             omnipresence
             and
             immensity
             which
             we
             attribute
             unto
             God
             ,
             whereby
             he
             filleth
             b
             all
             creatures
             ,
             bestowing
             on
             them
             all
             that
             generall
             influence
             and
             assistance
             of
             his
             Providence
             whereby
             they
             live
             c
             and
             move
             and
             have
             their
             being
             .
          
           
             But
             besides
             this
             universall
             presence
             of
             God
             wherwith
             he
             doth
             equally
             fill
             all
             things
             by
             his
             essence
             ,
             which
             were
             from
             eternity
             wrapped
             up
             in
             his
             power
             and
             wisedome
             ;
             there
             is
             a
             more
             speciall
             presence
             and
             union
             of
             his
             unto
             the
             creature
             ;
             according
             as
             he
             doth
             in
             any
             of
             them
             exhibit
             more
             expresse
             Characters
             of
             his
             glorious
             Attributes
             :
             In
             which
             sense
             he
             is
             said
             to
             be
             in
             d
             Heaven
             ,
             because
             hee
             doth
             there
             more
             especially
             manifest
             his
             power
             ,
             wisedome
             ,
             and
             majesty
             ;
             in
             e
             the
             soft
             and
             still
             voice
             because
             there
             his
             lenity
             was
             more
             conspicuous
             ,
             in
             the
             burning
             bush
             f
             and
             in
             the
             light
             cloud
             ,
             because
             in
             them
             his
             mercy
             was
             more
             
             express'd
             ,
             in
             the
             mount
             Sinah
             
             ,
             because
             there
             his
             h
             ●errour
             was
             especially
             declared
             .
             According
             unto
             which
             different
             diffusions
             of
             himselfe
             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
             turne
             away
             from
             his
             Creature
             ,
             as
             the
             words
             are
             every
             where
             in
             the
             Scriptures
             used
             .
             Thus
             is
             God
             united
             to
             the
             creature
             in
             generall
             ,
             by
             the
             right
             of
             a
             Creator
             ,
             upholding
             i
             all
             things
             by
             his
             mighty
             word
             ,
             without
             the
             participation
             whereof
             they
             could
             not
             but
             be
             annihilated
             and
             resolved
             into
             their
             first
             nothing
             :
             but
             besides
             ,
             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
             vertue
             and
             efficacy
             ,
             others
             which
             partake
             of
             the
             Image
             and
             nature
             of
             the
             Sunne
             ;
             as
             the
             bowels
             of
             the
             earth
             recceive
             only
             the
             vertue
             ,
             heat
             and
             influence
             ,
             but
             the
             beame
             receives
             the
             very
             Image
             and
             forme
             of
             it
             ,
             light
             :
             so
             in
             the
             creatures
             ,
             some
             partake
             of
             God
             only
             as
             an
             Agent
             ,
             as
             depending
             on
             his
             eternall
             power
             from
             whence
             they
             did
             originally
             issue
             ,
             and
             by
             which
             they
             doe
             now
             still
             subsist
             ,
             and
             so
             receive
             only
             some
             common
             Impressions
             and
             foot
             prints
             of
             divine
             vertue
             ,
             whereby
             they
             declare
             k
             his
             glory
             ,
             others
             partake
             of
             the
             Image
             l
             of
             God
             ,
             of
             the
             divine
             m
             nature
             as
             Saint
             Peter
             speaks
             ,
             and
             receive
             from
             him
             those
             two
             
             speciall
             properties
             wherein
             principally
             consists
             the
             Image
             of
             God
             ,
             holinesse
             and
             happinesse
             ,
             that
             giving
             perfection
             to
             our
             working
             ,
             and
             this
             to
             our
             being
             ,
             (
             which
             two
             satisfie
             the
             whole
             compasse
             of
             a
             created
             desire
             )
             and
             so
             declare
             his
             love
             ;
             some
             acknowledge
             God
             as
             their
             maker
             ,
             others
             as
             their
             Father
             ,
             in
             them
             is
             dependance
             and
             gubernation
             only
             ,
             in
             these
             is
             cognition
             and
             inheritance
             .
             The
             bond
             of
             this
             more
             speciall
             union
             of
             the
             reasonable
             creature
             unto
             God
             ,
             was
             originally
             the
             Law
             of
             mans
             creation
             ,
             which
             did
             prescribe
             unto
             him
             the
             forme
             ,
             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
             saies
             the
             Prophet
             ,
             
               your
               sinnes
            
             u
             
               have
               separated
               between
               you
               and
               your
               God.
            
             Now
             as
             the
             parts
             of
             a
             body
             so
             long
             as
             they
             are
             by
             the
             naturall
             bonds
             of
             joynts
             and
             sinewes
             united
             to
             the
             whole
             ,
             doe
             receive
             from
             the
             fountaines
             of
             life
             ,
             the
             heart
             and
             the
             braine
             ,
             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
             principall
             parts
             :
             so
             as
             long
             as
             man
             by
             obedience
             to
             the
             Law
             ,
             did
             preserve
             the
             union
             between
             God
             and
             him
             intire
             ,
             so
             long
             had
             he
             an
             evident
             participation
             of
             all
             those
             graces
             spirituall
             ,
             which
             were
             requisite
             to
             the
             
             holinesse
             and
             happinesse
             of
             so
             noble
             a
             creature
             :
             but
             having
             once
             transgress'd
             the
             Law
             ,
             and
             by
             that
             meanes
             broken
             the
             knot
             ,
             he
             is
             no
             more
             posses'd
             of
             that
             sweet
             illapse
             and
             influence
             of
             the
             spirit
             ,
             which
             quickneth
             the
             Church
             unto
             eternall
             life
             ;
             but
             haveing
             united
             himselfe
             unto
             another
             head
             ,
             and
             subjected
             his
             parts
             unto
             another
             Prince
             ,
             even
             the
             Prince
             x
             that
             ruleth
             in
             the
             children
             of
             disobedience
             ,
             hee
             is
             utterly
             destitute
             of
             all
             divine
             communion
             an
             alien
             y
             from
             the
             common-wealth
             ,
             and
             by
             consequence
             from
             all
             the
             priviledges
             of
             Israel
             ,
             a
             stranger
             from
             the
             covenant
             of
             promise
             ,
             unacquainted
             with
             ,
             yee
             unable
             to
             conceive
             aright
             of
             spirituall
             things
             ,
             quite
             shut
             z
             out
             from
             the
             Kingdome
             ,
             yea
             without
             God
             in
             the
             world
             .
             And
             thus
             farre
             wee
             have
             considered
             the
             severall
             unions
             ,
             which
             are
             between
             the
             creatures
             either
             in
             generall
             as
             creatures
             ,
             or
             in
             particular
             as
             reasonable
             ,
             and
             God
             consider'd
             in
             the
             relation
             of
             
               a
               Creator
            
             ,
             which
             will
             give
             great
             light
             to
             understand
             both
             the
             manner
             and
             dignity
             of
             this
             
               mysticall
               and
               evangelicall
               union
            
             betwixt
             the
             Church
             and
             Christ
             consider'd
             under
             the
             relation
             of
             a
             Redeemer
             ,
             by
             whom
             we
             have
             re-union
             a
             and
             accesse
             to
             the
             Father
             ;
             in
             whom
             only
             he
             hath
             accepted
             b
             us
             againe
             ,
             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
             
             generall
             unto
             all
             ,
             or
             speciall
             unto
             some
             ,
             in
             which
             he
             did
             either
             more
             expressely
             manifest
             his
             glory
             ,
             or
             more
             gratiously
             imprint
             his
             Image
             :
             so
             also
             in
             the
             union
             of
             Christ
             unto
             us
             ,
             we
             may
             observe
             something
             generall
             whereby
             he
             is
             united
             to
             the
             whole
             mankind
             ,
             and
             something
             speciall
             whereby
             he
             is
             united
             unto
             his
             Church
             ,
             and
             that
             after
             a
             double
             manner
             ;
             either
             common
             unto
             the
             whole
             visible
             assemblie
             of
             the
             Christians
             ,
             or
             peculiar
             and
             proper
             unto
             that
             invisible
             company
             who
             are
             the
             immediate
             members
             of
             his
             misticall
             body
             .
          
           
             First
             ,
             then
             c
             all
             man
             kind
             may
             be
             said
             to
             be
             in
             Christ
             ,
             in
             as
             much
             as
             in
             the
             mistery
             of
             his
             incarnation
             hee
             tooke
             on
             him
             the
             selfe
             same
             nature
             ,
             which
             maketh
             us
             to
             be
             men
             ,
             and
             wherby
             hee
             is
             as
             properly
             man
             as
             any
             of
             us
             ,
             d
             subject
             to
             the
             same
             infermities
             ,
             liable
             and
             naked
             to
             the
             same
             dangers
             &
             temptations
             ,
             moved
             by
             the
             same
             Passion
             ,
             obedient
             to
             the
             same
             lawes
             with
             us
             ,
             with
             this
             only
             difference
             ,
             that
             all
             this
             was
             in
             him
             sinlesse
             and
             voluntary
             ,
             in
             us
             sinfull
             and
             necessary
             .
          
           
             Secondly
             ,
             besides
             this
             ,
             there
             is
             a
             farther
             union
             of
             Christ
             unto
             all
             the
             Professors
             of
             his
             truth
             in
             knowledge
             and
             explicite
             faith
             ,
             which
             is
             by
             a
             farther
             operation
             infusing
             into
             them
             the
             light
             of
             truth
             ,
             and
             some
             generall
             graces
             that
             which
             make
             them
             serviceable
             for
             his
             Church
             ;
             even
             as
             the
             root
             of
             a
             tree
             ,
             will
             sometimes
             so
             farre
             enliven
             the
             branches
             as
             shall
             
             suffice
             unto
             the
             bringing
             forth
             of
             leaves
             ,
             though
             it
             supply
             not
             juyce
             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
             dispencer
             of
             his
             Fathers
             bounty
             ,
             and
             who
             inlightneth
             every
             man
             that
             commeth
             into
             the
             World.
             
          
           
             Thirdly
             ,
             there
             is
             a
             more
             speciall
             and
             neere
             union
             of
             Christ
             to
             the
             faithfull
             ,
             set
             forth
             by
             the
             resemblances
             of
             building
             c
             ,
             ingrasture
             d
             ,
             members
             e
             ,
             marriage
             f
             ,
             and
             other
             the
             like
             similitudes
             g
             in
             the
             Scriptures
             ,
             whereby
             Christ
             is
             made
             unto
             us
             the
             Originall
             ,
             and
             well-spring
             of
             all
             spirituall
             h
             life
             and
             motion
             ,
             of
             all
             fulnesse
             i
             and
             fructification
             k
             .
             Even
             as
             in
             naturall
             generation
             ,
             the
             soule
             is
             no
             sooner
             infus'd
             and
             united
             but
             presently
             there
             is
             sense
             and
             vegetation
             derived
             on
             the
             body
             :
             so
             in
             spirituall
             new
             birth
             ,
             as
             soone
             as
             Christ
             is
             formed
             l
             in
             us
             as
             the
             Apostle
             speakes
             ,
             then
             presently
             are
             we
             quickned
             m
             by
             him
             ,
             and
             all
             the
             operations
             of
             a
             spirituall
             life
             ,
             sense
             of
             sin
             ,
             vegetation
             ,
             and
             growth
             in
             faith
             ,
             understanding
             and
             knowledge
             of
             the
             mysterie
             of
             godlinesse
             ,
             taste
             and
             relish
             of
             eternall
             life
             ,
             begin
             to
             shew
             themselves
             in
             us
             .
             We
             n
             are
             in
             Christ
             by
             grace
             ,
             even
             as
             by
             nature
             we
             were
             in
             Adam
             .
             Now
             o
             as
             from
             Adam
             there
             is
             a
             perpetuall
             transfusion
             of
             Originall
             sin
             on
             all
             his
             posterity
             ,
             because
             we
             were
             all
             then
             not
             only
             represented
             by
             his
             person
             ,
             
             but
             contained
             in
             his
             loynes
             ;
             so
             from
             Christ
             ,
             who
             on
             the
             Crosse
             did
             represent
             the
             Church
             of
             God
             ,
             and
             e
             in
             whom
             we
             are
             ,
             is
             there
             by
             a
             most
             speciall
             influence
             transfus'd
             on
             the
             Church
             ,
             some
             measure
             f
             of
             those
             graces
             ,
             those
             vitall
             motions
             ,
             that
             incorruption
             ,
             purity
             ,
             and
             holinesse
             ,
             which
             was
             given
             to
             him
             without
             measure
             ;
             that
             he
             alone
             might
             be
             the
             Author
             g
             and
             Originall
             of
             eternall
             salvation
             ,
             the
             consecrated
             Prince
             h
             of
             glory
             to
             the
             Church
             :
             from
             which
             consecration
             of
             Christ
             ,
             and
             sanctification
             of
             the
             Church
             ,
             the
             Apostle
             inferres
             a
             union
             betweene
             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
             spirituall
             influence
             from
             him
             are
             shed
             forth
             upon
             all
             his
             members
             ,
             is
             brought
             to
             passe
             by
             this
             meanes
             originally
             ,
             because
             i
             Christ
             and
             we
             do
             both
             partake
             of
             one
             and
             the
             selfe-same
             spirit
             ,
             which
             spirit
             conveighs
             to
             the
             faithfull
             ,
             whatsoever
             in
             Christ
             is
             communicable
             unto
             them
             .
             For
             as
             the
             members
             naturall
             of
             man
             are
             all
             conserv'd
             in
             the
             integrity
             and
             unity
             of
             one
             body
             ,
             by
             that
             reasonable
             soule
             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
             firmely
             united
             unto
             him
             ,
             and
             from
             him
             receive
             all
             vitall
             
             motions
             ,
             by
             meanes
             of
             that
             common
             Spirit
             ,
             which
             in
             Christ
             
               above
               measure
            
             ,
             in
             us
             according
             unto
             the
             dispensation
             of
             Gods
             good
             will
             ,
             worketh
             one
             and
             the
             selfe-same
             life
             and
             grace
             ;
             so
             that
             by
             it
             ,
             we
             are
             all
             as
             really
             compacted
             into
             one
             mysticall
             body
             ,
             as
             if
             we
             had
             all
             but
             one
             common
             soule
             .
             And
             this
             is
             that
             which
             we
             beleeve
             touching
             our
             a
             
               fellowship
               with
               the
               Sonne
            
             ,
             as
             
               S.
               Iohn
            
             cals
             it
             ;
             the
             cleere
             and
             ample
             b
             apprehension
             whereof
             is
             left
             unto
             that
             place
             where
             both
             our
             union
             and
             likenesse
             to
             him
             ,
             and
             our
             knowledge
             of
             him
             shall
             be
             made
             perfect
             .
          
           
             Sixtly
             ,
             
               we
               eat
            
             and
             drink
             the
             Sacrament
             of
             Christs
             Passion
             ,
             that
             thereby
             we
             may
             expresse
             that
             more
             closse
             and
             sensible
             pleasure
             which
             the
             faithfull
             enjoy
             in
             receiving
             of
             him
             .
             For
             there
             is
             not
             any
             one
             sense
             whose
             pleasure
             is
             more
             constant
             and
             expresse
             ,
             than
             this
             of
             Tasting
             :
             the
             reasons
             whereof
             are
             manifest
             .
             For
             first
             it
             followes
             by
             the
             consequence
             of
             opposites
             ,
             that
             that
             faculty
             when
             fully
             satisfied
             ,
             must
             needs
             be
             sensible
             of
             the
             greatest
             pleasure
             whose
             penury
             &
             defect
             brings
             the
             extreamest
             anguish
             on
             nature
             .
             For
             the
             evill
             of
             any
             thing
             being
             nothing
             else
             but
             an
             obliquity
             and
             aberration
             from
             that
             proper
             good
             to
             which
             it
             is
             oppos'd
             .
             It
             must
             needs
             follow
             ,
             that
             the
             greater
             the
             extent
             and
             degrees
             of
             an
             evill
             are
             ,
             the
             more
             large
             must
             the
             measure
             of
             that
             good
             be
             in
             the
             distance
             from
             which
             that
             evill
             consisteth
             .
             
             Now
             it
             is
             manifest
             that
             the
             evill
             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
             howles
             or
             shrikings
             for
             the
             eare
             ,
             no
             stench
             or
             infection
             of
             aire
             for
             the
             smell
             ,
             so
             distastefull
             ,
             through
             all
             which
             the
             anguish
             of
             a
             famine
             would
             not
             make
             a
             man
             adventure
             to
             purchase
             any
             food
             ,
             though
             affected
             even
             with
             a
             noisome
             qualities
             .
             Secondly
             ,
             the
             pleasure
             which
             nature
             takes
             in
             any
             good
             thing
             ,
             is
             caused
             by
             the
             union
             thereof
             to
             the
             faculty
             ,
             by
             meanes
             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
             farre
             distance
             betweene
             us
             and
             the
             things
             that
             do
             so
             affect
             us
             ,
             but
             no
             tasting
             without
             an
             immediate
             application
             of
             the
             object
             to
             the
             faculty
             .
             Other
             objects
             satisfie
             though
             without
             me
             ,
             but
             meats
             never
             content
             nor
             benefit
             till
             they
             be
             taken
             in
             .
             Even
             so
             is
             it
             with
             Christ
             and
             the
             faithfull
             :
             many
             things
             there
             are
             which
             affect
             them
             with
             pleasure
             ,
             but
             they
             are
             without
             ,
             and
             at
             a
             distance
             ;
             onely
             Christ
             it
             is
             ,
             who
             by
             being
             and
             dwelling
             b
             in
             them
             ,
             deligheth
             them
             .
             Lastly
             ,
             we
             
               eat
               and
               drink
            
             the
             Sacrament
             of
             Christ
             crucified
             ,
             that
             therein
             we
             may
             learne
             to
             admire
             
             the
             wisdome
             of
             Gods
             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
             eare
             ,
             and
             then
             tooke
             possession
             of
             us
             by
             the
             mouth
             ;
             Christ
             and
             faith
             chose
             no
             other
             gates
             to
             make
             a
             re-entry
             and
             dispossesse
             them
             .
             Thus
             as
             
             skilfull
             Physitians
             doe
             often
             cure
             a
             body
             by
             the
             same
             meanes
             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
             owne
             weapons
             ,
             doth
             by
             the
             same
             instruments
             and
             actions
             ,
             restore
             us
             unto
             our
             primitive
             estate
             by
             which
             he
             had
             hurried
             us
             downe
             from
             it
             .
             That
             those
             mouthes
             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
             finde
             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
             carnall
             affection
             ,
             which
             ever
             laboureth
             to
             reduce
             Gods
             service
             unto
             an
             outward
             and
             pompous
             gaudinesse
             ,
             foisted
             into
             the
             substance
             of
             so
             divine
             a
             work
             ,
             are
             all
             of
             them
             that
             straw
             a
             and
             stubble
             ,
             which
             hee
             who
             is
             a
             consuming
             b
             fire
             ,
             will
             at
             last
             purge
             away
             .
             Impotent
             Christ
             was
             not
             that
             he
             could
             not
             ,
             nor
             malignant
             that
             hee
             would
             not
             appoint
             ,
             nor
             improvident
             that
             he
             could
             not
             foresee
             ,
             the
             needfulnesse
             of
             such
             actions
             ,
             which
             are
             by
             some
             proposed
             ,
             not
             as
             matter
             of
             ornament
             ,
             comelinesse
             and
             ceremony
             ,
             (
             a
             thing
             left
             ever
             arbitrary
             to
             the
             Church
             )
             but
             are
             obtruded
             on
             consciences
             (
             swayed
             with
             superstitious
             pompousnesse
             )
             for
             matters
             substantiall
             and
             necessary
             to
             be
             observed
             .
             As
             if
             God
             ,
             who
             in
             the
             first
             Creation
             of
             the
             world
             from
             nothing
             ,
             did
             immediately
             after
             the
             work
             produc'd
             cease
             from
             all
             manner
             of
             further
             Creations
             ,
             
             did
             in
             the
             second
             creation
             of
             the
             world
             from
             sinne
             ,
             not
             finish
             the
             work
             himselfe
             ,
             but
             leave
             it
             imperfect
             ,
             to
             be
             by
             another
             consummated
             and
             finished
             .
             Certainly
             whatsoever
             humane
             Inventions
             doe
             claime
             ,
             direct
             ,
             proper
             ,
             and
             immediate
             subscription
             of
             Conscience
             ,
             and
             doe
             propose
             themselves
             as
             essentiall
             ,
             or
             integrall
             ,
             or
             any
             way
             necessary
             parts
             of
             divine
             mysteries
             ;
             they
             doe
             not
             onely
             rob
             God
             of
             his
             honour
             ,
             and
             intrude
             on
             his
             Soveraignty
             ,
             but
             they
             doe
             farther
             lay
             on
             him
             the
             aspersion
             of
             an
             imperfect
             Saviour
             ,
             who
             standeth
             in
             need
             of
             the
             Churches
             concurrence
             ,
             to
             consummate
             the
             work
             which
             he
             had
             begunne
             .
             Away
             then
             with
             those
             Actions
             of
             elevation
             ,
             adoration
             ,
             oblation
             ,
             circumgestation
             ,
             mim●call
             gestures
             ,
             silent
             whisperings
             ,
             and
             other
             the
             like
             incroachments
             ,
             in
             the
             supposed
             proper
             and
             reall
             sacrifice
             of
             Christ
             in
             the
             Masse
             ,
             (
             wherein
             I
             see
             not
             how
             they
             avoyd
             the
             guilt
             of
             Saint
             Pauls
             fearfull
             observation
             .
             
               To
               crucifie
               againe
               the
               Lord
               of
               glory
               ,
               and
               put
               him
               unto
               an
               open
               shame
               :
               )
            
             In
             which
             things
             g
             as
             in
             sundry
             others
             they
             do
             nothing
             else
             ,
             but
             imitate
             the
             carnall
             ordinances
             of
             the
             Jewes
             and
             the
             Heathenish
             will-worship
             of
             the
             Ethnicks
             ,
             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
             affectation
             of
             Pomp
             ,
             Ceremony
             ,
             and
             such
             
             other
             humane
             superstructions
             on
             the
             divine
             institution
             (
             I
             alwaies
             except
             Ecclesiasticall
             observances
             which
             being
             imposed
             for
             order
             ,
             and
             used
             with
             
               decencie
               ,
               Paucity
            
             ,
             and
             indifferencie
             ,
             are
             not
             lawfull
             only
             ,
             but
             with
             respect
             to
             the
             Authority
             which
             requires
             them
             ,
             obligatory
             also
             )
             I
             say
             all
             other
             pompous
             accumulations
             ,
             unto
             the
             substance
             of
             Christs
             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
             at
             them
             ,
             and
             of
             carrying
             k
             the
             remainders
             of
             them
             unto
             the
             absent
             Christians
             ;
             but
             as
             in
             other
             things
             ,
             so
             here
             likewise
             wee
             finde
             it
             most
             true
             ,
             that
             things
             by
             devout
             men
             begunne
             piously
             and
             continued
             with
             zeale
             ,
             doe
             after
             ,
             when
             they
             light
             in
             the
             handling
             of
             men
             otherwise
             qualified
             ,
             degenerate
             into
             superstition
             ,
             the
             forme
             purpose
             ,
             end
             and
             reason
             of
             their
             observation
             being
             utterly
             neglected
             ;
             It
             being
             the
             contrivance
             of
             Satan
             to
             raise
             his
             Temple
             after
             the
             same
             forme
             ,
             and
             with
             the
             same
             materialls
             whereof
             ●ods
             consisteth
             ,
             to
             pretend
             the
             practice
             of
             the
             Saints
             for
             the
             enforcement
             of
             his
             owne
             Projects
             ,
             to
             transforme
             himselfe
             into
             an
             Angel
             l
             of
             light
             ,
             that
             hee
             may
             the
             easier
             mislead
             unstable
             and
             wandring
             soules
             ,
             and
             to
             retaine
             at
             least
             a
             forme
             m
             of
             Godlinesse
             ,
             that
             he
             may
             with
             lesse
             clamor
             
             and
             reluctancy
             with-draw
             the
             substance
             .
             And
             as
             in
             many
             other
             things
             ,
             so
             hath
             hee
             herein
             likewise
             abus'd
             the
             Piety
             of
             the
             best
             men
             ,
             unto
             the
             furtherance
             of
             his
             owne
             ends
             .
             That
             Adoration
             ,
             which
             they
             in
             and
             at
             the
             mysteries
             did
             exhibit
             unto
             Christ
             himselfe
             ,
             (
             as
             indeed
             they
             could
             not
             choose
             a
             better
             time
             to
             worship
             him
             in
             )
             he
             impiously
             derives
             upon
             the
             creature
             ,
             and
             makes
             it
             now
             to
             bee
             done
             not
             so
             much
             at
             ,
             as
             unto
             the
             elements
             ,
             making
             them
             as
             well
             the
             terme
             ,
             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
             sicknesse
             ,
             or
             by
             persecutions
             ,
             were
             with-held
             from
             the
             meetings
             of
             the
             Christians
             (
             as
             n
             in
             those
             dayes
             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
             wee
             veiw
             the
             whole
             fabrick
             either
             of
             Gentilisme
             or
             Heresie
             ,
             we
             shall
             observe
             the
             methods
             and
             contrivances
             of
             Satan
             ,
             most
             often
             to
             drive
             at
             this
             point
             ,
             that
             either
             under
             pretence
             o
             of
             divine
             truth
             or
             under
             imitation
             p
             of
             divine
             Institutions
             retaining
             the
             same
             materiall
             Actions
             
             which
             God
             requires
             ,
             or
             with
             the
             godly
             have
             piously
             ,
             or
             upon
             temporary
             reasons
             observed
             ,
             he
             may
             convay
             into
             the
             hearts
             of
             men
             his
             owne
             poyson
             ,
             and
             imprint
             an
             opinion
             of
             holinesse
             towards
             his
             owne
             devices
             :
             for
             howsoever
             his
             power
             and
             tyranny
             have
             done
             much
             mischiefe
             to
             Gods
             Church
             ,
             yet
             his
             master-peece
             is
             that
             cunning
             and
             deceit
             which
             the
             Scriptures
             q
             so
             often
             takes
             notice
             of
             .
          
           
             Secondly
             ,
             we
             see
             here
             what
             maner
             of
             men
             wee
             ought
             to
             be
             in
             imitation
             of
             these
             blessed
             Actions
             ,
             that
             we
             may
             be
             conformable
             r
             unto
             the
             death
             of
             Christ.
             First
             ,
             as
             he
             when
             hee
             took
             these
             elements
             ,
             did
             consecrate
             them
             unto
             a
             holy
             use
             ,
             so
             we
             when
             we
             receive
             them
             ,
             should
             first
             consecrate
             our selves
             with
             thanksgiving
             and
             prayer
             ,
             unto
             a
             holy
             life
             .
             For
             if
             not
             only
             amongst
             Christians
             s
             but
             even
             amongst
             Heathens
             t
             themselves
             ,
             it
             hath
             been
             by
             the
             Law
             of
             nature
             receiv'd
             for
             a
             religious
             custome
             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
             doe
             not
             only
             taste
             how
             gratious
             the
             Lord
             is
             ,
             but
             doe
             eat
             and
             drink
             the
             Lord
             himselfe
             .
             And
             therefore
             u
             the
             Church
             hath
             both
             at
             first
             and
             since
             most
             devoutly
             imitated
             our
             blessed
             Saviour
             in
             consecrating
             both
             these
             mysteries
             ,
             and
             their
             owne
             soules
             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
             and
             untainted
             vessels
             ,
             even
             into
             sanctified
             and
             holy
             hearts
             ,
             lest
             otherwise
             the
             wine
             should
             be
             spilt
             ,
             and
             the
             vessells
             perish
             .
             And
             indeed
             the
             Sacrament
             is
             ignorantly
             and
             fruitlessely
             received
             ,
             if
             we
             doe
             not
             therin
             devote
             ,
             consecrate
             ,
             and
             set
             apart
             our selves
             unto
             Gods
             service
             ;
             for
             what
             is
             a
             Sacrament
             ,
             but
             y
             a
             visible
             oath
             ,
             wherin
             wee
             doe
             in
             consideration
             of
             Christs
             mercies
             unto
             us
             vow
             eternall
             alleigeance
             and
             service
             unto
             him
             against
             all
             those
             powers
             ,
             and
             lusts
             which
             warre
             against
             the
             soule
             ,
             and
             to
             make
             our
             members
             weapons
             of
             righteousnesse
             unto
             him
             ?
          
           
             Secondly
             ,
             as
             Christ
             brake
             the
             bread
             before
             he
             gave
             it
             ,
             so
             must
             our
             hearts
             before
             they
             be
             offered
             up
             to
             God
             for
             a
             z
             
               reasonable
               sacrifice
            
             ,
             be
             humbled
             and
             bruised
             with
             the
             apprehension
             of
             their
             owne
             demerits
             ,
             for
             a
             Broken
             a
             
               and
               contrite
               heart
               O
               Lord
               thou
               wilt
               not
               despise
               :
            
             shall
             wee
             have
             adamantine
             and
             unbended
             soules
             ,
             under
             the
             weight
             of
             those
             sins
             which
             brake
             the
             very
             Rock
             b
             of
             our
             salvation
             ,
             and
             made
             the
             dead
             c
             stones
             of
             the
             Temple
             to
             rend
             in
             sunder
             ?
             Was
             his
             body
             broken
             to
             let
             out
             his
             blood
             ,
             and
             shall
             not
             our
             soules
             be
             broken
             to
             let
             it
             in
             ?
             Was
             the
             Head
             wounded
             ,
             and
             shall
             the
             Ulcers
             and
             Impostumes
             remaine
             unlanced
             ?
             
             Would
             not
             God
             in
             the
             Law
             accept
             of
             any
             but
             pushed
             p
             ,
             and
             dissected
             q
             ,
             and
             burned
             sacrifices
             r
             ?
             was
             his
             Temple
             s
             built
             of
             none
             but
             cut
             and
             hewed
             stones
             ,
             and
             shall
             we
             think
             to
             have
             no
             Sword
             t
             of
             the
             Spirit
             divide
             us
             ;
             no
             Hammer
             u
             of
             the
             Word
             break
             us
             ;
             none
             of
             our
             drosse
             and
             stubble
             burned
             x
             up
             ;
             none
             of
             our
             flesh
             y
             beaten
             downe
             ;
             none
             of
             our
             old
             z
             man
             crucified
             and
             cut
             off
             from
             us
             ,
             and
             yet
             be
             still
             living
             a
             sacrifices
             ,
             and
             living
             b
             stones
             in
             his
             Temple
             ?
             Whence
             did
             David
             c
             call
             on
             God
             ,
             but
             out
             of
             the
             pit
             and
             the
             deepe
             waters
             ,
             when
             his
             bones
             d
             were
             broken
             &
             could
             not
             rejoyce
             ?
             Certainly
             we
             come
             unto
             God
             ,
             either
             as
             unto
             a
             Physitian
             ,
             or
             as
             to
             a
             Judge
             :
             wee
             must
             needs
             bring
             soules
             either
             full
             of
             sores
             to
             be
             cured
             ,
             or
             full
             of
             sins
             to
             be
             condemned
             .
             Againe
             ,
             in
             that
             this
             Rock
             of
             ours
             was
             broken
             ,
             we
             know
             whither
             to
             flie
             in
             case
             of
             tempest
             and
             oppression
             ,
             even
             unto
             the
             holes
             e
             of
             the
             Rock
             for
             succor
             .
             To
             disclaime
             our
             owne
             sufficiency
             ,
             to
             disavow
             any
             confidence
             in
             our
             owne
             strength
             ,
             to
             flie
             from
             Church
             treasures
             and
             supererrogations
             and
             to
             lay
             hold
             on
             him
             in
             whom
             were
             the
             treasures
             f
             ,
             the
             fulnes
             g
             of
             all
             grace
             h
             ,
             of
             which
             fulnesse
             we
             all
             receive
             ;
             to
             forsake
             the
             private
             Lampes
             of
             the
             wisest
             Virgins
             ,
             the
             Saints
             and
             Angels
             ,
             which
             have
             not
             light
             enough
             to
             shine
             into
             anothers
             house
             ;
             and
             to
             have
             recourse
             only
             unto
             the
             Sonne
             of
             righteousnesse
             ,
             the
             light
             not
             of
             a
             House
             ,
             but
             of
             the
             World
             ,
             who
             
             inlightneth
             every
             man
             that
             commeth
             into
             it
             .
             Think
             when
             thou
             seest
             these
             Elements
             broken
             ,
             that
             even
             then
             thou
             applyest
             thy
             lips
             unto
             his
             bleeding
             wounds
             ,
             and
             doest
             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
             prayer
             to
             intercede
             with
             God
             the
             Father
             for
             thee
             ,
             and
             to
             solicite
             him
             with
             stronger
             cries
             for
             salvation
             ,
             than
             did
             Abels
             for
             revenge
             .
             Let
             not
             any
             sins
             ,
             though
             never
             so
             bloody
             ,
             so
             numberlesse
             ,
             deterre
             thee
             from
             this
             pretious
             Fountaine
             .
             If
             it
             be
             the
             glory
             of
             Christs
             blood
             to
             wash
             away
             sinne
             ,
             then
             is
             it
             his
             greatest
             glory
             to
             wash
             away
             the
             greatest
             sins
             .
             Thy
             sinne
             indeed
             is
             the
             object
             of
             Gods
             hate
             ,
             but
             the
             misery
             which
             sinne
             brings
             upon
             thee
             is
             the
             object
             of
             his
             pitty
             .
             O
             when
             a
             poore
             distressed
             soule
             ,
             that
             for
             many
             yeares
             together
             hath
             securely
             weltered
             in
             a
             sinck
             of
             numberlesse
             and
             noisome
             lusts
             ,
             and
             hath
             even
             beene
             environed
             with
             a
             Hell
             of
             wickednesse
             ,
             shall
             at
             last
             ,
             having
             received
             a
             wound
             from
             the
             sword
             of
             Gods
             Spirit
             ,
             an
             eye
             to
             see
             ,
             and
             a
             heart
             to
             feele
             ,
             and
             tremble
             at
             the
             terrors
             of
             ●ods
             judgements
             ,
             shall
             then
             I
             say
             flie
             out
             of
             himselfe
             ,
             smite
             upon
             his
             thig●
             ,
             cast
             away
             his
             rags
             ,
             crouch
             and
             crawle
             unto
             the
             throne
             of
             grace
             ,
             solicite
             Gods
             mercy
             with
             
             strong
             cries
             for
             one
             drop
             of
             that
             blood
             which
             is
             never
             cast
             away
             ,
             when
             powred
             into
             sinfull
             and
             sorrowfull
             soules
             ,
             how
             think
             we
             will
             the
             bowels
             of
             Christ
             turne
             within
             him
             ?
             How
             will
             he
             hasten
             to
             meet
             such
             an
             humbled
             soule
             ?
             to
             embrace
             him
             in
             those
             armes
             which
             were
             stretched
             on
             the
             Crosse
             for
             him
             ,
             and
             to
             open
             unto
             him
             that
             inexhausted
             Fountaine
             ,
             which
             even
             delighteth
             to
             mix
             it
             ●elfe
             with
             the
             teares
             of
             sinners
             ?
             Certainly
             ,
             if
             it
             were
             possible
             for
             any
             one
             of
             Christs
             wounds
             to
             be
             more
             pretious
             than
             the
             rest
             ,
             even
             that
             should
             be
             opened
             wide
             ,
             and
             powred
             out
             into
             the
             soule
             of
             such
             a
             penitent
             .
             Yea
             ,
             if
             it
             might
             possibly
             be
             ,
             that
             the
             sins
             of
             all
             the
             World
             could
             be
             even
             throng'd
             into
             the
             conscience
             of
             one
             man
             ,
             and
             the
             whole
             guilt
             of
             them
             made
             proper
             and
             personall
             unto
             him
             ,
             yet
             if
             such
             a
             man
             could
             bee
             brought
             to
             sue
             for
             grace
             in
             the
             mediation
             of
             Christs
             broken
             body
             ,
             there
             would
             thence
             issue
             balme
             enough
             to
             cure
             ,
             blood
             enough
             to
             wash
             and
             to
             drowne
             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
             Gods
             mercy
             .
             The
             blood
             of
             Christ
             ,
             if
             spilt
             and
             trampled
             under
             foot
             ,
             will
             certainly
             cry
             so
             much
             lowder
             than
             Abels
             for
             vengeance
             ,
             by
             how
             much
             it
             is
             the
             more
             pretious
             .
             It
             may
             be
             as
             well
             upon
             us
             ,
             as
             in
             us
             .
             As
             the
             vertue
             and
             benefit
             of
             Christs
             blood
             is
             in
             those
             that
             imbrace
             
             it
             unto
             life
             and
             happinesse
             ,
             so
             is
             the
             guilt
             of
             it
             upon
             those
             that
             despise
             it
             unto
             wretchednesse
             and
             condemnation
             .
          
           
             Thirdly
             ,
             in
             that
             Christ
             gave
             and
             delivered
             these
             mysteries
             unto
             the
             Church
             ▪
             we
             likewise
             must
             learne
             not
             to
             ingrosse
             our selves
             ,
             or
             our
             owne
             gifts
             ,
             but
             freely
             to
             dedicate
             them
             all
             unto
             the
             honour
             of
             that
             God
             and
             benefit
             of
             that
             Church
             ,
             unto
             which
             he
             gave
             both
             himselfe
             and
             them
             .
             Even
             nature
             hath
             made
             men
             to
             stand
             in
             need
             of
             each
             other
             ,
             and
             therefore
             hath
             imprinted
             in
             them
             a
             naturall
             a
             inclination
             unto
             fellowship
             ,
             and
             society
             ,
             in
             one
             common
             City
             :
             by
             Christ
             we
             are
             all
             made
             of
             one
             City
             b
             ,
             of
             one
             houshold
             ,
             yea
             ,
             of
             one
             Church
             ,
             of
             one
             Temple
             c
             .
             He
             hath
             made
             us
             members
             d
             of
             one
             body
             ,
             animated
             by
             one
             e
             and
             the
             same
             Spirit
             ;
             stones
             f
             of
             one
             entire
             building
             ,
             united
             on
             one
             and
             the
             same
             foundation
             g
             ;
             branches
             h
             of
             one
             undivided
             stock
             ,
             quickned
             i
             by
             one
             and
             the
             same
             root
             ,
             and
             therefore
             requires
             from
             us
             all
             a
             mutuall
             support
             ,
             succour
             ,
             sustentation
             ,
             and
             nourishment
             ,
             of
             each
             other
             a
             kind
             of
             trafique
             ,
             and
             continuall
             intelligence
             from
             part
             to
             part
             ;
             a
             union
             of
             members
             by
             the
             supply
             of
             nerves
             k
             and
             joynts
             ,
             that
             so
             each
             may
             be
             serviceable
             unto
             the
             whole
             .
             The
             eye
             seeth
             not
             for
             it self
             ,
             but
             for
             the
             body
             ;
             and
             therefore
             if
             the
             eye
             l
             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
             it selfe
             on
             another
             )
             farre
             above
             the
             private
             and
             domestick
             love
             ,
             whereby
             it
             labours
             the
             preservation
             and
             advancement
             of
             it selfe
             :
             from
             which
             generall
             charity
             and
             feeling
             of
             communion
             it
             comes
             to
             passe
             ,
             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
             cōtumely
             of
             nature
             )
             each
             particular
             creature
             is
             taught
             to
             relinquish
             his
             owne
             naturall
             motion
             ,
             and
             to
             prevent
             the
             publike
             reproach
             ,
             even
             by
             forsaking
             and
             forgetting
             of
             themselves
             .
             Agreeable
             unto
             which
             noble
             impresse
             of
             nature
             was
             that
             Heroicall
             resolution
             of
             Pompey
             ,
             when
             the
             safety
             of
             his
             countrey
             depended
             on
             an
             expedition
             dangerous
             to
             his
             own
             particular
             :
             It
             n
             
               is
               not
            
             (
             said
             he
             )
             
               necessary
               for
               me
               to
               live
               ,
               It
               is
               necessary
               that
               I
               goe
               .
            
             And
             more
             honourable
             that
             of
             ●odrus
             to
             dedicate
             his
             owne
             life
             as
             a
             sacrifice
             for
             his
             Countries
             victory
             :
             But
             yet
             more
             honourable
             that
             of
             the
             blessed
             Apostle
             o
             
               I
               count
               not
               my
               life
               deare
               unto
               my selfe
               ,
               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
             and
             Moses
             q
             ,
             whose
             feeling
             of
             Community
             transported
             them
             not
             only
             beyond
             the
             feare
             ,
             but
             even
             into
             a
             conditionall
             desire
             of
             their
             owne
             destruction
             .
             In
             mans
             first
             Creation
             what
             was
             that
             great
             endowment
             of
             r
             originall
             
             righteousnesse
             ,
             but
             such
             a
             harmony
             of
             all
             mans
             faculties
             ,
             as
             that
             there
             was
             no
             Schisme
             in
             the
             Body
             ,
             no
             part
             unsubordinated
             ,
             or
             unjoynted
             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
             unjoynting
             of
             his
             faculties
             ,
             the
             rebellion
             of
             his
             members
             each
             towards
             other
             ,
             whereby
             every
             faculty
             seeketh
             the
             satisfaction
             of
             it selfe
             ,
             without
             any
             respect
             unto
             the
             Common
             Good
             ?
             And
             as
             it
             bred
             in
             man
             an
             Enmity
             to
             himselfe
             ,
             so
             to
             his
             neighbour
             likewise
             .
             So
             long
             as
             Adam
             remained
             upright
             ,
             his
             judgement
             of
             Evah
             was
             a
             judgement
             of
             unity
             ,
             u
             
               Bone
               of
               bone
            
             ,
             no
             sooner
             comes
             sinne
             but
             we
             heare
             him
             upbraid
             God
             with
             the
             x
             woman
             that
             thou
             gavest
             mee
             ,
             termes
             of
             dislike
             and
             enmity
             .
             For
             the
             removall
             whereof
             wee
             must
             imitate
             this
             great
             example
             of
             Christ
             our
             head
             ,
             whose
             sufferings
             are
             not
             only
             our
             merit
             but
             our
             y
             example
             ,
             who
             denying
             himselfe
             ,
             his
             owne
             naturall
             z
             will
             ,
             and
             life
             ,
             bestowed
             himselfe
             on
             us
             ,
             that
             we
             likewise
             might
             not
             a
             seek
             every
             man
             his
             owne
             ,
             but
             every
             man
             the
             good
             of
             another
             ,
             b
             bestowing
             our selves
             on
             the
             service
             and
             benefit
             of
             the
             Church
             ,
             and
             so
             c
             grow
             up
             and
             bee
             built
             up
             together
             in
             love
             which
             is
             the
             d
             concinnation
             ,
             or
             perfecting
             of
             the
             Saints
             .
          
           
             Secondly
             ,
             in
             that
             Christ
             gave
             this
             Sacrament
             ,
             
             and
             did
             thereby
             testifie
             his
             most
             willing
             obedience
             unto
             a
             cursed
             death
             ,
             we
             likewise
             should
             in
             all
             our
             respects
             back
             unto
             him
             ,
             break
             through
             all
             obstacles
             of
             selfe-love
             ,
             or
             any
             temptations
             of
             Satan
             ,
             and
             the
             world
             ,
             and
             though
             contrary
             to
             the
             bent
             of
             our
             owne
             desires
             ,
             to
             the
             propension
             of
             our
             owne
             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
             yeeld
             unto
             truth
             out
             of
             constraint
             ,
             but
             out
             of
             willingnesse
             and
             love
             to
             embrace
             it
             ,
             not
             only
             for
             the
             evidence
             ,
             but
             for
             the
             Author
             l
             ,
             and
             goodnesse
             of
             it
             ,
             and
             thus
             to
             resigne
             our
             judgements
             into
             Gods
             hands
             to
             be
             (
             though
             never
             so
             much
             against
             its
             owne
             naturall
             and
             carnall
             prejudices
             )
             inform'd
             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
             smother
             and
             adulterate
             divine
             truth
             ;
             for
             there
             is
             naturally
             in
             the
             mindes
             of
             men
             ,
             (
             though
             otherwise
             eagerly
             pursuing
             knowledge
             )
             a
             kind
             of
             dread
             and
             shrinking
             from
             the
             evidence
             of
             divine
             truthes
             ,
             (
             as
             each
             facultie
             avoydeth
             too
             excellent
             an
             object
             )
             a
             voluntary
             and
             n
             affected
             ignorance
             ,
             lest
             o
             knowing
             the
             truth
             they
             should
             cease
             to
             hate
             it
             ;
             a
             facultie
             of
             making
             doubts
             touching
             the
             meaning
             and
             extent
             of
             
             such
             truths
             ,
             whose
             evidence
             would
             crosse
             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
             certaine
             private
             c
             prejudice
             against
             the
             lustre
             of
             the
             most
             strict
             and
             practicall
             principles
             ,
             a
             humour
             of
             cavilling
             and
             disputing
             d
             about
             those
             parts
             of
             Gods
             will
             ,
             which
             bring
             with
             thē
             a
             more
             strait
             obligation
             on
             the
             conscience
             ,
             a
             withdrawing
             the
             thoughts
             from
             acquainting
             themselves
             with
             the
             more
             spirituall
             parts
             of
             divine
             truth
             under
             pretence
             of
             more
             important
             imployments
             ,
             about
             scholasticall
             and
             sublime
             speculations
             .
             All
             which
             do
             evidently
             prove
             ,
             that
             there
             is
             not
             in
             the
             understanding
             that
             willingnesse
             ,
             to
             give
             up
             it selfe
             unto
             God
             ,
             which
             there
             was
             in
             Christ
             to
             bestow
             himselfe
             unto
             us
             .
          
           
             Secondly
             for
             our
             wills
             and
             affections
             ,
             wee
             should
             be
             ready
             to
             crosse
             &
             bend
             them
             against
             all
             the
             noyse
             of
             corrupt
             delights
             ,
             to
             cut
             out
             our
             right
             eye
             ,
             our
             right
             hand
             ,
             to
             be
             crucified
             to
             the
             world
             ,
             to
             be
             disposed
             of
             by
             Gods
             providence
             cheerfully
             in
             any
             course
             whether
             of
             passive
             obedience
             to
             have
             a
             minde
             submiting
             e
             unto
             it
             ,
             &
             rejoyceing
             f
             in
             it
             ;
             or
             of
             active
             obedience
             to
             obey
             him
             contrary
             to
             the
             streame
             ,
             &
             current
             of
             our
             naturall
             desires
             ,
             though
             it
             be
             to
             offer
             g
             unto
             him
             our
             Isaack
             ,
             our
             closest
             and
             choysest
             affection
             ,
             though
             to
             shake
             of
             the
             child
             that
             hangeth
             h
             about
             our
             neck
             ,
             to
             stop
             
             our
             eare
             to
             the
             voice
             of
             her
             that
             bare
             us
             ,
             to
             throw
             the
             wife
             out
             of
             our
             bosome
             ,
             when
             they
             shall
             tempt
             us
             to
             neglect
             God
             ,
             to
             spit
             out
             the
             sweetest
             sinne
             that
             lies
             under
             our
             tongue
             ,
             briefly
             to
             take
             under
             Christs
             banners
             the
             Roman
             g
             oath
             to
             goe
             and
             doe
             where
             and
             whatsoever
             our
             great
             Captaine
             commanded
             ,
             neither
             for
             feare
             of
             death
             or
             dread
             of
             enemy
             to
             forsake
             service
             ,
             or
             resigne
             weapon
             till
             death
             shall
             extort
             it
             .
          
           
             Lastly
             ,
             in
             that
             Christ
             gave
             his
             Sacrament
             ,
             and
             therin
             himselfe
             ,
             the
             Author
             h
             and
             finisher
             of
             our
             salvation
             ,
             we
             learne
             how
             to
             esteeme
             of
             our
             salvation
             ,
             namely
             as
             of
             a
             free
             and
             unmeritted
             gift
             i
             .
             Christ
             was
             sold
             by
             Iudas
             ,
             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
            
             bee
             said
             to
             have
             meritted
             the
             glory
             which
             he
             was
             after
             to
             enjoy
             ,
             in
             as
             much
             as
             he
             was
             to
             obtaine
             it
             in
             the
             vertue
             of
             those
             legall
             operations
             ,
             unto
             which
             he
             was
             by
             the
             habilities
             of
             his
             owne
             nature
             ,
             without
             the
             speciall
             influence
             of
             a
             supernaturall
             infused
             grace
             ,
             fitted
             and
             dispos'd
             ;
             though
             even
             this
             was
             not
             from
             k
             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
             propos'd
             unto
             man
             for
             the
             object
             of
             
             his
             desires
             ,
             and
             reward
             of
             his
             works
             :
             for
             k
             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
             eternall
             blisse
             ,
             there
             being
             so
             vast
             a
             disproportion
             l
             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
             owne
             nature
             riseth
             no
             farther
             than
             the
             spring
             whence
             it
             first
             issueth
             :
             so
             the
             endeavours
             of
             nature
             ,
             could
             never
             have
             raisd
             man
             (
             without
             a
             mixture
             of
             Gods
             mercy
             )
             unto
             an
             higher
             degree
             of
             happinesse
             ,
             than
             should
             have
             been
             proportionable
             to
             the
             quality
             of
             his
             work
             .
             But
             now
             having
             in
             Adam
             utterly
             disabled
             our selves
             to
             pay
             that
             small
             price
             ,
             at
             which
             God
             was
             pleased
             to
             rate
             our
             glory
             m
             ,
             all
             those
             who
             are
             restored
             thereunto
             againe
             ,
             must
             acknowledge
             both
             it
             ,
             and
             Christ
             the
             purchaser
             of
             it
             ,
             as
             a
             free
             gift
             of
             almighty
             God
             ,
             by
             them
             so
             farre
             undeserved
             ,
             as
             hee
             was
             ,
             before
             the
             promise
             unknowne
             and
             unexpected
             .
             If
             it
             bee
             here
             demanded
             how
             salvation
             can
             be
             said
             to
             be
             freely
             given
             us
             ,
             when
             on
             our
             part
             there
             is
             a
             condition
             requir'd
             ,
             for
             the
             work
             whereby
             we
             obtaine
             life
             ,
             is
             not
             quite
             n
             taken
             away
             but
             onely
             alterd
             ;
             before
             it
             was
             a
             legall
             work
             ,
             now
             an
             evangelicall
             ;
             before
             it
             was
             an
             obedience
             to
             the
             Law
             ,
             now
             a
             beleefe
             in
             the
             promise
             ;
             before
             c
             eat
             not
             lest
             you
             die
             ,
             now
             d
             eat
             and
             you
             
             shalt
             live
             :
             We
             answer
             ,
             that
             the
             hand
             of
             the
             beggar
             ,
             without
             which
             the
             Almes
             is
             no
             way
             received
             ,
             doth
             not
             prejudice
             the
             free
             donation
             thereof
             ,
             that
             being
             only
             the
             Instrument
             whereby
             the
             gift
             is
             convayed
             .
             The
             labourer
             doth
             not
             deserve
             his
             wages
             because
             hee
             receives
             it
             ,
             but
             hee
             receives
             it
             because
             hee
             hath
             before
             deserv'd
             it
             ,
             receiving
             convayeth
             ,
             it
             doth
             not
             merit
             it
             .
             Neither
             is
             salvation
             given
             us
             for
             our
             faith
             in
             the
             vertue
             of
             a
             work
             ,
             but
             onely
             because
             of
             that
             respect
             and
             relation
             which
             it
             hath
             unto
             him
             who
             trod
             the
             wine-presse
             alone
             ,
             without
             any
             assisting
             or
             comeriting
             cause
             .
             Even
             Adam
             in
             innocenry
             could
             not
             be
             without
             an
             Assent
             and
             firme
             beleefe
             that
             the
             faithfull
             God
             would
             performe
             the
             promise
             of
             life
             made
             and
             annexed
             unto
             the
             Covenant
             of
             workes
             :
             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
             hee
             had
             interest
             unto
             glory
             )
             preceding
             ,
             there
             should
             immediatly
             from
             thence
             have
             issued
             ,
             by
             faith
             ,
             a
             prepossession
             (
             as
             it
             were
             )
             and
             pre-apprehension
             of
             that
             glory
             which
             by
             vertue
             of
             that
             legall
             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
             vaine
             our
             
             faith
             layeth
             claime
             unto
             ,
             unlesse
             in
             the
             right
             of
             some
             anteceding
             worke
             either
             our
             owne
             or
             some
             others
             in
             our
             behalfe
             it
             be
             first
             merited
             for
             us
             .
             Hee
             which
             beleeves
             and
             so
             by
             consequence
             layes
             hold
             on
             life
             ,
             without
             a
             ground
             preceding
             for
             his
             claime
             thereunto
             ,
             is
             a
             robber
             rather
             than
             a
             Beleever
             ,
             and
             doth
             rather
             steale
             heaven
             than
             deserve
             it
             ,
             though
             hee
             is
             not
             likely
             so
             to
             speed
             ,
             a
             for
             in
             heaven
             theeves
             break
             not
             through
             nor
             steale
             .
             Again
             ,
             suppose
             Faith
             ,
             in
             the
             quality
             of
             the
             worke
             ,
             should
             merit
             that
             ,
             which
             untill
             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
             owne
             proper
             worke
             ,
             
             Faith
             therefore
             being
             not
             within
             the
             compasse
             either
             of
             naturall
             or
             of
             acquir'd
             endowments
             ,
             but
             proceeding
             from
             a
             supernaturall
             and
             infused
             Grace
             ,
             it
             is
             manifest
             that
             even
             so
             ,
             it
             cannot
             possibly
             obtaine
             salvation
             by
             any
             vertue
             or
             efficacie
             of
             its
             owne
             .
             For
             as
             hee
             which
             bestowes
             money
             on
             his
             poore
             friend
             ,
             and
             after
             ,
             for
             that
             money
             sells
             him
             Land
             farre
             beyond
             the
             value
             of
             the
             money
             which
             hee
             gave
             ,
             may
             be
             thus
             farre
             said
             rather
             to
             multiply
             and
             change
             his
             gifts
             ,
             than
             to
             receive
             a
             price
             for
             them
             :
             so
             God
             bestowing
             eternall
             life
             on
             man
             upon
             the
             condition
             of
             beleeving
             ,
             b
             the
             ability
             whereunto
             hee
             himselfe
             hath
             first
             bestowed
             ,
             and
             betweene
             which
             life
             and
             faith
             there
             is
             an
             infinite
             disproportion
             
             of
             worth
             ,
             may
             be
             said
             rather
             to
             heap
             his
             gifts
             ,
             than
             to
             bargaine
             and
             compact
             for
             them
             ,
             rather
             to
             double
             his
             free
             bounty
             ,
             than
             to
             reward
             mans
             impotent
             merit
             ;
             unlesse
             wee
             take
             it
             improperly
             for
             the
             performance
             of
             a
             voluntary
             debt
             ,
             c
             wherein
             it
             hath
             pleased
             God
             in
             mercie
             ,
             as
             it
             were
             ,
             to
             oblige
             and
             ingage
             himselfe
             upon
             condition
             of
             our
             faith
             .
          
