grace it doth the quality of that work whereby we reach unto our desired Good doth alter likewise Now fourthly wee must farther observe that between our working which is the motion towards our Good and our fruition or resting in it there is a distance or succession of time so that while we are in our estate of working we doe not enjoy God by any full reall presence or possession but only by a right of a Covenant and Promise which makes the Apostle say that in this life we live by faith and not by sight Now Promises or Covenants require to have annexed unto them Evidence and certaintie so farre as may secure the party that relyes upon them which in humane â—ontracts is done by giving our words and setting to our seales for confirmation And now lastly in as much as that Dutie on condition whereof God maketh this Promise of himselfe unto us is the work of the whole man the Evidence and Confirmation of the Promise is by God made unto the whole man likewise and to each facultie of man which it pleaseth him in mercy the rather to doe because of that dependance of our soules on the inferiour and subordinate powers and of that necessary connexion which there is betweene the inward reason and the outward senses God then presupposing ever the performance of conditions on our part doth secure hâ—s Church and give evidence for the discharge of his covenant and promise first to the soule alone by the testimony of his Spirit which is both the seale and the witnesse of Gods Covenant and secondly both to the soule and to the senses by that double bond his word written or preached and his seale visibly exhibited to the eye and taste but especially unto the taste in which objects are more really and with lesse fallibilitie united to the faculty in which there appeareth a more exquisite fruition of delight in these good things which are pleasing and lastly in which the mysticall union of the Church to its head unto the making up of one body is more naturally exprest And these seales annexed unto the word or patent of Gods Promise have been ever proposd unto the Church in all its estates and are nothing else but that which we call a Sacrament So that as the testimony of the Spirit is an invisible seale and earnest to the soule so is the Sacrament a visible seale and earnest to the sense both after a severall manner ratifying and confirming the infallible expectation of that future Reward which as well the senses as the soule shall in Gods presence really enjoy after they have fulfilled the service which God requireth CHAP. II. Sacraments are earnests and shaddowes of our expected glory made unto the senses THE Promises and word of grace with the Sacraments are all but as so many sealed Deeds to make over unto all successions of the Church so long as they continue legitimate children and observe the Lawes on their part required an infallible claime and title unto that Good which is not yet revealed unto that inheritance which is as yet laid up unto that life which is hid with God and was never yet fully opened or let shine upon the earth Even in Paradise there was a Sacrament a tree of life inded it was but there was but one whereas Adam was to eat of all the fruits in the Garden He was there but to taste sometimes of life it was not to bee his perpetuall and only food We read of a Tree of life in the beginning of the Bible and of a tree of life in the end too that was in Adams Paradise on earth this in Saint Iohns Paradise in heaven But that did beare but the first fruits of life the earnest of an after fulnesse This bare life in abundance for it bare twelve manner of fruits and that every moneth which shewes both the compleatnesse and eternity of that glory which wee expect And as the Tree of Paradise was but a Sacrament of life in heaven so Paradise it selfe was but a Sacrament of heaven Certainly Adam was placed amongst the dark and shady trees of the Garden that he might in an Embleme acknowledge that he was as yet but in the shadow of life the substance whereof he was elsewhere to receive Even when the Church was pure it was not perfect it had an age of infancy when it had a state of innocence Glory was not communicated unto Adam himselfe without the vaile of a Sacrament the light of God did not shine on Paradise with a spreading and immediate ray even there it was mixed with shadowes and represented only in a Sacramentall reflex not in its owne direct and proper brightnesse The Israelites in the wildernesse had light indeed but it was in a cloud and they had the presence of God in the Ark but it was under severall coverings and they had the light of God shining on the face of Moses but it was under the vaile and Moses himselfe did see God but it was in a cloud so uncapable is the Church while encompassed with a body of sinne to see the lustre of that glory which is expected Certainly as the Sonne of God did admirably humble himselfe in his hypostaticall union unto a visible flesh so doth he still with equall wonder and lowlinesse humble himselfe in a Sacramentall union unto visible Elements Strange it is that that mercy which is so wonderfull that the Angels desire to look into it so unconceiveable as that it hath not entred into the thought of man of such height and lenghth and breadth and depth as passeth knowledge should yet be made the object of our lowest faculties That that which is hid from the wise and prudent in mans little world his mind and spirit should bee revealed unto the babes his senses It were almost a contradiction in