The Holy Arbor, Chapter 2 – Chapter 3
CHAP. II.
§. 1. Sacraments.
SAcraments are ſacred Signs and Seals ſet before our eyes, and ordained of God for this cauſe, That he may declare and ſeal by them the Promiſe of his Goſpel unto us; which is, That he giveth freely Remiſſion of ſins and life everlaſting, not onelyonly to all in general, but to every one in particular that believeth, for that onelyonly Sacrifice of Chriſt which he accompliſhed upon the Croſs: I ſay, They are ſacred Signs and Seals object to our eyes, ordained and inſtituted of God, that by them he might the more declare and ſeal the promiſe of his Goſpel unto us. Now a Sign and a Seal differ one from another, as a general thing from a thing more ſpecial; for every Seal is a Sign, but not every Sign a Seal: A Seal certifieth and confirmeth a thing, a Sign onelyonly ſheweth: Sacraments therefore ſerve in the ſame ſtead that Pledges do; for both they ſignifie that there is ſomething promiſed unto us, and withal they aſſure and confirm the ſame unto us, in regard whereof it is added that they are Seals. So the nature of the Sacraments is, That the Signs be underſtood corporally, that the things ſignified muſt be taken Spiritually, and that the viſible things be not the ſignified things, but onelyonly Signs and Pledges of them.
Believers under the Goſpel have onelyonly two Sacraments or Signs of the Covenant, that is, Baptiſm, ſucceeding Circumciſion, and the Supper of the Lord, prefigured by the Paſchal Lamb; and both theſe preach Faith, that to our outward ſenſes, which the Goſpel doth to our underſtandings; being Sacramental Rites ordained of God in the Church, to be adjoyned to the Preaching of the word, that the Promiſes of God made therein may be confirmed in us more and more: For Chriſt committed the Office of adminiſtring the Sacraments to them alone, to whom the Preaching of the word is committed, without the which the Sacraments ought not to be adminiſtred, for they be Seals of it; and the end both of the Word and Sacraments is to lead our Faith unto the Sacrifice of Chriſt finiſhed on the Croſs, as to the onelyonly ground of our Salvation, the Holy Ghoſt teaching us as much by the one, and aſſuring us it by the other. For as by Baptiſm God doth witneſs that we be received of him into Covenant, through the communion of Chriſt and his gifts: So by the Supper he aſſureth us that we be held and kept in, until we be received into the heavenly life; yet hath not God tyed his Grace to the Sacraments, ſo that the want of Baptiſm doth not condemn, but the contempt of it. And this Covenant between God and man, is a mutual Promiſe and Agreement made by our Mediator, confirmed by ſolemn Tokens (which are theſe Sacraments) whereby God bindeth himſelf to remit their ſins unto them that believe, and to give unto them everlaſting life, for and by his Son our Mediator; and men binde themſelves to receive this ſo great a benefit with true Faith, and to yield true obedience unto God.
The matter ſigned and ſignified in both Sacraments is Jeſus Chriſt, the Covenant of God, and the Righteouſneſs of Faith according to the Promiſe of the Goſpel; the Signs being, as was ſaid, appointed of God to be as his Seals to confirm and aſſure us, That he will give us according to his Promiſe, the things which are ſignified and aſſured unto us by them: The Rites and Ceremonies which are not commanded, or are not inſtituted to this end, as to be Signs and Tokens of the Promiſe of Grace, are not Signs and Tokens of the Church; for a Sign can confirm nothing, but by his Conſent and Promiſe from whom the thing promiſed and ſignified is expected and looked for; no Creature therefore can inſtitute any Signs or Pledges of Gods will: And if in a Sacrament any other then the right outward Sign be uſed, or though the right outward Sign be uſed, yet if it be changed into the inward grace, it ceaſeth to be a Sacrament: The right uſe therefore of the Sacraments, is then when as the faithful keep thoſe Rites which God hath commanded, to thoſe ends for which the Sacraments were inſtituted by God; The inſtitution conſiſteth in the Rites, Perſons and Ends, the violating whereof breedeth an abuſe.
Sacraments are as it were viſible words; in the inſtitution whereof, three things are to be obſerved:
1. The Signs and Sacramental Rites.
2. The Spiritual and inviſible things ſignified by the Signs.
3. The Analogy or Agreement of the Signs with the thing ſignified.
Three conditions required in true Sacraments:
1. That they be ordained of God.
2. That there be a Commandment of God for us to uſe them.
3. That there be alſo a Promiſe, by the which it is aſſured that we ſhall be partakers of the things that are repreſented by them.
Or thus; God alone hath Authority to inſtitute and ordain a Sacrament: which inſtitution containeth two things
1. The appointing and commanding of the Rites and Ceremonies.
2. The Promiſe of Grace annexed to this Rite, whereby God promiſeth that he will give the thing ſignified unto ſuch as lawfully and rightly uſe the Sign, that is, with Faith and Repentance.
Again, the conditions required in a Sacrament of the New Teſtament properly ſo called, are theſe:
1. It muſt have for the original cauſe, Chriſt inſtituting.
2. For the matter and form, a viſible Sign or Element, and an audible form of words.
3. For the end and benefit of it, it is a Seal of ſaving Graces.
4. For the extent of it, it muſt be common and neceſſary to all Chriſtians, of what degree ſoever, at one time or another.
In Sacraments the Signs differ from the things ſignified:
1. In ſubſtance; for the Signs are Corporeal, Viſible, Earthly; the things ſignified, are Heavenly, Inviſible, Spiritual.
2. In the maner of receiving; the Signs are received by parts of the Body, and therefore alſo of unbelievers; the things ſignified are received by Faith onelyonly and the Spirit, and therefore of the faithful onelyonly.
3. In the end or uſe; the things ſignified are given for the poſſeſſing of life eternal, they are indeed ſome part of the beginning thereof: The Signs are received for the Sealing and Confirming of our faith concerning the things themſelves.
4. The things ſignified are neceſſary, and neceſſarily received of all the Members of the true Church: The Signs are received onelyonly of them who are able to receive them.
To the difference of Sacraments from other ſacred things, appertain theſe two properties:
1. That they are ordained and inſtituted of God.
2. That they are inſtituted to this end, that God may by them ſeal and aſſure unto us his Promiſe.
The Sacraments do differ from the Word, in theſe particulars; viz.
1. In ſubſtance & nature; as thus:
1. Words ſignifie according to the appointment of men, whom it pleaſed that things ſhould be ſo expreſſed and ſignified: Signs ſignifie according to a ſimilitude which they have with the things ſignified.
2. Words we hear and reade; Signs we perceive by feeling, ſeeing and taſting.
3. Words ſignifie onelyonly; Symboles and Signs confirm alſo.
2. In the Perſons; for the word of the Promiſe and Commandment is propoſed, without any difference, to all; To the unregenerate, that they may either begin to believe and be regenerate, or may be left without excuſe; to the regenerate, that they may the more believe and be confirmed: The Sacraments are given onelyonly to the members of the Church. The Word is preached to all at once; the Sacraments are given to every member ſeverally.
3. In their Uſe; for the word is the inſtrument of the Holy Ghoſt, whereby he beginneth and confirmeth our Faith: therefore the Sacraments muſt follow the word: The Sacraments are the inſtruments of the Holy Ghoſt, whereby he beginneth not, but onelyonly confirmeth our Faith, and therefore the word is to go before them.
4. In their Neceſſity; the word is neceſſary and ſufficient unto Salvation in them who are of an underſtanding age, for Faith cometh by hearing: but the Sacraments are not preciſely and abſolutely neceſſary unto all, for not the want, but the contempt of them condemneth.
5. In the Maner of working; the Sacraments by geſture, the Word by ſpeech declareth unto us the will of God.
6. The Word may be without the Sacraments, as both in private and publike expounding of the Scripture, and that effectually alſo, as was apparent in Cornelius, Acts 10. but the Sacraments cannot be ſo without the Word.
7. The Word is that which is confirmed by Signs annexed unto it; the Sacraments are thoſe Signs whereby it is confirmed.
8. The Word is to be preached unto thoſe onelyonly who are of underſtanding, but the Sacrament of Baptiſm may be given unto Infants; ſo was the Sacrament of Circumciſion, in whoſe room Baptiſm ſucceeded: but the uncharitable Anabaptiſt will not ſtrike ſail to this Truth.
The Sacraments and the Word agree in theſe particulars; viz.
1. Both exhibite the ſame things unto us, the ſame benefits, the ſame grace, the ſame Chriſt.
2. Both are from the Holy Ghoſt, and ſo both alſo confirm and eſtabliſh Faith.
3. God inſtituteth both, God offereth both.
4. God accompliſheth both by the Miniſters of his Church; by whom he ſpeaketh with us in his word, and giveth thoſe Signs in his Sacraments.
The Sacraments of the old and new Teſtament differ thus:
1. In Rites, whereof change and alteration was made at Chriſts coming, that thereby might be ſignified the ceaſing of the Ceremonies of the Law, and the beginning or ſucceeding of the Goſpel.
2. In multitude and number; under the Law were more in number, and more laborious; now are fewer, and more eaſie Rites.
3. In ſignification; thoſe ſignified Chriſt to come, theſe Chriſt that was come.
4. In binding and obliging men; the Old bound onelyonly Abrahams poſterity, ours binde the whole Church of all Nations and Countreys.
5. In continuance; the Old were to continue but until the coming of the Meſſias, the New to the end of the world.
6. In clearneſs; they were more obſcure and dark, becauſe they ſignified things to be manifeſted; but theſe more clear and plain, becauſe they ſignifie things already manifeſted.
