A
TREATISE
OF
THE
TWO
SACRAMENTS
OF
THE
GOSPELL
:
BAPTISME
,
AND
THE
SVPPER
OF
THE
LORD
.
The
first
part
.
CHAP.
I.
Of
the
Generall
Circumstances
of
Sacraments
.
I
Begin
with
these
,
because
the
doctrine
thereof
may
afford
light
to
the
ensuing
Discourse
.
And
the
Circumstances
which
I
would
touch
upon
are
these
six
.
Circumstances
6.
1.
The
Name
[
Sacrament
.
]
2.
The
Antiquitie
.
3.
The
Necessitie
of
their
handling
in
the
Ministry
.
4.
The
Number
.
5.
The
Publiquenesse
.
6.
The
Time
thereof
.
Circumst.
1
Concerning
the
Name
Name
.
of
a
Sacrament
,
it
is
of
ancient
use
in
both
Heathen
and
Christian
Authors
.
The
Heathens
applyed
it
to
signifie
a
sacred
and
holy
service
about
theis
Idoll
worship
,
and
especially
to
an
oath
,
which
they
honoured
as
a
sacred
and
divine
band
.
the
Latine
Fathers
,
especially
the
eloquentest
,
Tertullian
,
Cyprian
,
Ambrose
,
&c.
use
it
in
the
same
sence
for
an
holy
religious
complement
or
performance
:
in
which
sence
(
although
especially
they
aymed
at
our
two
Sacraments
)
yet
they
also
called
any
other
as
well
by
this
name
,
as
if
wee
would
call
the
mystery
or
doctrine
of
Christ
,
a
Sacrament
;
or
the
Church
liturgy
a
Sacrament
,
or
any
other
publique
or
private
ordinance
,
a
Sermon
,
a
fast
,
or
the
like
.
This
we
see
was
a
very
large
and
generall
expression
,
The
abuse
of
it
.
which
some
moderne
Divines
following
without
due
judgement
used
,
confound
divine
mysteries
and
Sacraments
,
calling
each
signe
or
type
a
Sacrament
,
and
consequently
grant
that
errour
,
which
the
Fathers
upon
due
deliberation
would
have
disclaymed
,
viz.
that
the
old
Church
had
more
Sacraments
than
wee
.
Yea
hereby
the
latine
vulgar
Translation
of
the
Bible
(
falsely
called
Ieromes
,
and
magnified
by
Papists
)
usurpes
liberty
to
abuse
the
Text
:
and
though
not
alwayes
,
yet
for
the
most
part
the
Translator
when
hee
meets
with
the
word
[
Mystery
]
there
he
thinkes
he
hath
found
a
Sacrament
,
as
in
Ephe.
5.29
.
Ephe.
3.2
.
and
first
of
Timothy
3.
the
last
verse
,
in
all
which
he
translats
Mystery
by
Sacrament
.
And
that
so
corruptly
,
that
even
things
not
sacred
for
spiritualnesse
,
but
onely
for
ordinance
,
are
called
by
him
Sacraments
.
By
which
reason
,
the
investiture
of
a
King
,
and
his
annointing
or
coronation
,
might
be
a
Sacrament
:
which
yet
is
a
civill
performance
,
although
sacred
for
the
ordeyning
.
For
a
thing
may
retaine
his
temporall
nature
still
,
although
it
receive
a
marke
of
sacrednesse
for
prevention
of
corrupt
abuse
and
violation
.
And
thus
(
in
part
)
crept
in
that
multitude
of
Popish
Sacraments
into
the
Church
.
Whereas
if
men
had
not
beene
thus
lascivious
and
bold
in
using
words
of
their
owne
invention
,
generall
words
for
peculiar
meanings
,
much
corruption
about
Sacraments
had
beene
prevented
.
Vse
.
Teaching
us
not
to
bee
bold
in
coyning
words
of
our
owne
heads
,
to
expresse
divine
things
:
But
keeping
our selves
close
to
the
termes
of
the
holy
Ghost
,
who
calls
them
seales
of
the
covenant
:
to
abandon
from
Sacraments
whatsoever
repugnes
to
the
seale
of
the
covenant
.
The
right
use
of
this
name
.
Now
although
wee
still
retaine
this
so
unavoydable
and
received
terme
of
Sacrament
:
yet
wee
must
correct
the
abuse
,
and
use
it
properly
.
And
whereas
sometimes
(
by
use
of
speech
)
we
meane
by
this
word
,
the
Act
of
God
and
Christ
in
ordaining
or
concurring
with
it
,
or
the
act
of
a
Minister
or
people
,
consecrating
and
offering
it
,
or
receaving
it
:
and
sometime
the
externall
Symboles
,
or
solemne
action
of
the
Sac●ament
:
yet
here
we
doe
most
truly
apply
this
word
to
signify
the
whole
complete
performance
of
this
holy
institution
,
as
it
comprehends
all
these
relations
.
Circumst.
2
Touching
the
second
,
Antiquity
,
Antiquity
.
this
I
say
,
no
man
can
taxe
the
Lord
that
he
ordained
them
no
sooner
.
For
it
is
he
onely
in
whose
hands
times
and
seasons
are
:
Act.
1.7
.
he
knowes
when
the
Church
is
aptest
and
capablest
of
the
Sacraments
,
and
therefore
best
knowes
when
to
appoint
them
He
could
have
given
them
first
to
the
Church
in
Adams
house
,
or
Sheths
:
or
after
the
flood
to
Noahs
or
Shems
.
But
his
wisedome
was
to
settle
the
first
Sacrament
of
Circumcision
in
the
family
of
Abraham
.
Gen.
17.10
.
Age
of
Circumcision
.
Gen.
12.2
.
The
covenant
of
God
was
doubtlesse
knowne
to
many
families
before
:
but
more
fully
to
Abraham
,
in
whose
seede
all
the
Nations
of
the
earth
should
bee
blessed
.
When
therefore
the
season
of
revealing
the
covenant
more
clearely
was
come
,
then
was
the
season
of
revealing
the
Sacrament
of
Circumcision
,
of
the
fore-skin
of
the
flesh
to
be
cut
off
,
as
a
seale
thereof
.
Abraham
desired
to
see
the
day
of
Christ
and
saw
it
:
therefore
he
was
to
see
the
seale
also
.
Now
why
God
kept
it
so
long
from
other
families
,
his
wisedome
is
the
cheefe
reason
:
although
this
I
may
adde
,
that
no
family
continued
the
constant
memory
of
the
covenant
without
interruption
,
eyther
before
or
after
the
flood
,
till
Abrahams
:
from
whom
(
though
with
much
eclipsing
oftentimes
)
no
doubt
,
the
truth
of
God
●●scended
from
age
to
age
,
lesse
or
more
,
without
utter
intercision
;
sa
it
formerly
had
in
the
ages
before
.
So
then
although
we
goe
no
further
than
Abrahams
time
(
although
some
Heralds
fetch
the
pedegree
of
Sacraments
from
Adams
innocency
,
affirming
that
the
Trees
of
life
and
of
knowledge
of
good
and
evill
,
were
both
positive
or
negative
Sacraments
,
Age
of
Passeover
.
I
leave
to
determine
)
yet
surely
the
institution
of
the
first
Sacrament
will
be
neare
4000.
yeares
old
.
Long
after
this
even
above
400.
yeares
,
Age
of
Passeover
.
it
pleased
God
to
adde
the
latter
Sacrament
of
the
old
Testament
,
to
wit
,
the
Passeover
,
even
at
(
and
by
occasion
of
)
the
departure
of
the
Children
of
Israel
out
of
Egypt
.
Why
there
should
be
such
distance
,
and
why
one
so
long
before
the
other
,
God
knoweth
;
onely
this
I
say
,
There
was
greater
necessity
of
Circumcision
than
the
other
,
to
be
so
soone
ordeyned
,
because
that
being
the
seale
of
the
covenant
for
the
essence
of
it
,
it
was
weightier
than
the
other
which
concerned
onely
the
better
being
and
confirmation
of
it
yearely
.
But
even
this
of
latter
institution
is
now
above
3000.
yeares
old
.
Age
of
two
Sacraments
,
of
Gospell
.
And
touching
the
ancientnesse
of
the
two
Sacraments
of
the
Gospel
(
whereof
one
exceeded
the
other
little
more
than
3.
yeares
)
wee
know
that
though
their
birth
is
not
much
above
1600.
yeares
since
,
yet
since
they
were
in
the
two
former
Sacraments
of
the
old
Church
,
as
Paul
calls
the
one
Circumcision
not
of
the
flesh
but
of
the
spirit
,
meaning
Christ
our
Circumcision
;
1
Cor.
17.
and
the
other
of
the
Supper
,
hee
calls
Christ
our
Passeover
;
therefore
wee
esteeme
the
antiquity
of
the
one
by
the
other
.
To
bee
sure
the
yongest
of
them
all
,
farre
exceeds
the
forced
Sacraments
and
all
other
devises
of
Popery
.
Vse
.
1
Teaching
us
both
to
rejoyce
in
the
truth
of
that
doctrine
of
the
covenant
,
and
seales
which
now
by
Gods
mercy
we
enjoy
.
They
are
no
new
matters
nor
our
Religion
new
,
which
is
as
old
as
the
Egyptians
first
borne
destroyed
,
yea
and
Abrahams
dayes
;
the
one
in
the
infancy
,
the
other
in
the
more
manifest
appearance
of
a
Church
.
We
are
not
then
so
moderne
as
our
adversaries
would
make
us
,
from
Luther
.
Oh!
how
it
should
confirme
us
,
that
Abraham
,
the
Patriarkes
,
Prophets
and
Apostles
beleeved
in
the
same
coven●●●
and
seales
which
we
doe
?
Vse
.
2
Secondly
,
what
honour
should
this
procure
from
us
to
Gods
Sacraments
?
Nothing
was
ever
so
despised
as
those
of
circumcision
and
the
Passeover
.
And
as
the
Papists
doe
now
overprize
their
(
so
called
)
Sacraments
,
ascribing
to
them
the
conferring
of
Grace
by
the
worke
wrought
:
so
its
manifest
,
we
Protestants
through
our
ignorance
of
their
sealing
nature
,
esteeme
of
them
too
little
.
Whereas
if
ancientnesse
can
make
them
honourable
,
wee
cannot
thinke
too
highly
(
so
wee
doe
it
not
superstitiously
)
of
the
Sacraments
.
An
old
man
wee
behold
with
reverence
;
old
coynes
,
bookes
,
(
manuscripts
)
monuments
,
buildings
,
have
a
face
of
honour
in
our
eyes
;
we
use
to
proove
a
man
noble
because
descended
of
an
auncient
house
:
How
much
more
then
the
Sacraments
?
Our
Lord
Iesus
to
smite
reverence
of
his
person
into
the
Iewes
,
told
them
before
Moses
was
I
am
,
so
before
Popery
was
,
the
Supper
,
Baptisme
were
in
their
integrity
:
nay
in
the
old
circumcision
Baptisme
was
;
and
in
the
old
Passeover
the
Supper
was
:
as
Moses
,
is
said
to
speake
of
Christ
,
and
the
legall
covenant
to
include
the
Evangelicall
;
so
did
those
Sacraments
teach
these
.
Oh
how
then
should
we
esteeme
and
honour
them
!
Circumst.
3
The
third
is
,
Of
their
teaching
in
the
Church
.
the
Necessity
of
the
due
teaching
and
opening
of
the
doctrine
&
use
of
Sacraments
effectually
in
the
Church
:
A
thing
very
much
neglected
for
the
most
part
.
The
which
needfulnesse
may
appeare
by
this
,
that
it
serves
to
prevent
a
threefold
inconvenience
.
The
first
is
woefull
ignorance
.
Three
causes
of
teaching
the
doctrine
.
First
,
Ignorance
.
Scarse
any
one
point
of
Doctrine
there
is
in
all
Religion
in
which
people
are
blinder
than
in
the
true
nature
and
use
of
the
Sacraments
.
They
thinke
that
because
Sacraments
are
given
as
glasses
to
behold
Christ
in
,
therefore
they
are
cleare
enough
of
themselves
.
But
as
the
clearest
Crystall
glasse
can
shew
no
face
,
while
it
is
locked
up
in
a
cofer
,
or
the
backside
onely
looked
upon
:
So
till
the
Sacraments
are
brought
forth
and
opened
,
their
light
is
smoothred
.
Parables
were
used
by
our
Saviour
to
cleere
doctrine
,
Meth.
13.44
.
howbeit
they
were
riddles
to
the
Disciples
themselves
,
till
expounded
.
And
sure
its
a
question
,
whether
the
want
of
Instruction
about
the
Sacraments
,
make
the
people
so
ignorant
of
them
;
or
their
ignorance
causeth
the
Ministers
labours
so
unprofitable
,
by
the
confirmed
custome
thereof
in
the
people
.
Secondly
,
to
prevent
superstition
in
some
Pope-holy
persons
,
Secondly
,
Superstition
.
who
are
so
leavened
with
superstition
,
that
they
thinke
the
Sacraments
are
holy
things
even
by
the
work
wrought
,
without
any
relation
to
the
Covenant
;
not
knowing
them
to
be
the
New
Testament
of
Ch●ist
in
his
blood
.
Luke
22
,
19.
Also
they
thinke
that
the
Easter
Sacrament
is
holier
than
others
;
That
its
too
presumptuous
for
them
to
come
to
them
often
,
because
they
are
so
holy
:
Such
matters
must
bee
seldome
used
,
least
they
waxe
common
;
and
many
such
Popish
dreggs
abide
in
their
hearts
.
Thirdly
and
especially
,
to
prevent
unpreparednesse
.
3.
Vnpreparednesse
.
Generally
our
nature
is
awck
to
this
worke
;
even
the
better
sort
need
a
helpe
and
manuduction
to
it
:
and
as
for
others
,
though
well
disposed
,
yet
for
lacke
of
helpe
in
this
kinde
,
they
do
necessitate
unto
themselves
a
great
rashnesse
,
unreverence
&
unfitnesse
to
this
duty
,
growing
to
a
custome
in
doubtfull
and
unfruitfull
receiving
.
Of
the
use
hereof
,
more
in
the
second
Treatise
,
in
the
point
of
knowledge
Sacramentall
.
Circumst.
4
The
fourth
Circumstance
is
their
Number
.
Number
.
There
were
never
more
than
two
in
the
Church
of
the
old
Testament
,
neither
hath
the
New
any
further
liberty
:
So
many
and
no
more
the
Lord
hath
bequeathed
to
his
Church
:
Onely
2.
Sacraments
.
And
those
two
are
not
Sacraments
of
some
speciall
graces
;
but
of
whole
Christ
,
our
wisedome
,
1
Cor.
1.30
.
righteousnes
,
sanctification
,
and
redemption
:
in
one
word
,
of
the
grace
of
God
,
either
for
the
sealing
of
the
reall
being
of
it
,
and
the
begetting
of
it
in
us
,
or
the
nourishing
of
it
:
One
Christ
is
still
the
body
of
the
Sacraments
.
God
hath
not
clogged
his
Church
with
multitude
of
Sacraments
,
least
hee
should
divert
his
people
too
much
by
outward
objects
from
holy
things
.
Scarse
one
of
many
is
fit
to
profit
by
Sacraments
;
but
to
cleave
to
the
barke
of
them
,
leaving
the
substance
.
Here
therefore
that
is
verified
,
God
neither
is
wanting
in
necessaries
,
nor
exceeds
in
superfluities
:
So
much
and
no
more
as
may
serve
for
our
good
,
he
hath
thought
good
to
bestow
;
choosing
rather
to
supply
number
by
power
,
efficacy
,
and
extension
,
than
to
clogge
us
with
too
many
.
It
was
that
which
the
Lord
shunned
even
while
that
world
of
Ceremonies
lasted
,
much
more
now
in
these
dayes
,
wherein
he
calles
for
spirituall
worship
;
Why
so
few
?
hee
yeelds
two
for
releefe
of
our
infidelity
,
but
no
more
,
for
prevention
of
our
curiosity
,
wil-worship
,
and
sensuality
.
Against
Popish
Sacraments
.
It
came
not
from
the
Lord
to
ordaine
one
Sacrament
for
the
Clergie
,
as
Orders
;
a
second
for
the
L●●y
alone
,
as
Marriage
;
a
third
for
Catechised
ones
,
as
Confirmation
;
a
fourth
for
sicke
ones
,
as
Vnction
;
a
fift
for
lapsed
ones
,
as
Penance
:
these
are
no
Scripture
but
tradition
Sacraments
:
and
by
like
reason
,
if
once
we
transgresse
Gods
bounds
,
wee
might
devise
one
Sacrament
for
the
King
and
his
Nobles
,
a
second
for
learned
ones
,
a
third
for
ancient
ones
,
a
fourth
for
yonger
ones
,
for
strong
or
for
weake
,
&c.
But
the
Lord
hath
allowed
in
these
two
,
all
Christ
;
eyther
to
breed
grace
in
the
soule
,
or
to
nourish
it
:
He
hath
not
given
us
Sacraments
of
humility
,
of
patience
,
of
selfe
deniall
,
of
mercy
and
the
like
:
but
in
Baptisme
and
the
Supper
he
hath
ordained
one
Christ
to
breed
faith
,
and
to
nourish
it
to
beget
sanctification
,
patience
,
love
,
and
to
confirme
them
,
to
seale
up
the
covenant
of
Grace
in
both
,
to
all
sorts
,
Prince
,
people
,
rich
,
poore
,
old
,
young
,
learned
,
idiots
,
weake
and
strong
;
so
that
as
few
as
there
are
,
yet
the
Lord
inlarging
them
to
so
manifold
supplies
and
uses
,
we
have
more
cause
to
blesse
him
for
not
oppressing
us
with
a
burden
,
than
to
accuse
him
for
defectivenesse
towards
us
.
To
teach
us
,
seeeing
wee
have
so
few
,
The
Vse
:
to
emproove
them
well
,
and
cleave
fast
to
the
fruit
and
the
power
thereof
,
and
by
faith
to
draw
out
the
strength
thereof
in
both
those
regards
for
which
God
gave
them
.
But
to
praise
God
especially
for
ridding
of
us
from
that
Popish
yoke
of
Sacraments
before
named
,
as
most
repugnant
to
Gods
ends
and
to
Christian
liberty
,
yea
,
as
bringing
in
a
yoke
upon
the
necke
of
the
Church
,
most
intollerable
to
beare
.
Many
things
breed
distraction
,
few
things
cause
more
union
.
If
a
man
have
but
one
or
two
children
,
his
love
is
more
united
.
If
a
citie
have
but
one
or
two
Bulwarkes
,
they
will
apply
them
throughly
;
So
let
us
.
Circumst.
5
The
fifth
Circumstance
concernes
the
publiquenesse
Publiknesse
.
of
Sacraments
.
Sacraments
are
Legacies
of
Christ
to
his
Church
,
and
Pledges
of
Communion
of
Saints
,
therefore
to
be
the
acts
of
an
Assembly
lawfully
met
;
As
Paul
speakes
of
the
censures
,
Sacraments
must
be
publique
.
When
yee
are
therefore
met
together
,
1
Cor.
5.4
.
1
Cor.
5.4
.
with
my
Spirit
;
Let
such
a
one
be
given
to
Satan
;
even
so
he
speakes
of
the
Sacrament
,
1
Cor.
11.20
.
1
Cor.
11.20
.
When
ye
are
therfore
come
together
,
&c.
Noting
the
solemne
publiquenesse
of
them
,
when
they
may
be
so
enjoyed
.
Christ
hath
appointed
them
as
markes
of
Communion
:
therfore
the
Church
,
Acts
2.
&
4.
Acts
2
,
and
4.
is
said
,
To
abide
together
in
mutuall
fellowship
of
breaking
bread
and
prayer
.
So
that
each
member
must
fetch
his
or
her
speciall
portion
of
Christs
Sacraments
,
from
the
communion
of
Saints
.
Therefore
let
us
abhor
Popish
Masse-Priests
who
with
their
boyes
or
Clerkes
,
offer
up
three
or
foure
private
Masses
in
three
or
foure
corners
of
the
Church
at
once
;
as
we
deny
them
the
name
of
this
Sacrament
,
so
wee
say
,
like
Sacrament
like
Celebration
,
both
are
abhominable
.
Vse
2
Also
let
this
keepe
us
in
humility
and
love
;
both
towards
our selves
and
the
Church
.
For
,
not
we
hold
the
roote
,
but
the
roote
us
:
If
the
eye
be
bold
and
say
,
I
neede
not
the
body
,
is
it
not
of
the
body
?
Be
humble
,
for
thou
hast
nothing
from
thy selfe
but
from
Christ
by
the
channell
of
the
Church
.
Cleave
therefore
to
the
Church
(
as
members
to
the
body
)
if
thou
desire
to
get
any
blessing
from
her
:
nourish
love
to
the
body
as
thou
tenderest
the
good
of
thy selfe
a
member
.
Vse
3
Lastly
,
be
as
frequent
as
thou
canst
in
the
Congregation
.
The
Church
is
the
Mother
of
us
all
;
as
the
Children
flocke
to
the
mother
,
so
let
the
people
of
God
to
the
Assembly
,
even
as
the
youth
of
the
wombe
,
and
as
the
dew
falles
upon
grasse
,
Psal.
110.2
.
Circumst.
6
The
last
Circumstance
is
the
season
The
season
.
of
Sacraments
.
In
which
I
will
be
briefe
,
because
somewhat
will
be
offered
againe
to
speake
in
the
doctrine
of
them
.
Onely
thus
much
;
As
in
the
old
Testament
,
the
Lord
appointed
a
set
day
for
Circumcision
,
(
noting
as
some
of
the
Fathers
say
)
the
Resurrection
of
Christ
;
so
in
the
Gospell
,
Baptisme
hath
no
rigid
season
,
yet
a
proportionable
.
Gen.
17
,
12.
there
ought
to
be
a
proportion
.
Not
that
we
are
so
tied
to
a
day
as
the
Iewes
were
,
but
yet
,
to
declare
our
reverend
esteeme
of
the
Ordinances
.
For
,
as
wee
are
not
overmuch
to
hasten
Baptisme
,
which
some
doe
without
just
cause
,
so
neither
too
much
to
protract
it
,
in
respect
of
honour
to
the
Ordinance
.
The
Lord
esteeming
it
one
part
of
his
honour
,
when
his
worship
hath
a
predominant
respect
with
us
,
above
our
owne
affaires
or
ends
.
Touching
the
Supper
,
although
the
Lord
Iesus
instituted
it
at
night
;
yet
that
being
for
speciall
reason
,
The
season
of
the
Supper
altered
justly
.
because
the
Passeover
was
then
to
be
eaten
,
bindes
not
the
Church
,
but
may
be
altered
.
Which
I
speake
to
rectifie
some
mens
consciences
in
point
of
tendernesse
.
For
,
to
the
end
they
may
disproove
some
supposed
abuses
in
the
Sacrament
,
they
argue
from
the
circumstantiall
practise
of
our
Saviour
;
not
seeing
how
many
wayes
crazie
their
argument
is
.
For
is
it
not
a
jarre
with
the
nature
of
a
Supper
,
to
eate
it
in
the
morning
?
Yes
,
doubtlesse
,
the
Church
hath
her
liberty
in
all
such
Circumstances
as
doe
necessarily
concerne
worship
:
So
that
she
use
it
to
edifie
,
and
not
to
destroy
.
It
is
good
to
defend
truths
upon
warrantable
grounds
,
least
when
wee
rest
upon
unwarranted
ones
,
when
they
faile
,
wee
faile
,
and
suffer
the
truth
to
perish
.
As
touching
the
frequencie
of
the
Supper
(
which
borders
upon
this
point
)
no
doubt
of
it
,
The
frequency
of
the
Lords
Supper
.
the
Lord
would
have
his
people
not
onely
to
have
an
eare
to
heare
him
where
he
hath
a
mouth
to
speake
;
but
also
a
mouth
to
eate
where
he
hath
diet
to
impart
.
And
how
can
a
man
comfort
himselfe
in
his
hunger
at
any
time
,
who
,
when
God
offers
his
dainties
,
turnes
his
backe
upon
him
?
I
am
not
so
punctuall
as
to
condemne
them
,
who
upon
any
tearmes
receive
not
:
perhaps
speciall
unpreparednesse
in
a
journey
,
when
its
suddaine
:
or
after
a
journey
,
or
when
Sacraments
hold
a
weeke
together
,
or
in
some
unavoideable
,
perplexing
occasions
,
may
fall
out
to
excuse
:
But
the
charge
of
God
,
is
for
frequency
.
He
saith
not
,
As
seldome
as
ye
doe
this
,
but
as
oft
as
ye
doe
it
:
speaking
to
them
who
did
it
dayly
,
Acts
2.
and
4.
Continued
daily
in
breaking
of
bread
and
prayer
.
Vse
1
The
formality
of
some
in
this
kinde
,
argueth
a
deepe
leavening
with
Popish
blindnesse
:
who
thinke
that
oft
receiving
,
may
derogate
from
the
honour
of
the
Sacrament
.
As
those
that
come
to
some
great
mens
feasts
once
in
the
yeere
,
must
looke
for
no
more
welcome
there
till
next
:
so
heere
;
Once
at
Christtide
a
Landlords
feast
:
and
once
at
Easter
,
Christs
feast
:
to
come
oftner
,
were
sawcie
.
No
no
,
the
seldomer
thou
commest
,
the
more
unwelcome
thou
art
to
this
Master
of
the
feast
.
If
thou
foundest
it
a
feast
,
the
Lord
should
heare
oftner
of
thee
;
thy
bare
and
starven
soule
is
the
cause
why
thou
makest
so
poore
haste
to
recourse
thither
.
And
it
is
to
be
feared
,
they
who
never
receive
(
though
they
may
)
save
at
Easter
,
never
fast
but
in
Lent
,
that
they
never
repent
till
they
die
.
Gods
peoples
wants
pinch
them
so
,
that
they
can
neither
fast
,
repent
,
or
receive
too
often
.
And
when
thou
seest
others
of
thy
brethren
to
communicate
oft
,
and
thy selfe
depart
,
doth
not
a
voyce
tell
thee
,
that
either
thou
thinkest
it
too
hard
to
prepare
much
,
or
needest
not
so
much
as
they
?
What
is
this
save
to
condemne
the
generation
of
the
righteous
?
Or
to
justifie
thy selfe
above
them
?
Vse
2
Secondly
this
serveth
to
teach
us
to
enlarge
our selves
,
not
onely
in
the
substance
of
worship
it selfe
,
with
all
our
strength
and
courage
,
but
even
in
the
circumstances
,
our
gestures
,
our
seasons
,
and
like
behaviours
:
looke
what
time
doth
best
sute
with
our
spirits
,
for
more
cheerefull
affection
,
for
more
zeale
and
intention
:
likewise
what
gestures
we
finde
to
be
aptest
to
quicken
us
from
dulnesse
and
deadnesse
,
wandring
or
wearinesse
,
that
ought
we
to
chuse
especially
,
that
the
Lord
may
have
the
best
of
us
:
and
herein
the
Apostles
tooke
liberty
to
change
the
Supper
of
the
Lords
season
from
night
to
morning
;
not
as
if
they
did
determine
it
as
an
indifferency
:
but
for
edification
sake
,
because
the
more
early
such
solemne
duties
are
performed
,
the
better
is
it
for
soule
and
spirit
;
and
wee
owe
the
Lord
the
first
fruits
of
all
,
both
of
the
day
,
of
our
strength
,
of
our
bodies
and
spirits
;
if
any
Season
be
more
golden
,
precious
,
stirring
and
provoking
to
goodnesse
,
that
we
must
chuse
to
prevent
corruption
.
The
Lord
deserves
at
our
hands
to
be
served
with
the
best
.
The
rigid
season
of
Baptisme
at
the
day
of
Iewish
Circumcision
is
removed
;
howbeit
,
either
to
over-hasten
,
or
to
prolong
,
or
so
neglect
such
a
season
of
Baptisme
as
the
Church
deemes
in
her
judgement
to
testifie
our
reverence
;
and
to
preferre
to
it
base
ends
of
our
owne
,
is
a
contempt
of
the
Ordinances
;
which
(
though
I
am
farre
from
thinking
any
prejudice
to
the
infant
,
yet
)
its
a
grosse
blemish
in
the
Parents
.
Concerning
which
I
shall
say
more
in
the
particular
discourse
upon
that
Sacrament
.
Let
us
so
order
our selves
in
the
worship
of
substance
,
that
we
neglect
not
the
very
Circumstances
:
for
although
the
circumstance
be
not
worship
in
it selfe
(
because
undetermined
)
yet
when
wee
tender
any
,
we
worship
God
in
it
,
and
therefore
had
neede
to
looke
to
our selves
,
that
wee
be
as
spirituall
and
carefull
in
it
as
we
can
,
that
it
may
helpe
the
chiefe
substance
of
the
worship
.
And
this
may
serve
for
the
first
Chapter
.
CHAP.
II.
Of
the
agreement
and
difference
of
Sacraments
.
NExt
we
are
to
treate
of
the
consent
and
dissent
of
Sacraments
,
and
first
of
the
old
and
new
.
Touching
the
which
:
first
of
the
consent
,
Papists
enemies
of
consent
.
then
of
the
difference
.
In
the
former
we
have
the
Papists
our
maine
opposites
:
affirming
that
the
old
Sacraments
were
signes
and
Types
onely
,
not
conveiers
of
grace
:
and
so
in
effect
were
no
Sacraments
:
for
that
which
sealeth
not
up
grace
,
can
bee
no
Sacrament
;
signes
onely
are
no
Sacraments
.
Error
1
This
errour
thy
run
into
,
Ground
1
partly
from
a
profane
undervaluing
of
the
ordinance
of
preaching
(
which
being
the
meane
of
conviction
and
conversion
)
they
abhorre
,
as
threatning
ruine
to
their
carnall
kingdome
:
and
so
ascribe
all
the
honour
to
the
Sacraments
(
especially
of
the
Altar
)
as
conferring
grace
of
it selfe
to
good
and
bad
,
and
making
for
their
owne
endes
:
Ground
2
Partly
by
a
willing
mistake
of
the
Fathers
writings
,
who
vilify
the
Iewish
Sacrament
,
that
they
might
magnifie
the
Evangelicall
.
And
this
they
did
in
imitation
,
it
may
be
of
Saint
Paul
,
who
sometime
,
as
2
Cor.
3.
2
Cor.
3.
doth
abase
the
Legall
Ministrie
under
the
Evangelicall
,
yet
he
doth
it
not
to
disgrace
th●ir
Ordinances
,
but
that
he
might
confute
the
Iewes
of
his
age
,
who
by
their
overprizing
the
Legall
,
set
Christ
and
his
Ministry
at
nought
.
But
such
feare
the
Fathers
had
none
;
for
few
ever
dreamt
that
the
old
Sacraments
excelled
the
new
;
and
therefore
their
excessive
hyperboles
of
the
one
,
and
the
extinuations
of
the
other
,
they
proove
an
occasion
to
our
Adversaries
to
justifie
their
errours
by
them
.
Error
2
Sutable
whereto
is
the
conceit
of
such
as
thinke
that
the
old
Sacraments
did
pardon
sinne
,
but
not
conferre
grace
,
(
meaning
holinesse
)
as
who
say
that
the
grace
of
Pardon
is
lesse
than
the
grace
of
Holinesse
.
Error
3
This
errour
some
of
the
Schoolemen
were
of
.
Others
imagine
that
the
Iewes
had
them
for
Characters
,
onely
,
to
enter
them
into
the
number
of
outward
members
,
and
to
distinguish
them
from
Heathens
,
as
men
would
set
their
marks
upon
their
cattel
,
to
discerne
them
from
other
mens
.
But
these
conceites
are
contrary
to
the
Scriptures
.
Their
colours
answered
.
Iohn
6
,
31
,
54.
True
it
is
,
the
Papists
have
colours
of
Reason
out
of
the
word
for
themselves
.
For
,
(
say
they
)
Christ
tells
the
Iewes
,
That
their
Fathers
had
eaten
Manna
in
the
Wildernesse
and
were
dead
,
But
he
that
eates
my
flesh
,
and
drinks
my
bloud
,
shall
live
for
ever
.
I
answer
,
This
shewes
that
the
Sacraments
of
the
Gospell
have
more
efficacie
than
the
other
;
or
rather
,
that
those
Iewes
abused
those
Sacraments
,
and
therefore
perished
:
but
,
not
that
those
Sacraments
were
onely
shadowes
,
and
no
substance
;
For
,
all
their
bodies
fell
not
in
the
Wildernesse
;
and
under
the
Gospell
,
Paul
affirmeth
the
same
of
the
bad
Receivers
,
1
Cor.
11
,
29.
That
they
eate
and
drink
their
own
damnation
.
Therefore
our
Saviour
compares
not
the
Sacraments
,
but
the
Receivers
;
and
that
in
their
likenesse
one
to
another
,
urging
the
Iewes
to
a
more
spirituall
receiving
of
Christ
,
than
their
Fathers
received
Manna
.
Again
,
they
say
Paul
calls
the
old
Sacraments
,
beggerly
and
sterven
Elements
:
Gal.
4
,
9.
But
wee
must
know
,
he
speakes
of
them
as
now
abolished
,
not
of
themselves
;
or
else
,
of
their
opposition
to
Christ
,
as
they
held
the
Embracers
of
them
from
the
substance
of
the
same
,
which
is
Christ
.
Nay
moreover
,
Bellarmine
so
vilifies
the
Baptisme
of
Iohn
,
that
he
saith
it
was
no
Sacrament
,
but
onely
a
preparative
to
it
.
For
(
saith
he
)
Iohn
himselfe
said
,
Math.
3
,
11.
I
Baptise
you
with
water
,
but
Christ
shall
Baptise
you
with
the
Holy
Ghost
.
But
that
text
compares
not
two
Baptismes
but
two
Baptizers
with
each
other
.
He
saith
not
his
Baptisme
was
none
;
but
th●t
the
Baptisme
of
Christ
should
be
attended
with
greater
power
than
his
,
because
it
should
attend
a
more
powerfull
preaching
of
the
Mysteries
of
the
Gospell
.
But
yet
the
substance
was
one
in
the
Baptisme
of
Iohn
and
Christ
;
Iohn
Baptized
to
remission
of
sinne
as
well
as
Christ
;
else
Christs
Baptisme
by
Iohn
was
no
Sacrament
;
and
there
must
have
been
another
institution
of
it
after
,
which
was
not
;
and
the
Baptisme
of
the
Apostles
in
Christs
life
time
was
no
Sacrament
,
because
as
yet
the
Holy
Ghost
and
Fire
was
not
falne
upon
them
;
all
which
are
ridiculous
.
Yet
I
cannot
forget
one
objection
which
is
common
to
them
with
the
Anabaptists
,
taken
out
of
Acts
19
,
15.
Acts
19
,
15.
where
its
said
that
those
twelve
disciples
at
Ephesus
who
had
beene
Baptised
into
the
Baptisme
of
Iohn
,
were
againe
Baptized
into
the
Name
of
Christ
.
Which
I
confesse
in
shew
exceedeth
all
other
Objections
.
Many
answers
are
framed
by
sundry
men
;
some
thinking
their
Baptisme
of
Iohn
to
have
beene
received
by
some
that
had
no
calling
to
doe
it
;
others
say
,
That
by
Baptizing
into
Christ
,
is
onely
meant
a
receiving
of
the
Holy
Ghost
:
But
the
true
answer
is
that
which
Beza
confesseth
himselfe
to
have
received
from
that
noble
and
learned
man
Marnixius
;
that
is
,
that
those
words
in
the
fifth
verse
are
not
the
words
of
Luke
,
as
if
he
related
that
Paul
baptized
them
the
second
time
;
but
the
continued
words
of
Paul
,
saying
,
That
forasmuch
as
Iohn
did
not
baptize
save
onely
into
the
Name
of
Christ
,
and
such
as
heard
him
,
were
really
baptized
already
into
Christ
,
therefore
there
should
be
no
neede
of
rebaptizing
them
.
Only
he
would
lay
hands
upon
them
that
they
might
receive
the
extraordinary
gifts
of
the
holy
Ghost
,
which
Iohns
Baptisme
could
not
helpe
them
with
.
A
most
acute
,
and
no
lesse
true
and
full
answer
.
Wee
therefore
abhorre
these
errors
;
Conclus
.
opposing
to
them
the
cleare
Text
of
Scripture
.
Paul
saith
of
circumcision
,
Rom.
4
,
11.
it
was
the
seale
of
the
righteousnesse
of
faith
.
Than
which
,
what
can
be
sayd
more
effectuall
of
Baptisme
?
And
in
1
Cor.
10.1.2.3.4
.
1
Cor.
10.1
,
2
,
3.
he
tells
the
Iewes
that
those
in
the
Wildernesse
had
the
same
Sacraments
which
they
had
.
Which
is
plaine
by
the
argument
of
the
Apostle
;
which
is
to
convince
them
of
certaine
grosse
sinnes
,
as
Rebellion
,
Vncleanenesse
,
Lust
.
Now
whereas
they
might
have
alledged
,
We
are
under
greater
priviledges
than
they
:
he
prevents
them
thus
,
Nay
they
had
the
same
with
you
:
The
red
sea
was
their
baptisme
,
the
like
was
the
cloud
which
directed
them
;
and
their
Manna
and
water
out
of
the
rocke
was
to
them
the
same
spirituall
meate
and
drinke
which
you
have
.
If
then
they
escaped
not
punishment
of
such
enormities
,
looke
not
you
to
escape
.
Many
other
Texts
might
be
urged
,
all
to
evince
this
truth
,
that
the
old
and
new
Sacraments
,
for
substance
and
signification
are
one
;
even
as
their
sacrifices
were
one
in
substance
and
sense
,
with
Christ
crucified
.
The
Lord
being
very
carefull
that
as
his
Church
should
never
lacke
the
best
helpes
to
heaven
:
so
they
should
not
have
new
and
divers
in
substance
,
but
the
selfe
same
,
that
they
might
know
the
way
to
God
and
heaven
was
still
one
and
the
same
;
and
so
goe
on
in
their
course
comfortably
without
feare
or
staggering
.
I
conclude
then
that
for
substance
there
is
one
Christ
,
one
faith
,
reconciliation
,
redemption
,
sanctification
and
eternall
life
;
the
old
and
new
Sacraments
were
one
.
The
second
their
Differences
in
thtee
things
.
First
,
Clearenesse
.
But
secondly
,
the
old
and
new
differ
exceedingly
,
notwithstanding
this
their
samenesse
of
substance
.
And
that
both
in
their
clearnesse
,
number
and
efficacy
.
Touching
the
first
,
it
will
not
bee
darke
to
conceive
,
if
wee
consider
that
a
Sacrament
is
a
relation
to
a
covenant
.
If
then
the
Covenant
of
the
old
Church
were
darke
,
how
much
more
the
seale
annexed
?
A
seale
(
I
grant
)
in
her
nature
is
a
thing
of
great
assurance
and
evidence
:
how
be
it
,
as
we
see
in
mens
sealings
,
the
seale
can
be
no
more
evident
,
than
the
covenant
;
if
that
be
confused
,
partiall
,
and
obscure
,
the
seale
applyed
to
it
,
can
but
be
darke
.
Now
the
covenant
was
darke
,
because
the
foundation
of
it
,
which
was
and
is
Christ
,
was
darke
.
They
had
heard
and
knew
that
God
had
made
a
covenant
,
both
with
mankinde
in
Adam
,
and
more
nearely
with
the
Iewes
in
Abraham
,
Sacraments
in
the
old
Testament
obscure
.
and
had
annexed
Circumcision
to
it
.
They
knew
that
this
Covenant
was
twice
or
thrice
renewed
by
Moyses
,
and
after
by
the
Prophets
:
but
the
ground
of
it
in
Christ
the
Messia
being
a
twilight
,
a
myst
unto
them
,
the
covenant
needs
must
be
so
,
and
the
seale
sutable
.
Alas
,
how
few
that
heard
of
the
covenant
in
the
blessed
Seede
,
could
conceive
it
to
bee
a
spirituall
one
,
and
not
rather
a
carnall
?
How
few
knew
what
the
person
of
the
Messia
should
be
?
How
did
they
abhorre
any
thought
of
humility
in
him
?
As
for
his
divinity
and
union
,
how
could
they
dreame
of
it
?
much
lesse
came
they
to
see
the
atchieving
of
this
redemption
by
his
satisfaction
,
death
,
resurrection
;
and
least
of
all
did
they
see
eyther
the
mystery
of
election
in
Christ
,
or
the
Fathers
wrath
pacified
in
the
offer
of
grace
,
and
the
gift
of
faith
to
embrace
it
.
But
their
eyes
were
held
,
that
(
except
some
few
choice
ones
)
they
neyther
saw
the
scope
of
Sacrifices
,
Sacraments
,
or
other
Ordinances
.
Luke
24
,
16.
Because
the
Covenant
was
so
.
Now
if
the
foundation
of
the
Covenant
were
hidded
,
how
could
the
Covenant
be
cleare
?
If
that
were
darke
,
how
could
their
Sacraments
be
cleare
?
True
it
is
,
that
as
a
in
picture
of
a
King
rudely
drawne
in
a
shaddow
,
there
is
truly
a
King
portrayed
:
yet
till
his
lineaments
be
fully
expressed
in
colours
,
few
can
reach
what
it
meanes
.
So
heere
,
When
a
man
is
a
farre
off
,
we
see
him
to
be
a
man
:
but
till
he
draw
neare
our
view
,
we
cannot
see
,
salute
and
agnize
him
such
a
one
.
So
it
is
here
.
Ad
hereto
,
that
the
law
morrall
(
nor
to
speake
of
the
other
)
was
(
as
it
were
)
a
veile
to
the
eyes
of
the
Iew
,
The
Law
was
as
a
veile
of
darkenesse
.
that
hee
could
not
see
what
was
within
the
veile
;
as
Paul
saith
,
2
:
Cor.
3.
2
Cor.
3.14
.
For
although
the
Lord
gave
it
as
an
helpe
for
the
present
,
fittest
to
curbe
and
bridle
the
rebellion
of
fierce
spirits
,
and
hard
hearts
,
who
were
not
yet
fit
to
have
any
more
spirituall
things
put
upon
them
.
Yet
alas
!
The
very
interposition
of
it
betweene
them
and
Christ
caused
a
woefull
confusion
and
darkenesse
to
come
upon
them
.
The
law
had
in
it
enough
to
convince
them
of
utter
inability
to
performe
it
:
but
alas
!
which
of
them
did
so
apprehend
it
,
and
not
rather
as
a
rule
of
such
obedience
as
they
could
performe
themselves
?
Now
then
what
a
confusion
did
this
cause
in
them
,
in
the
true
Coherence
of
Law
and
Christ
?
What
a
disorder
wrought
it
,
and
what
a
mistake
in
their
mindes
,
imagining
that
the
Law
was
indeede
this
Covenant
of
life
which
they
might
obey
,
and
so
doing
they
should
fare
well
?
Alas
,
what
a
poore
preparative
was
this
to
Christ
?
How
did
it
overthrow
the
Covenant
of
grace
in
him
?
without
which
the
Covenant
of
workes
or
obed●●nce
is
deadly
and
damnable
?
So
that
wee
see
that
the
Covenant
being
so
darke
,
hidden
and
perplexed
,
the
seales
must
needs
follow
,
and
be
darke
also
?
But
it
is
farre
otherwise
under
the
Gospel
:
Clearer
in
the
new
.
That
doth
with
open
face
exhibite
&
represent
the
Covenant
of
grace
in
the
discovery
of
Christ
the
mediator
;
his
annointing
,
his
person
,
union
,
and
satisfaction
,
the
purpose
of
the
Father
,
the
free
offer
of
grace
in
the
word
of
reconciliation
,
the
promises
,
and
the
meane
of
applying
them
;
Christ
being
already
come
,
and
having
done
all
requisite
for
us
;
loe
,
the
Covenant
stablished
in
him
by
God
with
his
Church
,
is
also
manifest
:
The
Law
is
clearely
understood
as
a
leader
of
all
unregenerate
ones
to
Christ
:
as
a
rule
of
direction
to
the
regenerate
,
made
easy
and
sweet
,
the
obscurity
and
confusion
of
Covenants
is
remooved
;
the
Covenant
of
obedience
is
subordeined
to
the
covenant
of
grace
;
and
the
Covenant
of
grace
is
declared
to
bee
free
,
full
,
faithfull
&
eternal
to
all
the
elect
and
beleevers
.
Hence
then
the
Sacraments
of
the
Gospel
become
cleare
,
evident
and
manifest
;
not
that
those
other
adde
not
an
assurance
to
the
Covenant
,
but
because
(
they
serving
to
no
other
end
but
to
ratifie
the
Covenant
)
cannot
seale
any
further
than
according
to
the
extent
of
the
Covenant
.
Why
God
kept
the
old
Church
darke
.
Ephe.
3
,
4
,
5
,
6.
Now
why
the
Lord
for
so
long
a
time
,
should
see
it
good
to
give
to
his
Church
of
old
,
the
same
Sacraments
with
us
;
and
yet
to
conceale
the
Covenant
(
to
which
they
belonged
)
from
the
cleare
understanding
of
the
most
of
those
times
;
partly
it
was
secret
to
himselfe
and
hidden
,
and
partly
is
revealed
.
The
hidden
cause
is
his
good
pleasure
:
The
same
which
hid
it
from
the
world
wholy
,
hid
it
thus
in
great
measure
even
from
his
owne
for
so
many
generations
:
as
appeares
by
this
,
that
when
Christ
indeede
came
,
he
was
so
little
acknowledged
by
his
owne
.
The
other
is
more
plaine
:
So
was
the
Lord
offended
by
that
wilfull
disobedience
of
man
which
defaced
the
light
of
his
Image
,
that
hee
justly
suffered
the
most
part
of
men
to
bee
quite
bereft
,
and
the
greater
part
in
this
Church
to
be
blindefolded
in
the
matter
of
their
redemption
.
To
which
I
adde
,
That
the
wisedome
of
God
was
such
,
that
he
s●w
it
meete
to
reveale
Christ
and
his
Covenant
in
him
,
and
the
seales
thereof
,
not
all
at
once
but
by
degrees
.
This
is
called
the
dispensation
of
time
which
God
onely
reserves
to
himselfe
.
Act.
1.6
.
Foure
thousand
yeares
hee
withheld
the
Messia
from
the
Church
;
and
why
?
Because
the
fulnesse
of
time
was
not
till
then
,
in
his
wise
disposition
.
There
was
more
light
in
Moyses
time
than
in
Abrahams
,
and
in
the
Prophets
than
in
Moses
;
but
the
fruit
of
the
Covenant
was
carried
still
in
the
womb
of
time
,
till
the
fulnesse
of
time
came
,
and
then
the
birth
of
this
fruit
was
fulfilled
.
Touching
the
second
,
the
number
.
The
second
,
Number
.
In
old
Testament
more
Resemblances
.
The
old
Church
and
we
differ
in
that
also
,
yet
here
I
must
put
a
caveat
.
All
the
Fathers
and
other
writers
agree
that
the
old
Church
had
more
Sacraments
than
the
new
hath
.
But
how
?
Surely
the
Sacraments
(
for
being
)
were
no
more
than
ours
,
than
two
I
meane
;
but
they
had
more
Elements
of
resemblance
then
we
.
And
that
in
two
respects
.
First
,
there
was
a
multitude
of
signes
wherewith
the
old
Church
was
clogged
and
burdened
(
to
keepe
them
the
better
within
the
bounds
of
true
worship
,
Col.
2.14
.
from
Idolls
and
wil-worship
)
which
yet
were
so
farre
from
helping
,
that
they
by
account
rather
hindred
the
Sacrament
.
For
indeed
all
the
ceremonies
,
the
sacrifices
,
the
Altar
of
incense
,
the
law
of
the
first
borne
,
and
almost
what
not
,
did
more
or
lesse
concerne
and
typify
Christ
as
well
as
the
Sacraments
,
although
they
were
a
little
more
reall
,
especially
circumcision
which
was
imprinted
on
their
flesh
:
yet
I
say
(
as
one
hath
well
expressed
in
the
whole
frame
of
ceremonies
)
all
did
relate
in
one
respect
or
other
,
more
or
lesse
to
Christ
.
How
then
could
it
be
avoyded
,
but
such
a
multitude
of
semblances
must
detract
from
the
peculiarity
of
Sacraments
,
which
the
Lord
authorized
with
farre
more
signification
and
efficacy
than
the
rest
?
The
number
therefore
of
shaddowes
hindred
the
people
from
discerning
Sacraments
in
their
distinct
and
speciall
use
,
from
other
inferior
ones
.
But
secondly
and
specially
,
even
the
same
Sacraments
for
realnesse
,
yet
held
not
countenance
and
colour
,
but
admitted
(
according
to
succession
of
time
)
divers
elements
.
Which
argued
their
impotency
and
changeablenesse
.
Thus
Circumcision
admitted
two
other
compeers
,
viz.
The
passage
of
the
red
sea
,
and
the
cloud
over
the
Tabernacle
in
their
travell
,
raining
and
wetting
their
bodies
.
1
Cor.
10.
The
passeover
admitted
two
other
,
viz.
Manna
,
and
the
water
of
the
Rocke
,
which
was
(
as
Paul
saith
)
the
same
spirituall
drinke
and
food
that
wee
have
in
our
Supper
.
So
then
wee
must
not
thinke
they
had
more
Sacraments
for
sence
,
kind
and
signification
:
but
more
Elements
reiterated
,
and
added
(
passage
wise
)
transeunt
ones
added
to
the
standing
,
which
(
in
the
absence
of
the
others
,
intermitted
in
the
Wildernesse
)
might
stand
them
in
steed
.
Now
marke
,
the
fewer
,
more
standing
and
lesse
mutable
Sacraments
are
,
the
stronger
they
be
,
and
contrariwise
the
weaker
.
We
know
if
Phisitians
distrust
their
receits
,
they
prescribe
the
more
:
if
builders
dislike
the
slightnesse
of
their
Timber
,
they
put
the
more
peeces
into
the
building
.
So
heere
.
Fewer
under
the
New
.
But
under
the
Gospel
it
s
otherwise
.
God
hath
delivered
his
Church
under
the
New
Testament
,
from
such
multiplicity
of
Sacrments
.
Esa.
49
,
11.
Onely
the
popish
Church
the
mother
of
darkenesse
,
ignorance
and
confusion
,
compasseth
herselfe
with
her
many
sparkles
,
and
Sacraments
,
shewing
thereby
what
an
enemy
shee
is
to
the
truth
of
God
,
and
to
the
priviledge
of
Evangelicall
Sacraments
.
For
,
as
shee
hath
darkned
the
Doctrine
of
the
Covenant
,
the
freedome
and
onelinesse
of
it
,
so
its
just
she
be
left
to
darken
her
Sacraments
,
to
abolish
the
Supper
,
to
defile
Baptisme
,
and
to
mixe
a
multitude
of
bastard
ones
to
pollute
the
legitimate
.
Now
therefore
the
paucity
of
our
Sacraments
argueth
their
pith
and
comprehension
;
as
we
say
things
united
are
the
stronger
.
Our
fewer
,
more
durable
and
constant
Sacraments
doe
more
fully
and
exactly
exhibite
the
Lord
Iesus
than
theirs
so
manifold
and
oft
repeated
could
doe
.
And
as
theirs
so
changed
,
betokened
their
vanishing
away
(
as
indeed
they
did
)
so
ours
once
and
no
more
instituted
argue
that
they
are
as
durable
as
the
Church
,
and
of
themselves
conteine
whatsoever
Christ
offers
to
his
Church
to
partake
from
him
,
either
for
being
of
welfare
of
soule
and
body
.
So
that
the
Papists
by
their
multitude
of
Sacraments
do
exceedingly
alay
and
weaken
that
excellency
of
them
which
they
would
lift
them
up
to
.
God
grant
it
may
be
a
signe
of
their
vanishing
,
and
that
speedily
;
as
certainly
they
are
some
of
that
drosse
which
must
bee
consumed
with
the
breath
of
his
mouth
,
before
his
owne
shall
be
purged
and
restored
to
their
integrity
.
The
third
efficacy
.
But
thirdly
and
especially
we
and
they
differ
most
in
the
efficacie
of
the
old
and
new
,
which
(
as
I
said
)
flowes
of
necessity
from
the
difference
of
clearenesse
in
the
old
and
new
Covenant
.
Efficacy
alway
attending
truth
,
Old
Sacraments
weake
First
by
their
darkenesse
in
two
respects
.
the
sealing
power
of
the
Sacraments
of
the
old
Testament
must
needs
be
weaker
,
because
the
truth
which
they
sealed
was
darker
.
Which
want
of
power
I
doe
not
ascribe
to
the
defect
of
true
relation
or
union
Sacramentall
;
or
as
if
I
denied
their
Sacraments
to
be
spirituall
:
for
whatsoever
sacrament
is
not
Christs
and
hath
not
the
spirit
of
Christ
annexed
to
it
,
is
but
a
counterfeit
.
Circumcision
therefore
was
Christ
Sacramentall
,
and
so
was
the
passeover
.
But
the
one
sort
was
onely
a
seale
of
a
thing
to
come
in
time
,
the
other
of
the
Gospel
seales
of
the
same
thing
,
come
and
already
having
performed
whatsoever
was
promised
.
Now
as
a
thing
enjoyed
excells
a
thing
hoped
for
(
say
never
so
sure
)
so
the
seale
of
the
latter
exceedes
the
former
in
all
the
efficacy
of
it
,
perswasion
,
peace
joy
,
contentment
to
the
soule
.
Absence
breeds
suspence
,
presence
expells
it
and
represents
certainty
,
and
satisfaction
to
the
receiver
.
So
then
this
I
say
,
ordinarily
the
Iew
could
not
,
(
except
in
some
especiall
cases
&
persons
)
enjoy
such
a
measure
of
sealing
power
from
their
Sacraments
as
we
doe
or
may
,
they
received
not
such
certainty
of
perswasion
of
their
reconciliation
&
being
in
Covenant
as
we
,
nor
found
such
fruit
as
we
may
.
Because
the
sealing
power
of
the
Spirit
and
of
faith
,
was
but
weake
.
As
the
King
is
,
so
his
kingdome
must
be
:
if
he
obscure
and
unknowne
,
his
authoritie
is
weake
.
So
heere
in
the
old
Testament
.
Christ
himselfe
was
an
obscure
King
,
and
Priest
,
and
Prophet
,
in
his
Church
:
his
Kingdome
therefore
and
authority
was
according
.
But
now
,
the
kingdome
,
is
as
the
King
,
and
standeth
in
power
,
peace
,
and
joy
of
the
holy
Ghost
:
and
therefore
needes
must
both
the
Word
and
Sacraments
be
so
,
by
which
,
as
by
Channels
they
are
conveied
.
And
yet
doubtlesse
,
God
left
them
not
destitute
of
such
fruite
as
that
age
was
capable
of
:
they
were
commanded
to
rejoyce
in
their
feares
and
affections
of
gladnesse
and
joy
they
had
,
and
so
spirituall
as
their
carnall
and
sensuall
spirits
were
fit
to
receive
:
the
Lord
supplying
that
want
of
spirituall
clearenesse
which
now
is
offred
,
by
some
sensible
and
outward
feelings
and
expressions
;
so
farre
as
the
generals
of
a
blessed
seede
to
come
and
happinesse
by
him
were
apprehended
.
The
distinct
kinde
whereof
perhaps
wee
can
not
so
well
distinguish
.
But
to
be
sure
,
Heb.
11.
ult.
God
finished
their
dayes
without
the
promise
seene
and
fulfilled
,
that
they
without
us
should
not
be
perfect
.
I
may
ad
one
thing
more
out
of
Act.
2.17
.
and
Ioel
2.
compared
;
That
the
weakenesse
of
dispensation
and
(
as
I
may
call
it
)
barrennesse
Barrennesse
.
of
power
in
the
ministry
of
the
Word
among
the
Iewes
;
made
the
Sacraments
also
as
barren
in
their
grace
and
sealing
power
.
Wee
little
reade
in
the
old
Testament
of
such
numbers
of
converted
ones
as
after
the
ascension
:
therefore
no
doubt
Circumcision
was
as
weake
in
the
grace
thereof
,
Act.
2.
end
.
and
the
sealing
power
of
it
.
The
Gospel
hath
more
fulnesse
of
seede
,
and
begets
more
unto
God
,
than
the
Law
could
doe
:
and
therefore
Baptisme
is
a
farre
fuller
Sacrament
to
confirme
the
soule
in
her
new
birth
than
the
other
was
.
So
for
nourishment
:
The
Gospel
exceeds
(
by
many
degrees
)
the
ministery
of
the
Law
in
Point
of
her
building
up
and
nourishing
the
soule
in
the
grace
of
the
new
birth
:
the
Gospel
hath
filled
the
brests
of
the
Church
with
farre
more
milke
,
and
stored
her
with
farre
more
provision
than
the
old
Testament
could
doe
:
For
thereby
the
Spirit
is
powred
our
upon
all
flesh
.
Ioel
2.28
.
Esa.
44
,
3.
Looke
what
difference
there
was
betweene
them
and
us
,
for
the
fulnesse
of
bodily
food
,
that
(
in
a
sort
)
may
bee
said
for
spirituall
fulnesse
.
How
many
Creatures
for
kind
,
or
for
Circumstance
(
as
in
case
of
blood
,
or
strangled
)
might
not
they
touth
,
the
Hog
,
the
Conie
,
the
Hare
,
and
many
other
both
beast
and
foule
,
tame
and
wilde
;
which
to
us
are
cleane
and
sanctified
?
How
much
more
doth
the
Lord
afford
us
fuller
feede
of
the
Sacrament
of
the
Supper
than
their
passeover
?
Even
as
a
feast
exceeds
an
ordinary
?
Therefore
Paul
calls
theirs
a
ministry
of
the
letter
,
ours
of
the
Spirit
;
not
because
they
had
not
the
Spirit
,
but
in
comparison
of
the
fulnesse
and
power
of
ours
.
The
new
more
effectuall
.
Now
for
us
,
our
Sacraments
are
farre
more
effectual
.
The
very
change
of
the
old
into
new
argued
the
excellenter
efficacy
of
them
.
As
the
traine
of
a
Prince
personally
riding
in
progresse
is
richer
than
an
Herald
or
Harbinger
.
The
Sabbath
(
wee
know
)
was
changed
at
the
resurrection
,
to
honour
it
:
So
the
Sacraments
at
his
annointing
to
his
office
,
and
at
his
passion
,
to
magnifie
them
.
How
should
they
so
doe
,
if
their
Trayne
were
not
greater
?
I
meane
if
the
spirit
of
Christ
and
his
sealing
,
perswading
,
setling
,
comforting
,
pacifying
,
power
were
not
greater
?
Also
,
except
that
blessed
traine
of
his
Graces
more
glorious
and
plentifull
,
as
humility
,
heavenly-mindednesse
,
patience
,
hope
,
love
,
zeale
;
ability
to
walke
with
God
more
closely
,
to
discharge
our
callings
more
fruitfully
,
to
suffer
more
willingly
,
to
live
by
faith
more
setledly
,
and
the
like
gifts
of
Christ
Sacramentall
,
attended
them
?
Hence
is
that
of
Austin
so
common
,
Our
Sacraments
(
saith
he
)
are
in
efficacie
greater
than
theirs
,
in
profite
more
gainefull
,
in
performance
more
easie
,
and
in
number
fewer
.
Beside
ours
,
in
their
understanding
are
most
sublime
,
in
observation
most
pure
,
and
in
signification
most
excellent
.
They
lived
in
the
Porch
of
Sacraments
,
we
in
the
Parlour
.
Let
us
take
heede
,
least
,
as
they
in
their
age
,
when
no
Nation
under
heaven
enjoyed
any
Sacraments
,
save
themselves
;
were
so
puffed
up
by
their
priviledge
,
that
they
disdained
all
as
Dogges
in
respect
of
themselves
,
cleaving
onely
to
the
barke
of
these
Ordinances
,
without
any
seeking
after
the
Spirit
and
power
of
them
:
and
so
opened
a
way
to
Gods
wrath
,
to
bring
into
their
steed
the
Gentiles
,
who
alwayes
thirsted
after
them
:
so
let
us
feare
least
wee
stand
so
much
upon
our
dignitie
above
theirs
,
that
in
the
meane
time
there
shall
be
found
even
among
us
,
baptized
ones
,
and
communicants
far
more
blinde
,
prophane
,
carelesse
,
than
the
Iewe
was
;
yea
and
some
of
us
who
goe
for
better
,
be
found
as
formall
,
barren
,
as
far
from
the
Covenant
,
as
estranged
from
forgivenesse
,
and
as
destitute
of
the
life
and
sealing
power
of
Baptisme
and
the
Supper
,
as
they
of
their
Circumcision
and
Passeover
.
If
it
be
so
,
our
dignitie
shall
so
lift
us
up
to
heaven
,
that
it
shall
throw
us
downe
to
hell
;
and
I
will
not
only
say
,
the
Lord
will
not
be
pleased
with
us
,
as
with
them
,
1
Cor.
10.5
.
1
Cor.
10
,
5.
but
as
it
is
,
Heb.
2.2.3
.
Heb.
2.2.3
.
by
how
much
more
powerfull
grace
is
put
into
his
Sacraments
,
and
by
how
much
more
eminent
waies
and
ordinances
hee
hath
honoured
us
:
by
so
much
the
more
shall
our
condemnation
for
our
unbeleeefe
be
more
fearefull
than
theirs
,
who
had
so
dimme
a
Covenant
,
and
so
weake
Seales
in
comparison
of
us
.
Rather
let
us
labour
to
enjoy
the
priviledge
of
our
priviledge
above
them
,
in
carrying
about
us
that
evidence
of
faith
,
and
that
peace
of
conscience
,
and
that
joy
of
soule
,
which
our
Sacraments
seale
up
to
us
;
that
wee
may
be
as
much
better
than
they
,
as
our
Sacraments
excell
theirs
in
efficacy
:
and
then
that
kingdome
of
Christ
within
us
,
as
well
as
that
without
us
,
shall
be
a
kingdome
not
of
words
onely
and
signes
,
but
of
power
also
.
And
so
much
of
the
former
generall
of
this
Chapter
.
Agreement
and
difference
of
the
2.
new
Sacraments
.
Touching
the
latter
,
how
farre
Baptisme
and
the
Supper
doe
differ
,
or
agree
;
briefely
understand
that
as
they
agree
in
Circumstances
concerning
Sacraments
in
generall
,
so
also
in
the
definition
of
a
Sacrament
,
wherein
(
as
specialls
contained
under
one
Kind
)
they
communicate
.
They
are
both
ancient
,
(
and
within
three
yeares
one
as
ancient
as
the
other
:
)
they
are
both
alike
publique
,
as
being
equall
legacies
of
the
Church
militant
:
they
have
both
one
founder
(
although
the
one
by
mediate
Commission
,
as
Baptisme
by
Iohn
the
Baptist
by
extraordinary
calling
,
the
other
immediatly
by
Christ
himselfe
:
)
they
both
agree
in
the
Name
,
Necessity
of
a
Sacrament
.
Againe
,
whatsoever
is
true
of
the
definition
of
a
Sacrament
,
is
equally
true
of
both
these
,
as
in
the
next
Chapter
shall
more
fully
appeare
.
For
why
?
In
both
the
Lord
conveyes
spirituall
grace
by
visible
resemblances
set
apart
by
himselfe
and
furnisht
with
power
to
that
end
.
But
in
a
word
,
that
I
would
say
of
their
mutuall
agreement
Their
Agreement
.
is
this
;
First
,
they
both
agree
in
the
offer
and
representation
of
whole
Christ
joyntly
and
undividedly
to
the
soule
.
Touching
the
first
:
1
In
the
joynt
offer
of
Christ
.
Know
,
that
when
we
call
the
Sacrament
of
Baptisme
,
the
Sacrament
of
entry
and
ingrafting
of
us
into
the
body
of
Christ
,
and
of
begetting
us
to
Christ
,
yet
wee
divide
not
Christ
imputed
from
Christ
inherent
;
wee
must
not
thinke
Baptisme
gives
us
an
estate
in
Christ
for
justification
onely
,
for
it
estates
us
in
Christ
wholly
,
both
for
wisedome
,
righteousnesse
,
sanctification
and
redemption
:
though
justification
makes
us
truly
the
Lords
,
yet
because
the
Sacrament
conferres
whole
Christ
,
therefore
it
conferres
him
as
God
offers
and
the
soule
needs
him
,
that
is
,
both
for
justification
and
sanctification
,
Christ
our
pardon
,
and
Christ
our
life
:
for
without
both
equally
ours
,
all
Christ
is
not
ours
.
A
speciall
point
to
be
noted
for
the
better
understanding
of
the
act
of
faith
in
applying
Imputation
and
Sanctification
both
at
once
to
the
soule
,
(
of
which
point
I
treat
elsewhere
.
)
So
againe
,
the
Sacrament
of
the
Supper
conveyes
Christ
to
the
soule
wholy
and
undividedly
,
Practicall
Catechisme
.
not
onely
for
the
encrease
of
our
Sanctification
,
but
our
Iustification
also
.
Part
3.
Article
2.
For
although
Iustification
as
it
is
a
benefit
of
Christ
,
receives
no
encrease
:
Yet
faith
Sacramentall
in
apprehending
it
receives
encrease
.
And
thus
both
agree
in
conveying
whole
Christ
to
the
soule
.
Secondly
,
2
Sealing
Christ
.
in
respect
of
their
sealing
up
of
all
Christ
to
the
soule
,
(
of
which
in
the
next
Chapter
,
)
for
,
except
both
concurre
in
sealing
,
neither
of
both
do
seale
him
:
True
it
is
,
that
some
further
thing
is
offered
to
the
soule
in
the
Supper
than
was
in
Baptisme
,
but
yet
because
still
one
Christ
is
offered
in
both
,
therefore
encrease
of
grace
cannot
be
sealed
up
where
ingrafting
and
begetting
hath
not
beene
already
conferred
by
spirituall
Baptisme
.
Neither
without
other
give
whole
Christ
(
if
both
may
be
enjoyed
)
although
each
give
him
wholy
because
Christ
is
inseparable
from
himselfe
:
the
whole
soule
is
in
each
member
which
is
in
the
whole
body
;
yet
if
we
divide
the
toe
from
the
foot
,
there
will
be
no
soule
in
the
toe
.
Take
Baptisme
from
the
Supper
,
and
the
Supper
can
bee
no
sealing
Supper
:
for
how
shall
life
be
encreased
in
a
thing
which
never
had
true
life
begotten
in
it
?
I
conclude
then
,
The
Sacraments
of
the
Gospell
although
they
are
two
,
yet
do
not
cut
Christ
into
two
parts
(
as
the
Child
which
Salomon
bid
to
be
divided
in
two
parts
)
but
still
offer
one
Christ
to
be
communicated
.
Both
those
harlots
could
not
have
one
and
the
same
child
:
but
all
Christs
members
have
that
one
Child
,
Iesus
Sacramentall
;
although
for
severall
ends
(
as
by
and
by
shall
appeare
)
one
serving
to
create
him
,
the
other
to
enlarge
him
:
yet
both
agree
in
exhibiting
one
Iesus
.
Of
the
use
anon
.
Now
lastly
,
touching
their
disagreement
,
Their
disagreement
,
in
five
things
.
as
it
standes
in
many
lesser
thing
,
so
in
the
particular
ends
especially
;
for
the
former
,
they
are
these
five
,
1.
Order
,
Order
1.
2.
Frequency
,
3.
Opportunity
,
4
,
Elements
,
5.
Subject
.
For
the
first
.
The
order
of
them
,
is
,
that
baptisme
goes
before
,
and
the
Supper
followes
,
even
as
being
goes
before
prospering
.
Yet
I
deny
not
but
thousands
have
beleeved
ere
baptised
;
but
now
I
speake
of
the
order
of
the
seales
,
not
otherwise
.
Which
discovers
the
folly
of
such
as
would
deferre
baptisme
to
the
last
period
of
their
life
,
out
of
an
errour
,
both
that
it
conferd
grace
by
a
vertue
inherent
,
and
that
it
pardoned
sins
onely
past
.
By
which
folly
some
bereft
themselves
of
Baptisme
finally
,
by
sudden
death
.
Secondly
,
in
frequency
.
Secondly
frequency
.
Baptisme
it
but
once
to
be
administred
,
the
Supper
often
.
We
are
but
once
borne
.
And
therefore
the
rebaptizing
of
Anabaptists
is
a
cursed
profanation
:
not
onely
in
respect
of
their
condemning
Infants
baptisme
in
generall
,
but
of
repeating
baptisme
administred
,
although
by
or
in
a
false
hereticall
Church
:
for
even
such
baptisme
must
not
be
doubled
;
if
the
mystery
of
the
Trinity
&
the
Doctrine
of
Christ
be
maintained
in
any
generality
,
although
with
much
corruption
.
The
like
I
may
say
of
those
that
denyed
to
restore
them
that
were
once
lapsed
,
upon
pretence
that
then
they
must
bee
rebaptized
;
and
also
them
that
presumed
to
rebaptise
such
as
they
received
againe
into
the
Church
,
after
their
repentance
of
some
notorious
heresie
,
or
odious
practise
which
they
had
fallen
into
or
committed
.
Noe
,
we
abhorre
such
scurfe
,
affirming
one
Baptisme
,
and
that
one
,
once
to
bee
given
to
the
Church
for
true
sealing
up
the
ingrafting
of
the
soule
into
Christ
when
it
shall
beleeve
the
Covenant
.
Thirdly
,
in
opportunitie
or
season
.
Thirdly
season
.
Which
I
speake
not
positively
but
upon
supposition
of
the
Churches
wisedome
and
liberty
in
determining
the
season
of
the
Supper
to
be
in
the
morning
,
leaving
the
season
of
Baptisme
indefinite
as
occasion
serveth
.
And
that
,
because
the
one
being
administred
to
growne
ones
,
requires
fit
and
due
season
to
quicken
them
up
,
which
in
the
other
is
not
requisite
.
But
for
all
this
,
I
doe
affirme
no
necessitie
to
be
in
this
season
of
the
Supper
,
seeing
its
in
the
Churches
power
to
alter
the
morning
to
the
afternoone
;
and
if
we
should
so
receive
,
I
dare
not
impeach
it
,
so
it
be
done
without
confusion
.
The
fourth
is
the
Elements
,
Fourthly
the
Elements
.
the
one
having
Water
,
the
other
Bread
and
Wine
;
both
serving
pertinently
to
the
uses
they
were
made
for
,
and
neither
having
in
them
any
fitnesse
to
resemble
each
others
use
;
water
being
no
more
fit
to
nourish
,
than
bread
to
wash
,
but
each
suiting
properly
to
his
end
.
The
last
is
the
Subject
;
Fiftly
the
subject
.
the
one
the
Infant
,
the
other
the
growne
,
and
such
as
are
of
discretion
.
Which
I
speake
not
as
if
the
Church
may
Baptise
none
but
Infants
:
for
as
it
doth
baptize
them
as
lawfully
,
in
the
faith
of
the
Parents
,
and
in
hope
of
their
owne
(
when
they
come
to
understand
the
Covenant
)
as
it
offers
the
Supper
to
actuall
beleevers
;
so
yet
if
any
such
be
brought
into
the
Church
as
never
was
baptized
,
being
(
as
falles
out
)
of
twelve
,
twentie
,
thirtie
yeeres
:
the
Church
is
bound
upon
the
due
examination
of
such
,
and
confession
of
his
faith
,
to
baptize
him
as
well
as
an
Infant
.
But
for
the
other
Sacrament
,
to
admit
children
,
(
though
under
colour
of
ripe
knowledge
and
grace
above
others
)
its
not
a
fit
thing
,
in
respect
of
scandall
and
opening
a
way
to
the
profanation
of
Sacraments
by
others
of
like
age
:
not
to
speake
of
the
rashnesse
of
it
,
in
ascribing
that
to
raw
youth
,
which
requireth
setling
of
judgement
and
soundnes
of
affection
.
But
of
all
other
differences
,
Addition
.
the
particular
ends
are
greatest
;
in
which
the
two
Sacraments
are
irreconciliable
.
The
one
so
serving
for
the
Breed
of
a
new
Creature
;
the
other
for
the
Supper
thereof
,
See
Chap.
infra
.
that
neither
can
or
ought
to
be
applied
to
others
end
or
use
;
as
in
their
due
place
shall
be
spoken
.
The
use
is
;
Vse
1
First
,
to
blesse
God
and
adore
his
Wisedome
,
who
hath
in
these
two
Sacraments
,
so
harmoniously
and
agreeably
united
,
represented
,
and
sealed
up
all
the
Lord
Iesus
,
so
farre
as
a
poore
soule
can
comprehend
him
;
not
wearying
us
with
confusion
of
Sacraments
.
Vse
2
Secondly
,
acknowledging
God
to
be
the
God
of
order
and
distinction
,
in
appointing
us
these
divers
seales
:
and
that
for
three
causes
.
First
,
In
three
branches
.
to
avoide
the
blinde
devotion
of
Idiots
,
who
not
looking
at
which
is
which
,
but
confusedly
at
both
as
objects
of
holinesse
and
devotion
,
goe
no
further
to
consider
Sacraments
in
their
distinct
ends
.
Much
like
Papists
who
use
Holy-water
and
the
bread
of
their
Pix
(
because
hallowed
after
their
manner
)
to
any
ends
they
first
light
on
:
as
to
sprinckle
a
sicke
man
,
to
scare
away
Devils
,
yea
,
putting
the
Hoast
into
a
dead
mans
mouth
.
Any
thing
serves
to
any
end
among
such
Merchants
,
and
Hucksters
of
holy
things
.
And
how
few
(
thinke
wee
)
are
there
to
be
found
in
many
Congregations
,
who
can
discerne
betweene
these
two
Sacraments
in
their
particular
ends
?
Save
that
they
see
they
be
two
solemne
performances
,
having
diverse
Elements
and
Acts
belonging
to
them
:
else
they
know
no
ods
,
but
put
them
up
shufflingly
in
the
bagge
of
their
devotion
,
being
unable
to
give
a
reason
why
themselves
were
baptized
,
when
they
were
infants
,
or
why
being
elder
,
they
receive
the
Supper
?
Vse
.
2
Secondly
,
to
confute
the
practise
of
all
those
who
Popishly
ascribe
to
the
Supper
the
conferring
of
Grace
of
all
sorts
:
and
when
they
receive
,
they
thinke
that
although
they
never
reaped
the
fruit
of
their
baptisme
before
,
neither
had
faith
,
yet
one
Sacrament
may
supply
all
wants
;
which
is
to
destroy
the
distinct
end
of
each
Sacrament
,
and
to
plucke
up
good
Land-markes
,
confounding
the
agreement
and
disagreement
of
both
;
for
,
as
all
Christ
is
in
both
,
so
yet
for
two
severall
purposes
.
A
Divines
life
,
we
know
,
is
to
study
,
and
Preach
;
he
doth
both
these
wholly
,
himselfe
wholly
is
required
to
doe
either
;
howbeit
the
things
he
doth
are
divided
acts
;
he
preacheth
not
while
he
is
in
his
Study
,
nor
studieth
while
hee
is
Preaching
.
Let
us
abhorre
such
profanesse
;
and
know
all
Christ
is
in
both
the
Sacraments
;
yet
orderly
,
and
so
,
that
who
so
hath
not
enjoyed
him
in
the
first
to
beleeve
,
cannot
enjoy
him
in
the
second
to
grow
.
Vse
.
3
Thirdly
,
to
teach
us
how
to
apply
the
benefit
of
these
two
Sacraments
according
to
our
speciall
temptations
.
The
former
thus
;
If
Satan
tempt
us
concerning
the
truth
of
our
Conversion
to
God
,
telling
us
wee
are
in
the
state
of
enemies
,
cut
off
from
God
,
aliants
and
excommunicates
from
him
and
Christ
:
whither
shall
wee
recourse
?
To
the
Supper
and
our
oft
receiving
?
No
in
no
wise
,
for
Satan
can
speake
Divinitie
when
hee
list
,
and
tell
us
that
the
Supper
is
no
Sacrament
of
Regeneration
.
But
in
this
case
,
flie
to
thy
calling
,
and
to
the
seale
of
it
,
Baptisme
(
if
indeede
thou
canst
proove
thy
calling
by
the
worke
of
the
Law
and
Gospell
;
else
thy
seale
is
to
a
blanke
)
and
presse
thy
Adversary
with
the
weapon
of
thy
Baptisme
,
sealing
it
up
to
thy
conscience
,
1
Pet.
3.21
.
1
Pet.
3
,
21.
which
shall
quench
the
fierie
dart
of
his
temptation
,
and
scare
him
from
thee
,
better
than
all
Popish
Holy
water
.
Againe
,
doth
the
Divell
tempt
thee
to
beleeve
thou
art
an
hypocrite
,
because
thou
hast
a
dead
heart
,
thou
growest
not
in
Grace
,
thou
art
sunke
from
thy
first
love
,
fallen
to
the
world
,
pleasures
,
vanities
,
lusts
of
thy
uncleanenesse
,
waxen
unprofitable
,
and
revolted
from
God
?
What
shall
now
helpe
thee
?
That
thou
art
baptized
?
No
,
hold
that
close
also
,
that
thou
maist
pleade
the
other
rightly
:
But
in
this
case
flie
especially
to
the
Supper
,
and
alledge
thus
.