any thing save Gods mercy to bee so deep as that no thought can fadome it and yet so obvious that each eye may see it Handle mee and see for a spirituall substance hath not flesh was sometimes the argument of Christ and yet handle and see take and eat for a spirituall grace is conveyed by flesh is the Sacrament of Christ. So humble is his mercy that since we cannot raise our understandings to the comprehension of divine mysteries he will bring downe and submit those mysteries to the apprehension of our senses Hereafter our bodies shall be over-clothed with a spirituall glory by a reall union unto Christ in his kingdome mean time that spirituall glory which wee grone after is here over-clothed with weak and visible elements by a Sacramentall union at his Table Then shall sense be exalted and made a fit subject of glory here is glory humbled and made a fit object of sense Then shall wee see as wee are seen face to face here wee see but as in glasse darkly in the glasse of the creature in the glasse of the word
spatious and great roome and so it should bee for it was a great Supper the Supper of a King The Disciples were then the type representative of the whole Catholick Church which was now by them to be begotten unto God and therfore the Chamber must needs be a resemblance and Modell of the whole world throughout which the sound of Christs name and the memory of his passion should in his Supper be celebrated untill the end of all things and then no marvell if it were a great Chamber Lastly it was ready spread fitted trimmed and prepared So sacred a mysterie as this may not be exhibited in an unfitted or uncleane place much lesse received into a corrupt and unprepared soule The body of Christ was never to see corruption and therefore it will never be mix'd with corruption It lay first in a cleane womb it was after buried in a virgin Sepulcher it then was taken into the brightest heavens and it still resides in molten and purifide hearts He that had the purity of a Dove will never take up the loding of a Crow Here then we see from these circumstances with what reverence and preparation with what affection and high esteeme we should receive these sacred mysteries The gift of a dying friend though of contemptible value is yet greatly prized for the memory of the donor for though the thing it selfe be small yet is it the pledge of a great love The words of a dying man though formerly vile and vaine are for the most part serious and grave how much more pretious was the gift of Christ who is the Almoner of Almighty God and whose only businesse it was to give gifts unto men how much more sacred were his last words who all his life time spake as never man spake The very presence of a dying man estamps on the mind an affection of feare and awe much more should the words and gifts of him who was dead and is alive againe Certainly he hath a flinty soule whom love as strong as death and death the work of that love cannot melt into a sympathie of affection In summe the Time of this Sacrament was a time of passion let not us be stupid it was a time of passeover let not our soules be unsprinkled it was a time of unleavened bread let not our doctrine of it be adulterated with the leaven of heresie not our soules in receiving tainted with the leaven of malice it was the time of betraying Christ let not our hands againe play the Iudas by delivering him unto jewish and sinfull soules which will crucifie againe unto themselves the Lord of glory let not us take that pretious blood into our hands rather to shed it than to drink it and by receiving the body of Christ unworthily make it as the sop was to Iudas even an harbenger to provide roome for Satan Againe the place of the Sacrament was a high Roome let not our soules lie sinking in a dungeon of sin it was a great roome let not our soules be straightned in the entertaining of Christ it was a trimmed roome let not oursoules be sluttish and uncleane when then the King of glory should enter in but as the Author of those mysteries was holy by a fulnesse of grace the elements holy by his blessing the tyme holy by his ordination and the place holy by his presence so let us by the receiving of them bee transformed as it were into their nature and bee holy by that union unto Christ of which they are as well the instrumentall meanes whereby it is increased as the seales and pledges whereby it is confirm'd CHAP. VII Of the matter of the Lords Supper Bread and Wine with their Analogie unto Christ. WEE have considered the Author or efficient of this Sacrament and those circumstances which were annexed unto its Institution we may now a little consider the essentiall parts of it and first the elements or matter of which it conconsisteth consecrated bread wine it neither stood with the outwad poverrty of Christ nor with the benefit of the Church to institute such sumptuous and gaudy elements as might possesse too much the sense of the beholder and too little resemble the quality of the Saviour And therefore he choose his Sacraments rather for the fitnesse than the beauty of them as respecting more the end than the splendor or riches of his Table and intended rather to manifest his divine power in altering poore elements unto a pretious use than to exhibit any carnall pompe in such delicious fare as did not agree with the spiritualnesse of his Kingdome Though he be contented out of tendernesse toward our weaknesse to stoop unto our senses yet he will not cocker them as in his reall and naturall body so in his