           
             Neither
             doe
             wee
             herein
             at
             all
             make
             way
             for
             that
             cursed
             doctrine
             of
             Socinianisme
             (
             than
             which
             a
             more
             venemous
             was
             never
             suckt
             from
             so
             sweet
             and
             saving
             a
             truth
             )
             that
             because
             salvation
             is
             a
             free
             gift
             ,
             Christ
             therefore
             did
             not
             suffer
             for
             the
             satisfaction
             of
             Gods
             wrath
             ,
             nor
             pay
             any
             legall
             price
             for
             the
             salvation
             of
             the
             world
             ,
             nor
             lay
             downe
             himselfe
             in
             our
             roome
             ,
             as
             the
             ransommer
             of
             us
             ,
             and
             purchaser
             of
             life
             for
             us
             ,
             but
             became
             incarnate
             in
             the
             flesh
             ,
             made
             under
             the
             Law
             obedient
             unto
             death
             ,
             onely
             for
             an
             example
             of
             Patience
             and
             Humility
             unto
             us
             ,
             not
             for
             a
             propitiation
             to
             his
             Father
             ,
             and
             reconcilement
             of
             the
             world
             unto
             God.
             d
             A
             price
             was
             paid
             ,
             and
             that
             so
             pretious
             ,
             as
             that
             the
             confluence
             of
             all
             created
             wealth
             into
             one
             summe
             ,
             cannot
             carry
             the
             estimate
             of
             one
             farthing
             in
             comparison
             of
             it
             ;
             (
             and
             indeed
             it
             ought
             to
             bee
             a
             price
             more
             valuable
             than
             the
             whole
             world
             ,
             which
             was
             to
             ransome
             so
             many
             soules
             ,
             the
             losse
             of
             the
             least
             whereof
             
             cannot
             by
             the
             c
             purchase
             of
             the
             whole
             world
             bee
             countervail'd
             .
             )
             A
             price
             it
             was
             valuable
             onely
             by
             him
             that
             payd
             and
             received
             it
             ,
             by
             us
             to
             be
             enjoy'd
             and
             ador'd
             ,
             by
             God
             onely
             to
             be
             measured
             .
             Neither
             could
             it
             stand
             with
             the
             truth
             and
             constancy
             of
             Gods
             Law
             ,
             with
             the
             sacrednesse
             and
             Majestie
             of
             his
             Justice
             ,
             to
             suffer
             violation
             and
             not
             revenge
             it
             ,
             and
             when
             all
             his
             attributes
             are
             i●
             him
             one
             and
             the
             same
             thing
             ,
             to
             magnifie
             his
             mercie
             not
             by
             the
             satisfaction
             ,
             but
             the
             destruction
             of
             his
             Justice
             ,
             and
             so
             to
             set
             his
             owne
             unity
             at
             variance
             with
             it selfe
             ,
             Mercie
             and
             Truth
             ,
             Righteousnesse
             and
             Peace
             ▪
             they
             were
             in
             mans
             redemption
             to
             kisse
             and
             not
             to
             quarell
             with
             each
             other
             ,
             God
             di●
             not
             dis●unite
             his
             Attributes
             ,
             when
             hee
             did
             re-unite
             his
             Church
             unto
             himselfe
             .
             A
             price
             then
             was
             paid
             unto
             Gods
             justice
             ,
             and
             eternall
             life
             is
             a
             f
             purchase
             by
             Christ
             bought
             ,
             but
             still
             
               unto
               us
               a
               gift
            
             ,
             not
             by
             any
             paines
             or
             satisfaction
             of
             ours
             attain'd
             unto
             ,
             but
             only
             by
             him
             who
             was
             g
             himselfe
             given
             unto
             us
             ,
             that
             together
             with
             himselfe
             hee
             might
             give
             us
             all
             things
             .
             He
             unto
             whom
             I
             stand
             ingaged
             in
             a
             summe
             of
             mony
             ,
             by
             me
             ever
             impossible
             to
             be
             rais'd
             ,
             if
             it
             please
             him
             to
             perswade
             his
             owne
             heire
             ▪
             to
             joyne
             in
             my
             obligation
             ,
             and
             out
             of
             that
             great
             estate
             by
             himselfe
             conferred
             on
             him
             for
             that
             very
             purpose
             ,
             to
             lay
             downe
             so
             much
             as
             shall
             cancell
             the
             bond
             and
             acquit
             
             mee
             ,
             doth
             not
             only
             freely
             forgive
             my
             debt
             ,
             but
             doth
             moreover
             commend
             the
             abundance
             of
             his
             favour
             by
             the
             manner
             and
             circumstances
             of
             the
             forgivenesse
             .
             Man
             by
             nature
             is
             c
             a
             debtor
             unto
             God
             ,
             there
             is
             a
             hand-writing
             d
             against
             him
             ,
             which
             was
             so
             long
             to
             stand
             in
             vertue
             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
             co-essentiall
             and
             co-eternall
             Sonne
             to
             enter
             under
             the
             same
             bond
             e
             of
             Law
             for
             us
             ,
             on
             whom
             he
             bestowed
             such
             rich
             graces
             ,
             as
             were
             requisite
             for
             the
             oeconomy
             of
             so
             great
             a
             work
             ;
             by
             the
             meanes
             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
             discharg'd
             ,
             and
             the
             obligation
             cancel'd
             ,
             and
             so
             as
             many
             as
             were
             ordained
             to
             life
             effectually
             deliver'd
             by
             this
             great
             ransome
             ,
             
               vertually
               sufficient
            
             ,
             and
             by
             Gods
             power
             applicable
             unto
             all
             ,
             but
             actually
             beneficiall
             and
             by
             his
             most
             wise
             and
             just
             will
             ,
             conferd
             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
             ,
             Christ
             a
             gift
             ,
             the
             knowledge
             g
             
             of
             Christ
             a
             gift
             ,
             the
             faith
             h
             in
             Christ
             a
             gift
             ,
             repentance
             i
             by
             Christ
             a
             gift
             ,
             the
             k
             suffring
             for
             Christ
             a
             gift
             ,
             the
             reward
             l
             of
             all
             a
             gift
             ,
             whatsoever
             m
             wee
             have
             ,
             whatsoever
             we
             are
             ,
             it
             is
             all
             from
             God
             that
             sheweth
             mercy
             .
          
           
             Lastly
             ,
             in
             that
             Christ
             gives
             his
             Sacrament
             to
             be
             eaten
             ,
             we
             learne
             first
             not
             only
             our
             benefit
             ,
             but
             our
             duty
             ;
             the
             same
             Christ
             it
             is
             who
             in
             eating
             ,
             wee
             both
             enjoy
             and
             obey
             ,
             hee
             being
             as
             well
             the
             Institutor
             as
             the
             substance
             of
             the
             Sacrament
             .
             If
             it
             were
             but
             his
             precept
             ,
             wee
             owe
             him
             our
             observance
             ,
             but
             besides
             it
             is
             his
             body
             ,
             and
             even
             selfe-love
             might
             move
             us
             to
             obey
             his
             precept
             n
             :
             our
             mouths
             have
             been
             wide
             open
             unto
             poyson
             ,
             let
             them
             not
             bee
             shut
             up
             against
             so
             soveraigne
             an
             Antidote
             .
             Secondly
             we
             see
             how
             we
             should
             use
             this
             pretious
             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
             experimentall
             and
             working
             knowledge
             ,
             none
             truly
             knowes
             Christ
             but
             he
             that
             feels
             him
             .
             Come
             o
             
               taste
               and
               see
            
             saith
             the
             Prophet
             ,
             
               how
               gracious
               the
               Lord
               is
            
             :
             in
             divine
             things
             ,
             tasting
             goes
             before
             seeing
             ,
             the
             union
             before
             the
             vision
             p
             Christ
             must
             first
             
               dwell
               in
               us
            
             ,
             before
             wee
             can
             
               know
               the
               love
               of
               God
            
             ,
             that
             passeth
             knowledge
             .
             Thirdly
             ,
             we
             learne
             not
             to
             sinne
             against
             Christ
             ,
             because
             therein
             
             we
             doe
             sinne
             against
             our selves
             ,
             by
             offring
             indignity
             to
             the
             body
             of
             Christ
             ,
             which
             should
             nourish
             us
             ,
             and
             like
             Swine
             q
             by
             trampling
             under
             foot
             that
             pretious
             food
             which
             preserveth
             unto
             life
             ,
             those
             that
             with
             reverence
             eat
             it
             ,
             but
             fatteth
             unto
             slaughter
             those
             who
             profanely
             devoure
             it
             .
             Even
             as
             the
             same
             raine
             in
             different
             grounds
             serves
             sometimes
             to
             bring
             on
             the
             seed
             ,
             other
             times
             to
             choak
             and
             stifle
             it
             ,
             by
             the
             forwardnesse
             of
             weeds
             :
             for
             as
             it
             is
             the
             goodnesse
             of
             God
             to
             bring
             good
             out
             of
             the
             worst
             of
             things
             ,
             even
             sinne
             ;
             so
             is
             it
             the
             malignity
             of
             sin
             and
             cunning
             of
             Satan
             ,
             to
             pervert
             the
             most
             holy
             things
             ,
             the
             word
             r
             of
             God
             ,
             yea
             the
             very
             blood
             s
             of
             Christ
             unto
             evill
             .
             Lastly
             ,
             we
             learne
             how
             pure
             we
             ought
             to
             preserve
             those
             doores
             of
             the
             soule
             from
             filthinesse
             and
             intemperance
             ;
             at
             which
             so
             often
             the
             Prince
             of
             glory
             himselfe
             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
             reall
             Presence
             .
          
           
             HAving
             thus
             farre
             spoken
             of
             the
             nature
             and
             quality
             of
             this
             holy
             Sacrament
             ,
             it
             followes
             in
             Order
             to
             treate
             of
             the
             Ends
             or
             Effects
             thereof
             ,
             on
             which
             depends
             its
             necessity
             ,
             and
             our
             comfort
             :
             our
             Sacraments
             are
             nothing
             else
             but
             Euangelicall
             Types
             or
             shadowes
             of
             some
             more
             perfect
             substance
             ;
             for
             as
             the
             Legall
             Sacrifices
             were
             the
             a
             shadowes
             of
             Christ
             expected
             ,
             and
             wrapped
             up
             in
             a
             Cloude
             of
             Predicting
             ,
             and
             in
             the
             loines
             of
             his
             Predecessors
             :
             so
             this
             new
             mysticall
             Sacrifice
             of
             the
             Gospell
             is
             a
             shadow
             of
             Christ
             risen
             indeed
             ,
             but
             yet
             hid
             from
             us
             under
             the
             Cloud
             of
             those
             Heavens
             which
             shall
             containe
             him
             untill
             the
             dissolution
             of
             all
             things
             ;
             for
             the
             whole
             heavens
             are
             but
             as
             one
             great
             cloud
             which
             intercept
             the
             lustre
             of
             that
             Sunne
             of
             Righteousnesse
             who
             enlighteneth
             every
             one
             that
             commeth
             into
             the
             world
             :
             now
             shadowes
             are
             for
             the
             refreshing
             of
             us
             against
             the
             lustre
             of
             any
             light
             unto
             which
             the
             weaknesse
             of
             the
             sense
             is
             yet
             disproportioned
             :
             as
             there
             are
             many
             things
             for
             their
             owne
             smalnesse
             
             imperceptible
             ,
             so
             some
             for
             their
             magnitude
             doe
             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
             looke
             upon
             the
             whole
             vaste
             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
             Soule
             ,
             betweene
             which
             and
             their
             excellency
             there
             is
             no
             great
             disproportion
             .
             Now
             a
             disproportion
             useth
             in
             all
             things
             to
             arise
             from
             a
             double
             Cause
             ;
             the
             one
             naturall
             ,
             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
             Owle
             in
             respect
             of
             the
             Sunne
             .
          
           
             The
             other
             Accidentall
             ,
             namely
             by
             some
             violation
             and
             distemper
             of
             the
             faculty
             even
             within
             the
             compasse
             of
             its
             owne
             strength
             ;
             as
             in
             sorenesse
             of
             eyes
             in
             regard
             of
             light
             ,
             or
             lamenesse
             in
             regard
             of
             motion
             .
             b
             Great
             certainly
             was
             the
             mystery
             of
             mans
             Redemption
             ,
             which
             poted
             and
             dazled
             the
             eyes
             of
             the
             Angels
             themselves
             :
             so
             that
             betweene
             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
             Saint
             Paul
             himselfe
             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
             owne
             Word
             )
             it
             be
             most
             evident
             and
             infallible
             ,
             yet
             in
             its
             owne
             quality
             it
             is
             not
             so
             immediate
             ,
             and
             expresse
             as
             is
             that
             which
             is
             elsewhere
             reserved
             for
             us
             ;
             d
             for
             hereafter
             we
             shall
             know
             even
             as
             we
             are
             knowne
             ,
             
               by
               a
               knowledge
               of
               Vision
            
             ,
             fruition
             and
             possession
             ,
             heere
             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
             ;
             wee
             doe
             I
             say
             ,
             heere
             bend
             our
             understandings
             to
             assent
             unto
             such
             truths
             as
             doe
             not
             transmit
             any
             immediate
             species
             or
             irradiation
             of
             their
             owne
             upon
             them
             ,
             but
             there
             our
             understandings
             shall
             be
             raised
             unto
             a
             greater
             capacity
             ,
             and
             bee
             made
             able
             without
             a
             secondary
             report
             and
             conveyance
             to
             apprehend
             clearely
             those
             glorious
             Truths
             ,
             the
             evidence
             whereof
             it
             did
             heere
             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
             Samaritans
             knew
             
             Christ
             at
             first
             ,
             onely
             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
             himselfe
             ,
             which
             was
             an
             assent
             of
             vision
             .
          
           
             Secondly
             ,
             as
             the
             Church
             is
             heere
             but
             a
             travelling
             Church
             ,
             therfore
             cannot
             possibly
             have
             any
             farther
             knowledge
             of
             that
             Countrey
             whither
             it
             goes
             but
             onely
             by
             the
             Mappes
             which
             describe
             it
             ,
             the
             Word
             of
             God
             ,
             and
             these
             b
             few
             fruites
             which
             are
             sent
             unto
             them
             from
             it
             ,
             the
             c
             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
             sinne
             ,
             (
             which
             hath
             a
             darkning
             property
             in
             it
             ,
             and
             addes
             unto
             the
             naturall
             limitednesse
             of
             the
             understanding
             ,
             an
             accidentall
             defect
             and
             sorenesse
             )
             much
             disabled
             from
             this
             very
             imperfect
             assent
             unto
             Christ
             the
             Object
             of
             its
             Faith
             :
             for
             as
             sinne
             when
             it
             wastes
             the
             Conscience
             and
             beares
             Rule
             in
             the
             Soule
             ,
             hath
             a
             power
             like
             Dalila
             and
             the
             Philistines
             ,
             to
             put
             out
             our
             eyes
             ,
             (
             as
             d
             Vlysses
             the
             eye
             of
             his
             Cyclops
             with
             his
             sweet
             wine
             )
             a
             power
             to
             e
             corrupt
             Principles
             ,
             to
             f
             pervert
             and
             make
             crooked
             the
             very
             Rule
             by
             which
             we
             worke
             ;
             conveying
             all
             morall
             truths
             to
             the
             Soule
             ,
             as
             some
             concave
             glasses
             use
             to
             represent
             the
             species
             of
             things
             to
             the
             eye
             ,
             not
             according
             to
             their
             naturall
             rectitude
             or
             beauty
             ,
             but
             with
             those
             wrestings
             ,
             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
             naturall
             antipathy
             to
             the
             evidence
             and
             power
             of
             divine
             Truth
             )
             doe
             necessarily
             in
             some
             manner
             distemper
             our
             understandings
             ,
             and
             make
             such
             a
             degree
             of
             sorenesse
             in
             the
             faculty
             as
             that
             it
             cannot
             but
             so
             farre
             forth
             bee
             impatient
             and
             unable
             to
             beare
             that
             glorious
             lustre
             which
             shines
             immediately
             in
             the
             Lord
             Christ.
             So
             then
             we
             see
             what
             a
             great
             disproportion
             there
             is
             betweene
             us
             and
             Christ
             immediately
             presented
             ;
             and
             from
             thence
             wee
             may
             observe
             our
             necessity
             ,
             and
             Gods
             mercy
             in
             affoording
             us
             the
             refreshment
             of
             a
             Type
             and
             Shadow
             .
          
           
             These
             Shadowes
             were
             to
             the
             Church
             of
             the
             Iewes
             many
             ,
             because
             their
             weaknesse
             in
             the
             knowledge
             of
             Christ
             was
             of
             necessity
             more
             than
             ours
             ,
             in
             as
             much
             as
             they
             were
             but
             an
             a
             infant
             ,
             wee
             an
             adult
             and
             growne
             Church
             ,
             and
             they
             looked
             on
             Christ
             at
             a
             distance
             ,
             wee
             neare
             at
             hand
             ,
             hee
             being
             already
             incarnate
             ;
             unto
             us
             they
             are
             the
             Sacraments
             of
             his
             Body
             and
             Bloud
             in
             the
             which
             wee
             see
             and
             receive
             Christ
             as
             weake
             eies
             doe
             the
             light
             of
             the
             Sunne
             ,
             through
             some
             darke
             Cloud
             ,
             or
             thicke
             Grove
             :
             so
             then
             one
             maine
             and
             principall
             end
             of
             this
             Sacrament
             is
             to
             bee
             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
             faithfull
             Soule
             ,
             an
             end
             
             not
             proper
             to
             this
             mystery
             alone
             ,
             but
             common
             to
             it
             with
             all
             those
             Legall
             Sacraments
             which
             were
             the
             more
             thicke
             shadowes
             of
             the
             Jewish
             Church
             :
             for
             b
             even
             they
             in
             the
             red
             Sea
             did
             passe
             through
             Christ
             who
             was
             their
             Way
             ,
             in
             the
             c
             Manna
             and
             Rocke
             did
             eate
             and
             drinke
             Christ
             who
             was
             their
             Life
             ,
             in
             the
             Brasen
             Serpent
             did
             behold
             Christ
             who
             was
             their
             Saviour
             ,
             in
             their
             daily
             Sacrifices
             did
             prefigure
             Christ
             who
             was
             their
             Truth
             ,
             in
             their
             Passeover
             did
             eate
             Christ
             by
             whose
             Bloud
             they
             were
             sprinkled
             ;
             for
             howsoever
             betweene
             the
             
               Legall
               and
               Euangelicall
               Covenant
            
             there
             may
             be
             sundry
             d
             
               Circumstantiall
               differences
            
             :
             as
             first
             in
             the
             manner
             of
             their
             Evidence
             ,
             that
             being
             obscure
             ,
             this
             perspicuous
             ,
             to
             them
             a
             e
             Promise
             onely
             ,
             to
             us
             a
             f
             Gospell
             .
             Secondly
             ,
             in
             their
             extent
             and
             compasse
             ,
             that
             being
             confined
             to
             g
             Iudea
             this
             universall
             to
             all
             h
             Creatures
             .
             Thirdly
             ,
             in
             the
             meanes
             of
             Ministration
             ,
             that
             by
             Priests
             and
             Prophets
             ,
             this
             by
             the
             i
             Sonne
             himselfe
             ,
             and
             those
             delegates
             who
             were
             by
             him
             enabled
             and
             authorised
             by
             a
             solemne
             Commission
             and
             by
             many
             excellent
             endowments
             for
             the
             same
             service
             .
          
           
             Lastly
             ,
             in
             the
             quality
             of
             its
             durance
             ,
             that
             being
             mutable
             and
             b
             abrogated
             ,
             this
             to
             c
             continue
             untill
             the
             consummation
             of
             all
             things
             ;
             yet
             notwithstanding
             in
             substance
             they
             agree
             ,
             and
             though
             by
             sundry
             wayes
             doe
             all
             at
             last
             meet
             in
             one
             and
             the
             same
             Christ
             ,
             who
             like
             the
             heart
             in
             the
             middest
             of
             the
             body
             ,
             comming
             
             himselfe
             in
             person
             betweene
             the
             Legall
             and
             Evangelicall
             Church
             doth
             equally
             convey
             life
             and
             motion
             to
             them
             both
             ;
             even
             as
             that
             light
             which
             I
             see
             in
             a
             starre
             ,
             and
             that
             which
             I
             receive
             by
             the
             immediate
             beame
             of
             the
             Sunne
             ,
             doth
             originally
             issue
             from
             the
             same
             Fountaine
             ,
             though
             conveyed
             with
             a
             different
             lustre
             ,
             and
             by
             a
             severall
             meanes
             .
          
           
             So
             then
             wee
             see
             the
             end
             of
             all
             Sacraments
             made
             after
             the
             second
             Covenant
             (
             for
             Sacraments
             there
             were
             even
             in
             Paradise
             before
             the
             Fall
             )
             namely
             to
             
               exhibite
               Christ
            
             with
             those
             benefits
             which
             hee
             bestoweth
             on
             his
             Church
             unto
             each
             beleeving
             Soule
             ;
             but
             after
             a
             more
             especiall
             manner
             is
             Christ
             exhibited
             in
             the
             Lords
             Supper
             ,
             because
             his
             pretence
             is
             there
             more
             notable
             ;
             for
             as
             by
             Faith
             wee
             have
             the
             evidence
             ,
             so
             by
             the
             Sacrament
             wee
             have
             the
             presence
             of
             things
             farthest
             distant
             and
             absent
             from
             us
             .
             A
             man
             that
             looketh
             on
             the
             light
             through
             a
             shadow
             doth
             truely
             and
             really
             receive
             the
             selfe
             same
             light
             which
             would
             in
             the
             openest
             and
             clearest
             Sun-shine
             appeare
             unto
             him
             ,
             though
             after
             a
             different
             d
             manner
             ;
             there
             shall
             wee
             see
             him
             ,
             as
             Iob
             speakes
             ,
             with
             these
             selfe
             same
             eyes
             ,
             here
             with
             a
             spirituall
             eye
             after
             a
             mysticall
             manner
             :
             so
             then
             in
             this
             Sacrament
             wee
             doe
             most
             willingly
             acknowledge
             a
             
               Reall
               ,
               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
             doe
             wee
             acknowledge
             any
             such
             carnall
             transelementation
             of
             the
             materials
             in
             this
             Sacrament
             ;
             as
             if
             the
             Body
             or
             Bloud
             of
             Christ
             were
             by
             the
             vertue
             of
             Consecration
             ,
             and
             by
             way
             of
             a
             locall
             substitution
             in
             the
             place
             of
             the
             Bread
             and
             Wine
             in
             ,
             but
             are
             truly
             and
             really
             
               by
               them
            
             ,
             though
             in
             nature
             different
             ,
             conveyed
             into
             the
             Soules
             of
             those
             who
             by
             Faith
             receive
             Him.
             And
             therefore
             Christ
             first
             said
             ,
             Take
             ,
             Eate
             ,
             and
             then
             ,
             This
             is
             my
             Body
             ;
             to
             intimate
             unto
             us
             (
             as
             a
             learned
             Hooker
             observeth
             )
             that
             the
             Sacrament
             ,
             however
             by
             Consecration
             it
             be
             changed
             from
             b
             common
             unto
             holy
             Bread
             ,
             and
             separated
             from
             common
             unto
             a
             divine
             use
             ,
             is
             yet
             never
             properly
             to
             bee
             called
             the
             Body
             of
             Christ
             till
             Taken
             and
             Eaten
             ,
             by
             meanes
             of
             which
             Actions
             (
             if
             they
             bee
             Actions
             of
             Faith
             )
             that
             holy
             Bread
             and
             Wine
             doe
             as
             really
             convey
             whole
             Christ
             ,
             with
             the
             vitall
             influences
             that
             proceed
             from
             him
             unto
             the
             Soule
             ,
             as
             the
             hand
             doth
             them
             unto
             the
             mouth
             ,
             or
             the
             mouth
             unto
             the
             stomacke
             .
             Otherwise
             if
             Christ
             were
             really
             and
             corporally
             present
             with
             the
             consecrated
             Elements
             severed
             from
             the
             act
             of
             faithfull
             Receiving
             ,
             the
             wicked
             should
             as
             easily
             receive
             him
             with
             their
             c
             teeth
             ,
             as
             the
             faithfull
             in
             their
             Soule
             ,
             which
             to
             affirme
             is
             both
             absurd
             and
             impious
             .
          
           
             Now
             Christs
             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
             exhibite
             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
             downe
             the
             manner
             ,
             and
             clearing
             the
             trueth
             of
             Christs
             
               Reall
               Presence
            
             ,
             the
             understanding
             whereof
             will
             depend
             upon
             the
             distinguishing
             of
             the
             severall
             manners
             in
             which
             Christ
             may
             bee
             said
             to
             bee
             present
             .
             First
             then
             ,
             Christ
             being
             an
             infinite
             Person
             hath
             in
             the
             vertue
             of
             his
             Godhead
             an
             infinite
             and
             unlimited
             Presence
             ,
             whereby
             hee
             so
             filleth
             all
             places
             as
             that
             hee
             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
             hee
             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
             wee
             affirme
             ,
             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
             infinitenesse
             of
             the
             second
             Person
             ;
             there
             is
             therefore
             (
             in
             the
             second
             place
             )
             by
             the
             
             Lutherans
             framed
             another
             imaginary
             Presence
             of
             Christs
             humane
             Body
             ,
             (
             after
             once
             the
             Divinity
             was
             pleased
             to
             derive
             glory
             in
             fulnesse
             on
             it
             )
             which
             giveth
             it
             a
             participated
             ubiquity
             unto
             it
             too
             ,
             by
             meanes
             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
             Christs
             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
             farre
             above
             all
             other
             names
             that
             are
             named
             in
             heaven
             or
             earth
             ,
             yet
             in
             its
             nature
             did
             it
             ever
             retaine
             the
             essentiall
             and
             primi●ive
             properties
             of
             a
             created
             substance
             ,
             which
             is
             to
             bee
             in
             all
             manner
             of
             perfections
             finite
             ,
             and
             so
             by
             consequence
             in
             place
             too
             ,
             for
             glory
             destroies
             not
             nature
             ,
             but
             exalts
             it
             ,
             nor
             exalts
             it
             to
             any
             farther
             degrees
             of
             Perfection
             than
             are
             compatible
             to
             the
             finitenesse
             of
             a
             Creature
             ,
             who
             is
             like
             unto
             us
             in
             regard
             of
             all
             naturall
             and
             essentiall
             properties
             ▪
             but
             these
             men
             give
             unto
             Christs
             Body
             farre
             more
             than
             his
             owne
             divine
             nature
             doth
             ,
             for
             hee
             glorifies
             it
             onely
             to
             bee
             the
             Head
             ,
             that
             is
             ,
             the
             most
             excellent
             and
             first-borne
             of
             every
             Creature
             ,
             but
             they
             glorifie
             it
             so
             farre
             as
             to
             make
             it
             share
             in
             the
             essentiall
             properties
             of
             the
             divine
             nature
             ;
             
             for
             as
             that
             substance
             unto
             whom
             the
             intrinsecall
             ,
             unseparated
             ,
             and
             essentiall
             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
             doe
             belong
             in
             that
             degree
             of
             infinitenesse
             as
             they
             doe
             to
             the
             divine
             Person
             it selfe
             must
             needs
             bee
             God
             ;
             and
             immensity
             wee
             know
             is
             a
             proper
             attribute
             of
             the
             Divinity
             ,
             implying
             infinitenesse
             ,
             which
             is
             Gods
             owne
             Prerogative
             ;
             neither
             can
             the
             distinction
             of
             ubiquity
             communicated
             ,
             and
             originall
             or
             essentiall
             salve
             the
             consequence
             :
             for
             God
             is
             by
             himselfe
             so
             differenced
             from
             all
             the
             Creatures
             ,
             as
             that
             it
             is
             not
             possible
             any
             attribute
             of
             his
             should
             bee
             participated
             by
             any
             Creature
             in
             that
             manner
             of
             infinitenesse
             as
             it
             is
             in
             him
             ;
             nay
             it
             implies
             an
             inevitable
             contradiction
             that
             in
             a
             finite
             nature
             there
             should
             bee
             roome
             enough
             for
             an
             infinite
             attribute
             .
             We
             confesse
             that
             in
             as
             much
             as
             the
             humane
             nature
             in
             Christ
             is
             inseparably
             taken
             into
             the
             subsistence
             of
             the
             omnipresent
             Sonne
             of
             God
             ;
             It
             is
             therefore
             a
             truth
             to
             say
             ,
             That
             the
             Sonne
             of
             God
             ,
             though
             filling
             all
             places
             ,
             is
             not
             yet
             in
             any
             of
             them
             separated
             or
             asunder
             from
             the
             humane
             nature
             ,
             may
             by
             the
             vertue
             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
             appeare
             in
             other
             things
             .
             The
             Soule
             hath
             a
             kinde
             of
             immensity
             in
             her
             little
             world
             ,
             being
             in
             each
             part
             thereof
             whole
             and
             entire
             ,
             and
             yet
             it
             followes
             not
             because
             the
             Soule
             is
             united
             to
             the
             Body
             ,
             that
             therefore
             the
             Body
             must
             needs
             partake
             of
             this
             Omnipresence
             of
             the
             Soule
             ,
             else
             should
             the
             whole
             body
             be
             in
             the
             little
             finger
             ,
             because
             the
             Soule
             unto
             which
             it
             is
             united
             is
             wholly
             there
             .
             Againe
             ,
             there
             is
             an
             unseparable
             union
             betweene
             the
             Sunne
             and
             the
             beame
             ,
             so
             that
             it
             is
             infallibly
             true
             to
             say
             ,
             the
             Sunne
             is
             no
             where
             severed
             from
             the
             beame
             ,
             yet
             wee
             know
             they
             both
             occupy
             a
             distinct
             place
             :
             againe
             ,
             Misle●oe
             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
             goe
             then
             this
             opinion
             ,
             there
             is
             a
             third
             Presence
             of
             Christ
             ,
             which
             is
             a
             carnall
             Physicall
             ,
             locall
             Presence
             ,
             which
             wee
             affirme
             his
             humane
             nature
             to
             have
             onely
             in
             Heaven
             :
             The
             Papists
             attribute
             it
             to
             the
             Sacrament
             ,
             because
             Christ
             hath
             said
             ,
             This
             is
             my
             Body
             :
             and
             in
             matters
             of
             fundamentall
             consequence
             ,
             hee
             useth
             no
             figurative
             or
             darke
             speeches
             ;
             to
             this
             wee
             say
             ,
             that
             it
             is
             a
             carnall
             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
             onely
             a
             carnall
             eare
             to
             heare
             it
             :
             for
             what
             difficulty
             is
             it
             to
             say
             that
             then
             the
             King
             gives
             a
             man
             an
             Office
             when
             hee
             hath
             sealed
             him
             such
             a
             Pa●ent
             in
             the
             right
             whereof
             that
             Office
             belongeth
             ,
             and
             is
             conveyed
             unto
             him
             ?
             And
             if
             Christ
             bee
             thus
             locally
             in
             the
             Sacrament
             ,
             and
             eaten
             with
             the
             mouth
             ,
             and
             so
             conveyed
             into
             the
             stomacke
             :
             I
             then
             demand
             what
             becomes
             of
             him
             when
             and
             after
             hee
             is
             thus
             received
             into
             the
             stomacke
             ?
             If
             hee
             retire
             from
             the
             accidents
             out
             of
             a
             man
             ,
             then
             first
             accidents
             shall
             be
             left
             without
             any
             substance
             at
             all
             under
             them
             to
             sustaine
             them
             ,
             and
             which
             is
             (
             if
             any
             thing
             can
             bee
             )
             yet
             more
             absurd
             ,
             bare
             accidents
             should
             nourish
             ,
             bee
             assimulated
             and
             augment
             a
             substance
             ;
             for
             it
             is
             plaine
             ,
             that
             a
             man
             might
             bee
             nourished
             by
             the
             Bread
             ;
             yea
             ,
             the
             Priest
             by
             intemperate
             excesse
             made
             drunke
             with
             the
             consecrated
             Wine
             ;
             unto
             which
             detestable
             effects
             wee
             cannot
             imagine
             that
             God
             by
             a
             more
             especiall
             concurrence
             and
             miracle
             would
             enable
             the
             bare
             accidents
             of
             Bread
             and
             Wine
             .
             But
             if
             Christ
             stay
             ,
             and
             doe
             corporally
             unite
             himselfe
             to
             the
             Receiver
             ;
             then
             I
             see
             not
             how
             all
             they
             that
             receive
             the
             Sacrament
             ,
             being
             physically
             and
             substantially
             united
             to
             Christs
             Body
             have
             not
             likewise
             a
             naturall
             union
             to
             his
             Person
             too
             ,
             that
             being
             no
             where
             separated
             from
             this
             ,
             which
             is
             blasphemous
             to
             affirme
             .
          
           
             Secondly
             ,
             how
             Christs
             Body
             may
             not
             bee
             
             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
             ,
             wee
             come
             to
             a
             fourth
             Presence
             of
             Christ
             which
             is
             by
             Energy
             and
             power
             ;
             thus
             where
             two
             or
             three
             bee
             gathered
             together
             in
             his
             Name
             ,
             
             Christ
             is
             in
             the
             middest
             of
             them
             by
             the
             powerfull
             working
             of
             his
             holy
             Spirit
             ;
             even
             as
             the
             Sunne
             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
             betweene
             the
             Agent
             and
             the
             Patient
             ,
             which
             cannot
             bee
             without
             some
             manner
             of
             presence
             too
             ;
             but
             the
             last
             manner
             of
             Presence
             is
             a
             
               Sacramentall
               Relative
            
             ,
             mysticall
             Presence
             .
             Understand
             it
             thus
             ,
             The
             King
             is
             in
             his
             Court
             or
             Presence-chamber
             onely
             locally
             ,
             and
             physically
             ;
             but
             representatively
             he
             is
             wheresoever
             his
             Chancellour
             or
             subordinate
             Judges
             are
             ,
             in
             as
             much
             as
             whatsoever
             they
             in
             a
             Legall
             and
             judiciall
             course
             doe
             determine
             ,
             is
             accompted
             by
             him
             as
             his
             owne
             personall
             act
             ,
             as
             being
             an
             effect
             of
             that
             power
             ,
             which
             though
             in
             them
             as
             the
             instruments
             ,
             doth
             yet
             originally
             reside
             no
             where
             but
             in
             his
             owne
             Person
             ;
             just
             so
             Christ
             is
             locally
             in
             Heaven
             ,
             which
             must
             containe
             him
             till
             the
             restitution
             of
             all
             things
             ,
             yet
             having
             instituted
             these
             Elements
             for
             the
             supply
             as
             it
             were
             of
             his
             absence
             ,
             hee
             is
             accompted
             present
             with
             them
             ,
             in
             as
             much
             as
             they
             which
             
             receive
             them
             with
             that
             reverend
             and
             faithfull
             affection
             as
             they
             would
             Christ
             himselfe
             doe
             together
             with
             them
             ,
             receive
             him
             too
             ,
             really
             and
             truly
             ,
             though
             not
             carnally
             or
             physically
             ,
             but
             after
             a
             mysticall
             and
             spirituall
             manner
             .
             
               A
               reall
               Presence
            
             of
             Christ
             wee
             acknowledge
             ,
             but
             not
             a
             locall
             or
             physicall
             ;
             for
             
               Presence
               reall
            
             (
             that
             being
             a
             metaphysicall
             terme
             )
             is
             not
             opposed
             unto
             a
             meere
             physicall
             or
             locall
             absence
             ,
             or
             distance
             ,
             but
             is
             opposed
             to
             a
             false
             imaginary
             ,
             phantasticke
             presence
             ;
             for
             if
             reall
             presence
             may
             bee
             understood
             of
             nothing
             but
             a
             carnall
             and
             locall
             presence
             ,
             then
             that
             speech
             of
             Christ
             ,
             Where
             two
             or
             three
             bee
             gathered
             together
             in
             my
             Name
             ,
             there
             am
             I
             in
             the
             middest
             of
             them
             ;
             cannot
             have
             any
             reall
             Trueth
             in
             it
             ,
             because
             Christ
             is
             not
             locally
             in
             the
             middest
             of
             them
             .
             This
             reall
             Presence
             being
             thus
             explained
             may
             bee
             thus
             proved
             ,
             The
             maine
             end
             of
             the
             Sacrament
             (
             as
             shall
             be
             shewed
             )
             is
             to
             unite
             the
             faithfull
             unto
             Christ
             ,
             to
             which
             union
             there
             must
             of
             necessity
             be
             a
             Presence
             of
             Christ
             by
             meanes
             of
             the
             Sacrament
             ,
             which
             is
             the
             instrument
             of
             that
             union
             .
             Such
             then
             as
             the
             union
             is
             ,
             such
             must
             needs
             bee
             the
             presence
             too
             :
             since
             Presence
             is
             therefore
             only
             necessary
             that
             by
             meanes
             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
             mysticall
             manner
             ,
             by
             joynts
             and
             sinewes
             ,
             not
             fleshly
             but
             spirituall
             :
             even
             as
             the
             faithfull
             are
             united
             to
             each
             other
             in
             
             one
             mysticall
             Body
             of
             Christ
             ,
             into
             one
             holy
             a
             spirituall
             Building
             ,
             into
             one
             fruitfull
             olive
             ,
             into
             a
             holy
             ,
             but
             mysticall
             marriage
             with
             Christ.
             Now
             what
             Presence
             fitter
             for
             a
             
               Spirituall
               union
            
             than
             a
             
               spirituall
               presence
            
             .
             Certainly
             ,
             to
             confine
             Christ
             unto
             the
             narrow
             compasse
             of
             a
             piece
             of
             Bread
             ,
             to
             squeeze
             and
             contract
             his
             Body
             into
             so
             strait
             a
             roome
             ,
             and
             to
             grinde
             him
             betweene
             our
             teeth
             is
             to
             humble
             him
             (
             though
             now
             glorified
             )
             lower
             than
             hee
             humbled
             himselfe
             ,
             hee
             himselfe
             to
             the
             forme
             of
             a
             servant
             ,
             but
             this
             to
             the
             condition
             of
             a
             monster
             .
             That
             Presence
             then
             of
             Christ
             which
             in
             the
             Sacrament
             wee
             acknowledge
             is
             not
             
               any
               grosse
               Presence
               of
               circumscription
            
             ,
             as
             if
             Christ
             Jesus
             in
             Body
             lay
             hid
             under
             the
             accidents
             of
             Bread
             and
             Wine
             ;
             as
             if
             hee
             who
             was
             a
             wont
             to
             use
             the
             senses
             for
             witnesse
             and
             proofe
             of
             his
             Presence
             ,
             
             did
             now
             hide
             from
             them
             ,
             
             yea
             deceive
             them
             under
             the
             appearances
             of
             that
             which
             hee
             is
             not
             ;
             but
             it
             is
             a
             
               spirituall
               Presence
               ,
               of
               energie
               ,
               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
             bee
             conveyed
             into
             the
             faithfull
             Soule
             :
             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
             can
             (
             without
             any
             necessity
             of
             a
             fleshly
             Presence
             )
             send
             as
             great
             influence
             from
             his
             sacred
             
             Body
             on
             the
             Church
             ,
             as
             if
             hee
             should
             descend
             visibly
             amongst
             us
             .
             Neither
             can
             any
             man
             shew
             any
             enforcing
             reason
             why
             unto
             the
             reall
             exhibition
             and
             reception
             of
             Christ
             crucified
             there
             should
             any
             more
             physicall
             Presence
             of
             his
             bee
             required
             ,
             than
             there
             is
             of
             the
             Sunne
             unto
             the
             eye
             for
             receiving
             his
             light
             ,
             or
             of
             the
             d
             roote
             unto
             the
             utmost
             branches
             for
             receiving
             of
             vitall
             sappe
             ,
             or
             of
             the
             e
             head
             unto
             the
             feete
             for
             the
             receiving
             of
             sense
             ,
             or
             of
             the
             land
             and
             f
             purchase
             made
             over
             by
             a
             g
             sealed
             Deed
             for
             receiving
             the
             Lordship
             ;
             or
             lastly
             ,
             (
             to
             use
             an
             instance
             from
             the
             Jesuites
             owne
             Doctrine
             out
             of
             Aristotle
             )
             of
             a
             finall
             Cause
             in
             an
             actuall
             existence
             to
             effect
             its
             power
             and
             causality
             on
             the
             the
             will
             :
             for
             if
             the
             h
             finall
             Cause
             doe
             truely
             and
             really
             produce
             its
             effect
             ,
             though
             it
             have
             not
             any
             materiall
             ,
             grosse
             Presence
             ,
             but
             onely
             an
             intellectuall
             Presence
             to
             the
             apprehension
             :
             why
             may
             not
             Christ
             (
             whose
             i
             sacred
             Body
             ,
             however
             it
             bee
             not
             substantially
             coextended
             (
             as
             I
             may
             so
             speake
             )
             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
             spheare
             of
             activity
             ,
             nor
             stint
             of
             merit
             ,
             nor
             bounds
             of
             efficacy
             ,
             nor
             necessary
             subject
             of
             application
             ,
             beyond
             which
             the
             vertue
             of
             it
             growes
             faint
             and
             uneffectuall
             )
             why
             may
             not
             hee
             ,
             I
             say
             ,
             really
             unite
             himselfe
             unto
             his
             Church
             by
             a
             spirituall
             Presence
             to
             the
             faithfull
             Soule
             ,
             without
             any
             such
             grosse
             and
             
             carnall
             descent
             ,
             or
             rehumiliation
             of
             his
             glorified
             Body
             unto
             an
             ignoble
             and
             prodigious
             forme
             ?
             So
             then
             to
             conclude
             this
             digression
             ,
             and
             the
             first
             End
             of
             this
             Sacrament
             together
             ;
             when
             Christ
             saith
             ,
             This
             is
             my
             Body
             ,
             wee
             are
             not
             otherwise
             to
             understand
             it
             than
             those
             other
             Sacramentall
             speeches
             of
             the
             same
             nature
             ,
             a
             I
             am
             the
             Bread
             of
             Life
             ,
             Christ
             was
             that
             rocke
             ,
             and
             the
             like
             ,
             it
             being
             a
             common
             thing
             not
             onely
             in
             b
             holy
             Scriptures
             ,
             but
             even
             in
             c
             prophane
             Writers
             also
             to
             call
             the
             instrumentall
             Elements
             by
             the
             name
             of
             that
             Covenant
             of
             which
             they
             are
             onely
             the
             Sacrifices
             ,
             seales
             ,
             and
             visible
             confirmations
             ,
             because
             of
             that
             relation
             and
             neere
             resemblance
             that
             is
             betweene
             them
             .
          
           
             The
             second
             End
             or
             Effect
             of
             this
             Sacrament
             which
             in
             order
             of
             Nature
             immediately
             followeth
             the
             former
             is
             to
             obsignate
             ,
             and
             to
             encrease
             the
             mysticall
             union
             of
             the
             Church
             unto
             Christ
             their
             Head
             ;
             for
             as
             the
             same
             operation
             which
             infuseth
             the
             reasonable
             soule
             (
             which
             is
             the
             first
             act
             or
             principle
             of
             life
             naturall
             )
             doth
             also
             unite
             it
             unto
             the
             body
             ,
             to
             the
             making
             up
             of
             one
             man
             ;
             so
             the
             same
             Sacrament
             which
             doth
             exhibite
             Christ
             unto
             us
             (
             who
             is
             the
             first
             act
             and
             originall
             of
             life
             divine
             )
             doth
             also
             unite
             us
             together
             unto
             the
             making
             up
             of
             one
             Church
             .
             In
             naturall
             nourishment
             the
             vitall
             heate
             being
             stronger
             than
             the
             resistance
             of
             the
             meat
             ,
             doth
             macerate
             ,
             concoct
             ,
             and
             convert
             that
             into
             the
             substance
             of
             the
             Body
             ;
             but
             in
             this
             spirituall
             
             nourishment
             ,
             the
             c
             vitall
             Spirit
             of
             Christ
             having
             a
             heate
             invincible
             by
             the
             coldnesse
             of
             Nature
             doth
             turne
             us
             into
             the
             same
             image
             and
             quality
             with
             it selfe
             ,
             working
             a
             a
             fellowship
             of
             affections
             and
             confederacy
             of
             wills
             :
             and
             as
             the
             body
             doth
             from
             the
             union
             of
             the
             soule
             unto
             it
             receive
             strength
             ,
             beauty
             ,
             motion
             ,
             and
             the
             like
             active
             qualities
             ;
             so
             also
             Christ
             being
             united
             unto
             us
             b
             by
             these
             holy
             mysteries
             ,
             doth
             comfort
             ,
             refresh
             ,
             strengthen
             ,
             rule
             and
             direct
             us
             in
             all
             our
             waies
             .
             Wee
             all
             in
             the
             vertue
             of
             that
             c
             Covenant
             made
             by
             God
             unto
             the
             faithfull
             and
             to
             their
             seed
             in
             the
             first
             instant
             of
             our
             being
             doe
             belong
             unto
             Christ
             that
             bought
             us
             ,
             after
             in
             the
             d
             Laver
             of
             Regeneration
             ,
             the
             Sacrament
             of
             Baptisme
             ,
             we
             are
             farther
             admitted
             and
             united
             to
             him
             :
             our
             right
             unto
             Christ
             before
             was
             generall
             from
             the
             benefit
             of
             the
             common
             Covenant
             ;
             but
             in
             this
             Sacrament
             of
             Baptisme
             my
             right
             is
             made
             personall
             ,
             and
             I
             now
             lay
             claime
             unto
             Christ
             not
             onely
             in
             the
             right
             of
             his
             common
             Promise
             ,
             but
             by
             the
             efficacy
             of
             this
             particular
             Washing
             ,
             which
             sealeth
             and
             ratifieth
             the
             Covenant
             unto
             mee
             .
             Thus
             is
             our
             first
             union
             unto
             Christ
             wrought
             ,
             by
             the
             grace
             of
             the
             Covenant
             effectively
             ,
             and
             by
             the
             grace
             of
             Baptisme
             (
             where
             it
             may
             bee
             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
             wee
             must
             conceive
             that
             as
             
             there
             is
             a
             union
             unto
             Christ
             ,
             so
             there
             must
             ,
             as
             in
             naturall
             bodies
             ,
             be
             after
             that
             union
             ,
             a
             e
             growing
             up
             ,
             till
             wee
             come
             to
             our
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             measure
             of
             the
             fulnesse
             of
             Christ.
             This
             growth
             being
             an
             effect
             of
             the
             vitall
             faculty
             is
             more
             or
             lesse
             perfected
             in
             us
             ,
             as
             that
             is
             either
             more
             or
             lesse
             stifled
             or
             cherished
             :
             for
             as
             in
             the
             soule
             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
             severall
             meanes
             which
             for
             either
             purpose
             wee
             apply
             unto
             our selves
             .
             The
             union
             of
             the
             soule
             and
             body
             ,
             though
             not
             dissolved
             ,
             is
             yet
             by
             every
             the
             least
             distemper
             slackned
             ,
             by
             some
             violent
             diseases
             almost
             rended
             asunder
             ,
             so
             that
             the
             body
             hath
             sometimes
             more
             ,
             sometimes
             lesse
             hold-fast
             of
             the
             soule
             ;
             so
             heere
             wee
             are
             in
             the
             Covenant
             and
             in
             Baptisme
             united
             unto
             Christ
             ;
             but
             wee
             must
             not
             forget
             that
             in
             men
             there
             is
             by
             Nature
             a
             a
             roote
             of
             bitternesse
             ,
             whence
             issue
             those
             h
             fruites
             of
             the
             flesh
             ,
             a
             spawne
             and
             wombe
             of
             actuall
             corruptions
             ,
             where
             sinne
             is
             daily
             c
             conceived
             and
             brought
             forth
             ,
             a
             
               mare
               mortuum
            
             ,
             a
             lake
             of
             death
             ,
             whence
             continually
             arise
             all
             manner
             of
             noysome
             and
             infectious
             lusts
             ;
             by
             meanes
             of
             which
             our
             Union
             to
             Christ
             (
             though
             not
             dissolved
             )
             is
             yet
             daily
             weakened
             and
             stands
             in
             need
             of
             continuall
             confirmation
             ;
             for
             every
             sinne
             doth
             more
             or
             lesse
             smother
             and
             stoppe
             the
             principle
             of
             life
             in
             
             us
             ,
             so
             that
             it
             cannot
             worke
             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
             himselfe
             according
             to
             his
             created
             Graces
             receiveth
             life
             ,
             and
             that
             is
             the
             d
             Spirit
             of
             Christ
             ,
             a
             e
             quickning
             Spirit
             ,
             and
             a
             f
             strengthening
             Spirit
             .
             Now
             as
             that
             great
             sinne
             which
             is
             incompatible
             with
             faith
             doth
             bidde
             defiance
             to
             the
             good
             Spirit
             of
             God
             ,
             and
             therefore
             is
             more
             especially
             called
             The
             sinne
             against
             the
             holy
             Ghost
             ,
             so
             every
             sinne
             doth
             in
             its
             owne
             manner
             and
             measure
             g
             quench
             the
             Spirit
             that
             it
             cannot
             quicken
             ,
             and
             h
             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
             sinne
             :
             for
             the
             reestablishing
             whereof
             God
             hath
             appointed
             these
             sacred
             Mysteries
             ,
             as
             effectuall
             instruments
             ,
             where
             they
             meet
             with
             a
             qualified
             subject
             ,
             to
             produce
             a
             more
             firme
             and
             close
             union
             of
             the
             Soule
             to
             Christ
             ,
             and
             to
             strengthen
             our
             Faith
             which
             is
             the
             joynt
             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
             submit
             our
             services
             ,
             to
             knit
             our
             wils
             ,
             to
             conforme
             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
             attaine
             unto
             the
             measure
             of
             Christ
             ,
             there
             where
             our
             Faith
             can
             no
             way
             bee
             impaired
             ,
             our
             bodies
             and
             soules
             subject
             to
             no
             decay
             ,
             and
             by
             consequence
             stand
             in
             no
             need
             of
             any
             such
             b
             viaticums
             as
             wee
             heere
             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
             faithfull
             ,
             the
             obsignation
             of
             the
             Covenant
             of
             Grace
             ,
             and
             the
             abrogation
             of
             the
             Passeover
             .
          
           
             NOW
             as
             the
             same
             nourishment
             which
             preserveth
             the
             Union
             betweene
             the
             Soule
             and
             Body
             ,
             or
             head
             and
             members
             ,
             doth
             in
             like
             manner
             preserve
             the
             Union
             betweene
             the
             members
             themselves
             :
             even
             so
             this
             Sacrament
             is
             as
             it
             were
             the
             sinew
             of
             the
             Church
             ,
             whereby
             the
             faithfull
             ,
             being
             all
             c
             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
             passe
             ,
             the
             same
             common
             Faith
             to
             vindicate
             ,
             and
             therefore
             the
             same
             mutuall
             engagements
             to
             further
             and
             advance
             the
             good
             of
             each
             other
             ;
             so
             that
             the
             next
             immediate
             effect
             of
             this
             Sacrament
             is
             to
             confirme
             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
             naturall
             things
             ,
             d
             Union
             strengtheneth
             motions
             naturall
             ,
             and
             weakeneth
             violent
             ;
             so
             in
             the
             Church
             ,
             Union
             strengtheneth
             all
             spirituall
             motions
             ,
             whether
             upward
             as
             meditations
             and
             prayers
             to
             God
             ,
             or
             downeward
             as
             sympathy
             ,
             and
             good
             workes
             towards
             our
             weake
             Brethren
             ,
             and
             it
             hindereth
             all
             violent
             motions
             ,
             the
             strength
             of
             sinne
             ,
             the
             darts
             of
             Satan
             ,
             the
             provocations
             of
             the
             World
             ,
             the
             Judgements
             of
             God
             ,
             or
             whatever
             evill
             may
             bee
             by
             the
             flesh
             either
             committed
             or
             deserved
             .
             And
             this
             Union
             of
             the
             faithfull
             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
             Elements
             ,
             they
             are
             such
             as
             ,
             though
             naturally
             their
             parts
             were
             separated
             in
             severall
             graines
             and
             grapes
             ,
             yet
             are
             they
             by
             the
             art
             of
             man
             moulded
             together
             and
             made
             up
             into
             one
             artificiall
             body
             consisting
             of
             divers
             homogeneous
             parts
             :
             men
             by
             Nature
             are
             disjoynted
             
             not
             more
             in
             being
             ,
             than
             in
             affections
             and
             desires
             each
             from
             other
             ,
             every
             one
             being
             his
             owne
             end
             ,
             and
             not
             any
             way
             affected
             with
             that
             tendernesse
             of
             Communion
             ,
             or
             bowels
             of
             love
             ,
             which
             in
             Christ
             wee
             recover
             ;
             but
             now
             Christ
             hath
             redeemed
             us
             from
             this
             estate
             of
             enmity
             ,
             and
             drawing
             us
             all
             to
             the
             pursuite
             of
             one
             common
             end
             ,
             and
             thereunto
             enabling
             us
             by
             one
             uniforme
             rule
             his
             holy
             Word
             ,
             and
             by
             one
             vitall
             Principle
             his
             holy
             Spirit
             ;
             wee
             are
             by
             the
             meanes
             of
             this
             holy
             Sacrament
             after
             the
             same
             manner
             reunited
             into
             one
             spirituall
             Body
             ,
             as
             the
             Elements
             (
             though
             originally
             severall
             )
             are
             into
             one
             artificiall
             masse
             .
             And
             for
             the
             same
             reason
             (
             as
             I
             conceive
             )
             was
             the
             b
             holy
             Passeover
             in
             the
             Law
             commanded
             to
             bee
             one
             whole
             Lambe
             ,
             and
             eaten
             in
             one
             Family
             ,
             and
             not
             to
             have
             one
             bone
             of
             it
             broken
             ,
             to
             signifie
             that
             there
             should
             bee
             all
             unity
             ,
             and
             no
             Schisme
             or
             rupture
             in
             the
             Church
             which
             is
             Christs
             Body
             .
          
           
             Secondly
             ,
             for
             the
             appellations
             of
             this
             Sacrament
             ,
             it
             is
             commonly
             called
             The
             Lords
             c
             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
             retaines
             ,
             Communion
             or
             fellowship
             :
             and
             lastly
             ,
             it
             was
             called
             by
             the
             Ancients
             a
             Synaxis
             ,
             a
             collection
             ,
             gathering
             together
             ,
             or
             assembling
             of
             the
             faithfull
             ,
             namely
             into
             that
             unity
             which
             Christ
             by
             
             his
             merits
             purchased
             ,
             by
             his
             b
             prayer
             obtained
             ,
             and
             by
             his
             Spirit
             wrought
             in
             them
             ;
             so
             great
             hath
             ever
             beene
             the
             Wisedome
             of
             Gods
             Spirit
             and
             of
             his
             Church
             ,
             which
             is
             ruled
             by
             it
             ,
             to
             impose
             on
             divine
             institutions
             such
             names
             as
             might
             expresse
             their
             vertue
             and
             our
             duty
             :
             as
             Adams
             Sacrament
             was
             called
             the
             c
             Tree
             of
             Life
             ;
             the
             Iewes
             Sacraments
             ,
             the
             d
             Covenant
             ,
             and
             the
             e
             Passeover
             ;
             and
             with
             the
             Christians
             ,
             Baptisme
             is
             called
             f
             Regeneration
             ,
             and
             the
             Lords
             Supper
             g
             Communion
             ,
             that
             by
             the
             names
             we
             might
             bee
             put
             in
             minde
             of
             the
             power
             of
             the
             things
             themselves
             .
          
           
             Thirdly
             ,
             for
             the
             Ceremonies
             and
             Customes
             annexed
             unto
             this
             Sacrament
             in
             the
             Primitive
             times
             ,
             notwithstanding
             for
             superstitious
             abuses
             some
             of
             them
             have
             beene
             abolished
             ,
             yet
             in
             their
             owne
             originall
             use
             they
             did
             signifie
             this
             uniting
             and
             knitting
             quality
             which
             the
             Sacraments
             have
             in
             it
             ,
             whereby
             the
             faithfull
             are
             made
             one
             with
             Christ
             by
             faith
             ,
             and
             amongst
             themselves
             by
             love
             .
          
           
             And
             first
             they
             had
             a
             custome
             of
             h
             mixing
             Water
             with
             the
             Wine
             (
             as
             there
             came
             Water
             and
             Blood
             out
             of
             Christs
             side
             )
             which
             ,
             however
             it
             might
             have
             a
             naturall
             reason
             ,
             because
             of
             the
             heate
             of
             the
             country
             ,
             and
             custome
             of
             those
             Southerne
             parts
             ,
             where
             the
             i
             use
             was
             to
             correct
             the
             heate
             of
             Wine
             with
             Water
             ;
             yet
             was
             it
             by
             the
             Christians
             us●d
             not
             without
             a
             mysticall
             and
             allegoricall
             sense
             ;
             to
             expresse
             the
             
             mixture
             (
             whereof
             this
             Sacrament
             is
             an
             effectuall
             instrument
             )
             of
             all
             the
             People
             (
             who
             have
             faith
             to
             receive
             it
             )
             with
             Christs
             Blood
             ;
             k
             Water
             being
             by
             the
             Holy
             Ghost
             himselfe
             interpreted
             for
             People
             and
             Nations
             .
          
           
             Secondly
             ,
             at
             the
             receiving
             of
             this
             holy
             Sacrament
             their
             custome
             was
             to
             l
             kisse
             one
             another
             with
             an
             holy
             kisse
             or
             a
             kisse
             of
             love
             ,
             as
             a
             testification
             of
             mutuall
             dearenesse
             ,
             it
             proceeding
             from
             the
             a
             exiliency
             of
             the
             spirits
             and
             readinesse
             of
             Nature
             to
             meet
             and
             unite
             it selfe
             unto
             the
             thing●
             beloved
             ;
             for
             love
             is
             nothing
             else
             but
             a
             delightfull
             affection
             arising
             from
             an
             attractive
             power
             in
             the
             goodnesse
             of
             some
             excellent
             Object
             ,
             unto
             which
             it
             endeavoureth
             to
             cleave
             and
             to
             unite
             it selfe
             ,
             and
             therefore
             it
             was
             an
             argument
             of
             hellish
             hypocrisie
             in
             Iudas
             ,
             and
             an
             imitation
             of
             his
             father
             the
             Divell
             ,
             (
             who
             transformeth
             himselfe
             into
             an
             Angell
             of
             Light
             for
             the
             enlargement
             of
             his
             kingdome
             )
             to
             use
             this
             holy
             symbole
             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
             testifie
             their
             mutuall
             love
             to
             each
             other
             ,
             did
             eate
             in
             common
             together
             ;
             which
             Feasts
             from
             that
             which
             they
             did
             signifie
             (
             as
             the
             use
             of
             God
             and
             his
             Church
             is
             to
             proportion
             names
             and
             things
             )
             were
             called
             b
             love-feasts
             ,
             to
             testifie
             unto
             the
             very
             c
             Heathen
             ,
             
             how
             dearely
             they
             were
             knit
             together
             .
          
           
             Fourthly
             ,
             after
             receiving
             of
             these
             holy
             mysteries
             ,
             there
             were
             extraordinary
             oblations
             and
             d
             collections
             for
             refreshing
             Christs
             poore
             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
             orphanes
             ,
             or
             widowes
             ,
             or
             aged
             ,
             or
             sicke
             ,
             or
             in
             bonds
             condemned
             to
             Mine-pits
             ,
             or
             to
             the
             Islands
             ,
             or
             desolate
             places
             ,
             or
             darke
             Dungeons
             (
             the
             usuall
             punishments
             in
             those
             times
             )
             with
             all
             these
             were
             they
             not
             ashamed
             in
             this
             holy
             worke
             to
             acknowledge
             a
             unity
             of
             condition
             ,
             a
             fellowship
             and
             equality
             in
             the
             spirituall
             Privileges
             of
             the
             same
             Head
             ,
             a
             mutuall
             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
             goe
             to
             their
             Kingdome
             through
             the
             same
             path
             of
             blood
             which
             he
             had
             before
             besprinckled
             for
             them
             .
          
