shew forth such an Heavenly light of holinesse puritie majesty authority efficacy mercy wisedome comfort perfection in one word such an unsearchable Treasurie of internall mysteries as that now the soule is as fully able by the native light of the Scriptures to distinguish their Divine originall and authenticalnesse from any other meere humane writings as the eye is to observe the difference betweene a beame of the Sunne and a blaze of a Candle The second question is how the Soule comes to bee setled in this perswasion that the goodnesse of these truths founded on the Authority of God doe particularly belong unto it Whereunto I answere in one word That this ariseth from a two-fold Testimonie grounded upon a preceding worke of Gods Spirit For first the Spirit of God putteth his feare into the hearts of his servants and purgeth their consciences by applying the bloud of Christ unto them from dead workes wish affections strongly and very sensibly altering the constitution of the minde must needs notably manifest themselves unto the soule when by any reflex act shee shall set her selfe to looke inward upon her owne operations This being thus wrought by the grace of God thereupon there ensueth a twofold Testimonie The first of a mans owne spirit as wee see in the examples of Iob David Hezekiah Nehemiah Saul and others namely That hee desireth to feare Gods name to keepe a conscience void of offence to walke in all integrity towards God and men from which and the like personall qualifications arise joy in the holy-Ghost peace of conscience and experience of sweetnes in the fellowship with the Father and his Sonne Secondly the Testimony of the holy Spirit bearing witnes to the sincerity of those affections and to the evidence and truth of those perswasions which himselfe by his grace stirred up So then first the Spirit of God writeth the Law in the heart upon obedience whereunto ariseth the Testimony of a mans owne spirit And then he writeth the promises in the heart and by them ratifieth and confirmeth a mans hops and joyes unto him I understand not all this which hath been spoken generally of all assents unto objects Divine which I take it in regard of their evidence firmnes and stability doe much differ according unto the divers tempers of those hearts in which they reside but principally unto the cheife of those assents which are proper unto saving Faith For assent as I said in generall is common unto Divils with men and therefore to make up the creature of true Faith There is required some differencing property whereby it may be constituted in the entire essence of saving Faith In each sense we may observe that unto the generall faculty whereby it is able to perceive objects proportioned to it there is annexed ever another property whereby according to the severall nature of the objects proposed it is apt to delight or be ill affected with it for example our eare apprehendeth all sounds in common but according as is the Harmony or discord of the sound it is apt to take pleasure or offence at it Our taste reacheth unto whatsoever is the object of it but yet some things there are which grievously offend the Palate others which as much delight it and so it is in Divine assents Some things in some subjects bring along with them tremblings horrors fearefull expectations aversation of minde unwilling to admit or be pursued with the evidence of Divine truths as it is in Divils and despayring sinners Other assents on the contrary doe beget serenity of minde a sweete complacency delight adherence and comfort Into the hearts of some men doth the Truth of GOD shine like Lightning with a penetrating and amasing brightnes in others like the Sunne with comfortable and refreshing Beames For understanding whereof wee are to observe that in matters practicall and Divine and so in all others though not in an equall measure the truth of them is ever mutually embraced and as it were insolded in their goodnes for as truth doth not delight the understanding unlesse it be a good truth that is such as unto the understanding beares a relation of convenience whence arise diversities in mens studies because all men are not alike affected with all kindes of truth so good doth noe way affect the will unlesse it be a true and reall good Otherwise it proves but like the banquet of a dreaming man which leaves him as hungry and empty as when he lay downe Goodnes then added unto truth doth together with the assent generate a kinde of rest and delight in the heart on which it shineth Now goodnes Morall or Divine hath a double relation A relation unto that originall in dependency on and propinquitie whereunto it consilleth and a relation unto that faculty or subject wherein it resideth and whereunto it is proposed Good in the former sense is that which beares in it a proportion unto the Fountaine of good for every thing is in it selfe so farre good as it resembles that originall which is the author and patterne of it and that is GOD. In the second sense that is good which beares a conveniency and fitnes to the minde which entertaines it good I meane not alwayes in nature but in apprehension All Divine truths are in themselves essentially good but yet they worke not alwaies delight and comforts in the minds of men untill proportioned and fitted unto the faculty that receives them As the Sunne is it in it selfe equally light the water in a Fountaine of it selfe equally sweete but according unto the severall Temper of the eye which perceiveth the one and of the vessell through which the other passeth they may prove to be offensive and distastfull But now further when the faculty is thus fitted to receive a good it is not the generality of that good which pleaseth neyther but the particular propriety and interest thereunto Wealth and honor as it is in it selfe good so is it likewise in the apprehension of most men yet we see