representative the Sacrament a sensuall or carnall eye sees not either forme or beauty for which it may bee desired Pictures ought to resemble their originalls and the Sacrament wee know is the picture or type of him who was a man of sorrow and this picture was drawne when the day of Gods fierce wrath was upon him and can we then expect from it any satisfaction or pleasure to the senses this body was naked on the Crosse it were incongruous to have the Sacrament of it pompous on the Table As it was the will of the Father which Christ both glorifies and admires to reveale unto babes what hee hath hidden from the wise so is it here his wisedome to communicate by the meanest Instruments what he hath denied unto the choisest delicates to feed his Daniels rather with poâ—lse than with all the dainties on the Kings table And if we observe it divine miracles take ever the poorest meanest subjects to manifest themselves on If he want an army to protect his Church flies frogs and catterpillers and lamps and pitchers c. shall be the strongest souldiers and weapons he useth the lame and the blind the dumb and the dead water clay these are materialls for his power even where thou seest the instruments of God weakest there expect and admire the more abundant manifestation of his greatnesse wisedome undervalue not then the Bread and Wine in this holy Sacrament which doe better resemble the benefits of Christ crucified than any other the choisest delicateâ— Bread and Wine the element is double to encrease the comfort of the faithfull that by two things wherin it is impossible for God to deceive wee might have strong consolation who have laid hold upon him The dreame is doubled said Iosâ—ph to Pharoah because the thing is certaine and surely here the element is doubled too that the grace may be the more certaine No marvell then if those men who deny unto the people the certainty of grace deny unto them likewise these double elements so fit is it that they which preached but a halfe comfort should administer
immediately respect the temporall deliverance of that People out of Egypt by the sprinkling of their doores with blood which was it selfe but a shadow of our freedome from Satan so that their Sacrament was but the Type of a Type and therefore must needs have so much the weaker and more obscure reference unto Christ even as those draughts doe lesse resemble the face of a man which are taken from a former piece or that light the brightnesse of its originall which shines weakly through a second or third reflexion Besides this small light which shined from the Passeover on the people of the Iewes and by which they were something though darkly enabled to behold Christ was but like the light in a house or family which could not shine beyond the narrow compasse of that small people and therefore it was to bee eaten in such a family to signifie as I conceive that the Church was then but as a handfull or houshold in respect of that fulnesse of the Gentiles which was to follow Now then the Church being to enlarge its borders and to bee coextended with the World it stood in need of a greater light even that Sunne of Righteousnesse who was now to be as well the light to lighten the Gentiles as he had beene formerly the Glory of his People Israel And therefore we may observe that this second Sacrament was not to bee eaten in a private separated Family but the Church was to come together and to stay one for another that in the confluence of the People and the publikenesse of the action the encrease and amplitude of the Church might be expressed Besides the Gentiles were uninterested in that temporall Deliverance of the Iewes from Pharaoh it being a particular and nationall benefit and therefore the commemoration thereof in the Paschall Lambe could not by them who in the loines of their ancestours had not beene there delivered be literally and with reflexion on themselves celebrated Requisite therefore in this respect also it was in as much as the partition wall was broken downe and both Iew and Gentile were incorporated into one head that nationall and particular relations ceasing such a Sacrament might bee reinstituted wherein the universall restoring of all mankinde might bee represented And certainely for a man at mid-day to shut his windowes from the communion of the generall light and to use onely private lampes of his owne as it is towards men madnesse so it is impiety and Schisme in Religion There is betweene the Gospell and the Legall Ceremonies as I observed the same proportion of difference as is betweene houshold Tapers and the common Sun-shine as in regard of the amplitude of their light and of the extent of their light so in the duration of it likewise for as Lampes within a small time doe of themselves expire and perish whereas the light of the Sunne doth never waste it selfe even so Iewish rites were by Gods institution perishable and temporary during that infancy of the Church wherein it was not able to looke on a brighter object but when in the fulnesse of time the Church was growne unto a firmer sense then in the death of Christ did those Types likewise die and were together with the sinnes of the World cancelled upon the Crosse. Amongst the Persians it was a solemne observation to nullifie for a time the force of their Lawes and to extinguish those fires which they were wont idolatrously to adore upon the death of their King as if by him both their policy and Religion had beene animated even so at the death of our blessed Saviour were