The
Lord
Iesus
,
the
same
night
in
which
hee
was
betrayed
,
tooke
bread
,
&c.
NOw
followeth
the
Institution
of
the
Sacrament
of
the
Lords
Supper
it selfe
,
and
the
celebration
thereof
:
when
the
Apostle
had
deliuered
this
Supper
to
the
Corinthians
,
and
they
had
abused
it
,
some
by
gluttonie
and
drunkennesse
,
others
,
by
hatred
of
their
brethrens
persons
,
others
by
making
diuisions
and
debates
,
and
others
by
a
neglect
of
it
,
as
if
it
had
beene
the
Apostles
owne
institution
;
then
he
was
vrged
,
and
mooued
to
make
knowne
the
Author
of
this
Supper
,
the
end
of
it
,
and
the
institution
it selfe
:
wherein
we
may
consider
these
three
things
.
1.
The
time
,
when
this
Supper
was
instituted
;
The
same
night
in
which
Iesus
was
betrayed
.
2.
The
matter
of
this
institution
,
Bread
,
and
Wine
,
signifying
the
bodie
,
and
bloud
of
Christ
.
3.
The
manner
of
this
institution
:
wherein
also
may
bee
obserued
.
1.
The
workes
of
Christ
;
2.
His
words
.
1.
His
workes
,
hee
tooke
the
Bread
,
and
likewise
the
Cup.
2.
He
gaue
thankes
.
3.
Hee
brake
the
Bread
&c.
2.
His
words
.
1.
take
.
2.
eate
,
drinke
.
3.
This
is
my
Body
,
this
is
my
bloud
.
&c.
First
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
time
when
the
Lord
Iesus
instituted
his
last
Supper
,
that
is
set
downe
,
1.
By
an
emphaticall
note
,
The
same
night
.
2.
By
an
accident
that
befell
our
Sauiour
Christ
that
night
:
he
was
betrayed
.
The
meaning
of
the
words
.
This
word
Night
is
vsed
sundrie
waies
:
sometimes
it
is
vsed
for
ignorance
of
God
,
and
want
of
knowledge
,
he
Tnight
is
farre
spent
,
,
that
is
,
ignorance
is
much
decayed
,
Rom.
13.
Sometimes
it
is
vsed
for
much
affliction
,
night
shall
be
vnto
you
,
that
you
shall
not
haue
a
vision
,
that
is
,
much
trouble
shall
befall
you
,
Mica
.
3.6
.
Sometimes
it
is
vsed
for
darkenesse
.
The
night
commeth
,
when
no
man
can
worke
,
that
is
,
darkenesse
commeth
,
Ioh.
9.4
.
And
sometimes
it
is
vsed
,
and
that
most
commonly
for
that
time
,
that
comprehendeth
darkenesse
,
and
succeedeth
the
day
,
and
so
it
is
taken
in
this
place
:
The
same
night
,
that
is
,
that
night
wherein
Iudas
the
child
of
perdition
fell
from
his
Master
,
being
possessed
of
Satan
,
and
betrayed
him
,
that
is
,
dealt
treacherously
with
him
,
seeming
a
friend
before
,
but
now
proouing
a
traytor
.
In
a
word
:
that
same
night
,
that
wretched
Iudas
betrayed
his
Lord
,
and
Master
,
and
deliuered
him
vp
into
the
hands
of
the
Iewes
to
crucifie
,
in
that
same
night
did
his
Lord
and
Master
,
euen
Iesus
Christ
institute
his
last
Supper
.
Quest.
Quest.
But
why
did
our
Sauiour
institute
this
Sacrament
at
night
?
Sol.
Sol.
First
,
that
the
type
,
and
shadow
of
this
sacrament
,
which
was
the
Passeouer
,
might
bee
fully
answered
:
Exod.
12.6.8
.
That
was
instituted
in
the
night
that
the
Lord
smote
the
Egyptians
,
and
passed
by
the
houses
of
the
Israelites
:
and
therefore
the
Lord
Iesus
when
hee
tooke
away
the
Passeouer
,
and
gaue
vs
in
stead
thereof
this
Sacrament
of
his
Supper
,
hee
instituted
the
same
in
the
night
to
fulfill
that
type
.
2.
That
a
fit
name
might
bee
applyed
,
and
giuen
to
this
Sacrament
,
it
is
therefore
called
a
Supper
,
because
that
it
was
instituted
in
the
night
.
3.
It
was
then
the
time
of
the
yeere
,
that
the
feast
of
the
Paschall
Lambe
should
be
celebrated
,
for
at
Easter
the
Iewes
did
alwayes
eate
the
Passeouer
:
our
Sauiour
therefore
(
who
celebrated
his
owne
Supper
in
stead
of
their
Passeouer
,
)
knowing
what
time
of
the
yeere
,
and
what
night
in
that
time
they
obserued
to
eate
their
feast
,
hee
as
neere
as
hee
could
,
tooke
the
same
time
and
night
for
the
institution
of
this
Sacrament
,
and
for
the
eating
of
his
supper
.
4.
The
night
was
the
fittest
time
for
the
institution
of
this
Sacrament
,
because
then
the
Disciples
of
Christ
were
gathered
to gether
to
receiue
it
,
wheras
all
the
day
long
,
they
were
scattered
abroade
,
some
in
one
place
,
some
in
another
,
all
of
them
doing
the
will
of
their
Master
Christ
that
sent
them
.
5.
Lastly
,
it
cannot
be
denyed
,
but
that
our
Sauiour
Christ
might
haue
taken
the
day
,
or
another
time
for
the
institution
of
this
his
last
Supper
:
but
yet
hee
saw
that
the
time
was
at
hand
,
when
he
should
be
offered
vp
a
sacrifice
for
his
people
,
and
therefore
hee
instituted
this
Sacrament
of
his
last
Supper
,
that
they
might
shortly
see
that
fulfilled
in
his
body
,
which
they
saw
figured
in
outward
signes
Bread
and
Wine
,
the
same
night
of
the
institution
.
Quest.
Quest.
2.
But
may
not
wee
obserue
the
night
for
the
eating
of
the
Sacrament
of
the
Lords
Supper
?
Sol.
Sol.
This
is
no
morall
action
to
bee
imitated
,
but
a
circumstance
which
cannot
binde
.
2.
Here
is
no
commandement
left
by
our
Sauiour
Christ
to
imitate
him
herein
.
3.
Euery
Communicant
must
looke
to
his
preparation
,
and
not
come
to
this
Supper
(
repleto
ventre
)
hauing
spent
the
day
in
eating
,
and
drinking
.
4.
To
the
receiuing
of
this
Supper
there
is
required
a
Congregation
,
which
cannot
be
so
fitly
gathered
vpon
the
night
,
as
the
day
.
5.
Vnlesse
we
could
bee
proportionable
to
Christ
in
eating
his
Supper
,
it
is
not
for
vs
to
obserue
the
circumstance
;
1.
hee
did
eate
but
once
:
2.
hee
did
eate
to
take
away
the
ceremonie
,
to
fulfill
the
thing
signifyed
,
to
answere
the
time
of
the
Passeouer
,
to
manifest
to
his
Disciples
that
presently
he
should
be
offered
:
&c.
3.
Hee
did
eate
at
the
full
end
and
conclusion
of
his
dayes
,
and
not
before
.
6.
Lastly
,
the
night
is
a
dull
and
drowsie
time
,
and
will
oppresse
the
body
and
minde
with
heauy
sleepe
:
but
the
receiuing
of
the
Sacrament
calleth
for
our
quickest
memories
,
and
freshest
meditations
;
and
therefore
it
is
not
so
fit
a
time
for
the
eating
of
so
blessed
a
banquet
,
as
the
Lords
Supper
is
.
Herein
the
Papists
haue
much
slandered
our
Church
,
as
that
we
should
giue
allowance
for
obseruation
of
this
time
after
the
Imitation
of
Christ
,
and
should
make
this
Supper
of
the
Lord
Iesus
,
a
nightly
feast
of
good
cheere
:
But
the
practise
of
our
Church
wil
shew
how
vniust
this
stander
is
,
and
how
wrongfully
they
accuse
vs
.
The
same
night
that
he
was
betrayed
he
tooke
,
&c.
When
Christ
was
ready
to
yeeld
himselfe
to
the
death
,
hee
institutes
and
ordaynes
a
Sacrament
.
Hence
learne
,
That
God
hath
had
a
speciall
care
,
Doct.
1.
that
as
his
Word
,
so
also
his
Sacraments
might
from
time
to
time
be
continued
in
his
Church
.
Before
the
fall
in
Paradise
,
God
was
so
carefull
for
the
good
of
man
,
that
he
gaue
him
2
Sacraments
:
1.
Gen.
2.9
.
The
Tree
of
Life
,
and
2.
The
Tree
of
Knowledge
of
good
and
euill
;
Afterward
in
the
time
of
the
old
Testament
,
he
did
institute
the
Circumcision
,
and
Paschall
Lambe
,
Gen.
17.10
.
Exod.
12.3
.
Mat.
3.
&
28.26
.
and
now
in
our
time
vnder
the
Gospell
,
we
haue
Baptisme
&
the
Lords
Supper
.
Now
God
is
thus
carefull
,
that
his
Sacraments
might
bee
continued
in
the
Church
,
both
that
they
might
strengthen
our
faith
,
and
bee
notes
and
badges
of
our
Profession
,
whereby
the
members
of
his
Church
may
be
distinguished
,
Exod.
12.43
.
and
discerned
from
all
Infidels
,
and
Heathens
;
The
Passeouer
did
belong
to
Gods
people
,
they
might
eate
it
,
but
strangers
might
not
;
and
Circumcision
was
of
the
Iewes
,
for
they
were
called
circumcised
;
but
not
of
the
Gentiles
,
for
they
were
called
the
vncircumcised
.
Vse
1
1.
If
God
then
bee
thus
carefull
for
our
good
,
for
the
strengthening
of
our
faith
,
and
to
make
vs
his
peculiar
people
,
by
setting
his
badge
vpon
our
shoulders
,
let
vs
(
for
shame
)
bee
true
vnto
our
Lord
and
Master
:
let
vs
aduenture
our selues
in
his
campe
against
all
his
enemies
,
and
fight
his
battailes
.
The
word
Sacrament
hath
his
name
from
the
vse
,
and
practise
of
souldiers
in
warre
:
For
looke
as
in
ancient
time
the
souldier
did
binde
himselfe
,
by
an
oath
,
solenni
sacramento
.
with
his
sword
girded
vnder
his
arme
,
to
fight
his
Captaines
battailes
;
So
wee
being
partakers
of
the
holy
Sacrament
,
doe
receiue
the
Lords
badge
,
and
binde
our selues
for
euer
to
fight
his
battailes
:
let
vs
not
then
(
for
shame
)
carrie
his
badge
vpon
our
sleeues
,
and
take
part
with
his
enemie
the
Deuill
,
by
continuing
any
longer
in
our
sinnes
,
but
let
vs
arme
our selues
,
and
take
vnto
vs
the
sword
of
the
spitit
;
and
manfully
stand
out
in
the
Lords
cause
that
wee
may
bring
glory
〈◊〉
God
,
and
comfort
to
our selues
Vse
2
2.
This
may
teach
vs
to
make
high
account
of
the
Lords
Supper
,
and
to
receiue
it
reuerently
,
because
Christ
did
institute
it
,
and
left
it
vnto
vs
,
as
his
last
legacie
,
a
little
before
his
death
.
Wee
see
that
what
a
man
doth
,
when
he
is
toady
to
yeeld
vp
the
Ghost
,
is
of
speciall
moment
Christ
when
hee
was
to
depart
this
life
,
&
to
leaue
his
Church
,
commends
this
Sacrament
to
his
Disciples
,
and
in
them
to
vs
,
as
his
last
legaciez
therefore
it
must
hee
had
in
singular
respect
,
and
in
no
fort
profaned
and
contemned
.
Now
followeth
the
treason
that
befell
our
Sauiour
Christ
,
and
was
plotted
against
him
that
night
,
hee
did
ordayne
his
last
Supper
;
which
may
bee
set
downe
both
by
the
qualitie
of
it
,
and
also
by
the
time
,
when
it
was
plotted
▪
the
qualitie
of
it
,
is
plaine
in
these
few
things
.
It
was
high
treason
against
the
King
of
heauen
and
earth
,
conspired
vnder
showes
of
friendship
and
loue
:
for
the
damnable
traytor
could
speake
Christ
faire
in
the
face
,
Mat.
26.49
God
saue
thee
Master
:
A
sinne
most
haynons
,
if
we
marke
the
circumstances
of
it
:
for
first
who
was
the
actor
of
this
treason
?
It
was
Iudas
,
a
seruant
of
Christ
,
an
Apostle
,
Christs
steward
,
for
hee
bate
the
bagge
.
Secondly
,
against
whom
was
it
committed
?
Against
Christ
the
sonne
of
the
liuing
God
,
Mat.
16.16
.
his
Master
whom
hee
had
followed
;
whose
Sermons
he
had
heard
,
whose
kindnesse
hee
had
receiued
,
&
whom
twice
together
hee
resused
,
and
neglected
:
when
his
Master
(
a
little
before
the
treason
was
put
in
practise
)
spake
in
a
wonderfull
milde
manner
vnto
him
;
Friend
(
saith
hee
)
wherefore
art
thou
come
?
Mat.
29.50
And
againe
when
he
came
neere
to
him
to
kisse
him
:
Iudas
(
saith
he
)
betrayest
thou
the
Sonne
,
Luk.
22.45
of
Manwith
a
kisse
?
These
word●
might
haue
broken
an
heart
of
brasse
,
yet
they
neuer
mooued
him
.
Thirdly
,
by
what
meanes
was
it
wrought
secretly
;
for
a
little
after
supper
he
went
from
his
Master
,
and
compacted
with
the
Iewes
,
who
forthwith
tooke
the
aduantage
of
the
time
,
it
being
darke
,
when
Christ
could
not
see
to
goe
abroade
;
and
of
the
place
,
being
so
neere
them
that
hee
could
not
flee
from
them
.
Fourthly
,
for
what
end
did
hee
treacherously
seeke
his
Masters
death
?
To
enrich
himselfe
,
and
yet
he
obtayned
but
a
●tifle
,
euen
thirty
peeces
of
siluer
:
if
he
could
haue
obtayned
any
honour
,
or
great
possession
,
or
any
great
and
high
office
by
this
treachery
,
it
had
beene
something
,
but
all
that
he
got
was
a
little
filthy
lucre
;
the
wages
of
iniquitie
,
and
the
price
of
innocent
bloud
:
What
should
I
vrge
this
treason
any
more
in
the
circumstances
of
it
,
when
the
Scriptures
handle
it
plainely
,
&
all
men
know
it
readily
?
The
truth
is
,
Doctr.
2
that
it
is
an
odious
sinne
,
worthy
all
mens
hatred
:
Haman
though
neuer
so
secretly
contriued
mischiefe
against
the
good
Iewes
,
yet
his
proper
portion
for
his
intended
mischiefe
,
was
detestation
:
and
so
it
was
with
Nabuchadnezzars
treacherous
seruants
,
that
conspired
against
the
three
Children
;
when
all
would
not
worke
wel
as
they
looked
for
,
then
they
found
their
great
Lords
loue
turned
to
absolute
hatred
.
It
is
not
likely
that
any
wise
man
can
either
speake
well
,
or
wish
wel
to
a
traytor
that
intendeth
mischief
.
Treason
is
odious
,
in
respect
of
the
authors
of
it
,
Reas.
1.
they
are
bloud-thirstie
men
,
such
as
cast
off
all
pitty
,
and
put
off
all
humanity
,
naturall
affections
,
and
the
bowels
of
compassion
:
they
are
fierce
,
and
cruell
,
furious
,
&
full
of
rage
,
and
alwayes
their
out
crie
against
Gods
Church
is
,
Downe
with
it
,
downe
with
it
,
euen
to
the
ground
.
Psal.
137.
●
.
2
In
respect
of
the
effects
,
Reason
which
are
many
;
sword
and
slaughter
,
spoyle
and
robery
;
It
spareth
neither
life
nor
goods
,
but
killes
,
and
rifles
all
before
it
.
Vse
1
1.
Who
can
think
or
speake
well
of
the
treacheries
of
Papists
,
or
of
their
bloody
Religion
,
that
maintaines
all
treasons
,
that
holds
vp
violence
and
gunpouder
plots
by
the
chinne
,
that
sets
vp
all
subtilties
and
euersions
of
king
and
kingdomes
?
We
haue
had
so
long
experience
of
their
notable
villainies
,
that
reason
hath
taught
vs
to
cast
off
all
loue
of
them
,
whether
they
speake
faire
or
foule
,
and
to
flye
all
communion
and
company
with
them
:
and
furely
,
hee
that
dwelleth
amongst
them
,
dwelleth
amongst
Diuells
;
Rome
is
called
an
H●bitation
of
Di●●ells
.
R●u.
1●
.
●
Vse
2
2
This
may
be
a
warning
to
all
men
,
that
seeing
treacherie
is
thus
odious
euen
to
take
heed
of
it
,
and
to
contain
themselues
in
all
bounds
of
loyalty
towards
those
,
to
whom
they
owe
their
duties
then
they
shall
giue
cause
of
better
speeches
,
more
loue
,
and
greater
regard
of
their
persons
.
Againe
,
the
Apostle
saith
,
The
night
that
he
was
betraied
,
obseruing
that
Iudas
tooke
the
time
of
darkenesse
to
practise
his
treachery
.
Learne
,
That
.
It
is
the
property
of
wicked
men
to
obserue
the
closest
times
for
wicked
practises
:
they
loue
holes
and
cornes
,
that
their
mischeiuous
proiects
may
bee
kept
secret
and
close
;
Iudas
takes
his
fit
time
of
darkenes
to
worke
the
death
of
our
Sauiour
Iesus
Christ
▪
he
was
loath
that
his
●●llo●●
Apostles
should
bee
acquainted
●●d
with
his
intended
treacherie
which
makes
him
go
so
s●●●●tly
to
worke
.
And
to
●●sist
in
some
other
particulars
,
we
shall
see
that
it
hath
beene
euermore
the
practise
of
all
wicked
men
▪
to
employ
themselues
busily
in
most
wicked
and
vngodly
practises
,
when
they
are
priu●te
,
or
in
dark
.
So
Paul
doth
testifie
,
1.
Thes.
5.7
that
They
who
are
drunken
,
are
drunken
in
the
night
:
and
Iob
saith
,
Iob
24.15
.
That
the
Adulterer
waites
for
the
twilight
:
The
theefe
steals
in
the
night
:
Mat.
13.3
.
The
enemy
soweth
Tar●s
when
m●n
are
asleepe
,
and
murderers
come
in
darknesse
to
w●●cke
then
malic●
vpon
their
enemies
,
&c.
1
Their
deedes
are
euill
,
Reas.
1.
and
they
date
not
shew
them
openly
,
like
Owles
vnder
couert
all
day
long
;
but
when
night
comes
,
they
let
them
flye
abroad
like
flinder
mice
,
and
bold
Backs
in
the
aire
.
Ioh.
3.20
.
Euery
man
(
saith
the
Euangelist
)
that
doeth
euill
,
hateth
the
light
,
neither
commeth
to
light
,
lest
his
deedes
should
bee
reprooued
:
These
euill
doers
are
like
bad
shop-keepers
,
that
trade
in
naughty
wares
:
they
commonly
haue
darke
ware-houses
,
and
shops
to
keepe
their
ware
in
,
that
the
buyer
might
not
discerne
whether
it
be
merchantable
or
vendible
.
