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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10898	A treatise of the two sacraments of the Gospell: baptisme and the Supper of the Lord Divided into two parts. The first treating of the doctrine and nature of the sacraments in generall, and of these two in speciall; together with the circumstances attending them. The second containing the manner of our due preparation to the receiving of the Supper of the Lord; as also, of our behaviour in and after the same. Whereunto is annexed an appendix, shewing; first, how a Christian may finde his preparation to the Supper sweete and easie: secondly, the causes why the sacrament is so unworthily received by the worst; and so fruitefly by the better sort: with the remedies to avoyd them both. By D.R. B. of Divin. minister of the Gospell.	D. R. (Daniel Rogers), 1573-1652.	1633 (1633)	STC 21169; ESTC S112046	376,405	453

than no where what better proofe of the Lord Iesus at his best than this that he is offered to thee in no lesse mysticall union for the end of a more mysticall one I meane as united to poore bread and wine that he might also unite himselfe in the whole grace of his Sacrifice to thy soule and body What better und easier conveiance couldst thou wish than this for so feeble and weake a spirit as thine is When once that people which followed Christ sitting upon an Asse Colt and riding as a King to Ierusalem cryed Hosanna and sayd Blessed be he that commeth in the name of the Lord Thinke we not that they saw Christ at the best Why did they else except they had beheld his spiritual Kingdome cut downe Palmes and strew them in the way stripping themselves of their garments to set him thereon Surely they were not so offended at the meanenesse of his palfrey and basenesse of the outside but they saw in this his riding a cleere representation of his glorious grace and the Maiesty of his person So shouldst thou in this union of Christ with base crummes of bread or drops of wine behold a more spirituall presence of Christ who careth not for such creatures but for thy soule and being farre from stumbling at the basenesse of the Asse or Elements raise up thy soule to a more heavenly sense of the Lord Iesus comming into thy heart and spirit bringing thee to God and uniting thee to the fountaine of thy blessednesse in a farre closer manner than ever Adam was And is not this union the Lord Iesus at his best yes verily From this Sacramentall union proceeds that exhibitive nature of Sacraments carrying the Lord Iesus into the soule of all the elect that communicate For to what end is union Sacramentall save that the Sacraments being thus possessed of the Lord Iesus mystically in them might exhibite to all and effectually carry into the bosomes of the elect the power of this Lord Iesus and convey as Vessells channelles and Pipes that grace which they containe I doe not meane that by vertue of the worke wrought or by the force of Divine institution there is any naturall holinesse put into them or magicall power of inchantment to take hold of the soule No in no wise for how many thousands are there both young and old who after the enjoying of the Sacraments doe put most woefull barres in their owne way that the power of Sacramentall union might never come at them So that when the Covenant comes to bee dispenced unto them they fare as persons utterly disabled to receive it Nay neither dare I thinke that by vertue hereof it s of absolute necessity that all Elect Infants must receive conversion of grace just in the act of their Baptizing for what were this but to ascribe more to the Seale than to the Covenant yea to invert their order and to ascribe greater power to an ordinance under which they walke 20 30 40. yeeres carelesly without discovery of any grace at all rather than to the lively power of the Covenant preached and working from that time forth an apparant change So that although in charity I am bound to thinke no other save that all such as receive Sacraments duely concurre with the grace of the Spirit for future improvement Yet to tye the Lords hands behind him and to make the Lord of Sacraments to become their underling as if hee had put himselfe out of Authority and office wholly to be subject to his Sacrament what indignity were it for the ordainer No not so But so farre so often and where it shall seeme good to himselfe to make use of his Sacrament for the good of his Elect for whose good they serve there doubtlesse these Ordinances doe both present and conferre the grace which is put into them Else to what end should they have it except they might convey it Now summe up all and answere Is not the exhibitive power of the Sacrament the Lord Iesus at his best Is not a reall tender better than a bare signe or a promise onely without performance He that promiseth an hundred pounds to lend or give to his poore friend and presently tenders the money that he might be before hand doth he not lend or give at the best Nay more than this not the Sacraments onely are thus exhibitive of Christ to the soule But by vertue of the union I have spoken of the Lord Iesus himselfe is there present where his institution is duely observed to be the Baptizer of his members and to be the steward and nourisher of his family that is to bestow himselfe upon the soule Touching Baptisme first true it is That our Lord Iesus himselfe never baptised any outwardly howbeit as then so much more now being ascended he it is who in the outward Baptisme of the Minister doth give gifts unto men and doth still baptise all his with the holy Ghost and fire A poore sinfull man doth what he can doe but further he cannot goe He dives the infant into holdes it in and receives it out againe from the water baptising it in the name of the sacred Trinity But this our great Baptist he is all in all for the doing of the worke It is he who casts in the salt of his divine healing power into corrupt and of themselves accursed creatures and Element and element he removes the curse death and barrennes of the waters utterly unable to engender he takes off their base uncomelinesse he darts and plants in them the efficacy of his owne death and resurrection both for merit of pardon and of holines he sanctifies clenses them that they may become hallowed and purging instruments And as a planter takes the sien of the Apple-tree and pitches it into a Crabtree stock so the Lord Iesus takes the pretious sien of his owne Righteousnesse the Power of his owne death and grave the strength of his resurrection and exalting and pitches both into water so that water becomes Christ-water Christs death and life so that the soule is washt with the one as the body with the other The soule by faith in the covenant feele her descent into the water to become a spirit of diving her into the laver and blood and grave of the Lord Iesus her being under the water to become the spirit brooding and fructifying the water to become a seede of life abiding in the wombe of the soule to regenerate it to the life of Christ Her arising up from the water to become a spirit of Resurrection as Peter excellently speakes 1 Epist cap. 3. verse 21. and a baptising of the soule with the activity and raising of her up with Christ from her death grave basenesse and misery unto immortality and glory Yea in all three the soule feeles the power of a new and omnipotent creation of her to God ingrafting her in God never to be pulled from him any more as at first And as the