           
             Lastly
             ,
             it
             was
             the
             a
             custome
             in
             any
             solemne
             testimoniall
             of
             Peace
             to
             receive
             and
             exhibite
             this
             holy
             Sacrament
             ,
             as
             the
             seale
             and
             earnest
             of
             that
             union
             which
             the
             parties
             whom
             it
             did
             concerne
             had
             betweene
             themselves
             .
             Such
             hath
             ever
             beene
             the
             care
             of
             the
             holy
             Church
             in
             all
             
             the
             customes
             and
             ceremoniall
             accessions
             whether
             of
             decency
             or
             charity
             which
             have
             beene
             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
             wee
             have
             all
             but
             one
             Sacrament
             ,
             which
             is
             the
             Food
             of
             life
             ,
             so
             wee
             should
             have
             but
             b
             one
             Soule
             ,
             which
             is
             the
             Spirit
             of
             life
             ,
             and
             from
             thence
             but
             one
             heart
             ,
             and
             one
             minde
             ,
             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
             appeare
             any
             breach
             or
             Schisme
             ,
             but
             that
             as
             at
             all
             times
             ,
             so
             much
             more
             then
             ,
             wee
             should
             c
             all
             thinke
             ,
             and
             speake
             ,
             and
             doe
             the
             same
             things
             ,
             least
             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
             faithfull
             to
             each
             other
             ,
             for
             d
             even
             by
             Nature
             are
             men
             directed
             to
             expresse
             their
             affections
             or
             reconcilements
             to
             others
             in
             feasts
             and
             invitations
             ,
             where
             even
             e
             publique
             Enemies
             have
             condescended
             to
             termes
             of
             fairenesse
             and
             plausibility
             ,
             for
             which
             
             cause
             it
             is
             noted
             for
             one
             of
             the
             f
             Acts
             of
             Tyrants
             ,
             whereby
             to
             dissociate
             the
             mindes
             of
             their
             Subjects
             ,
             and
             so
             to
             breake
             them
             when
             they
             are
             asunder
             ,
             whom
             all
             together
             they
             could
             not
             bend
             ,
             to
             interdict
             invitations
             and
             mutuall
             hospitalities
             ,
             whereby
             the
             body
             politicke
             is
             as
             well
             preserved
             as
             the
             naturall
             ,
             and
             the
             love
             of
             men
             as
             much
             nourished
             as
             their
             bodies
             .
             And
             therefore
             where
             a
             Ioseph
             did
             love
             most
             ,
             there
             was
             the
             messe
             doubled
             ,
             and
             the
             nationall
             hatred
             betweene
             the
             Iewes
             and
             Aegyptians
             springing
             from
             the
             diversity
             of
             Religions
             (
             whose
             b
             worke
             it
             is
             to
             knit
             and
             fasten
             the
             affections
             of
             men
             )
             was
             no
             way
             better
             expressed
             than
             by
             their
             c
             mutuall
             abominating
             the
             tables
             of
             each
             other
             .
             So
             that
             in
             all
             these
             circumstances
             we
             find
             how
             the
             union
             of
             the
             faithfull
             unto
             each
             other
             is
             in
             this
             holy
             Sacrament
             both
             signified
             and
             confirmed
             ,
             whereby
             (
             however
             d
             they
             may
             in
             regard
             of
             temporall
             relations
             stand
             at
             great
             distance
             ,
             even
             as
             great
             as
             is
             betweene
             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
             Kingdome
             ,
             and
             spirituall
             stones
             of
             the
             same
             common
             Church
             ,
             which
             is
             a
             e
             name
             of
             unity
             and
             Peace
             .
             They
             have
             f
             one
             Father
             who
             deriveth
             on
             them
             an
             equall
             Nobility
             ,
             one
             Lord
             who
             equally
             governeth
             them
             ,
             one
             spirit
             who
             equally
             quickneth
             them
             ,
             one
             Baptisme
             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
             joyes
             and
             griefes
             of
             each
             other
             ,
             so
             that
             ,
             as
             in
             g
             all
             other
             ,
             so
             principally
             in
             this
             divine
             friendship
             of
             Christs
             Church
             there
             is
             an
             equality
             and
             uniformity
             ,
             be
             the
             outward
             distances
             how
             great
             soever
             .
          
           
             Another
             principall
             End
             or
             Effect
             of
             this
             holy
             Supper
             is
             to
             signifie
             and
             obsignate
             unto
             the
             Soule
             of
             each
             Beleever
             his
             personall
             claime
             and
             title
             unto
             the
             new
             Covenant
             of
             Grace
             .
             We
             are
             in
             a
             state
             of
             corruption
             ,
             sinne
             ,
             though
             it
             have
             received
             by
             Christ
             a
             wound
             of
             which
             it
             cannot
             recover
             ,
             yet
             as
             h
             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
             sinne
             here
             ,
             i
             that
             body
             of
             death
             ,
             k
             that
             besieging
             ,
             encompassing
             evill
             ,
             that
             l
             Cananite
             that
             lieth
             in
             our
             members
             ,
             being
             continually
             heartened
             by
             our
             arch
             enemy
             Satan
             ,
             however
             subdued
             by
             Israel
             ,
             doth
             yet
             never
             cease
             to
             l
             goad
             and
             pricke
             us
             in
             the
             eyes
             ,
             that
             we
             might
             not
             looke
             up
             to
             our
             future
             Possession
             ,
             is
             ever
             raising
             up
             steemes
             of
             corruption
             to
             intercept
             the
             lustre
             of
             that
             glory
             which
             wee
             expect
             ,
             is
             ever
             suggesting
             unto
             the
             Beleever
             matter
             of
             diffidence
             and
             anxiety
             ,
             that
             his
             hopes
             hitherto
             have
             beene
             ungrounded
             ,
             his
             Faith
             presumptuous
             ,
             his
             claime
             to
             Christ
             deceitfull
             ,
             his
             propriety
             uncertaine
             ,
             if
             not
             quite
             desperate
             ;
             till
             at
             last
             the
             faithfull
             
             Soule
             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
             who
             hath
             promised
             never
             to
             faile
             nor
             forsake
             us
             )
             that
             wee
             might
             not
             be
             swallowed
             up
             with
             griefe
             to
             renew
             often
             our
             right
             ,
             and
             exhibite
             b
             with
             his
             owne
             hands
             (
             for
             what
             is
             done
             by
             his
             Officers
             is
             by
             him
             done
             )
             that
             sacred
             Body
             with
             the
             efficacy
             of
             it
             unto
             us
             ,
             that
             wee
             might
             fore-enjoy
             the
             promised
             Inheritance
             ,
             and
             put
             ,
             not
             into
             our
             chests
             or
             coffers
             which
             may
             haply
             by
             casualities
             miscarry
             ,
             but
             into
             our
             very
             bowels
             ,
             into
             our
             substance
             and
             soule
             the
             pledges
             of
             our
             Salvation
             ,
             that
             wee
             might
             at
             this
             spirituall
             Altar
             c
             see
             Christ
             as
             it
             were
             crucified
             before
             our
             eyes
             ,
             d
             clinge
             unto
             his
             Crosse
             ,
             and
             graspe
             it
             in
             our
             armes
             ,
             sucke
             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
             dyed
             with
             his
             Bloud
             ,
             wee
             may
             use
             boldnesse
             ,
             and
             approach
             to
             the
             Throne
             of
             Grace
             ,
             lifting
             up
             unto
             heaven
             in
             faith
             and
             confidence
             of
             acceptance
             those
             eyes
             and
             hands
             which
             have
             seene
             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
             then
             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
             seales
             our
             Patent
             of
             life
             ;
             that
             by
             so
             many
             things
             ,
             in
             the
             e
             smallest
             whereof
             it
             is
             impossible
             for
             God
             to
             lye
             ,
             wee
             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
             onely
             a
             f
             Signe
             to
             represent
             ,
             but
             a
             Seale
             to
             exhibite
             that
             which
             it
             represents
             .
             In
             the
             Signe
             wee
             see
             ,
             in
             the
             seale
             wee
             receive
             him
             .
             In
             the
             Signe
             wee
             have
             the
             image
             ,
             in
             the
             seale
             the
             benefit
             of
             Christs
             Body
             ,
             for
             *
             the
             nature
             of
             a
             Signe
             is
             to
             discover
             and
             represent
             that
             which
             in
             it selfe
             is
             obscure
             or
             absent
             (
             as
             a
             words
             are
             called
             signes
             and
             symboles
             of
             our
             invisible
             thoughts
             )
             but
             the
             b
             property
             of
             a
             Seale
             is
             to
             ratifie
             and
             ●o
             establish
             that
             which
             might
             otherwise
             bee
             uneffectuall
             ;
             for
             which
             cause
             some
             have
             called
             the
             Sacrament
             by
             the
             name
             of
             a
             c
             Ring
             ,
             which
             men
             use
             in
             sealing
             those
             writings
             unto
             which
             they
             annexe
             their
             trust
             and
             credit
             .
             And
             as
             the
             Sacrament
             is
             a
             Signe
             and
             Seale
             from
             God
             to
             us
             representing
             and
             exhibiting
             his
             benefits
             ,
             so
             should
             it
             bee
             a
             signe
             and
             seale
             from
             us
             to
             God
             ,
             a
             signe
             to
             d
             separate
             us
             from
             sinners
             ,
             a
             seale
             to
             oblige
             us
             to
             all
             performances
             of
             faith
             and
             thankfulnesse
             on
             our
             part
             required
             .
          
           
             Another
             End
             and
             Effect
             of
             this
             holy
             Sacrament
             was
             to
             abrogate
             the
             Passeover
             ,
             and
             testifie
             the
             alteration
             of
             those
             former
             Types
             which
             
             were
             not
             the
             commemorations
             ,
             but
             the
             predictions
             of
             Christs
             Passion
             :
             and
             for
             this
             cause
             our
             blessed
             Saviour
             did
             celebrate
             both
             those
             Suppers
             at
             e
             the
             same
             time
             ,
             (
             but
             the
             new
             Supper
             after
             the
             other
             ,
             and
             in
             the
             evening
             ,
             whereby
             f
             was
             figured
             the
             fulnesse
             of
             time
             )
             that
             thereby
             the
             presence
             of
             the
             substance
             might
             evacuate
             the
             shadow
             :
             g
             even
             as
             the
             Sunne
             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
             annuall
             commemoration
             it
             did
             immediately
             respect
             the
             temporall
             deliverance
             of
             that
             People
             out
             of
             Egypt
             ,
             by
             the
             sprinkling
             of
             their
             doores
             with
             blood
             ,
             which
             was
             it selfe
             but
             a
             shadow
             of
             our
             freedome
             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
             doe
             lesse
             resemble
             the
             face
             of
             a
             man
             which
             are
             taken
             from
             a
             former
             piece
             ;
             h
             or
             that
             light
             the
             brightnesse
             of
             its
             originall
             which
             shines
             weakly
             through
             a
             second
             or
             third
             reflexion
             .
             Besides
             this
             small
             light
             which
             shined
             from
             the
             Passeover
             on
             the
             people
             of
             the
             Iewes
             ,
             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
             compasse
             of
             that
             small
             people
             ,
             and
             therefore
             it
             was
             to
             bee
             eaten
             in
             such
             a
             a
             family
             ,
             to
             signifie
             ,
             as
             I
             conceive
             ,
             that
             the
             Church
             was
             then
             but
             as
             a
             handfull
             or
             houshold
             in
             respect
             of
             that
             fulnesse
             of
             the
             Gentiles
             which
             was
             to
             follow
             .
             Now
             then
             the
             Church
             being
             to
             enlarge
             its
             borders
             ,
             and
             to
             bee
             coextended
             with
             the
             World
             ,
             it
             stood
             in
             need
             of
             a
             greater
             light
             ,
             even
             that
             Sunne
             of
             Righteousnesse
             ,
             who
             was
             now
             to
             be
             as
             well
             the
             b
             light
             to
             lighten
             the
             Gentiles
             ,
             as
             he
             had
             beene
             formerly
             the
             Glory
             of
             his
             People
             Israel
             .
             And
             therefore
             we
             may
             observe
             that
             this
             second
             Sacrament
             was
             not
             to
             bee
             eaten
             in
             a
             private
             separated
             Family
             ,
             but
             the
             Church
             was
             c
             
               to
               come
               together
            
             ,
             and
             
               to
               stay
               one
               for
               another
            
             ,
             that
             in
             the
             confluence
             of
             the
             People
             ,
             and
             the
             publikenesse
             of
             the
             action
             ,
             the
             encrease
             and
             amplitude
             of
             the
             Church
             might
             be
             expressed
             .
             Besides
             the
             Gentiles
             were
             uninterested
             in
             that
             temporall
             Deliverance
             of
             the
             Iewes
             from
             Pharaoh
             ,
             it
             being
             a
             particular
             and
             nationall
             benefit
             ,
             and
             therefore
             the
             commemoration
             thereof
             in
             the
             Paschall
             Lambe
             ,
             could
             not
             ,
             by
             them
             ,
             who
             in
             the
             loines
             of
             their
             ancestours
             had
             not
             beene
             there
             delivered
             ,
             be
             literally
             and
             with
             reflexion
             on
             themselves
             celebrated
             .
             Requisite
             therefore
             in
             this
             respect
             also
             it
             was
             ,
             in
             as
             much
             as
             the
             d
             partition
             wall
             was
             broken
             downe
             ,
             and
             both
             Iew
             and
             Gentile
             were
             incorporated
             into
             one
             head
             ,
             
             that
             nationall
             and
             particular
             relations
             ceasing
             ,
             such
             
             a
             Sacrament
             might
             bee
             reinstituted
             ;
             wherein
             the
             universall
             restoring
             of
             all
             mankinde
             might
             bee
             represented
             .
             And
             certainely
             for
             a
             man
             at
             mid-day
             to
             shut
             his
             windowes
             from
             the
             communion
             of
             the
             generall
             light
             ,
             and
             to
             use
             onely
             private
             lampes
             of
             his
             owne
             ,
             as
             it
             is
             towards
             men
             madnesse
             ,
             so
             it
             is
             impiety
             and
             Schisme
             in
             Religion
             .
             There
             is
             betweene
             the
             Gospell
             and
             the
             Legall
             Ceremonies
             (
             as
             I
             observed
             )
             the
             same
             proportion
             of
             difference
             as
             is
             betweene
             houshold
             Tapers
             and
             the
             common
             Sun-shine
             ,
             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
             Lampes
             within
             a
             small
             time
             doe
             of
             themselves
             expire
             and
             perish
             ,
             whereas
             the
             light
             of
             the
             Sunne
             doth
             never
             waste
             it selfe
             :
             even
             so
             a
             Iewish
             rites
             were
             by
             Gods
             institution
             perishable
             and
             temporary
             ,
             during
             that
             b
             infancy
             of
             the
             Church
             ,
             wherein
             it
             was
             not
             able
             to
             looke
             on
             a
             brighter
             object
             ,
             but
             when
             in
             the
             fulnesse
             of
             time
             the
             Church
             was
             growne
             unto
             a
             firmer
             sense
             ,
             then
             c
             in
             the
             death
             of
             Christ
             did
             those
             Types
             likewise
             die
             ,
             and
             were
             together
             with
             the
             sinnes
             of
             the
             World
             cancelled
             upon
             the
             Crosse.
             Amongst
             the
             d
             Persians
             it
             was
             a
             solemne
             observation
             to
             nullifie
             for
             a
             time
             the
             force
             of
             their
             Lawes
             ,
             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
             beene
             animated
             :
             even
             so
             at
             the
             
             death
             of
             our
             blessed
             Saviour
             were
             all
             those
             Legall
             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
             roome
             ,
             and
             by
             an
             effectuall
             influence
             from
             himselfe
             made
             them
             temporary
             instruments
             of
             that
             propitiation
             ,
             which
             it
             was
             c
             impossible
             for
             them
             in
             their
             owne
             natures
             to
             have
             effected
             )
             being
             himselfe
             come
             to
             finish
             that
             worke
             which
             was
             by
             them
             onely
             foreshadowed
             ,
             but
             not
             begunne
             ,
             much
             lesse
             accomplished
             .
          
        
         
           
             CHAP.
             XV.
             
          
           
             The
             last
             End
             of
             this
             holy
             Sacrament
             ;
             namely
             ,
             the
             Celebration
             and
             Memory
             of
             Christs
             Death
             .
             A
             briefe
             Collection
             of
             all
             the
             benefits
             which
             are
             by
             his
             Death
             conveyed
             on
             the
             Church
             .
             The
             Question
             touching
             the
             quality
             of
             temporall
             Punishments
             stated
             .
          
           
             THe
             last
             and
             most
             expresse
             End
             of
             this
             holy
             Sacrament
             is
             to
             celebrate
             the
             f
             Memory
             of
             Christs
             Death
             and
             Passion
             ,
             which
             was
             that
             unvaluable
             price
             of
             our
             double
             Redemption
             ,
             
               Redemption
               from
            
             Hell
             ,
             and
             
               Redemption
               unto
            
             Glory
             .
             Great
             Deliverances
             as
             they
             have
             mooved
             
             the
             g
             Church
             unto
             anniversary
             celebrations
             of
             them
             ,
             h
             which
             Christ
             himselfe
             hath
             beene
             pleased
             to
             honour
             with
             his
             owne
             Presence
             ;
             so
             have
             they
             drawne
             even
             heathen
             men
             also
             not
             onely
             to
             a
             solemnize
             the
             Festivals
             and
             deifie
             the
             memories
             of
             those
             unto
             whose
             inventions
             they
             owed
             the
             good
             things
             which
             they
             enjoy
             ,
             but
             farther
             to
             honour
             even
             b
             brute
             creatures
             themselves
             with
             solemne
             triumphs
             and
             memorials
             :
             nay
             c
             beasts
             have
             not
             beene
             forgetfull
             of
             those
             unto
             whom
             they
             owe
             any
             way
             their
             life
             and
             safety
             ;
             how
             much
             more
             then
             doth
             it
             become
             Christians
             to
             celebrate
             with
             an
             eternall
             memory
             the
             Author
             of
             their
             Redemption
             ,
             a
             worke
             beyond
             all
             that
             ever
             the
             Sunne
             saw
             ;
             yea
             ,
             a
             worke
             whose
             lustre
             darkened
             the
             Sunne
             it selfe
             ,
             and
             which
             the
             Angels
             cannot
             comprehend
             :
             matters
             circumstantiall
             ,
             as
             Time
             ,
             and
             Place
             ;
             and
             matters
             Typicall
             ,
             and
             representative
             ,
             as
             Ceremonies
             ,
             Sacrifices
             ,
             and
             Sacraments
             ,
             as
             they
             receive
             their
             particular
             advancement
             and
             sanctification
             from
             those
             workes
             which
             they
             immediately
             respect
             ,
             so
             are
             they
             not
             by
             us
             to
             be
             solemnely
             celebrated
             without
             continued
             memories
             of
             those
             workes
             which
             doe
             so
             dignifie
             them
             .
             All
             places
             naturally
             being
             but
             severall
             parcels
             of
             the
             same
             common
             aire
             and
             earth
             ,
             are
             of
             an
             equall
             worth
             .
             But
             when
             it
             pleaseth
             God
             in
             any
             d
             place
             to
             bestow
             a
             more
             especiall
             ray
             of
             his
             Presence
             ,
             and
             to
             sanctifie
             any
             Temple
             unto
             his
             
             owne
             service
             ,
             as
             it
             is
             then
             by
             that
             extraordinary
             Presence
             of
             his
             made
             a
             holy
             and
             consecrated
             Place
             ,
             so
             are
             wee
             when
             wee
             enter
             into
             it
             to
             e
             looke
             unto
             our
             feete
             ,
             to
             f
             pull
             off
             our
             shooes
             ,
             to
             have
             an
             eye
             unto
             him
             that
             filleth
             it
             with
             his
             Presence
             ,
             or
             otherwise
             if
             wee
             enter
             into
             it
             as
             into
             a
             common
             place
             ,
             wee
             shall
             offer
             nothing
             but
             the
             sacrifice
             of
             fooles
             .
             All
             Times
             are
             naturally
             equall
             ,
             as
             being
             distinguished
             by
             the
             same
             constant
             and
             uniforme
             motion
             of
             the
             heavens
             ,
             yet
             notwithstanding
             when
             God
             shall
             by
             any
             notable
             and
             extraordinary
             worke
             of
             his
             ,
             honour
             and
             sanctifie
             some
             certaine
             daies
             ,
             as
             hee
             did
             the
             Jewish
             Sabbath
             with
             respect
             to
             the
             Creation
             ,
             and
             our
             Lords
             day
             by
             raising
             up
             Christ
             from
             the
             dead
             ,
             as
             they
             are
             by
             this
             wonderfull
             worke
             of
             his
             severed
             from
             the
             ranke
             of
             common
             times
             ,
             so
             are
             wee
             ever
             when
             wee
             come
             unto
             them
             not
             to
             passe
             them
             over
             without
             the
             memory
             of
             that
             worke
             which
             had
             so
             advanced
             them
             :
             otherwise
             to
             solemnize
             a
             day
             without
             reference
             unto
             the
             cause
             of
             its
             solemnization
             ,
             is
             but
             a
             blinde
             observance
             .
             And
             for
             this
             cause
             when
             God
             commands
             reverence
             to
             places
             ,
             and
             sanctification
             of
             daies
             ,
             hee
             annexeth
             the
             ground
             of
             both
             ,
             and
             leades
             us
             to
             a
             sight
             of
             those
             workes
             from
             which
             they
             receive
             both
             their
             dignity
             and
             institution
             ;
             so
             likewise
             in
             Sacraments
             ,
             to
             eate
             Bread
             ,
             and
             drinke
             Wine
             ,
             are
             naked
             ,
             common
             ,
             simple
             actions
             ,
             and
             in
             themselves
             alwaies
             alike
             ,
             but
             
             when
             Christ
             shall
             by
             that
             great
             worke
             of
             his
             a
             Death
             set
             them
             apart
             unto
             a
             holy
             use
             ,
             and
             make
             them
             representations
             of
             his
             owne
             sacred
             Body
             ,
             as
             they
             are
             by
             this
             divine
             relation
             hallowed
             ,
             so
             to
             partake
             of
             them
             without
             commemotating
             that
             great
             worke
             which
             hath
             so
             sanctified
             them
             ,
             is
             not
             onely
             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
             waxe
             ,
             never
             so
             much
             as
             thinking
             on
             the
             land
             it
             conveyes
             ,
             or
             looke
             on
             a
             picture
             without
             any
             reflexion
             on
             the
             patterne
             and
             originall
             which
             it
             resembleth
             ,
             which
             is
             indeed
             to
             looke
             on
             the
             wood
             and
             not
             on
             the
             picture
             ,
             it
             being
             naturally
             impossible
             to
             separate
             things
             in
             notion
             whose
             being
             doe
             consist
             in
             relation
             to
             each
             other
             .
             So
             then
             the
             Sacrament
             being
             a
             Typicall
             service
             ,
             is
             not
             ,
             nor
             can
             bee
             celebrated
             without
             a
             remembrance
             of
             the
             substance
             which
             it
             resembleth
             ;
             which
             thing
             ,
             according
             as
             is
             the
             pretiousnesse
             ,
             value
             ,
             and
             importance
             of
             it
             ,
             doth
             proportionably
             impose
             on
             us
             a
             greater
             necessity
             of
             this
             Duty
             ;
             which
             is
             then
             rightly
             perform'd
             ,
             when
             there
             is
             a
             deep
             impression
             of
             Christ
             crucifi'd
             made
             on
             the
             Soule
             by
             these
             Seales
             of
             his
             Death
             ,
             than
             which
             there
             is
             not
             any
             thing
             in
             the
             world
             more
             fit
             to
             fasten
             a
             stampe
             of
             it selfe
             in
             the
             minds
             of
             men
             .
          
           
             Permanent
             and
             firme
             impressions
             doe
             use
             to
             bee
             made
             in
             the
             mindes
             of
             men
             by
             such
             causes
             
             as
             those
             .
             First
             ,
             if
             the
             Object
             be
             wonderfull
             and
             beyond
             the
             common
             course
             of
             things
             ,
             it
             doth
             then
             strangely
             affect
             the
             thoughts
             ,
             whereas
             b
             obvious
             and
             ordinary
             things
             passe
             through
             the
             soule
             ,
             as
             common
             people
             doe
             through
             the
             streets
             without
             any
             notice
             at
             all
             .
             And
             this
             is
             the
             reason
             why
             naturally
             men
             remember
             those
             things
             best
             ,
             w
             ch
             either
             they
             did
             in
             their
             a
             childehood
             ,
             because
             then
             every
             thing
             brings
             with
             it
             the
             shape
             of
             novelty
             ,
             and
             novelty
             is
             the
             mother
             of
             admiration
             ;
             or
             those
             things
             which
             doe
             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
             passe
             for
             wonders
             .
             Now
             what
             greater
             wonder
             hath
             ever
             entred
             into
             the
             thoughts
             of
             men
             ,
             even
             of
             those
             who
             have
             spent
             their
             time
             and
             conceits
             in
             amplifying
             Nature
             with
             Creatures
             of
             their
             owne
             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
             himselfe
             dye
             ,
             and
             expire
             ,
             the
             frame
             of
             Nature
             still
             subsisting
             ?
             that
             he
             who
             filleth
             all
             things
             with
             his
             Presence
             ,
             should
             bee
             stretched
             out
             upon
             a
             piece
             of
             wood
             ,
             and
             confined
             within
             a
             narrow
             stone
             ?
             hee
             who
             upholdeth
             all
             things
             by
             his
             power
             ,
             should
             bee
             himselfe
             kept
             under
             by
             that
             which
             is
             nothing
             ,
             by
             death
             ?
             Certainely
             ,
             that
             at
             which
             the
             World
             
             stood
             amazed
             ,
             that
             which
             against
             the
             course
             of
             Nature
             brought
             darkenesse
             on
             the
             Fountaine
             of
             Light
             ,
             (
             which
             could
             no
             longer
             shine
             ,
             when
             his
             Glory
             who
             derived
             lustre
             on
             it
             was
             it selfe
             ecclipsed
             )
             that
             which
             made
             the
             earth
             to
             tremble
             under
             the
             burden
             of
             so
             bloudy
             a
             sinne
             ,
             that
             which
             the
             Angels
             stoope
             and
             looke
             into
             with
             humble
             astonishment
             and
             adoration
             ,
             that
             which
             consisteth
             of
             so
             great
             a
             combination
             and
             confluence
             of
             wonders
             ,
             must
             needs
             make
             a
             deepe
             impression
             on
             the
             Soule
             ,
             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
             doe
             moove
             and
             excite
             any
             strong
             Passion
             of
             the
             minde
             ,
             there
             being
             ever
             a
             most
             neare
             activity
             and
             intimate
             reference
             betweene
             Passion
             and
             Reason
             ,
             by
             meanes
             of
             that
             naturall
             affinity
             and
             subordination
             which
             is
             betweene
             them
             .
             Observe
             it
             in
             one
             passion
             of
             Love
             ,
             how
             it
             removes
             the
             mind
             from
             all
             other
             objects
             ,
             firmely
             fixing
             it
             on
             one
             thing
             ,
             which
             it
             most
             respecteth
             ;
             for
             as
             knowledge
             makes
             the
             object
             to
             bee
             loved
             ,
             so
             a
             love
             makes
             us
             desire
             to
             know
             more
             of
             the
             object
             :
             the
             reason
             whereof
             is
             that
             inseparable
             union
             which
             Nature
             hath
             fixed
             in
             all
             things
             betweene
             the
             trueth
             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
             worke
             ,
             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
             heate
             without
             light
             ,
             nor
             enlighten
             without
             heate
             .
             Where
             the
             treasure
             is
             ,
             the
             heart
             cannot
             bee
             absent
             ,
             where
             the
             body
             is
             the
             Eagles
             must
             resort
             .
             If
             I
             know
             a
             thing
             bee
             good
             I
             must
             love
             it
             ,
             and
             where
             I
             love
             the
             goodnesse
             of
             it
             I
             cannot
             but
             desire
             to
             know
             it
             ,
             all
             divine
             objects
             being
             as
             essentially
             good
             as
             they
             are
             true
             ,
             and
             b
             the
             knowledge
             and
             love
             of
             them
             being
             as
             naturally
             linked
             as
             the
             nerve
             is
             to
             the
             part
             which
             it
             moveth
             ,
             or
             as
             the
             beame
             is
             to
             the
             heate
             and
             influence
             by
             which
             it
             worketh
             :
             now
             what
             object
             is
             there
             can
             more
             deserve
             our
             love
             than
             the
             Death
             of
             Christ
             ?
             Certainely
             if
             it
             bee
             c
             naturall
             for
             men
             to
             love
             where
             they
             have
             beene
             loved
             before
             ,
             and
             if
             in
             that
             case
             it
             bee
             fit
             that
             the
             quantity
             of
             the
             former
             love
             should
             bee
             the
             rule
             and
             measure
             of
             the
             latter
             ,
             how
             can
             it
             bee
             that
             our
             love
             to
             him
             should
             not
             exceed
             all
             other
             love
             (
             even
             d
             as
             hee
             justly
             requireth
             )
             since
             e
             greater
             love
             than
             his
             hath
             not
             beene
             seene
             ,
             that
             a
             man
             should
             neglect
             the
             love
             of
             himselfe
             and
             lay
             downe
             his
             life
             for
             his
             enemies
             .
             And
             if
             we
             love
             Christ
             ,
             that
             will
             naturally
             lead
             us
             to
             remember
             him
             too
             ,
             who
             as
             he
             is
             f
             the
             Life
             ,
             and
             so
             the
             object
             of
             our
             love
             ;
             so
             is
             he
             the
             g
             Truth
             likewise
             ,
             and
             so
             the
             object
             of
             our
             knowledge
             :
             and
             therefore
             the
             same
             Apostle
             ,
             who
             did
             h
             rejoyce
             in
             nothing
             but
             Christ
             crucified
             (
             and
             joy
             is
             nothing
             else
             but
             love
             
             perfected
             ,
             for
             they
             differ
             onely
             as
             the
             same
             water
             in
             the
             pipe
             and
             in
             the
             fountaine
             )
             did
             likewise
             ,
             notwithstanding
             his
             eminency
             in
             all
             Pharisaicall
             learning
             ,
             
               Desire
               to
            
             i
             
               know
               nothing
               but
               Iesus
               Christ
               and
               him
               crucified
               .
            
             Such
             a
             dominion
             hath
             love
             on
             the
             minde
             to
             make
             permanent
             and
             firme
             impressions
             .
          
           
             Lastly
             ,
             those
             things
             worke
             strongly
             upon
             the
             memory
             ,
             which
             doe
             mainly
             concerne
             ,
             and
             are
             beneficiall
             to
             man
             ;
             there
             is
             no
             man
             ,
             not
             dispossessed
             of
             reason
             ,
             who
             in
             sicknesse
             doth
             forget
             the
             Physician
             ,
             neither
             did
             ever
             man
             heare
             of
             any
             one
             straved
             because
             he
             did
             not
             remember
             to
             eate
             his
             meate
             .
             a
             Beasts
             indeed
             I
             have
             heard
             of
             (
             but
             those
             very
             strange
             ones
             too
             )
             which
             upon
             turning
             aside
             from
             their
             meate
             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
             betweene
             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
             beneficiall
             unto
             mankinde
             than
             the
             Death
             of
             Christ
             ?
             in
             comparison
             whereof
             all
             other
             things
             are
             as
             drosse
             and
             dung
             .
             The
             b
             name
             ,
             and
             fruite
             ,
             and
             hope
             of
             a
             Christian
             would
             be
             all
             but
             shadowes
             if
             Christ
             
             had
             not
             dyed
             .
             By
             his
             humility
             are
             wee
             exalted
             ,
             by
             his
             curse
             are
             wee
             blessed
             ,
             by
             his
             bondage
             are
             wee
             made
             free
             ,
             by
             his
             stripes
             are
             wee
             healed
             ,
             we
             who
             were
             vessels
             of
             dishonour
             had
             all
             our
             miseries
             emptied
             into
             him
             in
             whom
             dwelled
             the
             fulnesse
             of
             the
             Godhead
             .
             c
             Whatsoever
             evils
             hee
             suffered
             ,
             ours
             was
             the
             propriety
             to
             them
             ,
             but
             the
             paine
             was
             his
             ,
             d
             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
             Christs
             Death
             heere
             is
             nothing
             else
             but
             a
             recordation
             of
             those
             unvaluable
             blessings
             which
             by
             meanes
             of
             it
             were
             together
             with
             his
             holy
             Bloud
             shed
             downe
             upon
             the
             Church
             ,
             I
             will
             touch
             a
             little
             upon
             the
             principall
             of
             them
             .
          
           
             That
             Christ
             Jesus
             is
             unto
             his
             Church
             the
             Authour
             and
             Originall
             of
             all
             spirituall
             e
             Life
             ,
             the
             f
             deliverer
             that
             should
             come
             out
             of
             Sion
             ,
             that
             should
             g
             set
             at
             liberty
             his
             People
             ,
             h
             spoile
             Principalities
             and
             Powers
             ,
             i
             lead
             Captivity
             ,
             captive
             ,
             k
             take
             from
             the
             strong
             man
             all
             his
             armour
             and
             divide
             the
             spoiles
             ,
             is
             a
             Trueth
             so
             clearely
             written
             with
             a
             Sun-beame
             ,
             that
             no
             Craconian
             Heretique
             da●e
             deny
             it
             .
             Let
             us
             then
             see
             by
             what
             meanes
             he
             doth
             all
             this
             ;
             and
             wee
             will
             not
             heere
             speake
             of
             that
             worke
             whereby
             Christ
             ,
             having
             formerly
             
               purchased
               the
               Right
            
             ,
             
             doth
             afterwards
             conferre
             and
             actually
             apply
             the
             benefit
             and
             interest
             of
             that
             right
             unto
             his
             members
             ,
             which
             is
             the
             worke
             of
             his
             quickening
             Spirit
             ,
             but
             onely
             of
             those
             meanes
             which
             hee
             used
             to
             procure
             the
             right
             it selfe
             ,
             and
             that
             was
             in
             generall
             Christs
             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
             onely
             of
             expiration
             ,
             but
             the
             whole
             space
             betweene
             that
             and
             his
             Nativity
             ,
             wherein
             being
             a
             subject
             to
             the
             Law
             of
             Death
             ,
             and
             to
             all
             those
             b
             naturall
             infirmities
             ,
             which
             were
             the
             Harbingers
             of
             Death
             ,
             hee
             might
             in
             that
             whole
             space
             bee
             as
             truly
             called
             
               A
               man
               of
               Death
            
             ,
             as
             c
             Adam
             was
             a
             dead
             man
             in
             the
             vertue
             of
             the
             Curse
             that
             very
             day
             beyond
             which
             notwithstanding
             hee
             lived
             many
             hundred
             yeares
             ,
             that
             which
             we
             call
             d
             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
             Crosse
             consummated
             is
             publikely
             declared
             ,
             and
             his
             Intercession
             wherein
             it
             is
             proposed
             and
             presented
             unto
             God
             the
             Father
             as
             an
             eternall
             Price
             and
             Prayer
             in
             the
             behalfe
             of
             his
             Church
             .
             Now
             the
             Benefits
             which
             by
             this
             merit
             of
             Christs
             we
             receive
             are
             
             of
             severall
             kindes
             .
             Some
             are
             Privative
             ,
             consisting
             in
             an
             immunity
             from
             all
             those
             evils
             which
             wee
             were
             formerly
             subject
             unto
             ,
             whether
             of
             sinne
             or
             punishment
             :
             others
             are
             Positive
             ,
             including
             in
             them
             a
             c
             right
             and
             interest
             unto
             all
             the
             Prerogatives
             of
             the
             sonnes
             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
             Sinne
             ;
             or
             a
             
               Redemption
               of
               Glory
            
             ,
             from
             the
             bondage
             of
             Corruption
             :
             and
             both
             these
             have
             their
             parts
             and
             latitudes
             ;
             for
             the
             first
             ,
          
           
             In
             Sinne
             we
             may
             consider
             three
             things
             .
             The
             state
             or
             masse
             of
             sinne
             :
             the
             Guilt
             or
             damnablenesse
             of
             sinne
             :
             and
             the
             Corruption
             ,
             staine
             or
             deformity
             of
             sinne
             .
          
           
             The
             state
             of
             sinne
             is
             a
             state
             of
             a
             deadnesse
             or
             immobility
             in
             Nature
             towards
             any
             good
             :
             the
             understanding
             is
             dead
             and
             disabled
             for
             any
             spirituall
             perception
             :
             the
             will
             is
             dead
             and
             disabled
             for
             any
             holy
             propension
             :
             the
             affections
             are
             dead
             and
             disabled
             for
             any
             pursute
             :
             the
             body
             dead
             and
             disabled
             for
             any
             obedient
             Ministery
             ;
             and
             the
             whole
             man
             dead
             ,
             and
             by
             consequence
             disabled
             for
             any
             sense
             of
             its
             owne
             death
             .
             And
             as
             it
             is
             a
             state
             of
             death
             ,
             so
             it
             is
             a
             
               state
               of
               enmity
            
             too
             ;
             and
             therefore
             in
             this
             state
             wee
             are
             the
             objects
             of
             Gods
             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
             understanding
             is
             delivered
             from
             the
             bondage
             of
             ignorance
             ,
             vanity
             ,
             worldly
             wisedome
             ,
             misperswasions
             ,
             carnall
             principles
             ,
             and
             the
             like
             ,
             and
             is
             (
             after
             removall
             of
             this
             c
             darknesse
             ,
             and
             d
             vaile
             )
             e
             opened
             to
             see
             and
             acknowledge
             both
             its
             owne
             Darkenesse
             ,
             and
             the
             evidence
             of
             that
             Light
             which
             shines
             upon
             it
             .
             Our
             wils
             and
             affections
             are
             delivered
             from
             that
             disability
             of
             embracing
             or
             pursuing
             of
             divine
             Objects
             ,
             and
             from
             that
             love
             of
             darknesse
             and
             prosecution
             of
             evill
             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
             meanes
             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
             sonnes
             of
             God
             :
             of
             these
             Deliverances
             Christ
             is
             the
             Authour
             ,
             who
             worketh
             them
             (
             as
             I
             observed
             )
             by
             a
             double
             Causality
             ,
             the
             one
             that
             whereby
             he
             meriteth
             them
             ,
             the
             other
             that
             whereby
             hee
             conveyeth
             and
             transfuseth
             that
             which
             hee
             had
             merited
             .
             This
             
               conveying
               cause
            
             is
             our
             Vocation
             ,
             wrought
             by
             the
             a
             Spirit
             of
             Christ
             effectively
             ,
             by
             the
             b
             Word
             of
             Life
             ,
             and
             Gospell
             of
             Regeneration
             instrumentally
             ,
             
             by
             meanes
             of
             both
             which
             (
             this
             latter
             as
             the
             seed
             ,
             that
             other
             as
             the
             formative
             vertue
             that
             doth
             vegetate
             and
             quicken
             the
             c
             seed
             )
             are
             wee
             from
             dead
             men
             engrafted
             into
             Christ
             ,
             and
             of
             enemies
             made
             sonnes
             and
             Coheires
             with
             Christ
             ;
             but
             the
             meritorious
             cause
             of
             all
             this
             was
             that
             Price
             which
             Christ
             laid
             downe
             ,
             whereby
             he
             did
             ransome
             us
             from
             the
             estate
             of
             Death
             ,
             and
             purchase
             for
             us
             the
             Adoption
             of
             sonnes
             ;
             for
             every
             Ransome
             and
             Purchase
             (
             which
             are
             the
             two
             acts
             of
             our
             Redemption
             )
             are
             procured
             by
             the
             l●ying
             downe
             of
             some
             d
             Price
             valuable
             to
             the
             thing
             ransomed
             and
             purchased
             .
             Now
             this
             Price
             was
             the
             precious
             Blood
             of
             Christ
             ,
             and
             the
             laying
             downe
             or
             payment
             of
             this
             Bloud
             was
             the
             powring
             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
             sinne
             was
             the
             
               Guilt
               of
               it
            
             ,
             which
             is
             ,
             the
             binding
             over
             unto
             some
             punishment
             prescribed
             in
             the
             Law
             :
             so
             we
             have
             here
             a
             double
             Deliverance
             ,
             from
             the
             
               Guilt
               of
               sinne
            
             ,
             and
             from
             the
             
               Bondage
               of
               the
               Law.
            
             
          
           
             First
             ,
             for
             sinne
             ,
             though
             it
             leave
             still
             a
             staine
             in
             the
             soule
             ,
             yet
             the
             sting
             of
             it
             is
             quite
             removed
             ,
             though
             wee
             are
             not
             perfectly
             cleansed
             from
             the
             soile
             ,
             yet
             are
             wee
             soundly
             healed
             from
             the
             mortalnesse
             and
             bruises
             of
             it
             .
          
           
             Then
             for
             the
             Law
             ,
             wee
             are
             first
             freed
             from
             the
             e
             Curse
             of
             the
             Law
             ,
             It
             is
             not
             unto
             us
             a
             killing
             
             letter
             ,
             nor
             a
             word
             of
             Death
             ,
             in
             as
             much
             as
             it
             is
             not
             that
             rule
             according
             unto
             which
             wee
             expect
             Life
             .
          
           
             Secondly
             ,
             wee
             are
             freed
             from
             the
             Exaction
             of
             the
             Law
             ,
             wee
             are
             not
             necessarily
             bound
             to
             the
             rigorous
             performance
             of
             each
             jot
             and
             title
             of
             it
             ,
             a
             performance
             unto
             which
             is
             ever
             annexed
             Legall
             Justification
             ;
             but
             our
             endeavours
             though
             imperfect
             ,
             are
             accepted
             ,
             our
             infirmities
             though
             sundry
             are
             forgiven
             for
             his
             sake
             ,
             
             who
             was
             f
             under
             both
             these
             Bondages
             of
             Law
             for
             our
             sakes
             .
             And
             as
             wee
             are
             thus
             delivered
             from
             the
             
               Guilt
               of
               sinne
            
             ,
             so
             are
             wee
             farther
             endued
             with
             
               positive
               Dignities
            
             ,
             g
             interest
             and
             propriety
             to
             all
             the
             Righteousness
             of
             Christ
             ,
             with
             which
             wee
             are
             h
             clothed
             as
             with
             a
             garment
             :
             claime
             unto
             all
             the
             blessings
             which
             the
             Law
             inferres
             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
               Iustification
               ,
            
             but
             merited
             as
             the
             rest
             ,
             by
             the
             Death
             of
             JESUS
             CHRIST
             .
          
           
             The
             third
             consideration
             of
             sinne
             was
             the
             Corruption
             of
             it
             ,
             from
             the
             which
             likewise
             wee
             are
             by
             Christ
             delivered
             ,
             sinne
             doth
             not
             any
             more
             rule
             ,
             nor
             raigne
             ,
             nor
             lead
             captive
             those
             who
             are
             ingrafted
             into
             Christ
             ,
             though
             for
             their
             patience
             ,
             triall
             ,
             and
             exercise
             sake
             ,
             and
             that
             they
             may
             still
             learne
             to
             live
             by
             faith
             ,
             and
             to
             prize
             mercy
             ,
             the
             remnants
             of
             it
             doe
             cleave
             
             fast
             unto
             our
             Nature
             ,
             like
             the
             sprigges
             and
             rootes
             of
             Ivie
             to
             a
             Wall
             ,
             
             which
             will
             never
             out
             till
             the
             Wall
             bee
             broken
             downe
             and
             new
             built
             againe
             .
             Sinne
             is
             not
             like
             the
             people
             of
             Ierico
             utterly
             destroied
             ,
             but
             rather
             like
             the
             Gibeonites
             ,
             it
             liveth
             still
             ,
             but
             in
             an
             estate
             of
             bondage
             ,
             servitude
             ,
             and
             decay
             ;
             and
             besides
             this
             ,
             wee
             are
             inabled
             to
             a
             love
             the
             Law
             in
             our
             inner
             man
             ,
             to
             delight
             in
             it
             ,
             to
             performe
             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
             doe
             from
             him
             streame
             downe
             unto
             his
             lowest
             members
             ,
             which
             of
             his
             b
             fulnesse
             doe
             all
             receive
             ,
             and
             are
             all
             renewed
             after
             c
             Gods
             Image
             in
             righteousnesse
             and
             true
             holinesse
             .
          
           
             The
             next
             part
             of
             our
             Redemption
             was
             from
             the
             
               Bondage
               of
               Corruption
            
             ,
             unto
             the
             d
             
               Liberty
               of
               Glory
            
             ,
             which
             likewise
             is
             by
             Christ
             performed
             for
             us
             ,
             which
             is
             a
             Deliverance
             from
             the
             Consequents
             of
             sinne
             ;
             for
             sinne
             doth
             binde
             over
             unto
             punishment
             ,
             even
             as
             the
             perfect
             obedience
             of
             the
             Law
             would
             bring
             a
             man
             unto
             Glory
             .
             Now
             the
             Punishments
             due
             unto
             sinne
             are
             either
             Temporary
             or
             Eternall
             ,
             consisting
             principally
             in
             the
             oppressions
             and
             distresses
             of
             Nature
             :
             for
             as
             Sinne
             is
             the
             evill
             of
             our
             working
             ,
             so
             Punishment
             is
             the
             evill
             of
             our
             being
             :
             and
             it
             includes
             not
             onely
             bodily
             and
             spirituall
             death
             ,
             but
             all
             the
             c
             inchoations
             and
             preparatory
             
             dispositions
             thereunto
             ,
             as
             in
             the
             soule
             doubtings
             ,
             distractions
             ,
             tremblings
             ,
             and
             terrours
             of
             Conscience
             ,
             hardnesse
             of
             heart
             ,
             fearefull
             expectation
             of
             the
             wrath
             that
             shall
             be
             revealed
             :
             in
             the
             body
             sicknesse
             ,
             poverty
             ,
             shame
             ,
             infamy
             ,
             which
             are
             so
             many
             earnests
             and
             petty
             payments
             of
             that
             full
             debt
             which
             will
             at
             last
             bee
             measured
             out
             to
             all
             the
             wicked
             of
             the
             World.
             f
             Even
             as
             amongst
             the
             Romans
             their
             Prelusory
             fight
             with
             dull
             and
             blunt
             weapons
             were
             but
             introductions
             to
             their
             mortall
             and
             bloudy
             games
             .
             And
             besides
             this
             Deliverance
             there
             is
             in
             the
             soule
             g
             peace
             and
             serenity
             ,
             in
             the
             body
             a
             patient
             waiting
             for
             Redemption
             ,
             and
             in
             the
             whole
             man
             the
             pledges
             of
             that
             eternall
             glory
             which
             shall
             be
             reveled
             ;
             of
             all
             which
             the
             onely
             meritorious
             cause
             is
             the
             Death
             of
             Christ.
             This
             a
             alone
             is
             it
             which
             hath
             overcome
             our
             death
             ,
             even
             as
             b
             one
             heate
             cureth
             ,
             one
             Flux
             of
             blood
             stoppeth
             another
             ,
             and
             hath
             c
             caught
             Satan
             as
             it
             were
             by
             deceit
             ,
             with
             a
             baite
             and
             a
             hooke
             ;
             this
             is
             it
             which
             hath
             taken
             away
             the
             d
             enmity
             betweene
             God
             and
             man
             ,
             reconciling
             us
             to
             the
             Father
             ,
             and
             by
             the
             e
             prayer
             of
             that
             precious
             Blood
             hath
             obtained
             for
             us
             the
             f
             right
             of
             Children
             ;
             this
             is
             it
             which
             tooke
             away
             the
             guilt
             of
             sinne
             ,
             and
             g
             cancelled
             the
             Bond
             that
             was
             in
             force
             against
             us
             ,
             swallowing
             up
             the
             h
             Curse
             of
             the
             Law
             ,
             and
             humbling
             Christ
             unto
             the
             forme
             of
             a
             servant
             ,
             that
             thereby
             wee
             might
             be
             made
             free
             ;
             this
             is
             it
             which
             removeth
             
             all
             both
             temporall
             and
             eternall
             punishment
             from
             the
             faithfull
             ,
             it
             having
             beene
             a
             perfect
             payment
             of
             our
             whole
             debt
             ;
             for
             in
             as
             much
             as
             Christ
             himselfe
             said
             on
             the
             Crosse
             ,
             It
             is
             finished
             ,
             wee
             are
             to
             conclude
             ,
             that
             the
             other
             worke
             of
             Resurrection
             was
             not
             properly
             an
             essentiall
             part
             of
             Christs
             merit
             ,
             but
             onely
             a
             necessary
             consequent
             required
             to
             make
             the
             Passion
             applicable
             and
             valuable
             to
             the
             Church
             .
             As
             in
             coined
             metals
             ,
             it
             is
             the
             substance
             of
             the
             coine
             ,
             the
             Gold
             ,
             or
             Silver
             ,
             onely
             that
             buyeth
             the
             ware
             ,
             but
             the
             Impression
             of
             the
             Kings
             Image
             is
             that
             which
             makes
             that
             Coine
             to
             bee
             currant
             and
             passable
             ,
             it
             doth
             not
             give
             the
             value
             or
             worth
             to
             the
             Gold
             ,
             but
             onely
             the
             
               application
               of
               that
               value
            
             unto
             other
             things
             :
             even
             so
             the
             Resurrection
             and
             Intercession
             of
             Christ
             doe
             serve
             to
             make
             actuall
             applications
             of
             those
             merits
             of
             his
             to
             his
             Church
             ,
             which
             yet
             had
             their
             consummation
             on
             the
             Crosse.
             
          
           
             And
             if
             it
             be
             heere
             demanded
             how
             it
             comes
             to
             passe
             ,
             if
             all
             these
             consequents
             of
             sinne
             be
             removed
             ,
             that
             the
             faithfull
             are
             still
             subject
             to
             all
             those
             temporall
             evils
             both
             in
             life
             and
             death
             which
             even
             in
             the
             state
             of
             Nature
             they
             should
             have
             undergone
             ;
             wee
             answere
             in
             generall
             ,
             that
             the
             faithfull
             dye
             in
             regard
             of
             the
             state
             ,
             but
             not
             in
             regard
             of
             the
             sting
             of
             Death
             ,
             they
             are
             subject
             to
             a
             dissolution
             ,
             but
             it
             is
             to
             obtaine
             a
             more
             blessed
             union
             ,
             k
             even
             to
             bee
             with
             Christ
             :
             and
             though
             a
             man
             may
             not
             take
             the
             whole
             
             World
             in
             exchange
             for
             his
             Soule
             ,
             yet
             he
             may
             well
             take
             Christ
             in
             exchange
             for
             his
             life
             .
             l
             It
             is
             not
             a
             losse
             of
             our
             money
             ,
             but
             traffique
             and
             merchandise
             ,
             to
             part
             from
             it
             for
             the
             procuring
             of
             such
             commodities
             as
             are
             more
             valuable
             ;
             and
             Saint
             Paul
             telles
             us
             that
             to
             a
             dye
             is
             gaine
             .
             The
             b
             sting
             wee
             know
             of
             Death
             is
             sinne
             ,
             (
             for
             sinne
             is
             the
             cause
             of
             all
             inward
             discomforts
             ;
             for
             which
             cause
             the
             c
             wicked
             are
             often
             compared
             to
             the
             foaming
             Sea
             ,
             which
             is
             still
             tossed
             and
             unquiet
             with
             every
             winde
             )
             and
             the
             d
             strength
             of
             sinne
             is
             the
             Law
             ,
             with
             the
             malediction
             and
             bondage
             thereof
             ,
             from
             the
             which
             wee
             being
             perfectly
             delivered
             ,
             by
             him
             who
             was
             himselfe
             e
             made
             under
             the
             Law
             ,
             and
             by
             that
             meanes
             became
             a
             f
             perfect
             and
             sufficient
             Saviour
             ,
             wee
             are
             in
             like
             manner
             delivered
             from
             the
             penalty
             of
             Death
             ;
             for
             weaken
             sinne
             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
             bee
             altogether
             impertinent
             ,
             because
             it
             serves
             to
             magnifie
             the
             power
             of
             Christs
             Passion
             .
             The
             evils
             which
             wee
             speake
             of
             are
             the
             
               violations
               of
               the
               nature
               and
               person
            
             of
             a
             man
             :
             and
             that
             evill
             may
             bee
             considered
             two
             waies
             ,
             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
             minde
             ,
             and
             so
             it
             may
             bee
             
             called
             paine
             ;
             or
             else
             morally
             and
             legally
             ,
             with
             respect
             unto
             the
             motive
             cause
             in
             the
             Patient
             ,
             Sinne
             ;
             or
             to
             the
             originall
             efficient
             cause
             in
             the
             Agent
             ,
             Iustice
             ;
             and
             so
             it
             may
             be
             called
             
               punishment
               .
               Punishment
            
             being
             some
             evill
             inflicted
             on
             a
             subject
             for
             transgressing
             some
             Law
             commanded
             him
             by
             his
             Law-maker
             ,
             there
             is
             ther
             unto
             requisite
             something
             on
             the
             part
             of
             the
             Commander
             ,
             something
             on
             the
             part
             of
             the
             Subject
             ,
             and
             something
             on
             the
             part
             of
             the
             Evill
             inflicted
             .
             In
             the
             Commander
             there
             must
             bee
             first
             a
             will
             unto
             which
             the
             actions
             of
             the
             Subject
             must
             conforme
             ,
             and
             that
             signified
             in
             the
             nature
             of
             a
             Law.
             Secondly
             ,
             there
             must
             bee
             a
             Iustice
             which
             will.
             And
             thirdly
             ,
             a
             Power
             which
             can
             punish
             the
             transgressours
             of
             that
             Law.
             In
             the
             Subject
             there
             must
             be
             first
             Reason
             and
             Free-will
             (
             I
             meane
             originally
             )
             for
             a
             Law
             proceeding
             from
             Justice
             presupposeth
             a
             power
             of
             obedience
             ,
             to
             command
             impossibilites
             is
             both
             absurd
             and
             tyrannous
             ,
             befitting
             Pharaoh
             and
             not
             God.
             Secondly
             there
             must
             bee
             a
             Debt
             and
             Obligation
             whereby
             hee
             is
             bound
             unto
             the
             fulfilling
             of
             that
             Law.
             And
             lastly
             ,
             the
             Conditions
             of
             this
             Obligation
             being
             broken
             there
             must
             be
             a
             Forfeiture
             ,
             Guilt
             and
             Demerit
             following
             the
             violation
             of
             that
             Law.
             Lastly
             ,
             in
             the
             Evill
             it selfe
             inflicted
             there
             is
             required
             first
             something
             absolute
             ,
             namely
             a
             
               destructive
               Power
            
             ,
             some
             way
             or
             other
             oppressing
             and
             disquieting
             Nature
             (
             for
             as
             sinne
             is
             a
             violation
             offered
             from
             man
             to
             the
             
             Law
             ,
             so
             punishment
             must
             bee
             a
             violation
             retorted
             from
             the
             Law
             to
             man.
             )
             Secondly
             ,
             there
             must
             bee
             something
             Relative
             ,
             which
             may
             respect
             first
             the
             authour
             of
             the
             evill
             ,
             whose
             Justice
             being
             by
             mans
             sinne
             provoked
             ,
             is
             by
             his
             owne
             power
             ,
             and
             according
             to
             the
             sentence
             of
             his
             owne
             Law
             to
             bee
             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
             Devill
             ,
             whom
             as
             a
             Devill
             God
             hateth
             ,
             but
             onely
             the
             Satisfaction
             of
             Gods
             Justice
             ,
             and
             the
             Manifestation
             of
             his
             Wrath.
             These
             things
             being
             thus
             premised
             ,
             wee
             will
             againe
             make
             a
             double
             Consideration
             of
             Punishment
             ,
             either
             it
             may
             be
             taken
             improperly
             ,
             and
             incompletely
             ,
             for
             whatsoever
             oppressive
             evill
             doth
             so
             draw
             its
             originall
             in
             a
             Reasonable
             Creature
             from
             Sinne
             ,
             as
             that
             if
             there
             were
             not
             an
             habitation
             of
             sinne
             ,
             there
             should
             be
             no
             roome
             for
             such
             an
             evill
             ,
             as
             in
             the
             man
             that
             was
             borne
             blinde
             ,
             though
             sinne
             were
             not
             the
             cause
             of
             the
             blindenesse
             ,
             yet
             it
             was
             that
             which
             made
             roome
             for
             the
             blindenesse
             :
             or
             it
             may
             bee
             taken
             properly
             and
             perfectly
             ,
             and
             then
             I
             take
             it
             to
             admit
             of
             some
             such
             Description
             as
             this
             Punishment
             is
             an
             evill
             or
             pressure
             of
             Nature
             ,
             proceeding
             from
             a
             Law-giver
             just
             and
             powerfull
             ,
             and
             inflicted
             on
             a
             Reasonable
             Creature
             ,
             for
             the
             disobedience
             and
             breach
             of
             that
             Law
             unto
             the
             performance
             whereof
             it
             was
             originally
             by
             the
             
             naturall
             faculty
             of
             free-will
             enabled
             ,
             whereby
             there
             is
             intended
             a
             Declaration
             of
             Wrath
             ,
             and
             Satisfaction
             of
             Justice
             .
          