I
am
sunke
too
farre
into
a
formall
course
,
and
the
custome
of
the
world
,
but
yet
Lord
to
thee
I
appeale
,
that
in
truth
I
have
coveted
thy
Sacrament
of
Restorative
and
Nourishment
;
I
haue
come
with
hunger
to
it
for
the
repairing
of
my
losses
and
decaies
,
and
departed
in
good
hope
and
comfort
of
recovering
life
and
vigor
againe
:
and
therefore
in
despite
of
Satan
,
I
will
hold
to
the
end
of
this
Sacrament
,
which
is
,
to
seale
up
comfort
to
the
afflicted
,
and
strength
to
the
weake
,
and
recovery
to
the
decaied
,
and
raising
to
the
fallen
:
therefore
from
hence
I
will
fetch
it
by
vertue
of
the
promise
.
Vse
.
4
Lastly
,
it
teacheth
us
the
excellency
of
the
Sacraments
,
because
they
have
such
a
gift
in
them
,
as
to
represent
all
Christ
at
once
to
the
soule
,
Christ
wholy
and
in
each
part
of
his
merit
and
efficacie
.
It
were
an
odde
and
strange
Picture
which
could
describe
the
same
man
living
,
dying
,
dead
,
raised
up
and
ascending
to
heaven
,
and
all
in
one
person
:
That
which
no
Art
of
man
can
doe
,
the
Lord
can
doe
by
the
Sacrament
,
that
is
above
all
Images
or
Crucifixes
,
and
can
tender
to
the
soule
in
on
view
all
these
;
the
Lord
Iesus
dead
,
risen
,
ascended
:
the
Grace
imputed
of
reconciliation
,
the
Grace
inherent
of
holinesse
,
all
the
particular
graces
of
the
Spirit
,
the
promises
of
God
made
all
,
Yea
,
and
Amen
,
in
Christ
,
for
this
life
,
and
for
a
better
for
all
conditions
,
and
times
and
occasions
are
offred
at
once
in
each
Sacrament
;
the
one
to
give
us
right
and
title
to
Christ
when
we
wanted
him
;
the
other
to
rivet
us
more
into
him
,
to
enlarge
us
in
faith
and
the
fruits
,
till
wee
shall
neede
no
more
Sacraments
or
Ordinances
.
And
therefore
let
us
much
esteeme
and
honour
Sacraments
as
most
divine
comprehensions
of
all
Christ
,
and
channels
of
his
Fulnesse
,
from
whom
as
our
Head
,
We
receive
grace
for
grace
,
Iohn
1.17
.
Iohn
1
,
17.
And
this
for
the
second
Chapter
.
CHAP.
III.
Of
the
substance
of
a
Sacrament
in
generall
;
The
Description
of
it
propounded
,
and
examined
.
Substance
of
it
.
HAving
spoken
of
the
Circumstances
,
the
agreement
and
disagreement
of
Sacraments
:
Next
wee
come
to
the
substance
and
nature
of
a
Sacrament
;
Which
will
be
understood
the
better
by
the
description
and
particular
handling
the
parts
thereof
.
Description
of
a
Sacrament
in
generall
.
A
Sacrament
then
is
,
an
Ordinance
of
God
,
wherein
,
by
some
materialls
duly
appropriated
and
united
,
and
by
some
acts
duly
administred
,
the
Lord
signes
,
and
seales
up
to
the
soules
of
the
Elect
,
the
truth
of
his
Covenant
,
and
receives
a
reciprocall
seale
from
them
of
their
covenant
with
himselfe
.
For
the
clearing
hereof
,
I
would
have
the
Reader
conceave
,
that
in
this
place
I
take
the
word
Sacrament
in
the
greatest
latitude
;
not
onely
for
the
substance
of
it
in
it selfe
:
but
also
as
it
is
administred
and
performed
in
a
solemne
manner
,
betweene
God
and
his
Church
.
So
that
hereby
two
things
arise
to
be
considered
.
Two
Generals
First
,
Substance
.
Secondly
,
Administration
.
In
the
Substance
foure
things
.
1.
The
Substance
of
a
Sacrament
in
all
her
constituting
c●uses
.
2.
The
due
administration
and
performing
thereof
in
the
Ordinance
.
Touching
the
first
,
we
are
to
consider
these
foure
causes
.
1.
The
efficient
and
supreme
cause
of
a
Sacrament
.
2.
The
m●●erials
of
it
.
3.
The
true
formall
cause
.
4.
The
finall
.
Where
first
,
the
generall
end
,
Sealing
.
Secondly
,
The
branches
,
two
:
First
,
Gods
sealing
of
the
truth
of
his
Covenant
to
us
.
Secondly
,
returning
backe
againe
our
owne
covenant
sealed
to
him
.
In
the
latter
member
also
,
viz.
The
Administration
,
wee
consider
the
acts
of
Ministers
and
people
,
and
the
spirituall
dispensation
of
God
in
these
externals
,
attending
thereon
,
for
the
ends
mentioned
.
Of
the
first
of
these
in
the
first
place
.
1.
The
Author
of
the
Sacraments
,
all
,
and
each
,
Old
and
New
,
is
one
unchangeable
,
Eternall
and
onely
Wise
and
Gracious
God
.
And
no
wonder
:
for
first
,
First
,
the
Author
God
.
Proofes
of
it
.
In
his
bosome
of
eternity
lay
hidden
that
purpose
of
entring
Covenant
with
man
,
fallen
from
the
grace
of
Creation
.
Reason
1
It
was
free
to
him
to
relinquish
him
finally
in
that
revolt
of
his
:
in
that
he
did
not
,
it
was
free
mercy
,
doubly
greater
than
the
love
of
Creation
.
If
the
devise
then
of
a
gracious
Covenant
with
man
,
was
onely
in
the
power
of
the
Creator
,
who
shall
be
supposed
to
be
the
Author
of
seales
to
this
Covenant
,
save
the
same
God
?
Reason
2
Secondly
,
If
the
Lord
onely
found
out
his
Sonne
to
be
the
foundation
of
this
Covenant
,
meant
him
,
sent
him
,
made
him
,
enabled
him
,
to
ratifie
it
by
the
bloud
of
the
Covenant
;
accepted
all
this
,
offers
it
,
seconds
and
assists
it
by
his
owne
Spirit
,
to
make
it
effectuall
:
Who
can
doubt
,
that
he
onely
is
the
Author
of
these
Seales
whereby
this
effectualnesse
is
convei'd
?
Reason
3
Thirdly
,
If
he
onely
be
the
Author
of
blessing
the
word
of
promise
to
breede
faith
in
the
Covenant
,
which
is
the
lesser
:
Who
but
hee
shall
breed
the
assurance
of
faith
,
and
the
reflexion
thereof
upon
the
soule
,
that
it
may
know
it selfe
to
beleeve
?
Now
how
is
this
done
ordinarily
,
save
by
the
seales
?
If
hee
then
be
the
Author
of
the
lesser
efficacie
,
who
but
hee
is
the
Author
of
the
greater
by
the
sealing
Ordinance
?
Reason
4
Fourthly
,
If
no
externall
blessing
accompanying
the
Covenant
,
(
for
so
the
Lord
was
wont
to
perswade
obedience
,
Deut.
7.
and
Chap.
32.
Deut.
7
,
&
32.
Hos.
2.
Ezek.
33
,
&c.
)
can
come
from
any
other
Author
save
the
Lord
:
as
the
blessings
of
raine
,
dew
,
plenty
,
health
,
long
life
,
successe
,
(
Deut.
5.29
Deut.
5
,
29.
)
and
the
like
;
who
shall
dare
usurpe
the
authority
of
Seales
and
Sacraments
,
which
are
the
most
eminent
annexes
to
the
Covenant
of
all
other
?
Reason
5
Fifthly
,
If
the
Lord
Iesus
himselfe
was
the
onely
stablisher
of
the
Testament
and
Covenant
by
his
death
and
bloud
(
for
without
death
no
Legacy
is
of
valour
)
then
who
but
himselfe
shall
make
Sacraments
,
which
are
in
effect
,
nothing
else
save
the
power
of
his
life
and
death
?
Reason
6
Sixthly
,
If
the
Lord
onely
can
authorise
divers
signes
for
the
Sacraments
(
as
supr.
Chap.
2.
)
if
he
onely
can
abrogate
old
ones
:
if
he
one
day
shall
abolish
all
,
old
and
new
,
their
nature
and
use
,
as
past
use
:
who
but
himselfe
shall
frame
Sacraments
?
It
resting
in
one
and
the
same
power
to
make
Lawes
and
to
abolish
them
.
I
conclude
then
that
God
alone
is
the
Author
of
a
Sacrament
.
Conclus
.
As
indeed
the
Scripture
doth
witnesse
:
The
Lord
only
,
Gen.
17.
Gen.
17.
appointed
Circumcision
:
The
same
Lord
,
Exod.
12.
Exod.
12.
ordained
his
Passeover
:
the
Lord
extraordinarily
gave
commission
from
heaven
to
Iohn
to
appoint
Baptisme
:
Luke
3
,
1
,
2
,
3.
Luke
22
,
18.
and
the
Lord
Iesus
with
his
owne
sacred
presence
and
hands
ordained
the
Supper
before
his
death
:
Seeing
after
his
Resurrection
he
could
not
,
being
partly
an
act
of
humiliation
:
)
and
so
all
Sacraments
were
given
by
the
Lord
,
in
their
severall
kindes
,
for
their
severall
uses
,
as
in
the
next
points
shall
appeare
.
And
to
say
the
truth
if
it
be
once
granted
that
the
Lord
is
not
the
sole
ordainer
of
Sacraments
,
what
a
wide
doore
must
of
necessitie
be
set
open
for
both
usurping
Ordainers
and
counterfeit
Sacraments
?
Where
should
the
period
be
,
or
why
should
not
hundreths
as
well
as
three
or
five
be
admitted
to
the
heape
?
Vse
.
1
For
use
therefore
hereof
,
this
teacheth
us
to
abhorre
all
Sacraments
which
have
not
God
and
Christ
for
their
ordainer
.
If
they
cannot
shew
their
pedigree
in
the
Lords
Genealogy
,
Nehem.
7
,
63.
nor
be
bookt
in
his
Records
,
nor
have
his
stampe
set
upon
them
,
Math.
22
,
21.
we
say
of
them
as
our
Saviour
of
the
Penny
,
Give
unto
Caesar
that
which
is
his
:
So
give
to
the
Pope
his
Vnction
,
throw
him
backe
his
Sacramentall
Orders
and
Penance
,
wee
abhorre
whatsoever
savors
not
of
God
,
as
copper
coine
.
Yea
,
and
we
loath
whatsoever
of
Gods
first
ordaining
,
they
by
their
abuse
have
corrupted
,
namely
,
as
corrupted
:
and
seeing
God
and
Christ
never
gave
us
a
Sacrifice
for
a
Sacrament
,
wee
abhorre
to
meddle
with
it
as
a
Sacrifice
propitiatory
for
the
quicke
and
the
dead
;
and
for
their
Baptisme
we
loath
it
also
as
administred
by
them
,
as
an
horrrible
defiling
of
Gods
Ordinance
;
professing
to
depart
from
their
Sacraments
,
both
for
their
new
inventions
,
and
for
their
adulteratings
of
the
old
;
and
bidde
them
take
them
as
their
owne
,
for
now
they
have
used
them
thus
,
they
are
no
longer
Gods
.
As
for
their
distinction
of
Apostolicall
and
Divine
,
we
take
what
they
grant
;
if
they
be
not
Divine
,
although
an
Angell
from
heaven
did
ordaine
them
,
wee
should
abhorre
them
:
How
much
more
when
their
Pope
,
or
their
Clergy
,
or
the
body
of
their
defiled
Church
?
For
were
their
Church
a
chaste
Spouse
,
shee
durst
as
well
forsweare
her
husband
,
as
cast
off
subjection
in
embracing
his
Sacraments
,
and
usurping
power
to
appoint
other
,
which
is
so
farre
beside
her
commission
,
that
she
may
as
safely
devise
a
new
Covenant
,
Scripture
,
and
Doctrine
,
as
doe
it
.
Vse
.
2
Secondly
,
this
teacheth
us
to
esteeme
so
much
the
better
of
Gods
Coyne
,
as
wee
scorne
the
base
stuffe
of
Popery
:
Gods
stampe
upon
the
Sacrament
,
should
make
it
honourable
and
precious
in
our
eyes
.
If
some
civill
ordinance
hath
honour
in
it
,
because
God
hath
put
it
upon
it
;
if
marriage
be
so
solemne
,
if
the
Crowne
of
an
earthly
King
be
so
sacred
,
how
holy
is
his
Sacrament
?
He
who
profanes
it
by
sacrilegious
adding
,
detracting
,
or
profaning
,
either
by
superstition
or
unprepared
use
,
shall
finde
God
will
not
hold
him
guiltesse
for
taking
his
Name
in
vaine
.
Wee
delight
when
wee
have
any
curious
thing
of
a
choise
workeman
,
to
say
,
It
is
a
Picture
of
such
a
ones
drawing
;
It
is
a
Musicall
Lesson
of
such
a
ones
setting
;
a
Watch
of
such
a
ones
making
:
How
should
Gods
Master-peeces
than
affect
us
?
Not
to
over-prize
them
,
to
keepe
them
in
Pixes
and
under
Canopies
of
gold
,
but
to
preserve
them
in
their
spirituall
integrity
.
Vse
.
3
Thirdly
,
it
should
teach
us
to
behold
them
,
not
in
their
outside
,
but
as
they
are
in
Gods
ordination
;
not
the
outside
of
a
man
which
we
see
,
but
the
soule
(
which
is
not
seene
)
is
the
man
:
so
,
not
the
outward
thing
,
but
Gods
Ordinance
in
it
,
is
the
Sacrament
.
Of
which
more
in
due
place
.
Vse
.
4
But
Fourthly
,
and
especially
,
seeing
God
is
the
Author
of
Sacraments
,
let
us
be
●uled
by
him
in
the
right
manner
of
receiving
them
:
Looke
what
Iosia
,
2
King
.
21
23.
2
King
.
21
,
23.
said
to
the
people
,
Keepe
the
Passeover
to
the
Lord
your
God
according
to
all
that
is
in
the
Booke
of
the
Covenant
:
so
heere
I
say
,
Receive
to
the
Lord
,
be
ruled
by
him
in
Preparation
,
in
action
,
and
the
fruite
of
both
:
It
s
onely
in
him
that
ordaines
,
to
order
also
and
prescribe
the
due
manner
of
using
them
.
Take
we
this
item
with
us
,
(
before
wee
come
to
the
Doctrine
of
right
receiving
)
that
it
may
set
a
spurre
in
our
sides
to
quicken
us
to
due
preparation
and
using
of
them
;
for
he
who
gave
them
to
his
Church
,
will
most
severely
punish
all
ignora●●
,
rash
,
unbeleeving
,
unrepentant
,
uncharitable
,
indifferent
commers
to
his
Sacraments
:
and
every
such
one
stands
to
Gods
Tribunal
,
as
we
shall
heare
in
due
place
.
Vse
.
5
Lastly
,
let
this
point
teach
us
to
whom
to
goe
for
the
spirituall
life
of
faith
,
and
the
grace
of
love
,
for
the
great
worke
of
receiving-Its
in
him
the
first
principle
of
life
who
made
them
to
bestow
them
.
Renounce
thy selfe
,
thy
own
sence
,
wil-worship
,
devotion
,
religion
:
It
s
no
moralitie
to
receive
well
,
no
act
of
ours
:
It
s
a
most
spirituall
act
about
an
object
of
divine
excellencie
;
the
relation
of
a
Sacrament
,
the
end
of
it
,
the
manner
of
partaking
it
,
require
a
new
bottome
,
and
the
casting
out
of
our
owne
;
till
God
have
stript
us
of
our selves
,
flesh
and
bloud
shall
never
feele
any
subsisting
of
Sacraments
;
they
will
vanish
.
Onely
a
word
of
promise
,
and
a
seale
of
the
Spirit
added
to
it
,
by
,
and
from
a
God
of
boundlesse
mercie
,
can
breede
faith
to
become
as
reall
an
evidence
and
convincing
the
soule
,
that
there
is
Christ
,
Pardon
,
and
Grace
to
be
gotten
,
as
ever
Pharisee
felt
false
bottome
in
his
owne
work
wrought
,
carnall
and
outward
devotion
,
and
farre
greater
.
And
this
note
,
The
Lord
is
not
so
to
be
counted
the
ordainer
of
Sacraments
,
as
if
he
had
put
all
his
power
over
unto
them
to
conferre
grace
to
all
sorts
.
No
,
no
,
he
holds
the
bridle
still
in
his
owne
hand
;
if
he
blesse
,
they
shall
be
blessed
,
if
not
,
accursed
:
and
all
to
teach
us
to
seeke
him
for
the
grace
of
his
Ordinance
,
to
abhorre
our selves
,
to
pray
for
the
Spirit
of
the
Promise
to
make
the
seale
effectuall
,
else
all
is
empty
and
bottomlesse
.
The
second
thing
is
the
matter
of
a
Sacrament
.
In
the
which
point
two
branches
offer
themselves
to
be
considered
:
Secondly
,
Matter
.
Two
things
.
First
,
Necessitie
.
First
,
The
necessitie
of
it
:
Secondly
,
The
simplicitie
.
Touching
the
former
;
Elements
must
be
sensible
.
I
meane
no
absolute
necessitie
,
but
such
as
the
sutablenesse
to
providence
to
the
impotencie
of
our
nature
requireth
.
Such
is
the
wofull
blindnesse
and
dulnesse
of
our
understanding
and
unbeleefe
of
our
hearts
,
to
conceive
or
apply
to
our selves
the
Mystery
of
Christ
,
that
(
except
the
Lord
should
suffer
men
to
vanish
wholly
in
this
their
wretchednesse
)
hee
must
of
necessitie
steppe
out
of
his
spirituall
●●●rse
,
and
temper
himselfe
to
our
infirmity
;
declaring
spirituall
things
by
carnall
.
And
hee
doth
by
this
meanes
condescend
to
us
,
First
,
Our
weakenesse
requires
it
.
least
we
should
be
offended
with
the
hard
things
of
his
kingdome
;
but
might
even
see
,
touch
,
taste
them
:
and
by
speaking
to
all
these
sences
at
once
,
hee
might
convey
the
savor
and
faith
of
them
,
and
in
them
familiarly
to
us
.
He
doth
catch
us
(
as
it
were
)
by
this
wise
crafte
,
which
though
it
bewray
much
dulnesse
in
us
,
yet
no
lesse
deepe
wisedome
and
love
in
God
.
And
this
course
hee
hath
taken
in
all
times
past
with
his
Church
;
for
when
any
promise
,
charge
,
threat
,
or
act
of
his
hath
passed
to
corrupt
man
:
hee
hath
beene
faine
to
second
it
with
some
signe
and
outward
warrant
to
the
sence
,
to
confirme
them
in
the
truth
of
it
,
who
were
Actors
or
beholders
thereof
.
When
the
Lord
sent
Moses
as
a
Saviour
to
Israel
,
and
to
Pharaoh
,
Exod.
32.
and
4.3
.
Iudg.
7
,
38.
Esay
38
,
21.
Ier.
13.9
.
and
24
,
2
,
24.
&
25
,
15.
Ezek.
12.3
.
&c.
how
did
the
Lord
both
ratifie
his
calling
,
and
threats
,
by
miraculous
signes
?
So
Gideon
and
Hezekiah
;
so
the
Prophets
in
their
errands
:
as
those
Stories
of
the
rod
becomming
a
Serpent
,
the
drie
and
wet
Fleece
,
the
rottten
Girdle
,
the
Pot
with
the
scumme
,
and
flesh
sodden
together
,
doe
witnesse
.
Not
to
speake
of
those
many
Shaddowes
and
Types
of
holy
things
in
the
Worship
of
God
,
there
being
scarce
any
one
materiall
thing
in
the
whole
Mystery
of
Christ
,
which
had
not
some
one
,
perhaps
more
spirituall
resemblances
.
Yea
,
wee
see
in
the
new
Testament
,
how
the
Holy
Ghost
doth
parallell
many
passages
of
History
to
spirituall
Mysteries
;
as
Hagar
and
Sina
to
resimble
legall
bondage
,
Gal.
4
,
24.
Ierusalem
,
to
typifie
the
opposite
libertie
,
the
water
that
supported
Noa's
Arke
,
to
expresse
Christ
and
Baptisme
:
which
,
although
I
speake
not
to
equall
Types
and
Figures
to
Sacraments
,
(
which
are
of
a
farre
higher
nature
)
yet
generally
,
they
serve
to
shew
what
the
infirmity
of
our
dull
nature
doth
call
for
at
the
hands
of
God
,
to
vouchsafe
these
Sacraments
.
Vnto
which
another
respect
may
bee
added
,
to
wit
,
Secondly
,
For
prevention
of
Idolatry
.
prevention
of
will-worship
.
As
the
Lord
gave
the
Iewes
an
earthly
tabernacle
,
and
a
materiall
instruments
of
worship
,
warranted
by
his
owne
Will
,
to
restraine
the
carnall
part
from
devising
Idoll-inventions
to
serve
him
by
:
So
Sacraments
serve
in
a
sort
,
to
curbe
our
base
hearts
from
the
like
errors
.
For
,
if
even
these
be
not
sufficient
to
stop
our
folly
in
this
kinde
,
which
will
know
no
God
,
or
worship
further
than
we
see
him
;
then
what
would
wee
have
devised
to
our selves
,
if
God
had
not
allowed
us
these
?
Let
the
many
additions
of
Popish
Sacraments
,
and
Sacramentalls
,
Images
,
Idols
and
the
Crucifixe
,
&c.
be
evident
proofe
hereof
.
Vse
1
Teaching
us
to
circumscribe
our
curious
and
fickle
hearts
within
Gods
bounds
:
and
secondly
,
to
magnifie
his
provision
in
this
kinde
,
for
the
releefe
of
our
dull
and
slow
hearts
:
yea
,
as
Manoahs
Angell
ascended
in
the
smoake
of
the
sacrifice
;
Iudg.
13.20
.
so
let
us
incorporate
and
indoctrinate
our
feeble
mindes
and
soules
into
the
evidence
of
these
divine
proppes
of
the
Sacraments
.
As
our
Saviour
said
to
Thomas
,
Iohn
20.17
.
Put
thy
hand
into
my
sides
and
the
print
of
the
nailes
;
(
he
being
content
that
his
exalted
estate
should
admit
such
scars
to
convince
him
)
so
in
this
Sacrament
he
shewes
us
his
markes
,
bidding
us
to
be
not
more
formall
and
hardned
;
but
faithfull
.
The
more
wayes
the
Lord
seekes
to
encounter
the
dul
conceit
and
the
stupor
of
our
understandings
,
yea
the
blunt
edge
of
our
affections
in
holy
mysteries
;
the
more
naturally
and
familiarly
he
deales
,
that
he
might
surprise
our
earthlinesse
,
sensualitie
and
heavinesse
of
spirit
,
slow
to
beleeve
these
heavenly
things
;
I
say
,
let
us
be
the
more
teachable
and
pliable
to
his
discipline
:
Let
the
impression
of
his
Ordinance
pierce
more
deepely
into
us
,
and
work
a
more
through
conquest
of
our
hearts
to
the
obedience
of
him
.
A
pen
of
a
Diamond
hath
tenfold
that
force
to
engrave
a
Figure
in
glasse
or
mettall
than
some
ordinary
toole
:
So
when
the
Lord
seekes
to
send
instruction
into
us
many
wayes
at
once
,
by
all
the
sences
,
eyes
,
tast
,
touch
,
as
well
as
by
the
worke
of
the
bare
word
:
oh
!
let
us
beware
least
our
resistance
of
Spirit
,
and
hardnes
of
heart
,
discourage
him
quite
from
any
further
dealing
and
tearting
with
us
!
Iohn
3.12
.
If
when
I
teach
you
carnall
things
(
saith
our
Saviour
)
for
so
it
was
his
course
to
teach
nothing
save
by
Similitudes
,
Parables
,
and
sometimes
reall
objects
,
as
by
setting
a
little
child
before
them
,
and
washing
and
wiping
their
feete
himselfe
,
(
in
that
lesson
of
Humiliation
and
Selfe-deniall
)
Ye
understand
not
:
Mat.
13
,
2.
Iohn
13
,
4.
how
shall
ye
conceive
heavenly
?
Meaning
,
if
those
things
which
were
used
as
the
more
cleere
to
expresse
the
more
darke
;
were
yet
as
darke
to
them
as
the
things
themselves
?
What
way
should
be
found
to
beate
in
instruction
into
such
dullards
?
Bray
a
foole
in
a
mortar
,
yet
shall
not
his
folly
,
depart
from
him
.
Prov
,
27
,
22.
Secondly
,
Simplicitie
.
Question
,
Why
the
Elements
so
triviall
.
The
latter
is
the
simplicitie
of
materials
in
the
Sacrament
.
A
question
may
be
asked
,
why
the
Lord
should
appoint
so
homely
,
triviall
,
and
common
Elements
?
As
we
see
water
in
Baptsme
is
a
common
thing
,
bread
and
wine
usuall
ordinary
creatures
,
nothing
in
them
strange
,
farre
off
,
precious
or
solemne
to
the
sence
.
Why
rather
chose
hee
not
to
describe
the
price
of
those
graces
,
offered
in
the
Sacraments
,
by
some
rare
and
costly
objects
?
Answer
.
This
indeede
sounds
best
to
our
superstitious
and
fantasticall
hearts
:
as
to
Naaman
,
when
he
heard
of
Iordans
waters
,
by
&
by
,
2
King
.
5
,
11.
the
better
waters
of
Abana
and
Pharphar
were
presented
by
carnall
reason
.
But
as
God
had
another
purpose
to
him
in
the
healing
of
him
by
waters
;
he
meant
not
to
magnifie
the
one
above
the
other
,
but
rather
to
magnifie
his
power
and
grace
above
them
both
;
so
heere
.
More
distinctly
these
two
maine
causes
may
be
assigned
for
the
meannes
of
the
Elements
.
1.
The
generalnesse
.
2.
The
safetie
of
them
.
For
the
first
,
water
,
First
,
For
the
generality
.
bread
and
wine
are
Elements
,
generally
to
be
come
by
and
provided
with
ease
.
Rare
is
that
country
that
wants
them
;
now
it
was
meet
that
the
most
geneall
materials
be
appointed
for
Sacraments
,
least
else
the
preciousnesse
and
difficulty
of
getting
them
,
should
either
hinder
the
use
(
at
least
frequently
:
)
for
many
congregations
are
so
brutish
at
this
day
,
that
they
shun
oft
communions
for
the
matter
of
charge
)
or
else
give
occasion
to
the
curiosity
of
men
to
devise
diversities
of
supplies
,
and
so
to
bring
in
a
confusion
.
But
the
Elements
being
so
generall
that
scarce
any
country
is
to
be
found
that
wants
them
(
and
if
some
odde
ones
should
,
yet
the
use
of
rootes
(
serving
for
their
bread
)
is
the
more
pardonable
,
this
danger
is
prevented
.
The
2.
and
more
chiefe
is
,
prevention
of
carnall
worship
,
Secondly
,
safenesse
.
that
the
Ordinance
may
be
preserved
more
safe
and
entire
from
sensualitie
and
pompe
.
If
the
Lord
had
appointed
a
feast
of
pompe
and
state
,
costly
junkets
,
rich
attires
of
Priests
to
usher
and
serve
in
some
rare
costly
cates
,
either
naturall
or
artificiall
,
as
at
this
day
the
Papists
boast
of
their
brave
Sacraments
,
and
rich
setting
them
forth
with
embroydered
attires
,
Exod.
32.3
.
sumptuous
Canopies
,
Pixes
,
Processions
,
and
Pageants
;
lo
,
all
the
glory
of
spirituall
Sacraments
would
turne
into
outward
pompe
and
ostentation
;
as
we
see
Ahaz
more
solicitous
of
the
state
of
his
Altar
which
he
offered
upon
,
2
King
.
16
,
10.
than
the
substance
of
worship
and
sacrifice
.
No
sooner
was
poore
Moses
gone
out
of
sight
,
but
the
Israelites
must
have
a
Calfe
of
gold
to
looke
upon
,
to
offer
unto
,
to
feast
,
and
play
and
dance
before
it
,
this
pleased
their
Idolatrous
humor
well
.
And
even
just
so
,
it
well
pleaseth
the
carnall
humor
of
Papists
to
have
such
places
of
worship
so
painted
,
&
embellished
,
such
materials
in
this
worship
,
as
might
amuze
their
fleshly
eyes
and
sences
,
eate
up
their
spirit
and
inner
man
,
checke
the
life
and
savor
of
faith
,
and
please
a
lazie
and
sensuall
heart
with
shewes
and
shaddowes
,
that
they
may
depart
as
wise
as
they
came
.
Contrarily
the
Lord
strives
to
provoke
us
to
serve
him
spiritually
;
and
therfore
setteth
meane
objects
before
our
sence
,
to
the
end
we
may
know
,
that
there
is
some
further
object
there
for
us
to
looke
at
,
than
the
bare
Elements
.
That
so
,
by
how
much
this
feast
comes
short
of
mens
banquets
,
by
so
much
the
more
the
heart
might
not
rest
upon
outward
receiving
,
but
seeke
a
supply
of
outward
,
by
inward
and
spirituall
dainties
,
not
seene
:
and
seeke
the
things
that
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
.
Even
as
a
father
seeing
his
child
proud
of
fine
clothes
,
Col.
3
,
2.
make
him
a
sute
of
sackin
or
leather
,
to
take
downe
over-great
delight
in
himself
;
so
heere
,
to
crack
the
pride
of
carnality
the
Lord
clothes
his
Sacraments
meanly
;
and
so
puls
up
the
heart
to
himself
.
It
s
noted
,
Luk.
22.19
.
Luke
22
,
19.
That
after
Supper
Christ
tooke
the
Cup
,
&c.
And
why
?
Surely
,
that
the
body
being
already
ful
,
might
the
lesse
look
after
nourishment
,
remembring
a
far
greater
work
was
in
hand
.
Vse
.
1
The
use
is
to
condemne
all
Popish
,
carnall
serving
of
God
;
for
as
much
as
those
things
which
to
men
are
glorious
,
are
base
to
him
.
Heathens
shall
rise
up
in
judgement
against
such
,
who
(
by
that
little
glimpse
of
a
God
a
farre
off
)
could
say
,
What
good
doth
gold
or
pompe
do
in
a
Church
?
If
God
be
a
spirit
,
give
him
a
sound
heart
,
a
righteous
life
,
and
then
small
pompe
may
serve
;
great
sacrificing
dishes
of
plate
are
not
necessary
;
I
speak
not
against
comely
decencie
in
the
worship
of
God
;
who
is
as
truly
a
God
of
Order
,
as
one
that
loathes
carnal
bravery
.
Vse
.
2
Secondly
,
the
very
basenesse
and
poverty
of
the
Elements
,
should
raise
us
up
to
a
spirituall
view
of
the
use
they
serve
for
,
and
cause
us
to
beware
that
wee
cleave
not
to
them
.
They
tell
us
,
State
and
Pompe
is
not
in
us
:
Wee
onely
serve
to
convey
your
hearts
to
God
;
wee
dare
not
filch
away
from
God
the
glory
of
his
intention
;
onely
by
our
proprietie
and
separation
for
holy
ends
and
Sacramentall
relation
,
wee
would
raise
the
soule
upward
,
and
carrie
it
within
the
veile
,
to
behold
the
Treasure
of
Christ
in
the
fruits
of
his
bloud-shed
.
Therefore
even
as
Peter
being
hungry
,
yet
dwelt
not
in
the
Kitchin
,
but
in
his
Chamber
was
rapt
up
in
such
a
trance
as
presented
him
a
sheete
full
of
Gods
provision
,
bidding
him
,
Arise
and
eate
:
Act.
10
,
10.11
.
so
should
our
soules
be
farre
from
dwelling
upon
the
creatures
,
and
arise
and
eate
Gods
Provision
with
an
heavenly
heart
by
faith
:
Behold
the
Sheet
of
God
let
downe
from
heaven
,
in
which
Christs
delicates
and
feast
upon
the
hills
,
Esay
25.
is
offered
to
us
;
discerne
these
a
farre
off
,
Luk.
17.37
.
as
an
Eagle
would
doe
a
Carkasse
,
and
ceaze
upon
this
prey
;
lie
not
like
a
Dorre
in
the
dunghill
,
onely
resting
in
the
Elements
,
which
alone
are
beggerly
rudiments
:
but
the
body
is
Christ
.
Col.
2
,
17.
We
use
to
say
and
answer
,
Minister
and
people
,
Lift
up
your
hearts
!
Wee
lift
them
up
to
the
Lord
!
Oh!
that
as
wee
have
spoken
well
,
so
,
there
were
such
an
heart
in
us
!
That
as
wee
see
all
things
in
the
Sacrament
,
drawing
us
from
a
carnall
religion
,
and
all
externall
pompe
,
as
farre
off
as
our
base
Trades
and
businesse
of
the
world
:
so
wee
might
be
ashamed
to
have
our
spirits
taken
up
in
them
,
while
heaven
is
offered
to
us
.
From
the
matter
of
Sacraments
,
Thirdly
,
their
forme
.
wee
come
to
their
forme
and
inward
excellency
:
which
is
nothing
else
,
save
the
Impression
of
God
,
stamped
upon
them
by
his
owne
hand
for
speciall
signification
and
use
.
Now
the
whole
workemanship
of
Christ
about
the
forme
of
Sacraments
may
be
reduced
to
this
double
head
.
First
,
Appropriation
.
Secondly
,
Vnion
.
Two
Generals
here
.
First
,
Appropriation
.
The
former
of
these
is
precedent
and
preparing
to
the
latter
;
and
it
s
such
a
worke
,
as
concernes
the
remote
signification
of
Sacraments
:
The
latter
more
belongs
to
their
exhibiting
and
sealing
power
;
but
both
essentiall
to
the
being
of
a
Sacrament
.
To
begin
with
the
first
,
Appropriation
hath
in
it
,
these
two
maine
acts
.
In
it
two
things
.
First
,
Propriety
.
First
,
Propriety
to
signifie
.
2.
actuall
ordaining
to
Sacramentall
use
.
Touching
the
first
;
The
Lord
in
making
a
Sacrament
,
beholds
the
materiall
Elements
in
their
naturall
aptitude
and
peculiar
Symbolicalnesse
to
expresse
such
a
thing
.
To
open
this
,
Consider
that
things
are
said
to
be
apt
and
peculier
to
resemble
,
either
by
a
made
aptnesse
,
which
is
not
in
the
thing
it selfe
,
but
put
upon
it
accidentally
:
or
else
is
apt
by
an
agreeablenesse
in
it selfe
,
so
to
doe
.
In
Latine
we
would
thus
distinguish
them
,
Proprietie
double
.
First
,
Accidentall
.
[
Apta
facta
,
or
,
Apta
nata
:
]
of
the
first
sort
are
all
such
things
(
whether
Reall
or
Nominall
,
or
Notionall
,
)
as
have
their
signification
from
an
outward
consent
of
them
that
impose
this
aptnesse
.
As
I
know
when
I
heare
the
name
of
London
,
Yorke
,
or
Dover
,
what
places
are
,
and
what
are
not
signified
and
meant
:
Why
?
How
comes
my
conceit
to
fasten
upon
such
a
citie
by
the
mention
of
such
a
name
?
Surely
from
no
naturall
aptnesse
in
the
names
to
signifie
one
city
rather
than
another
;
but
by
imposition
and
consent
,
or
custome
,
which
is
as
good
as
a
naturall
aptnesse
to
decipher
such
a
place
:
men
will
so
call
it
,
therefore
it
prevailes
to
be
apt
to
it
.
Of
this
kinde
are
all
watch-words
,
Dan.
3.5
.
Dan.
3
,
5
,
When
the
noise
of
all
kind
of
Musique
sounded
,
then
was
it
thought
a
fit
season
to
fall
downe
and
worship
the
Image
.
Why
?
It
was
so
consented
and
agreed
upon
.
Such
is
not
the
aptnesse
here
meant
.
A
second
therefore
is
naturall
,
Secondly
,
naturall
.
when
a
thing
hath
peculiar
aptnesse
in
it selfe
to
resemble
;
although
the
things
are
of
never
so
different
kinde
,
yet
in
their
kinde
,
they
concurring
in
one
third
notion
;
looke
what
is
in
the
one
,
doth
,
or
may
incline
to
describe
the
other
,
even
of
it selfe
.
And
thus
a
shaddow
is
apt
to
expresse
shortnesse
or
changeablenesse
of
mans
life
:
Sacramentall
matter
is
apt
naturally
.
a
deepe
well
apt
to
resemble
the
depth
of
a
mans
heart
;
so
water
is
apt
to
expresse
a
cleansing
,
bread
a
strengthning
food
,
and
wine
a
●efreshing
of
the
heart
.
And
this
latter
is
the
aptnesse
which
our
Saviour
beholds
Elements
in
:
such
a
peculiar
aptnesse
as
might
alone
carrie
the
minde
of
the
beholder
to
that
which
is
signified
.
And
hence
is
that
of
Austin
,
Except
Sacramentall
signes
had
a
Symbolicalnesse
with
the
things
they
represent
,
they
could
be
no
Sacraments
;
meaning
,
they
could
not
be
so
apt
to
resemble
.
For
howsoever
the
Lord
might
by
his
power
have
made
any
signe
to
become
a
Resemblance
,
and
that
because
hee
so
pleased
;
yet
,
seeing
in
this
hee
sought
not
the
declaring
of
what
hee
could
doe
,
but
of
that
which
is
best
for
the
convincement
of
distrust
,
and
dulnesse
of
our
nature
,
he
rather
chose
such
Elements
as
might
out
of
their
owne
congruity
,
resemble
things
spirituall
.
Appropriation
then
requires
a
naturall
aptnesse
to
resemble
.
The
latter
and
maine
peece
of
Appropriation
,
is
divine
,
Secondly
,
Application
of
Elements
by
divine
institution
.
Proofe
of
it
.
and
peculiar
application
,
not
onely
in
generall
to
serve
for
holy
use
,
but
in
speciall
to
note
out
,
typifie
,
and
describe
to
the
soule
the
Lord
Iesus
Sacramentall
,
for
breeding
and
confirming
the
soule
in
grace
.
Now
this
is
a
further
thing
than
the
former
;
determining
the
propertie
of
the
creature
and
the
fitnesse
thereof
to
resemble
,
unto
this
speciall
resembling
of
Christ
Crucified
in
his
washing
qualitie
,
and
his
nourishing
propertie
.
Although
there
were
never
such
aptnesse
in
a
creature
to
doe
thus
in
it selfe
,
yet
it
hath
nothing
to
doe
to
meddle
with
a
Sacrament
,
except
the
Lord
doe
specially
appropriate
it
to
serve
for
such
a
purpose
;
and
then
it
begins
to
have
in
it
a
Sacramentall
proportion
,
and
power
to
raise
the
soule
from
earth
to
heaven
,
whereas
else
it selfe
being
earthly
,
it
were
more
likely
to
naile
downe
the
heart
to
it selfe
and
to
earthly
thoughts
and
affections
;
But
so
potent
is
the
worke
of
the
Ordainer
,
who
hath
put
this
peculiar
property
into
it
,
that
although
it
be
but
a
creature
,
yet
it
carries
the
soule
from
earth
to
heaven
,
in
a
most
familiar
manner
.
And
marke
,
how
this
stands
in
the
power
of
the
Word
.
Wee
know
that
the
common
blessing
of
the
creature
to
feede
and
cherish
the
body
,
comes
from
the
Word
:
Man
not
living
by
bread
,
but
by
the
Word
that
proceeds
out
of
the
mouth
of
God
.
How
much
more
then
must
the
vertue
of
the
Ordinance
come
from
God
to
make
this
carnall
nourishing
creature
,
to
be
a
spirituall
nourisher
?
Hence
it
is
that
Austin
saith
,
Accedat
verbum
,
&c.
Let
the
Word
come
to
the
Element
,
and
there
is
a
Sacrament
.
This
Sacramentalnesse
of
the
Elements
stands
in
a
word
.
Illustration
of
it
.
2
Cor.
4
,
6.
Gen.
1
,
4.
God
that
said
,
Let
light
shine
out
of
darkenesse
;
Let
there
be
day
,
night
;
Let
the
earth
bring
forth
fruits
,
grasse
,
&c.
effected
it
with
a
breath
:
so
the
word
of
Ordinance
;
Let
Bread
and
Wine
be
representers
of
the
body
and
bloud
,
the
merit
and
efficacie
of
Christ
Crucified
,
to
replenish
the
soules
of
the
faithfull
;
hath
caused
these
Elements
for
ever
to
have
such
power
to
represent
these
things
;
so
that
no
age
or
time
shall
ever
prevaile
to
weare
out
this
Impression
;
yea
,
and
not
onely
to
represent
them
in
their
kinde
,
but
also
in
their
fulnesse
.
So
that
as
it
was
one
charge
concerning
the
Pascall
Lambe
,
that
hee
must
be
wholly
eaten
or
burnt
:
so
by
this
Appropriation
the
Sacramentall
signes
doe
resemble
fully
,
as
well
as
properly
.
And
as
in
the
compound
of
Bread
and
Wine
,
there
is
not
only
a
supply
of
drie
,
but
also
of
moist
nourishment
,
that
so
both
hunger
and
thirst
may
be
satisfied
,
and
the
body
both
made
strong
,
and
cheerefull
to
service
:
so
by
the
Ordinance
,
these
signes
convey
Christ
in
his
Sacramentall
fulnesse
of
nourishment
,
so
that
nothing
is
lacking
to
the
soule
which
Christ
can
supply
it
with
,
if
it
beleeve
.
Reason
for
it
.
Now
to
returne
,
take
away
this
third
act
of
Christs
Word
and
institution
,
giving
this
peculiar
power
to
the
signes
to
resemble
the
ends
of
the
Sacrament
:
Tell
me
,
what
is
there
in
the
world
,
which
hath
in
it
an
aptnesse
to
resemble
,
but
might
be
a
Sacrament
?
Whereas
now
wee
see
not
aptnesse
,
but
Approbation
of
Gods
Word
,
determining
such
an
apt
thing
to
such
an
apt
use
,
is
the
very
life
,
bloud
,
and
marrow
,
of
a
Sacrament
.
There
is
no
doubt
,
but
as
the
Scripture
teacheth
,
a
Christian
wise
man
will
picke
out
holines
out
of
each
resemblance
;
an
housewife
that
is
godly
,
will
not
boult
out
her
flower
from
the
bran
,
but
her
heart
will
carrie
her
to
our
Saviours
words
,
Satan
hath
desired
to
winnow
you
,
Luke
22
,
31.
&c.
An
Husbandman
will
not
use
his
Fanne
or
Floore
to
dresse
or
cast
his
corne
in
,
but
he
will
muse
of
that
finall
separation
of
the
drosse
from
the
Wheate
.
But
there
is
great
odds
betweene
a
voluntary
act
of
our
owne
devotion
,
and
an
obedience
to
a
Sacramentall
charge
.
As
the
Text
saith
,
Luke
4.
Luke
4.27
.
There
were
many
Leapers
in
Elisha's
time
,
and
many
Widdowes
,
but
not
many
to
whom
hee
was
sent
:
So
the
world
,
yea
,
the
world
is
full
of
resemblances
,
but
not
of
such
as
Christ
hath
set
his
stampe
upon
to
bee
Sacramentall
.
The
setting
of
a
young
child
before
the
Disciples
,
and
the
washing
of
their
feete
with
his
owne
hands
,
were
Christs
acts
(
still
at
this
day
apishly
followed
by
the
Pope
)
but
neither
appointed
to
be
Sacramentall
:
but
onely
naturall
resemblances
(
to
an
holy
heart
which
hath
a
gift
to
make
use
thereof
)
of
a
spirituall
grace
of
humility
.
Appropriation
then
especially
stands
in
●●is
determining
of
the
Elements
to
such
an
use
by
the
word
and
ordinance
.
Vse
.
1
Ere
we
proceede
,
this
first
point
may
be
of
speciall
use
.
1.
To
blesse
the
Lord
as
for
the
releefe
of
our
stupor
by
outward
Elements
,
so
especially
for
the
aptnes
thereof
,
chusing
such
as
(
without
any
more
adoe
)
might
easily
acquaint
us
with
such
holy
things
;
of
which
before
.
And
to
teach
us
to
beg
of
his
Majesty
heavenly
hearts
,
which
might
be
capable
of
his
meaning
herein
.
Vse
.
2
Secondly
,
this
must
keepe
us
within
holy
bounds
,
as
concerning
our
devising
and
setting
up
to
our selves
,
resemblances
of
holy
things
:
as
Crucifixes
,
&
the
Image
of
the
blessed
humility
of
Christ
,
to
behold
and
worship
.
Who
allowed
us
these
?
The
Sacraments
serve
as
a
Supersedeas
from
all
such
inventions
.
All
Popish
trash
of
forged
Sacraments
heere
falles
to
ground
.
Vse
.
3
Lastly
,
let
us
learne
to
familiarize
with
Gods
Sacraments
in
the
point
of
the
institution
of
Resembling
the
Lord
Iesus
:
Let
us
not
be
dull
and
blockish
in
appropriating
them
to
their
use
,
but
learne
still
to
climbe
up
by
them
to
heaven
.
If
the
minde
be
at
Yorke
,
instantly
at
the
naming
of
the
Citty
,
when
yet
the
body
is
an
100.
miles
distant
:
and
no
sooner
doth
a
woman
heare
her
husbands
name
,
but
shee
is
present
with
him
(
though
he
be
in
a
farre
Countrey
)
by
the
velocity
&
speed
of
the
Apprehension
,
stirred
up
by
such
a
relation
:
Oh!
how
dull
and
slow
of
heart
are
they
who
in
the
midst
,
not
of
artificiall
,
humane
or
naturall
,
but
divine
appropriations
,
are
so
carnall
and
heavy
,
that
scarsely
the
Sacrament
will
ingender
one
lively
representation
of
the
Lord
Iesus
,
to
nourish
us
&
cheere
us
?
But
as
we
come
,
so
wee
sit
,
and
so
depart
,
as
Strangers
and
Idiots
,
as
if
Christ
and
we
were
devided
as
farre
as
heaven
and
earth
.
The
causes
of
which
are
these
,
2
Causes
of
our
dulnesse
herein
.
eyther
that
wee
are
not
those
new
Creatures
in
whom
God
hath
renewed
the
powers
of
understanding
and
affection
;
and
therefore
want
the
discourse
and
the
spirit
of
relation
;
in
a
word
,
want
the
operation
of
a
new
Creature
,
which
is
faith
stirring
the
soule
to
a
lively
meditation
of
Christ
,
by
the
word
,
the
ordinance
and
promise
of
God
:
(
and
then
what
wonder
if
Sacraments
which
should
bee
the
most
active
meanes
,
become
all
a-mort
,
dead
and
dumbe
with
us
,
and
wee
being
held
and
taken
in
all
our
lims
at
once
,
like
numb●●alsie-ones
,
can
neyther
stirre
hand
or
foote
towards
Christ
!
)
or
else
wee
abuse
the
gift
of
faith
and
the
power
of
the
new
creature
,
by
disabling
our selves
and
disinuring
our
soules
from
this
worke
,
and
disguising
that
image
of
God
in
us
(
which
serves
to
carry
us
to
God
)
by
setting
it
upon
trash
,
world
,
profit
,
pleasure
,
ease
and
sensuality
,
till
it
seeme
tedious
unto
us
to
set
it
upon
holy
thoughts
in
the
Sacrament
.
Caveat
thereto
.
To
prevent
this
,
it
were
good
counsell
to
trade
our
spirits
to
heavenly
things
even
by
earthly
occasions
,
as
well
without
as
within
the
Sacraments
.
He
shall
not
finde
his
spirits
so
flat
,
loy
,
and
lazy
in
meeting
with
Sacramentall
Christ
,
who
inures
his
dead
heart
daily
to
an
holy
nimblenesse
in
comparing
earthly
things
with
heavenly
.
Hee
that
cannot
see
a
Pismire
but
hee
will
thinke
of
providence
:
Prov.
6.6
.
not
a
garish
harlot
dressing
herselfe
for
an
adulterous
wretch
,
but
will
taxe
himselfe
,
for
his
lesse
loving
Christ
:
shee
that
cannot
lay
a
leaven
,
Matth.
13.33
.
but
thinkes
of
the
kingdome
of
Christ
:
and
in
a
word
,
hath
a
gift
to
be
heavenly
,
and
to
turne
ordinary
properties
of
the
creature
or
common
occasions
,
to
holy
meditation
:
he
shall
not
have
his
heart
in
another
world
,
when
the
Lord
presents
unto
him
the
Lord
Iesus
,
by
Sacramentall
resemblances
.
And
thus
much
for
the
first
.
The
second
part
of
the
forme
of
Sacraments
,
is
union
.
The
second
part
of
forme
,
Vnion
.
Which
yet
comes
nearer
than
the
former
,
as
more
closely
conveying
&
exhibiting
the
Lord
Iesus
to
the
soule
.
Yet
,
wee
must
know
the
former
makes
way
to
this
;
the
aptnesse
and
speciall
application
of
signes
to
this
use
,
helpes
much
the
minde
to
conceive
:
but
this
is
the
more
immediate
object
of
faith
to
fasten
upon
Christ
,
that
the
Sacraments
are
no
longer
the
bread
of
the
Lord
,
but
bread
the
Lord
,
wine
the
Lord
,
and
water
the
Lord
.
And
this
Sacramentall
union
is
an
act
of
Gods
ordeining
Spirit
and
Authority
,
by
vertue
whereof
the
Lord
Iesus
,
in
all
his
merits
and
efficacy
is
not
onely
resembled
and
presented
by
apt
likenesse
to
the
minde
,
but
really
made
one
with
the
Elements
,
that
by
them
and
with
them
he
might
be
carried
into
the
soule
inseparably
for
assurance
of
union
and
Communion
with
God
.
Hence
it
is
that
the
Scripture
speakes
in
such
a
phrase
,
This
is
my
body
,
This
is
my
blood
of
the
New
Testament
:
Luk.
22
,
19.
1
Cor.
5
,
7.
Ioh.
6
,
32.
yea
in
the
Old
Testament
,
Christ
is
our
Passeover
.
The
Rocke
was
Christ
,
I
am
that
Manna
which
descended
,
&c.
All
which
phrases
denote
a
realnesse
and
union
with
the
Elements
,
true
and
unfaigned
.
And
indeede
all
divine
unions
are
Reall
:
All
unions
reall
.
although
they
differ
in
their
severall
kinds
;
yet
by
vertue
of
the
ordinance
and
the
power
of
him
that
hath
so
made
them
,
they
are
no
shaddowes
of
empty
things
,
no
dumbe
Pageants
as
we
may
see
in
other
unions
.
Sorts
of
them
.
There
is
an
intellectuall
union
in
nature
betweene
the
mind
and
object
;
in
which
respect
we
say
,
the
mind
is
all
things
,
meaning
in
and
by
this
comprehension
and
union
.
The
object
and
the
mind
are
one
by
vertue
of
this
power
of
God
in
the
soule
,
not
because
thy
are
substantially
one
,
but
notionally
.
Yet
this
notion
is
realnesse
in
her
kinde
.
Man
and
Wife
are
one
flesh
,
no
more
two
but
one
:
how
?
by
vertue
of
divine
institution
:
this
union
is
reall
and
true
,
yet
not
meerely
Physicall
and
naturall
onenesse
,
but
in
the
kind
of
it
,
a
matrimoniall
union
.
The
like
may
be
sayd
of
all
civill
unions
of
the
family
;
which
by
vertue
of
the
ordinance
of
God
assisted
by
law
and
order
,
become
bodies
united
.
I
doe
not
allude
to
these
as
if
they
did
hold
in
all
points
:
but
for
two
causes
.
First
,
to
shew
the
power
of
divine
ordinance
to
unite
and
make
things
one
.
Secondly
,
to
shew
that
the
disproportion
of
the
natures
of
things
united
,
eyther
for
kind
or
distance
,
is
no
let
to
reallnesse
of
union
:
in
a
word
,
it
s
the
ordinance
of
Christ
,
which
hath
an
indeleble
and
irreversible
power
of
the
conjoyning
of
the
Lord
Iesus
to
the
Elements
,
in
a
reall
and
sacramentall
kinde
(
so
farre
as
serves
the
turne
)
not
to
subject
Christ
to
a
base
creature
,
but
to
subject
the
creature
in
her
property
to
be
a
close
and
neare
uniter
of
the
soule
with
Christ
,
to
whom
else
(
through
the
incapablenesse
of
flesh
)
it
could
not
so
easily
have
beene
knit
,
and
made
one
withall
.
All
vnions
serve
to
make
God
and
the
soule
one
.
This
point
will
the
better
appeare
,
if
we
goe
a
little
further
,
and
shew
that
even
the
greatest
and
deepest
unions
that
are
,
serve
to
make
way
for
the
union
and
communion
of
the
soule
with
her
first
originall
,
hereafter
in
glory
,
and
here
in
grace
.
The
very
personal
union
of
the
Trinity
,
how
should
it
be
better
conceived
than
by
the
mystery
of
redemption
?
wherein
God
could
not
possibly
have
satisfied
God
,
nor
man
bee
brought
and
united
to
God
,
except
there
had
beene
a
personall
union
,
that
is
,
a
samenes
of
deity
in
the
differing
of
persons
.
The
like
is
true
in
the
union
of
Christs
Godhead
with
the
nature
and
flesh
of
man
:
why
was
it
,
but
to
serve
Gods
holy
purpose
to
reconcile
and
unite
flesh
to
God
by
the
person
of
Emanuel
?
So
also
,
that
spirituall
union
of
the
whole
body
and
soule
of
a
beleever
with
Christ
,
why
is
it
,
but
to
prepare
it
for
eternall
union
with
him
?
The
union
(
or
communion
rather
)
of
the
members
of
Christ
into
one
body
and
being
,
to
what
serves
it
but
that
the
whole
Church
may
be
one
with
Christ
and
her
head
,
that
by
him
shee
might
be
one
with
God
himselfe
,
who
shall
be
all
in
all
in
glory
,
wholly
possessing
and
possessed
?
So
also
wonder
not
if
this
inferior
union
of
Sacraments
,
be
so
reall
and
close
:
seeing
its
cleare
,
the
Lord
in
this
,
condescending
so
low
to
the
Capacity
of
man
,
unites
himselfe
no
otherwise
to
the
Elements
,
than
that
in
and
by
them
as
channels
of
conveyance
,
he
might
(
when
and
where
he
sees
it
good
to
use
them
)
derive
himselfe
into
the
poore
beleeving
soule
in
a
fuller
assurance
of
Communion
with
her
?
So
that
our
Saviour
saith
,
Mervaile
not
that
I
said
unto
you
,
he
that
eates
and
drinkes
my
flesh
and
blood
,
Ioh.
6
,
43.
shall
abide
in
me
,
and
live
for
ever
.
To
man
such
a
union
is
impossible
betweene
a
creature
and
the
Creator
,
betweene
basenesse
and
glory
:
But
it
is
the
Word
and
ordinance
that
causeth
it
;
and
which
hath
setled
this
Sacramentall
union
indissolubly
,
that
our
soules
might
fare
much
the
better
,
and
the
union
of
the
soule
with
Christ
himselfe
might
bee
more
familiarly
conceived
.
Rule
1
To
adde
somewhat
for
the
better
opening
of
this
union
,
let
us
first
understand
what
it
must
be
,
and
then
what
it
cannot
be
.
First
,
of
necessity
it
must
be
such
an
union
,
as
the
nature
of
the
things
united
will
admit
.
Then
secondly
,
such
as
the
ends
of
a
Sacrament
will
suffer
.
For
the
former
:
A
further
opening
of
this
by
two
things
.
The
nature
of
the
things
united
will
not
admit
either
a
locall
or
a
Physicall
union
:
They
will
and
may
admit
a
spirituall
one
.
First
not
a
locall
:
viz.
That
as
the
Bread
and
Wine
are
locally
present
,
so
that
the
Body
and
Blood
of
the
Lord
Iesus
be
also
locally
present
;
this
I
say
the
nature
of
the
Lord
Iesus
his
Body
will
not
admit
:
1.
What
they
admit
not
,
viz.
a
locall
or
naturall
.
For
although
it
be
a
glorified
body
,
yet
it
is
a
true
naturall
body
,
and
therefore
limited
,
and
so
cannot
Consubstantiate
with
the
Elements
in
all
places
,
where
they
at
one
and
the
same
instant
,
are
present
to
the
sence
of
the
receiver
.
Which
confutes
the
Lutheran
error
,
of
locall
Presence
,
as
if
of
necessity
there
must
be
a
corporall
Presence
,
or
else
those
words
[
This
is
my
body
]
cannot
bee
verified
:
No
,
wee
deny
it
,
because
it
r●sists
the
Nature
of
the
things
united
and
present
.
Secondly
,
neither
will
their
nature
admit
a
physicall
Presence
or
union
;
that
is
,
such
an
union
as
by
which
the
proper
formes
and
beings
of
the
things
united
are
lost
,
and
become
under
a
new
forme
of
mixture
or
composition
.
For
the
Natures
of
Christ
and
the
Bread
are
incompatible
in
point
of
mixture
or
compounding
,
because
the
one
is
a
spirituall
,
the
other
a
corporall
thing
,
which
admit
no
such
mixture
as
corporall
things
of
like
nature
doe
,
as
wine
and
water
.
So
then
if
this
union
bee
not
mixt
,
it
is
much
lesse
Transubstantiate
:
for
in
that
,
the
one
doth
not
mixe
with
,
but
evacuate
and
disanull
the
other
,
leaving
nothing
of
substance
behinde
.
But
,
the
nature
of
these
Elements
admit
a
spirituall
union
:
2.
What
they
wil
admit
,
viz.
spirituall
union
.
nothing
hinders
why
the
things
which
are
furthest
distant
or
remote
in
place
,
may
not
yet
bee
present
in
truth
and
realnesse
:
for
the
sound
of
a
Canon-shot
40.
miles
off
from
my
eare
,
yet
is
present
by
the
meane
of
the
ayre
bringing
it
home
to
mee
:
and
the
body
of
the
Sunne
,
of
light
and
warmth
,
distant
farre
from
mee
,
yet
by
the
ayre
which
carryeth
the
beames
of
it
,
is
present
and
made
one
with
my
bodily
touch
and
feeling
.
And
againe
,
nothing
hinders
why
two
things
physically
disjoyned
,
may
not
yet
spiritually
be
one
,
and
joyned
together
,
by
vertue
of
the
power
of
the
ordainer
.
In
a
word
,
the
Nature
of
the
things
united
will
admit
a
reall
union
,
although
no
corporall
unnion
,
eyther
locall
or
mixt
,
and
much
lesse
transubstantiall
:
therefore
the
things
united
in
the
Sacraments
are
onely
spiritually
and
really
united
.
Rule
2
Secondly
,
the
union
of
a
Sacrament
must
be
such
as
the
scope
and
end
of
a
Sacrament
will
suffer
and
no
other
.
It
s
such
an
union
as
the
end
of
a
Sacrament
will
suffer
.
But
the
end
and
purpose
of
a
Sacrament
cannot
admit
any
other
union
betwixt
the
signes
and
things
signified
,
save
spiritually
reall
.
For
then
must
we
destroy
the
scope
of
a
Sacrament
in
a
double
respect
.
1.
Of
relation
;
1
Relation
.
for
except
there
bee
maintained
in
the
Sacrament
distinctnesse
of
Termes
,
and
Relation
of
one
to
another
:
so
that
a
bodily
thing
may
signifie
and
intimate
a
spirituall
:
and
a
spirituall
be
represented
by
a
carnall
,
yet
each
distinct
in
their
nature
:
the
Sacramentalnesse
perishes
;
simbolicalnesse
and
resemblance
being
wholly
extinct
by
mixture
and
confusion
of
things
united
.
Then
secondly
of
materialnesse
.
2.
Materialnesse
.
For
if
we
admit
such
an
union
as
is
transubstantiate
(
which
indeed
is
no
union
of
two
in
one
,
but
an
excluding
and
swallowing
up
of
one
by
another
)
what
shall
remaine
of
the
Element
behind
?
If
they
answer
,
the
accidents
of
them
.
(
This
being
premised
that
its
impossible
accidents
can
subsist
without
their
subject
)
I
answer
,
meerenesse
of
accidents
take
away
materialnesse
or
corporalnesse
,
and
therefore
disanull
as
much
the
substance
of
a
Sacrament
,
as
if
wee
should
hould
that
the
Elements
could
swallow
up
the
things
signified
.
But
secondly
,
the
end
of
a
Sacrament
will
easily
admit
such
an
union
of
things
,
as
whereby
the
Lord
Iesus
and
all
his
good
things
may
bee
conveyed
to
the
soule
really
,
&
this
being
as
much
as
a
Sacrament
serves
for
,
and
concurring
equally
and
fully
with
the
scope
and
purpose
of
it
,
whatsoever
is
more
is
superfluous
.
And
therefore
resisting
that
end
,
must
needs
be
a
false
and
erronious
union
,
not
from
God
.
Vse
3
The
use
of
this
whole
doctrine
is
manifold
.
It
is
first
instruction
to
teach
us
what
must
discerne
and
judge
of
this
Sacramentall
union
;
what
nature
it
is
of
:
Surely
not
Popery
,
not
flesh
and
blood
:
for
they
being
destitute
of
the
Spirit
of
this
union
,
cannot
comprehend
it
:
It
s
a
Riddle
which
onely
hee
can
conceive
who
plougheth
with
the
Lords
Heifer
,
Rom.
8.
1
Cor.
2.
which
onely
conceives
it
.
Carnall
men
cannot
judge
of
spirituall
things
,
because
spiritually
discerned
.
If
wee
would
know
eyther
what
this
union
is
not
,
to
wit
,
popish
and
carnall
,
and
locall
:
or
what
it
is
,
to
wit
,
reall
yet
spirituall
:
then
judge
what
eyther
the
nature
of
the
things
united
,
or
the
scope
of
a
Sacrament
will
admit
;
and
there
rest
,
goe
no
further
.
If
then
it
seeme
strange
how
a
thing
may
be
as
truly
reall
spiritually
,
as
carnally
:
seeke
the
Spirit
of
God
who
is
the
knitter
of
this
knot
,
and
that
will
teach
thee
,
that
the
power
of
the
word
which
appointed
light
to
be
,
and
it
was
,
and
the
evening
and
the
morning
to
be
a
day
,
and
it
was
,
and
man
to
be
,
and
he
was
:
did
also
ordaine
the
Body
and
Blood
of
Christ
to
be
really
one
with
the
Elements
without
locallnesse
,
or
mixture
,
and
therefore
so
they
are
.
Vse
2
Secondly
,
looke
what
difference
there
is
in
the
things
united
,
in
the
point
of
their
Sacramentall
union
;
the
same
difference
and
distance
must
bee
observed
by
the
Communicants
in
point
of
partaking
them
:
To
wit
,
that
still
the
severall
nature
of
these
things
be
preserved
entire
:
and
yet
by
the
one
carnall
thing
,
the
other
which
is
spirituall
be
bettered
and
enlarged
.
Touching
the
first
,
the
soule
,
the
spirit
,
the
faith
of
the
receiver
looke
at
the
spirit
of
the
Sacrament
,
the
Lord
Iesus
crucified
:
The
hand
,
the
eye
,
the
mouth
of
the
receiver
,
looke
at
the
Elements
onely
:
Doe
not
thinke
then
that
the
carnall
part
can
meddle
with
the
spirituall
,
nor
the
spirituall
with
the
carnal
(
as
it
is
so
,
)
but
the
outward
man
,
sees
,
touches
,
tasts
and
digests
the
outward
:
the
spirituall
beholds
,
tastes
and
enjoyes
the
spirituall
,
each
must
keepe
his
owne
bounds
.
If
I
would
discerne
an
outward
thing
in
the
Sacrament
,
I
must
use
my
sence
,
my
touch
,
my
tast
:
and
if
these
convince
it
to
bee
carnall
,
so
it
is
:
Againe
,
if
I
would
discerne
a
spirituall
thing
there
,
I
must
consult
with
my
inward
man
and
the
inner
sence
of
faith
,
and
thereby
I
must
pronounce
an
inner
thing
to
be
present
:
If
I
want
eyes
and
sence
,
I
can
perceive
no
outward
thing
.
If
I
want
faith
in
my
soule
,
I
can
perceive
no
spirituall
thing
:
each
thing
or
object
must
bee
perceived
by
the
proper
instrument
belonging
to
it
.
To
the
end
I
may
perceive
there
bee
true
Materialls
in
the
Sacrament
,
and
not
onely
bare
accidents
without
a
substance
,
the
outward
sense
is
triall
sufficient
:
sight
,
touch
,
and
taste
,
will
not
easily
erre
about
their
owne
objects
,
as
our
Saviour
tells
his
Disciples
,
Looke
upon
and
handle
me
,
for
a
spirit
hath
no
object
of
Touch
,
Luke
24
,
39.
flesh
,
blood
,
and
bones
,
as
ye
see
me
have
.
Againe
,
if
the
question
be
of
a
spirituall
being
or
body
,
and
blood
of
Christ
:
let
sense
and
teeth
goe
,
there
faith
and
the
Spirit
of
Christ
must
convince
it
,
if
that
feele
the
beames
,
warmth
,
and
see
the
light
and
tast
the
influence
issuing
therefrom
:
then
certainly
they
are
there
,
for
the
Spirit
cannot
bee
deceived
about
her
owne
object
.
Onely
this
I
adde
.
Neither
of
these
can
be
severed
from
other
:
for
by
the
externall
,
the
Lord
hath
appointed
to
convey
the
spirituall
,
and
not
without
them
;
and
in
that
relation
of
each
to
other
,
even
the
meanest
ought
to
be
honoured
;
and
the
outward
sense
ought
to
bee
so
busied
about
the
objects
of
sence
,
as
thereby
to
helpe
,
succour
,
and
strengthen
the
weakenesse
of
faith
in
the
object
,
that
is
,
spirituall
.
More
of
this
in
the
Act
of
Receiving
.
Vse
3
Thirdly
therefore
,
this
Doctrine
of
Sacramentall
Vnion
confutes
this
Dotage
of
Popish
Transubstantiation
.
The
Papists
,
not
content
with
the
vnion
we
speake
off
,
cast
oyle
into
the
flame
,
and
maintaine
a
conversion
,
and
confusion
of
Christ
and
the
Elements
by
a
corporall
presence
and
realnesse
.
And
,
as
one
once
demanded
by
Boner
,
whether
Christ
was
not
blood
and
bone
in
the
Sacrament
:
made
him
a
merry
answere
(
let
me
so
disgrace
Popery
,
that
yet
I
may
speake
with
reverence
)
yes
my
Lord
,
I
thinke
not
so
only
,
but
that
there
he
is
boots
and
spurs
and
all
.
Meaning
,
that
such
is
Popish
excesse
and
ridiculousnesse
in
this
,
that
it
deserves
to
be
esteemed
in
the
Church
as
a
laughing
stocke
.
And
sure
it
is
,
(
as
themselves
also
say
)
they
receive
not
from
God
a
Sacrament
of
Vnion
,
but
offer
up
to
him
a
sacrifice
of
their
owne
for
propitiation
)
I
say
the
Papists
by
this
foppery
,
under
colour
of
magnifying
the
Sacrament
doe
quite
destroy
it
.
Marke
then
what
I
sayd
before
:
Vnion
still
must
be
conceived
according
to
her
kind
,
not
corporall
,
but
mysticall
and
by
ordinance
.
As
then
its
a
truth
,
except
the
Elements
and
the
Lord
Iesus
were
one
,
no
bad
receiver
could
be
guilty
of
eating
his
owne
condemnation
:
so
yet
,
if
this
vnion
be
conceived
as
transubstantiall
,
it
is
impossible
it
should
be
Sacramentall
.
For
Sacramentall
union
still
is
symbolicall
,
which
its
impossible
to
conceive
in
things
changed
into
a
naturall
samenesse
and
substance
.
As
wee
know
,
in
common
speech
we
say
,
No
like
thing
is
the
same
,
because
a
like
thing
is
like
to
another
.
Identity
then
in
Christ
and
the
Elements
disanulls
Sacramentall
union
,
and
therefore
the
Sacrament
it selfe
.
This
error
of
theirs
as
it
came
from
the
forge
of
carnall
reason
first
,
and
the
savor
of
the
kitchin
,
How
popish
errour
grew
.
so
it
received
varnish
from
the
erronious
conceiving
of
Scriptures
and
Fathers
expressing
Sacramentall
union
.
As
,
when
our
Saviour
saith
,
This
is
my
body
,
and
Paul
,
The
bread
we
breake
;
is
it
not
the
communion
of
the
body
of
Christ
?
from
which
and
like
places
they
presently
cry
out
,
Loe
yee
:
the
bread
is
his
body
.
So
when
the
Fathers
(
especially
those
who
were
the
greatest
orators
)
doe
hyperbolize
in
the
prayse
of
the
Sacrament
,
calling
it
the
bread
of
life
,
and
an
ineffable
union
,
and
that
after
consecration
,
the
bread
by
the
omnipotency
of
the
Word
is
made
flesh
,
&c.
they
abuse
the
scope
of
the
Fathers
(
which
to
themselves
was
good
)
because
although
they
meant
no
other
but
to
magnifie
Sacramentall
union
,
yet
the
excesse
of
their
speech
occasions
the
errour
of
corporall
union
to
prevaile
.
Let
us
loath
their
Idolatry
and
superstition
.
Vse
4
Fourthly
,
it
should
teach
Gods
people
,
never
to
cease
magnifying
the
love
of
God
,
who
hath
refused
no
course
,
neglected
no
meane
,
which
possibly
might
make
for
the
communicating
of
himselfe
to
lost
man
both
in
union
&
fellowship
;
and
seeing
his
word
through
our
infidelity
could
not
sufficiently
satisfie
your
scrupulous
and
doubtfull
mindes
touching
the
realnesse
of
his
faithfull
meaning
towards
us
;
hath
not
onely
stooped
to
be
in
our
flesh
as
a
man
,
but
to
tye
himselfe
to
base
creatures
,
that
so
he
might
familiarize
with
our
soules
more
nearely
,
and
make
us
one
with
himselfe
:
so
that
the
meate
&
drink
we
receive
,
is
not
made
our
substance
of
flesh
more
really
than
the
Lord
Iesus
is
made
the
substance
of
our
spirituall
nourishment
:
Oh!
I
say
,
how
should
his
love
(
shewed
upon
so
hard
conditions
)
not
onely
ravish
us
,
but
also
prevaile
with
us
for
those
ends
which
it
serves
for
?
how
should
our
soules
study
for
union
with
him
,
influence
from
him
,
to
become
like
him
?
How
should
wee
strive
to
attaine
the
perfection
of
that
happinesse
which
Adam
lost
?
&
recover
it
in
a
farre
fuller
and
nearer
union
with
Christ
,
and
by
him
,
with
the
Lord
?
Oh!
this
is
the
scope
which
all
unions
(
and
especially
this
Sacramentall
)
have
to
unrivet
us
from
base
unions
and
fellowships
with
things
below
,
that
so
we
might
settle
our
hearts
upon
him
,
whom
to
know
and
beleeve
to
be
our
God
reconciled
,
is
happinesse
:
and
to
be
united
to
his
natures
,
in
one
mysticall
being
of
holinesse
,
is
above
all
earthly
fading
comforts
!
Oh!
hath
the
Lord
joyned
himselfe
to
the
creatures
,
that
we
not
resting
in
them
,
might
by
them
be
carryed
to
him
in
whom
true
rest
and
peace
is
to
be
had
?
How
should
we
despise
to
be
one
with
money
,
with
pleasure
,
with
mans
acceptance
,
with
other
carnall
objects
,
and
say
,
since
I
came
to
see
the
excellent
union
of
the
soule
with
God
in
Christ
,
I
see
nothing
below
but
seemes
base
to
me
,
and
such
as
I
am
loth
to
unite
and
give
over
my selfe
to
it
to
be
servant
to
it
,
to
be
possessed
by
it
,
or
to
possesse
it
:
I
will
use
all
other
things
,
and
enjoy
the
Lord
.
None
of
his
good
things
,
can
be
made
mine
without
union
:
therefore
as
I
seeke
them
and
the
increase
of
them
in
the
Sacrament
,
so
I
will
especially
seeke
union
,
and
make
much
of
the
Sacrament
for
the
purchasing
of
it
.
Vse
5
Fiftly
and
especially
,
how
doth
this
point
presse
the
necessity
of
faith
upon
us
,
in
the
use
of
that
Sacrament
?
Onely
faith
is
able
to
discerne
the
Lords
body
in
this
Sacramentall
union
:
and
(
as
by
the
former
point
to
make
us
partakers
of
the
divine
nature
)
so
by
this
,
to
strengthen
the
soule
in
the
increase
of
communion
,
by
the
Sacrament
.
Let
it
be
double
exhortation
then
to
all
beleevers
,
both
to
discerne
&
to
apply
the
Lord
Iesus
sacramentall
.
1.
To
discerne
it
.
For
the
first
,
Turne
wee
all
our
cavilling
and
carnall
reasoning
(
which
is
endlesse
(
for
carnality
comprehends
not
mysteries
)
into
a
quietnesse
and
stillnesse
of
beleeving
:
forsake
the
swift
rolling
torrent
of
never
satisfied
sence
,
and
embrace
the
softly
and
still
streame
of
Siloam
;
cut
all
knots
in
two
by
the
ordinance
,
&
thereby
determine
all
endlesse
reasonings
of
Popish
curiosity
:
spend
that
time
in
admiring
this
mystery
,
and
in
longing
to
be
partaker
of
that
which
is
by
it
resembled
,
I
meane
union
of
thy
soule
with
Christ
.
If
this
be
so
mystical
,
how
excellent
is
that
to
enjoy
by
faith
?
Oh!
Till
union
be
made
,
nothing
is
thine
.
Behold
not
with
a
carnall
eye
,
say
not
with
those
Iewes
,
Ioh.
8.22
.
how
will
he
give
us
his
flesh
?
will
he
kill
himselfe
?
If
reason
may
prevaile
,
the
Sacrament
(
setting
aside
a
little
blinde
devotion
)
will
discover
no
more
Christ
to
the
soule
,
than
bread
and
wine
in
a
Cellar
:
It
s
the
power
of
God
uniting
Christ
,
regeneration
and
nourishment
to
the
soule
;
not
a
few
qualities
of
Christ
,
but
whole
Christ
to
the
whole
man
:
And
the
Sacraments
obey
him
herein
:
representing
whatsoever
he
hath
united
to
them
:
No
divell
,
no
instrument
of
his
,
no
Pope
can
sever
these
two
each
from
other
:
The
Sacrament
they
may
quite
destroy
,
but
this
union
they
cannot
take
from
the
Sacrament
.
The
spirit
of
the
ordinance
it
is
,
which
makes
it
abide
so
irrepealable
.
Do
not
then
sever
those
things
by
unbeleefe
which
the
Ordinance
hath
put
so
close
together
:
wander
not
,
descant
not
,
goe
not
into
heaven
,
nor
downe
to
hell
with
a
papist
to
consult
and
aske
,
Rom.
10.15.16
.
How
should
this
be
?
But
know
,
the
word
is
neare
thee
,
in
thy
eare
,
yea
hand
,
eye
,
taste
;
the
vertue
of
the
ordinance
makes
whole
Christ
as
neare
the
Elements
,
as
the
quality
of
clensing
&
feeding
are
neare
them
.
Destroy
the
one
&
destroy
the
other
:
If
the
one
be
naturall
,
the
other
is
spirituall
,
and
from
an
higher
union
:
if
it
be
against
sense
to
divide
the
one
,
its
sacriledge
to
sever
the
other
.
True
it
is
,
the
things
thus
united
are
farre
distant
in
place
;
but
yet
the
power
of
the
eternall
ordinance
can
easily
unite
them
.
And
shall
not
the
gift
of
faith
unite
the
soule
to
the
Lord
Iesus
by
these
Elements
as
well
as
the
ordinance
for
ever
unites
the
Lord
Iesus
and
the
Elements
?
Beware
then
least
we
sever
what
God
hath
united
!
It
is
not
the
farrenesse
off
of
a
thing
in
place
which
can
hinder
union
;
The
Lord
Iesus
his
body
in
the
grave
lost
not
union
with
the
divinity
by
the
distance
of
the
soule
in
paradise
:
because
the
relation
was
indissoluble
:
the
vertue
of
Christ
crucified
is
united
to
the
soule
,
if
it
beleeve
,
although
his
body
keepe
his
place
in
heaven
.
Faith
in
this
kind
is
not
unlike
to
the
hand
of
the
Marriner
in
sounding
the
depth
of
the
sea
.
His
hand
cannot
touch
or
fadome
it
;
but
by
vertue
of
the
line
and
plummet
which
he
lets
downe
and
holds
in
his
hand
,
he
feeles
the
bottome
,
and
gages
the
depth
,
be
it
never
so
remote
.
So
the
hand
of
faith
holding
the
cord
and
plummet
of
the
word
and
promise
,
feeles
a
bottome
of
Truth
and
unites
it selfe
to
Christ
.
For
the
second
,
2.
To
apply
it
.
from
this
discerning
power
goe
to
the
applying
;
get
this
grace
of
faith
to
unite
Christ
Sacramentall
unto
thy
soule
:
Say
thus
,
Are
water
,
bread
,
wine
,
inseparable
from
Christ
?
why
so
?
Doth
God
care
for
oxen
(
as
Paul
saith
)
or
careth
he
to
be
one
with
bread
and
wine
?
1
Cor.
9.9
.
Are
these
the
subjects
of
his
delight
,
poore
,
base
,
corruptible
Elements
?
1
Cor.
6.19
Heb.
12.23
.