all those Legall Ordinances those holy fires which were wont to send up the sweet savour of incense and sacrifices unto heaven abolished he who before had substituted them in his roome and by an effectuall influence from himselfe made them temporary instruments of that propitiation which it was impossible for them in their owne natures to have effected being himselfe come to finish that worke which was by them onely foreshadowed but not begunne much lesse accomplished CHAP. XV. The last End of this holy Sacrament namely the Celebration and Memory of Christs Death A briefe Collection of all the benefits which are by his Death conveyed on the Church The Question touching the quality of temporall Punishments stated THe last and most expresse End of this holy Sacrament is to celebrate the Memory of Christs Death and Passion which was that unvaluable price of our double Redemption Redemption from Hell and Redemption unto Glory Great Deliverances as they have mooved the Church unto anniversary celebrations of them which Christ himselfe hath beene pleased to honour with his owne Presence so have they drawne even heathen men also not onely to solemnize the Festivals and deifie the memories of those unto whose inventions they owed the good things which they enjoy but farther to honour even brute creatures themselves with solemne triumphs and memorials nay beasts have not beene forgetfull of those unto whom they owe any way their life and safety how much more then doth it become Christians to celebrate with an eternall memory the Author of their Redemption a worke beyond all that ever the Sunne saw yea a worke whose lustre darkened the Sunne it selfe and which the Angels cannot comprehend matters circumstantiall as Time and Place and matters Typicall and representative as Ceremonies Sacrifices and Sacraments as they receive their particular advancement and sanctification from those workes which they immediately respect so are they not by us to be solemnely celebrated without continued memories of those workes which doe so dignifie them All places naturally being but severall parcels of the same common aire and earth are of an equall worth But when it pleaseth God in any place to bestow a more especiall ray of his Presence and to sanctifie any Temple unto his owne service as it is then by that extraordinary Presence of his made a holy and consecrated Place so are wee when wee enter into it to looke unto our feete to pull off our shooes to have an eye unto him that filleth it with his Presence or otherwise if wee enter into it as into a common place wee shall offer nothing but the sacrifice of fooles All Times are naturally equall as being distinguished by the same constant and uniforme motion of the heavens yet notwithstanding when God shall by any notable and extraordinary worke of his honour and sanctifie some certaine daies as hee did the Jewish Sabbath with respect to the Creation and our Lords day by raising up Christ from the dead as they are by this wonderfull worke of his severed from the ranke of common times so are wee ever when wee come unto them not to passe them over without the memory of that worke which had so advanced them otherwise to solemnize a day without reference unto the cause of its
uncleane things as being in the neerest disposition to rottennes and putrefaction will never smell any sweete savor in such services What have I to doe saith God with your Sacrifices and my soule hateth your new Moones and your appointed feasts My Sacrifices and my Sabboths they were by originall institution but your carnall observance of them hath made them yours Even the Heathen Idols themselves did require rather the truth of an inward then the pompe of an outward worship and therefore they forbad all profane people any accesse to their services And God certainly will not be content with lesse then the Divill Sixtly in that by these frequent ceremonies we are led unto the celebration of Christs death and the benefits thereby arising unto mankinde we may hence observe the naturall deadnes and stupidity of mans memory in the things of his salvation It is a wonder how a man should forget his Redeemer that ransomed him with the price of his owne bloud to whom he oweth whatsoever he either is or hath him whom each good thing we injoy leadeth unto to the acknowledgment of Looke where we will he is still not onely in us but before us The wisdome of our minds the goodness of our natures the purposes of our wills and desires the calmenes of our consciences the hope and expectation of our soules and bodies the liberty from law and sinne what ever it is in or about us which we either know or admire or enjoy or expect he is the Treasury whence they were taken the fulnes whence they were received the head which transferreth the hand which bestoweth them we are on all sides compassed and even hedged in with his blessings so that in this sense we may acknowledge a kind of ubiquity of Christs body in as much as it is every where even visible and palpable in those benefits which flow from it And yet we like men that looke on the River Nilus and gaze wonderously on the Streames remaine still ignorant of the head and Originall from whence they issue Thus as there is betweene bloud and Poyson such a naturall antipathy as makes them to shrinke in and retire at the presence of each other so though each good thing we enjoy serve to present that pretious blood which was the price of it unto our soules yet there is in us so much venome of sinne as makes us