men are apt to be griev'd at it in others and to looke on it with an evill eye nothing makes them to delight in it but possession and propriety unto it I speake here onely of such Divine good things as are by God appointed to make happy his creature namely our blessed Lord and Saviour Jesus Christ his Obedience Satisfaction Resurrection Ascension Intercession Glory and whatever elce it is of which he hath been unto his Church the Author Purchaser conveyer and Foundation Now unto these as unto other good things there is a double right belonging by free donation from him unto the Church a right of propriety unto the thing and a right of possession in the thing This latter is that which here in Earth the Church suspireth and longeth after that other onely it is which here we have and that confirmed unto us by a double Title The first as the Land of Cannan was confirmed unto the Israelits by
at all under them to sustaine them and which is if any thing can bee yet more absurd bare accidents should nourish bee assimulated and augment a substance for it is plaine that a man might bee nourished by the Bread yea the Priest by intemperate excesse made drunke with the consecrated Wine unto which detestable effects wee cannot imagine that God by a more especiall concurrence and miracle would enable the bare accidents of Bread and Wine But if Christ stay and doe corporally unite himselfe to the Receiver then I see not how all they that receive the Sacrament being physically and substantially united to Christs Body have not likewise a naturall union to his Person too that being no where separated from this which is blasphemous to affirme Secondly how Christs Body may not bee said to have a double subsistence Infinite in the second Person and Finite in all those with whom he is Incorporated Leaving then this as a fleshly conceit wee come to a fourth Presence of Christ which is by Energy and power thus where two or three bee gathered together in his Name Christ is in the middest of them by the powerfull working of his holy Spirit even as the Sunne is present to the Earth in as much as by its influence and benignity it heateth and quickeneth it For all manner of operation is by some manner of Contact betweene the Agent and the Patient which cannot bee without some manner of presence too but the last manner of Presence is a Sacramentall Relative mysticall Presence Understand it thus The King is in his Court or Presence-chamber onely locally and physically but representatively he is wheresoever his Chancellour or subordinate Judges are in as much as whatsoever they in a Legall and judiciall course doe determine is accompted by him as his owne personall act as being an effect of that power which though in them as the instruments doth yet originally reside no where but in his owne Person just so Christ is locally in Heaven which must containe him till the restitution of all things yet having instituted these Elements for the supply as it were of his absence hee is accompted present with them in as much as they which receive them with that reverend and faithfull affection as they would Christ himselfe doe together with them receive him too really and truly though not carnally or physically but after a mysticall and spirituall manner A reall Presence of Christ wee acknowledge but not a locall or physicall for Presence reall that being a metaphysicall terme is not opposed unto a meere physicall or locall absence or distance but is opposed to a false imaginary phantasticke presence for if reall presence may bee understood of nothing but a carnall and locall presence then that speech of Christ Where two or three bee gathered together in my Name there am I in the middest of them cannot have any reall Trueth in it because Christ is not locally in the middest of them This reall Presence being thus explained may bee thus proved The maine end of the Sacrament as shall be shewed is to unite the faithfull unto Christ to which union there must of necessity be a Presence of Christ by meanes of the Sacrament which is the instrument of that union Such then as the union is such must needs bee the presence too since Presence is therefore only necessary that by meanes thereof that union may be effected Now united unto Christ we are not carnally or physically as the meat is to the body but after a mysticall manner by joynts and sinewes not fleshly but spirituall even as the faithfull are united to each other in one mysticall Body of Christ into one holy spirituall Building into one fruitfull olive into a holy but mysticall marriage with Christ. Now what Presence fitter for a Spirituall union than a spirituall presence Certainly to confine Christ unto the narrow compasse of a piece of Bread to squeeze and contract his Body into so strait a roome and to grinde him betweene our teeth is to humble him though now glorified lower than hee humbled himselfe hee himselfe to the forme of a servant but this to the condition of a monster That Presence then of Christ which in the Sacrament wee acknowledge is not any grosse Presence of circumscription as if Christ Jesus in Body lay hid under the accidents of Bread and Wine as if hee who was wont to use the senses for witnesse and proofe of his Presence did now hide from them yea deceive them under the appearances of that which hee is not but it is a spirituall Presence of energie power and concomitancy with the Element by which Christ doth appoint that by and with these mysteries though not in or from them his sacred Body should bee conveyed into the faithfull Soule and such a Presence of Christ in power though absence in flesh as it is most compatible with the properties of a humane Body so doth it most make for the demonstration of his power who can without any necessity of a fleshly Presence send as great influence from his sacred Body on the Church as if hee should descend visibly amongst