No
no
,
those
lively
Temples
of
our
soules
,
and
spirits
of
just
beleeving
ones
,
are
the
places
of
his
delight
:
Oh!
then
say
so
,
Lord
,
this
union
serves
for
a
better
,
that
thou
and
my
soule
be
one
by
the
convey
of
the
Sacrament
,
that
I
might
eate
,
drinke
,
Psal
,
24.7
.
enjoy
thee
!
Oh
lift
up
thy
head
my
dore
,
be
thou
lifted
up
in
me
oh
eternall
gate
of
my
soule
,
that
the
King
of
glory
may
come
in
!
Let
faith
unbolt
&
set
you
wide
open
,
that
Christ
may
enter
and
take
you
up
for
his
habitation
,
&
be
your
head
as
the
husband
is
the
wives
to
procure
her
all
good
,
as
a
Prince
in
his
governement
,
as
a
Master
in
his
family
,
nay
as
the
soule
is
in
the
body
,
Ioh.
17.
Ioh.
17.26
.
ult.
to
act
,
rule
,
frame
,
purge
them
;
to
encrease
the
power
of
faith
in
adoption
,
reconciliation
:
to
enlarge
the
graces
of
his
spirit
,
love
,
meekenesse
,
patience
,
thankfulnesse
:
to
fill
the
conscience
with
joy
,
hope
,
peace
:
to
cause
these
to
flow
out
of
the
belly
of
the
soule
,
as
waters
of
life
,
unto
eternall
life
:
yea
,
not
onely
better
hearers
,
worshippers
of
God
:
but
more
wise
to
rule
,
more
faithfull
to
obey
,
righteous
in
buying
,
selling
;
exemplary
in
our
Christian
practise
,
harmles
,
upright
,
sober
;
to
purge
us
of
our
wrath
,
uncharitablenes
,
unmercifulnes
,
unprofitablenes
,
that
the
Lord
Iesus
Sacramentall
,
in
the
spirit
of
him
,
may
become
more
lively
,
powerfull
and
fruitfull
in
us
.
Oh!
pray
,
and
give
the
Lord
no
rest
till
he
have
bred
faith
in
thee
to
these
ends
.
Vse
6
And
to
conclude
,
if
the
poore
creatures
thus
hold
their
union
with
Christ
,
and
thou
by
unbeleefe
remainest
destitute
of
him
,
know
,
these
dumbe
Elements
shall
one
day
rise
up
in
judgment
against
thee
&
condemne
thee
:
for
they
have
kept
their
union
which
is
but
subordinate
and
serving
to
a
better
end
.
But
thou
hast
rejected
thy
union
spirituall
with
Christ
,
in
the
increase
of
his
graces
.
Oh
wretch
!
In
naturall
things
and
in
vicious
things
,
thou
art
ripe
and
quicke
enough
to
apprehend
,
yea
more
than
thou
oughtest
:
No
sooner
doth
the
name
of
that
which
thou
takest
pleasure
in
,
as
the
Taverne
or
Alehouse
in
which
thou
hast
often
disguised
thy selfe
,
come
to
mind
:
no
sooner
the
name
of
thy
Farme
which
affords
thee
such
a
Rent
&
Revenue
,
offer
it selfe
to
thee
:
no
sooner
doth
the
name
of
the
harlot
whom
thou
hast
consorted
with
;
the
glasse
in
which
thou
canst
reflect
thy
owne
face
upon
thine
eyes
,
stand
before
thee
:
but
instantly
thou
feelest
an
union
with
those
lusts
which
those
names
and
notions
present
to
thee
:
thy
spirit
savors
drunkennesse
,
covetousnesse
,
uncleanenesse
,
and
pride
.
Onely
the
Sacraments
are
offred
to
thine
eye
by
the
Lord
,
in
which
Christ
is
nominated
,
nay
actually
exhibited
,
and
united
:
and
here
the
union
is
so
strange
a
thing
from
thee
,
that
any
other
base
object
will
sooner
offer
it selfe
alone
without
any
other
occasion
,
than
the
least
apprehension
of
Sacramentall
Christ
come
into
thy
thoughts
or
affections
,
eyther
to
beleeve
in
,
love
,
joy
in
,
or
much
lesse
to
be
knit
unto
,
and
made
one
with
;
that
all
his
excellency
and
grace
might
be
thine
,
&
that
fatnesse
and
sweetnesse
of
his
might
be
conveyed
by
faith
into
thy
soule
.
How
shalt
thou
be
able
to
answer
this
sensuality
&
estrangement
of
spirit
from
the
Lord
Iesus
?
Iustly
may
that
curse
light
upon
thee
,
1
Cor.
16.22
.
The
4.
is
the
end
twofold
,
primary
or
secondary
.
which
Paul
pronounceth
upon
al
such
as
love
not
the
Lord
Iesus
.
Thus
much
for
the
forme
of
a
Sacrament
be
also
spoken
.
I
proceede
to
the
last
generall
in
the
definition
,
which
is
the
end
of
a
Sacrament
.
And
that
is
double
,
eyther
concerning
us
from
God
,
or
God
from
us
.
Both
(
as
I
noted
)
are
the
scope
of
a
Sacrament
.
The
reason
whereof
is
,
because
the
Sacrament
intends
full
as
much
,
and
neither
more
not
lesse
,
than
the
covenant
doth
:
(
I
meane
the
covenant
of
grace
.
)
But
the
covenant
of
grace
is
reciprocall
:
That
God
be
our
God
,
Both
essentiall
:
Gen.
17.1
.
and
wee
be
his
people
,
that
God
be
our
God
al-sufficient
and
we
walke
uprightly
before
him
.
I
doe
not
meane
by
reciprocalnesse
,
any
equality
in
working
:
as
if
our
obeying
,
or
uprightnesse
could
worke
God
to
be
ours
,
as
his
being
ours
,
workes
us
to
be
upright
:
But
that
indifferently
the
one
as
well
as
the
other
part
and
condition
is
interchangably
requisite
on
our
parts
,
as
well
as
the
Lords
.
As
then
the
seale
of
the
covenant
assures
the
one
,
so
must
it
the
other
;
it
must
secure
the
Lord
of
our
upright
walking
,
as
well
as
us
,
of
his
beeing
our
God
:
both
must
needs
goe
together
.
Yet
I
meane
not
that
the
Sacraments
doe
equally
seale
up
both
:
for
Gods
sealing
grace
to
us
is
strong
,
our
sealing
backe
to
him
of
duty
,
is
weake
:
the
Sacrament
is
the
Lords
,
and
therefore
principally
aymes
at
our
good
:
yet
I
say
God
lookes
for
it
that
the
same
messenger
of
his
unchangable
love
to
us
revived
at
the
Sacrament
,
should
carry
backe
to
him
our
revived
covenant
of
upright
walking
.
The
Lord
so
comes
to
his
oath
and
seale
for
our
security
,
that
hee
lookes
we
also
come
to
the
oath
of
Covenant
with
him
:
hee
will
not
be
tyed
,
and
wee
be
loose
.
First
then
of
the
former
of
these
two
ends
,
Gods
end
concerning
us
.
What
God
covenanteth
.
Touching
which
,
let
us
conceive
what
God
covenanteth
,
and
so
we
shall
see
what
the
Sacraments
doe
assure
.
Touching
this
point
,
of
the
offer
and
Covenant
of
God
,
I
having
elsewhere
largely
spoken
,
Practic
.
Catech.
Part
2.
Artic.
3.
therefore
I
doe
here
referre
my
reader
to
that
discourse
,
to
spare
a
labour
.
Onely
thus
much
in
a
word
;
when
Adam
had
lost
his
integrity
by
disanulling
the
covenant
of
creation
;
the
Lord
had
it
in
his
bosome
,
what
he
would
doe
with
all
his
posterity
:
if
hee
had
quite
destroyed
them
all
,
it
had
beene
but
just
:
In
this
demurre
,
grace
cast
the
skole
,
and
brought
him
(
out
of
his
meere
good
pleasure
)
to
purpose
to
recover
a
Remnant
out
of
their
ruine
.
And
as
hee
meant
this
within
himselfe
,
so
he
thought
it
meete
,
to
expresse
so
much
to
us
,
not
by
including
some
and
excluding
others
,
but
by
a
free
unconditionall
offer
of
grace
(
in
respect
of
any
thing
in
man
)
to
covenant
with
him
to
be
his
God
,
and
to
become
propitious
and
favorable
againe
unto
him
,
as
if
hee
never
had
beene
offended
.
This
covenant
he
establishes
with
us
in
the
Blood
of
his
Sonnes
satisfaction
:
requiring
of
us
,
to
beleeve
that
thereby
his
Majesty
is
reconciled
with
us
,
and
that
therefore
we
be
reconciled
to
him
:
This
he
urges
us
to
beleeve
nakedly
,
upon
his
bare
word
and
covenant
,
and
that
we
seeke
no
starting
holes
;
but
set
too
our
seale
,
that
he
meanes
no
lesse
than
his
words
import
,
for
his
Sonnes
sake
,
that
he
will
be
our
God
and
forgive
us
.
Now
there
is
weight
in
the
promise
alone
,
sufficient
to
overpeize
our
infidelity
:
But
such
is
the
basenesse
of
spirit
in
us
,
being
disabled
by
our
fall
,
that
neither
can
our
feeblenesse
reach
it
,
or
remember
and
represent
it
to
us
in
due
sort
:
and
much
lesse
our
guilty
,
slavish
and
treacherous
hearts
(
which
muse
as
they
use
,
and
thinke
God
like
themselves
,
to
hate
them
whom
they
have
hurt
)
can
beleeve
it
.
Heere
the
Lord
not
content
with
the
bare
offer
and
Covenant
of
grace
in
Christ
:
rather
than
he
would
leave
any
(
who
is
not
wilfully
an
enemy
and
hating
reconciliation
)
unconvinced
of
his
unfeignednesse
of
meaning
to
doe
as
he
speakes
,
What
the
Sacraments
doe
assure
.
condescends
so
low
,
as
to
stoope
to
our
weake
,
forgetfull
and
base
hearts
:
and
therefore
comes
(
as
the
author
to
the
Hebrewes
speakes
,
cap.
6
,
17.18
.
Heb.
6
,
17
,
18f
)
to
joyne
an
oath
to
his
Covenant
;
That
by
two
things
in
which
it
was
impossible
for
God
to
lye
:
we
might
have
strong
consolation
in
our
taking
refuge
,
upon
pursuit
of
our
conscience
,
Satan
,
or
any
enemies
.
Now
what
is
the
oath
of
God
in
the
Ghospell
?
Surely
no
other
save
his
seales
,
that
is
,
his
Sacraments
(
which
I
take
to
bee
no
small
cause
why
the
Fathers
devised
the
Name
of
a
Sacrament
,
that
is
,
an
oath
.
)
This
oath
or
seale
(
call
it
as
you
will
)
must
be
that
uttermost
security
which
the
Lord
can
or
will
reach
us
forth
in
his
Gospell
,
to
take
away
our
distrust
and
slavery
;
That
as
among
men
in
the
greatest
Controversies
,
an
oath
is
beyond
all
expectation
able
to
decide
the
doubt
:
so
in
this
matter
of
Gods
open
and
hearty
meaning
in
his
covenant
,
if
the
soule
question
it
,
he
desires
that
his
oath
might
put
an
end
to
our
unbeleefe
.
The
Lord
(
to
speake
with
reverence
)
taking
a
kinde
of
corporall
oath
in
the
Sacrament
:
I
take
these
Sacramentall
Elements
united
to
the
Crucified
flesh
of
my
Sonne
to
witnesse
:
that
as
surely
as
nothing
can
sever
from
the
one
,
a
cleansing
,
feeding
,
cherishing
quality
to
the
bodyes
of
the
creatures
to
whom
my
word
hath
so
appointed
them
;
so
,
nothing
shall
separate
the
quickning
,
comforting
,
and
refreshing
quality
of
my
Sonnes
satisfaction
,
(
that
is
,
my
love
and
grace
)
from
the
soules
of
them
,
whom
I
have
ordained
it
unto
;
I
swere
and
vow
,
my
Sonne
is
theirs
,
as
truely
as
the
bread
they
eate
,
and
the
wine
they
drinke
.
Let
us
then
collect
out
of
this
that
hath
beene
sayd
,
a
threefold
end
of
Sacraments
;
1.
To
be
Glasses
.
2.
Memorialls
,
3.
Pledges
and
that
of
best
assurance
(
if
oath
&
seale
be
sufficient
)
of
the
true
meaning
of
God
to
the
Soule
in
bidding
it
be
reconciled
.
The
last
of
these
three
is
the
cheefe
,
Three
ends
of
them
.
yet
there
is
use
of
the
former
two
.
Of
which
seeing
partly
I
have
spoken
,
and
partly
shall
speake
,
therefore
heere
the
lesse
.
Touching
the
first
,
then
;
that
Sacraments
are
as
Glasses
to
the
Soule
;
I
spake
before
in
that
point
of
the
matter
of
Sacraments
:
1.
To
bee
sses
.
noting
that
the
Lord
chuseth
things
of
most
ordinary
familiarnesse
,
to
helpe
the
feeblenesse
and
carnality
of
our
minds
.
And
in
the
like
respect
,
the
Lord
hath
given
them
to
this
end
,
that
they
might
be
looking
glasses
:
that
as
in
them
each
part
of
the
face
may
bee
cleerely
discerned
;
so
in
this
mirror
of
the
Sacrament
(
for
that
of
Paul
is
as
proper
to
the
Sacrament
as
to
the
promise
,
2
Cor.
3.
ult.
.
2
Cor.
3.
vlt.
that
with
open
face
we
behold
the
Lord
)
we
may
fullyer
discerne
the
very
letters
of
the
covenant
,
which
before
seemed
dim
.
Spectacles
(
we
see
)
are
of
use
to
cause
a
weake
eye
to
see
clearely
,
by
multiplying
and
inlarging
the
character
or
object
.
And
the
perspective
glasse
will
so
extend
the
object
a
farre
off
,
that
a
man
may
perceive
(
a
two
or
three
miles
distant
)
a
little
cottage
under
a
darke
wood
side
with
all
the
proportion
of
it
,
not
a
doore
,
wall
,
or
window
of
it
excepted
.
Even
so
is
it
heere
.
The
Sacraments
are
glasses
▪
yea
perspectives
,
which
discover
to
the
dim
eye
of
the
soule
,
all
that
fulnesse
of
Christ
,
which
the
only
promise
could
not
▪
ye●
its
as
a
picture
at
large
,
shewing
the
soule
all
the
dimensions
of
mercy
of
Christ
,
his
length
,
depth
,
height
and
breadth
,
which
is
(
as
Paul
calls
it
)
the
fulnesse
of
God
.
That
as
the
Prophet
speakes
of
the
writing
which
should
be
written
in
great
letters
,
that
he
that
runnes
might
read
it
:
so
heere
.
2.
Memorialls
.
Habak.
2.2
.
For
the
2.
Memorialls
of
Christ
,
I
shall
more
fully
handle
afterward
,
when
I
shew
the
duty
of
the
Communicants
behaviour
in
the
act
of
receiving
.
Heere
this
may
be
sufficient
,
to
signifie
,
that
as
Monuments
,
Marble
Pillars
with
engraven
characters
,
serve
to
bring
to
the
memory
,
the
lively
impression
of
things
fallen
out
or
done
time
out
of
minde
:
so
the
Sacraments
serve
to
be
memorials
to
our
forgetfull
mindes
,
to
make
lively
and
fresh
the
memory
and
impression
of
the
Lord
Iesus
crucified
,
together
with
the
power
of
his
death
and
satisfaction
:
So
that
no
injury
of
time
,
weakenesse
of
memory
,
or
craft
of
Sathan
,
might
ever
be
able
to
weare
out
the
print
of
such
a
divine
gift
and
favour
,
as
much
worth
as
the
salvation
of
mankind
.
See
at
large
in
the
place
quoted
.
3.
Pledges
or
seales
.
But
thirdly
,
and
chiefely
,
I
adde
,
for
pledges
and
seales
of
security
to
the
soule
doubtfull
about
the
meaning
of
the
COvenant
.
The
other
two
make
way
in
the
minde
for
this
:
but
this
is
the
last
and
finall
end
of
Sacraments
in
Gods
ordination
▪
To
adde
a
word
or
two
to
that
I
have
said
of
it
;
the
Lord
by
his
Seales
seekes
the
uttermost
securitie
of
the
staggering
soule
,
in
his
true
and
faithfull
meaning
to
save
and
sustaine
it
here
,
during
the
kingdome
of
grace
.
These
Seales
he
appoints
frequently
to
be
offered
and
received
;
that
as
the
weake
soule
finds
her selfe
to
stand
in
need
,
so
shee
drinking
at
these
brookes
,
might
lift
up
her
head
.
Illustration
.
To
make
my
meaning
more
plaine
;
we
see
among
men
for
sundry
causes
,
it
is
meet
one
secure
the
other
of
his
faithfulnesse
.
If
men
be
suspected
for
restoring
what
they
borrow
:
wee
see
they
are
faine
to
lay
in
a
pledge
with
the
lender
to
secure
him
of
his
owne
.
When
Abraham
sent
his
servant
upon
a
weightie
errand
far
off
,
Gen.
24.24
,
2
,
3
he
caused
his
servant
to
put
his
hand
under
his
thigh
,
and
bound
him
with
oath
to
deale
behind
his
backe
,
as
if
he
were
in
his
presence
:
So
God
doe
and
more
,
if
thou
faile
of
ought
which
lies
upon
thy
trust
and
fidelity
:
Even
so
doth
the
Lord
abase
himself
to
us
in
Sacraments
,
seemes
to
yeeld
to
our
infidelity
,
as
if
it
were
excusable
,
and
to
make
himselfe
obnoxious
to
us
,
who
is
free
and
bound
to
none
:
hee
is
content
to
cleere
his
fidelity
by
laying
a
pledge
in
our
lap
,
and
by
securing
us
of
his
faithfulnes
by
oath
,
the
end
of
all
strife
.
Nay
,
to
speak
more
fully
,
the
Lord
in
the
assuring
of
the
bargain
of
his
grace
,
doth
much
like
to
an
honest
man
willing
to
sell
his
inheritance
.
Finding
out
such
an
honest
chapman
as
gives
him
content
,
hee
offers
him
the
Land
upon
a
price
,
declares
the
goodnesse
of
it
,
tells
him
it
s
richly
worth
his
money
.
Having
thus
presented
the
object
to
the
free
choise
of
the
Chapman
:
Lo
,
the
Buyer
mooved
by
the
sinceritie
of
the
Seller
,
and
the
goodnesse
of
the
penny-worth
,
consents
to
his
price
,
and
contracts
with
him
for
the
Land
.
They
both
are
firmely
agreed
,
neither
suspecting
other
,
their
words
seeme
as
deeds
each
to
other
.
But
in
the
upshot
the
Buyer
considers
,
while
the
Seller
and
I
live
,
and
there
shall
be
no
question
betweene
us
,
all
is
well
:
but
if
the
Seller
die
,
and
leave
me
no
security
for
my
owne
,
what
availes
,
it
me
to
pay
my
money
?
Who
knowes
what
may
befall
,
besides
either
of
our
intentions
in
so
bad
a
world
as
this
?
Hereupon
these
ingenuous
dealers
treate
further
,
and
the
Seller
taking
great
content
in
the
buyer
,
tells
him
,
I
see
you
are
willing
to
deale
with
me
,
to
beleeve
my
honest
contract
,
and
I
find
few
so
true
in
paying
for
their
purchase
as
I
see
you
are
:
your
money
I
have
received
,
and
therefore
you
shall
well
see
I
will
not
be
more
backward
in
security
,
than
you
are
in
paiment
:
Goe
to
the
learnedst
counsell
you
can
meet
with
,
get
him
to
draw
the
Covenants
as
sure
and
strong
as
can
be
,
and
looke
whatsoever
shall
be
demanded
,
I
will
make
good
,
and
I
will
settle
the
land
upon
you
as
strongly
as
Law
can
●evise
to
settle
it
.
In
like
sort
deales
the
Lord
with
a
beleeving
soule
:
I
see
thou
hast
a
good
desire
deale
with
me
for
my
grace
and
pardon
in
Christ
,
thou
hast
received
my
report
,
beleeved
my
promise
,
for
the
faithfulnesse
sake
which
thou
perceivest
to
be
in
me
:
howbeit
I
see
many
doubts
rise
up
in
thy
minde
to
unsettle
thee
;
I
see
thy
sensualitie
is
great
,
thy
heart
wavering
for
time
to
come
;
I
am
absent
from
thine
eye
,
and
Satan
buzzeth
feares
into
thee
of
my
unfaithfulnes
:
I
have
therfore
resolved
to
assure
thee
(
to
the
uttermost
)
of
my
simplicitie
,
and
have
added
to
my
Covenant
a
further
ratification
of
my
Sacraments
.
I
here
give
thee
a
pledge
,
an
oath
,
a
seale
,
I
chuse
the
Symbols
of
the
flesh
,
water
,
and
bloud
,
of
my
crucified
Sonne
,
the
very
instruments
by
which
he
wrought
satisfaction
for
thee
;
as
verily
as
this
Sacrament
offers
thee
these
united
Elements
,
which
be
as
a
marke
and
print
of
the
very
nailes
and
wounds
that
pierced
and
slew
him
,
and
wrought
my
angry
soule
to
be
appeased
:
so
verily
,
doe
I
in
particular
tender
them
to
thee
,
and
make
them
thine
,
so
that
if
thou
be
frustrate
,
I
am
content
to
cease
to
be
faithfull
,
and
shall
become
a
lier
:
Behold
therefore
in
my
Sacrament
,
all
my
Sonne
,
and
the
utmost
security
which
I
am
able
(
externally
)
to
give
thee
,
and
to
make
him
thine
as
surely
as
my
Gospell
can
make
him
.
Thus
,
I
say
,
doth
the
Lord
,
and
joyne●
the
Spirit
of
his
Sonne
,
(
called
his
sealing
Spirit
)
to
the
Spirit
of
promise
before
given
:
That
the
one
with
the
other
,
the
seale
with
the
Covenant
,
might
be
above
the
Covenant
alone
,
&
so
leave
the
poore
soule
in
peace
and
securitie
,
as
concerning
his
faithfull
Covenant
to
save
and
sustaine
the
soule
in
all
her
feare
and
doubtfulnesse
,
and
to
take
refuge
with
strong
consolation
.
Vse
1
And
let
the
use
hereof
in
Gods
feare
be
as
weightie
with
us
as
the
point
it selfe
is
.
First
,
to
teach
us
to
mourne
,
to
consider
how
lamentably
this
end
of
Sacraments
(
on
Gods
part
)
is
unknowne
,
untaught
,
despised
in
the
Church
of
Christ
after
threescore
yeares
restoring
of
the
Gospell
,
and
upward
;
and
all
by
the
sinne
of
wofull
and
wicked
men
,
who
have
by
their
sloth
deprived
Gods
people
of
so
great
a
Iewell
,
as
the
Ministry
and
use
of
Sacraments
.
Where
is
there
one
congregation
of
many
to
whom
this
mystery
of
Christ
Sacramentall
is
revealed
in
the
kinde
?
How
hidden
and
darke
is
this
Doctrine
to
the
most
?
And
where
it
hath
sounded
,
how
strange
is
the
sound
thereof
,
even
as
of
many
waters
?
I
may
say
,
the
one
halfe
of
Christ
in
his
efficacie
and
power
,
either
by
Covenant
or
Seale
,
is
kept
from
the
body
of
people
by
the
carelesnesse
of
Teachers
.
Vse
2
Secondly
,
to
exhort
all
that
care
to
receive
the
Sacrament
to
any
purpose
,
not
to
rest
themselves
satisfied
in
knowing
what
I
have
spoken
;
Eph.
4
,
21.
till
they
know
the
truth
as
it
is
in
Iesus
Sacramentall
:
till
they
finde
and
feele
Gods
end
of
Sacraments
to
be
fulfilled
in
and
to
their
owne
soules
in
the
sealing
and
securing
power
thereof
.
Oh!
Iohn
4
,
10.
Didst
thou
know
the
gift
of
God
in
a
Sacrament
,
how
the
Lord
hath
hung
it
to
his
Covenant
,
as
a
seale
of
uttermost
assurance
of
Christ
thy
peace
and
wellfare
,
how
wouldest
thou
both
addresse
thy selfe
to
it
,
and
set
thy
seale
of
faith
to
it
?
As
concurring
with
Gods
end
,
and
receiving
full
securitie
to
thy
doubtfull
soule
of
Gods
being
thy
God
,
reconciled
▪
and
als●fficient
?
Oh!
looke
to
it
as
thy
life
!
Heb.
6
,
14
,
15.16
.
Shall
an
oath
among
men
decide
all
,
and
shall
God
stake
pledges
,
sweare
,
seale
up
his
Covenant
with
his
owne
hand
;
and
shalt
thou
dare
to
remaine
(
notwithstanding
)
at
as
dead
a
point
as
if
he
had
never
wet
his
finger
to
give
thee
contentment
?
Oh!
how
shalt
thou
endure
that
wrath
of
his
,
which
shall
burne
forth
against
all
that
give
him
the
lie
,
1
Ioh.
5.10
.
holding
their
owne
against
him
and
his
Oath
,
and
receiving
his
Word
as
a
vaine
thing
?
Doubtlesse
if
his
wrath
shall
smoake
against
that
soule
which
having
heard
his
Law
and
Terrors
,
shall
crie
peace
to
it selfe
,
and
say
,
none
of
these
plagues
shall
befall
me
:
Deut.
29
,
19.
What
wrath
shall
breake
forth
against
him
that
hearing
the
Lords
Oath
,
and
beholding
his
hand
and
seale
to
his
Covenant
,
shall
treade
it
under
feete
,
and
adde
drunkennesse
to
thirst
by
unbeleefe
,
in
stead
of
adding
assurance
to
faith
,
a
seale
to
a
Covenant
.
Let
us
teach
our selves
by
the
practise
of
men
.
If
a
man
having
received
the
uttermost
witnesse
and
security
which
the
Law
of
the
Land
can
give
him
,
applies
it
in
speciall
to
the
securing
of
his
heart
,
and
rests
in
full
perswasion
that
his
money
is
not
lost
,
his
purchase
is
good
,
what
shalt
thou
doe
towards
the
Lords
security
?
For
tell
me
I
pray
thee
,
wherein
rests
the
securitie
of
a
Purchaser
?
Is
it
not
in
the
spirit
of
the
Law
of
the
Land
?
Doth
he
not
tell
himselfe
,
This
is
thine
,
the
strength
of
the
law
of
the
Land
is
thine
,
thou
art
on
sure
ground
,
the
Law
must
be
no
Law
,
ere
the
right
be
no
right
.
Sleepe
therefore
securely
,
enjoy
thine
owne
,
feare
nothing
:
Such
a
Law
there
is
,
by
vertue
of
which
,
(
the
generall
equity
and
provision
of
the
Land
,
and
the
securitie
of
every
men
)
thou
maiest
buy
and
sell
upon
it
,
that
thine
is
thine
owne
.
Gods
security
best
.
And
is
not
there
a
greater
and
stronger
spirit
to
secure
thee
in
the
matter
of
thy
salvation
,
offered
in
the
Sacrament
?
Is
there
not
here
the
Spirit
and
seale
of
the
Lord
Iesus
to
secure
thee
?
Will
not
this
Spirit
deliver
thee
into
as
firme
a
Tenor
and
Possession
of
Christ
thy
pardon
and
life
,
as
the
other
of
a
peece
of
land
?
Shall
a
clod
of
a
field
,
and
the
ringle
of
a
doore
,
the
seazin
and
delivery
of
a
house
and
land
thereby
,
leave
thee
better
satisfied
for
the
temporall
right
,
than
the
Spirit
of
the
Death
and
Resurrection
of
the
Lord
Iesus
,
for
thy
spirituall
?
Looke
to
thy selfe
and
beware
.
Weakenesse
of
unbeleefe
the
Lord
will
pardon
:
But
if
thou
despise
his
mercifull
releefs
of
this
weakenesse
,
and
turne
it
to
wilfulnesse
,
beware
least
thy
wilfull
falling
proove
not
a
falling
sicknesse
,
and
thy
weakenesse
become
not
such
a
disease
in
thee
,
as
the
Lord
will
have
no
regard
to
cure
thee
of
,
but
leave
thee
to
thy
contempt
,
to
thine
heart
of
infidelity
,
that
cannot
beleeve
.
Rather
be
exhorted
to
seeke
the
Lord
in
his
gracious
way
of
assurance
,
bewaile
thy
impotencie
,
and
say
,
Oh!
Lord
,
except
thou
adde
thy
Spirit
to
thy
Seale
,
as
well
as
thy
Seale
to
the
Covenant
;
my
cursed
spirit
is
as
prone
to
breake
all
bands
in
sunder
as
any
mans
.
With
thee
Lord
weake
meanes
of
beleeving
,
shall
be
strong
,
without
thee
the
strongest
are
weake
;
how
much
more
then
canst
thou
made
the
strongest
to
become
strong
?
I
deny
my selfe
,
I
set
my
boate
upon
thy
streame
to
be
carried
by
thee
;
Lord
sanctifie
thy
Sacraments
to
become
unto
my
soule
the
utmost
assurances
of
thy
Grace
,
and
carry
me
so
into
this
assurance
,
as
that
being
rid
of
my
feares
,
I
may
ever
blesse
thee
for
the
fruit
of
thy
Sacraments
.
Thus
much
for
the
first
end
.
Touching
the
second
(
to
adde
a
little
to
that
I
said
formerly
)
I
call
this
●n
occasionall
or
subordinate
end
of
the
Sacrament
:
Secondary
end
.
The
secure
God
of
our
Covenant
.
viz.
That
we
might
renew
our
Covenant
with
God
.
Wonder
not
that
the
ends
of
the
same
Ordinance
differ
in
weight
;
for
as
in
Sacramentall
graces
,
faith
and
love
,
we
say
all
are
essential
to
a
good
receiver
;
yet
not
equally
necessary
to
the
act
of
receiving
:
so
here
,
both
these
ends
are
intended
more
or
lesse
,
although
Gods
sealing
of
Covenant
to
us
,
be
chiefe
.
Briefely
then
;
the
Lord
expects
that
the
soule
being
made
partaker
of
his
Christ
,
in
the
feast
of
the
hills
,
as
Esay
25.
Esay
25
,
12.
I
meane
with
the
fat
things
and
refined
wines
of
his
Supper
;
and
feeling
his
love
sealed
to
her
there
,
in
reconciliation
,
and
renewed
holinesse
,
do
occasion
her selfe
thereby
,
even
while
the
benefit
is
fresh
,
to
revive
her
love
,
&
reassure
the
Lord
of
her
fuller
purpose
of
heart
to
cleave
to
him
.
And
how
?
Surely
in
better
living
by
faith
,
better
affections
,
zeale
,
fruitfulnesse
,
courage
;
better
mortification
of
lusts
and
deniall
of
self
;
better
and
closer
watching
of
the
heart
,
Act.
11.23
.
and
walking
with
him
in
uprightnes
,
as
our
God
alsufficient
?
For
why
?
If
there
be
mercy
with
him
that
he
may
be
feared
,
much
more
is
there
renewed
mercy
with
him
that
he
may
be
doubly
and
renewedly
feared
?
Psal.
130.4
.
And
how
can
we
(
without
hypocrisie
)
long
for
the
Sacrament
ere
it
come
,
upon
pretence
,
that
our
spirituall
darke
,
dead
hearts
will
be
revived
,
and
our
appallings
in
grace
,
cured
,
and
new
strength
added
;
and
yet
having
our
turne
served
,
leave
God
to
himself
,
to
go
seek
the
fruit
of
our
being
satisfied
,
with
the
pleasures
,
apples
,
and
flagons
of
his
House
?
How
doe
many
complaine
between
whiles
of
their
damping
,
coldnes
,
and
desertion
?
what
should
then
such
do
,
1
Chron.
4
,
9
:
Iudg.
1
,
8.
but
with
that
holy
Iabez
or
Othniel
vow
&
professe
to
the
Lord
,
that
if
he
wil
make
the
Sacrament
a
day
of
feasting
&
joy
,
&
send
us
from
him
welraised
up
;
then
wil
we
be
the
Lords
,
&
not
suffer
his
oath
&
Sacrament
of
sealing
,
to
passe
away
from
us
,
without
a
restipulation
,
and
reciprocation
of
double
affection
,
duty
and
thankes
.
But
returne
him
the
strength
of
his
cost
,
in
his
owne
service
.
Vse
1
The
use
herof
is
,
first
,
to
taxe
the
most
for
their
extreame
base
requitall
of
God
for
the
grace
they
pretend
to
reape
,
at
,
and
by
the
Sacrament
.
Surely
,
either
they
deceive
them selves
with
a
shaddow
for
substance
,
or
they
faile
God
marvellously
in
this
end
of
his
.
Either
they
make
no
vowes
at
the
Sacrament
,
or
breake
them
as
fast
.
Oh!
the
formalitie
of
most
Professers
in
their
receiving
!
As
appeares
by
this
,
that
in
stead
of
making
this
Ordinance
,
an
hint
and
opportunitie
to
provoke
themselves
to
a
closer
and
narrower
survey
of
their
hearts
and
wayes
:
Lo
,
they
turne
this
grace
into
commons
,
and
into
a
bare
frequency
of
oft
,
and
monethly
receiving
(
which
I
doe
not
dislike
in
it selfe
)
but
alas
!
grow
to
an
habited
falling-sicknesse
and
numbe
Palsie
of
practise
,
and
walking
uprightly
:
no
sooner
hath
the
raine
fallen
upon
their
rockie
and
stony
spirits
,
but
the
next
puffe
of
wind
hath
dried
it
up
:
and
so
they
live
in
a
most
mortall
and
wofull
contempt
of
the
end
of
Sacraments
;
whereas
they
are
ordained
for
the
speciall
advancing
of
the
soule
to
God
,
and
the
furthering
of
the
bent
,
and
streame
of
the
conversation
to
him
:
Lo
,
they
are
never
more
dead
hearted
,
dull
,
secure
,
saples
,
than
after
their
Receivings
.
Oh
wofull
!
Surely
beware
least
ye
be
of
that
sort
of
whom
Iob
speakes
,
That
they
shall
never
enjoy
the
flouds
of
honey
and
butter
:
Iob
20.17
.
never
come
to
that
welfare
and
encrease
of
God
which
he
bestowes
upon
his
carefull
servants
,
who
keepe
touch
with
him
,
and
come
to
him
,
as
well
for
Gods
glory
as
their
owne
good
.
Except
thou
keepe
those
things
close
together
which
God
hath
united
:
his
Seale
to
thee
for
comfort
,
and
thy
oath
and
vow
to
him
for
better
service
,
thy
Sacraments
are
liker
to
proove
thy
bane
than
thy
gaine
.
Vse
2
Secondly
,
let
it
be
speciall
exhortation
to
all
Gods
people
to
unite
both
these
ends
in
one
,
as
they
desire
comfort
from
either
.
Let
no
Sacrament
passe
thee
(
by
thy
good
will
)
but
the
sad
remembrance
of
thy
dead
,
barren
,
and
formall
Religion
may
so
sting
thee
,
that
with
all
thy
might
and
endeavour
thou
strive
to
obtaine
of
the
Lord
a
more
lively
,
resolved
and
bent
heart
to
returne
to
thy
Christian
course
with
closenesse
,
and
keeping
of
Covenant
.
Borrow
from
the
present
experience
of
mercy
in
the
Sacrament
,
an
hearty
purpose
to
shake
off
the
usuall
enchantments
of
Satan
,
and
the
errour
of
the
wicked
,
2
Pet.
3.
ult.
which
have
pluckt
thee
from
thy
stedfastnesse
formerly
:
beseech
the
Lord
to
ratifie
thy
covenant
which
thou
hast
so
oft
broken
;
and
pray
him
,
that
by
this
(
if
by
any
occasion
)
thine
heart
may
be
pull'dup
to
Davids
practise
,
Psal.
116.10
.
who
finding
himselfe
in
a
sad
time
,
delivered
from
the
anguish
of
his
spirit
,
resolved
to
pay
his
vowes
for
it
,
in
the
mids
of
Gods
House
,
and
said
,
What
shall
I
give
to
the
Lord
?
If
he
could
take
up
the
Cup
of
salvation
and
praise
the
Lord
▪
how
much
more
shouldest
thou
take
the
Cup
of
salvation
which
the
Lord
purposely
puts
into
thine
hand
?
Yea
,
thou
should
say
,
Psal.
119
,
57.
Oh
Lord
my
portion
,
I
have
determined
to
keepe
thy
Law
?
Yea
,
and
I
have
sworne
,
and
(
by
thy
strength
)
I
will
keepe
my
oath
,
even
to
obey
thy
Commandements
.
Surely
if
men
can
breake
into
so
many
vowes
and
promises
by
occasion
of
a
sicknesse
,
or
streight
,
that
if
God
set
them
at
large
,
they
will
so
,
and
so
requite
him
(
which
yet
proove
broken
vowes
for
the
most
part
)
then
what
vowes
should
received
,
sealed
mercies
produce
from
us
(
except
we
be
base
hirelings
and
hypocrites
)
where
the
Lord
himselfe
is
before
hand
with
us
,
in
the
grace
of
the
Sacrament
?
yea
,
while
the
smoke
yet
goeth
up
,
how
should
wee
ascend
in
it
as
(
Manoas
Angell
)
to
heaven
?
Iudg.
13.20
.
Surely
those
Papists
who
abuse
Gods
Sacraments
to
cursed
ends
,
as
to
combine
themselves
in
hellish
plots
and
cruelties
,
and
to
adjure
each
other
to
secrecie
(
which
is
as
farre
from
the
end
of
a
Sacrament
,
as
if
one
borrowing
his
neighbours
horse
to
fetch
his
rent
,
should
abuse
him
to
take
a
purse
)
yet
even
their
wickednesse
shall
not
be
much
worse
than
theirs
,
who
vow
better
obedience
,
and
take
the
Sacrament
upon
it
,
and
shall
yet
forfeit
so
solemne
a
band
,
and
returne
to
their
vomit
.
But
for
this
last
branch
,
and
for
this
Chapter
,
thus
much
.
CHAP.
IIII.
Of
Sacramentall
Acts
,
and
the
use
thereof
:
and
of
the
celebration
and
sollemnitie
of
the
Sacraments
.
Why
Acts
requisite
?
HAving
spoken
enough
of
a
Sacrament
as
touching
the
constitution
thereof
;
it
remaines
that
wee
finish
the
Description
by
adding
somewhat
touching
the
actuall
celebration
of
Sacraments
.
For
it
is
impossible
that
the
excellencie
of
their
nature
,
of
which
we
have
treated
,
should
reach
to
us
without
a
communication
and
imparting
them
to
us
.
The
Lord
himselfe
who
ordained
Sacraments
,
is
the
holder
out
of
them
also
to
the
soule
.
Now
seeing
the
Sacraments
containe
,
partly
things
spirituall
,
partly
carnall
:
the
former
whereof
are
to
be
carried
and
conveyed
by
the
mediation
of
the
latter
:
it
followeth
that
the
externall
Elements
must
be
conveyed
,
by
externall
and
sensible
agents
,
to
sensible
objects
,
by
sensible
Rites
and
administrations
.
The
Lord
himselfe
the
Agent
,
is
a
Spirit
,
and
treateth
not
with
us
immediately
,
either
by
word
or
presence
.
Needs
must
he
therefore
set
forth
a
deputed
Instrument
to
be
for
him
,
and
that
is
his
Minister
.
Againe
,
the
soules
of
the
faithfull
are
invisible
,
therefore
cannot
immediately
be
touched
;
therefore
their
bodily
and
personall
presence
is
required
;
that
so
the
conveyer
,
and
they
to
whom
the
things
are
conveyed
,
may
meete
and
consent
together
.
And
,
as
formerly
I
said
,
that
the
things
offered
by
God
to
the
Church
are
spirituall
,
under
outward
Elements
;
so
the
offering
thereof
to
the
Communicants
is
spirituall
,
and
by
the
Spirit
of
Christ
;
yet
this
spirituall
offering
is
made
by
outward
Acts
and
Administrations
,
which
I
call
holy
Rites
,
appointed
by
God
himselfe
,
and
passing
betweene
the
Minister
and
people
,
that
so
the
gifts
also
offered
,
may
therein
passe
and
be
conveyed
.
First
then
a
little
of
the
Persons
,
and
then
of
the
Acts
,
requisite
to
celebration
of
Sacraments
,
that
the
Lord
and
the
soule
may
meete
each
other
.
The
Persons
are
two
(
we
see
)
the
Minister
and
people
.
1.
Persons
which
are
two
.
1
Minister
.
The
Minister
then
is
such
a
sacred
person
as
is
lawfully
from
God
by
men
,
appointed
as
a
Sequester
betweene
God
and
the
Congregation
:
serving
to
this
end
to
be
betweene
God
and
the
people
,
for
the
conveying
mutually
of
good
things
betweene
each
other
,
and
by
name
,
the
good
things
of
Christ
Sacramentall
.
In
whom
we
must
consider
both
his
calling
,
and
person
he
sustaines
.
Touching
his
calling
,
he
ought
to
be
a
man
truely
separated
from
men
,
and
this
life
,
to
God
and
holy
use
:
In
whom
.
1
Calling
.
Heb.
5.4
.
hee
must
be
called
by
God
,
as
was
Aaron
,
and
lawfully
warranted
by
men
,
as
the
voices
of
God
to
the
Congregation
,
that
he
is
meet
for
such
use
.
Hee
must
be
of
competent
understanding
,
Ephe.
3
,
2
,
4.
and
skill
in
all
the
Mysteries
of
Christ
and
godlinesse
.
He
must
be
of
competent
gifts
to
teach
,
1
Tim.
3
,
2.
utter
and
expresse
the
same
to
the
people
:
For
how
shall
hee
exhibite
those
Seales
as
from
God
,
which
he
neither
understands
in
the
ground
thereof
,
to
wit
,
the
Covenant
of
grace
,
nor
yet
the
Doctrine
and
Nature
of
the
Seales
hee
offers
?
How
fearefull
a
derogation
is
it
to
the
Sacrament
,
(
in
which
all
things
should
be
Symbolicall
)
when
he
that
is
in
Gods
stead
to
the
people
,
shall
neither
know
the
nature
of
the
Covenant
,
to
be
able
to
preach
it
,
nor
of
a
Seale
,
either
to
teach
or
deliver
it
?
What
a
confusion
is
it
for
the
Minister
so
unqualified
to
occupie
the
roome
of
God
himselfe
?
As
if
the
Lord
sealed
a
Covenant
to
his
people
,
and
a
Seale
which
he
knew
not
the
meaning
of
.
The
like
I
may
say
of
the
life
of
the
Minister
.
Seeing
the
Lord
is
holy
,
1
Tim.
3
,
2.
Heb.
7
,
25.
and
offers
holy
things
,
and
such
an
high
Priest
,
it
behooves
us
to
have
as
is
holy
,
blamelesse
,
and
separate
from
sinners
:
How
necessary
is
it
that
the
Minister
be
also
in
this
symbolicall
?
That
by
the
grace
of
his
person
the
Lord
may
seeme
to
draw
his
people
to
an
holy
carriage
in
the
Sacrament
,
saying
,
Be
yee
holy
,
who
beare
the
vessels
of
the
Lord
.
Esay
52
,
11.
What
a
Trumpet
of
prophanenesse
is
it
to
the
people
,
and
a
meane
to
abhorre
the
Sacrifices
of
the
Lord
,
when
even
that
sacred
person
which
offers
the
holy
things
of
God
,
is
himselfe
profane
?
Hag.
2
,
12.
What
an
opinion
might
it
breed
in
the
ignorant
(
seeing
such
a
sight
)
that
God
is
like
themselves
in
putting
no
difference
betweene
the
holy
and
profane
?
Psal.
50
,
21.
But
if
our
duty
and
worke
be
done
any
way
,
it
skills
not
how
?
as
if
all
were
alike
in
Gods
account
.
2.
Person
.
The
second
thing
in
the
Minister
thus
duly
called
,
is
,
the
Person
he
sustaines
.
That
is
laid
downe
in
the
old
and
new
Testament
,
Exod.
29
,
9.
Exod.
4
,
16.
2
Cor●
5
,
20.
clearely
.
In
the
old
,
when
the
Lord
bounded
Moses
and
Aarons
office
,
he
saith
,
that
Aaron
should
be
,
or
serve
for
all
uses
betweene
God
and
the
people
in
point
of
worship
and
spirituall
respects
.
And
Paul
,
2
Cor.
5.20
.
saith
,
Wee
are
Embassadors
for
God
,
as
if
by
us
God
and
Christ
besought
you
,
&c.
Note
then
,
there
is
a
double
relation
in
the
Minister
,
as
in
all
,
so
especially
in
Sacramentals
:
one
wherby
he
conveyes
to
the
people
from
God
his
gifts
and
graces
,
and
Ordinances
.
Another
,
whereby
he
returnes
from
the
people
of
God
,
praises
,
duties
,
and
acknowledgements
.
Vse
1
The
use
whereof
to
the
Minister
is
,
that
he
tremble
to
take
upon
him
such
a
Person
and
service
,
except
well
and
truely
warranted
thereto
by
calling
from
God
and
the
Church
,
as
one
well
qualified
.
Mat.
6.23
.
If
the
eye
be
darke
,
which
should
be
the
light
of
the
body
,
how
great
is
that
darkenesse
?
If
to
dishonor
the
Profession
of
God
be
so
horrible
,
1
Sam.
2
,
12.
what
is
it
(
as
Hophni
and
Phinees
did
)
to
make
loathsome
the
very
sacrifices
themselves
by
a
notorious
debauchednesse
of
manners
and
life
?
Will
not
God
loathe
such
agents
for
him
,
whose
pure
Angels
are
uncleane
in
his
sight
!
Iob
4
,
18.
Oh!
ye
profane
Idols
,
Epicures
,
malicious
and
hereticall
,
avant
from
the
presence
of
this
holy
God
of
Sacraments
;
pollute
not
(
for
so
ye
do
as
far
as
in
you
lieth
)
the
Sacramentalnesse
and
symbolicalnesse
of
the
things
of
God
by
your
unsutablenesse
.
If
Heathen
Poets
cry
out
against
ye
,
and
bid
ye
get
ye
a
farre
off
;
what
shall
the
Lord
doe
,
who
will
be
sanctified
in
all
that
come
neere
him
?
Levit.
10
,
3.
Remember
Nadab
and
Abihu
!
But
a
Question
Question
.
is
,
what
shall
we
doe
in
case
of
such
an
unavoyable
Minister
?
Is
not
the
Sacrament
a
nullity
,
so
administred
?
and
is
it
not
a
thing
unlawfull
so
to
communicate
?
I
answer
,
Answer
.
That
it
were
a
thing
much
to
be
desired
for
our
greater
joy
and
comfort
,
that
hee
who
deales
betwixt
God
and
them
in
this
kinde
,
were
a
man
without
blemish
and
offence
,
meet
and
apt
:
Howbeit
if
(
all
courses
being
used
)
its
unavoydable
,
but
we
must
fall
upon
others
,
I
affirme
,
though
the
Ordinance
be
hereby
much
eclipsed
in
her
beauty
,
(
which
the
grace
of
the
receiver
ought
to
supply
)
yet
it
is
not
thereby
disanulled
.
The
pollutions
of
Ministry
and
Baptisme
,
disanull
not
the
Sacrament
:
The
grace
of
our
Lord
Iesus
not
being
pinned
to
the
sleeve
of
an
unworthy
man
:
no
more
than
a
Sacraments
consecration
rests
upon
the
present
intention
of
the
Priest
(
whose
mind
may
then
intend
some
other
thing
,
)
but
the
grace
and
truth
of
the
ordayner
.
Objection
.
If
any
object
,
the
Ministers
person
is
as
essentiall
to
the
Sacrament
,
as
either
the
signes
or
the
words
of
institution
:
now
if
they
be
wanting
,
the
Sacrament
is
destroied
;
I
answer
,
Answer
.
The
instance
holds
not
:
For
in
these
,
as
there
is
more
immediatenesse
of
being
,
(
matter
and
forme
being
more
essentiall
than
the
instrument
)
:
So
also
,
the
error
is
generally
curable
;
it
being
as
easie
to
appoint
true
Elements
,
as
well
as
counterfeit
;
and
to
utter
the
true
words
of
institution
as
well
as
false
.
But
not
so
in
the
Minister
.
It
being
simply
a
thing
impossible
:
So
to
order
it
in
any
Church
,
that
all
Ministers
should
be
teaching
and
inoffensive
.
And
be
it
admitted
,
that
such
error
growes
by
the
wilfull
sinne
of
such
as
might
avoid
it
,
yet
its
unreasonable
(
the
body
of
the
Church
suffering
rather
such
an
error
with
griefe
,
than
causing
it
by
their
act
)
to
cast
such
an
aspersion
vpon
the
Sacrament
,
for
the
sinne
of
such
men
,
as
it
s
not
in
our
power
to
reforme
.
In
such
a
case
wee
are
bound
to
behold
such
a
Minister
as
in
the
place
of
him
whom
the
Church
(
if
shee
might
)
intendes
to
be
qualified
:
and
to
looke
up
above
him
to
God
,
to
preserve
the
honour
and
fruit
of
the
Sacrament
,
pure
and
inviolable
.
If
further
it
be
objected
;
How
can
that
which
is
uncleane
,
affoord
cleanenesse
to
others
?
I
answer
.
It
s
too
great
an
ascribing
to
any
Minister
to
set
him
in
Gods
roome
,
or
in
Christs
,
to
conveigh
cleannesse
to
the
soule
;
it
s
the
Lord
(
not
a
man
)
who
walkes
in
the
midds
of
his
people
,
to
cleanse
them
:
and
our
Saviour
prayes
,
Ier.
31
,
33.
Iohn
17
,
17.
Sanctifie
them
in
thy
truth
,
thy
word
is
truth
.
He
saith
not
,
Sanctifie
them
in
the
Minister
.
Rather
I
would
allude
thus
,
as
a
woodden
pipe
may
affoord
most
pure
water
,
running
through
it
:
so
also
the
Lord
can
and
may
affoord
to
his
people
the
purenesse
of
Christ
,
and
good
of
the
Sacrament
,
through
a
woodden
,
as
a
golden
pipe
.
If
lastly
it
be
demanded
,
But
what
if
he
cannot
teach
the
Doctrine
of
the
Covenant
?
Is
it
not
then
unlawfull
for
us
to
receive
the
Seales
from
him
?
I
answer
,
It
is
not
lawfull
for
him
to
offer
them
:
But
it
s
not
our
duty
to
reject
the
Sacrament
for
his
cause
.
Rather
seeke
instruction
where
it
is
to
be
had
,
and
then
come
and
receive
:
communicate
not
with
his
sinne
,
nor
be
led
by
the
blind
,
least
both
fall
into
the
ditch
.
The
acts
of
the
Minister
.
Now
touching
the
Ministers
acts
in
celebration
;
consider
,
that
in
them
the
Lord
offers
his
Chrrist
with
all
his
good
things
to
his
Church
,
The
Lord
Iesus
baptised
with
the
holy
Ghost
and
with
fire
,
Mat.
3
,
11.
then
when
Iohn
baptized
with
water
,
Mat.
3.11
.
And
this
he
doth
while
the
Minister
cleaves
to
the
words
of
institution
as
God
hath
prescribed
.
For
when
the
Minister
corrupts
the
forme
,
the
Sacrament
is
corrupted
;
if
he
deface
the
words
of
instruction
by
any
other
of
his
owne
,
the
Sacrament
begins
to
be
his
,
not
the
Lords
.
Addition
to
the
words
of
institution
defiles
,
but
detraction
from
the
words
of
instution
destroyes
the
Sacrament
.
Vse
.
Teaching
the
Minister
to
beware
of
any
boldnesse
in
this
kinde
;
least
with
the
Papists
hee
spoile
the
Ordinance
of
a
Sacrament
.
And
as
concerning
the
acts
themselves
,
know
this
,
that
by
them
the
Lord
conveyes
to
his
people
,
Iesus
Christ
,
They
are
,
and
all
his
benefits
:
It
s
he
who
by
those
acts
doth
impart
the
grace
of
the
Sacrament
,
as
the
Ministers
imparts
the
Elements
.
And
those
acts
are
,
1.
To
teach
the
people
the
true
nature
and
use
of
the
Sacraments
.
2.
To
separate
the
Elements
from
common
use
,
to
divine
.
3.
To
qualifie
them
by
his
sprinkling
of
the
one
,
and
breaking
and
powring
out
the
other
;
which
is
the
accommodation
of
them
.
4.
To
sanctifie
them
by
the
Word
and
prayer
,
to
become
the
channels
and
exhibiters
of
that
which
they
resemble
.
5.
To
apply
them
duly
to
the
parties
who
are
the
due
objects
thereof
,
and
that
in
speciall
.
6.
To
pray
for
blessings
upon
the
administration
of
them
.
7.
To
be
the
mouth
of
the
people
to
God
,
as
he
hath
beene
the
deputed
instrument
of
God
to
convey
to
the
people
his
grace
;
even
so
,
to
returne
the
peoples
unfeined
thankes
to
him
againe
for
his
faithfulnesse
.
Now
touching
particulars
,
the
next
two
Chapters
will
better
declare
them
in
each
Sacrament
.
Here
I
onely
speake
generally
of
Sacramentall
Agents
.
Vse
.
The
use
is
,
That
the
Minister
loooke
carefully
to
himself
,
not
onely
to
the
purenesse
of
his
spirit
,
but
even
of
his
outward
man
also
.
Not
to
intermeddle
with
such
sacred
things
with
prophane
mouth
,
hands
,
members
▪
not
to
approach
to
the
Lord
with
light
,
vaine
,
irreverend
behaviour
;
but
solemne
,
and
holy
,
such
as
well
becomes
the
holinesse
of
the
things
conveyed
,
and
the
purenesse
of
God
whose
deputie
hee
is
.
Much
lesse
to
adventure
with
a
mouth
defiled
with
oathes
,
rayling
,
contention
,
ribaldry
,
with
hands
defiled
with
uncleane
covetous
acts
:
with
a
body
&
members
,
guilty
of
incontinent
,
intemperate
lusts
,
of
drunkennesse
,
lasciviousnesse
,
ill
companionship
,
or
the
like
scandales
,
to
approach
the
pr●●ence
of
God
and
his
people
.
Let
holy
outward
acts
be
celebrated
with
sutablenesse
of
outward
members
.
For
certaine
it
is
,
as
the
honour
is
great
which
the
Lord
puts
upon
his
Ministers
in
this
kinde
,
to
seale
the
grace
of
his
Covenant
by
his
Sacrament
to
the
people
;
so
the
sacriledge
of
unholy
and
audacious
dealers
with
these
Ordinances
,
is
doubly
dangerous
.
If
the
people
in
their
unworthy
receivings
be
damnable
,
how
much
more
the
Minister
,
who
defiles
not
himselfe
onely
in
corrupt
receiving
,
but
the
Lord
himselfe
(
as
farre
as
hee
can
)
by
profane
administration
?
The
second
person
is
the
Congregation
;
who
also
are
bound
to
answerable
acts
in
accepting
and
embracing
the
offer
of
God
in
the
Minister
.
Of
which
also
in
speciall
wee
shall
treate
in
the
two
next
Chapters
:
there
it
shall
be
sufficient
to
signifie
,
that
as
all
acts
Sacramentall
are
as
essentiall
to
Sacraments
,
as
the
materials
themselves
;
so
,
the
want
of
Sacramentall
receiving
,
disannuls
the
Sacrament
,
as
well
as
the
want
of
offering
.
So
that
the
people
also
have
their
parts
to
act
herein
.
Theirs
are
these
legacies
,
to
them
they
belong
:
They
are
therefore
with
all
holy
preparation
of
themselves
,
and
theirs
,
Exod.
12.4
.
by
prayer
,
to
offer
themselves
to
the
Lord
in
the
Congregation
,
presenting
themselves
,
soules
,
bodies
,
with
such
comely
,
chaste
,
reverend
and
holy
thoughts
,
affections
,
and
behavior
,
as
may
testifie
them
to
be
meete
guests
of
such
actions
;
before
,
in
,
and
after
the
actions
,
demeaning
themselves
,
so
as
they
may
sanctifie
the
Lord
thereby
,
and
not
pollute
his
name
,
who
draweth
so
neere
them
in
these
mysteries
:
yet
this
I
adde
,
as
in
the
former
,
that
although
such
carriage
is
that
which
the
Lord
commands
,
and
will
severely
be
r●venged
of
the
contrary
;
yet
,
if
through
the
sinne
of
man
,
and
decay
of
Gods
Order
,
such
shall
be
admitted
as
doe
contradict
this
rule
;
that
we
doe
not
thinke
this
eye-sore
and
defect
to
disanull
the
Sacrament
.
But
with
mourning
and
heavie
hearts
,
both
for
the
sinne
and
sacriledge
of
such
receivers
,
and
givers
of
the
Sacraments
:
to
looke
up
above
both
,
and
with
so
much
the
more
serious
preparing
and
sanctifying
of
our selves
to
come
to
the
Lord
,
beleeving
that
the
prophanesse
of
the
vile
shall
not
hinder
the
faith
of
the
well
prepared
:
sithence
we
come
into
the
presence
of
that
God
of
piercing
eyes
,
who
can
pierce
betweene
the
joints
and
marrow
,
and
both
behold
the
humblenesse
of
beleeving
soules
,
Heb.
4
,
12.
to
reward
them
,
and
discerne
the
impudencie
of
the
contrary
,
to
accurse
them
;
and
yet
not
thereby
to
prejudice
the
comfort
and
hope
of
them
that
are
truly
prepared
,
and
abhorre
to
come
in
their
sinnes
.
And
of
this
Chapter
also
thus
much
:
which
I
have
divided
from
th●●ormer
(
though
concerning
the
same
description
)
because
I
saw
that
Chapter
to
grow
somewhat
larger
than
the
rest
.
CHAP.
V.
Of
Baptisme
;
the
Description
of
it
opened
,
and
the
use
thereof
annexed
.
HAving
thus
treated
of
a
Sacrament
in
generall
,
wee
come
to
the
particular
Sacraments
of
the
Gospell
,
and
first
of
Baptisme
.
For
although
our
chiefe
scope
be
the
Supper
,
yet
because
the
other
is
much
unknowne
,
and
therefore
neglected
:
we
will
take
it
(
in
our
way
)
to
some
consideration
.
Three
things
on
it
.
First
,
by
shewing
what
●ue
performance
is
required
to
it
.
Secondly
,
what
the
grace
of
it
is
.
Thirdly
,
what
the
use
of
the
Doctrine
;
and
all
these
in
one
Description
,
whose
parts
all
be
examined
.
Baptisme
then
is
the
first
Sacrament
of
the
Gospell
,
What
it
is
.
consisting
of
Water
,
which
is
Sacramentally
Christ
;
or
wherein
by
water
duely
applied
:
not
only
the
presented
partie
is
made
a
member
of
the
visible
Church
;
but
also
,
sealed
up
to
an
Invisible
union
with
Christ
,
and
thereby
interessed
in
all
those
benefits
of
his
,
which
concerne
the
being
of
regeneration
.
By
calling
it
the
first
Sacrament
,
I
point
at
the
precedencie
and
order
of
Baptisme
.
The
which
al
those
names
of
Baptisme
,
The
first
branch
.
both
in
Scripture
,
and
elsewhere
doe
approove
.
It
s
the
seede
of
the
Church
,
as
the
other
is
of
food
.
It
issued
first
out
of
the
side
of
our
Lord
Iesus
upon
the
Crosse
.
It
s
the
creating
instrument
of
God
to
produce
and
forme
the
Lord
Iesus
to
a
new
creature
,
and
to
regeneration
in
the
soule
:
Tit.
3
,
5.
It
s
called
our
Vnion
with
Christ
,
our
marriage
Ring
,
our
militarie
Presse-money
,
our
Matriculation
,
Cognizance
,
and
Character
of
Christ
,
our
emplanting
or
engrafting
into
him
,
and
his
Body
,
Rom.
6
,
3.
1
Cor.
10.2
.
our
Ship
,
our
Arke
,
our
red
Sea
,
our
putting
on
of
Christ
.
For
as
all
those
goe
before
our
Nourishment
,
Communion
,
Cohabitation
,
Service
,
fruit
,
Manna
,
or
foode
from
Heaven
;
so
this
Sacrament
must
goe
before
the
other
.
Breeding
;
begetting
,
and
bringing
out
of
the
wombe
,
doth
not
more
naturally
goe
before
the
feeding
of
the
Infant
by
the
mothers
breasts
:
than
this
wombe
of
the
youth
of
the
Church
,
Psal.
100.3
.
goes
before
the
breasts
and
milke
thereof
;
the
Church
being
no
drie
Nurse
,
but
a
Mother
of
her
owne
,
the
sonnes
and
daughters
of
her
owne
wombe
.
Vse
1
Which
convinceth
thousands
of
their
preposterous
sacriledge
,
in
that
they
pr●sse
in
upon
the
Church
,
for
her
pappes
and
nourishment
,
when
yet
they
are
bastards
,
and
no
youth
of
her
body
,
no
sonnes
of
her
love
or
desires
.
And
therefore
she
abhorres
them
,
and
hath
drie
breasts
for
them
whom
she
never
bare
.
The
Lord
Iesus
abhorres
to
be
food
where
he
hath
not
beene
seede
;
flesh
and
bloud
indeede
to
feede
,
whom
he
was
never
seed
to
beget
.
Let
all
who
desire
to
taste
of
the
sealing
power
of
the
second
Sacrament
to
nourish
them
as
Saints
:
first
proove
the
sealing
power
of
the
former
Sacrament
to
beget
and
make
you
Saints
.
Doe
not
impute
such
folly
to
the
Lord
Iesus
,
as
to
give
the
milke
of
his
breasts
,
to
still-borne
ones
;
or
to
set
them
into
his
stocke
,
who
are
rotten
and
dead
twigges
;
1
Pet.
3.21
:
as
if
the
bare
outward
washing
of
the
flesh
were
sufficient
to
regenerate
,
and
give
title
to
nourishment
.
This
is
to
dissemble
with
God
,
the
Church
,
and
our
soules
;
and
to
turne
both
Sacraments
to
our
perdition
.
Beware
al
such
mockers
,
least
the
Lord
be
froward
with
them
,
that
fight
against
the
God
of
Order
:
least
in
stead
of
finding
nourishment
before
breeding
,
as
they
rob
God
of
his
Order
,
so
they
meete
with
wrath
and
judgement
,
before
mercie
and
salvation
;
yea
,
least
God
accurse
their
single
emptinesse
of
Christ
,
with
such
a
double
barrennesse
,
as
will
admit
no
conception
or
birth
:
Vse
2
And
Secondly
,
it
taxes
the
confused
devotion
of
such
as
would
not
be
baptized
till
death
,
having
yet
enjoyed
the
Supper
,
usually
all
their
life
.
As
if
the
Lord
were
not
able
to
grant
and
continue
unto
them
the
fruit
of
Baptisme
,
but
at
the
houre
of
death
;
or
that
the
soule
could
in
faith
use
the
Sacrament
of
feeding
,
which
had
refused
the
first
Sacrament
of
begetting
;
or
as
if
God
needed
such
our
wisdome
to
preserve
grace
,
and
intercept
sin
.
1
Cor.
1.25
.
Let
us
beware
of
such
wilworship
.
The
foolishnes
of
God
is
stronger
and
wiser
than
our
best
strength
and
wisedome
.
The
Second
branch
.
Secondly
,
I
adde
[
consisting
of
water
which
is
Sacramentally
Christ
.
]
Touching
Sacramentall
union
,
I
treate
nothing
.
Onely
note
,
that
although
the
Grace
of
Christ
must
neither
be
equalled
nor
tied
to
a
dumb
creature
,
yet
he
hath
freely
yeelded
to
unite
himself
with
his
creature
,
so
oft
as
he
pleaseth
to
use
it
for
the
good
of
his
owne
,
and
for
his
glory
;
and
,
that
to
this
end
,
that
wee
might
learne
to
adore
him
in
all
such
Ordinances
by
which
he
drawes
neere
to
us
for
our
comfort
,
and
to
set
a
mark
of
honor
and
esteeme
even
upon
those
meane
things
which
his
wisdome
hath
devised
for
the
releefe
of
our
dulnesse
,
deadnesse
of
heart
,
and
infidelity
.
Vse
3
To
teach
us
where
he
hath
cast
honour
upon
uncomely
parts
,
yea
,
united
himself
for
the
gracing
of
a
meet
helpe
to
further
us
to
himselfe
,
there
to
account
reverendly
of
his
Ordinances
,
and
not
commonly
:
Act.
10.15
.
That
which
God
hath
not
thought
common
,
beware
we
of
thinking
so
.
Hath
he
taken
water
,
and
joyned
it
with
a
kinde
of
equall
necessitie
with
himselfe
in
this
kind
of
conveyance
?
Hath
he
said
,
He
that
beleeves
,
and
is
baptized
,
shall
be
saved
?
and
Except
a
man
be
borne
againe
of
water
,
Marke
16
,
16.
Ioh.
3.5
.
&c.
And
shall
not
we
fasten
both
our
eyes
upon
Christ
and
water
?
Christ
Sacramentall
in
and
by
water
?
Better
with
it
for
our
ease
and
helpe
,
than
without
it
?
Shall
not
he
who
despiseth
water
(
appointed
to
such
an
inseparable
holy
end
)
despise
the
ordayner
of
water
?
Shall
wee
take
his
name
in
vaine
,
Exod.
20.7
.
by
slighting
that
by
which
he
makes
himselfe
and
the
power
of
his
Word
and
Spirit
manifest
to
beget
the
soule
to
him
,
and
bee
holden
guiltlesse
?
When
Christ
hath
put
both
in
one
,
Matth.
19.6
.
shall
wee
dare
to
say
,
the
one
is
strong
,
the
other
is
base
?
Shall
wee
slight
it
,
slacken
our
haste
to
it
,
our
holy
preparing
of
our selves
to
it
,
our
abiding
at
it
,
our
offering
up
prayer
for
blessing
it
,
our
making
it
the
joynt
object
of
our
humiliation
,
faith
,
reverence
and
thankes
?
Farre
bee
it
from
us
,
so
to
abhorre
that
Popish
hyperbolicall
esteeme
of
it
,
and
the
merrit
of
the
worke
wrought
of
it
;
that
wee
run
into
another
riot
to
disesteeme
it
?
Doubtlesse
he
that
cares
not
for
Christ
in
the
word
,
Christ
in
the
promise
,
Christ
in
the
Minister
,
Christ
in
the
water
,
Christ
in
the
bread
and
wine
,
Christ
Sacramentall
;
cares
as
little
for
Christ
God
,
Christ
flesh
,
Christ
Emanuell
.
By
these
he
comes
neare
us
.
And
he
that
despiseth
you
despiseth
me
,
Mat●h.
10
,
40.
and
him
that
sent
me
.
Beware
we
of
such
contempt
,
even
in
the
secretest
of
our
thoughts
and
affections
:
and
let
Christ
in
the
water
be
honoured
as
Christ
,
for
that
sweet
union
and
fruit
which
hee
brings
to
a
poore
soule
thereby
.
2
Kings
5.14
.
Ioh.
5.2
.
1.
Generall
in
the
descript
.
Persons
.
If
Iordan
be
precious
when
God
will
use
it
;
for
the
Angels
healing
by
it
:
much
more
this
.
The
next
point
concernes
the
due
acts
and
performances
of
meete
persons
,
in
the
applying
of
water
.
The
persons
are
,
the
parents
,
the
Congregation
,
the
Minister
,
and
the
infant
:
The
acts
are
the
mutual
carriages
of
these
toward
each
other
Sacramentally
.
Touching
the
which
,
in
breefe
thus
(
being
loath
to
digresse
much
from
the
streame
of
the
point
.
)
Duty
.
1
The
parents
,
are
to
have
competent
knowledge
(
the
more
,
1.
Parents
duty
.
Psal.
51
,
4
:
Luk.
9.2
.
the
better
if
sanctified
)
both
of
the
woefull
pollution
of
nature
which
by
themselves
their
child
hath
contracted
:
to
blesse
the
Lord
for
mercifull
dispensing
with
it
in
the
penalties
deserved
to
be
inflicted
even
outwardly
upon
it
,
(
for
the
deformity
of
sinne
)
in
the
markes
thereof
,
maymed
,
blind
,
halt
,
lame
,
monstrous
:
yet
in
this
not
satisfied
,
they
ought
to
behold
the
inseparable
inward
defilednesse
of
the
infants
nature
and
spirit
:
the
more
the
Lord
hath
done
his
part
,
the
more
tenderly
to
commiserate
the
wretchednesse
of
the
inner
man
of
it
deprived
of
the
image
of
God
by
originall
sinne
;
to
mourne
and
sigh
for
it
to
God
by
deepe
groanes
and
confession
:
to
pray
,
and
bee
instant
with
God
for
the
pardon
of
it
,
the
purging
and
the
sanctifying
of
it
:
Duty
.
2
To
blesse
God
who
hath
ordeyned
such
a
remedy
as
the
Sacrament
;
Rom.
6.3
.
not
to
abolish
,
but
to
kill
the
poyson
of
sin
:
to
remember
that
the
child
of
it selfe
hath
neither
sence
or
favour
in
Baptisme
;
Ephe.
2
,
11
,
12.
no
nor
right
thereto
,
of
it selfe
,
(
it
being
the
priveledge
of
the
Church
)
further
than
in
and
by
themselves
,
and
their
right
to
the
covenant
,
1
Cor.
7
,
17.
it
partakes
an
holinesse
.
Duty
.
3
Therefore
,
they
ought
seriously
to
revive
their
faith
in
this
covenant
:
to
offer
their
infant
to
God
by
vertue
of
that
promise
made
to
the
righteous
and
their
seede
,
that
God
will
be
their
God
,
to
many
generations
.
Duty
.
4
Gen.
17
,
7.
Exod.
20
,
6.
In
this
strength
they
are
to
plead
their
owne
right
for
their
child
,
to
beseech
the
Lord
not
onely
to
vouchsafe
it
his
outward
livery
and
cognizance
of
a
visible
member
;
but
further
to
extend
the
efficacy
of
Christ
crucified
:
Christ
as
presented
in
the
water
,
to
the
inward
ingrafting
it
into
his
invisible
Church
,
when
and
how
he
shall
please
;
if
it
dye
soone
,
by
baptizing
it
with
the
spirit
of
Election
and
Adoption
,
Sanctification
,
and
renewing
of
the
holy
Ghost
,
ere
it
depart
;
If
it
live
,
continuing
upon
it
,
the
power
of
baptisme
by
attending
upon
the
ordinance
of
the
word
,
&
upon
the
offer
of
the
covenant
of
grace
,
that
by
it
in
due
time
,
it
may
be
admitted
to
the
condition
of
faith
,
and
faith
it selfe
by
the
calling
of
the
Gospell
;
and
so
receive
the
seale
of
it
in
due
time
,
with
assurance
and
comfort
.
Duty
.
5
In
the
confidence
whereof
,
they
are
not
to
distemper
themselves
about
the
estate
of
it
,
whether
it
dye
or
live
;
but
cheefely
apply
themselves
to
use
the
meanes
,
for
the
atteyning
hereof
.
Duty
.
6
And
so
with
reverence
,
they
are
in
due
season
,
early
and
betimes
(
setting
aside
all
by-matters
)
to
addresse
the
infant
to
the
publique
assembly
,
to
the
Minister
by
name
,
desiring
him
(
as
deputed
by
the
Church
)
to
conferre
the
Sacrament
to
it
.
Duty
.
7
Also
giving
it
such
a
name
as
may
savour
neyther
of
curiosity
,
nor
vanity
,
nor
superstition
,
nor
profanenesse
,
but
rather
edification
and
holinesse
,
savouring
of
the
graces
offred
by
the
Sacrament
.
Duty
.
8
And
so
joyning
with
the
people
in
humble
supplication
,
confession
and
thankes
,
to
devote
it
solemnely
to
God
and
his
service
,
carefully
watching
over
it
for
their
whole
life
.
Vse
.
The
use
is
,
to
convince
the
most
parents
of
their
profanenesse
,
or
neglect
in
this
kind
:
who
as
they
never
came
(
it
may
be
)
themselves
within
the
covenant
of
God
,
by
an
actuall
faith
,
so
are
as
farre
from
seeking
it
for
the
infant
;
but
rest
in
the
bare
name
of
being
borne
in
the
Church
and
under
baptisme
,
as
if
that
would
beare
downe
all
for
time
to
come
:
Matth.
3
,
6.
meane
time
,
senslesse
of
their
owne
misery
,
and
their
deriving
of
it
to
the
child
:
resolved
to
suffer
it
to
lye
in
it
owne
perdition
,
for
ought
in
them
lyeth
.
They
please
themselves
in
the
feature
of
it
,
or
in
some
circumstances
of
other
content
,
a
sonne
,
an
heire
to
the
wealth
;
looke
at
pompe
,
or
cheere
,
feasting
and
mirth
,
(
who
rather
should
houle
and
weepe
for
themselves
,
Iam.
4
9.
and
theirs
;
)
and
after
they
have
sought
their
owne
ends
,
at
last
bring
it
forth
,
rather
to
a
Church-complement
(
as
they
basely
account
)
and
for
an
Eclesiasticall
ceremonie
of
water
,
than
a
spirituall
Baptisme
of
regeneration
:
and
so
afterwards
spending
the
time
in
mirth
and
jollity
;
but
suffering
the
child
both
elder
and
younger
to
run
riot
,
and
become
worse
the
child
of
Sathan
,
than
ever
before
,
and
to
weare
the
livery
of
God
in
despight
rather
than
service
to
him
.
Oh!
how
fearefull
an
account
have
these
to
make
?
And
although
I
deny
not
,
their
child
is
baptized
visibly
;
and
their
sinne
cannot
barre
the
Lords
covenant
of
grace
(
if
he
please
to
call
it
)
yet
,
what
woefull
accessaries
are
they
to
the
woe
of
it
?
How
much
better
is
it
to
be
childelesse
and
barren
,
than
to
be
fruitfull
under
such
a
curse
?
And
it
were
to
be
wished
,
that
even
such
parents
as
scorne
to
be
thought
profane
or
onely
civill
,
and
carnall
Protestants
,
were
not
guilty
of
this
neglect
.
As
one
said
of
Herods
killing
his
sonne
with
the
infants
:
Better
to
be
Herods
swine
than
sonne
:
So
of
these
.
The
second
person
in
this
worke
is
the
assembly
.
The
second
person
▪
Assembly
.
Her
duty
.
Hers
is
the
legacy
of
Baptisme
:
her
part
is
as
the
Church
of
Christ
,
to
bring
it
forth
duely
when
it
shall
duely
be
demanded
.
Also
to
present
themselves
there
in
publique
with
reverence
,
both
at
word
and
Sacrament
:
to
recognize
the
former
grace
of
Baptisme
offered
themselves
,
that
they
may
be
stablished
therein
;
or
else
by
remembring
their
owne
breach
of
vowes
,
to
be
abased
by
the
occasion
:
to
present
the
infant
to
God
by
the
Minister
:
to
looke
up
to
heaven
for
it
by
humble
confession
,
Prayer
and
thankes
,
and
so
to
conferre
the
marke
and
seale
of
the
Sacrament
upon
it
.
Vse
.
Which
point
serves
to
correct
and
rebuke
the
common
errors
and
abuses
generally
prevailing
in
Congregations
,
against
this
duty
:
few
abiding
the
Sacrament
,
but
rending
Gods
seale
from
his
covenant
sacrilegiously
:
others
staying
rather
to
gaze
and
gape
,
and
to
heare
and
see
bables
,
than
for
any
holy
end
;
and
after
the
name
given
,
posting
out
with
as
much
unreverence
,
as
they
were
present
with
small
humiliation
,
love
or
communion
:
and
so
(
as
if
it
concerned
not
them
)
leaving
the
action
to
them
whom
it
imports
,
and
by
their
example
,
teaching
others
to
d●e
the
like
for
them
,
and
bringing
in
a
profanation
of
the
ord●●ance
.
The
third
person
.
Minister
his
duty
.
The
third
person
is
the
Minister
,
deputed
by
God
and
the
Church
,
to
stand
betweene
them
as
sequester
of
blessings
,
and
duty
:
from
God
of
blessing
,
whose
baptisme
hee
offers
,
and
whole
person
(
in
his
acts
)
hee
resembles
;
from
the
people
of
duty
and
service
,
in
their
name
,
bringing
forth
the
Sacrament
to
publique
use
.
Before
both
hee
must
behave
himselfe
with
gravity
and
holinesse
:
separating
the
Element
,
and
touching
the
laver
with
the
blood
of
the
lambe
,
1
Tim.
3.15
.
and
4
12.
Exod.
40.9
.
that
it
may
be
sacred
:
blessing
the
fountaine
by
prayer
and
praise
of
his
lips
,
beseeching
the
Lord
to
assist
,
to
sanctifie
,
and
to
baptise
the
party
with
the
Holy
Ghost
and
fire
:
Matt.
3.11
.
Matth.
28.27
.
and
so
by
the
words
of
the
institution
,
In
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
receiving
the
child
and
dipping
it
in
water
,
to
pronounce
it
openly
to
be
a
reall
member
of
the
Church
of
Christ
.
A
great
worke
,
and
yet
there
is
a
greater
,
even
to
be
an
able
Minister
of
the
covenant
,
●
Cor.
3.6
.
and
to
understand
the
doctrine
and
use
of
baptisme
competently
,
to
teach
it
sensibly
to
the
people
,
that
he
may
not
as
a
dumbe
Idoll
,
bring
forth
a
thing
to
the
people
which
himselfe
knowes
not
.