           
             Now
             then
             I
             take
             it
             wee
             may
             with
             conformity
             unto
             the
             Scriptures
             ,
             and
             with
             the
             Analogy
             of
             Faith
             set
             downe
             these
             Conclusions
             .
          
           
             First
             ,
             consider
             Punishments
             as
             they
             are
             dolours
             and
             paines
             ,
             and
             as
             they
             are
             impressions
             contrary
             to
             the
             integrity
             of
             Nature
             ,
             so
             the
             temporall
             evils
             of
             the
             godly
             are
             punishments
             ,
             because
             they
             worke
             the
             very
             same
             manner
             of
             naturall
             effects
             in
             them
             which
             they
             doe
             in
             other
             men
             .
             Secondly
             ,
             take
             
               Punishments
               improperly
            
             for
             those
             evils
             of
             Nature
             which
             doe
             occasionally
             follow
             sinne
             ,
             and
             unto
             which
             sinne
             hath
             originally
             opened
             an
             entrance
             ,
             which
             declare
             how
             God
             stands
             affected
             towards
             sinne
             ,
             with
             a
             minde
             purposing
             the
             rooting
             out
             and
             destroying
             of
             it
             ;
             in
             this
             sense
             likewise
             may
             the
             afflictions
             of
             the
             godly
             bee
             called
             Punishments
             ,
             as
             God
             is
             said
             to
             have
             beene
             a
             exceeding
             angry
             with
             Aaron
             .
             But
             now
             these
             evils
             though
             inflicted
             on
             the
             godly
             because
             of
             their
             sinnes
             ,
             as
             were
             ,
             the
             death
             of
             the
             child
             to
             David
             ,
             the
             tempest
             to
             Ionah
             ,
             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
             Wisedome
             of
             God
             ,
             and
             love
             towards
             his
             Saints
             inflicted
             for
             the
             overthrow
             of
             sinne
             ,
             for
             weakening
             the
             violence
             ,
             and
             
             abating
             the
             outrageousnesse
             of
             our
             naturall
             corruptions
             .
             As
             then
             in
             the
             godly
             sinne
             may
             be
             said
             to
             be
             ,
             and
             not
             to
             bee
             in
             a
             diverse
             sense
             ,
             (
             so
             saith
             Saint
             Iohn
             in
             one
             place
             ,
             b
             
               If
               wee
               say
               wee
               have
               no
               sinne
               wee
               deceive
               our selves
               ,
            
             and
             yet
             in
             another
             ,
             c
             
               Hee
               that
               is
               borne
               of
               God
               sinneth
               not
               )
            
             It
             is
             not
             in
             them
             in
             regard
             of
             its
             Condemnation
             ,
             although
             it
             bee
             in
             them
             in
             regard
             of
             its
             inhabitation
             ,
             though
             even
             that
             also
             as
             daily
             dying
             and
             crucified
             ,
             even
             so
             punishments
             or
             consequents
             of
             sinne
             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
               sinne
            
             ,
             although
             they
             be
             in
             them
             in
             regard
             of
             their
             
               state
               ,
               substance
            
             ,
             and
             painefulnesse
             ,
             untill
             such
             time
             as
             they
             shall
             put
             on
             an
             eternall
             Triumph
             over
             Death
             ,
             the
             last
             enemy
             that
             must
             be
             overcome
             .
             Lastly
             ,
             I
             conclude
             ,
             that
             the
             temporall
             evils
             which
             doe
             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
             seeme
             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
             
             Legall
             ,
             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
             bee
             said
             to
             be
             so
             farre
             under
             the
             Law
             in
             regard
             of
             the
             sting
             and
             curse
             thereof
             ,
             (
             for
             the
             curse
             of
             the
             Law
             is
             nothing
             else
             but
             the
             evill
             which
             the
             Law
             pronounceth
             to
             bee
             inflicted
             ,
             so
             that
             every
             branch
             and
             sprigge
             of
             that
             evill
             ,
             must
             needes
             beare
             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
             is
             unto
             us
             the
             end
             of
             the
             Law
             ,
             abolishing
             the
             shadowes
             of
             the
             Ceremoniall
             ,
             the
             the
             Curses
             of
             the
             Morall
             ;
             c
             wee
             are
             no
             more
             under
             the
             Law
             ,
             but
             under
             Grace
             ,
             under
             the
             precepts
             ,
             but
             not
             under
             the
             Covenant
             ,
             under
             the
             d
             obedience
             ,
             but
             not
             under
             the
             bondage
             of
             the
             Law
             :
             unto
             the
             e
             righteous
             there
             is
             no
             Law
             ,
             that
             is
             ,
             there
             is
             no
             condemnation
             to
             them
             that
             are
             in
             Christ
             :
             wee
             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
             satisfie
             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
             Fathers
             wrath
             ,
             leaving
             nothing
             wherein
             wee
             should
             make
             up
             either
             the
             measure
             or
             the
             
             vertue
             of
             his
             sufferings
             ,
             but
             did
             himselfe
             perfectly
             save
             us
             :
             for
             an
             infinite
             person
             suffering
             ,
             and
             the
             value
             of
             the
             suffering
             depending
             on
             the
             dignity
             of
             the
             Person
             ,
             it
             must
             needs
             bee
             that
             the
             satisfaction
             made
             by
             that
             suffering
             must
             be
             likewise
             infinite
             ,
             and
             by
             consequence
             most
             perfect
             .
             Lastly
             ,
             if
             we
             consider
             (
             as
             a
             it
             is
             in
             all
             matters
             of
             consequence
             necessary
             )
             but
             the
             author
             of
             this
             evill
             ,
             we
             shall
             finde
             it
             to
             be
             no
             true
             and
             proper
             punishment
             ;
             for
             it
             is
             a
             reconciled
             father
             b
             who
             chasteneth
             every
             sonne
             whom
             hee
             receiveth
             ,
             who
             as
             hee
             often
             doth
             c
             declare
             his
             severest
             wrath
             by
             forbearing
             to
             punish
             ,
             so
             doth
             he
             as
             often
             even
             out
             of
             d
             tendernesse
             ,
             and
             compassion
             chastise
             his
             Children
             ,
             who
             hath
             f
             predestinated
             us
             unto
             them
             ,
             doth
             g
             execute
             his
             decrees
             of
             mercy
             in
             them
             ,
             doth
             by
             his
             providence
             governe
             ,
             and
             by
             his
             love
             sanctifie
             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
             temporall
             punishments
             ,
             why
             are
             they
             not
             quite
             removed
             ?
             to
             what
             end
             should
             the
             substance
             of
             that
             remaine
             whose
             properties
             are
             extinguished
             ?
             h
             Certainely
             God
             is
             so
             good
             as
             that
             he
             would
             not
             permit
             evill
             to
             bee
             ,
             if
             hee
             were
             not
             so
             powerfull
             as
             to
             turne
             it
             to
             good
             .
             Is
             there
             not
             honey
             in
             the
             Bee
             when
             the
             sting
             is
             removed
             ?
             sweetnesse
             in
             the
             rose
             when
             the
             prickles
             are
             cut
             off
             ?
             a
             medicinable
             vertue
             in
             the
             flesh
             of
             Vipers
             when
             the
             poyson
             is
             cast
             
             out
             ?
             and
             can
             man
             turne
             Serpents
             into
             Antidotes
             ,
             and
             shall
             not
             God
             bee
             able
             to
             turne
             the
             fiery
             darts
             of
             that
             old
             Serpent
             into
             instruments
             for
             letting
             out
             our
             corruptions
             ,
             and
             all
             his
             buffets
             into
             so
             many
             stroakes
             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
             temporall
             evils
             (
             notwithstanding
             the
             Death
             of
             Christ
             have
             taken
             away
             the
             malignity
             of
             them
             all
             )
             are
             amongst
             others
             these
             .
             First
             ,
             for
             the
             i
             triall
             of
             our
             faith
             and
             other
             Graces
             ;
             k
             our
             Faith
             in
             Gods
             Providence
             is
             then
             greatest
             ,
             when
             wee
             dare
             cast
             our selves
             on
             his
             care
             ,
             even
             when
             to
             outward
             appearances
             hee
             seemeth
             not
             at
             all
             to
             care
             for
             us
             :
             when
             wee
             can
             so
             looke
             on
             our
             miseries
             that
             we
             can
             withall
             looke
             through
             them
             .
             Admirable
             is
             that
             faith
             which
             can
             with
             Israel
             see
             the
             Land
             of
             Promise
             through
             a
             Sea
             ,
             a
             Persecution
             ,
             a
             Wildernesse
             ,
             through
             whole
             Armies
             of
             the
             sonnes
             of
             Anak
             ,
             which
             can
             with
             Abraham
             see
             a
             Posterity
             like
             the
             starres
             of
             Heaven
             through
             a
             dead
             wombe
             ,
             a
             bleeding
             sword
             ,
             and
             a
             sacrificed
             sonne
             ▪
             which
             can
             with
             Iob
             see
             a
             Redeemer
             ,
             a
             Resurrection
             ,
             a
             restitution
             ,
             through
             the
             dunghill
             ,
             and
             the
             potsheard
             ,
             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
             poore
             Syrophenician
             Woman
             see
             Christs
             compassion
             through
             the
             odious
             name
             of
             Dogge
             ,
             which
             can
             in
             every
             Egypt
             see
             an
             Exodus
             ,
             in
             every
             red
             Sea
             a
             passage
             ,
             in
             every
             fiery
             Fornace
             an
             Angell
             of
             Light
             ,
             in
             every
             Denne
             of
             Lions
             a
             Lion
             of
             Iudah
             ,
             in
             every
             temptation
             a
             doore
             of
             escape
             ,
             and
             in
             every
             grave
             an
             arise
             and
             sing
             .
             Secondly
             ,
             they
             are
             unto
             us
             for
             a
             antidotes
             against
             sinne
             ,
             and
             meanes
             of
             humility
             and
             newnesse
             of
             life
             ,
             by
             which
             our
             b
             faith
             is
             exercised
             and
             excited
             ,
             our
             corruptions
             pruned
             ,
             our
             diseases
             cured
             ,
             our
             security
             and
             slacknesse
             in
             the
             race
             which
             is
             set
             before
             us
             corrected
             ,
             without
             which
             good
             effects
             all
             our
             afflictions
             are
             cast
             away
             in
             vaine
             upon
             us
             .
             Hee
             hath
             c
             lost
             his
             affliction
             that
             hath
             not
             learned
             to
             endure
             it
             ,
             the
             evils
             of
             the
             faithfull
             are
             not
             to
             destroy
             but
             to
             instruct
             them
             ,
             they
             loose
             their
             end
             if
             they
             *
             teach
             them
             nothing
             .
             Thirdly
             ,
             they
             make
             us
             d
             conformable
             unto
             Christs
             sufferings
             .
             Fourthly
             ,
             they
             e
             shew
             unto
             us
             the
             perfection
             of
             Gods
             graces
             ,
             and
             the
             sufficiency
             of
             his
             love
             .
             Fifthly
             ,
             they
             f
             drive
             us
             unto
             God
             for
             succour
             ,
             unto
             his
             Word
             for
             information
             ,
             and
             unto
             his
             Sonne
             for
             better
             hopes
             ,
             for
             nothing
             sooner
             drives
             a
             man
             out
             of
             himselfe
             than
             that
             which
             oppresseth
             and
             conquereth
             him
             ;
             in
             so
             much
             as
             that
             publique
             calamities
             g
             drave
             the
             Heathen
             themselves
             to
             their
             prayers
             ,
             and
             to
             consult
             with
             their
             Sybils
             Oracles
             
             for
             removing
             those
             Judgements
             ,
             whose
             authour
             ,
             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
             glorified
             ,
             in
             that
             he
             spareth
             not
             his
             owne
             People
             ,
             and
             yet
             doth
             so
             punish
             ,
             that
             hee
             doth
             withall
             support
             and
             amend
             them
             .
             a
             Lastly
             ,
             it
             prepareth
             us
             for
             Glory
             ,
             and
             by
             these
             evils
             convincing
             the
             understanding
             of
             the
             slipperinesse
             ,
             and
             uncertainty
             of
             this
             worlds
             delights
             ,
             and
             how
             happinesse
             cannot
             grow
             in
             that
             earth
             which
             is
             cursed
             with
             thornes
             and
             briars
             ,
             it
             teacheth
             us
             to
             groane
             after
             the
             revelation
             of
             that
             life
             which
             is
             hidde
             with
             Christ
             ,
             where
             all
             teares
             shall
             be
             wiped
             from
             our
             eyes
             .
             So
             that
             in
             all
             temporall
             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
             Soule
             ,
             the
             Wonder
             of
             Christs
             Death
             ,
             the
             Love
             of
             it
             ,
             and
             the
             Benefits
             redounding
             unto
             us
             from
             it
             ;
             there
             is
             required
             of
             us
             a
             multiplied
             recordation
             ,
             a
             b
             ruminating
             ,
             and
             often
             recalling
             of
             it
             to
             our
             thoughts
             ,
             if
             it
             were
             possible
             at
             all
             times
             ,
             to
             have
             no
             word
             ,
             or
             thought
             ,
             or
             worke
             ,
             passe
             from
             us
             without
             an
             eye
             unto
             Christ
             crucified
             ,
             as
             the
             patterne
             ,
             or
             if
             not
             ,
             as
             the
             Judge
             of
             them
             ;
             but
             especially
             at
             that
             time
             when
             the
             drift
             ,
             and
             purpose
             of
             our
             whole
             sacred
             businesse
             is
             the
             Celebration
             of
             his
             Death
             .
          
        
         
           
           
             CHAP.
             XVI
             .
          
           
             Of
             the
             manner
             after
             which
             we
             are
             to
             celebrate
             the
             memory
             of
             Christs
             Passion
             .
          
           
             BUt
             wee
             may
             not
             presume
             that
             wee
             remember
             Christs
             death
             as
             hee
             requires
             ,
             when
             either
             with
             an
             historicall
             memory
             ,
             or
             with
             a
             festivall
             solemnitie
             onely
             ,
             wee
             celebrate
             ,
             or
             discourse
             of
             it
             ,
             except
             we
             doe
             it
             with
             a
             
               practicke
               memory
            
             ,
             proportioned
             to
             the
             goodnesse
             and
             quality
             of
             the
             thing
             remembred
             .
             And
             first
             we
             must
             remember
             Christ
             with
             a
             
               memory
               of
               faith
            
             ,
             with
             an
             applying
             and
             assuming
             memory
             ,
             not
             onely
             in
             the
             generall
             ,
             that
             he
             died
             ;
             but
             in
             particular
             ,
             that
             the
             reason
             of
             his
             death
             was
             my
             salvation
             and
             deliverance
             from
             death
             .
             Pilate
             and
             the
             unbeleeving
             Iewes
             shall
             one
             day
             see
             him
             whom
             they
             have
             peirced
             ,
             and
             remember
             his
             death
             ,
             Iudas
             shall
             see
             and
             remember
             him
             whom
             he
             kissed
             ,
             the
             Devill
             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
             because
             they
             remember
             him
             as
             their
             Iudge
             .
             If
             our
             remembrance
             of
             the
             love
             and
             mercy
             of
             his
             death
             ,
             not
             onely
             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
             wee
             should
             as
             readily
             beleeve
             ,
             as
             they
             do
             tremble
             at
             his
             death
             .
          
           
             And
             indeed
             (
             if
             wee
             obserue
             it
             )
             the
             remembrance
             of
             Christs
             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
             minde
             backe
             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
             knowledge
             of
             Christ
             is
             all
             one
             with
             the
             beliefe
             in
             him
             ,
             they
             which
             are
             not
             by
             faith
             united
             unto
             him
             ,
             are
             quite
             ignorant
             of
             him
             .
             And
             therefore
             we
             finde
             that
             Saint
             Pe●ers
             second
             deniall
             of
             Christ
             ,
             is
             by
             the
             Evangelists
             diversly
             related
             .
             In
             some
             c
             
               I
               am
               none
               of
               his
            
             ,
             in
             others
             
               I
               know
               not
               the
               man
            
             :
             and
             certainely
             ,
             if
             the
             one
             had
             been
             true
             ,
             the
             other
             had
             been
             true
             too
             ,
             for
             all
             compleate
             knowledge
             must
             have
             a
             commensuration
             to
             the
             objects
             that
             are
             knowne
             ,
             and
             the
             ends
             for
             which
             they
             are
             proposed
             .
             Now
             all
             divine
             objects
             ,
             besides
             their
             truth
             ,
             have
             together
             annexed
             a
             goodnesse
             which
             is
             applicable
             to
             those
             that
             know
             it
             ;
             so
             that
             to
             professe
             the
             knowledge
             of
             it
             ,
             and
             yet
             not
             know
             how
             to
             apply
             
             it
             to
             our
             owne
             use
             ,
             is
             indeed
             therefore
             to
             be
             ignorant
             of
             it
             ,
             because
             there
             is
             no
             other
             end
             why
             it
             should
             be
             knowne
             ,
             then
             that
             thereby
             it
             might
             be
             applyed
             .
             And
             therefore
             in
             the
             Scripture
             phrase
             ,
             a
             wicked
             man
             and
             a
             foole
             are
             termes
             equivalent
             ,
             because
             the
             right
             knowledge
             of
             divine
             truths
             ,
             
             doth
             ever
             inferre
             the
             love
             and
             prosecution
             of
             them
             ;
             for
             every
             act
             in
             the
             will
             ,
             whether
             of
             imbracing
             ,
             or
             abominating
             any
             object
             ,
             is
             grounded
             on
             some
             precedent
             Iudgment
             of
             the
             understanding
             .
             Nothing
             that
             by
             the
             ultimate
             dictate
             of
             each
             particular
             and
             practicall
             judgment
             is
             proposed
             as
             totally
             and
             supremely
             good
             ,
             can
             possibly
             bee
             by
             the
             Will
             refused
             ,
             because
             therein
             it
             must
             needs
             resist
             the
             impresse
             of
             Nature
             ,
             which
             leads
             every
             ,
             as
             well
             voluntary
             as
             necessary
             Agent
             ,
             unto
             an
             infallible
             pursuite
             of
             whatsoever
             is
             propos'd
             unto
             it
             ,
             as
             a
             thing
             able
             by
             the
             accession
             of
             its
             goodnesse
             ,
             to
             advance
             and
             perfect
             the
             nature
             of
             the
             other
             :
             and
             therefore
             whosoever
             beleeve
             not
             in
             Christ
             Iesus
             ,
             and
             his
             death
             ,
             nor
             doe
             imbrace
             and
             cling
             unto
             it
             ,
             with
             all
             the
             desires
             of
             a
             most
             ardent
             affection
             ,
             cannot
             possibly
             bee
             said
             to
             know
             him
             ,
             because
             however
             they
             may
             have
             some
             few
             ,
             broken
             ,
             faint
             ,
             and
             floating
             notions
             of
             him
             ,
             yet
             hee
             is
             not
             by
             this
             knowledge
             propos'd
             unto
             the
             Will
             ,
             as
             its
             sole
             and
             
               greatest
               good
            
             (
             for
             then
             he
             could
             not
             but
             be
             embraced
             )
             but
             is
             in
             good
             earnest
             by
             the
             practick
             judgment
             undervalued
             
             and
             disesteemed
             ,
             in
             comparison
             of
             other
             things
             ,
             whose
             goodnesse
             and
             convenience
             unto
             sensuall
             and
             corrupt
             nature
             ,
             is
             represented
             more
             cleerely
             .
             Many
             men
             may
             bee
             able
             to
             discourse
             of
             the
             death
             of
             Christ
             ,
             after
             a
             speculative
             ,
             and
             scholasticall
             manner
             ,
             so
             profoundly
             ,
             as
             that
             another
             who
             truely
             beleeves
             in
             him
             ,
             shall
             not
             be
             able
             to
             understand
             it
             :
             and
             yet
             this
             poore
             soule
             that
             desires
             to
             know
             nothing
             but
             him
             ,
             that
             accounts
             all
             things
             else
             dung
             in
             comparison
             of
             him
             ,
             that
             endevours
             to
             be
             made
             conformable
             unto
             him
             in
             the
             communion
             and
             fellowship
             of
             his
             sufferings
             ,
             that
             can
             in
             Christs
             wounds
             see
             his
             safety
             ,
             in
             Christs
             stripes
             his
             Medicine
             ,
             in
             Christs
             anguish
             his
             peace
             ,
             in
             Christs
             Crosse
             his
             triumph
             ;
             doth
             so
             much
             more
             truely
             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
             dexteritie
             that
             way
             is
             able
             to
             draw
             most
             exact
             and
             Geographicall
             descriptions
             .
             
             Boyes
             may
             bee
             able
             to
             turne
             to
             ,
             or
             to
             repeate
             severall
             passages
             of
             a
             Poet
             or
             Oratour
             more
             readily
             than
             a
             grounded
             Artist
             ,
             who
             yet
             notwithstanding
             knowes
             the
             elegancy
             and
             worth
             of
             them
             farre
             better
             :
             and
             a
             Stage-player
             can
             haply
             expresse
             with
             greater
             life
             of
             passion
             the
             griefes
             of
             a
             distressed
             
             man
             ,
             than
             hee
             can
             himselfe
             ,
             although
             altogether
             ignorant
             of
             the
             weight
             and
             oppression
             of
             them
             .
          
           
             It
             is
             not
             therefore
             
               Logicall
               ,
               Historicall
               ,
               Speculative
               rememhrance
            
             of
             Christ
             ,
             but
             an
             experimentall
             and
             
               beleeving
               remembrance
            
             of
             him
             ,
             which
             wee
             are
             to
             use
             in
             the
             receiving
             of
             these
             
               sacred
               misteries
            
             ,
             which
             are
             not
             a
             bare
             Type
             and
             resemblance
             ,
             but
             a
             seale
             also
             ,
             confirming
             ,
             and
             exhibiting
             his
             death
             unto
             each
             beleeving
             soule
             .
          
           
             Secondly
             ,
             we
             must
             remember
             the
             death
             of
             Christ
             ,
             with
             a
             remembrance
             of
             thankefulnes
             for
             that
             great
             love
             which
             by
             it
             wee
             enjoy
             from
             him
             :
             certainely
             he
             hath
             no
             dram
             of
             good
             nature
             in
             him
             ,
             who
             for
             the
             greatest
             benefit
             that
             can
             befall
             him
             doth
             not
             returne
             a
             recompence
             of
             remembrance
             ,
             a
             which
             costs
             him
             nothing
             .
             Our
             salvation
             cost
             Christ
             a
             pretious
             price
             ,
             his
             owne
             bloud
             ,
             and
             shall
             not
             we
             so
             much
             as
             lay
             up
             the
             memory
             of
             it
             in
             our
             mindes
             ,
             that
             wee
             may
             have
             it
             forth-comming
             to
             answer
             all
             the
             objections
             that
             can
             be
             made
             against
             our
             title
             to
             salvation
             ?
             consider
             with
             thy selfe
             the
             fearefulnes
             and
             horror
             of
             thy
             naturall
             estate
             ,
             wherin
             thou
             wert
             expos'd
             to
             the
             infinite
             wrath
             of
             Almighty
             God
             ,
             whom
             thou
             therfore
             being
             both
             finite
             and
             impotent
             wert
             no
             way
             able
             to
             appease
             ,
             subiect
             to
             the
             strokes
             and
             terrors
             ,
             not
             onely
             of
             thine
             owne
             Conscience
             ,
             a
             bosome
             Hell
             ,
             but
             of
             that
             most
             exact
             
             justice
             ,
             which
             it
             is
             as
             impossible
             for
             thee
             to
             sustaine
             with
             patience
             ,
             as
             with
             obedience
             ,
             to
             satisfy
             .
             The
             creatures
             thine
             enemies
             thine
             owne
             heart
             thy
             witnes
             ,
             thy
             Creator
             ,
             thy
             Judge
             ,
             eternity
             of
             expreslelesse
             anguish
             ,
             gnawing
             of
             conscience
             ,
             despaire
             of
             deliverance
             ,
             &
             whatsoever
             misery
             the
             most
             searching
             understanding
             can
             but
             imagine
             thy
             sentence
             ,
             for
             according
             to
             his
             feare
             ,
             so
             is
             his
             wrath
             ,
             from
             this
             ,
             and
             much
             more
             hath
             the
             death
             of
             Christ
             ,
             not
             onely
             delivered
             thee
             ,
             but
             of
             a
             cast
             away
             ,
             an
             enemy
             ,
             a
             deplored
             wretch
             ,
             weltring
             in
             thine
             owne
             bloud
             ,
             rotting
             &
             stinking
             in
             thine
             owne
             grave
             ,
             hath
             restored
             thee
             not
             only
             to
             thine
             originall
             interest
             ,
             and
             patrimony
             ,
             but
             unto
             an
             estate
             so
             much
             more
             glorious
             then
             that
             could
             have
             been
             ,
             by
             how
             much
             the
             obedience
             of
             Christ
             ,
             is
             more
             pretious
             ,
             then
             any
             thy
             innocency
             could
             possibly
             have
             performed
             .
             Consider
             the
             odious
             filthines
             of
             sinne
             ,
             the
             pertinacious
             adherence
             thereof
             unto
             thy
             nature
             ,
             so
             that
             nothing
             but
             the
             incarnation
             ,
             and
             bloud
             of
             the
             Sonne
             of
             God
             ,
             the
             Creator
             of
             the
             World
             could
             wash
             it
             out
             ;
             consider
             the
             Justice
             ,
             and
             undispensable
             severity
             of
             our
             God
             against
             sinne
             ,
             which
             would
             not
             spare
             the
             life
             of
             his
             owne
             Sonne
             ,
             nor
             be
             satisfied
             without
             a
             Sacrifice
             of
             infinite
             ,
             and
             coequall
             vertue
             with
             it selfe
             :
             consider
             that
             it
             was
             thy
             sinne
             ,
             which
             were
             thy
             associates
             with
             
             Iudas
             ,
             and
             Pilate
             ,
             and
             the
             Iewes
             to
             crucify
             him
             :
             It
             was
             thy
             Hypocrisy
             which
             was
             the
             kisse
             that
             betraid
             him
             ,
             thy
             covetousnes
             the
             thornes
             that
             crowned
             him
             ,
             thy
             oppression
             ,
             and
             cruelty
             the
             nayles
             ,
             and
             Speares
             that
             peirced
             him
             ,
             thy
             Idolatry
             and
             superstition
             the
             knee
             that
             mocked
             him
             ,
             thy
             contempt
             of
             religion
             the
             spittle
             that
             defiled
             him
             ,
             thy
             anger
             and
             bitternes
             the
             gall
             ,
             and
             v●negar
             that
             distasted
             him
             ,
             thy
             Crimson
             ,
             and
             redoubled
             sins
             the
             Purple
             that
             dishonord
             him
             ,
             in
             a
             word
             thou
             wert
             the
             Iew
             that
             kild
             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
             bloud
             which
             thy
             sinnes
             had
             powred
             out
             ?
             The
             fire
             is
             que●ched
             by
             that
             water
             which
             by
             its
             heate
             was
             caused
             to
             runne
             over
             ,
             and
             shall
             not
             any
             of
             thy
             sins
             ,
             be
             put
             out
             by
             the
             over-flowing
             of
             that
             pretious
             bloud
             which
             thy
             sinnes
             caused
             to
             run
             out
             of
             his
             sacred
             Bodie
             ?
             Lastly
             ,
             consider
             the
             immensitie
             of
             Gods
             mercie
             ,
             and
             the
             unutterable
             treasures
             of
             his
             grace
             ,
             which
             neither
             the
             provocations
             of
             thy
             sinne
             ,
             nor
             the
             infinite
             exactnes
             of
             his
             owne
             justice
             could
             any
             way
             overcome
             ,
             or
             constraine
             to
             dispise
             the
             worke
             of
             his
             owne
             hands
             or
             nor
             to
             compassionate
             the
             wretchednes
             of
             his
             creature
             though
             it
             cost
             the
             Humiliation
             
             of
             the
             Sonne
             of
             God
             ,
             and
             the
             exinanition
             of
             his
             Sacred
             person
             to
             performe
             it
             .
             Lay
             together
             all
             those
             considerations
             ,
             and
             certainly
             they
             are
             able
             even
             to
             melt
             a
             heart
             of
             Adamant
             into
             thoughts
             of
             continuall
             thankfulnes
             towards
             so
             bountifull
             a
             Redeemer
             .
          
           
             Thirdly
             ,
             wee
             must
             remember
             the
             death
             of
             CHRIST
             with
             a
             
               Remembrance
               of
               Obedience
            
             even
             the
             commands
             of
             God
             should
             be
             sufficient
             to
             inforce
             our
             obedience
             .
             It
             is
             not
             the
             manner
             of
             Law-makers
             to
             use
             insinuations
             ,
             and
             plausible
             provokements
             ,
             but
             peremptory
             ,
             and
             resolute
             injunctions
             upon
             paine
             of
             penalty
             :
             but
             our
             God
             deales
             not
             onely
             as
             a
             Lord
             ,
             but
             as
             a
             Father
             ,
             he
             hath
             delivered
             us
             from
             the
             penalty
             ,
             and
             now
             rather
             invites
             ,
             then
             compels
             us
             to
             obedience
             ,
             least
             by
             persisting
             in
             sinne
             we
             should
             make
             voyd
             unto
             our selves
             the
             benefit
             of
             Christs
             death
             ,
             yea
             should
             crucify
             him
             a
             fresh
             ,
             and
             so
             bring
             upon
             our selves
             not
             the
             benefit
             but
             the
             guilt
             of
             his
             bloud
             .
             Is
             it
             nothing
             thinke
             we
             that
             Christ
             should
             die
             in
             vaine
             ,
             and
             take
             upon
             him
             the
             dishonor
             ,
             and
             shame
             of
             a
             servant
             to
             no
             purpose
             ?
             and
             disobedience
             ,
             as
             much
             as
             in
             it
             lyes
             doth
             nullify
             ,
             and
             make
             voyd
             the
             death
             of
             Christ
             :
             Is
             it
             nothing
             that
             that
             sacred
             Bloud
             of
             the
             covenant
             should
             bee
             shed
             onely
             to
             be
             troden
             ,
             and
             trampled
             under
             foote
             as
             a
             vile
             thing
             ?
             
             and
             certainely
             he
             that
             celebrates
             the
             memory
             of
             Christs
             death
             in
             this
             holy
             Sacrament
             with
             a
             willfully
             polluted
             soule
             ,
             doth
             not
             commemorate
             the
             Sacrifice
             ,
             but
             share
             in
             the
             slaughter
             of
             him
             ;
             and
             receives
             that
             pretious
             blood
             not
             according
             to
             the
             institution
             of
             Christ
             ,
             to
             drinke
             it
             ,
             but
             with
             the
             a
             purpose
             of
             Iudas
             and
             the
             Iewes
             ,
             to
             shed
             it
             on
             the
             ground
             ;
             a
             cruelty
             so
             much
             more
             detestable
             then
             Caines
             was
             ,
             by
             how
             much
             the
             blood
             of
             Christ
             is
             more
             pretious
             than
             that
             of
             Abel
             .
             In
             the
             phrase
             of
             Scripture
             ,
             sinning
             against
             God
             ,
             and
             
               forgetting
               of
               him
            
             ,
             or
             casting
             of
             him
             behinde
             our
             backe
             ,
             or
             bidding
             him
             depart
             from
             us
             ,
             or
             not
             having
             him
             before
             our
             eies
             ,
             are
             all
             of
             equall
             signification
             ,
             neither
             is
             any
             thing
             cald
             remembrance
             in
             divine
             dialect
             which
             doth
             not
             frame
             the
             soule
             unto
             affections
             befitting
             the
             quality
             of
             the
             object
             that
             is
             remembred
             .
             He
             b
             is
             not
             said
             to
             see
             a
             pit
             ,
             though
             before
             his
             eyes
             ,
             who
             by
             Starre-gazing
             or
             other
             thoughts
             falls
             into
             it
             ;
             nor
             hee
             to
             remember
             Christ
             ,
             though
             presented
             to
             all
             his
             senses
             at
             〈◊〉
             ,
             who
             makes
             no
             regard
             of
             his
             presence
             .
             Divine
             knowledge
             ,
             being
             practicall
             ,
             requires
             advertence
             and
             consideration
             ,
             an
             essicacious
             pondering
             of
             the
             consequences
             of
             good
             or
             evill
             ,
             and
             thereby
             a
             proportionable
             governement
             of
             our
             severall
             courses
             ,
             which
             who
             so
             neglecteth
             ,
             may
             bee
             properly
             said
             to
             forget
             ,
             or
             to
             bee
             ignorant
             
             of
             what
             was
             before
             him
             ,
             though
             not
             out
             of
             blindnesse
             ,
             yet
             out
             of
             b
             inconsideratenesse
             ,
             as
             not
             applying
             close
             unto
             himselfe
             the
             obiect
             represented
             ,
             which
             if
             truely
             remembred
             ,
             would
             infallibly
             frame
             the
             minde
             unto
             a
             ready
             obedience
             and
             conformitie
             thereunto
             .
          
           
             Lastly
             ,
             Wee
             must
             remember
             the
             Death
             of
             Christ
             with
             Prayer
             unto
             God
             ,
             for
             as
             by
             faith
             wee
             apply
             to
             our selves
             ,
             so
             by
             prayer
             wee
             represent
             unto
             God
             the
             Father
             that
             his
             death
             as
             the
             merit
             and
             meanes
             of
             reconciliation
             with
             him
             :
             as
             prayer
             is
             animated
             by
             the
             Death
             of
             Christ
             (
             which
             alone
             is
             that
             character
             that
             addes
             currantnesse
             unto
             them
             )
             so
             is
             the
             Death
             of
             Christ
             not
             to
             bee
             celebrated
             without
             Prayer
             ,
             wherein
             wee
             doe
             with
             confidence
             implore
             Gods
             acceptance
             of
             that
             sacrifice
             for
             us
             ,
             in
             which
             alone
             hee
             is
             well-pleased
             .
             a
             
               Open
               thine
               eyes
               unto
               the
               supplication
               of
               thy
               servants
               ,
               to
               hearken
               unto
               all
               for
               which
               they
               shall
               call
               unto
               thee
               ,
            
             was
             the
             Prayer
             of
             Salomon
             in
             the
             consecration
             of
             the
             Temple
             .
             What
             ,
             doth
             God
             hearken
             with
             his
             eyes
             unto
             the
             prayers
             of
             his
             people
             ?
             Hath
             not
             hee
             that
             made
             the
             eare
             an
             eare
             himselfe
             ,
             but
             must
             be
             faine
             to
             make
             use
             of
             another
             faculty
             unto
             a
             different
             worke
             ?
             Certainely
             unlesse
             the
             eye
             of
             God
             be
             first
             open
             to
             looke
             on
             the
             bloud
             of
             his
             Sonne
             ,
             and
             on
             the
             persons
             of
             his
             Saints
             bathed
             and
             sprinkled
             therewith
             ,
             his
             eares
             can
             
             never
             be
             open
             unto
             their
             prayers
             .
             Prayer
             doth
             put
             God
             in
             minde
             of
             his
             b
             Covenant
             ,
             and
             Covenants
             are
             not
             to
             bee
             presented
             without
             seales
             ;
             now
             the
             seale
             of
             our
             Covenant
             is
             the
             blood
             of
             Christ
             ,
             no
             Testament
             is
             of
             force
             but
             by
             the
             death
             of
             the
             Testator
             ,
             whensoever
             therefore
             wee
             present
             unto
             God
             the
             truth
             of
             his
             owne
             free
             Covenant
             in
             our
             prayers
             ,
             let
             us
             not
             forget
             to
             shew
             him
             his
             owne
             seale
             too
             ,
             by
             which
             wee
             are
             confirmed
             in
             our
             hope
             therein
             .
             Thus
             are
             wee
             to
             celebrate
             the
             death
             of
             Christ
             ,
             and
             in
             these
             regards
             is
             this
             holy
             worke
             called
             by
             the
             d
             Antients
             an
             unbloody
             sacrifice
             ,
             in
             a
             mysticall
             and
             spirituall
             sense
             ,
             because
             in
             this
             worke
             is
             a
             confluence
             of
             all
             such
             holy
             duties
             ,
             as
             are
             in
             the
             Scripture
             called
             spirituall
             sacrifices
             :
             and
             in
             the
             same
             sence
             was
             the
             Lords
             Table
             ofttimes
             by
             them
             called
             an
             Altar
             ,
             as
             that
             was
             which
             the
             Reubenites
             erected
             on
             the
             other
             side
             of
             Iordan
             ,
             not
             for
             any
             proper
             sacrifice
             ,
             but
             to
             bee
             a
             patterne
             and
             memoriall
             of
             that
             whereon
             sacrifice
             was
             offered
             .
          
        
         
           
           
             CHAP.
             XVII
             .
          
           
             Inferences
             of
             Practice
             from
             the
             severall
             ends
             of
             this
             holy
             Sacrament
             .
          
           
             HEere
             then
             in
             as
             much
             as
             these
             sacred
             Elements
             are
             instituted
             to
             present
             and
             exhibit
             Christ
             unto
             the
             faithfull
             soule
             ,
             wee
             may
             inferre
             with
             what
             affection
             wee
             ought
             to
             approach
             unto
             him
             ,
             and
             what
             reverent
             estimation
             to
             have
             of
             them
             .
             Happinesse
             as
             it
             is
             the
             scope
             of
             all
             reasonable
             desires
             ,
             so
             the
             confirmation
             of
             that
             happinesse
             is
             the
             solace
             and
             security
             of
             those
             that
             desire
             it
             .
             He
             (
             said
             the
             Prophet
             ,
             speaking
             of
             Christ
             )
             shall
             bee
             
               the
               desire
               of
               all
               Nations
            
             ,
             in
             as
             much
             as
             without
             him
             that
             happinesse
             which
             all
             doe
             naturally
             desire
             ,
             is
             but
             a
             Meteor
             and
             fiction
             .
             So
             then
             wee
             see
             that
             even
             the
             light
             of
             our
             inbred
             reason
             ,
             seconded
             and
             directed
             by
             Divine
             truths
             doth
             leade
             us
             unto
             a
             desire
             of
             Christ
             ,
             who
             alone
             is
             the
             Authour
             and
             Matter
             of
             that
             Happinesse
             ,
             which
             is
             the
             true
             though
             unknowne
             object
             of
             all
             our
             naturall
             desires
             .
             Now
             this
             happines
             in
             Christ
             wee
             cannot
             have
             till
             we
             have
             actuall
             fruition
             of
             him
             ,
             enjoy
             this
             blessednes
             we
             never
             can
             till
             we
             
             are
             vnited
             to
             him
             ,
             no
             more
             then
             a
             dissected
             member
             enjoyes
             the
             vitall
             influences
             of
             the
             soule
             ,
             and
             Spirits
             .
             Vnion
             unto
             Christ
             wee
             cannot
             have
             untill
             it
             please
             him
             ,
             by
             his
             Spirit
             as
             it
             were
             to
             stoope
             from
             that
             Kingdome
             where
             now
             he
             is
             ,
             and
             to
             exhibit
             himselfe
             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
             goe
             up
             with
             S.
             Paul
             to
             the
             third
             Heavens
             ,
             to
             injoy
             him
             .
             Now
             it
             hath
             pleased
             the
             Wisdome
             of
             Christ
             c
             (
             whose
             honor
             ever
             it
             is
             to
             magnifie
             his
             power
             in
             his
             creatures
             weaknes
             and
             to
             borrow
             noe
             parcell
             of
             glory
             in
             his
             service
             from
             those
             earthly
             and
             elementary
             instruments
             which
             he
             useth
             in
             it
             )
             by
             no
             other
             meanes
             to
             exhibite
             ,
             and
             confirme
             the
             virtue
             of
             his
             sacred
             Body
             unto
             us
             ,
             with
             the
             life
             ,
             and
             righteousnes
             that
             from
             it
             issueth
             ,
             but
             onely
             by
             those
             poore
             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
             Seale
             that
             secureth
             ,
             to
             the
             food
             that
             strengthneth
             that
             spirituall
             life
             in
             us
             ,
             without
             which
             we
             cannot
             possibly
             reach
             unto
             the
             end
             of
             our
             very
             naturall
             ,
             and
             created
             desires
             ,
             happinesse
             and
             tranquillity
             .
             It
             behoves
             
             us
             therefore
             to
             beware
             how
             we
             give
             entertainment
             to
             any
             carnall
             thoughts
             ,
             which
             goe
             about
             to
             vilifie
             ,
             and
             undervalew
             the
             excellency
             of
             so
             Divine
             misteries
             from
             the
             outward
             meannesse
             of
             the
             things
             themselves
             .
             Say
             not
             like
             sullen
             d
             Naaman
             ,
             Is
             not
             the
             Wine
             in
             the
             Vintners
             Sellar
             ,
             or
             the
             Bread
             of
             mine
             owne
             Table
             as
             good
             ,
             as
             nourishing
             as
             is
             any
             in
             the
             Temple
             ?
             certainly
             if
             thou
             be
             commanded
             some
             great
             Worke
             for
             the
             procuring
             of
             so
             great
             a
             good
             ,
             as
             there
             had
             beene
             betweene
             the
             service
             ,
             and
             the
             reward
             we
             disproportion
             ,
             so
             would
             even
             reason
             it selfe
             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
             ,
             then
             wax
             hath
             in
             it selfe
             to
             convey
             a
             Lordship
             :
             yet
             as
             a
             small
             piece
             of
             wax
             when
             once
             in
             the
             vertue
             of
             a
             humane
             covenant
             or
             contract
             it
             is
             made
             the
             instrument
             to
             confirme
             ,
             and
             ratifie
             ,
             such
             a
             conveyance
             is
             unto
             the
             receiver
             of
             more
             consequence
             then
             all
             the
             wax
             in
             the
             Towne
             besides
             ,
             and
             is
             with
             the
             greatest
             care
             preserved
             :
             so
             these
             elements
             though
             physically
             the
             same
             which
             are
             used
             at
             our
             owne
             Tables
             ,
             yet
             in
             the
             vertue
             of
             that
             
               holy
               Consecration
            
             ,
             whereby
             they
             are
             made
             the
             instru●ments
             of
             exhibiting
             ,
             and
             the
             seales
             of
             ascertaining
             Gods
             Covenant
             of
             grace
             unto
             us
             ,
             
             are
             unto
             us
             more
             valewable
             then
             our
             barnes
             full
             of
             graine
             ,
             or
             our
             presses
             full
             of
             grapes
             ,
             and
             are
             to
             be
             desired
             with
             so
             farre
             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
             ,
             wee
             thence
             see
             how
             the
             Church
             hath
             her
             a
             degrees
             of
             faith
             ,
             her
             b
             measure
             the
             spirit
             ,
             her
             c
             deficiencyes
             of
             grace
             ,
             her
             languishings
             ,
             ebbings
             ,
             imperfections
             ,
             her
             decayes
             ,
             blemishes
             and
             fals
             ,
             which
             makes
             her
             stand
             in
             neede
             of
             being
             d
             perfected
             ,
             builded
             ,
             e
             rooted
             ,
             established
             f
             in
             faith
             and
             righteousnes
             ,
             g
             all
             things
             under
             the
             middle
             region
             are
             subject
             to
             Winds
             ,
             Thunders
             ,
             Tempests
             ,
             the
             continuall
             uncertainties
             of
             boysterous
             wheather
             ,
             whereas
             in
             the
             Heavens
             there
             is
             a
             perfect
             uniforme
             serenity
             ,
             and
             calmenes
             :
             so
             when
             a
             Christian
             comes
             once
             to
             his
             owne
             Countrey
             unto
             Heaven
             ,
             he
             then
             comes
             unto
             an
             estate
             of
             peace
             ,
             and
             security
             ,
             a
             to
             be
             filled
             with
             the
             fulnes
             of
             GOD
             ,
             where
             theeves
             do
             not
             breake
             thorowgh
             nor
             steale
             ,
             where
             neither
             flesh
             nor
             Satan
             have
             any
             admission
             ,
             noe
             stormes
             of
             temptation
             ,
             No
             Ship-wrack
             of
             conscience
             ,
             
             but
             where
             all
             things
             are
             spirituall
             ,
             
             and
             peaceable
             .
             But
             in
             this
             Earth
             ,
             where
             Satan
             hath
             power
             to
             goe
             from
             place
             to
             place
             to
             a
             compasse
             the
             World
             ,
             to
             raise
             his
             tempests
             
             against
             the
             Church
             even
             the
             b
             Waves
             of
             ungodly
             men
             ,
             can
             have
             no
             safety
             from
             any
             danger
             ,
             which
             eyther
             his
             subtelty
             can
             contrive
             ,
             or
             his
             malice
             provoke
             ,
             or
             his
             power
             execute
             ,
             or
             his
             instruments
             further
             ,
             and
             therefore
             wee
             are
             here
             subject
             to
             more
             or
             fewer
             degrees
             of
             faintnes
             in
             our
             Faith
             according
             as
             our
             strength
             ,
             to
             resist
             the
             common
             adversary
             is
             lesse
             or
             greater
             .
             As
             in
             the
             naturall
             ,
             so
             in
             the
             mysticall
             Body
             ,
             though
             all
             the
             parts
             doe
             in
             common
             pertake
             of
             life
             ,
             yet
             one
             is
             more
             vitall
             then
             another
             ,
             the
             Heart
             ,
             and
             Head
             ,
             then
             the
             Hands
             ,
             and
             Feete
             ,
             yea
             the
             same
             part
             is
             at
             one
             time
             more
             active
             ,
             and
             quick
             then
             at
             others
             .
             One
             while
             overgrowne
             with
             humors
             ,
             and
             stiffned
             with
             distempers
             ,
             another
             while
             free
             ,
             expedite
             ,
             and
             able
             for
             the
             discharge
             of
             any
             vitall
             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
             esteeme
             wee
             ought
             to
             have
             our
             perfectest
             endowments
             ,
             they
             being
             all
             subject
             to
             their
             faylings
             ,
             and
             decaies
             .
          
           
             Thirdly
             ,
             in
             that
             these
             mysteries
             doe
             knit
             the
             faithfull
             together
             into
             the
             unity
             of
             on
             common
             body
             ,
             we
             see
             what
             fellow
             feeling
             the
             faithfull
             should
             have
             of
             each
             other
             ,
             how
             they
             should
             interest
             themselves
             in
             the
             se●verall
             states
             ,
             and
             affections
             of
             their
             fellow
             
             members
             ,
             to
             d
             rejoyce
             with
             those
             that
             rejoyce
             ,
             and
             to
             weepe
             with
             those
             that
             weepe
             .
             As
             we
             should
             e
             thinke
             the
             same
             things
             ,
             and
             so
             agree
             in
             a
             unity
             of
             judgments
             because
             f
             all
             led
             with
             one
             ,
             and
             the
             same
             Spirit
             which
             is
             the
             Spirit
             of
             g
             truth
             ,
             so
             we
             should
             all
             h
             suffer
             ,
             and
             doe
             the
             same
             things
             ,
             and
             so
             all
             concurre
             in
             a
             unity
             of
             affections
             ,
             because
             i
             all
             animated
             by
             the
             same
             Spirit
             ,
             which
             is
             the
             k
             Spirit
             of
             love
             too
             ,
             l
             where
             there
             is
             dissention
             ,
             and
             disagreement
             ,
             there
             must
             needs
             be
             a
             severall
             Law
             ,
             where
             the
             Law
             is
             diverse
             ,
             the
             government
             differs
             too
             ,
             and
             in
             a
             different
             government
             there
             must
             of
             necessity
             be
             a
             differēt
             subjection
             .
             He
             then
             that
             doth
             not
             sympathize
             with
             his
             brother
             ,
             but
             nourisheth
             factious
             and
             uncharitable
             thoughts
             against
             him
             ,
             doth
             therin
             plainly
             testifie
             ,
             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
             darkenes
             .
             Nature
             is
             in
             all
             her
             operations
             uniforme
             ,
             and
             constant
             unto
             her selfe
             a
             one
             Tree
             cannot
             naturally
             bring
             forth
             Grapes
             ,
             and
             Figgs
             ,
             b
             out
             of
             the
             same
             Fountaine
             cannot
             issue
             bitter
             water
             ,
             and
             sweete
             ,
             the
             selfe
             same
             vitall
             faculty
             of
             feeling
             which
             is
             in
             one
             member
             of
             the
             body
             is
             in
             all
             ,
             because
             all
             are
             animated
             with
             that
             soule
             which
             doth
             not
             confine
             it selfe
             unto
             any
             one
             .
             The
             
             Church
             of
             God
             is
             a
             c
             Tree
             planted
             by
             the
             same
             hand
             ,
             a
             d
             Garden
             watred
             from
             the
             same
             Fountaine
             ,
             e
             a
             body
             quickned
             by
             the
             same
             Spirit
             ,
             the
             members
             of
             it
             are
             all
             brethren
             ;
             f
             begotten
             by
             one
             Father
             of
             mercy
             ,
             generated
             by
             one
             Seede
             of
             the
             Word
             ,
             delivered
             g
             from
             one
             wombe
             of
             ignorance
             ,
             fed
             with
             one
             bread
             of
             Life
             ,
             employd
             in
             one
             Heavenly
             calling
             ,
             brought
             up
             in
             one
             House-hold
             of
             the
             Church
             ,
             travellers
             in
             one
             way
             of
             grace
             ,
             heires
             to
             one
             Kingdome
             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
             finde
             that
             as
             in
             the
             h
             body
             the
             head
             is
             affected
             with
             the
             grievances
             of
             the
             feete
             ,
             though
             there
             be
             a
             great
             distance
             of
             place
             betweene
             them
             ;
             so
             the
             i
             holymen
             of
             God
             have
             mourned
             ,
             and
             been
             exceedingly
             touched
             with
             the
             afflictions
             of
             the
             Church
             even
             in
             after
             Ages
             ,
             though
             betweene
             them
             did
             interveane
             a
             great
             distance
             of
             time
             .
             Certainly
             then
             k
             if
             the
             Church
             of
             God
             lie
             in
             distresse
             ,
             and
             we
             stretch
             our selves
             on
             beds
             of
             Juory
             ,
             if
             she
             mourne
             in
             sack-cloath
             ,
             and
             we
             riot
             in
             soft
             rayment
             ,
             if
             the
             wild
             Bore
             of
             the
             Forrest
             breake
             in
             upon
             her
             ,
             and
             we
             send
             not
             out
             one
             prayer
             
             to
             drive
             him
             away
             ,
             if
             there
             bee
             cleanenesse
             of
             teeth
             in
             the
             poore
             ,
             and
             our
             teeth
             grinde
             them
             still
             ,
             if
             their
             bowells
             be
             empty
             of
             food
             ,
             and
             ours
             still
             empty
             of
             compassion
             ,
             if
             the
             wrath
             of
             God
             bee
             enflamed
             against
             his
             people
             ,
             and
             our
             zeale
             remaine
             still
             as
             frozen
             ,
             our
             charity
             as
             cold
             ,
             our
             affections
             as
             benum'd
             ,
             our
             compassion
             as
             stupid
             as
             it
             ever
             was
             ,
             In
             aword
             ,
             if
             Sion
             lye
             in
             the
             dust
             ,
             and
             wee
             hang
             not
             up
             our
             Harpes
             ,
             nor
             pray
             for
             her
             peace
             ,
             as
             wee
             can
             conclude
             nothing
             but
             that
             we
             are
             unnaturall
             members
             ,
             so
             can
             wee
             expect
             nothing
             but
             the
             curse
             of
             a
             Meroz
             ,
             who
             went
             not
             out
             to
             helpe
             the
             Lord.
             
          
           
             Fourthly
             ,
             in
             that
             this
             Sacrament
             is
             Gods
             Instrument
             to
             ratifie
             and
             make
             sure
             our
             claime
             unto
             his
             Covenant
             ,
             we
             learne
             .
             First
             ,
             therein
             to
             admire
             and
             adore
             the
             unspeakeable
             love
             of
             God
             ,
             who
             is
             pleased
             not
             onely
             to
             make
             ,
             but
             to
             confirme
             his
             promises
             unto
             the
             Church
             .
             As
             b
             God
             ,
             so
             his
             truth
             ,
             whether
             of
             judgments
             or
             promises
             ,
             are
             all
             in
             themselves
             immutable
             ,
             and
             infallible
             in
             their
             event
             ;
             yet
             notwithstanding
             ,
             as
             the
             Sunne
             though
             in
             it selfe
             of
             a
             most
             uniforme
             light
             and
             magnitude
             ,
             yet
             by
             reason
             of
             the
             great
             distance
             ,
             and
             of
             the
             variety
             of
             mists
             and
             vapours
             through
             which
             the
             raies
             are
             diffus'd
             ,
             it
             often
             seemeth
             in
             both
             properties
             to
             varie
             :
             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
             cleere
             ,
             another
             while
             by
             the
             steeme
             of
             passions
             ,
             and
             temptations
             of
             Satan
             ,
             foggie
             and
             distemperd
             ,
             doe
             appeare
             under
             an
             inconstant
             shape
             .
             And
             for
             this
             cause
             ,
             as
             the
             Sunne
             doth
             it selfe
             dispell
             those
             vapours
             w
             ch
             did
             hinder
             the
             right
             perc●●tion
             of
             it
             ;
             so
             the
             grace
             of
             God
             ,
             together
             with
             and
             by
             the
             holy
             Sacrament
             communicated
             ,
             doth
             rectifie
             the
             minde
             and
             compose
             those
             diffident
             affections
             w
             ch
             did
             before
             intercept
             the
             efficacie
             and
             evidence
             thereof
             .
          
           
             God
             made
             a
             Covenant
             with
             our
             fathers
             ,
             and
             not
             accounting
             that
             enough
             hee
             confirmed
             it
             by
             an
             oath
             ,
             c
             that
             by
             2.
             immutable
             things
             ,
             wherein
             it
             was
             impossible
             for
             God
             to
             ly
             ,
             they
             might
             have
             strong
             consolation
             who
             have
             had
             refuge
             to
             lay
             hold
             on
             the
             hope
             that
             is
             set
             before
             them
             .
             The
             strength
             wee
             see
             of
             the
             consolation
             depends
             upon
             the
             stability
             of
             the
             covenant
             .
             And
             is
             Gods
             covenant
             made
             more
             firme
             by
             an
             oath
             than
             by
             a
             promise
             ?
             The
             truth
             of
             God
             is
             as
             his
             nature
             without
             d
             variablenesse
             or
             shadow
             of
             changing
             ,
             and
             can
             it
             then
             bee
             made
             more
             immutable
             ?
             Certainly
             as
             to
             infinitenes
             in
             regard
             of
             extension
             ,
             so
             unto
             immutabillity
             in
             regard
             of
             firmenes
             ,
             can
             there
             not
             bee
             any
             accession
             of
             degrees
             ,
             or
             parts
             :
             All
             immutability
             being
             no●thing
             else
             but
             an
             exclusion
             of
             whatsoever
             might
             possibly
             occur
             to
             make
             the
             thing
             variable
             
             and
             uncertaine
             .
             So
             then
             the
             Oath
             of
             God
             doth
             no
             more
             adde
             to
             the
             certainty
             of
             his
             word
             then
             doe
             mens
             oathes
             and
             protestations
             to
             the
             truth
             of
             what
             they
             affirme
             ;
             but
             because
             wee
             consist
             of
             an
             earthly
             and
             dull
             temper
             ,
             therefore
             God
             when
             he
             speakes
             unto
             us
             doth
             ingeminate
             his
             compellations
             ,
             a
             
               O
               Earth
               ,
               Earth
               ,
               Earth
               ,
               heare
               the
               word
               of
               the
               Lord.
            