us Neither can any man shew any enforcing reason why unto the reall exhibition and reception of Christ crucified there should any more physicall Presence of his bee required than there is of the Sunne unto the eye for receiving his light or of the roote unto the utmost branches for receiving of vitall sappe or of the head unto the feete for the receiving of sense or of the land and purchase made over by a sealed Deed for receiving the Lordship or lastly to use an instance from the Jesuites owne Doctrine out of Aristotle of a finall Cause in an actuall existence to effect its power and causality on the the will for if the finall Cause doe truely and really produce its effect though it have not any materiall grosse Presence but onely an intellectuall Presence to the apprehension why may not Christ whose sacred Body however it bee not substantially coextended as I may so speake in regard of ubiquity with the Godhead yet is in regard of its cooperation force efficacy unlimited by any place or subject it having neither spheare of activity nor stint of merit nor bounds of efficacy nor necessary subject of application beyond which the vertue of it growes faint and uneffectuall why may not hee I say really unite himselfe unto his Church by a spirituall Presence to the faithfull Soule without any such grosse and carnall descent or rehumiliation of his glorified Body unto an ignoble and prodigious forme So then to conclude this digression and the first End of this Sacrament together when Christ saith This is my Body wee are not otherwise to understand it than those other Sacramentall speeches of the same nature I am the Bread of Life Christ was that rocke and the like it being a common thing not
onely in holy Scriptures but even in prophane Writers also to call the instrumentall Elements by the name of that Covenant of which they are onely the Sacrifices seales and visible confirmations because of that relation and neere resemblance that is betweene them The second End or Effect of this Sacrament which in order of Nature immediately followeth the former is to obsignate and to encrease the mysticall union of the Church unto Christ their Head for as the same operation which infuseth the reasonable soule which is the first act or principle of life naturall doth also unite it unto the body to the making up of one man so the same Sacrament which doth exhibite Christ unto us who is the first act and originall of life divine doth also unite us together unto the making up of one Church In naturall nourishment the vitall heate being stronger than the resistance of the meat doth macerate concoct and convert that into the substance of the Body but in this spirituall nourishment the vitall Spirit of Christ having a heate invincible by the coldnesse of Nature doth turne us into the same image and quality with it selfe working a fellowship of affections and confederacy of wills and as the body doth from the union of the soule unto it receive strength beauty motion and the like active qualities so also Christ being united unto us by these holy mysteries doth comfort refresh strengthen rule and direct us in all our waies Wee all in the vertue of that Covenant made by God unto the faithfull and to their seed in the first instant of our being doe belong unto Christ that bought us after in the Laver of Regeneration the Sacrament of Baptisme we are farther admitted and united to him our right unto Christ before was generall from the benefit of the common Covenant but in this Sacrament of Baptisme my right is made personall and I now lay claime unto Christ not onely in the right of his common Promise but by the efficacy of this particular Washing which sealeth and ratifieth the Covenant unto mee Thus is our first union unto Christ wrought by the grace of the Covenant effectively and by the grace of Baptisme where it may bee had Instrumentally the one giving unto Christ the other obsignating and exhibiting that right by a farther admission of us into his Body But now wee must conceive that as there is a union unto Christ so there must as in naturall bodies be after that union a growing up till wee come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the measure of the fulnesse of Christ. This growth being an effect of the vitall faculty is more or lesse perfected in us as that is either more or lesse stifled or cherished for as in the soule and body so in Christ and the Church We are not to conceive the union without any latitude but capable of augmentation and liable to sundry diminutions according as are the severall meanes which for either purpose wee apply unto our selves The union of the soule and body though not dissolved is yet by every the least distemper slackned by some violent diseases almost rended asunder so that the body hath sometimes more sometimes lesse hold-fast of the soule so heere wee are in the Covenant and in Baptisme united unto Christ but wee must not forget that in men there is by Nature a roote of bitternesse whence issue those fruites of the flesh a spawne and wombe of actuall corruptions where sinne is daily conceived and brought forth a mare mortuum a lake of death whence continually arise all manner of noysome and infectious lusts by meanes of which our Union to Christ though not dissolved is yet daily weakened and stands in need of continuall confirmation for every sinne doth more or lesse smother and stoppe the principle of life in us so that it cannot worke our growth which we must rise unto with so free and interrupted a course as otherwise it might The Principle of life in a Christian is the very same from whence Christ himselfe according to his created Graces receiveth life and that is the Spirit of Christ a quickning Spirit and a strengthening Spirit Now as that great sinne which is incompatible with faith doth bidde defiance to the good Spirit of God and therefore is more