I
have
spoken
of
the
use
before
:
onely
this
I
adde
,
That
although
any
of
these
three
persons
faile
of
the
Sacramentall
duenesse
&
service
,
I
doe
not
inferre
a
nullity
of
the
Sacrament
(
so
long
as
the
institution
is
preserved
)
but
a
necessity
of
sinne
in
such
offendors
:
for
whose
cause
it
might
bee
just
with
God
to
punish
the
children
:
howbeit
by
vertue
of
his
Covenant
and
election
,
Rom.
11
,
28.
he
is
and
will
be
the
God
of
his
owne
,
and
the
sin
of
man
shall
not
infringe
the
mercy
of
God
,
in
due
time
,
from
calling
to
himselfe
and
converting
even
the
children
of
such
sinfull
ones
,
freely
to
himselfe
,
in
the
Ministry
of
his
Gospell
.
Touching
that
I
have
said
of
Sacramentall
dipping
,
Digression
to
dipping
.
to
explaine
my selfe
a
little
about
it
;
I
would
not
be
understood
as
if
scismatically
I
would
instill
a
distaste
of
the
Church
into
any
weake
minds
,
by
the
act
of
sprinkling
water
onely
.
But
this
(
under
correction
)
I
say
:
That
it
ought
to
be
the
Churches
part
to
cleave
to
the
Institution
,
especially
it
being
not
left
arbitrary
by
our
Church
to
the
descretion
of
the
Minister
,
but
required
to
dip
or
dive
the
infant
more
or
lesse
(
except
in
case
of
weakenesse
)
for
which
allowance
in
the
Church
we
have
cause
to
be
thankefull
:
)
and
sutably
to
consider
,
that
he
betrayes
the
Church
(
whose
officer
hee
is
)
to
a
disordered
errour
,
if
hee
cleave
not
to
the
institution
:
Dipping
,
the
meetest
act
.
To
dippe
the
infant
in
water
.
And
this
I
so
averre
,
as
thinking
it
exceeding
materiall
to
the
ordinance
,
and
no
slight
thing
:
yea
,
which
both
Antiquity
(
though
with
some
addition
of
a
three
fold
dipping
:
for
the
preserving
of
the
doctrine
of
the
impugned
Trinity
,
entire
)
constantly
and
without
exception
of
Countries
hot
or
cold
,
witnesseth
unto
:
and
especially
the
constant
word
of
the
holy
Ghost
,
first
and
last
,
approveth
:
as
a
learned
Critique
upon
Matthew
,
Chap.
3.
Verse
11.
hath
noted
,
that
the
Greeke
tongue
wants
not
words
to
expresse
any
other
act
as
well
as
dipping
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Causaub
.
if
the
institution
could
beare
it
.
And
sure
it
is
,
if
the
Lord
meant
not
as
(
hee
saith
)
that
the
infant
should
bee
dived
to
the
bottome
,
yet
hee
much
lesse
meant
hee
should
bee
sprinkled
onely
upon
the
surface
:
But
rather
betweene
both
extreames
,
hee
should
bee
baptized
,
which
word
signifieth
the
true
act
of
the
Minister
,
to
dip
or
dop
the
body
,
or
some
part
of
it
into
the
water
:
And
the
essence
of
Baptisme
,
in
the
very
symbolicalnesse
of
it
,
urgeth
no
lesse
:
For
what
resemblance
of
ingrafting
,
putting
on
of
Christ
,
is
there
in
sprinkling
?
what
typicalnesse
is
there
of
our
descending
into
and
ascending
out
of
the
water
,
both
which
are
expresly
spoken
of
Christ
in
his
baptisme
of
Iordan
?
What
resemblance
of
our
buriall
or
resurrection
with
Christ
,
is
there
in
it
?
So
that
I
doubt
not
,
but
contrary
to
our
Churches
intention
this
errour
having
once
crept
in
,
is
maintained
still
by
the
carnall
ease
and
tendernesse
of
such
,
as
looking
more
at
themselves
than
at
God
,
stretch
the
liberty
of
the
Church
in
this
case
deeper
,
and
further
than
eyther
the
Church
her selfe
would
,
or
the
solemnenesse
of
this
Sacrament
may
well
and
safely
admit
.
I
doe
not
speake
this
as
a
thing
meete
to
disturbe
a
Churches
peace
:
but
as
desiring
such
as
it
concernes
in
their
places
,
to
looke
to
their
liberty
and
duty
in
this
behalfe
.
The
fourth
person
,
the
infant
.
The
fourth
and
cheefe
person
,
yea
equall
object
of
Baptisme
is
the
party
baptised
.
For
not
onely
the
Church
may
and
doth
baptise
her
infants
:
but
also
(
adultos
)
growne
ones
also
,
if
any
such
being
bred
Pagans
,
and
brought
within
the
pale
of
the
Church
,
shall
testifie
their
competent
understanding
of
the
new
covenant
;
and
professe
their
desire
to
bee
seazed
with
Baptisme
,
for
the
strengthning
of
their
soule
in
the
faith
thereof
:
professe
it
I
say
,
not
basely
and
slightly
,
but
with
earnestnesse
and
entirenesse
;
cutting
off
their
haire
and
nailes
,
and
abhorring
their
Paganisme
.
A
short
touch
of
the
baptisme
of
infants
.
But
the
truth
is
,
the
exercise
of
the
Churches
baptisme
is
upon
infants
:
Here
the
Anabaptists
rise
up
,
pleading
the
corruption
of
such
baptisme
,
and
urging
the
first
baptisme
of
catechised
ones
and
confessors
of
sinne
,
and
cravers
of
the
seale
,
upon
the
worke
of
the
Ministry
foregoing
in
knowledge
and
faith
,
which
can
be
incident
onely
to
Adulti
,
or
growne
ones
.
They
alledge
that
we
seale
to
a
blank
,
to
no
covenant
,
and
therefore
it
s
a
nullity
.
Sundry
learned
men
have
undertaken
to
stop
their
scismaticall
mouths
&
to
answer
their
peevish
Arguments
:
my
scope
tends
another
way
in
this
Treaty
,
so
farre
as
my
digression
may
be
veniall
.
I
say
this
,
for
the
setling
of
such
as
are
not
willfull
,
that
I
take
the
baptisme
of
infants
to
be
one
of
the
most
reverend
,
generall
,
and
uncontroled
traditions
which
the
Church
hath
,
and
which
I
would
no
lesse
doubt
of
than
the
Creede
to
bee
Apostolicall
.
And
although
I
confesse
my selfe
yet
unconvinced
by
demonstration
of
Scripture
for
it
,
yet
,
Reasons
for
it
,
first
,
Sithence
Circumcision
was
applyed
to
the
infant
the
eighth
day
,
in
the
Old
Testament
.
Secondly
,
there
is
no
word
in
the
New
Testament
to
infringe
the
liberty
of
the
Church
in
it
:
nor
speciall
reason
why
wee
should
bereave
her
of
it
.
Thirdly
,
sundry
Scriptures
afford
some
friendly
proofes
by
consequence
of
it
.
Fourthly
,
the
holinesse
of
the
child
,
(
externall
and
visible
)
is
from
their
parents
who
are
(
or
ought
to
be
)
catechised
,
confessors
,
penitent
and
Protestants
in
truth
(
which
privelidge
onely
open
revolt
disables
them
from
)
therefore
I
say
,
The
seede
being
holy
and
belonging
to
the
Covenant
,
the
Lord
graciously
admits
them
also
to
the
seale
of
it
in
Baptisme
.
1
Cor.
7
,
14
,
Quest.
Howbeit
here
a
further
quaere
arises
.
And
,
How
it
is
capable
.
1
▪
Pet.
3
,
21.
because
the
Sacrament
of
Baptisme
is
here
handled
by
us
,
not
as
halfe
a
Sacrament
(
onely
including
a
washing
of
the
flesh
)
but
an
entire
Sacrament
,
holding
out
and
giving
an
invisible
grace
by
outward
meanes
:
By
what
authority
shall
we
say
,
an
infant
may
be
presented
to
that
,
whereof
it
is
not
capable
?
To
that
I
answer
.
Answere
.
First
,
it
s
not
meete
that
Baptisme
being
the
Sacrament
of
new
birth
,
which
can
be
but
once
,
should
destroy
her
owne
Analogy
,
by
frequent
administring
:
therefore
if
but
once
,
the
most
comprehensive
way
,
is
to
doe
it
in
the
infancy
,
when
the
outward
admission
of
a
member
is
allowed
to
it
.
Secondly
,
although
the
child
be
not
capable
of
the
grace
of
the
Sacrament
by
that
way
,
whereby
the
growne
are
,
by
hearing
,
conceiving
,
and
beleeving
:
yet
this
followes
not
,
that
infants
are
not
capable
of
Sacramentall
grace
in
and
by
another
way
.
Pittifull
are
the
shifts
of
them
that
have
no
other
way
to
stop
an
Anabaptists
mouth
,
save
by
an
errour
,
that
an
infant
may
have
faith
.
It
s
easy
to
distinguish
betweene
the
gift
conveyed
,
and
the
manner
of
conveying
it
.
For
if
the
former
be
,
the
latter
in
such
case
will
poore
needlesse
.
But
if
the
infant
be
truly
susceptive
of
the
substance
of
Christ
,
none
can
deny
it
the
Sacrament
.
Now
to
understand
this
,
marke
,
that
infants
borne
of
beleeving
parents
,
are
of
the
number
of
those
that
shall
be
saved
(
though
dying
in
their
infancy
)
none
of
our
reformed
Churches
will
deny
.
It
is
enough
therefore
that
such
before
death
doe
partake
the
benefit
of
Election
in
Christ
,
together
with
the
benefits
of
Christ
in
regeneration
,
adoption
,
redemption
and
glory
;
Now
that
the
Spirit
can
apply
these
unto
such
infants
,
is
not
doubted
of
:
though
the
manner
thereof
to
us
bee
as
hidden
and
mysticall
thing
:
yet
so
it
is
,
the
Spirit
of
Christ
can
as
really
unite
the
soule
of
an
infant
to
God
,
imprint
upon
it
the
true
title
of
a
sonne
and
daughter
by
adoption
,
and
the
image
of
God
by
sanctification
without
faith
,
as
with
it
.
Now
,
if
the
thing
of
baptisme
be
thus
given
it
,
why
not
baptisme
?
Nay
,
I
adde
further
,
I
see
no
cause
to
deny
,
that
even
in
,
and
at
,
and
by
the
act
of
baptisme
,
(
as
the
necessity
of
the
weake
infant
may
admit
)
the
Spirit
may
imprint
these
upon
the
soule
of
the
infant
.
Vse
.
Let
the
use
of
the
point
bee
to
all
such
as
are
growne
to
yeares
of
discretion
,
to
looke
backe
to
their
Baptisme
.
Let
such
blesse
the
Lord
for
his
bounteous
prevention
of
them
with
the
Sacrament
even
before
they
had
any
strength
to
conceive
it
!
Why
should
the
Lord
so
doe
,
except
to
heape
hot
coales
upon
thy
head
(
oh
poore
wretch
!
)
and
to
teach
thee
to
conclude
;
Esay
65.1
.
Iam.
4
,
8.
Psal
119.10
.
that
he
who
was
found
of
thee
,
when
thou
soughtest
him
not
,
will
much
more
draw
neare
to
thee
when
thou
art
fayne
upon
him
,
and
seekest
him
with
thy
whole
heart
?
What
a
mercy
is
it
,
to
know
the
Lord
to
be
a
provoker
of
the
soule
to
imbrace
that
covenant
,
the
seale
whereof
hee
is
content
to
bestow
before
hand
,
for
the
hope
of
time
to
come
?
Who
should
so
play
the
Traytor
in
coole
blood
,
(
having
found
the
Lord
so
faithfull
in
his
love
)
and
to
cavill
thus
,
I
was
baptized
and
made
my
covenant
when
I
knew
nothing
,
nay
I
did
make
none
my selfe
,
but
others
for
me
!
Let
them
looke
to
their
stipulation
and
promise
,
I
made
none
!
Can
any
Trecherous
wretch
so
requite
the
Lord
?
Rather
(
if
any
sparke
of
love
be
in
thee
)
wilt
thou
not
breake
thy
heart
by
this
early
mercy
before
hand
?
Wilt
thou
not
say
,
what
a
shame
were
it
for
me
to
give
over
him
now
in
the
pursuit
of
his
grace
,
when
he
hath
formerly
layd
a
pledge
in
my
bosome
of
his
gracious
meaning
to
forgive
and
save
me
?
Were
it
not
just
I
should
be
left
to
perish
with
my
baptisme
of
water
,
barred
from
the
true
seale
of
Gods
covenant
:
Oh!
be
vigilant
,
and
studious
to
redeeme
the
opportunity
of
grace
,
and
to
follow
all
meanes
for
the
obteyning
of
grace
!
Kill
all
base
enimity
and
treachery
which
suggest
the
Lord
to
be
thy
foe
:
say
thus
,
Iudg.
13.23
.
Surely
if
hee
had
meant
to
destroy
mee
,
he
would
never
have
done
any
such
kindnesse
for
mee
:
but
this
preventing
freely
,
assures
mee
of
his
blessing
upon
my
attending
the
meanes
to
get
vocation
and
faith
.
Oh!
be
not
faithlesse
,
but
faithful
!
Suffer
no
base
ease
,
self-pride
,
security
,
infidelity
to
clog
thee
and
hold
thee
in
chaines
:
Iohn
20
,
27.
Doe
thy
worke
the
better
,
and
neglect
no
helpe
,
seeing
thou
hast
thy
pay
before
hand
.
But
to
conclude
,
if
the
false
and
hollow
are
so
culpable
:
what
shall
be
said
of
such
as
abuse
the
livery
of
Christ
,
to
debauch
themselves
in
all
kind
of
profanenes
,
pride
,
drunkenesse
,
riot
,
uncleannesse
,
swearing
,
abuse
of
the
Lords
day
,
and
that
lawlesly
!
How
much
better
were
it
,
they
had
never
seene
the
sun
,
than
by
their
contempt
of
this
long
suffring
of
God
,
to
heape
up
wrath
to
themselves
against
the
day
of
vengeance
!
besides
the
unspeakable
scandale
they
give
to
Atheists
.
From
the
personall
acts
,
I
come
to
the
second
Generall
:
The
2.
Generall
grace
of
it
.
2
Fold
.
viz.
the
Grace
of
the
Sacrament
of
Baptisme
;
which
I
illustrate
by
a
Diversity
:
viz.
that
it
serves
also
for
Admission
into
the
visible
body
of
the
Church
.
This
then
is
the
common
favour
of
Baptisme
;
viz.
matriculation
,
and
outward
incorporating
into
the
number
of
worshippers
of
God
,
1
Common
,
and
into
visible
Communion
.
This
is
as
the
porch
into
the
house
.
The
Lords
scope
in
Baptisme
is
an
inward
grace
,
but
this
generall
priviledge
is
to
all
equall
:
viz.
A
badge
of
an
outward
member
:
distinction
from
the
common
rout
of
the
world
,
Rom.
4
,
11.
out
of
the
pale
of
the
Church
.
The
Lord
appointed
Circumcision
as
a
seale
of
the
righteousnes
of
faith
cheeflly
:
yet
as
an
overplus
he
allowed
it
to
bee
the
Differencer
of
all
other
Nations
from
the
Iewes
.
Gen.
17
,
12
,
13
It
was
as
a
fence
and
wall
of
separation
from
them
in
all
their
converse
.
So
is
Baptisme
now
,
a
marke
or
badge
of
externall
Communion
:
whereby
the
Lord
settles
a
right
upon
the
person
to
his
ordinances
,
that
it
may
comfortably
use
them
as
his
owne
priviledge
,
and
waite
for
the
inward
prerogative
of
Saints
by
them
.
And
yet
this
(
as
much
as
men
boast
of
it
)
is
but
a
shell
in
respect
of
the
other
.
There
is
an
outward
implanting
of
the
wilde
Olive
into
the
sweet
Olive
;
that
it
may
bee
exempt
out
of
the
state
of
Aliens
from
the
Common-wealth
of
Israel
:
But
there
is
a
better
use
of
it
,
Heb.
12
,
25.
to
bring
us
to
mount
Zion
,
Heb.
12.25
.
to
the
soules
of
just
men
,
to
the
Assemblies
of
Saints
.
The
first
is
not
to
bee
slighted
:
the
latter
to
be
rested
in
and
honoured
.
Gen.
17
,
15.
Therefore
hee
who
rejected
Circumcision
,
was
to
bee
cut
off
from
his
people
:
voluntary
cutting
off
was
punished
with
necessary
.
Vse
1
The
use
whereof
is
,
first
,
to
teach
us
to
pitty
the
estate
of
so
vaste
a
portion
of
the
world
as
the
Lord
hath
left
in
their
blindnesse
of
minde
,
and
savadgnesse
of
spirit
;
and
cut
them
off
from
the
Church
of
God
wholly
.
Oh!
the
fearefulnesse
of
sin
which
should
lye
so
heavy
upon
the
Lords
heart
as
to
leave
so
many
Millions
for
thousands
of
yeares
,
and
thousand
thousand
generations
destitute
of
God
,
Act
●7
▪
30.
Ephe
3
,
5.
Word
,
Covenant
and
hope
(
ordinary
I
meane
)
giving
them
up
to
be
a
kingdome
of
Sathan
,
for
the
Prince
of
this
world
to
rule
at
his
pleasure
!
Not
to
speake
of
the
Iewes
whom
God
hath
left
to
the
obstinacy
of
their
rebellion
,
contempt
of
Christ
and
his
covenant
and
seales
.
How
should
wee
mourne
for
them
,
and
pray
for
their
conversion
and
the
fulnesse
of
the
Gentiles
?
Vse
2
Secondly
,
what
terrour
should
it
strike
into
the
spirits
of
such
as
yet
never
saw
their
naturall
condition
?
What
doth
baptisme
teach
,
but
this
,
our
woefull
Apostasie
from
God
by
sinne
,
our
estrangement
from
his
life
,
Ephe.
4.13
.
and
our
excommunication
from
his
people
?
It
is
not
our
outward
baptisme
which
can
releeve
us
;
Onely
it
shewes
how
deepely
our
nature
is
sunke
and
revolted
from
God
:
and
how
gracious
the
Lord
is
in
this
his
Sacrament
,
to
give
us
by
it
an
unconditionall
free
title
to
mercy
and
forgivenesse
,
whereas
he
hath
debarred
still
an
huge
part
of
the
world
from
Christendome
.
Vse
3
Thirdly
,
it
should
encourage
all
fearefull
hearts
,
that
doubt
whether
the
Lord
meane
as
he
saith
,
in
his
covenant
and
offer
to
be
reconciled
to
God
,
to
beleeve
that
he
is
ingenuous
and
faithfull
therein
:
seeing
that
by
Baptisme
he
hath
taken
away
that
objection
,
wiped
away
the
shame
of
Egypt
,
and
the
reproach
of
uncircumcised
ones
:
granting
a
second
priviledge
to
them
,
and
a
title
to
heare
,
pray
,
worship
,
beleeve
;
that
by
this
he
might
plucke
them
not
onely
from
Infidels
;
but
much
more
from
that
infidelity
and
Atheisme
which
estranges
them
from
God
:
and
might
make
them
true
free-denizons
of
his
kingdome
in
grace
and
glory
by
regeneration
.
Vse
4
Fourthly
,
its
woefull
conviction
to
all
such
as
still
disguise
themselves
under
this
priviledge
of
visible
members
:
and
wiping
off
this
oyle
of
consecration
,
still
abide
most
uncouth
monsters
and
savages
,
in
the
bosome
of
the
Church
under
Gods
cognizance
,
living
in
all
base
courses
,
open
profaning
of
Gods
name
and
Sabboths
,
blaspheming
that
God
into
whom
they
are
baptized
;
degenerated
both
from
the
habit
of
Christians
and
men
,
and
drowned
in
the
gulfe
of
all
excesse
of
impiety
,
intemperance
,
unrighteousnesse
,
and
whatsoever
even
Heathens
are
described
by
,
Rom.
1.
Eph.
4.
Oh!
Rom.
1.
Ephe.
4.
how
do
they
cause
Pagans
to
abhorre
the
hearesay
of
baptisme
and
Christ
?
as
some
Indians
beholding
the
Spanyards
in
the
east
parts
,
cryed
out
,
If
these
were
Christians
,
they
would
still
keepe
their
God
to
themselves
:
and
an
heathen
Physitian
spake
somewhat
like
,
If
these
be
Christians
,
my
soule
bee
with
the
Philosophers
.
Surely
their
foreskin
is
still
upon
them
,
Ier.
9
,
25.
yea
they
have
drawne
it
up
againe
as
ashamed
of
their
Baptisme
.
But
the
cheefe
thing
here
considerable
,
The
speciall
grace
of
it
,
is
Christ
our
new
birth
.
is
the
true
grace
of
the
Sacrament
of
Baptisme
,
which
point
is
one
of
the
most
materiall
both
for
knowledge
and
use
,
of
all
the
rest
.
Conceive
then
,
the
Lord
Iesus
being
wholly
given
of
God
in
each
Sacrament
(
though
for
divers
ends
)
this
former
Sacrament
offers
him
wholly
,
in
point
of
our
new
birth
,
or
the
new
creature
;
Christ
in
all
his
breadth
,
height
,
depth
and
length
;
Christ
for
being
,
and
regeneration
.
Perhaps
for
the
simpler
sort
it
might
be
enough
to
use
the
Apostles
words
,
of
him
are
we
,
who
is
made
our
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
.
1
Cor.
1.30
.
or
to
adde
thus
much
,
All
Christ
is
given
us
,
1
Cor.
1
,
30.
either
for
our
calling
,
or
for
our
imputation
,
or
for
our
sanctification
.
Howbeit
,
for
my
owne
exercise
in
part
,
and
for
the
clearer
view
of
Christ
sacramentall
in
the
water
:
I
would
adde
a
little
more
,
desiring
the
weake
reader
to
pardon
my
distinctions
,
as
more
meete
for
such
as
better
conceive
(
or
would
at
least
)
the
gift
of
Christ
in
his
extent
and
fulnesse
.
Distinction
of
it
to
be
marked
.
The
grace
then
of
Christ
bestowed
in
baptisme
,
is
either
first
grace
,
or
consequent
upon
it
.
The
first
grace
I
call
,
either
that
which
maketh
us
accepted
,
or
that
which
is
freely
given
to
in
here
and
abide
in
us
.
Concerning
the
former
kind
:
Grace
accepting
is
eyther
grace
of
meanes
serving
to
atteine
acceptance
,
or
the
grace
it selfe
atteined
.
The
former
,
of
meanes
,
in
one
word
is
the
grace
of
vocation
in
al
the
passages
thereof
,
preventing
,
assisting
,
and
perfitting
this
acceptation
of
the
soule
.
The
grace
it selfe
of
acceptance
atteyned
,
may
be
distinguisht
into
grace
eyther
of
maine
essence
,
or
of
priviledge
.
Grace
of
maine
essence
is
double
,
eyther
justification
of
our
persons
from
sinne
of
guilt
and
blemish
;
or
of
curse
(
wherein
Gods
acquitting
us
in
judgement
by
remission
and
pardon
,
properly
consists
:
)
or
reconciliation
,
by
which
being
pardoned
we
returne
to
grace
and
favour
againe
as
before
,
our
blood
being
restored
,
and
we
beloved
.
Then
secondly
,
grace
of
priviledge
is
double
:
positive
or
privative
.
Positive
priviledg
in
a
word
is
our
adoption
:
which
(
besides
favor
)
restores
us
to
the
former
condition
(
yet
much
bettered
)
of
children
,
sons
,
daughters
,
heires
:
and
so
to
the
priviledges
of
a
beleever
according
to
the
severall
occasions
of
his
life
&
course
.
Privative
in
a
word
,
stands
in
redemption
:
that
is
freedome
from
all
the
evills
,
dangers
,
enemies
,
crosses
,
within
without
,
bodily
,
ghostly
,
which
threaten
annoyance
to
our
happy
estate
in
Christ
.
Thus
for
the
1.
sort
.
The
second
are
graces
inherent
in
us
;
in
a
word
,
Sanctification
of
the
whole
man
,
body
,
soule
,
and
spirit
,
standing
both
in
Conscience
and
conversation
.
And
this
is
double
,
eyther
mortification
and
consumption
of
the
old
man
,
Gal
,
5
,
24.
renouncing
him
with
his
affection
:
and
lusts
,
&
crucifying
them
all
with
Christs
or
else
quickning
up
of
the
soule
in
the
bent
,
frame
,
intent
and
streame
of
it
,
to
the
life
of
God
and
grace
.
Thus
of
the
first
grace
.
The
consequent
upon
this
is
,
the
proper
issue
&
fruit
of
each
of
these
first
graces
which
they
leave
behind
them
in
the
soule
:
The
proper
issue
of
vocation
,
is
union
and
bringing
to
God
by
the
instrument
of
faith
.
The
proper
issue
of
justification
is
peace
and
quiet
of
conscience
.
The
fruit
of
reconciliation
is
holy
Complacence
and
contentment
or
joy
of
the
Spirit
in
God
her
Saviour
,
as
Mary
speakes
.
The
fruit
of
adoption
is
,
Luk.
1
,
47.
the
honour
,
liberty
and
excellency
of
beleevers
,
with
the
Spirit
of
children
,
confidence
,
and
calling
God
Abba
,
resting
upon
him
for
all
good
things
;
a
true
right
to
earth
,
heaven
,
and
all
therein
:
All
things
being
ours
,
we
being
Christs
,
as
Christ
is
Gods
.
1
Cor.
●
,
22.23
.
The
fruit
of
redemption
is
assured
●ecurity
of
heart
from
evill
,
conquest
and
triumph
in
Christ
,
true
deliverance
of
soule
from
Sathan
,
to
God
and
for
God
in
all
obedience
.
The
fruite
of
sanctification
,
is
the
blessed
guard
and
furniture
of
Graces
resident
both
in
the
minde
,
as
light
,
purenesse
,
wisedome
,
discerning
:
in
the
will
,
all
habits
and
uprightnesse
,
integrity
,
cheerefulnesse
,
faithfulnesse
:
in
the
affections
,
of
love
,
hope
,
feare
and
zeale
:
in
the
conscience
,
sensiblenesse
,
tendernesse
,
quietnesse
:
In
the
whole
man
,
serviceablenesse
to
God
in
the
conversation
and
whole
course
of
it
.
This
short
draught
I
have
the
rather
inserted
in
this
due
place
,
to
give
light
and
order
to
such
things
as
I
have
handled
in
the
three
Articles
of
my
second
part
,
and
the
fourth
,
sith
,
&
sixth
Articles
of
the
third
part
of
my
practicall
Catechisme
,
that
the
Reader
may
see
how
all
those
good
things
issue
from
Christ
distinctly
:
I
meane
,
the
use
of
meanes
,
the
strength
against
lets
,
and
the
right
to
all
priviledges
both
conditionall
and
actuall
:
But
especially
to
lay
downe
a
view
of
Christ
our
union
and
communion
Sacramentall
.
But
,
The
expressions
of
the
holy
Ghost
.
it
shall
not
bee
amisse
to
touch
this
point
as
the
Holy
Ghost
in
the
word
expresses
it
.
Sometimes
therefore
hee
expresses
it
in
generall
termes
,
and
sometimes
in
particular
.
Generally
he
calls
it
the
holy
Ghost
and
fire
.
See
Matth.
3.11
.
Matth.
3
,
11.
Matth.
3
,
16.
meaning
the
Spirit
of
Christ
in
the
efficacy
of
his
grace
,
which
should
purge
as
fire
;
Even
as
our
Saviour
Christ
is
said
to
have
the
Spirit
descending
at
his
baptisme
,
and
lighting
upon
him
:
meaning
that
he
thereby
received
the
unction
of
the
Spirit
,
and
the
gift
thereof
:
even
the
oyle
of
gladnes
above
his
fellowes
.
So
also
it
s
called
by
the
name
of
new
birth
,
Ioh.
3.5
.
Heb.
1
,
9.
Ioh.
3.
●
.
Except
a
man
be
borne
againe
of
water
and
the
Spirit
,
he
cannot
enter
,
&c.
So
the
washing
of
regeneration
,
Tit.
3
,
5.
&
renewing
of
the
holy
Ghost
,
Tit.
3.5
.
And
so
also
it
is
sayd
to
save
or
deliver
from
wrath
,
as
the
Arke
from
the
flood
,
1
Pet.
3.21
.
In
particular
,
this
regeneration
is
distinguished
,
into
the
washing
or
purging
of
justification
by
the
merit
,
or
the
washing
of
sanctification
by
the
efficacy
of
Christs
death
:
1
Ioh.
1
,
7.
See
Acts
22.16
.
Ephe.
5.26
.
The
former
we
have
in
1
Ioh.
1.7
.
The
blood
of
Iesus
purgeth
us
from
all
sinne
:
The
latter
see
,
Ephe.
5.26
.
That
he
might
sanctifie
and
clense
it
with
the
washing
of
water
by
the
word
:
To
present
it
without
spot
or
wrinckle
in
his
glorious
presence
,
Gal.
3
,
26.
&c.
Both
these
are
expressed
,
Galathi.
3.26
.
They
who
are
baptized
into
Christ
have
put
on
Christ
:
as
their
garment
both
of
covering
in
the
one
,
and
of
warmth
in
the
other
:
all
Christ
in
both
.
But
there
are
two
phrases
in
the
Scripture
by
which
the
holy
Ghost
delights
to
describe
the
grace
of
baptisme
:
The
one
by
remission
of
sins
,
the
other
by
dying
unto
sinne
and
rising
up
unto
righteousnesse
,
Of
the
first
there
is
frequent
mention
,
Luk.
3.3
.
Iohn
baptised
to
the
remission
of
sinnes
.
Luk.
3
,
3
,
Acts
22
,
16.
Rom.
6
,
3
,
8.
Act.
22.16
.
Wash
away
thy
sinnes
and
be
baptised
.
Of
the
latter
Paul
speaketh
much
in
Rom.
6.
from
the
3.
verse
to
the
8.
So
many
as
are
Baptized
into
Iesus
Christ
,
are
baptised
into
his
death
:
Therefore
we
are
buried
by
baptisme
with
him
into
his
death
;
that
like
as
Christ
was
raysed
up
from
death
by
the
glory
of
the
Father
:
so
might
we
walke
in
newnesse
of
life
.
For
if
we
have
beene
planted
together
with
him
into
the
likenesse
of
his
death
,
we
shall
also
be
to
the
likenesse
of
his
resurrection
.
And
note
this
further
,
that
as
the
holy
Ghost
expresses
the
meriting
causes
diversly
,
now
by
one
,
then
by
another
part
of
his
mediation
:
so
sometime
he
applyes
that
his
merit
to
one
fr●it
,
sometime
to
another
:
yet
so
that
by
one
merit
we
understand
all
,
and
by
one
effect
of
it
,
all
the
rest
.
Take
a
Text
,
1
Pet.
3.21
.
1
Pet.
3
,
21.
The
like
figure
whereunto
,
baptisme
now
saveth
us
:
not
the
washing
of
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
in
the
resurrection
of
Iesus
Christ
.
Marke
,
the
resurrection
of
Christ
,
being
the
compleatnesse
of
his
satisfaction
,
and
the
declaring
of
it
,
is
made
here
the
meriting
cause
of
the
grace
of
Baptisme
:
But
by
it
,
all
the
satisfaction
is
meant
:
And
the
effect
of
this
Baptisme
is
called
,
The
answer
of
a
good
conscience
,
which
is
the
peace
and
security
of
it
,
properly
issuing
from
pardon
of
sinne
and
guilt
:
yet
in
and
by
this
,
all
are
meant
,
both
justification
and
sanctification
.
The
selfe
same
phrase
is
used
,
Heb.
10.22
.
Heb.
10
,
22.
Having
your
hearts
sprinkled
from
an
evill
conscience
,
and
your
bodyes
washed
with
pure
water
,
that
is
,
with
peace
.
For
this
blood
,
Hebrewes
12.
cryeth
better
things
than
that
of
Abel
.
The
phrase
of
sprinkling
compares
Baptisme
to
the
Israelites
sprinkling
their
doore
posts
with
the
blood
of
the
Lambe
.
If
they
had
not
done
it
,
Exod.
12
,
22.
they
had
beene
in
danger
of
slaying
by
the
Angel
.
But
having
done
it
,
Heb.
10.24
.
their
heart
was
at
quiet
and
peace
through
the
promise
.
So
baptisme
is
a
better
sprinkling
of
a
better
blood
,
upon
a
better
object
,
to
a
farre
better
peace
,
even
peace
of
conscience
,
as
being
passed
from
death
to
life
.
By
all
these
places
not
unmeet
to
be
conferred
together
,
we
see
,
that
whole
Christ
crucified
,
Christ
in
water
,
Christ
in
our
Regeneration
,
Christ
in
our
union
,
and
by
it
all
his
benefits
are
the
extent
of
the
grace
of
baptisme
.
And
that
the
Minister
standing
in
Gods
stead
,
applying
water
to
the
Baptised
,
doth
by
it
apply
the
power
of
the
Lord
Iesus
by
the
Spirit
accompanying
the
same
,
to
create
a
new
birth
of
Grace
and
life
in
the
soule
.
The
which
worke
of
the
Spirit
I
shall
more
revive
in
the
first
use
of
this
point
.
Vse
1
This
use
is
exhortation
to
all
that
bring
or
behold
children
brought
and
offred
to
the
Lord
in
his
Sacrament
of
Baptisme
;
to
lay
in
by
faith
for
the
Spirit
of
Christ
in
the
water
,
whereby
the
Lord
would
vouchsafe
to
thy
child
and
renew
to
thy selfe
(
if
ever
truly
converted
)
the
Lord
Iesus
for
regeneration
and
the
new
creature
.
To
this
end
doe
two
things
.
First
,
2.
Things
.
1.
Behold
the
truth
of
the
word
.
Behold
the
truth
of
this
offer
of
the
Lord
Iesus
in
the
water
by
the
helpe
of
the
word
;
and
not
so
onely
,
but
what
the
word
of
Regeneration
can
worke
of
it selfe
in
the
soule
,
and
therefore
much
more
can
further
it
by
the
Sacrament
.
Secondly
,
by
and
through
this
Word
apply
the
merit
and
power
of
the
Sacrament
to
thy
soule
in
particular
.
For
the
former
,
know
,
although
a
Sacrament
be
above
a
word
,
yet
it
is
so
,
by
a
word
,
and
with
it
,
and
not
else
.
Behold
not
a
Sacrament
without
a
word
,
for
then
thou
seest
a
meare
empty
vanishing
Element
.
Behold
it
in
word
,
and
thou
sest
no
lesse
than
Christ
in
the
water
,
true
regeneration
offred
thee
.
Take
all
those
Texts
I
cited
before
:
looke
up
to
God
by
prayer
,
to
see
the
truth
of
them
,
Ephe.
4
,
22.
as
they
are
in
Iesus
;
to
rivet
every
of
them
in
speciall
into
thy
spirit
,
that
so
thou
maist
feele
a
bottome
to
thy
faith
out
of
a
word
:
Labour
to
see
what
makes
this
word
so
powerfull
,
even
the
truth
of
a
promiser
,
the
merit
of
a
satisfyer
:
who
died
,
shed
his
blood
,
was
buried
and
rose
againe
by
the
power
of
God
,
that
he
might
fill
a
promise
with
efficacy
,
and
perswade
thy
heart
,
that
seeing
all
that
he
suffered
was
for
thee
to
make
himselfe
thine
in
remission
of
sinnes
,
and
renewing
of
the
holy
Ghost
,
therefore
the
promise
that
offers
this
to
thee
,
in
the
Sacrament
,
is
sound
and
effectuall
.
Reade
and
ponder
that
place
I
named
,
Ephe.
5.26
.
Ephe.
5.26
.
Washing
of
water
by
the
word
.
And
so
be
resolved
if
the
word
of
a
true
God
tell
thee
,
That
he
will
wash
thy
soule
by
Christ
in
the
Sacrament
,
it
shall
be
so
,
it
cannot
be
otherwise
:
and
if
he
have
said
,
Christ
in
the
water
,
water
is
spirituall
birth
,
regeneration
,
renewing
,
purging
,
burying
in
the
grave
with
Christ
,
rising
up
with
Christ
;
then
so
it
is
.
This
word
will
give
a
bottome
to
thy
feete
to
stand
upon
,
while
thou
reachest
out
with
thine
hand
to
take
Christ
;
so
that
thou
shalt
not
stagger
.
Consider
that
the
same
word
which
hath
held
Christ
and
water
in
so
strong
an
union
,
can
also
hold
thee
upon
sure
ground
.
Alas
,
mens
going
to
worke
without
a
word
,
marres
the
power
of
Baptisme
:
and
causeth
the
soule
to
be
present
with
any
object
,
more
than
with
Christ
in
the
water
.
It
goes
with
the
Spirit
.
Further
,
bee
assured
this
word
of
Christ
in
his
promise
of
the
Sacrament
never
goes
alone
:
The
truth
of
it
alway
is
annexed
to
the
Spirit
of
Christ
in
the
water
.
All
the
word
is
full
of
this
;
tells
us
,
the
Spirit
is
that
which
assists
the
Sacrament
.
The
Spirit
quickneth
,
1
Ioh.
5.6
.
water
profits
nothing
alone
:
It
is
the
Spirit
which
must
joyne
with
the
word
,
with
water
,
and
unto
Christ
to
both
in
the
soule
,
or
else
the
things
of
the
Sacrament
are
as
farre
off
as
heaven
and
earth
.
But
the
Spirit
of
Christ
crucified
,
water
and
blood
,
meeting
with
the
Sacrament
,
fetches
out
all
the
power
of
Christ
into
the
soule
,
and
makes
the
promise
of
blessing
effectuall
.
Hence
it
is
that
nothing
is
so
common
in
Scripture
as
the
Spirits
concurring
with
Baptisme
.
Matthew
3.
Matth.
3.11
.
Hee
shall
baptise
with
the
holy
Ghost
,
and
fire
.
Tit.
3.5
.
Water
of
Regeneration
,
and
renewing
of
the
holy
Ghost
.
Tit
,
3
,
5.
As
it
attended
Christs
baptisme
,
so
it
must
ours
if
it
bee
efficacious
,
else
not
.
These
two
things
being
forelaid
,
bring
forth
thy
faith
in
the
word
&
Spirit
of
the
Sacrament
,
both
for
thy
child
and
thy self
,
These
two
things
brin
faith
.
for
begetting
or
reviving
of
Christ
to
regeneration
.
And
as
the
hand
puts
on
the
apparell
upon
the
body
,
yea
,
as
thou
beholdest
the
Minister
to
dip
thy
child
in
water
;
so
,
concurre
with
him
by
faith
,
and
behold
God
the
Father
,
putting
the
Lord
Iesus
upon
thy
soule
and
the
soule
of
thy
childe
,
for
pardon
,
peace
,
joy
,
confidence
,
security
,
grace
,
and
holinesse
;
and
fasten
upon
the
Word
,
and
draw
thereby
the
Spirit
of
Baptisme
to
helpe
and
satisfie
thy
soule
with
Christ
in
all
these
.
As
thou
wouldest
put
on
a
garment
upon
thy
naked
body
:
How
this
?
1
By
the
stripping
of
thy selfe
.
so
be
stript
and
empty
of
all
good
and
grace
in
thy selfe
;
feele
in
thy
soule
an
utter
absence
of
life
,
of
sence
,
motion
and
power
towards
the
inner
man
of
grace
:
Lie
before
the
Lords
Sacrament
,
as
a
forlorne
wretch
.
Say
thus
,
If
thy
baptisme
Lord
be
for
my
regeneration
,
what
am
I
without
it
?
A
dead
dogge
,
a
very
lumpe
and
masse
of
sinne
,
and
curse
,
utterly
void
of
the
least
dramme
of
life
,
savoring
nothing
but
earth
,
vanity
,
lusts
,
world
,
pleasures
;
a
very
slave
to
these
,
and
a
very
carcasse
of
all
goodnesse
,
and
being
of
God
.
Oh
Lord
!
strip
me
starke
naked
,
plucke
off
my
mufflers
,
shame
me
,
drive
me
out
of
my selfe
as
one
poore
,
miserable
,
blind
,
and
naked
.
This
is
the
first
worke
of
faith
,
to
put
off
the
soules
ragges
,
and
to
void
all
conceit
of
life
,
hope
,
or
grace
in
it selfe
,
and
to
set
it
before
the
Lord
as
Adams
red
earth
lay
before
him
,
when
he
was
to
breathe
the
life
of
Creation
into
it
.
Now
the
Lord
is
creating
thee
anew
by
his
Sacrament
.
Remember
,
Creation
is
of
nothing
,
Baptisme
never
made
new
creature
,
where
it
finds
any
thing
of
ones
own
.
Baptisme
should
then
not
create
,
but
rather
draw
somewhat
out
of
our
owne
principles
,
to
make
us
somewhat
,
to
which
we
bring
matter
of
our
owne
.
Oh!
people
come
to
the
Sacrament
full
of
their
owne
devotions
,
and
looke
that
God
should
make
them
new
creatures
of
their
owne
stuffe
:
this
were
to
patch
and
soden
our
old
,
not
to
create
a
new
man
in
us
.
Apply
our selves
to
the
Word
.
Secondly
,
being
thus
nothing
in
our selves
;
apply
wee
our selves
by
the
word
to
the
worke
of
the
Spirit
,
of
union
Sacramentall
;
bare
,
poore
,
empty
water
,
which
hath
in
it selfe
no
Sacramentall
substance
,
yet
by
the
vnion
of
the
Spirit
of
Baptisme
,
incloseth
the
Lord
Iesus
to
regeneration
in
it
:
If
thou
canst
say
,
water
is
not
a
more
beggerly
Element
in
the
Sacrament
without
Christ
,
than
thy
soule
is
emptie
,
unsubsisting
without
regeneration
:
Looke
to
the
Lord
by
thy
faith
,
and
pull
hard
at
him
for
the
Spirit
of
Baptisme
to
renew
a
life
,
a
spirit
and
being
of
pardon
and
holinesse
in
thee
.
If
while
the
word
lasts
,
and
the
Spirit
of
Baptisme
endures
,
(
even
to
the
worlds
end
)
Christ
and
water
shall
never
be
sundred
from
the
Sacrament
:
Beleeve
thou
as
firmely
,
that
Christ
as
water
,
shall
never
be
severed
from
thy
poore
soule
,
that
lies
humbly
before
him
,
destitute
of
all
life
in
thy selfe
,
and
lost
for
ever
,
except
Christ
be
thy
life
and
succour
;
I
say
the
Lord
Iesus
shall
never
be
wanting
to
such
a
soule
,
in
the
point
of
regeneration
.
Plead
then
thy
cause
strongly
with
the
Lord
;
behold
here
is
Christ
in
water
.
What
letteth
why
thou
maist
not
be
baptised
,
Act●
8
,
16.
as
Philip
said
of
the
Eunuch
?
Shall
water
ever
lose
her
cleansing
?
Were
it
not
madnesse
to
thinke
so
?
And
shall
Iesus
Christ
then
lose
his
power
to
cleanse
the
soule
?
Hath
hee
not
annexed
his
cleansing
to
waters
cleansing
?
Is
it
possible
that
all
the
divels
in
hell
can
dissolve
the
Sacramentall
Vnion
of
Christ
and
water
?
Oh
Lord
,
why
is
this
Vnion
,
and
for
what
serves
it
?
Is
it
good
for
any
thing
,
save
as
it
is
Sacramentall
?
Was
it
Christ
before
?
Is
it
Christ
after
?
No
sure
,
but
during
the
Sacrament
onely
.
And
why
so
?
Surely
to
teach
me
,
all
this
Vnion
is
for
me
.
Christ
water
serves
for
my
soules
washing
.
He
delights
not
to
be
one
with
a
base
Element
for
it selfe
;
but
that
in
and
with
a
creature
of
a
cleansing
quality
,
he
might
flow
into
my
soule
with
his
renewing
Spirit
!
Oh
Lord
,
I
beleeve
thy
word
!
Lord
let
thy
Spirit
convey
thee
with
water
into
my
soule
!
Be
it
,
Oh
Lord
,
as
thou
hast
said
!
Separate
not
thy
Spirit
from
thy
Sacrament
,
but
give
it
the
power
of
begetting
mee
to
the
life
of
faith
and
a
new
creature
.
3
Abhorre
carnal
reason
.
Ioh.
3.9
.
Thirdly
,
look
off
from
all
thy
carnall
reason
,
and
the
sillinesse
of
the
creature
:
Say
not
with
Nicodemus
,
How
shall
this
be
?
Consult
not
with
flesh
and
bloud
:
cavill
not
,
1
Ioh.
5
,
8.
Mat.
3
,
ult.
aske
no
further
signe
,
thou
hast
three
in
heaven
,
and
three
in
earth
,
bearing
witnesse
to
Gods
truth
:
Water
is
one
of
these
;
it
is
the
instrument
of
the
Spirit
;
though
it
be
on
earth
,
yet
that
is
from
heaven
,
call
not
for
a
voyce
from
heaven
the
second
time
;
it
s
enough
that
in
the
Baptisme
of
Christ
,
it
as
manifest
:
Hold
close
to
the
Word
and
Promise
:
Go
teach
and
Baptize
;
and
lo
,
Mat.
28
,
ult.
I
am
with
you
till
the
end
.
Let
all
conceits
of
Reason
vanish
in
the
truth
of
God
:
and
when
corruption
hath
done
all
it
can
;
yet
roll
thy selfe
upon
the
promise
,
and
by
the
Perspective
glasse
thereof
,
thou
shalt
see
that
grace
in
the
Sacrament
which
else
is
invisible
to
flesh
,
and
covered
under
the
ashes
of
unbeleefe
.
Let
all
be
qu●sht
with
this
,
My
soule
,
God
hath
said
it
,
I
see
nothing
but
water
,
but
there
is
Christ
with
water
to
regeneration
.
Lastly
,
cloze
with
the
Spirit
,
and
meete
it
at
the
Sacrament
.
4
Close
with
the
Spirit
of
the
Sacrament
.
If
thou
meete
it
not
there
,
it
s
because
thou
bringest
not
faith
with
thee
:
for
that
is
there
for
ever
inseparably
.
Grone
in
thy
spirit
unto
the
Spirit
of
Christ
,
that
thee
may
susteine
thy
bottomelesse
heart
in
her
desire
after
the
grace
of
the
Sacrament
.
Say
thus
,
Oh
blessed
Spirit
of
Baptisme
,
remember
thou
wert
given
by
the
Lord
Iesus
at
his
ascension
for
thy
Church
,
Ioh.
7.56.57
.
Now
Christ
is
glorified
,
Ioh
,
7
,
56
,
57
,
now
let
thy
Spirit
be
given
to
bring
the
life
of
the
Sacrament
into
mee
!
Once
when
the
world
was
a
Chaos
,
the
Spirit
of
creation
fostred
and
brooded
the
waters
,
and
brought
forth
order
and
matter
for
each
part
of
the
world
!
Oh
now
come
downe
with
thy
fire
,
and
warme
this
water
,
make
it
effectuall
,
for
the
scattering
of
my
darkenesse
,
errour
,
rebellion
,
corruption
,
Gen.
1
,
2.
and
the
purging
of
old
Adam
,
the
mortifying
and
consuming
of
my
concupiscence
and
lusts
!
And
then
travell
againe
with
mee
in
this
thy
ordinance
,
till
Christ
and
the
new
creature
be
formed
in
mee
!
Make
mee
thy
off-spring
,
Gal
,
4
,
19
▪
and
generation
:
breede
the
thoughts
,
affections
,
and
disposition
of
the
new
birth
in
me
!
Oh
make
this
fountaine
●nd
laver
blessed
and
fruitfull
to
be
the
seede
of
Christ
in
me
!
Once
thou
didst
so
worke
with
Iordan
,
that
the
washing
of
a
Leper
,
1
King
,
5
,
12
▪
caused
his
flesh
to
returne
as
the
flesh
of
a
child
.
Take
away
my
leprosie
also
,
Ioh.
5
,
3.4
:
and
make
me
as
a
little
child
!
Once
thy
Angell
so
stirred
the
Poole
,
that
who
so
stept
in
next
was
healed
,
of
what
disease
soever
he
was
sicke
!
Oh
,
stirre
this
poole
also
,
make
it
an
healing
water
,
put
into
it
the
vertue
of
him
,
that
with
a
word
spoken
could
cure
all
maladies
.
Heale
mine
Lord
,
by
this
poole
▪
if
an
Angell
could
heale
a
lame
legge
,
a
blinde
eye
,
a
deafe
eare
;
thy
Spirit
can
heale
worse
diseases
,
the
disease
of
my
nature
,
the
distempers
of
pride
,
envie
,
worldlinesse
,
selfelove
,
impatience
,
2
King
,
2
,
14.
infidelitie
,
and
what
not
!
As
Elisha
having
the
cloake
of
his
Master
,
with
the
promise
of
his
Spirit
,
smote
the
waters
and
caused
them
to
goe
this
way
and
that
,
till
he
went
o-over
dry
;
so
doe
thou
cry
,
Where
is
the
Lord
God
of
Baptisme
?
The
Lord
Iesus
in
the
water
,
the
Spirit
of
regeneration
?
Oh!
let
the
Arke
carrie
mee
safe
and
free
from
the
gulfe
of
wrath
and
destruction
!
2
Kin.
2
,
21.
First
,
O
holy
Lord
,
let
thy
Spirit
cast
his
salt
into
these
waters
,
which
my
sinne
hath
made
barren
and
accursed
,
(
even
as
all
other
creatures
)
and
sanctifie
them
by
union
,
and
put
a
blessing
upon
them
,
implanting
the
root
of
the
Lord
Iesus
into
my
soule
by
dipping
me
into
them
,
that
so
as
verily
as
I
behold
my
childs
face
,
and
my
owne
flesh
cleansed
from
spots
by
outward
water
,
so
surely
we
may
find
our
soules
and
spots
thereof
to
be
washed
by
the
bloud
of
Christ
(
this
true
laver
of
the
new
Birth
)
unto
remission
of
sinnes
,
and
eternall
life
!
Thus
much
of
this
point
,
I
now
come
to
the
third
and
last
.
The
3.
general
.
The
end
of
it
.
The
third
generall
in
the
Description
is
,
the
end
whereto
Baptisme
serveth
.
And
that
is
,
the
sealing
up
of
all
the
grace
(
mentioned
before
)
to
be
the
soules
owne
,
in
assured
perswasion
and
possession
.
I
say
not
that
this
is
the
end
which
all
baptized
ones
attaine
unto
:
nay
,
not
all
,
who
yet
by
the
word
and
faith
doe
attaine
some
comfortable
fruit
of
Baptisme
.
But
this
I
say
is
the
end
which
God
intends
in
the
Sacrament
:
To
seale
up
the
soule
to
an
assured
feeling
and
reall
partaking
of
those
holy
things
of
Christ
,
which
are
here
offered
.
I
meane
not
that
this
sealing
of
Baptisme
is
inherent
in
it
,
To
seale
our
regeneration
.
so
as
if
the
Spirit
of
regeneration
were
but
an
attendant
to
Baptisme
:
no
,
in
no
wise
:
but
this
;
where
the
Lord
meanes
to
bestow
upon
a
beleeving
soule
(
which
though
it
relies
upon
his
Word
and
Promise
,
yet
finds
many
doubts
and
feares
)
this
grace
of
knowing
it selfe
to
beleeve
,
to
be
regenerated
,
to
be
elect
,
to
be
heire
to
heaven
:
(
which
reflexion
is
the
worke
of
the
holy
Ghost
)
there
the
Lord
useth
the
Sacrament
of
Baptisme
to
be
the
instrument
of
this
assurance
,
and
to
make
up
the
evidence
of
the
word
,
full
and
effectuall
.
For
even
as
the
seale
annexed
to
an
evidence
,
makes
it
past
question
(
as
I
said
before
)
so
doth
this
Seale
added
to
the
word
,
perfect
the
evidence
of
it
,
and
therefore
we
may
truly
say
,
carries
in
it
the
last
,
best
and
uttermost
evidence
,
which
the
Lord
hath
to
bestow
upon
the
soule
,
to
put
her
out
of
question
.
To
repeat
things
spoken
already
,
is
not
my
purpose
:
By
looking
at
the
Covenant
▪
onely
apply
the
generall
to
particular
:
The
seale
of
Baptisme
lookes
at
the
extent
of
the
Covenant
:
Thou
knowest
what
it
is
to
have
the
Lord
to
be
thy
God
in
Christ
.
I
spake
(
even
now
)
at
large
of
the
grace
of
Baptisme
.
The
selfe
same
is
the
extent
of
the
Covenant
;
it
reacheth
not
one
inch
shorter
,
than
that
I
spake
there
.
Now
marke
,
as
large
as
that
is
,
so
large
is
this
Seale
of
Baptisme
;
and
the
Lord
keeper
of
the
great
Seale
is
the
Spirit
of
Christ
:
he
it
is
who
brings
it
forth
to
the
soule
that
needs
it
,
and
hungers
after
it
by
the
taste
of
the
graciousnesse
▪
and
sweetnesse
of
God
in
the
Covenant
.
And
he
a●kes
the
soule
,
and
saith
:
Poore
soule
,
have
not
I
oft
convinced
thee
by
my
promise
,
of
my
faithfull
meaning
?
Have
I
not
said
,
I
will
never
faile
or
deceive
thee
.
Yes
Lord
,
but
I
am
sold
under
carnall
sence
and
infidelity
:
Well
,
but
what
saist
thou
if
I
bring
forth
the
markes
,
the
wounds
,
the
water
,
and
bloud
of
the
Lord
Iesus
side
,
&
sprinkle
them
upon
thee
?
when
Tamar
knew
not
how
to
convince
Iuda
,
lo
,
she
sends
him
the
cloke
,
staffe
,
Gen.
38
,
25.
and
signet
,
asking
him
,
Whose
they
were
?
and
when
he
saw
them
he
was
convinced
.
This
course
was
better
than
words
,
it
had
a
reall
relation
in
it
.
So
here
the
Spirit
brings
out
the
very
instuments
of
assurance
,
and
laies
water
upon
thy
flesh
to
secure
thee
,
Christ
in
his
life
and
death
is
thine
:
and
shall
not
this
be
a
reall
relation
above
the
naked
word
unto
thee
?
Yes
surely
if
together
with
the
outward
presenting
of
the
things
,
he
also
clap
the
Seale
upon
thy
soule
,
and
leave
a
print
upon
thy
soft
heart
,
which
may
assure
thee
he
hath
been
there
,
to
fetch
out
thy
slavish
feare
and
infidelitie
.
Ephe.
1
,
13.
Reade
Ephe.
1
,
13.
where
this
Spirit
is
called
the
sealer
of
the
Promise
:
it
s
called
the
earnest
of
our
Inheritance
,
and
purchased
possession
.
Reade
also
Ephes.
4.30
.
where
it
is
called
the
Sealer
of
our
redemption
;
Ephe.
4.30
.
By
which
phrases
,
all
the
whole
grace
of
Christ
is
meant
,
viz.
That
the
Spirit
in
Baptisme
seales
our
Vocation
,
our
Iustification
,
Adoption
,
Sanctification
,
and
the
rest
,
one
as
well
as
the
other
.
Vse
1
Now
for
use
.
Branch
1
If
this
be
true
,
what
cause
of
mourning
is
there
for
us
in
these
times
,
that
the
grace
and
sealing
power
of
the
Spirit
in
Baptisme
is
so
unknowne
to
the
body
of
Congregations
in
this
Church
?
How
few
behold
Baptisme
with
such
an
eye
?
Oh!
how
do
the
most
turne
it
into
a
ceremony
?
Some
of
the
richer
sort
,
making
it
a
ceremony
of
Pompe
and
sensualitie
:
the
poorer
,
of
common
passage
and
forme
,
which
when
it
s
over
,
the
Pageant
is
done
.
The
better
sort
acknowledge
but
an
initiating
ordinance
,
serving
to
make
men
visible
Christians
.
But
as
for
grace
,
especially
this
exceeding
grace
of
the
sealing
Spirit
of
Adoption
and
assurance
,
what
one
of
an
hundred
sees
it
?
Oh
lamentable
!
We
reade
,
that
when
certaine
disciples
of
Iohns
baptisme
at
Ephesus
,
Act.
19
,
2.
were
asked
by
Paul
,
If
they
had
received
the
holy
Ghost
since
they
beleeved
?
They
answered
,
They
knew
not
so
much
as
whether
there
was
an
holy
Ghost
or
no.
So
may
I
say
of
our
people
:
Alas
,
they
are
so
farre
from
the
Seale
of
Baptisme
,
that
they
know
not
whether
there
be
any
such
thing
or
not
?
They
know
not
that
God
hath
any
Ordinance
of
so
high
nature
or
no
,
as
this
,
to
convey
assurance
into
a
man
of
his
regeneration
:
And
how
can
such
chuse
but
live
a
sad
,
drooping
course
?
Branch
2
Nay
,
to
this
I
may
adde
,
that
it
is
the
case
of
thousands
of
Christians
(
whom
we
should
highly
offend
,
if
we
questioned
them
)
who
scarse
see
neede
of
such
a
sealing
Ordinance
.
They
praise
God
,
they
have
beleeved
their
salvation
,
and
since
that
,
they
have
been
rid
of
all
feares
and
doubts
,
and
walke
on
and
on
without
ayle
or
annoiance
.
Indeede
they
found
some
adoe
with
themselves
ere
they
could
attaine
faith
.
But
when
they
once
got
it
,
they
got
all
at
once
,
and
since
feele
small
doubts
or
oppositions
to
it
,
within
or
without
.
No
do
?
What
?
was
all
grace
laid
in
one
houre
in
your
bosome
?
Have
ye
no
steppings
in
of
Sathan
,
flesh
,
infidelity
,
revolt
,
had
world
to
unsettle
ye
.
I
will
not
judge
you
:
but
judge
your selves
,
and
enquire
,
whether
that
sudden
peace
of
yours
be
not
rather
such
a
one
as
savors
of
presumption
,
or
of
a
desire
to
be
troubled
no
longer
about
the
matter
,
than
solid
and
profound
:
Feare
the
worst
,
the
best
will
save
it selfe
.
Tremble
to
thinke
God
should
have
an
Ordinance
in
store
,
which
you
stand
in
no
neede
of
.
If
it
be
so
,
then
such
as
neede
it
,
shall
have
it
,
but
you
may
misse
it
well
enough
.
Branch
3
To
these
I
may
adde
another
(
though
better
object
of
mourning
)
whose
hearts
are
afflicted
enough
,
for
lacke
of
assurance
:
but
what
with
their
selfe-loving
rest
in
their
complements
,
and
not
going
to
the
golden
Scepter
(
with
Ester
)
and
what
with
their
deapth
of
melancholy
,
Ester
4.16
.
and
5
,
2.
hardnesse
to
be
perswaded
;
as
also
their
deepe
bondage
by
unbeleefe
;
they
will
not
heare
of
such
a
possibilitie
of
sealing
assurance
,
but
either
thinke
it
a
fable
,
or
farre
from
their
reach
:
and
therefore
set
downe
their
staffe
,
that
(
if
unbeleefe
and
staggering
can
doe
it
)
all
their
dayes
must
be
miserable
.
The
Lord
hath
removed
them
farre
from
prosperitie
,
and
put
out
their
light
.
Oh
,
Lam.
3.13
.
Deut.
32.6
.
unthankfull
ones
!
Doe
ye
thus
requite
the
Lord
for
his
Sacrament
?
Is
this
your
meditation
,
application
of
the
sealing
power
of
it
?
Is
it
too
good
for
ye
,
with
Ahaz
,
to
receive
a
signe
from
God!
Doe
ye
not
neede
it
?
or
,
Esay
7.12.13
.
are
ye
so
saped
in
bondage
and
anguish
,
that
ye
heed
it
not
?
Why
then
yeeld
ye
purposely
to
it
?
Why
strive
ye
not
to
lay
in
for
any
grace
which
God
hath
for
ye
?
What
service
shall
God
have
from
ye
without
it
?
If
ye
slight
this
comfort
,
must
ye
not
needs
slight
obedience
?
If
God
should
streighten
ye
in
seeking
it
,
and
hold
ye
off
;
yet
is
there
any
such
employment
,
so
precious
as
this
.
Oh!
poore
soules
,
if
lamenting
would
doe
you
good
,
what
neede
have
ye
of
it
?
Oh!
consider
and
come
out
of
your
dungeon
!
Tell
me
,
when
our
Adversaries
the
Papists
laugh
and
scorne
the
Doctrine
of
assurance
,
say
its
impossible
:
doe
you
favour
them
?
Sure
I
am
,
in
your
conscience
and
conversation
,
ye
are
of
another
stampe
:
and
do
ye
not
tremble
that
you
should
dwell
next
doore
to
such
,
and
fall
into
the
same
streame
of
their
error
?
2
Pet.
3.
ult.
Vse
2
Secondly
,
let
all
humble
ones
,
that
would
follow
the
Lord
in
his
Ordinance
(
if
by
any
meanes
they
might
comprehend
that
for
which
they
are
comprehended
of
Christ
)
admire
and
adore
this
bounty
of
God
in
his
Sacrament
,
Phil.
3
,
11
who
so
long
since
thy
Baptisme
,
when
thou
thoughtst
no
other
,
but
thou
hadst
beene
forgotten
,
yet
hath
remembred
,
or
offers
to
remember
thee
with
the
fruit
of
thy
Baptisme
:
who
could
have
dreamt
it
?
Once
,
Ioh.
13
,
7.8
,
9.
when
Peter
heard
Christ
offer
to
wash
him
,
he
told
him
,
he
should
never
doe
so
meane
an
office
to
him
.
But
when
our
Saviour
replied
,
What
I
now
doe
,
thou
knowest
not
,
but
hereafter
thou
shalt
know
;
then
hee
changed
his
minde
.
When
the
Lord
gave
thee
Baptisme
in
thine
infancie
(
which
was
a
pledge
of
further
favor
)
he
shewed
thee
mercy
.
But
lo
,
he
had
a
deeper
reach
;
and
in
due
time
,
thou
shouldst
know
it
;
and
now
he
offers
it
thee
:
No
Sacrament
passeth
thee
,
but
(
if
thy
heart
and
mind
be
matches
)
he
revives
the
print
of
thy
Baptisme
unto
thee
.
Oh!
Why
is
not
thy
heart
broken
at
it
?
Lord
,
I
have
lived
loosely
,
and
basely
,
this
twenty
,
thirty
,
fortie
yeares
,
since
thy
baptizing
me
:
Shewing
that
I
was
not
much
the
better
for
it
:
And
now
shouldest
thou
at
last
send
a
showre
to
fetch
up
the
seed
of
regeneration
,
Iud.
14
,
14.
from
under
this
drie
clod
;
Out
of
the
eater
,
bring
sweetnesse
?
and
create
thy selfe
in
a
wombe
so
old
,
barren
,
and
past
all
hope
of
new
birth
?
Gen.
18.12
:
Sarah
laughed
(
the
text
saith
)
when
she
heard
of
such
newes
:
But
truly
Lord
my
heart
hath
cause
to
rend
in
pieces
to
see
such
mercy
.
Oh
Lord
,
I
see
with
thee
a
thousand
yeares
are
as
one
day
!
2
Pet.
3
,
8.
Rom.
4
,
17.
Thou
callest
things
that
are
,
as
if
they
were
not
?
Thirtie
yeares
of
ignorance
,
saped
in
the
world
,
carnall
,
civill
,
saples
under
the
do●trine
of
thy
Grace
and
Covenant
,
(
it
may
be
also
)
a
swearing
,
drunken
,
uncleane
wretch
(
to
be
sure
a
son
of
old
Adam
)
still
an
hypocrite
and
unbeleever
.
Oh!
shouldst
thou
now
(
ere
I
die
)
prevent
hell
for
me
,
and
cause
that
word
of
Regeneration
,
which
never
afforded
any
favor
to
me
;
now
to
shew
me
,
that
thy
Sacrament
fortie
yeares
since
cast
upon
me
,
hath
not
lost
her
strength
and
efficacy
?
Oh
Lord
!
methinks
now
I
see
plainely
why
thou
wert
aforehand
with
me
;
Even
that
I
might
be
ashamed
I
should
be
so
behind
with
thee
:
That
being
on
the
surer
hand
,
I
might
ply
thy
Covenant
the
more
earnestly
!
Oh
Lord
,
if
thou
hadst
not
prevented
me
wth
the
grace
of
the
Spirit
,
I
had
slept
in
death
!
and
in
thy
livery
,
lived
and
died
a
Traitor
.
But
now
,
since
thy
Covenant
hath
entred
into
mee
:
behold
,
I
see
well
thy
Sacrament
hath
added
some
strength
unto
my
unbeleeving
heart
;
and
laying
all
thy
dealing
together
,
I
perceive
thou
meanest
to
heape
hot
coales
of
fire
upon
me
,
that
I
might
at
leasure
,
(
ere
I
goe
to
the
pit
,
and
be
no
more
seene
)
know
and
feele
that
blessed
use
of
Baptisme
,
which
I
never
saw
.
Oh
Lord
,
I
know
there
is
a
sealing
power
in
it
!
It
s
an
annex
to
thy
Covenant
.
No
sooner
did
that
allure
me
to
beleeve
,
but
thy
Spirit
joyned
it selfe
to
me
,
to
second
it
,
to
strengthen
my
fainting
heart
,
and
then
I
saw
,
If
thou
hadst
meant
to
destroy
me
,
thou
wouldst
never
have
spent
one
cord
upon
me
!
Iud.
13
,
23.
But
seeing
thou
meanest
to
save
me
,
all
shall
do
me
good
,
promise
&
Seale
,
and
so
I
have
found
it
Lord
,
and
blesse
thee
in
the
view
of
such
experience
!
How
many
hundreds
of
my
age
,
education
,
and
fashion
,
have
quite
given
thee
over
in
the
covenant
they
made
in
Baptisme
?
But
now
,
I
doe
adore
and
wonder
at
this
unspeakable
love
of
thine
towards
me
;
Oh
let
it
never
be
forgotten
.
Vse
3
Thirdly
,
let
it
teach
thee
to
examine
thy selfe
about
the
truth
of
the
sealing
grace
of
the
Spirit
in
thy
Baptisme
.
If
the
Seale
be
as
large
as
the
Patent
,
to
all
uses
and
ends
of
it
;
the
way
to
trie
thy selfe
herein
,
will
bee
this
,
to
examine
thy self
about
the
work
of
the
word
of
Regeneration
in
thee
.
If
that
have
brought
thee
neere
to
thy
birth
,
lo
,
here
is
the
Spirit
for
thee
,
to
give
strength
for
bringing
thee
forth
to
the
light
.
For
Baptisme
truly
understood
,
seales
up
all
which
the
word
hath
bred
in
thee
.
Deceive
not
thy selfe
in
thinking
that
the
water
alone
will
beget
the
to
God
.
No
,
it
s
the
Word
of
God
,
1
Pet.
1.
ult.
which
must
doe
it
,
1
Pet
,
1
,
22
:
as
,
Iam.
1.16
.
Of
his
free
will
hee
begat
us
by
the
Word
of
truth
.
Iam
,
1
,
16
,
Trie
thy selfe
then
by
the
usuall
acts
of
the
word
of
Regeneration
,
and
so
thou
maist
gather
that
this
Spirit
belongs
to
thee
.
This
is
no
place
for
mee
to
digresse
:
I
will
cull
out
onely
two
or
three
things
which
may
serve
for
this
use
.
Deceive
not
thy selfe
,
and
God
will
not
deceive
the
:
Didst
thou
ever
then
feele
in
thy selfe
that
this
immortall
seed
,
cast
into
thy
eare
,
did
so
descend
into
thy
heart
,
as
to
worke
any
immortall
hope
in
thee
?
2
Tim.
1
,
11.
The
Gospell
reveales
immortality
and
glory
to
the
soule
:
Did
it
ever
bring
to
light
any
such
thing
to
thee
?
Did
it
ever
conceive
in
thee
a
sensible
distaste
of
all
hopes
below
,
and
raise
thy
affections
above
?
Did
it
ever
cause
the
things
of
the
earth
,
long
life
,
health
,
successe
,
welth
,
money
,
pleasure
,
to
be
despised
in
comparison
of
the
hope
which
is
set
before
thee
?
Camest
thou
ever
from
the
word
,
another
man
in
thy
aime
,
appetite
,
savor
and
love
,
than
thou
wentst
?
Did
thy
heart
ever
burne
within
thee
there
?
And
when
thou
camest
with
earthly
,
base
thoughts
,
did
the
Lord
so
dash
them
by
heavenly
doctrine
,
and
the
hope
of
Christ
,
that
thou
returnedst
to
thy
house
with
a
distaste
of
thy selfe
for
them
?
Wert
thou
ever
so
touched
and
taken
with
the
promise
of
the
word
,
that
thou
wert
loath
to
forgo
it
,
for
any
delight
?
In
particular
,
try
thy self
thus
,
Instances
of
the
words
working
.
1.
Hath
the
word
of
the
Law
cast
a
destroying
seede
of
death
into
thee
,
&
taken
a
way
that
life
of
old
Adam
,
&
jollity
in
sin
?
Hath
it
defaced
thy
old
Image
,
discovered
thee
to
thy selfe
to
be
an
Alien
from
the
Life
of
God
,
and
common-wealth
of
Israel
?
the
son
of
an
Hittite
and
Amorite
,
as
odious
as
one
of
thirtie
old
would
be
to
thee
,
who
never
was
baptized
?
Secondly
,
hath
the
Gospell
cast
a
better
seed
of
hope
in
Christ
by
the
Covenant
of
reconciliation
into
thee
?
In
thy
hearing
of
this
glad
tidings
,
hath
the
Lord
bored
an
eare
in
thee
,
by
which
this
seede
might
conceive
and
kindle
in
thy
heart
?
Hath
it
wrought
the
preparation
of
heart
in
thee
,
by
brokennesse
,
tendernesse
,
humilitie
,
unweariednesse
of
paines
,
selfe
de-deniall
?
&c.
Hath
it
setled
and
digested
in
thee
,
as
a
thing
of
such
beauty
,
as
in
comparison
of
which
,
all
the
glory
of
the
earth
is
drosse
?
Hath
it
abode
in
thee
,
and
brought
an
undecaying
sweetnesse
into
thee
?
Hast
thou
felt
in
thy
wombe
the
paines
of
true
life
,
and
the
new
birth
?
viz.
How
corruption
of
nature
,
selfe
,
and
infidelity
,
have
rebelled
against
the
work
,
both
of
the
Law
and
Gospell
?
Gen.
25
,
22.
Hast
thou
with
Rebecca
(
in
this
combat
)
gone
to
God
with
thy
complaint
of
the
infinite
lets
that
have
held
thee
from
bele●ving
?
And
hath
the
Lord
by
his
Promise
and
perswasions
,
fastened
thy
anchor
of
soule
upon
his
bottome
of
free
grace
and
truth
,
renouncing
thy
owne
hopes
,
feares
,
performances
?
So
that
now
thou
hast
him
close
bound
to
thee
in
his
word
,
from
ever
forsaking
thee
?
Then
I
say
to
thee
,
thou
art
he
whom
the
word
hath
breed
Christ
in
,
and
formed
life
in
thee
by
faith
.
What
wanteth
then
?
Oh!
thy
heart
is
fickle
,
and
too
weake
to
buy
and
sell
upon
the
bare
word
without
wavering
!
yea
,
thou
hast
much
adoe
to
get
victory
over
thy
uncertain
heart
!
Well
,
no
wonder
.
Thou
seest
nothing
,
and
to
resist
sence
,
is
a
great
worke
:
yet
,
be
faithfull
with
God
,
and
give
not
over
his
promise
,
and
by
due
cleaving
to
the
bare
truth
of
the
Lord
,
begge
further
light
,
and
rest
not
in
thy
measure
,
much
lesse
yeeld
to
any
love
of
sinne
to
darken
and
defile
thee
:
And
so
doing
,
I
assure
thee
,
that
to
thee
,
(
and
to
none
but
such
)
the
seale
of
baptisme
belongs
:
thou
shalt
find
the
Lord
will
by
his
Spirit
convince
thee
deeplier
;
the
Spirit
of
Baptisme
shall
bring
forth
Gods
pledges
,
shew
thee
them
,
Ioh.
16
,
9.10
.
convey
into
thy
faint
heart
,
strength
,
confidence
,
and
courage
of
faith
,
and
set
thee
above
thy
distempers
,
as
if
they
had
never
annoied
thee
:
If
,
I
say
,
hee
have
purposed
such
a
decree
of
grace
unto
thee
,
he
will
effect
it
in
time
:
else
know
,
that
(
howsoever
)
yet
thy
service
is
blessed
,
and
thy
faith
hath
br●●d
the
life
of
regeneration
in
thee
.
Branch
1
Forthly
,
let
this
be
exhortation
,
to
urge
us
to
apply
our selves
to
Baptisme
,
for
the
sealing
work
of
the
Spirit
therin
.
To
young
Novices
.
And
first
I
direct
my
speech
to
yong
novices
under
the
means
:
Slight
not
off
the
first
incklings
of
this
sealing
Spirit
.
The
1.
layes
&
heates
of
the
holy
Ghost
and
fire
,
doe
usually
breake
forth
in
youth
.
Consider
,
it
s
not
a
dayes
worke
,
nor
a
thing
easie
to
settle
the
Spirit
of
sealing
upon
thy
soule
;
there
be
many
steps
to
it
.
Oh!
looke
to
it
,
yee
young
beginners
;
One
cause
why
old
Christians
walke
so
heavily
,
is
because
they
never
heeded
,
or
hatched
the
first
motions
of
the
Spirit
in
their
beginnings
!
If
then
the
Spirit
of
God
doe
call
and
stirre
in
thee
,
by
early
affections
,
love
,
zeale
,
enquiry
;
answer
,
Speake
Lord
,
for
thy
servant
heares
;
put
him
not
off
by
ease
or
bondage
;
1
Sam.
3
,
9.
If
such
a
thought
come
,
as
this
,
What
a
dramme
of
Grace
and
Life
of
Christ
is
worth
,
or
what
vow
thou
madest
in
Baptisme
,
and
how
retchlesse
thou
hast
beene
to
keepe
it
;
dally
not
with
such
items
,
shake
not
off
,
either
pangs
of
terrour
,
by
lusts
of
youth
,
or
pangs
of
hope
and
love
,
with
ease
and
sloth
:
for
so
the
Spirit
of
sealing
is
fore-stalled
,
and
the
faire
forwardnesse
thereto
,
will
hardly
be
recovered
.
Put
in
thy
foote
presently
upon
the
Angells
stirring
the
poole
;
Ioh.
5
,
4.
if
thou
have
an
heart
,
none
shall
prevent
thee
heere
,
as
there
.
If
these
seeds
were
not
choked
and
these
buds
cropt
,
they
would
proove
the
assuring
,
sealing
Spirit
of
grace
in
due
time
.
Through
contempt
of
it
,
the
Lord
leaves
youth
to
that
hideousnesse
and
ripenesse
in
sinne
,
yea
a
spirit
of
desperate
debauchednesse
in
drinking
,
oathes
,
Rev.
22.11
.
and
villany
,
as
would
not
bee
beleeved
of
such
youth
.
Branch
2
Secondly
,
I
speake
to
all
other
,
apply
your selves
to
the
Sacrament
of
Baptisme
for
this
last
evidence
and
seale
of
the
Spirit
,
To
elder
one●
.
to
let
yee
know
that
yee
are
the
Lords
.
Lin
not
till
the
Lord
hath
seal'd
yee
for
his
owne
:
set
his
marke
upon
you
,
not
to
be
blotted
out
:
Looke
up
at
each
Sacrament
,
each
Baptizing
ye
see
,
to
the
Lord
;
that
(
which
in
the
former
point
I
speake
)
as
hee
hath
applied
the
grace
of
Baptisme
by
the
promise
unto
you
,
so
now
hee
would
apply
is
Seale
of
assurance
unto
you
by
his
Baptisme
.
Let
not
such
a
mercie
be
there
to
be
had
,
and
you
not
aware
of
it
.
Thinke
it
not
too
good
to
receive
,
if
God
will
grant
it
.
What
is
freer
than
gift
to
an
unworthy
one
?
Lord
,
I
have
long
sate
waiting
for
it
,
both
by
promise
and
Sacrament
.
At
length
when
I
little
thinke
,
let
thy
Chariots
come
to
my
doore
as
Iosephs
to
Iacob
,
Gen.
45
,
28.
Luke
2
,
29.
that
I
may
say
,
It
s
enough
:
Lord
now
lettest
thou
thy
servant
depart
in
peace
.
I
would
not
be
to
seeke
of
this
againe
for
the
world
.
Say
as
Peter
,
Wash
not
feete
,
but
all
parts
,
throughly
drench
mee
in
this
laver
;
Ioh.
13
,
9.
urge
the
Lord
,
Oh!
though
I
am
the
unworthiest
of
thousands
to
enjoy
it
,
yet
it
is
as
easie
for
thee
to
set
thy
Seale
upon
mee
,
as
for
mee
to
print
soft
wax
;
to
put
on
Iesus
Christ
upon
mee
,
Rom.
13
,
ult.
as
for
mee
to
put
on
my
cloathes
:
Let
not
my
soule
be
sad
and
doubtfull
all
my
dayes
,
for
that
which
its
so
easie
for
thee
to
give
.