How the Sacracraments of the old & new Teſtament agree:
1. In the Author, God alone can ordain Sacraments.
2. In the things ſignified, or in ſubſtance; for by the Sacraments of both Teſtaments the ſame things are offered, ſignified and promiſed unto us, even Remiſſion of ſins, the gift of the Holy Ghoſt, and that by Chriſt alone, who is yeſterday, to day, and the ſame for ever.
The Sacraments work and confirm faith in us, but not without us, as the Holy Ghoſt doth: For
1. The Holy Ghoſt worketh and confirmeth faith in us as the efficient cauſe thereof, the Word and Sacraments as inſtrumental cauſes.
2. The Holy Ghoſt whereſoever he dwelleth is effectual in working, the Sacraments are not ſo.
The ends of the Sacraments are
1. To be Signs and Seals of the Covenant.
2. The diſtinguiſhing of the true Church from all Sects whatſoever.
3. The profeſſion & teſtification of our thankfulneſs & duty towards God.
4. The propagation and maintenance of the Doctrine, for they may not be without the uſe of the Word, and explication thereof.
5. An occaſion thereby given to the yonger ſort, to enquire what theſe things mean, and ſo an occaſion alſo of explicating and preaching the benefits of Chriſt unto them, Exod. 13.14.
6. That they may be the bonds of mutual dilection and love, 1 Cor. 12.13.
The right uſe of the Sacraments,
1. When the Rites ordained of God are rightly and truly obſerved, and not corrupted.
2. When thoſe perſons uſe thoſe Rites for whom God ordained them, that is, the houſhold of Chriſt onelyonly, ſuch Chriſtians who by profeſſion of faith and true repentance are the citizens of the Church, Mat. 3.6.
3. When the Rites and Sacraments are uſed to that end for which they were inſtituted.
Sacramental union conſiſteth in two things:
1. In a ſimilitude and proportion of the Signs with the thing ſignified.
2. In the joynt-exhibiting or receiving of the thing, and in the lawful and right uſe.
The Sacramental union conſiſteth not in a preſence of the Sign and the thing ſignified in one and the ſame place, much leſs in any tranſmutation or tranſubſtantiation; but it is when the faithful, and they onelyonly, do in the lawful and right uſe receive the Signs of the Miniſters, and the things ſignified of Chriſt; and when we ſo receive both, that is, the Sign and the thing ſignified, the ſame is called Sacramental union; whereby appeareth, that this conjunction of things with their Signs or Sacramental union, is not corporal or local.
Here Actions ſpeak, and repreſenting Signs
Language the Contents of the upper lines;
Words viſible: Th'one inducts us into Grace,
Th'other doth eſtabliſh; both run one race
To man▪s Salvation; both proclaim the Power
And Goodneſs of our bleſſed Saviour,
That he which meaſures Heaven with a ſpan,
Should yet deſcend to Covenant with Man;
And be ſo far beyond expreſſion good,
As both to cleanſe and feed us with his Blood.
§. 2. Baptiſm.
BAptiſm is a Sacrament inſtituted by Chriſt in the New Teſtament, whereby we are waſhed with water In the Name of the Father, of the Son, and of the Holy Ghoſt, to ſignifie that we are received into favor for the Blood of Chriſt ſhed for us; and alſo to binde us, that hereafter we endeavor in our actions and deeds truly to teſtifie newneſs of life. Baptiſm is neceſſary in part and reſpectively, ſo as it is a mark of the true Church, as it is a Seal of the Covenant, and as it ſerveth to enter and admit Infants into the viſible Church; but it is not abſolutely or ſimply neceſſary, ſo as the party that dyes without it, remains in the ſtate of damnation, and cannot be ſaved: for the Seal of the Covenant differeth from the Covenant it ſelf, to which this Seal is but annexed and depending upon. Indeed the Covenant of Grace, and our being in Chriſt, is abſolutely neceſſary; but the bare want of Baptiſm (when it cannot be had) or privation of it in this caſe is pardonable, and doth not condemn the party unbaptized: The thief upon the Croſs was ſaved, though he were never Baptized, Luke 23.
Infants born of believing Parents, are holy before Baptiſm, and Baptiſm is a Seal of that holineſs, 1 Cor. 7.14. The children of believing Parents are holy, Rom. 11.16. therefore the children of the faithful are not to be denyed this Baptiſm, becauſe God hath promiſed in the perſon of Abraham, that he will be the God of the faithful, and of their ſeed; as alſo for other reaſons ſet down in the Scripture: For ſeeing Infants belong as well unto the Covenant and Church of God, Gen. 17.7. as they who are of full age; and ſeeing alſo unto them is promiſed Remiſſion of ſins by the blood of Chriſt, Mat. 19.14. and the Holy Ghoſt the worker of Faith, Luke 1.14, 15. as well as unto thoſe of full growth, they are by Baptiſm to be ingrafted into the Church of God, and to be diſcerned from the children of Infidels, Acts 10.47. as in the Old Teſtament was done by Circumciſion, in whoſe place Baptiſm ſucceeded in the New, Col. 2.11, 12, 13. And though Infants have not indeed an actual faith, yet they have an inclination to believe, which the Holy Ghoſt, as is fitteſt for their capacity and condition, worketh in them: So that we muſt judge of the Infants of the faithful according to charity, who have intereſt in the outward Covenant, until by infidelity when they come to years of diſcretion, they ſhall cut off themſelves; grounding our ſelves upon the Promiſe of God made to Abraham, Gen. 17.7. yea, the reſolution of Beza in his Tenth Epiſtle is, That the children of Excommunicated perſons may be Baptized: And though (to be Baptized) actual faith be required in thoſe of underſtanding, yet in Infants born in the Church, is required an inclination onelyonly to this actual faith, which they have after their maner potentially, though not actually; and to be born in the Church of believing Parents, is unto Infants in ſtead of profeſſion of Faith and Repentance.
Hence may it appear how far from this Sacrament of Baptiſm the Anabaptiſts derogate, by making it but an idle Ceremony; acknowledging indeed ſome of the ends and uſes thereof, but reſtraining the efficacy thereof, and ſo take away the chiefeſt comfort and trueſt benefit the Church reaps thereby. Many indeed are Baptized, which receive not the Graces propounded and offered therein, but the fault is not in that no Grace accompanieth that Sacrament, but in that they receive it not, but afterwards when they come to years of diſcretion, they reject the Grace which appertaineth thereto: What if ſome believe not, ſhall their unbelief make the faith of God without effect? God forbid, Rom. 3.3. and Baptiſm is no natural means of working Grace, as if the Grace which is ſealed up thereby, were inherent in the water, or in the Miniſters act of ſprinkling it, but it is onelyonly a voluntary inſtrument which Chriſt uſeth, as it pleaſeth him, to work what Grace or meaſure of Grace ſeemeth beſt to him; ſo as Grace is onelyonly aſſiſtant to it, not included in it: yet in the right uſe thereof Chriſt by his Spirit worketh that Grace which is received by it, in reſpect whereof the Miniſter is ſaid to Baptize with water, but Chriſt with the Holy Ghoſt, Mat. 3.11. So that unto true Baptiſm muſt concur a death unto ſin in him that is Baptized, and a new birth unto righteouſneſs, otherwiſe his Baptiſm is vain; for it is not the waſhing away of the filth of the fleſh, but the ſtipulation of a good Conſcience, 1 Pet. 3.21. The uſe of this Sacrament without faith doth not ſave, therefore with faith it doth ſave; the want of this Sacrament doth not condemn, yet ſo as that want be without contempt; ſo ſome may be ſaved which are not Baptized, but none can be ſaved which do not believe: For the bare water in Baptiſm is not ſufficient unto Salvation, neither is it changed into the very Blood of Chriſt, neither is the Blood of Chriſt preſent in the water, or in the ſame place with the water, neither are their bodies who are Baptized, waſhed therewith viſibly; neither is the Holy Ghoſt by his vertue more in this water then elſwhere, but in the right uſe of Baptiſm he worketh in the hearts of them who are Baptized and Spiritually ſprinkled, and waſheth them with the Blood of Chriſt, and uſeth this external Symbole or Sign as an inſtrument, and as a viſible word or promiſe to ſtay and ſtir up the faith of them who are Baptized.
Now all they, and they alone receive Baptiſm to the right uſe, who are renewed, or renewing and are Baptized to thoſe ends whereto Baptiſm was by Chriſt inſtituted. And as the Covenant once made with God, is alſo afterwards, after ſins committed, perpetually firm and of force to the Repentant: So alſo Baptiſm being once received, confirmeth and aſſureth the Repentant all their life time of remiſſion of ſins, and therefore it ought not to be reiterated nor deferred; neither yet are all thoſe who are Baptized with water, whether they be of underſtanding or Infants, partakers of the Grace of Chriſt, for the everlaſting Election of God, and his Calling into the Kingdom of Chriſt, is free. And as for the wickedneſs of the Miniſter Baptizing, it makes not the Baptiſm void, or of no effect and force unto them ſo Baptized, ſo that it be adminiſtred into the Promiſe and Faith of Chriſt; and therefore alſo the true Church doth not Baptize them who have been Baptized of Hereticks, but onelyonly muſt inform and inſtruct them with true Doctrine concerning Chriſt and Baptiſm.
Laſtly, touching the uſe of Godfathers and Godmothers, it is not at all neceſſary, nor by God required to the Sacrament of Baptiſm; for Chriſt hath not in any of his Inſtitutions ſo much as intimated the uſe of ſuch Sureties; and the whole Congregation are witneſſes of the childes admiſſion into the Church, the Parents being bound to perform what is required for the childes education.