especially called The sinne against the holy Ghost so every sinne doth in its owne manner and measure quench the Spirit that it cannot quicken and grieve the Spirit that it cannot strengthen us in that perfection of degrees as it might otherwise and thus is our union unto Christ daily loosened and slackened by the distempers of sinne for the reestablishing whereof God hath appointed these sacred Mysteries as effectuall instruments where they meet with a qualified subject to produce a more firme and close union of the Soule to Christ and to strengthen our Faith which is the joynt and sinew by which that union is preserved to cure those i wounds and purge those iniquities whose property it is to separate betwixt Christ and us to make us submit our services to knit our wils to conforme our affections and to incorporate our persons into him that so by constant though slow proceedings we might be changed from glory to glory and attaine unto the measure of Christ there where our Faith can no way bee impaired our bodies and soules subject to no decay and by consequence stand in no need of any such viaticums as wee heere use to strengthen us in a journey so much both above the Perfection and against the corruption of our present Nature CHAP. XIV Of three other Ends of the holy Sacrament the fellowship or union of the faithfull the obsignation of the Covenant of Grace and the abrogation of the Passeover NOW as the same nourishment which preserveth the Union betweene the Soule and Body or head and members doth in like manner preserve the Union betweene the members themselves even so this Sacrament is as it were the sinew of the Church whereby the faithfull being all animated by the same Spirit that makes them one with Christ are knit together in a bond of Peace conspiring all in a unity of thoughts and desires having the same common Enemies to withstand the same common Prince to obey the same common rule to direct them the same common way to passe the same common Faith to vindicate and therefore the same mutuall engagements to further and advance the good of each other so that the next immediate effect of this Sacrament is to confirme the Union of all the members of the Church each to other in a Communion of Saints whereby their prayers are the more strengthened and their adversaries the more resisted for as in naturall things Union strengtheneth motions naturall and weakeneth violent so in the Church Union strengtheneth all spirituall motions whether upward as meditations and prayers to God or downeward as
sympathy and good workes towards our weake Brethren and it hindereth all violent motions the strength of sinne the darts of Satan the provocations of the World the Judgements of God or whatever evill may bee by the flesh either committed or deserved And this Union of the faithfull is both in the Elements and appellations and in the ancient ceremonies and in the very act of eating and drinking most significantly represented First for the Elements they are such as though naturally their parts were separated in severall graines and grapes yet are they by the art of man moulded together and made up into one artificiall body consisting of divers homogeneous parts men by Nature are disjoynted not more in being than in affections and desires each from other every one being his owne end and not any way affected with that tendernesse of Communion or bowels of love which in Christ wee recover but now Christ hath redeemed us from this estate of enmity and drawing us all to the pursuite of one common end and thereunto enabling us by one uniforme rule his holy Word and by one vitall Principle his holy Spirit wee are by the meanes of this holy Sacrament after the same manner reunited into one spirituall Body as the Elements though originally severall are into one artificiall masse And for the same reason as I conceive was the holy Passeover in the Law commanded to bee one whole Lambe and eaten in one Family and not to have one bone of it broken to signifie that there should bee all unity and no Schisme or rupture in the Church which is Christs Body Secondly for the appellations of this Sacrament it is commonly called The Lords Supper which word though with us it import nothing but an ordinary course and time of eating yet in other Language it expresseth that which the other appellation retaines Communion or fellowship and lastly it was called by the Ancients Synaxis a collection gathering together or assembling of the faithfull namely into that unity which Christ by his merits purchased by his prayer obtained and by his Spirit wrought in them so great hath ever beene the Wisedome of Gods Spirit and of his Church which is ruled by it to impose on divine institutions such names as might expresse their vertue and our duty as Adams Sacrament was called the Tree of Life the Iewes Sacraments the Covenant and the Passeover and with the Christians Baptisme is called Regeneration and the Lords Supper Communion that by the names we might bee put in minde of the power of the things themselves Thirdly for the Ceremonies and Customes annexed unto this Sacrament in the Primitive times notwithstanding for superstitious abuses some of them have beene abolished yet in their owne originall use they did signifie this uniting and knitting quality which the Sacraments have in it whereby the faithfull are made one with Christ by faith and amongst themselves by love And first they had a custome of mixing Water with the Wine as there came Water and Blood out of Christs side which however it might have a naturall reason because of the heate of the country and custome of those Southerne parts where the use was to correct the heate of Wine with Water yet was it by the Christians usâ—d not without a mysticall and allegoricall sense to expresse the mixture whereof this Sacrament is an effectuall instrument of all the People who have