Let
mee
have
that
Seale
Lord
,
and
it
shal
be
above
all
securities
of
land
and
lease
:
clothe
me
with
this
Robe
,
and
all
other
shreeds
shall
be
base
unto
me
.
Remember
how
long
I
have
waitd
for
thy
salvation
Lord
,
Gen.
49
,
18.
as
one
that
longeth
for
newes
from
a
farre
country
,
Oh!
they
shall
be
welcome
!
And
for
my
part
,
I
confesse
,
except
thou
helpe
in
the
worke
,
and
apply
thy
Seale
,
all
my
hearings
,
all
thy
Ordinances
,
Word
,
Sacrament
,
Promises
,
sha●l
leave
me
as
they
found
me
;
not
one
of
the
benefits
of
Christ
can
relish
my
heart
,
nor
goe
into
my
spirit
,
except
thou
draw
it
in
to
me
.
Oh!
how
wofull
shall
it
be
,
Ioh.
6.44
.
to
see
all
my
labour
as
water
spilt
upon
the
ground
?
Branch
3
Thirdly
,
I
adde
this
one
item
and
caveat
to
all
relapsed
ones
,
who
are
sunke
from
their
first
comfort
&
hope
in
the
promise
.
To
relapsed
ones
.
Give
not
the
Lord
over
for
all
that
:
Be
not
sullen
and
discontent
with
him
,
nor
thy selfe
.
Mourne
and
spare
not
,
that
thou
shouldst
no
more
watch
to
such
a
trust
as
the
Lord
hath
put
into
thee
:
That
either
thou
shouldest
be
weary
of
clinging
to
the
promise
:
That
Christ
should
not
be
to
thee
yesterday
,
Heb.
13.8
▪
too
day
,
and
the
same
for
ever
:
That
either
by
feare
of
holding
out
,
or
presumption
of
thy
owne
,
or
ease
,
or
worldlinesse
,
or
especially
that
body
of
death
,
thou
shouldst
give
way
to
new
contents
,
the
divels
painted
bables
,
and
the
fashion
of
this
base
,
declining
,
formall
,
hollow
world
.
But
be
not
hereby
discouraged
and
desperate
with
thy selfe
:
Shall
a
man
fall
,
and
not
arise
?
Looke
backe
to
this
Arke
and
ship
of
Baptisme
,
Ier.
8
,
4.
whence
thou
art
fallen
:
No
new
baptisme
shall
neede
;
the
old
(
if
ever
thou
wert
baptised
truly
)
shall
serve
;
lay
then
hold
of
that
,
and
be
comforted
.
I
knew
an
holy
woman
who
never
found
her selfe
ecclipsed
and
damped
in
her
comfort
,
but
shee
found
comfort
by
her
Baptisme
;
but
she
was
in
indeede
a
very
sweete
patterne
of
humilitie
,
and
of
acquaintance
with
God
in
all
his
Ordinances
.
If
thou
consider
well
,
Baptisme
is
thy
second
boorde
after
shipwracke
:
doe
but
lay
hold
upon
one
broken
peice
of
this
ship
and
say
,
Lord
,
I
have
beene
thine
,
save
mee
:
Psal.
119
,
94.
I
have
felt
thee
sweet
in
the
Promise
and
Seale
,
though
now
it
be
otherwise
through
a
dead
heart
;
doe
but
crawle
in
the
waters
,
and
touch
a
brim
of
this
ship
,
and
lo
,
the
Pilot
will
receive
thee
in
againe
:
not
to
make
a
trade
and
falling
sicknesse
of
often
revolting
,
but
to
make
thee
more
wary
and
fearefull
,
never
to
provoke
the
Lord
in
like
matter
,
through
his
grace
sustaining
thee
.
Vse
5
Lastly
,
if
God
have
revived
thy
spirit
by
this
Seale
of
Baptisme
,
walke
before
him
in
the
strength
of
it
:
Seale
backe
to
him
the
fruit
of
it
,
in
a
most
faithfull
,
close
,
and
wary
course
.
Consider
,
the
sealing
Spirit
hath
many
blessed
properties
;
learne
,
hold
,
nourish
them
in
thy
heart
and
course
:
Give
testimony
to
God
and
his
cause
,
honour
and
Religion
;
seale
him
this
fruit
of
thy
service
,
who
hath
not
neglected
thee
in
such
a
favour
.
Disdaine
not
any
weaker
ones
,
who
have
not
attained
thy
strength
,
cannot
saile
upon
the
maine
,
but
are
faine
with
their
poore
weake
faith
to
goe
by
the
shore
:
pitty
and
helpe
such
with
the
Spirit
of
compassion
,
for
his
sake
who
sealed
thee
,
when
he
ought
thee
no
such
mercy
.
Apply
thy selfe
to
the
marks
of
this
seale
,
looke
upon
each
letter
of
this
stampe
,
and
let
it
teach
thee
thy
duty
.
The
fruits
of
the
sealing
of
Baptisme
.
The
sealing
Spirit
is
a
spirit
of
singular
peace
of
conscience
,
and
joy
in
the
lively
hope
of
salvation
;
liberty
with
God
,
fulnesse
of
faith
and
perswasion
,
confidence
in
prayer
,
purenesse
of
heart
and
life
,
and
so
of
the
rest
.
Dost
thou
walke
thus
?
Approove
thy selfe
in
some
truth
herein
.
Touching
the
first
,
1
Pet.
3
,
21.
S.
Peter
tels
thee
,
baptisme
is
the
answer
of
a
good
,
that
is
,
an
excusing
conscience
.
What
is
that
?
If
it
be
demanded
,
whether
it
be
broken
,
humbled
,
beleeving
,
pardoned
?
It
answers
,
yea
Lord
,
thou
knowest
it
.
Hast
thou
peace
therby
?
Dost
thou
walke
with
it
daily
,
Rom.
5.1
.
and
nourish
it
?
If
so
,
this
peace
will
be
as
Armour
to
thee
.
Ephes.
6.15
.
Paul
,
Eph.
6.15
,
calles
it
the
shooes
of
peace
,
for
as
by
them
our
tender
feete
walke
safely
upon
the
flints
,
and
rockes
,
and
gravell
,
which
else
would
cut
and
wound
us
:
so
by
peace
,
we
have
safety
in
troubles
,
count
them
all
joy
,
Iam.
1.2
and
are
not
unsetled
by
them
in
our
course
;
If
so
,
then
also
this
peace
will
rule
our
hearts
and
minds
:
Wee
will
be
kept
in
awe
by
it
,
that
rather
than
we
would
lose
and
forfeit
that
,
Phil.
4
,
7.
we
would
lose
any
jewell
:
so
deare
it
is
and
so
hard
to
recover
.
Oh!
if
so
,
then
wee
shall
not
be
moved
in
all
the
tumults
of
this
hurrying
world
,
the
malice
of
Tyrants
,
the
declining
of
Hypocrites
,
the
great
jollitie
of
Timeservers
,
the
scuffling
for
honours
and
great
things
:
but
this
peace
shall
calme
us
.
Againe
,
if
this
peace
of
heart
by
justification
be
in
us
,
it
will
present
us
with
an
holy
complacence
in
our
estate
,
a
sweet
content
in
God
above
any
other
object
:
as
one
that
hath
found
a
Pearle
,
hath
a
fuller
contentment
,
than
in
the
corne
,
cattell
,
and
trifles
formerly
possessed
;
this
comprehends
all
and
drownes
them
:
And
the
heart
of
such
a
man
is
at
ease
,
he
carrieth
more
about
him
than
they
who
have
large
possessions
.
So
,
there
is
not
onely
a
quietnesse
from
former
warre
:
but
an
excellent
reflexion
of
welfare
,
such
as
was
in
Adam
ere
he
sinned
;
and
in
this
,
better
,
that
he
desires
not
to
change
it
for
any
other
.
And
lastly
,
to
this
present
sweetnesse
and
joy
,
there
is
also
afforded
to
such
a
soule
,
an
undecaying
taste
of
the
glory
to
come
;
a
lively
hope
and
waiting
for
it
,
as
one
who
hath
an
earnest
in
hand
of
a
full
summe
,
waiteth
for
that
summe
to
be
wholly
paid
at
the
day
appointed
.
So
is
it
here
.
The
peace
which
worketh
sweetnesse
of
spirit
for
the
present
,
enlarges
it selfe
further
,
and
gives
the
soule
a
taste
of
that
eternall
joy
which
it
shall
possesse
hereafter
,
when
it
shall
put
off
this
corruption
,
and
earthly
tabernacle
for
one
not
made
with
hands
.
Secondly
,
the
Spirit
of
sealing
hath
fulnesse
of
faith
in
it
.
It
s
therefore
compared
to
full
sayles
of
wind
,
Heb.
10
,
22
▪
which
carrie
the
ship
an
end
.
Is
it
so
with
thee
?
Art
thou
free
(
in
good
measure
)
from
a
life
of
sence
,
from
judging
things
of
God
by
the
outsides
?
Canst
thou
rest
in
this
,
that
although
thou
neither
hearest
voyce
from
heaven
,
nor
seeest
shape
,
yet
there
is
a
Sun
within
the
clouds
?
There
is
a
God
,
and
all
the
fidelity
,
truth
,
and
love
is
still
in
the
promises
,
which
ever
was
without
shaddow
of
turning
.
Art
thou
by
this
faith
,
carried
above
those
feares
,
doubts
,
distempers
,
Rom.
5
,
2
,
3
,
4.
which
(
when
the
coast
was
mistie
)
thou
wert
annoyed
with
?
Walkest
thou
now
with
cleerer
comfort
,
joy
,
and
perswasion
of
Gods
love
,
providence
,
promises
?
Is
thy
heart
as
the
Arke
above
the
rockes
?
Gen.
7.10
.
Is
it
farre
otherwise
with
thee
in
the
frequencie
,
the
dismalnesse
of
thy
unbeleefe
,
than
formerly
?
Are
thy
buffetings
,
temptations
,
lusts
,
well
blowne
over
?
Then
hold
and
nourish
this
fruit
in
thee
,
knowing
it
is
no
common
thing
.
But
Oh
Lord
!
where
is
the
man
to
whom
I
speake
this
?
Thirdly
,
nourish
thy
liberty
.
Was
it
wont
to
be
an
usuall
thing
to
thee
to
be
clogged
with
the
weight
of
sinne
,
Heb.
12.1
.
Heb.
12.1
.
vexed
with
the
fiery
darts
of
Satan
and
his
noysome
buffetings
;
tossed
with
strong
lusts
:
Was
the
worke
of
God
irkesome
,
painefull
to
thee
,
hardly
drawn
to
it
,
soone
unsetled
?
How
is
it
now
?
2
Cor.
3.17
.
The
Spirit
of
sealing
is
a
free
Spirit
,
2
Cor.
3.17
.
The
Lord
is
a
Spirit
,
where
he
is
there
is
libertie
.
Dost
thou
now
walke
in
and
out
with
the
Lord
as
a
sonne
in
the
house
,
Luke
1
,
6.
well
provided
for
?
Rid
off
thy
old
chaines
;
enlarged
to
runne
the
Commandements
of
God
with
chearefulnesse
.
Hast
thou
freedome
from
thy
old
feare
?
Psal.
119.32
.
Hath
the
Lord
both
overthrowne
the
court
of
sinne
and
bad
conscience
,
and
all
the
officers
of
it
?
Canst
thou
meete
the
Bayliffe
securely
?
Canst
thou
as
a
free
man
,
Gal.
5.1
.
looke
upon
Satan
,
hell
,
death
,
without
horror
?
Nourish
it
and
be
thankefull
for
it
.
Fourthly
,
Hast
thou
the
boldnesse
of
the
Spirit
of
adoption
?
Canst
thou
come
to
the
Lord
in
prayer
,
with
holy
confidence
?
Is
thy
slavish
heart
gone
?
Rom.
8
,
15.
Verse
26.
Zach.
12.10
.
Darest
thou
call
God
Father
by
good
proofe
and
triall
?
Doth
the
Spirit
of
God
teach
thee
to
pray
?
Doth
it
purge
out
thine
owne
spirit
of
selfe
,
of
gifts
,
of
forme
,
and
teach
thee
to
pray
wisely
,
with
feeling
and
groaning
under
thy
corruptions
,
seeking
more
mortification
of
heart
and
spirit
?
Art
thou
so
fervent
,
and
frequent
as
one
that
knowes
his
welcome
?
Canst
thou
lay
in
daily
for
thy selfe
and
others
?
Blesse
God
for
thy
portion
,
and
prise
it
.
So
fifthly
,
Hast
thou
the
spirit
of
holines
&
purenes
?
If
thou
be
sealed
by
the
assuring
Spirit
,
thou
are
sealed
by
the
holy
Spirit
of
God
:
How
doth
it
appeare
?
Is
there
love
of
purenes
and
holines
,
a
loathing
of
all
falsehood
and
profanes
in
thee
?
Hast
thou
gotten
a
pure
title
unto
,
Deut.
33.16
.
Tit.
1.15
and
use
of
all
ordinances
blessings
,
and
administrations
of
God
towards
thee
?
Art
thou
able
to
say
,
To
the
pure
all
things
are
pure
?
Dost
thou
grow
more
fruitful
and
plentifull
in
holines
,
all
holy
means
(
meditation
,
fasting
,
conference
)
holy
duties
(
compassi●n
,
mercy
,
love
,
pietie
,
sobernes
,
)
holy
graces
,
2
Pet.
1.5
,
8.
2
Pet.
3
,
ult.
1
Cor.
15
,
ult.
(
as
faith
,
hope
,
patience
?
)
Dost
thou
adde
grace
to
grace
,
so
as
thou
maist
not
be
unprofitable
?
but
grow
,
be
rooted
and
setled
?
still
then
I
say
nourish
these
.
I
assure
thee
,
this
world
is
not
for
such
matters
;
blesse
him
that
hath
called
thee
out
of
it
:
&
in
the
strength
of
this
seale
of
Baptisme
,
walke
on
(
as
Elia
did
)
to
the
mount
of
God
.
1
King
.
19
,
8.
Ephes.
4
,
30.
Grieve
not
this
sweet
Spirit
by
any
lusts
,
or
roote
of
bitternesse
;
keepe
the
world
under
the
girdle
of
this
Spirit
,
provoke
him
not
to
forsake
thee
,
but
having
felt
his
sweetnesse
,
let
him
not
depart
from
thee
,
till
hee
have
conducted
thee
into
the
land
of
righteousnes
.
And
know
,
if
this
Spirit
be
given
thee
,
thou
keepest
a
costly
thing
,
which
not
all
they
have
(
who
yet
beleeve
)
in
this
measure
:
deceave
not
thy selfe
about
it
,
and
if
thou
have
it
,
nourish
it
carefully
.
For
as
the
traveller
,
who
hath
nothing
to
lose
,
is
carelesse
of
theeves
;
so
know
,
thou
that
hast
such
a
charge
,
hadst
need
be
jealous
,
least
Satan
,
the
world
,
and
thy
evill
selfe
rob
thee
of
thy
treasure
.
Ephe.
6.18
.
And
this
be
said
of
this
3.
generall
also
of
the
end
of
Baptisme
:
and
so
of
the
whole
doctrine
and
use
of
Baptisme
(
the
more
largely
,
because
I
shall
touch
it
no
more
,
as
I
purpose
to
doe
the
other
)
Oh!
how
is
it
to
be
lamented
,
that
the
knowledge
and
use
of
it
,
is
no
more
understood
by
our
Ministers
and
people
!
CHAP.
VI
:
Of
the
Supper
of
the
Lord
.
The
description
and
parts
of
it
.
And
first
of
the
Sacramentall
Acts
of
it
.
I
Come
now
to
the
Doctrine
and
discourse
of
the
Supper
of
the
Lord
:
wherein
,
as
I
foresee
,
that
those
things
which
do
peculiarly
concerne
the
handling
of
it
,
will
take
up
much
more
roome
than
the
former
of
Baptisme
,
(
as
being
the
Sacrament
of
growen
ones
,
and
therefore
having
in
it
more
life
for
present
administration
and
use
,
than
the
other
of
Infants
:
)
So
also
,
I
see
much
labour
is
spared
me
in
this
latter
,
because
of
those
generals
which
unavoydably
have
been
handled
in
the
former
;
I
say
so
far
as
those
things
do
agree
to
the
Supper
,
subjects
only
being
changed
.
So
far
then
as
ought
hath
beene
toucht
before
,
of
the
Order
,
the
Constitution
,
the
Acts
,
Grace
,
or
Sealing
of
Baptisme
,
which
may
sute
and
agree
with
this
of
the
Supper
,
let
none
looke
for
the
Repetition
of
it
:
onely
in
such
grounds
,
I
will
content
my selfe
to
point
to
the
speciall
application
in
few
words
,
and
dwell
the
longer
upon
things
,
peculiarly
proper
to
the
Supper
.
And
those
are
these
three
:
The
Acts
to
be
performed
;
The
distinct
grace
offred
in
it
.
The
speciall
end
of
it
,
which
stands
in
the
sealing
power
,
and
the
object
wherabout
it
s
occupied
.
Description
of
it
.
The
Supper
of
the
Lord
then
,
(
to
describe
it
first
:
)
is
the
second
Sacrament
of
the
Gospell
,
consisting
of
Iesus
Christ
exhibited
in
the
Bread
and
Wine
,
wherein
by
certeine
Acts
,
duly
perfourmed
about
the
Elements
;
whole
Christ-body
and
Blood
is
conveyed
to
the
Soule
,
for
the
sealing
up
of
her
Growth
,
and
encrease
in
the
Grace
of
the
Covenant
.
1
Branch
,
of
the
order
.
Vse
First
,
I
point
in
a
word
at
the
order
.
In
the
first
Sacrament
,
I
noted
the
impudency
of
such
as
will
invert
Gods
order
;
Now
in
this
I
taxe
the
Distrust
of
such
as
profit
not
by
the
connexion
of
this
to
the
othet
.
Who
so
then
have
truely
tasted
of
the
Grace
of
Baptisme
,
and
have
lyen
in
the
wombe
thereof
;
Let
them
come
in
,
and
humbly
,
yet
confidently
,
plead
for
the
succor
of
this
second
.
For
the
Lord
who
hath
no
superfluous
nourishment
for
Bastards
;
yet
wants
no
necessary
releefe
for
sonnes
and
daughters
.
The
Lord
is
not
as
that
worke-man
,
who
having
built
the
house
leaves
it
at
Randon
to
whose
will
,
to
mend
;
it
may
droppe
downe
to
the
ground
for
him
,
it
s
none
of
his
:
But
the
Lords
buildings
are
all
his
owne
,
and
hee
compts
it
no
lesse
perteining
to
himselfe
to
keepe
it
in
Reparations
,
than
first
of
free
grace
,
to
make
it
an
Habitation
of
his
owne
,
by
his
Spirit
.
1
Pet.
2
,
2
:
Yea
,
the
new
borne
Babe
,
whimpering
for
the
breast
;
pleads
not
more
effectually
with
the
tender
mothers
heart
,
to
give
it
,
than
that
Soule
which
is
really
bredd
the
Lords
,
hath
liberty
to
cry
,
Psal.
119
,
97.
Abba
father
,
susteine
mee
,
preserve
mee
:
I
am
thine
Lord
,
save
me
,
mainteine
thy
lot
and
portion
in
me
,
as
by
al
holy
Ordinances
of
support
,
so
by
this
thy
Sacrament
,
as
most
peculiar
to
that
end
.
Lord
of
thee
I
am
,
1
Cor.
1.30
.
Blood
,
Flesh
,
Bone
,
all
I
am
,
I
am
from
thee
:
mainteine
the
Creation
of
thy
hands
by
all
meanes
,
against
all
enemies
,
in
all
spirituall
welfare
and
prosperity
,
meet
for
thy
glory
,
and
the
good
of
thine
,
so
farre
as
all
thy
Promises
,
and
Priviledges
(
belonging
to
the
members
of
thy
Body
)
can
effect
it
.
Remember
,
it
will
be
as
great
a
dishonor
for
thee
,
to
leave
the
workmanship
of
thy
hands
,
as
if
thou
hadst
begun
to
build
and
given
over
thy
worke
at
the
first
.
Secondly
,
I
say
,
it
consists
of
Iesus-Bread
and
Wine
:
2
Branch
,
The
compound
.
Sacramentall
union
hath
beene
toucht
already
.
Heere
I
adde
,
that
the
Lord
Iesus
,
who
unites
himselfe
to
his
Word
of
Promise
to
his
Beleeving
ones
,
bidding
them
,
Eate
good
things
,
and
d●light
themselves
in
fatnesse
;
Thereby
,
Esay
55.2
.
putting
into
his
Word
the
spirit
of
nourishment
,
refreshing
,
and
support
to
the
Soule
,
doth
also
unite
himselfe
to
Bread
and
Wine
,
(
both
Vnions
are
Spirituall
,
both
Verball
and
Sacramentall
,
yet
Sacramentall
including
the
Verball
is
above
it
)
to
convey
Spirituall
refreshing
more
fully
,
more
immediately
,
more
lively
into
the
Soule
,
than
by
the
former
alone
.
As
if
hee
should
say
,
Oh!
poore
Soule
,
I
am
content
to
unite
my
power
and
fulnesse
of
strenght
and
comfort
,
not
onely
to
my
Word
and
Promises
,
but
even
to
my
Creatures
also
,
(
and
yet
thinke
it
no
abasement
neither
)
for
thy
good
:
I
know
thou
hast
as
great
need
of
a
signe
of
my
good
will
and
love
to
uphold
thee
,
as
ever
thou
hadst
of
my
Creating
power
to
forme
mine
Image
at
the
first
in
thee
:
If
there
were
use
of
both
Word
and
Water
to
become
a
seed
of
Regeneration
to
create
thee
:
there
is
as
great
use
of
the
same
word
,
and
Bread
and
Wine
to
cherish
thee
.
Ephe.
5
,
29.
No
man
ever
hated
,
but
preserved
his
owne
flesh
:
To
shew
then
how
deare
thou
art
to
me
(
even
as
the
wife
to
the
husband
)
loe
nothing
shall
ever
part
thee
and
me
,
which
I
can
doe
for
thee
:
I
that
was
with
the
former
to
breed
thee
,
will
bee
with
the
latter
to
feed
and
nourish
thee
:
no
necessary
aid
shall
be
wanting
,
Psal.
84
,
1●
.
for
all
ends
meet
,
as
well
to
keepe
thee
fat
and
wel-liking
in
goodnes
,
as
to
make
thee
good
;
I
who
created
thee
of
nothing
,
Esay
57
,
1●
.
yea
of
worse
then
nothing
to
bee
mine
Image
,
will
not
faile
of
good
to
make
thee
better
:
therefore
acknowledge
my
love
and
faithfulnes
in
both
.
Vse
.
The
Vse
may
bee
to
convince
all
such
as
have
a
sinister
and
unequall
conceit
of
the
worth
of
Sacraments
,
Against
two
sorts
.
as
if
the
necessity
and
Sacramentall
union
of
one
,
were
not
as
essentiall
and
thankworthy
as
the
other
.
Papists
first
,
although
they
magnifie
both
Sacraments
too
farre
;
yet
debase
the
Sacrament
of
the
new
birth
,
under
the
other
,
which
they
call
of
the
Altar
:
Here
they
put
all
their
confidence
,
and
lay
all
their
treasure
;
Christ
shall
not
onely
bee
united
Sacramentally
to
it
,
but
even
Transubstantiated
into
it
:
it
s
their
Pandora
,
to
which
they
have
brought
all
their
base
additions
to
adorne
and
set
it
foorth
:
whereas
the
union
with
both
these
is
one
and
the
same
for
their
severall
use
:
and
if
not
equall
,
then
none
at
all
.
Contrary
to
whom
,
is
another
conceite
of
such
as
thinke
,
there
is
lesse
use
of
this
union
than
the
other
:
seeing
the
Church
may
farre
worse
want
the
Sacrament
of
ingrafting
than
the
other
.
To
which
I
answer
,
that
although
in
some
respect
it
s
not
to
bee
denyed
that
the
Sacrament
of
a
Christian
being
,
hath
in
it selfe
a
preheminence
above
the
other
of
well-being
;
yet
in
the
wisedome
of
the
ordeyner
,
and
for
the
continualnesse
of
use
which
the
Supper
hath
to
repaire
the
daily
wanzings
and
decayes
of
the
soule
:
it
s
most
certaine
there
ought
to
be
made
no
comparison
betweene
their
necessi●y
,
no
unequalnesse
to
bee
imagined
.
But
as
the
child
being
asked
whether
it
love
father
or
mother
best
,
is
taught
to
say
,
I
love
them
both
best
,
I
love
neither
better
than
other
;
so
ought
a
Christian
to
say
of
these
.
Whereas
the
administration
of
God
in
the
old
Church
is
alledged
,
That
their
circumcision
was
long
without
a
Passeover
:
I
answer
,
What
God
can
doe
by
one
when
he
denies
another
,
is
not
here
debated
▪
but
rather
what
esteeme
he
requires
of
both
,
so
long
as
both
equally
may
be
enjoyed
:
Nay
further
,
we
know
God
bare
with
his
Church
for
the
long
intermission
both
of
Circumcision
and
Passeover
,
after
the
ordeyning
of
both
:
how
much
more
shall
hee
not
tollerate
onely
,
but
supply
aboundantly
the
necessary
want
of
the
one
,
if
persecution
compell
it
?
But
otherwise
in
the
liberty
of
both
,
who
should
dare
to
dreame
of
an
inequality
?
The
materials
of
it
.
Now
I
come
to
the
materialls
:
and
first
of
the
Elements
,
to
wit
,
bread
and
wine
:
whereof
,
because
I
have
spoken
somewhat
before
,
therefore
here
I
will
content
my selfe
onely
to
treate
a
little
of
these
foure
particulars
.
Foure
things
.
First
,
the
sensiblenesse
.
Secondly
,
the
aptnesse
.
Thirdly
,
the
simplicity
.
Fourthly
,
the
fulnesse
of
these
two
Elements
.
The
first
sensiblenesse
.
Touching
the
first
,
seeing
the
Lord
would
have
these
Elements
so
plaine
and
sensible
resemblers
of
heavenly
nourishment
,
how
sensibly
should
our
soules
bee
lifted
up
by
them
to
the
things
resembled
?
Vse
It
comes
to
my
minde
what
Moyses
,
Deut.
8.2.3
.
&c.
tells
the
Israelits
,
that
the
Lord
had
so
palpably
discovered
himselfe
to
them
in
the
Wildernesse
,
that
for
shame
they
could
not
but
know
,
beleeve
,
and
obey
him
.
The
Lord
(
saith
he
)
hath
revealed
himselfe
to
all
your
sences
,
yee
have
heard
his
terrible
voyce
in
the
mount
,
yee
have
seene
the
rocke
gush
forth
water
,
a
Table
spread
in
the
Wildernesse
;
all
other
wonders
,
you
have
felt
him
on
your
feete
,
your
shooes
not
waxing
old
;
worne
him
upon
your
backes
,
your
apparrell
not
tearing
:
and
shall
the
Lord
be
still
a
stranger
?
So
I
may
say
heere
!
you
grope
him
,
Act.
17
,
27
,
touch
and
tast
and
see
him
in
Sacramentall
bread
,
and
doe
yee
remaine
distrustfull
?
Objection
.
But
they
seeme
not
to
have
any
such
power
in
them
.
Answer
.
They
are
,
I
confesse
,
as
the
craggy
hill
which
Ionathan
and
his
Armorbearer
went
up
,
upon
all
foure
,
when
they
were
to
goe
fight
against
the
Philistims
.
We
know
what
Ionathan
said
to
his
servant
:
Bee
of
good
courage
,
1
Sam.
14
,
1●
.
if
God
give
us
a
signe
that
our
journey
is
from
him
,
we
shall
prevaile
.
So
I
say
,
this
hill
is
craggy
,
and
there
is
small
likelinesse
of
overcomming
if
we
looke
to
carnall
reason
:
But
seeing
these
Elements
or
rather
the
Lord
in
them
,
say
to
us
,
Come
up
,
be
wee
of
good
cheere
,
beleeve
and
goe
up
,
the
Lord
is
with
us
,
and
hath
given
us
a
signe
,
that
we
shall
prevaile
,
as
unlikely
things
as
these
may
seeme
,
to
resemble
and
convey
Christ
our
nourishment
unto
us
.
Secondly
,
as
touching
the
aptnesse
of
Bread
and
wine
to
exhibit
the
nourishment
of
our
Lord
Iesus
:
2.
Aptnesse
.
wee
may
consider
how
like
to
himselfe
the
Lord
Iesus
is
,
both
in
his
word
and
seales
,
rather
ayming
graciously
at
the
most
easie
,
peculiar
way
to
let
in
Christ
,
than
dealing
in
some
darke
course
,
little
to
the
purpose
for
our
good
.
He
knew
it
was
no
easy
thing
for
flesh
and
blood
to
be
subdued
to
the
Sacrament
of
Christ
our
nourishment
:
therefore
he
offers
him
most
aptly
and
fitly
unto
us
,
that
like
might
carry
us
to
like
:
As
he
saith
,
1
Cor.
14.19
.
I
had
rather
speake
one
word
in
the
Church
to
understanding
and
edifying
,
than
1000.
in
a
strange
language
.
So
,
1
Cor
,
14
,
19
,
the
Lord
had
rather
give
us
one
or
two
signes
of
our
spirituall
refreshing
,
with
propriety
and
facility
,
than
a
1000.
with
darkenesse
:
And
why
?
because
hee
knowes
they
are
mysteries
which
he
offereth
both
in
word
and
Sacraments
.
If
then
he
should
speake
to
us
in
strange
phrases
,
a
farre
off
▪
or
offer
us
Sacraments
of
things
intricate
and
obscure
,
how
should
wee
conceive
him
when
a
darke
thing
is
opened
by
a
darker
?
1
Cor.
14
,
8.
If
the
Trumpet
give
an
uncertaine
sound
,
who
shall
prepare
to
the
battell
?
Sacraments
are
Gods
legacies
:
If
then
wise
men
would
not
leave
legacies
unapt
to
their
children
,
as
Bookes
to
an
Idiot
,
or
shop
and
tooles
to
a
Student
;
but
wife
and
apt
gifts
according
to
the
use
of
such
as
are
to
enjoy
them
,
how
much
more
the
Lord
?
Vse
.
The
use
is
to
confute
Popish
preaching
and
Sacraments
in
point
of
their
obscurity
.
Alas
!
farre
are
they
from
Crucifying
Christ
plainely
before
the
people
,
by
manifest
ripping
up
of
the
mystery
of
godlinesse
,
●
Tim.
3
,
ult.
Christ
incarnate
,
crucified
and
ascended
,
to
be
the
life
and
support
of
his
Church
.
Rather
they
maintaine
this
principle
,
That
ignorance
is
the
mother
of
devotion
,
and
wrap
Christ
againe
in
his
swathe
bands
of
darkenesse
,
that
no
man
may
conceive
him
:
yea
,
when
they
have
so
handled
the
matter
,
that
the
people
are
carryed
furthest
from
Christ
,
both
in
doctrine
and
seales
,
then
are
they
quietest
and
their
hearts
most
at
peace
.
A
signe
that
Sathan
the
God
of
this
world
dwelles
among
them
and
keepes
all
locked
up
in
peace
,
2
Cor.
4
,
4.
mindes
,
consciences
and
affections
,
so
that
the
light
of
Christ
might
not
enter
,
but
rather
all
profanenesse
,
Idolatry
might
beare
sway
.
As
for
the
aptnesse
of
nourishing
Elements
,
what
shew
is
there
left
in
their
Sacrament
of
their
Altar
,
either
in
the
matter
,
(
which
they
have
taken
in
part
from
the
people
)
or
in
their
administration
(
which
stands
in
Heathenish
obscurities
and
rites
of
no
significancy
:
)
or
in
their
scope
,
(
which
is
to
give
God
a
sacrifice
,
not
to
take
from
him
any
nourishment
.
)
Therefore
let
us
abhorre
them
:
and
both
blesse
God
that
hee
hath
not
quite
suffered
us
to
be
drowned
in
their
darkenesse
:
beseech
him
to
purge
us
more
and
more
in
these
ordinances
,
and
especially
grow
more
capable
by
them
:
for
if
these
Glasses
will
not
helpe
us
,
we
are
not
dimme
,
but
blinde
.
I
proceede
to
the
third
,
the
simplicity
of
them
.
3.
simplicity
▪
We
see
by
what
homely
naked
Elements
the
Lord
Iesus
resembles
this
spirituall
nourishment
:
not
by
costly
bread
,
spiced
and
delicate
,
nor
by
compound
and
costly
drinkes
(
such
as
some
nations
,
Turkish
and
others
use
at
this
day
)
such
as
might
better
sute
with
the
palate
,
than
ought
else
:
nor
yet
with
costly
state
of
Celebration
:
but
homely
bread
and
common
wine
:
yea
,
and
that
when
the
bellies
of
the
Disciples
had
beene
filled
.
To
the
hungry
and
thirsty
,
meate
and
drinke
is
welcome
for
it selfe
:
But
our
Saviour
offring
these
to
full
stomacks
,
would
have
them
to
know
,
that
other
things
were
by
him
intended
.
The
use
is
to
confute
all
Popish
bravery
in
the
administration
of
this
Sacrament
;
their
apish
ceremonies
and
trickes
used
to
set
forth
Gods
materialls
,
as
if
hee
were
too
simple
for
them
:
Oh!
They
must
have
so
many
pompors
Rites
of
Altars
,
Adoration
,
Circumgestation
,
as
if
Gods
naked
Elements
were
base
things
.
Nay
their
cursed
transubstantiation
,
as
it
offends
in
other
higher
respects
,
especially
in
turning
a
base
creature
into
the
similitude
of
God
:
and
so
destroyes
all
Sacramentall
relation
:
so
also
against
this
in
speciall
,
that
it
destroyes
the
plaine
homelinesse
of
Gods
invention
,
thinking
that
except
bread
and
wine
turne
flesh
and
blood
,
their
goodly
Idoll
is
disparaged
.
An
abuse
properly
to
be
taxed
in
this
place
,
for
in
the
other
Sacrament
,
they
maintaine
no
such
Transelementation
of
common
water
,
into
the
water
or
blood
of
Christ
.
Vse
2
Secondly
,
it
should
teach
all
true
receivers
of
this
Sacrament
to
take
order
against
a
carnall
heart
in
their
comming
to
or
taking
of
this
Sacrrment
.
Let
our
hearts
be
to
all
carnall
receiving
,
as
the
stomacks
of
the
Disciples
now
were
to
bread
and
wine
,
whereof
they
were
filled
.
Come
to
the
Lord
as
one
weary
of
thy
sensuall
appetites
and
objects
.
Bring
not
the
thoughts
of
thy
trade
,
money
,
belly
,
pleasures
thither
▪
Its
an
holy
thing
of
the
highest
nature
which
the
Lord
offers
thee
:
If
thou
shouldst
behold
all
precious
outward
objects
of
gold
,
and
silvet
and
Iewels
to
melt
and
run
downe
the
streets
,
how
base
they
would
be
?
Thinke
here
when
thou
commest
to
this
Sacrament
,
and
seest
the
Lord
Iesus
offered
under
such
bare
&
poore
creatures
;
that
God
sets
him
above
all
outward
glorie
of
the
earth
,
and
would
shew
thee
his
glorious
grace
in
the
true
lustre
thereof
,
so
that
no
base
thing
should
eclipse
it
;
Bee
then
,
or
strive
to
be
as
Christ
would
have
thee
,
wholly
spirituall
,
Col.
3
,
1.
and
set
thy
affections
upon
thy
treasure
,
where
Christ
sits
:
looke
not
upon
the
outside
,
behold
not
the
ragges
and
cloathes
of
Christ
risen
;
Luk.
24.5
.
but
heare
the
Angell
,
saying
,
Behold
he
is
risen
,
he
is
not
here
.
That
Lord
Iesus
whom
here
thou
seest
in
his
spirituall
grace
,
farre
better
than
any
carnall
bravery
can
expresse
,
a
naked
simple
Christ
present
to
the
naked
,
plaine
and
honest
eye
of
faith
:
I
say
,
him
thou
shalt
one
day
behold
at
his
second
comming
,
confounding
all
the
pompe
of
the
world
,
so
that
not
a
stone
shall
bee
left
upon
a
stone
.
Say
with
Paul
,
If
I
were
to
know
Christ
upon
earth
,
Matth.
24
,
3.
2
Cor.
5
,
16.
yet
would
I
not
in
the
flesh
.
Fourthly
,
the
fulnesse
.
Fourthly
,
for
the
fulnesse
of
these
Elements
.
For
wee
see
that
our
Lord
Iesus
would
separate
and
sanctify
,
both
as
well
as
one
,
to
typify
full
nourishment
:
Bread
is
the
staffe
of
life
;
wine
the
cherisher
of
the
Spirit
:
Both
make
full
nourishment
,
and
therefore
well
succeede
the
Passeover
which
was
wholly
to
be
eaten
or
burnt
.
Exod.
12.
Vse
.
To
teach
us
to
abhorre
that
cursed
Popish
stelth
and
sacriledge
in
taking
the
Cup
from
the
people
,
pretending
that
the
other
of
bread
conteines
it
:
For
what
is
that
to
us
,
that
God
can
exhibite
the
power
of
both
in
one
?
We
looke
in
the
Supper
,
not
what
his
unlimited
,
but
his
revealed
power
is
:
hee
will
so
worke
by
power
as
he
is
pleased
,
and
willeth
to
worke
not
otherwise
:
Therefore
in
reversing
the
signe
,
they
doe
quite
disanull
the
Sacrament
.
Other
uses
shall
be
added
when
we
come
to
their
proper
places
to
treate
of
the
second
generall
,
Christ
nourishment
:
and
how
wee
ought
to
come
in
the
sence
and
triall
of
our
wants
to
the
Supper
.
Of
the
acts
of
the
Supper
.
Now
I
come
to
the
outward
acts
of
the
Supper
.
Ere
I
speake
of
them
in
speciall
,
this
I
adde
to
the
former
,
that
all
acts
and
rites
of
this
Sacrament
are
then
duly
performed
,
not
onely
when
persons
are
duely
qualified
to
give
and
receive
:
but
also
when
the
Institution
is
punctually
followed
,
because
that
is
our
Canon
to
goe
by
in
this
kinde
,
which
neither
Minister
nor
people
must
transgresse
,
eyther
by
excesse
or
defect
.
For
if
once
any
liberty
be
allowed
men
to
chop
or
change
herein
,
certainly
there
is
not
greater
varietie
in
dressing
our
bodily
diet
(
each
stomack
affecting
her
owne
way
)
as
there
would
poove
diversity
of
fashions
in
giving
and
receiving
the
Sacrament
.
Therefore
one
ancient
institution
must
overrule
all
persons
,
times
,
&
administrations
.
And
looke
what
I
sayd
before
about
the
choyce
of
Elements
,
and
such
like
things
:
the
same
I
say
of
the
administration
of
that
Sacrament
,
that
all
must
fetch
their
warrant
from
hence
.
I
doe
not
meane
that
each
circumstance
of
action
,
which
our
Saviour
or
the
Disciples
performed
;
is
necessarily
included
in
the
Institution
:
No
,
there
may
be
sundry
personall
acts
done
in
this
or
any
other
service
of
God
,
which
when
they
are
done
,
become
worship
,
and
yet
are
arbitrary
to
doe
or
not
,
as
the
persons
are
disposed
;
onely
plaine
and
unavoydable
respects
of
defilements
,
and
true
scandall
,
are
to
be
avoyded
:
But
by
[
Institution
]
I
meane
those
essentialls
of
matter
and
perpetuall
rites
about
it
,
which
our
Saviour
himselfe
and
his
Disciples
performed
.
These
I
affirme
are
indispensable
,
both
one
and
other
:
It
being
as
sinfull
to
offend
in
the
due
forme
of
Baptizing
,
as
in
changing
the
Element
:
and
so
,
as
unlawfull
to
alter
the
words
of
Institution
in
giving
the
Supper
,
as
in
changing
the
Elements
,
or
in
taking
away
their
number
.
And
hence
it
is
that
Paul
,
1
Cor.
11.20
.
1
Cor.
11
,
20.
being
to
correct
the
foule
abuse
crept
into
their
Supper
,
by
Love
feasts
,
calls
them
to
the
Institution
,
wherein
seeing
no
such
thing
could
be
seene
,
therefore
he
pares
it
off
as
superfluous
.
In
like
sort
the
Church
of
Christ
hath
abhorred
all
such
additions
of
trash
and
humane
invention
,
as
crept
in
,
in
their
ages
:
as
Creame
,
Salt
,
Oyle
added
to
water
;
detraction
of
the
Cup
in
the
Supper
,
disanulling
of
the
union
,
and
turning
the
materiall
of
a
Sacrament
into
the
forme
,
so
that
there
should
not
bee
a
difference
in
the
thing
signifying
and
signified
:
and
so
at
this
day
we
renounce
the
errors
of
the
Greeke
Church
,
mixing
water
with
wine
,
and
their
old
abuse
of
fire
in
Baptisme
to
marke
the
face
of
the
infant
:
and
infinite
others
of
the
like
sort
:
some
of
which
defile
,
others
disanull
the
Institution
,
both
infringe
it
.
Yea
,
so
solemnely
ought
the
Institution
to
be
performed
,
that
by
vertue
of
it
,
other
vices
and
errors
of
persons
(
not
so
avoydable
)
are
to
be
tolerated
and
excused
from
annulling
the
ordinance
,
though
they
are
foule
eye
sores
.
The
use
whereof
is
,
first
,
to
prepare
way
to
speake
of
the
severall
Acts
following
in
this
our
discourse
,
with
better
savour
:
to
teach
us
to
observe
them
th●
more
strictly
,
and
to
profit
by
the
use
thereof
.
Secondly
,
to
make
conscience
,
as
neere
as
possibly
wee
may
,
of
the
punctuall
institution
of
Christ
,
abhorring
all
other
,
as
the
way
to
superstition
and
confusion
:
and
beleeving
that
all
the
grace
and
blessing
belonging
to
the
Sacrament
(
next
to
the
ordeyner
himselfe
)
depends
instrumentally
upon
the
sacred
and
inviolable
institution
of
the
Lord
Iesus
.
Now
to
the
particular
acts
,
and
first
of
the
Minister
,
then
of
the
people
,
to
repeate
nothing
before
said
of
his
qualification
;
Note
,
That
the
Minister
being
in
Gods
stead
betweene
him
and
the
people
,
is
to
act
those
,
all
and
onely
acts
which
the
Lord
Iesus
himselfe
did
,
at
the
Celebration
of
the
Supper
:
not
as
if
he
shared
with
Christ
in
the
power
of
eyther
ordeyning
or
sanctifying
the
Elements
of
himselfe
,
since
all
which
he
doth
is
both
in
the
name
of
,
and
for
the
use
of
his
Master
,
for
whom
hee
is
onely
to
make
way
in
the
hearts
of
the
people
:
But
as
a
Minister
,
he
is
for
and
in
place
of
Christ
himselfe
,
Christ
being
in
him
,
(
or
the
Father
himselfe
in
Christ
rather
)
the
doer
of
all
,
as
the
Prophet
of
his
Church
.
And
the
acts
he
is
to
discharge
,
are
foure
.
Taking
,
blessing
,
Breaking
or
Powring
out
,
and
Distributing
of
the
signes
of
both
kinds
.
1.
Taking
.
First
,
touching
the
taking
of
the
bread
and
wine
,
it
conteineth
these
two
things
.
First
,
the
culling
out
or
chusing
.
Secondly
,
the
setling
of
them
unchangably
to
their
service
.
For
the
former
,
The
Lord
Iesus
,
Luk.
22
.
1●
.
Luk.
22.19.20
.
tooke
bread
,
and
likewise
the
cup
:
that
is
,
out
of
his
wisedome
,
he
chose
out
from
among
all
other
creatures
,
these
two
,
bread
and
winee
,
to
decipher
the
spirituall
nourishment
of
his
body
and
blood
:
so
that
by
this
choise
,
they
have
the
prerogative
to
doe
that
which
no
other
creature
besides
may
.
2.
things
.
1.
Separation
from
common
use
.
Now
in
such
as
choise
,
there
must
be
a
separation
of
Elements
from
their
dishonour
to
honour
:
From
basenesse
and
vilenesse
to
glorious
use
:
for
what
comparison
is
there
betweene
earth
and
heaven
,
the
common
creature
in
daily
use
,
taken
from
the
Bakers
basket
or
the
cellar
;
and
the
heavenly
body
and
blood
of
the
Lord
?
What
shall
then
reconcile
these
?
Surely
the
divine
power
of
Christ
:
hee
must
take
off
the
common
and
base
cloathing
of
it
:
and
as
it
is
sayd
of
Iehoshua
(
for
the
typifying
of
the
more
honourable
ministery
of
Christ
above
the
legall
)
that
his
filthy
ragges
should
bee
taken
off
,
and
goodly
pure
garments
put
upon
him
:
so
heere
,
Zach.
3
,
4●
the
Lord
takes
off
the
cold
coate
of
the
creature
,
serving
for
all
sorts
,
at
all
times
,
for
corruptible
or
corrupt
uses
,
so
that
(
for
the
time
being
which
it
serves
for
)
is
is
sacrilegious
to
conceive
or
use
it
for
private
uses
:
(
as
it
s
said
,
1
Sam
2
,
13.
El●'s
sonnes
thrust
their
forke
into
Gods
Caldron
and
pulld
out
holy
meate
for
themselves
)
but
it
is
separate
from
men
;
its
Gods
bread
and
wine
for
his
owne
table
and
use
.
Secondly
,
the
Lord
cloathes
them
with
honour
:
he
brings
them
into
his
owne
house
,
and
ordeynes
them
to
be
vessells
of
use
for
himselfe
.
Not
that
this
separation
takes
any
thing
from
the
natures
of
the
creatures
:
nor
yet
that
it
puts
any
inherent
holinesse
into
them
:
No
,
but
onely
takes
them
from
common
use
,
and
puts
them
to
an
honorable
and
holy
.
And
yet
this
must
not
bee
conceived
in
a
generall
sence
onely
;
as
if
there
were
no
more
in
it
,
than
in
other
creatures
made
pure
to
the
beleeeer
:
For
so
each
creature
is
pure
to
the
pure
:
Tit.
1.15
.
purified
from
the
usurpation
and
curse
,
and
sanctified
by
the
Word
and
Prayer
,
to
convey
love
from
the
giver
,
and
to
prepare
the
receiver
for
his
service
:
But
this
is
a
further
holinesse
,
such
an
one
,
as
,
though
it
bee
not
inherent
,
yet
it
is
reall
and
in
relation
to
the
use
the
Elements
serve
for
;
it
is
a
cloathing
of
honour
and
holinesse
during
the
season
of
it
,
and
that
by
vertue
of
Christ
,
who
hath
stamped
it
upon
them
by
his
owne
hand
.
Secondly
,
the
Lord
Iesus
by
taking
,
hath
setled
an
abiding
service
upon
these
Elements
:
2.
Setling
.
such
as
no
mortall
man
might
dare
to
reverse
or
deface
,
adulterate
or
change
.
For
why
?
Who
is
able
to
amend
the
worke
of
God
,
or
to
adde
to
the
worke
of
perfection
it selfe
?
This
separation
being
in
a
sort
as
the
worke
of
Creation
:
which
God
seeing
,
approoved
as
good
,
and
not
to
bee
bettered
:
and
therefore
to
last
and
abide
for
all
ages
.
So
that
cursed
be
hee
who
shall
meddle
with
this
holy
workemanship
of
Christ
:
His
seales
are
in
this
as
his
word
is
,
outlasting
and
outliving
the
devises
of
men
;
through
all
generations
,
and
abiding
for
ever
.
Chosen
they
were
by
the
hand
of
a
dying
Saviour
,
yet
immortall
;
and
therefore
no
hand
shall
ever
bee
able
to
abolish
them
:
If
any
shall
adde
or
diminish
from
them
,
the
Lord
shall
diminish
their
names
from
the
booke
of
life
;
and
adde
unto
them
all
the
plagues
written
in
his
booke
against
all
sacrilegious
theeves
or
usurpers
in
holy
things
.
But
more
in
the
use
.
Vse
1
First
then
for
the
former
points
use
.
It
should
teach
us
,
to
rejoyce
,
Of
the
former
branch
.
when
we
behold
what
cost
God
hath
bestowed
upon
base
creatures
for
our
good
:
when
Naomi
saw
Ruth
come
home
full
of
the
bounty
of
Boaz
,
she
asked
her
,
Where
hast
thou
bin
my
daughter
?
Ruth
3
,
16.
One
cause
of
her
joy
was
,
because
she
should
fare
the
better
for
her
daughters
change
:
So
,
there
is
no
good
soule
which
sees
this
cost
bestowed
by
the
Lord
upon
these
Elements
,
how
he
separates
the
vile
,
and
puts
on
a
pretious
garment
upon
them
;
but
hee
should
rejoyce
therein
for
the
good
of
his
owne
soule
,
and
say
,
Lord
I
see
this
creature
cloathed
with
honour
,
that
it
might
carry
him
who
so
cloathed
it
,
into
my
soule
,
and
put
on
the
Lord
Iesus
upon
mee
the
more
easily
,
in
all
the
riches
of
his
attire
,
in
all
the
fulnesse
of
his
grace
and
nourishment
:
I
see
no
use
the
creature
hath
of
it
,
but
that
all
the
excellent
Nourishment
which
it
resembles
,
might
be
layd
as
by
an
hand
in
my
lap
.
The
Disciples
who
saw
their
master
usually
converse
with
them
in
his
poverty
and
basenes
,
no
doubt
were
ravished
,
when
they
beheld
him
transfigured
&
glorious
:
Matth.
17.4
.
Heb
2.9
.
Ephe.
4.8
.
Oh!
they
sayd
,
It
s
good
being
here
,
they
were
loath
to
depart
:
so
may
we
say
with
the
Author
to
the
Hebrewes
;
Behold
we
see
Christ
who
was
base
,
now
in
glory
,
leading
captivity
captive
,
giving
gifts
unto
men
:
yea
so
glorious
,
that
he
chuseth
rather
to
appeare
in
the
honouring
of
poore
Elements
,
than
he
would
be
wanting
to
us
.
Abroad
we
see
these
creatures
not
only
subject
to
vanity
in
their
use
,
but
also
abused
by
sinfull
wretches
to
corrupt
&
base
ends
:
but
when
we
come
to
the
Sacrament
,
loe
there
we
see
them
cloathed
with
honour
&
set
apart
to
heavenly
ends
:
such
as
no
drunkard
,
Epicure
,
swearer
,
or
carnall
minded
person
(
though
hee
prease
to
the
Sacrament
never
so
boldly
)
can
atteyne
unto
;
There
they
onely
serve
to
reach
out
Christ
the
nourishment
of
his
Church
;
they
cease
there
to
be
perishing
,
and
begin
to
be
meate
and
drinke
of
eternall
life
.
How
should
we
blesse
God
for
them
?
When
Bezaleel
&
Aholiab
were
endued
with
gifts
from
heaven
,
to
carve
and
ingrave
wood
,
brasse
and
gold
in
a
curious
manner
;
Exod.
31
,
4
,
●
who
could
have
beheld
a
peece
of
rude
wood
or
mettall
,
a
little
before
common
and
mish
apen
,
but
now
curiously
set
foorth
with
pictures
and
delights
,
serving
for
the
Tabernacle
and
the
honour
of
God
directly
;
but
he
must
needs
adore
the
wisedome
of
that
Arch-workman
,
who
by
such
meane
men
could
put
such
honour
upon
such
poore
creatures
?
Labour
wee
to
doe
likewise
when
we
see
what
power
the
Lord
shewes
forth
by
his
weake
Ministers
,
and
in
his
weake
Elements
,
and
draw
neare
to
them
with
more
delight
.
Vse
2
Secondly
,
how
should
this
point
convince
all
Popish
transubstantiation
?
who
maintaine
that
now
the
creatures
are
not
what
they
were
;
but
begin
to
be
what
they
were
not
,
and
that
in
substance
!
Such
speeches
of
the
Fathers
,
must
not
be
interpreted
by
Popery
,
but
by
this
act
of
Gods
separation
?
Which
is
not
a
separation
of
substances
,
leaving
unsubsisting
accidents
behind
;
but
onely
of
their
common
vilenesse
of
use
,
unto
an
holy
one
,
during
that
time
.
Againe
,
how
doth
it
convince
their
folly
in
ascribing
to
the
Elements
a
divine
nature
,
&
an
inherent
holines
?
So
that
by
the
worke
wrought
they
should
convey
(
as
a
vessell
sends
forth
liquor
by
a
pipe
)
an
holines
to
the
receiver
?
No
:
nothing
can
of
it selfe
bestow
that
which
it
hath
not
:
The
Sacrament
hath
an
holy
use
cast
upon
it
,
which
God
overrules
(
as
he
sees
good
)
to
convey
holines
.
But
in
them
(
as
themselves
)
there
is
no
inherent
holines
.
Their
Churches
,
Altars
,
Superaltars
,
Chalices
,
Copes
and
vestments
,
if
they
were
(
as
they
pretend
)
holy
,
they
have
it
from
these
and
the
like
ordinances
performed
in
them
(
except
they
be
of
the
Pharisees
blinde
error
to
think
that
the
gold
of
the
Altar
,
is
better
than
the
Altar
?
)
If
then
Bread
and
wine
themselves
confesse
,
such
holines
is
not
in
them
:
what
shall
become
of
these
implements
?
viz.
their
Bookes
,
Bells
,
Candles
,
Reliques
,
Creame
,
Oyle
,
Salt
,
Spittle
,
and
stuffe
not
of
Christs
,
but
their
owne
separation
?
So
much
of
the
former
branch
.
Vse
of
latter
branch
.
Touching
the
latter
,
let
it
be
a
comfort
to
all
Gods
people
to
consider
the
perpetuitie
of
the
Sacrament
of
the
Body
and
Blood
of
Christ
,
the
nourishment
of
his
Church
.
So
long
as
Christ
Iesus
shall
have
a
Church
,
till
he
drinke
this
Passeover
in
his
heavenly
kingdome
with
them
,
hee
will
see
these
holy
signes
(
separated
by
himselfe
to
holy
use
)
to
abide
therein
:
for
hee
hath
setled
them
upon
it
for
ever
.
What
persecutions
what
confusions
of
Popery
,
what
malice
of
enemies
could
ever
prevaile
these
1600.
yeares
,
to
robbe
the
Church
hereof
?
As
Iachin
and
Boaz
abode
while
the
Temple
stood
:
1
King
.
7
,
21.
so
these
two
Pillars
of
Gods
Sacraments
shall
never
cease
,
till
the
ordeyner
of
them
shull
come
to
judgement
!
They
may
be
eclipsed
,
the
light
,
purity
of
administration
defiled
,
and
for
a
time
sundry
corruptions
of
men
may
bee
permitted
by
Gods
providence
to
pester
the
Church
:
but
none
of
all
these
changings
of
the
Sacrament
into
a
Masse-sacrifice
,
none
of
their
pollutions
and
superstitions
brought
in
and
obtruded
upon
the
Church
,
shall
prevaile
.
That
setled
separation
of
our
Lord
Iesus
,
shall
give
life
to
the
Sacrament
;
and
as
the
Church
her selfe
,
Micah
.
7.8
.
Micha.
7
,
8.
saith
to
those
Babylonians
,
Rejoyce
not
over
me
O
mine
enemy
,
for
wh●n
I
am
fallen
I
shall
ris●
:
Then
shall
she
who
upbrayded
mee
see
it
,
and
tremble
,
and
be
trodden
downe
as
the
mire
of
the
streets
:
So
may
the
Sacrament
of
Christ
triumph
over
all
popish
enemies
who
set
up
a
signe
of
contradiction
against
her
,
Masse
and
Altars
and
other
defilements
;
Rejoyce
not
over
mee
,
for
I
shall
see
thy
ruine
:
the
life
of
Christs
ordinance
shall
give
mee
a
rising
and
recovery
,
and
I
shall
say
,
Where
is
now
your
mouth
that
scorned
the
Sacrament
,
where
is
your
God
of
bread
become
?
Oh!
one
day
the
Lord
Iesus
shall
consume
your
trash
with
the
breath
of
his
mouth
,
Revel.
11
,
and
then
his
owne
Sacrament
and
all
his
holy
ordinances
shall
be
set
up
in
their
purity
,
when
all
humane
scurfe
shall
breathe
his
last
,
and
say
,
Thou
hast
overcome
Oh
Lord
!
thy
truth
and
ordinance
have
prevailed
.
Vse
3
Lastly
,
seeing
the
Minister
hath
deputed
power
from
Christ
thus
to
separate
the
Elements
from
common
to
divine
use
:
It
should
teach
him
to
begin
with
this
act
,
and
(
as
may
be
obteyned
)
to
take
the
materialls
himselfe
at
the
entrance
of
separation
,
and
thus
to
separate
them
by
vertue
of
the
ordinance
;
not
to
leave
it
to
his
Sexton
or
Clerke
to
fetch
from
the
Taverne
as
he
list
,
and
powre
out
at
his
pleasure
;
Better
is
an
overplus
than
a
defect
in
this
behalfe
.
And
for
the
first
act
,
thus
much
.
The
second
act
of
the
Minister
about
the
materialls
,
2.
Act
of
the
Minister
,
blessing
.
is
blessing
them
:
for
so
our
Saviour
Luk.
22.19
.
Luk.
22
,
19.
is
said
to
doe
ere
he
brake
them
.
Still
I
must
put
in
this
,
that
the
Minister
of
himselfe
can
doe
nothing
:
(
oftentimes
he
is
farre
from
being
blessed
himselfe
)
but
the
obedience
to
the
institution
doth
it
.
Now
by
blessing
is
meant
sanctifying
:
What
it
is
?
Sanctifying
.
the
word
being
taken
from
the
ordinary
manner
of
the
Iewes
in
their
feasts
and
meales
,
whose
graces
were
called
blessings
,
because
the
first
word
of
them
was
,
1
Cor.
10
,
10.
Blessed
be
God
who
causeth
bread
to
grow
out
of
the
earth
,
and
who
giveth
wine
out
of
the
grape
,
&c.
From
hence
our
Saviour
is
said
to
blesse
bread
and
wine
(
though
in
another
forme
,
and
to
an
higher
end
,
yet
in
generall
)
as
in
the
use
of
the
creatures
.
And
the
truth
is
,
whosoever
they
be
that
dare
come
neare
the
Table
of
the
Lord
,
and
the
blessing
of
the
Minister
,
being
privy
of
ordinary
using
the
creatures
without
blessing
,
are
fit
to
bee
quite
excluded
from
this
Sacrament
.
Remember
the
phrase
of
this
blessing
issued
from
that
.
Now
besides
this
blessing
,
although
it
properly
denote
Thankes
,
yet
it
includes
prayer
also
:
First
by
Prayer
.
Both
make
up
the
blessing
of
the
Sacrament
.
Our
manner
at
this
day
is
to
say
,
Wee
give
thankes
:
not
as
if
we
did
nothing
else
,
or
as
if
prayer
were
inferior
to
it
;
but
so
the
use
of
speech
hath
prevailed
.
First
then
our
Saviour
prayed
,
and
secondly
praysed
and
gave
thankes
to
his
Father
,
and
in
both
stood
this
second
act
of
blessing
.
He
was
in
this
his
act
subject
(
as
mediator
)
to
his
Father
,
and
so
acknowledged
no
lesse
,
viz.
That
looke
what
hee
did
,
hee
did
deputedly
from
him
as
the
cheefe
Agent
in
the
sanctifying
of
the
Sacrament
.
And
even
so
is
the
Minister
much
more
to
doe
in
his
stead
:
not
to
arrogate
to
himselfe
Popishly
this
power
,
but
to
abase
himselfe
to
the
lowest
earth
,
as
a
worme
creeping
out
of
her
hole
,
when
he
lifts
up
his
heart
in
this
kind
to
the
Lord
,
in
the
behalfe
of
the
Church
,
for
a
blessing
upon
the
Sacrament
.
It
s
farre
from
him
or
his
intention
,
to
make
or
not
to
make
the
Sacrament
,
it
depends
upon
an
higher
power
.
For
in
this
case
without
question
,
the
greater
is
blessed
of
the
lesser
,
to
wit
,
instrumentally
.
For
the
former
of
these
two
,
viz.
our
Saviours
prayer
:
it
s
not
to
be
wondred
at
,
that
its
a
part
of
this
blessing
.
For
why
?
Why
?
It
was
put
up
to
his
Father
,
to
the
end
that
he
would
give
his
solemne
consent
to
it
,
and
by
his
word
establish
it
to
bee
a
Sacrament
.
Even
our
blessing
the
creatures
is
by
applying
the
strength
of
the
Word
;
Matth.
4.4
.
for
man
lives
not
by
bread
,
but
by
each
word
of
God
.
So
that
our
Saviour
here
craveth
a
word
from
his
Father
,
1
King
.
8.22
.
for
the
blessing
of
this
Ordinance
.
Salomon
when
he
consecrated
the
Temple
:
what
did
hee
?
Applyed
a
word
by
Prayer
unto
it
:
Thou
O
Lord
art
so
great
,
that
the
Heaven
of
Heavens
cannot
conteine
thee
:
yet
thou
hast
sayd
,
I
will
dwell
in
this
house
,
and
make
it
a
place
of
my
residence
:
Oh!
be
it
so
?
Vers.
27.
Matth.
12.42
.
Now
although
a
greater
than
Salomon
be
heere
,
yet
lo
,
as
being
now
deputed
by
his
Father
to
this
great
worke
,
he
beggeth
from
him
,
to
set
his
(
Fiat
)
to
this
his
act
of
Institution
.
As
if
he
should
say
,
Father
it
s
not
of
my selfe
,
as
man
:
but
from
thee
and
thy
command
,
I
thy
righteous
servant
have
separated
these
Elements
:
Esay
42.1
.
Oh
Father
then
,
as
the
cheefe
ordayner
,
shew
that
I
have
done
nothing
rashly
and
without
thee
in
this
attempt
!
Conteines
4.
things
.
But
more
fully
to
speake
of
this
Prayer
of
Christ
,
it
conteines
these
foure
things
in
it
.
First
,
as
I
said
,
The
Lord
Iesus
having
abrogated
one
Sacrament
,
and
substituted
another
,
craves
a
consent
from
his
Father
by
prayer
,
as
if
he
had
said
,
If
thou
oh
Father
say
the
word
,
these
Elements
shall
be
Sacramentall
,
they
shall
be
united
to
my
Deity
and
flesh
,
they
shall
be
conveyers
of
holy
things
,
the
blood
,
spirit
,
power
&
life
of
the
Lord
Iesus
into
the
soules
of
the
faithfull
.
Oh
Father
then
,
as
thou
and
I
are
one
,
Ioh.
17.22
.
so
declare
;
that
looke
what
I
upon
earth
have
done
,
that
thou
hast
ratified
in
heaven
:
let
not
thine
elect
make
any
question
,
but
that
its
thy
will
as
well
as
mine
,
that
these
Elements
be
sanctified
for
such
use
.
Secondly
,
as
he
begges
of
his
Father
,
Consent
;
so
especially
he
craves
blessing
upon
them
.
As
Salomon
in
that
his
prayer
begs
,
Oh
Lord
,
since
it
s
thy
will
to
dwell
in
this
house
which
I
have
built
,
1
Kin.
8.28
.
therefore
I
beseech
thee
shew
it
by
reall
effects
:
Whensoever
thy
people
shall
be
hem'd
in
by
their
enemies
,
be
afflicted
with
famine
,
pestilence
,
sword
,
or
whensoever
they
shall
pray
for
any
good
thing
:
Oh
Lord
!
looke
downe
from
heaven
,
and
let
it
be
enough
that
thy
people
looke
toward
this
house
:
Oh
then
meet
them
,
and
blesse
them
!
So
our
Saviour
here
:
Oh
Father
,
I
know
thou
hearest
me
alway
,
and
by
name
in
thy
consent
to
this
separation
of
the
Sacrament
.
But
Lord
,
shew
it
both
at
this
time
to
my
disciples
,
&
for
ever
to
the
end
of
the
world
.
Let
them
not
looke
toward
this
ordinance
in
vaine
,
but
put
the
savor
and
foyson
of
thy
Sons
grace
,
strength
,
&
refreshing
into
them
;
that
they
may
actually
conferre
upon
all
hungry
beleeving
soules
,
my
righteousnesse
of
satisfaction
,
and
sanctification
of
merit
in
the
one
,
1
Cor.
1
,
30.
Exod
,
20.1
.
and
efficacie
in
the
other
,
to
sustaine
them
and
encrease
their
comfort
,
both
in
their
reconciliation
and
holinesse
,
as
the
neede
of
each
requires
.
3.
He
begges
of
his
Father
,
that
his
poore
doubtfull
and
weake
people
might
understand
this
blessing
to
be
granted
,
as
well
as
himselfe
,
that
they
might
come
confidently
to
this
Sacrament
.
4.
That
by
vertue
of
this
his
prayer
and
blessing
,
the
Church
might
approach
with
confidence
to
the
Throne
of
Grace
to
doe
the
like
,
that
is
,
to
blesse
the
Sacrament
,
both
Minister
and
people
,
with
hope
to
receive
the
like
blessing
upon
their
receiving
.
Vse
1
Ere
wee
goe
to
the
next
branch
,
this
may
affoord
us
speciall
use
:
let
it
be
exhortation
then
to
all
poore
humbled
ones
in
the
sight
of
unworthinesse
,
to
all
fearefull
,
distrustfull
ones
of
themselves
,
that
mourne
for
their
dead
,
dull
receivings
,
and
that
the
Sacrament
comes
and
goes
from
time
to
time
with
small
fruit
.
Oh!
Why
is
it
thus
with
you
?
Is
the
Lord
here
,
and
you
are
not
aware
?
Doe
yee
fare
,
as
if
the
Lord
bade
yee
come
hither
in
your
owne
strength
?
Hath
he
not
bestowed
blessings
upon
it
,
and
blessed
it
,
yea
,
and
(
in
spite
of
all
divels
in
hell
,
co●ruption
on
earth
,
formalitie
of
the
wicked
)
it
shall
be
blessed
:
Why
then
looke
yee
no
more
firmely
to
the
effect
of
this
prayer
?
Let
me
adde
one
thing
more
,
This
prayer
of
Christ
was
but
the
first
of
his
requests
in
this
behalfe
:
Lo
,
as
he
is
our
Advocate
in
heaven
,
he
plies
this
worke
still
,
and
followes
this
first
sute
with
his
Father
,
to
the
uttermost
,
that
he
would
apply
the
power
of
his
death
and
bloud
to
his
Word
preached
,
and
Sacraments
ministred
in
his
Church
;
so
that
no
opportunitie
is
now
wanting
to
second
this
blessing
:
doe
not
feare
least
God
should
have
forgot
this
old
prayer
,
for
with
him
two
thousand
yeares
is
as
one
day
:
●
Pet.
3
,
8.
But
say
it
were
not
so
;
yet
we
have
an
Advocate
daily
to
put
him
in
minde
of
each
occasion
.
Ioh.
11
,
42.
So
that
if
the
Lord
Iesus
be
all-way
heard
,
when
hee
prayeth
,
it
s
well
for
us
,
though
old
suits
might
be
forgotten
which
is
impossible
.
But
alas
alas
!
The
cold
comfort
we
feele
by
the
Sacrament
is
the
fruit
of
our
little
denying
our selves
,
cleaving
to
the
Prayer
and
the
Promise
,
This
is
my
welbeloved
,
&c.
If
Iohoshaphat
could
so
confidently
goe
to
God
,
1.
Chro.
20
,
9.
so
long
after
Salomons
blessing
the
Temple
,
pleading
to
be
heard
;
how
much
more
thou
in
the
prayer
of
the
Lord
Iesus
?
Did
not
Rebecca
and
Iacob
laugh
and
take
courage
(
thinke
we
)
when
they
heard
Isaac
tell
Esau
,
Gen.
27
,
33.
That
Iacob
was
already
blessed
,
and
should
be
so
?
Why
dost
thou
not
laugh
then
to
heare
a
greater
and
surer
blessing
from
Christ
?
Why
goest
thou
out
of
this
Blessing
and
Promise
,
into
thine
own
warme
Sun
,
to
compasse
thy selfe
with
thy
owne
sparkles
?
Esay
50
,
11.
Thinkest
thou
it
is
with
this
great
Master
of
Requests
,
as
at
the
Court
,
that
many
requests
may
be
made
,
ere
one
granted
?
No
,
no
,
The
Lord
heard
his
Sonne
in
his
feares
,
much
more
his
desires
:
bring
thou
faith
and
feare
not
to
receive
a
Sacrament
under
such
a
blessing
▪
as
the
Prayer
of
Christ
lies
in
pawne
to
procure
.
Heb
,
5
,
7.
Let
thy
heart
be
never
so
hard
,
Lam.
3
,
17.
empty
,
barren
and
farre
from
prosperity
:
if
thou
come
in
faith
,
the
blessing
is
thine
.
It
s
noted
by
the
Evangelist
,
That
when
Christ
pray'd
,
Ioh.
12
,
28.
Glorifie
thy
name
,
&c.
answer
was
made
,
I
have
glorified
it
,
and
will
glorifie
it
againe
.
Our
Saviour
tels
his
disciples
,
This
was
for
their
sakes
.
If
thou
canst
by
the
eare
of
faith
,
heare
this
voyce
,
it
belongs
to
thee
.
Vse
2
Secondly
,
it
should
not
onely
be
instruction
to
all
Ministers
,
to
sanctifie
the
Sacrament
to
the
Church
and
themselves
.
But
especially
it
should
teach
them
to
be
humble
in
so
doing
.
and
to
come
unto
God
in
all
abasement
,
Gen.
18.27
.
even
as
dust
and
ashes
,
when
they
come
to
aske
the
blessing
of
God
upon
this
or
other
Ordinances
at
the
hands
of
God
.
If
a
man
having
many
children
,
especially
his
eldest
Sonne
and
heire
so
obedient
and
loyall
,
that
he
never
askes
any
boone
of
his
Father
,
but
thee
comes
in
great
honour
and
reverence
to
aske
it
;
Will
not
this
teach
all
the
rest
(
except
Impes
and
degenerate
)
to
be
much
more
so
?
Behold
here
thy
elder
Brother
,
the
Lord
Iesus
,
Lord
of
all
,
yet
subject
and
begging
every
thing
he
needs
,
not
for
himselfe
,
but
for
his
Church
:
and
shall
it
not
smite
into
thee
one
of
the
basest
of
all
the
family
of
God
,
much
more
humblenesse
in
thy
prayers
?
Vse
3
Thirdly
,
it
should
teach
both
Minister
and
people
in
their
blessing
of
the
Sacrament
,
when
they
feele
their
owne
wofull
basenesse
,
to
be
admitted
to
such
a
service
,
(
as
being
privie
to
horrible
prophaning
of
such
Ordinances
,
and
guilt
of
other
sinnes
,
)
to
behold
themselves
,
their
Prayers
and
Preparations
,
in
the
person
and
prayer
of
the
Lord
Iesus
,
in
which
they
may
be
accepted
as
if
worthy
.
When
they
have
once
praid
for
blessing
,
Pray
againe
with
Hezekiah
,
The
good
Lord
accept
me
,
Chro.
30
,
18
,
19.
though
no
way
prepared
according
to
the
preparing
of
the
Santuary
.
Isaac
bids
Iacob
,
come
neere
my
sonne
,
that
I
may
feele
and
know
if
thou
be
indeede
my
sonne
Esau
;
Gen
,
27
,
28.
and
so
comming
in
his
linnen
and
roughnesse
,
hee
tooke
him
to
be
so
,
and
blessed
him
.
Do
thou
so
and
prosper
.
Vse
4
Lastly
,
by
all
this
blessing
of
the
Minister
in
the
Name
of
the
Lord
Iesus
,
wee
meete
with
no
step
of
Popish
Consecration
,
neither
in
point
of
their
five
blessing
words
,
nor
yet
of
inherent
holinesse
put
into
the
Sacrament
thereby
.
Touching
the
first
,
wee
see
no
warrant
for
the
Masse
Priests
inchanting
the
Elements
by
his
whispering
the
five
words
over
them
:
for
lo
,
the
Consecration
was
ended
,
ere
any
of
those
five
words
were
pronounced
:
and
therefore
,
not
those
words
,
but
Blessing
and
Prayer
to
God
in
the
vertue
of
his
first
institution
,
and
the
promise
made
thereto
,
doe
sanctifie
the
Elements
.
Which
words
of
Prayer
and
Blessing
,
our
Saviour
did
not
(
as
a
Sorcerous
Priest
)
murmour
over
the
Bread
and
Wine
,
but
openly
and
clearely
uttered
them
to
his
Father
,
in
the
hearing
of
the
Disciples
,
for
their
edification
.
The
dumbe
Elements
have
no
eares
to
heare
such
a
voice
,
but
are
meere
patients
in
the
Sacrament
.
And
therefore
wee
abhorre
that
Popish
turning
of
the
Priest
from
the
people
to
the
signes
,
as
a
base
inchanting
ceremony
;
fitter
to
worke
a
blind
and
carnall
devotion
in
a
superstitious
heart
,
than
a
sensible
reverence
and
holy
confidence
of
a
beleeving
soule
.
For
the
latter
,
observe
that
our
Saviour
begges
for
no
inherent
holinesse
to
be
put
into
the
Signes
,
save
onely
a
conveying
instrumentall
holinesse
,
that
the
Lord
would
vouchsafe
to
use
them
to
the
ends
of
a
Sacrament
:
that
is
,
to
make
dumbe
,
seely
creatures
(
incapable
of
any
reall
grace
)
to
carrie
reall
holinesse
into
the
soules
and
spirits
of
beleevers
,
onely
capable
thereof
?
Much
lesse
then
did
he
,
either
by
these
or
those
five
(
as
they
misreckon
)
Transubstantiate
them
into
his
body
.
When
God
blessed
the
Sabboth
day
and
hallowed
it
:
Did
hee
infuse
holinesse
into
the
day
?
Are
dayes
,
garments
,
vessels
,
houses
capable
of
inherent
holinesse
?
No
,
it
s
enough
they
attend
holy
things
:
and
ought
therefore
decently
to
be
kept
:
otherwise
neither
are
they
holy
inherently
;
nor
yet
actions
and
things
therefore
holy
,
because
there
done
;
but
because
they
are
so
in
their
nature
and
institution
.
I
hasten
to
the
latter
branch
of
his
thanks
.
Thankes
Thankes
.
is
the
second
branch
of
Christs
blessing
:
And
so
of
the
Ministes
act
in
the
consecration
of
the
Sacrament
.
Wee
have
to
note
that
thus
it
was
in
other
blessings
.
Why
joyned
with
Prayer
.
When
Salomon
dedicated
the
Temple
,
one
branch
of
it
was
solemne
thanksgiving
to
God
that
had
ratified
his
word
and
promise
,
1
King
.
8
,
24.
enabled
Solomon
to
perfect
the
temple
,
and
made
good
that
which
he
had
spoken
.
The
ascent
of
thanks
is
so
great
a
glorifying
of
God
,
that
commonly
it
becomes
a
rich
descent
of
blessing
.
And
when
prayer
is
offered
to
God
without
thanks
,
it
s
no
signe
that
the
soule
fastens
upon
God
for
the
granting
of
those
things
which
have
bin
desired
.
But
our
Saviour
here
,
having
had
a
commission
from
his
Father
to
ordaine
the
Sacrament
,
takes
it
for
granted
,
that
hee
was
heard
by
him
in
this
his
request
for
sanctifying
thereof
to
his
Church
:
and
therefore
,
together
with
the
prayer
doth
also
here
annex
his
thanks
for
answer
.
Prayers
and
praises
ought
ever
to
attend
each
other
,
especially
for
things
formerly
received
,
that
by
the
experience
of
former
answer
from
God
,
God
,
our
hearts
might
not
be
to
seeke
of
confidence
and
hope
for
the
present
,
and
for
time
to
come
.
For
sure
it
is
,
our
selfe-love
doth
so
sway
us
in
seeking
what
wee
would
still
get
,
that
the
acknowledgement
of
what
we
have
already
enjoyed
from
God
,
is
forgotten
.
Nay
rather
,
even
while
they
pray
for
blessing
from
God
upon
any
of
his
Ordinances
,
or
otherwise
,
it
is
our
duty
even
then
to
give
thanks
,
so
farre
as
ws
feele
our selves
to
have
praid
in
faith
,
and
in
the
name
of
Christ
:
for
faith
in
a
manner
presenteth
the
thing
(
which
we
doe
warrantably
seeke
)
unto
us
:
And
although
I
grant
such
a
blessing
may
actually
be
denied
us
,
yet
our
thankes
shall
returne
(
in
such
a
case
)
into
our
bosomes
,
and
shall
be
accepted
of
God
.
But
in
this
case
of
our
Lord
Iesus
,
and
his
thankes
,
Causes
of
his
Thankes
Three
.
The
first
cause
Ioh.
11
,
41.
the
case
is
altered
:
for
hee
gave
thankes
in
assurance
of
being
heard
,
and
upon
promise
thereof
from
his
Father
,
without
faile
:
and
therefore
he
might
with
more
confidence
offer
up
thankes
even
with
prayer
.
Sometimes
it
so
fareth
with
his
members
,
that
even
in
the
act
of
prayer
,
the
Lord
intimates
their
spirit
,
that
they
have
prevailed
:
as
we
reade
that
some
of
the
Martyrs
had
a
kind
of
propheticall
spirit
given
them
,
so
that
some
things
which
God
had
enabled
them
to
aske
in
full
assurance
of
faith
,
they
received
an
answer
from
God
,
that
they
were
granted
;
and
therefore
their
prayers
commonly
brake
out
into
praises
,
and
themselves
wrote
and
spake
of
those
blessings
as
present
,
though
there
were
some
yeares
still
to
come
,
ere
performed
.