The words uſed in Baptiſm ſignifie,
1. That Baptiſm was inſtituted by the Commandment and Authority of the three Perſons in the Godhead.
2. That theſe three Perſons confirm unto us by their own teſtification, that they receive us into favor, and perform that unto us which is ſignified by Baptiſm, which is, Salvation, if we believe and be Baptized.
3. That he which is Baptized is bound to the knowledge, faith, worſhip, truſt, honor and invocation of this true God, who is the Father, the Son, and the Holy Ghoſt.
Baptiſm comprehendeth
1. The Sign, which is water.
2. The Ceremony, as the ſprinkling of water.
3. The things themſelves, which are
1. The ſprinkling of the Blood of Chriſt, and the imputation of his Righteouſneſs.
2. The mortification of the old man, and putting on of the new.
3. The quickning of the new man into a certain hope of the Reſurrection to come by Chriſt.
4. The Sign, which not onelyonly ſignifieth, but alſo confirmeth.
5. The Sign, which hath that authority and power of confirming from the Commandment of God.
That Baptiſm teſtifies and confirms the will of God touching his beſtowing Salvation on us, may appear thus:
1. Becauſe we are Baptized in the Name of the Father, of the Son, and of the Holy Ghoſt; that is, we are aſſigned, deputed and claimed to be his own.
2. Becauſe God hath promiſed Salvation to him who ſhall believe and ſhall be Baptized.
3. By ſeveral Teſtimonies of Scripture, as Acts 22.16. Mark 16.16. Rom. 6.3. Tit. 3.5. 1 Pet. 3.21.
The uſe of Baptiſm is twofold:
1. It ſerves to be a Pledge or Token of Gods favor towards us.
2. It ſerves to be a notable means of our death unto ſin.
Baptiſm is a Pledge of Gods favor to us principally three ways:
1. It ſealeth to us the free pardon and forgiveneſs of our ſins, Acts 2.38.
2. It is a Pledge of the vertue of Chriſts death, Rom. 6.3, 4.
3. It is a Pledge unto us of the life of Chriſt, and of our fellowſhip with him.
Baptiſm is alſo a means of our death unto ſin three ways:
1. By putting us in minde of mortifying the fleſh, and crucifying our own corruptions.
2. It cauſeth us to dedicate our ſelves wholly unto God in Chriſt.
3. It cauſeth us to labor to keep and maintain peace and unity with all men, but eſpecially with Gods people.
To be Baptized into the death of Chriſt, is
1. To be partakers of Chriſts death, no otherwiſe then if our ſelves were dead.
2. To dye alſo our ſelves, which is to mortifie the luſts of our fleſh: This mortification God promiſeth us in Baptiſm, and bindeth us unto it.
Baptiſm is a means of our ſanctifying and cleanſing, in theſe reſpects; viz.
1. In that it doth moſt lively repreſent and ſet forth even to the outward ſenſes the inward cleanſing of our ſoul by the Blood of Chriſt, and ſanctifying us by the Spirit of Chriſt.
2. In that it doth truly propound or offer the Grace of Juſtification and Sanctification to the party Baptized; whence it is deſcribed to be the Baptiſm of Repentance for remiſſion of ſins, Luke 3.3.
3. In that it doth really exhibite and ſeal up to the Conſcience of him that is Baptized, the ſaid Graces, whereby he is aſſured that he is made partaker thereof: Thus was Circumciſion to Abraham, Rom. 4.11.
4. In that it is a particular and peculiar Pledge to the party Baptized, that even he himſelf is made partaker of the ſaid Graces, therefore every one in particular is Baptized for himſelf.
By the Sacramental Rite of ſprinkling in Baptiſm, are ſignified two things:
1. That our ſouls are ſprinkled with the blood of Chriſt, that is, be indeed partakers of the Merit of his death, by the which we obtain full forgiveneſs of ſin.
2. That we are regenerated into a new life; therefore is Baptiſm called by Paul, the laver of regeneration.
The waſhing in Baptiſm is of two ſorts, Mark 1.4.
1. The waſhing of blood, when we are waſhed by the blood of Chriſt, which is the Remiſſion of ſins for the bloodſhed of Chriſt.
2. The waſhing of the Spirit, when we are waſhed by Chriſts Spirit, which is our renewing by the Holy Ghoſt; that is, The changing of evil inclinations into good, and alſo to have in our will a heart, a deſire and endeavor to obey God; which although not perfect in this life, yet the beginning thereof is here in all the godly.
Obſerve principally, and that always, theſe two things in Baptiſm; viz.
1. That it be rightly done, wherein are required
Some things as neceſſary.
Some things only as expedient
2. That it be ſeaſonably done, not careleſly poſted over, nor unneceſſarily deferred.
The things neceſſary in the right performance of Baptiſm are theſe eſpecially:
1. That the childe be baptized by a Miniſter of the Word, Matth. 28.19.
2. That it be baptized with the Element of water, the onelyonly Element ſanctified to this purpoſe, John 3.5.
3. That the form preſcribed by Chriſt, Matth. 28.19. be exactly uſed; whereby the unity of the Godhead and Trinity of Perſons is plainly ſet forth.
4. That the proper Rite be uſed of applying the water to the body of the childe, ſo as at leaſt the face of the childe be ſprinkled therewith.
The things expedient in the right performance of Baptiſm:
1. That the childe be Baptized in a publike place, where Gods people ordinarily meet together, being ſet apart for the worſhip and ſervice of God.
2. That ſuch a time be choſen out, as an Aſſembly of Saints may be there preſent, becauſe Baptiſm is one of the ſolemn parts of Gods publike worſhip, a pledge of our incorporation into the body of Chriſt, and communion of his Saints.
Parents ought to make choyce of their childrens Names, Gen. 17.19. Mat. 1.21. Luke 1.21. which are to be given them at their Baptiſm, for theſe Reaſons:
1. That their Names may be a Teſtimony of their Baptiſm.
2. That ſo oft as they hear their Names, they may be put in minde of their Baptiſm.
3. That they may know how by Name they are given to Chriſt to be his Soldiers, and therefore there muſt be no ſtarting from him.
4. That they may be aſſured, that being Baptized with water and the Spirit, by Name they are Regiſtred in Heaven.
Directions for choyce of Names in Baptiſm fit and beſeeming Chriſtians:
1. Such as have ſome good ſignification, and warranted by the Scripture; as John, The grace of God; Jonathan, The gift of God; Andrew, Manly; Simeon, Obedient; Hannah, Gracious, &c.
2. Such as have in times before mentioned in Scripture, been given to perſons of good note, whoſe life is worthy our imitation.
3. Names of our own Anceſtors and Predeceſſors, to preſerve a memory of the family, Luke 1.59, &c.
4. Uſual Names of the Countrey, which cuſtom hath made familiar, ſo as they give not offence through any unfit ſignification thereof.
The right and lawful uſe of Baptiſm, is
1. When the Ceremonies or Rites inſtituted by Chriſt in Baptiſm are not changed. Away then with Popiſh Oyl, Spittle, Croſs, Exorciſm, or Conjuration.
2. When Baptiſm is given to them, and them onelyonly, for whom it was inſtituted, which are all the converted, or members of the Church.
3. When Baptiſm is uſed to that end for which it was inſtituted; not for the healing of Cattel, Chriſtning of Bells, Ships, or the like.
It is neceſſary that the Word be alway joyned with this Sacrament of Baptiſm, for theſe Reaſons:
1. A Sacrament without the Word is but an idle Ceremony, no more then a Seal without the Covenant, for it is the Word that maketh known the Covenant of God.
2. It is the Word which maketh the greateſt difference betwixt the Sacramental waſhing, and ordinary common waſhing.
3. By the Word the ordinary creatures which we uſe are ſanctified, 1 Tim. 4.5. much more the holy Ordinances of God, whereof Baptiſm is one of the principal; beſides, the Word openeth the nature, efficacy, end and uſe thereof, plainly declaring the Covenant of God ſealed up thereby.
The common errors and corrupt practice of men touching Baptiſm:
1. The corrupt opinion of Anabaptiſts, who deny the lawfulneſs of Baptizing Infants.
2. When Parents regard not by whom their children are Baptized, whether Hereticks, Idolaters, Laicks or Women.
3. When children are unhappily CROSSED in Baptiſm, by miſſing of Chriſts inſtitution.
4. When upon niceneſs or ſtate the Parents private houſe muſt be preferred before the place of Gods publike worſhip, and the childe muſt be Baptized at home, rather then in the Congregation.
5. When the childe is brought to be Baptized, accompanied onelyonly with the Midwife and three Witneſſes, as if the walls of the Church added to the honor of the Sacrament.
6. When upon ſtate or any by-reſpects, this Sacrament is deferred longer then is meet.
7. When Heatheniſh, Idolatrous or ridiculous names are given to children.
The Anabaptiſts wrongfully deny Baptiſm to Infants born in the Church, for theſe Reaſons:
1. The Grace of God is univerſal to all the faithful, and therefore the Sign or Seal of Grace is univerſal, and belongeth unto all, as well yong as old.
2. Baptiſm is unto us as Circumciſion was unto the Jews; but the Infants were Circumciſed, therefore the children of Chriſtians are to be Baptized.
3. Children belong unto the Kingdom of Heaven, Mat. 19.14. and are in the Covenant; therefore the Sign of the Covenant is not to be denyed them.
4. Chriſt gave in commandment that all ſhould be Baptized, Mat. 28.10. Therefore, &c.
5. Chriſt hath ſhed his blood as well for the waſhing away the ſins of children as of the elder ſort; therefore it is very neceſſary that they ſhould be partakers of the Sacrament thereof.