The
vncleane
person
will
not
act
his
filthinesse
in
the
brightnesse
of
the
Sunne
,
nor
before
any
people
,
no
not
before
a
little
child
,
lest
he
shold
be
discried
,
and
his
vncleannesse
made
knowne
.
Vse
1
1
This
may
serue
to
ouerthrow
the
practise
of
the
Papists
,
those
Iesuit
is
all
Friers
,
&
〈…〉
bellied
Monkes
,
that
lye
close
in
holes
and
corners
.
in
c●lls
,
●●ues
,
and
cloysters
,
farre
●●●●p●●d
from
the
society
of
●●●s
that
they
may
set
their
wits
on
●enter-hookes
,
to
ouerthrow
the
Church
of
God
,
and
destroy
the
Lords
annoynted
:
they
pretend
much
good
by
their
●●●ke
life
,
and
er●mit●call
solitarinesse
,
The
yeare
●8
.
gunpouder
plot
.
when
their
heads
●●st
out
proiects
for
the
destruction
of
Gods
seruants
.
Let
their
owne
purposes
speake
for
them
,
how
much
good
they
intended
to
bring
to
passe
by
their
exemption
from
humane
society
.
This
I
dare
speake
for
them
,
that
if
the
men
of
their
confederacy
,
Obad.
7.
and
they
that
were
at
peace
with
them
,
h●●●
not
d●c●●●●
them
,
they
had
vtter●y
d●stroyed
v●
and
〈◊〉
●and
▪
and
let
me
t●●●
them
,
that
the
Lord
wil
one
day
magnifie
his
iustice
against
them
,
〈◊〉
their
●●●●●tifull
maintenance
of
their
secret
●●●●●ons
:
then
neither
th●●
t●n
ho●●s
,
or
Kings
,
nor
the
seuen
heads
,
nor
their
power
and
bloody
warres
,
their
Spanish
Inquisition
,
their
●assacres
,
their
two
●●aiterous
●olledges
,
Buls
,
and
E●com●●nications
,
not
the
Councell
of
Tr●nt
,
Order
of
Iesult●s
,
●●gling
of
Images
,
false
miracles
,
and
Legends
,
lies
and
equiuocations
,
falsifying
of
authority
,
and
Cloyster
policies
,
will
vphold
their
tottering
state
,
but
down
it
must
with
al
their
props
and
be
burnt
with
fire
.
Reu.
17.16
.
Vse
2
2.
This
may
be
a
terror
to
all
wicked
men
,
that
work
mischief
in
the
darkest
night
,
and
closest
place
;
the
Lord
will
one
day
lay
open
,
and
discouer
their
close
and
mischeiuous
practises
,
when
nothing
shall
be
giuen
them
for
their
reward
,
but
horror
,
shame
,
and
confusion
of
face
.
Consisider
this
thou
hypocrite
,
thou
parricide
,
thou
that
giuest
faire
words
,
but
obseruest
the
times
of
darkenesse
for
the
worke
of
mischiefe
,
and
to
destroy
thy
best
friend
,
as
Iudas
did
his
Master
:
the
Lord
hath
taken
notice
of
thy
wickednesse
,
and
wil
punish
thee
openly
for
it
.
Consider
this
thou
vnchaste
and
lecherous
person
,
An
pudet
id
facere
in
conspectudes
,
ac
testibus
Angelis
,
quod
non
pudet
facere
in
conspe
●tu
hominum
:
Erasm
.
that
can●●●
o●
away
with
the
light
,
but
takest
thy
pleasure
in
the
closest
hooks
and
darkest
nights
;
that
blushest
to
sinne
before
men
,
though
not
so
in
the
sight
of
God
,
the
Lord
will
open
thy
sinne
also
,
and
exclude
thee
out
of
the
Kingdome
of
heauen
.
1.
Cor.
6.3
Consider
this
you
couetous
Magistrates
,
that
take
close
bribes
,
which
for
feare
of
the
law
you
dare
not
bring
,
to
the
light
:
1.
Cor.
4.5
.
Ad
Lunae
●umina
visus
eris
.
The
Lord
that
lightens
things
hidde
in
darkenesse
,
will
bring
to
light
your
bribing
,
and
close
wicked
dealing
.
Yet
let
all
sinners
,
that
haue
hitherto
committed
sinne
in
secret
,
consider
,
that
if
they
run
with
Sisera
into
some
priuate
house
,
or
with
Adam
,
into
some
secret
bush
,
or
compasse
themselues
with
the
darke
hangings
of
the
bed
;
or
runne
with
Sarah
behinde
the
dore
;
or
take
the
midnight
with
the
theese
yet
the
Lord
will
find
them
out
,
and
at
the
last
day
punish
them
in
the
view
of
the
whole
world
.
Vse
3
3
This
may
teach
vs
to
bring
our
works
to
light
,
and
not
as
Backes
and
Owles
to
bee
ashamed
of
the
day
:
Oh
let
the
light
try
our
practises
,
whether
they
bee
sound
and
sincere
,
and
the
people
of
God
know
them
,
that
we
may
not
be
ashamed
of
them
at
the
last
day
:
Ioh.
3.21
.
Hee
that
doeth
truth
comes
to
the
light
,
that
his
deedes
might
bee
made
manifest
;
that
they
are
wrought
according
to
God
.
If
we
should
flye
the
face
of
God
,
and
take
the
night
for
a
maske
,
and
darkenesse
for
a
couering
,
1.
Thes.
5.5
walking
not
as
children
of
the
day
,
but
as
children
of
the
darkenesse
:
the
light
of
the
day
would
vtterly
shame
vs
,
and
the
beames
of
the
Sunne
would
witnesse
against
vs
.
Oh
therefore
let
vs
so
worke
while
it
is
yet
day
,
and
neuer
feare
to
bring
all
our
workes
to
the
triall
of
the
day
.
Let
vs
be
bold
in
this
,
Psal.
139.23
.
and
say
with
the
Prophet
Dauid
,
O
God
try
me
,
and
search
my
thoughts
.
Thus
much
of
the
time
of
the
institution
of
the
Lords
Supper
:
now
it
remaineth
to
deliuer
the
matter
,
and
the
manner
of
the
institution
,
which
things
wee
shall
the
better
know
and
learne
,
if
wee
lay
downe
what
a
Sacrament
it
:
Definition
of
a
sacrament
.
Sacrificium
visibile
inuisibilis
sacrificij
sacramentum
:
Aug.
de
ciuit
.
dei
.
li.
10
c.
5.
A
Sacrament
is
a
visible
signe
of
an
holy
thing
,
or
a
visible
forme
of
an
inuisible
Grace
:
but
because
in
this
briefe
definition
there
is
some
darkenesse
,
&
many
Papists
and
vnskilfull
men
haue
bin
deceiued
therein
:
take
this
as
a
more
fuller
definition
.
A
Sacrament
is
an
ordinance
of
God
,
whereby
Christ
&
al
his
benefits
,
in
certain
visible
signes
&
external
rites
are
represented
,
sealed
,
and
most
certainly
conuayed
to
euery
Christian
beleeuer
.
I
say
,
that
a
Sacrament
is
the
Ordinance
,
not
of
man
,
but
of
God
,
in
which
by
certaine
visible
signes
,
and
externall
rites
,
Christ
&
his
benefits
are
shewed
to
euery
Christian
.
For
looke
as
Gods
Word
is
his
owne
ordinance
,
to
beget
Faith
in
our
hearts
,
whereby
Christ
and
all
his
benefits
,
as
by
a
hand
,
may
be
apprehended
and
conuayed
vnto
vs
:
Euen
so
Sacraments
are
speciall
Ordinances
of
God
,
whereby
our
Faith
(
beeing
ingendered
and
begotten
by
the
operation
of
Gods
Spirit
,
and
the
ministery
of
the
Word
)
may
bee
further
increased
,
confirmed
,
and
strengthened
,
to
the
end
we
may
bee
made
more
fully
partakers
of
Christ
and
all
his
benefits
to
our
saluation
:
for
Christ
and
his
benefits
are
offered
to
vs
in
both
;
the
difference
only
standeth
in
this
:
the
word
offreth
Christ
to
our
eares
,
that
we
may
heare
of
him
,
and
his
redeeming
of
Mankinde
:
but
the
Sacraments
offer
Christ
to
our
senses
,
Seeing
,
Feeling
,
Tasting
.
As
by
the
ministerie
of
the
word
we
heare
of
Christ
with
our
eares
;
so
by
the
Sacraments
we
may
(
as
it
were
)
see
Christ
with
our
eyes
;
feele
Christ
with
our
hands
;
and
taste
of
Christ
with
our
mouthes
.
Againe
,
I
adde
in
the
last
place
,
that
as
Christ
and
his
benefits
are
represented
to
our
senses
,
so
he
is
also
sealed
,
and
most
certainely
conuayed
to
euery
true
beleeuer
.
Heere
wee
may
see
three
most
notable
ends
of
a
Sacrament
.
1
That
it
is
an
outward
signe
to
represent
,
and
set
before
our
eyes
Christ
and
his
merits
:
as
circumcision
to
the
Iewes
,
was
a
signe
of
that
couenant
God
made
with
them
in
his
Sonne
Christ
;
namely
,
that
hee
would
be
their
God
,
and
they
should
be
his
people
,
&c.
So
baptisme
and
the
Lords
Supper
are
much
more
euident
signes
to
vs
that
are
dull
of
conceite
,
not
onely
of
the
couenant
,
but
also
of
the
Mediatour
of
the
couenant
,
Christ
Iesus
himselfe
.
2
The
Sacrament
serueth
to
be
a
seale
,
to
confirme
our
faith
,
and
to
take
away
all
doubtings
;
and
therefore
it
is
called
the
seale
of
the
Righteousnes
of
faith
,
Rom.
4.11
because
it
certifies
a
man
thereof
,
and
putteth
him
out
of
all
doubts
:
As
when
his
Maiesties
Highnesse
sends
forth
his
letters
Patents
,
if
wee
heare
them
read
,
yet
see
not
the
broad
seale
,
we
are
in
some
doubt
;
but
if
we
aske
for
the
seal
,
and
see
it
,
then
we
are
confirmed
:
Euen
so
our
highest
Prince
hath
sent
vs
his
letters
patents
from
heauen
,
notwithstanding
oftentimes
we
haue
refused
them
,
and
called
them
in
question
:
but
now
in
that
hee
hath
together
with
them
sent
vs
his
broad
seale
;
yea
,
his
great
seales
the
Sacraments
,
we
may
then
very
well
rest
our selues
,
and
be
confirmed
.
3
The
Sacrament
is
also
an
Instrument
to
conuey
Christ
,
&
his
benefits
to
vs
;
for
wee
(
like
Thomas
that
wold
not
beleeue
)
are
not
contented
till
wee
see
,
and
feele
Christ
:
and
therefore
the
Sacrament
is
a
meanes
to
bring
him
to
vs
,
if
wee
haue
the
hand
of
faith
to
receiue
him
.
Heere
wee
are
taught
in
the
feare
of
God
,
Vse
.
not
onely
to
esteeme
highly
the
Sacraments
,
but
to
labour
for
a
true
vse
of
them
,
that
by
the
meanes
hereof
,
wee
may
fully
and
assuredly
bee
made
partakers
of
Christ
.
See
the
vnspeakeable
goodnesse
of
God
toward
vs
,
how
desirous
he
is
(
if
we
had
grace
and
hearts
to
consider
it
)
that
wee
should
not
perish
,
but
beleeue
,
and
so
come
to
be
saued
.
Hath
God
contented
himselfe
onely
with
speaking
,
or
sending
vs
his
word
from
heauen
,
that
he
will
be
reconciled
to
vs
,
if
we
beleeue
and
repent
?
(
though
this
had
bin
sufficient
,
hee
beeing
our
King
and
Prince
,
and
therefore
ought
not
once
to
call
his
Word
in
question
.
)
No
verily
,
but
to
shew
his
desire
of
our
good
,
and
to
take
away
all
excuse
from
vs
if
we
doe
not
imbrace
his
mercy
:
he
hath
caused
this
Word
to
be
written
in
a
booke
for
our
learning
,
preserued
it
in
his
Church
,
and
conuayed
it
from
hand
to
hand
,
from
one
generation
to
another
;
and
now
at
last
it
is
come
to
vs
,
so
as
daily
wee
may
reade
and
heare
of
Christ
.
And
to
take
away
all
doubts
touching
the
truth
of
this
word
,
he
hath
put
to
it
his
broad
seals
,
with
the
inscription
,
and
Image
of
Christ
;
that
euery
way
wee
might
bee
made
partakers
of
Christ
,
by
Hearing
,
Seeing
,
Tasting
,
feeling
,
and
smelling
:
In
so
much
that
if
wee
doe
not
repent
,
and
beleeue
,
God
may
iustly
complaine
of
vs
,
as
sometimes
he
did
of
the
Iewes
,
Isai.
5.4
.
What
is
it
that
I
should
do
,
that
I
haue
not
done
already
to
this
people
?
Hauing
laid
downe
the
definition
of
a
Sacrament
,
what
it
is
,
wee
will
in
the
next
place
,
speake
of
the
things
,
whereof
the
Sacrament
of
the
Lords
Supper
is
instituted
:
and
they
are
Bread
and
Wine
,
resemblances
and
signes
of
the
body
,
and
bloud
of
Christ
.
He
tooke
bread
;
here
is
the
element
of
bread
first
mentioned
,
to
signifie
to
vs
the
Body
of
Christ
.
Quest.
Quest.
But
why
did
Christ
take
bread
,
and
chuse
it
for
this
purpose
,
rather
then
any
other
sustenance
,
or
any
other
Creature
.
Sol.
Sol.
Bread
comprehendeth
vnder
it
,
and
signifieth
all
manner
of
prouision
,
and
necessary
meanes
,
as
meate
,
rest
,
sleepe
,
Physicke
,
recreation
.
&c.
Gen.
43.25
.
Exod.
18.12
.
Deut.
8.3
.
Mat.
4.4
.
Marc.
3.20
.
Luk.
11.3
.
2.
Bread
of
all
other
Creatures
is
most
wholesome
;
other
meates
may
haue
compositions
,
and
mixture
,
but
this
is
called
panis
Azymus
,
Azymus
because
it
is
without
leauen
,
and
cleane
;
yea
,
pure
,
and
good
.
1.
Cor.
5.7
.
3.
It
is
the
easiest
,
and
soonest
come
by
:
many
people
could
scarce
bee
made
partakers
of
other
Creatures
:
either
through
their
owne
wants
,
or
scarcitie
of
the
thing
,
when
as
this
is
ready
at
all
times
.
4.
It
is
quickly
broken
,
and
when
it
is
broken
,
soone
it
may
be
deliuered
,
and
handsome
to
bee
carryed
in
the
hand
,
and
showne
to
the
Congregation
:
it
is
not
so
with
other
creatures
,
that
require
cutting
,
or
pulling
.
5.
Christ
thought
good
to
take
the
name
of
bread
to
himselfe
,
and
to
bee
called
Bread
.
Ioh.
6.32.33.50.51
.
&c.
6.
The
vse
of
bread
in
the
Law
was
holy
:
1.
For
the
consecration
of
the
high
Priest
:
Exod.
29.23
.
Ezek.
44.7.2
.
For
the
offering
of
first
fruits
of
Corne
2.
King
.
4.42
.
and
3.
For
the
high
Priests
owne
eating
:
Leuit.
24.5.9
.
This
Bread
was
called
the
face
or
shewbread
Exod.
25.30
.
Because
it
was
alwayes
in
the
presence
of
God
.
It
was
a
type
of
the
true
bread
Iesus
Christ
,
that
came
downe
from
heauen
,
and
also
shadowed
forth
the
Eucharist
of
the
New
Testament
.
7.
There
can
bee
no
full
banquet
where
bread
is
wanting
,
though
there
bee
much
cheere
;
but
where
bread
is
,
though
other
things
bee
wanting
,
there
may
be
a
full
feast
.
8.
Bread
strengtheneth
and
nourisheth
the
body
more
then
any
other
foode
,
&c.
For
these
and
such
like
reasons
,
it
may
appeare
that
bread
was
chosen
of
our
Sauiour
Christ
to
represent
his
body
.
From
thence
then
let
vs
obserue
,
that
(
seeing
our
Sauiour
tooke
bread
,
and
appointed
it
an
Element
in
this
Sacrament
:
)
That
Christ
Iesus
is
the
true
bread
of
life
,
Doctr.
1.
which
came
downe
from
Heauen
,
whereon
our
soules
are
to
feede
vnto
eternall
life
:
For
by
bread
here
is
signifyed
Christ
,
whereon
wee
are
to
feed
our
soules
by
faith
,
as
wee
feede
our
bodies
with
our
dayly
bread
,
for
the
preseruation
of
our
naturall
life
;
For
this
cause
our
Sauiour
teacheth
his
Disciples
plainely
,
that
Moses
had
giuen
their
fathers
Bread
from
Heauen
:
meaning
,
Ioh.
6.31.33
.
&c.
that
heauenly
Manna
,
whereof
they
fedde
in
the
Wildernesse
;
Exod.
16.15
but
now
they
haue
the
bread
of
God
which
is
Christ
,
that
came
downe
from
Heauen
,
Ioh.
6.48.51
.
to
giue
life
vnto
the
World
;
&
to
put
al
out
of
doubt
,
I
am
,
saith
Christ
,
the
bread
of
life
,
he
that
commeth
vnto
mee
shall
not
hunger
,
&
he
that
beleeueth
in
me
,
shall
not
thirst
.
Reas.
1
1.
Christ
is
our
bread
,
and
the
foode
of
our
liues
,
first
in
regard
of
his
manhood
,
whole
Christ
,
the
manhood
subsisting
in
the
person
of
the
Sonne
,
and
it
hath
the
vertue
to
feede
,
and
nourish
vs
,
in
that
it
is
vnited
to
the
person
of
the
Deitie
.
Christ
is
not
a
bodily
foode
,
or
a
corporall
bread
,
but
altogether
a
spirituall
,
and
heauenly
foode
,
to
be
receiued
after
a
spirituall
manner
,
not
by
the
hand
,
and
stomack
of
our
bodies
,
but
by
the
hand
,
and
stomacke
of
our
soules
,
that
is
,
a
true
,
and
liuely
faith
.
Reas.
2
2.
Christ
is
called
our
foode
,
because
without
him
wee
are
starke
dead
in
sinnes
;
and
lest
wee
should
continue
in
that
death
,
hee
came
downe
from
Heauen
to
giue
life
vnto
vs
.
Therefore
saith
the
Apostle
,
As
in
Adam
wee
were
all
dead
,
1.
Cor.
15.22
.
so
now
in
Christ
wee
are
all
made
aliue
.
Vse
.
Vse
.
Here
wee
may
see
the
wonderfull
loue
of
our
Sauiour
Christ
towards
vs
,
in
that
hee
was
content
of
his
owne
accord
,
to
come
from
heauen
,
to
vnloose
the
bands
of
death
,
and
to
quicken
vs
,
and
giue
vs
life
;
Yea
,
not
onely
so
,
but
to
feede
,
and
nourish
vs
dayly
with
his
ownebody
.
The
Pellican
,
when
any
of
her
young
ones
are
hurt
of
a
Serpent
,
rather
then
they
should
die
,
shee
will
pierce
her
brest
,
and
giue
them
sucke
,
and
nourish
them
:
So
Christ
Iesus
rather
then
wee
should
perish
,
(
so
tenderly
hee
loues
vs
)
was
content
to
lay
downe
his
life
for
vs
,
that
so
we
might
feede
vpon
his
body
,
and
bloud
to
eternall
life
:
Oh
therefore
let
all
of
vs
highly
account
of
this
loue
of
Christ
,
embrace
it
,
and
be
thankfull
for
it
:
otherwise
our
case
is
miserable
,
we
are
but
dead
persons
,
and
haue
no
spirituall
life
in
vs
;
nay
wee
should
vtterly
sterue
,
and
pine
away
without
it
.