             So
             weake
             is
             our
             sight
             ,
             so
             diffident
             our
             nature
             ,
             as
             that
             it
             seemes
             to
             want
             the
             evidence
             of
             what
             it
             sees
             :
             peradventure
             God
             may
             repent
             him
             of
             his
             promise
             ,
             as
             he
             did
             sometime
             of
             his
             b
             Creature
             .
             Why
             should
             not
             the
             Covenant
             of
             grace
             bee
             as
             mutable
             as
             was
             that
             of
             gwords
             ?
             God
             promised
             to
             c
             establish
             Sion
             for
             ever
             ,
             and
             yet
             Sion
             ,
             the
             City
             of
             the
             great
             God
             is
             fallen
             ;
             was
             not
             d
             Shilo
             beloved
             ,
             and
             did
             not
             God
             forsake
             it
             ?
             had
             e
             Comah
             beene
             as
             the
             signet
             of
             his
             hand
             ,
             had
             hee
             not
             yet
             beene
             cast
             away
             ?
             was
             not
             f
             Ierusalem
             a
             Vine
             of
             Gods
             planting
             ,
             and
             hath
             not
             the
             wild
             Boare
             long
             since
             rooted
             it
             up
             ?
             was
             not
             g
             Israel
             the
             naturall
             Olive
             that
             did
             partake
             of
             the
             fat
             and
             sweetnesse
             of
             the
             roote
             ,
             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
             Sunne
             be
             fastned
             to
             his
             owne
             
             Spheare
             ,
             yet
             may
             hee
             bee
             moved
             by
             another
             Orbe
             .
             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
             owne
             liberty
             ?
             may
             not
             I
             then
             abuse
             my
             free
             will
             and
             so
             frustrate
             unto
             my selfe
             the
             benefit
             of
             Gods
             promise
             ?
             Is
             not
             my
             will
             mutable
             ,
             though
             Gods
             bee
             not
             ?
             may
             not
             I
             sinke
             and
             fall
             though
             the
             place
             on
             which
             I
             stand
             be
             firme
             ?
             may
             not
             I
             let
             goe
             my
             hold
             though
             the
             thing
             which
             I
             handle
             bee
             it selfe
             fast
             ?
             what
             if
             all
             this
             while
             I
             have
             beene
             in
             a
             Dreame
             ,
             mistaking
             mine
             owne
             private
             fancies
             and
             misperswasions
             for
             the
             dictates
             of
             Gods
             Spirit
             ?
             mistaking
             Satan
             (
             who
             useth
             to
             transforme
             himselfe
             )
             for
             an
             Angell
             of
             light
             ?
             God
             hath
             promised
             ,
             it
             is
             true
             ,
             but
             hath
             hee
             promised
             unto
             mee
             ?
             did
             hee
             ever
             say
             unto
             mee
             ,
             
               Simon
               ,
               Simon
            
             ,
             or
             Saul
             ,
             
             Saul
             Or
             
               Samuel
               ,
               Samuel
            
             ?
             Or
             if
             hee
             did
             ,
             
             must
             he
             needs
             performe
             his
             promise
             to
             me
             ,
             
             who
             am
             not
             able
             to
             fulfill
             my
             conditions
             unto
             him
             ?
             Thus
             ,
             as
             unto
             men
             floating
             upon
             the
             Sea
             ,
             or
             unto
             distempered
             braines
             ,
             the
             land
             and
             house
             though
             immoveable
             seeme
             to
             reele
             ,
             and
             totter
             ,
             or
             as
             unto
             weake
             eyes
             ,
             every
             thing
             seemes
             
             double
             :
             so
             the
             promises
             of
             God
             however
             built
             a
             on
             a
             sure
             foundation
             ,
             his
             Counsell
             ,
             and
             Fore-knowledge
             ,
             yet
             unto
             men
             prepossest
             with
             their
             owne
             private
             distempers
             doe
             they
             seeme
             unstable
             and
             fraile
             ,
             unto
             a
             weake
             eye
             of
             faith
             Gods
             Covenant
             to
             bee
             (
             if
             I
             may
             so
             speake
             )
             b
             double
             ,
             to
             have
             a
             tongue
             ,
             and
             a
             tongue
             ,
             a
             promise
             ,
             and
             a
             promise
             ,
             that
             is
             ,
             a
             various
             and
             uncertaine
             promise
             .
             And
             for
             this
             cause
             (
             notwithstanding
             c
             diffident
             and
             distrustfull
             men
             doe
             indeed
             deserve
             what
             they
             suspect
             ,
             and
             are
             worthy
             to
             suffer
             what
             they
             unworthily
             doe
             feare
             )
             doth
             God
             yet
             in
             compassion
             towards
             our
             fraitly
             condescend
             to
             confirme
             his
             promises
             by
             an
             Oath
             ,
             to
             engage
             the
             truth
             of
             his
             own
             essence
             for
             performance
             ,
             to
             seale
             the
             Patent
             which
             he
             hath
             given
             with
             his
             own
             blood
             ,
             and
             to
             exhibite
             that
             seale
             unto
             us
             so
             often
             as
             with
             faith
             wee
             approach
             unto
             the
             Communion
             of
             these
             holy
             mysteries
             .
             And
             who
             can
             sufficiently
             admire
             the
             riches
             of
             this
             mercy
             which
             makes
             the
             very
             weakenesses
             and
             imperfections
             of
             his
             Church
             occasions
             of
             redoubling
             his
             promises
             unto
             it
             ?
          
           
             Secondly
             ,
             in
             that
             this
             Sacrament
             is
             the
             
               instrumentall
               cause
            
             of
             confirming
             our
             faith
             from
             this
             possibility
             ,
             yea
             ,
             facility
             of
             obtaining
             ,
             we
             must
             conclude
             the
             necessity
             of
             using
             so
             great
             a
             benefit
             ,
             wherein
             wee
             procure
             the
             strengthning
             of
             our
             graces
             ,
             the
             calmeing
             of
             our
             consciences
             ,
             and
             the
             experience
             of
             Gods
             favour
             ;
             
             in
             the
             naturall
             body
             there
             being
             a
             continuall
             activity
             and
             conflict
             betweene
             the
             heate
             and
             the
             moisture
             of
             the
             body
             ,
             and
             by
             that
             meanes
             a
             wasting
             depassion
             ,
             and
             decay
             of
             nature
             ,
             it
             is
             kept
             in
             a
             perpetuall
             necessity
             of
             succouring
             it selfe
             by
             food
             :
             so
             in
             the
             spirituall
             man
             there
             being
             in
             this
             present
             estate
             an
             unreconcileable
             enmity
             betweene
             the
             spirit
             ,
             and
             the
             flesh
             ,
             there
             is
             in
             either
             part
             a
             propension
             towards
             such
             outward
             food
             ,
             whereby
             each
             in
             its
             distresses
             may
             be
             releeved
             .
             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
             it selfe
             by
             those
             divine
             helps
             which
             the
             wisedome
             of
             God
             had
             appointed
             to
             conferre
             grace
             ,
             and
             to
             settle
             the
             heart
             in
             a
             firme
             perswasion
             of
             its
             owne
             peace
             .
             And
             amongst
             these
             instruments
             this
             holy
             Sacrament
             is
             one
             of
             the
             principall
             ,
             which
             is
             indeed
             nothing
             else
             but
             a
             
               visible
               oath
            
             ,
             wherein
             Christ
             giveth
             us
             a
             tast
             of
             his
             benefits
             and
             engageth
             his
             owne
             sacred
             body
             for
             the
             accomplishing
             of
             them
             ,
             which
             supporteth
             our
             tottering
             faith
             and
             reduceth
             the
             soule
             unto
             a
             more
             setled
             tranquility
             .
          
           
             Fifthly
             ,
             In
             that
             in
             this
             one
             all
             other
             Types
             were
             abrogated
             and
             nullified
             ,
             wee
             learne
             to
             admire
             and
             glorifie
             the
             love
             of
             God
             ,
             who
             hath
             set
             us
             at
             liberty
             from
             the
             thraldome
             
             of
             Ceremonies
             ,
             from
             the
             costlinesse
             ,
             and
             difficulty
             of
             his
             Service
             ,
             with
             which
             his
             owne
             chosen
             people
             were
             held
             in
             a
             bondage
             ,
             under
             the
             Pedagogie
             and
             governement
             of
             Schoole-masters
             ,
             the
             ceremoniall
             and
             judiciall
             Law
             ,
             as
             so
             many
             notes
             of
             distinctions
             charactristicall
             differences
             ,
             or
             b
             wall
             of
             separation
             betweene
             Iew
             and
             Gentile
             ,
             untill
             the
             comming
             of
             the
             Messias
             ,
             which
             c
             was
             the
             time
             of
             the
             reformation
             of
             all
             things
             ,
             wherein
             the
             Gentiles
             were
             by
             his
             death
             to
             bee
             ingrafted
             d
             into
             the
             same
             stocke
             ,
             and
             made
             partakers
             of
             the
             same
             juyce
             and
             fatnesse
             ,
             the
             e
             shadowes
             to
             bee
             removed
             ,
             the
             f
             ordinances
             to
             bee
             canceld
             ,
             the
             Law
             to
             bee
             g
             abolished
             :
             for
             h
             
               The
               Law
               came
               by
               Moses
               ,
               but
               Grace
               and
               Truth
               by
               Iesus
               Christ
               ;
               Grace
            
             in
             opposition
             to
             the
             Curse
             of
             the
             Morall
             Law
             ,
             Truth
             in
             opposition
             to
             the
             figures
             and
             resemblances
             of
             the
             Ceremoniall
             Law.
             The
             Iewes
             in
             Gods
             service
             were
             bound
             unto
             
               one
               place
            
             ,
             and
             unto
             
               one
               forme
            
             ,
             no
             Temple
             or
             ministration
             of
             Sacrifices
             without
             Ierusalem
             ,
             nor
             without
             expresse
             prescription
             ,
             no
             use
             of
             Creatures
             without
             difference
             of
             common
             and
             uncleane
             :
             wheras
             unto
             us
             i
             all
             places
             are
             lawfull
             and
             pure
             k
             all
             things
             lawfull
             and
             pure
             ,
             every
             Country
             a
             Canaan
             ,
             and
             every
             City
             a
             Ierusalem
             ,
             and
             every
             Oratory
             a
             Temple
             .
             It
             is
             
             not
             an
             ordinance
             but
             a
             l
             Prayer
             which
             sanctifieth
             and
             maketh
             good
             unto
             our
             use
             m
             every
             creature
             of
             God.
             
          
           
             But
             yet
             though
             we
             under
             the
             Gospell
             are
             thus
             set
             at
             liberty
             from
             all
             manner
             ordinances
             which
             are
             not
             of
             intrinsecall
             ,
             eternall
             ,
             and
             unvariable
             necessity
             ;
             yet
             may
             this
             liberty
             in
             regard
             of
             the
             nature
             of
             things
             indifferent
             bee
             made
             a
             necessity
             in
             respect
             of
             the
             use
             of
             them
             .
             We
             may
             not
             thinke
             that
             our
             liberty
             is
             a
             licentious
             ,
             and
             unbounded
             liberty
             ,
             as
             if
             CHRIST
             had
             been
             the
             Author
             of
             confusion
             ,
             to
             leave
             every
             man
             in
             the
             externall
             carriages
             of
             his
             worship
             unto
             the
             conduct
             of
             his
             private
             fancy
             .
             This
             were
             to
             have
             our
             a
             liberty
             for
             a
             cloake
             of
             naughtines
             ,
             and
             as
             b
             an
             occasion
             to
             the
             flesh
             :
             but
             we
             must
             alwayes
             limite
             it
             by
             those
             generall
             ,
             and
             morall
             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
             *
             temperatnes
             ,
             and
             moderation
             ,
             use
             them
             we
             may
             but
             with
             respect
             c
             to
             Gods
             glory
             ,
             use
             them
             we
             may
             ,
             but
             with
             d
             submission
             to
             authority
             ,
             use
             them
             we
             may
             ,
             but
             with
             e
             avoyding
             of
             scandall
             .
             
               Christian
               liberty
            
             consisteth
             in
             the
             
               inward
               freedome
            
             of
             the
             f
             conscience
             ,
             whose
             onely
             bond
             is
             a
             necessity
             of
             Doctrine
             ,
             not
             in
             
               outward
               
               conformity
            
             or
             observances
             onely
             ,
             whose
             bond
             is
             a
             necessity
             of
             obedience
             ,
             and
             subordination
             unto
             higher
             powers
             ,
             which
             obeying
             ,
             though
             wee
             become
             thereby
             subject
             unto
             some
             humane
             ,
             or
             
               Ecclesiasticall
               ordinances
            
             ,
             the
             conscience
             yet
             remaines
             uncurbed
             and
             at
             liberty
             .
          
           
             Secondly
             ,
             we
             have
             hereby
             a
             great
             encouragement
             to
             serve
             our
             God
             in
             g
             spirit
             ,
             and
             in
             truth
             ,
             being
             delivered
             from
             all
             those
             burdensome
             accessions
             which
             unto
             the
             inward
             worship
             were
             added
             in
             the
             legall
             observances
             .
             In
             spirit
             in
             opposition
             unto
             the
             Carnall
             ,
             in
             truth
             ,
             in
             opposition
             unto
             the
             Typicall
             ceremonies
             .
             The
             services
             of
             the
             Iewes
             were
             celebrated
             in
             the
             bloud
             ,
             and
             smoake
             ,
             of
             unreasonable
             creatures
             ,
             but
             ours
             in
             the
             Gospell
             must
             be
             a
             spirituall
             ,
             a
             h
             reasonable
             service
             of
             him
             ,
             for
             as
             in
             the
             Word
             of
             God
             the
             i
             letter
             profiteth
             nothing
             ,
             it
             is
             the
             spirit
             that
             quickneth
             ,
             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
             soule
             which
             he
             respecteth
             ;
             if
             there
             be
             palenes
             in
             the
             face
             ,
             but
             bloud
             in
             the
             heart
             ,
             if
             whitenes
             in
             the
             Eye
             but
             blacknes
             in
             the
             soule
             ,
             if
             a
             drooping
             countenance
             but
             an
             unbended
             conscience
             ,
             if
             a
             knee
             bowing
             downe
             in
             the
             Temple
             of
             God
             ,
             and
             thoughts
             rising
             up
             against
             the
             grace
             of
             
             God
             the
             head
             like
             a
             Bul-rush
             ,
             and
             the
             heart
             like
             an
             Adamant
             ,
             in
             a
             word
             if
             there
             bee
             but
             a
             bodily
             ,
             and
             unquickned
             service
             ,
             a
             schisme
             in
             the
             same
             worshipper
             betweene
             his
             outward
             ,
             and
             his
             inward
             man
             ,
             he
             that
             is
             not
             a
             God
             of
             the
             dead
             but
             of
             the
             living
             ,
             hee
             that
             accompteth
             in
             the
             leviticall
             Law
             ,
             carcases
             ,
             as
             uncleane
             things
             ,
             (
             as
             being
             in
             the
             neerest
             disposition
             to
             rottennes
             ,
             and
             putrefaction
             )
             will
             never
             smell
             any
             sweete
             savor
             in
             such
             services
             .
             b
             What
             have
             I
             to
             doe
             (
             saith
             God
             with
             
               your
               Sacrifices
            
             ,
             and
             my
             soule
             hateth
             
               your
               new
               Moones
            
             ,
             and
             
               your
               appointed
               feasts
               .
               My
            
             Sacrifices
             ,
             and
             my
             c
             Sabboths
             they
             were
             by
             originall
             institution
             ,
             but
             your
             carnall
             observance
             of
             them
             hath
             made
             them
             d
             yours
             .
             Even
             the
             e
             Heathen
             Idols
             themselves
             did
             require
             rather
             the
             truth
             of
             an
             inward
             then
             the
             pompe
             of
             an
             outward
             worship
             ,
             and
             therefore
             they
             forbad
             all
             f
             profane
             people
             any
             accesse
             to
             their
             services
             .
             And
             God
             certainly
             will
             not
             be
             content
             with
             lesse
             then
             the
             Divill
             .
          
           
             Sixtly
             ,
             in
             that
             by
             these
             frequent
             ceremonies
             we
             are
             led
             unto
             the
             celebration
             of
             Christs
             death
             ,
             and
             the
             benefits
             thereby
             arising
             unto
             mankinde
             ,
             we
             may
             hence
             observe
             the
             naturall
             deadnes
             ,
             and
             stupidity
             of
             mans
             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
             owne
             bloud
             ,
             to
             whom
             he
             oweth
             whatsoever
             he
             either
             is
             or
             hath
             ,
             him
             whom
             each
             good
             thing
             we
             injoy
             leadeth
             unto
             to
             the
             acknowledgment
             of
             .
             Looke
             where
             we
             will
             ,
             he
             is
             still
             not
             onely
             in
             us
             ,
             but
             before
             us
             .
             The
             wisdome
             of
             our
             minds
             ,
             the
             goodness
             of
             our
             natures
             ,
             the
             purposes
             of
             our
             wills
             and
             desires
             ,
             the
             calmenes
             of
             our
             consciences
             ,
             the
             hope
             ,
             and
             expectation
             of
             our
             soules
             and
             bodies
             ,
             the
             liberty
             from
             law
             ,
             and
             sinne
             ,
             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
             fulnes
             whence
             they
             were
             received
             ,
             the
             head
             which
             transferreth
             the
             hand
             which
             bestoweth
             them
             ,
             we
             are
             on
             all
             sides
             compassed
             ,
             and
             even
             a
             hedged
             in
             with
             his
             blessings
             ;
             so
             that
             in
             this
             sense
             we
             may
             acknowledge
             a
             kind
             of
             ubiquity
             of
             Christs
             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
             looke
             on
             the
             River
             Nilus
             ,
             and
             gaze
             wonderously
             on
             the
             Streames
             ,
             remaine
             still
             ignorant
             of
             the
             head
             ,
             and
             Originall
             from
             whence
             they
             issue
             .
             Thus
             as
             there
             is
             betweene
             bloud
             ,
             and
             Poyson
             such
             a
             naturall
             antipathy
             as
             makes
             them
             to
             shrinke
             in
             ,
             and
             retire
             at
             the
             presence
             of
             each
             other
             :
             so
             though
             each
             
             good
             thing
             we
             enjoy
             serve
             to
             present
             that
             pretious
             blood
             which
             was
             the
             price
             of
             it
             unto
             our
             soules
             ,
             yet
             there
             is
             in
             us
             so
             much
             venome
             of
             sinne
             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
             ,
             then
             wiser
             men
             ;
             it
             being
             the
             worke
             of
             a
             discursive
             head
             ,
             to
             discover
             the
             secret
             knittings
             ,
             obscure
             dependances
             ,
             of
             naturall
             things
             on
             each
             other
             :
             so
             in
             matters
             of
             practice
             in
             Divinity
             many
             men
             commonly
             are
             so
             fastned
             unto
             the
             present
             goods
             which
             they
             enjoy
             ,
             and
             so
             full
             with
             them
             that
             they
             either
             have
             noe
             roome
             ,
             or
             noe
             leisure
             ,
             or
             rather
             indeed
             no
             power
             ,
             nor
             will
             to
             lift
             up
             their
             minds
             from
             the
             streames
             unto
             the
             Fountaine
             ,
             or
             by
             a
             holy
             logick
             to
             resolve
             them
             into
             the
             
               death
               of
               Christ
            
             from
             whence
             if
             they
             issue
             not
             ,
             they
             are
             but
             fallacies
             ,
             and
             sophisticall
             good
             things
             ,
             and
             what
             ever
             happines
             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
             dishonor
             him
             ,
             at
             best
             but
             to
             discourse
             of
             him
             .
             But
             as
             the
             Phylosopher
             speakes
             of
             intemperate
             men
             ,
             who
             
             sin
             ,
             not
             out
             of
             a
             full
             purpose
             uncontroled
             swinge
             of
             vitious
             resolutions
             ,
             but
             with
             checks
             of
             judgement
             and
             reluctancy
             of
             reason
             ,
             that
             they
             are
             but
             a
             halfe
             vitious
             (
             which
             yet
             is
             indeed
             but
             an
             halfe-truth
             .
             )
             So
             certainly
             they
             ,
             who
             though
             they
             doe
             not
             quite
             forget
             Christ
             ,
             or
             cast
             him
             behinde
             their
             backe
             ,
             doe
             yet
             remember
             him
             onely
             with
             a
             speculative
             contemplation
             of
             the
             nature
             and
             generall
             efficacy
             of
             his
             death
             ,
             without
             particular
             application
             of
             it
             unto
             their
             owne
             persons
             and
             practices
             ,
             have
             but
             a
             halfe
             and
             halting
             knowledge
             of
             him
             .
             Certainely
             a
             meere
             Schoole-man
             who
             is
             able
             exactly
             to
             dispute
             of
             Christ
             and
             his
             passion
             ,
             is
             as
             farre
             from
             the
             length
             ,
             and
             breadth
             ,
             and
             depth
             ,
             and
             heigth
             of
             Christ
             crucified
             ,
             from
             the
             requisite
             dimensions
             of
             a
             Christian
             ,
             as
             a
             meere
             Surveiour
             or
             Architect
             ,
             who
             hath
             onely
             the
             practise
             of
             measuring
             land
             or
             timber
             ,
             is
             from
             the
             learning
             of
             a
             Geometrician
             .
             For
             as
             Mathematicks
             ,
             being
             a
             speculative
             Science
             cannot
             possibly
             bee
             compris'd
             in
             the
             narrow
             compasse
             of
             a
             practicall
             Art
             ;
             so
             neither
             can
             the
             knowledge
             of
             Christ
             ,
             being
             a
             saving
             and
             practick
             knowledge
             be
             compleat
             ,
             when
             it
             floats
             only
             in
             the
             discourses
             of
             a
             speculative
             braine
             .
             And
             therefore
             Christ
             at
             the
             last
             day
             will
             say
             unto
             many
             men
             who
             thought
             themselves
             great
             Clerks
             ,
             and
             of
             his
             neere
             acquaintance
             ,
             even
             such
             as
             did
             preach
             him
             and
             doe
             wonders
             
             in
             his
             name
             ,
             that
             hee
             never
             b
             knew
             them
             ,
             and
             that
             is
             an
             argument
             ,
             that
             they
             likewise
             never
             knew
             him
             neither
             .
             For
             as
             no
             man
             can
             see
             the
             Sunne
             ,
             but
             by
             the
             benefit
             of
             that
             light
             which
             from
             the
             Sunne
             shineth
             on
             him
             :
             so
             no
             man
             can
             know
             Christ
             ,
             but
             those
             on
             whom
             Christ
             first
             shineth
             ,
             and
             whom
             he
             vouch
             safeth
             to
             know
             ,
             
               Mary
               Magdalen
            
             could
             not
             say
             Rabboni
             to
             Christ
             ,
             till
             Christ
             first
             had
             said
             Mary
             to
             her
             .
             And
             therefore
             that
             we
             may
             not
             faile
             to
             remēber
             Christ
             aright
             ,
             it
             pleaseth
             him
             to
             institute
             this
             holy
             Sacrament
             as
             the
             image
             of
             his
             crucified
             body
             ,
             whereby
             wee
             might
             as
             truely
             have
             Christs
             death
             presented
             unto
             us
             ,
             as
             if
             he
             had
             beene
             c
             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
             ,
             thankefulnesse
             and
             obedience
             .
             Others
             receive
             onely
             the
             Elements
             ,
             but
             not
             the
             Sacrament
             ,
             As
             when
             the
             King
             seales
             a
             pardon
             to
             a
             condemned
             malefactour
             ,
             the
             messenger
             that
             is
             sent
             with
             it
             receives
             nothing
             from
             the
             King
             but
             paper
             written
             and
             sealed
             ,
             but
             the
             malefactor
             (
             unto
             whom
             onely
             it
             is
             a
             gift
             )
             receives
             it
             as
             it
             were
             a
             resurrection
             .
             Certainely
             there
             is
             a
             staffe
             as
             well
             of
             Sacramentall
             as
             of
             common
             bread
             ,
             the
             staffe
             of
             common
             bread
             is
             the
             blessing
             of
             the
             Lord
             ,
             the
             staffe
             of
             the
             Sacramentall
             is
             the
             body
             of
             the
             Lord
             ;
             and
             as
             the
             wicked
             ,
             which
             never
             looke
             up
             in
             thankfulnes
             
             unto
             God
             ,
             doe
             often
             receive
             the
             bread
             without
             the
             blessing
             ,
             so
             here
             the
             element
             without
             the
             body
             ,
             they
             receive
             indeed
             ,
             as
             it
             is
             fit
             uncleane
             Birds
             should
             doe
             ,
             nothing
             but
             the
             carcasse
             of
             a
             Sacrament
             ,
             the
             body
             of
             Christ
             being
             the
             soule
             of
             the
             Bread
             ,
             and
             his
             bloud
             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
             uncleane
             soule
             :
             As
             it
             is
             corporally
             in
             Heaven
             ,
             so
             it
             will
             be
             spiritually
             and
             sacramentally
             in
             noe
             place
             but
             a
             heavenly
             soule
             .
             Thinke
             not
             that
             thou
             hast
             received
             Christ
             ,
             till
             thou
             hast
             effectually
             remembred
             ,
             seriously
             meditated
             ,
             and
             been
             religiously
             affected
             ,
             and
             inflamed
             with
             the
             love
             of
             his
             death
             ,
             without
             this
             thou
             maist
             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
             soule
             ,
             though
             he
             withdrew
             himselfe
             from
             thee
             .
             Even
             as
             
               Mutius
               Sevola
            
             was
             guilty
             of
             Porsena's
             bloud
             ,
             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
             it selfe
             ;
             wee
             are
             now
             breifly
             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
             Kingdome
             in
             the
             World
             ,
             have
             been
             ever
             notes
             ,
             and
             Characters
             whereby
             to
             distinguish
             the
             Church
             of
             God
             from
             the
             Ethnick
             ,
             and
             unbeleeving
             part
             of
             men
             ;
             so
             that
             they
             being
             not
             common
             unto
             all
             mankinde
             ,
             some
             subject
             unto
             whom
             the
             right
             ,
             and
             propriety
             of
             them
             belongeth
             must
             bee
             found
             out
             .
             GOD
             at
             the
             first
             created
             man
             upright
             ,
             framed
             him
             after
             his
             owne
             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
             
               essentiall
               freedome
            
             wherein
             he
             was
             made
             ,
             to
             necessitate
             him
             by
             any
             outward
             constraint
             unto
             an
             immutable
             estate
             of
             integrity
             ,
             he
             therefore
             so
             a
             framed
             him
             that
             it
             might
             be
             within
             the
             free
             liberty
             of
             his
             owne
             will
             to
             cleave
             to
             him
             ,
             or
             to
             decline
             from
             him
             .
             Man
             being
             thus
             framed
             ,
             abused
             this
             native
             freedome
             ,
             and
             committed
             sinne
             ,
             and
             thereby
             in
             the
             very
             same
             instant
             became
             really
             ,
             and
             
               properly
               dead
            
             .
             For
             as
             he
             was
             
               dead
               iudicially
            
             in
             regard
             of
             a
             temporall
             ,
             and
             
               eternall
               death
            
             (
             both
             which
             were
             now
             already
             pronounced
             though
             not
             executed
             on
             him
             )
             so
             was
             he
             
               dead
               actually
               ,
               and
               really
            
             in
             regard
             of
             that
             
               spirituall
               death
            
             ;
             which
             consisteth
             in
             a
             separation
             of
             the
             soule
             from
             God
             ,
             and
             in
             an
             absolute
             immobility
             unto
             Divine
             operations
             .
             But
             mans
             sinne
             did
             not
             nullifie
             Gods
             power
             .
             He
             that
             made
             him
             a
             glorious
             creature
             when
             he
             was
             nothing
             ,
             could
             as
             easily
             renew
             ,
             and
             rectifie
             him
             when
             he
             fell
             away
             .
             Being
             dead
             ,
             true
             it
             is
             ,
             that
             
               active
               concurrence
            
             unto
             his
             owne
             restitution
             he
             could
             have
             none
             ,
             but
             yet
             still
             the
             same
             
               passive
               obedience
            
             ,
             and
             capacity
             which
             was
             in
             the
             red
             Clay
             of
             which
             Adams
             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
             habituall
             graces
             which
             then
             hee
             lost
             ;
             save
             that
             in
             the
             clay
             there
             was
             onely
             a
             passive
             obedience
             ,
             but
             in
             man
             fallen
             there
             is
             an
             b
             active
             rebellion
             ,
             crossing
             resistance
             ,
             and
             withstanding
             of
             Gods
             good
             worke
             in
             him
             .
             More
             certainely
             than
             this
             hee
             cannot
             have
             ,
             because
             howsoever
             in
             regard
             of
             naturall
             and
             reasonable
             operations
             hee
             bee
             more
             selfe-moving
             than
             clay
             ,
             yet
             in
             regard
             of
             spirituall
             graces
             hee
             is
             full
             as
             dead
             .
             Even
             as
             a
             man
             though
             more
             excellent
             then
             a
             beast
             ,
             is
             yet
             as
             truely
             and
             equally
             not
             an
             Angell
             as
             a
             beast
             is
             .
             So
             then
             thus
             farre
             wee
             see
             all
             mankinde
             doe
             agree
             in
             an
             equallity
             of
             Creation
             ,
             in
             a
             universallity
             of
             descrtion
             ,
             in
             a
             capacity
             of
             restitution
             .
          
           
             God
             made
             the
             world
             that
             therein
             hee
             might
             commuicate
             his
             goodnesse
             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
             principall
             attributes
             ,
             holinesse
             ,
             and
             happinesse
             ,
             which
             two
             God
             out
             of
             his
             most
             secret
             Counsell
             and
             eternall
             mercy
             ,
             conferreth
             on
             whom
             he
             had
             chosen
             and
             made
             accepted
             in
             Christ
             the
             beloved
             ,
             shutting
             the
             rest
             either
             out
             of
             the
             compasse
             ,
             as
             Heathen
             ,
             or
             at
             least
             out
             of
             the
             
             inward
             priviledges
             and
             benefits
             of
             that
             Covenant
             which
             hee
             hath
             established
             with
             mankind
             ,
             as
             hypocrites
             and
             licentious
             Christians
             .
             Now
             as
             in
             the
             first
             Creation
             of
             man
             ,
             God
             did
             into
             the
             unformed
             lumpe
             of
             clay
             infuse
             by
             his
             power
             the
             breath
             of
             life
             and
             so
             made
             man
             ,
             so
             in
             the
             regeneration
             of
             a
             Christian
             doth
             hee
             in
             the
             naturall
             man
             who
             is
             dead
             in
             sinne
             ,
             breathe
             a
             principle
             of
             spirituall
             life
             ,
             the
             
               first
               Act
            
             ,
             as
             it
             were
             ,
             and
             the
             originall
             of
             all
             supernaturall
             motions
             ,
             whereby
             hee
             is
             constituted
             in
             the
             first
             being
             of
             a
             member
             of
             Christ.
             
          
           
             And
             this
             first
             Act
             is
             faith
             ,
             the
             soule
             of
             a
             Christian
             ,
             that
             whereby
             we
             a
             live
             in
             Christ
             ,
             so
             that
             till
             wee
             have
             faith
             wee
             are
             dead
             and
             out
             of
             him
             .
             And
             as
             faith
             is
             the
             principle
             (
             next
             under
             the
             Holy-Ghost
             )
             of
             all
             spirituall
             life
             here
             ,
             so
             is
             Baptisme
             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
             meanes
             in
             and
             by
             which
             this
             grace
             is
             conveyed
             unto
             the
             soule
             .
          
           
             Now
             as
             Adam
             after
             once
             life
             was
             infus'd
             into
             him
             ,
             was
             presently
             to
             preserve
             it
             by
             the
             b
             eating
             of
             the
             fruites
             in
             the
             Garden
             where
             God
             had
             placed
             him
             ,
             because
             of
             that
             continuall
             depashion
             of
             his
             radicall
             moysture
             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
             ,
             hee
             is
             to
             preserve
             
               that
               faith
            
             which
             quickneth
             him
             by
             such
             food
             as
             is
             provided
             by
             God
             for
             that
             purpose
             ,
             it
             being
             otherwise
             of
             it selfe
             subject
             to
             continuall
             languishings
             and
             decayes
             .
             And
             this
             life
             is
             thus
             continued
             and
             preserved
             amongst
             other
             meanes
             by
             the
             grace
             of
             this
             
               holy
               Eucharist
            
             ,
             which
             conveyes
             unto
             us
             that
             true
             food
             of
             life
             ,
             the
             body
             and
             bloud
             of
             Christ
             crucified
             .
             So
             then
             in
             as
             much
             as
             the
             Sacrament
             of
             Christs
             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
             vitall
             act
             )
             and
             lastly
             in
             as
             much
             as
             the
             principle
             of
             this
             spirituall
             life
             is
             faith
             ,
             and
             the
             Sacrament
             of
             it
             Baptisme
             ,
             It
             followeth
             evidently
             that
             no
             man
             is
             a
             subject
             quallified
             for
             the
             holy
             communion
             of
             Christs
             body
             ,
             who
             hath
             not
             beene
             before
             partaker
             of
             faith
             and
             Baptisme
             .
          
           
             In
             Heaven
             ,
             where
             all
             things
             shall
             bee
             perfected
             and
             renewed
             ,
             our
             soules
             shall
             be
             in
             as
             little
             neede
             of
             this
             Sacrament
             ,
             as
             our
             bodies
             of
             nourishment
             .
             But
             this
             being
             a
             state
             of
             imperfection
             subject
             to
             decayes
             ,
             and
             still
             capable
             of
             further
             augmentation
             ,
             wee
             are
             therefore
             by
             these
             holy
             mysteries
             to
             
             preserve
             the
             life
             which
             by
             faith
             and
             Baptisme
             wee
             have
             received
             :
             without
             which
             life
             ,
             as
             the
             Sacrament
             doth
             conferre
             and
             confirme
             nothing
             ,
             so
             doe
             we
             receive
             nothing
             neither
             but
             the
             bare
             elements
             .
             Christ
             is
             now
             in
             Heaven
             ,
             no
             eye
             sharpe
             enough
             to
             see
             him
             ,
             no
             arme
             long
             enough
             to
             reach
             him
             but
             onely
             faith
             .
             The
             Sacrament
             is
             but
             the
             c
             seale
             of
             a
             Covenant
             ,
             and
             Covenants
             essentially
             include
             conditions
             ,
             and
             the
             condition
             on
             our
             part
             is
             faith
             ,
             no
             faith
             no
             Covenant
             ,
             no
             Covenant
             no
             Seale
             ,
             no
             Seale
             no
             Sacrament
             .
             d
             Christ
             and
             Beliall
             will
             not
             lodge
             together
             .
          
           
             Having
             thus
             found
             out
             the
             first
             
               necessary
               quallification
            
             of
             a
             man
             for
             the
             receiving
             of
             the
             holy
             Eucharist
             ,
             without
             which
             hee
             is
             absolutely
             as
             uncapable
             of
             it
             ,
             as
             a
             dead
             man
             of
             food
             ,
             we
             may
             the
             more
             easily
             looke
             into
             the
             next
             more
             
               immediate
               and
               particular
            
             ,
             consisting
             in
             that
             
               preparatory
               Act
            
             of
             e
             examination
             or
             triall
             of
             the
             conscience
             touching
             its
             fitnesse
             to
             communicate
             ,
             because
             the
             former
             is
             to
             bee
             the
             rule
             and
             measure
             by
             which
             wee
             proceed
             in
             the
             latter
             .
          
           
             f
             Some
             things
             there
             are
             which
             men
             learne
             to
             doe
             by
             doing
             of
             them
             ,
             and
             which
             are
             better
             perform'd
             ,
             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
             discernable
             by
             a
             sudden
             intuition
             ,
             and
             since
             the
             mindes
             of
             men
             are
             of
             a
             limited
             efficacy
             ,
             and
             therefore
             unfit
             for
             any
             serious
             worke
             ,
             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
             businesse
             set
             upon
             with
             sudden
             ,
             uncomposed
             and
             uncollected
             thoughts
             ;
             It
             is
             very
             necessary
             before
             wee
             undertake
             any
             serious
             and
             difficult
             worke
             ,
             both
             to
             examine
             the
             sufficiency
             ,
             and
             to
             prepare
             the
             instruments
             by
             which
             wee
             may
             bee
             enabled
             to
             performe
             it
             .
             Thus
             wee
             see
             in
             the
             workes
             of
             Nature
             ,
             those
             which
             admit
             of
             any
             latitude
             or
             degrees
             of
             perfection
             are
             seldome
             done
             without
             many
             previous
             dispositions
             to
             produce
             them
             .
             In
             Plants
             and
             vegetables
             the
             Earth
             is
             to
             bee
             opened
             ,
             the
             seed
             to
             bee
             scattered
             ,
             the
             raine
             to
             moysten
             ,
             the
             Sunne
             to
             evocate
             and
             excite
             the
             seminall
             vertue
             ,
             and
             after
             all
             this
             comes
             a
             Fruitfull
             Harvest
             :
             and
             so
             in
             generation
             of
             all
             other
             naturall
             bodies
             there
             are
             ever
             some
             antecedent
             qualities
             introduc'd
             by
             meanes
             whereof
             Nature
             is
             assisted
             and
             prepared
             for
             her
             last
             act
             .
             So
             in
             the
             workes
             of
             Art
             wee
             finde
             how
             a
             wrestlers
             and
             runners
             in
             races
             did
             supple
             their
             joynts
             with
             oyntments
             
             and
             diet
             their
             bodies
             that
             by
             that
             meanes
             they
             might
             be
             fit
             for
             those
             bodily
             exercises
             ;
             how
             b
             those
             Romane
             Fencers
             in
             their
             gladiatory
             fights
             did
             first
             use
             presatory
             or
             dulled
             weapons
             before
             they
             entred
             in
             good
             earnest
             into
             the
             Theater
             ,
             and
             then
             their
             custome
             was
             ,
             first
             to
             carry
             their
             weapons
             to
             the
             Prince
             to
             have
             his
             allowance
             of
             the
             fitnesse
             of
             them
             before
             they
             used
             them
             in
             fighting
             .
             The
             c
             Lacedemonians
             were
             wont
             to
             have
             musicall
             instruments
             before
             their
             warres
             ,
             that
             thereby
             their
             courage
             might
             bee
             sharpned
             ,
             and
             their
             mindes
             raised
             unto
             bold
             attempts
             .
             And
             wee
             reade
             of
             d
             
               Scipio
               Africanus
            
             ,
             that
             ever
             before
             hee
             set
             himselfe
             upon
             the
             undertaking
             of
             any
             great
             businesse
             ,
             his
             manner
             was
             to
             enter
             the
             Capitole
             ,
             to
             submit
             his
             projects
             unto
             the
             judgment
             of
             the
             gods
             ,
             and
             to
             implore
             their
             aid
             and
             allowance
             for
             the
             good
             successe
             of
             such
             his
             enterprises
             .
             A
             thing
             for
             the
             substance
             of
             it
             ,
             practised
             by
             all
             the
             Ethnicks
             before
             they
             addressed
             themselves
             unto
             any
             worke
             of
             consequence
             ,
             whose
             constant
             use
             it
             was
             to
             have
             recourse
             unto
             their
             gods
             in
             e
             prayers
             ,
             for
             benediction
             and
             encouragement
             .
             And
             it
             was
             a
             religious
             observation
             in
             the
             Romane
             superstitious
             sacrifices
             for
             a
             a
             servant
             that
             stood
             by
             ,
             to
             put
             the
             Priest
             in
             minde
             what
             hee
             was
             about
             ,
             
             and
             to
             advise
             him
             to
             consider
             maturely
             ,
             and
             to
             doe
             with
             his
             whole
             mind
             ,
             and
             endeavour
             that
             worke
             hee
             was
             to
             performe
             .
             And
             b
             whatsoever
             vessells
             ,
             or
             garments
             were
             in
             those
             solemnities
             used
             ,
             were
             before-hand
             washed
             and
             cleansed
             ,
             that
             they
             might
             bee
             fit
             instruments
             for
             such
             a
             worke
             .
             Thus
             farre
             wee
             see
             the
             light
             of
             reason
             ,
             and
             the
             very
             blindnesse
             of
             superstition
             enforceth
             a
             necessity
             of
             preparation
             unto
             any
             great
             ,
             especially
             divine
             ,
             worke
             .
          
           
             If
             wee
             looke
             into
             the
             holy
             Scriptures
             wee
             may
             finde
             God
             himselfe
             a
             patterne
             of
             these
             deliberate
             preparations
             .
             In
             making
             the
             world
             it
             had
             beene
             as
             easie
             for
             him
             in
             one
             simple
             command
             to
             have
             erected
             this
             glorious
             frame
             at
             once
             ,
             as
             to
             be
             six
             daies
             in
             the
             fashioning
             of
             it
             .
             But
             to
             exhibite
             unto
             us
             an
             example
             of
             temperate
             ,
             and
             aduis'd
             proceedings
             ,
             he
             first
             provides
             the
             materialls
             ,
             and
             then
             superadds
             the
             accomplishment
             and
             perfection
             .
             In
             the
             dispensing
             of
             his
             judgments
             hee
             first
             prepares
             them
             ,
             before
             hee
             inflicts
             them
             ,
             He
             hath
             whet
             his
             sword
             ,
             and
             bent
             his
             bow
             ,
             and
             made
             ready
             his
             arrowes
             ,
             before
             he
             strikes
             or
             shootes
             :
             his
             eye
             comes
             before
             his
             hand
             ;
             c
             He
             comes
             downe
             to
             
               see
               Sodome
            
             before
             to
             consume
             it
             .
             Hee
             examines
             before
             he
             expells
             ,
             d
             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
             consider
             his
             people
             Israel
             ,
             before
             he
             sends
             Moses
             to
             deliver
             them
             .
             In
             like
             manner
             our
             blessed
             Saviour
             ,
             though
             having
             in
             him
             the
             fulnes
             of
             the
             God-head
             ,
             the
             treasures
             of
             Wisdome
             ,
             and
             Grace
             without
             measure
             ,
             he
             was
             therefore
             perfectly
             able
             to
             discharge
             that
             great
             worke
             unto
             which
             the
             Father
             had
             Sealed
             him
             ,
             was
             yet
             pleased
             to
             prepare
             himselfe
             both
             unto
             his
             propheticall
             ,
             and
             sacerdotall
             obedience
             by
             f
             Baptisme
             ,
             g
             Fasting
             ,
             Temptation
             ,
             and
             h
             Prayer
             ,
             That
             the
             practise
             of
             this
             great
             Worke
             ,
             where
             it
             was
             not
             necessary
             ,
             might
             be
             a
             president
             ,
             unto
             us
             who
             are
             not
             able
             of
             our selves
             to
             thinke
             ,
             or
             to
             doe
             any
             good
             thing
             ,
             a
             In
             the
             building
             of
             Salomons
             Temple
             the
             stones
             were
             perfected
             ,
             and
             hewed
             before
             they
             were
             brought
             ,
             there
             was
             neither
             Hammer
             ,
             nor
             Axe
             ,
             nor
             any
             toole
             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
             mysticall
             body
             of
             CHRIST
             ,
             every
             man
             should
             be
             first
             hewed
             ,
             and
             fitted
             by
             repentance
             ,
             and
             other
             preparatory
             workes
             before
             he
             should
             approach
             to
             incorporate
             himselfe
             into
             that
             spirituall
             ,
             and
             eternall
             building
             .
             In
             the
             observation
             of
             Leviticall
             ceremonies
             wee
             may
             note
             that
             b
             before
             the
             celebration
             of
             the
             Passeover
             the
             Lambe
             was
             to
             be
             taken
             
             and
             severed
             from
             the
             flocke
             three
             dayes
             ere
             it
             was
             slaine
             ,
             in
             which
             time
             the
             people
             might
             in
             that
             figure
             learne
             to
             sanctifie
             themselves
             ,
             and
             to
             be
             seperated
             from
             sinners
             .
             And
             our
             saviour
             Christ
             in
             the
             celebration
             of
             the
             last
             Supper
             ,
             would
             not
             have
             so
             much
             as
             the
             c
             roome
             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
             generall
             the
             necessity
             of
             preparing
             ,
             and
             deliberating
             before
             we
             addresse
             our selves
             unto
             the
             performance
             of
             any
             holy
             worke
             ,
             and
             if
             any
             where
             ,
             certainly
             in
             this
             worke
             of
             the
             Sacrament
             most
             necessary
             it
             is
             .
             Though
             Gods
             commands
             by
             his
             Apostle
             were
             bond
             enough
             to
             inforce
             us
             the
             d
             necessity
             of
             obedience
             ,
             depending
             rather
             on
             the
             Author
             then
             on
             the
             emolument
             of
             the
             Law
             ,
             yet
             GOD
             ,
             who
             is
             not
             wanting
             all
             wayes
             to
             winne
             men
             unto
             the
             observance
             of
             what
             he
             requires
             ,
             urgeth
             us
             thereunto
             not
             onely
             with
             an
             argument
             of
             debt
             because
             we
             are
             his
             servants
             ,
             but
             with
             an
             argument
             of
             profit
             too
             ,
             because
             the
             omission
             of
             it
             will
             not
             onely
             nullifie
             unto
             us
             the
             benefit
             of
             his
             Sacrament
             but
             make
             us
             ,
             guilty
             of
             that
             very
             bloud
             which
             was
             shed
             for
             the
             Salvation
             of
             the
             World
             ,
             and
             turne
             that
             into
             Judgment
             which
             was
             intended
             for
             mercy
             .
          
           
           
             What
             this
             danger
             of
             being
             guilty
             of
             Christs
             blood
             is
             ,
             I
             will
             not
             stand
             long
             to
             explaine
             .
             Briefly
             ,
             to
             be
             guilty
             ,
             of
             the
             body
             and
             bloud
             of
             Christ
             ,
             is
             to
             offer
             some
             notable
             contempt
             ,
             and
             indignity
             unto
             the
             sufferings
             of
             Christ
             ,
             to
             sinne
             against
             the
             price
             of
             our
             redemption
             ,
             and
             to
             a
             vilifie
             and
             set
             at
             nought
             the
             pretious
             bloud
             of
             the
             new
             covenant
             ,
             as
             if
             it
             were
             a
             common
             ,
             and
             profane
             thing
             when
             men
             out
             of
             ignorant
             ,
             sensuall
             ,
             secure
             ,
             presumptuous
             ,
             formalizing
             ,
             inconsiderate
             ,
             and
             profane
             affections
             approach
             unto
             Christs
             Table
             to
             Communicate
             of
             him
             .
             To
             be
             guilty
             of
             bloud
             is
             in
             some
             sort
             ,
             or
             other
             to
             b
             shed
             it
             ,
             and
             to
             joyne
             with
             the
             Crucifiers
             of
             CHRIST
             .
             A
             sinne
             ,
             which
             as
             it
             drove
             Iudas
             to
             dispaire
             ,
             and
             to
             end
             with
             himselfe
             ,
             who
             had
             begunne
             with
             his
             Master
             ,
             so
             doth
             it
             to
             this
             day
             lie
             with
             the
             heaviest
             curse
             that
             ever
             that
             people
             indured
             ,
             on
             the
             off-spring
             of
             those
             wicked
             Iewes
             ,
             whose
             imprecation
             it
             was
             ,
             
               His
               bloud
               be
               on
               us
               ,
               and
               on
               our
               children
               .
            
             As
             Christ
             on
             the
             Crosse
             was
             in
             regard
             of
             himselfe
             offered
             up
             unto
             the
             Father
             ,
             but
             in
             regard
             of
             Pilat
             ,
             and
             the
             
               Iewes
               crucified
            
             ;
             so
             is
             his
             bloud
             in
             the
             Sacrament
             by
             the
             
               faithfull
               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
             .
             
             For
             a
             man
             may
             be
             guilty
             of
             the
             blood
             of
             Christ
             though
             he
             receive
             it
             not
             at
             all
             ,
             as
             a
             man
             may
             of
             murther
             though
             he
             hit
             not
             the
             party
             against
             whom
             his
             Weapon
             was
             directed
             .
             c
             It
             is
             not
             the
             event
             but
             the
             purpose
             which
             specifies
             the
             sinne
             .
             The
             anger
             of
             a
             Dog
             is
             as
             great
             ,
             when
             he
             barkes
             at
             the
             Moone
             which
             is
             above
             his
             malice
             ,
             as
             when
             at
             a
             man
             whom
             he
             may
             easily
             bite
             .
             The
             malice
             of
             the
             apostate
             who
             shot
             up
             d
             Darts
             against
             Heaven
             was
             no
             lesse
             then
             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
             poore
             ,
             and
             distressed
             flocke
             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
             ,
             Coyne
             ,
             Garment
             ,
             or
             Seale
             of
             a
             Prince
             .
             The
             dishonour
             that
             is
             done
             to
             the
             Image
             (
             it
             being
             a
             relative
             thing
             )
             doth
             ever
             reflect
             on
             the
             originall
             it selfe
             .
             And
             therefore
             the
             Romans
             when
             they
             would
             dishonor
             any
             man
             ,
             would
             shew
             some
             disgrace
             to
             e
             the
             statues
             that
             had
             bin
             erected
             
             to
             his
             honour
             ,
             by
             demolissing
             ,
             breaking
             ,
             downe
             ,
             and
             dragging
             them
             in
             the
             Dirt.
             Againe
             a
             man
             may
             be
             guilty
             of
             the
             bloud
             of
             Christ
             by
             reaching
             forth
             his
             hand
             to
             receive
             it
             having
             noe
             right
             unto
             it
             .
             A
             sacriledge
             it
             is
             ,
             to
             lay
             hold
             wrongfully
             on
             the
             Lords
             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
             pretious
             then
             his
             portion
             .
             To
             counterfeit
             right
             of
             inheritance
             unto
             some
             Kingdome
             hath
             beene
             ever
             amongst
             men
             unfortunate
             ,
             and
             Capitall
             .
             We
             know
             how
             ill
             it
             is
             succeeded
             with
             the
             counterfeit
             a
             Nero
             amongst
             the
             Romans
             ,
             and
             that
             forged
             Duke
             of
             Yorke
             in
             the
             time
             of
             Henry
             the
             seventh
             .
             And
             surely
             no
             lesse
             succesfull
             can
             their
             insolence
             be
             ,
             who
             having
             by
             reason
             of
             their
             unworthy
             approach
             noe
             clayme
             nor
             interest
             unto
             the
             benefits
             of
             Christs
             body
             ,
             doe
             yet
             usurpe
             it
             ,
             and
             take
             the
             Kingdome
             of
             Heaven
             as
             it
             were
             by
             rapine
             ,
             and
             presumptuous
             violence
             .
             Certainly
             if
             Christ
             will
             not
             have
             the
             wicked
             to
             take
             his
             b
             Word
             much
             lesse
             his
             body
             into
             their
             mouths
             ;
             If
             the
             c
             Raine
             that
             falleth
             to
             the
             ground
             returnes
             not
             empty
             ,
             but
             according
             to
             the
             quality
             of
             the
             ground
             on
             which
             it
             falls
             maks
             it
             fruitfull
             eyther
             in
             Herbs
             meete
             for
             the
             
             use
             of
             men
             that
             dressed
             it
             ,
             or
             in
             Thornes
             ,
             and
             Briars
             that
             are
             neere
             unto
             cursing
             ,
             impossible
             it
             is
             that
             the
             blood
             of
             Christ
             in
             his
             Sacrament
             should
             be
             uneffectuall
             ,
             whether
             for
             a
             blessing
             unto
             the
             faithfull
             ,
             or
             for
             a
             curse
             to
             those
             that
             unworth●ly
             receive
             it
             .
             So
             then
             necessary
             it
             is
             that
             before
             the
             Communication
             of
             these
             sacred
             mysteries
             ,
             a
             man
             prepare
             himselfe
             by
             some
             previous
             devotions
             ;
             and
             for
             this
             cause
             wee
             finde
             our
             e
             Saviour
             Christ
             washing
             his
             Disciples
             Feet
             ,
             that
             is
             cleansing
             their
             earthly
             ,
             and
             humane
             affections
             before
             his
             institution
             of
             this
             Sacrament
             .
             And
             we
             finde
             Ioseph
             of
             Arimathea
             f
             wrapping
             his
             dead
             Body
             in
             a
             cleane
             linnen
             Garment
             ,
             and
             putting
             it
             into
             a
             new
             Tombe
             ,
             never
             yet
             defiled
             with
             rottennes
             ,
             and
             corruption
             .
             And
             can
             we
             imagine
             that
             he
             that
             endured
             not
             an
             uncleane
             grave
             or
             shrowd
             will
             enter
             into
             a
             sinfull
             ,
             and
             unprepared
             Soule
             .
             
               The
               everlasting
               Dores
               must
               first
               bee
               lifted
               up
               before
               the
               King
               of
               Glory
               will
               enter
               in
               .
            
          
        
         
           
           
             CHAP.
             XIX
             .
          
           
             Of
             the
             forme
             or
             manner
             of
             Examination
             required
             ,
             which
             is
             touching
             the
             maine
             quallification
             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
             triall
             of
             a
             mans
             Conscience
             ;
             it
             followeth
             that
             wee
             conclude
             with
             setting
             downe
             very
             compendiously
             the
             manner
             of
             this
             examination
             ,
             onely
             naming
             some
             principall
             particulars
             .
             The
             maine
             querie
             is
             whether
             I
             am
             a
             fit
             guest
             to
             approach
             Gods
             Table
             ,
             and
             to
             share
             in
             the
             fellowship
             of
             his
             sufferings
             .
             The
             suffrings
             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
             ,
             
               beleevest
               thou
            
             ,
             or
             a
             condition
             included
             ,
             
               bee
               it
               unto
               thee
               as
               thou
               beleevest
               .
            
             But
             a
             man
             may
             bee
             alive
             ,
             and
             yet
             unfit
             to
             eate
             ,
             nor
             capable
             of
             
             any
             nourishment
             by
             reason
             of
             some
             dangerous
             diseases
             ,
             which
             weaken
             the
             stomacke
             ,
             and
             trouble
             it
             with
             an
             apepsie
             ,
             or
             difficulty
             of
             concoction
             .
             And
             so
             faith
             may
             sometimes
             in
             the
             Habit
             lye
             smothered
             ,
             and
             almost
             stifled
             with
             some
             spirituall
             lethargie
             ,
             binding
             up
             the
             vitall
             faculties
             from
             their
             proper
             motions
             .
             And
             therefore
             our
             faith
             must
             be
             an
             operative
             ,
             and
             expedite
             faith
             ,
             not
             stupified
             with
             any
             knowne
             and
             practised
             course
             of
             sinne
             ,
             which
             doth
             ever
             weaken
             our
             appetite
             unto
             grace
             ,
             they
             being
             things
             unconsistent
             .
             The
             matter
             then
             wee
             see
             of
             this
             triall
             must
             bee
             that
             
               vitall
               quallification
            
             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
             .
             Wee
             will
             therefore
             onely
             take
             some
             generallities
             about
             the
             causes
             ,
             nature
             ,
             properties
             or
             effects
             of
             faith
             (
             which
             are
             the
             usuall
             mediums
             of
             producing
             assents
             )
             and
             propose
             them
             by
             way
             of
             interrogation
             to
             the
             Conscience
             ,
             that
             so
             the
             major
             and
             minor
             being
             contriv'd
             ,
             the
             light
             of
             reason
             in
             the
             soule
             may
             make
             up
             a
             practicall
             syllogisme
             ▪
             and
             so
             conclude
             either
             its
             fitnesse
             or
             indisposition
             towards
             these
             holy
             mysteries
             .
          
           
           
             First
             ,
             for
             the
             causes
             of
             faith
             ,
             not
             to
             meddle
             with
             that
             extraordinary
             cause
             ,
             I
             meane
             miracles
             ,
             the
             ordinary
             are
             the
             word
             of
             God
             ,
             and
             the
             Spirit
             of
             God
             ,
             the
             Word
             as
             the
             Seed
             ,
             the
             Spirit
             as
             the
             formative
             and
             seminall
             virtue
             making
             it
             active
             ,
             and
             effectuall
             :
             for
             the
             Letter
             profiteth
             nothing
             ,
             it
             is
             the
             Spirit
             which
             quickneth
             .
             What
             the
             formality
             of
             that
             particular
             action
             is
             ,
             whereby
             the
             Word
             and
             Spirit
             doe
             implant
             this
             heavenly
             branch
             of
             faith
             in
             the
             soule
             .
          
           
             (
             Faith
             it selfe
             having
             in
             its
             nature
             severall
             distinct
             degrees
             ,
             some
             intellectuall
             of
             assent
             ,
             some
             fiduciall
             of
             relyance
             ,
             and
             confidence
             ,
             some
             of
             abnegation
             ,
             renouncing
             ,
             and
             flying
             out
             of
             our selves
             ,
             as
             insufficient
             for
             the
             contriuance
             of
             our
             owne
             salvation
             ,
             and
             so
             in
             congruity
             of
             reason
             requiring
             in
             the
             causes
             producing
             them
             severall
             manners
             of
             causalities
             )
             as
             I
             take
             it
             not
             necessary
             ,
             so
             neither
             am
             I
             able
             to
             determine
             .
             I
             shall
             therefore
             touch
             upon
             some
             p●incipall
             properties
             of
             either
             ,
             all
             which
             if
             they
             concurre
             not
             unto
             the
             originall
             production
             ,
             doe
             certainely
             to
             the
             raduation
             and
             establishing
             of
             that
             divine
             virtue
             ,
             and
             therefore
             may
             justly
             come
             within
             the
             compasse
             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
             passe
             those
             
             properties
             which
             are
             onely
             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
             Light
             ,
             and
             its
             b
             Power
             :
             Even
             as
             the
             Sunne
             where
             ever
             it
             goes
             doth
             still
             carry
             with
             it
             that
             brightnesse
             whereby
             it
             discovereth
             ,
             and
             that
             Influence
             whereby
             it
             quickneth
             inferiour
             bodies
             .
             First
             ,
             for
             the
             Word
             ,
             the
             properties
             thereof
             are
             first
             to
             make
             manifest
             and
             to
             discover
             the
             hidden
             things
             of
             darknesse
             ,
             for
             whatsoever
             doth
             make
             manifest
             is
             light
             .
             The
             heart
             of
             man
             naturally
             is
             a
             labyrinth
             of
             c
             darknesse
             ,
             his
             workes
             ,
             d
             workes
             of
             darknesse
             ,
             his
             Prince
             ,
             a
             Prince
             of
             darkenesse
             ,
             whose
             projects
             are
             full
             of
             darknesse
             ,
             they
             are
             a
             depths
             ,
             b
             devices
             ,
             c
             craftinesse
             ,
             d
             methods
             .
             The
             Word
             of
             God
             alone
             is
             that
             light
             e
             which
             maketh
             manifest
             the
             secrets
             of
             the
             heart
             ,
             that
             f
             glasse
             wherein
             wee
             may
             see
             both
             our selves
             ,
             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
             darke
             we
             g
             make
             no
             difference
             of
             faire
             or
             foule
             ,
             of
             right
             or
             wrong
             waies
             ,
             but
             all
             are
             alike
             unto
             us
             :
             and
             so
             while
             wee
             continue
             in
             
             the
             blindnes
             of
             our
             naturall
             estate
             ,
             wee
             are
             not
             able
             to
             perceive
             the
             distinction
             betweene
             Divine
             ,
             and
             naturall
             objects
             ,
             but
             the
             Word
             of
             God
             like
             a
             touchstone
             ,
             discovereth
             the
             differences
             of
             truth
             ,
             and
             falshood
             ,
             good
             ,
             and
             evill
             ,
             and
             like
             fire
             seperateth
             the
             pretious
             from
             the
             vile
             .
          