Again, children may and ought to be baptized in their infancy, for theſe Reaſons; ſome whereof are the ſame, others border on the former; viz.
1. Gods Commandment concerning circumciſing children, in room whereof Baptiſm ſucceeds, Col. 2.11, 12.
2. The Jews practice in a faithful obſervance of this Ordinance, as of Abraham, Zachary, Elizabeth, Joſeph and Mary.
3. The practice of the Chriſtians, who believing were themſelves and their whole houſhold Baptized, Acts 16.15, 33. under which whole houſhold children might probably be compriſed.
4. Chriſt embracing and bleſſing ſuch children as were brought to him, and rebuking thoſe that would have kept them from him, Mat. 19.13.
5. Gods promiſe made to them, Gen. 17.7. Acts 2.39. as the ſeal for confirmation whereof God offereth Baptiſm.
6. The right they have to Gods Kingdom, Mat. 19.14. Baptiſm is an evidence of that their right.
7. The conſtant continued cuſtom of the true Catholick Church, which ever ſince the Apoſtles time hath afforded the Sacrament of Baptiſm to children.
Touching the neceſſity of Baptiſms we muſt know that things are ſaid to be neceſſary two ways;
1. Abſolutely, ſo as the thing cannot poſſibly be without it; thus Baptiſm is not abſolutely neceſſary as a cauſe; for then ſhould it be equal to Gods Covenant, Chriſts Blood, and the work of the Spirit.
2. By conſequence, ſo as according to that courſe and order which God hath ſet down, things may not well be without them: Thus Baptiſm is by conſequence, and that in a double reſpect:
1. In regard of Gods Ordinance.
2. In regard of our need thereof, by reaſon of our dulneſs in conceiving things Spiritual, & of our weakneſs in believing things inviſible.
To this Sacrament of Baptiſm the Papiſts attribute too much, making it a plain Idol by their opinion,
1. Of the neceſſity thereof, in ſuch degree as that they hold if any dye unbaptized he cannot be ſaved.
2. Of the efficacy thereof, in ſuch degree as they hold it giveth grace by the work it ſelf; thereby equalling it to the very blood of Chriſt, taking away the peculiar work of the Spirit, and the uſe of the grace thereby.
The differences of Circumciſion and Baptiſm; viz.
1. In Rites; for the ſame are not the Rites of Circumciſion and Baptiſm.
2. Circumciſion promiſed grace for the Meſſias to come, Baptiſm for the Meſſias exhibited.
3. Circumciſion had a promiſe of a corporal benefit, a teſtimony that God would give a certain place for the Church in the Land of Canaan, until the coming of the Meſſias; Baptiſm hath no promiſe in particular of any temporal benefit, other then what flows from the influence of a a general promiſe made to godlineſs, 1 Tim. 4.8.
4. Circumciſion did binde to the obſerving of the whole Law, Ceremonial, Judicial and Moral; Baptiſm bindeth us onelyonly to faith and amendment of life, that is, to obſerve onelyonly the Moral Law.
5. Circumciſion was inſtituted for the Iſraelites; Baptiſm was inſtituted for all Nations that are deſirous and willing to come unto the ſociety of the Church.
6. Circumciſion was to continue until the coming of the Meſſias; Baptiſm ſhall continue until the end of the world.
Baptiſm and Circumciſion agree thus:
1. In the chief and principal end, whereas in both is ſealed the Promiſe of Grace by Chriſt, which is always one and the ſame.
2. By both of them is wrought our receiving into the Church.
3. By both is ſignified Regeneration; ye are circumciſed in Chriſt with Circumciſion made without hands: For as Circumciſion in the old Law was a token how the corrupt and carnal affections of the minde ſhould be ſubdued, and that the Lord required not ſo much an outward of the body, as an inward circumciſion of the heart, Deut. 18.16, 30. Acts 7.51. So Baptiſm telleth us, that being once dead unto ſin, we are to live unto righteouſneſs, that all we that have been Baptized unto Jeſus Chriſt, have been Baptized unto his death, &c. and muſt walk in newneſs of life, &c. Rom. 6.3. For we have put on Chriſt by Baptiſm, Gal. 3.26.
The Reaſons why Chriſt was circumciſed,
1. That he might ſignifie that he was alſo a member of that circumciſed people.
2. That he might ſhew that he received and took our ſins on himſelf, that he might ſatisfie for them.
3. That he might teſtifie that he did entirely and fully fulfil the Law on our behalf.
4. The circumciſion of Chriſt was a part alſo of his humiliation and ſuffering.
Reaſons why circumciſion is aboliſhed; viz.
1. Becauſe the thing ſignified, which was the Meſſias, is exhibited.
2. Becauſe circumciſion was inſtituted for the ſevering of the Jews from all other Nations; but now the Church, that difference being aboliſhed, is collected and gathered out of all Nations.
The chief and proper ends of the inſtitution of Baptiſm; viz.
1. That it ſhould be a mark whereby the Church may be diſcerned from all other Nations and Sects, which is as it were gathered by the Word and Baptiſm.
2. To be a confirmation of our faith, that is, a teſtification that Chriſt waſheth us with his blood, that he beſtoweth on us Remiſſion of ſins, Juſtification and Regeneration; or, To be the ſealing of God, and alſo the ſealing or obſignation of the Promiſe of Grace, and a teſtimony of Gods will, that he giveth us theſe gifts at this preſent, and will give them ever henceforward.
3. To be a teſtification of our duty towards God, and a binding of us and the Church to the knowledge and worſhip of God, into whoſe Name we are Baptized, we binde our ſelves in Baptiſm to thankfulneſs; namely, to Faith, that is, to receive the promiſed benefits with faith, and then withal unto repentance and amendment of life.
4. To be a ſignification or an advertiſement unto us of the Croſs, and of the preſervation of the Church therein, and deliverance thereof from it, Mat. 20.22. In regard whereof Baptiſm is compared unto the flood; for as in that general Deluge ſome were ſhut into the Ark, the reſt of mankinde periſhing; ſo in the Church, they who cleave unto Chriſt, although they be preſſed with calamities, yet at length in their appointed time they are delivered.
5. To ſignifie the unity of the Church; for Baptiſm is a binding of the members of the Church among themſelves to mutual love, becauſe when it ſevereth and diſtinguiſheth the members of the Church from others, it doth alſo joyn and unite them among themſelves.
6. To be a Token and Symbole of our receiving and entrance into the Church: Hither appertain all thoſe places in Scripture, in which thoſe who were become Chriſtians, are ſaid to have been preſently Baptized.
7. To be a means of preſerving and propagating the Doctrine of the free Promiſe through the death of Chriſt; that the Baptized may have occaſion to teach and learn who is the Author, and what is the meaning or ſignification of Baptiſm.
The Type of Baptiſm was Noahs Ark born up by the waters, wherein the Church which then was in Noahs family, was ſaved, 1 Pet. 3.21. And though Baptiſm be a mark of the true Church, yet may not the Papiſts thereby challenge theirs to be the true Church; for Baptiſm ſevered from the true preaching of the Word, is no ſufficient note of a true Church: for the Iſraelites had circumciſion, and yet the Lord ſaith, they were not his people, Hoſ. 1.9. Again, they overturn the inward power of Baptiſm, by denying Juſtification by Faith alone in Jeſus Chriſt. And as for the baſtard-Rites and Ceremonies invented and patched by men to Baptiſm, as hallowing of the Water, Tapers, Exorciſms, Chriſm, Salt, Croſſes, Spittle, and ſuch like, they are not of the true Church, but a corruption of the Sacrament: And as theſe men attribute too much to this Sacrament, holding that it gives Grace ex opere operato; ſo on the other ſide, there are other giddy heads, who number Baptiſm among things indifferent, and ſo to be uſed or refuſed at our diſcretion. Laſtly, ſeeing the adminiſtration of the Sacraments is a part of Eccleſiaſtical Diſcipline, or rather Doctrine indeed, they that are not called thereto, and eſpecially women, may not in any caſe uſurp the power and authority to Baptize.
Chriſts Herauld ſent by Proclamation
To enter our Initiation,
Sprinkled the Water, and the ſacred Blood,
Made the faithful, though ſinful, appear good.
This is Betheſda's Pool, or Siloam's ſtream,
Whereof the frothy Anabaptiſts dream
The right uſe to Infants daign'd may not be,
Though ſome of Abrahams Poſſerity.
Thus Chriſt himſelf they proudly Countermand,
Whoſe word, when all the world's diſſolv'd, ſhall ſtand.
§. 3. The Lords Supper.
THe Lords Supper is a Sacrament inſtituted and appointed of Chriſt unto the faithful for a memorial of him, whereby Chriſt doth certainly promiſe and ſeal unto the faithful, That his Body was offered and broken on the Croſs, and his Blood ſhed for them, as truly as they ſee his Bread broken, and Cup diſtributed to them; and that he doth as certainly with his Body crucified and his Blood ſhed, feed and nouriſh the Souls of the faithful unto everlaſting life, as certainly as their bodies are fed with the bread, and the cup of the Lord is received from the hand of the Miniſter, which are offered to them as certain Seals of the body and blood of Chriſt, and binde them to mutual dilection and love. The Evangeliſts ſhew it was inſtituted of Chriſt the ſame night he was betrayed, after that he had ſupped, and had eaten the Eaſter-Lamb according to the Law; yet is it ſo called, not ſo much becauſe it was the night wherein Chriſt was betrayed, as to ſhew that it is indeed a Spiritual Supper given of God unto the faithful: It is indeed the Sacrament of our Redemption by Chriſts death; inſomuch as to ſuch as worthily and with faith receive the ſame, the bread which is broken, is a partaking of the body of Chriſt, and likewiſe the cup of bleſſing, is a partaking of his blood: Such therefore as declare themſelves in confeſſion and life to be Infidels and ungodly, are not to be admitted to this Supper, leſt thereby the Covenant of God be prophaned, and the wrath of God ſtirred up againſt the whole Aſſembly, 1 Cor. 11.20. Wherefore the Church by the commandment of Chriſt and his Apoſtles, uſing the Keys of the Kingdom of Heaven, ought to drive them from this Supper, till they ſhall repent, and change their life and converſation.