still to remove our thoughts from so pure an object As in the knowledge of things many men are of so narrow understandings that they are not able to raise them unto consideration of the causes of such things whose effects they are haply better acquainted with then wiser men it being the worke of a discursive head to discover the secret knittings obscure dependances of naturall things on each other so in matters of practice in Divinity many men commonly are so fastned unto the present goods which they enjoy and so full with them that they either have noe roome or noe leisure or rather indeed no power nor will to lift up their minds from the streames unto the Fountaine or by a holy logick to resolve them into the death of Christ from whence if they issue not they are but fallacies and sophisticall good things and what ever happines we expect in or from them will prove a non sequitur at the last Remember and know CHRIST indeed such men may and do in some sort sometimes to dishonor him at best but to discourse of him But as the Phylosopher speakes of intemperate men who sin not out of a full purpose uncontroled swinge of vitious resolutions but with checks of judgement and reluctancy of reason that they are but halfe vitious which yet is indeed but an halfe-truth So certainly they who though they doe not quite forget Christ or cast him behinde their backe doe yet remember him onely with a speculative contemplation of the nature and generall efficacy of his death without particular application of it unto their owne persons and practices have but a halfe and halting knowledge of him Certainely a meere Schoole-man who is able exactly to dispute of Christ and his passion is as farre from the length and breadth and depth and heigth of Christ crucified from the requisite dimensions of a Christian as a meere Surveiour or Architect who hath onely the practise of measuring land or timber is from the learning of a Geometrician For as Mathematicks being a speculative Science cannot possibly bee compris'd in the narrow compasse of a practicall Art so neither can the knowledge of Christ being a saving and practick knowledge be compleat when it floats only in the discourses of a speculative braine And therefore Christ at the last day will say unto many men who thought themselves great Clerks and of his neere acquaintance even such as did preach him and doe wonders in his name that hee never knew them and that is an argument that they likewise never knew him neither For as no man can see the Sunne but by the benefit of that light which from the Sunne shineth on him so no man can know Christ but those on whom Christ first shineth and whom he vouch safeth to know Mary Magdalen could not say Rabboni to Christ till Christ first had said Mary to her And therefore that we may not faile to remēber Christ aright it pleaseth him to institute this holy Sacrament as the image of his crucified body whereby wee might as truely have Christs death presented unto us as if he had beene crucified before our eyes Secondly we see here who they are who in the Sacrament receive Christ even such as remember his death with a recognition of faith thankefulnesse and obedience Others receive onely the Elements but not the Sacrament As when the King seales a pardon to a condemned malefactour the messenger that is sent with it receives nothing from the King but paper written and sealed but the malefactor unto whom onely it is a gift receives it as it were a resurrection Certainely there is a staffe as well of Sacramentall as of common bread the staffe of common bread is the blessing of the Lord the staffe of the Sacramentall is the body of the Lord and as the wicked which never looke up in thankfulnes unto God doe often receive the bread without the blessing so here the element without the body they receive indeed as it is fit uncleane Birds should doe nothing but the carcasse of a Sacrament the body of Christ being the soule of the Bread and his bloud the life of the Wine His body is not now any more capable of dishonour it is a glorified body and therefore will not enter into an earthy and uncleane soule As it is corporally in Heaven so it will be spiritually and sacramentally in noe place but a heavenly soule Thinke not that thou hast received Christ till thou hast effectually remembred seriously meditated and been religiously affected and inflamed
supererogation as I conceive and over performance of such duties as are not so visibly repugnant to my personall corruptions Doe the beames of the Sunne of righteousnesse shining on my soule illighten me with his truth and with his power sway me unto all good Am I heartily affected with all the conditions of Gods Church to mourne or to rejoyce with it even at such times when mine owne particular estate would frame me unto affections of a contrary temper Have I free use of all my spirituall senses to see the light of God to heare his Word to taste his mercies to feele with much tendernes all the wounds and pressures of sinne Doe I love all divine truth not so much because proportionable unto my desires but because conformable unto God Am I resolv'd in all estates to relie on Gods mercy and providence though He should kill me to trust in him Doe I wholy renounce all trust in mine owne worthines or in any concurrences of mine owne naturally towards God Doe I not build eyther my hopes or feares upon the faces of men nor make eyther them or my selfe the rule or end of my desires finally doe I endeavour a universall obedience unto