The
second
element
is
Wine
,
which
Christ
tooke
into
his
hands
,
as
may
bee
gathered
out
of
these
words
,
He
tooke
the
Cup
wherein
the
wine
was
:
for
no
man
will
dare
to
say
that
the
cuppe
was
empty
,
seeing
our
Sauiour
Christ
saith
,
Mar.
26.29
Luk
22.18
I
Will
not
drinke
of
the
fruite
of
the
Vine
any
more
,
till
the
Kingdome
of
God
shall
come
.
Wine
then
was
the
second
element
:
Cyprian
.
lib.
2.
Epistola
3.
contrary
to
the
Aquarij
,
who
supposed
water
to
be
in
the
cuppe
:
contrary
to
the
Lactei
that
vsed
Milke
in
stead
of
Wine
,
Idem
,
de
consecrat
.
distinct
.
2.
Can.
Alexander
the
first
caused
this
mingling
of
water
with
wine
.
&
the
Papists
that
mingle
water
with
Wine
,
and
that
so
absolutely
and
necessarily
,
that
they
condemne
those
who
do
not
receiue
it
after
the
same
manner
:
but
herein
they
ouerthrow
themselues
:
First
,
because
they
goe
against
the
example
of
Christ
.
Secondly
,
because
they
ouerthrow
the
example
by
denying
the
vse
of
pure
Wine
.
More
might
bee
alledged
to
confute
their
practises
;
but
others
haue
well
dealt
therein
&
our
purpose
is
to
handle
those
things
that
be
positiuely
layd
downe
.
Wine
,
this
second
Element
,
signifieth
the
blood
of
Christ
,
Metonymice
.
and
offereth
it
to
the
eye
of
Faith
:
This
also
we
vnderstand
to
bee
the
Cup
figuratiuely
,
applied
and
giuen
to
Christs
Disciples
for
their
refreshing
,
&c.
For
as
wine
is
to
the
body
,
so
the
blood
of
Christ
is
a
refreshing
to
the
soule
:
And
whereas
Christ
tooke
,
and
gaue
not
onely
the
bread
,
but
also
the
wine
,
we
learne
,
That
Christ
is
a
full
Redeemer
:
Doct.
His
blood
doth
purge
vs
from
all
iniquity
.
1.
Ioh.
1.7
.
This
is
the
confession
of
the
foure
beasts
,
and
foure
&
twenty
Elders
,
who
fall
downe
before
the
Lambe
,
Reu.
5.8.9
.
Thou
hast
redeemed
vs
to
God
by
thy
blood
,
out
of
euery
Kindred
,
and
Tongue
,
and
People
,
and
Nation
.
And
so
he
is
an
al-sufficient
ransome
for
vs
,
1.
Tim.
2.6
.
of
greater
power
to
deliuer
vs
from
sinne
,
then
Adam
was
to
bring
vs
into
sinne
.
Take
notice
of
the
slauery
&
bondage
wherein
wee
were
holden
as
captiues
;
and
the
fulnesse
of
our
redemption
by
Christ
will
plainely
appeare
.
First
,
Col.
1.13
.
generally
wee
were
in
bondage
to
the
whole
power
of
darkenesse
,
in
such
a
manner
,
that
all
our
spirituall
enemies
had
command
ouer
vs
.
Secondly
,
more
particularly
we
were
in
bondage
:
first
to
sin
,
for
so
saith
the
Apostle
,
Rom.
6.
●6
.
His
seruants
we
are
to
whom
we
obey
,
whether
it
be
of
sinne
,
&c.
Againe
,
I
am
carnall
,
Rom.
7.14
.
sold
vnder
sinne
.
And
S.
Peter
telleth
vs
of
some
that
Promise
others
liberty
,
and
are
themselues
seruants
of
corruption
:
For
(
saith
he
)
of
whomsoeuer
a
man
is
ouercome
,
2
Pet.
2.19
.
euen
vnto
the
same
he
is
in
bondage
.
2
Wee
were
in
bondage
to
the
whole
law
,
which
exacted
at
our
hands
perfect
obedience
;
but
Christ
(
saith
the
Apostle
)
came
to
redeem
them
that
were
vnder
the
law
.
Gal.
4.5
.
3
We
were
slaues
to
eternal
death
,
as
God
testified
to
Adam
,
In
that
day
that
thou
shalt
eate
therof
,
Gen.
2.17
.
thou
shalt
dye
the
death
:
And
S.
Iohn
saith
,
1.
Ioh.
3.14
We
know
that
we
are
translated
from
death
,
&c.
4
Wee
were
in
bondage
vnder
Satan
,
so
long
as
we
were
the
children
of
disobedience
,
Ephe.
2.2
.
he
wroght
in
vs
:
2.
Tim.
2.25
Wee
were
in
his
snare
,
and
taken
at
his
will
.
5
We
were
slaues
to
hell
and
condemnation
,
beeing
by
nature
the
children
of
wrath
.
Ephe.
2.3
.
There
was
neuer
any
slauery
or
bondage
like
this
:
The
bondage
of
the
Israelites
vnder
Pharaoh
;
Exo.
1.11.14
.
Of
the
seuenty
Kings
vnder
Adoni-bezeck
;
Iudg.
1.7
.
Of
Sampson
vnder
the
Philistines
,
Iudge
.
16.21
.
bound
with
fetters
,
and
made
to
grinde
like
a
horse
;
Of
Zedekiah
vnder
the
King
of
Babell
,
who
put
out
his
eyes
,
bound
him
with
chatnes
,
carried
him
to
Babell
,
Ier.
52.11
.
and
put
him
in
prison
till
the
day
of
his
death
;
and
of
the
beleeuing
Christians
vnder
the
barbarous
Turke
,
Metellus
Sequanus
.
Botholome-Casas
a
Bishop
in
Spaine
.
Mr.
White
in
his
way
to
the
Church
.
digres.
50.
and
blood-sucking
Spaniard
:
these
particulars
are
grieuous
to
bee
borne
,
but
to
this
spirituall
captiuitie
they
are
nothing
:
For
in
these
the
very
soule
is
sore
vexed
.
This
was
our
slauery
,
and
from
this
hath
Christ
redeemed
vs
,
and
that
not
in
part
,
but
fully
,
from
the
power
of
darkenesse
vnto
the
light
:
hee
gaue
vs
the
voyce
of
his
Gospell
to
enlighten
our
vnderstandings
,
Luk.
4.18
.
&
preached
deliuerance
to
vs
poore
captiues
.
2.
Hee
redeemed
vs
from
sinne
vnto
holinesse
,
Iohn
14.
by
leauing
behinde
him
his
comforter
in
his
Disciples
,
for
our
instruction
,
and
regenerating
vs
by
his
blessed
Spirit
.
3.
From
the
power
of
the
Law
;
he
performed
most
exact
and
absolute
obedience
thereunto
.
Lastly
,
from
Satan
,
and
eternall
death
,
by
paying
a
price
,
by
giuing
himselfe
a
ransome
,
by
yeelding
to
the
death
of
the
Crosse
,
and
suffering
the
sharpest
sorrowes
,
and
deepest
agonies
thereupon
.
Thus
Christ
Iesus
by
the
bruising
of
his
body
,
and
the
losse
of
his
blood
,
is
become
our
perfect
and
full
Redeemer
.
Vse
1
1
In
that
Christ
Iesus
tooke
both
bread
and
wine
,
did
wholly
bestow
himselfe
,
and
became
our
full
redeemer
:
this
may
teach
vs
worthily
to
esteeme
so
great
a
benefit
,
and
to
magnifie
the
Name
of
God
,
who
hath
done
so
great
things
for
vs
,
saying
with
Zacharie
,
Luk.
1.68.69
.
Blessed
be
the
Lord
God
of
Isaael
,
who
hath
visited
and
redeemed
his
people
:
And
certainly
howsoeuer
this
benefit
bee
esteemed
of
carnall
men
nothing
worth
,
yet
they
that
haue
once
tasted
the
sweetnesse
therof
,
do
contemne
the
wealth
of
all
the
world
,
and
count
it
but
dung
in
comparison
of
it
.
And
therefore
they
are
carefull
to
stand
fast
in
that
liberty
wherewith
Christ
hath
made
them
free
,
Gal.
5.1
.
and
hauing
once
escaped
from
the
filthinesse
of
the
world
,
they
are
loath
to
be
entangled
again
therein
.
2.
Pet.
2.20
Vse
2
2
This
may
teach
vs
obedience
to
our
Sauiour
Christ
:
Hee
hath
bought
vs
with
a
price
,
1.
Cor.
6.20
.
let
vs
therefore
glorifie
God
in
our
body
,
and
spirit
:
Great
is
the
benefit
we
haue
receiued
by
the
shedding
of
his
blood
,
much
duty
therefore
wee
owe
vnto
him
:
Hee
hath
looked
on
the
poore
estate
of
his
seruants
.
Let
vs
therefore
with
the
Prophet
Dauid
,
cry
vnto
him
,
Behold
,
Ps.
116.16
.
I
am
thy
seruant
,
and
the
sonne
of
thine
hand-maid
.
He
being
the
spotlesse
and
immaculate
Lamb
,
suffered
not
for
himselfe
but
for
vs
:
Let
vs
therefore
carefully
auoyde
sinne
,
Gal.
5
24.
and
crucifie
the
flesh
with
the
lusts
thereof
.
Againe
,
in
that
Christ
tooke
bread
,
&
then
wine
,
both
bread
and
wine
.
We
learne
,
That
In
Christ
is
full
and
perfect
nourishment
:
Doctr.
3.
for
as
bread
and
wine
are
the
ful
nourishment
of
the
body
,
so
the
body
&
blood
of
Christ
are
the
ful
,
and
perfect
nourishment
of
the
soule
of
euery
beleeuer
.
Hence
could
the
Prophet
Dauid
say
,
Ps.
114.15
.
Bread
is
giuen
to
strengthen
the
heart
,
and
Wine
to
nourish
it
.
No
man
can
desire
more
,
this
is
full
nourishment
.
Wisedome
also
calleth
for
the
simple
,
and
those
that
want
vnderstanding
,
Come
,
I
haue
furnished
my
Table
,
Pro.
9.2.5
.
eate
of
my
bread
,
and
drinke
of
the
wine
that
I
haue
mingled
.
Here
is
also
full
nourishment
,
and
a
Table
richly
furnished
with
good
cheere
:
But
our
Sauiour
who
is
the
wisedome
of
his
Father
,
in
plaine
tearmes
speaketh
of
himselfe
,
Ho
euery
one
that
thirsteth
,
&c.
Is.
55.1.2
.
Why
doe
you
spend
your
money
on
that
which
is
not
bread
?
Come
,
buy
,
and
eate
that
which
is
good
,
and
let
your
soule
delight
it selfe
in
fatnesse
,
and
drinke
yee
of
the
Cup
that
I
shall
giue
,
it
shall
bee
be
in
you
a
well
of
water
springing
vp
to
euerlasting
life
:
Ioh.
4.14
.
so
as
you
neither
shall
hunger
nor
thirst
any
more
.
Heere
then
wee
see
that
Christ
is
perfect
nourishment
.
Ob.
But
how
is
Christ
perfect
nourishment
,
Obiect
.
when
as
they
that
haue
tasted
of
his
sweetnesse
,
hunger
and
thirst
after
him
the
more
?
I
answer
,
that
it
is
true
,
the
more
a
man
feeles
Christ
,
Sol.
the
more
he
desires
to
bee
possessed
of
Christ
;
and
the
more
grace
he
hath
,
the
lesse
hee
thinkes
hee
hath
.
But
for
hunger
and
thirst
,
wee
must
vnderstand
them
,
either
for
want
of
meate
&
drink
,
or
as
desire
after
meate
and
drinke
:
Now
hee
that
hath
tasted
of
Christs
merits
,
and
felt
the
sweetnesse
of
his
body
and
blood
,
shall
neuer
hunger
and
thirst
;
that
is
,
shall
neuer
want
,
or
be
so
wholly
destitute
as
hee
was
before
he
tasted
,
though
in
the
meane
time
he
may
be
said
to
hunger
and
thirst
,
touching
his
desire
of
Christ
:
and
yet
no
sooner
shall
hee
desire
,
Note
.
but
hee
shall
bee
releeued
and
refreshed
;
for
Christ
(
whom
he
hath
tasted
already
)
shall
be
in
him
a
Fountaine
springing
,
and
ready
to
satisfie
him
in
the
midst
of
his
desire
.
1
This
may
teach
vs
to
hunger
and
thirst
after
Christ
Iesus
,
Vse
1.
beeing
vnto
our
soules
both
bread
and
drinke
;
and
to
labour
for
a
sense
and
feeling
of
both
.
Men
that
are
punished
with
penury
,
and
want
of
foode
,
meate
,
drinke
,
bread
,
&c.
they
are
maruailously
griped
and
pained
at
the
bottome
of
their
stomacke
,
they
will
not
sticke
to
goe
farre
to
market
to
buy
their
prouision
;
yea
,
the
paine
of
hunger
is
so
great
,
that
we
reade
of
some
,
who
against
nature
haue
eaten
their
owne
children
,
and
the
flesh
of
their
owne
armes
▪
But
the
truth
is
,
the
most
of
vs
are
not
acquainted
with
this
spirituall
hunger
and
thirst
:
wee
are
like
the
Gadarens
,
that
would
haue
more
swine
and
hogges
,
and
lesse
of
Christ
;
or
like
the
Israelites
,
that
hunger
after
the
flesh
pots
of
Egypt
,
the
things
of
this
life
,
worldly
meates
and
drinkes
,
which
shall
perish
with
the
vse
thereof
;
and
after
riches
,
and
wealth
,
Isa.
5.
how
wee
may
ioyne
house
to
house
,
land
to
land
:
If
it
were
not
so
we
should
feele
the
want
of
Christ
our
foode
:
we
would
not
loath
it
,
as
the
Israelites
did
their
Manna
:
wee
would
not
keepe
away
from
it
,
though
it
were
further
off
vs
then
it
is
;
wee
would
trauaile
to
it
,
and
buy
it
,
seeing
it
is
offered
freely
without
money
or
money
worth
.
Oh
therefore
,
Isa.
55.
if
we
looke
to
bee
saued
,
and
to
taste
how
sweete
Iesus
Christ
it
;
let
vs
labour
for
this
hunger
and
thirst
after
him
:
For
vnlesse
wee
bee
touched
with
the
feeling
of
our
owne
wants
:
2.
grieuously
pained
for
it
:
3.
and
vehemently
long
after
Christ
,
hee
will
neuer
be
our
foode
and
nourishment
.
2
This
may
also
serue
for
the
consolation
&
comfort
of
Gods
children
,
if
they
eare
this
bread
,
Vse
.
and
drinke
this
wine
;
that
is
,
if
they
be
partakers
of
Christ
by
faith
,
then
they
shall
obtaine
with
Christ
,
all
things
else
;
remission
of
sinnes
,
peace
of
conscience
,
wealth
,
length
of
daies
,
grace
,
and
glory
.
THey
shall
drinke
to
satisfie
,
and
shall
not
returne
to
former
drouth
;
for
Out
of
their
belly
shall
flow
riuers
of
water
:
Ioh.
7.38
.
they
shall
eate
,
till
they
be
able
to
say
with
the
holy
man
,
Pro.
30.8
.
Lord
I
thanke
thee
,
thou
hast
fed
me
with
food
conuenient
for
mee
:
They
shall
so
feede
vpon
Christ
,
as
that
there
shall
bee
a
store-house
of
foode
▪
and
a
fountaine
of
liuing
water
within
them
.
3
It
may
be
,
that
sometimes
they
may
finde
cause
to
cry
with
the
holy
men
of
God
,
in
the
sense
of
Gods
wrath
,
O
my
leannesse
,
my
leannesse
,
I
am
pained
at
the
very
heart
!
or
I
am
like
the
drouth
in
Summer
,
parched
as
the
ground
,
and
scorched
for
want
of
moysture
!
yet
here
is
comfort
in
this
misery
,
that
Christ
is
in
them
,
their
bread
&
wine
,
their
meate
and
drinke
,
that
they
should
not
perish
:
he
is
a
fountaine
&
a
treasury
of
liuing
graces
,
springing
vp
in
their
harts
,
to
refresh
and
reuiue
them
.
In
him
dwelleth
the
fulnesse
of
the
Godhead
bodily
,
Colos.
2.9.10
.
and
wee
are
compleate
in
him
:
Hee
is
that
fountaine
that
shall
run
out
of
the
house
of
the
Lord
,
Ioel
3.18
.
and
water
all
the
valley
of
Sittim
:
Hither
they
may
come
to
take
their
bread
out
of
the
store-house
,
and
to
draw
with
ioy
waters
out
of
the
wells
of
consolation
.
Isa.
12.3
.
Ioh.
1.16
.
In
Christ
is
all
fulnesse
,
for
of
him
wee
receiue
grace
for
grace
:
Generally
the
graces
of
Regeneration
,
and
in
particular
all
other
graces
:
1
Peace
with
God
,
&
our selues
,
Rom.
5.1
.
2
,
Entrance
,
and
accesse
vnto
the
Father
,
Eph.
2.18
.
3.
The
riches
of
wisedome
,
and
vnderstanding
,
Eph.
1.8
.
4.
Consolation
,
and
comfort
,
2.
Cor.
5.
Eternall
saluation
,
Rom.
6.23
.
In
a
word
,
in
Christ
wee
are
blessed
with
all
spirituall
blessings
,
Eph.
1.3
.
For
of
him
,
and
through
him
,
and
for
him
,
are
all
things
,
Rom.
11.36
.
And
he
is
made
of
God
vnto
vs
,
Wisedome
,
Righteousnes
,
Sanctification
and
redemption
.
1.
Cor.
1.30
.
All
these
as
food
necessary
,
through
Christ
come
vnto
all
beleeuing
Saints
,
in
the
midst
of
all
paines
and
troubles
of
conscience
for
their
consolation
.
Lastly
,
in
that
Christ
tooke
bread
,
and
then
wine
,
not
leauing
the
one
without
the
other
,
but
ioyning
both
together
to
make
a
full
Supper
,
Learne
,
that
These
two
Elements
of
bread
and
wine
,
Doct.
must
be
administred
in
this
holy
Supper
.
For
now
Christ
being
to
depart
from
his
Disciples
,
did
celebrate
his
Supper
on
this
manner
,
deliuering
both
bread
and
wine
,
and
left
himselfe
in
this
respect
a
president
and
patterne
for
his
Disciples
,
and
all
faithfull
Ministers
,
to
bee
followed
vnto
the
end
of
the
world
.
And
hauing
commanded
and
instituted
both
these
,
it
is
not
for
any
one
of
vs
to
adde
to
,
or
take
from
them
,
or
to
alter
,
and
change
them
;
The
time
,
or
place
may
be
altered
for
order
,
or
comelinesse
,
but
the
elements
themselues
in
no
wise
must
be
altered
.
Vse
.
Here
then
we
may
see
a
Vse
.
grosse
abuse
of
this
holy
institution
among
the
Papists
:
these
elements
of
bread
and
wine
,
which
Christ
hath
ioyned
together
,
they
haue
put
asunder
,
denying
the
wine
to
the
Laytie
,
and
common
people
;
though
their
Massing
Priests
receiue
both
bread
and
wine
,
yet
the
people
must
not
,
Chron.
Germa
.
and
why
?