faith to receive it with Christs Blood Water being by the Holy Ghost himselfe interpreted for People and Nations Secondly at the receiving of this holy Sacrament their custome was to kisse one another with an holy kisse or a kisse of love as a testification of mutuall dearenesse it proceeding from the exiliency of the spirits and readinesse of Nature to meet and unite it selfe unto the thingâ— beloved for love is nothing else but a delightfull affection arising from an attractive power in the goodnesse of some excellent Object unto which it endeavoureth to cleave and to unite it selfe and therefore it was an argument of hellish hypocrisie in Iudas and an imitation of his father the Divell who transformeth himselfe into an Angell of Light for the enlargement of his kingdome to use this holy symbole of love for the instrument of a hatred so much the more devilish than any by how much the object of it was the more divine Thirdly after the celebration of the divine Mysteries the Christians to testifie their mutuall love to each other did eate in common together which Feasts from that which they did signifie as the use of God and his Church is to proportion names and things were called love-feasts to testifie unto the very Heathen how dearely they were knit together Fourthly after receiving of these holy mysteries there were extraordinary oblations and collections for refreshing Christs poore members who either for his Name or under his hand did suffer with patience the calamities of this present life expecting the glory which should be revealed unto them those did they make the Treasures of the Church their bowels the hordes and repositaries of their piety and such as were orphanes or widowes or aged or sicke or in bonds condemned to Mine-pits or to the Islands or desolate places or darke Dungeons the usuall punishments in those times with all these were they not ashamed in this holy worke to acknowledge a unity of condition a fellowship and equality in the spirituall Privileges of the same Head a mutuall relation of fellow-members in the same common Body unto which if any had greater right than other they certainly were the men who were conformed unto their Head in suffering and did goe to their Kingdome through the same path of blood which he had before besprinckled for them Lastly it was the custome in any solemne testimoniall of Peace to receive and exhibite this holy Sacrament as the seale and earnest of that union which the parties whom it did concerne had betweene themselves Such hath ever beene the care of the holy Church in all the customes and ceremoniall accessions whether of decency or charity which have beene by it appointed in this holy Sacrament that by them and in them all the concinnation of the Body of Christ the fellowship sympathy and unity of his members might be both signified and professed that as wee have all but one Sacrament which is the Food of life so wee should have but one Soule which is the Spirit of life and from thence but one heart and one minde thinking and loving and pursuing all the same things through the same way by the same rule to the same end And for this reason amongst others I take it it is that our Church doth require in the Receiving of these Mysteries a uniformity in all her Members even in matters that are of themselves indifferent that in the Sacrament of unity there might not appeare any breach or
interrogation to the Conscience that so the major and minor being contriv'd the light of reason in the soule may make up a practicall syllogisme and so conclude either its fitnesse or indisposition towards these holy mysteries First for the causes of faith not to meddle with that extraordinary cause I meane miracles the ordinary are the word of God and the Spirit of God the Word as the Seed the Spirit as the formative and seminall virtue making it active and effectuall for the Letter profiteth nothing it is the Spirit which quickneth What the formality of that particular action is whereby the Word and Spirit doe implant this heavenly branch of faith in the soule Faith it selfe having in its nature severall distinct degrees some intellectuall of assent some fiduciall of relyance and confidence some of abnegation renouncing and flying out of our selves as insufficient for the contriuance of our owne salvation and so in congruity of reason requiring in the causes producing them severall manners of causalities as I take it not necessary so neither am I able to determine I shall therefore touch upon some pâ—incipall properties of either all which if they concurre not unto the originall production doe certainely to the raduation and establishing of that divine virtue and therefore may justly come within the compasse of those premises from the evidences of which assumed and applied the Conscience is to conclude the truth of its faith in Christ. And first for the word to let passe those properties which are onely the inherent attributes and not any transient operations thereof as its sufficiency perspicuity majesty selfe-Authority and the like let us touch upon those which it carrieth along with it into the Conscience and I shall observe but two Its Light and its Power Even as the Sunne where ever it goes doth still carry with it that brightnesse whereby it discovereth and that Influence whereby it quickneth inferiour bodies First for the Word the properties thereof are first to make manifest and to discover the hidden things of darknesse for whatsoever doth make manifest is light The heart of man naturally is a labyrinth of darknesse his workes workes of darknesse his Prince a Prince of darkenesse whose projects are full of darknesse they are depths devices craftinesse methods The Word of God alone is that light which maketh manifest the secrets of the heart that glasse wherein wee may see both our selves and all the devices of Satan against us discovered