           
             Secondly
             ,
             light
             is
             quickning
             ,
             and
             a
             comforting
             thing
             .
             The
             glory
             of
             the
             Saints
             is
             an
             k
             inheritance
             of
             light
             ,
             and
             they
             are
             l
             children
             of
             light
             who
             shall
             shine
             as
             the
             Sunne
             in
             the
             Firament
             ,
             whereas
             darknes
             is
             both
             the
             Title
             ,
             and
             the
             Portion
             of
             the
             wicked
             .
             The
             times
             of
             darknes
             men
             make
             to
             be
             the
             times
             of
             their
             sleeping
             ,
             (
             which
             is
             an
             Image
             of
             Death
             ,
             )
             t
             is
             in
             the
             light
             onely
             that
             men
             worke
             :
             And
             so
             the
             Word
             of
             GOD
             is
             a
             comforting
             Word
             ;
             It
             was
             m
             Davids
             delight
             ,
             his
             hony-Combe
             .
             And
             it
             is
             a
             quickning
             Word
             too
             ,
             for
             it
             is
             the
             n
             Word
             of
             Life
             .
             Lastly
             ,
             o
             light
             doth
             assist
             ,
             direct
             ,
             and
             guide
             us
             in
             our
             waies
             ,
             and
             so
             doth
             the
             Word
             of
             GOD
             ,
             it
             is
             a
             p
             Lanterne
             to
             our
             feete
             ,
             and
             a
             light
             unto
             our
             pathes
             .
             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
             royall
             ,
             that
             is
             ,
             a
             commanding
             Soveraigne
             Law
             ,
             It
             beares
             Dominion
             in
             the
             soule
             conforming
             each
             faculty
             to
             it selfe
             ,
             directeth
             the
             righteous
             ,
             furnisheth
             unto
             good
             workes
             ,
             raiseth
             the
             drooping
             ,
             bindeth
             the
             broken
             ,
             comforteth
             the
             afflicted
             ,
             reclaimeth
             the
             straggling
             .
             Secondly
             ,
             it
             subdueth
             all
             emnity
             ,
             and
             opposition
             ,
             discomfiteth
             Satan
             ,
             beateth
             downe
             the
             strong
             holdes
             of
             sinne
             ,
             t
             is
             r
             a
             Sword
             to
             cut
             off
             ,
             a
             s
             weapon
             to
             subdue
             ,
             a
             t
             Hammer
             to
             breake
             in
             peeces
             whatsoever
             thought
             riseth
             up
             against
             it
             .
             Now
             then
             let
             a
             mans
             conscience
             make
             but
             these
             few
             demands
             unto
             it selfe
             .
          
           
             Hath
             the
             light
             ,
             and
             power
             of
             Gods
             Word
             discovered
             it selfe
             unto
             mee
             ?
             Have
             the
             Scriptures
             made
             me
             knowne
             unto
             my selfe
             ?
             have
             they
             unlocked
             those
             crooked
             windings
             of
             my
             perverse
             heart
             ?
             have
             they
             manifested
             unto
             my
             soule
             not
             onely
             those
             sinnes
             which
             the
             light
             of
             reason
             could
             have
             discerved
             ,
             but
             even
             those
             privy
             corruptions
             which
             I
             could
             not
             otherwise
             have
             knowne
             ?
             have
             they
             acquainted
             me
             with
             the
             devices
             of
             Satan
             ,
             wherewith
             he
             lieth
             in
             waite
             to
             deceive
             ?
             have
             they
             taught
             me
             to
             distinguish
             betweene
             truth
             ,
             and
             appearances
             ,
             betweene
             
             goodnes
             ,
             and
             shaddowes
             ,
             to
             finde
             out
             the
             better
             part
             ,
             the
             one
             necessary
             thing
             ,
             and
             to
             adhere
             unto
             it
             ?
             am
             I
             sensible
             of
             the
             sweetnes
             and
             benefits
             of
             his
             holy
             Word
             ,
             doth
             it
             refresh
             my
             soule
             ,
             and
             revive
             me
             unto
             every
             good
             worke
             ?
             Is
             it
             unto
             my
             soule
             like
             the
             a
             hony
             Combe
             ,
             like
             b
             pleasant
             pastures
             ,
             like
             c
             springs
             of
             water
             ,
             like
             [
             d
             ]
             the
             Tree
             of
             life
             ?
             doe
             I
             take
             it
             along
             with
             me
             wheresoever
             I
             goe
             ,
             to
             preserve
             me
             from
             stumbling
             ,
             and
             straggling
             in
             this
             valley
             of
             darknes
             ,
             and
             shaddow
             of
             death
             ?
             Againe
             doe
             I
             feele
             the
             power
             of
             it
             like
             a
             Royall
             commanding
             Law
             ,
             bearing
             rule
             in
             my
             soule
             ?
             Am
             I
             willing
             to
             submit
             ,
             and
             resigne
             my selfe
             unto
             the
             obedience
             of
             it
             ?
             doe
             I
             not
             against
             the
             cleere
             ,
             and
             convincing
             evidence
             thereof
             ,
             entertaine
             in
             my
             bosome
             any
             the
             least
             rebellious
             thought
             ?
             Doe
             I
             spare
             noe
             Agag
             ,
             noe
             ruling
             sinne
             ?
             withdraw
             noe
             wedge
             or
             babilonish
             Garment
             ,
             noe
             gainefull
             sin
             ?
             make
             a
             league
             with
             noe
             Gibeonite
             ,
             noe
             pretending
             sinne
             ?
             But
             doe
             I
             suffer
             it
             like
             Ioshua
             to
             destroy
             every
             Cananite
             ,
             even
             the
             sinne
             which
             for
             sweetnes
             I
             roled
             under
             my
             tongue
             ?
             doth
             it
             batter
             the
             Towers
             of
             Ierico
             ,
             breake
             downe
             the
             Bul-warkes
             of
             the
             flesh
             ?
             lead
             into
             captivity
             the
             corruptions
             of
             nature
             ?
             mortifie
             ,
             and
             crucifie
             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
             happines
             ,
             and
             against
             the
             combination
             of
             all
             outward
             discontents
             ?
             and
             doe
             I
             set
             up
             a
             resolution
             thus
             alwayes
             to
             submit
             my selfe
             unto
             the
             Regiment
             thereof
             ?
             In
             one
             word
             ,
             doth
             it
             convince
             me
             of
             sin
             in
             my selfe
             ,
             and
             so
             humble
             me
             to
             repent
             of
             it
             ?
             of
             Righteousnes
             in
             CHRIST
             ,
             and
             so
             raise
             me
             ,
             to
             beleeve
             in
             it
             ,
             of
             his
             spirituall
             judgment
             in
             governing
             the
             soules
             of
             true
             beleevers
             by
             the
             power
             of
             love
             ,
             and
             beauty
             of
             his
             graces
             ,
             and
             so
             constraine
             ,
             and
             perswade
             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
             quickned
             by
             that
             
               holy
               spirit
            
             who
             is
             the
             next
             ,
             and
             principall
             producer
             of
             it
             .
          
           
             The
             operations
             of
             this
             
               holy
               spirit
            
             being
             as
             numberlesse
             ,
             as
             all
             the
             holy
             actions
             of
             the
             Faithfull
             ,
             cannot
             therefore
             all
             possibly
             be
             set
             downe
             ,
             I
             shall
             touch
             at
             some
             few
             which
             are
             of
             principall
             ,
             and
             obvious
             observation
             .
             First
             of
             all
             ,
             the
             spirit
             is
             a
             spirit
             of
             liberty
             ,
             and
             a
             spirit
             of
             prayer
             ,
             It
             takes
             away
             the
             b
             bondage
             ,
             and
             c
             feare
             ,
             wherein
             we
             naturally
             are
             (
             for
             feare
             makes
             us
             runne
             from
             God
             as
             from
             a
             punishing
             ,
             
             and
             revenging
             Iudge
             ,
             never
             any
             man
             in
             danger
             fledde
             thither
             for
             succour
             whence
             the
             danger
             issued
             ,
             feare
             is
             so
             farre
             from
             this
             that
             it
             d
             betrayeth
             and
             suspecteth
             those
             very
             assistances
             which
             reason
             offereth
             )
             and
             it
             enableth
             us
             to
             have
             accesse
             and
             recourse
             unto
             God
             himselfe
             whom
             our
             sins
             had
             provoked
             :
             and
             in
             our
             prayers
             ,
             like
             Aron
             ,
             and
             Hurr
             ,
             it
             supporteth
             our
             hands
             that
             they
             doe
             not
             faint
             nor
             fall
             .
             It
             raiseth
             the
             soule
             unto
             divine
             and
             unutterable
             petitions
             ,
             and
             it
             melteth
             the
             heart
             into
             sights
             and
             groanes
             that
             cannot
             be
             expressed
             .
          
           
             Secondly
             ,
             the
             holy
             Ghost
             is
             compared
             unto
             a
             witnesse
             ,
             whose
             proper
             worke
             it
             is
             to
             reveale
             and
             affirme
             some
             truth
             which
             is
             called
             in
             question
             .
             There
             is
             in
             a
             mans
             bosome
             by
             reason
             of
             that
             enmity
             and
             rebellion
             betwixt
             the
             flesh
             and
             the
             spirit
             ,
             and
             by
             meanes
             of
             Satans
             suggestions
             sundry
             dialogues
             ,
             and
             conflicts
             wherein
             Satan
             questioneth
             the
             title
             wee
             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
             Testimonie
             of
             Conscience
             ,
             and
             the
             sensible
             motions
             of
             inward
             grace
             ,
             layeth
             open
             our
             title
             ,
             and
             helpeth
             us
             to
             reade
             the
             evidence
             
             of
             it
             ,
             and
             thus
             recomposeth
             our
             troubled
             thoughts
             .
          
           
             Thirdly
             ,
             the
             e
             Spirit
             of
             God
             is
             compared
             to
             a
             Seale
             :
             the
             f
             worke
             of
             a
             Seale
             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
             common-wealth
             under
             a
             distinct
             governement
             ,
             that
             whereas
             before
             they
             were
             subject
             to
             the
             same
             Prince
             ,
             Lawes
             ,
             and
             desires
             with
             the
             world
             ,
             being
             now
             called
             out
             ,
             they
             are
             new
             men
             and
             have
             another
             character
             upon
             them
             .
             Secondly
             ,
             a
             Seale
             doth
             obsignate
             ,
             and
             ratifie
             some
             Covenant
             ,
             Grant
             ,
             or
             conveyance
             to
             the
             person
             unto
             whom
             it
             belongeth
             .
             It
             is
             used
             amongst
             men
             for
             confirming
             their
             mutuall
             trust
             in
             each
             other
             .
             And
             so
             certainely
             doth
             the
             Spirit
             of
             God
             b
             pre-affect
             the
             soule
             with
             an
             evident
             taste
             of
             that
             glory
             which
             in
             the
             Day
             of
             Redemption
             shall
             be
             actually
             conferd
             upon
             it
             ,
             and
             therefore
             it
             is
             called
             an
             hansell
             ,
             earnest
             ,
             and
             first
             fruit
             of
             life
             .
          
           
             Fourthly
             ,
             the
             Spirit
             of
             God
             is
             compared
             to
             an
             oyntment
             ;
             now
             the
             properties
             of
             
             oyntments
             are
             first
             to
             supple
             to
             asswage
             tumors
             in
             the
             body
             :
             and
             so
             doth
             the
             Spirit
             of
             God
             mollifie
             the
             hardnesse
             of
             mans
             heart
             ,
             and
             worke
             it
             to
             a
             sensible
             tendernes
             and
             quicke
             apprehension
             of
             every
             sinne
             .
             Secondly
             ,
             oyntments
             doe
             open
             ,
             and
             penetrate
             those
             places
             unto
             which
             they
             are
             applied
             ;
             and
             so
             the
             c
             Unction
             which
             the
             faithfull
             have
             ,
             teacheth
             them
             all
             things
             ,
             and
             openeth
             their
             eyes
             to
             see
             the
             wonders
             of
             Gods
             Law
             ,
             and
             the
             beauty
             of
             his
             graces
             .
             In
             d
             vaine
             are
             all
             outward
             sounds
             or
             Sermons
             ,
             unlesse
             this
             Spirit
             be
             within
             to
             teach
             us
             .
             Thirdly
             ,
             oyntments
             doe
             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
             vitall
             spirits
             ,
             which
             doe
             enliven
             and
             comfort
             .
             And
             so
             the
             Spirit
             of
             God
             is
             a
             Spirit
             of
             consolation
             ,
             and
             a
             spirit
             of
             life
             ,
             hee
             is
             the
             e
             comforter
             of
             his
             Church
             .
             Lastly
             ,
             f
             oyntments
             in
             the
             Leviticall
             Law
             ,
             and
             in
             the
             state
             of
             the
             Iewes
             were
             for
             consecration
             and
             sequestration
             of
             things
             unto
             some
             holy
             use
             .
             As
             Christ
             is
             said
             to
             bee
             g
             annoynted
             by
             his
             Father
             unto
             the
             oeconomy
             of
             that
             great
             worke
             ,
             the
             redemption
             of
             the
             world
             :
             and
             thus
             doth
             the
             holy-Ghost
             annoint
             us
             to
             be
             a
             a
             Royall
             Priest-hood
             ,
             a
             holy
             Nation
             ,
             a
             people
             set
             at
             liberty
             .
          
           
             Fifthly
             ,
             and
             lastly
             ,
             I
             finde
             the
             holy
             Ghost
             
             compared
             unto
             b
             fire
             ,
             whose
             properties
             are
             ,
             first
             ,
             to
             bee
             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
             faithfull
             ,
             they
             set
             all
             where
             they
             come
             on
             worke
             .
             Secondly
             ,
             the
             nature
             and
             proper
             motion
             of
             fire
             is
             to
             ascend
             ,
             other
             motions
             whatever
             it
             hath
             ,
             arise
             from
             some
             outward
             ,
             and
             accidentall
             restraint
             ,
             limiting
             the
             nature
             of
             it
             :
             and
             so
             the
             Spirit
             of
             God
             ,
             ever
             raiseth
             up
             the
             affections
             from
             earth
             ,
             fastneth
             the
             eye
             of
             Faith
             upon
             Eternity
             ,
             ravisheth
             the
             soule
             with
             a
             servent
             longing
             to
             bee
             with
             the
             Lord
             ,
             and
             to
             bee
             admitted
             unto
             the
             fruition
             of
             those
             pretious
             joyes
             which
             heere
             it
             suspireth
             after
             ,
             as
             soone
             as
             ever
             men
             have
             chosen
             Christ
             to
             bee
             their
             Head
             ,
             then
             presently
             
               ascendunt
               de
               Terra
            
             ,
             they
             goe
             up
             out
             of
             the
             Land.
             Hos.
             1.
             11.
             and
             have
             their
             conversation
             above
             where
             Christ
             is
             .
             Thirdly
             ,
             fire
             doth
             inflame
             and
             transforme
             every
             thing
             that
             is
             combustible
             into
             the
             nature
             of
             it selfe
             :
             and
             so
             the
             Spirit
             of
             God
             filleth
             the
             soule
             with
             a
             divine
             fervour
             ,
             
             and
             zeale
             which
             purgeth
             away
             the
             corruptions
             and
             drosse
             of
             the
             flesh
             ,
             with
             the
             spirit
             of
             judgment
             ,
             and
             with
             the
             Spirit
             of
             burning
             .
             Fourthly
             ,
             fire
             hath
             a
             purifying
             and
             cleansing
             property
             ,
             to
             draw
             away
             all
             noxious
             or
             infectious
             vapors
             
             out
             of
             the
             Ayre
             ,
             to
             separate
             all
             soyle
             and
             drosse
             from
             mettalls
             ,
             and
             the
             like
             :
             and
             so
             doth
             the
             Spirit
             of
             God
             clense
             the
             heart
             ,
             and
             in
             heavenly
             sighes
             ,
             and
             repentant
             teares
             ,
             cause
             to
             expire
             all
             those
             steemes
             of
             corruptions
             ,
             those
             noysome
             and
             infectious
             lusts
             which
             fight
             against
             the
             soule
             ,
             Fifthly
             ,
             fire
             hath
             a
             penetrating
             and
             insinuating
             quallity
             ,
             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
             reines
             ,
             doth
             pry
             into
             the
             closest
             nookes
             ,
             and
             inmost
             corners
             of
             the
             soule
             ,
             there
             discovering
             and
             working
             out
             those
             secret
             corruptions
             which
             did
             deceive
             and
             defile
             us
             .
             Lastly
             ,
             fire
             doth
             illighten
             ,
             and
             by
             that
             meanes
             communicates
             the
             comforts
             of
             it selfe
             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
             Gods
             grace
             ,
             that
             when
             Christ
             hath
             manifested
             himselfe
             to
             the
             soule
             of
             one
             man
             ,
             it
             setteth
             him
             on
             worke
             to
             manifest
             Christ
             unto
             others
             ,
             as
             Andrew
             to
             
               Simon
               .
               Iohn
            
             1.
             41.
             and
             the
             Woman
             of
             Samaria
             to
             the
             men
             of
             the
             City
             .
             Ioh.
             4.
             29.
             and
             
               Mary
               Magdalen
            
             to
             the
             Disciples
             .
             Ioh.
             20.
             17.
             
             It
             is
             like
             Oyntment
             poured
             forth
             ,
             which
             cannot
             
             be
             concealed
             ,
             Proverb
             .
             27.
             16.
             
             Wee
             cannot
             (
             saith
             the
             Apostle
             )
             but
             speake
             the
             things
             which
             we
             have
             heard
             ,
             and
             seene
             
               Acts
               4.
               20.
            
             
             And
             they
             who
             feared
             the
             Lord
             ,
             in
             the
             Prophet
             ,
             spake
             often
             to
             one
             another
             .
             Mal.
             3.
             16.
             
          
           
             These
             propositions
             being
             thus
             set
             downe
             ,
             let
             the
             conscience
             assume
             them
             to
             it selfe
             in
             such
             demands
             as
             these
             .
             Doe
             I
             finde
             in
             my selfe
             a
             Freedome
             from
             that
             spirit
             of
             feare
             ,
             and
             bondage
             ,
             which
             maketh
             a
             man
             like
             Adam
             to
             fly
             from
             the
             presence
             of
             GOD
             in
             his
             Word
             ?
             doe
             I
             finde
             my selfe
             able
             with
             affiance
             ,
             and
             firme
             hope
             to
             fly
             unto
             God
             ,
             as
             unto
             an
             Alter
             of
             refuge
             in
             time
             of
             trouble
             ,
             and
             to
             call
             upon
             his
             Name
             ?
             and
             this
             not
             onely
             with
             an
             outward
             battology
             ,
             and
             lipp-labour
             but
             by
             the
             spirit
             to
             cry
             Abba
             Father
             ?
             doth
             the
             testimony
             of
             Gods
             Spirit
             settle
             ,
             and
             compose
             such
             doubtings
             in
             me
             as
             usually
             arise
             out
             of
             the
             Warre
             betweene
             Flesh
             ,
             and
             Faith
             ?
             doe
             I
             finde
             a
             change
             ,
             and
             transformation
             in
             me
             from
             the
             vanity
             of
             my
             old
             conversation
             unto
             the
             Image
             of
             Christ
             ,
             and
             of
             that
             originall
             Justice
             wherein
             I
             was
             created
             ?
             doe
             I
             finde
             my selfe
             distinguished
             ,
             and
             taken
             out
             from
             the
             World
             by
             Heavenly
             mindednes
             ,
             and
             raised
             affections
             ,
             by
             renouncing
             the
             delights
             ,
             abandoning
             the
             corruptions
             ,
             suppresing
             
             the
             motions
             of
             secular
             ,
             and
             carnall
             thoughts
             ?
             solacing
             my
             soule
             ,
             not
             with
             perishable
             ,
             and
             unconstant
             contentments
             ,
             but
             with
             that
             blessed
             hope
             of
             a
             City
             ,
             made
             without
             hands
             ,
             immortall
             ,
             undefiled
             ,
             and
             that
             fadeth
             not
             away
             ?
             doe
             I
             finde
             in
             my
             heart
             an
             habituall
             tendernes
             ,
             and
             aptnes
             to
             bleed
             ,
             and
             relent
             ,
             at
             the
             danger
             of
             any
             sinne
             ,
             though
             mainly
             crossing
             my
             carnall
             delights
             ,
             and
             whatever
             plots
             and
             contrivances
             I
             might
             lay
             for
             furthering
             mine
             owne
             secular
             ends
             ,
             if
             by
             indirectnes
             ,
             sinfull
             engagements
             ,
             and
             unwarrantable
             courses
             ,
             I
             could
             advance
             them
             ?
             doe
             I
             finde
             my selfe
             in
             reading
             ,
             or
             hearing
             Gods
             Word
             ,
             inwardly
             wrought
             upon
             ,
             to
             admire
             the
             Wisdome
             ,
             assent
             unto
             the
             truth
             ,
             acknowledge
             the
             holines
             ,
             and
             submit
             my selfe
             unto
             the
             obedience
             of
             it
             ?
             doe
             I
             in
             my
             ordinary
             ,
             and
             best
             composed
             thoughts
             preferre
             the
             tranquility
             of
             a
             good
             conscience
             ,
             and
             the
             comforts
             of
             Gods
             Spirit
             before
             all
             out-side
             and
             glittering
             happines
             ,
             notwithstanding
             any
             discouragements
             that
             may
             bee
             incident
             to
             a
             concionable
             conversation
             ?
             Lastly
             ,
             are
             the
             graces
             of
             God
             operative
             ,
             and
             stirring
             in
             my
             soule
             ?
             Is
             my
             conversation
             more
             heavenly
             ,
             my
             zeale
             more
             fervent
             ,
             my
             corruptions
             more
             discovered
             ,
             each
             faculty
             in
             its
             severall
             Sphere
             more
             transformed
             
             
             
             
             
             into
             the
             same
             Image
             with
             
               Christ
               Iesus
            
             ?
             Are
             all
             these
             things
             in
             me
             ,
             or
             in
             defect
             of
             any
             ,
             doe
             the
             desires
             and
             longings
             of
             my
             soule
             after
             them
             appeare
             to
             be
             sincere
             and
             unfeigned
             by
             my
             daily
             imploying
             all
             my
             strength
             ,
             and
             improving
             each
             advantage
             to
             further
             my
             proficiencie
             in
             them
             .
             Then
             I
             have
             an
             evident
             ,
             and
             infallible
             token
             that
             having
             thus
             farre
             partaked
             of
             the
             spirit
             of
             Life
             ,
             and
             by
             consequence
             of
             Faith
             ,
             whereby
             our
             soules
             are
             fastned
             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
             tryall
             of
             Faith
             was
             the
             nature
             ,
             and
             essence
             of
             it
             .
             To
             finde
             out
             the
             
               formall
               nature
            
             of
             Faith
             we
             must
             first
             consider
             that
             all
             Faith
             ,
             is
             not
             a
             saving
             Faith.
             For
             there
             is
             a
             Faith
             that
             worketh
             a
             a
             trembling
             as
             in
             the
             Divels
             ,
             and
             there
             is
             a
             Faith
             which
             b
             worketh
             
               life
               ,
               and
               peace
            
             as
             in
             those
             that
             are
             justified
             .
             Faith
             in
             generall
             is
             an
             assent
             of
             the
             reasonable
             soule
             ,
             unto
             revealed
             truths
             .
             Now
             every
             medium
             ,
             or
             in
             ducement
             to
             an
             assent
             is
             drawne
             c
             eyther
             from
             the
             light
             which
             the
             obejct
             it selfe
             proposeth
             to
             the
             faculty
             ,
             and
             this
             the
             blessed
             d
             Apostle
             contradistinguisheth
             from
             faith
             by
             the
             name
             of
             light
             ;
             or
             else
             
             it
             is
             drawne
             from
             the
             authority
             ,
             and
             Authenticalnes
             of
             a
             narrator
             ,
             upon
             whose
             report
             while
             we
             relie
             without
             any
             evidence
             of
             the
             thing
             it selfe
             ,
             the
             assent
             which
             we
             produce
             is
             an
             assent
             of
             faith
             or
             credence
             .
             The
             e
             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
             speake
             ,
             and
             this
             was
             sight
             .
             Now
             both
             those
             assents
             have
             annexed
             unto
             them
             ,
             either
             evidence
             ,
             and
             infallibility
             ,
             or
             onely
             probability
             admitting
             degrees
             of
             feare
             ,
             and
             suspition
             .
             That
             faith
             is
             a
             
               certaine
               assent
            
             ,
             and
             
               Certitudine
               rei
            
             in
             regard
             of
             the
             object
             ,
             even
             above
             the
             evidence
             of
             demonstrative
             conclusions
             is
             on
             all
             hands
             confest
             :
             because
             howsoever
             
               qantum
               ad
               certitudinem
               mentis
            
             ,
             in
             regard
             of
             our
             weakenes
             ,
             and
             distrust
             wee
             are
             often
             subject
             to
             stagger
             ,
             yet
             in
             the
             thing
             it selfe
             it
             dependeth
             upon
             the
             infallibility
             of
             Gods
             owne
             Word
             ,
             which
             hath
             said
             it
             ,
             and
             by
             consequence
             is
             neerer
             unto
             him
             who
             is
             the
             Fountaine
             of
             all
             truth
             ,
             and
             therefore
             doth
             more
             share
             in
             the
             properties
             of
             truth
             which
             are
             certainty
             ,
             and
             infallibility
             ,
             then
             any
             thing
             proved
             by
             meere
             naturall
             reasons
             ,
             and
             the
             assent
             produced
             by
             it
             is
             differenced
             from
             suspition
             ,
             hesitancie
             ,
             or
             dubitation
             in
             the
             opinion
             of
             
             Schoole-men
             themselves
             .
          
           
             Now
             then
             in
             as
             much
             as
             we
             are
             bound
             to
             yeild
             an
             
               evident
               assent
            
             unto
             the
             Articles
             of
             our
             christian
             Faith
             ,
             both
             intellectuall
             in
             regard
             of
             the
             truth
             ,
             and
             fiduciall
             in
             regard
             of
             the
             goodnes
             of
             them
             respectively
             to
             our
             owne
             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
             relie
             upon
             
               is
               indeede
            
             ,
             and
             infallibly
             
               Gods
               owne
            
             Authority
             .
             The
             meanes
             whereby
             I
             come
             to
             know
             that
             may
             be
             eyther
             extroardinary
             ,
             as
             revelation
             ;
             such
             as
             was
             made
             to
             prophets
             concerning
             future
             events
             :
             or
             else
             ordinary
             ,
             and
             common
             to
             all
             the
             Faithfull
             .
             For
             discovery
             of
             them
             we
             must
             againe
             rightly
             distinguish
             the
             double
             Act
             of
             Faith.
             First
             that
             Act
             whereby
             wee
             assent
             unto
             the
             generall
             truth
             of
             the
             object
             
               in
               it selfe
            
             ,
             secondly
             ,
             that
             Act
             whereby
             we
             rest
             perswaded
             of
             the
             goodnes
             thereof
             unto
             us
             in
             particular
             ,
             with
             respect
             unto
             both
             with
             these
             doth
             a
             double
             question
             arise
             .
          
           
             First
             touching
             the
             meanes
             whereby
             a
             beleever
             comes
             to
             know
             that
             the
             testimony
             ,
             and
             authority
             within
             the
             promises
             ,
             
             and
             truths
             of
             Scripture
             hee
             relieth
             upon
             ,
             are
             certainly
             ,
             and
             infallibly
             
               Gods
               owne
               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
             wee
             must
             first
             agree
             ,
             that
             as
             noe
             
               created
               understanding
            
             could
             ever
             have
             invented
             the
             mystery
             of
             the
             Gospell
             ,
             (
             it
             being
             the
             counsell
             of
             Gods
             owne
             bosome
             ,
             
             and
             containing
             such
             manifold
             wisdomes
             as
             the
             Angels
             are
             astonished
             at
             )
             So
             ,
             it
             being
             dictated
             ,
             and
             revealed
             by
             Almighty
             God
             ,
             such
             is
             the
             deepnes
             ,
             excellency
             ,
             and
             holines
             of
             it
             ,
             that
             the
             
               naturall
               man
            
             ,
             whose
             faculties
             are
             vitiated
             by
             originall
             ,
             and
             contracted
             corruption
             cannot
             by
             the
             strength
             of
             his
             owne
             naked
             principles
             be
             able
             to
             understand
             it
             .
             For
             notwithstanding
             the
             gramaticall
             sense
             of
             the
             words
             ,
             and
             the
             logicall
             coherence
             ,
             
             and
             connexion
             of
             consequenses
             ,
             may
             be
             discerned
             by
             the
             common
             light
             of
             ordinary
             reason
             ,
             yet
             our
             Saviours
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             conviction
             ,
             and
             the
             Apostles
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             demonstration
             ,
             and
             manifestation
             of
             the
             spirit
             ,
             is
             a
             thing
             surpassing
             the
             discovery
             ,
             
             and
             comprehension
             of
             naturall
             men
             .
             
             And
             therefore
             it
             is
             called
             a
             
               knowledge
               which
               passeth
               knowledge
            
             .
             
             And
             this
             doth
             plainly
             appeare
             upon
             this
             ground
             .
             One
             principall
             end
             ,
             we
             know
             ,
             of
             the
             Gospell
             is
             ,
             
               To
               cast
               downe
               every
               high
               thing
               that
               exalteth
               it selfe
               against
               the
               knowledge
               of
               GOD
               ,
            
             
             
               and
               to
               bring
               into
               captivity
               every
               thought
               to
               the
               obedience
               of
               Christ.
            
             So
             that
             untill
             such
             time
             as
             the
             light
             of
             Evangelicall
             truth
             have
             thus
             farre
             prevailed
             over
             the
             conscience
             ,
             certaine
             it
             is
             that
             the
             practicall
             Judgment
             is
             not
             yet
             fully
             convinced
             of
             it
             ,
             or
             acquainted
             with
             it
             .
             It
             is
             an
             excellent
             speech
             of
             the
             Phylosopher
             that
             according
             as
             every
             man
             is
             himselfe
             in
             the
             Habit
             of
             his
             owne
             nature
             ,
             
             such
             likewise
             doth
             the
             end
             appeare
             unto
             him
             .
             And
             therefore
             naturall
             men
             whose
             inclinations
             ,
             and
             habit
             of
             soule
             are
             altogether
             sensuall
             ,
             and
             worldly
             ,
             never
             have
             a
             supernaturall
             good
             appeare
             unto
             them
             under
             the
             formall
             conceite
             of
             an
             ultimate
             ,
             and
             most
             eligible
             end
             ,
             and
             therefore
             their
             knowledge
             thereof
             must
             needs
             be
             imperfect
             ,
             and
             defective
             .
          
           
             Againe
             the
             Scripture
             every
             where
             ,
             besides
             the
             externall
             proposing
             of
             the
             object
             ,
             and
             the
             materiall
             ,
             and
             remote
             disposition
             of
             the
             subject
             (
             which
             must
             be
             ever
             a
             reasonable
             creature
             )
             doth
             require
             a
             
               speciall
               helpe
            
             of
             the
             grace
             of
             CHRIST
             to
             open
             ,
             and
             molifie
             ,
             and
             illighten
             the
             heart
             ,
             and
             to
             proportion
             the
             Palate
             of
             the
             practicall
             
             Judgment
             unto
             the
             sweetnes
             ,
             and
             goodnes
             of
             supernaturall
             truthes
             .
             *
             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
             doe
             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
             Iesus
             Lord
             ,
             and
             draweth
             away
             the
             Vaile
             from
             before
             our
             eyes
             ,
             that
             we
             may
             see
             with
             open
             face
             the
             Glory
             of
             God.
             
          
           
             Againe
             ,
             there
             is
             a
             vast
             distance
             ,
             and
             disproportion
             betweene
             a
             supernaturall
             light
             ,
             and
             a
             naturall
             faculty
             ,
             the
             one
             being
             spirituall
             the
             other
             sensuall
             ,
             and
             spirituall
             things
             must
             bee
             spiritually
             discerned
             .
             *
             Two
             great
             impediments
             there
             are
             whereby
             the
             minds
             of
             meere
             naturall
             men
             are
             bound
             up
             ,
             and
             disabled
             from
             receiving
             full
             impressions
             ,
             and
             passing
             a
             right
             sentence
             ,
             upon
             spirituall
             things
             .
             First
             the
             native
             ,
             and
             
               originall
               blindnes
            
             of
             them
             which
             is
             not
             able
             to
             apprehend
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             heighth
             ,
             and
             majesty
             of
             the
             things
             which
             are
             taught
             .
             Secondly
             ,
             That
             which
             the
             Apostle
             calleth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               the
               wisdome
               of
               the
               flesh
            
             which
             is
             
               enmitie
               against
               God.
            
             For
             as
             the
             appetite
             of
             the
             
               flesh
               lusteth
            
             against
             the
             
             Spirit
             ,
             so
             the
             wisdome
             of
             the
             
               flesh
               reasoneth
            
             ,
             and
             rebelleth
             against
             the
             Spirit
             .
             For
             such
             ever
             as
             are
             the
             wayes
             ,
             and
             Wills
             of
             men
             whereby
             they
             worke
             ,
             such
             likewise
             would
             they
             have
             the
             light
             ,
             and
             the
             Law
             to
             bee
             which
             ruleth
             them
             in
             their
             working
             .
             And
             therefore
             where
             there
             is
             a
             meeke
             Spirit
             ,
             and
             a
             heart
             devoted
             unto
             the
             obedience
             of
             Christ
             ,
             and
             a
             purpose
             to
             doe
             the
             things
             which
             the
             Gospell
             requireth
             ,
             there
             is
             never
             any
             swelling
             ,
             nor
             resistance
             against
             supernaturall
             truths
             ,
             for
             as
             the
             cleanenesse
             of
             the
             window
             doth
             much
             conduce
             to
             the
             admission
             of
             light
             ,
             
             so
             doth
             the
             cleanenesse
             of
             the
             Conscience
             to
             the
             admission
             of
             Truth
             .
             If
             any
             man
             will
             doe
             his
             will
             ,
             hee
             shall
             know
             of
             the
             Doctrine
             whether
             it
             be
             of
             God
             ,
             
             and
             hee
             will
             reveale
             his
             secrets
             to
             them
             that
             feare
             him
             .
          
           
             And
             yet
             by
             all
             this
             which
             hath
             been
             spoken
             wee
             doe
             not
             goe
             about
             so
             to
             disable
             
               Naturall
               Reason
            
             ,
             as
             to
             leave
             it
             no
             roome
             at
             all
             in
             matters
             of
             supernaturall
             Assent
             .
             For
             though
             
               Nature
               alone
            
             bee
             not
             able
             to
             
               comprehend
               Grace
            
             ,
             yet
             Grace
             is
             able
             to
             
               use
               Nature
            
             ,
             and
             being
             it selfe
             a
             spirituall
             Eye-salve
             ,
             when
             it
             hath
             healed
             and
             rectified
             Reason
             ,
             it
             then
             applyeth
             it
             as
             an
             Instrument
             more
             exactly
             to
             discover
             the
             connexion
             and
             mutuall
             consequences
             ,
             and
             joynings
             of
             spirituall
             Doctrines
             together
             .
             Besides
             thus
             much
             vigour
             
             wee
             may
             safely
             attribute
             to
             
               Naturall
               Reason
            
             alone
             ,
             that
             by
             the
             force
             of
             such
             premises
             as
             it selfe
             can
             frame
             ,
             the
             falsenesse
             ,
             vanity
             ,
             and
             insufficiency
             unto
             humane
             happinesse
             ,
             of
             all
             other
             Religions
             or
             Doctrines
             which
             are
             not
             Christian
             may
             by
             a
             wise
             man
             bee
             evidently
             discovered
             ,
             neither
             have
             there
             *
             beene
             wanting
             amongst
             Infidels
             and
             Idolaters
             ,
             men
             of
             more
             generous
             ,
             piercing
             ,
             and
             impartiall
             judgments
             ,
             who
             have
             made
             bold
             to
             confesse
             the
             vanity
             of
             that
             polutheisme
             and
             corrupt
             worship
             which
             was
             amongst
             them
             .
          
           
             
               Naturall
               Reason
            
             then
             being
             (
             notwithstanding
             any
             remainders
             of
             strength
             ,
             or
             vigour
             in
             it
             )
             too
             impotent
             to
             discover
             the
             certainty
             of
             Gods
             Word
             ,
             and
             unable
             alone
             to
             present
             the
             Gospell
             ,
             as
             
               objectum
               credibile
            
             ,
             and
             as
             the
             infallible
             Oracle
             of
             God.
             It
             remaineth
             that
             wee
             consider
             by
             what
             further
             meanes
             this
             may
             bee
             effected
             .
             And
             ,
             in
             one
             word
             ,
             there
             is
             a
             three-fold
             different
             ,
             but
             subordinate
             causality
             requisite
             to
             the
             founding
             of
             this
             Assent
             .
          
           
             The
             first
             is
             
               ministeriall
               ,
               dispositive
            
             ,
             and
             introductory
             by
             
               Ecclesiasticall
               dispensation
            
             ,
             which
             is
             likewise
             two-fold
             .
             First
             ,
             to
             those
             that
             are
             bred
             in
             her
             bosome
             ,
             and
             matriculated
             by
             Baptisme
             ,
             and
             so
             from
             their
             infancie
             trained
             up
             to
             have
             a
             reverend
             and
             due
             esteeme
             of
             her
             authority
             ,
             there
             is
             her
             act
             of
             Tradition
             ,
             
             delivering
             to
             her
             children
             in
             this
             age
             ,
             
             as
             shee
             her selfe
             by
             a
             continued
             succession
             hath
             also
             received
             ,
             this
             as
             an
             indubitate
             principle
             to
             bee
             rested
             on
             ,
             that
             holy
             Scriptures
             are
             the
             Word
             of
             God.
             Secondly
             ,
             If
             the
             Church
             meete
             with
             such
             as
             are
             without
             her
             bosome
             ,
             and
             so
             will
             not
             ascribe
             any
             thing
             to
             her
             maternall
             Authority
             in
             Testification
             and
             Tradition
             ,
             except
             shee
             can
             by
             strength
             of
             argument
             evince
             what
             shee
             affirmeth
             ,
             shee
             is
             not
             in
             that
             case
             destitute
             of
             her
             
               Arma
               praelusoria
            
             ,
             valid
             and
             sufficient
             arguments
             to
             make
             preparation
             in
             mindes
             not
             extreamely
             possessed
             with
             prejudice
             and
             perversenesse
             for
             the
             entertaining
             of
             this
             principle
             .
          
           
             As
             first
             ,
             that
             all
             Sciences
             have
             their
             Hypotheses
             and
             Postulata
             .
             Certaine
             principles
             which
             are
             to
             bee
             granted
             ,
             and
             not
             disputed
             ,
             and
             that
             even
             in
             lower
             Sciences
             and
             more
             commensurate
             to
             humane
             reason
             ,
             yet
             
               Oportet
               discentem
               credere
            
             ,
             hee
             must
             
               first
               Beleeve
            
             principles
             for
             granted
             ,
             and
             then
             after
             some
             progresse
             and
             better
             proficiency
             in
             the
             study
             ,
             he
             shall
             not
             faile
             more
             clearly
             to
             perceive
             the
             infallibility
             of
             them
             by
             their
             
               owne
               light
            
             .
             That
             therefore
             which
             is
             granted
             unto
             all
             other
             Sciences
             more
             descending
             to
             the
             reach
             of
             humane
             judgment
             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
             beleeve
             ,
             first
             ,
             upon
             Ecclesiasticall
             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
             triall
             ,
             and
             further
             acquaintance
             by
             certaine
             taste
             and
             experience
             finde
             the
             Testimony
             and
             tradition
             of
             the
             Church
             to
             bee
             therein
             faithfull
             ,
             and
             certaine
             .
          
           
             Secondly
             ,
             That
             man
             being
             made
             by
             God
             ,
             and
             subject
             to
             his
             will
             ,
             and
             owing
             unto
             him
             worship
             and
             obedience
             ,
             which
             in
             reason
             ought
             to
             bee
             prescribed
             by
             none
             other
             than
             by
             him
             to
             whom
             it
             is
             to
             bee
             performed
             ,
             that
             therefore
             requisite
             and
             congruous
             it
             is
             ,
             that
             the
             Will
             of
             God
             should
             bee
             made
             knowne
             unto
             his
             Creature
             ,
             in
             such
             a
             manner
             ,
             and
             by
             such
             meanes
             ,
             as
             that
             hee
             shall
             not
             without
             his
             owne
             willfull
             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
             bee
             assigned
             ,
             either
             of
             Pagans
             or
             Mahumetans
             ,
             which
             may
             not
             manifestly
             by
             the
             strength
             of
             
               right
               reason
            
             bee
             justly
             disproved
             ,
             as
             not
             proceeding
             from
             God
             ,
             either
             by
             the
             
             latenesse
             of
             its
             originall
             ,
             or
             the
             shortnesse
             of
             its
             continuance
             ,
             or
             the
             vanity
             and
             brutishnesse
             of
             its
             rules
             ,
             or
             the
             contradictions
             within
             it selfe
             ,
             or
             by
             some
             other
             apparent
             imperfection
             .
             And
             for
             that
             of
             the
             Iewes
             ,
             notwithstanding
             it
             had
             its
             originall
             from
             Divine
             ordination
             ,
             yet
             from
             thence
             likewise
             it
             may
             bee
             made
             appeare
             out
             of
             those
             Scriptures
             which
             they
             confesse
             ,
             to
             have
             received
             its
             period
             and
             abrogation
             .
             God
             promising
             that
             as
             hee
             had
             the
             first
             time
             shaken
             the
             Mount
             in
             the
             publication
             of
             the
             Law
             ,
             and
             first
             founding
             of
             the
             Mosaicall
             Pedagogie
             ,
             so
             he
             would
             once
             againe
             shake
             both
             the
             Earth
             ,
             and
             the
             Heaven
             ,
             in
             the
             promulgation
             of
             the
             Gospell
             .
             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
             bloud
             of
             Bulls
             ,
             and
             Goates
             could
             not
             possibly
             make
             expiation
             for
             sinne
             ,
             but
             must
             necessarily
             relate
             to
             some
             greater
             sacrifice
             ,
             which
             is
             in
             the
             Gospell
             revealed
             .
             And
             besides
             whereas
             the
             Lord
             was
             wont
             for
             the
             greatest
             sinnes
             of
             that
             people
             ,
             namely
             Idolatry
             ,
             and
             pollution
             of
             his
             worship
             ,
             to
             chastice
             them
             notwithstanding
             ,
             with
             more
             tolerable
             punishments
             (
             their
             two
             greatest
             captivities
             having
             beene
             that
             of
             Egypt
             ,
             which
             was
             not
             much
             above
             two
             hundred
             yeares
             ,
             and
             that
             of
             Babylon
             ,
             which
             was
             but
             seventie
             ;
             )
             yet
             
             now
             ,
             when
             they
             hate
             Idolatry
             as
             much
             as
             ever
             their
             fathers
             loved
             it
             ,
             they
             have
             lien
             under
             wrath
             to
             the
             uttermost
             ,
             under
             the
             heaviest
             judgment
             of
             dispersion
             ,
             contempt
             ,
             and
             basenesse
             ,
             and
             that
             for
             fifteene
             hundred
             yeeres
             together
             ;
             a
             reason
             whereof
             can
             bee
             no
             other
             given
             than
             that
             fearefull
             imprecation
             ,
             which
             hath
             derived
             the
             staine
             of
             the
             bloud
             of
             Christ
             upon
             the
             children
             of
             those
             that
             shed
             it
             unto
             this
             day
             .
             
          
           
             Fourthly
             ,
             the
             prevailing
             of
             the
             Gospell
             by
             the
             ministery
             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
             appeare
             ,
             that
             Christ
             was
             
               to
               rule
               in
               the
               midst
               of
               enemies
               .
            
             When
             
               Lucian
               ,
               Porphyrie
               ,
               Libanius
            
             ,
             and
             Iulian
             ,
             by
             their
             
               wits
               ;
               Nero
               ,
               Severus
               ,
               Diocletian
               ,
            
             and
             other
             Tyrants
             by
             their
             swords
             ,
             the
             whole
             world
             by
             their
             scorne
             ,
             malice
             ,
             and
             contempt
             ,
             and
             all
             the
             arts
             which
             Satan
             could
             suggest
             ,
             laboured
             the
             suppression
             ,
             and
             extinguishing
             of
             it
             .
             The
             prevaling
             ,
             I
             say
             ,
             of
             the
             Gospell
             by
             such
             meanes
             ,
             against
             such
             power
             ,
             in
             the
             midst
             of
             such
             contempt
             ,
             and
             danger
             ,
             and
             that
             over
             such
             persons
             as
             were
             by
             long
             custome
             and
             tradition
             from
             their
             fathers
             trained
             up
             in
             a
             Religion
             extreamely
             contrary
             to
             the
             truth
             ,
             and
             very
             favourable
             to
             all
             vitious
             dispositions
             ,
             and
             upon
             such
             conditions
             to
             
             deny
             themselves
             ,
             to
             hate
             the
             world
             ,
             and
             the
             flesh
             ,
             to
             suffer
             joyfully
             the
             losse
             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
             eares
             daily
             heard
             to
             bee
             blasphemed
             ,
             such
             a
             prevailing
             as
             this
             must
             needs
             prove
             the
             originall
             of
             the
             Gospell
             to
             bee
             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
             certaine
             it
             is
             ,
             that
             God
             would
             not
             in
             so
             wonderfull
             a
             manner
             have
             honoured
             the
             figments
             of
             men
             ,
             pretending
             his
             Name
             ,
             and
             Authority
             to
             the
             countenancing
             of
             their
             owne
             inventions
             .
             And
             for
             the
             Historicall
             Truth
             of
             those
             miracles
             ,
             they
             were
             not
             ,
             in
             those
             Ages
             when
             the
             Church
             in
             her
             Apologies
             did
             glory
             of
             them
             ,
             and
             when
             ,
             if
             faigned
             ,
             they
             migh
             most
             easily
             have
             been
             disproved
             ,
             nor
             yet
             by
             those
             enemies
             who
             marvailously
             maligned
             and
             persecuted
             Christian
             Religion
             ,
             ever
             gain
             saied
             .
          
           
             Lastly
             ,
             That
             were
             it
             not
             so
             that
             
               omne
               mendacium
               est
               pellucidum
            
             ,
             and
             hath
             ever
             something
             in
             it
             to
             bewray
             it selfe
             ,
             yet
             it
             could
             not
             bee
             operaepretium
             for
             them
             to
             lie
             in
             publishing
             a
             Doctrine
             whereby
             they
             
             got
             nothing
             but
             shame
             ,
             stripes
             ,
             imprisonment
             ,
             persecution
             ,
             Torments
             ,
             Death
             .
             Especially
             since
             the
             holinesse
             of
             their
             lives
             ,
             their
             humility
             ,
             in
             denying
             all
             glory
             to
             themselves
             ,
             and
             ascribing
             all
             to
             God
             ,
             must
             needs
             make
             it
             appeare
             to
             any
             reasonable
             man
             ,
             that
             they
             did
             not
             lay
             any
             project
             for
             their
             owne
             glory
             ,
             which
             they
             purposely
             disclaymed
             ,
             refused
             to
             receive
             from
             the
             hands
             of
             such
             as
             offered
             it
             ,
             yea
             ,
             and
             registred
             their
             owne
             infirmities
             upon
             perpetuall
             Records
             .
          
           
             With
             these
             and
             many
             other
             the
             like
             arguments
             is
             the
             Church
             furnished
             to
             prepare
             the
             mindes
             of
             men
             ,
             swayed
             with
             but
             ordinary
             ingenuity
             ,
             and
             respect
             to
             common
             Reason
             ,
             at
             the
             least
             to
             looke
             further
             ,
             and
             make
             some
             sad
             inquiry
             into
             the
             Doctrine
             of
             the
             Gospell
             .
             There
             being
             therein
             especially
             promises
             of
             good
             things
             made
             without
             monie
             or
             price
             ,
             of
             incomprehensible
             value
             ,
             and
             of
             eternall
             continuance
             .
          
           
             But
             now
             though
             a
             Philosopher
             may
             make
             a
             very
             learned
             discourse
             to
             a
             blinde
             man
             of
             colours
             ,
             yet
             it
             cannot
             bee
             that
             any
             formall
             and
             adaequate
             notion
             of
             them
             should
             bee
             fashioned
             in
             his
             minde
             ,
             till
             such
             time
             as
             the
             faculty
             bee
             restored
             ,
             and
             then
             ,
             all
             that
             preceeding
             Lecture
             being
             compared
             with
             what
             hee
             afterward
             actually
             seeth
             in
             the
             things
             themselves
             ,
             doth
             marvailously
             
             settle
             and
             satisfie
             his
             minde
             .
             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
             
               naturall
               ineptitude
            
             and
             disposition
             of
             the
             soule
             be
             healed
             ,
             and
             it
             raised
             to
             a
             capacity
             of
             
               supernaturall
               light
            
             ,
             the
             worke
             is
             no
             whit
             brought
             to
             maturity
             .
          
           
             Two
             things
             therefore
             doe
             yet
             remaine
             after
             this
             ministry
             and
             manuduction
             of
             the
             Church
             .
             First
             ,
             an
             Act
             of
             the
             Grace
             of
             Gods
             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
             ,
             then
             lastly
             the
             object
             it selfe
             being
             proposed
             ,
             and
             being
             maturely
             considerd
             by
             reason
             thus
             guided
             ,
             and
             thus
             assisted
             ,
             doth
             then
             shew
             forth
             such
             an
             Heavenly
             light
             of
             holinesse
             ,
             puritie
             ,
             majesty
             ,
             authority
             ,
             efficacy
             ,
             mercy
             ,
             wisedome
             ,
             comfort
             ,
             perfection
             ,
             in
             one
             word
             ,
             such
             an
             unsearchable
             Treasurie
             of
             internall
             mysteries
             ,
             as
             that
             now
             the
             soule
             is
             as
             fully
             able
             by
             the
             
               native
               light
            
             of
             the
             Scriptures
             to
             distinguish
             their
             
               Divine
               originall
            
             ,
             and
             authenticalnesse
             from
             any
             other
             meere
             humane
             writings
             ,
             as
             the
             eye
             is
             to
             observe
             the
             difference
             betweene
             a
             
             beame
             of
             the
             Sunne
             ,
             and
             a
             blaze
             of
             a
             Candle
             .
          
           
             The
             second
             question
             is
             how
             the
             Soule
             comes
             to
             bee
             setled
             in
             this
             perswasion
             ,
             that
             the
             goodnesse
             of
             these
             truths
             founded
             on
             the
             Authority
             of
             God
             ,
             doe
             particularly
             belong
             unto
             it
             ?
             Whereunto
             I
             answere
             in
             one
             word
             ,
             That
             this
             ariseth
             from
             a
             
               two-fold
               Testimonie
            
             grounded
             upon
             a
             preceding
             worke
             of
             Gods
             Spirit
             .
             For
             first
             ,
             the
             Spirit
             of
             God
             putteth
             his
             feare
             into
             the
             hearts
             of
             his
             servants
             ,
             and
             purgeth
             their
             consciences
             ,
             by
             applying
             the
             bloud
             of
             Christ
             unto
             them
             ,
             from
             dead
             workes
             ,
             wish
             affections
             strongly
             ,
             and
             very
             sensibly
             altering
             the
             constitution
             of
             the
             minde
             ,
             must
             needs
             notably
             manifest
             themselves
             unto
             the
             soule
             ,
             when
             by
             any
             reflex
             act
             shee
             shall
             set
             her selfe
             to
             looke
             inward
             upon
             her
             owne
             operations
             .
          
           
             This
             being
             thus
             wrought
             by
             the
             grace
             of
             God
             ,
             thereupon
             there
             ensueth
             a
             twofold
             Testimonie
             .
             The
             first
             of
             a
             mans
             owne
             spirit
             ,
             as
             wee
             see
             in
             the
             examples
             of
             
               Iob
               ,
               David
            
             ,
             
             
               Hezekiah
               ,
               Nehemiah
               ,
               Saul
            
             ,
             and
             others
             ,
             namely
             ,
             That
             hee
             desireth
             to
             feare
             Gods
             name
             ,
             to
             keepe
             a
             conscience
             void
             of
             offence
             ,
             to
             walke
             in
             all
             integrity
             towards
             God
             ,
             and
             men
             ,
             from
             which
             ,
             and
             the
             like
             personall
             qualifications
             ,
             arise
             joy
             in
             the
             holy-Ghost
             ,
             peace
             of
             conscience
             ,
             and
             experience
             
             of
             sweetnes
             in
             the
             fellowship
             with
             the
             Father
             ,
             and
             his
             Sonne
             .
             Secondly
             ,
             the
             Testimony
             of
             the
             holy
             Spirit
             ,
             bearing
             witnes
             to
             the
             sincerity
             of
             those
             affections
             ,
             and
             to
             the
             evidence
             and
             truth
             of
             those
             perswasions
             which
             himselfe
             ,
             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
             mans
             owne
             spirit
             :
             And
             then
             he
             writeth
             the
             promises
             in
             the
             heart
             ,
             and
             by
             them
             ratifieth
             and
             confirmeth
             a
             mans
             hops
             ,
             and
             joyes
             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
             ,
             firmnes
             ,
             and
             stability
             doe
             much
             differ
             according
             unto
             the
             divers
             tempers
             of
             those
             hearts
             in
             which
             they
             reside
             ;
             but
             principally
             unto
             the
             cheife
             of
             those
             assents
             which
             are
             proper
             unto
             saving
             Faith.
             For
             assent
             as
             I
             said
             in
             generall
             is
             common
             unto
             Divils
             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
             generall
             faculty
             whereby
             it
             is
             able
             to
             perceive
             objects
             proportioned
             to
             it
             ,
             there
             is
             annexed
             ever
             another
             property
             whereby
             
             according
             to
             the
             severall
             nature
             of
             the
             objects
             proposed
             it
             is
             apt
             to
             delight
             or
             be
             ill
             affected
             with
             it
             :
             for
             example
             ,
             our
             eare
             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
             tremblings
             ,
             horrors
             ,
             fearefull
             expectations
             ,
             aversation
             of
             minde
             ,
             unwilling
             to
             admit
             or
             be
             pursued
             with
             the
             evidence
             of
             Divine
             truths
             ,
             as
             it
             is
             in
             Divils
             ,
             and
             despayring
             sinners
             .
             Other
             assents
             on
             the
             contrary
             doe
             beget
             serenity
             of
             minde
             ,
             a
             sweete
             complacency
             ,
             delight
             ,
             adherence
             ,
             and
             comfort
             :
             Into
             the
             hearts
             of
             some
             men
             doth
             the
             Truth
             of
             GOD
             shine
             like
             Lightning
             with
             a
             penetrating
             ,
             and
             amasing
             brightnes
             ,
             in
             others
             like
             the
             Sunne
             with
             comfortable
             ,
             and
             refreshing
             Beames
             .
          
           
             For
             understanding
             whereof
             wee
             are
             to
             observe
             that
             in
             matters
             practicall
             ,
             and
             Divine
             (
             and
             so
             in
             all
             others
             ,
             
             though
             not
             in
             an
             equall
             measure
             )
             the
             truth
             of
             them
             is
             ever
             mutually
             embraced
             ,
             and
             as
             it
             were
             insolded
             in
             their
             goodnes
             ;
             for
             as
             truth
             
             doth
             not
             delight
             the
             understanding
             unlesse
             it
             be
             a
             
               good
               truth
            
             ,
             that
             is
             such
             as
             unto
             the
             understanding
             beares
             a
             relation
             of
             convenience
             (
             whence
             arise
             diversities
             in
             mens
             studies
             ,
             because
             all
             men
             are
             not
             alike
             affected
             with
             all
             kindes
             of
             truth
             )
             so
             good
             doth
             noe
             way
             affect
             the
             will
             ,
             unlesse
             it
             be
             a
             true
             ,
             
             
               and
               reall
               good
            
             .
             Otherwise
             it
             proves
             but
             like
             the
             banquet
             of
             a
             dreaming
             man
             ,
             which
             leaves
             him
             as
             hungry
             ,
             and
             empty
             as
             when
             he
             lay
             downe
             .
             Goodnes
             then
             added
             unto
             truth
             doth
             together
             with
             the
             assent
             generate
             a
             kinde
             of
             rest
             ,
             and
             delight
             in
             the
             heart
             on
             which
             it
             shineth
             .
          