And
no
doubt
such
cases
fall
out
still
in
the
experience
of
such
as
are
neerely
acquainted
with
God
,
and
strong
in
faith
,
that
they
have
answer
with
Iacob
,
they
have
prevailed
,
even
in
their
wrestlings
:
and
therefore
what
doubt
is
there
,
Gen.
32
,
28.
but
that
then
,
Thanksgiving
should
be
answerable
?
Vse
.
But
I
will
not
digresse
to
other
meditations
:
The
thanks
and
blessing
of
Christ
here
,
should
be
full
of
comfort
to
the
poore
Minister
of
Christ
,
and
all
his
faithfull
people
,
in
their
blessing
of
the
Sacrament
;
that
they
come
to
God
for
that
which
is
already
granted
to
Christ
,
and
that
even
so
assuredly
while
he
praied
for
it
,
that
at
the
instant
hee
received
it
as
granted
,
and
blessed
God
for
it
;
and
withall
added
his
owne
blessing
to
his
Fathers
,
and
gave
his
Spirit
of
blessing
to
the
same
Sacrament
;
from
his
Father
and
from
himselfe
so
to
attend
it
,
that
it
might
never
be
absent
from
it
,
in
the
matter
of
union
Sacramentall
,
and
further
in
point
of
true
sanctification
of
it
to
all
his
members
,
to
the
end
of
the
world
,
who
should
come
in
faith
and
repentance
to
receive
it
.
It
s
not
under
a
desired
blessing
onely
,
but
a
granted
one
,
acknowledged
,
and
therefore
assured
.
Oh!
that
any
should
come
with
a
drooping
and
sad
heart
,
doubtful
,
and
staggering
to
that
Ordinance
,
upon
which
at
the
first
institution
,
so
great
a
handsell
of
grace
was
bestowed
,
and
a
promise
of
so
great
future
blessing
granted
.
The
second
cause
.
A
second
cause
of
his
Thankes
was
,
for
that
he
foresaw
,
even
now
at
his
death
and
departure
shortly
from
the
earth
,
that
his
Father
would
not
suffer
the
memory
of
his
satisfaction
and
death
to
be
razed
out
:
but
eternize
it
as
a
lasting
monument
in
his
Church
.
Hee
foresaw
that
infinite
honour
and
glory
which
hee
should
receive
as
a
perpetuall
tribute
from
his
thankefull
Church
,
and
what
praise
the
Father
by
him
should
obtaine
at
the
hands
of
the
faithfull
,
for
the
continuing
of
so
lively
,
powerfull
a
memoriall
of
his
death
,
and
perfect
Sacrifice
offered
to
God
for
the
sinnes
of
the
Elect.
The
foresight
hereof
,
that
his
Death
should
be
a
lasting
Monument
of
himselfe
,
and
a
meane
of
perpetuall
honour
to
the
Father
,
through
him
,
was
another
Branch
of
his
blessing
of
the
Sacrament
.
Oh!
when
he
saw
,
God
and
himselfe
had
blessed
it
with
their
presence
for
ever
,
and
that
no
enemy
shoud
prevaile
against
it
;
Esay
55
,
13.
Esay
66.23
.
but
that
as
Esay
55.
ult
,
it
should
be
an
everlasting
Name
not
to
be
forgotten
,
and
as
Esay
ult.
it
should
be
a
daily
Sacrifice
from
Sabboth
to
Sabboth
to
the
worlds
end
;
that
it
should
prevaile
against
the
gates
of
hell
,
ignorance
,
and
superstition
,
attend
the
Gospel
for
ever
as
a
Seale
of
the
Promise
:
and
finally
survive
all
base
Pillars
and
Monuments
of
prophanesse
and
Idolatry
.
Oh!
these
things
caused
him
to
raise
up
his
heart
to
his
Father
in
thanks
,
and
therewith
to
be
rapt
up
to
blesse
his
Name
,
and
to
set
his
Seale
to
the
Sacrament
.
Be
it
so
Oh
Father
;
and
be
pleased
to
confirme
this
grant
,
and
I
in
thy
Name
do
blesse
and
hallow
these
Elements
to
be
such
memorials
for
ever
.
Vse
.
The
use
of
this
may
be
to
us
this
:
Never
come
to
enjoy
the
Sacrament
,
but
to
looke
up
to
God
in
his
blessing
of
the
Lord
Iesus
,
and
to
beseech
him
that
it
may
be
so
continued
:
and
to
purge
out
from
his
Church
in
all
kingdomes
that
detestable
Idoll
of
the
Masse
,
that
it
may
not
stand
up
as
a
signe
of
contradiction
,
against
this
faithfull
witnesse
of
God
:
that
the
Lord
would
not
so
lay
to
his
heart
this
our
profanation
of
his
Sacrament
as
to
remoove
it
from
us
,
and
bestow
it
upon
a
people
which
should
honour
him
with
better
fruit
of
it
.
Oh!
how
have
wee
in
England
of
a
long
time
plaid
the
Harlots
,
and
after
this
60.
or
70.
yeares
of
the
Sacrament
,
waxen
weary
of
it
,
and
when
any
occasion
of
a
Masse
hath
beene
offered
,
ran
by
troopes
unto
it
,
as
glutted
with
this
Manna
from
heaven
;
how
have
wee
lyen
heavie
upon
the
stomacke
of
God
by
this
our
transcendent
abhomination
,
and
excommunicate
thing
,
deserving
that
the
floudgates
of
all
Popish
trash
should
be
let
in
upon
us
;
and
the
Gospell
,
Ordinances
,
and
communion
of
Saints
quite
defaced
,
and
sent
into
another
world
from
us
:
That
,
I
say
,
either
the
possession
,
or
the
power
of
them
should
for
ever
be
pull'd
from
us
.
Let
so
many
as
are
free
from
this
contagion
,
still
keepe
their
garments
unspotted
,
Revel.
14.4
.
and
still
begge
of
God
that
the
blessing
once
obtained
by
Christ
upon
the
Sacrament
may
be
still
granted
,
that
in
spite
of
all
Popish
pollutions
,
Christs
Supper
may
be
kept
pure
in
the
Church
for
a
Seale
to
his
Covenant
,
and
for
the
glory
of
the
Father
through
the
Lord
Iesus
.
A
third
,
and
last
cause
was
,
The
view
of
that
unspeakable
Grace
which
the
whole
Militant
Church
should
reape
by
it
:
The
third
cause
.
That
good
which
he
foresaw
the
Sacrament
should
doe
,
caused
him
to
breake
out
into
this
blessing
.
And
to
set
his
Seale
unto
it
to
the
same
purpose
:
That
as
his
Father
had
granted
it
to
such
an
end
,
so
himselfe
also
blessed
it
;
as
if
he
said
,
Goe
my
blessed
Ordinance
,
be
the
Legacy
of
my
Church
,
and
seeing
the
Father
hath
made
thee
an
instrument
of
so
endlesse
comfort
,
and
strength
to
the
weake
soules
of
my
people
;
take
my
blessing
also
with
thee
;
Loe
,
I
am
now
offering
up
my
body
and
life
upon
the
Crosse
,
and
I
convey
by
them
all
the
merit
and
power
thereof
to
the
hearts
of
my
people
,
when
,
and
where
,
and
how
oft
soever
they
shall
partake
it
.
It
is
no
question
,
but
that
our
Lord
Iesus
mourned
in
Spirit
also
,
to
behold
the
errors
,
and
infinite
abuses
both
of
doctrine
and
practise
which
should
ensue
in
the
Church
,
through
Popish
corruption
,
and
base
customes
and
profane
unreverence
of
men
;
yet
all
this
hinders
not
his
Thankes
for
the
blessed
fruit
of
the
Sacrament
.
Vse
.
The
use
of
which
is
,
That
we
also
,
both
Minister
and
people
,
doe
thus
raise
up
our
hearts
to
God
in
the
meditation
of
these
things
.
First
,
if
wee
could
but
consider
how
exceeding
great
a
blessing
it
were
,
to
see
one
heavie
soule
comforted
,
one
doubtfull
heart
resolved
,
one
staggerer
setled
by
the
Sacrament
.
How
might
we
be
provoked
to
blesse
God
?
Nay
,
when
we
consider
how
many
the
true
Ministery
of
Christ
Sacramentall
,
hath
humbled
,
broken
and
converted
to
God
;
by
a
due
esteeme
of
a
mountaine
by
many
little
mollehills
;
How
great
may
we
imagine
,
is
that
crop
of
grace
and
blessing
which
the
Sacrament
purchaseth
to
the
soules
of
Gods
people
,
throughout
the
Church
?
But
alas
!
our
Saviour
beheld
this
by
the
eye
of
faith
,
and
by
the
simpathy
of
love
to
God
and
to
the
elect
:
the
glory
of
the
one
,
and
the
good
of
the
other
:
We
rather
looke
at
things
with
a
dead
eye
of
common
forme
,
and
base
custome
,
and
blinde
hope
that
so
it
may
be
,
and
enquire
no
further
;
whereas
,
if
wee
observed
narrowly
,
both
our
owne
gaine
,
and
the
fruit
that
others
reape
by
receiving
aright
,
the
Sacrament
day
should
indeede
be
a
blessed
day
of
dayes
,
a
day
of
Praises
,
and
wee
should
not
in
vaine
call
it
an
Eucharist
(
which
signifies
thanksgiving
)
but
really
and
from
experience
.
We
should
in
the
consideration
of
this
exceeding
goodnesse
of
God
,
to
our selves
,
and
to
the
whole
communion
of
his
Saints
,
breake
out
as
Debora
,
Iudg.
5
,
9.
Iudg.
5.
and
say
,
I
rejo●ce
for
the
people
of
Gods
welfare
,
and
for
those
that
came
in
faith
,
and
departed
from
the
Congregation
with
comfort
.
Their
good
should
be
our
joy
.
This
is
the
fellowship
in
graces
which
the
Church
of
God
hath
one
with
another
:
to
rejocye
with
them
that
rejoyce
,
and
to
mourne
with
them
that
mourne
.
Both
are
parts
of
Christian
sympathy
.
What
Christian
soule
,
what
true
Minister
of
God
is
there
,
who
should
not
seeke
to
thrust
from
this
holy
banquet
,
Iude
1●
.
all
profane
and
brutish
ones
,
spots
of
Assemblies
,
eyesores
to
the
godly
,
and
the
reproach
of
Gods
Sacraments
?
And
who
is
there
,
who
seeing
such
intrude
themselves
,
should
not
mourne
for
their
owne
,
and
the
lot
of
the
Church
,
who
must
be
pestred
with
such
?
Oh!
what
a
quayling
it
is
to
our
joy
to
behold
what
coruptions
and
corrupt
ones
hang
upon
these
Ordinances
?
And
so
much
for
the
second
act
of
blessing
.
The
third
Sacramentall
act
of
Christ
and
the
Minister
,
The
third
act
.
Breaking
.
is
the
breaking
and
powring
out
the
Bread
and
Wine
.
In
the
opening
hereof
,
marke
two
things
:
First
,
the
order
of
it
:
Secondly
,
the
Act
it selfe
.
For
the
first
,
Why
did
Christ
first
blesse
,
then
breake
and
powre
out
?
Answer
,
That
he
might
resemble
the
order
of
his
owne
satisfaction
.
For
first
he
was
annointed
or
qualified
in
his
person
to
satisfie
,
set
apart
and
sanctified
to
it
;
and
then
he
was
Sacrificed
:
to
have
separated
or
blessed
them
after
the
worke
of
the
Crosse
performed
,
had
beene
needlesse
:
and
so
,
to
have
beene
first
crucified
,
ere
blessed
and
called
,
had
beene
Sacrilegious
.
Even
so
here
in
the
Elements
;
resembling
his
separation
and
death
.
But
for
the
act
it selfe
,
consider
two
things
:
first
,
Two
things
in
it
.
1.
What
it
was
?
What
was
it
?
Why
was
it
?
For
answer
to
the
first
;
The
breaking
of
Christ
was
a
taking
of
the
loafe
,
and
a
breaking
thereof
with
his
holy
hands
into
gobbets
and
morsels
meet
for
his
disciples
;
not
minsing
the
bread
,
and
cutting
it
with
a
knife
into
small
bits
,
nor
yet
into
overgreat
pieces
,
but
I
say
into
morsels
competent
.
I
doe
not
quarrell
with
the
custome
of
cutting
with
the
knife
:
for
(
as
I
said
before
of
sprinkling
the
water
,
so
I
say
of
this
)
I
disanull
not
the
Ordinance
thereby
:
yet
still
I
say
,
I
would
rather
chuse
to
cleave
to
the
institution
in
so
plaine
an
act
of
our
Saviour
,
if
it
may
conveniently
be
done
,
than
to
balcke
it
.
And
the
rather
,
because
it
may
savor
of
some
Popish
nicenesse
:
For
as
they
weare
white
gloves
when
they
meddle
with
the
Elements
,
and
touch
them
not
with
their
bare
hands
,
pretending
more
reverence
to
be
in
a
beasts
skin
,
than
a
mans
naked
hand
;
so
some
thinke
it
too
homely
perhaps
to
breake
the
bread
with
their
hands
,
in
comparison
of
cutting
it
with
a
knife
.
To
such
I
say
,
that
they
are
too
nice
herein
;
and
the
institution
of
Christ
much
more
to
be
followed
;
the
Minister
himselfe
breaking
it
,
and
no
leaving
it
(
as
sometimes
is
used
)
to
the
Clarke
or
Sexton
to
be
done
.
2.
Why
was
it
?
Secondly
,
why
was
it
?
I
answer
,
for
sundry
causes
:
first
,
to
parallell
the
Sacrifice
of
the
Passeover
,
(
a
type
of
Christs
Supper
,
)
which
was
to
be
slaine
,
and
the
bloud
of
it
sprinckled
about
:
secondly
,
for
a
more
meete
apportioning
of
the
bread
of
the
Sacrament
,
and
the
Wine
to
the
easier
use
of
the
Receivers
,
than
in
the
whole
loafe
or
flagon
:
thirdly
,
and
more
principally
to
represent
the
voluntary
offering
up
himselfe
the
next
day
upon
the
Crosse
for
an
oblation
to
God
:
Else
he
would
have
chosen
some
other
,
to
breake
and
powre
out
;
but
in
doing
it
himselfe
,
he
typified
his
laying
downe
his
life
freely
,
Ioh.
10
,
18.
when
as
else
none
could
have
taken
it
from
him
:
for
when
his
apprehendors
were
cast
upon
the
earth
,
then
did
he
yeeld
himselfe
to
their
hands
:
fourthly
,
to
signifie
to
the
Church
,
that
although
the
Lord
Iesus
were
in
himselfe
the
fountaine
of
all
life
and
nourishment
to
his
Church
,
yet
his
Church
could
no
otherwise
be
capable
of
him
to
such
ends
,
than
by
vertue
of
his
being
broken
upon
the
Crosse
.
He
was
as
a
sealed
fountaine
before
,
Zach.
13.1
.
but
now
set
open
for
the
Church
.
This
Reason
I
would
have
well
noted
.
No
other
way
,
but
to
be
broken
,
could
make
him
meate
and
drinke
indeede
.
The
Butt
of
wine
in
the
Celler
hath
wine
of
excellent
quality
in
it selfe
,
but
except
it
be
broached
,
none
can
be
the
better
for
it
.
Hence
the
Church
in
the
Canticles
cries
out
,
Cant.
1
,
3.
Thou
art
as
an
oyntment
powred
out
;
in
the
savor
of
thy
oyntments
we
will
follow
thee
.
Ioh.
12
,
2.
As
that
box
of
oyntment
,
Iohn
12.2
.
which
was
broken
upon
him
,
and
powred
out
upon
him
,
so
that
all
the
house
smelt
of
it
.
Hence
the
holy
Ghost
especially
dwells
upon
his
powring
out
of
his
soule
unto
death
:
his
being
broken
for
our
transgressions
,
Esay
53
,
12.
Rom.
3.25
.
and
other
the
like
phrases
there
,
Esa·
53.
And
Saint
Paul
dwels
upon
his
bloud-shed
,
Rom.
3.25
.
ane
in
twentie
other
places
;
to
shew
that
nothing
but
death
could
make
us
the
better
for
him
,
either
in
pardon
or
Sanctification
:
No
incarnation
of
his
,
no
Innocency
,
Miracles
,
no
Compassion
,
Teares
,
Love
,
Reproaches
,
Preaching
,
Prayers
without
his
being
broken
,
could
make
him
usefull
to
us
.
Fifthly
,
as
he
could
doe
us
no
good
save
this
way
,
so
there
is
a
further
thing
in
it
;
for
Christ
could
not
be
broken
for
nourishment
,
till
hee
was
for
expiation
and
attonement
.
By
being
once
broken
by
death
,
he
both
paid
the
price
of
wrath
,
and
also
became
meete
nourishment
;
Christ
being
made
ours
to
pardon
,
is
also
made
ours
to
feede
and
furnish
our
soules
with
all
graces
of
his
Spirit
:
the
Supper
is
so
the
Sacrament
of
our
growth
in
the
Lord
Iesus
,
as
first
hee
is
our
growth
in
faith
and
Iustification
,
and
then
of
holinesse
.
Objection
.
But
here
is
an
objection
:
How
can
Christ
be
broken
for
our
nourishment
,
whereas
the
Scripture
tells
us
,
Iohn
19
,
36.
Not
a
bone
of
him
should
be
broken
?
Answer
:
Answer
.
No
necessitie
lay
upon
Christ
to
be
broken
.
according
to
the
uttermost
measure
of
breaking
:
Onely
essentiall
breaking
and
powring
out
of
his
soule
by
death
lay
upon
him
,
and
this
was
necessary
to
make
attonement
for
sinne
;
else
no
union
could
have
beene
purchaced
with
God
,
nor
any
fruit
thereof
in
either
restoring
of
life
,
or
continuing
welfare
unto
it
restored
.
The
Providence
of
God
was
such
in
the
alleniating
of
the
Crosse
and
breaking
of
Christ
,
that
hee
was
dispensed
with
,
as
touching
those
excesses
,
extremities
,
indignities
which
else
might
have
lighted
upon
him
,
had
not
the
excellency
of
his
person
,
and
his
sufficiencie
to
satisfie
,
taken
them
off
.
Therefore
whereas
the
Law
was
,
that
the
bones
of
the
crucified
should
be
broken
,
to
hasten
their
lingring
death
,
the
Lord
Iesus
his
bones
were
not
broken
,
he
being
dead
before
;
and
so
it
was
with
him
,
in
the
continuance
,
in
the
hellish
measure
of
torment
;
that
hee
was
freed
from
them
,
It
was
enough
that
hee
was
so
broken
,
that
the
bande
of
soule
and
body
was
dissolved
,
and
his
soule
was
powred
forth
unto
death
.
Vse
1
:
The
uses
are
weightie
,
first
of
Confutation
of
Popery
.
And
that
,
first
in
this
,
that
they
make
a
meere
apish
Pageant
,
and
Poppet-play
of
this
Sacrament
,
yea
,
rather
an
enterlude
to
please
and
delight
the
sences
of
the
blindly
devout
,
than
a
resemblance
of
the
crucified
body
of
the
Lord
Iesus
for
the
comfort
of
the
Church
.
But
especially
that
they
destroy
the
essence
of
this
act
of
Breaking
.
In
steed
whereof
,
they
come
and
bring
an
whole
unbroken
Element
,
made
of
a
fine
delicate
wafer
,
round
and
whole
:
And
as
for
powring
out
the
wine
to
the
people
,
they
never
powre
out
,
nor
allow
any
at
all
unto
them
,
but
keept
it
quite
from
them
.
Thirdly
,
they
professe
not
to
act
the
part
of
the
Father
,
reaching
out
the
broken
body
of
Christ
to
his
people
:
but
their
Priest
sustaines
rather
the
person
of
a
false
Church
,
and
an
Idolater
,
to
offer
up
to
God
a
Sacrifice
of
Christ
,
for
expiation
:
destroying
the
power
of
Christ
our
onely
Oblation
,
offered
by
himselfe
,
never
more
needing
to
be
offered
.
And
whereas
we
presse
this
argument
against
them
,
they
flie
to
a
shift
which
overthrowes
their
cause
,
saying
,
They
offer
an
unbloudy
sacrifice
in
their
Masse
,
not
bloudy
as
that
of
the
Crosse
.
In
all
three
respects
,
being
the
most
wofull
enemies
of
the
Sacrament
.
How
Papists
enemies
to
a
broken
Christ
For
first
,
they
act
it
as
a
thing
of
mirth
,
not
as
a
broken
Christ
:
secondly
,
they
neither
breake
nor
powre
out
to
the
use
of
the
Congregation
:
thirdly
,
they
professe
to
have
so
little
neede
,
that
God
should
give
them
his
broken
Sonne
,
that
they
bid
him
take
him
backe
to
himselfe
,
for
they
care
not
for
him
;
nay
,
they
give
him
backe
with
a
mocking
of
God
,
and
say
,
they
offer
him
an
unbloudy
Christ
and
unbroken
:
whereas
its
sure
,
if
the
Lord
Iesus
had
done
so
,
hee
had
blasphemed
and
not
satisfied
.
Heb.
9
,
22.
Cursed
be
all
new
offering
of
a
Christ
,
as
a
propitiatory
Sacrifice
to
God
;
or
offering
of
a
Christ
without
bloud
.
Thou
shalt
as
soone
satisfie
wrath
by
thy
owne
,
or
by
an
Angels
,
or
Saints
Prayers
,
as
by
a
Christ
unbroken
and
unbloudy
.
A
Christ
neither
broken
nor
bloudy
,
is
an
Idoll
,
nothing
in
the
world
,
neither
meete
to
satisfie
,
nor
to
nourish
.
So
that
,
forasmuch
as
the
Church
of
Romes
Sacrament
is
a
Christ
no
Christ
;
no
price
,
no
pardon
,
no
peace
,
reconciliation
,
or
eternall
life
,
is
to
be
found
there
:
We
beseech
God
for
ever
to
deliver
us
from
her
,
and
our selves
depart
from
her
as
a
fatall
enemy
and
destroyer
of
the
Sacrament
of
the
Supper
.
Vse
2
Secondly
,
This
teacheth
both
Minister
and
people
,
to
bring
with
them
pure
hands
and
holy
bodies
and
spirits
,
when
they
touch
,
breake
,
powre
out
,
take
and
eate
these
pretious
mysteries
;
For
what
communion
can
be
betweene
light
and
darkenesse
,
Christ
and
Belial
?
2
Cor.
6.16
.
The
very
Sacramentall
acts
alone
,
require
holinesse
of
all
that
thus
draw
neere
unto
God
,
least
he
be
revenged
of
their
profaning
his
Ordinance
:
And
how
carefull
should
the
Minister
be
himselfe
to
act
this
breaking
,
and
powring
out
,
not
leaving
it
to
another
:
since
thereby
the
voluntarie
Act
of
the
Lord
Iesus
is
obscured
:
hee
himselfe
still
freely
giving
himselfe
by
the
onely
hand
of
his
deputed
Minister
?
Vse
3
Thirdly
,
and
especially
,
let
it
be
exhortation
to
all
Christs
people
,
to
acknowledge
the
admirable
wisdome
of
this
his
ordaining
the
Sacrament
for
us
in
so
lively
a
manner
,
Exhort
.
to
diverse
things
.
and
under
such
powerfull
signification
.
That
whereas
we
come
to
the
Supper
for
our
nourishment
and
growing
in
faith
,
and
gracc
in
Christ
:
Lo
,
the
Lord
offers
these
under
the
lively
s●●nes
of
the
Lord
Iesus
himselfe
,
and
not
onely
so
,
but
cruci●●d
and
broken
and
powred
out
for
us
,
even
meete
nourishment
,
meet
to
be
apprehended
by
us
in
the
act
of
his
suffering
,
to
secure
us
of
our
justification
by
removing
of
wrath
;
in
the
act
of
his
preparednesse
to
nourish
us
,
by
cutting
himselfe
out
into
morsels
for
us
?
Oh!
what
life
and
sappe
is
there
in
a
Sacrament
,
so
offered
to
a
poore
soule
,
as
crucifying
Christ
before
our
eyes
,
and
giving
him
so
,
into
our
hands
?
What
thankes
should
this
draw
from
us
?
If
Esay
,
Chap.
63.1
.
could
in
the
meditation
of
this
point
,
so
many
hundred
yeares
before
,
Esay
63
,
1.
ravish
his
heart
,
how
much
more
we
?
How
should
the
instruments
of
our
soules
peace
with
God
,
and
welfare
in
him
,
cause
us
to
cry
out
as
he
did
,
Who
is
he
that
commeth
up
from
Bozrah
in
his
red
garments
;
be
sprinkled
with
the
wrath
of
God
upon
soule
and
body
,
by
agonies
,
desertions
,
outcries
,
and
dolors
incomprehensible
under
that
justice
and
wrath
,
the
winepresse
&
fiercenesse
whereof
he
trod
?
And
although
he
thereby
was
powred
out
to
death
,
yet
he
so
trod
out
that
wrath
that
it
shall
never
seaze
after
upon
a
beleeving
soule
;
Oh!
not
only
to
thinke
of
this
(
as
Esay
did
)
a
farre
off
,
but
to
behold
the
very
thing
in
the
Sacrament
,
in
a
broken
,
powred
out
bloudy
Sacrifice
,
made
ready
to
our
hand
,
both
to
forgive
,
refresh
,
and
revive
the
assurance
of
both
to
our
soules
,
what
thanks
and
joy
should
it
breed
in
us
?
How
should
it
magnifie
the
power
of
the
death
of
our
Lord
Iesus
in
us
?
He
himselfe
was
wholy
taken
up
in
the
joy
of
it
(
as
bitter
as
it
was
)
and
shall
not
we
?
Ioh.
12
,
24
,
25.
Reade
Ioh.
12.24.32
.
when
some
Greeke
Proselites
preassed
to
have
a
sight
of
him
two
or
three
dayes
ere
his
suffering
,
he
pulls
them
to
behold
him
dead
,
not
alive
:
Except
the
wheate
corne
fall
and
die
,
it
abides
alone
:
If
I
be
lifted
up
,
I
will
draw
all
unto
me
;
meaning
by
the
word
and
Sacraments
of
this
Passion
.
And
shall
not
these
ravish
us
much
more
?
Vse
4
Fourthly
,
what
compassion
and
mourning
should
this
sight
worke
in
us
?
Reade
Zech.
12.10
.
Zach.
12
,
10.
They
shall
see
him
whom
they
have
pierced
,
and
mourne
,
and
be
in
bitternesse
,
as
one
,
for
his
onely
Sonne
.
I
exhort
none
to
whip
themselves
for
Christ
,
(
for
wo
be
to
such
as
mourne
for
him
whom
they
should
rejoyce
in
.
)
No
,
no
,
weepe
for
your selves
:
Come
eate
this
Passe-over
with●●wre
herbes
,
Exod.
12
,
8.
and
behold
your selves
in
this
Sacrament
,
who
brake
,
rent
,
and
powred
out
the
heart-bloud
of
the
Lord
Iesus
to
the
earth
.
Truly
,
if
thou
be
not
sensible
of
this
thy
sinne
,
and
broken
for
breaking
the
Lord
Iesus
,
thou
art
a
Cain
to
this
Abel
,
Gen.
4.10
.
and
his
bloud
shall
cry
for
vengeance
against
thee
.
Hearken
to
the
voyce
of
Iustice
,
crying
out
,
Either
rend
this
sinfull
cursed
soule
in
pieces
for
her
hypocrisie
,
infidelitie
,
profanenesse
;
or
teare
the
flesh
of
thy
Son
for
him
.
Aske
,
oh
Lord
!
why
should
not
I
have
beene
torne
and
broken
rather
for
my
owne
sin
?
But
thou
hast
laid
the
iniquitie
of
me
upon
him
:
Oh!
how
I
am
stung
for
the
cause
?
Therefore
I
mourne
,
not
because
thou
did
spare
me
,
and
lay
my
guilt
upon
him
,
but
because
I
was
that
speare
,
those
nailes
that
brake
his
holy
hands
and
sides
,
Oh!
How
few
come
into
the
Congregation
thus
abased
?
Behold
thy
owne
just
destinie
in
the
broken
body
of
Christ
,
and
mourne
.
Oh
,
thus
my
pride
,
hollownesse
,
worldlinesse
had
handled
me
,
if
the
Lord
Iesus
had
not
stept
in
!
Moderate
that
frothy
lightnesse
of
spirit
,
which
beholds
Christ
in
the
Sacrament
,
as
an
object
of
all
joy
and
mirth
.
Oh!
Let
it
be
thy
sadnesse
first
,
and
thy
gladnesse
after
.
If
the
sight
of
a
Page
being
beaten
for
a
Prince
,
will
cause
the
Prince
to
mourne
,
and
see
his
errour
in
the
Pages
strokes
:
what
shall
the
Page
do
then
when
he
sees
the
Prince
smitten
for
his
prankes
?
Oh!
such
a
broken
heart
would
make
Christ
sweet
in
the
Sacrament
,
such
a
mourning
would
bring
joy
.
For
why
?
As
thou
shouldest
have
suffered
unsatisfyingly
,
except
Christ
had
satisfied
:
So
,
he
having
freely
broken
himself
for
thee
,
hath
prevented
thy
breaking
,
and
caused
thee
to
blesse
him
,
and
say
,
Oh!
because
thou
hast
delivered
me
from
this
anguish
,
I
wil
take
up
the
cup
of
salvation
and
praise
thee
,
Thou
stepst
in
,
Oh
Lord
(
when
Angels
durst
not
)
betweene
wrath
and
my
soule
,
Psal.
116.13
.
that
the
snare
being
broken
,
I
might
escape
.
Vse
5
Fifthly
,
concurre
therefore
by
faith
with
this
broken
Lord
Iesus
in
the
Sacrament
;
first
,
behold
the
order
of
it
,
then
the
act
it selfe
.
For
the
first
,
Remember
,
Two
things
.
1
Order
.
that
all
true
right
to
the
Lord
Iesus
his
nourishment
to
thy
soule
in
renewed
grace
,
Spirit
of
prayer
,
of
uprightnesse
,
watchfulnesse
,
bearing
the
Crosse
well
,
issues
from
thy
renewing
of
faith
in
his
reconciliation
and
forgivenesse
.
If
thou
have
lost
thy
peace
by
an
ill
conscience
,
beware
thou
come
not
first
to
the
Sacrament
to
fetch
strength
to
returne
to
thy
former
course
of
walking
with
God
,
till
first
thy
pardon
and
peace
be
renewed
;
that
were
to
soder
,
not
to
mend
thy
breach
:
yea
,
it
were
to
dawbe
with
untempered
morter
.
Christ
is
first
broken
as
a
satisfier
of
wrath
;
and
then
as
a
nourisher
of
a
poore
emptie
soule
.
Touching
the
second
,
Learne
to
apply
the
Lord
Iesus
broken
in
the
Sacrament
for
thee
,
in
a
confident
manner
.
2
Act.
If
hee
have
beene
really
thine
,
broken
for
thy
renewed
pardon
,
yea
,
the
oftner
the
better
;
lay
thy
soule
in
the
clift
of
this
Rocke
,
Exod.
33
,
32.
get
thy selfe
into
his
wounds
,
and
lie
in
his
sides
,
and
thence
shalt
thou
draw
nourishment
to
sustaine
thee
,
whence
thou
drewest
strengh
to
make
thy
peace
.
This
broken
Christ
,
his
bloud
,
his
powring
out
,
containes
both
thy
peace
and
thy
grace
;
and
by
an
inseparable
union
of
the
Spirit
is
given
for
both
.
Lesse
than
the
bloud
of
Christ
dead
upon
the
Crosse
could
not
save
thee
;
and
lesse
,
than
it
can
not
restore
any
grace
of
his
Spirit
decaied
in
thee
,
as
the
Spirit
of
prayer
,
watching
,
sobernesse
,
heavenlinesse
of
heart
.
But
if
the
Sacrament
have
revived
the
one
,
feare
not
,
the
other
will
follow
.
There
is
a
knot
of
unions
in
Sacramentall
broken
Christ
,
get
one
,
and
get
both
:
faith
will
teach
thee
how
to
get
both
;
and
doth
sweetly
claspe
with
Christ
for
welfare
in
both
.
Touching
the
substance
of
which
,
I
speake
lesse
here
,
because
I
shall
handle
it
in
the
second
generall
head
of
the
grace
offered
in
this
Sacrament
.
Vse
.
Onely
this
one
thing
I
adde
here
,
that
the
broken
body
and
bloud
powred
out
of
Christ
,
is
offered
thee
in
this
Supper
,
to
nourish
thy
faith
in
Christ
crucified
,
afflicted
,
wounded
for
thee
;
that
hereby
thou
mightst
draw
strength
from
his
Passion
,
to
suffer
and
overcome
in
him
,
or
for
him
,
whatsoever
the
Lord
shall
thinke
good
to
lay
upon
thee
:
whatsoever
then
thy
Crosse
be
,
especially
if
bitter
,
wearisome
,
unusuall
,
darke
and
tedious
to
be
borne
:
come
to
the
fountaine
of
patience
and
victory
,
the
Lord
Iesus
broken
for
thee
:
Hee
hath
overcome
the
chiefe
dint
of
all
crosses
,
in
taking
the
fire
,
wrath
,
and
sting
of
sinne
,
out
of
thy
conscience
;
and
this
is
one
maine
helpe
to
settle
a
restlesse
heart
under
deepe
affliction
;
that
Christ
broken
hath
taken
away
guilt
,
and
brought
pardon
and
peace
.
And
secondly
,
having
so
done
,
hee
hath
overcome
the
force
of
the
Crosse
,
and
hath
brought
patience
,
selfe-deniall
,
calmenesse
,
humblenesse
under
the
same
into
thee
;
so
that
in
him
thou
shalt
be
upholden
,
endure
,
and
beare
thy
yoke
,
not
murmour
,
not
thinke
long
,
not
use
shifts
;
but
by
the
promise
sealed
by
the
Sacrament
,
beleeve
the
Lord
will
in
due
season
give
thee
beauty
for
ashes
,
Esay
61
,
3.
and
the
sweet
fruit
of
righteousnesse
and
patience
,
more
sweet
,
than
the
trouble
was
grievous
.
These
the
Sacrament
doth
confirme
and
settle
the
soule
in
daily
,
if
Christ
broken
bee
wisely
applied
and
put
on
by
faith
.
To
conclude
all
,
I
say
,
if
the
Lord
Iesus
Sacramentall
,
be
a
broken
Christ
,
for
all
uses
:
Vse
.
6
Sixthly
,
how
cursed
is
the
condition
of
all
such
receivers
,
as
are
yet
to
seeke
of
him
in
any
benefit
of
his
Sacrifice
and
Crosse
,
Oh!
how
fearefull
is
the
Sacrament
to
all
such
as
never
understood
the
Doctrine
of
Christ
broken
?
How
shall
they
be
the
better
for
the
Supper
?
Oh!
what
terror
should
it
worke
in
such
consciences
as
can
not
by
experience
speake
one
word
to
their
soule
of
the
benefit
of
Christ
in
either
?
Surely
if
the
Lord
Iesus
broken
were
never
given
them
;
no
other
benefit
of
his
Adoption
,
or
Sanctification
,
either
in
grace
and
glory
can
be
theirs
.
And
by
consequent
,
that
fulnesse
of
Christ
which
here
is
exhibited
to
the
faithfull
,
to
save
and
refresh
them
,
becomes
by
their
unbeleefe
as
unfruitfull
to
their
soules
,
as
if
Christ
had
never
dyed
nor
Sacrament
ever
beene
offered
them
.
For
they
are
still
the
same
,
neither
good
day
mends
them
,
nor
bad
payres
them
,
for
any
pardon
or
grace
that
ever
Christ
broken
could
yet
helpe
them
withall
.
But
for
the
third
Act
,
thus
much
.
Now
the
fourth
and
last
ministeriall
act
of
the
Supper
,
The
fourth
Act.
The
distributing
.
is
the
distribution
of
it
to
the
people
,
with
a
charging
them
to
receive
it
as
from
God
.
For
its
expresly
added
that
our
Saviour
having
taken
,
blessed
and
broken
the
Elements
,
did
give
them
himselfe
to
his
Disciples
.
He
called
them
not
about
him
,
and
suffered
them
to
serve
themselves
of
them
,
but
dealt
out
both
Bread
and
Cup
to
each
of
them
,
and
susteyning
a
double
person
both
of
the
divider
,
and
of
the
thing
divided
,
charged
them
each
and
all
to
receive
and
apply
them
,
as
the
offer
of
God
.
And
to
say
truth
,
to
what
end
served
the
former
acts
,
save
for
this
last
?
Touching
the
severall
distribution
of
Christ
,
I
doe
not
thinke
that
he
did
severally
give
it
to
the
person
of
each
disciple
immediately
;
but
that
reaching
out
the
severall
morsells
,
he
gave
personally
to
them
who
were
nearest
,
and
so
by
them
,
he
conveyed
it
to
the
remotest
sitter
,
till
all
were
served
.
And
this
he
did
,
not
onely
in
the
bread
but
in
the
Cup
also
,
as
Saint
Luke
doth
particularly
mention
,
and
so
the
other
,
1
Cor.
11.21
.
Luk.
22.20
.
and
Paul
1
Cor.
11.
expresseth
.
Now
in
this
last
act
,
I
consider
two
things
.
Two
things
heere
.
First
,
personall
.
Secondly
peculiar
application
of
the
Sacrament
.
For
the
former
,
he
would
intimate
thus
much
,
1.
For
personall
application
.
that
the
Minister
in
his
reaching
out
the
Elements
to
each
receiver
,
is
the
hand
of
the
Father
,
applying
the
Christ
of
the
whole
Church
,
to
such
a
man
,
and
such
a
woman
in
person
.
And
as
each
communicant
susteines
a
double
person
,
eyther
of
membership
as
hee
is
belonging
to
the
whole
body
,
or
of
person
,
as
he
is
to
answer
for
himsefe
to
God
:
so
in
the
former
respect
he
communicates
no
other
Christ
than
the
Christ
and
head
of
the
body
:
and
so
calls
God
our
Father
,
and
Christ
our
Christ
,
seeing
he
hath
no
right
to
any
Christ
,
save
in
the
Communion
of
Saints
:
By
vertue
of
which
,
he
approves
himselfe
to
be
a
true
member
of
the
body
,
clayming
no
right
to
Christ
otherwise
than
the
Christ
of
his
whole
militant
Church
.
But
in
the
second
respect
,
as
each
person
or
beleeving
receiver
,
stands
in
his
owne
place
,
and
receaves
speciall
grace
for
himselfe
,
so
hee
calls
God
my
Father
,
and
Christ
my
Christ
:
and
therefore
comes
not
to
receive
any
implicite
Christ
,
Iohn
10.28
.
or
as
the
Church
receives
him
;
but
comes
to
receive
him
for
himselfe
in
person
,
for
his
owne
pardon
,
assurance
,
peace
,
support
:
and
so
his
owne
as
no
mans
else
.
Each
Christian
hath
Christ
in
a
community
,
because
a
branch
cut
off
from
the
stocke
is
but
dead
,
Iohn
15
,
6.
and
the
Legacy
of
Christ
Sacramentall
is
not
given
to
a
member
,
but
to
the
body
,
that
so
it
may
aptly
and
fitly
be
derived
out
into
portions
.
As
of
many
graines
one
loafe
is
framed
,
1
Cor.
10.17
.
and
whole
Christ
is
given
to
the
whole
body
:
so
also
of
this
loafe
the
Lord
cuts
out
heere
one
morsell
there
another
,
for
each
members
severall
use
,
which
perhaps
is
not
anothers
.
The
arme
in
the
body
hath
no
nourishment
save
in
the
body
,
that
it
might
learne
to
abide
in
the
body
,
Rom.
11.18
.
and
to
neede
it
as
a
fellow
feeling
member
.
Howbeit
,
the
nourishment
of
the
arme
in
speciall
,
is
not
the
footes
,
nor
the
thighes
,
but
it
owne
.
2.
Peculiar
.
Secondly
,
in
this
distribution
of
the
Sacrament
,
our
Lord
Iesus
aymes
at
peculiarnesse
:
and
teacheth
us
,
that
when
the
Minister
reaches
out
the
Elements
to
this
person
and
to
that
,
hee
doth
not
onely
present
a
common
Christ
to
become
my
Christ
;
he
doth
not
onely
make
him
my
Lord
and
my
God
,
and
lay
him
in
my
lap
,
for
my
reconciliation
and
life
:
but
also
hee
doth
make
him
mine
peculiarly
,
for
the
granting
of
such
graces
,
and
supplying
such
wants
as
I
in
particular
finde
in
my selfe
:
without
which
it
should
not
availe
me
that
he
supplyes
the
wants
of
others
.
And
thus
Christ
Sacramentall
,
is
no
common
Christ
,
(
though
a
Christ
of
Community
)
but
a
peculiar
and
speciall
Christ
,
cut
out
,
divided
and
proportioned
for
each
soules
necessity
:
as
many
lines
are
equally
drawne
from
one
center
,
to
each
part
of
the
orbe
and
wheele
thereof
.
To
make
this
point
cleare
,
consider
the
ground
of
it
:
The
ground
of
it
.
The
Lord
Iesus
who
is
the
(
Demensum
)
or
portion
of
the
Church
,
is
also
his
owne
steward
to
divide
and
deale
out
himselfe
as
the
dole
of
the
Church
,
and
of
each
of
his
houshold
.
Salomon
Prov.
27.23
.
Prov.
27.23
.
saith
to
all
Masters
of
families
;
Looke
diligently
to
the
state
of
thy
flockes
and
heards
:
Provide
hay
and
stover
for
them
,
that
thou
maiest
thereby
have
sustenance
for
thy
children
,
and
maydens
.
Doth
the
Lord
take
care
for
cattle
,
or
for
the
bodies
of
men
and
their
families
?
1
Cor.
9.9
.
How
much
more
then
is
he
carefull
for
his
owne
sonnes
and
daughters
,
that
they
lacke
not
?
If
he
be
worse
than
an
Infidell
,
1
Tim.
5.8
.
who
provides
not
for
his
family
,
what
should
the
Lord
bee
,
if
hee
should
neglect
those
of
his
houshould
?
Nay
further
,
reade
Luke
.
12.42
.
Luke
12.42
.
speaking
of
his
Ministers
he
saith
,
Who
is
a
wise
and
faithfull
steward
,
whom
the
Lord
may
set
over
his
house
,
that
he
may
give
them
their
due
portion
in
season
?
The
answer
is
,
that
Christ
is
he
:
all
Ministers
are
under-officers
,
but
hee
is
above
Moyses
,
Peter
,
Paul
:
he
is
faithfull
as
a
sonne
,
2
Cor.
6.1
.
Heb.
3.5
,
6.
not
a
servant
;
who
then
but
hee
should
doe
it
?
who
is
all
in
all
in
the
house
of
God
the
great
King
,
as
David
in
Sauls
,
1
Sam.
22.14
.
1
Sam.
22.14
.
It
is
hee
who
provideth
for
the
weake
and
sicke
ones
,
for
the
strong
and
haile
,
for
infants
,
for
growne
ones
:
if
it
be
required
of
each
steward
,
that
he
be
faithfull
,
how
much
more
of
him
?
Heb.
3.2.5
.
1
Cor.
4.2
.
Heb.
3.2.5
.
1
Cor
4.2
.
Hee
can
doe
what
he
will
as
his
Fathers
steward
;
officers
are
as
they
are
,
must
doe
as
they
can
,
but
he
as
he
list
.
Well
may
be
be
trusted
for
faithfulnesse
in
all
the
house
or
Church
of
God
:
having
stored
up
in
himselfe
all
gifts
and
treasures
,
and
being
the
wisedome
of
the
Father
to
divide
them
to
all
and
each
as
he
needs
it
,
knowing
them
by
name
,
and
their
needs
;
and
knowing
what
,
how
much
,
and
when
will
best
fit
them
:
and
wanting
no
tendernes
to
attend
his
wisedome
.
Farre
be
it
from
him
to
give
some
all
,
some
never
a
whit
,
for
he
is
just
:
or
to
give
some
the
portion
of
others
,
for
he
is
wise
;
or
to
give
to
the
strongest
,
and
oversee
the
fatherlesse
and
weake
,
for
he
is
tender
and
in
all
three
faithfull
,
even
Gods
right
hand
to
deale
as
God
himselfe
would
doe
,
if
present
.
As
it
was
he
who
first
did
take
off
our
yoake
,
and
lay
meate
before
us
:
so
it
is
he
who
maintaines
us
at
his
cost
,
gives
us
our
daily
bread
,
in
word
and
Sacrament
,
till
we
neede
it
no
more
,
Hose.
11.12
.
Hos.
11.12
.
Yea
he
himselfe
is
our
foode
and
ordinary
,
which
no
steward
can
be
,
as
in
the
next
generall
shall
appeare
.
Vse
.
For
the
use
hereof
,
first
its
confutation
of
Popery
,
who
(
as
I
oft
have
noted
)
make
Christ
the
worst
(
to
speake
with
reverence
)
and
most
base
,
unfaithfull
and
foolish
steward
in
the
world
,
to
pull
away
the
Cup
from
his
people
,
and
to
defraud
them
of
that
full
nourishment
which
both
his
Father
allowes
them
,
and
himselfe
was
broken
and
shedde
his
blood
to
become
.
And
whereas
they
cavill
thus
,
that
Christ
gave
onely
to
Ministers
,
to
no
lay
men
,
and
so
they
doe
:
But
as
for
the
people
(
by
whom
there
is
perill
of
spilling
)
they
doe
it
not
,
for
honour
of
the
Sacrament
.
Yee
hypocrites
who
streine
at
gnats
and
swallow
Camells
,
how
can
he
bee
secured
that
the
wine
will
not
be
spilt
in
a
Ministers
drinking
it
?
Or
who
taught
yee
that
the
Church
serves
for
the
Elements
,
and
not
they
rather
for
the
Church
?
Cares
Christ
for
dropps
of
wine
more
than
the
soules
of
his
people
?
Is
it
more
with
him
that
wine
spill
,
or
the
soule
perish
?
Againe
,
where
learne
yee
to
expound
the
words
of
Christ
(
Eate
yee
,
drinke
yee
all
)
exclusively
?
Doth
hee
not
say
,
I
am
with
you
to
the
worlds
end
?
Doe
the
Apostles
live
for
ever
?
Saith
he
,
Doe
this
as
oft
as
yee
doe
it
,
till
I
come
?
Tell
me
I
pray
,
by
the
same
reason
why
may
any
save
the
Minister
take
the
bread
?
is
there
any
proviso
for
them
?
No
,
no
,
he
spake
heere
as
elsewheere
,
in
the
persons
of
Ministers
to
all
beleevers
,
as
in
Ioh.
17.
he
expresseth
,
I
pray
not
for
these
onely
,
but
for
all
that
beleeve
.
Secondly
,
this
point
teaches
the
Minister
of
Christ
to
looke
to
himselfe
that
he
usurpe
not
Christs
roome
in
this
Act
,
nor
come
to
divide
that
Lord
Iesus
Sacramentall
,
whom
he
cares
not
to
divide
and
reach
out
in
doctrine
to
the
people
.
If
Christ
had
so
done
,
what
had
his
giving
of
the
Elements
beene
but
a
dumbe
Pageant
:
whereas
if
it
were
the
care
of
Gods
stewards
to
consider
,
that
looke
what
they
doe
at
the
Sacrament
,
they
doe
onely
in
relation
to
their
Ministry
:
how
wise
,
studious
,
and
faithfull
would
they
bee
in
that
other
cutting
of
the
word
,
and
giving
it
duly
to
the
people
,
by
speciall
observing
,
applying
and
dealing
out
to
each
hearer
his
portion
?
How
would
they
studie
the
people
in
themselves
?
Learne
to
put
a
difference
betweene
the
portion
of
novices
and
strong
ones
,
of
ignorant
and
skilfull
,
of
happy
and
cheerefull
spirits
,
of
the
fallen
or
standing
?
framing
the
uniforme
truth
of
God
to
the
text
in
hand
,
and
the
text
and
use
of
it
,
to
the
occasion
of
their
people
?
That
so
Gods
Spirit
might
not
seeme
streightned
;
&
for
ease
,
carelesnesse
and
forme
seeme
to
eate
up
all
power
and
spirit
in
men
,
causing
people
to
misapply
truthes
,
so
deluding
themselves
.
Vse
3
Thirdly
,
what
a
sweete
ground
of
instruction
is
this
to
all
,
to
magnify
Christ
Sacramentall
,
in
the
wisedome
of
his
stewardship
?
To
ascribe
his
due
honour
to
him
,
in
seeing
and
serving
the
wants
and
turnes
of
,
not
congregations
,
but
particular
beleevers
?
What
member
is
there
of
a
great
noble
mans
house
,
whose
eye
is
not
set
upon
the
steward
of
the
house
?
from
him
they
have
their
meate
,
their
physicke
,
their
cloathes
,
their
lodgings
,
their
wages
,
each
one
his
portion
;
therefore
of
all
others
,
he
is
the
cheefe
object
of
honour
,
if
faithfull
.
Oh!
couldst
thou
see
the
most
curious
wisedome
of
the
Lord
Iesus
thy
steward
,
in
the
dispensing
of
Sacramentall
graces
,
neyther
superfluously
,
nor
niggardly
;
neither
the
apparell
of
the
growne
to
the
young
,
nor
Physicke
in
stead
of
foode
,
nor
strong
meate
in
stead
of
milke
,
nor
any
of
these
out
of
season
,
when
the
soule
is
past
them
and
starven
:
but
these
fully
,
justly
,
wisely
,
tenderly
,
and
all
in
season
:
yea
to
all
,
so
that
the
number
of
his
people
wearies
not
his
dispensation
.
Oh!
how
would
it
ravish
thee
!
It
s
the
ignorance
of
the
stewards
excellency
,
which
makes
him
so
little
set
by
.
Men
make
use
of
him
for
every
thing
,
and
honour
him
for
nothing
,
and
indeede
rather
cozen
themselves
of
him
,
than
him
of
his
due
.
None
of
his
graces
serve
onely
for
a
dumbe
shew
,
but
for
use
▪
Consider
what
a
steward
thou
hast
,
who
cuts
out
himselfe
for
thee
;
beeing
made
of
the
Father
to
this
end
.
It
s
hee
who
is
the
dispenser
of
the
manifold
graces
of
God
;
yea
so
doth
he
parcell
them
out
to
thee
,
that
he
was
pleased
himselfe
to
partake
them
:
Hee
would
be
baptized
himselfe
,
would
eate
and
drinke
the
Supper
himselfe
,
that
he
might
sanctifie
his
Minister
to
distribute
,
&
his
people
to
receive
this
nourishment
;
that
he
might
by
his
owne
holy
dividing
,
eating
and
drinking
,
cover
all
the
defects
of
his
Church
in
both
,
and
encourage
them
to
come
unto
him
,
even
in
their
weakest
preparations
.
Alas
!
not
himselfe
was
the
better
for
these
,
but
in
all
his
Churches
welfare
,
he
is
refeshed
as
in
his
owne
:
and
when
hee
can
make
us
accepted
in
himselfe
,
and
wel-pleasing
,
he
hath
his
desire
,
Vse
4
Fourthly
,
this
should
informe
us
of
the
excellency
of
the
Sacrament
,
and
how
it
addes
a
blessing
to
the
promise
.
For
the
promise
makes
the
Proposition
of
a
Christians
comfort
;
All
that
thirst
,
hunger
,
beleeve
,
may
come
and
be
eased
,
refreshed
.
But
the
Sacrament
is
the
Assumption
,
and
addes
,
But
thou
art
that
party
:
To
thee
I
offer
these
good
things
,
take
thou
,
eate
,
drinke
thou
:
thou
poore
soule
,
fearefull
to
apply
the
promise
,
I
speake
to
thee
,
it
s
thy
portion
(
although
thou
wilt
not
acknowledge
it
)
I
know
thee
to
be
such
an
one
,
I
come
now
to
thy
doore
and
lay
this
refreshing
unto
thee
,
take
it
,
it
s
thine
:
Many
poore
soules
cavill
against
the
promise
,
and
say
,
If
I
were
named
as
the
party
to
whom
the
Lord
Iesus
belonged
,
I
durst
,
but
alas
!
how
dare
I
?
how
many
step
in
before
me
?
Indeede
to
the
Church
these
things
belong
in
generall
,
but
in
so
great
a
numbe●
of
men
,
how
easily
is
such
a
poore
wretch
as
I
trod
downe
?
No
no
,
the
Sacrament
is
the
hand
of
Christ
thy
steward
,
seeing
thee
,
singling
out
thee
,
looking
downe
for
such
as
are
broken
,
empty
,
base
,
and
fatherlesse
,
that
he
may
bee
strong
with
all
such
!
And
now
in
speciall
to
thee
he
saith
,
Thou
art
this
thirsty
beleeving
soule
,
apply
the
promise
to
thy selfe
;
Iohn
,
Thomas
,
such
a
man
or
woman
:
for
in
a
manner
the
Sacrament
supplies
the
defect
of
the
word
,
both
in
personall
and
peculiar
application
.
It
tells
thee
thy
name
is
written
in
heaven
:
it
gives
thee
a
ticket
in
speciall
from
God
,
to
secure
thee
to
be
his
:
and
as
it
offers
whole
Christ
to
the
Communion
of
Saints
,
so
it
severalls
out
thee
,
and
tells
thee
that
thou
art
not
forgotten
among
the
rest
,
but
to
thee
the
Lord
Iesus
broken
belongs
.
Thou
seest
not
the
parcell
of
bread
and
wine
,
more
personally
offred
to
thy
hand
,
than
Christ
to
thy
soule
.
So
that
as
by
vertue
of
generall
Christ
thou
deniest
thy selfe
and
prayest
,
Our
Father
,
give
us
this
day
our
daily
bread
,
forgive
us
,
leade
not
us
into
tentation
:
that
is
,
compst
thy selfe
to
serve
onely
for
the
use
of
the
body
:
so
by
vertue
of
Christ
cut
out
and
divided
to
thee
,
thou
sayst
,
I
beleeve
in
God
:
I
beleeve
in
Christ
,
I
beleeve
in
the
holy
Ghost
:
I
beleeve
my selfe
to
bee
the
Lords
,
and
fasten
so
upon
Christ
,
not
as
every
beleevers
but
mine
owne
in
speciall
,
to
pardon
,
to
save
me
,
as
if
I
were
the
onely
person
.
And
not
onely
thus
,
but
after
this
Assumption
,
comes
in
a
Conclusion
,
Therefore
Christs
benefits
are
thine
,
all
his
graces
,
his
enablements
for
doing
,
for
suffering
,
supply
of
thy
ignorance
,
releefe
of
thy
forgetfulnesse
,
wandrings
,
earthlinesse
,
coldnesse
,
&c.
I
say
Christ
is
peculiarly
thine
with
all
his
nourishment
to
eternall
life
.
Learne
to
make
this
use
of
the
Sacrament
.
Vse
5
Fiftly
,
its
instruction
to
the
people
to
ground
their
hearts
duly
in
the
esteeme
of
the
Minister
of
God
.
Hee
is
in
this
dispensation
of
Christ
both
in
word
and
Sacrament
,
the
true
arbiter
or
middle
man
to
convey
from
God
to
them
,
the
Lord
Iesus
in
all
his
good
things
:
and
the
returner
backe
againe
from
them
to
the
Lord
,
the
Calves
of
their
lips
,
their
renued
thankes
,
affections
,
covenant
and
obedience
:
Surely
they
should
behold
him
as
an
object
of
singular
love
and
esteeme
for
his
workes
sake
.
How
oft
should
they
muse
with
themselves
?
Oh
singular
favour
,
that
the
Lord
should
treate
with
us
by
entercourse
of
his
Minister
,
allow
him
in
his
stead
to
divide
Christ
to
us
in
Word
and
Sacrament
,
to
reach
us
out
our
peculiar
portions
as
our
steward
wisely
and
tenderly
:
to
speake
to
my
heart
aptly
,
pertinently
,
and
then
to
apply
it
by
the
Sacrament
?
more
specially
;
to
separate
the
precious
from
the
vile
,
to
bring
a
personall
promise
home
to
thee
,
a
peculiar
supply
of
thy
wants
!
Oh!
how
should
the
feete
of
such
be
beautifull
?
The
truth
is
,
I
grant
,
the
unfaithfulnesse
of
some
is
the
cause
which
holds
them
from
due
honour
:
when
people
see
nothing
in
them
tending
to
this
mediation
,
no
tendernesse
to
their
soules
,
no
love
,
but
seeking
their
owne
ends
,
polluting
the
ordinances
both
by
admitting
the
worst
,
dismaying
the
best
,
discouraging
the
weake
,
and
defiling
themselves
:
Oh!
how
should
this
procure
them
honour
?
But
doubtlesse
if
as
Shepheards
they
would
take
the
weake
sheepe
on
their
shoulders
,
and
be
all
in
all
for
Christ
,
dividing
him
in
word
and
supper
aright
,
what
esteeme
would
follow
them
?
how
should
the
best
honour
them
,
and
the
vilest
not
dare
to
open
mouth
against
them
?
Vse
6
Sixtly
,
this
is
reproofe
of
the
people
in
divers
respects
,
Reproofe
in
three
respect●
.
first
,
their
cavilling
;
secondly
,
their
unprofitablenesse
;
thirdly
,
their
distrust
of
Christ
Sacramentall
.
For
the
first
,
how
doe
men
grudge
against
Christ
,
and
the
portion
of
others
?
Carve
for
themselves
?
Oh!
if
such
or
such
were
present
,
here
were
for
them
,
for
they
are
thus
and
thus
,
tec●y
,
worldly
!
As
Peter
,
Ioh.
22.
asked
Christ
,
What
shall
this
man
doe
?
But
what
hast
thou
to
doe
with
the
portion
of
another
?
Looke
thou
to
thine
owne
?
Doe
not
cavill
I
say
,
Oh
such
can
carry
away
such
and
such
gifts
as
I
cannot
atteine
!
Why
?
hath
not
the
Lord
for
thee
as
well
as
them
?
But
thou
seekest
another
mans
supply
,
not
thy
owne
.
As
Absalon
sought
to
governe
,
when
he
should
have
beene
subject
:
so
,
thou
commest
for
the
gifts
of
such
and
such
,
but
no
supply
of
thy
owne
wants
.
What
should
the
hand
doe
with
the
gift
of
the
head
?
or
the
foote
of
the
hand
?
Keepe
within
thy
bounds
,
covet
the
speciall
portion
of
thy
soule
:
come
to
Christ
divided
to
thee
,
if
that
will
not
satisfie
thee
,
thou
art
no
member
.
Perhaps
if
thou
hadst
anothers
portion
it
would
pride
thee
!
cast
away
envy
,
and
get
faith
,
and
Christ
hath
for
thee
as
well
as
him
.
Secondly
,
it
taxeth
the
unfruitfull
receivings
of
many
,
who
come
for
supply
of
their
wants
:
but
they
are
still
to
seeke
from
Sacrament
,
to
Sacrament
,
and
still
are
as
full
of
their
wants
as
ever
.
They
fasten
not
upon
Christ
their
divided
portion
,
but
rest
in
their
complaints
,
laying
out
no
money
for
bread
.
They
come
and
goe
daily
as
naked
as
ever
,
as
if
Christ
were
cut
out
and
given
there
to
have
their
custome
daily
,
and
heare
of
their
wants
and
needs
,
but
to
be
a
supply
of
none
.
Much
like
those
who
wanting
any
implement
in
their
house
,
let
all
neighbours
know
their
wants
,
and
seeke
to
borrow
,
but
want
credit
,
and
want
still
.
Oh!
its
fearefull
thus
to
profane
Christ
offred
as
a
supply
of
every
soules
wants
.
If
thine
be
still
unsupplyed
,
what
fruite
hast
thou
reaped
by
receiving
,
or
how
can
thy
heart
rest
satisfied
any
more
than
hee
who
dreames
of
treasures
,
and
when
he
waketh
is
empty
?
Thirdly
,
the
distrust
of
many
is
to
be
rebuked
sharpely
,
who
are
not
convicted
of
this
use
of
the
Sacrament
,
but
remaine
incredulous
,
comming
to
it
as
a
strange
thing
,
knowing
no
such
thing
,
as
that
Christ
divided
into
portions
is
there
?
Oh!
the
ignorance
and
infidelity
of
most
receivers
is
great
in
this
!
Nothing
is
so
formall
,
fulsome
a
thing
with
them
as
the
Sacrament
,
which
yet
is
the
reallest
blessing
under
the
Sunne
,
even
the
Lord
Iesus
in
his
peculiar
distribution
and
supply
of
all
his
peoples
wants
.
Oh!
if
thou
knewst
the
gift
of
God
,
how
should
these
scales
fall
from
thine
eyes
,
and
how
shouldst
thou
behold
the
Supper
of
Christ
?
As
Iehojakin
lifted
up
from
prison
to
the
daily
portion
of
the
king
of
Babells
meate
,
so
should
the
hearesay
of
a
Sacrament
be
to
thee
.
Thou
wouldst
abhorre
thy selfe
for
thy
blinde
,
base
and
fulsome
receivings
,
more
than
for
thy
swearing
and
drunkennesse
.
To
these
I
should
adde
the
last
use
of
exhortation
to
the
Lord
people
,
to
get
selfedeniall
,
and
the
sence
of
their
owne
wants
:
and
therewith
to
bring
speciall
faith
to
take
out
this
portion
to
themselves
.
But
I
reserve
both
these
to
their
severall
roomes
,
if
God
will
,
hereafter
.
So
much
therefore
be
spoken
of
this
first
generall
,
viz.
the
acts
of
the
Minister
in
the
supper
.
Now
followeth
the
two
of
the
people
,
in
receiving
.
The
Acts
of
the
people
in
receiving
are
two
,
The
two
acts
of
people
.
all
sutable
to
the
ministeriall
charge
which
the
Lord
Iesus
himselfe
at
first
,
and
the
Minister
in
his
Name
continually
doth
lay
upon
them
,
the
which
are
,
First
,
taking
or
receiving
.
Secondly
,
eating
,
enjoying
&
possessing
the
comfort
of
these
good
things
.
Concerning
the
which
,
although
in
coherence
to
the
former
,
it
were
not
amisse
here
to
treate
of
them
:
yet
,
considering
they
cannot
bee
well
understood
,
till
the
next
generall
have
beene
handled
,
to
wit
the
grace
of
Christ
offered
in
the
Supper
,
(
for
how
should
an
act
be
understood
till
the
object
about
which
it
is
occupied
,
be
conceived
?
)
First
therefore
of
that
in
the
next
Chapter
,
and
then
of
these
two
after
by
way
of
use
of
the
doctrine
,
(
if
God
will
)
shall
more
seasonably
be
spoken
in
the
eighth
Chapter
following
.
CHAP.
VII
.
Of
the
second
part
of
the
description
,
viz.
The
grace
of
the
Supper
.
WE
come
now
to
the
second
generall
in
the
description
of
the
Supper
,
to
wit
the
grace
of
Christ
offered
therein
to
the
beleever
:
and
that
is
whole
Christs
Body
and
Blood
for
spirituall
nourishment
of
life
once
received
.
The
distinct
understanding
of
which
point
in
the
branches
,
will
proove
one
of
the
maine
points
in
this
description
,
3.
Questions
.
and
give
us
light
in
the
doctrine
of
the
Supper
.
Heere
then
let
three
questions
be
opened
.
The
first
,
how
comes
it
to
passe
that
Christ
Iesus
is
our
spirituall
support
in
grace
,
as
well
as
our
being
and
regeneration
?
First
Question
.
How
is
Christ
the
soules
nourishment
.
Secondly
,
how
comes
Christ
to
be
propounded
to
us
as
our
Sacramentall
Support
or
foode
?
Thirdly
,
wherein
consists
it
?
Answere
.
1
For
the
first
question
,
I
must
answer
it
by
some
stepps
or
degrees
.
Observe
then
,
that
first
,
it
s
the
good
pleasure
of
God
the
Father
to
select
out
unto
himselfe
such
a
number
of
people
(
from
the
common
masse
)
whom
he
will
bestow
himselfe
upon
,
and
his
Image
in
grace
and
glory
:
whom
hee
will
make
his
beloved
,
be
knowne
in
,
and
set
his
marke
upon
,
both
by
pardoning
them
,
and
sanctifying
them
,
to
bee
his
owne
peculiar
.
Answere
.
2
Secondly
,
since
he
will
have
such
a
number
to
be
his
,
looke
what
life
of
his
hee
hath
once
given
them
,
and
what
estate
of
grace
he
hath
called
them
unto
,
the
same
grace
hee
must
susteine
,
and
continue
in
them
and
keepe
them
therein
,
from
sinking
,
or
losing
that
which
he
hath
vouchsafed
them
:
which
cannot
be
except
he
doe
spiritually
nourish
them
,
as
he
first
spiritually
bred
them
.
Answere
.
3
Thirdly
,
looke
by
what
meants
he
first
thought
meete
in
his
divine
wisedome
to
communicate
his
life
unto
them
:
by
the
same
he
must
convey
the
maintaining
power
thereof
in
them
;
for
as
much
as
by
the
same
things
whereof
wee
consist
,
we
are
also
nourished
.
If
then
the
Lord
Iesus
were
the
mediator
of
life
at
the
first
to
them
,
affording
himselfe
to
be
seede
,
and
begetting
unto
them
;
then
the
same
Lord
Iesus
must
become
also
foode
of
this
life
,
to
cherish
it
,
to
repayre
it
,
to
supply
the
wants
of
it
,
to
redresse
the
decayes
of
it
,
and
to
uphold
the
frame
of
it
in
them
.
If
God
thought
it
good
not
to
betrust
them
with
this
second
life
of
grace
,
as
hee
did
Adam
with
that
first
of
creation
:
and
therefore
hath
put
over
the
custody
of
that
life
and
the
supply
of
nourishment
tending
thereunto
,
into
the
hands
of
the
Lord
Iesus
,
that
so
it
might
never
faile
nor
wanze
away
any
more
:
Then
surely
it
behooves
that
the
Lord
Iesus
be
as
well
the
keeper
of
this
life
,
and
the
nourishment
thereof
,
as
hee
was
the
first
the
breeder
thereof
.
Answere
.
4
Fourthly
,
the
Father
to
this
end
must
really
convey
into
the
person
of
Christ
all
such
power
and
vertue
,
as
may
enable
him
to
be
the
life
and
nourishment
of
his
members
:
and
therefore
he
must
fill
him
with
himselfe
bodily
,
and
make
him
the
treasury
of
all
graces
,
wisedome
,
righteousnesse
,
1
Cor.
1.30
.
sanctification
and
redemption
:
all
good
things
necessary
for
the
making
of
such
as
are
not
his
to
become
his
:
and
such
as
are
his
to
be
more
his
,
or
his
in
a
more
full
and
assured
manner
,
to
prosper
,
grow
and
thrive
in
him
unto
perfection
.
Answere
.
5
Fiftly
,
he
must
also
qualifie
the
Lord
Iesus
with
the
gift
of
conveying
this
holy
nature
of
his
,
and
this
blessed
nourishment
of
his
unto
his
people
:
and
this
he
doth
not
onely
by
the
union
of
flesh
with
God
,
but
especially
by
the
death
and
satisfaction
of
Christ
,
by
which
as
by
a
wide
dore
,
he
opened
the
treasure
of
life
and
nourishment
which
was
in
him
,
and
merited
that
the
life
of
grace
in
forgivenesse
and
holinesse
might
be
theirs
,
and
that
himselfe
in
his
flesh
and
blood
,
broken
and
powred
out
,
might
bee
a
most
effectuall
seede
of
life
,
and
foode
of
life
,
to
support
them
.
Answere
.
6
Sixtly
,
to
this
end
,
hee
hath
the
authority
to
send
forth
the
word
of
reconciliation
,
and
of
nourishment
unto
his
people
,
and
as
by
the
power
of
vocation
,
to
call
them
from
death
to
life
,
that
all
who
heare
the
voyce
of
God
might
live
;
so
also
to
create
in
their
soules
by
that
word
of
his
,
Esay
57.17
.
the
gift
of
faith
,
to
pull
them
to
himselfe
,
to
unite
them
to
himselfe
,
and
to
convey
his
owne
spirituall
life
by
this
union
of
faith
unto
them
:
causing
his
blessed
Spirit
to
concurre
so
with
the
word
,
as
to
settle
it
upon
them
:
and
having
so
done
,
to
give
them
this
priviledge
,
that
they
shall
as
truely
bee
maintained
at
his
cost
,
Iohn
17.11
.
be
kept
in
his
name
,
be
upheld
in
grace
,
prosper
in
it
,
be
defended
against
all
enemies
within
or
without
which
might
impeach
this
their
welfare
,
growth
,
fruitfulnesse
and
perseverance
,
as
ever
he
bred
life
in
them
at
the
first
.
Answere
.
7
Seventhly
and
lastly
,
they
receive
by
this
priviledge
,
as
true
right
to
claime
,
plead
,
for
and
expect
the
Lord
Iesus
to
be
their
nourishment
,
as
the
poore
dumbe
creature
by
the
instinct
of
nature
being
brought
forth
,
runnes
to
the
Damme
for
milke
.
Or
as
the
Infant
comming
forth
of
that
wombe
which
gave
it
life
,
cryes
for
the
brest
of
the
same
mother
,
and
pleades
to
be
nourished
by
her
.
By
these
steps
it
may
be
conceived
in
generall
,
how
the
Lord
Iesus
is
made
of
the
Father
,
the
true
foode
of
his
members
.
The
second
question
,
viz.
How
Christ
is
so
in
the
Supper
?
But
as
yet
here
is
nothing
of
Christ
our
Sacramentall
nourishmen
.
Vnderstand
therefore
the
Sacrament
to
stand
in
relation
to
the
word
of
promise
,
wherein
Christ
is
made
the
poore
soules
owne
,
to
feede
her
.
As
I
noted
in
Baptisme
,
so
heere
againe
observe
,
Christ
in
promise
,
and
Christ
in
the
Supper
differ
not
,
save
in
the
manner
and
degree
of
exhibiting
him
out
nourishment
:
Looke
then
what
the
Spirit
of
the
promise
workes
for
the
soule
,
that
it
much
more
worketh
by
the
Sacrament
.
First
,
persents
the
promises
.
Take
some
instances
.
First
,
it
presents
the
soule
of
every
one
truely
bred
,
with
those
choise
promises
of
Christ
her
nourishment
,
searching
them
out
of
each
corner
.
Tells
her
,
Esay
25.
Esay
25.7
.
That
the
Lord
makes
her
a
feast
upon
the
mountaines
,
of
fat
things
,
of
wines
refined
and
pure
,
and
the
dishes
of
the
feast
are
,
Christ
in
his
graces
,
plucking
away
the
veile
of
darkenesse
,
remooving
death
and
feare
,
bringing
joy
and
peace
.
Esay
55.1
.
Esay
55.2
.
he
offers
him
in
all
kinds
of
things
usefull
and
nourishing
,
wine
,
honey
,
oyle
:
bids
her
eate
good
things
and
delight
her selfe
in
fatnesse
.
In
Pro.
7.
Prov.
7.1
.
he
invites
her
to
his
feast
and
provision
of
all
choice
dainties
,
not
for
necessity
onely
,
but
for
fulnesse
,
for
delicacy
,
for
variety
and
delight
,
for
safety
,
for
durablenesse
.
In
Psal.
23.
Psal.
23.3
.
hee
leades
her
as
a
shepheard
into
his
pastures
,
streames
,
folds
;
guards
her
against
dangers
and
death
,
annoints
her
head
with
balme
,
Cant.
4.13
.
and
fills
full
her
cup.
In
the
Canticles
,
he
makes
himselfe
her
husband
to
marry
himselfe
to
her
and
bestow
all
at
once
upon
her
:
his
garments
smell
of
mirrhe
,
Cinnamon
and
Cassia
.
In
Psal.
84.
Psal.
84.11
.
he
denies
her
nothing
that
is
good
for
her
,
either
for
light
or
defence
:
in
those
Parables
he
makes
her
a
feast
,
Luk.
15.23
.
brings
out
the
Calfe
.
In
Iohn
6.
Iohn
6.55
.
tells
her
,
his
flesh
is
not
onely
life
,
but
meate
indeede
,
and
his
blood
drinke
indeede
:
And
plainely
saith
,
They
that
live
in
him
shall
abide
in
him
,
and
out
of
their
belly
shall
spring
up
waters
of
life
:
they
that
eate
him
shall
not
dye
,
but
live
for
ever
.
In
Revel.
3.
Revel.
3.18
.
he
offers
himselfe
to
her
in
all
respects
;
Attire
for
nakednesse
,
Gold
for
poverty
,
eye-salve
for
blindnesse
,
himselfe
a
supply
of
all
necessities
.
How
much
more
then
doth
hee
leade
her
to
this
great
Sacramentall
promise
mentioned
in
the
Text
,
This
is
my
body
given
for
you
:
this
is
the
Cup
of
the
New
Testament
in
my
blood
?
2.
Brings
the
fulnesse
of
Christ
into
the
promise
.
Againe
,
the
Spirit
of
the
promise
,
brings
the
Lord
Iesus
and
all
his
fulnesse
of
nourishment
into
that
promise
:
the
spirit
of
nature
doth
not
so
prepare
the
nourishment
of
the
infant
,
and
seale
it
in
the
brest
,
for
more
easie
fastning
,
than
the
Spirit
doth
settle
all
the
fulnesse
of
Christ
in
a
promise
,
so
that
it
offers
it selfe
to
the
hungry
soule
.
Besides
,
3.
Puts
the
truth
of
the
promiser
into
it
.
it
put
the
faithfulnesse
of
the
promiser
into
the
promise
,
all
the
tendernesse
and
compassion
of
Christ
to
the
wants
of
the
Church
,
and
the
truth
of
his
meaning
,
not
to
faile
her
in
any
good
thing
he
can
helpe
her
with
.
Furthermore
,
it
strips
her
of
all
her
owne
strength
:
3.
Strips
the
soule
of
her selfe
.
tells
her
,
that
although
shee
be
borne
of
God
,
yet
except
hee
cleave
to
her
as
a
feeder
,
as
a
father
,
a
nurse
,
a
supply
,
she
cannot
subsist
:
shee
will
goe
to
worke
else
with
her
owne
tooles
,
and
compasse
her selfe
with
her
owne
sparkles
,
Esa.
50.
ult.
and
deceive
her selfe
with
her
owne
trash
:
shee
cannot
doe
any
duty
,
get
out
of
any
temptation
,
beare
any
trouble
of
her selfe
,
without
Christ
shee
can
doe
nothing
.
Moreover
,
hee
sheweth
her
,
4.
Leads
her
to
the
sufficiency
of
Christ
.
all
her
sufficiency
is
from
Christ
:
The
worke
and
life
of
grace
requires
his
daily
,
hourely
acting
power
in
her
,
to
set
it
on
worke
or
else
all
shee
hath
in
her
is
in
vaine
;
the
principle
of
life
shee
hath
,
will
not
worke
,
will
not
helpe
,
except
it
be
jogged
by
the
Spirit
that
gave
it
,
(
as
the
hand
that
stirres
the
saw
)
to
quicken
the
operations
of
life
:
no
meanes
,
no
diet
can
nourish
without
this
.
5.
Takes
measure
of
all
her
wants
in
speciall
.
And
so
I
might
bee
endlesse
:
For
this
spirit
doth
by
a
promise
offer
the
Lord
Iesus
to
the
soule
as
one
that
knowes
all
her
wants
,
takes
measure
of
her
defects
,
as
one
should
doe
of
a
body
for
apparell
,
to
make
it
fit
and
sutable
:
So
doth
Christ
provide
all
nourishment
,
apt
nourishment
,
for
every
part
,
against
each
corruption
,
temptation
,
affliction
,
for
every
duty
,
for
marriage
,
for
liberty
,
for
company
,
for
Sabbaths
,
hearing
and
ordinances
:
yea
(
to
draw
to
an
end
)
the
Spirit
by
the
promise
,
doth
stirre
up
;
first
,
sight
of
Christ
her
nourishment
;
6.
Workes
application
of
the
promise
.
secondly
,
affections
after
him
;
thirdly
,
an
hand
to
reach
him
,
take
him
,
put
him
on
,
apply
him
:
faith
to
digest
,
and
draw
from
him
whatsoever
he
offers
her
,
freely
,
cheerefully
,
confidently
,
sensibly
;
Faith
carries
her
into
the
streame
of
his
welfare
,
the
floods
(
as
Iob
speakes
)
of
his
butter
and
honey
:
and
venturing
upon
his
word
,
takes
him
as
he
offers
himselfe
,
and
not
by
a
base
and
trecherous
heart
,
putting
him
off
with
his
store
and
plenty
,
as
if
it
were
too
good
for
her
to
receive
.
Conclusion
.
Now
then
to
end
this
point
,
if
the
Spirit
can
thus
worke
the
heart
to
imbrace
Christ
by
a
promise
,
how
much
more
by
the
Sacrament
of
the
Supper
?
in
which
I
may
truely
say
the
Lord
Iesus
is
brought
forth
in
his
likenesse
,
eminently
,
even
in
the
instruments
and
immediate
manner
of
nourishing
,
all
Christ
,
whole
in
respect
of
his
obedience
and
death
,
pardon
and
holinesse
,
as
a
diamond
not
to
be
broken
:
and
yet
broken
also
upon
the
Crosse
,
divided
into
portions
,
as
the
meete
morsells
of
each
poore
receiver
that
needs
his
flesh
and
blood
:
True
bread
to
be
her
staffe
of
life
,
and
wine
to
be
the
cherisher
of
her
spirits
.