And secondly by this act of manifesting doth light distinguish one thing from another In the darke we make no difference of faire or foule of right or wrong waies but all are alike unto us and so while wee continue in the blindnes of our naturall estate wee are not able to perceive the distinction betweene Divine and naturall objects but the Word of God like a touchstone discovereth the differences of truth and falshood good and evill and like fire seperateth the pretious from the vile Secondly light is quickning and a comforting thing The glory of the Saints is an inheritance of light and they are children of light who shall shine as the Sunne in the Firament whereas darknes is both the Title and the Portion of the wicked The times of darknes men make to be the times of their sleeping which is an Image of Death t is in the light onely that men worke And so the Word of GOD is a comforting Word It was Davids delight his hony-Combe And it is a quickning Word too for it is the Word of Life Lastly light doth assist direct and guide us in our waies and so doth the Word of GOD it is a Lanterne to our feete and a light unto our pathes Secondly for the power of the Word it is two fold even as all power is a governing power in respect of that which is under it and a subduing power in respect of that which is against it First the Word hath a governing power in respect of those which are subject to it for which cause it is every where called a Law and a royall that is a commanding Soveraigne Law It beares Dominion in the soule conforming each faculty to it selfe directeth the righteous furnisheth unto good workes raiseth the drooping bindeth the broken comforteth the afflicted reclaimeth the straggling Secondly it subdueth all emnity and opposition discomfiteth Satan beateth downe the strong holdes of sinne t is a Sword to cut off a weapon to subdue a Hammer to breake in peeces whatsoever thought riseth up against it Now then let a mans conscience make but these few demands unto it selfe Hath the light and power of Gods Word discovered it selfe unto mee Have the Scriptures made me knowne unto my selfe have they unlocked those crooked windings of my perverse heart have they manifested unto my soule not onely those sinnes which the light of reason could have discerved but even those privy corruptions which I could not otherwise have knowne have they acquainted me with the devices of Satan wherewith he lieth in waite to deceive have they taught me to distinguish betweene truth and appearances betweene goodnes and shaddowes to finde out the better part the one necessary thing and to adhere unto it am I sensible of the sweetnes and benefits of his holy Word doth it refresh my soule and revive me unto every good worke Is it unto my soule like the hony Combe like pleasant pastures like springs of water like d the Tree of life doe I take it along with me wheresoever I goe to preserve me from stumbling and straggling in this valley of darknes and shaddow of death Againe doe I feele the power of it like a Royall commanding Law bearing rule in my soule Am I willing to submit and resigne my selfe unto the obedience of it doe I not against the cleere and convincing evidence thereof entertaine in my bosome any the least rebellious thought Doe I spare noe Agag noe ruling sinne withdraw noe wedge or babilonish Garment noe gainefull sin make a league with noe Gibeonite noe pretending sinne But doe I suffer it like Ioshua to destroy every Cananite even the sinne which for sweetnes I roled under my tongue doth it batter the Towers of Ierico breake downe the Bul-warkes of the flesh lead into captivity the corruptions of nature mortifie and crucifie the old man in me doth it minister comforts unto me in all the ebbs and droopings of my spirit even above the confluence of all earthly happines and against the combination of all outward discontents and doe I set up a resolution thus alwayes to submit my selfe unto the Regiment thereof In one word doth it convince me of sin in my selfe and so humble me to repent of it of Righteousnes in CHRIST and so raise me to beleeve in it of his spirituall judgment in governing the soules of true beleevers by the power of love and
beauty of his graces and so constraine and perswade me to be obedient unto it These are those good premises out of which I may infallibly conclude that I have had the beginnings the seeds of Faith shed a abroad in my heart which will certainly be further quickned by that holy spirit who is the next and principall producer of it The operations of this holy spirit being as numberlesse as all the holy actions of the Faithfull cannot therefore all possibly be set downe I shall touch at some few which are of principall and obvious observation First of all the spirit is a spirit of liberty and a spirit of prayer It takes away the bondage and feare wherein we naturally are for feare makes us runne from God as from a punishing and revenging Iudge never any man in danger fledde thither for succour whence the danger issued feare is so farre from this that it betrayeth and suspecteth those very assistances which reason offereth and it enableth us to have accesse and recourse unto God himselfe whom our sins had provoked and in our prayers like Aron and Hurr it supporteth our hands that they doe not faint nor fall It raiseth the soule unto divine and unutterable petitions and it melteth the heart into sights and groanes that cannot be expressed Secondly the holy Ghost is compared unto a witnesse whose proper worke it is to reveale and affirme some truth which is called in question There is in a mans bosome by reason of that enmity and rebellion betwixt the flesh and the spirit and by meanes of Satans suggestions sundry dialogues and conflicts wherein Satan questioneth the title wee pretend to salvation In this case the Spirit of a man as one cannot choose but do when