           
             Now
             goodnes
             Morall
             ,
             or
             Divine
             hath
             a
             
               double
               relation
            
             .
             A
             relation
             unto
             that
             originall
             in
             dependency
             on
             ,
             and
             propinquitie
             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
             beares
             in
             it
             a
             proportion
             unto
             the
             Fountaine
             of
             good
             ;
             for
             every
             thing
             is
             in
             it selfe
             so
             farre
             good
             as
             it
             resembles
             that
             originall
             which
             is
             the
             author
             ,
             and
             patterne
             of
             it
             ,
             and
             that
             is
             GOD.
             In
             the
             second
             sense
             that
             is
             good
             which
             beares
             a
             conveniency
             ,
             and
             fitnes
             to
             the
             minde
             which
             entertaines
             it
             .
             good
             ,
             I
             meane
             not
             alwayes
             in
             nature
             ,
             but
             in
             apprehension
             .
             All
             Divine
             truths
             are
             
             in
             themselves
             essentially
             good
             ,
             but
             yet
             they
             worke
             not
             alwaies
             delight
             ,
             and
             comforts
             in
             the
             minds
             of
             men
             untill
             proportioned
             ,
             and
             fitted
             unto
             the
             faculty
             that
             receives
             them
             .
             As
             the
             Sunne
             is
             it
             in
             it selfe
             equally
             light
             ,
             the
             water
             in
             a
             Fountaine
             of
             it selfe
             equally
             sweete
             :
             but
             according
             unto
             the
             severall
             Temper
             of
             the
             eye
             which
             perceiveth
             the
             one
             ,
             and
             of
             the
             vessell
             through
             which
             the
             other
             passeth
             ,
             they
             may
             prove
             to
             be
             offensive
             ,
             and
             distastfull
             .
             But
             now
             further
             when
             the
             faculty
             is
             thus
             fitted
             to
             receive
             a
             good
             ,
             it
             is
             not
             the
             generality
             of
             that
             good
             which
             pleaseth
             neyther
             ,
             but
             the
             particular
             propriety
             ,
             and
             interest
             thereunto
             .
             Wealth
             and
             honor
             as
             it
             is
             
               in
               it selfe
            
             good
             ,
             so
             is
             it
             likewise
             
               in
               the
               apprehension
            
             of
             most
             men
             ;
             yet
             we
             see
             men
             are
             apt
             to
             be
             griev'd
             at
             it
             in
             others
             ,
             and
             to
             looke
             on
             it
             with
             an
             evill
             eye
             ,
             nothing
             makes
             them
             to
             delight
             in
             it
             ,
             but
             possession
             and
             propriety
             unto
             it
             .
             I
             speake
             here
             onely
             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
             elce
             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
             onely
             it
             is
             which
             here
             we
             have
             ,
             and
             that
             confirmed
             unto
             us
             by
             a
             double
             Title
             .
             The
             first
             as
             the
             Land
             of
             Cannan
             was
             confirmed
             unto
             the
             Israelits
             by
             some
             few
             clusters
             of
             Grapes
             ,
             and
             other
             Fruits
             of
             the
             Land
             ,
             I
             meane
             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
             goodnes
             ,
             unto
             which
             there
             is
             a
             right
             and
             propriety
             given
             to
             all
             such
             as
             are
             Christs
             ,
             though
             not
             in
             
               actuall
               possession
            
             ,
             yet
             in
             an
             
               infallible
               promise
            
             ,
             and
             the
             Acts
             by
             which
             they
             entertaine
             that
             object
             ,
             
               assenting
               ,
               adhearing
            
             ,
             and
             delighting
             in
             it
             as
             
               particularly
               good
            
             .
             By
             these
             two
             ,
             to
             wit
             the
             object
             and
             the
             Act.
             (
             as
             all
             other
             habits
             of
             the
             minde
             )
             so
             is
             this
             of
             faith
             to
             bee
             defined
             .
             So
             that
             from
             these
             observations
             I
             take
             it
             wee
             may
             conclude
             that
             the
             nature
             of
             saving
             faith
             admits
             of
             some
             such
             explications
             
             as
             this
             ,
             Faith
             is
             a
             particular
             ,
             personall
             ,
             applicative
             ,
             and
             experimentall
             assent
             unto
             all
             Divine
             Revelations
             ,
             as
             true
             ,
             and
             good
             not
             in
             general
             onely
             ,
             but
             
               unto
               me
            
             arising
             out
             of
             that
             sweete
             correspondency
             which
             is
             betweene
             the
             soule
             ,
             and
             from
             that
             relish
             ,
             and
             experience
             of
             sweetnes
             which
             the
             soule
             ,
             being
             raised
             ,
             and
             illightned
             by
             Gods
             Spirit
             ,
             doth
             finde
             in
             them
             .
          
           
             I
             have
             been
             over
             teadious
             in
             finding
             out
             this
             definition
             of
             the
             nature
             of
             faith
             ,
             and
             therefore
             brieflie
             from
             these
             grounds
             ,
             let
             the
             conscience
             impartially
             examine
             it selfe
             in
             such
             demands
             as
             these
             .
             Doe
             I
             finde
             in
             my selfe
             a
             most
             
               willing
               assent
            
             unto
             the
             whole
             compasse
             of
             Divine
             truths
             ,
             not
             out
             of
             constraint
             ,
             nor
             with
             griefe
             ,
             reluctancie
             ,
             and
             trembling
             of
             spirit
             ?
             doth
             Gods
             Word
             shine
             on
             me
             not
             like
             lightning
             which
             pierceth
             the
             Eye-lids
             though
             they
             shut
             themselves
             against
             it
             ,
             but
             doth
             this
             finde
             in
             my
             heart
             a
             welcome
             ,
             and
             a
             willing
             admittance
             ?
             Am
             I
             glad
             when
             I
             finde
             any
             Divine
             truth
             discovered
             of
             which
             formerly
             I
             had
             been
             ignorant
             ?
             doe
             I
             not
             of
             purpose
             close
             mine
             eyes
             ,
             forbeare
             the
             meanes
             of
             true
             information
             ,
             stifle
             and
             smother
             Divine
             principles
             ,
             quench
             the
             motions
             ,
             and
             dictats
             of
             Gods
             Spirit
             in
             me
             ?
             am
             I
             not
             ignorant
             willingly
             of
             such
             things
             ,
             the
             mention
             whereof
             
             would
             disquiet
             me
             in
             my
             bosome
             sin
             ,
             and
             the
             inquiry
             whereunto
             would
             crosse
             the
             reserved
             resolutions
             ,
             and
             unwarrantable
             projects
             which
             I
             am
             peremptory
             to
             prosecute
             ?
             am
             I
             not
             so
             in
             league
             with
             mine
             owne
             corruptions
             that
             I
             could
             hartily
             wish
             some
             Divine
             truths
             were
             not
             revealed
             ,
             
             rather
             then
             being
             so
             they
             should
             sting
             my
             conscience
             ,
             and
             disable
             me
             from
             secure
             enjoying
             some
             beloved
             sinne
             ?
             doe
             I
             assent
             unto
             all
             Divine
             truths
             as
             a
             like
             pretious
             ,
             and
             with
             equall
             adherence
             ?
             am
             I
             as
             little
             displeased
             with
             the
             truth
             of
             GODS
             threats
             as
             of
             his
             promises
             ?
             doe
             they
             as
             powerfully
             worke
             upon
             me
             to
             reforme
             ,
             as
             the
             other
             to
             refresh
             me
             ?
             doe
             I
             beleeve
             them
             all
             not
             onely
             in
             the
             Thesis
             or
             generall
             ,
             but
             in
             the
             Hypothesis
             ,
             and
             respectively
             to
             mine
             owne
             particular
             ?
             againe
             ,
             doe
             I
             finde
             my
             heart
             fitted
             unto
             the
             goodnes
             of
             Divine
             truth
             ?
             am
             I
             forward
             to
             embrace
             with
             much
             affection
             ,
             and
             loving
             delight
             whatsoever
             promises
             are
             made
             unto
             me
             ?
             doe
             I
             finde
             a
             spirituall
             taste
             and
             relish
             in
             the
             food
             of
             life
             ?
             which
             having
             once
             tasted
             of
             ,
             I
             finde
             my selfe
             weaned
             from
             the
             love
             of
             the
             World
             ?
             from
             admiring
             the
             honours
             ,
             pursuing
             the
             preferments
             ,
             hunting
             after
             the
             applause
             ,
             adoring
             the
             glories
             ,
             and
             selling
             my
             soule
             and
             liberty
             for
             the
             smiles
             thereof
             ?
             doe
             
             the
             sweetnes
             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
             sinfull
             lust
             that
             shall
             oppose
             me
             ,
             to
             adventure
             on
             any
             difficulties
             that
             might
             deterre
             me
             ,
             to
             passe
             thorow
             a
             Sea
             ,
             a
             Wildernes
             ,
             through
             fiery
             Serpents
             ,
             the
             darts
             of
             Satan
             ;
             yea
             ,
             if
             neede
             were
             by
             the
             gates
             of
             Hell
             ?
             briefly
             doe
             I
             finde
             in
             my
             heart
             (
             however
             in
             it selfe
             froward
             ,
             and
             wayward
             from
             any
             good
             )
             a
             more
             then
             naturall
             livelinesse
             ,
             and
             vigor
             which
             disposeth
             me
             to
             approve
             of
             the
             word
             ,
             promises
             ,
             and
             purchases
             of
             my
             salvation
             as
             of
             an
             unvaluable
             Jewell
             ,
             so
             pretious
             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
             perswation
             of
             my
             happines
             by
             them
             ,
             and
             Lastly
             ,
             to
             a
             sweete
             delight
             in
             them
             ,
             working
             peace
             of
             conscience
             ,
             and
             joy
             in
             the
             holy
             Ghost
             ,
             a
             love
             of
             CHRISTS
             appearing
             ,
             an
             endeavour
             to
             bee
             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
             meane
             time
             having
             this
             wedding
             garment
             ,
             I
             may
             with
             much
             confidence
             approach
             Gods
             Table
             to
             receive
             there
             the
             renewall
             of
             my
             Patent
             unto
             life
             .
          
        
         
           
             CHAP.
             XX.
             
          
           
             Of
             the
             third
             ,
             and
             last
             meanes
             for
             the
             triall
             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
             stepps
             we
             raise
             our
             thoughts
             to
             the
             apprehension
             of
             Faith
             it selfe
             .
             To
             assigne
             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
             speciall
             ones
             which
             if
             present
             ,
             all
             the
             rest
             in
             there
             order
             follow
             with
             a
             voluntary
             traine
             .
             
             And
             now
             as
             in
             the
             soule
             of
             man
             there
             are
             two
             kinde
             of
             operations
             ,
             one
             primitive
             ,
             and
             substantiall
             ,
             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
             forme
             of
             a
             Christian
             ,
             I
             meane
             that
             very
             
               medium
               unionis
            
             whereby
             the
             soule
             of
             man
             is
             really
             united
             to
             CHRIST
             ,
             hath
             therefore
             in
             it
             two
             kinds
             of
             operations
             .
             The
             first
             as
             it
             were
             substantiall
             ,
             the
             other
             secondary
             .
             The
             former
             of
             these
             is
             that
             act
             of
             vivisication
             or
             quickning
             ,
             by
             which
             ,
             Faith
             doth
             make
             a
             man
             a
             to
             live
             the
             life
             of
             Christ
             ,
             by
             b
             knitting
             him
             unto
             Christ
             as
             it
             were
             with
             Joynts
             ,
             and
             Sinews
             ,
             and
             c
             ingrafting
             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
             quickned
             ,
             now
             the
             soule
             being
             a
             spirit
             ,
             and
             therefore
             within
             the
             compasse
             of
             highest
             created
             perfection
             ,
             cannot
             possibly
             be
             quickned
             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
             bee
             a
             vnion
             unto
             the
             principall
             or
             originall
             of
             life
             ,
             which
             to
             the
             soule
             is
             God.
             In
             regard
             of
             the
             essence
             of
             God
             nothing
             can
             be
             seperated
             from
             him
             he
             being
             immense
             ,
             and
             filling
             all
             things
             :
             but
             yet
             in
             regard
             of
             his
             voluntary
             communication
             ,
             and
             dispensing
             of
             himselfe
             unto
             the
             creature
             ,
             the
             manner
             of
             his
             
               speciall
               presence
            
             doth
             much
             vary
             ,
             unto
             this
             
               speciall
               union
            
             of
             the
             creature
             unto
             God
             (
             in
             vertue
             whereof
             the
             creature
             is
             quickned
             )
             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
             mans
             Creation
             was
             the
             obedience
             of
             the
             Law
             ,
             or
             the
             covenant
             of
             workes
             ,
             which
             while
             man
             did
             maintaine
             firme
             ,
             and
             unshaken
             ,
             he
             had
             an
             evident
             Communion
             with
             God
             in
             all
             those
             vitall
             influences
             which
             his
             mercy
             was
             pleased
             to
             shed
             downe
             upon
             him
             :
             but
             once
             untying
             this
             knot
             ,
             and
             cutting
             asunder
             that
             bond
             ,
             there
             did
             immediately
             ensue
             a
             seperation
             betweene
             GOD
             ,
             and
             man
             ,
             and
             by
             an
             infallible
             consequence
             death
             likewise
             .
             But
             God
             being
             rich
             in
             mercy
             ,
             and
             not
             willing
             to
             plunge
             his
             creature
             into
             eternall
             misery
             ,
             found
             a
             new
             meanes
             to
             communicate
             himselfe
             unto
             him
             ,
             by
             appointing
             a
             more
             easie
             Covenant
             ,
             which
             
             should
             be
             the
             second
             knot
             of
             our
             union
             unto
             him
             ,
             onely
             to
             beleeve
             in
             Christ
             incarnate
             ,
             who
             had
             done
             that
             for
             us
             which
             we
             our selves
             had
             formerly
             undone
             .
             And
             this
             new
             Covenant
             is
             the
             
               covenant
               of
               faith
            
             by
             which
             the
             just
             doe
             live
             .
          
           
             But
             here
             a
             man
             may
             object
             that
             it
             is
             harder
             for
             one
             to
             discerne
             that
             hee
             doth
             live
             in
             Christ
             then
             that
             he
             beleeves
             in
             him
             ,
             and
             therefore
             this
             can
             be
             noe
             good
             meane
             by
             which
             we
             may
             finde
             out
             the
             truth
             of
             our
             Faith.
             To
             this
             wee
             answer
             ,
             that
             life
             must
             be
             discerned
             by
             those
             tokens
             which
             are
             inseperable
             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
             owne
             being
             ,
             and
             preservation
             ,
             and
             by
             consequence
             a
             prosecution
             of
             all
             such
             meanes
             as
             may
             preserve
             ,
             and
             a
             removeall
             of
             all
             such
             as
             may
             endanger
             or
             oppresse
             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
             vitall
             parts
             ,
             the
             Head
             ,
             the
             Heart
             ,
             and
             others
             ,
             with
             conformity
             unto
             the
             principall
             mover
             amongst
             them
             ,
             for
             a
             dead
             part
             is
             ever
             withered
             ,
             immoveable
             ,
             and
             disobedient
             to
             the
             other
             faculties
             ,
             Fiftly
             ,
             a
             sympathy
             ,
             and
             communion
             in
             paines
             ,
             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
             spirituall
             food
             as
             is
             requisite
             thereunto
             .
             Disposing
             it
             upon
             the
             view
             ,
             at
             lest
             upon
             the
             taste
             of
             any
             poysonous
             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
             Milke
             ,
             and
             strong
             meate
             .
             The
             poyson
             which
             endangereth
             it
             is
             heresie
             ,
             which
             tainteth
             the
             roote
             of
             Faith
             ,
             and
             goeth
             about
             to
             prevert
             the
             assent
             ,
             and
             impiety
             ,
             which
             blasteth
             ,
             and
             corrupteth
             the
             branches
             .
             All
             which
             the
             soule
             of
             a
             Faithfull
             man
             abhorreth
             .
          
           
             Secondly
             ,
             in
             Faith
             there
             is
             a
             conversion
             likewise
             ,
             the
             vertue
             whereof
             ever
             there
             resides
             where
             the
             vitall
             power
             is
             .
             In
             
               naturall
               life
            
             the
             power
             of
             altering
             is
             in
             the
             man
             ,
             and
             not
             in
             the
             meate
             ,
             and
             therefore
             the
             meate
             is
             assimilated
             to
             our
             flesh
             :
             but
             in
             spirituall
             life
             the
             quickning
             faculty
             is
             in
             the
             meate
             ,
             and
             therefore
             the
             man
             is
             assimilated
             ,
             and
             transformed
             into
             the
             quality
             of
             the
             meate
             .
             And
             indeed
             the
             word
             is
             not
             cast
             into
             the
             heart
             of
             man
             ,
             as
             meate
             into
             the
             stomacke
             ,
             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
             it selfe
             .
          
           
             Thirdly
             ,
             where
             Faith
             is
             there
             is
             some
             growth
             in
             grace
             ,
             wee
             grow
             neerer
             unto
             Heaven
             then
             when
             we
             first
             beleeved
             ,
             an
             improvement
             of
             our
             knowledge
             in
             the
             mysteries
             of
             godlines
             ,
             which
             like
             the
             Sunne
             ,
             shines
             brighter
             ,
             and
             brighter
             unto
             the
             perfect
             day
             :
             An
             increase
             of
             willingnes
             to
             obey
             God
             in
             all
             things
             ;
             and
             as
             in
             the
             growth
             of
             naturall
             bodies
             if
             they
             be
             sound
             ,
             and
             healthy
             ,
             so
             in
             this
             of
             Faith
             likewise
             ,
             it
             is
             universall
             ,
             and
             uniforme
             ,
             one
             part
             doth
             not
             grow
             ,
             and
             another
             shrivell
             ,
             neyther
             doth
             one
             part
             grow
             too
             bigge
             ,
             and
             disproportioned
             for
             another
             ,
             the
             Head
             doth
             not
             increase
             in
             knowledge
             ,
             
             and
             the
             Heart
             decay
             in
             love
             ,
             the
             Heart
             doth
             not
             swell
             in
             zeale
             ,
             and
             the
             Hand
             wither
             in
             charity
             ,
             but
             in
             the
             nourishment
             of
             Faith
             every
             grace
             receives
             proportionably
             its
             habituall
             confirmation
             .
          
           
             Fourthly
             ,
             by
             the
             spirituall
             life
             of
             Faith
             ,
             the
             faithfull
             doe
             partake
             of
             such
             heavenly
             influences
             as
             are
             from
             the
             head
             shed
             downe
             upon
             the
             members
             .
             The
             influences
             of
             Christ
             in
             his
             Church
             are
             many
             ,
             and
             peradventure
             in
             many
             things
             imperceptible
             .
             Some
             principall
             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
             doe
             they
             who
             are
             in
             Christ
             ,
             according
             to
             the
             measure
             and
             proportion
             of
             his
             Spirit
             ,
             certainely
             communicate
             .
             They
             have
             their
             eyes
             more
             or
             lesse
             opened
             ,
             like
             Paul
             ,
             to
             see
             the
             terrours
             of
             God
             ,
             the
             fearefulnesse
             of
             sinne
             ,
             the
             rottennesse
             of
             a
             spirituall
             death
             ,
             the
             pretiousnesse
             of
             Christ
             and
             his
             promises
             ,
             the
             glimpses
             and
             rayes
             of
             that
             glory
             which
             shall
             be
             revealed
             :
             they
             have
             their
             feete
             loosned
             with
             Lazarus
             ,
             that
             they
             can
             now
             rise
             ,
             and
             walke
             ,
             and
             leape
             ,
             and
             praise
             God.
             Lastly
             ,
             they
             are
             strengthned
             and
             cloathed
             with
             the
             whole
             armes
             of
             God
             ,
             which
             secureth
             them
             against
             all
             the
             malice
             ,
             or
             force
             of
             Satan
             .
          
           
             Fiftly
             ,
             where
             faith
             is
             ,
             there
             is
             a
             
               naturall
               compassion
            
             in
             all
             the
             members
             of
             Christ
             towards
             each
             other
             .
             If
             sinne
             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
             sinnes
             of
             his
             people
             .
             If
             one
             part
             bee
             afflicted
             ,
             the
             other
             are
             interested
             in
             the
             paine
             ,
             because
             all
             are
             united
             together
             in
             one
             head
             which
             is
             the
             Fountaine
             ,
             and
             originall
             of
             Sense
             .
             The
             members
             of
             the
             Church
             are
             
             not
             like
             paralyticke
             ,
             and
             unjoynted
             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
             Gods
             Law
             ,
             the
             eare
             open
             to
             heare
             his
             voyce
             ,
             the
             mouth
             open
             to
             praise
             his
             name
             ,
             the
             arme
             enlarged
             towards
             the
             reliefe
             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
             spirituall
             truths
             which
             by
             faith
             I
             assent
             unto
             .
             
             For
             saving
             Faith
             being
             an
             assent
             with
             adherence
             and
             delight
             ,
             contrary
             to
             that
             of
             Divils
             which
             is
             with
             trembling
             and
             horror
             (
             which
             delight
             is
             a
             kinde
             of
             relish
             ,
             and
             experience
             of
             the
             goodnesse
             of
             those
             objects
             wee
             assent
             unto
             .
             )
             It
             necessarily
             followes
             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
             sweetnesse
             .
             A
             second
             effect
             is
             affiance
             ,
             and
             hope
             ,
             confidently
             for
             the
             present
             relying
             on
             the
             goodnesse
             ,
             and
             for
             the
             future
             waiting
             on
             the
             power
             of
             God
             ,
             which
             shall
             to
             the
             full
             
             in
             time
             performe
             what
             hee
             hath
             in
             his
             Word
             promised
             ,
             when
             once
             the
             minde
             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
             bee
             at
             last
             actually
             performed
             not
             by
             a
             man
             ,
             who
             is
             subject
             both
             to
             unfaithfulnesse
             in
             perseverance
             and
             to
             disability
             in
             performance
             of
             his
             promises
             (
             for
             every
             man
             is
             a
             lyar
             ,
             either
             by
             imposture
             ,
             ready
             to
             deceive
             ,
             or
             by
             impotencie
             ,
             likely
             to
             disappoint
             the
             expectations
             of
             those
             who
             rely
             upon
             him
             )
             but
             by
             
               Almighty
               God
            
             ,
             who
             the
             better
             to
             confirme
             our
             faith
             in
             him
             ,
             hath
             both
             by
             his
             Word
             ,
             and
             Oath
             engaged
             his
             fidelity
             ,
             and
             is
             altogether
             omnipotent
             to
             doe
             what
             hee
             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
             minde
             of
             a
             faithfull
             man
             a
             confident
             dependance
             on
             such
             promises
             ,
             renouncing
             in
             the
             meane
             time
             all
             selfe-dependance
             ,
             as
             in
             it selfe
             utterly
             impotent
             ,
             and
             resolving
             in
             the
             midst
             of
             Temptations
             to
             relie
             on
             him
             ,
             to
             hold
             fast
             his
             mercy
             ,
             and
             the
             profession
             of
             his
             Faith
             without
             wavering
             ,
             having
             an
             eye
             to
             the
             recompence
             of
             reward
             ,
             and
             being
             assured
             that
             he
             who
             hath
             promised
             will
             certainely
             bring
             it
             to
             passe
             .
          
           
             A
             third
             effect
             of
             Faith
             is
             
               ioy
               ,
               and
               peace
            
             of
             
             Conscience
             ,
             b
             for
             
               being
               iustified
               by
               faith
               we
               have
               peace
               with
               God.
            
             The
             minde
             is
             by
             faith
             ,
             and
             the
             impression
             of
             sweetnesse
             in
             Gods
             Promises
             ,
             composed
             unto
             a
             setled
             calmenesse
             ,
             and
             serenity
             .
             I
             doe
             not
             meane
             a
             
               dead
               peace
            
             ,
             an
             immobility
             ,
             and
             sleepinesse
             of
             Conscience
             ,
             like
             the
             rest
             of
             a
             dreaming
             prisoner
             :
             but
             such
             a
             peace
             as
             a
             man
             may
             by
             a
             syllogisme
             of
             the
             practicke
             judgment
             upon
             right
             examination
             of
             his
             owne
             interest
             in
             Christ
             ,
             safely
             inferre
             unto
             himselfe
             .
             The
             wicked
             often
             hath
             an
             appearance
             of
             peace
             as
             well
             as
             the
             faithfull
             :
             but
             here
             is
             the
             difference
             .
             Betweene
             a
             wicked
             mans
             sinne
             and
             him
             there
             is
             a
             Doore
             shut
             ,
             which
             will
             surely
             one
             day
             open
             ,
             for
             it
             is
             but
             either
             a
             doore
             of
             Error
             ,
             or
             the
             doore
             of
             Death
             :
             for
             sinne
             lieth
             at
             the
             doore
             ,
             ready
             to
             flye
             at
             his
             throate
             as
             soone
             as
             it
             shall
             finde
             either
             his
             eyes
             open
             to
             see
             it
             ,
             or
             his
             life
             to
             let
             it
             in
             upon
             the
             soule
             :
             but
             betweene
             a
             faithfull
             man
             ,
             and
             his
             sinne
             ,
             there
             is
             a
             Corner-stone
             ,
             a
             Wall
             of
             fire
             ,
             through
             which
             Satan
             himselfe
             cannot
             breake
             ,
             even
             the
             merits
             of
             Christ
             Iesus
             .
             Briefly
             ,
             the
             peace
             which
             comes
             from
             Faith
             hath
             these
             two
             properties
             in
             it
             ,
             tranquility
             and
             serenity
             too
             ;
             otherwise
             it
             is
             but
             like
             the
             calmenesse
             of
             the
             dead
             Sea
             ,
             whose
             unmoveablenesse
             is
             not
             Nature
             ,
             but
             a
             Curse
             .
          
           
             The
             last
             effect
             which
             I
             shall
             now
             name
             
             of
             Faith
             ,
             is
             that
             generall
             effect
             of
             fructification
             a
             
               purifying
               the
               heart
            
             ,
             and
             disposing
             it
             unto
             holinesse
             ,
             and
             new
             obedience
             ,
             which
             is
             to
             bee
             framed
             after
             Gods
             Law.
             Faith
             unites
             us
             unto
             Christ
             ,
             being
             thus
             united
             we
             are
             quickned
             by
             one
             and
             the
             same
             Spirit
             ,
             having
             one
             spirit
             ,
             and
             soule
             we
             must
             needs
             agree
             in
             the
             
               same
               operations
            
             ,
             and
             those
             operations
             must
             necessarily
             beare
             conformity
             unto
             the
             same
             rule
             ,
             and
             that
             rule
             is
             the
             Law
             ,
             under
             which
             Christ
             himselfe
             was
             for
             our
             sakes
             made
             .
             So
             that
             the
             rule
             to
             examine
             this
             effect
             of
             Faith
             by
             ,
             should
             bee
             the
             whole
             compasse
             of
             Gods
             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
             Law-giver
             who
             is
             God.
             He
             that
             breakes
             but
             one
             Commandement
             venturs
             to
             violate
             that
             authority
             which
             by
             the
             same
             Ordination
             made
             one
             equally
             obligatory
             with
             the
             rest
             .
             And
             therefore
             our
             obedience
             must
             not
             bee
             partiall
             ,
             but
             universall
             unto
             the
             whole
             Law
             ,
             in
             as
             much
             as
             it
             proceeds
             from
             that
             Faith
             which
             without
             indulgence
             ,
             or
             dispensation
             yeeldeth
             assent
             unto
             the
             whole
             compasse
             of
             Divine
             Truth
             .
             Secondly
             ,
             as
             is
             God
             ,
             so
             
             is
             his
             Law
             ,
             a
             spirituall
             ,
             and
             a
             
               perfect
               Law
            
             ,
             and
             therefore
             requires
             a
             
               universality
               of
               the
               subject
            
             ,
             as
             well
             as
             of
             the
             obedience
             .
             I
             meane
             (
             besides
             that
             perfect
             integrity
             of
             Nature
             ,
             which
             in
             regard
             of
             present
             inherence
             is
             irrecoverably
             lost
             in
             Adam
             ,
             and
             supplied
             onely
             by
             the
             imputed
             righteousnesse
             and
             integrity
             of
             Christ
             )
             an
             inward
             ,
             spirituall
             ,
             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
             reserv'd
             respects
             ,
             wherein
             men
             often
             in
             stead
             of
             the
             Lord
             ,
             make
             their
             ends
             ,
             or
             their
             feares
             their
             God.
             Lastly
             ,
             remember
             that
             in
             every
             Law
             all
             homogeneall
             matters
             to
             the
             maine
             duty
             which
             is
             commanded
             ,
             every
             sprigge
             ,
             or
             seed
             ,
             or
             originall
             ,
             or
             degree
             thereof
             is
             included
             ,
             as
             all
             the
             severall
             branches
             of
             a
             Tree
             are
             fastned
             to
             one
             and
             the
             same
             stocke
             .
             And
             by
             these
             rules
             are
             wee
             to
             examine
             the
             truth
             of
             our
             obedience
             .
             But
             heere
             before
             I
             draw
             downe
             these
             premises
             to
             an
             Assumption
             ,
             I
             will
             but
             name
             one
             caution
             which
             is
             this
             ,
             That
             Faith
             as
             it
             may
             bee
             either
             habituall
             or
             Actuall
             ,
             so
             it
             is
             the
             cause
             of
             these
             holy
             actions
             either
             habitually
             by
             framing
             and
             disposing
             the
             heart
             unto
             them
             ,
             or
             actually
             ,
             when
             it
             is
             it selfe
             ,
             
             as
             it
             ought
             ever
             to
             bee
             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
             .
             Againe
             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
             doe
             in
             some
             seasons
             or
             other
             bud
             forth
             of
             that
             stocke
             which
             is
             quickned
             by
             Faith
             ,
             though
             sometimes
             in
             some
             men
             lesse
             discernable
             by
             reason
             of
             corruptions
             interposed
             .
             For
             it
             usually
             thus
             falleth
             out
             ,
             that
             our
             graces
             are
             but
             like
             the
             Army
             of
             Gedeon
             ,
             a
             small
             handfull
             whereas
             our
             corruptions
             are
             like
             the
             Midianits
             which
             lay
             on
             the
             ground
             as
             Grashoppers
             innumerable
             .
             But
             yet
             in
             these
             God
             crowneth
             his
             owne
             meanest
             gists
             with
             victory
             ,
             and
             successe
             .
          
           
             So
             then
             these
             things
             being
             thus
             proposed
             let
             the
             conscience
             without
             connivence
             examine
             it selfe
             by
             such
             interrogatories
             as
             these
             .
             Doe
             I
             finde
             my selfe
             live
             by
             the
             Faith
             of
             the
             Sonne
             of
             GOD
             who
             gave
             himselfe
             for
             me
             ?
             Doe
             I
             delight
             in
             his
             Word
             more
             then
             my
             appoynted
             food
             ,
             never
             adulterating
             it
             with
             the
             Leaven
             or
             
             Dreggs
             of
             hereticall
             fancies
             or
             dead
             workes
             ?
             Doth
             the
             word
             of
             Truth
             transforme
             me
             to
             the
             Image
             of
             it selfe
             ,
             Crucifying
             all
             those
             corruptions
             which
             harboured
             in
             me
             ?
             Doe
             I
             finde
             my selfe
             to
             grow
             in
             all
             graces
             universally
             ,
             and
             uniformely
             towards
             God
             and
             man
             ,
             not
             thinking
             to
             recompence
             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
             personall
             corruptions
             ?
             Doe
             the
             beames
             of
             the
             Sunne
             of
             righteousnesse
             shining
             on
             my
             soule
             illighten
             me
             with
             his
             truth
             ,
             and
             with
             his
             power
             sway
             me
             unto
             all
             good
             ?
             Am
             I
             heartily
             affected
             with
             all
             the
             conditions
             of
             Gods
             Church
             ,
             to
             mourne
             ,
             or
             to
             rejoyce
             with
             it
             even
             at
             such
             times
             ,
             when
             mine
             owne
             particular
             estate
             would
             frame
             me
             unto
             affections
             of
             a
             contrary
             temper
             ?
             Have
             I
             free
             use
             of
             all
             my
             spirituall
             senses
             ,
             to
             see
             the
             light
             of
             God
             ,
             to
             heare
             his
             Word
             ,
             to
             taste
             his
             mercies
             ,
             to
             feele
             with
             much
             tendernes
             all
             the
             wounds
             and
             pressures
             of
             sinne
             ?
             Doe
             I
             love
             all
             divine
             truth
             ,
             not
             so
             much
             because
             proportionable
             unto
             my
             desires
             ,
             but
             because
             conformable
             unto
             God
             ?
             Am
             I
             resolv'd
             in
             all
             estates
             to
             relie
             on
             Gods
             mercy
             ,
             and
             providence
             ,
             though
             He
             should
             kill
             me
             to
             trust
             in
             him
             ?
             Doe
             I
             wholy
             renounce
             all
             
             trust
             in
             mine
             owne
             worthines
             ,
             or
             in
             any
             concurrences
             of
             mine
             owne
             naturally
             towards
             God
             ?
             Doe
             I
             not
             build
             eyther
             my
             hopes
             or
             feares
             upon
             the
             faces
             of
             men
             ,
             nor
             make
             eyther
             them
             or
             my selfe
             the
             rule
             or
             end
             of
             my
             desires
             ?
             finally
             ,
             doe
             I
             endeavour
             a
             universall
             obedience
             unto
             Gods
             Law
             in
             all
             the
             whole
             latitude
             ,
             and
             extent
             of
             it
             ,
             not
             indulging
             to
             my selfe
             liberty
             in
             any
             knowne
             sinne
             ?
             Is
             not
             my
             obedience
             mercenary
             ,
             and
             hypocriticall
             ,
             but
             spirituall
             ,
             and
             sincere
             ?
             Do
             I
             not
             swallow
             gnats
             ,
             nor
             stumble
             at
             straws
             ,
             not
             dispense
             with
             my selfe
             for
             the
             least
             of
             sinns
             ,
             for
             irregular
             thoughts
             ,
             for
             occasions
             of
             offence
             ,
             for
             appearances
             of
             evill
             ,
             for
             the
             motions
             of
             concupiscence
             for
             idle
             words
             ,
             and
             vaine
             conversation
             ,
             and
             whatsover
             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
             cleane
             from
             my
             sinnes
             ?
             )
             Doe
             I
             yet
             relent
             for
             it
             ,
             strive
             ,
             and
             resolue
             against
             it
             ?
             in
             a
             word
             ,
             doth
             not
             mine
             owne
             heart
             condemne
             me
             of
             selfe-deceite
             ,
             of
             hypocrisie
             ,
             of
             halting
             and
             dissembling
             in
             Gods
             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
             worke
             of
             Faith
             begun
             in
             me
             ,
             may
             bee
             strengthned
             ,
             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
             sinnes
             that
             caused
             it
             :
             and
             Lastly
             ,
             for
             the
             course
             of
             our
             life
             after
             wee
             must
             pitch
             upon
             a
             constant
             resolution
             to
             abandon
             all
             sinne
             ,
             and
             to
             keepe
             a
             strict
             hand
             over
             all
             our
             wayes
             ;
             a
             least
             turning
             againe
             with
             the
             Swine
             to
             the
             mire
             that
             which
             should
             bee
             the
             badge
             of
             our
             honor
             ,
             prove
             the
             Character
             of
             our
             shame
             .
             The
             Persians
             had
             a
             festivall
             time
             one
             day
             in
             the
             yeere
             which
             they
             cald
             
               Vitiorum
               interitum
            
             ,
             wherein
             they
             slew
             all
             Serpents
             ,
             and
             venemous
             ,
             creatures
             ,
             and
             after
             that
             till
             the
             revolution
             of
             that
             same
             day
             suffred
             them
             to
             swarme
             againe
             as
             fast
             as
             ever
             :
             If
             we
             thinke
             in
             that
             manner
             to
             destroy
             our
             sins
             ,
             and
             onely
             one
             day
             in
             the
             yeere
             ,
             when
             we
             celebrate
             this
             holy
             Festivall
             ,
             the
             evill
             spirit
             may
             hapily
             depart
             for
             a
             day
             in
             policie
             ,
             but
             surely
             he
             will
             turne
             againe
             ,
             with
             seven
             other
             spirits
             ,
             &
             make
             the
             end
             of
             that
             man
             worse
             then
             his
             beginning
             .
             But
             that
             ground
             which
             drinketh
             in
             the
             
             raine
             which
             commeth
             of
             upon
             it
             (
             and
             what
             raine
             comparable
             to
             a
             showre
             of
             Christs
             bloud
             in
             the
             Sacrament
             ?
             )
             and
             bringeth
             forth
             herbs
             meete
             for
             the
             use
             of
             him
             that
             dressed
             it
             ,
             receiveth
             blessings
             from
             God
             ;
             A
             
               Cup
               of
               Blessing
            
             heere
             ,
             but
             
               Rivers
               of
               Blessednesse
            
             hereafter
             ,
             in
             that
             Paradise
             which
             is
             above
             ,
             where
             Hee
             who
             is
             in
             this
             life
             the
             Obiect
             of
             our
             Faith
             and
             Hope
             ,
             shall
             bee
             the
             End
             ,
             and
             Reward
             of
             them
             both
             for
             ever
             .
          
           
             FINIS
             .
          
        
      
    
     
       
         
         
           A
           Summary
           of
           the
           severall
           Chapters
           contained
           in
           this
           Booke
           .
        
         
           
             Chap.
             1.
             
             MAns
             Being
             ,
             to
             be
             imployed
             in
             working
             :
             that
             working
             is
             directed
             unto
             some
             good
             ,
             which
             is
             God
             ,
             that
             good
             a
             free
             ,
             and
             voluntary
             reward
             ,
             which
             we
             here
             enjoy
             ,
             onely
             in
             the
             right
             of
             a
             promise
             ,
             the
             scale
             of
             which
             promise
             is
             a
             Sacrament
             .
             pag.
             1.
             
          
           
             Chap.
             2.
             
             Sacraments
             are
             earnests
             ,
             and
             shadowes
             of
             our
             expected
             glory
             made
             unto
             the
             senses
             .
             p.
             6.
             
          
           
             Chap.
             3.
             
             Inferences
             of
             practise
             from
             the
             former
             observations
             .
             p.
             10.
             
          
           
             Chap.
             4.
             
             Whence
             Sacraments
             derive
             their
             valew
             ,
             and
             being
             ,
             namely
             ,
             from
             the
             Author
             that
             instituted
             them
             .
             p.
             15.
             
          
           
             Chap.
             5.
             
             Inferences
             of
             practise
             from
             the
             Authour
             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.
             
             Practicall
             inferences
             from
             the
             materialls
             of
             the
             Lords
             Supper
             .
             p.
             40.
             
          
           
           
             Ch.
             9.
             
             Of
             the
             Analogy
             and
             proportion
             betweene
             the
             holy
             actions
             used
             by
             Christ
             in
             this
             Sacrament
             ,
             and
             Christ
             himselfe
             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
             Practise
             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
             reall
             Presence
             .
             p.
             81.
             
          
           
             Chap.
             14.
             
             Of
             three
             other
             ends
             of
             this
             holy
             Sacrament
             ,
             the
             fellowship
             ,
             or
             union
             of
             the
             faithfull
             ,
             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
             Christs
             death
             .
             A
             briefe
             collection
             of
             all
             the
             ben●fits
             which
             are
             by
             his
             death
             conveyed
             on
             the
             Church
             .
             The
             question
             touching
             the
             quallity
             of
             temporall
             punishments
             stated
             .
             p.
             116.
             
          
           
             Chap.
             16.
             
             Of
             the
             manner
             after
             which
             wee
             are
             to
             celebrate
             the
             memory
             of
             Christs
             passion
             .
             p.
             137.
             
          
           
             Chap.
             17.
             
             Inferences
             of
             practise
             from
             the
             severall
             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
             forme
             ,
             or
             manner
             of
             examination
             required
             ,
             which
             is
             ,
             touching
             the
             maine
             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
             meanes
             for
             the
             triall
             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.
           naturalls
           ,
           
             p.
             21.
             l.
             9.
             for
          
           confounders
           r.
           cofounders
           .
           
             p.
             55.
             l.
             18.
             for
          
           concerne
           ,
           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
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A10652-e100
           
             Hieron
             .
             in
             Prooem
             .
             ad
             Obad.
             
          
           
             2
             Reg.
             5.
             2
             ,
             3.
             
          
           
             2
             Sam.
             17.
             17.
             
          
           
             1
             Sam.
             30.
             13.
             
          
           
             Isai
             1●
             .
             6.
             
          
           
             1
             Tim.
             4.
             12.
             
          
        
         
           Notes for div A10652-e370
           
             Exod
             :
             13.
             21.
             
          
           
             Exod
             :
             26.
             
          
           
             Exod.
             34.
             33.
             
          
           
             Exod.
             34.
             5.
             
          
           
             1
             Pet.
             1.
             12.
             
          
           
             Luk
             24.
             39.
             
          
           
             2
             Cor.
             5.
             2.
             4.
             
          
           
             1
             Cor.
             15.
             24.
             
          
           
             1
             Cor.
             13.
             12.
             
          
           
             a
             1.
             
             Cor.
             6.
             15.
             
          
           
             b
             Rom.
             8.
             16.
             
          
           
             c
             Rom.
             4.
             11.
             
          
           
             d
             Ephes.
             4.
             30.
             
             Rom.
             4.
             11.
             
          
           
             e
             1.
             
             Iohn
             3.
             2.
             
          
           
             f
             Colos.
             3.
             3.
             
          
           
             g
             1.
             
             Pet.
             1.
             4.
             
          
           
             a
             1
             Pet.
             2.
             9.
             
          
           
             b
             Rom.
             6.
             17.
             
          
           
             c
             2.
             
             Cor.
             5.
             6.
             
          
           
             Iames
             1.
             14.
             
          
           
             Ephes.
             3.
             9.
             
          
           
             Iohn
             9.
             6.
             
          
           
             a
             Sen●c
             .
             naturaralium
             quaest
             .
             Augustine
             ep
             3.
             
             Ambros
             :
             Hexam
             :
             lib.
             6.
             c.
             6.
             
             Chrysost.
             hom
             .
             12.
             ad
             pop
             .
             Antioch
             .
          
           
             Tertul.
             de
             Baptis
             .
             c.
             2.
             &
             contra
             Marc.
             l.
             5.
             c.
             5.
             
          
           
             Vide
             Ambrose
             de
             Sacrament
             .
             lib.
             4.
             cap.
             4.
             
          
           
             a
             Matth.
             12
             ▪
             28.
             
          
           
             Luke
             11.
             20.
             
          
           
             b
             1
             Cor.
             11.
             23.
             
          
           
             c
             1
             Tim.
             1.
             11.
             
          
           
             1
             Tim.
             6.
             20.
             
          
           
             d
             Vid.
             Tertul.
             de
             po●●itent
             .
             c.
             4.
             
             &
             A●gust
             .
             de
             Civit.
             Dei.
             l.
             1.
             c.
             26.
             &
             de
             Genes
             .
             ad
             lit
             .
             lib.
             8.
             c.
             12.
             
          
           
             e
             Rom.
             7.
             12.
             
          
           
             f
             Arist.
             Polit.
             lib.
             1.
             
          
           
             g
             Plutarch
             de
             superstitione
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Chr●sost
             .
             in
             Rom.
             Hom.
             2.
             
          
           
             Liv.
             lib.
             8.
             
          
           
             Brisson
             .
             de
             .
             Reg.
             Pers.
             lib.
             1.
             
          
           
             A.
             Gell.
             l.
             1.
             c.
             13.
             
          
           
             Cyprian
             cont
             .
             Demetrimum
             .
          
           
             Numa
             .
             apud
             Liv.
             lib.
             1.
             
          
           
             S●mper
             Agatni
             rogat
             ,
             nec
             nisi
             justus
             agit
             .
             Ovid.
             Fast.
             lib.
             2.
             
          
           
             1
             Cor.
             11.
             
          
           
             Heb.
             12
             ,
             20.
             
          
           
             Easter
             .
             6.
             10.
             
          
           
             1
             Pet.
             2.
             9.
             
          
           
             Rom.
             8.
             17.
             
          
           
             1
             Cor.
             11.
             
          
           
             Matth.
             26.
             20.
             
          
           
             Chrysost.
             in
             Matth.
             26.
             
          
           
             Exod.
             12.
             6.
             
          
           
             Chrysost.
             Tom.
             5.
             serm
             .
             80.
             de
             proditione
             Iudae
             .
          
           
             Id
             sacrificium
             successit
             omnibus
             Sacramentis
             veteris
             Testamenti
             .
             Aug.
             Civ
             .
             Dei
             l.
             17.
             
             ●
             .
             20.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Chrysost
             .
          
           
             1
             Cor.
             5.
             7.
             
          
           
             2
             Cor.
             2.
             17.
             
          
           
             Iohn
             4.
             
          
           
             1
             Cor.
             11.
             
          
           
             Mat.
             26.
             29.
             
          
           
             Psalme
             110.
             
          
           
             Vid.
             Aug.
             de
             unitate
             Eccl.
             cap.
             11.
             
          
           
             Chrysost.
             in
             1
             Cor.
             11.
             
          
           
             Plerique
             mortales
             postrema
             meminere
             .
             Caesar
             apud
             Sal.
             in
             Catil
             :
             vid.
             Augustin
             .
             epist.
             118.
             prope
             finem
             .
          
           
             Acts
             2.
             27.
             
          
           
             Iohn
             1.
             16.
             
          
           
             Scivit
             (
             Latro
             )
             quòd
             illa
             in
             corpore
             Christi
             vulnera
             non
             essent
             Christi
             vulnera
             sed
             Latronis
             .
             Ambros.
             de
             sancto
             Latrone
             Serm.
             44.
             
          
           
             Place
             .
          
           
             Matth.
             14.
             15.
             
             Luke
             22.
             12.
             
          
           
             Matth.
             8.
             
             ●0
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Chrysost.
             Tom.
             5.
             
             Serm.
             80.
             
          
           
             Iude
             vers
             .
             12.
             
          
           
             Sursum
             corda
             Aug.
             de
             dono
             persever
             .
          
           
             Hi●ron
             .
             ad
             Hedib
             .
             quaest
             .
             2.
             
             Cyprian
             de
             Orat.
             Domini●a
             Cyrill
             .
             catech
             .
             myst
             .
          
           
             debetur
             maximo
             operi
             haec
             veneratio
             ,
             ut
             novissimum
             sit
             authorque
             ejus
             statim
             consecrandus
             .
             Plin.
             Paneg.
             
          
           
             Ephes.
             4.
             7.
             8.
             11
             
          
           
             Cant.
             8.
             
          
           
             a
             Non
             ad
             elaborata
             i●pensis
             &
             art●
             convivia
             populi
             invitantur
             .
             Cy●ri
             .
          
           
             b
             Esay
             53.
             2.
             
          
           
             c
             Esay
             53.
             3.
             
          
           
             d
             Lament
             .
             1.
             12.
             
          
           
             d
             Esay
             7.
             18.
             
          
           
             e
             Exod.
             8.
             6.
             24.
             
          
           
             f
             Iudg.
             7.
             20.
             
             Iosh
             6
             4.
             
             Iudges
             15.
             
             1●
             .
          
           
             g
             Ioel
             2.
             25.
             
          
           
             h
             Iohn
             .
             5.
             3.
             
             Matth
             12.
             10.
             
          
           
             i
             Iohn
             9.
             1.
             
          
           
             k
             Matth.
             9.
             25.
             
          
           
             l
             Matth.
             12.
             22.
             
          
           
             m
             Iohn
             2.
             7.
             
          
           
             n
             Iohn
             9.
             6.
             
          
           
             o
             Heb.
             6.
             18.
             
          
           
             p
             Gen.
             41.
             32.
             
          
           
             c
             Lexesum
             sanguinis
             prohibet
             ,
             Evangesium
             praecipit
             utbibatur
             .
             Cypr.
             de
             caeua
             D●m
             .
          
           
             d
             Vid.
             Ambr.
             To.
             4.
             lib.
             de
             ●is
             qui
             initiautur
             .
             c.
             9.
             
          
           
             e
             Gal.
             4.
             
          
           
             g
             Heb.
             11.
             40.
             
          
           
             h
             Iohn
             15.
             11.
             
          
           
             i
             Heb.
             7.
             15.
             
          
           
             k
             Levit.
             12.
             8.
             
          
           
             l
             Ephes.
             2.
             14.
             
          
           
             m
             Cant.
             4.
             12.
             
          
           
             a
             Matth.
             15.
             27.
             
          
           
             b
             Cant.
             4.
             12.
             
          
           
             c
             Zech.
             13.
             1.
             
          
           
             d
             Psal.
             104.
             19.
             
          
           
             e
             Matth.
             11.
             6.
             
             Gen.
             1●
             .
             5.
             8.
             
          
           
             f
             Levit.
             26.
             26.
             
          
           
             g
             Amos
             8.
             11.
             
          
           
             h
             Iohn
             6.
             
          
           
             Vita
             Christu●
             &
             viva
             panis
             .
          
           
             a
             Arist.
             probl
             .
          
           
             b
             Levit.
             17.
             11.
             
          
           
             c
             1
             Cor.
             1.
             33.
             
          
           
             d
             1
             Cor.
             15.
             
          
           
             e
             Col.
             2.
             
             ●5
             .
          
           
             f
             Col
             ▪
             1.
             20.
             
          
           
             g
             1
             Cor.
             1.
             23.
             
          
           
             h
             Col.
             2.
             3.
             
          
           
             i
             1
             Cor.
             15.
             
          
           
             a
             Scelera
             diffid●nt
             .
             Senec.
             Iames
             4.
             1.
             
          
           
             b
             Arist.
             Eth.
             l.
             3.
             
          
           
             c
             Philip.
             3.
             
          
           
             d
             Eph.
             2.
             15.
             16.
             
          
           
             f
             2
             Cor.
             3.
             18.
             
          
           
             g
             Vid.
             Cyp.
             l.
             1.
             epist.
             6.
             
          
           
             h
             Vide
             Gul.
             〈…〉
             Antiq.
             Convival
             .
          
           
             i
             1
             Pet.
             2.
             5
             ,
             6.
             
          
           
             k
             Ephes.
             4.
             16.
             
          
           
             l
             1.
             
             Cor.
             12.
             
          
           
             m
             Iohn
             10.
             
          
           
             n
             1
             Pet.
             5.
             4.
             
          
           
             Ephes.
             2●
             
          
           
             a
             Hab.
             2.
             
             Gal.
             2.
             20.
             
          
           
             b
             Gal.
             4.
             19.
             
          
           
             c
             Phil
             3.
             10.
             
          
           
             d
             Rom.
             6.
             19.
             
          
           
             e
             Epes
             .
             4.
             24.
             
          
           
             f
             2
             Cor.
             5.
             17.
             
          
           
             g
             Acts
             14.
             17.
             
          
           
             h
             Clem.
             Alex.
             Paed.
             ●
             .
             l.
             1.
             cap.
             6.
             
          
           
             i
             1
             Pet.
             2.
             2.
             
          
           
             k
             Psal.
             69.
             21.
             
          
           
             l
             Mat.
             26.
             39.
             
             Mat.
             20.
             23.
             
          
           
             m
             1
             Cor.
             10.
             16.
             
          
           
             a
             1
             Cor.
             10.
             17.
             
          
           
             b
             1
             Cor.
             11.
             24.
             
          
           
             c
             1
             Cor.
             12.
             27.
             
          
           
             d
             Mat.
             13.
             19.
             
          
           
             e
             1
             Iohn
             3.
             9.
             
          
           
             f
             Mat.
             13.
             
             2●●
             .
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Isid.
             Pel●t
             .
          
           
             h
             Cypria●
             .
             de
             unit
             .
             Eccles.
             
          
           
             Iames
             3.
             13.
             
             Rom.
             11.
             16.
             
          
           
             l
             Iohn
             15.
             1.
             
          
           
             m
             Zach.
             13.
             1.
             
          
           
             a
             Cypri
             .
             de
             Caen.
             Tertul.
             cont
             .
             marc
             .
             lib.
             1.
             c.
             23.
             
          
           
             Matth.
             26.
             16.
             
             Luke
             22.
             19.
             1
             
             Cor.
             10.
             16
             
          
           
             c
             Ambros.
             lib.
             de
             iis
             qui
             initiantur
             c.
             9.
             &
             de
             Sacramentis
             l.
             1.
             c.
             5.
             &
             l.
             4.
             c.
             4.
             lustin
             Martyr
             in
             Apolog.
             2.
             
          
           
             d
             Esay
             61.
             1.
             
             Luke
             4.
             18.
             
          
           
             Heb.
             1.
             9.
             
          
           
             e
             Iohn
             6.
             23.
             
          
           
             f
             Matt.
             11.
             27.
             
             Matth.
             28.
             18
             
             ▪
             Philip.
             2.
             9.
             
             Iohn
             5.
             26.
             
          
           
             g
             Iohn
             17.
             
          
           
             h
             Psal
             ▪
             ●2
             .
             14.
             
          
           
             i
             Sangui●●
             〈◊〉
             de●u●â
             ven●là
             revocamus
             .
             Tertul.
             Cont.
             Gnost
             .
             c.
             5.
             
          
           
             a
             August
             .
             Vid.
             Tom.
             8.
             in
             Psa.
             93.
             
             &
             Tom.
             9.
             tract
             .
             7.
             in
             epist.
             Iohanis
             .
          
           
             b
             Rom.
             8.
             32.
             
             Acts
             2.
             23.
             
             Gal.
             4.
             4.
             
          
           
             c
             Gal.
             2.
             20.
             
          
           
             d
             Ephes.
             5.
             12.
             
             Phil.
             2.
             7.
             
             Iohn
             19.
             11.
             
          
           
             e
             Iohn
             10.
             11.
             17.
             18.
             
             Augustin
             ,
             Tom
             ,
             9.
             tractat
             .
             31.
             in
             Iohan.
             &
             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
             .
          
           
             f
             Heb.
             8.
             3.
             
             Mark.
             8.
             31.
             
             Luk
             ,
             24.
             7.
             26.
             46.
             
          
           
             g
             Matth.
             26.
             39
             
          
           
             h
             Aristot.
             Eth
             ,
             lib.
             3.
             cap.
             1.
             
          
           
             i
             Heb.
             5.
             7.
             
          
           
             k
             Act.
             2.
             33.
             
          
           
             l
             Acts
             2.
             23.
             
          
           
             m
             Heb.
             9.
             14.
             
          
           
             n
             Vid.
             Hooker
             l.
             5.
             sect
             .
             48.
             and
             D●ctor
             field
             of
             the
             Church
             lib.
             1.
             c.
             18.
             
          
           
             o
             Heb.
             5.
             7.
             
          
           
             o
             Heb.
             5.
             7.
             
          
           
             p
             Matth.
             26.
             39
             
          
           
             q
             Luk.
             22.
             43.
             
          
           
             r
             Luk.
             22.
             44.
             
          
           
             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.
             
          
           
             b
             Pet.
             
          
           
             c
             Iohn
             19.
             17.
             
          
           
             d
             Luke
             23.
             28.
             
          
           
             e
             Heb.
             1.
             9.
             
          
           
             Iohn
             15.
             
          
           
             Revel
             .
             2.
             
          
           
             a
             Iohn
             8.
             56.
             
          
           
             b
             Luke
             2.
             30.
             
          
           
             c
             Acts
             7.
             55.
             
          
           
             d
             Iohn
             20.
             29.
             
          
           
             e
             Gal.
             3.
             1.
             
          
           
             f
             vid.
             Iohn
             6.
             
          
           
             g
             1
             Cor.
             10.
             3
             ,
             4.
             
          
           
             i
             Cant.
             2.
             5.
             
          
           
             k
             Prov.
             9.
             2.
             5.
             
          
           
             l
             Matth.
             22.
             4.
             
          
           
             m
             Matth.
             5.
             
             Psal.
             63.
             1.
             
             Ps.
             119.
             103.
             
             Psal.
             42.
             1
             ,
             2.
             
             Ps.
             119.
             131.
             
             Esay
             66.
             11.
             
          
           
             n
             Esay
             55.
             1.
             2.
             1
             
             Pet.
             2.
             2.
             
             Heb.
             5.
             12.
             
          
           
             o
             Vid
             Iackson
             of
             Iustifying
             faith
             .
             Sect.
             1.
             cap.
             9.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Rhet.
             lib.
             1.
             
             &
             Eth.
             
          
           
             q
             Matth.
             14.
             27.
             
          
           
             r
             1
             Iohn
             1.
             7.
             
          
           
             s
             Phil.
             1.
             21.
             
          
           
             t
             Col.
             3.
             3
             ,
             4.
             
          
           
             w
             Ephes.
             2.
             5.
             
          
           
             a
             Phil.
             4.
             13.
             
          
           
             b
             Gal.
             6.
             14.
             
          
           
             c
             Phil.
             3.
             8.
             
             Phil.
             4.
             4.
             
          
           
             d
             1
             Cor.
             15.
             31.
             
          
           
             e
             Eccl.
             2.
             24.
             3.
             12.
             22.
             5.
             17.
             
          
           
             f
             Crede
             et
             manducasti
             .
             Aug.
             in
             Iohan.
             
          
           
             g
             Hab.
             2.
             
          
           
             h
             Gal.
             2.
             20.
             
          
           
             i
             Vid.
             Chrys.
             in
             1
             Cor.
             Hom.
             24.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Hom.
             Odyss
             .
             lib.
             12.
             &
             lib.
             17
             
          
           
             m
             Exod.
             3.
             17.
             
          
           
             b
             Exod.
             16.
             3.
             
             Numb
             .
             11.
             5.
             
          
           
             c
             Num.
             13.
             21.
             24.
             
          
           
             e
             Hag.
             2.
             8.
             
          
           
             f
             1
             Cor.
             2.
             1.
             
             Mat.
             13.
             44
             ,
             45.
             
             Luke
             18.
             28
             
             Phil.
             3.
             7
             ,
             8.
             
          
           
             a
             Clem.
             Alex.
             Paedag.
             1.
             l.
             c.
             6.
             