Oh!
the
bringing
forth
of
these
flagons
,
in
so
sensible
a
manner
,
to
affect
all
her
soule
,
and
to
overthrow
infidelity
,
must
needs
be
a
more
effectuall
instrument
of
the
Spirit
to
perswade
her
,
that
Christ
is
all
in
all
unto
her
,
for
her
support
in
grace
and
holinesse
,
than
eyther
the
word
alone
,
or
any
other
ordinance
.
The
Lord
having
in
speciall
set
the
Supper
apart
,
neyther
to
bee
a
breeder
at
all
of
grace
,
as
the
word
preached
is
,
nor
to
be
a
nourisher
in
an
ordinary
manner
,
as
other
publique
or
private
meanes
,
in
each
of
which
Christ
conveyes
himselfe
&
his
communion
to
the
soule
:
but
an
ordinance
onely
tending
to
nourish
,
serving
for
the
nonce
,
and
to
no
other
purpose
,
and
therefore
having
no
other
scope
,
must
needes
be
most
effectuall
for
the
end
it
serves
for
.
Each
thing
is
most
prevalent
in
her
owne
predominancy
and
Element
.
If
then
the
spirit
so
can
worke
by
the
promise
alone
,
how
much
more
by
the
Sacrament
which
represents
that
which
it
offers
under
the
shaddow
of
the
signes
?
and
tells
the
soule
,
Ioh.
20
,
27.
Behold
the
print
of
the
nayles
,
behold
my
side
,
behold
my selfe
,
heere
is
my
body
,
heere
is
my
blood
given
for
thee
,
shed
for
thee
:
Verse
28.
Be
not
unfaithfull
,
bue
faithfull
.
Sooner
shall
bread
and
wine
cease
to
nourish
thy
body
,
than
my
flesh
and
blood
to
nourish
thy
soule
to
eternall
life
:
The
conclusion
is
,
the
Spirit
doth
more
eminently
convince
the
soule
by
the
Supper
,
of
her
nourishment
by
Christ
,
than
it
can
by
the
Word
alone
,
for
as
much
as
the
Sacrament
with
the
Word
is
above
the
Word
.
The
third
and
last
question
remaines
,
3.
Quest.
Wherein
Sacramentall
Christ
for
our
nourishment
stands
?
Answer
twofold
.
The
first
.
The
object
expressed
many
wayes
.
wherein
Sacramentall
nourishment
consists
?
The
meaning
of
which
question
is
double
;
The
first
concernes
the
parts
of
it
:
The
second
,
the
degrees
of
it
.
The
first
lookes
at
the
object
,
how
many
wayes
Christ
is
the
nourishment
of
his
.
The
second
rather
lookes
at
the
influence
it selfe
,
of
what
kinde
or
measure
it
is
.
Touching
the
first
,
As
I
sayd
before
of
Baptisme
,
that
it
affords
to
the
soule
,
Christ
to
be
her
seede
in
all
respects
of
true
being
and
regeneration
:
so
now
I
say
,
the
Supper
offers
him
to
the
soule
in
each
of
those
particulars
for
welbeing
.
I
have
oft
thought
of
two
Texts
which
will
expresse
the
difference
.
That
of
Paul
,
Ephe.
1.3
.
Ephe.
1.3
.
Blessed
be
God
who
hath
blessed
us
with
all
spirituall
blessings
in
heavenly
things
by
Christ
:
doth
note
unto
us
the
grace
of
Baptisme
,
as
all
the
Chapter
following
prooves
,
in
which
the
distinct
essence
of
those
blessings
consists
:
There
is
another
in
2
Pet.
Chap.
1
Vers.
3.
2
Pet
,
1.3
.
His
divine
power
ministring
to
us
all
things
for
life
and
godlinesse
:
hee
meanes
not
the
being
of
those
things
,
but
daily
supply
and
increase
,
influence
from
the
Spirit
of
Christ
,
to
uphold
the
soule
in
them
,
which
hath
them
:
and
this
denotes
the
grace
of
the
Supper
.
Now
if
wee
marke
wee
shall
see
the
Scriptures
speake
of
this
nourishing
grace
of
Christ
sundry
wayes
:
Psal.
84.
Psal.
84.11
.
Psal.
37.4
.
He
shall
deny
them
no
good
thing
.
Delight
in
the
Lord
,
&
he
shall
give
thee
thy
hearts
desire
.
Doe
but
think
what
it
is
which
of
all
other
thou
wouldst
have
,
finde
out
thy
want
,
and
the
Lord
shall
be
thy
supply
;
noting
that
how
infinite
so
ever
the
needs
and
decayes
of
the
soule
are
,
God
hath
supply
enough
in
Christ
for
them
.
This
is
most
generall
.
Sometime
the
holy
Ghost
shortly
knits
up
particulars
,
as
in
the
same
Psalme
,
The
Lord
shall
afford
light
and
defence
to
his
:
By
light
including
all
such
good
things
as
wee
call
positive
graces
,
as
pardon
,
peace
,
ability
to
duties
,
&c.
By
defence
,
all
privative
grace
,
as
prevention
of
evill
,
strength
against
enemies
,
assaults
of
Sathan
,
world
,
flesh
,
streights
and
crosses
.
Sometimes
hee
is
more
large
,
●
Cor.
1.30
.
saying
,
that
Christ
is
made
to
us
,
wisedome
to
make
us
more
and
more
understanding
in
the
truths
of
God
,
and
direction
to
live
accordingly
:
righteousnesse
,
to
know
our selves
justified
by
better
and
surer
evidence
:
Sanctification
,
to
grow
holier
,
&
more
mortified
daily
,
abler
to
walke
with
God
in
the
course
of
our
conversation
:
Redemption
,
to
uphold
us
in
all
our
troubles
,
with
more
humblenesse
,
patience
,
faith
and
experience
,
and
to
helpe
us
against
all
enemies
,
till
we
be
fully
delivered
from
all
.
Especially
by
applying
it
to
the
graces
of
Baptisme
.
But
as
I
take
it
,
the
most
convenient
way
to
expresse
the
extent
of
this
Grace
,
will
be
to
apply
the
Supper
to
all
and
each
branch
of
the
grace
of
Baptisme
.
Breefely
then
marke
:
Doth
Baptisme
give
us
an
estate
in
Iustification
?
Adoption
?
Reconciliation
?
Redemption
?
Then
the
Supper
confirms
&
nourishes
them
!
Objection
.
Heere
by
the
way
a
doubt
may
be
soone
made
,
(
and
is
as
soone
answered
)
that
is
,
That
the
graces
of
a
Christians
condition
encrease
not
,
a
man
cannot
be
sayd
to
increase
in
Iustification
,
Adoption
,
&c.
Answer
.
Answer
,
Graces
indeede
of
imputation
doe
not
admit
increase
,
but
yet
are
not
excluded
from
being
the
object
of
the
Sacrament
,
and
that
in
two
respects
.
First
,
themselves
,
for
though
their
essence
encrease
not
,
yet
the
soule
may
and
must
increase
in
the
knowledge
and
assurance
of
them
.
Secondly
,
the
fruits
of
them
,
as
the
peace
,
the
cheerefulnesse
&
joy
,
the
contentation
,
the
confidence
the
liberty
,
the
welfare
of
the
heart
may
either
be
greater
or
smaller
,
and
therefore
they
concerne
the
grace
of
the
Supper
.
Againe
,
doth
Baptisme
seale
up
inherent
sanctification
to
be
the
soules
owne
?
Then
doth
the
Supper
nourish
the
soule
in
that
.
First
in
the
mortifying
and
quickning
power
of
it
;
for
the
Lord
Iesus
broken
,
and
powred
out
,
affordeth
the
soule
daily
strength
to
breake
the
chaines
,
the
power
of
ruling
and
defiling
lusts
:
ignorance
,
errour
,
security
,
infidelity
,
profanesse
,
selfe-love
,
unrighteousnesse
,
intemperancie
.
Also
it
brings
in
the
power
of
the
resurrection
to
rectifie
,
and
informe
the
whole
man
,
to
better
him
in
the
grace
of
regeneration
,
sinceritie
,
integritie
,
constancy
,
courage
,
&c.
Yea
more
,
it
betters
the
Spirit
and
frame
of
the
inner
man
,
with
fuller
bent
of
resolution
,
and
streame
of
heart
and
affections
,
to
be
for
God
,
and
to
goe
in
the
streame
of
obedience
to
him
.
Secondly
,
it
quickens
and
nourisheth
the
soule
in
the
speciall
graces
of
sanctification
,
wisdome
,
watchfulnesse
,
humilitie
,
love
,
feare
,
faith
,
patience
,
mercy
,
and
all
holy
affections
,
and
gifts
serving
to
holinesse
.
Againe
,
doth
Baptisme
conferre
the
grace
of
a
well
ordered
conversation
?
Then
doth
the
Supper
nourish
that
grace
:
take
some
instances
.
One
especiall
grace
of
inward
conversation
,
is
the
life
of
faith
in
all
estates
,
in
all
duties
,
meanes
,
and
graces
.
The
Supper
then
strengthens
this
life
of
faith
,
in
all
these
,
enabling
the
soule
to
be
more
sober
in
prosperitie
,
more
humble
under
the
Crosse
,
more
fruitfull
in
well
doing
,
more
diligent
and
conscionable
in
all
ordinances
,
more
effectuall
and
plentifull
in
graces
.
Another
instance
may
be
of
outward
conversation
,
standing
in
marriage
,
liberties
,
calling
,
company
,
solitarinesse
,
the
tongue
,
the
governement
of
the
family
.
The
Supper
then
serves
to
better
all
these
,
to
correct
the
errors
,
wants
,
infirmitie
of
these
,
and
to
ease
the
complaint
of
the
soule
for
her
unaptnesse
to
these
;
her
sloth
,
awcknesse
,
wearinesse
,
earthlinesse
,
,
hollownesse
,
barrennesse
,
unprofitablenesse
,
unskilfulnesse
to
serve
God
aright
in
all
these
.
Againe
,
doth
Baptisme
settle
the
conformity
of
the
Lord
Iesus
his
sufferings
upon
us
?
Then
doth
the
Supper
confirme
the
soule
therein
,
to
thinke
afflictions
daily
more
welcome
,
to
count
them
no
strange
thing
,
to
wait
for
them
,
to
be
humbled
,
and
broken
,
and
powred
out
by
them
;
made
by
them
,
more
sober
,
selfe-denying
,
more
patient
to
beare
,
and
more
wise
to
profit
by
purging
out
the
causes
;
more
growing
in
graces
,
living
by
faith
in
streights
,
for
an
holy
use
,
and
good
issue
out
of
them
.
And
in
a
word
,
the
Sacrament
is
Christ
our
Influence
and
Nourishment
in
all
respects
,
wherein
the
soule
is
capable
of
any
want
or
complaint
;
serving
to
this
purpose
,
that
wee
may
be
quickned
up
in
our
affections
,
and
in
steed
of
a
decaying
,
uncheerefull
course
(
which
Satan
and
corruption
beset
us
with
)
wee
may
walke
in
and
out
with
God
,
with
peace
and
comfort
,
and
it
may
goe
well
with
us
in
all
that
wee
put
our
han●●
unto
,
Deut.
5.29
.
both
without
and
within
,
in
life
and
death
.
It
is
a
strengthner
of
us
to
duty
,
a
supply
of
needs
,
protection
against
evils
,
provision
of
good
things
.
It
s
enough
that
the
Supper
is
as
large
as
any
wants
can
be
:
No
man
knoweth
where
another
mans
shoe
pincheth
but
his
owne
,
but
wheresoever
the
pinch
is
,
Christ
in
the
Supper
is
ease
.
All
the
difficulty
is
in
the
wise
application
,
there
is
none
in
the
point
.
This
for
the
extent
or
object
of
Christ
our
nourishment
.
Quest.
2
The
degrees
.
Which
are
foure
.
The
second
Question
will
yet
come
closer
to
the
point
:
viz.
What
this
influence
of
Christ
is
,
in
what
kinde
or
degrees
it
consists
.
The
answer
is
;
That
it
stands
in
foure
severall
parts
,
and
tends
to
as
many
ends
.
Prosperity
of
soule
being
the
adaequate
end
of
the
Supper
,
looke
wherein
true
prospering
consists
,
therein
stands
this
influence
:
So
that
by
this
latter
,
the
former
will
discover
it selfe
.
Christ
our
nourishment
by
Christ
our
influence
,
which
is
the
efficacy
of
it
in
the
soule
.
The
severals
are
,
health
,
growth
,
stablenesse
,
and
fruitfulnesse
in
grace
.
The
Lord
Iesus
Sacramentall
being
all
these
in
all
such
as
are
truly
begotten
of
him
,
in
one
measure
or
other
.
1
Health
of
soule
.
3
Iohn
2.
Touching
the
first
;
Health
of
the
soule
is
one
step
of
spirituall
prosperity
.
Saint
Iohn
Epist.
3.2
.
prayes
for
Gajus
(
an
holy
,
yet
sickly
man
)
That
hee
might
be
well
,
or
in
health
,
as
his
soule
prospered
;
Pro.
3.8
.
What
it
is
:
viz.
Sustaining
the
soule
in
her
welfare
.
intimating
that
one
(
and
the
first
)
step
of
prospering
,
is
healthinesse
.
Salomon
speaking
of
the
feare
of
God
,
saith
,
It
shall
he
health
to
the
navill
,
and
marrow
to
the
bones
:
noting
that
the
soule
which
truly
prospers
by
Christ
,
is
,
is
healthy
,
even
as
a
body
is
.
Note
then
,
even
as
when
wee
see
corne
,
hops
,
or
the
like
,
hold
their
vigour
and
colour
,
wee
say
they
will
thrive
:
and
as
the
body
when
it
holds
it
owne
,
and
keepes
good
colour
and
countenance
,
the
bones
running
full
of
marrow
,
and
the
bloud
and
spirits
running
well
and
aright
in
the
veines
and
vessels
,
then
it
s
called
hayle
and
sound
;
so
it
is
with
the
soule
of
a
Christian
.
His
nourishment
is
then
well
aseene
on
him
,
when
he
holds
that
which
hee
hath
received
once
from
Christ
,
when
he
beares
his
yeares
well
,
when
the
constitution
and
frame
of
his
spirit
abides
sound
,
humble
,
beleeving
,
upright
,
thankfull
,
wise
,
wary
,
holy
,
righteous
.
Wee
call
health
,
the
due
consistence
of
the
constitution
,
and
humours
,
without
either
excesse
or
defect
:
when
the
body
keepes
temper
and
vigor
without
any
clogge
or
oppression
of
ill
humors
or
surfeit
,
befalling
her
.
So
is
it
here
:
when
the
soule
is
preserved
from
the
annoyance
and
distemper
of
the
wonted
bad
qualities
,
pride
,
ease
,
infidelity
,
unthankfulnesse
,
envie
,
world
,
selfe-love
,
unsavorines
:
when
kept
from
loosenesse
and
security
,
and
hanging
her
grace
upon
the
hedge
,
and
running
out
of
course
,
to
all
occasions
,
companies
,
baites
,
profits
,
pleasures
,
vanities
:
whereby
the
life
of
grace
should
be
choked
and
oppressed
:
then
she
beares
marke
of
some
health
and
prospering
;
then
shee
seemes
to
hold
her
owne
in
the
life
of
faith
,
and
the
order
of
good
conversation
.
Now
to
this
first
end
,
the
Lord
Iesus
our
nourishment
serves
,
Christ
our
nourishment
can
doe
it
Sacramentally
.
Psal.
119
;
57.
especially
in
the
Sacrament
;
and
to
this
end
all
true
Receivers
frequent
it
,
viz.
That
they
may
fare
well
,
and
prosper
in
soule
.
The
Lord
Iesus
is
able
to
doe
this
and
more
for
them
:
David
hath
a
sweet
speech
,
The
Lord
is
my
portion
,
thou
shalt
maintaine
my
lot
and
my
chance
:
Christ
is
able
to
uphold
his
owne
worke
,
and
the
portion
which
hee
hath
in
his
:
As
Iohn
17.
Iohn
17
,
11.
he
prayed
for
it
,
Father
keepe
them
in
thy
Name
:
so
hee
can
doe
it
,
and
of
his
fulnesse
,
they
receive
grace
for
grace
.
Iohn
1
,
17.
Iohn
6
,
55.
His
flesh
is
meate
indeede
,
and
his
bloud
drinke
indeede
:
it
s
a
seene
upon
their
faces
,
and
runnes
in
their
veines
,
it
puts
sappe
and
vigor
of
joy
,
peace
,
and
hope
into
them
;
and
will
not
suffer
them
to
looke
worse
and
worse
:
as
it
s
said
,
Dan.
1.
Dan.
1.15
.
That
the
pulse
they
eate
,
by
the
blessing
of
God
made
them
looke
as
well
and
fresh
at
seven
dayes
end
,
as
if
they
had
eaten
the
Kings
fare
.
How
much
more
then
shall
the
Kings
diet
doe
it
?
Gods
servants
neede
not
forsake
his
house
and
fare
,
for
the
diet
of
the
world
,
joviall
,
bold
,
wanton
libertines
,
and
timeservers
;
the
Lord
hath
better
fare
than
so
for
them
:
He
counts
it
a
dishonor
to
his
housekeeping
,
to
see
any
of
his
to
looke
meager
,
or
evill-favoured
.
And
therefore
looke
what
grace
he
hath
put
into
them
,
he
upholds
it
in
them
by
his
diet
,
by
his
flesh
,
by
his
bloud
;
So
that
they
have
the
true
Spirit
of
nourishment
in
them
,
they
doe
not
coole
in
their
love
,
through
the
abundance
of
iniquity
:
they
are
not
pulled
from
their
stedfastnesse
by
the
errour
of
the
wicked
;
they
doe
not
decline
in
their
zeale
,
love
,
affections
,
judgement
,
savor
,
by
the
malice
of
Satan
,
the
corruption
of
their
owne
spirits
,
the
examples
of
formall
and
temporizing
ones
;
they
leave
them
to
themselves
,
and
looke
to
what
they
once
received
,
and
to
him
they
have
once
betrusted
themselves
with
;
and
from
his
nourishment
they
finde
themselves
to
be
enabled
to
keepe
the
good
things
they
have
swet
for
,
as
a
Iohn
8.
2
Iohn
8.
which
in
so
bad
and
degenerate
world
as
this
,
is
no
small
portion
.
The
second
degree
.
Growth
in
grace
.
The
2.
degree
of
Christs
Sacramentall
influence
,
is
growth
.
And
this
still
argues
more
prosperitie
of
soule
,
and
that
their
nourishment
doth
them
good
.
Wee
see
it
in
the
creatures
,
and
bodies
of
men
;
health
wil
cause
growth
,
by
the
constant
use
of
nourishment
.
And
this
is
,
when
not
onely
the
soule
holds
even
termes
with
the
Lord
,
What
it
is
?
Esay
63.3
,
4.
but
outstrips
her self
,
&
as
a
tree
of
righteousnesse
shouts
forth
her
branches
:
and
as
the
willowes
by
the
waters
doe
every
yeare
grow
in
length
,
thicknesse
,
and
tallnesse
;
that
they
doe
not
onely
not
wanze
and
wither
,
but
get
still
and
grow
bigger
and
bigger
.
So
it
is
with
a
true
prospering
soule
:
Phil.
3
,
13.
He
lookes
not
behind
him
what
he
hath
beene
,
is
not
weary
of
health
and
welfare
,
waxeth
not
resty
,
lazie
,
carelesse
,
and
standing
at
a
stay
,
as
who
say
,
I
have
held
long
enough
,
and
abode
the
heat
of
the
day
.
Let
hypocrites
who
stand
upon
their
own
bottome
,
&
keep
a
measure
of
their
own
within
them
,
doe
so
:
These
are
in
another
stocke
,
planted
by
the
hand
of
the
Lord
Iesus
into
himselfe
,
and
therefore
looke
what
the
seede
is
of
which
they
were
borne
,
Luke
2.
ult.
the
like
is
the
pitch
they
aspire
to
;
they
looke
still
forward
to
that
which
is
before
,
aiming
at
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
In
whom
,
Ephe.
4.16
.
Ephes.
4.
the
whole
body
fitly
joyned
,
and
compact
,
according
to
the
effectuall
working
of
Christ
in
each
part
,
maketh
encrease
of
it selfe
;
till
(
Verse
13.
)
it
grow
to
a
perfect
man
,
and
the
measure
of
the
stature
of
the
fulnesse
of
Christ
.
So
that
,
looke
what
dimensions
are
in
Christ
,
what
his
length
,
depth
,
and
bredth
is
,
Ephes.
3
,
16.
that
(
in
proportion
)
the
soule
united
to
him
by
his
Spirit
,
doth
covet
and
seeke
after
by
a
kinde
of
holy
instinct
;
and
never
thinkes
her selfe
to
prosper
,
and
to
be
in
good
case
,
till
she
thrive
and
grow
in
grace
:
and
although
she
mourne
for
insensiblenesse
in
this
kinde
,
and
that
any
outward
growth
is
more
discerned
than
this
,
yet
she
rejoyces
that
she
hath
some
secret
motions
in
her
that
way
;
Psal.
101
,
3.
that
as
shee
loathes
to
cleave
to
such
as
decline
and
wax
dead
,
so
she
abhorres
also
to
stand
still
,
luskishly
,
lazily
,
wearisomely
in
the
way
and
worke
of
Christ
.
Therefore
sweetly
Peter
,
2
Epist.
last
Chap.
and
the
end
,
joynes
these
two
,
to
hold
our
owne
,
not
to
be
pulled
from
our
steadfastnesse
:
with
growing
in
grace
and
in
the
knowledge
of
our
Lord
Iesus
.
And
to
the
end
she
may
doe
thus
,
The
Lord
Iesus
can
doe
these
,
&
how
?
1
By
himselfe
.
she
beholds
him
into
whom
she
is
ingraf●ed
:
from
his
stocke
she
drawes
juyce
and
moysture
continually
.
She
doth
not
onely
behold
his
flesh
and
humanity
,
how
that
grew
in
stature
;
or
at
his
example
,
how
he
by
the
assistance
of
his
godhead
,
grew
in
grace
with
God
and
favour
with
men
,
(
although
these
be
sweet
helpes
)
but
she
beholds
the
Mediatorship
and
unction
of
the
Lord
Iesus
,
Heb.
1
,
9.
how
by
the
unction
of
his
flesh
with
God
,
he
was
sanctified
for
his
Church
,
and
her
use
;
how
all
his
obedience
and
growth
in
it
,
was
not
for
himselfe
,
but
for
his
beleeving
ones
;
that
they
might
grow
up
in
more
meekenesse
,
humblenesse
,
brokennesse
of
heart
,
mercy
,
love
,
patience
,
holy
example
,
more
in
quality
of
graces
,
that
they
might
be
more
purged
from
the
uncleanenesse
of
their
owne
spirit
,
and
be
more
pure
,
and
savory
;
more
in
the
quantity
and
measure
of
them
,
that
as
a
little
did
some
good
,
and
went
a
little
way
,
so
more
may
doe
more
,
and
goe
a
farre
greater
:
give
more
light
,
seeme
more
beautifull
,
afford
more
savor
,
beare
downe
an
ungracious
world
more
powerfully
,
and
witnesse
more
sweetly
to
their
owne
heart
,
the
truth
of
Regeneration
,
than
ever
.
By
his
Sacrament
.
And
to
helpe
themselves
herein
,
they
apply
themselves
to
the
Ordinances
of
Christ
,
not
onely
to
the
word
that
they
might
grow
thereby
:
But
to
the
Sacrament
of
the
Supper
especially
,
being
the
especiall
helpe
appointed
to
this
onely
end
,
to
bring
the
Lord
Iesus
into
the
soule
for
her
nourishment
and
growing
in
grace
.
So
that
needs
it
must
be
,
that
this
growing
in
grace
,
which
a
poore
soule
seekes
,
is
one
of
the
most
especiall
fruits
of
Christ
in
the
Supper
:
and
Baptisme
doth
not
more
truly
assure
her
of
Regeneration
,
than
the
body
of
the
Lord
Iesus
,
and
his
bloud
in
the
Sacrament
,
doth
assure
her
of
her
groth
in
grace
.
Matth.
13.8
.
Such
as
the
seed
is
,
such
is
the
crop
:
wheate
brings
forth
twentie
,
thirtie
,
or
sixtie
fold
,
it
still
of
wheate
:
even
so
the
food
of
Christ
,
which
is
heavenly
,
and
holy
,
(
for
the
flesh
profits
nothing
,
nor
the
bloud
,
although
one
had
dranke
it
under
the
crosse
;
Iohn
6.63
:
it
s
the
Spirit
onely
which
quickneth
)
and
was
given
for
the
breeding
and
nourishing
the
soule
in
grace
,
it
breeds
an
heavenly
groth
,
and
a
spirituall
encrease
in
every
true
Receiver
;
especially
being
assisted
with
other
helpes
,
inward
,
and
outward
,
the
mercies
and
blessings
of
God
,
which
as
Talents
,
are
put
to
advantage
for
Gods
glory
.
The
third
degree
.
Stablenesse
in
grace
.
The
third
is
stablenesse
in
grace
.
Wee
see
that
mens
bodies
in
time
by
continuance
of
health
and
groth
,
come
to
a
pitch
,
to
a
measure
of
groth
.
This
is
a
third
prospering
.
It
is
not
with
the
soule
as
with
the
body
,
which
ceaseth
to
grow
,
when
it
is
at
her
pitch
,
or
declines
rather
when
it
is
growne
to
her
full
point
.
What
it
is
?
But
herein
a
pitch
of
bodily
groth
,
resembles
spirituall
:
that
as
the
man
growne
to
his
full
period
,
enjoyes
(
as
it
were
)
himselfe
and
all
his
former
yeares
which
he
hath
lived
:
becomes
now
(
of
a
growing
)
a
growne
man
,
is
come
now
to
his
best
,
to
his
full
strength
,
ability
and
sufficiencie
for
service
;
so
is
it
with
a
Christian
.
He
growes
in
Christ
to
the
measure
and
fulnesse
of
him
,
Ephe.
4.13
.
Eph.
4.13
.
So
that
whereas
before
in
his
beginnings
,
and
proceedings
,
hee
found
much
ignorance
in
minde
,
much
error
in
judgement
,
much
infirmity
in
spirit
,
much
to
seeke
of
direction
and
wisdome
in
his
course
:
Also
much
unsetled
,
wearisome
,
off
and
on
,
up
and
downe
in
holy
practise
,
many
combats
and
conflicts
with
his
bubbling
,
rebellious
,
inconstant
,
treacherous
,
withdrawing
spirit
;
lo
,
now
it
s
otherwise
:
now
he
is
growne
to
some
stay
,
setling
,
ripenesse
,
and
experience
in
Gods
matters
,
Heb.
5.
Heb.
5.
ult.
more
exercised
in
his
spirituall
senses
to
put
a
difference
betweene
good
and
evill
,
persons
and
things
;
not
so
blinde
as
formerly
,
but
light
in
the
Lord
,
judicious
,
observative
,
sober
in
affections
,
staide
in
minde
and
resolution
,
Ephe.
5
,
16.
1
Iohn
2.13
.
Act.
11.27
.
1
Cor.
7.35
.
Ephes.
4.12
.
having
his
heart
at
better
bay
and
more
awe
,
for
teachable
subjection
to
God
,
more
firme
in
purpose
of
heart
to
cleave
to
God
without
disstraction
,
1
Cor.
7.35
.
not
easily
carried
away
by
each
Doctrine
and
dice-play
of
men
,
not
mistaking
truths
,
not
slighting
them
,
not
partially
affecting
them
;
but
moulded
in
them
,
fashioned
by
them
,
and
keeping
his
fashion
as
a
man
would
doe
of
his
apparell
,
against
each
noveltie
,
So
also
constant
,
setled
,
rooted
and
stable
,
1
Cor.
15.
last
(
reade
it
)
not
ungrounded
in
the
foundation
,
not
to
seeke
when
Satan
buffets
,
but
knowing
his
devices
,
2
Cor.
2.11
.
2
Cor.
2.11
.
and
also
strong
to
resist
,
couragious
in
the
use
of
the
Armour
,
and
so
persevering
in
his
course
.
This
is
that
which
Paul
,
Ephe.
3.
cals
Christ
dwelling
in
the
soule
by
faith
;
as
the
Inhabitant
who
keepes
in
his
owne
,
Christ
Sacramentall
doth
this
.
Epes
.
3.17
.
is
not
as
a
Stranger
,
or
a
Sojorner
who
comes
and
goes
,
but
a
Ledger
,
one
that
holds
his
abode
,
and
delights
in
his
dwelling
.
Oh!
this
is
a
great
degree
of
Christs
infusion
and
influence
into
the
soule
,
when
he
pitches
there
,
settles
and
dwels
there
,
(
for
what
else
is
the
stablenesse
of
the
soule
in
grace
,
save
Christs
dwelling
in
it
by
his
grace
?
)
and
is
no
flittet
thence
.
And
this
third
degr●e
of
nourishment
the
Lord
workes
in
all
his
,
who
have
attained
the
former
two
.
They
come
to
be
as
the
Scholler
riveted
into
his
Rules
,
or
the
tradesman
in
the
myrie
of
his
occupation
,
not
to
seeke
of
it
:
It
is
the
promise
of
Christ
to
all
his
,
that
they
shall
grow
up
thus
in
the
body
;
not
by
any
vertue
of
their
owne
,
but
by
the
Spirit
of
the
Lord
Iesus
their
nourishment
:
And
to
this
end
,
especially
they
cleave
to
this
Sacrament
,
and
improve
the
promise
of
it
,
This
is
my
body
;
This
is
my
bloud
,
even
to
settle
the
soule
by
the
frequent
receiving
of
it
,
upon
the
Lord
Iesus
,
for
stablenesse
,
strength
,
courage
,
that
they
may
enjoy
the
Lord
Iesus
in
all
the
Sacraments
they
have
received
,
and
retaine
the
power
of
all
the
Ordinances
they
have
used
,
all
the
graces
they
have
growne
in
,
all
the
duties
they
have
done
,
afflictions
they
have
endured
,
examples
they
have
seene
,
workes
and
governement
of
God
which
they
have
marked
:
I
say
,
that
from
all
these
the
Lord
would
bring
such
an
holy
experience
of
heart
,
resolution
of
purpose
,
setling
of
spirit
upon
the
Lord
,
his
threats
,
commands
,
and
promises
,
as
not
doubting
but
they
are
firme
and
sure
,
Matth.
7
,
ult.
and
therefore
a
rocke
and
foundation
sufficient
to
rely
upon
in
all
windes
,
stormes
,
and
weathers
whatsoever
.
This
I
say
is
that
third
degree
of
Christ
our
nourishment
,
which
each
communicant
lookes
for
at
the
Supper
.
The
fourth
degree
.
Fruitfulnesse
in
grace
.
1
Cor.
15.
ult.
What
it
is
?
The
fourth
and
last
,
is
fruitfulnesse
in
grace
.
See
1
Cor.
15
,
ult.
where
the
Apostle
joynes
these
two
last
branches
:
Be
yee
unmooveable
and
setled
,
alway
abounding
in
the
worke
of
the
Lord
.
Wee
see
it
in
plants
and
men
:
The
plants
must
be
well
spread
and
rooted
in
the
earth
before
they
can
grow
fruitfull
,
at
least
in
plenty
.
A
little
roote
will
not
nourish
large
branches
and
boughes
:
Sometime
the
root
is
so
bare
and
fleet
,
that
it
will
scarce
furnish
the
tree
with
leaves
;
but
a
large
,
deepe
root
hath
many
strings
,
and
little
suckers
,
which
worke
for
the
tree
,
and
feede
her
with
nourishment
;
so
that
the
roote
abiding
deepe
aod
fast
in
the
earth
,
the
fruit
is
plentifull
.
Wee
know
nature
is
never
more
fruitfull
in
the
active
principle
of
generation
,
than
when
the
strength
of
the
body
is
well
confirmed
.
So
then
,
this
is
the
last
step
of
spirituall
prosperitie
,
when
this
fourth
is
added
to
the
three
former
,
to
wit
,
fruitfulnesse
in
a
good
course
.
And
it
is
the
perfection
of
that
influence
and
communion
which
we
here
enjoy
in
the
Lord
Iesus
our
nourishment
.
That
meate
indeede
,
and
drinke
indeede
,
is
this
abundance
and
fruitfulnesse
;
When
out
of
the
abundance
of
the
heart
,
the
tongue
is
fruitfull
in
uttering
,
the
hands
in
working
,
the
feete
in
walking
,
the
members
in
service
,
the
whole
tree
in
bringing
forth
fruits
of
righteousnesse
.
Esay
61
,
3.
calles
such
accepted
,
and
beloved
of
the
Lord
;
as
we
esteeme
exceedingly
of
bearing
trees
,
especially
if
yearely
and
plentifully
.
It
is
from
the
roote
of
the
Lord
Iesus
,
that
the
soule
doth
grow
thus
fruitfull
.
The
indwelling
of
Christ
,
is
the
abundance
of
influence
:
the
lesse
of
Christ
the
soule
hath
,
the
lesse
sap
and
fruit
;
the
nearer
the
communion
,
the
greater
the
influence
.
The
greater
the
treasure
is
from
which
a
man
draweth
,
the
richer
the
supply
.
We
say
,
It
s
sweet
to
take
from
a
great
heape
.
An
heape
wil
serve
for
all
uses
:
a
poore
unstockt
man
is
easily
perceived
in
his
wares
,
the
small
store
and
choise
therof
:
hee
that
hath
little
mony
to
lay
out
,
is
bare
in
his
household
,
attire
,
family
,
diet
;
scarse
hath
for
necessitie
,
but
nothing
for
delight
and
plenty
.
So
is
it
with
a
man
that
is
no
prosperer
in
grace
,
hath
only
from
hand
to
mouth
;
he
cannot
verifie
our
Saviour
his
specch
,
That
out
of
the
abundance
of
the
heart
,
he
bringeth
good
things
abundantly
:
but
rather
he
is
scant
in
good
speech
,
scant
in
preaching
(
no
more
than
needs
must
)
in
hearing
,
prayer
,
meditation
,
barren
and
poore
:
so
in
the
graces
of
the
Spirit
;
little
love
,
small
humility
,
compassion
,
so
in
duties
,
so
in
meanes
.
Alas
,
the
roote
is
bare
,
and
therefore
the
tree
is
unfruitfull
.
So
also
the
deeper
the
soule
is
rooted
in
Christ
;
Christ
it
this
roote
of
fruitfulnesse
.
Iohn
11
,
3.
and
12
,
1.2
.
the
larger
roome
he
hath
in
the
heart
,
the
more
scope
and
entertainment
he
finds
,
the
greater
graces
he
affords
.
If
we
compare
Mary
and
Martha's
house
with
the
houses
which
now
and
then
Christ
was
bidden
too
,
no
doubt
but
wee
shall
finde
,
that
his
fruits
of
preaching
,
love
,
converse
,
miracles
,
and
good
doing
,
were
more
fall
in
the
former
than
the
latter
.
Why
?
There
was
no
stop
,
he
might
be
sure
to
be
welcome
at
all
times
:
therefore
hee
shewed
himselfe
more
there
,
than
elsewhere
.
Christ
then
the
more
he
is
rooted
in
the
soule
,
the
fuller
hee
is
of
influence
,
and
so
growes
more
fruitfull
.
For
,
what
is
fruitfullnesse
?
Surely
when
a
Christian
being
ashamed
to
consider
what
a
barren
heart
hee
hath
had
under
full
meanes
;
and
how
little
and
narrow
the
good
is
which
he
hath
done
for
God
,
to
himselfe
and
others
;
and
beholding
the
cause
thereof
,
his
want
of
true
stocke
of
knowledge
and
faith
:
mourneth
for
this
his
misery
,
and
seeking
for
an
heart
fuller
of
Christ
and
his
nourishment
,
doth
from
his
treasure
extend
himselfe
plentifully
to
the
exercise
of
such
graces
,
meanes
,
and
duties
,
as
may
be
usefull
to
himselfe
,
and
in
the
communion
of
Saints
.
If
a
poore
shopkeeper
almost
banquerupt
,
be
set
up
,
and
holpen
up
againe
with
new
stocke
,
what
will
hee
doe
?
Ply
the
matter
,
runne
to
London
,
furnish
himselfe
with
the
best
of
wares
,
and
choise
of
them
,
bring
them
home
,
fill
his
shop
in
every
corner
;
and
satisfie
the
turne
of
every
buyer
.
Oh!
what
a
change
is
there
?
So
it
is
with
a
Christian
recovering
out
of
a
fruitlesse
course
by
the
Lord
Iesus
his
raizing
and
setting
him
up
againe
,
stores
himselfe
with
plentie
of
graces
,
sets
them
on
worke
,
and
fills
each
part
of
his
life
with
duty
;
yea
,
sets
himselfe
against
his
former
unprofitablenesse
:
Adding
to
his
knowledge
,
faith
,
to
his
faith
love
,
meekenesse
,
patience
,
experience
,
hope
:
that
so
he
may
not
be
unfruitfull
in
the
Lord
Iesus
.
2
Pet.
1
,
1
,
5
,
6.
If
he
have
risen
up
well
apaid
in
his
morning
awaking
,
he
rests
not
there
(
as
before
)
but
fetches
from
his
treasure
a
cheerefull
heart
to
his
calling
:
from
thence
proceeds
to
family
duties
and
government
,
from
thence
to
doe
good
,
and
take
good
in
company
,
thence
to
be
well
occupied
alone
,
thence
ready
to
visite
the
sicke
,
to
admonish
,
to
comfort
,
to
advise
others
,
and
when
all
is
done
,
1
Cor.
15
,
ult.
to
nourish
in
himselfe
the
life
of
faith
one
while
,
humblenesse
another
while
,
forbearance
,
long
suffering
in
prouocations
;
thanks
for
blessings
,
patience
if
crossed
:
sometime
in
one
,
sometimes
in
another
duty
;
yet
neither
hurt
by
one
from
another
,
nor
glutted
by
succession
of
service
,
but
fruitful
&
unwearied
in
all
,
with
one
eye
to
his
ground
,
another
to
his
end
.
Even
as
a
man
of
an
active
spirit
,
if
well
apaid
in
diet
,
and
refreshed
in
body
,
sticks
not
from
morning
to
night
to
be
doing
,
loathes
to
be
idle
,
and
thinkes
himselfe
to
have
lost
that
day
wherein
hee
hath
not
beene
full
of
emploiment
.
Now
so
is
it
here
;
the
Lord
Iesus
his
nourishment
,
so
enables
the
soules
of
his
,
that
they
seeke
occasions
to
expresse
goodnesse
,
as
eagerly
as
a
barren
heart
shunnes
them
:
that
which
strikes
the
one
dumbe
,
and
as
dead
as
a
stone
,
yea
is
as
bane
to
him
,
that
quickens
and
joyes
the
other
,
because
the
fulnesse
of
grace
makes
the
worke
most
sweet
and
welcome
.
Now
wherin
is
the
Lord
Iesus
so
full
a
nourishment
as
in
his
Supper
,
in
which
he
brings
forth
all
his
store
and
Magazine
to
fill
the
soule
that
is
empty
with
good
things
,
and
so
to
send
it
away
from
his
Table
,
furnish'd
(
as
the
Apostle
saith
)
as
a
vessell
of
honour
,
and
prepared
for
every
good
worke
,
so
that
none
comes
amisse
?
2
Tim.
2.21
.
Thus
I
have
given
to
the
Reader
an
Answer
to
this
question
,
what
the
Lord
Iesus
our
nourishment
is
,
both
in
his
parts
and
degrees
,
one
of
the
maine
things
which
I
would
wish
him
to
marke
in
the
whole
Treatise
,
for
the
true
conceiving
of
the
vertue
of
the
Supper
.
Now
I
come
to
the
use
,
which
is
as
weightie
.
Vse
1
And
first
this
doctrine
is
one
of
the
fearefullest
terrours
that
can
fall
upon
the
profane
sort
of
men
,
that
live
within
the
bosome
of
the
Church
visible
;
All
Atheists
,
Neuters
,
meere
Civillians
,
Ignorant
,
Profane
,
Libertines
and
Hypocrites
.
Is
the
Lord
Iesus
the
Sacramentall
nourishment
and
influence
of
his
Church
?
Oh
wofull
then
your
condition
!
who
cut
off
your selves
frem
all
communion
and
fellowship
with
him
;
I
say
not
in
some
,
but
in
all
grace
of
his
,
or
part
in
his
Ordinances
.
Alas
!
the
day
is
to
come
that
ever
yee
saw
neede
of
him
,
to
subsist
in
him
at
all
.
Your
bondage
,
enmitie
,
and
hell
,
seeme
liberty
,
amity
,
heaven
to
you
.
The
divell
hath
bored
your
eares
for
vassals
to
himselfe
,
as
notorious
wretches
,
who
are
willing
slaves
when
ye
may
be
free
.
Who
then
wonders
if
the
Supper
of
Christ
,
and
that
offer
of
welfare
which
he
makes
therein
to
his
,
be
as
a
fulsome
thing
unto
you
?
Alas
!
as
long
as
your
drinke
,
lusts
,
play
,
company
,
sleepe
and
belly-cheere
be
granted
you
;
who
wonders
if
ye
despise
(
with
Esau
)
this
birthright
?
If
with
Swine
ye
tread
these
Pearles
,
and
this
Manna
in
the
dirt
?
Alas
!
Matth.
7
,
6.
it
availes
not
you
to
have
such
a
previledge
as
Christ
to
feede
your
soules
,
if
the
whilest
ye
want
your
carnall
appetite
satisfied
.
If
this
foode
were
but
as
a
messe
of
Pottage
,
Heb.
12.16
.
as
the
wearing
of
your
lockes
,
ye
would
have
had
him
ere
now
.
But
oh
!
saplesse
,
barren
,
and
unsavory
wretches
;
to
whom
these
dainties
as
are
a
dry
chip
.
Who
come
and
goe
to
the
Sacraments
,
as
to
dumbe
Pageants
;
more
fit
for
a
masse
of
trickes
,
and
apish
ceremonies
,
than
the
Solemne
feast
of
Christ
Sacramentall
.
Woe
be
unto
you
,
oh
ye
Dogges
and
Swine
!
your
morrall
sinnes
are
fearefull
,
your
swearing
,
your
lying
,
cosenage
,
drunkennesse
:
But
your
chiefe
misery
is
,
that
you
are
carnall
wretches
,
sould
under
your
lusts
,
destitute
of
all
union
,
or
communion
with
God
:
your
hearts
are
not
where
your
bodies
are
,
when
you
come
to
Christ
and
the
Supper
:
But
as
the
fooles
heart
is
on
his
left
hand
,
Eccles.
10.2
so
are
yours
with
your
lusts
,
which
are
your
appointed
,
meate
,
drinke
,
and
pastime
unto
you
.
Acts
8.21
.
Therefore
you
have
no
fellowship
in
this
businesse
:
your
Sacraments
are
the
wofullest
markes
of
wrath
which
ye
can
carrie
about
you
:
Law
,
fashion
,
custome
,
feare
,
formalitie
,
are
your
grounds
of
receiving
;
Christ
ye
come
not
for
,
and
your
hearts
tell
ye
,
he
belongs
to
no
such
.
Therefore
ye
are
as
yet
in
the
gall
of
bitternesse
;
Verse
23.
save
onely
that
lust
hath
chained
up
your
senses
and
hearts
,
that
ye
feele
nothing
amisse
,
and
ye
doe
but
abide
under
this
chaine
,
Iohn
3
,
ult.
till
the
day
of
wrath
,
and
vengeance
;
Oh
that
ere
that
wofull
houre
sweepe
you
to
hell
,
the
Lord
would
awake
you
either
by
his
Word
or
Workes
,
to
see
in
what
a
wofull
condition
ye
stand
!
Seeing
the
Church
doth
not
excommunicate
you
,
oh
that
you
would
cut
off
your selves
as
Alians
from
this
Communion
!
Oh
that
your
flesh
might
be
destroyed
,
and
your
jollity
subdued
,
that
(
if
possible
)
your
soules
might
escape
in
the
day
of
the
Lord
!
1
Cor.
5.6
.
Vse
2
Secondly
,
let
this
be
reproofe
to
such
as
goe
for
religious
,
and
perhaps
may
be
so
(
for
wee
cannot
tell
,
Reproofe
.
but
leave
it
to
God
and
themselves
to
try
)
to
whom
after
all
this
long
while
of
Sacraments
,
the
doctrine
and
mysterie
of
the
Supper
is
both
unknowne
and
untasted
!
What
juster
complaint
can
wee
take
up
among
many
,
than
this
,
that
Christ
the
nourishment
of
his
people
is
so
little
knowne
!
Looke
to
it
;
if
the
Gospell
and
the
pearle
hidden
in
it
be
yet
hidden
from
you
,
2
Cor.
4
,
4.
the
God
of
the
world
hath
blinded
you
with
the
ease
and
forme
of
an
emptie
profession
,
that
the
glory
of
Christ
should
be
still
eclipsed
from
you
.
Beware
least
there
be
not
in
you
still
a
common
heart
a
of
the
world
,
which
causes
these
spirituall
things
to
be
so
harsh
and
unsavory
.
With
examination
.
The
first
,
and
that
in
five
.
But
to
such
as
desire
to
be
affected
with
their
ignorance
in
this
kind
,
I
say
but
this
,
Examine
and
trie
your selves
about
this
weightie
matter
,
I
meane
the
knowledge
and
use
of
Christ
in
the
Supper
;
and
let
this
make
amends
for
your
ordinary
egresse
and
regresse
to
this
Ordinance
without
searching
your selves
.
I
know
right
well
,
Sacraments
were
never
so
common
,
so
monethly
,
so
ordinary
;
and
here
and
there
Sermons
,
or
some
kinde
of
preparative
are
made
before
them
:
but
who
is
he
almost
that
knowes
what
Christ
offers
to
be
unto
his
truly
bred
ones
,
the
youth
of
his
wombe
,
in
his
Supper
?
To
whom
are
those
flouds
of
Hony
and
Butter
knowne
,
Iob
20.17
.
which
are
in
Christ
for
the
soule
that
is
starven
and
needs
him
?
Oh
if
Christ
in
the
promises
of
nourishment
were
your
delight
!
your
neede
would
make
you
seeke
out
,
and
search
after
the
seale
annexed
to
the
Promise
,
that
by
it
,
your
bare
faith
,
naked
and
barren
soules
of
the
power
of
Christ
to
purge
and
sanctifie
you
,
might
be
doubly
refreshed
.
Tell
me
in
particular
,
Did
it
ever
enter
into
you
,
that
the
Lord
Iesus
serves
to
feede
,
as
well
as
to
breede
all
his
?
To
nourish
his
in
those
graces
of
the
Spirit
,
which
Baptisme
hath
begot
in
thee
?
Doe
ye
know
the
way
unto
him
by
the
Supper
,
(
as
to
the
Church
by
the
path
)
for
making
your
Iustification
,
Adoption
,
Reconciliation
,
more
evident
to
your
soules
?
Doe
ye
lot
upon
it
,
that
there
(
if
any
where
)
even
at
the
feast
of
Gods
mountaines
,
the
broken
peace
of
your
consciences
,
the
joy
of
your
soules
,
the
confidence
,
contentation
and
liberty
thereof
to
goe
in
and
out
with
God
,
is
to
be
revived
?
Why
make
ye
then
no
more
use
hereof
?
Why
doe
Sacraments
then
as
clouds
passe
over
your
heads
,
leaving
so
few
of
these
drops
upon
them
?
Oh!
if
you
knew
the
gift
of
God
truly
,
that
here
is
the
fountaine
for
you
to
drinke
at
,
Ioh.
4.10
▪
to
quicken
and
enlarge
the
graces
of
the
Spirit
;
faith
,
love
,
courage
,
thankes
,
uprightnesse
,
mercy
,
patience
,
and
fitnesse
for
the
Crosse
,
(
all
which
you
so
infinitely
want
)
how
could
it
be
,
but
that
honest
and
good
hearts
would
presse
in
for
a
childs
portion
,
as
oft
as
God
offers
it
?
Who
shall
beate
ye
off
from
this
house
of
Gods
provision
,
if
ye
were
privy
to
those
bare
walles
at
home
,
from
whence
yee
come
?
If
it
could
but
sinke
into
you
indeede
,
that
there
is
no
want
,
no
disease
,
no
sinne
,
temptation
,
let
,
enemy
,
Crosse
;
but
the
Lord
Iesus
hath
there
a
supply
for
,
Physicke
,
ease
,
strength
,
redresse
?
Oh!
a
man
might
as
soone
rate
a
Begger
from
some
great
house
of
almes
,
as
discourage
you
from
the
Supper
!
If
there
the
Lord
Iesus
emptie
his
treasures
of
wisedone
,
and
direction
,
for
the
order
of
your
tongues
,
marriages
,
families
,
companies
,
buyings
,
and
sellings
,
and
so
to
make
your
whole
round
of
conversation
,
sweet
,
reformed
:
Oh!
how
is
it
possible
that
yee
who
complaine
so
much
of
your
wants
in
all
these
,
should
not
come
to
Christ
here
,
as
those
sterven
Leapers
fell
upon
the
full
tents
of
the
Aramites
,
here
catching
up
meat
for
hunger
,
2
King
.
7.8
.
drinke
for
thirst
,
apparrell
for
nakednesse
,
gold
and
pearles
against
povertie
,
both
for
the
present
,
and
for
time
to
come
?
But
alas
!
yee
know
it
not
.
Secondly
,
trial
in
foure
particulars
.
Againe
,
if
ye
shall
say
,
yee
hope
yee
have
got
these
in
the
Sacrament
:
I
answer
,
I
know
some
doe
,
but
seeing
I
speake
to
the
body
of
Christians
who
doe
not
;
it
cannot
hurt
any
to
try
that
also
:
I
may
truly
say
;
All
such
as
find
Christ
such
nourishment
to
them
,
may
be
knowne
by
their
fruits
.
Oh!
they
are
healthy
and
prospering
,
they
discredit
not
Gods
diet
,
are
not
meager
,
evill
favoured
,
surfited
with
ill
humors
,
pride
,
ease
,
the
world
,
revenge
,
hypocrisie
.
This
Physicke
and
Diet
of
Christ
broken
and
crucified
hath
given
corruption
her
deadly
bane
(
more
or
lesse
)
in
point
of
reigning
and
deluding
,
and
defiling
them
:
they
loathe
to
decline
from
Gods
truth
,
and
the
power
of
it
;
the
wayes
of
starters
and
revolters
,
and
time-servers
,
are
as
vile
to
them
,
as
drunkennesse
or
uncleannesse
:
They
hold
their
own
towars
God
in
some
poore
sort
,
and
this
pulse
of
God
(
as
it
s
counted
,
although
indeede
restorative
)
flesh
and
bloud
of
Christ
,
is
made
flesh
of
their
flesh
,
and
runs
in
their
veines
,
and
ministers
vigour
,
spirit
,
and
life
,
unto
them
,
to
keepe
them
in
Christs
body
,
in
the
midst
of
all
the
pollutions
,
and
declensions
,
and
coolings
,
and
cursed
examples
of
this
world
.
Secondly
,
this
Supper
of
the
Lord
Iesus
,
battens
and
makes
them
thrive
in
grace
,
makes
their
grace
more
,
more
savory
,
better
qualified
,
enlarged
in
measure
,
more
humble
,
meeke
,
patient
and
heavenly
,
than
when
they
first
beleeved
:
This
grace
of
the
Sacrament
heales
them
of
an
hide-bound
heart
,
dead
and
stale
,
weary
,
and
ready
to
stand
still
in
grace
.
Every
Sacrament
addes
a
little
of
Iesus
Christ
his
tallnesse
thicknesse
,
depth
,
and
makes
them
increase
in
favour
with
God
,
in
credit
with
his
Church
,
to
reach
further
than
formerly
they
did
,
and
to
be
enlarged
in
holy
abilities
for
God
and
his
Service
;
loathing
to
stand
still
,
as
much
as
to
bee
quite
dead
.
Thirdly
,
they
shall
find
it
by
their
setlednes
of
spirit
,
and
holy
purpose
of
heart
to
keepe
the
commandements
,
Psal.
119.57
.
and
to
cleave
to
the
Lord
,
as
Barnabas
saith
,
Act.
13.27
.
Act.
13.27
.
They
shall
wax
more
rooted
,
grounded
both
in
truths
(
especially
the
maine
)
and
in
the
power
of
them
;
and
that
not
in
doing
onely
,
but
in
suffering
also
.
Christ
will
be
a
Bulwarke
unto
them
,
to
fence
them
with
courage
and
armour
against
assaults
,
enemies
,
Satan
,
and
the
errors
of
the
wicked
,
that
they
may
not
be
pulled
from
their
stedfastnesse
.
Lastly
,
2
Pet.
3.
ult.
the
Lord
Iesus
will
nourish
them
so
fully
,
and
so
roote
them
in
himselfe
,
and
set
their
pipes
so
in
his
well-spring
,
so
dwell
in
them
,
that
out
of
their
bellies
shall
flow
rivers
of
waters
,
able
to
water
all
their
practise
,
Ioh.
7.38
.
and
to
make
each
part
of
their
life
fruitfull
.
I
say
,
hee
shall
heale
their
barrennesse
,
extend
their
grace
so
,
that
it
shall
suffice
them
for
many
uses
of
lif
,
as
formerly
for
few
.
Conclusion
of
the
use
.
Briefely
then
trie
your selves
by
these
markes
.
Sure
it
is
,
they
catch
many
in
their
snare
,
convincing
them
,
either
to
be
none
of
the
Lords
:
or
else
to
dishonour
his
Diet
,
and
to
call
the
Lord
a
hard
Master
,
who
reapes
where
he
sowes
not
,
and
keepes
a
bare
house
:
Mat.
25.25
.
whereas
the
very
hired
servants
of
his
house
fare
better
,
than
the
jolliest
and
bravest
that
live
out
of
it
.
Oh!
if
ye
be
these
children
that
have
their
daily
portion
from
Christs
trencher
(
as
Ierem.
52.54
.
it
is
said
of
poore
Iehojakin
that
prisoner
)
happie
is
it
for
you
,
these
trials
shall
not
hurt
you
;
Ier.
32
,
54.
but
if
ye
be
not
such
,
certes
,
to
try
may
doe
you
good
,
and
prevent
that
danger
which
all
bad
Receivers
are
liable
unto
.
Which
grace
the
Lord
grant
you
.
Vse
3
And
nextly
as
in
due
place
,
whom
should
I
turne
my
speech
unto
,
save
unto
these
Iehojakins
of
the
Lord
(
be
not
offended
at
the
name
,
seeing
its
probable
,
God
at
last
shewed
him
mercy
for
his
obedience
)
I
meane
,
such
as
by
this
daily
portion
of
his
Christ
,
farewell
and
prosper
in
goodnesse
.
In
two
Branches
.
These
I
must
diversely
speake
to
:
first
the
stronger
sort
,
then
the
weaker
.
1.
The
strong
.
To
the
1.
in
a
word
,
this
I
say
,
That
if
the
Lord
in
mercy
have
granted
you
this
portion
,
and
these
blessed
fruits
of
prosperitie
,
whereby
ye
are
eased
and
cured
of
that
Epidemiall
disease
of
the
age
,
a
declining
,
hide-bound
,
unsetled
and
barren
course
with
God
;
I
say
unto
you
,
blesse
God
in
secret
,
who
hath
given
you
morsells
and
draughts
which
the
world
knowes
not
:
count
your
portion
to
be
fallen
into
a
good
ground
,
Psal.
16.6
.
and
desire
not
to
change
it
for
the
huskes
of
Swine
,
no
nor
the
feasts
of
Princes
:
To
you
I
shall
say
more
after
,
in
the
point
of
enjoying
Christ
.
2
The
weake
.
But
unto
you
weake
ones
,
let
me
speake
otherwise
,
and
take
your
sad
words
out
of
your
mouths
:
you
cannot
deny
,
but
the
Lord
hath
both
bred
you
,
and
fed
you
by
his
Sonne
,
and
by
his
Sacrament
;
yours
they
are
,
and
as
Christ
is
Gods
,
so
you
are
Christs
;
but
yet
that
nourishment
of
Christ
which
I
have
here
described
in
the
parts
and
degrees
of
it
,
which
dogges
do
catch
at
bouldly
;
perhaps
you
dare
not
apply
to
your selves
:
you
are
affraid
that
this
my
discourse
will
condemne
you
,
Dub.
for
you
are
farre
from
the
tyth
thereof
(
you
say
)
farre
from
improoving
the
Sacrament
to
all
those
ends
,
or
in
such
degrees
as
the
last
use
presseth
:
your
faith
(
notwithstanding
all
your
Sacraments
)
is
weake
,
your
comfort
,
peace
,
freedome
of
heart
,
small
:
your
grace
little
stirred
up
in
you
(
to
your
feelings
)
your
inner
bent
of
spirit
still
faint
,
and
your
streame
weake
;
your
conversation
full
of
disorder
,
and
the
staves
of
your
wheele
which
should
support
the
race
of
it
pittifully
broken
,
your
errors
many
in
ruling
your
tongues
,
families
,
liberties
and
selves
aright
:
and
you
say
,
if
this
be
the
fruit
of
the
Sacrament
to
make
Christians
prospering
in
health
,
growth
,
staiednesse
,
and
fruitfulnesse
:
oh
!
what
shall
then
become
of
you
?
Sol.
I
answer
:
Hold
the
Evidences
of
your
Baptisme
and
regeneration
:
proove
your
calling
to
be
sound
:
and
keepe
that
you
have
gotten
:
mourne
that
you
have
not
improved
Christ
in
his
foode
and
welfare
,
since
you
knew
your selves
to
bee
the
Lords
:
perhaps
there
hath
beene
a
fault
this
way
,
that
you
have
rested
too
much
in
that
,
and
too
little
stirred
up
the
grace
of
Baptisme
by
the
Supper
.
Let
that
humble
you
:
and
covenant
for
heereafter
to
make
better
use
of
the
promises
and
Sacrament
of
nourishment
than
you
have
done
:
and
then
for
your
comfort
,
this
I
say
,
The
Lord
hath
taken
away
your
sinne
,
you
shall
not
dye
:
the
Supper
is
the
nourishment
of
the
weake
as
well
as
of
the
strong
:
All
measures
are
not
alike
:
By
those
which
I
have
heere
noted
,
I
doe
not
desire
to
snare
any
,
but
to
shew
Gods
bounty
and
what
Christs
fulnesse
can
beteame
,
not
what
each
receiver
carries
away
.
Therefore
bee
not
discouraged
:
God
is
like
a
tender
mother
who
hath
both
strong
children
and
weake
,
shee
hath
meate
for
them
all
:
But
if
any
one
be
poorer
and
weaker
than
another
,
that
shall
have
the
deintiest
:
not
that
it
may
ever
looke
to
lye
upon
her
hand
:
But
that
being
cherisht
by
her
cordialls
,
it
may
grow
stronger
,
and
be
free
from
such
maladies
.
Therefore
in
Gods
feare
,
if
there
be
truth
,
and
a
mourning
heart
for
faylings
,
and
hunger
after
the
best
measures
of
grace
which
Christ
hath
for
thee
:
let
not
this
view
of
doctrine
dismay
thee
.
Encourage
thy selfe
to
wayte
for
pardon
of
old
defects
,
and
the
Lord
shall
by
that
I
have
sayd
,
rouze
up
thy
spirit
to
an
earnest
coveting
and
a
true
enjoying
of
such
welfare
in
Christ
as
thy
heart
longeth
after
:
Desist
not
thy
diligent
receivings
,
and
holy
,
humble
preparing
of
thy selfe
;
for
if
thou
leave
Christ
(
as
Peter
sayd
when
those
carnall
followers
departed
)
whither
shalt
thou
go
?
He
onely
hath
both
words
and
foode
of
eternall
life
.
But
heere
some
may
step
in
and
say
,
yea
,
wee
should
have
hope
of
this
if
onely
we
had
some
defects
and
decayes
in
grace
and
goodnesse
:
But
its
worse
with
us
:
for
we
have
harboured
our
corrupt
qualities
of
sloath
,
ease
,
deadnesse
,
yea
,
perhaps
,
a
proud
,
uncleane
,
covetous
heart
:
yea
rebellious
against
many
knowne
truths
of
God
:
sinned
against
his
mercy
by
much
presumption
,
against
his
threats
by
security
,
against
his
charges
by
contempt
and
disobedience
:
our
hearts
accuse
us
of
coldnesse
,
selfe-love
,
unthankfulnesse
,
forgetting
of
Gods
administrations
,
wearinesse
of
the
yoake
of
a
strict
walking
with
God
,
and
counted
it
precisenesse
;
taken
the
uttermost
of
our
liberties
:
counting
them
our
enemies
who
have
reprooved
us
:
And
now
loe
,
the
Lord
arraigning
us
at
the
Barre
of
justice
,
we
are
confounded
in
our selves
,
and
almost
driven
to
despaire
:
when
our
consciences
doe
rise
up
against
us
,
and
the
Lord
seemes
to
leave
us
to
our selves
,
wee
seeme
to
be
in
hell
:
Is
there
any
hope
for
such
as
wee
?
I
answer
,
first
I
wish
such
to
try
their
Baptisme
and
the
truth
of
their
first
calling
to
be
sound
:
(
of
which
after
in
the
triall
of
our
estate
)
and
if
they
can
proove
that
they
have
ever
beleeved
the
promise
,
and
found
favour
with
God
,
then
I
say
,
the
grace
of
God
within
you
shall
stirre
up
your
soules
to
an
unfaigned
humiliation
,
and
brokennesse
,
and
shall
recover
you
to
a
sight
of
his
promise
.
The
Spirit
of
God
shall
not
suffer
you
to
runne
from
God
with
such
full
bent
of
heart
,
but
your
checks
,
and
cumbats
,
working
with
the
experience
of
mercy
and
former
pardons
shall
revive
the
seede
of
God
within
you
:
So
that
yee
shall
not
wholly
shake
off
the
spirit
of
regeneration
:
The
grace
of
your
Baptisme
shall
be
as
a
second
boord
after
shipwracke
to
recover
you
;
and
shall
send
you
to
the
Supper
with
hope
of
regayning
that
light
and
comfort
which
your
revolts
have
darkened
and
eclipsed
:
else
should
the
Sacrament
be
of
no
power
to
succour
distressed
consciences
in
their
relapses
;
But
this
I
adde
,
such
shall
finde
it
hard
to
binde
up
their
breaches
,
and
wish
they
had
never
revolted
.
Vse
4
Fourthly
,
let
this
be
an
rise
of
Instruction
about
that
one
particular
of
Christ
our
nourishment
in
redemption
,
a
doctrine
seldome
pressed
in
the
Sacrament
,
and
therefore
I
will
take
some
paines
to
presse
it
.
The
Supper
of
the
Lord
offers
to
all
beleevers
a
portion
of
Communion
with
Christ
in
his
Afflictions
:
And
as
baptisme
is
our
prest-mony
to
bind
us
to
Christ
in
all
estates
to
bee
his
souldiers
as
well
as
servants
to
our
end
:
so
the
Supper
confirmeth
us
in
the
grace
of
our
Baptisme
;
Therefore
know
that
its
not
for
nothing
,
that
we
receive
Christ
crucified
,
both
body
,
and
blood
,
under
bread
and
wine
:
to
put
us
in
minde
of
taking
up
our
crosse
dayly
,
making
it
our
dayly
bread
.
That
we
drinke
at
this
Supper
,
as
its
wine
of
refreshing
;
so
it
is
a
Cup
of
blood
:
and
the
wine
of
the
indignation
of
the
Lord
upon
his
Sonne
:
Esay
63.2.3
.
Esay
63.2
,
3.
And
although
Christ
dran●e
the
dregges
and
trod
the
wine-presse
threof
to
free
us
from
the
guilt
and
curse
of
it
:
yet
not
from
suffering
for
Christ
:
The
Sacrament
is
a
badge
of
our
con●ormity
with
Christ
(
or
at
least
of
our
renued
courage
)
in
his
afflictions
,
Phi.
3.
Christs
cup
was
so
bitter
that
he
praied
oft
;
Father
,
take
it
away
:
So
must
thou
looke
for
the
like
,
that
if
God
should
compasse
thee
about
and
hedge
in
thy
way
,
Phil.
3
,
12.
adde
sorrow
to
sorrow
,
and
make
thee
a
Marah
of
a
Nahomi
,
remooving
thee
(
on
the
suddaine
)
farre
from
prosperity
:
Oh!
Ruth
.
1
,
20.
thou
mayest
say
,
The
Lord
Iesus
hath
dranke
of
this
cup
unto
me
:
The
extreame
bitternesse
and
anguish
of
it
,
he
hath
taken
off
:
if
thou
be
his
,
thou
mayest
say
,
Blessed
be
God
,
this
Sacrament
offers
me
a
discharge
from
sinne
,
curse
,
Satan
,
hell
and
Death
:
I
know
the
hardest
,
&
have
shot
the
gulfe
of
these
:
yet
still
there
remaines
a
relique
of
bitternes
for
thee
to
drinke
,
to
frame
thee
to
the
love
,
selfe-deniall
,
patience
,
and
victory
of
thy
Master
,
2
Cor.
5
,
ult.
Esay
53.12
.
and
much
more
to
bee
content
to
beare
as
hee
did
.
He
bare
for
no
sinne
of
his
owne
;
but
thine
onely
:
and
he
bare
,
that
he
might
helpe
thee
to
beare
,
and
in
all
thy
afflictions
be
troubled
;
that
he
might
take
the
sting
and
venome
of
them
away
,
and
make
them
tollerable
.
Do
not
then
greet
the
Lord
unkindly
,
and
treacherously
,
when
the
crosse
comes
,
as
if
the
Lord
had
sent
it
in
wrath
,
to
cut
thee
off
,
to
take
away
thy
right
,
Lam.
3.
and
to
cast
downe
thy
soule
out
of
her
place
:
No
,
although
the
Crosse
may
seeme
darke
,
uncouth
,
Lam.
3
,
35.
and
to
have
such
sad
circumstances
in
it
,
as
for
the
present
,
thou
seest
not
how
to
winde
out
of
:
But
,
remember
thou
receivest
the
Sacrament
no
ofter
,
than
the
Lord
Iesus
offers
himselfe
to
thee
in
the
heaviest
,
bitterest
,
and
most
unspeakeable
crosse
,
that
ever
was
borne
:
What
gall
was
not
mingled
with
his
drinke
.
Mat.
36.46
,
48.
Wherein
was
he
afflicted
save
in
that
which
was
most
precious
,
even
the
love
of
his
Father
?
and
for
what
,
save
for
sinne
,
that
was
more
irkesome
to
him
than
death
?
If
the
Lord
then
crosse
thee
so
,
not
in
some
petty
filip
of
a
finger
,
but
in
a
tedious
sort
,
even
in
what
is
most
pretious
:
consider
the
Lord
hath
done
it
:
that
hee
might
make
thee
partaker
of
his
holinesse
,
Heb.
12.
conformed
to
him
in
his
meeke
yeelding
to
his
Fathers
will
,
to
the
contempt
of
the
world
,
nay
of
thy
vile
and
proud
heart
;
to
selfe-deniall
in
all
blessings
,
to
mortification
of
thy
ranke
lusts
:
yea
hee
doth
it
,
that
thou
mightest
put
thy
mouth
in
the
dust
,
and
be
low
,
when
he
will
have
thee
so
:
that
rottennesse
might
enter
into
thy
bones
,
and
thou
mightest
have
peace
in
the
day
of
trouble
.
Be
then
under
it
as
he
was
,
whose
cup
thou
dost
drinke
of
;
and
shew
what
strength
thy
oft
drinking
of
it
,
hath
put
into
thee
:
Be
sensible
of
Gods
stroke
in
a
moderation
,
neither
too
much
,
nor
too
litttle
.
Labour
to
suffer
the
will
of
God
:
let
it
clense
thy
soule
and
purge
that
scurfe
which
it
was
sent
for
:
and
trust
God
,
and
pray
that
he
would
deliver
thee
from
that
thou
fearest
;
Heb.
5.5
.
waite
for
the
good
of
it
,
the
whilest
;
and
for
release
of
it
in
due
time
,
not
consulting
with
flesh
,
how
,
or
how
farre
or
when
,
but
trusting
him
with
it
,
who
hath
infinite
wayes
above
thy
reach
to
effect
it
.
If
the
Martyres
could
endure
their
bodies
to
bee
burnt
to
ashes
,
gladly
,
upon
this
ground
;
how
much
more
thou
,
who
never
enduredst
the
firy
triall
,
nor
yet
the
anger
of
God
in
thy
smaller
trouble
?
If
he
have
removed
that
,
by
his
agony
,
bloody
sweat
,
and
desertion
:
what
else
save
sweat
conformity
to
thy
head
,
remaines
for
thee
?
Let
it
then
be
instruction
to
thee
,
to
draw
more
and
more
strength
from
the
Sacrament
to
enable
and
susteine
thee
in
thy
bearing
of
it
!
Alas
!
we
come
for
the
staffe
of
bread
,
and
the
wine
of
rejoycing
,
to
fit
us
to
obey
:
But
not
for
the
helping
us
to
eate
the
bread
of
affliction
,
and
to
beare
the
cup
of
indignation
aright
,
as
Micah
7
,
9.
Mica
.
7
,
9.
Oh!
what
a
stranger
it
is
!
But
of
this
so
much
.
CHAP.
VIII
.
Touching
the
Sacramentall
Acts
of
the
People
:
and
so
the
third
Generall
of
the
Description
,
viz.
The
End
of
the
Supper
.
NOw
,
my
promise
made
at
the
end
of
the
6
Chapter
requires
that
I
come
to
the
Sacramentall
Acts
of
the
People
:
The
which
I
will
handle
as
the
use
of
Exhortation
,
from
the
doctrine
of
the
former
Chaper
falling
fitly
in●o
the
streame
thereof
.
Fiftly
,
then
is
Christ
Sacramental
our
nourishment
?
Then
let
all
his
People
obey
his
charge
:
first
to
take
this
body
and
blood
,
of
his
to
them
:
secondly
to
eate
and
drinke
them
.
Touching
the
former
,
I
meane
this
,
receive
and
beleeve
that
this
flesh
,
and
blood
of
his
is
given
thee
,
for
thy
particular
nourishment
.
All
the
former
uses
presuppose
this
:
obey
in
this
,
and
all
the
rest
shall
follow
duely
.
For
the
better
conceaving
of
this
Act
of
taking
:
note
,
1
Take
.
that
it
stands
in
relation
to
a
gift
offered
in
the
Sacrament
.
And
the
gift
is
Christ
and
his
benefits
.
2
Things
in
it
.
Now
to
take
them
is
to
doe
these
two
things
.
First
to
concurre
with
the
giver
in
the
offer
of
this
nourishment
.
Secondly
,
1
Concurrence
.
to
apply
and
make
it
our
gaine
for
the
purpose
which
it
serves
for
.
The
former
of
these
hath
two
branches
,
according
to
the
nature
of
the
offer
made
in
the
Sacrament
:
the
former
is
concurrence
of
consent
,
the
latter
of
obedience
:
in
both
stands
faith
.
That
this
may
bee
conceived
,
marke
,
that
the
Lord
offers
this
gift
,
either
by
promise
:
or
by
charge
:
The
former
is
the
ground
of
the
latter
;
and
therefore
the
soule
concurres
with
him
in
both
duely
:
consents
to
his
promise
without
cavilling
:
obeyes
his
charge
without
rebelling
,
takes
by
both
.
Partly
in
consent
,
in
6
partice
.
Touching
the
former
,
first
,
let
it
appeare
how
God
offers
and
promises
Christ
Sacramentall
:
and
then
it
will
easily
appeare
how
freely
faith
consents
.
The
promise
is
conceived
thus
,
This
is
my
body
,
that
is
given
for
you
:
This
is
the
new
Testament
,
and
the
cup
of
it
,
in
my
blood
,
shed
for
you
:
In
this
conceive
these
sixe
especialls
(
which
in
a
short
view
to
see
,
will
both
revive
and
profit
the
Reader
)
breefely
.
1.
1
The
excellency
of
the
offer
.
The
excellencie
of
the
gift
.
2.
The
fulnesse
.
3.
The
aptnesse
,
4.
The
propriety
,
5.
The
graciousnesse
.
6
,
The
manner
of
exhibiting
:
and
these
will
shew
how
faith
consents
.
First
the
Lord
saith
This
is
my
body
and
blood
;
that
is
,
my
nourishment
,
meate
indeed
,
drinke
indeede
,
not
earthly
,
fading
,
mortall
,
but
heavenly
,
eternall
:
hee
which
eates
it
shall
hunger
no
more
,
he
who
drinketh
it
,
shall
thirst
no
more
:
it
s
the
Lord
Iesus
from
heaven
,
heavenly
.
What
saith
faith
?
I
consent
Lord
,
the
reason
is
strong
,
I
take
thee
.
Secondly
the
fulnesse
.
2
The
fulnesse
of
it
.
This
my
food
is
no
scant
and
halfe
diet
:
it
s
my
flesh
and
my
blood
,
that
is
,
my selfe
in
my
Satisfaction
and
Efficacie
,
and
my
whole
selfe
,
no
part
excepted
,
the
whole
Diamond
unbroken
:
and
with
my selfe
,
all
that
I
can
afford
,
all
my
graces
,
to
nourish
the
whole
soule
in
each
part
,
for
each
defect
,
for
full
encrease
:
not
a
particular
gift
to
the
mind
,
as
knowledge
,
or
to
the
heart
,
as
patience
;
but
all
Christ
and
all
his
grace
for
the
perfecting
of
the
whole
man
in
his
measure
.
What
saith
faith
?
She
consents
:
its
royall
,
Oh
Lord
,
I
yeeld
and
take
it
.
3.
The
Aptnesse
of
it
.
Thirdly
the
aptnesse
.
The
Lord
offers
thee
not
meate
and
drinke
which
thou
art
uncapable
of
:
as
if
whole
loaves
or
flagons
should
be
offered
thee
,
too
heavie
and
grosse
for
thy
receiving
;
But
its
apt
,
prepared
for
thee
,
meat
layd
unto
thee
,
in
morsells
,
in
a
cup
,
a
meet
draught
for
thee
,
a
body
given
and
broken
:
A
cup
of
the
new
Testament
in
my
blood
.
What
saith
faith
?
I
consent
Lord
,
I
doe
take
it
as
prepared
for
mee
.
Fourthly
propriety
.
4.
The
propciety
of
it
.
The
Lord
addeth
,
It
s
given
for
you
:
shed
for
you
;
for
you
in
person
,
and
for
your
wants
and
uses
in
especiall
:
So
broken
and
shed
,
as
if
no
other
,
but
you
were
regarded
in
it
:
yea
,
though
given
for
the
sinnes
of
the
world
,
yet
,
specially
for
you
,
and
your
nourishment
.
What
saith
faith
?
She
consents
,
Lord
I
leave
not
my
portion
for
another
to
take
,
I
take
my
owne
my selfe
.
Fifthly
graciousnesse
.
Lord
it
s
a
Nourishment
given
,
5.
The
graciousnesse
of
it
.
Offered
to
you
;
what
is
freer
than
gift
?
It
s
not
urged
,
extorted
by
force
on
your
part
(
although
if
yee
went
from
sea
,
to
sea
,
to
get
it
,
it
were
cheape
on
the
price
)
but
freely
,
and
of
mine
owne
accord
,
given
,
when
it
could
not
be
expected
;
with
a
most
plaine
,
beteaming
heart
,
meaning
as
I
speake
,
not
to
deceive
,
nor
defraud
.
What
doth
faith
?
Lord
farre
be
it
from
me
to
warpe
from
thy
meaning
,
I
enquire
no
further
,
I
consent
and
take
it
.
Lastly
,
the
manner
of
exhibiting
it
.
6.
The
manner
of
exhibition
.
I
offer
it
thee
under
signes
of
bread
and
wine
,
the
staffe
of
life
,
and
cheere
of
the
spirits
:
It
is
no
other
nourishment
,
than
I
offred
thee
in
my
Promise
:
That
offered
me
as
thy
pardon
,
peace
,
and
strength
;
so
doth
my
Supper
:
The
manner
of
exhibiting
is
diverse
,
but
my
offer
is
one
,
and
the
nourishment
is
the
same
;
onely
heere
I
offer
it
in
a
more
familiar
and
apt
manner
,
to
releeve
thy
infidelity
;
let
not
that
which
I
offer
thee
for
the
better
,
in
the
more
effectuall
manner
proove
for
the
worser
,
and
be
weaker
in
efficacy
.
What
saith
faith
?
She
answers
,
Thy
way
is
best
,
I
consent
,
I
take
it
in
the
way
thou
offerest
it
.
Thus
wee
see
how
faith
concurs
with
the
promise
,
and
consents
to
it
.
Vpon
the
Promise
depends
the
charge
.
For
marke
,
The
2.
Act
Obedience
of
faith
.
the
Lord
addes
,
Take
it
therefore
,
eate
and
drinke
it
.
Why
?
because
it
s
so
qualified
for
thee
,
and
so
necessary
,
that
thou
canst
not
take
it
,
but
thou
shalt
prosper
and
be
happy
;
thou
canst
not
refuse
it
,
but
thou
must
needs
pine
and
perish
;
Therefore
I
who
by
promise
have
thus
drawne
thee
,
doe
also
by
my
Authority
Command
thee
.