his whole estate is made ambiguous staggereth droopeth and is much distressed till at last the Spirit of God by the light of the Word the Testimonie of Conscience and the sensible motions of inward grace layeth open our title and helpeth us to reade the evidence of it and thus recomposeth our troubled thoughts Thirdly the Spirit of God is compared to a Seale the worke of a Seale is first to make a siampe and impression in some other matter secondly by that means to difference and distinguish it from all other things And so the Spirit of God doth fashion the hearts of his people unto a conformity with Christ framing in it holy impressions and renewing the decayed Image of God therein and thereby separateth them from sinners maketh them of a distinct common-wealth under a distinct governement that whereas before they were subject to the same Prince Lawes and desires with the world being now called out they are new men and have another character upon them Secondly a Seale doth obsignate and ratifie some Covenant Grant or conveyance to the person unto whom it belongeth It is used amongst men for confirming their mutuall trust in each other And so certainely doth the Spirit of God pre-affect the soule with an evident taste of that glory which in the Day of Redemption shall be actually conferd upon it and therefore it is called an hansell earnest and first fruit of life Fourthly the Spirit of God is compared to an oyntment now the properties of oyntments are first to supple to asswage tumors in the body and so doth the Spirit of God mollifie the hardnesse of mans heart and worke it to a sensible tendernes and quicke apprehension of every sinne Secondly oyntments doe open and penetrate those places unto which they are applied and so the Unction which the faithfull have teacheth them all things and openeth their eyes to see the wonders of Gods Law and the beauty of his graces In vaine are all outward sounds or Sermons unlesse this Spirit be within to teach us Thirdly oyntments doe refresh and lighten nature because as they make way for the emission of all noxious humours so likewise for the free passage and translation of all vitall spirits which doe enliven and comfort And so the Spirit of God is a Spirit of consolation and a spirit of life hee is the comforter of his Church Lastly oyntments in the Leviticall Law and in the state of the Iewes were for consecration and sequestration of things unto some holy use As Christ is said to bee annoynted by his Father unto the oeconomy of that great worke the redemption of the world and thus doth the holy-Ghost annoint us to be a Royall Priest-hood a holy Nation a people set at liberty Fifthly and lastly I finde the holy Ghost compared unto fire whose properties are first to bee of a very active and working nature which stands never still but is ever doing something and so the Spirit of God and his graces are all operative in the hearts of the faithfull they set all where they come on worke Secondly the nature and proper motion of fire is to ascend other motions whatever it hath arise from some outward and accidentall restraint limiting the nature of it and so the Spirit of God ever raiseth up the affections from earth fastneth the eye of Faith upon Eternity ravisheth the soule with a servent longing to bee with the Lord and to bee admitted unto the fruition of those pretious joyes which heere it suspireth after as soone as ever men have chosen Christ to bee their Head then presently ascendunt de Terra they goe up out of the Land Hos. 1. 11. and have their conversation above where Christ is Thirdly fire doth inflame and transforme every thing that is combustible into the nature of it selfe and so the Spirit of God filleth the soule with a divine fervour and zeale which purgeth away the corruptions and drosse of the flesh with the spirit of judgment and with the Spirit of burning Fourthly fire hath a purifying and cleansing property to draw away all noxious or infectious vapors out of the Ayre to separate all soyle and drosse from mettalls and the like and so doth the Spirit of God clense the heart and in heavenly sighes and repentant teares cause to expire all those steemes of corruptions those noysome and infectious lusts which fight against the soule Fifthly fire hath a penetrating and insinuating quallity whereby it creepeth into all the pores of a combustible body and in like manner the holy Spirit of God doth penetrate the heart though full of insensible and inscrutible windings doth search the reines doth pry into the closest nookes and inmost corners of the soule there discovering and working out those secret corruptions which did deceive and defile us Lastly fire doth illighten and by that meanes communicates the comforts of it selfe unto others and so the Spirit being a Spirit of truth doth illuminate the understanding and doth dispose it likewise to discover its light unto others who stand in need of it for this is the nature of Gods grace that when Christ hath manifested himselfe to the soule of one