Because
the
Chalice
was
too
pure
forsooth
for
the
people
to
touch
with
their
naked
and
bare
fingers
;
as
Pope
Sixtus
the
first
iudged
:
and
secondly
,
because
a
Councell
holden
at
Constance
,
did
by
a
publike
Law
forbid
the
administration
of
the
Lords
Supper
to
the
Lay
people
vnder
both
kindes
,
when
notwithstanding
the
commandement
of
Christ
is
farre
otherwise
.
Ob.
Ob.
But
the
Papists
say
,
that
in
receiuing
of
bread
,
wee
must
consider
Christ
his
blood
as
in
the
veines
,
and
therefore
when
men
receiue
bread
signifying
the
body
,
they
receiue
blood
also
contained
in
the
veines
thereof
.
Sol.
Sol.
But
I
answer
;
in
the
Lords
Supper
wee
receiue
Christ
,
not
as
in
a
maunger
or
walking
on
the
earth
,
but
we
receiue
Christ
as
nayled
on
the
Crosse
,
his
body
broken
,
and
his
blood
powred
forth
and
shed
abroad
;
wee
must
not
then
receiue
Christ
as
whole
,
but
as
he
is
wounded
and
pierced
:
and
thus
wee
haue
the
blood
of
Christ
,
not
in
the
veines
,
but
powred
forth
,
and
so
it
must
be
receiued
.
Ob.
Ob.
but
there
must
be
a
difference
betweene
the
Clergy
and
the
Laytie
;
the
Clergy
must
receiue
both
,
but
not
the
Lay
people
.
Sol.
Sol.
This
is
false
;
for
in
respect
of
Christ
&
the
couenant
,
all
haue
equall
title
and
right
to
him
;
which
maketh
the
Apostle
Paule
say
,
There
is
neither
Iew
nor
Grecian
,
Gal.
3.28
.
bond
nor
free
,
male
nor
female
,
but
all
are
one
in
Christ
Iesus
:
and
therefore
consequently
all
,
both
Minister
and
people
,
haue
an
equall
right
to
bread
and
wine
,
the
signes
whereby
Christ
his
body
and
blood
are
represented
.
Q.
Quest.
How
differeth
this
bread
and
wine
from
our
bread
and
wine
,
which
wee
vse
at
our
ordinary
Tables
?
Sol.
Sol.
Surely
,
the
difference
stands
not
in
the
substance
,
quantity
,
or
quality
,
but
onely
in
the
vse
,
and
signification
,
in
that
these
by
vertue
of
Gods
institution
,
doe
(
besides
their
naturall
vse
)
signifie
the
body
and
blood
of
Christ
,
and
are
instruments
for
the
conueyance
of
him
vnto
our
soules
.
Thus
much
of
the
elements
of
Bread
and
Wine
,
the
matter
whereon
Christs
Supper
was
instituted
.
He
tooke
bread
,
&c.
The
manner
of
the
institution
followeth
,
wherein
we
noted
the
action
of
Christ
,
and
secondly
his
words
.
The
actions
are
,
1.
Taking
,
2.
Blessing
,
3.
Breaking
,
and
powring
,
&c.
4.
Giuing
.
The
first
action
expressed
,
is
taking
,
He
tooke
bread
into
his
hands
;
Doct.
from
whence
we
take
notice
of
the
vnspeakable
loue
of
God
towards
Mankinde
,
in
prouiding
a
Mediator
and
Redeemer
for
man
,
being
in
extreame
misery
:
For
by
this
action
of
taking
Bread
and
wine
,
is
signied
that
action
of
God
,
the
Father
,
whereby
hee
set
apart
his
Sonne
from
all
eternity
,
to
bee
a
mercifull
Mediator
betwixt
God
and
man
:
And
for
this
cause
it
is
said
,
that
God
the
Father
hath
sealed
him
,
Ioh.
6.27
.
that
is
,
made
him
fit
,
authenticall
&
al-sufficient
for
this
office
.
As
money
first
is
sealed
,
and
stamped
,
&
then
goeth
for
paiment
;
so
Christ
was
sealed
,
stamped
,
and
appointed
for
this
end
.
This
is
that
inestimable
gift
of
God
mentioned
by
S.
Iohn
,
Hee
gaue
his
onely
begotten
Sonne
;
Ioh.
3.16
.
that
is
,
he
tooke
him
,
and
then
gaue
him
for
a
Mediator
,
that
whosoeuer
beleeueth
in
him
should
not
perish
,
but
haue
euerlasting
life
.
Thus
then
we
see
that
God
commendeth
his
loue
to
vs
,
Rom.
5.7.8
in
giuing
his
Christ
to
dye
for
vs
.
The
ground
of
this
vnspeakable
loue
is
in
God
himselfe
:
Reason
he
saw
nothing
in
vs
that
could
be
the
moouing
cause
of
this
so
boundlesse
&
bottomlesse
loue
,
but
the
cause
was
in
himselfe
,
and
may
bee
his
owne
pleasure
,
and
good
will
.
Deut.
7.7.8
.
The
Lord
(
saith
Moses
)
did
not
set
his
loue
vpon
vs
,
or
chuse
vs
,
because
wee
were
more
in
number
then
any
people
,
&c.
but
because
he
loued
vs
.
Vse
1
1.
This
may
teach
vs
to
labour
that
wee
may
bee
affected
with
this
so
immeasurable
,
infinite
,
and
incomparable
loue
of
God
the
Father
,
Ps.
103.13
.
Isai
49.15
.
farre
excelling
the
loue
of
naturall
Parents
:
What
father
would
take
his
son
and
giue
him
as
a
possession
to
his
chiefest
friend
?
But
to
take
his
son
,
his
heire
,
and
eldest
son
;
nay
,
his
onely
Son
,
and
giue
him
to
his
enemy
;
yea
,
to
giue
him
to
death
for
his
enemy
:
this
is
a
loue
beyond
all
loues
,
and
may
astonish
all
Angells
and
men
.
Great
was
the
loue
of
Abraham
towards
God
,
that
so
commanded
his
naturall
affections
,
as
to
offer
vp
his
sonne
Isaac
at
the
commandement
of
the
Lord
vnto
death
,
hauing
but
one
son
giuen
him
by
a
speciall
fauour
to
comfort
his
age
,
and
him
whom
he
loued
,
being
vertuous
,
and
religious
,
when
hee
had
no
hope
to
haue
any
more
sonnes
,
and
this
beeing
the
sonne
of
the
promise
,
in
whom
both
himselfe
and
the
whole
world
should
be
saued
;
that
this
child
should
not
be
banished
from
him
,
but
put
to
death
and
killed
,
not
before
his
face
,
but
with
his
owne
hands
;
this
was
a
great
loue
for
flesh
and
blood
to
fall
into
.
But
yet
farre
greater
is
the
loue
of
God
towards
vs
,
who
louing
Christ
a
thousand
times
more
then
Abraham
could
loue
Isaac
,
because
betweene
heauenly
and
earthly
things
there
is
no
comparison
,
that
God
(
I
say
)
should
deliuer
him
vp
,
not
to
the
whip
,
but
to
the
gibbet
;
not
by
commandement
as
Abraham
did
,
but
of
his
meer
and
voluntary
loue
;
not
into
the
hands
of
them
that
sorrowed
to
see
him
afflicted
,
but
into
the
hands
of
butchers
,
that
cared
not
how
cruelly
they
dealt
with
him
:
and
this
not
for
his
friends
as
Abraham
did
,
who
was
called
the
friend
of
God
,
but
for
traytors
,
that
wold
haue
pulled
the
Lord
out
of
his
owne
seate
:
This
doth
wonderfully
set
forth
the
loue
of
God
:
the
fulnesse
of
it
,
and
depth
of
it
,
being
not
to
be
comprehended
of
all
the
hearts
of
men
ioyned
in
one
,
though
euery
one
of
them
were
wiser
then
Solomon
.
Let
this
loue
beget
loue
in
vs
again
,
that
there
may
bee
a
reflection
of
our
loue
in
some
measure
;
we
cannot
but
requite
loue
for
loue
.
Vse
2
2
Seeing
God
was
content
to
take
his
Sonne
,
to
giue
him
,
yea
,
to
marke
and
seale
him
to
become
our
Sauiour
:
This
must
teach
vs
to
be
content
to
suffer
our selues
to
be
marked
and
sealed
for
his
glory
,
and
the
good
of
his
Church
.
God
set
apart
and
sealed
his
owne
Sonne
for
our
glory
,
that
wee
might
be
redeemed
from
shame
,
and
bee
glorified
in
the
heauens
:
Now
he
asketh
nothing
at
our
hands
for
this
his
great
fauour
and
loue
,
but
that
wee
would
suffer
our selues
to
bee
sealed
and
marked
with
the
seale
and
marke
of
Christianity
,
and
so
answerably
glorifie
him
,
and
doe
good
to
his
Church
:
In
this
respect
Paule
exhorteth
vs
,
yea
entreateth
and
beseecheth
vs
to
giue
vp
our
bodies
as
holy
,
Rom.
12.
and
liuing
sacrifices
acceptable
to
God
.
But
notwithstanding
all
this
,
it
is
farre
otherwise
with
most
of
vs
;
Gods
seale
and
marke
is
wome
out
,
wee
beare
but
onely
the
name
of
Christians
,
suffering
our selues
to
bee
marked
&
sealed
with
the
markes
and
seals
of
the
Diuell
;
we
abound
in
most
sinnes
,
in
pride
,
Gal.
5.19.20.21.22
.
in
vanity
of
our
minde
,
in
selfe-loue
,
couetousnesse
,
drunkennesse
,
ignorance
,
whoredome
,
prophanation
of
the
Sabbath
,
lying
,
swearing
,
&c.
These
are
the
markes
of
the
Diuell
,
and
by
them
will
hee
marke
vs
,
as
his
owne
for
euer
,
if
we
doe
not
repent
.
Oh
therefore
,
if
wee
would
auoyd
his
snares
,
and
the
eternal
torments
in
hell
;
if
wee
would
bee
sealed
of
God
vnto
glory
,
let
vs
take
heed
of
these
markes
and
seales
of
the
Diuell
,
and
receiue
Gods
seales
of
an
holy
and
godly
life
.
Vse
3
3
Seeing
God
the
Father
hath
taken
,
and
bestowed
his
onely
Sonne
vpon
vs
to
be
our
Mediatour
and
redeemer
:
Here
then
is
comfort
to
those
that
are
redeemed
of
Christ
,
notwithstanding
al
their
afflictions
,
and
their
tortures
for
sins
:
God
hath
giuen
his
Sonne
to
the
death
,
that
they
might
liue
:
so
as
when
they
offer
Christ
to
him
,
hee
cannot
but
haue
pitty
on
them
.
As
Pilate
presented
Christ
whipped
to
the
Iewes
,
with
his
Behold
the
man
,
to
moue
compassion
,
so
must
they
present
Christ
crucified
to
the
Lord
,
to
moue
his
compassion
;
to
them
:
Behold
what
thine
owne
hand
hath
done
to
thine
own
son
,
and
say
,
It
is
enough
.
2
Action
,
v.
24.
He
gaue
thankes
.
In
the
Euangelists
it
is
said
:
He
blessed
the
bread
&
wine
;
not
that
Christ
thereby
through
a
secret
vertue
in
himselfe
,
did
consecrate
,
and
transsubstantiate
the
bread
and
wine
into
his
body
and
blood
:
but
rather
the
word
,
Blesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signifie
a
praier
,
made
by
Christ
,
to
his
Father
,
for
the
sanctifying
&
blessing
the
significant
Creatures
that
hee
had
in
his
hand
;
and
his
thankesgiuing
for
them
,
so
doth
Erasmus
turne
the
words
.
Mat.
26.27
Luk.
22.17
The
other
Euangelists
Mathew
and
Luke
,
and
so
Paule
in
this
place
,
make
the
words
Blessing
,
and
Giuing
of
thankes
to
signifie
the
same
thing
.
Much
deceiued
are
the
Papists
,
the
enemies
to
sound
and
sauing
doctrine
,
that
ground
their
consecration
and
meanes
of
transsubstantiation
vpon
this
action
of
Christ
:
He
gaue
thankes
.
To
giue
thankes
,
or
to
blesse
God
,
was
a
commendable
custome
of
the
ancient
Iewes
:
they
gaue
thankes
before
and
after
meate
:
which
custome
our
Sauiour
followeth
in
his
Gospell
,
He
tooke
bread
,
and
gaue
thankes
.
It
is
also
the
vse
and
custome
of
the
neotericall
and
later
Iewes
,
Rab.
Kim
.
to
call
vpon
God
for
a
blessing
vpon
their
Passeouer
;
and
of
all
Christians
to
desire
God
to
blesse
the
table
and
the
meare
thereon
;
not
that
any
thing
is
vncleane
in
it
owne
nature
,
as
the
Manichees
held
;
or
that
the
euill
spirits
are
mingled
among
the
creatures
,
Orientales
et
Itali
.
as
they
of
the
Easterne
Countrey
imagine
,
which
defend
the
sprinkling
of
holy
water
:
for
the
creature
of
God
is
good
,
because
all
which
God
made
is
good
;
but
it
is
our
own
corruption
&
sin
which
defileth
the
creature
.
Prayer
therefore
before
the
receiuing
thereof
is
necessary
,
that
it
may
be
sanctified
,
and
made
wholesome
for
our
vse
,
and
that
wee
may
vse
them
soberly
and
moderately
.
Hence
we
learne
,
first
that
,
Doct.
It
is
the
duty
of
Christians
to
supplicate
,
and
make
requests
to
God
for
a
blessing
vpon
the
Sacrament
,
or
any
creature
they
are
about
to
receiue
and
taste
.
Our
Sauiour
would
not
venture
vpon
his
Supper
,
till
such
time
as
he
had
desired
of
God
a
blessing
vpon
it
,
for
that
vse
he
instituted
it
.
And
it
may
be
gathered
from
Paules
words
,
The
Cup
of
Blessing
which
wee
blesse
,
1.
Cor.
10.16
.
&c.
that
the
Apostle
made
requests
to
God
for
the
sanctifying
of
the
Sacrament
to
this
end
,
that
it
might
be
a
Communion
.
And
in
all
things
wee
must
call
vpon
God
for
a
blessing
:
It
is
not
for
vs
to
eate
our
meate
till
we
desire
God
first
to
sanctifie
it
.
The
people
of
Israel
would
not
eate
till
Samuel
came
to
blesse
the
Sacrifice
:
1.
Sam.
9.13
And
the
Apostle
saith
,
that
Euery
thing
is
sanctified
by
the
word
and
prayer
.
1.
Tim.
4.5
.
The
reason
of
it
is
because
without
the
blessing
of
the
Lord
vpon
the
blessing
of
the
Lord
vpon
the
Creature
,
Reason
.
a
secret
curse
goeth
with
it
,
which
stickes
as
close
vnto
it
,
as
the
Leprosie
vnto
Gehazi
;
and
maketh
all
fulnesse
to
become
a
preparing
of
them
that
are
full
to
the
day
of
slaughter
:
Ier.
12.3
.
Albeit
things
increase
vpon
them
as
they
would
,
yet
their
fulnesse
becommeth
a
very
poyson
to
them
,
their
very
ease
slayeth
them
,
and
their
prosperity
destroyeth
them
.
Pro.
1.32
.
Ob.
But
I
see
such
as
vse
neither
prayer
nor
supplication
,
Ob.
nor
any
good
meanes
,
prosper
;
and
all
their
estate
by
robbing
,
stealing
,
oppressing
,
vsury
,
gaming
,
false
wares
,
or
false
weights
,
yea
all
Creatures
that
are
in
their
hands
,
seeme
to
bee
sanctified
of
God
,
and
to
haue
power
in
them
vnto
such
persons
:
or
else
how
could
they
liue
by
them
?
We
must
distinguish
betweene
the
things
themselues
;
Sol.
and
the
manner
of
possessing
,
and
enioying
of
them
;
the
Creatures
themselues
by
a
generall
word
of
God
are
sanctified
,
and
set
apart
by
God
to
feede
,
and
maintaine
good
and
bad
,
aswell
the
wicked
as
the
godly
:
euen
as
the
Sun
,
and
raine
,
shines
,
and
falls
vpon
the
iust
,
and
vniust
;
the
wickednesse
of
a
particular
person
cannot
alter
Gods
generall
decree
.
But
if
we
consider
the
manner
of
possessing
,
and
enioying
the
Creatures
,
that
is
not
sanctified
:
because
the
person
is
not
in
Christ
,
who
restores
our
right
vnto
vs
,
and
then
he
is
but
an
vsurper
,
and
bankrupt
that
possesseth
the
Creatures
,
but
hath
no
right
thereunto
.
2.
As
his
person
,
so
his
course
is
accused
;
for
the
onely
way
to
get
a
blessing
from
God
on
the
Creatures
,
is
to
vse
Gods
meanes
,
who
hath
commanded
to
seeke
vnto
him
for
it
.
3.
Though
he
hath
the
Creatures
,
yet
if
Gods
word
proceede
not
out
of
his
mouth
to
sanctifie
them
,
they
will
rather
become
his
death
then
life
;
his
bread
shall
be
as
poyson
,
and
rats-bane
within
his
bowells
,
be-because
he
possesseth
it
without
Gods
promise
and
blessing
.
How
can
that
bee
,
Ob.
I
neuer
saw
any
such
thing
?
Many
poysons
are
long
a
working
,
Sol.
but
the
end
of
such
is
death
,
and
the
more
slowly
they
worke
,
they
more
slily
,
and
certainly
they
kill
.
And
if
the
Lord
doth
not
inuert
the
order
that
he
hath
set
in
nature
,
by
cursing
the
particular
Creature
,
be
sure
he
hath
in
his
iustice
reserued
a
curse
for
the
vniust
person
,
and
he
shall
not
auoyde
it
.
Vse
1
1.
This
may
serue
to
reproue
such
as
rush
vpon
the
Lords
Supper
without
prayer
to
the
Lord
for
a
blessing
vpon
it
;
they
may
receiue
the
outward
elements
of
bread
and
wine
,
to
heape
vpon
them
temporall
iudgements
in
this
life
,
&
without
repentance
eternall
punishments
in
the
life
to
come
;
but
the
Lord
Iesus
they
can
neuer
receiue
.
Whatsoeuer
is
blessed
vnto
any
man
,
must
first
be
sanctified
by
the
word
and
prayer
,
and
so
must
this
Sacrament
:
otherwise
it
turneth
to
the
condemnation
of
the
vnworthy
receiuer
.
2.
All
those
may
bee
iustly
taxed
that
fall
vpon
their
meate
and
drinke
,
and
forget
to
call
vpon
God
by
prayer
to
sanctifie
them
:
It
might
bee
iust
with
the
Lord
,
that
these
Creatures
should
either
choak
them
,
or
poyson
them
;
to
teach
all
,
and
euery
rauenous
,
and
vnmannerly
person
,
to
remember
his
duty
in
this
kind
.
But
let
them
scorne
the
practise
of
prayer
to
God
in
this
case
,
and
bee
ashamed
of
such
an
heauenly
duty
;
yet
I
dare
bee
bold
to
tell
them
from
the
words
of
the
Apostle
,
that
al
things
shal
be
vnto
them
impure
and
vncleane
:
Tit.