The Signs of the Lords Supper are twofold:
1. Repreſenting Signs; as, Bread, Wine; the breaking and pouring out.
2. Applying Signs, which do appropriate the ſame; as the giving and receiving of bread and wine; the firſt ſerves to renew our knowledge, the other to confirm it.
As the Signs in the Lords Supper are
1. Bread broken and eaten.
2. Wine diſtributed and taken.
So the things ſignified are
1. Chriſts body broken, and blood ſhed.
2. Our Union with Chriſt by faith.
The breaking and communicating of Chriſts body, is ſigned by the breaking and receiving of the bread, for two cauſes:
1. Becauſe Chriſt commandeth thoſe Rites, unto which we ought to give no leſs credit then if Chriſt himſelf did ſpeak unto us.
2. Becauſe he annexeth a Promiſe, That they who obſerve thoſe Rites with a true faith, muſt be aſſured and certain that they have communion with Chriſt.
The ſimilitude or proportion of the Signs with the thing ſignified; viz.
1. As the bread and wine nouriſh our body to temporal life; ſo the body and blood of Chriſt nouriſh our ſouls unto life Spiritual and Eternal.
2. As the bread and wine are received by the mouth, ſo the body and blood are received by faith.
3. As the wine is ſevered from the bread to ſignifie the violence of Chriſts death; ſo his blood was ſundred from his body, ſignified alſo by the breaking of the bread; and as the bread is eaten being broken, ſo the body of Chriſt is received being ſacrificed.
4. As in corporal food is required an appetite unto it; ſo in this Spiritual food is required faith.
5. As of many corns is made one loaf; ſo are we being many made one body.
The maner whereby Chriſts body & blood doth nouriſh us, is
1. The reſpect of his merit; for us Chriſts body is given, and his blood ſhed for us, and for the body and blood of Chriſt we have eternal life given unto us.
2. When we receive that merit; that is, when we believe with a true faith, that for it we ſhall have eternal life.
3. When the ſame Spirit uniteth us by faith unto Chriſt, and worketh the like in us which is in Chriſt, for except we be grafted into Chriſt we do not pleaſe God.
The remembrance we are to have of Chriſt in receiving the Lords Supper, conſiſts
1. In the memory of Chriſts benefits.
2. In faith, whereby we apply Chriſt and his merit to our ſelves.
3. In thankfulneſs or publike confeſſion of his benefits.
The Sacramental Rites of the Lords Supper are twofold:
1. Reſpecting the Miniſter, which are twofold:
1. To take the bread and wine, to break the one, and to pour out the other; that is, that Chriſt ſuffered for our Redemption.
2. To give the bread broken, and to deliver the wine poured out; that is, that God doth offer and give Chriſt unto us, together with all his benefits.
2. Reſpecting him that cometh to the Lords Table; it is required that he receive, eat and drink the bread and wine given unto him; that is, that in the Supper we do truly receive Chriſt, eat his body and drink his blood, by the which we are nouriſhed into the hope of eternal life, if we do not caſt him from us through unbelief.
The properties belonging to a fit gueſt at the Lords Table:
1. He muſt be bidden, Luke 14.8.
2. He muſt be humble, Luke 14.9.
3. He muſt have knowledge of the perſon to whoſe Table he comes.
4. He muſt bring a Spiritual appetite to eat.
5. He muſt put on Chriſt, his wedding garment, Rom. 13.14.
6. He muſt be raviſhed within himſelf, concerning the uſe of theſe myſteries.
7. He muſt be ſober in uſing them.
8. Chearful in receiving them.
9. Loving to his fellow-gueſts.
10. Thankful to the Maſter of the feaſt.
To the right uſe of the Lords ſupper, three things are required:
1. A right preparation, which chiefly conſiſts in knowledge, prayer, ſelf-examination, contrition and repentance, faith, a reſolution againſt ſin for the future, and charity; for this Sacrament is a Communion whereby all the receivers joyntly united by love, do participate of one and the ſame Chriſt.
2. A right receiving; wherein is ſpecially required the renewing of our knowledge or general faith, which is renewed principally by meditation in the uſe of the Supper, and the renewing of our ſpecial faith in Chriſt.
3. A right uſe of it afterward, when we muſt give God thanks for ſo great a benefit, 1 Cor. 11.26. and look to receive by it encreaſe of faith and repentance, to riſe from ſin, and to receive power againſt the Devil.
The Rule of examination muſt be the Law of God, and the thing chiefly to be examined is ſin,
1. In thought, and therein theſe eſpecially:
Idle thoughts.
Laſcivious thoughts.
Treacherous politick thoughts.
Blaſphemous thoughts.
2. In word, and therein ſuch as theſe:
Idle words, Angry and raſh words.
Filthy and immodeſt words.
Falſe and untrue words.
Curſing and imprecating words.
Charming and Necromantick words.
Words immediately againſ: God, as Oathes and Blaſphemies.
3. In deed:
Some whereof are of Commiſſion.
Others of Omiſſion.
We muſt alſo examine our Graces, and therein
1. What Knowledge we have, Prov. 19.2.
Of God.
Of our ſelves.
Of the Covenant of Grace.
Of the nature and uſe of this Sacrament.
2. What Faith we have, Acts 8.37.
3. What Repentance we have, Exod. 12.8.
4. What Obedience we have, Pſal. 26.6.
5. What Love we bear to our brethren, Mat. 5.23, 24.
The examination of our knowledge, is by inquiring of our hearts whether we know
1. God; that is, acknowledge him the true God, and him alone.
2. Our ſelves; that is, acknowledge our ſelves to be
1. Sinners, and that both
Originally.
Actually.
2. Accurſed ſinners, deſerving the wrath of God.
3. Burthened ſinners, weary and heavy loaden, deſiring Chriſt to refreſh us.
3. The Paſſion of Chriſt, not ſo much to talk and diſcourſe of it, as to know and apply the vertue of it.
We may examine our Faith by theſe marks
1. Whether we can from our hearts renounce our falſe ſuppoſed goodneſs, and can wholly relye upon Chriſt in the matter of our ſalvation; for this Nature cannot do.
2. Whether we have peace of conſcience ariſing from the apprehenſion of Gods love in Chriſt, and our reconciliation with him.
Again, our Faith which is the wedding garment, may be examined by theſe particulars; viz.
1. Whether we believe that Jeſus Chriſt is the Meſſias and Savior of the world.
2. That he was crucified, and ſhed his blood.
3. That the merit of his Paſſion is able to ſave ſinners.
4. That this merit is conveyed unto us in the Sacrament, being rightly adminiſtred and duly received.
In the examination of our faith, we muſt alſo enquire
1. Whether we have onelyonly a general Faith, an hiſtorical temporal Faith, or a legal Faith; none of which alone doth ſave.
2. Whether we have an Evangelical Faith in the Promiſes of the Goſpel, approving to our own hearts on true and ſound ground that they belong to us in particular, and ſo a Juſtifying Faith; without which we may not dare approach the Lords Table.
So alſo we muſt examine whether we have theſe five things required in Faith; viz.
1. A true underſtanding and knowledge of God and his will in his Word.
2. A true conſent and aſſent in the heart, that it is Gods word, and all of it moſt true.
3. A profeſſion and approbation of it.
4. An application of Chriſt upon a ſound ground to be thy Savior in particular.
5. A continual declaration of our faith, by the diligent and conſtant practice of good works.
Laſtly, we muſt examine whether we are not given too much to preſumption or deſperation; either of which are main lets and hindrances unto Faith: Then we muſt try our Faith by the marks of it:
1. Towards God, as
1. Peace of Conſcience.
2. Love towards God.
3. Hope of Salvation.
4. Conſtancy in the faith and truth of Chriſt.
5. Boldneſs to come to God.
6. Confeſſion of his truth.
7. Obedience to God and his Word.
2. Towards our Brethren; as
1. Mutual concord in Religion.
2. Brotherly love, that we can forgive, forget, do them any good, and pray for them.
3. Towards our ſelves; as
1. Patience, reſt in God, and joy in afflictions.
2. A deadly hatred of ſin.
4. Againſt ſin, the world and the Devil, conqueſt and victory.
We may know whether we have Repentance or not, by enquiring of our own hearts
1. Whether we have a godly ſorrow for ſin, whereby we are diſpleaſed with our ſelves, becauſe by ſin we have diſpleaſed God.
2. Whether there be in us a changing of the minde, and a purpoſe to forſake ſin, and ever after to pleaſe God.
3. Whether we do daily break off our ſins, and abſtain from inward practice, keeping under our corruptions and ungodly thoughts.
4. Whether we mourn for the preſent corruption of our nature.
5. Whether we have been grieved, and craved pardon for our late ſins, even ſince we were laſt partakers of the Lords Table.