some few clusters of Grapes and other Fruits of the Land I meane by the earnest first fruits and pledges of the spirit Secondly by the free promise of Christ who cannot deceive Thus then at last we have discovered the proper ultimate and complete object of faith which is all Divine truth and goodnes unto which there is a right and propriety given to all such as are Christs though not in actuall possession yet in an infallible promise and the Acts by which they entertaine that object assenting adhearing and delighting in it as particularly good By these two to wit the object and the Act. as all other habits of the minde so is this of faith to bee defined So that from these observations I take it wee may conclude that the nature of saving faith admits of some such explications as this Faith is a particular personall applicative and experimentall assent unto all Divine Revelations as true and good not in general onely but unto me arising out of that sweete correspondency which is betweene the soule and from that relish and experience of sweetnes which the soule being raised and illightned by Gods Spirit doth finde in them I have been over teadious in finding out this definition of the nature of faith and therefore brieflie from these grounds let the conscience impartially examine it selfe in such demands as these Doe I finde in my selfe a most willing assent unto the whole compasse of Divine truths not out of constraint nor with griefe reluctancie and trembling of spirit doth Gods Word shine on me not like lightning which pierceth the Eye-lids though they shut themselves against it but doth this finde in my heart a welcome and a willing admittance Am I glad when I finde any Divine truth discovered of which formerly I had been ignorant doe I not of purpose close mine eyes forbeare the meanes of true information stifle and smother Divine principles quench the motions and dictats of Gods Spirit in me am I not ignorant willingly of such things the mention whereof would disquiet me in my bosome sin and the inquiry whereunto would crosse the reserved resolutions and unwarrantable projects which I am peremptory to prosecute am I not so in league with mine owne corruptions that I could hartily wish some Divine truths were not revealed rather then being so they should sting my conscience and disable me from secure enjoying some beloved sinne doe I assent unto all Divine truths as a like pretious and with equall adherence am I as little displeased with the truth of GODS threats as of his promises doe they as powerfully worke upon me to reforme as the other to refresh me doe I beleeve them all not onely in the Thesis or generall but in the Hypothesis and respectively to mine owne particular againe doe I finde my heart fitted unto the goodnes of Divine truth am I forward to embrace with much affection and loving delight whatsoever promises are made unto me doe I finde a spirituall taste and relish in the food of life which having once tasted of I finde my selfe weaned from the love of the World from admiring the honours pursuing the preferments hunting after the applause adoring the glories and selling my soule and liberty for the smiles thereof doe the sweetnes of those promises like the fruits brought by the spies from Canaan so much affect me as that to come to the full possession thereof I am at a point with all other things ready to encounter any Cananite or sinfull lust that shall oppose me to adventure on any difficulties that might deterre me to passe thorow a Sea a Wildernes through fiery Serpents the darts of Satan yea if neede were by the gates of Hell briefly doe I finde in my heart however in it selfe froward and wayward from any good a more then naturall livelinesse and vigor which disposeth me to approve of the word promises and purchases of my salvation as of an unvaluable Jewell so pretious as that all the things in this World are but as dung in comparison to a most fervent expectation and longing after them to a heavenly perswation of my happines by them and Lastly to a sweete delight in them working peace of conscience and joy in the holy Ghost a love of CHRISTS appearing an endeavour to bee like unto him and a desire above all things to be with him and enjoy him which are all so many secret and pure issues of the spirit of adoption I may from these premises infallibly conclude that I am possessed of a lively faith and thereby of those first fruits which bring with them an assurance of that great harvest of glory in the day of redemption And in the meane time having this wedding garment I may with much confidence approach Gods Table to receive there the renewall of my Patent unto life CHAP. XX. Of the third and last meanes for the triall and demonstration of Faith namely from effects or properties thereof THE last Medium which was assigned for the examination of Faith was the properties or effects of it by which as by stepps we raise our thoughts to the apprehension of Faith it selfe To assigne all the consequences or effects of Faith is a labour as difficult as it would be tedious I decline both and shall therefore touch upon some speciall ones which if present all the rest in there order follow with a voluntary traine And now as in the soule of man there are two kinde of operations one primitive and substantiall which we call the act of information others secondary and subsequent as to understand to will to desire and the like so Faith being as hath been formerly observed in some sort the Actus primus or forme of a Christian I meane that very medium unionis whereby the soule of man is really united to CHRIST hath therefore in it two kinds of operations The first as it were substantiall the other secondary The former of these is that act of vivisication or quickning by which Faith doth make a man to live the life of Christ by knitting him unto Christ as it were with Joynts and Sinews and ingrafting him into the unity of that Vine whose Fruit is Life That which doth quicken is ever of a more excellent nature then that which is quickned now the soule being a spirit and therefore within the compasse of highest created perfection cannot possibly be quickned by any but him who is above all perfection which the Heathen themselves have acknowledged to be God For S. Paul hath observed it out of them that in him we live and move and have our being Now unto life necessary it is that there bee a vnion unto the principall or originall of life which to the soule is God In regard of the essence of God nothing can be seperated from him he being immense and filling all things but yet in regard of his voluntary communication and dispensing of himselfe unto the creature the manner of his
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.