1.15
.
they
may
receiue
the
Creatures
onely
as
the
fruits
of
Gods
generall
prouidence
,
and
power
,
whereby
hee
sustaineth
them
,
the
bruite
beasts
,
the
senselesse
Creatures
,
nay
the
very
substance
of
the
diuells
themselues
:
But
not
as
the
gifts
of
God
in
Christ
a
prouident
Father
,
nor
as
tokens
of
his
speciall
loue
;
and
therefore
although
the
wicked
man
,
and
oppressing
Tyrant
beare
himselfe
vpon
the
loue
of
God
,
because
all
things
succeed
with
him
,
and
he
thriues
in
his
proiects
,
yet
in
truth
hee
hath
no
more
cause
,
then
the
diuell
himselfe
hath
,
because
he
is
the
God
of
the
world
,
and
Prince
of
the
aire
,
mightily
ruling
in
such
disobedient
children
:
nay
he
may
haue
bread
,
and
yet
want
the
staffe
of
bread
;
put
on
cloathes
,
but
not
bee
warme
;
get
riches
,
but
want
the
fruition
;
earne
wages
,
but
put
them
into
a
broken
bagge
;
Hag.
1.5.6
and
while
the
flesh
is
betwixt
his
teeth
,
before
it
be
chewed
,
the
wrath
of
the
Lord
may
be
kindled
againsh
him
,
and
hee
may
bee
smitten
with
an
exceeding
plague
.
Nu.
11.33
.
Vse
2
2.
This
may
teach
vs
to
importune
the
Lord
with
our
prayers
,
for
a
blessing
vpon
his
Creatures
when
they
are
before
vs
;
for
if
we
regard
the
meanes
,
more
then
Gods
blessing
vpon
the
meanes
,
and
so
morning
&
euening
,
and
vpon
all
occasions
(
when
the
Creature
is
offered
)
neglect
our
duty
,
the
Lord
may
lay
a
sensible
curse
vpon
our
persons
and
estates
,
either
in
our
owne
time
,
or
in
the
time
of
our
heires
,
and
take
away
from
vs
the
comfort
of
his
Creatures
.
Oh
therefore
let
vs
consider
that
Gods
blessing
maketh
rich
,
Pro.
10.22
.
that
it
giueth
wel-being
to
our
soules
,
a
comfortable
vse
of
all
Gods
Creatures
;
that
it
giueth
force
and
vertue
to
the
Creature
,
and
is
the
prop
and
stay
of
both
soule
and
body
;
and
then
we
cannot
but
mooue
God
by
our
prayers
,
and
make
our
supplications
and
requests
dayly
knowne
vnto
him
.
Phil.
4.6
.
Hee
gaue
thankes
.
Here
learne
againe
,
That
Thanksgiuing
is
a
seruice
,
that
Christians
owe
vnto
God
.
Doct.
This
is
manifest
in
the
word
of
God
,
1.
by
Testimonies
;
2.
by
Examples
.
1.
by
Testimonies
,
Let
vs
offer
the
sacrifice
of
praise
alwaies
to
God
:
Heb.
13.15
Psal.
147.1
.
It
is
a
pleasant
thing
,
and
praise
is
comely
:
Psa.
33.1
.
It
becommeth
vpright
men
to
bee
thankfull
:
Phil.
4.6
.
Let
your
requests
bee
shewed
vnto
God
in
prayer
and
supplication
,
with
giuing
of
thanks
:
In
al
things
giue
thanks
,
1.
Thes.
5.18
.
&c.
2.
By
Examples
,
Melchizedeck
after
Abrahams
victory
slacked
not
this
seruice
,
Gen.
14.20
but
gaue
thankes
vnto
God
:
Exod.
15.1
Moses
composed
a
song
after
the
deliuerance
of
the
Israelites
from
the
Egyptians
,
and
out
of
the
Red
sea
.
Deborah
and
Barak
gaue
thanks
to
God
when
Sisera
was
ouerthrowne
.
Iudg.
5.1
.
1
Sam.
2.2
.
Hannah
praised
God
for
her
sonne
:
Isa.
38.9
.
and
Hezekiah
also
,
for
his
deliuery
from
the
gates
of
death
.
Ionas
.
2.9
.
Ionas
sacrificed
to
the
Lord
with
the
voyce
of
thanksgiuing
,
according
to
that
he
had
vowed
:
and
the
Samaritan
returned
backe
to
giue
God
thankes
.
Luk.
17.15
All
these
shew
clearly
,
how
requisite
this
seruice
of
thanksgiuing
vnto
God
is
,
if
either
wee
will
harken
to
the
testimonies
and
exhortations
of
the
holy
Ghost
,
or
doe
as
wee
haue
the
Saints
of
God
,
or
our
blessed
Sauiour
for
example
.
Reasons
of
this
point
.
Reas.
1
1
It
is
a
seemly
thing
to
giue
thankes
,
Psal.
92.1
.
and
a
good
thing
to
praise
Gods
Name
,
as
the
Prophet
saith
.
Reas.
2
2
It
is
all
that
God
requires
at
our
hands
,
Psa.
116.12
13.
and
all
that
wee
are
able
to
doe
,
and
yet
as
little
as
we
can
doe
.
Reas.
3
3
It
is
Gods
Commandement
,
Call
vpon
me
,
Psa.
50.15
.
&c.
I
will
deliuer
thee
,
and
thou
shalt
glorifie
me
.
And
to
this
may
be
referred
that
of
the
Lord
to
the
people
of
Israel
,
Deut.
8.10
When
being
come
into
the
Land
,
and
hast
eaten
and
filled
thy selfe
,
thou
shalt
blesse
the
Lord
thy
God
.
Reas.
4
4
To
giue
thanks
is
pleasing
to
the
Lord
;
satisfieth
and
contenteth
him
for
blessings
receiued
,
and
is
a
meanes
to
prouoke
him
vnto
further
liberality
.
Vse
1
Vse
1.
This
then
may
reproue
two
sorts
of
people
;
1.
Those
that
are
altogether
vnthankfull
.
2.
Those
that
giue
thanks
negligently
,
and
after
a
slouenly
manner
,
or
for
things
that
are
sins
,
and
not
thankes-worthy
.
1
Here
are
reprooued
all
vnthankfull
persons
:
Luk.
71.8
Such
when
they
are
any
way
pinched
,
they
can
craue
at
the
hands
of
God
for
present
help
,
but
when
they
haue
gotten
their
desires
,
they
are
like
the
nine
Lepers
,
that
went
away
vnthankfull
.
Men
can
receiue
multitude
of
mercies
,
and
pay
neuer
a
dramme
of
thankes
;
as
if
God
by
duty
were
bound
to
giue
them
gifts
,
and
they
by
a
kinde
of
Lordlinesse
should
forget
him
;
in
so
much
,
that
nowadayes
it
is
come
to
passe
,
that
some
sit
downe
to
their
tables
like
bruite
beasts
,
and
so
rise
vp
againe
,
neuer
considering
the
Authour
of
their
meate
and
drinke
,
and
the
seruice
and
debt
they
owe
for
them
.
Others
,
in
steede
of
thankes
,
diminish
and
lessen
the
worth
of
Gods
blessings
,
as
the
Israelites
who
despised
the
good
and
pleasant
land
.
Psal.
106.24
.
Others
passe
by
the
fauours
of
God
,
and
neuer
take
notice
of
them
,
as
of
Gods
fauours
,
but
rather
as
gifts
of
Nature
:
so
do
all
Atheists
,
and
Naturalists
.
Others
account
Gods
blessings
as
curses
vnto
them
;
many
wicked
fathers
when
their
children
(
who
are
Gods
blessings
)
will
not
doe
as
they
would
haue
them
,
are
ready
to
say
,
they
are
curses
and
plagues
to
them
:
and
so
doe
many
maisters
speake
of
their
Seruants
,
and
their
Cattell
.
The
Israelites
,
whom
God
wonderfully
blessed
,
when
the
least
danger
appeared
vnto
them
,
made
no
reckoning
of
Gods
blessings
,
but
esteemed
death
better
in
Egypt
,
Exod.
16.3
then
life
in
the
wildernesse
vnder
Gods
protection
.
And
now
many
accuse
the
preaching
of
Gods
true
Word
,
as
the
seed
of
sedition
,
and
the
cause
of
diuision
,
and
say
,
That
there
was
neuer
good
world
since
so
much
preaching
came
in
.
If
this
sinne
of
vnthankfulnes
may
be
charged
vpon
any
people
,
then
most
of
all
vpon
vs
,
to
whom
God
hath
beene
richest
in
bountifull
bestowing
of
his
fauours
:
He
hath
beene
with
vs
early
and
late
;
Lam.
3.23
he
hath
renewed
his
mercies
euery
morning
vppon
vs
;
hee
hath
giuen
vs
gifts
priuate
,
publike
,
secret
,
open
,
at
home
,
and
abroad
,
in
company
,
and
alone
,
naturall
,
spirituall
,
temporall
,
politicall
,
&c.
But
what
haue
we
rendred
vnto
the
Lord
for
all
these
his
benefits
?
Alas
,
we
haue
beene
vnmindfull
of
the
Lords
goodnesse
,
1
Chro.
32.25
.
and
according
to
the
reward
bestowed
:
The
song
of
praise
and
thanksgiuing
is
either
as
a
strange
and
dainty
song
vnto
vs
,
which
wee
cannot
tune
;
or
an
harsh
and
vnpleasant
song
,
wherein
we
haue
no
delight
.
Secondly
,
such
may
iustly
bee
reproued
,
who
giue
thankes
formallie
,
carelesly
,
or
sinfully
,
Some
giue
thankes
,
not
vnto
God
,
but
vnto
some
Saints
,
as
the
Papists
.
Some
giue
thanks
to
God
,
as
women
when
they
meete
together
doe
,
for
other
mens
children
;
You
haue
a
faire
child
,
God
be
thanked
,
and
not
a
word
more
must
be
added
,
lest
they
should
be
thought
too
precise
,
and
to
smell
of
the
purity
.
Some
giue
thanks
to
God
for
his
blessings
,
but
with
all
they
runne
a
large
discourse
of
themselues
,
I
thanke
God
for
it
;
but
if
I
had
not
laboured
hard
for
it
,
&
taken
great
paines
about
it
,
I
could
neuer
haue
compassed
〈◊〉
.
These
sacrifice
to
their
nets
.
Hab.
1.16
.
Some
giue
thankes
after
the
fashion
of
little
children
,
who
as
they
must
bee
called
vpon
to
say
,
I
thanke
you
,
or
to
make
a
●egge
:
so
when
they
do
it
,
it
is
〈◊〉
a
kind
of
hast
,
with
a
looke
another
way
,
as
hauing
more
mind
of
their
play
,
then
of
their
thankes
.
Some
thanke
God
for
that
they
neuer
had
;
such
be
the
boasting
Hypocrites
,
that
say
they
are
holier
then
other
men
:
such
were
the
Pharises
,
I
thanke
God
I
am
no
extortioner
,
vniust
,
&c.
Luk.
18.11
They
praise
God
with
their
lips
,
but
their
hearts
are
farre
off
.
Some
thank
God
for
that
which
hee
euer
punished
in
whom
hee
found
it
;
namely
,
for
their
wicked
practises
:
as
the
adulterer
,
he
giueth
thankes
when
he
hath
satisfied
his
lust
;
and
so
doth
the
thiefe
when
hee
hath
obtained
his
prey
,
&c.
Some
giue
thankes
for
their
saluation
,
but
they
must
merit
it
,
and
winne
it
by
their
workes
;
these
are
the
Papists
,
that
giue
thankes
to
God
for
that
which
they
doe
themselues
;
This
is
needlesse
:
and
some
giue
thanks
to
God
for
their
ignorance
and
want
of
knowledge
,
as
the
vulgar
people
,
that
thank
God
they
can
say
their
prayers
,
which
are
the
ten
Commandements
,
and
the
Creed
,
that
haue
not
a
word
of
prayer
in
them
.
All
these
are
cold
,
superficiall
,
and
sinfull
thanks
,
and
the
Lord
taketh
no
delight
in
them
.
Vse
2
2
This
may
teach
vs
to
fall
into
a
ferious
consideration
of
Gods
fauour
towards
vs
,
that
so
wee
may
prouoke
our
soules
to
say
with
Dauid
,
My
soule
,
praise
thou
the
Lord
,
Psal.
103.1
and
all
that
is
within
me
,
praise
his
holy
Name
.
And
that
we
might
bee
stirred
vp
to
this
dutie
,
let
vs
take
notice
of
these
meanes
:
1
The
mercies
of
God
in
all
their
rankes
,
spirituall
,
temporall
,
naturall
,
ciuill
,
publike
,
priuate
,
&c.
and
thou
shalt
finde
the
least
of
them
immeasurable
,
and
of
an
infinite
price
.
Thus
did
the
Prophet
,
hee
set
a
price
vpon
Gods
mercies
as
farre
as
hee
could
diue
into
them
;
but
when
he
could
not
reach
to
the
bottome
of
the
least
of
Gods
mercies
in
particular
towards
himselfe
,
then
he
breakes
out
into
these
gratulatory
tearmes
:
What
shall
I
giue
vnto
the
Lord
for
all
his
benefits
towards
me
?
Psa.
119.12.13.14
.
I
will
take
the
cup
of
saluation
,
and
will
call
vpon
the
Name
of
the
Lord
,
I
will
pay
my
vowes
,
&c.
2
Remember
thy selfe
,
how
miserable
thou
art
without
Gods
fauour
,
and
mercy
:
and
how
soone
(
if
thou
art
in
health
,
wealth
,
strength
,
&c.
)
thou
maist
bee
depriued
,
and
le●t
destitute
through
ingratitude
.
3
Consider
thou
art
not
worthy
the
least
of
Gods
mercies
,
as
Iacob
did
,
Lord
I
am
lesse
then
the
least
of
all
thy
mercies
,
Gen.
32.10
and
lo●ing
kindnesses
thou
hast
shewne
me
.
We
cannot
merit
any
mercie
.
4
Consider
Gods
readinesse
to
giue
,
when
we
call
in
our
present
exigents
and
wants
,
if
wee
demand
,
and
call
in
faith
without
wauering
:
Let
vs
all
consider
these
things
aright
,
and
we
shall
find
them
to
be
good
helps
vnto
vs
for
the
praising
of
God
.
To
conclude
,
seeing
God
at
this
time
offereth
his
Son
Christ
to
our
soules
to
taste
,
and
feede
vpon
by
faith
,
in
whom
is
wrapped
the
whole
storehouse
of
Gods
fauours
,
and
mercies
:
let
this
especially
,
yea
more
then
al
other
mercies
of
the
Lord
,
prouoke
our
thankfulnes
vnto
him
.
It
is
the
greatest
gift
that
euer
God
vouchsafed
to
giue
,
and
therefore
requireth
our
greatest
thanks
,
and
praises
to
the
Lord
.
3
Action
,
He
brake
the
bread
,
and
powred
the
wine
:
some
vnderstand
this
to
bee
the
distribution
of
the
signes
;
but
surely
it
it
is
otherwise
,
for
hee
did
first
break
the
bread
,
and
then
powre
the
wine
,
that
he
might
fitly
distribute
the
parts
.
But
to
let
passe
this
errour
,
and
that
of
the
Papists
,
The
Decree
of
Pope
Sergius
,
Anno
700.
who
make
a
threefold
partition
in
the
breaking
of
bread
;
giuing
,
and
offering
the
first
to
God
and
the
Saints
;
the
second
to
those
that
are
among
them
;
and
the
third
to
the
sicke
,
when
their
necessity
requireth
:
wee
will
handle
this
Doctrine
from
this
,
that
Christ
brake
bread
,
and
powred
wine
,
That
Christ
tooke
not
onely
our
nature
vpon
him
,
Doct.
but
hee
also
suffered
death
for
vs
;
his
body
was
broken
,
and
his
blood
shed
,
as
appeares
by
the
signes
of
them
;
hee
brake
bread
,
and
powred
wine
.
Isa.
53.5
.
Hee
was
wounded
for
our
transgressions
,
and
broken
for
our
sins
:
and
againe
,
Ephe.
1.7
.
Heb.
9.12
.
1.
Pet.
1.19
.
Without
shedding
of
his
blood
,
no
remission
of
sinnes
:
and
,
By
his
blood
is
obtained
eternall
redemption
for
vs
.
Bitter
and
vehement
were
those
tortures
and
pangs
that
Christ
suffered
,
as
may
appeare
in
diuers
respects
.
First
,
in
respect
of
the
burden
of
the
sins
of
all
beleeuers
,
yea
,
of
all
the
whole
world
,
that
was
laid
vpon
his
backe
at
the
same
time
:
if
the
Prophet
Dauid
complaine
of
his
groueling
,
that
hee
went
as
a
man
crooked
vnder
his
owne
particular
sinnes
,
Isa.
53.5.9
.
2.
Cor.
5.21
Heb.
9.14
.
1.
Pet.
2.24
how
much
more
might
our
Sauiour
complaine
,
when
not
his
owne
sinnes
,
for
he
was
innocent
,
but
the
sinnes
of
all
the
world
were
vpon
his
backe
at
once
?
2
In
respect
of
those
vnworthy
things
,
that
hee
suffered
.
1.
All
sorts
of
men
had
a
fling
at
him
,
Prince
and
people
,
Iew
and
Gentile
,
male
and
female
,
strangers
,
and
his
acquaintance
,
his
friends
forsooke
him
,
Mat.
26.56
and
fled
:
his
good
name
was
wounded
with
blasphemies
,
and
his
person
rewarded
with
shamefull
indignities
;
the
high
Priests
scoffed
,
the
passengers
wagged
their
head
,
the
souldiers
flouted
him
,
nay
,
the
very
Theefe
on
the
crosse
,
could
with
his
last
breath
blaspheme
him
.
2
All
the
senses
and
members
of
his
body
suffered
:
his
head
was
wounded
with
a
crown
of
thornes
:
his
face
was
defiled
with
the
filthy
spittings
of
the
Iewes
:
his
eyes
were
darkened
and
dimmed
to
behold
the
cruelties
of
his
tormentors
:
his
eares
were
wounded
to
heare
their
curses
and
blasphemies
:
His
mouth
was
put
out
of
taste
with
gall
and
vineger
:
his
hands
and
his
feete
were
digged
with
nailes
his
sides
and
his
heart
were
pierced
with
a
speare
.
3.
Al
wrong
was
offered
to
him
,
the
souldiers
stripped
him
of
his
apparrell
,
and
shared
them
before
his
face
,
Mat.
28.41
&
39.40
.
in
stead
whereof
they
clothed
him
with
scorneful
kingly
robes
,
a
reede
was
put
into
his
hand
in
stead
of
a
Scepter
,
viniger
mixed
with
gall
was
giuen
him
to
drinke
,
and
he
was
led
away
as
a
sheepe
to
the
slaughter
,
where
betweene
two
theeues
,
as
the
chiefe
of
all
sinners
,
he
was
crucified
.
3.
In
respect
of
the
death
and
passion
it selfe
,
which
was
euer
accounted
,
shamefull
,
accursed
,
painefull
.
Shamefull
,
because
it
was
euer
inflicted
vpon
seruants
,
and
slaues
,
and
such
as
had
dishonested
their
kindred
by
vile
,
and
outragious
offences
.
Accursed
,
Deu.
21.23
Gal.
3.13
.
beecause
God
himselfe
did
brand
it
with
a
curse
,
as
a
spectacle
of
horrible
malediction
:
Painefull
,
because
thereon
he
was
racked
,
torne
,
&
his
ioynts
stretched
:
besides
his
suffering
continued
,
for
leysurely
by
little
,
and
little
,
and
with
much
lingring
(
the
blood
distilling
out
of
the
wounds
of
his
hands
and
feete
,
and
other
parts
of
his
body
that
were
pierced
with
a
speare
;
)
and
amidst
most
horrible
paine
of
hunger
,
and
thirst
,
he
finished
his
life
.
4.
In
respect
of
his
conflict
,
and
his
wrastling
with
Gods
wrath
.
He
trod
the
wine-presse
of
his
fiercenesse
,
and
wrath
of
the
Almighty
God
:
By
reason
whereof
,
1.