In Repentance we muſt examine
1. Whether it be from the heart, in truth and uprightneſs, or onelyonly in hypocriſie.
2. Whether it be from the whole heart, or whether we uſe not double-dealing with God.
3. Whether we return from all our ſins, or onelyonly from ſome, living ſtill in our ſins.
4. Whether we repent (as we ſin) every day or no; or onelyonly for a fit, and return to our ſins again.
5. Whether we behave our ſelves uprightly both before God and men, publikely and privately; or whether we do not rather ſeem better then indeed we are, and ſo commit horrible and ſhameful ſins in ſecret.
Again, in our Repentance we muſt examine
1. Whether we have acknowledged ſin to be ſin, with the circumſtances and puniſhment thereof.
2. Whether we are truly humbled inwardly and outwardly for them.
3. Whether we have a godly ſorrow for them, which bringeth forth a circumſpect care, a clearing of our ſelves, juſt indignation, filial fear, earneſt deſire, fervent zeal, and a holy revenge.
4. Whether we do often call to God for mercy and pardon in Chriſts Name.
5. Whether we have fully purpoſed and reſolved to amend our lives, and turn unto God with the whole man: And this reſolution muſt be forthwith put in practice, and continued to our lives end, for otherwiſe we but mock God, and deceive our own ſouls.
The truth of Faith and Repentance may be known by theſe notes; viz.
1. If our faith be directed upon the right object, which is Chriſt alone.
2. If there be a hungring and thirſting after his body and blood.
3. If we have a conſtant and a ſerious purpoſe not to ſin.
4. If there follow a change in the life. The companions of Repentance are a broken and a contrite Spirit, a bitter ſoul, and oftentimes a weeping eye; but the infallible Rule to examine our Repentance, and to know whether it be true or falſe, is by obſervation of the ſubſequent courſe of our life.
Our Obedience (which is an Evangelical keeping of Gods Commandments) may be examined by the properties thereof, which are five:
1. It muſt be free, without conſtraint, Pſal. 110.3.
2. Sincere, without hypocriſie, 2 Tim. 1.5.
3. Univerſal, not to ſome, but to all the Commandments, Pſal. 119.6. Jam. 2.10.
4. Perpetual, till the hour of death, Mat. 24.13.
5. Perſonal, in regard of our perſonal calling, 1 Pet. 5.1.
The Reaſons why we muſt examine our obedience, are eſpecially theſe:
1. Diſobedience is as the ſin of Witchcraft, 1 Sam. 15.23.
2. Obedience is better then Sacrifice, 1 Sam. 15.22.
3. It is a fruit of Faith, Rom. 8.1.
4. By this examination we ſhall be moved to repent, Jer. 31.19.
5. Without it we cannot appear before God, Jer. 7.9.
Our love to our brethren may be examined by theſe ſigns:
1. If we be not overcome with evil, Rom. 12.21.
2. If we overcome evil with goodneſs, Rom. 12.21.
3. If we can pray for him, Acts 7.60.
4. If we can yield to him, Gen. 13.19.
5. If we can conceal his infirmities, Prov. 11.12, 13.
6. If we can converſe friendly with him, Gen. 34.4.
7. If we can depart ſometime from our right, Gen. 13.10.
8. If when we may, we avenge not our ſelves, 2 Sam. 19.23.
The parts of Love required of all ſuch as come to the Sacrament of the Lords Supper:
1. Gentleneſs, and not without juſt cauſe to be moved to anger.
2. Patience and long-ſuffering, when juſt cauſe of anger is offered.
3. Goodneſs, not admitting envy or the like againſt any enemy, but loving him, and being ready to forgive him.
4. Tenderneſs, and being affected with grief at the ſight of other mens miſeries.
5. Freedom from evil thoughts againſt thy Neighbor, interpreting all things to the beſt if it may be.
6. Yielding, rather then contend, from ſomething of a mans own right, as Abraham did to Lot.
7. Humbleneſs of minde, ſeeking reconciliation when offences have been.
8. Care to ſave a Neighbor from hurt, damage or hindrance in any thing appertaining to him.
9. Abſtinence from private revenge, in ſpeech or in deed, and forgiveneſs; whereof are three kinds,
1. Of revenge, when men are content to lay aſide all hatred and requital of evil.
2. Of Penalty, when being wronged they are content to put the matter up, and not proceed to puniſhment.
3. Of Judgement, when a man is willing to eſteem and judge things ill done as well done, and an enemy as a friend: The firſt of theſe three is neceſſary before the receiving of the Lords Supper.
10. Bountifulneſs towards the Poor: Our charity may be examined by looking into our own ſouls, whether we have unfainedly forgiven all the world, and can chearfully, without grudging or worldly applauſe, receive into our compaſſion the diſtreſſed: Then ought we to reflect on time paſt, whether we have taken all advantages to exerciſe our charity.
Conſider further about true examination, theſe four things; viz.
1. Who muſt examine; viz. All, every man that can.
2. What muſt be examined; viz. our ſelves, and therein
Our ſins, all, every one of them.
Our graces,
What we have attained to.
How we have increaſed them.
3. The maner how we muſt examine our ſelves; viz. by the golden Rule of Gods word.
4. The time when we muſt examine our ſelves, and that is fourfold; viz.
1. Every night and morning, Pſal. 4.
2. In time of Gods Judgements.
3. Upon our death-beds.
4. Before the Sacrament.
There are three ſorts of examiners; viz.
1. Some who examine themſelves by themſelves, following their own reaſon, ways and humors, who an hour or a day before the Sacrament, or in the very time of receiving, think of their ſins.
2. Some examine themſelves by others, and if they finde themſelves better then any, think themſelves beſt of all, at leaſt good enough; theſe periſh by their own conceit.
3. Others who impartially examine themſelves by the Rule of Gods Word, and onelyonly theſe indeed are the true examiners.
Reaſons to enforce examination before we receive the Lords Supper:
1. Without this examination we can never repent and ſo be ſaved, Rev. 2.5.
2. Otherwiſe we eat and drink unworthily, and are guilty of the body and blood of Chriſt, 1 Cor. 11.27, 28.
3. Without it we eat and drink our own damnation, being not rightly prepared.
4. Becauſe otherwiſe we are unfit to perform any ſervice to God as acceptable to him.
From this right examination enjoyned us before our approach to the Lords Table, we are taught,
1. That children are not capable of this Sacrament, 1 Cor. 11.28.
2. That ignorant perſons muſt not approach to this Table, 1 Cor. 11.24.
3. That mad people are not to be admitted to this feaſt, 1 Sam. 21.15.
4. That ſuch as intend to live in their ſins, muſt not dare to approach unto this Communion, 1 Cor. 11.27.
5. That ſuch as do not try themſelves cannot come.
6. That ſuch as do try themſelves, muſt come after tryal, and may come with much comfort.
The maner how we muſt be diſpoſed in the action of receiving; viz.
1. When we ſee the Miniſter take bread and wine, we muſt conſider the action of God, whereby he ſent Chriſt to work our Redemption.
2. When we ſee the bread broken, and the wine poured out, we muſt conſider
1. The bitter Paſſion of Chriſt for us in ſuffering.
2. Gods infinite love to us, who ſent Chriſt to redeem us his enemies.
3. Gods wrath towards us for our ſins, which nothing could ſatisfie but the death of Chriſt.
4. We muſt deteſt thoſe ſins of ours, which cauſed Chriſt thus to ſuffer.
3. When the Miniſter diſtributeth bread and wine, we muſt conſider, that as it is truly offered unto us by man, ſo Chriſt is truly offered unto us by God.
4. In receiving the bread and wine, we muſt apprehend Chriſt by faith.
5. In eating that bread and drinking that wine, we muſt apply Chriſt particularly to our ſelves, and be perſwaded, that as bread and wine is made the nouriſhment of our body, ſo Chriſts body and blood is made the nouriſhment of our ſouls.
Again, conſider theſe inward actions in the time of receiving the Lords Supper; viz.
1. We muſt remember the Paſſion of Chriſt, with the circumſtances, torments and vertue thereof: This remembrance muſt be
1. Humble, to debaſe us for what we had deſerved.
2. Effectual in us toward God, our ſelves and our Brethren.
3. Perpetual, not at the preſent time onelyonly.
4. Thankful, to magnifie the mercy of God.
2. We muſt give thanks to God for ſending Chriſt to work out our Redemption, 1 Cor. 15.57. that is, we muſt thank him by obeying him in keeping his commandments, and not by word onelyonly.
3. There muſt be a diſcerning of the Lords body; that is,
1. To conſider of the bread and wine, not as things common, as they were before, but as conſecrated to a holy uſe.
2. We muſt come hereunto as unto myſtical meat, not as to carnal.
3. We muſt feed on Chriſt by faith, as verily as we eat the viſible Signs with our bodily mouthes.
4. There muſt be an Annunciation of the death of Chriſt, that is, a ſhewing forth of the Lords death, 1 Cor. 11.26.
This duty of ſhewing forth the Lords death is twofold:
1. Partly inward, conſiſting in the inward application and godly meditation of
1. The wrath & juſtice of God againſt ſin.
2. The greatneſs of ſin, which nothing could do away but Chriſts death.
3. The mercy and love of Chriſt in dying for us.
2. Partly outward, in outward celebration and publike declaration, Rom. 10.10.
After we have received the Lords Supper, we muſt labor
1. To feel in our ſelves the hatred & death of ſin, and the entrance of grace.
2. To perform that in our life following, which we promiſed in our preparation.
3. To meditate where we have, and what we have done; which ſeals a bleſſing or a curſe.
4. To think every day of the mercy of Chriſt, and daily to render thanks and praiſe for it; which thankſgiving muſt not be onelyonly in words, but in every action of our life. Pſalms proper for thankſgiving are the 8, 23, 66, 103.