I
know
many
thinges
(
as
excellent
and
weighty
as
they
are
)
yet
are
not
esteemed
,
because
they
are
unknowne
;
Therefore
I
who
know
them
better
than
thou
,
doe
require
and
charge
thee
upon
thy
Allegiance
,
Take
,
eate
and
drinke
this
my
body
and
blood
,
that
thou
mayest
prosper
and
fare
well
.
What
doth
faith
?
She
obeyes
the
command
,
and
saith
,
I
doe
so
Lord
,
I
take
them
as
thou
commandest
.
I
concurre
with
thy
command
as
with
thy
promise
.
Thus
wee
see
the
first
worke
of
faith
,
to
concurre
with
the
offer
of
Christ
her
nourishment
.
Thus
much
for
that
.
The
use
of
it
(
ere
we
come
to
the
second
)
is
threefold
,
first
,
The
Vses
,
1.
of
distinction
or
difference
betweene
a
true
Taker
of
the
Sacrament
,
and
a
false
,
a
beleeving
one
,
and
an
unbeleeving
;
It
s
worth
our
noting
,
because
every
foole
will
be
prating
and
say
,
he
hath
taken
the
Sacrament
to
day
;
Oh
its
high
holiday
with
him
!
His
garments
are
all
white
.
But
oh
foole
?
what
taking
is
thine
?
Onely
of
the
Elements
!
onely
the
worke
wrought
!
If
this
will
commend
thee
to
God
for
a
true
taker
,
it
s
well
,
else
all
is
lost
.
But
oh
wretch
!
Thou
art
a
taker
indeed
;
but
a
Theefe
,
thou
takest
that
which
is
none
of
thine
,
by
sacriledge
.
Thou
takest
not
by
concurrence
with
a
promise
;
Thou
neither
consentest
to
that
,
nor
obeyest
the
charge
:
thou
runnest
not
with
God
,
but
out-runnest
him
,
preventest
him
,
and
snatchest
his
nourishment
from
him
as
a
dogge
,
which
hee
hath
given
onely
to
children
.
And
this
I
will
proove
.
Thou
hast
neither
a
consenting
eye
of
faith
to
see
what
the
Lord
gives
thee
:
nor
yet
a
consenting
heart
to
be
affected
with
it
:
nor
yet
a
consenting
hand
to
receive
it
:
more
than
sense
convinceth
thee
of
;
thou
takest
not
,
because
thou
consentest
to
no
promise
,
Thou
hast
a
traytors
heart
within
thee
.
None
of
all
these
sixe
cordes
of
this
Sacramentall
Promise
will
draw
thee
:
no
,
though
the
cord
were
made
of
many
more
linkes
,
thou
wouldest
still
be
the
same
,
an
unwilling
,
unbeleeving
wretch
,
and
still
warpe
,
withdraw
from
God
and
dissent
from
his
offer
.
Thou
hast
no
power
to
cleave
,
to
consent
and
obey
.
I
may
say
of
thy
unbeleefe
,
as
of
Sauls
hypocrisie
,
1
Sam.
15.
1
Sam.
15.30
.
Though
Samuell
did
sundry
wayes
convince
him
,
and
ferret
him
out
of
his
hole
,
yet
so
tainted
an
hypocrite
hee
was
that
he
would
not
bee
convinced
:
He
was
at
last
as
at
first
:
he
sayd
,
Honor
me
yet
before
the
people
:
and
so
went
away
an
hypocrite
.
Such
is
unbeleefe
:
it
s
like
the
Ethiopians
colour
,
Ierem.
13.
or
the
Leopards
spots
:
if
these
may
bee
changed
,
then
may
unbeleefe
,
not
else
.
Oh!
the
endlesse
and
bootlesse
urging
of
promises
upon
unbeleefe
!
behold
her
face
in
a
glasse
and
abhorre
her
,
and
say
,
Into
her
counsell
let
not
my
soule
come
!
And
as
I
say
of
her
treachery
,
so
I
say
of
her
Rebellion
:
Shee
will
be
awed
with
no
charge
,
no
more
than
won
by
a
promise
.
Alas
!
she
thinkes
as
Eve
thought
being
deluded
by
Satan
:
Gen.
3
,
5.
That
God
forbad
her
the
tree
of
good
and
evill
,
for
hatred
and
of
evill
will
:
all
that
ever
God
had
enricht
her
with
,
could
not
sway
her
rebellious
heart
,
to
conceive
a
good
thought
of
him
,
still
he
did
it
to
crosse
her
.
So
doth
unbeleefe
deale
with
Gods
charges
:
when
he
tells
us
,
Hee
commands
for
our
good
,
and
not
his
owne
:
that
it
might
goe
well
with
us
:
we
answere
,
No
,
I
cannot
thinke
so
,
its
harsh
to
my
ease
,
and
sloth
,
to
yeeld
:
True
,
but
if
it
were
possible
that
thy
rebells
heart
could
stoope
,
it
would
after
seeme
pleasant
,
and
thou
wouldst
not
for
the
world
but
have
obeyed
.
This
by
the
way
may
serve
to
point
out
the
contrary
natures
of
faith
and
unbeleefe
.
Vse
4
Secondly
,
its
use
of
admonition
to
all
that
would
take
the
Lord
Iesus
Sacramentall
aright
:
To
resist
carnall
reason
,
which
resists
faith
,
and
holds
the
soule
under
the
Bondage
of
sense
and
flesh
.
Many
when
they
come
to
the
Sacrament
in
the
sight
of
the
promise
,
wonder
that
any
man
should
take
Christ
and
his
Nourishment
;
who
yet
when
they
bee
baffled
with
carnall
reason
,
are
so
farre
off
the
hookes
,
that
they
wonder
any
should
beleeve
it
!
Beware
of
this
lewde
counsellor
;
if
once
he
and
thou
have
talked
,
he
will
corrupt
the
simplicity
of
the
promiser
,
and
the
nakednesse
of
faith
:
and
fill
thee
with
so
many
crotchets
,
that
(
as
they
in
Iohn
)
thou
wilt
cry
out
,
How
can
this
thing
be
?
Can
hee
give
us
of
his
flesh
?
Iohn
6
,
3●
.
What
a
riddle
is
this
?
This
is
an
hard
saying
,
who
can
beleeve
it
?
Surely
no
man
that
hath
not
chased
away
carnall
reason
,
and
closed
with
the
promise
.
I
doe
not
bid
thee
put
off
sound
reason
:
for
then
I
might
bid
thee
(
with
a
Papist
)
beleeve
that
bread
is
turned
flesh
,
and
wine
blood
:
I
bid
thee
not
bee
mad
;
but
not
distrustfull
.
Be
not
faithlesse
!
ascribe
not
more
to
the
Pilot
than
Paul
,
as
that
carnall
centurion
did
,
because
hee
saw
no
other
than
likelinesse
of
shipwracke
.
An
Angell
of
God
(
saith
Paul
)
stood
by
me
too
night
and
secured
me
:
Act.
27
,
1●
I
beleeve
God
therefore
;
I
see
as
little
hope
as
any
of
you
,
nay
lesse
;
but
yet
the
promise
of
God
,
and
his
charge
,
that
I
feare
not
,
prevailes
more
with
me
,
than
all
outward
reason
!
Oh!
do
so
in
the
Sacrament
in
the
Supper
as
I
urged
before
in
Baptisme
.
Looke
at
the
word
and
charge
,
Except
baptized
of
water
and
spirit
,
yee
are
damned
;
cannot
enter
;
hee
that
beleeves
and
is
baptized
,
shall
be
saved
.
Looke
at
this
;
and
say
not
,
shall
a
man
enter
the
second
time
into
his
mothers
wombe
and
bee
borne
againe
?
But
honour
the
promise
,
as
Noa
,
Iohn
3
,
4.
when
hee
was
in
the
Arke
was
saved
by
faith
;
and
the
waters
which
swallowed
up
the
world
,
bare
up
the
Arke
and
saved
him
;
Heb.
11
,
7.
1
Pet.
3
,
20.
God
had
sayd
it
and
he
beleeved
.
So
Christ
hath
sayd
it
,
This
is
my
body
;
This
is
my
body
.
Why
?
(
saith
carnall
reason
)
I
see
no
more
here
than
at
home
,
what
consequence
is
this
:
heere
is
bread
and
wine
,
therefore
Christ
nourishment
?
I
eate
and
drinke
,
and
take
the
on●
;
therefore
I
may
take
the
other
?
What
sense
is
here
?
None
at
all
;
It
must
bee
faith
and
Religion
,
not
sence
must
rule
here
,
not
(
as
Popery
saith
)
against
common
sence
and
true
reason
to
produce
a
thing
impossible
)
but
to
confute
unbeleefe
against
false
and
carnall
reason
!
Oh!
either
cut
the
Throate
of
it
,
or
it
will
cut
thine
!
Lift
up
the
Arke
of
thy
faith
above
the
rockes
and
cragges
of
reason
,
or
else
it
will
Split
:
Begge
the
spirit
of
the
promise
and
of
the
command
,
to
set
thee
upon
the
rocke
that
is
above
reason
,
Christ
and
the
Sacrament
,
or
else
reason
will
destroy
both
!
2
King
.
6
,
18.
There
are
more
with
thee
(
as
Elisha
told
his
man
)
than
against
thee
,
if
the
promise
and
command
of
Christ
be
for
thee
!
It
s
an
evidence
from
God
,
and
subsists
in
his
faithfulnesse
,
power
,
and
mercy
,
grounded
upon
the
death
of
the
Lord
Iesus
:
2
Cor.
6
,
1.
Receive
not
this
grace
in
vaine
,
as
if
thy
eares
were
stopped
,
eyes
blinded
,
hands
held
and
cheyned
by
thy
fleshly
sence
!
Rather
let
this
promise
of
Christ
loosen
this
chaine
.
Salomon
saith
,
A
gift
in
the
hand
,
prospers
whither
so
ever
it
goe
;
Oh!
here
is
a
gift
in
the
hand
,
Take
and
eate
.
This
is
my
body
given
for
you
,
and
now
given
to
you
:
let
this
prosper
against
all
the
mutters
of
carnall
Reason
:
and
say
,
Oh!
be
there
never
such
unlikelihood
(
as
Caleb
said
of
the
Anakims
)
yet
they
shall
be
but
meate
for
us
:
Num.
14
,
7
,
8.
If
the
Lord
love
us
he
will
give
it
us
!
So
say
thou
!
If
God
have
spoken
,
standby
sense
,
and
be
still
:
I
know
thou
wilt
be
ready
to
put
thy selfe
forth
in
and
against
each
promise
,
but
I
will
have
no
eare
to
heare
thee
,
if
God
speake
.
The
charge
of
God
hath
power
to
enable
thee
,
as
well
to
command
thee
;
it
gives
what
it
commands
;
as
when
the
Lord
Iesus
bade
the
Palfie
man
rise
,
he
put
life
and
motion
into
his
limbes
and
joynts
and
left
not
the
worke
to
the
criple
;
So
I
say
,
resist
sence
and
corruption
by
a
promise
and
a
charge
of
Christ
,
and
it
shall
stoope
unto
them
.
The
Lord
hath
put
an
infinite
power
into
one
against
the
other
.
Vse
3
And
thirdly
bee
exhorted
to
cleave
nakedly
to
the
word
of
the
promiser
,
consent
and
obey
,
Esay
1.
The
words
are
both
used
to
signifie
faith
,
Esay
1
,
19.
for
a
matter
not
unlike
:
and
(
saith
he
)
yee
shall
eate
the
good
things
of
the
land
.
So
say
I
heere
,
come
with
an
open
hand
,
and
a
simple
heart
,
and
a
naked
faith
;
and
thou
shalt
eate
this
meat
and
drinke
this
drinke
indeede
never
to
decay
.
True
apprehension
of
the
Promise
first
,
will
cause
it
.
Say
then
thus
,
Lord
thou
saydst
,
seeke
my
face
in
the
supper
,
thou
saydst
,
come
,
take
,
eate
:
What
meanest
thou
but
this
,
that
I
should
concurre
with
thee
,
and
bee
of
like
mind
,
consenting
to
thee
,
that
thou
dealest
plainely
,
and
speakest
as
thou
meanest
,
without
hooke
or
crooke
!
Oh
Lord
what
should
let
me
!
I
am
convinced
,
that
if
thou
hadst
not
meant
well
,
thy selfe
and
Christ
might
have
spared
infinite
labour
;
Therefore
I
consent
.
Thou
sayst
,
take
as
freely
as
I
offer
;
be
to
mee
as
I
am
to
thee
;
play
not
the
traytor
;
2
Cor.
6
,
11
,
12.
Be
enlarged
to
mee
,
for
I
am
enlarged
.
Oh
Lord
,
so
I
am
!
I
beleeve
,
I
dare
not
distrust
,
and
descant
,
and
play
the
slave
with
thee
,
but
see
cause
,
why
thy
word
should
bee
esteemed
as
pure
,
true
,
faithfull
as
thy selfe
is
:
I
am
the
cause
of
my
owne
sorrow
;
could
I
be
to
thee
,
as
thou
to
my
soule
,
my
people
,
as
thy
people
,
my
thoughts
,
affections
as
thine
;
Oh
how
happy
!
I
will
strive
for
it
.
So
,
for
obedience
!
say
as
Peter
,
Luke
5
,
5.
At
thy
command
I
will
let
downe
,
I
will
take
thy
Sacrament
.
Alas
!
what
villany
were
it
to
thinke
,
thou
shouldst
seeke
thy
good
in
it
,
and
not
mine
!
should
not
I
creepe
and
crouch
for
it
,
rather
than
urge
thee
to
command
mee
!
Nay
,
should
not
I
feare
that
if
I
disobey
thee
in
thy
charge
,
thou
wilt
threaten
mee
with
condemnation
for
not
discerning
thy
meaning
!
Oh!
I
obey
with
all
gladnesse
!
Give
power
to
doe
as
thou
bidst
,
and
I
will
doe
what
thou
wilt
!
And
to
end
this
point
,
deny
thy selfe
,
and
come
in
the
sence
of
thy
utter
perishing
to
the
Lord
for
this
grace
of
the
Supper
.
Come
to
the
Lord
with
that
speech
which
the
Israelites
were
bid
to
come
to
the
feast
of
the
Lord
,
Deut.
26.
verse
5.
A
perishing
Syrian
was
my
Father
:
So
come
with
a
soule
in
love
with
his
dainties
,
and
like
to
sterve
for
want
of
them
.
The
drowning
man
hath
the
most
Taking
hand
of
all
,
the
most
catching
fastening
hand
of
all
:
2
or
3
of
his
fingers
will
take
more
hold
,
than
an
whole
hand
of
one
that
is
well
enough
:
bee
it
never
such
a
paulsey-hand
,
trembling
and
shaking
,
yet
if
a
taking
hand
,
it
is
the
hand
which
Christ
calls
to
his
body
and
blood
.
The
latter
work
of
faith
,
2
Branch
.
Application
of
faith
.
is
the
application
of
the
grace
offered
unto
thy
soule
,
for
the
gaine
thereof
.
When
thou
hast
beleeved
the
promise
once
,
doe
as
hee
who
hath
bought
and
payde
for
his
bargaine
:
incorporate
thy selfe
into
the
benefit
of
it
,
and
apply
it
to
thy selfe
:
Take
the
Lord
Iesus
thy
nourishment
so
,
as
he
may
in
truth
really
nourish
and
doe
thee
good
in
all
thy
whole
soule
,
in
all
the
powers
of
it
,
in
thy
whole
body
and
all
the
members
,
and
in
all
thy
whole
course
,
of
each
part
and
service
thereof
.
See
it
bee
well
with
thee
in
all
,
that
thou
prosper
in
all
,
and
blesse
God
for
faith
,
when
thou
feelest
her
carrying
from
this
body
and
blood
of
Christ
,
Layd
out
by
a
similitude
in
4.
Branches
.
into
every
faculty
and
member
of
thee
.
Faith
in
relation
to
Christ
,
in
the
supper
,
may
bee
compared
to
the
Nourishing
soule
and
her
naturall
faculties
in
man
,
and
that
in
foure
particulars
.
1
Faith
Sacramentall
resembles
the
stomacke
in
the
body
.
The
stomack
we
know
so
takes
the
nourishment
,
1.
By
the
stomacke
.
as
that
it
unites
it
to
it selfe
and
alters
it
in
the
property
,
that
it
may
become
her
owne
,
and
beginne
to
loose
it
owne
forme
,
that
it
may
put
on
a
new
.
Till
the
stomacke
have
thus
held
,
closed
and
digested
the
meate
,
lo
,
it
may
bee
voyded
up
againe
.
This
is
the
first
worke
.
Faith
takes
the
Lord
Iesus
,
and
closes
,
with
him
puts
him
into
the
stomacke
of
the
soule
,
digests
him
there
,
unites
him
to
it selfe
,
suffers
him
not
to
depart
away
from
her
as
he
came
,
but
holds
him
,
makes
him
hers
,
and
alters
him
in
some
degree
for
her
owne
Nourishment
.
When
the
hand
takes
Bread
,
flesh
,
drinke
to
put
it
in
the
mouth
,
lo
its
true
meate
in
it selfe
,
but
not
the
bodies
as
yet
:
but
if
the
stomacke
have
once
layd
it
in
close
,
lo
,
it
ceases
to
be
bread
and
flesh
,
and
beginnes
to
bee
the
stomackes
,
and
to
undergoe
a
due
change
that
it
may
afterwards
bee
the
bodies
food
.
The
Ivy
doth
not
so
close
with
the
tree
,
or
the
Misle
to
the
Appletree
,
for
her
owne
end
,
altering
the
juyce
for
her
owne
use
,
as
faith
Sacramentall
,
alters
Christs
body
,
blood
makes
it
another
,
turnes
it
into
matter
prepared
for
her selfe
.
Faith
truely
saith
,
by
vertue
of
the
ordinance
and
Spirit
of
the
same
,
loe
,
This
body
is
mine
,
my
meate
,
I
lay
claime
to
it
:
this
blood
is
mine
:
All
the
grace
of
the
Sacrament
is
mine
,
I
clare
not
leave
it
behind
mee
,
for
it
s
given
for
mee
,
as
meate
for
the
body
.
And
as
the
stomacke
closes
with
meat
as
her
owne
,
so
doth
faith
with
the
Lord
Iesus
,
for
why
?
By
as
due
right
this
nourishment
is
hers
.
Secondly
,
faith
is
like
the
naturall
Appetite
in
the
body
:
2
By
Naturall
Appetire
.
wee
know
such
is
the
Nature
of
that
facultie
in
the
healthy
and
stirring
,
that
there
is
alway
a
passage
from
the
stomack
to
the
veynes
;
and
so
the
appetite
is
cleare
,
the
stomacke
kept
cleane
and
fit
for
continuall
Attraction
of
new
nourishment
.
So
is
faith
in
the
soule
,
it
holds
the
soule
in
such
perpetuall
holy
motion
:
and
passage
of
old
nourishment
;
that
it
is
alway
healthy
,
and
empty
and
open
to
receive
in
new
.
Perpetuall
expence
of
nourishment
,
prepares
her
appetite
to
new
refreshing
.
The
soule
that
is
desirous
of
meat
by
starts
and
fitts
,
is
clogged
,
and
makes
not
away
with
the
former
:
but
when
the
use
of
nature
hath
conveyed
one
meale
away
,
and
spent
the
strength
of
one
;
lo
the
veines
grow
very
attractive
and
pinch
the
stomacke
to
covet
more
,
and
to
bee
in
perpetuall
appetite
.
Faith
is
the
stirring
work-man
,
or
hous-wife
in
the
soule
,
never
surfited
with
humors
,
or
clogged
so
with
distempers
;
but
that
shee
retaines
some
sweete
appetite
after
new
refreshing
.
Otherwise
Christ
yesterday
,
to
day
,
and
for
ever
,
would
grow
fulsome
and
wearisome
with
her
:
but
by
this
meanes
the
appetite
is
in
continuall
health
,
and
temper
;
ever
sending
forth
supply
for
new
dueties
,
occasions
of
the
heat
and
life
,
and
therfore
ever
capable
of
new
nourishment
with
delight
.
Hence
it
is
,
that
though
the
meat
bee
not
much
,
which
shee
takes
,
yet
she
thrives
merveilously
:
and
a
little
in
an
haile
stomack
goes
a
great
way
?
how
much
more
then
when
hunger
makes
her
feed
fully
?
Thirdly
faith
is
like
the
great
carrying
veine
in
the
body
,
3
By
the
carrying
veyne
,
from
the
liver
the
fountaine
of
blood
and
nourishment
:
and
to
the
smal
veins
in
the
extremities
of
the
members
.
For
as
the
one
derives
the
blood
into
each
part
by
a
proprietie
of
nature
secretly
distributing
the
masse
into
severall
parts
,
according
to
their
variety
of
substance
and
need
:
so
is
it
with
faith
,
she
comes
to
the
masse
and
full
heape
of
blood
and
nourishment
,
she
finds
an
hoorde
of
fulnesse
in
Christ
;
and
there
fastens
her
pipes
and
veine
of
conveyance
;
and
thence
she
carryes
to
the
uses
of
the
soule
whether
for
blessings
,
a
sober
thankfull
heart
:
or
for
crosses
,
an
humble
,
meeke
,
beleeving
,
and
confident
upon
the
promise
of
Christs
protection
:
heer
shee
layes
in
grace
to
rule
her selfe
well
in
marriage
,
then
in
family
,
in
hearing
,
in
prayer
:
heer
shee
catches
at
grace
to
resolve
her
doubts
,
to
bane
her
corruptions
,
to
better
her
conscience
,
to
comfort
her
in
forgivenesse
:
none
comes
amisse
;
as
the
need
and
measure
of
each
part
requires
,
so
she
drawes
and
derives
,
from
Christ
,
her
wisedome
,
righteousnesse
,
sanctification
and
redemption
.
And
looke
how
the
distribution
of
nature
,
doth
by
secret
instinct
derive
meete
juice
for
each
part
,
not
that
to
one
which
is
the
others
due
:
but
the
tenderest
to
the
most
fleshly
,
and
the
viscous
or
course
to
the
stiffer
,
as
muscles
and
joints
:
so
is
it
heere
,
the
derivation
of
faith
is
wiser
than
of
nature
.
And
the
veines
of
last
concoction
.
Secondly
,
having
so
done
,
the
lesser
veines
neerest
to
each
member
to
bee
nourished
,
by
the
heate
and
concoction
of
it
,
doth
turne
this
proper
nourishment
into
the
substance
of
the
nourished
,
that
both
may
be
one
;
and
this
is
the
eminent
worke
of
faith
also
;
that
turnes
the
Lord
IESVS
,
into
the
beeing
of
the
soule
spiritually
:
it
doth
not
only
carry
meet
juice
to
the
part
,
leaving
it
there
unapplyed
;
but
makes
the
meat
and
the
member
one
.
The
Lord
Iesus
by
faith
dwells
in
the
soule
,
inhabites
it
,
is
one
with
it
,
bone
of
her
bone
,
and
flesh
of
her
flesh
:
and
by
his
owne
strength
prayes
,
heares
,
meditates
in
her
:
by
his
owne
strenght
,
patience
,
love
,
humilitie
,
puttes
an
influence
into
her
for
the
like
;
so
that
of
his
fulnesse
the
soule
hath
grace
for
grace
:
yea
Esay
.
26
,
He
doth
all
her
works
for
her
,
and
in
her
:
hee
is
afflicted
and
suffers
with
her
,
rejoyces
in
her
,
and
shee
sayeth
,
Now
live
I
,
yet
not
I
,
but
Christ
in
mee
.
Lastly
,
faith
is
like
the
naturall
soule
her selfe
in
her
Operation
:
4.
By
the
Natural
soule
.
for
as
wee
see
men
well
fed
,
are
fit
for
worke
;
so
is
it
here
.
Faith
exercises
the
grace
of
the
soule
,
received
from
CHRIST
Sacramentall
,
in
the
severall
passages
of
life
,
concerning
each
mans
calling
.
Looke
how
it
is
with
ten
men
that
have
bin
wel
fed
at
one
feast
,
although
they
have
10.
several
workes
to
doe
,
yet
they
go
cheerfully
about
them
;
the
plowman
to
toile
,
the
Merchant
to
project
,
the
Scholler
to
his
study
,
the
traveller
to
his
journey
;
the
workes
are
severall
,
but
the
same
feast
affords
strength
and
cheere
of
body
and
spirit
,
to
each
of
them
,
for
the
menaging
of
his
taske
;
even
so
,
1
Kings
19.8
.
in
the
strength
of
this
cake
and
water
,
this
Lord
Iesus
his
body
and
blood
,
the
refreshed
soule
goes
about
every
lawfull
service
which
the
Lord
calls
her
too
:
One
hinders
not
another
;
But
there
is
enough
in
Christ
to
fulfill
all
,
and
to
fit
each
for
his
taske
.
So
that
,
if
he
be
put
on
well
as
the
Apparrell
;
lo
,
in
the
warmth
and
comfort
of
it
,
the
soule
is
ready
to
goe
from
duty
to
duty
,
from
her
rising
,
to
her
lying
downe
;
who
of
her selfe
was
good
for
nothing
.
And
thus
she
boasteth
,
1
Cor.
1.30
.
boasts
of
the
Lord
;
and
sees
that
as
her selfe
cut
off
from
him
,
is
as
the
branch
that
withers
,
so
all
her
sufficiency
is
from
God
;
and
as
the
sea
sends
forth
al
,
l
waters
,
and
receives
them
,
so
doth
the
Lord
receive
from
faith
the
honour
of
his
al-sufficiency
:
These
few
things
may
serve
for
a
draught
of
this
Truth
,
how
faith
Sacramentall
applyes
Christ
to
be
her
Nourishment
,
having
taken
him
in
the
Promise
.
Vses
.
Now
I
conclude
with
breefe
use
;
partly
of
admonition
;
and
partly
of
exhortation
to
all
Gods
People
.
First
be
warned
against
the
lets
of
this
Application
.
Admonition
in
many
Caveats
.
Beware
least
thy
vaine
heart
bee
seduced
by
Satan
to
forsake
the
Lord
in
the
plaine
way
of
his
ordinance
,
as
if
because
it
is
seely
to
fleshly
shew
,
therefore
thou
stumbling
at
it
,
shouldest
be
carried
from
that
which
should
doe
thee
most
good
,
to
do
thee
most
hurt
.
Helpe
thy
hand
of
faith
,
by
the
hand
of
sence
,
assure
the
one
by
the
other
,
but
hurt
it
not
.
Resolue
to
get
the
Lord
by
his
owne
way
.
Misse
not
the
gripe
and
hold
of
a
Promise
,
for
a
shaddow
of
thy
owne
conceit
.
Let
not
wandrings
of
thy
mind
,
suspicions
and
jelousies
against
God
and
thy selfe
,
the
guilt
of
old
receivings
,
the
examples
of
the
common
sort
of
Communicants
,
who
make
a
custome
of
going
as
they
come
;
the
temptations
by
thy
owne
unworthinesse
,
emptinesse
,
and
basenesse
,
carry
thee
from
the
steddy
beleeving
of
the
promise
.
Tye
not
God
to
thy
girdle
:
rather
fasten
thy
Boat
to
his
Barge
,
to
be
carried
by
the
motion
of
it
:
Nourish
not
an
evill
eye
against
others
,
that
they
grow
by
their
receivings
,
and
prosper
,
but
not
hou
.
Turne
envy
into
faith
,
and
the
fulnesse
of
him
who
hath
blessed
him
,
can
also
satisfie
thee
.
Let
not
an
evill
heart
of
unbeleefe
possesse
thee
,
to
thinke
,
the
Sacrament
will
proove
no
better
to
thee
,
than
it
hath
bin
:
rather
thinke
,
it
s
the
way
whereby
GOD
hath
appointed
to
break
through
the
pikes
:
therefore
the
Lord
will
not
suffer
thee
to
live
so
barren
as
formerly
.
Thinke
not
basely
of
CHRIST
,
as
if
hee
oversaw
all
thy
sorrowes
,
wants
,
lets
,
doubts
,
annoyances
,
corruptions
,
temptations
:
as
if
hee
cared
not
that
thou
still
welter
in
them
,
and
get
not
out
.
Although
they
have
continued
long
,
2
Pet.
3
,
8.
yet
know
,
a
thousand
yeeres
with
him
,
are
as
one
day
:
hee
hath
a
day
of
salvation
:
an
accepted
time
,
and
will
one
day
pick
out
speciall
Sacraments
,
and
by
them
speciall
graces
,
for
speciall
needs
:
cure
thee
of
all
the
deadnesse
,
world
,
hollownesse
,
pride
and
selfe
which
is
in
thee
,
if
thou
mourne
under
thy
burden
:
say
,
Corruption
shall
downe
,
and
grace
shall
outlive
it
,
and
I
shall
yet
see
better
dayes
,
and
best
at
last
:
though
I
feele
little
,
seeing
GOD
hath
saied
it
,
I
beleeve
it
.
Doe
not
appoint
GOD
his
measure
,
nor
his
time
:
but
wait
and
try
thy
patience
:
perhaps
GOD
lookes
for
it
:
Light
is
sowne
for
the
righteous
,
let
them
waite
till
it
come
up
.
Such
health
,
growth
,
stayednesse
,
and
measures
as
God
hath
alotted
thee
,
shall
bee
thine
:
that
Demensum
which
thy
wise
steward
sees
best
,
is
better
for
thee
than
a
greater
:
Thou
hast
no
promise
of
such
a
measure
but
of
grace
sufficient
.
If
thou
hast
any
dram
of
it
,
know
its
pretious
,
thou
art
not
worth
the
ground
thou
goest
upon
,
the
breath
thou
drawest
;
and
wilt
thou
carve
for
thy selfe
in
the
degrees
of
grace
?
Vse
2
Exhortation
.
Secondly
and
lastly
,
come
and
bring
thy
faith
to
Christ
thy
nourishment
,
and
close
with
him
for
it
.
And
remember
,
for
as
much
as
the
Lord
hath
onely
appointed
thi●
grace
of
faith
to
be
that
spiritually
to
thy
soule
,
which
the
mouth
,
stomacke
and
veines
are
bodily
to
corporall
nourishment
:
Therefore
rest
not
in
any
other
instrument
of
application
whatsoever
,
either
in
thy
bodily
,
and
carnally
touch
,
or
in
the
carnall
conceit
of
thy
minde
,
thinking
thou
commest
with
a
devout
minde
,
or
with
that
faith
in
the
Sacrament
,
which
the
Church
doe
come
with
,
infolded
in
a
mysticall
darkenesse
of
devotion
;
for
what
soever
is
brought
hither
in
stead
of
faith
,
shall
be
thy
bane
one
day
,
and
is
abhominable
to
God
.
Let
it
be
thy
appetite
,
thy
stomacke
,
thy
veines
,
thy
soule
,
to
draw
,
to
unite
,
to
distribute
,
to
assimilate
,
and
to
convey
Christ
into
all
parts
of
thy
life
.
Lin
not
till
his
substance
be
thine
.
If
thou
hadst
a
sundry
friend
to
furnish
thee
with
sundry
boones
,
thy
want
would
send
thee
to
them
all
:
To
the
Lawyer
for
direction
in
thy
suites
and
troubles
;
to
the
Physitian
for
thy
diseases
;
to
the
rich
to
borrow
monies
;
and
perhaps
for
necessitie
,
to
a
Divine
,
in
trouble
of
minde
:
Count
the
Lord
Iesus
all
.
If
a
poore
man
be
asked
why
he
makes
such
a
trade
of
it
,
to
frequent
such
an
house
:
He
will
say
,
It
s
a
full
house
,
it
s
not
deere
,
to
trouble
it
often
.
To
be
sure
,
here
,
to
this
store
and
wel-spring
;
the
ofter
thou
come
(
to
the
Supper
I
meane
)
the
welcomer
.
If
his
fulnesse
can
make
thee
emptie
,
know
all
thy
emptinesse
cannot
robbe
him
of
fulnesse
.
Beleeve
that
thy
neede
can
not
amount
higher
than
his
fulnesse
:
and
so
long
thy
pipes
are
sure
to
be
filled
.
But
come
in
faith
,
and
bring
a
free
heart
,
and
an
emptie
bucket
,
and
be
to
him
,
as
he
is
to
thee
:
Come
to
hm
to
cloathe
nakednesse
,
to
pay
debts
,
to
rid
thee
of
chaines
;
and
let
there
be
no
fulnesse
in
him
,
whereof
thou
feelest
not
neede
,
and
then
as
the
Sacrament
is
appointed
to
thee
for
speciall
growth
in
godlinesse
,
so
shall
the
Lord
Iesus
become
unto
thee
;
and
thou
shalt
not
be
the
first
servant
that
shall
bring
in
a
false
report
of
Christ
,
for
an
hard
master
to
thee
,
as
hypocrites
doe
.
And
this
be
said
of
this
maine
point
,
chiefely
aimed
at
in
the
first
part
of
this
Treatise
,
to
shew
the
use
of
Christ
our
nourishment
.
One
point
still
remaines
:
Namely
,
The
second
act
Sacramentall
of
the
people
.
Eate
,
Drinke
.
The
meaning
of
it
.
Enjoying
the
chiefe
things
of
Christ
in
his
feast
.
Psal.
128.2
.
the
second
act
of
the
people
,
to
eate
and
drinke
Christ
.
Which
I
distinguish
from
the
other
for
just
cause
.
When
these
two
acts
are
divided
in
the
Text
,
I
expound
them
for
one
thing
,
Take
,
that
is
,
beleeve
,
and
eate
,
that
is
,
beleeve
;
but
when
I
finde
them
joyned
,
especially
in
so
solemne
a
text
as
the
Institution
of
the
Supper
is
,
I
avoid
repetition
,
and
doe
conceive
two
things
to
be
meant
,
by
Taking
(
as
I
have
said
)
Beleeving
.
By
Eating
,
enjoying
the
benefite
,
or
delighting
the
soule
in
the
fruit
thereof
,
according
to
those
Texts
.
Of
the
fruit
of
thy
labour
thou
shalt
eate
.
Psal.
128,2
.
1.19
.
Esay
1
,
19.
Thou
shalt
eate
the
good
things
of
the
Land
.
In
which
places
,
Eating
is
not
taken
,
as
in
Ioh.
Excepte
ye
eat
the
flesh
of
the
Sonne
of
man
,
Ioh.
6
,
51.53
.
ye
have
no
life
in
you
(
where
eating
is
taking
for
beleeving
)
but
as
here
,
for
enjoying
.
So
then
the
eating
of
Christ
Sacramentall
,
is
,
That
spirituall
enjoying
of
the
Lord
Iesus
,
and
all
his
good
things
which
we
have
received
;
to
beare
our selves
as
well
apaid
ones
at
his
feast
,
and
such
as
are
filled
and
satisfied
with
himselfe
,
desire
no
better
condition
count
our
portion
to
be
fallen
into
a
good
ground
;
and
so
reflecting
upon
our
soules
what
we
have
found
at
his
Table
,
rejoyce
therein
as
in
spoiles
,
and
he
have
our selves
as
those
who
have
beene
keeping
holiday
in
his
house
,
and
feasting
in
the
Mount
(
not
of
Sinai
or
Horeb
,
as
Moses
did
)
but
the
Gospell
,
Esay
25
,
8.
Esay
25.8
.
and
therefore
we
having
that
we
came
for
,
be
as
we
would
be
;
and
possesse
our
soules
with
exceeding
complacencie
and
contentment
,
and
enlarge
them
to
the
Lord
with
joy
and
thanks
,
rejoycing
in
him
,
as
Mary
saith
,
our
Saviour
,
and
God
all-sufficient
.
The
grounds
foure
.
For
why
?
Is
there
not
good
cause
,
or
neede
we
be
ashamed
,
or
plucke
in
our
heads
as
if
confounded
?
No
,
the
feast
wee
have
beene
at
,
and
the
dishes
thereof
are
things
of
perfect
sweetnesse
and
contentment
;
and
that
in
respect
of
these
foure
perfections
:
first
,
Safenesse
,
secondly
,
Purenesse
,
thirdly
Fulnesse
,
and
fourthly
,
Durablenesse
.
In
all
these
,
the
dainties
of
Christ
exceede
all
other
,
and
he
in
them
all
other
objects
.
The
world
hath
her
delights
and
feastings
,
1
The
safetie
thereof
.
both
wicked
and
indifferent
liberties
;
but
neither
safe
,
both
dangerous
.
Theeves
delight
to
steale
money
,
and
stolen
waters
are
pleasant
:
True
in
the
taste
,
but
as
the
Prophets
.
Booke
,
Bitter
in
the
belly
.
Knowest
thou
not
that
there
will
be
bitternesse
in
the
latter
end
?
2
Sam.
2
,
26.
2
Sam
,
2
,
26.
When
prison
,
feares
,
gibbetcome
,
then
all
the
hony
is
turned
into
the
gall
of
Aspes
,
as
Iob
20
,
14.
Iob
20
,
14.
Wickednesse
is
dangerous
in
the
issue
:
witnesse
Gehazi's
booty
,
Achans
Garment
and
Gold
,
the
Fooles
ease
in
his
plentie
;
the
Harlots
taking
her
fill
in
pleasure
,
in
her
husbands
absence
;
but
her
steps
are
not
as
her
lippes
:
these
drop
honey
,
but
they
goe
downe
(
with
her
guests
)
to
hell
.
Nay
even
of
the
indifferentest
liberties
I
may
say
,
there
is
no
safetie
in
them
;
for
there
is
a
surfeit
in
them
,
either
to
body
or
soule
:
Wine
is
an
mocker
,
and
strong
drinke
is
a
deceiver
;
there
is
a
hooke
and
a
snare
underneath
;
in
the
issue
they
bite
as
a
Serpent
.
Too
much
honey
is
not
safe
;
it
surfeits
,
and
kills
:
even
as
feasts
of
great
plenty
breed
diseases
,
and
make
worke
for
the
Physitian
.
The
unsafenesse
of
the
best
thing
,
makes
it
imperfectly
contenting
;
But
the
feast
of
Gods
corne
,
and
oyle
,
and
milke
,
(
as
it
costs
nothing
)
Esay
55
,
1.
Esay
55
,
1.
So
a
man
may
feede
on
them
without
feare
;
as
in
Verse
2.
Eate
good
things
,
and
spare
not
:
curbe
not
,
nor
put
a
knife
to
thy
appetite
,
the
more
the
better
;
no
surfeit
is
in
them
.
Let
thy
soule
delight
and
satiate
it selfe
in
this
fatnesse
,
there
is
no
hurt
in
it
.
Not
safe
onely
in
respect
of
Gods
leave
and
warrant
:
as
Salomon
saith
,
Drinke
of
thine
owne
wells
,
thou
art
truly
intitled
to
them
in
him
whom
all
things
are
thine
by
:
But
thou
shalt
never
heare
of
them
after
,
for
any
danger
they
can
doe
thee
.
Reade
Ephes.
5.18
.
Ephes
5
,
18.
In
all
other
things
is
excesse
.
Secondly
,
these
Dainties
Sacramentall
are
pure
and
meere
,
2
Their
Purenesse
.
uncompounded
,
and
without
the
mixture
of
carnall
delights
.
Sweet
is
that
of
Salomon
.
The
Lord
gives
the
righteous
a
portion
,
and
no
sorrow
with
it
.
Hee
meanes
,
there
is
no
checke
of
an
ill
conscience
in
it
;
as
commonly
in
worldly
contents
there
is
,
either
by
the
person
,
or
by
the
things
;
either
the
user
is
none
of
Gods
,
or
the
things
are
ill
come
by
,
and
impurely
used
.
But
here
is
neither
impurenesse
of
person
or
of
things
;
each
are
pure
to
other
,
Tit.
1.15
.
Tit.
1
,
15.
whereas
the
conscience
of
the
impure
is
defiled
.
Hence
it
is
,
that
this
mixture
marres
the
feast
.
As
wee
see
in
Belshazzars
jollity
,
there
wanted
no
mirth
,
Dan.
5.4
,
5
,
but
the
Lord
caused
such
an
horror
to
fall
upon
it
,
by
that
handwriting
,
that
all
the
joy
vanish'd
.
As
he
in
the
Fable
,
who
all
the
while
he
was
feasting
had
a
naked
sword
(
hanging
by
a
bristle
)
with
the
point
downewards
,
hanging
over
him
.
As
once
one
said
(
when
he
had
shewed
a
friend
all
his
Treasures
.
)
But
what
if
a
man
should
goe
to
hell
with
all
these
?
When
Haman
had
related
all
his
contents
to
Zeresh
and
his
friends
,
he
addes
,
Ester
5
,
13.
Yet
all
these
doe
me
no
good
,
when
I
see
Mordecai
sitting
in
the
Kings
gate
.
The
sweet
meate
of
the
wicked
hath
sowre
sawce
,
but
these
dainties
are
pure
,
meat
and
sawce
are
good
,
in
themselves
they
are
holy
,
so
to
them
pure
.
3
The
compleatnesse
.
The
third
perfection
is
their
fulnesse
.
In
all
other
contents
there
is
a
scantnesse
,
in
respect
of
the
number
,
that
men
have
not
enough
of
them
:
If
men
of
poore
become
rich
,
then
they
want
pleasures
;
if
both
,
then
they
want
honour
to
make
their
content
full
.
So
they
strive
still
for
an
earthly
Paradise
,
which
is
lost
,
;
and
when
they
have
all
yet
their
soule
hath
not
enough
:
But
these
dainties
have
a
fulnesse
and
comprehension
in
them
,
able
to
satisfie
the
spirit
;
there
is
an
equalnesse
in
them
thereto
,
Gen.
45.25
.
both
are
eternall
.
The
heart
hath
enough
,
as
Iacob
said
when
hee
saw
the
Chariots
;
and
although
it
longs
after
more
for
measure
,
yet
it
findes
rest
and
quiet
,
even
in
the
kinde
of
the
things
which
are
perfect
in
their
nature
.
When
men
take
money
in
a
market
,
or
for
their
rents
,
still
they
like
that
they
love
,
but
yet
they
want
,
and
there
is
an
hole
unstopt
:
the
barren
heart
cries
as
the
grave
,
Prov.
30.16
.
give
,
give
:
and
why
?
save
,
because
they
have
not
enough
;
yea
,
though
they
had
enough
(
for
a
mediocritie
is
enough
for
a
sober
minde
)
yet
because
there
is
not
a
qualitie
of
content
in
them
,
their
increase
workes
no
full
satisfaction
.
A
man
that
hath
spending
money
enough
,
wants
a
stocke
,
another
hath
money
to
buy
him
one
sute
,
but
hee
wants
for
change
:
or
he
hath
enough
to
buy
one
of
cloth
,
but
not
of
velvet
;
or
if
he
have
that
which
will
suffice
for
apparrell
,
yet
considering
that
children
,
diet
,
sutes
of
Law
,
and
friends
,
call
for
more
expences
;
that
he
hath
joyes
him
not
so
much
as
that
he
wants
:
So
are
all
the
fulnesses
of
this
world
,
they
have
a
scantnesse
:
not
unlike
to
a
coate
made
scant
,
which
comes
not
over
the
wrists
or
knees
or
bosome
,
but
leaves
them
bare
.
But
this
nourishment
and
fulnesse
of
Christ
is
as
is
described
,
in
every
kinde
,
and
a
full
supply
,
as
I
noted
before
,
and
especially
,
out
of
Revela
.
3.16
.
by
an
enumeration
of
all
things
for
use
and
price
.
Revel.
3
,
16.
The
4
,
Durablenesse
.
The
fourth
and
last
is
durablenesse
,
and
continuance
.
When
folkes
go
to
Pageants
,
and
enterludes
,
oh
!
how
they
are
tickled
?
How
they
could
spend
dayes
in
them
?
But
when
all
is
done
,
they
are
al
a-mort
.
As
I
have
heard
of
some
besotted
Epicures
,
who
were
not
able
to
subsist
,
when
their
games
and
drinkings
were
over
:
&
therfore
so
laid
the
matter
,
that
the
end
of
one
should
beginne
the
other
;
till
at
length
with
rotten
bodies
,
and
wasted
consciences
,
and
emptie
purses
,
and
tired
spirits
,
they
fell
dead
over
their
cups
and
games
.
Alas
,
though
this
were
a
prodigious
,
yet
not
a
perpetuall
lasting
;
and
yet
such
a
one
as
made
themselves
last
but
a
while
.
But
lo
,
the
things
of
this
feast
are
durable
meate
,
drinke
,
riches
and
honour
.
No
wonder
they
issue
from
a
fountaine
,
Ier.
2.13
.
Ier.
2
,
13.
not
a
broken
pit
:
A
Fountaine
(
we
know
)
though
it
be
but
a
fingers
deepe
,
yet
outlasts
a
lake
that
is
up
to
the
middle
;
the
one
payres
with
use
,
the
other
is
fed
with
a
Fountaine
.
Durablenesse
in
kinde
,
and
durablenesse
in
succession
,
is
great
perfection
.
If
a
man
could
buy
cloth
which
would
last
all
his
life
without
wearing
,
and
yet
daily
weare
better
and
better
,
oh
,
what
a
market
would
he
thinke
he
had
?
when
those
fading
and
blasted
crowns
of
Lawrell
and
Wormewood
are
withered
;
mens
gaines
,
feasts
,
brave
clothes
,
games
and
companies
:
then
the
garland
of
a
Christian
made
of
Semper-vivum
,
not
the
herbe
,
but
the
grace
of
the
Sacrament
,
shall
flourish
and
survive
upon
the
heads
of
the
beleeving
receivers
;
and
when
some
of
them
blast
at
their
death
,
yet
they
cease
not
till
another
crowne
of
immortality
succeede
for
ever
,
and
ever
.
Rejoyce
in
the
Lord
;
Phil.
4
,
4.
but
how
long
?
Not
as
in
froth
,
and
the
cracking
of
thornes
:
but
alway
,
and
againe
(
I
say
)
rejoyce
.
Vse
.
1
Let
this
then
be
both
to
disgrace
the
feast
and
mirth
of
fooles
,
and
to
advance
this
feast
,
and
these
dainties
of
Christ
in
his
Promise
and
Sacrament
.
First
,
I
challenge
all
sensuall
ones
whose
complacence
is
in
their
brave
buildings
,
fashions
,
and
fethers
,
meetings
,
and
pleasures
,
tales
and
trickes
,
to
fill
up
and
passe
the
time
away
;
come
in
,
set
these
to
the
contents
of
the
Lord
Iesus
;
and
if
ye
can
make
equall
in
any
of
these
foure
kindes
,
wee
will
renounce
our
portion
and
cleave
to
yours
;
we
will
cry
with
you
,
Great
is
Diana
of
the
worldlings
.
But
if
Christ
exceeds
yours
in
all
foure
,
wonder
not
if
wee
come
not
in
unto
you
:
but
tremble
you
for
your
sitting
so
long
upon
the
divels
deafe
egges
:
throw
egges
and
nest
upon
the
dunghill
,
and
come
in
,
and
joyne
with
us
,
cast
your
lot
in
with
us
,
and
let
us
have
but
one
Portion
.
We
would
not
change
with
you
although
we
might
have
this
boot
,
to
tell
money
all
day
,
and
have
it
when
wee
have
done
:
although
your
lusts
commonly
strip
you
,
even
of
the
outward
also
.
Rest
not
in
a
short
ruffe
,
and
running
pull
of
joy
,
and
to
say
,
Would
there
were
neither
Preacher
,
nor
Puritan
in
England
.
Alas
!
your
time
is
short
,
and
your
sorrow
will
be
endlesse
:
Let
Husband
and
Wife
looke
backe
and
say
each
to
other
,
What
fruit
have
we
had
of
all
under
the
Sunne
?
Surely
,
neither
safe
,
pure
,
full
,
nor
lasting
:
therefore
let
us
forsake
it
in
time
for
a
better
,
while
there
is
season
.
Vse
.
2
Secondly
,
let
it
exhort
all
Gods
people
to
set
their
hearts
to
eate
these
good
things
(
for
all
their
fourefold
excellency
)
to
delight
in
fatnesse
,
Exhort
to
enjoy
it
.
and
to
enjoy
the
portion
with
sound
complacencie
and
content
which
the
world
knowes
not
,
nor
shall
ever
enter
into
.
Tell
me
,
why
doe
men
sow
,
purchase
,
build
,
labour
?
Is
it
not
for
the
fruit
?
Vse
all
these
in
their
kindes
,
but
enjoy
these
,
and
in
so
doing
,
ye
have
the
perfection
which
nothing
else
can
,
and
these
doe
affoord
to
the
soule
.
But
heere
yee
will
say
is
the
difficulty
.
I
answer
,
I
will
point
briefely
at
two
or
three
branches
of
direction
and
so
conclude
.
Directions
for
it
,
three
.
The
first
delight
in
God
.
Psal.
37.
The
first
is
this
,
Delight
in
the
Lord
for
this
perfection
of
soule-content
which
he
offers
in
his
Christ
.
The
perfection
of
love
is
joy
:
let
him
have
perfect
delight
of
thy
heart
,
for
his
perfect
nourishment
.
If
David
said
well
.
Delight
in
the
Lord
,
and
he
shall
give
thee
thy
hearts
desire
:
how
much
more
then
set
thy
heart
upon
him
,
when
he
hath
already
done
it
,
that
hee
may
doe
it
more
?
Vse
the
Ordinances
of
Word
,
of
Prayer
,
yea
of
this
Sacramentall
Christ
our
nourishment
,
as
a
stirrop
to
get
up
into
this
full
,
safe
,
pure
,
and
durable
object
of
delight
in
the
Lord
,
his
Christ
,
and
Spirit
,
who
(
when
all
these
poore
helpes
which
serve
to
proppe
up
a
Pilgrims
travell
,
as
so
many
baiting-places
till
he
get
home
;
shall
faile
:
)
yet
shall
be
the
eternall
delight
of
the
soule
in
glory
.
Beginne
this
complacence
and
well
apaiednesse
of
heart
,
heere
:
and
if
it
be
hard
,
pray
to
God
to
give
thee
a
judicious
heart
,
to
understand
the
weight
and
worth
of
the
things
,
and
to
delight
groundedly
in
those
things
which
are
best
,
&
approved
of
God
to
deserve
it
.
As
if
a
Iueller
assure
thee
of
the
value
of
a
pearle
,
he
neede
say
no
more
.
And
pray
also
that
all
thy
affections
may
follow
,
love
,
joy
,
(
feare
to
forgoe
it
)
sorrow
,
(
if
weakened
)
and
all
the
rest
,
as
in
a
Gentlemans
house
,
let
the
Master
welcome
a
stranger
,
and
all
the
servants
will
striue
to
doe
the
like
.
Beseech
him
that
his
Spirit
of
comfort
by
faith
,
may
not
only
shew
thee
the
good
things
he
hath
given
thee
,
1
Cor.
2
,
12.
1
Cor.
2
,
12.
but
shed
a
lively
sweetnesse
and
joy
in
them
into
thee
,
so
that
as
the
Vine
said
,
Iudg.
9
,
11
,
13.
Thou
wilt
not
forsake
this
thy
fatnesse
and
sweetnesse
for
any
thing
.
Beseech
him
to
purge
thy
conscience
from
all
creeping
defilements
of
thy selfe
,
world
,
Satan
,
or
crosses
,
which
might
dampe
it
:
and
so
raise
up
thy
soule
by
them
,
above
all
this
earth
,
which
might
eclipse
it
:
If
it
be
an
heaven
upon
earth
,
now
and
then
to
beleeve
a
promise
,
to
savor
a
Truth
,
to
receive
a
Sacrament
,
to
be
in
good
company
,
to
resist
a
lust
,
to
revive
a
grace
;
what
should
he
be
who
is
all
these
,
and
whereby
should
the
heart
be
sooner
raised
up
to
him
,
than
by
that
which
makes
all
this
good
cheere
,
the
Sacrament
of
the
body
and
bloud
of
the
Lord
Iesus
?
Oh!
maintaine
no
melancholy
distrust
against
this
.
But
as
Hanna
,
1
Sam.
1.
1
Sam.
1
.
1●
.
when
she
had
heard
Eli
,
was
quite
another
and
wept
no
more
,
so
be
thou
.
Peninna
still
was
a
chokepeare
,
(
and
so
shall
there
never
cease
some
thing
or
other
to
correct
thy
content
,
)
but
yet
Peninna
now
was
no
more
thought
of
.
Remember
if
food
and
gladnesse
alway
go
together
,
(
as
Act.
14.17
.
Act.
14
,
17.
How
shalt
thou
hold
up
thy
face
before
the
Lord
of
this
feast
,
if
thy
sad
heart
poison
it
?
Secondly
,
2
Maintaine
communion
with
him
.
adde
thi●●s
maintaine
this
Communion
with
God
daily
.
As
the
influente
of
Christ
in
the
Sacrament
is
a
speciall
peece
of
our
communion
with
God
:
so
,
when
wee
are
gone
it
should
make
us
fond
to
hold
it
,
that
wee
might
bee
as
it
were
drunk
with
the
wine
of
his
cellars
,
and
the
pleasures
of
his
house
.
That
so
wee
may
keepe
a
communion
with
him
daily
from
Sabbath
to
Sabbath
:
and
be
alway
breaking
bread
,
and
receaving
as
those
disciples
at
Ierusalem
,
who
attended
the
comming
of
the
Holy-Ghost
.
David
was
so
ravisht
with
that
hee
felt
in
the
house
of
God
,
that
he
saith
,
had
I
but
one
thing
of
God
,
this
it
should
be
.
Psal.
27.
That
I
might
behold
his
face
in
the
beauty
of
his
Temple
and
holinesse
;
and
yet
he
might
never
come
into
the
Priests
Sanctuary
,
much
lesse
rhe
Holy
of
Holies
,
to
see
the
merciseat
and
the
Arke
under
it
,
covered
with
glorious
Cherubins
:
which
wee
may
doe
daily
.
This
is
to
spend
our
whole
life
in
Gods
House
,
Psal.
23.
ult.
.
Psal.
23
,
6.
Not
to
be
never
out
of
it
,
(
which
old
Anna
her selfe
could
not
)
but
to
retaine
that
savor
of
immortalitie
and
hope
of
eternall
life
,
which
the
communion
of
Saints
in
the
world
,
and
Sacraments
doth
breed
in
the
soule
.
Oh
,
the
smell
of
these
spices
in
the
garden
,
which
the
North-winde
of
the
Spirit
,
doth
afford
to
our
nostriles
,
Cant.
4
,
16.
Cant.
4
,
16.
should
so
perfume
us
,
as
all
other
fellowship
should
stinke
unto
us
:
as
no
douht
Peter
his
nets
did
,
and
all
the
world
when
he
was
with
Christ
,
and
Moses
,
and
Elias
upon
the
Mount
,
and
would
have
built
three
Tabernacles
,
Math.
17
,
4.
and
said
,
It
is
good
to
be
there
.
As
those
brutish
ones
longed
,
When
will
the
Sabbaths
be
gone
,
and
the
new
Moones
be
past
?
(
meaning
those
feasts
of
continuance
for
weekes
)
so
shouldst
thou
long
for
them
.
When
will
they
come
?
And
with
David
,
Psal
.
84.
Psal.
84.3
.
Oh
my
heart
fainteth
,
and
my
feete
long
for
to
goe
to
thy
Temple
!
How
rare
are
such
in
these
dayes
,
in
which
though
our
cups
and
vessels
be
of
silver
and
gold
,
yet
our
receivers
are
wood
and
stone
(
for
the
most
part
)
and
such
as
savor
not
this
bread
of
life
,
and
food
of
Angels
.
How
should
we
be
afraid
,
lest
this
Idoll
of
forme
eate
up
all
,
as
those
leane
Kine
in
Gen.
41
,
18.
Gen.
41.18.16
,
20.
and
lanke
eares
devoured
the
fat
and
full
ones
.
Where
is
hee
who
so
comes
to
the
Sacrament
,
as
loth
to
leave
it
,
and
to
goe
into
the
aire
of
the
world
againe
?
I
●●mmend
not
the
excesse
of
these
old
Monkes
,
who
forsooke
the
course
of
the
world
,
for
to
live
alway
in
holy
services
:
But
this
I
say
,
few
such
there
are
,
who
doe
so
much
as
hold
any
savor
of
this
communion
of
Christ
Sacramentall
,
a
few
dayes
after
:
Oh!
then
,
such
as
have
found
this
hoord
of
grace
in
the
Supper
,
keepe
it
daily
also
,
that
it
may
attend
ye
fortie
dayes
,
till
the
Mount
of
God
.
Directions
for
it
.
Therefore
,
let
our
daily
course
hold
this
communion
.
But
how
,
may
some
say
?
I
will
adde
one
or
two
words
of
direction
.
First
,
in
the
due
exercise
and
quickning
of
the
graces
of
the
Spirit
within
us
:
both
the
life
of
faith
(
in
all
estates
,
blessings
,
and
crosses
:
in
all
meanes
ordinary
,
and
extraordinary
in
their
season
as
well
as
the
Supper
(
all
having
their
particular
use
)
also
in
all
duties
of
both
Tables
)
and
the
fruits
of
this
faith
,
I
meane
the
graces
of
hope
,
love
to
the
Saints
(
the
partners
with
us
in
this
communion
,
Psal.
16
,
2.
Psal.
16
,
2.
)
and
patience
,
humilitie
,
courage
,
thankfulnesse
;
and
the
rest
,
of
which
I
gave
a
touch
before
in
the
point
of
fruitfulnesse
.
Secondly
,
walking
with
God
,
daily
,
as
being
under
his
eye
,
awfully
,
purely
,
Gen.
5.22
.
and
soberly
,
approving
our selves
to
him
in
the
way
of
our
life
:
making
his
Word
our
delight
in
both
the
promises
,
commands
,
and
threats
of
it
;
and
so
holding
the
Lord
in
our
sight
,
as
loth
to
forgoe
him
.
Thirdly
,
Ascending
in
our
thoughts
from
our
owne
welfare
in
private
,
and
forcing
our
awcke
hearts
to
the
service
of
our
time
(
as
David
,
Act.
13.36
.
Acts
13
,
36.
)
as
well
as
looking
that
it
goe
well
with
our selves
,
(
of
which
selfe-love
our
spirit
is
full
stuffed
,
except
this
grace
scoure
it
out
.
)
Remember
we
,
that
the
gaine
wee
get
by
Christ
in
his
Assemblies
,
should
presse
upon
us
the
bewailing
of
the
losse
thereof
,
Zeph
3.18
:
Zeph.
3.18
.
the
beseeching
God
to
establish
the
Lord
Iesus
,
and
to
set
up
his
King
upon
his
Zion
,
in
the
power
of
his
Ordinances
,
to
demolish
the
Throane
of
Satan
and
Antichrist
,
that
the
Scepter
of
Christ
may
prevaile
every
where
against
Popery
,
Atheisme
,
Ignorance
,
Blinde
devotion
,
profanenesse
,
and
forme
of
godlinesse
.
Lastly
,
in
an
heavenly
heart
,
as
Phil.
3
,
18.
Phil.
3.18
.
knocking
us
off
from
below
,
moderating
our
liberties
for
us
,
enlarging
us
to
desire
his
glorious
presence
,
to
have
communion
with
him
as
he
is
;
concluding
,
that
if
these
treaties
with
him
at
distance
(
as
in
the
Supper
)
be
so
sweete
;
then
much
more
to
eate
and
drinke
it
in
his
kingdome
,
Luke
22
,
16.
Luke
22.16
.
Oh!
if
our
treasure
be
there
,
let
our
hearts
be
so
also
,
and
send
we
them
before
us
,
in
token
wee
looke
to
remove
thither
as
our
abiding
place
.
Phil.
2
,
1
,
2.
2
Cor.
5.1
.
Phil
2
,
1
,
2.
2
Cor.
5.1
.
Thus
doing
,
wee
shall
use
the
Supper
for
the
end
which
it
was
given
for
,
to
supply
the
absence
of
the
Lord
Iesus
from
us
,
Luke
22
,
35
,
16
,
17.
Luke
22.16
.
till
wee
may
enjoy
it
.
Thirdly
,
let
that
good
we
have
got
out
of
the
Sacrament
,
The
third
,
imparting
our selves
to
others
.
so
plentifully
abide
in
us
,
that
wee
impart
it
to
others
.
The
nature
of
these
graces
is
such
;
not
to
feede
on
them
alone
.
When
those
Leapers
,
1
King
.
7
,
12.
1
King
.
7
,
12.
had
filled
themselves
in
the
Aramites
tents
,
with
store
of
all
things
,
their
hearts
smote
them
,
for
staying
there
so
long
:
and
they
resolved
to
hasten
and
tell
the
King
and
people
of
it
,
that
were
sterven
in
the
citie
.
So
shouldst
thou
:
The
Sacrament
,
is
called
a
communion
in
this
respect
as
well
as
the
former
.
Poore
birds
if
they
light
upon
scattered
corne
,
call
their
fellowes
to
the
heape
.
When
Sampson
had
found
honey
,
Iude
14
,
9.
though
hee
kept
the
riddle
,
yet
he
imparted
his
honey
to
his
Father
and
Mother
.
The
benefits
of
Christ
are
not
of
a
secret
and
private
,
but
diffusive
nature
:
Let
us
bee
ashamed
to
consider
that
other
things
in
the
world
are
so
perfected
by
communion
,
that
neither
Trades
,
Artes
,
Customes
and
fashions
,
nor
any
other
thing
,
have
cause
to
complaine
,
but
the
matters
of
Christ
are
now
at
the
barest
and
lowest
:
Why
?
save
that
those
that
should
excell
in
them
,
conceale
their
skill
and
experience
.
The
Communion
day
,
should
be
our
exceeding
day
,
and
as
in
feasts
,
so
in
this
,
we
should
send
(
or
carrie
)
portions
,
and
acquaint
others
(
wisely
and
seasonably
)
with
our
lot
,
and
receive
from
them
like
intelligence
.
And
thus
much
for
the
second
generall
head
,
viz.
The
grace
of
the
Supper
.
I
conclude
with
the
last
.
And
that
is
the
particular
end
of
the
Sacrament
,
viz.
The
sealing
unto
a
beleeving
soule
,
The
third
generall
.
The
end
of
it
.
an
assurance
of
that
grace
which
it
exhibiteth
.
I
have
spoke
before
of
this
sealing
power
.
I
will
adde
but
a
little
for
the
applying
of
the
gen●rall
,
to
this
particular
.
Desiring
the
wise
Reader
,
to
looke
backe
,
and
make
use
of
what
I
have
spoken
of
this
sealing
worke
in
generall
,
and
to
apply
it
here
in
speciall
to
the
sealing
of
the
growth
,
as
already
I
have
spoken
in
Baptisme
of
the
sealing
of
our
Birth
,
or
Regeneration
.
A
needfull
digression
to
shew
the
order
of
the
Spirits
working
.
And
,
that
my
Reader
may
retaine
the
ordinary
view
of
the
two
sealing
workes
,
this
briefely
let
mee
say
,
first
,
that
the
Spirit
of
Grace
is
given
by
God
,
to
attend
each
Ordinance
,
both
the
Word
of
Promise
,
and
the
Seale
of
Promise
,
and
that
to
this
end
to
worke
perswasion
in
the
soule
,
and
to
cause
it
to
beleeve
the
things
that
are
given
her
of
God
.
Then
secondly
,
note
,
The
object
of
this
perswasion
by
the
Promise
is
double
,
and
therefore
the
object
of
perswasion
by
the
Seale
is
double
:
First
,
perswasion
of
the
soule
that
shee
is
truly
the
Lords
,
truly
called
,
regenerated
,
and
borne
of
God
.
That
is
to
say
,
reconciled
to
him
,
and
renewed
in
him
.
Secondly
,
perswasion
that
shee
growes
in
the
grace
of
the
new
birth
,
and
shall
grow
as
a
lively
member
of
her
head
,
till
she
receive
the
fulnesse
of
that
part
.
That
God
is
the
Author
of
both
perswasions
,
appeares
by
the
two
maine
heads
of
unbeleefe
,
which
formerly
I
noted
to
reside
in
the
soule
.
First
,
that
shee
dare
not
beleeve
at
all
,
that
the
promise
of
mercy
reacheth
to
her
.
Secondly
,
that
she
dare
not
beleeve
that
she
shall
ever
reach
to
any
further
degree
of
sanctification
than
she
presently
feeles
.
Both
these
the
Lord
in
his
double
perswasion
confutes
.
The
third
thing
is
,
the
Spirit
therefore
applies
it selfe
to
both
these
;
(
yet
not
alway
in
one
and
the
same
measure
of
perswading
,
but
)
according
to
the
neede
or
proportion
of
each
part
.
By
the
Promise
of
the
Word
,
sometimes
it
workes
more
,
sometimes
lesse
perswasion
,
as
seemes
best
to
himselfe
:
and
so
,
by
the
Seale
of
the
Sacrament
,
hee
doth
likewise
,
worke
weaker
,
or
stronger
assurance
:
For
though
there
be
a
perswading
power
in
an
high
degree
in
both
,
yet
the
Spirit
is
no
servant
to
his
Ordinances
,
but
his
Ordinances
to
him
:
they
shall
perswade
more
or
lesse
,
according
as
that
power
of
Christ
which
the
Spirit
dispenceth
,
is
more
or
lesse
conveied
into
the
soule
,
by
his
perswasion
.
He
is
never
separated
from
promise
or
Seale
,
according
to
the
measure
of
his
working
by
both
.
But
that
is
as
he
listeth
;
for
he
bloweth
where
and
how
farre
hee
pleaseth
.
Fourthly
,
note
,
the
chiefe
and
maine
perswasion
of
the
Spirit
in
the
Word
,
is
the
Spirit
of
the
sealing
Promise
,
and
the
chiefe
work
of
the
Spirit
of
perswasion
in
the
Sacrament
,
is
the
Spirit
of
the
sealing
Sacrament
.
And
therefore
as
the
Seale
with
the
Promise
,
is
above
a
promise
alone
;
So
the
Spirit
of
the
Seale
with
the
Sacrament
,
is
above
the
Sacrament
alone
;
and
consequently
,
the
sealing
power
of
the
Sacrament
is
above
the
Sealing
power
of
a
Promise
:
the
Sacrament
being
(
ordinarily
)
the
instrument
of
working
the
soule
to
the
highest
assurance
which
it
can
enjoy
in
this
world
,
whether
of
the
truth
of
her
regeneration
which
Baptisme
,
or
the
growth
therein
,
which
the
Supper
sealeth
and
perswadeth
.
Sealing
is
the
highest
perswasion
,
and
Sacramentall
sealing
,
the
highest
sealing
.
We
doe
not
limit
God
to
his
Sacraments
,
but
(
ordinarily
)
we
say
,
he
limits
himselfe
in
this
kinde
.
Lastly
,
I
adde
,
the
most
apt
way
to
get
the
perswasion
of
the
Spirit
in
an
higher
measure
,
is
to
hold
close
to
the
lower
measure
.
As
in
the
promise
,
the
best
way
to
get
the
perswasion
of
the
Spirit
of
promise
,
is
to
cleave
to
the
bare
naked
word
,
and
truth
of
the
Promiser
for
himselfe
.
So
,
the
next
way
to
compasse
the
best
measure
of
sealing
perswasion
in
the
Sacraments
,
is
to
come
unto
them
with
faith
in
the
perswasion
of
a
promise
:
for
marke
;
the
Spirit
in
multiplying
perswasion
,
doth
never
lose
the
former
measures
,
but
holds
them
still
as
grounds
unmoveable
.
He
that
can
now
swimme
without
bladders
,
yet
retaines
the
skill
he
got
first
by
them
:
and
he
that
makes
true
Latin
of
his
experience
and
art
,
yet
forgets
not
his
Rule
,
by
which
he
first
attained
it
:
still
the
power
of
the
bladders
abides
in
the
man
who
swimmes
alone
:
and
still
the
power
of
the
Rule
is
in
him
who
of
himselfe
doth
suddenly
speake
true
Latine
:
Even
so
the
promise
still
abides
in
the
seale
of
the
Sacrament
,
and
the
perswasion
of
the
sealing
Spirit
,
although
it
be
above
a
promise
,
yet
it
is
not
without
it
,
but
holds
the
relation
close
.
Even
as
the
seale
and
delivery
,
and
seasin
of
a
purchase
,
is
above
a
Covenant
,
yet
never
without
it
,
but
alway
relating
to
it
,
and
adding
a
superiour
strength
(
which
it
had
not
before
)
of
perswasion
and
assurance
.
Vse
.
Terror
in
two
Branche●
.
Now
I
finish
with
the
Vses
.
First
,
if
the
Sacrament
of
the
Supper
hath
this
end
,
to
seale
the
assured
growth
of
the
soule
in
grace
;
let
it
be
terrour
for
two
sorts
.
1.
Papists
,
who
pervert
the
end
of
the
Sacrament
to
base
hellish
ends
of
their
owne
;
of
which
before
.
Secondly
,
profane
ones
;
who
come
in
their
sinnes
:
who
turne
the
Table
of
God
into
the
table
of
divels
:
yea
turne
the
seale
of
the
grace
of
Christ
,
into
a
Seale
of
Gods
Curse
,
into
gall
,
poyson
,
and
the
water
of
triall
of
the
Adulteresse
.
The
Sacrament
is
not
given
thee
to
beget
thy
soule
to
God
,
but
to
nourish
it
being
begotten
.
When
then
thou
commest
to
the
Supper
,
bearing
the
Lord
in
hand
that
thou
art
the
Lords
;
Lo
,
thou
callest
for
vengeance
,
if
thou
be
an
unregenerate
one
still
.
Thou
saist
in
effect
,
Lord
,
let
this
Bread
and
Wine
be
my
bane
if
I
belong
not
to
thy
Covenant
.
As
shee
that
durst
drinke
the
water
of
jealozie
,
knowing
her selfe
defiled
,
implied
her
craving
the
rotting
of
her
wombe
:
So
I
say
to
all
such
:
If
they
come
not
hither
for
the
right
end
of
God
,
they
cannot
chuse
but
come
for
the
wrong
:
either
for
the
better
,
or
for
the
worse
.
A
seale
it
must
needes
be
,
no
man
can
hinder
it
,
yea
to
a
covenant
:
if
not
to
the
Lords
,
then
to
such
a
covenant
as
they
belong
too
:
that
is
,
a
league
with
hell
,
Esay
28.
a
league
with
their
lusts
,
adultery
,
pride
,
&c.
As
if
the
Lord
should
say
,
Bee
thou
yet
more
filthy
still
by
rebuke
of
my
Sacrament
,
more
proud
,
more
profane
;
Adde
drunkennesse
to
thirst
.
Fulfill
thy
measure
.
It
s
not
my
Sacrament
which
causes
thee
to
bee
so
,
but
thy
uncleane
dungill
which
dare
offer
it selfe
to
the
pure
beames
thereof
.
As
Ieremie
Lam.
3.
Lam.
3.65
.
So
doth
this
ordinance
cry
in
Gods
eares
,
Lord
seale
them
to
an
hard
heart
(
which
is
thy
curse
)
to
an
hard
hart
which
cannot
repent
,
mourne
,
beleeve
;
because
they
have
abused
all
thy
calles
in
the
word
,
all
thy
patience
,
and
meanes
,
and
dare
come
hither
in
their
sin
,
send
them
hence
with
thy
blacke
marke
upon
them
,
for
the
scaring
of
others
!
Nay
,
the
Spirit
of
this
seale
cryes
after
yee
,
ere
yee
bee
gone
out
of
the
presence
of
God
,
saying
,
how
durst
thou
sit
here
to
catch
the
food
of
my
People
,
with
a
dogs
impudencie
?
with
that
heart
which
thou
bringest
with
thee
from
the
alehouse
or
thy
harlot
,
or
oathes
?
Goe
thy
wayes
;
never
fruit
grow
more
upon
thee
!
No
raine
,
no
dew
fall
upon
thy
hard
heart
!
That
which
was
a
snare
to
Iudas
,
Iohn
13
,
26
,
even
the
Table
and
soppe
of
Christ
,
be
a
snare
to
thee
,
to
fall
,
and
rise
no
more
.
If
thou
wouldst
avoyd
this
,
let
this
Doctrine
of
the
seale
pull
thee
to
the
knowledge
of
the
Covenant
.
Vse
2
Secondly
,
let
it
be
an
use
of
mourning
to
us
,
that
we
have
so
few
to
whom
the
end
of
this
Sacrament
pertaines
.
Sure
if
it
be
the
Sacrament
of
any
,
it
s
theirs
,
whose
hearts
want
sealing
of
faith
in
the
Promise
;
question
the
perseverance
of
their
faith
,
their
comfort
,
hope
,
peace
:
Doubt
;
that
these
decay
so
fast
,
as
they
shall
hardly
recover
them
,
and
feare
that
Gods
measures
of
health
,
growth
,
setlednesse
,
and
fruitfulnesse
is
too
good
for
them
.
But
alas
!
where
are
these
now
a-dayes
?
Hath
not
the
streame
of
this
age
carried
them
into
another
extreame
,
rather
of
formall
presumption
and
securitie
.
What
shall
then
this
Sacrament
doe
,
if
there
be
so
few
whom
it
concernes
?
Shall
it
returne
in
vaine
to
him
that
sent
it
?
No
,
it
belongs
to
those
few
,
(
for
all
are
not
alike
)
whom
the
Lord
loveth
,
and
will
seale
to
the
day
of
the
full
assurance
and
redemption
.
The
Spirit
of
sealing
shall
not
be
quite
streightned
for
all
the
sinne
of
others
.
Mica
2
,
7.
Vse
3
Therefore
thirdly
,
let
it
be
admonition
to
all
such
,
that
they
slight
not
this
end
of
the
Sacrament
,
Admonition
upon
two
grounds
.
so
that
it
should
not
effect
that
end
which
it
serves
for
.
To
which
purpose
remember
these
two
items
.
First
,
that
this
holy
seale
annexed
to
the
legacies
of
Christs
last
Will
and
Testament
,
doth
beare
date
from
the
first
Institution
:
and
was
purposely
then
ordained
by
Christ
,
because
he
knew
the
next
day
following
,
it
was
to
be
in
his
full
vertue
immediatly
upon
the
Testators
death
,
as
wee
reade
Heb.
9
,
16.
Heb.
9.16
.
Ioh.
8.56
.
If
then
those
rejoyced
in
this
sealing
day
,
a
farre
off
ere
it
come
,
and
saw
it
as
Abraham
and
others
by
faith
:
then
what
excuse
shalt
thou
pretend
,
who
seest
not
this
power
and
end
of
the
Sacrament
,
being
after
the
death
of
the
Lord
Iesus
,
and
being
offered
under
the
Signes
of
his
death
,
thou
mighst
not
doubt
of
the
effect
of
it
.
Secondly
,
the
Supper
hath
the
preeminence
in
this
kinde
,
Grounds
.
not
onely
above
other
Ordinances
of
growth
;
but
even
the
Word
it selfe
:
wherein
,
although
there
be
a
power
also
of
Sealing
,
yet
not
under
such
Evidences
of
the
Lord
Iesus
crucified
;
nor
under
so
great
an
authoritie
and
commission
to
Seale
.
Vse
4
Lastly
,
therefore
let
the
Lords
end
in
the
Sacrament
be
thine
:
even
every
poore
soules
portion
,
which
groanes
in
spirit
for
further
perswasion
of
her
growth
and
increase
in
pardon
,
holinesse
,
and
glory
.
Put
not
off
any
measures
,
or
the
Seales
thereof
,
which
the
Lord
offers
thee
:
Let
there
be
no
effect
of
any
Ordinance
,
which
thou
shouldst
count
strange
to
thee
,
or
walke
in
the
want
of
,
with
any
peace
.
Who
knowes
what
encreases
God
hath
provided
for
thee
?
But
howsoever
that
be
,
dismay
not
thy self
,
as
if
it
were
the
portion
of
such
or
such
;
&
none
of
thine
:
If
God
will
deny
thee
it
,
it
is
to
humble
thee
,
(
he
can
bring
thee
to
heaven
through
a
lesse
open
doore
)
but
let
not
thy
sloth
and
base
heart
as
Ahaz
,
deprive
thee
,
either
of
the
bounty
of
his
promise
or
signe
;
least
others
enjoy
it
,
and
thou
be
stript
even
of
that
thou
seemst
to
have
.
Goe
rather
and
summe
up
those
sweet
promises
of
God
,
for
thy
growth
.
Behold
them
,
Iohn
10.9
.
Ioh.
10.9
.
Ioh.
15
,
4.
He
that
commeth
in
by
me
,
shall
be
saved
,
and
goe
in
and
out
,
and
finde
pasture
.
Ioh
,
15
,
4.
Those
that
abide
in
me
,
shall
bring
forth
fruit
in
me
:
My
Father
will
purge
them
,
that
they
bring
forth
more
fruit
.
Such
as
are
planted
in
the
house
of
my
God
,
shall
bring
forth
fruit
in
the
Courts
;
shall
in
their
age
bring
it
forth
,
and
be
fat
and
well
liking
.
Reade
also
those
texts
before
,
Ephe.
3.16.17
.
and
4.15.16
.
Col.
1.11
.
and
such
like
,
to
set
thy
teeth
an
edge
.
Spread
these
promises
before
the
Lord
,
begge
his
Spirit
to
seale
them
:
Vrge
,
1
Ioh.
3.24
and
4.13
.
upon
the
Lord
:
And
as
a
poore
woman
would
cry
to
the
Lord
Keeper
for
his
Seale
,
so
thou
to
this
great
Keeper
of
the
Seale
,
to
bring
it
out
to
thee
;
Doe
not
give
him
the
lie
,
make
him
not
a
lier
in
his
chiefe
worke
,
wherein
his
honour
most
standeth
,
and
in
due
time
he
will
heare
him
.
The
end
of
the
First
Part.