Lu.
22.44
.
He
sweat
drops
of
blood
,
that
tricked
downe
to
the
ground
:
2.
Hee
made
strong
cries
to
his
Father
,
that
if
it
were
possible
,
the
Cup
might
passe
from
him
:
3.
An
Angell
was
sent
from
heauen
to
comfort
him
.
Luk.
22.43
4.
Hee
inwardly
felt
that
which
made
all
the
rest
seeme
nothing
in
comparison
of
it
,
namely
his
heart
surprized
with
a
sudden
feare
,
that
God
had
forsaken
him
:
Mat.
27.46
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Thus
the
Son
of
God
suffered
vnsufferable
paines
,
and
torments
:
when
he
was
thus
punished
both
in
soule
,
and
body
:
But
why
did
he
suffer
his
body
to
be
broken
,
and
his
blood
to
be
shed
?
Reas.
1
1.
That
the
foretellings
of
the
Prophets
might
be
fulfilled
:
the
Prophet
Isaiah
doth
declare
all
things
touching
this
passion
so
fully
,
Isa.
53.
that
he
seemeth
rather
an
Euangelist
,
then
a
Prophet
:
The
Prophet
Zacharie
maketh
mention
of
the
piercing
of
his
side
:
Zac.
12.10
.
And
the
Prophet
Dauid
doth
in
a
most
liuely
manner
expresse
the
malicious
hatred
,
the
profane
scoffes
,
the
byting
tauntes
of
beholders
,
the
cruell
piercing
of
his
hands
and
feete
,
Psal.
22.8.16.17.18
.
the
vehement
straining
of
his
body
,
that
the
bones
might
bee
numbred
;
the
parting
of
his
garments
,
and
the
casting
lots
for
his
seamelesse
coate
.
Reas.
2
2.
That
the
shaddowes
of
the
types
might
bee
remoued
,
as
that
of
Isaac
,
Gen.
22.6
.
carrying
the
wood
,
bound
,
stript
and
layd
vpon
the
altar
;
and
that
of
the
brazen
serpent
which
Moses
erected
in
the
wildernesse
.
Num.
21.8
.
Reas.
3
3.
That
he
might
bee
our
redeemer
,
and
deliuer
vs
from
the
curse
.
If
hee
had
not
shed
his
blood
,
and
beene
wounded
for
vs
,
sinne
would
haue
stucke
as
fast
vpon
vs
as
flesh
to
the
bone
,
and
eternall
death
should
haue
beene
our
wages
.
4.
That
hee
might
be
a
patterne
to
all
godly
men
,
Reas.
4
who
are
willing
to
suffer
for
his
sake
,
neuer
to
feare
any
kind
of
death
,
seeing
he
himselfe
did
vndergo
such
a
death
as
was
most
ignominious
,
shamefull
,
accursed
,
painefull
,
and
grieuous
.
Surely
this
was
it
that
made
all
holy
Martyrs
to
endure
all
kind
of
punishments
,
that
the
wicked
Tyrants
and
instruments
of
the
diuell
could
lay
vpon
them
:
some
of
the
godly
had
trialls
of
mockings
,
He.
11.35.36
.
&c.
scornings
,
bonds
,
and
imprisonment
;
others
were
stoned
,
others
sawne
asunder
,
others
slaine
with
the
sword
,
&c.
Yet
they
remained
patient
in
all
these
for
Christs
sake
,
and
were
boldened
through
him
to
say
with
Ignatius
,
Come
fire
,
crosse
,
wilde
beasts
,
Euseb.
hist.
Eccle.
lib.
8.
Chap.
7.
slaughter
,
tearing
of
bones
,
dismembring
the
parts
of
my
body
:
yea
,
let
all
the
torments
of
the
diuell
rush
vpon
me
,
so
I
may
enioy
Christ
:
better
for
me
to
be
a
Martyr
then
a
Monarch
,
my
loue
is
crucified
.
Vse
1
1.
This
may
confute
the
Papists
that
hold
Christs
passion
of
small
worth
without
their
owne
sufferings
,
merits
and
satisfactions
;
they
say
,
it
serueth
onely
to
take
away
originall
sin
,
but
as
for
other
sinnes
they
must
bee
put
away
by
the
sacrifice
of
the
masse
,
their
merits
,
and
sufferings
▪
Oh
blasphemie
,
intollerable
,
and
most
derogatorie
from
the
merits
of
Christs
passion
.
Ob.
Did
not
Paul
say
of
himselfe
,
"
Ob.
I
reioyce
in
my
sufferings
for
you
,
Col.
1.24
.
and
fulfill
the
rest
of
the
afflictions
of
Christ
in
my
flesh
for
his
bodies
sake
,
which
is
the
Church
?
Here
the
Apostle
suffered
for
the
Church
.
Sol.
Such
sense
,
Sol.
and
meaning
cannot
bee
gathered
from
this
place
,
as
they
haue
deuised
:
so●
first
,
if
it
should
be
sayd
,
that
the
Apostle
Paul
fulfilled
all
the
rest
of
Christ
his
afflictions
,
as
if
some
part
of
them
had
not
bin
fulfilled
in
Christ
,
then
this
would
follow
.
That
something
was
wanting
in
Christs
passion
,
and
so
the
price
of
our
Redemption
was
not
fully
payd
:
This
is
an
absurditie
;
the
meaning
is
rather
this
:
Hee
fulfilled
the
rest
of
Christs
afflictions
:
That
is
,
he
suffered
with
Christ
,
not
equally
nor
as
Christ
did
,
nor
yet
to
adde
anything
to
Christ
his
afflictions
,
Phil.
3.10
.
but
to
shew
the
fellowship
of
his
afflictions
:
Copula
ponitur
vice
causalis
.
Cal.
And
that
in
all
his
troubles
and
sufferings
he
had
Christ
as
a
companion
to
beare
a
part
with
him
:
this
is
that
the
Apostle
saith
in
diuerse
places
,
Rom.
8.17
.
If
wee
suffer
with
him
,
we
shall
be
glorified
with
him
.
Whatsoeuer
our
sufferings
are
,
wee
doe
not
suffer
alone
,
but
Christ
suffereth
with
vs
:
And
in
another
place
,
2.
Cor.
1.5
.
The
sufferings
of
Christ
abound
in
vs
.
Our
sufferings
are
not
ours
alone
,
but
they
are
Christs
as
well
as
ours
:
By
this
that
hath
beene
spoken
wee
see
that
the
sufferings
of
massing
Papists
are
of
no
value
:
And
albeit
they
may
brag
of
their
superabundance
of
merits
,
and
sufferings
,
which
are
not
layd
vpon
them
by
others
,
Flagellarij
.
but
by
themselues
in
their
scourgings
,
whippings
,
beatings
,
&c.
yet
they
shal
do
them
no
good
:
Rom.
8.18
.
I
account
the
afflictions
of
this
present
time
are
not
worthy
of
the
glory
which
shall
bee
shewed
vnto
vs
.
Let
vs
therefore
cast
off
this
cursed
doctrine
of
the
enemies
of
God
,
and
relie
vpon
Christs
passion
and
sufferings
,
acknowledging
with
the
blessed
Martyr
:
None
but
Christ
,
Martyr
Lambert
.
none
but
Christ
.
Vse
2
Vse
2.
This
ought
to
breake
,
and
bruise
all
our
harts
with
godly
sorrow
for
our
sinnes
:
If
Christ
was
grieued
and
broken
for
mans
cause
(
being
free
from
sin
himselfe
,
)
much
more
ought
we
to
be
greeued
and
broken
in
heart
for
our
sinnes
,
which
were
the
cause
of
his
suffering
,
of
the
breaking
of
his
body
,
and
of
the
shedding
of
his
blood
.
Men
must
not
take
pleasure
in
sinne
,
make
a
spott
,
and
pastime
of
sinne
,
but
mourne
and
lament
for
sinne
.
The
Prophet
Zacharie
tels
vs
that
the
Church
shall
mourne
for
Christ
:
Zac.
12.10.12
.
They
shall
looke
vppon
him
whom
they
haue
pierced
,
and
lament
for
him
,
as
a
father
for
his
first
borne
;
and
mourning
shall
be
in
Ierusalem
like
that
of
Hadadrimmon
in
the
valley
of
Megiddo
:
not
for
feare
of
punishment
,
hell
,
and
destruction
,
but
for
sinnes
whereby
wee
haue
pierced
and
wounded
our
most
blessed
Sauiour
.
At
his
passion
the
Sun
,
Moone
,
and
earth
seemed
to
relent
;
how
can
we
then
to
whom
all
the
benefits
of
his
passion
redounded
,
bee
so
hardened
in
heart
like
brasse
,
but
be
touched
with
compunction
?
Oh
then
let
it
pricke
vs
at
the
very
heart
to
see
him
lie
groueling
on
the
ground
in
a
bloody
sweat
;
and
let
our
hearts
rise
vp
within
vs
at
the
committing
of
the
least
sin
whatsoeuer
,
which
hath
cast
him
into
so
strange
an
Agonie
and
paine
.
Vse
3
Vse
3.
This
must
teach
vs
to
endure
many
hardshipps
willingly
,
and
readily
for
his
sake
;
if
we
will
be
Christs
disciples
,
Mat.
10.38
.
Luk.
9.23
.
we
must
take
vp
our
crosse
and
follow
him
:
If
the
Author
and
Prince
of
our
saluation
was
consecrated
by
afflictions
,
Luk.
24.26
.
ought
not
Christ
to
suffer
these
things
,
and
so
to
enter
into
his
glory
?
Then
ought
not
wee
to
thinke
strange
of
sufferings
as
if
some
new
thing
hapned
to
vs
;
1.
Pet.
4.12
but
wee
must
submit
our selues
to
the
whippe
and
scourge
,
as
the
Lords
appointment
,
and
so
enter
into
fellowship
of
Christs
kingdom
:
our
Sauiour
hath
drunke
to
vs
in
the
cup
of
his
passion
,
Mat.
20.22
(
as
he
sayd
to
the
two
sonnes
of
Zebedeus
)
and
we
must
pledge
him
when
occasion
is
offered
,
For
vnto
vs
it
is
giuen
,
Phil.
1.29
.
that
not
onely
wee
should
beleeue
in
him
,
but
also
suffer
for
his
sake
.
4.
Action
,
he
gaue
the
bread
and
wine
,
intimated
and
gathered
from
hence
,
that
hee
sayd
,
Take
.
Hee
gaue
the
bread
and
wine
,
and
kept
them
not
backe
as
the
Papists
do
,
whose
Priests
stand
all
alone
at
the
Altar
,
and
●ate
,
and
deuoure
all
alone
by
themselues
.
And
that
which
he
did
giue
it
was
willingly
,
and
with
a
free
heart
,
no
constraint
egging
and
constraining
him
thereto
.
And
in
that
Christ
did
thus
willingly
giue
himselfe
,
wee
may
obserue
,
Doct.
That
Christs
suffering
was
a
free
will
offering
:
Isay
.
53.10
He
made
his
soule
an
offering
for
sin
,
and
himselfe
of
no
reputation
,
Phil.
2.7.8
.
in
that
he
humbled
himselfe
,
and
became
obedient
vnto
the
death
of
the
Crosse
.
And
hee
testifieth
of
himselfe
,
No
man
taketh
my
life
from
mee
,
but
I
lay
it
downe
of
my selfe
.
Ioh.
10.18
.
This
willing
Sacrifice
may
bee
so
noted
by
these
circumstances
.
1.
When
the
time
was
at
hand
that
hee
should
suffer
,
he
tells
his
Disciples
that
he
must
go
to
Ierusalem
,
&
many
things
must
be
layd
to
his
charge
,
which
he
must
suffer
there
.
Peter
wished
him
neuer
to
suffer
any
thing
,
but
to
fauor
himselfe
;
for
which
labour
,
hee
called
Peter
,
Sathan
,
Get
thee
behind
me
Sathan
.
2.
When
hee
was
at
Ierusalem
,
he
neuer
went
about
to
withdraw
himselfe
from
the
Iewes
,
as
hee
had
formerly
done
,
nor
to
seeke
starting
hoses
to
hide
his
head
in
;
but
hee
went
to
his
accustomed
place
of
prayer
,
a
little
beyond
the
brooke
Cedron
,
Ioh.
18.1.2
which
place
Iudas
knew
well
.
3.
When
Iudas
,
and
al
his
route
came
to
apprehend
him
,
although
they
see
his
power
in
casting
them
all
to
the
ground
,
yet
he
resisted
not
,
but
offered
himselfe
vnto
them
,
saying
,
&
.
v.
3.4.5
.
Whom
seeke
yee
?
who
made
him
this
answere
,
Iesus
of
Nazareth
,
and
he
replied
,
I
am
hee
.
4.
When
hee
was
brought
before
the
Iudge
,
he
denied
no
part
of
the
truth
,
but
as
one
willing
to
yeeld
his
life
into
their
hands
,
witnessed
a
good
confession
before
Pontius
Pilate
.
1.
Tim.
6.13
5.
Lastly
,
when
hee
was
brought
to
the
place
of
execution
,
it
is
sayd
of
him
,
that
hee
sent
out
his
soule
,
and
gaue
vp
his
spirit
.
All
these
testifie
this
truth
,
That
Christs
passion
was
a
free
and
an
acceptable
sacrifice
,
as
God
gaue
him
willingly
,
so
as
willingly
did
he
bestow
himselfe
.
Vse
1
1.
As
this
may
serue
to
ouerthrow
the
idoll
sacrifice
of
the
Masse
,
so
it
may
iustly
confute
the
Masse
mongers
,
and
sacrificing
Priests
,
who
are
drawne
to
the
Altar
,
as
the
swine
to
the
stie
.
Christ
gaue
himselfe
freely
:
but
they
will
not
giue
their
breaden
God
,
except
they
be
hyred
:
They
will
neither
say
Masse
nor
sacrifice
for
any
man
without
money
,
according
to
the
prouerbe
,
No
penie
,
no
Pater
noster
:
Quid
non
Regina
pecunia
donat
?
The
soules
in
Purgatory
that
imaginary
fire
,
wherein
conceitedly
they
are
tormented
,
and
endure
shaddowed
paines
,
cannot
be
released
without
mony
:
if
that
bee
present
,
all
things
shal
be
current
;
if
that
be
wanting
,
their
sacrifice
of
the
Masse
will
do
no
good
.
Vse
2
2.
This
may
serue
to
commend
vnto
vs
the
exceeding
loue
of
our
Sauiour
Christ
:
greater
loue
then
this
hath
no
man
,
then
when
a
man
bestoweth
his
life
for
his
friends
.
Ioh.
15.13
.
No
man
is
able
to
expresse
this
loue
of
our
Sauior
,
that
so
willingly
he
would
lay
downe
his
life
for
vs
,
yea
for
vs
that
were
his
enemies
.
Rom.
5.8
.
We
reade
of
certaine
men
,
that
through
their
loue
to
particular
places
and
people
,
haue
layd
down
their
liues
,
as
of
M.
Curtius
that
cast
himselfe
into
a
dangerous
lake
for
his
Countries
sake
;
as
of
Codrus
the
King
of
the
Athenians
,
who
offered
himselfe
to
the
swords
of
his
enemies
,
for
the
preseruation
of
his
Kingdome
:
As
of
Decius
the
consull
that
deuoted
himselfe
to
death
for
the
Romane
armie
:
These
testimonies
are
something
,
yet
nothing
in
comparison
of
Christ
;
they
died
for
a
few
people
,
he
for
the
whole
world
;
they
dyed
not
meerely
out
of
loue
,
but
for
vaine
glory
;
he
willingly
,
and
louingly
,
without
al
respect
of
ambition
:
they
died
for
their
Country
,
and
friends
,
he
for
his
aduersaries
,
and
foes
:
they
died
men
full
of
sinne
,
he
without
any
sin
of
his
owne
.
Oh
then
admire
this
vnspeakeable
loue
of
Christ
!
the
like
we
neuer
heard
of
,
that
a
man
out
of
his
tendet
loue
to
his
friends
,
yea
to
his
enemies
,
should
shed
the
best
blood
in
his
heart
,
which
here
Christ
hath
done
for
vs
.
3
The
consideration
of
this
loue
of
Christ
should
teach
vs
,
in
token
of
thankfulnesse
,
to
loue
him
againe
,
by
offering
vp
vnto
him
our
bodies
,
and
soules
as
acceptable
seruices
.
This
was
Paules
practise
,
Gal.
2.20
.
In
that
that
I
now
liue
in
the
flesh
,
I
liue
by
the
faith
in
the
Sonne
of
God
,
who
hath
loued
mee
,
and
giuen
himselfe
for
mee
.
Therby
giuing
vs
to
vnderstand
,
that
the
greatest
and
strongest
reason
why
wee
should
liue
to
the
Son
of
God
,
is
this
;
because
he
hath
loued
vs
,
and
giuen
himselfe
for
vs
;
yea
we
should
hereby
learne
to
giue
reliefe
to
the
poore
,
and
help
them
that
stand
in
neede
of
vs
.
Thus
much
of
Christs
actions
.
Take
,
eate
,
drinke
,
&c.
Now
follow
the
words
of
our
Sauior
Christ
to
his
Disciples
.
In
which
obserue
the
actions
of
receiuers
,
and
the
persons
whom
Christ
admitted
to
receiue
:
The
Actions
,
Take
,
&c.
The
persons
,
Yee
.
Take
and
eate
,
]
From
the
manner
of
Christs
speech
vsed
in
this
place
,
we
learne
,
That
It
is
not
left
a
thing
indifferent
to
come
vnto
this
holy
Table
:
Doct.
so
as
wee
may
at
our
owne
pleasure
come
,
and
at
our
owne
pleasure
againe
absent
our selues
from
communicating
at
this
holy
feast
with
Gods
Saints
.
Reas.
1
1
For
it
is
commanded
,
Take
yee
,
&c.
Now
euery
commandement
of
the
moral
Law
binds
the
conscience
to
obedience
;
euen
so
this
commandement
of
our
Sauiour
Christ
(
which
is
indeede
a
speciall
part
of
Gods
worship
,
included
in
the
second
and
fourth
commandement
of
the
morall
Law
)
is
to
bee
obeyed
,
vnlesse
a
man
bee
preuented
by
sicknesse
,
or
bee
depriued
of
fit
opportunity
,
by
reason
of
persecution
or
imprisonment
,
&c.
Reas.
2
2
As
it
is
necessary
in
regard
of
Christs
commandement
,
so
also
in
respect
of
the
great
fruite
and
profit
it
brings
to
the
Communicants
;
for
this
Supper
(
as
in
part
we
haue
heard
)
was
ordained
for
these
two
reasons
:
1.
As
a
mother
hauing
brought
forth
a
little
infant
,
doth
not
forsake
it
,
but
nurseth
and
bringeth
it
vp
:
so
Christ
hauing
initiated
vs
,
and
brought
vs
into
the
Church
by
baptisme
,
a
pledge
of
our
spirituall
newe
birth
,
and
initiation
and
entrance
into
his
Kingdome
,
doth
not
leaue
vs
there
,
but
hath
instituted
his
holy
Supper
,
to
the
end
,
that
wee
by
participation
in
his
body
and
blood
,
might
be
the
more
strengthened
in
this
assurance
,
that
Christ
is
ours
with
all
his
benefits
.
And
although
Christ
be
well
presented
vnto
vs
by
the
preaching
of
his
Gospell
,
yet
there
are
notable
points
in
this
Supper
especially
to
be
obserued
:
1.