5. To expreſs our charity by Alms-giving to the Poor.
6. To uſe all care and caution not to fall into our old ſins, leſt the latter end be worſe then the beginning; and that not onelyonly for the preſent, but ever after we renew our faith and repentance.
Praiſe and thankſgiving is required as neceſſary, and as a ſpecial duty to God, when we have taſted of his bounty and loving kindeneſs, and eſpecially for Spiritual bleſſings:
1. Becauſe it is the will and pleaſure of God, who is ſo good unto us, as to require it of us, who can give him nothing elſe; and this reaſon the Apoſtle gives, 1 Theſſ. 5.17, 18.
2. Becauſe of all Sacrifices, this of praiſe and thankſgiving is the chief and principal, as well in reſpect of the enduring and continuance of it, as in reſpect of the uſe and end of it. It was in Paradice before the Fall, it was before the Flood, it was before the Law, under the Law, under the Goſpel, and ſhall continue for ever: It is performed of Men and Angels, in heaven and earth, it ſhall never end, no not when other exerciſes of our Religion ſhall ceaſe, Rev. 5.13. & 11.17.
3. Becauſe it is not onelyonly the end of the other works of Religion, but alſo the end of the works of God: It is the end of our Election, Eph. 1.5, 6. of our Creation, Prov. 16.4. of our Redemption, Luke 1.68, 74, 75. Eph. 1.3, 7. of our Juſtification, 1 Cor. 1.31. It is the end of our Sanctification, of our Salvation, and of our Glorification, to give all praiſe, all power, all honor and glory to him that ſitteth upon the Throne, and to the Lamb for evermore.
4. The worthineſs and excellency of this exerciſe is manifeſtly proved by the unwillingneſs and untowardneſs of our corrupt Nature to perform it; we are ready enough to pray for the gift, not ſo ready to praiſe the giver; fervent in asking, cold in thanksgiving.
The impediments to be removed, and the means to be uſed that we may rightly diſcern the Lords body in receiving it, are theſe; viz.
1. Carnal and natural weakneſs in the minde: The Remedies whereof
1. Endeavor to get out of our natural ſtate of life.
2. Earneſt endeavor for the Spirit of God.
3. Frequent and fervent Prayer.
2. Ignorance; the Remedies whereof are
1. A ſerious conſideration of Gods Judgements againſt it, 2 Theſſ. 1.8.
2. To ſearch the Scriptures, & to be converſant therein.
3. To have recourſe to godly Miniſters.
3. Hardneſs of heart; the Remedies whereof are
1. To avoid the occaſions, as cuſtom in ſin, carnal ſecurity, contempt of the word, and the like.
2. To let the word have admittance to us, to enter and take place in us.
3. We muſt pray unto Almighty God to ſoften our hearts.
4. We muſt take heed of the ſlights of Satan, and of the deceitfulneſs of ſin betimes.
4. An unregenerate Will; the Remedies whereof are
1. To deny & renounce our ſelves with all we have.
2. To call often upon God with fervency, to guide us by his Spirit, as we may be able to reſiſt our luſts.
5. We muſt ſhake off the cuſtom of ſinning, the ſin of unbelief and impenitency, carnal wiſdom, preſumption of our own knowledge, pride and vain-glory, forgetfulneſs of God and his word, and ſuch like.
If therefore we would come worthily to the Supper of the Lord,
1. We muſt (as hath been ſaid) try our ſelves by the Law of God, whereby cometh the knowledge of ſin, Rom. 3.20. & 7.7.
2. We muſt labor to underſtand and believe the common corruption of all mankinde, ſtanding partly in Original ſin, and partly in the fruits thereof, Rom. 3.9.
3. We muſt feel the curſe of everlaſting death due to us, Gal. 3.10.
4. We muſt learn what Covenant God hath made with us touching Grace and Mercy, that we may be raiſed up to comfort in the Son of God our Redeemer.
5. We muſt fervently deſire to be made partakers of the Lords Supper, and feel how much we ſtand in need of it.
6. We muſt conſider the correſpondent proportion between the Signs and the thing ſignified.
Unworthineſs in receiving the Lords Supper is twofold; viz.
1. Of an evil Conſcience; as when a man lives in any ſin againſt his conſcience: Take heed of this, for it is proper to the Reprobate.
2. Of infirmity; as when a man truly repents and believes, and makes conſcience of every good duty, but yet ſees and feels wants in them all, and in regard whereof himſelf unfit for the Supper; but this may not juſtly hinder from coming to this Sacrament.
So that there are two ſorts of men who receive unworthily; viz.
1. Thoſe that are not yet in Chriſt.
2. Thoſe that are within the Covenant, but yet come remiſsly and negligently.
The wicked receive in the Lords Supper,
1. The bare Signs onelyonly, as bread and wine.
2. Thoſe Signs to their condemnation, or they eat their own condemnation; that is, through incredulity and abuſing of the Sacrament to be abalienated, and repelled from Chriſt and all his benefits, and ſo to draw upon themſelves temporal and everlaſting puniſhments, except they repent.
The wicked in the uſe of the Sacrament receive nothing beſide their own condemnation, but the bare Signs onelyonly, and that for theſe Reaſons:
1. Becauſe the benefits of Chriſt are received onelyonly in the right uſe of the Sacrament.
2. Unto whom nothing is promiſed in the word, to him the Sacraments ſeal nothing.
3. Spiritual things are received by faith, which the wicked have not.
4. To be wicked, and to receive the Sacrament truly and intirely, implieth a contradiction.
The cauſes for which the wicked are ſaid to eat unto themſelves damnation; viz.
1. Becauſe they prophane the Signs, and conſequently the thing ſignified, by laying hold on thoſe things which were not inſtituted for them, but for the Diſciples of Chriſt.
2. Becauſe they prophane the Covenant and Teſtament of God, by taking to themſelves the Signs and Tokens of the Covenant, and ſo would make him the Father of the wicked.
3. Becauſe they tread under foot the blood of Chriſt, by not receiving his benefits by faith, when as they profeſs they do, and ſo mock God.
4. Becauſe they condemn themſelves by their own judgement, for they accept of this Doctrine, yet are conſcious to themſelves that they are hypocrites, and ſo condemn themſelves.
All deadneſs and hardneſs of heart muſt not keep us from the Lords Table; for it is twofold; viz.
1. Senſible, which is in Gods children, which they bewail; this may not diſcourage the Communicant from approaching the Table.
2. Inſenſible, which is a great and dangerous Judgement, and one proper to the Reprobate.
They onelyonly are to be admitted to the Supper of the Lord, who by their confeſſion and life profeſs faith and repentance; and the Reaſon is,
1. Becauſe the Church ſhould prophane Gods Covenant, if it ſhould admit unbelievers and men impenitent; for he that doth a thing, and he that conſenteth to it, are both guilty.
2. Becauſe if ſuch ſhould be admitted, the Church ſhould ſtir up the anger of God againſt her ſelf, as of whom wittingly and willingly this ſhould be committed.
The Supper of the Lord is often to be celebrated, for theſe Reaſons; viz.
1. Becauſe of the words of inſtitution.
2. Becauſe in reſpect of the end and purpoſe of the inſtitution, for it muſt be done in remembrance of Chriſt.
The Sacrament of the Lords Supper is not to be omitted, when it is adminiſtred in the Congregation whereof we are members; for they were to be cut off from the people, who neglected the Paſſover, but this Sacrament is greater then it, in two reſpects; viz.
1. This Sacrament is more clear, becauſe it doth more lively repreſent Chriſt exhibited in the fleſh, but the Paſſover onelyonly repreſented Chriſt which was to come.
2. Becauſe the mercy we are now to remember, is greater then that of the Paſſover, the one being our Redemption from Sin and Hell, the other our deliverance out of Egypt; though that was not all.
The reſemblances between the Paſſover, and the Supper of the Lord; viz.
1. As one is called the Lords Paſſover, Exod. 12.12. ſo this is called the Lords Supper, 1 Cor. 11.20.
2. God calleth the Lamb the Paſchal Lamb, becauſe the Angel in the common deſtruction paſſed over the houſes of the Iſraelites; ſo Chriſt calleth the Bread by the name of his body that was broken for us, Luke 22.19.
3. In the Paſſover the Lord ſaith, This ſhall be for a memorial, Exod. 12.14. ſo Chriſt ſaith, Do this in remembrance of me, Luke 22.19.
4. God ſaith of the Lamb, Take ye, Exod. 12.5. Chriſt ſaith of the Bread, Take ye, Mat. 26.26.
5. God ſaith of the Paſchal Lamb, Eat ye, Exod. 12.11. Chriſt ſaith of the Bread, Eat ye; of the Wine, Drink ye, &c.
Chriſt would at the laſt Supper of the Paſſover, inſtitute this his Supper, for theſe Reaſons:
1. That now an end was made of all the old Sacrifices, and he did ſubſtitute a new Sacrament which ſhould ſucceed and be obſerved, that Paſchal Sacrament being aboliſhed.
2. That the ſame thing might be ſignified, difference of time onelyonly excepted; the one ſignifying Chriſt to come and to be ſacrificed, the other come and ſacrificed.
3. That he might ſtir up in his Diſciples and in us greater attention, and marking of the cauſe for which he did inſtitute it, doing nothing before his death, but what was of moſt weight and moment.