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

know what a promise is what saying faith in a promise is what the Spirit of the Lord Iesus is which is the worker of this faith Answer 4 Fourthly the promise depending upon the Merit and Satisfaction made to justice without which God should be a lyar in promising to be reconciled to the soule most necessary it is and that above all other things that a man know who it is who hath satisfied the justice of God the angry judge what the Lord Iesus is both in his obedience and death how by vertue of both the Father having accepted a ransome from his Sonne offereth most freely and faithfully the fruit of it to a sinfull wretch Answer 5 Fifthly this reconciliation presupposing an estate of enmity and wrath necessary it is that the soule know by what meane wrath is discovered to belong by nature to every soule And that is the Law of God Also by what meanes the Law brings the soule to stand seaz'd before God as guilty of this wrath and that so as it may bee plunged into utter woe by it in respect of any ability of it selfe to wade out Answer 6 Sixtly because wrath in God and enimity in us presupposing in us some cause by which we contracted it which is sinne needefull it is that the soule know what it is and how it came upon us by whose sinne and what viz. The Rebellion of Adam and how that becomes setled upon us how unavoidable it is and what a staine and guilt it hath brought upon all flesh none excepted Answer 7 Lastly least it should be thought that God made man thus corrupt to damne him its necessary to know man was not made thus sinfull and cursed at the first but created in integrities of nature in all the parts and in the Image of purenesse and holinesse even his who made him and so should hee and wee have continued to this day had not wee wilfully forsaken and defaced it by revolt from God Conclusion of the answer By this draught of the truth of God its apparent upon what principles the Sacrament and the knowledg of it depends viz. immediatly upon the knowledge of the meanes of salvation next upon the knowing of the state of regeneration next upon the knowing of the worke of faith and a promise next upon a satisfaction and the Lord Iesus the worker of it next upon the worke of the Law convincing of the curse next upon the knowledge of sinne next upon the knowledge of creation I goe backward that the simplest may understand the coherence so that by this cheine of doctrine the last linkes whereof that is creation and the fall are the first in order and so downeward every one may see that a meere receiver is not onely to know the nature and use of the Supper But of sinne of the Law of pardon Christ and the new creature without which a Sacrament severally considered is a meare shred an Idoll an object of blinde devotion To apply what I have sayd both negatively and affirmatively Application of it This I sayd That although in all these seaven som-what there is which every receiver comprehends not fully yet the substance of truth in generall is to bee knowne by him except he will come to he knowes not what nor why For example Perhaps some poore soule distinguishes not the meanes of Salvation one from another Publicke private ordinary extraordinary in the name and nature of each one yet its necessary that he know the Supper to bee a meane of Gods ordeining for his growing in grace So againe perhaps every one cannot distinguish betweene the habite of a New creature and the operations of holinesse issuing thence yet its necessary that hee know all Gods people must be holy Say againe All cannot tell how many kinds of faith there are By what steps faith is wrought What is conteined in a promise What Christ hath in speciall obey'd in or suffered what the severall workes of the Law are how many kindes of sinne there bee and by what meanes Adams is derived to us yet necessary it is that he be convinced of all these in their natures generally and finde them wought in himselfe particularly And surely if none may receive at all save he who is in the state of grace needes it must follow that the lesser must bee where the greater must be I meane that knowledge there must bee of all these where faith must be to give a man his speciall portion in them Howbeit because now wee are about the triall of knowledge apart from the other and doubtlesse many both ministers and people teach and heare this point of knowledge as a thing sufficient to enable a Receiver though I abhorre their opinion as shall appeare in the sequele yet I would by this I have sayd stoppe the mouth of any such as dreame of a knowledge which is not competent to salvation Sure it is a knowledge incompetent for salvation cannot bee competent for the Supper A demand Some might here perhaps aske how they might bee directed to know these points soundly to wit of the Supper and Sacraments and all Those doctrines which they depend upon Answere I answere that belongs not to this chapter but the Reader shall finde them all handled in my Practicall Catechisme at large and briefly toucht in the second Chapter of this second Treatise And the doctrine of the Sacraments especially the Supper is handled at large in the former Treatise the three last Chapters to which I send the Reader with this caution That I handle these things at large here and there not to the end that my booke should never come into their hands save when they come to the Sacrament for to what purpose were that but that they duly exercise themselves in reading of the whole That noting those especiall things whi●h they most neede in the matter of knowledge and tryall they may be able to turne to them and make use of them familiarly when they come to the Supper I should now come to the third branch how a man may try himselfe about this knowledge But I consider that this will better come in in the use of exhortation I will referre it therefore to that place and being the breefer in other uses insist somewhat more fully in that Vses 1 First then let this doctrine teach us to abhorre the wofull superstition of Popish Sacraments and the wofull ignorance of Popish Receivers Exhortation with confutation who not onely in practise but even in doctrine maintaine ignorance to be the mother of devotion and so hatch in their bosomes all ignorant ones as principall members of their cursed Synagogue And to say truth their sacrifice of the Masse being it selfe a masse of confusion having no colour of bottome out of the word who but the blind are meete for it Who but the deceived as willing to be led by blind guides as they are to leade them would endure a Sacrament in an