          
           
             b
             Rom.
             6.
             4
             ,
             5.
             
             Rom.
             8.
             17.
             1
             
             Cor.
             15.
             49
             2
             
             Cor.
             3.
             18.
             
             Phil.
             3.
             10.
             
             Phil.
             3.
             20.
             
          
           
             Luke
             5.
             39.
             
          
           
             c
             Iob
             20.
             12.
             
          
           
             d
             Iohn
             6.
             48.
             50
             ,
             ●1
             .
          
           
             e
             Iohn
             4.
             14.
             
          
           
             a
             1
             Iohn
             5.
             1.
             
          
           
             b
             1
             Pet.
             1.
             15.
             1
             
             Pet.
             2.
             21.
             
          
           
             c
             Ephes.
             3.
             17.
             
          
           
             d
             Rev.
             3.
             20.
             
             Mat.
             20.
             8.
             
             Ephes.
             1.
             6.
             
             Gal.
             2.
             20.
             
             Iohn
             14.
             20.
             
          
           
             c
             Rom.
             11.
             17.
             
             Iohn
             15.
             
          
           
             d
             Iohn
             20.
             17
             
             Matth.
             25.
             40.
             
             Mark.
             3.
             35.
             
          
           
             e
             Rom.
             8.
             17.
             
          
           
             f
             Affectus
             consociat
             &
             confederat
             voluntes
             Cyprian
             .
             de
             Caena
             Dom.
             
          
           
             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.
             
          
           
             h
             Mat.
             25.
             45.
             
             Acts
             9.
             4.
             
          
           
             i
             Hooker
             l.
             5.
             
             Sect.
             56.
             
          
           
             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.
             
             Ier.
             23.
             24.
             
          
           
             c
             Acts
             17.
             
             Vid.
             Aug.
             de
             Genesi
             adlit
             .
             lib.
             4.
             c.
             12
             &
             confess
             .
             lib.
             1.
             cap.
             2.
             3.
             
          
           
             d
             Psal.
             103.
             19.
             
             Matth.
             6.
             9.
             
          
           
             e
             Exod.
             3.
             
          
           
             f
             Exod.
             34.
             5.
             
          
           
             Exod.
             19.
             18
             
          
           
             h
             Vide
             Tertul
             ,
             adver
             .
             Praxeam
             .
             c.
             23.
             
             &
             Aug.
             epist.
             3.
             ad
             volup
             .
          
           
             i
             Heb.
             1.
             3.
             
          
           
             k
             Psal.
             19.
             1.
             
          
           
             l
             Ephes.
             4.
             24.
             
          
           
             m
             2.
             
             Pet.
             1.
             4.
             
          
           
             u
             Esay
             59.
             2.
             
          
           
             x
             Ephes.
             2.
             2.
             
          
           
             y
             Ephes.
             2.
             12.
             
          
           
             z
             1
             Cor.
             2.
             14.
             
          
           
             a
             Revel
             .
             22.
             15
             
          
           
             b
             Ephes.
             2.
             13.
             18
             
             Ephes.
             1.
             5.
             6.
             
          
           
             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.
             
             Ioh.
             
          
           
             d
             Esuriens
             subdiabolo
             sitiens
             subsamacitidè
             flens
             Lazarum
             ,
             anxi●usque
             ad
             mortem
             .
             Tert
             de
             carn
             .
             Christi
             .
             ●
             9.
             &
             adver
             .
             praxeum
             c.
             27.
             
          
           
             c
             1
             Pet.
             2.
             4.
             
             Eph.
             2.
             15.
             1
             
             Cor.
             3.
             16.
             
          
           
             d
             Iohn
             15.
             5.
             
          
           
             e
             Ephes.
             4.
             15
             ,
             16
             1
             Cor.
             12.
             12.
             
          
           
             f
             Ephes.
             5.
             32.
             
             Psal.
             45.
             2
             
             Cor.
             11.
             2.
             
          
           
             g
             Iohn
             4.
             14.
             
             Iohn
             6.
             51.
             
          
           
             h
             Iohn
             14.
             19.
             1
             
             Iohn
             5.
             12.
             
          
           
             i
             Iohn
             1.
             16.
             
          
           
             k
             Iohn
             15.
             5.
             
          
           
             l
             Gal.
             4.
             19.
             
          
           
             m
             Ephes.
             25.
             
             Gal
             2.
             20.
             
          
           
             n
             Rom.
             5.
             12.
             15.
             17
             ,
             18
             ,
             19.
             1
             
             Cor
             ,
             15.
             22.
             45.
             49.
             
          
           
             o
             August
             .
             Enchirid
             .
             cap.
             26.
             
             &
             Epist.
             23.
             ad
             Bonisacium
             .
             Traxit
             reatum
             quia
             unus
             erat
             in
             illo
             àquo
             traxit
             ,
             &
             Tertul.
             de
             testim
             .
             Anim.
             c.
             3.
             
          
           
             e
             Regeneravit
             hominem
             in
             uno
             C●risto
             ex
             uno
             Adam
             g●n●rat●
             August
             .
             Epist.
             23
             
          
           
             f
             Iohn
             1.
             16.
             
          
           
             g
             Heb.
             5.
             9.
             
          
           
             h
             Heb.
             2.
             10
             ,
             11
             
          
           
             i
             Rom.
             8.
             9.
             
          
           
             a
             1
             Iohn
             1.
             3.
             
          
           
             b
             Nam
             &
             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
             Iohn
             .
          
           
             a
             Moriensque
             recepit
             quas
             nollet
             victuras
             aquas
             ,
             &c.
             vid.
             Lucan
             .
             lib.
             4.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Gal.
             4.
             19.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ephes.
             3
             17
             
          
           
             Tertul.
             cont
             .
             Gnost
             .
             c.
             5.
             
             Arist.
             Probl.
             sect
             .
             1.
             quast
             .
             45.
             &
             sect
             .
             3
             qu.
             26.
             vid.
             August
             .
             de
             Doctrina
             Christiana
             .
             lib.
             1.
             c.
             14.
             
          
           
             a
             1
             Cor.
             3.
             12.
             
          
           
             b
             Heb.
             12.
             29.
             
          
           
             g
             Doct.
             Reynolds
             
               conference
               with
            
             Hart.
             Cap.
             8.
             divis
             .
             4.
             et
             M●rnay
             de
             Eucharist
             .
             pag.
             82.
             in
             fol.
             
          
           
             h
             Mentior
             si
             non
             Idolorum
             solemnia
             de
             suggestu
             et
             apparatu
             deque
             sumptu
             fidem
             et
             authoritatem
             sibi
             extruunt
             Tert.
             de
             Bapt
             cap.
             2.
             
          
           
             i
             Carne
             Christi
             in
             mysteriis
             adoramus
             Ambros
             de
             spirit
             :
             sancto
             .
             l.
             3.
             c
             12.
             
             Ma●d●cant
             &
             ado●ant
             .
             Aug
             cp
             12●
             .
             c.
             27.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Iustin.
             Mart.
             Ap
             2.
             pro
             Christian.
             
          
           
             l
             2
             Cor.
             11.
             14.
             
          
           
             m
             2
             Tim.
             3.
             5.
             
          
           
             n
             Iustin.
             Mart.
             ut
             supra
             .
          
           
             o
             Scriptum
             est
             Matth.
             4.
             
          
           
             p
             Vid.
             ●ert
             .
             de
             coron
             ,
             milit
             c.
             15
             &
             de
             baptis
             .
             c.
             5.
             &
             de
             praescript
             .
             cap.
             40.
             de
             cont
             .
             Praxea●
             .
             ●
             .
             1.
             &
             de
             specta
             .
             cap
             27.
             
             &
             Apolog.
             c.
             47.
             
             &
             Ioh.
             stuck
             .
             de
             Antiquit.
             convival
             .
             lib.
             1.
             33.
             
             &
             lib.
             3.
             c.
             21.
             
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             2.
             
             Cor.
             11.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Eph.
             6.
             11.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Revel
             .
             2.
             24.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             2
             Cor.
             2.
             
          
           
             r
             Phil.
             3.
             10.
             1
             
             Pet
             4.
             
          
           
             s
             1
             
               Cor.
               10.
               31.
               1
               
               Tim.
            
             4.
             4.
             5
             
             Non
             prius
             .
             discumbitur
             quam
             oratio
             ad
             deum
             praegustetur
             .
             Tert.
             Apolog.
             c.
             39.
             
          
           
             t
             Inter
             epulas
             ubi
             bene
             pre●●ri
             mos
             ess●t
             .
             Li●
             .
             lib.
             39.
             
          
           
             u
             Iustinus
             Martyr
             ●use
             explicat
             in
             Apolog.
             2.
             et
             Tertul.
             cont
             .
             Marc.
             l.
             1.
             c.
             23.
             
          
           
             x
             Math.
             9.
             17.
             
             Vasa
             purae
             ad
             rem
             divinam
             .
             Plaut
             .
             in
             Captiu
             .
             Act.
             4.
             sc.
             1.
             
          
           
             y
             Sacramentum
             visibile
             Iuramentum
             .
             Pareus
             ,
             in
             Heb.
             6.
             17.
             vid.
             Aug.
             ep
             .
             57.
             
             Verbum
             a
             militari
             Iuramento
             sump●um
             .
             vid.
             Dempter
             .
             s
             in
             Rosin
             .
             Antiq.
             l.
             10.
             cap.
             3.
             
          
           
             z
             Rom.
             12.
             1.
             
          
           
             a
             Psal.
             51.
             
          
           
             b
             1
             Cor.
             10.
             4.
             
          
           
             c
             Math.
             27.
             51.
             
          
           
             p
             Levit.
             16.
             vid.
             Tertul.
             cont
             .
             Iudaeos
             .
             cap.
             14.
             
          
           
             q
             Levit.
             1.
             6.
             
          
           
             r
             Levit.
             1.
             9.
             
          
           
             s
             1
             Kings
             6.
             7.
             
          
           
             t
             Eph.
             6.
             
          
           
             u
             Ier.
             23.
             39.
             
          
           
             x
             1
             Cor.
             3.
             13.
             
          
           
             y
             1
             Cor.
             9.
             27.
             
          
           
             z
             Eph.
             4.
             22.
             
             Col.
             3.
             5.
             
             Math.
             5.
             29.
             30.
             
          
           
             a
             Rom.
             12.
             1.
             
          
           
             b
             1
             Pet.
             2.
             5.
             
          
           
             c
             Psal.
             69.
             
          
           
             d
             Psal.
             51.
             
          
           
             e
             Cant.
             2.
             14.
             
          
           
             f
             Col.
             2.
             3.
             
          
           
             g
             Col.
             1.
             19.
             
          
           
             h
             Iohn
             1.
             16.
             
          
           
             i
             Heb.
             12
             ,
             24.
             
          
           
             a
             Arist
             polit
             .
             l.
             1.
             
          
           
             b
             Eph.
             2.
             19.
             21.
             
          
           
             c
             1
             Cor.
             6.
             19.
             1
             
             Pet.
             2.
             5.
             
          
           
             d
             1
             Cor.
             12.
             12.
             
          
           
             e
             1
             Cor.
             12.
             13.
             
             Rom.
             8.
             11.
             
             Eph.
             4.
             4.
             
          
           
             f
             1.
             
             Pet.
             2.
             5.
             
          
           
             g
             Eph.
             2.
             20.
             1
             
             Cor.
             3.
             11.
             
          
           
             h
             Iohn
             15.
             2.
             
          
           
             i
             Rom.
             11.
             16
             ,
             17
             ,
             18.
             
          
           
             k
             Eph.
             4.
             16.
             
          
           
             l
             Mat.
             6.
             22.
             
          
           
             n
             Necesse
             est
             ut
             eam
             ,
             non
             ut
             vivam
             ,
          
           
             o
             Acts
             20.
             24.
             
          
           
             p
             Rom.
             9.
             3.
             
          
           
             q
             Exod.
             32.
             32
             
          
           
             r
             Aquin.
             sum
             .
             part●●
             quaest
             .
             95
             〈◊〉
             1.
             
          
           
             s
             Zeemannus
             de
             Dei
             Imagine
             in
             ▪
             Hos●
             .
             c.
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Vide
             Arist.
             Ethic.
             l.
             3.
             c.
             12.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Vide
             Arist.
             Eth.
             l.
             1.
             cap.
             13.
             
          
           
             u
             Genes
             .
             2.
             33.
             
          
           
             x
             Gen.
             3.
             13.
             
          
           
             y
             1
             Pet.
             2.
             21.
             
          
           
             z
             Math.
             26.
             39
             
          
           
             a
             1
             Cor.
             10.
             24
             
             Phil.
             2.
             21.
             
          
           
             b
             Phil.
             2.
             17.
             
             Acts
             20.
             24.
             
          
           
             c
             Ephes.
             4.
             15.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ephes.
             4.
             12.
             
          
           
             l
             Tertul.
             de
             paenit
             .
             cap.
             4.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             Eth.
             l.
             6.
             
          
           
             n
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             Eth.
             l.
             3.
             cap.
             1.
             2
             
             Pet.
             2.
             5.
             
          
           
             o
             Simul
             ut
             desina●t
             ignor●re
             cessant
             &
             od●sse
             .
             Tertul.
             Apolog.
             cap.
             1.
             
          
           
             c
             Domestica
             Iudicia
             Tertul.
             Apol.
             cap.
             1.
             
             Clemens
             Alex.
             strom
             .
             lib.
             4.
             vid.
             Herald
             .
             in
             Tertul
             .
             Apol.
             c.
             1.
             
          
           
             d
             Audacium
             existimo
             de
             bono
             divini
             praecepti
             disputare
             Tertul.
             de
             paenit
             .
             cap.
             4.
             
          
           
             e
             Qui
             perspicit
             apud
             te
             paratam
             fuisse
             virtutem
             ,
             reddet
             pro
             virtute
             merc●dem
             .
             Cyprian
             de
             mortal
             .
          
           
             f
             Vide
             Tertul.
             Apol.
             c.
             49.
             
          
           
             g
             Quid
             faceres
             si
             filium
             jubereris
             occidere
             ?
             Cyprian
             .
             de
             mortal
             .
          
           
             h
             Licet
             parvulus
             ex
             collo
             pendeat
             nepos
             ,
             &c.
             Hieron
             .
             ad
             Heliodorum
             .
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Vid.
             Brisson
             .
             de
             formulis
             lib.
             4.
             
             &
             Iustin
             Martyr
             .
             Apolog.
             2.
             
          
           
             h
             H●b
             .
             12.
             2.
             
          
           
             i
             Deus
             cogitavit
             salutem
             qua
             redempti
             sumus
             ,
             Iudas
             cogitavit
             Pretium
             ,
             &c.
             Aug.
             Tom.
             9.
             
             Tract
             .
             7.
             in
             Ep.
             1.
             
             Ioh.
             
          
           
             k
             Habemus
             nos
             aliquid
             Dei
             sed
             ab
             ipso
             non
             à
             nobis
             ,
             sed
             ex
             gratiâ
             ipsius
             ,
             non
             ex
             nostrâ
             proprietate
             Tertul
             .
             Cont.
             Hermogi
             .
             c.
             §.
          
           
             k
             Vid
             :
             Hooker
             Eccl.
             policie
             .
             l.
             1.
             sect
             .
             11.
             
          
           
             l
             Vid.
             Dr.
             Field
             of
             the
             Church
             .
             l.
             1.
             c.
             2.
             
          
           
             m
             Nec
             qu●squam
             dicat
             meritis
             operum
             suorum
             vel
             meritis
             fidei
             sibi
             traditam
             ,
             &c.
             Aug.
             Ep.
             46.
             ad
             Valentem
             .
          
           
             n
             Evangelium
             aliud
             à
             lege
             non
             alienum
             ,
             diversum
             ,
             sed
             non
             contrarium
             .
             Tertul.
             Cont.
             Marcion
             .
             lib.
             4.
             cap.
             11.
             
          
           
             c
             Genes
             2.
             17.
             
          
           
             d
             Ioh.
             6.
             51.
             
          
           
             a
             Math.
             6.
             20.
             
          
           
             Ioh.
             6.
             29.
             
          
           
             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.
             
          
           
             c
             Deus
             prom●tte●do
             seip●um
             secit
             debit●rem
             .
             August
             .
          
           
             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.
             
          
           
             c
             Math.
             16.
             
             2●
             .
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Ephes.
             1.
             14.
             
          
           
             g
             Ioh.
             3.
             16
             
             Gal.
             1.
             4.
             
             Tit.
             2.
             14.
             
             Esay
             9.
             6.
             
             Rom.
             8.
             32.
             
          
           
             c
             Math.
             6.
             12.
             
          
           
             d
             Coloss.
             2.
             14.
             
          
           
             e
             Gal
             4.
             4.
             
          
           
             f
             Esay
             .
             9.
             6.
             
          
           
             g
             Matth
             13.
             11
             
          
           
             h
             Iud.
             vers
             .
             3.
             
             Phil.
             1.
             29.
             
          
           
             i
             Acts
             5.
             31.
             2
             
             Tim.
             2.
             25.
             
          
           
             k
             Phil.
             1.
             29.
             
          
           
             l
             Rom.
             6.
             
          
           
             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.
             
          
           
             n
             Nauseabit
             ad
             antidotum
             ,
             qui
             hiavit
             ad
             venenum
             ?
             Tertul.
             cont
             .
             Gnost
             .
             cap.
             5.
             
          
           
             o
             Psal.
             
          
           
             p
             Eph.
             3.
             17.
             18
             
          
           
             q
             Portis
             comparandi
             ●ui
             ●a
             prius
             concu●eant
             ac
             ●uto
             canoque
             involv●●t
             quae
             mox
             avide
             devor●nt
             .
             Parker
             de
             antiq
             .
             Brit.
             in
             praesat
             .
          
           
             r
             Matth.
             4.
             6.
             
          
           
             s
             Matt.
             4.
             3.
             
          
           
             a
             Heb.
             10.
             1.
             
          
           
             a
             Vid.
             Aquin.
             part
             .
             1.
             quaest
             .
             62.
             art
             .
             2.
             ad
             2
             〈◊〉
             .
          
           
             b
             1
             Tim.
             3.
             16.
             
          
           
             c
             2
             Cor.
             12.
             4.
             
          
           
             d
             1
             Cor.
             19.
             
          
           
             a
             Joh.
             4.
             
          
           
             b
             Numb
             .
             13.
             21.
             
          
           
             c
             Gal
             5.
             
          
           
             d
             Hom.
             Odyss
             .
             l.
             9.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arlis
             .
             Rb.
             lib.
             1.
             cap.
             1.
             
          
           
             a
             Gal.
             4.
             3.
             
          
           
             b
             1
             Cor.
             10.
             1
             ,
             2
             ,
             3
             ,
             4.
             
             Tert.
             de
             Baptis
             .
             cap.
             9.
             &
             cont
             .
             Mercion
             .
             lib.
             3.
             ca.
             16.
             &
             l.
             5.
             6.
             7.
             
          
           
             c
             Manna
             &
             aequ●
             è
             petrâ
             habebant
             in
             se
             figuram
             futuri
             mysterij
             quod
             nunc
             sum●mus
             in
             commemoraetionem
             Christi
             Domini
             .
             Ambros.
             in
             1
             Cor.
             10.
             
          
           
             d
             Vid.
             Mor●ay
             de
             Eucharist
             .
             lib.
             4.
             cap.
             1.
             
             
               D
               
               r.
            
             Field
             
               of
               the
               Church
            
             ,
             l.
             1.
             c.
             5.
             
             Pareu●
             in
             Heb.
             cap.
             8.
             &
             cap
             10.
             &
             ca.
             12.
             18.
             28.
             
          
           
             e
             Act.
             13.
             32.
             
             Gal.
             3.
             17.
             
          
           
             f
             Act.
             13.
             32.
             
          
           
             g
             Act.
             13.
             46.
             
             Matth.
             10.
             5
             ,
             6.
             
             Rom.
             3.
             2.
             
             Ephes.
             2.
             12.
             
          
           
             h
             Mark.
             16.
             15.
             
             Esay
             49.
             6.
             
          
           
             i
             Heb.
             1.
             1
             ,
             2.
             
          
           
             b
             Heb.
             10
             9.
             7.
             12.
             16.
             
          
           
             c
             Heb.
             6.
             20.
             
             &
             7.
             16.
             24.
             28.
             
          
           
             d
             S●cundum
             quen●●m
             modum
             Sacramentum
             corporis
             Christi
             corpus
             est
             &
             Sacramentum
             sanguinis
             sanguis
             e●●
             .
             Aug.
             Epist.
             23.
             
          
           
             a
             Hooker
             lib.
             5.
             pag.
             359.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Iust.
             Mart.
             Apol.
             2.
             
          
           
             c
             Non
             dentes
             ad
             mordendum
             acuimus
             ,
             sed
             fide
             sincerâ
             panem
             frangi●●●
             &
             partimur
             .
             Cypr.
             qui
             manducat
             intùs
             non
             forìs
             qui
             manducat
             in
             corde
             ,
             non
             qui
             premit
             dente
             .
             Aug.
             Tract
             .
             26.
             in
             Ioh.
             &
             vid.
             de
             Civit.
             dei
             lib.
             21.
             cap.
             25.
             
          
           
             Matth.
             28.
             
          
           
             a
             2
             Pet.
             2.
             5.
             
          
           
             a
             Joh.
             20.
             20.
             27.
             
          
           
             Luk.
             24.
             39.
             
          
           
             Matth.
             28.
             6.
             
          
           
             b
             Erat
             c●ro
             eju●
             in
             monumento
             ,
             sed
             virtus
             ejus
             operabatur●
             coelo
             .
             Ambros
             de
             Incarnat
             .
             cap.
             5.
             
          
           
             d
             Rom.
             11.
             
          
           
             e
             Ephes.
             1.
             22.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Ephes.
             1.
             14.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Rom.
             14.
             11.
             
          
           
             h
             Greg.
             de
             Valen.
             Tom.
             2.
             di●p
             .
             1.
             qu.
             I
             punct
             .
             1.
             
          
           
             i
             Hooker
             lib.
             5.
             sect
             .
             55.
             p.
             303.
             304.
             
          
           
             a
             Joh.
             6.
             51.
             
          
           
             b
             1
             C●r
             10.
             4.
             
             Gen.
             17.
             10.
             
             Exod.
             12.
             11.
             
          
           
             c
             Foedus
             ferire
             .
             Liv.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Homer
             .
          
           
             c
             Joh.
             6.
             63.
             
             Rom.
             8.
             2.
             
          
           
             a
             Affectus
             consociat
             &
             confoederat
             voluntates
             .
             Cyprian
             .
          
           
             b
             1
             Cor.
             3.
             16.
             
             Rom.
             8.
             9.
             11.
             2
             
             Tim.
             1.
             14.
             
             Ephes
             3.
             17.
             
          
           
             c
             Gen.
             17.
             17.
             
             Deus
             ut
             personam
             non
             accipit
             ,
             sic
             nec
             atatem
             ,
             Cypr.
             lib.
             3.
             
             Ep.
             8.
             
          
           
             d
             Tit.
             3.
             5.
             vid.
             Coquae
             .
             Comm●n
             .
             ad
             lib.
             1.
             
             Aug.
             de
             Civ
             .
             dei
             ,
             cap.
             27.
             num
             .
             2.
             
          
           
             e
             Eph.
             4.
             13.
             15.
             
          
           
             a
             Heb.
             12.
             15.
             
          
           
             h
             Gal.
             5.
             
          
           
             c
             Jam.
             1.
             15.
             
          
           
             d
             Gal.
             4.
             6.
             
             Rom.
             8.
             2.
             
          
           
             e
             Joh.
             6.
             63.
             
          
           
             f
             Ephes.
             3.
             16.
             
          
           
             g
             1
             ●hest
             .
             5.
             19.
             
          
           
             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.
             
          
           
             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.
             
          
           
             b
             Sic
             olim
             sacramentum
             appellatum
             .
             vid.
             Dur.
             de
             ritibus
             ecclesiae
             lib.
             2.
             cap.
             55.
             
          
           
             c
             Ephes.
             4.
             3
             ,
             4.
             
          
           
             d
             Advancement
             of
             learning
             .
             l.
             2.
             
          
           
             a
             Quand●
             Dominus
             corpus
             suum
             panem
             voc●t
             de
             multorum
             Granorum
             Adunatione
             congestum
             ,
             populum
             〈◊〉
             quem
             por●abat
             indicat
             adunatum
             ,
             &c.
             
             Cypr.
             li.
             1.
             
             Epi.
             6.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Chrysost.
             in
             1
             Cor.
             Hom.
             24.
             1
             
             Cor.
             10.
             17.
             
          
           
             b
             Exod.
             12.
             26.
             
          
           
             c
             Coena
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             communione
             vescentium
             ,
             Plut.
             &
             Isi●
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dionys.
             
          
           
             b
             John
             17.
             
          
           
             c
             Gen.
             3.
             22.
             
          
           
             d
             Gen.
             17.
             10.
             
          
           
             e
             Exod.
             12.
             17.
             
          
           
             f
             Tit.
             3.
             5.
             
          
           
             g
             1
             Cor.
             10.
             16.
             
          
           
             h
             Quando
             in
             calice
             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.
             
          
           
             i
             Stuck
             antiq
             .
             conviv
             .
             l.
             3.
             c.
             11.
             
          
           
             k
             Rev.
             17.
             15.
             
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             Iusti.
             Mart.
             Apol.
             2.
             
          
           
             a
             Scalig.
             de
             subt
             .
             exercit
             .
             Arist.
             Pol.
             l.
             2.
             c.
             4.
             
          
           
             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.
             
          
           
             c
             Vide
             inquiunt
             ut
             invicem
             diligunt
             .
             Tertul.
             &
             Minut.
             Fel.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             &c.
             Iust.
             Mart.
             Ap.
             2
             Deposita
             pietatis
             vi
             .
             Ter.
             Ap.
             c.
             39.
             
          
           
             a
             Vid.
             Stuck
             .
             An.
             Conv.
             lib.
             1.
             ca.
             3.
             
          
           
             b
             
               Act.
               4.
               32.
               
               Phil.
            
             1.
             27.
             
             Vnum
             signum
             habemus
             ,
             quare
             non
             in
             uno
             ovili
             sumus
             ?
             Aug.
             To.
             7
             Serm.
             ad
             pleb
             .
             Caesariensem
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             A●les
             .
             Ethic.
             lib.
             9.
             ca.
             6.
             
          
           
             d
             Vid.
             fus
             .
             debat
             re
             Stuck
             .
             antiq
             .
             conviv
             .
             li.
             1.
             ca.
             3.
             
          
           
             e
             Scipio
             &
             Hasdrubal
             apud
             Scyphacem
             Liv.
             20.
             l.
             
          
           
             f
             Ar●s
             Polit.
             lib.
             5.
             cap.
             11.
             vid.
             Baron
             .
             an
             .
             100.
             num
             .
             8.
             
          
           
             a
             Gen.
             43.
             34.
             
          
           
             b
             Religio
             à
             religando
             .
             Cicero
             .
          
           
             c
             Gen.
             43.
             32.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Chrysost.
             in
             Rom.
             Hom.
             1.
             2
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Chrys.
             in
             1
             Cor.
             hom
             .
             1.
             
          
           
             f
             Ephes.
             4.
             5
             ,
             6.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Eth.
             li.
             8.
             cap.
             5.
             
             &
             8.
             
          
           
             h
             Maximè
             mortiferi
             esse
             solent
             morsus
             morientium
             bestiarum
             .
             Flor.
             lib.
             2.
             cap.
             15.
             
          
           
             i
             Rom.
             7.
             24.
             
          
           
             k
             Heb.
             12.
             1.
             
          
           
             l
             Jos.
             23.
             13.
             
          
           
             l
             Jos.
             23.
             13.
             
          
           
             a
             Heb.
             13.
             6.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Chrys.
             in
             1
             Cor.
             Ho.
             27.
             
          
           
             c
             Gal.
             3.
             1.
             
          
           
             d
             Cruci
             haeremus
             sanguinem
             sugimus
             &
             inter
             ipsa
             Redemptoris
             nostri
             vulnera
             sigimus
             linguam
             ,
             &c.
             Cyprian
             .
             de
             coena
             D●m
             .
          
           
             e
             Heb.
             6.
             18.
             
          
           
             f
             Gen.
             17.
             11.
             
             Rom.
             4.
             11.
             
             Exod.
             12.
             13.
             
          
           
             *
             Aug.
             de
             doctr
             .
             Christ.
             l.
             2.
             c.
             1.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             de
             Interpr
             .
             cap.
             1.
             
          
           
             b
             Plus
             annulis
             nostris
             quàm
             animis
             creditur
             ,
             Seneca
             .
          
           
             c
             Bernardus
             .
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost.
             in
             Gen.
             Hom.
             39.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrys.
             in
             Mat.
             ●
             .
             Hom.
             81
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Ibid.
             
          
           
             g
             Est.
             haec
             natura
             syderibus
             ut
             parva
             &
             exilia
             v●lidiorum
             exortu●
             obscuret
             .
             Plin.
             Paneg.
             
          
           
             h
             Cum
             velut
             è
             speculo
             in
             speculum
             tralucet●
             .
             〈◊〉
             .
             Lucret.
             
          
           
             a
             Exod.
             12.
             46.
             
          
           
             b
             Luk.
             2.
             32.
             
          
           
             c
             1
             Cor.
             11.
             33.
             
          
           
             d
             Ephes.
             2.
             14.
             
          
           
             Hos.
             1.
             10
             ,
             11.
             
          
           
             a
             Vid.
             Aug.
             Ep.
             5.
             ad
             Marcellinum
             ,
             &
             Epist.
             19.
             ad
             Hieron
             .
             cap
             2.
             
             &
             Tert.
             cont
             .
             Iudae
             .
             cap
             2.
             
             &
             6.
             &
             de
             monogam
             .
             c.
             7.
             &
             de
             O●at
             .
             cap.
             1.
             
          
           
             b
             Gal.
             4.
             3.
             
          
           
             c
             Eph.
             2.
             15
             ,
             16.
             
          
           
             d
             vid.
             Brisso
             .
             deri
             .
             Pers.
             l.
             1.
             p.
             27.
             
          
           
             c
             Heb.
             10.
             4.
             
          
           
             f
             1
             Cor.
             11.
             
          
           
             g
             Hest.
             9.
             17.
             1
             
             Mat.
             4.
             55.
             56.
             
          
           
             h
             John.
             10.
             22.
             
          
           
             a
             Cypr.
             de
             Idol
             .
             Vanit
             .
             Min.
             Fel.
             in
             Octav.
             Clem.
             Alex
             ,
             in
             protreptico
             .
          
           
             b
             Anseres
             quotannis
             apud
             Romanos
             splendida
             in
             Lectica
             sedebant
             ,
             quòd
             in
             obsidione
             Capitolij
             excit
             assent
             .
             vid
             ,
             Ros.
             Antiq.
             Rom.
             lib.
             4.
             cap.
             17.
             
          
           
             c
             Leo
             apud
             Aul.
             Gell.
             lib.
             5.
             ca.
             14.
             
          
           
             d
             Exod.
             40.
             34.
             1
             
             King.
             8.
             11.
             
          
           
             e
             Eccles.
             4
             17.
             
          
           
             f
             Exod.
             3.
             4.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Iu.
             Mart.
             Dialog
             .
          
           
             b
             Aug.
             de
             Gen.
             ad
             literam
             ,
             lib.
             12.
             ca.
             18.
             amant
             homines
             inexperta
             mirari
             ,
             &c.
             
             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.
             
          
           
             a
             Arlet
             .
             Polit.
             l.
             2.
             
          
           
             a
             Non
             pati●r
             me
             quicquam
             nescire
             deco
             qu●m
             amem
             .
             Plin.
             Epist.
             
          
           
             b
             Dr.
             Iackton
             
               of
               Faith
            
             ,
             Sect.
             1.
             cap.
             8.
             
             §.
             8.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Arles
             Rhet.
             lib.
             2.
             
          
           
             d
             1
             Joh.
             14.
             19.
             
          
           
             e
             Rom.
             5.
             7
             ,
             8.
             
          
           
             f
             Joh.
             1
             5.
             13.
             
          
           
             g
             Ibid.
             
          
           
             h
             Gal.
             6.
             12.
             
          
           
             i
             1
             Cor.
             2.
             2.
             
          
           
             a
             Senec.
             de
             .
             Benef
             ▪
             
          
           
             b
             Totum
             Christiani
             nominu
             &
             pondus
             &
             fructu●
             ,
             Mors
             Christs
             ,
             Tertul.
             cont
             .
             Marc.
             l.
             3.
             c.
             8.
             
          
           
             c
             Illa
             incorpore
             Christi
             vulnera
             non
             erant
             Christi
             vulnera
             sed
             latronis
             .
             Ambros.
             serm
             .
             44.
             de
             sanctolatrone
             .
          
           
             d
             Sibi
             quidem
             indigna
             Homini
             autem
             necessaria
             &
             ita
             sam
             Deo
             digna
             ,
             quia
             nihil
             tam
             dignum
             deo
             quàm
             salus
             hominis
             ,
             Tert.
             cont
             .
             Marc.
             li.
             2.
             c.
             27
             quodcunque
             Deo
             indignum
             est
             mihi
             expedit
             .
             Id.
             de
             carn
             .
             Chri.
             c.
             5.
             
          
           
             e
             Joh
             6.
             
          
           
             f
             Rom.
             11.
             26.
             
          
           
             g
             Joh.
             8.
             36.
             
             Gal.
             2.
             4.
             
          
           
             h
             Col.
             2
             15.
             
          
           
             i
             Ephes.
             4.
             8.
             
          
           
             k
             Luk.
             11.
             
          
           
             a
             Gal.
             4.
             
          
           
             b
             Esuriens
             sub
             diabolo
             ,
             sitiens
             sub
             samaritide
             ,
             &c.
             
             Tert.
             
          
           
             c
             Vid.
             Zeaman
             de
             Imag.
             Dei
             in
             Homine
             .
             cap.
             8.
             artic
             .
             2.
             
          
           
             d
             Senec.
             Epist.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Joh.
             1.
             12.
             
          
           
             a
             Ephes.
             2.
             
          
           
             b
             1
             Cor.
             2.
             14.
             
             Gen.
             6.
             5.
             2
             
             Cor.
             3.
             5.
             
          
           
             c
             1
             Pet.
             2.
             9.
             
          
           
             d
             2
             Co.
             3.
             15
             ,
             16.
             
          
           
             e
             Act.
             26.
             18.
             
          
           
             a
             2
             Co.
             3.
             16
             ,
             17
             2
             Cor.
             3.
             8.
             
          
           
             b
             Rom.
             10.
             8.
             
             Jam.
             1.
             18.
             2
             
             Thess.
             2.
             14.
             
          
           
             c
             1
             Pet.
             1.
             23.
             
          
           
             d
             1
             Cor.
             6
             ,
             20.
             
          
           
             e
             Gal.
             3.
             13.
             
          
           
             Mal.
             3.
             17.
             
          
           
             f
             Gal.
             4.
             4
             ,
             5.
             
          
           
             g
             Rom.
             5.
             
          
           
             h
             Rom.
             13.
             14.
             
          
           
             Epiphan
             .
          
           
             a
             Rom.
             7.
             22.
             
          
           
             b
             Joh.
             1.
             
          
           
             c
             Ephes.
             4.
             
          
           
             d
             Rom.
             8.
             
          
           
             c
             Ze●man
             de
             Imag
             .
             Dei
             in
             Homine
             ,
             cap.
             8.
             
          
           
             f
             Lips.
             Satur.
             
          
           
             g
             Rom.
             5.
             
             Rom.
             8.
             
          
           
             a
             Aug.
             de
             doctr
             .
             Christia
             l.
             1.
             c.
             14
             
          
           
             b
             Tertul.
             cont
             .
             Gnost
             .
             cap.
             5.
             
          
           
             c
             Cypr.
             in
             Symb.
             
          
           
             d
             Ephe.
             ●
             .
             16.
             19
             
             Col.
             2.
             14.
             
          
           
             e
             Heb.
             
          
           
             f
             Joh.
             20.
             17.
             
          
           
             g
             Col.
             2.
             14.
             
          
           
             h
             Gal.
             3.
             13.
             
             Phil.
             2.
             7.
             
             Joh.
             8.
             36.
             1
             
             Joh.
             1.
             7.
             
          
           
             k
             Phil.
             1.
             23.
             
          
           
             l
             Mercatura
             est
             paeuca
             amittere
             ,
             ut
             majora
             lucreris
             .
             Tertul.
             ad
             Martyr
             .
          
           
             a
             Phil.
             1.
             21.
             
          
           
             b
             1
             Cor.
             15.
             56.
             
          
           
             c
             Psal.
             124.
             5.
             
             Esay
             55.
             20.
             
             Jud.
             ver
             13.
             
          
           
             d
             1
             Cor.
             15.
             56.
             
          
           
             e
             Gal.
             4.
             4
             ,
             5.
             
          
           
             f
             Heb.
             7.
             25.
             
          
           
             a
             Numb
             .
             12.
             9.
             
          
           
             b
             1
             Joh.
             1.
             
             ●
             .
          
           
             c
             Joh.
             3.
             9.
             
          
           
             b
             Rom.
             10.
             4.
             
          
           
             c
             Rom.
             6.
             14.
             
          
           
             d
             Planè
             &
             nos
             sic
             dicimus
             decessisse
             legem
             quoad
             onera
             non
             quoad
             Iustitiam
             ,
             Tert.
             de
             Monog
             .
             cap.
             7.
             
          
           
             e
             1
             Tim.
             1.
             9.
             
          
           
             a
             Omnis
             rei
             inspectio
             Authore
             cognito
             planior
             est
             .
             Tert.
             de
             fug
             .
             in
             persec
             .
             cap.
             1.
             
          
           
             b
             Heb.
             12.
             6.
             
          
           
             c
             Indignantis
             Dei
             major
             haec
             plaga
             est
             ut
             nec
             intelligant
             delicta
             nec
             plangunt
             Cypr.
             de
             Lapsis
             .
          
           
             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.
             
          
           
             f
             1
             Thess.
             3.
             3.
             
             Job
             5.
             6.
             
          
           
             g
             1
             Cor.
             11.
             32.
             
          
           
             h
             Deu●
             est
             adeò
             bonu●
             ut
             non
             permitteret
             malum
             fieri
             ,
             si
             non
             esset
             adeò
             po
             tens
             ut
             posse●
             ex
             malo
             bonum
             educere
             .
             Aug.
             in
             Euchir
             .
          
           
             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
             .
          
           
             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.
             
          
           
             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
             
          
           
             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
             .
          
           
             c
             Perdidistis
             utilitatem
             calamitatis
             ,
             &
             miserri
             mi
             facti
             estis
             ,
             &
             pessimipermansistis
             .
             Aug.
             de
             civi
             .
             dei
             l.
             1.
             c.
             33.
             
          
           
             d
             Rom.
             8.
             17.
             
          
           
             e
             2
             Cor.
             12.
             9.
             
          
           
             f
             Hos.
             5.
             15.
             6.
             1.
             
          
           
             g
             vid.
             Brisson
             .
             de
             form
             .
             l.
             2.
             p.
             204.
             
             &
             208.
             
          
           
             h
             Levit.
             10.
             3.
             2
             
             Sam.
             12.
             14.
             
             Joh.
             9.
             3.
             11.
             4.
             
          
           
             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
             ,
             &c.
             vid.
             Tertul.
             cont
             .
             Gnost
             .
             cap
             6.
             
          
           
             b
             Celebrantes
             sacramenta
             commovemur
             quasi
             ungulam
             findens
             ,
             &
             ruminans
             pecus
             revecare
             ad
             fauces
             ,
             &
             minutatim
             communori
             Dominica
             institutionis
             exemplum
             ,
             ut
             semper
             passio
             si●
             in
             memoria
             ,
             &c.
             
             Cypr.
             de
             coe●●
             Do●
             .
          
           
             a
             Iam.
             2.
             19.
             
          
           
             b
             Iohn
             17
             3.
             
          
           
             c
             Iohn
             18.
             25.
             
             Mat●h
             .
             26.
             72.
             
          
           
             Nullum
             bonum
             〈…〉
             noscitur
             quod
             non
             perfecte
             amatur
             ,
             &c.
             vid.
             Aug
             lib.
             83.
             quaestionum
             .
             Tom
             4.
             p.
             208
             q
             35.
             
          
           
             Vid.
             Ar.
             Eth.
             lib.
             7.
             cap.
             3.
             
          
           
             a
             Qui
             mem●●t
             sine
             impend●o
             gratu●
             est
             .
             Senec
             de
             Benef.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ch●ysost
             in
             1
             Cor.
             Hom
             ▪
             27.
             
             Verb●no
             〈◊〉
             connot
             an●
             essect●●
             .
          
           
             b
             August
             de
             Gen●s
             ad
             literam
             l.
             7.
             cap.
             20.
             
          
           
             b
             Vid.
             Casaub.
             comment
             .
             in
             cap.
             8
             Theoph●ast
             .
             charact
             .
             p.
             271.
             
          
           
             a
             1
             King.
             8.
             52
             
          
           
             b
             Isa.
             43.
             26.
             
             Psalme
             89.
             49.
             
             Esay
             64.
             8.
             12.
             
             Iere.
             14.
             8.
             9
             ,
             21.
             
          
           
             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
             .
          
           
             c
             1
             Cor.
             1.
             2.
             
             Cor.
             4.
             7.
             
          
           
             d
             2
             Kings
             5.
             12
             ,
             13.
             
          
           
             a
             1
             Thess.
             3.
             10.
             
             Luke
             17.
             5.
             
             Rom.
             1.
             19.
             
          
           
             b
             1
             Iohn
             1.
             16
             
          
           
             c
             Phil.
             1.
             19
             
          
           
             d
             Ephes.
             4
             12
             ▪
             13.
             
          
           
             e
             Colos
             2.
             6.
             7.
             
          
           
             f
             Ephes
             4.
             15
             1
             
             Pet.
             2
             2.
             
          
           
             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
             tene●t
             .
             Lucam
             .
          
           
             a
             Iob
             1.
             7.
             2.
             2.
             
          
           
             Ephes.
             3
             19.
             
          
           
             Ehes.
             4.
             13.
             
          
           
             a
             Iob
             1.
             7.
             2.
             2.
             
          
           
             b
             Psalm●
             .
          
           
             d
             Rom.
             12
             15.
             
          
           
             e
             Phil.
             2.
             2.
             
          
           
             f
             Ioh.
             14
             26.
             
          
           
             g
             ●oh
             .
             15.
             26.
             
          
           
             h
             Gal.
             6.
             2.
             
          
           
             i
             Rom.
             8.
             11.
             
          
           
             k
             Rom.
             5
             5.
             
          
           
             l
             Rom.
             7.
             23.
             
          
           
             a
             Luke
             .
             6.
             44
             
          
           
             b
             Iam.
             3
             11.
             12
             
          
           
             c
             Esay
             5.
             7.
             
             Ezek●l
             .
             17.
             24.
             
          
           
             d
             Cant.
             4
             12.
             13.
             
          
           
             e
             Ephes.
             5.
             23
             
             Rom.
             12.
             5.
             
          
           
             f
             Acts
             11.
             1.
             15.
             36.
             
          
           
             h
             1
             Cor
             12.
             26.
             
          
           
             i
             Esay
             .
             64.
             
          
           
             k
             Amos
             6.
             4.
             7
             
          
           
             a
             Iudg.
             5.
             29.
             
          
           
             b
             Iam.
             1.
             17.
             
          
           
             c
             Heb.
             6.
             18.
             
          
           
             d
             Iam.
             1
             17.
             
          
           
             a
             Ierem.
             22.
             9
             
             Vel
             praesentem
             desideramus
             .
             Plin.
             Paneg.
             
          
           
             b
             G●n
             6
             6.
             
          
           
             c
             Psalm
             .
             48.
             8.
             
          
           
             d
             Ierem
             7
             12
             
          
           
             e
             Ierem
             22.
             28
             
          
           
             f
             Esay
             5.
             1.
             
          
           
             g
             Ro.
             11.
             21
             24
             
          
           
             Luk.
             22.
             31.
             
          
           
             Act.
             9
             4.
             
          
           
             1
             Sam.
             3.
             10.
             
          
           
             a
             2
             Tim.
             2
             19.
             
          
           
             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.
             
          
           
             c
             Senec.
             Epist.
             3.
             
          
           
             a
             Gal.
             4.
             3.
             5
             1.
             
             Act●
             15.
             10.
             
             Gal.
             4.
             1.
             
          
           
             b
             Ephes.
             2.
             14
             
          
           
             c
             Heb
             9
             10.
             
             Gal.
             4
             4.
             
          
           
             d
             Rom.
             11.
             
          
           
             e
             Heb
             10.
             1.
             
          
           
             f
             Colos.
             2.
             14
             
          
           
             g
             2
             Cor.
             3.
             11.
             13.
             
          
           
             h
             Iohn
             1.
             17
             
          
           
             i
             Ioh.
             4.
             21.
             23.
             
          
           
             k
             1
             Cor.
             6
             12.
             
             Tit.
             1.
             15.
             
          
           
             l
             1
             Tim.
             4.
             5.
             
          
           
             m
             Rom.
             14.
             14.
             
             Act.
             10.
             15.
             
          
           
             a
             1
             Pet.
             2.
             16.
             
          
           
             b
             Gal.
             5.
             13.
             
          
           
             *
             Gal.
             5.
             13.
             
          
           
             c
             1
             Cor.
             10.
             31.
             
          
           
             d
             Rom.
             13.
             1.
             2.
             5.
             
          
           
             e
             1
             Cor.
             8.
             9.
             
          
           
             f
             S●e
             Doctor
             Field
             of
             the
             Church
             lib.
             1.
             cap.
             32.
             33.
             
          
           
             g
             Iohn
             .
             4.
             24.
             
          
           
             h
             Rom.
             12.
             1.
             
          
           
             i
             2
             Cor.
             3.
             6.
             
          
           
             b
             Esay
             .
             1.
             11.
             13.
             14.
             
             Amo●
             5.
             21.
             
          
           
             c
             Exod.
             20.
             10
             
             Ezek.
             20.
             12.
             
             Esay
             58.
             13.
             
          
           
             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.
             
          
           
             e
             Cultus
             Deorum
             op●mus
             idemque
             cast●ssimus
             ut
             co●●semper
             purâ
             ,
             integrâ
             ,
             incorrupta
             et
             mente
             &
             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
             quàm
             innocentia
             &
             sanctitate
             laetari
             .
             Plin.
             Paneg.
             
          
           
             f
             Semper
             impiae
             institutiones
             arcent
             profanos
             ,
             &c.
             Tertul.
             in
             Apolog.
             c.
             7.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Clem.
             Alex.
             Ierom
             .
             l
             5.
             vid.
             B●esson
             ,
             de
             formulis
             .
             lib.
             1.
             
          
           
             a
             Iob.
             1.
             10.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ar.
             Eth.
             l.
             7.
             c.
             10
             
          
           
             b
             Math.
             7.
             22.
             23.
             
          
           
             c
             Gal.
             3
             ▪
             1.
             
          
           
             a
             Iustin
             martyr●
             in
             dialog
             .
             Cum
             Tryph.
             
          
           
             b
             Act.
             7.
             51.
             
             Rom.
             7.
             23.
             
          
           
             a
             1
             Ioh.
             5.
             13.
             
          
           
             b
             Ioh.
             3.
             5.
             
             T
             it
             3.
             5.
             
          
           
             b
             Gen.
             1.
             29.
             
          
           
             c
             Rom.
             4.
             11.
             
          
           
             d
             2
             Cor.
             6.
             15.
             
          
           
             e
             1
             Cor.
             11.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             〈◊〉
             Eth.
             l.
             2.
             c.
             1.
             
             In
             〈…〉
             Gen.
             22.
             14.
             
          
           
             a
             Quiat
             .
             Instit.
             
          
           
             b
             Vid.
             Li●s●i
             Satur.
             l.
             2.
             c.
             19.
             
          
           
             c
             Ac
             Gell.
             noct
             .
             A●tic
             .
             lib.
             
          
           
             d
             Liv
             lib.
             26
             
          
           
             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
             Macrob
             Sa●ur
             l
             3.
             
             ●
             .
             15.
             
             Ante
             e●●las
             ,
             Athenaeus
             .
             l.
             4.
             
             Iav
             .
             l.
             49.
             
             Virg
             En●la
             An●
             Nuptias
             .
             Servi●●ad
             Virg.
             Aen●
             .
             lib.
             3.
             
          
           
             a
             Vid.
             B●isson
             .
             de
             formu●s
             .
             l.
             b.
             1.
             
          
           
             b
             Servius
             ad
             illud
             Virg.
             Purâque
             in
             vestè
             Sace●dos
             .
             Aehe
             .
             12.
             
          
           
             c
             Gen.
             18.
             21.
             
          
           
             d
             Gen.
             3.
             9.
             
          
           
             e
             Exod
             3.
             7.
             8.
             
          
           
             f
             Math.
             3
             13
             
          
           
             g
             Math
             4.
             12.
             
          
           
             h
             Mat.
             26
             36.
             
          
           
             a
             1
             Kings
             .
             6.
             7
             
          
           
             b
             Exod.
             12.
             3.
             6.
             
          
           
             c
             Marke
             14
             13.
             15.
             
          
           
             d
             Prior
             &
             authoritas
             imperantis
             quam
             vtilitas
             servientis
             Tertul.
             de
             paenit
             cap
             4.
             
          
           
             a
             Heb.
             10.
             29.
             
          
           
             b
             Chrysost.
             in
             1
             Cor.
             Hom●l
             .
             27.
             
          
           
             Voluntas
             sacit
             Homicidam
             .
          
           
             c
             Omnia
             s●●lera
             ●●iam
             an
             ●●ffectum
             operis
             ,
             qu●ntum
             〈◊〉
             setis
             est
             ,
             Perfecta
             sunt
             .
             Sen.
             de
             Const.
             Cap.
             7.
             
          
           
             d
             Quid
             tuputas
             cum
             stolidu●
             ille
             Rex
             multitudine
             telorum
             di●m
             obscurasset
             ullam
             sagittam
             in
             solem
             incidisse
             ●
             Sen.
             Ibid.
             Cap.
             4.
             
          
           
             e
             d●cendunt
             statuae
             restemque
             sequntur
             ,
             &c.
             juuenal
             .
             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.
             
          
           
             a
             Tac.
             Hist.
             l
             2
             
          
           
             b
             Psalm
             .
             50.
             16
             
          
           
             c
             Heb
             6.
             7.
             
          
           
             e
             Iohn
             .
             13
             5.
             
          
           
             f
             Math.
             27.
             59.
             60.
             
          
           
             a
             2
             Pet.
             1
             ▪
             19.
             
             Psalme
             119.
             
          
           
             b
             Rom
             1.
             16.
             
          
           
             c
             Rom
             1
             ▪
             21.
             
             Plangendae
             tenebrae
             in
             quibus
             me
             mea
             facultas
             la●et
             .
             Aug.
             confess
             l.
             10.
             cap.
             32.
             
          
           
             d
             Ephes.
             5.
             11.
             
          
           
             a
             Rev.
             2.
             24.
             
          
           
             b
             2
             Cor.
             2.
             11.
             
          
           
             c
             2
             Cor.
             11
             ▪
             3.
             
          
           
             d
             Ephes.
             6.
             11
             ▪
             
          
           
             e
             1
             Cor
             14
             ▪
             15.
             
          
           
             f
             Iam.
             1.
             
          
           
             g
             1
             Ioh.
             2.
             11.
             
          
           
             k
             Colos.
             1.
             
          
           
             l
             Ephes.
             5.
             
          
           
             m
             Psal.
             119.
             
          
           
             n
             Heb
             312.
             
             Ioh
             668.
             
          
           
             o
             Ioh
             12
             ▪
             35.
             
          
           
             p
             Psal.
             119.
             
          
           
             q
             Iam.
             2.
             8.
             
          
           
             r
             Heb
             3.
             12.
             
          
           
             s
             2
             Cor
             10
             4.
             
          
           
             t
             Ierem
             23.
             29
             
          
           
             a
             Psal.
             119.
             
          
           
             b
             Psal.
             23.
             
          
           
             c
             Esay
             12.
             3.
             
             Esay
             49
             ▪
             10.
             
          
           
             b
             Rom.
             8.
             
          
           
             c
             2
             Tim.
             1.
             7.
             
          
           
             d
             Wisd.
             17.
             11.
             
             Timor
             ctiam
             anxilia
             reformidat
             ,
             q
             Curt.
             
          
           
             e
             Ephs
             430.
             
          
           
             f
             Cui
             ca●q
             ,
             rei
             ponis
             signum
             ,
             id
             ●
             ponis
             signam
             ,
             me
             confusa
             cum●
             ilus
             à
             te
             non
             〈◊〉
             ▪
             ag●usci
             .
             Aug.
             Ia
             Ioh.
             trad
             .
             2●
             .
          
           
             b
             Ephes.
             1.
             14.
             
          
           
             c
             1
             Ioh.
             2.
             20.
             
          
           
             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.
             Ioh.
             〈◊〉
             4
             
          
           
             e
             Ioh.
             14
             ▪
             16.
             
          
           
             f
             Ex.
             30.
             25.
             30.
             
          
           
             g
             Heb
             1.
             9.
             
          
           
             a
             1
             Pet.
             2.
             9.
             
          
           
             b
             1
             Thess.
             5.
             19
             
          
           
             Spiritus
             Ardor
             is
             Isai
             44.
             
          
           
             a
             Iam.
             2
             19.
             
          
           
             b
             Rom
             5.
             1.
             
          
           
             c
             A●
             in
             .
             22.
             quaest
             .
             1.
             
             Artte
             .
             4.
             
          
           
             d
             2
             Cor.
             5.
             7.
             
          
           
             e
             Iohn
             .
             4.
             
          
           
             Vid.
             Chrysost
             Hom.
             7.
             in
             1
             Cor.
             
          
           
             Vbi
             ad
             prosunditatem
             Sacramentorum
             perventum
             est
             ,
             omnis
             platonicorum
             caligavit
             subtilitas
             .
             Cyprian
             .
             de
             Spirit
             .
             S●o
             Ioh.
             16
             8.
             
          
           
             1
             Cor.
             2.
             4.
             
          
           
             2
             Cor.
             4.
             2.
             
             Eph.
             4.
             19.
             
          
           
             2
             Cor.
             10
             4.
             5.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             Ethic.
             l.
             3
             c.
             7.
             
          
           
             *
             Psal
             119.
             18.
             
             Deut.
             29.
             4.
             
             Ier.
             27.
             7
             31.
             4.
             
             Ioh.
             6.
             45.
             
             Eph
             1
             ▪
             17.
             1
             
             Cor.
             12.
             7.
             
             Ioh
             14.
             21.
             1
             
             Thess.
             4.
             9.
             2
             
             Cor
             3.
             18.
             1
             
             Ioh.
             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
             grat
             .
             Christi
             .
             lib.
             1
             c.
             14.
             et
             vid
             de
             praedest
             .
             ss
             .
             c.
             8.
             
             Nemo
             potest
             deū
             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
             
          
           
             *
             Ignorantia
             &
             difficulta●
             .
             Aug.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             C●m
             .
             Alex.
             Stro●●
             .
             l.
             7.
             
          
           
             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.
             
          
           
             Ioh.
             7.
             17.
             
             Psal.
             25.
             9.
             14.
             
             Ioh.
             10.
             4.
             5.
             
             Iam
             3
             13.
             1
             
             Ioh
             2.
             20.
             
          
           
             Aug.
             de
             doctrin
             ▪
             Christ.
             l.
             2.
             c.
             6.
             
             Hillar
             .
             de
             Trin.
             lib.
             10.
             
          
           
             *
             Vid.
             Iustin
             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.
             
             Ioseph
             lib
             2.
             con●r
             .
             App●a
             .
             Euseb
             .
             〈…〉
             .
             l.
             13.
             c.
             13.
             l.
             4.
             c.
             16
             
          
           
             Aug
             de
             doctr
             .
             Christ.
             in
             pro.
             Hooker
             .
             lib.
             3.
             ss
             .
             8
             Camer
             .
             de
             Eccl.
             pag.
             411.
             
          
           
             Matth.
             27
             25.
             
          
           
             Iob.
             31.
             
             Ps
             116.
             1.
             26.
             1.
             11
             
             Isai.
             38
             3
             Nehe
             13.
             14.
             22.
             
             Act.
             24.
             16.
             
             Iob.
             21
             15.
             17.
             2
             
             Cor
             1.
             12.
             
             Rom.
             8.
             16.
             
          
           
             Doctor
             Iack●on
             of
             Faith.
             
          
           
             Isay.
             29.
             8.
             
          
           
             Vi●
             Augustin
             .
             de
             〈◊〉
             Christian.
             1.
             l.
             2.
             cap.
             7.
             
          
           
             a
             Gal.
             2.
             20.
             
          
           
             b
             Ephes.
             4.
             16.
             
          
           
             c
             Iob.
             15
             ,
             1.
             2.
             
          
           
             Ephes
             4.
             16.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Iustin
             Martyr
             .
             quaest
             .
             Orthod
             .
             q8
             .
          
           
             b
             Rom
             5
             ▪
             1.
             
          
           
             a
             Act.
             15.
             
          
           
             a
             Desertor
             de
             charactere
             damnatur
             de
             quo
             militans
             honoratu
             :
             Augustin
             .
             Brisson
             .
             de
             Reg.
             Perfis
             lib.
             2.