In
the
Ministery
of
the
Word
,
God
speaketh
generally
to
all
,
Repent
,
and
beleeue
,
and
so
bee
saued
:
But
in
this
Sacrament
hee
speaketh
in
particular
,
&
directeth
his
promise
(
as
it
were
by
name
)
to
euery
Communicant
:
This
is
my
body
to
thee
;
as
thou
tastest
the
bread
and
wine
,
so
assuredly
thou
shalt
taste
and
receiue
Christ
by
faith
in
him
.
2.
God
is
not
herewith
contented
,
but
furthermore
with
this
his
promise
,
for
the
further
confirmation
of
their
faith
,
he
giueth
them
the
outward
Elements
of
bread
and
wine
,
to
bee
visible
pledges
of
the
ratification
of
his
promise
,
saying
to
euery
Communicant
,
Take
thou
,
eate
thou
,
&c.
2
By
receiuing
this
Sacrament
,
and
presenting
our selues
thereunto
,
we
make
(
as
it
were
)
a
publike
protestation
,
that
wee
haue
no
fellowship
with
Idolatours
,
Heretiques
,
Atheists
,
prophane
and
vngodly
persons
of
this
world
;
but
that
wee
take
our selues
to
bee
the
children
of
God
,
and
haue
fellowship
with
Christ
;
vnity
,
loue
,
and
friendship
one
with
another
.
Vse
1
This
may
serue
to
confute
the
Papists
,
that
hold
and
say
,
Easter
is
the
time
when
the
common
people
should
come
flocking
together
to
receiue
the
Sacrament
;
Pope
Zepherinus
institution
and
command
.
or
to
speake
in
their
owne
phrase
,
to
take
their
Hushell
,
or
to
receiue
their
Maker
:
The
Priest
hee
perswades
the
simple
people
,
that
it
is
neither
necessary
nor
fit
for
them
to
receiue
often
;
and
all
,
that
he
might
fill
his
owne
panch
,
Iude
12.
and
glut
himselfe
:
This
is
contrary
to
Christs
institution
,
and
the
practise
of
the
Primitiue
Church
:
Act.
2.46
.
&
20.7
.
The
Apostles
brake
bread
euery
Sabbath
day
.
Yea
it
is
contrary
to
the
Decree
of
their
Bishops
;
Durand
.
in
Ration
.
Di.
offic
lib.
4.
For
Pope
Fabian
commanded
,
that
the
Sacrament
of
the
Lords
Supper
shold
be
receiued
thrice
euery
yeare
;
at
Easter
,
Whitsontide
,
and
Christs
Natiuity
.
And
the
Councell
of
Agatha
,
Stella
.
decreed
;
that
whosoeuer
did
not
receiue
thrice
euery
yeare
,
shold
not
be
accounted
a
Catholike
.
Vse
2
2
This
may
reprooue
those
that
receiue
the
Lords
Supper
seldome
,
especially
such
as
are
able
to
examine
themselues
,
or
at
least
,
are
of
yeares
sufficient
to
bee
examined
and
instructed
of
others
:
These
are
carelesly
negligent
,
and
voluntarily
absent
themselues
from
this
holy
communion
.
Others
there
bee
,
that
are
at
variance
with
their
neighbours
,
they
cannot
finde
in
their
hearts
to
forgiue
those
iniuries
that
are
done
against
them
;
they
minde
,
and
purpose
to
be
reuenged
,
and
therefore
they
keepe
away
from
receiuing
.
Others
haue
taken
a
iourney
,
or
a
piece
of
worke
in
hand
,
against
the
next
Sabbath
day
,
which
they
promised
to
do
for
a
friend
;
and
therefore
they
cannot
receiue
Well
,
these
,
and
such
like
people
commit
an
horrible
sinne
,
they
transgresse
Gods
commandement
,
they
depriue
themselues
of
that
speciall
assurance
of
Grace
,
which
God
offereth
in
this
Sacrament
;
they
are
offensiue
to
Gods
Saints
,
and
labour
what
they
can
to
cut
themselues
off
from
vnion
with
Christ
,
and
fellowship
with
his
Saints
.
That
man
that
went
a
iourney
,
Num.
9.13
and
neglected
to
keep
the
Passeouer
,
was
cut
off
from
the
people
:
so
may
the
Lord
deale
with
all
such
as
willingly
and
wittingly
absent
themselues
from
this
royall
banquet
.
Oh
therefore
,
it
standeth
vs
in
hand
to
receiue
,
whensoeuer
iust
occasion
is
offered
:
with
what
alacrity
and
chearfulnesse
doe
little
children
take
their
paps
?
how
hard
doe
they
suck
?
With
no
lesse
desire
let
vs
come
vnto
this
table
,
and
vnto
the
spirituall
pap
of
this
cuppe
;
yea
,
with
a
greater
and
more
feruent
desire
,
as
sucking
babes
;
let
vs
sucke
the
grace
of
the
Spirit
:
let
this
bee
our
onely
sorrow
,
our
onely
griefe
,
if
wee
be
depriued
of
this
foode
.
Receiue
that
daily
,
which
may
profit
thee
daily
,
(
saith
one
)
and
so
liue
,
that
thou
maist
deserue
to
receiue
it
dayly
.
Ambros
.
lib.
5.
de
Sacram
.
Take
,
eate
,
drinke
.
]
Christ
did
not
as
popish
Priests
doe
,
thrust
the
bread
,
and
cramme
it
into
the
mouthes
of
Communicants
,
The
decree
of
the
Councell
at
Rotomag
.
as
though
they
were
either
so
foolish
or
childish
,
that
they
could
not
put
meare
in
their
owne
mouth
;
or
so
filthy
and
impure
,
that
it
may
seeme
a
thing
altogether
vnworthy
,
and
intollerable
,
that
a
mystery
so
holy
and
so
diuine
,
should
be
handled
with
the
hands
of
impure
and
vnholy
persons
;
But
Christ
gaue
it
into
the
hands
of
his
Disciples
,
and
they
tooke
it
with
their
hands
:
No
mauell
of
this
Popish
tricke
,
seeing
that
their
Lawes
forbid
any
of
the
Laity
to
take
the
Lords
Supper
,
Durand
.
lib.
3.
diu
.
offic.
vnlesse
hee
bee
free
from
lying
with
his
wife
three
or
foure
dayes
before
,
and
so
shall
continue
fiue
or
seuen
dayes
after
.
2
Christ
said
,
Take
,
eate
,
and
drinke
yee
all
of
this
.
The
Priest
he
takes
it
,
and
hideth
it
in
the
Temple
,
according
to
the
constitution
of
Pope
Innocent
the
third
,
and
that
so
fast
vnder
lock
and
key
,
that
no
euill
should
happen
vnto
it
(
that
the
Laity
should
not
receiue
it
:
Beatus
Rhenanus
in
annot.
lib.
Tertul.
de
Corona
militis
.
)
or
else
he
hangeth
it
vp
in
a
pixe
,
or
a
box
,
that
it
might
bee
reserued
as
a
necessary
victuall
for
them
that
goe
out
of
this
world
.
But
oftentimes
,
it
hangeth
so
long
there
,
that
it
mouldeth
,
rotteth
,
stinketh
,
and
breedeth
wormes
in
it
;
in
so
much
,
that
according
to
the
Popes
decree
,
hee
is
compelled
to
burne
it
,
and
reuerendly
to
bury
the
ashes
thereof
vnder
the
Altar
,
in
the
holy
place
.
3
Christ
saith
,
Take
,
eate
,
drink
)
he
saith
not
,
as
the
Priest
sayth
,
Take
,
and
shew
it
to
the
people
,
Heaue
it
aboue
your
heads
,
Carry
it
like
a
puppet
,
or
a
Pageant
in
your
processions
.
Well
therefore
did
one
say
;
Erasmus
.
Christ
is
in
the
Sacrament
vnder
the
manner
of
meat
,
that
it
should
be
receiued
with
great
purity
of
minde
:
not
that
it
should
bee
shewed
abroad
,
or
caried
abroad
in
plaies
&
common
pomps
or
pastimes
,
or
yet
borne
about
the
fields
on
horseback
.
This
was
not
the
custome
in
the
primitiue
Church
:
But
in
this
point
the
foolish
fantasies
of
the
common
people
,
haue
beene
too
much
followed
.
4
Christ
saith
,
Take
,
eat
,
drink
)
hee
did
not
heaue
vp
the
bread
,
and
the
Challice
,
as
the
Priest
doth
,
saying
,
Behold
your
Maker
,
downe
vpon
your
knees
,
worship
him
,
reuerence
him
,
call
vpon
him
,
offer
Sacrifice
vnto
him
,
and
giue
him
thanks
.
But
wee
neede
not
maruell
at
this
blind
deuotion
of
the
people
,
when
the
words
of
the
Sacrificer
(
as
wee
reade
in
the
Canon
of
the
Masse
)
are
on
this
manner
,
I
worship
thee
,
I
glorifie
thee
,
I
praise
,
and
pray
thee
with
the
whole
entent
of
my
minde
,
&c.
This
course
is
against
the
words
and
commandement
of
God
,
Deut.
6.13
Isa.
42.8
.
Mat.
4.10
.
who
calleth
for
worship
,
praise
,
diuine
seruice
,
and
adoration
to
bee
giuen
vnto
himselfe
,
and
not
to
an
Image
,
or
bread
in
this
Sacrament
:
No
man
is
so
foolish
to
worship
the
humane
nature
of
Christ
for
his
diuine
nature
,
nor
to
worship
the
bread
and
wine
in
stead
of
Christ
.
5
Christ
saith
,
Take
yee
,
and
drinke
yee
all
of
this
)
Christ
did
not
giue
to
one
alone
,
that
hee
should
eate
and
drinke
for
all
the
rest
;
but
the
Priest
he
eateth
and
drinketh
vp
all
alone
,
and
giueth
no
man
part
with
him
;
making
the
simple
people
beleeue
that
his
eating
and
drinking
alone
without
any
participation
to
others
,
doth
no
lesse
profit
them
that
are
present
,
yea
,
them
that
are
absent
(
whether
they
bee
Kings
,
Popes
,
Byshops
,
Trauellers
,
Mariners
,
sick
,
dead
,
prisoners
,
&c.
)
then
if
they
themselues
did
eate
and
drinke
the
Lords
Supper
.
But
if
the
righteous
man
shall
liue
by
his
owne
faith
,
Hab.
2.4
.
and
not
by
the
faith
of
another
man
:
2.
Cor.
5.10
if
euery
one
shall
receiue
according
to
that
which
hee
hath
wrought
in
his
body
:
if
euery
man
shall
render
an
account
to
God
for
himselfe
:
Rom.
14.12
if
euery
man
shall
receiue
his
reward
according
to
his
labour
:
Gal.
6.4.5
.
and
not
according
to
another
mans
labour
:
if
euery
mans
owne
worke
shall
follow
him
,
Reu.
14.12
and
not
another
mans
worke
,
then
euery
mans
particular
receiuing
of
the
Sacrament
shall
profit
him
,
and
not
the
receiuing
of
it
by
another
.
Surely
,
as
euery
one
is
bound
to
receiue
Baptisme
for
himselfe
,
so
he
is
bound
to
take
the
Lords
Supper
for
himselfe
,
that
he
may
truely
and
profitably
through
his
owne
faith
,
apply
vnto
himselfe
the
merits
,
and
benefits
of
the
passion
,
and
death
of
Christ
.
By
this
dealing
of
the
Masse-priests
the
poor
,
and
simple
people
are
hunger-bitten
,
and
depriued
of
the
meanes
of
saluation
,
but
themselues
are
growne
vp
exceeding
great
,
proude
,
and
rich
.
And
although
they
haue
blinded
the
eyes
of
the
people
,
holding
them
in
ignorance
through
this
iniustice
,
and
outragious
sea
of
Monkish
superstition
,
yet
they
haue
runne
contrary
to
Christs
institution
;
and
therefore
they
may
looke
for
no
other
but
eternall
destruction
,
and
that
the
blood
of
all
the
say
people
shall
bee
laid
to
their
charge
.
Thus
by
remoouall
of
these
superstitious
tricks
of
the
Papists
(
which
secretly
,
and
by
wringing
,
and
wresting
they
gather
from
these
words
of
our
Sauiour
)
a
plainer
path
,
and
entrance
is
made
for
vs
to
speak
of
that
which
followeth
.
Take
ye
.
)
First
to
speake
of
the
persons
,
that
were
admitted
to
be
partakers
of
this
Sacrament
,
they
were
Christs
faithfull
,
and
sanctified
disciples
;
take
ye
,
saith
hee
,
speaking
to
them
alone
.
Hence
note
,
That
A
Minister
is
not
to
admit
euery
one
to
this
Sacrament
:
Doctr.
but
there
must
be
a
special
separation
on
of
Atheists
,
prophane
,
and
open
offenders
,
from
holy
,
godly
,
and
religious
professours
:
of
open
and
manifest
Hypocrites
,
who
professe
in
word
,
and
deny
God
and
his
truth
in
their
liues
,
from
sound
,
and
sincere-hearted
Christians
.
This
commandement
is
directed
to
the
faithfull
seruants
of
God
onely
,
not
to
the
prophane
,
and
vngodly
.
And
this
separation
hath
bene
from
the
beginning
:
Adam
in
Paradise
had
the
couenant
of
God
,
and
was
admitted
to
the
seales
of
the
couenant
,
namely
the
two
Sacraments
,
Gen.
2.
the
tree
of
life
in
the
midst
of
the
garden
,
and
the
tree
of
knowledge
of
good
,
and
euill
:
but
Adam
after
he
had
fallen
,
the
Lord
separated
him
from
the
couenant
,
and
the
seales
thereof
.
So
Caine
after
he
had
slaine
his
brother
Abell
,
was
put
from
the
Lords
face
,
Gen.
4.12
16.
that
is
,
he
was
seuered
from
the
place
of
Gods
presence
,
where
God
especially
manifested
himselfe
vnto
his
seruants
in
his
seruice
,
honour
and
worship
;
and
for
this
cause
the
Lord
commanded
that
none
should
bee
admitted
vnto
the
Passeouer
(
the
same
vnto
the
Iewes
,
Num.
9.13
Leu.
10.10
.
which
this
Sacrament
is
vnto
vs
)
being
vncleane
.
The
reason
of
this
is
plaine
;
Reason
.
we
see
a
mortall
Prince
will
not
entertaine
,
or
admit
of
euery
one
to
his
Table
,
especially
of
his
enemie
;
but
his
steward
hath
charge
,
and
authority
(
if
any
dare
bee
so
impudent
to
bid
themselues
&c.
)
to
giue
them
the
repulse
;
euen
so
wee
must
not
thinke
,
that
the
immortall
Prince
,
the
God
of
heauen
and
earth
,
will
admit
of
euery
ghost
vnto
his
Table
,
but
hath
giuen
commandement
to
his
stewards
,
euen
all
his
faithfull
Ministers
to
weede
out
the
refuse
,
&
prophane
persons
,
and
as
the
Prophet
saith
,
Ier.
15.19
.
to
separate
the
precious
from
the
vile
.
Vse
1
1.
This
condemneth
the
Papists
,
who
put
no
man
backe
from
their
Masse
,
though
neuer
so
vngodly
,
wicked
,
and
of
euill
report
;
but
allure
,
inuite
,
bid
,
and
admit
of
all
that
come
,
bee
they
neuer
so
corrupt
,
in
life
,
and
doctrine
;
as
worshippers
of
Images
,
louers
of
pleasure
,
more
then
of
God
,
enemies
of
piety
,
proud
men
,
vnfaithfull
,
Vsurers
,
Murderers
,
Tyrants
,
Hypocrites
,
Whoremongers
,
Swenters
,
Lyers
,
Slanderers
,
and
such
as
are
giuen
to
Drunkennes
,
Bibbing
,
Feasting
,
Gluttony
,
&c.
And
whom
not
?
that
this
prouerb
may
be
found
no
lesse
true
,
then
old
,
Like
will
to
like
.
Thus
the
Popist
Priests
without
all
consideration
,
deliuer
the
most
holy
mysteries
of
the
body
&
blood
of
Christ
,
(
which
the
ancient
Fathers
gaue
to
none
,
but
to
those
that
were
replenished
with
the
knowledg
of
Gods
wil
,
in
al
wisdom
,
&
spiritual
vnderstanding
)
to
them
that
are
defiled
with
al
kind
of
sin
,
&
abhominations
.
2.
Euery
Minister
must
hence
learn
his
duty
:
Vse
2
He
must
endeauour
to
haue
a
speciall
eie
to
the
guests
that
come
to
the
Lords
table
,
to
giue
them
a
repulse
,
if
they
bee
prophane
,
scandalous
,
and
open-offendours
,
such
as
are
knowne
to
bee
Gods
enemies
,
till
such
time
as
they
reforme
their
liues
,
and
become
the
Lords
friends
.
In
so
doing
,
he
shall
discharge
the
office
of
a
faithfull
steward
,
and
shall
preuent
Gods
heauy
wrath
,
that
otherwise
would
fall
vpon
the
head
of
the
vnworthy
,
and
vnbidden
guest
.
He
that
by
admission
of
the
Minister
rusheth
vpon
the
Lords
Supper
vnworthily
,
in
filthinesse
,
and
sinnes
most
odious
,
cannot
auoid
iugdment
,
nay
he
is
in
danger
of
hearing
the
voyce
of
the
King
;
Friend
how
camest
thou
in
hither
,
not
hauing
on
thy
wedding
garment
?
Mat.
22.12
.
and
prouing
speechlesse
,
he
is
sure
to
be
bound
hand
,
and
foote
,
and
cast
into
vtter
darkenes
,
where
is
weeping
,
wailing
,
and
gnashing
of
teeth
.
Oh
therefore
;
thou
that
art
the
Lords
Minister
,
suffer
no
man
to
enter
vnto
this
Supper
with
filthy
garments
:
If
any
man
(
though
hee
be
thine
owne
brother
)
be
a
Fornicator
,
an
Idolater
,
on
a
Railer
,
or
a
Drunkard
,
1.
Cor.
5.11
or
an
Extortioner
,
or
any
one
that
brings
not
true
Doctrine
,
bid
him
not
God
speede
,
eate
not
with
him
,
2.
epi.
Ichn
verse
10.
nay
suffer
him
not
to
eate
at
this
table
.
Hilar.
in
Mat.
Can.
30.
Christ
would
not
suffer
Iudas
to
eate
of
his
last
Supper
(
who
according
to
an
other
name
Iscariot
,
Theophilact
in
Mat.
Cap.
26.
is
a
man
of
power
.
)
He
went
forth
before
Supper
,
and
could
not
be
suffered
to
eate
,
because
he
was
condemned
of
the
holy
Ghost
to
be
a
Traitor
,
an
Hypocrite
,
a
couetous
person
,
a
diuell
,
a
sonne
of
perdition
,
a
vessell
of
wrath
,
&c.
And
wee
reade
that
Ambrose
stood
in
the
Church
doore
,
and
would
not
permit
the
Emperor
Theodosius
,
Theodoret
Lib.
5.
Cap.
18.
(
after
he
had
caused
seuen
thousand
men
to
be
slaine
without
iudgement
,
)
to
enter
into
the
Church
,
but
forbade
him
to
go
any
further
then
the
doore
,
saying
.
Quomodo
manus
extendes
,
de
quibus
adhuc
sanguis
stillat
iniustus
?
quomodo
buiusmodi
manibus
suscipies
sanctum
Domini
corpus
?
Qua
temeritate
,
ore
tuo
poculum
sanguinis
preciosi
percipies
,
quando
furore
verborum
tuorum
tantus
iniuste
est
sanguis
effusus
,
&c.
Tripar
.
hist
Lib.
9.
ca.
3.
With
what
eyes
wilt
thou
behold
the
house
of
him
,
which
is
the
Lord
of
vs
all
?
or
with
what
feete
wilt
thou
treade
vpon
his
holy
pauement
?