The abſurdities following upon, and Reaſons againſt Popiſh Tranſubſtantiation of the bread into the body of Chriſt in the Supper of the Lord; ſome wherof are alſo againſt Conſubſtantiation:
1. If the bread and wine be turned into the very body and blood of Chriſt, then ſhall be no Signs in the holy Supper, and then no Sacrament, for Sacraments cannot be without viſible Signs. Thus it overthroweth the Sacrament conſiſting of two parts, a viſible Sign, and an inviſible Grace ſignified: but if bread were really the body of Chriſt, then there could be no outward Sign to repreſent the inward Grace.
2. Chriſts blood ſhould be ſeperated from his body, which can never be.
3. The body of Chriſt ſhould be infinite, and therefore he ſhould not be a very man, nor truly aſcended; for by making the body of Chriſt to be in more places then one at the ſame time, the nature of a true body is deſtroyed.
4. That then the wicked and hypocrites (as well as the godly) coming to the Supper, ſhould then receive Chriſt, and be indeed partakers of the body and blood of Chriſt, yea irrational creatures, which is horrible Blaſphemy to imagine and determine.
5. It maketh two Chriſts, one that giveth, another that is given; one at the Table, another in the mouthes and ſtomacks of the Diſciples.
6. The Apoſtle calleth it Bread oftentimes, even after conſecration, 1 Cor. 10.16. & 11.26, 27, 28. and Chriſt inſtituted this Supper before he was crucified.
7. If the body and blood of Chriſt had been really in the bread and wine, Chriſt ſhould have eaten himſelf, even his own body, and drank his own blood, and have given his dead body with his living hands.
8. This communion is common to the Fathers and us, but the Fathers could not communicate any otherwiſe with Chriſt, then by faith in the Word and Old Sacraments.
9. Chriſt is aſcended really with his body into heaven, which muſt contain him until his coming again, Acts 3.21. & 1.11. John 16.28. Matth. 26.11.
The great & wide difference between the Lords Supper and the Popiſh blaſphemous idolatrous Maſs:
1. The Supper of the Lord teſtifies to us that we have perfect forgiveneſs of all our ſins for that onelyonly Sacrifice of Chriſt, which himſelf once fully wrought on the croſs, Heb. 7.27. But in the Maſs it is denyed that the quick and the dead have remiſſion of ſins for the onelyonly Paſſion of Chriſt, except alſo Chriſt be daily offered for them by their Sacrificers.
2. The Supper of the Lord teſtifies alſo that we by the Holy Ghoſt are grafted into Chriſt, who now according to his humane Nature is onelyonly in heaven at the right hand of his Father, Heb. 1.3. and there will be worſhipped of us, John 4.21, 22, 23. But the Maſs teacheth that Chriſt is bodily under the forms of bread and wine, and therefore (ſay they) is to be worſhipped in them: So that the very foundation of the Maſs is nothing elſe then an utter denyal of that onelyonly Sacrifice and Paſſion of Chriſt Jeſus, and an accurſed Idolatry.
3. The Popiſh Maſs changeth, or rather aboliſhed the Rite inſtituted by Chriſt, for it taketh away the cup from the people, and moſt preſumptuouſly addeth many toys.
4. The Maſs transformeth the Sign into the thing ſignified, for it denyeth that there is any bread or wine remaining.
5. In the Maſs the Papiſts make other gifts to be, then which are found in the Word and Sacrament, or in the Promiſe annexed unto them; as Merit even by the work it ſelf wrought, Remiſſion of ſins for the dead, and healing of Men, Oxen, Swine and Cattel diſeaſed.
6. The Maſs is repugnant to Chriſts Prieſthood; becauſe he is onelyonly the High Prieſt who hath power to offer himſelf: yet his Unholineſs the Pope, with his companions, moſt impudently pulleth this honor to himſelf.
7. The Maſs is repugnant to the Doctrine of Grace and Juſtification, which teacheth, That in this life onelyonly is the time of obtaining favor by faith alone, for the onelyonly Merit of Chriſt; but the Papiſts neglecting faith, and rejecting Chriſts Merit, have ſubſtituted in place thereof this Idolatrous Maſs.
8. The Maſs moſt ridiculouſly imagineth that Chriſts body doth deſcend into our bodies, and there remaineth ſo long as the forms of bread and wine remain; but the Supper teacheth us, That we are made members of Chriſt by the Holy Ghoſt, and ingrafted into him.
Bread is called the Lords body, and wine his blood, for theſe Reaſons:
1. That all the faithful may acknowledge the dignity of this Sacrament.
2. That we remain not in the outward bread and wine, but be intent upon the thing ſignified.
3. That we may come with the greater devotion to this Sacrament.
4. That we may be moſt firmly aſſured, That as outwardly we are partakers of bread and wine; ſo inwardly we are partakers of Chriſt and his benefits.
Rules to be obſerved, that we may in receiving the bread & wine, rightly diſcern the Lords body:
1. Take every thing in its own nature and kinde; do not with Papiſts take the Sign for the thing ſignified, nor the earthly thing for the heavenly.
2. Uſe every one of them in the maner appointed by Chriſt, and with ſuch reverence as is due unto them.
3. Uſe them to their right ends; as
1. A commemoration of Chriſts death.
2. For a nearer communion with Chriſt.
The difference between the Lords Supper and Baptiſm:
1. In Ceremonies and Rites.
2. In the circumſtances of the inſtitution and uſe, or in the ſignification of the Ceremonies; for Baptiſm is a Sign of the Covenant entred and made between God and the faithful, the Supper is a Sign of the continuing of that Covenant: The ſame thing, that is, waſhing away of ſins by the blood of Chriſt, is ſealed both in Baptiſm and the Supper, but the maner of ſealing is diverſe, and the one is but once, the other often.
3. In Baptiſm is required confeſſion of faith and repentance in the elder ſort newly converted; in Infants it is ſufficient, if they be born in the Church: but in the Supper is added a further condition of examining himſelf, and of remembring the Lords death.
It is not abſolutely neceſſary (as ſome ſuperſtitiouſly ſuppoſe) to come faſting to this Sacrament, and that for theſe Reaſons; viz.
1. Becauſe the Paſchal Lamb was not ſo eaten.
2. Becauſe Chriſt did it after Supper.
3. Becauſe in the Primitive Church many places obſerved Chriſts time to communicate, at the evening, eſpecially at Eaſter and Whitſontide.
4. Becauſe ſome are ſo weak, that they cannot ſtay ſo long faſting.
5. Becauſe many abſtained in ſuperſtition, as thinking they eat the very body, and drink the very blood of Chriſt.
6. Becauſe our preparation ſtandeth rather in the purifying of the heart, then purging of the ſtomack.
The ends of the Lords Supper:
1. That it might be a confirmation of our faith, that is, a moſt certain teſtification of our communion with Chriſt.
2. That it might be a publike diſtinction or mark, diſcerning the Church from all other Nations and Sects, for the Lord appointed it for his Diſciples, and not for others.
3. That it might be our teſtification to Chriſt and the whole Church; which is, a publike confeſſion of our faith, and a ſolemn binding of our ſelves to thankfulneſs, and the celebration of this benefit.
4. That it might be a Bond of the Churches Aſſemblies and Meetings.
5. That it might be a Bond of mutual love and dilection; for it teſtifieth that all are made the members of Chriſt under one Head.
Laſtly, remember that the right and lawful uſe of this holy Supper conſiſteth in theſe three things eſpecially:
1. When the Rites and Ceremonies inſtituted by Chriſt, are retained and obſerved.
2. When the Rites are obſerved of thoſe perſons for whom Chriſt did inſtitute them; not for his enemies, but his Diſciples, which are the faithful.
3. When the Supper is received for the right end, which chiefly is the commemoration of the Lords death.
Hiſtory tells us, That Victor the Third, Biſhop of Rome, was poyſoned by his Sub-deacon when he took the Cup; and Henry the Seventh, Emperor of Luxelburge, was alſo poyſoned in receiving the Bread at the hands of a Monk: I hope the blaſphemous Idolaters of Rome will not preſume to ſay, That that Wine which Pope Victor drank, and that Bread which the Emperor did eat, was the very Body and the very Blood of Chriſt. Again, they who eat Chriſt in the Lords Supper, as the Fathers before his Incarnation, did eat him in Manna and the Paſchal Lamb, cannot be ſaid to eat Chriſt corporally, for at that time he was not born; now all the faithful eat Chriſt in the Lords Supper, as the Fathers before his Incarnation did eat him in Manna and the Paſchal Lamb, 1 Cor. 20.3, 4. therefore the faithful can no way be ſaid to eat Chriſt corporally: yet we hold, that the faithful in the Supper do truly receive and eat, but by the Spirit and by Faith, the very true Body of Chriſt the which was crucified for us, and ſo far forth as it was delivered up for us; and that they drink his Blood which was ſhed for us for the Remiſſion of ſins, and that indeed the Body is preſent and the Blood is preſent, but unto the Spirit and unto the inward man: for unto the Spirit, all things which he receiveth by faith, are in truth preſent according to that, That Chriſt dwelleth in our hearts by faith: And no diſtance of place can effect, that the things we receive by faith ſhould be abſent from us; even as the Sun cannot properly be ſaid to be abſent from the eyes of which it is perceived.
This is the Bread of life, this is the way
Our bleſſed Savior doth himſelf convey
Into our hungry Souls, when he combines
His Grace unto the Elemental Signs.
Make room then, purge thy Soul of every ſin,
That ſo the King of Glory may come in
With Angels food: Alas, they, when they fell,
Fell without it to our juſt portion, Hell!
Feed, but with faith, remember what it coſt,
Without thy wedding garment thou art loſt.