Gods Law in all the whole latitude and extent of it not indulging to my selfe liberty in any knowne sinne Is not my obedience mercenary and hypocriticall but spirituall and sincere Do I not swallow gnats nor stumble at straws not dispense with my selfe for the least of sinns for irregular thoughts for occasions of offence for appearances of evill for the motions of concupiscence for idle words and vaine conversation and whatsover is in the lowest degree forbidden And though in any or all these I may be sometimes overtaken as who is it that can say I have washed my hands in innocency I am cleane from my sinnes Doe I yet relent for it strive and resolue against it in a word doth not mine owne heart condemne me of selfe-deceite of hypocrisie of halting and dissembling in Gods service Then may I safely conclude that I have partaked of the saving efficacy of Faith and am fitly qualified to partake of these holy mysteries whereby this good worke of Faith begun in me may bee strengthned and more perfected against the day of the Lord Jesus In the receiving of which we must use all both inward and outward reverence secret elevations of spirit and comfortable thoughts touching the mercies of God in Christ touching the qualities and benefits of his passion and of our sinnes that caused it and Lastly for the course of our life after wee must pitch upon a constant resolution to abandon all sinne and to keepe a strict hand over all our wayes least turning againe with the Swine to the mire that which should bee the badge of our honor prove the Character of our shame The Persians had a festivall time one day in the yeere which they cald Vitiorum interitum wherein they slew all Serpents and venemous creatures and after that till the revolution of that same day suffred them to swarme againe as fast as ever If we thinke in that manner to destroy our sins and onely one day in the yeere when we celebrate this holy Festivall the evill spirit may hapily depart for a day in policie but surely he will turne againe with seven other spirits make the end of that man worse then his beginning But that ground which drinketh in the raine which commeth of upon it and what raine comparable to a showre of Christs bloud in the Sacrament and bringeth forth herbs meete for the use of him that dressed it receiveth blessings from God A Cup of Blessing heere but Rivers of Blessednesse hereafter in that Paradise which is above where Hee who is in this life the Obiect of our Faith and Hope shall bee the End and Reward of them both for ever FINIS A Summary of the severall Chapters contained in this Booke Chap. 1. MAns Being to be imployed in working that working is directed unto some good which is God that good a free and voluntary reward which we here enjoy onely in the right of a promise the scale of which promise is a Sacrament pag. 1. Chap. 2. Sacraments are earnests and shadowes of our expected glory made unto the senses p. 6. Chap. 3. Inferences of practise from the former observations p. 10. Chap. 4. Whence Sacraments derive their valew and being namely from the Author that instituted them p. 15. Chap. 5. Inferences of practise from the Authour of this Sacrament p. 19. Chap. 6. Of the Circumstances of the institution namely the time and place p. 24. Chap. 7. Of the matter of the Lords Supper Bread and Wine with their Analogy unto Christ. pag. 32. Chap. 8. Practicall inferences from the materialls of the Lords Supper p. 40. Ch. 9. Of the Analogy and proportion betweene the holy actions used by Christ in this Sacrament and Christ himselfe who is the substance of it p. 45. Ch. 10. Of the fourth action with the reasons why the Sacrament is to be eaten and drunken p. 53. Chap. 11. Of other reasons why the Sacrament is eaten and drunken and of the manner of our union and incorporation into Christ. p. 60. Chap. 12. Inferences of Practise from the consideration of the former actions p. 72 Chap. 13. Of the two first ends or effects of the Sacrament namely the exhibition of Christ to the Church and the union of the Church to Christ. Of the reall Presence p. 81. Chap. 14. Of three other ends of this holy Sacrament the fellowship or union of the faithfull the obsignation of the Covenant of Grace and the abrogation of the Passeover p. 102. Chap. 15. The last end of this holy Sacrament namely the Celebration and memory of Christs death A briefe collection of all the benâ—fits which are by his death conveyed on the Church The question touching the quallity of temporall punishments stated p. 116. Chap. 16. Of the manner after which wee are to celebrate the memory of Christs passion p. 137. Chap. 17. Inferences of practise from the severall ends of this holy Sacrament p. 148 Chap. 18. Of the subject who may with best benefit receive the holy Sacrament with the necessary qualification thereunto of the necessity of due preparation p. 170. Chap. 19. Of the forme or manner of examination required which is touching the maine qualification of a worthy receiver faith The demonstration whereof is made first from the causes secondly from the nature of it p. 185. Chap. 20. Of the third and last meanes for the triall and demonstration of Faith namely from effects or properties thereof p. 224. FINIS Perlegi eruditum hunc de S. Eucharistiâ Tractatum dignumquè judico qui typis mandetur R. P. Episâ— Lond. Capell domest April 7. 1638. Tho. Wykes Errata PAg 3. Lin. 18. for naucals r. naturalls p. 21. l. 9. for confounders r. cofounders p. 55. l. 18. for concerne r. preserve p. 82. for poted r.