Wilt
thou
stretch
out
these
hands
,
which
yet
droppe
with
the
blood
of
them
that
were
vniustly
slaine
,
and
with
them
take
the
most
holy
body
of
the
Lord
?
or
wilt
thou
put
that
precious
blood
to
thy
mouth
,
who
through
the
words
that
haue
proceeded
from
thy
furious
mind
,
hast
shed
so
much
innocent
blood
?
I
say
vnto
thee
,
depart
,
and
to
this
thy
former
wickednesse
,
adde
not
another
,
that
is
more
wicked
;
fusus
,
&c.
Tripar
.
hist
Lib.
9.
ca.
3.
neither
disdaine
thou
to
take
that
yoake
,
and
bond
vpon
thee
,
which
the
Lord
of
all
doth
approue
,
and
blow
from
aboue
,
&c.
These
were
the
words
of
that
good
Bishop
,
vttered
with
an
holy
zeale
against
that
great
Emperour
;
and
may
teach
thee
,
that
art
Gods
steward
,
much
corage
and
boldnesse
in
this
case
:
if
any
ignorant
man
,
or
couetous
miser
,
or
a
knowne
sinner
shall
presume
to
come
vnto
this
table
,
Chrysost.
in
Mat.
ca.
26.
Hom.
83.
be
not
afraid
to
put
him
away
,
feate
God
more
then
man
.
If
thou
fearest
man
,
thou
shalt
bee
laughed
to
scorne
of
him
,
whom
thou
fearest
;
but
if
thou
stand
in
awe
of
God
,
thou
shalt
be
reuerenced
of
men
also
.
As
the
porters
of
Iehoida
in
the
gates
of
Gods
house
,
would
not
suffer
any
one
that
was
vncleane
to
enter
into
it
:
So
deale
thou
with
all
vncleane
persons
,
suffer
not
Vzza
to
touch
the
Arke
,
nor
the
leprous
person
to
come
amongst
those
that
are
vndefiled
;
giue
not
the
childrens
bread
vnto
dogs
,
neither
cast
that
which
is
holy
before
Swine
.
Mat.
7.6
.
Thus
much
of
the
persons
that
are
to
receiue
.
Take
)
This
is
an
action
of
the
receiuer
,
and
from
it
wee
obserue
,
That
If
a
man
haue
true
faith
,
as
certainely
as
he
receiueth
bread
and
wine
into
his
hands
,
Doct.
and
afterwards
into
his
stomach
,
so
certainely
doth
hee
receiue
Christ
,
and
all
his
benefits
at
the
hands
of
God
:
for
if
we
haue
a
hand
,
and
stomach
to
take
,
receiue
,
and
feede
vpon
Christ
,
when
God
saith
,
Take
,
and
eate
;
without
all
question
we
receiue
Christ
spiritually
,
and
feede
on
him
:
Hence
it
was
sayd
,
that
as
manie
as
receiued
him
,
to
them
,
he
gaue
power
to
be
the
sonnes
of
God
,
Iob.
1.12
.
euen
to
them
that
beleeue
in
his
name
from
whence
we
thus
argue
,
That
all
who
receiue
Christ
,
must
bee
the
Sonnes
of
God
;
they
that
are
the
Sonnes
of
God
,
must
also
beleeue
in
Christ
,
and
therefore
al
that
beleeue
in
Christ
receiue
Christ
.
Our
Sauior
testifieth
of
himself
,
I
am
the
bread
of
life
,
he
that
cometh
to
me
shal
not
hunger
,
Ioh.
6.35
.
&
he
that
beleeueth
on
mee
,
shall
not
thirst
,
meaning
thereby
that
the
faithfull
who
come
vnto
him
,
receiue
him
through
their
faith
,
after
such
a
manner
,
that
he
will
be
bread
,
to
satisfie
their
hunger
,
and
as
drinke
to
stanch
their
thirst
.
Faith
then
is
the
hand
to
receiue
,
and
the
Loadstarre
to
draw
him
vnto
vs
.
Many
things
might
be
produced
for
proofe
,
Reas.
Rom.
14.23
Heb.
11.6
.
as
that
whatsoeuer
is
not
of
faith
is
sinne
,
and
that
without
faith
it
is
impossible
to
phase
God
:
but
the
maine
reason
is
this
,
that
this
Sacrament
is
in
it
owne
nature
the
seale
of
righteousnesse
,
Rom.
4.11
.
and
therefore
it
is
absurd
for
a
man
to
offer
himselfe
to
receiue
confirmation
of
that
thing
,
which
he
hath
not
;
to
haue
as
it
were
a
seale
set
to
a
blanke
,
to
come
to
haue
faith
strengthened
,
when
(
perhaps
)
there
is
scarse
a
right
vnderstanding
of
what
is
to
to
be
receiued
by
beleefe
.
Secondly
,
the
rule
of
the
Apostle
alwaies
binds
,
that
who
so
commeth
to
this
Sacrament
to
receiue
Christ
,
must
examine
himselfe
;
1.
Cor.
11.28
.
and
wherein
doth
this
examination
,
and
search
consist
,
but
in
trying
our selues
,
whether
we
be
in
the
faith
or
no
?
2.
Cor.
13.5
.
How
is
it
possible
a
man
should
receiue
Christ
,
and
with
him
all
things
else
,
when
this
grace
is
wanting
?
Vse
1
1
This
doctrine
serueth
to
reproue
those
,
that
condemne
the
doctrine
of
faith
,
whereas
without
it
we
can
neuer
be
ingrafted
in
Christ
,
be
made
partakers
of
Christ
,
or
iustification
,
or
saluation
,
without
it
:
we
are
in
worse
taking
,
then
any
vassall
vnder
the
Turke
,
or
gally-slaue
vnder
the
Spaniard
;
their
seruice
is
onely
bodily
,
and
temporall
,
but
this
is
spirituall
,
horrible
,
and
eternall
.
But
by
faith
we
stand
and
sticke
to
Christ
the
true
vine
,
wee
are
interessed
in
him
,
and
all
his
sauing
merits
and
graces
.
And
as
the
holy
Ghost
plainely
teacheth
vs
,
If
we
hold
our
confidence
stedfast
vnto
the
end
,
Heb.
3.14
.
we
are
made
partakers
of
Christ
,
Ephe.
3.17
.
and
so
by
our
faith
Christ
will
dwell
in
vs
.
Vse
2
2.
This
must
teach
vs
to
nourish
,
and
preserue
faith
,
and
see
that
it
be
not
of
storie
,
nor
tempo
rary
,
but
a
true
iustifying
faith
:
this
is
it
which
will
purchase
Christ
for
vs
,
and
repell
all
aduersary
powers
of
it
,
when
as
historicall
,
and
temporary
faith
like
gilt
,
or
a
painting
,
will
soon
fade
away
,
and
be
defaced
.
Vse
3
3.
Seeing
by
faith
we
receiue
Christ
into
the
houses
,
and
chambers
of
our
soules
,
this
must
teach
vs
to
keepe
the
houses
of
our
soules
trimmed
and
decked
vppe
,
against
the
comming
of
so
noble
a
guest
as
Christ
is
:
What
trimming
and
dressing
all
fine
and
braue
,
what
putting
on
our
best
apparell
is
there
,
when
any
strauger
,
or
great
guest
commeth
to
our
houses
?
Well
,
behold
,
a
farre
more
worthy
guest
is
comming
to
our
doores
,
euen
the
doores
of
our
heards
,
Reu.
3.20
.
he
stands
,
knockes
,
and
would
gladly
be
in
,
promising
to
suppe
with
vs
,
and
bring
his
cheare
with
him
,
(
as
the
imputation
of
obedience
,
righteousnesse
,
as
our
faith
,
Repenrance
.
)
For
shame
then
let
vs
not
keepe
our
houses
silthy
,
defiled
with
sinne
,
houses
of
Sathan
,
and
fornication
,
1.
Cor.
6.19.20
.
vnsit
for
such
a
guest
;
let
vs
not
still
shut
our
doores
against
him
,
and
maintaine
idlenesse
,
Cant.
5.2.3
(
I
haue
put
off
my
coate
,
how
shall
I
put
it
on
?
But
when
hee
puts
in
his
hand
by
the
hole
of
the
doore
,
4.5
.
let
our
bowells
be
moued
with
compassion
(
in
respect
of
our selues
)
to
rise
,
and
open
to
him
,
yea
let
vs
giue
him
the
best
roome
,
and
chamber
,
that
he
calleth
for
,
Pro.
23.26
.
euen
our
whole
heart
.
2.
Action
of
the
Receiuer
,
eate
and
drinke
)
from
which
words
of
our
Sauiour
,
and
action
ob
the
Receiuer
we
learne
,
That
.
Euery
faithfull
receiuer
is
made
a
partaker
of
a
most
happy
vnion
with
Christ
:
Doct.
So
sayth
the
Euangelest
,
He
that
catech
the
flesh
of
Christ
,
Ioh.
6.56
.
and
drinketh
his
blood
,
dwelleth
in
Christ
,
&
Christ
in
him
.
As
men
take
bread
and
drinke
into
their
hands
,
carry
them
to
their
monthes
,
that
so
they
may
bee
sent
to
the
stomacke
,
from
whence
they
(
being
in
part
digested
,
and
by
the
vessells
of
Nature
conueyed
to
the
parts
of
the
body
for
the
nutriment
of
flesh
and
blood
)
are
carried
into
euery
part
of
the
body
,
so
as
euery
part
taketh
his
owne
,
and
so
comes
an
vniting
of
the
parts
:
before
this
there
is
no
vnion
,
no
perfect
nourishment
,
&c.
Euen
so
Christ
the
true
meate
,
that
came
down
from
heauen
,
by
the
hand
of
faith
is
taken
,
and
carried
to
the
stomacke
of
the
soule
,
yea
by
faith
,
as
by
certaine
veines
and
pipes
,
hee
is
conueied
to
euery
part
of
the
spirituall
man
,
and
applied
to
them
,
so
as
euery
receiuer
becomes
bone
of
his
bone
,
Eph.
5.30
.
and
flesh
of
his
flesh
.
By
this
meanes
there
is
a
perfect
vnion
and
without
it
there
is
no
sound
nourishment
in
Christ
.
Now
this
vnion
betweene
Christ
and
vs
is
first
expressed
by
plaine
testimonies
of
Scripture
:
At
that
day
(
saith
Christ
)
shall
you
know
that
I
am
in
my
Father
,
Ioh.
14.20
.
and
you
in
me
,
and
I
in
you
:
that
is
,
it
may
seeme
that
I
am
farre
absent
from
you
,
by
reason
of
some
troubles
and
distractions
of
minde
;
yet
before
I
leaue
you
quite
,
I
will
giue
you
my
comforter
,
my
Spirit
,
as
a
pledge
of
our
coniunction
.
And
in
another
place
:
Our
Sauior
prayeth
vnto
his
Father
,
that
all
beleeuers
might
be
one
with
him
:
O
Father
that
art
in
me
,
and
I
in
thee
,
let
these
be
one
in
vs
,
I
in
them
,
Ioh.
17.21.23
.
and
thou
in
mee
,
that
they
may
bee
made
perfect
in
one
.
These
testimonies
proue
that
Christ
and
we
are
ioyned
together
,
though
not
in
a
popish
manner
,
(
as
if
by
eating
the
bread
,
wee
did
eate
the
carnall
and
reall
body
of
Christ
,
and
so
were
ioyned
to
him
:
)
yet
we
are
so
vnited
to
him
,
euen
as
though
wee
were
but
one
body
with
him
.
Secondly
,
this
our
vnion
with
Christ
,
may
bee
expressed
by
way
of
comparison
.
First
,
Christ
is
called
on
Oliue
,
or
a
Vine
,
Rom.
11.17
.
Ioh.
15.5
.
and
we
are
said
to
bee
the
branches
;
the
branches
ingrafted
into
the
tree
,
are
of
the
tree
,
beare
fruite
and
receiue
sap
from
the
tree
;
and
whatsoeuer
is
ascribed
to
the
branches
is
ascribed
to
the
tree
;
so
that
if
the
branches
bring
forth
,
the
tree
is
said
to
bring
forth
:
Euen
so
it
is
with
all
Beleeuers
,
ingrafted
into
Christ
.
Secondly
,
this
our
vnion
with
Christ
,
is
set
forth
vnder
the
estate
of
marriage
:
For
wee
are
mumbers
of
his
body
,
of
his
flesh
,
Eph.
5.30
.
and
of
his
bones
.
As
there
is
an
inseparable
vnion
in
marriage
betweene
a
man
and
his
wife
,
so
is
there
bet
weene
Christ
and
his
Spouse
the
Church
.
Thirdly
,
this
vnion
is
expressed
in
the
Ephesians
where
God
is
said
to
haue
giuen
Christ
to
bee
the
head
to
the
Church
,
Eph.
1.22.23
.
which
is
his
body
.
In
which
place
Christ
is
compared
to
a
body
,
that
as
the
members
are
knit
and
vnited
to
the
body
,
so
are
all
wee
as
members
incorporate
into
the
body
of
Christ
;
and
as
the
members
this
vnited
are
said
to
bee
part
of
the
body
:
so
we
being
ioyned
vnto
Christ
,
are
said
to
bee
Christs
.
This
vnion
might
here
be
expressed
by
other
comparisons
,
as
by
the
foundation
,
1
Pet.
2.4
.
and
the
building
vpon
it
,
1.
Cor.
6.19
.
Rom.
13.14
.
by
the
garment
vpon
a
mans
backe
.
&c.
Vse
1
1
This
may
teach
vs
aboue
all
things
to
labour
,
and
not
to
be
at
rest
til
we
haue
a
sense
and
feeling
of
our
vnion
with
Christ
:
for
this
is
the
very
drift
&
scope
of
this
Sacrament
,
Proue
your selues
:
2.
Cor.
13.5
know
you
not
your
owne
selues
,
how
that
Iesus
Christ
is
in
you
,
except
you
be
reprobates
?
Till
such
time
as
we
try
and
feel
our selues
to
be
vnited
vnto
Christ
,
we
can
neuer
receiue
nourishment
by
Christ
,
but
that
which
we
receiue
wil
be
as
purgations
giuen
to
vnprepared
bodies
,
very
hurtfull
,
and
turne
to
corrupt
humours
.
Vse
2
2
This
serues
to
teach
vs
to
labour
in
our
liues
to
shew
forth
the
fruits
of
Christs
flesh
,
that
we
may
shew
that
we
are
boght
from
men
,
by
following
the
Lambe
whither
soeuer
hee
goeth
;
by
hauing
no
guile
found
in
our
mouthes
,
nor
pollution
in
our
bodyes
,
but
keeping
our selues
pure
Virgins
,
and
vnspotted
,
as
being
the
first
fruits
vnto
God
.
Vse
3
3
Seeing
our
feeding
on
Christ
doth
draw
such
fruite
after
it
,
let
vs
labour
to
meete
Christ
in
those
meanes
himselfe
hath
ordained
;
namely
,
the
Word
and
the
Sacraments
,
the
one
beeing
the
storehouse
of
his
promises
,
the
other
as
it
were
a
patent
of
confirming
them
vnto
vs
,
vnder
the
seales
left
vs
by
the
King
of
heauen
;
that
as
these
infirme
bodyes
of
ours
cannot
be
supported
without
the
staues
of
bread
and
drinke
,
the
one
to
kill
hunger
,
the
other
to
staunch
the
thirst
:
So
we
may
perswade
our selues
,
that
our
soules
for
their
cherishing
and
refreshing
doe
require
the
like
necessity
to
bee
fed
with
the
flesh
and
blood
of
Christ
,
that
we
may
grow
vp
perfect
men
in
him
,
and
be
freed
from
the
scorching
heat
of
desperation
,
whereinto
we
may
easily
fall
,
through
that
streame
and
current
of
sinne
,
wherewith
wee
are
carried
in
the
whole
course
of
our
liues
;
and
from
which
we
cannot
bee
saued
,
but
through
the
sprinkling
of
that
blood
which
was
shed
for
vs
vppon
the
Crosse
.
This
is
my
body
which
is
broken
for
you
.
)
After
that
our
Sauiour
had
deliuered
this
bread
vnto
the
Apostles
,
and
they
had
taken
it
,
and
did
eate
it
,
then
he
gaue
them
the
signification
of
it
,
&
what
it
should
represent
,
here
set
downe
,
This
is
my
body
,
&c.
Which
words
make
this
Supper
to
be
a
Sacrament
,
and
offer
to
our
consideration
two
things
:
First
Christs
promise
,
This
is
my
body
.
2.
The
fruite
and
benefit
of
it
,
which
is
broken
for
you
.
First
,
for
Christs
promise
,
This
is
my
body
:
Wee
must
vnderstand
the
words
thus
;
not
that
the
bread
is
the
body
,
or
is
changed
into
the
body
of
Christ
after
the
words
of
consecration
:
but
that
the
bread
is
bread
still
,
and
represents
the
body
of
Christ
,
and
by
Gods
blessing
on
it
,
it
hath
that
vertue
infused
into
it
,
that
it
doth
not
onely
signifie
his
body
,
but
conuey
his
body
and
himselfe
vnto
vs
:
as
if
Christ
might
say
,
This
is
my
body
,
that
is
,
this
bread
which
you
receiue
,
is
a
signe
and
token
of
my
body
.
Hence
learne
,
That
In
receiuing
of
bread
,
Doct.
we
receiue
not
the
body
of
Christ
,
(
thogh
together
with
the
bread
,
but
not
in
the
bread
,
wee
by
faith
receiue
his
body
)
but
the
signe
of
his
body
:
for
Christ
faith
plainly
of
the
bread
,
This
is
my
body
:
yet
his
meaning
is
nothing
lesse
,
but
rather
that
it
is
a
resemblance
of
his
body
,
speaking
after
the
manner
of
the
holy
Ghost
in
sundry
places
of
the
Scripture
.
We
reade
,
that
God
called
Circumcision
the
Couenant
of
Grace
,
Gen.
17.10.11
.
and
yet
it
was
but
a
signe
of
the
Couenant
of
Grace
.
Gen.
41.26.27
.
The
seuen
leane
kine
were
called
seuen
deare
yeares
,
&
yet
they
were
but
a
token
of
those
yeares
.
Exc.
12.11.13.27
.
The
Lamb
was
called
the
Passeouer
,
and
yet
it
was
but
a
signe
of
the
Passouer
.
Baptisme
is
called
Regeneration
,
Tit.
3.5
.
though
it
bee
but
the
dipping
of
our
bodies
in
water
,
&
a
signe
of
Regeneration
:
&
so
here
Christ
calles
bread
his
body
,
when
indeede
it
is
but
a
signe
of
his
body
.
These
words
of
our
Sauiour
must
not
litterally
bee
vnderstood
,
but
figuratiuely
:
[
](A10036-e25490-b)a
a
Aug.
ad
euodium
et
in
Leuit.
c.
17.19.67
.
we
must
aboue
all
things
take
heed
,
that
no
man
beleeue
,
that
the
nature
of
God
,
either
of
the
Father
,
or
of
the
Son
,
or
of
the
holy
Ghost
,
may
bee
changed
.
Neither
let
this
moue
any
man
,
that
sometime
the
thing
which
signifieth
,
taketh
the
name
of
that
thing
which
it
signifieth
.
[
](A10036-e25520-b)b
b
Aug.
in
Psal.
98.
The
same
Authour
in
another
place
,
saith
,
Ye
shal
not
eate
this
body
that
you
see
,
(
Christ
his
speech
to
his
disciples
)
nor
drink
this
blood
that
they
shall
shed
who
shall
crucifie
me
:
But
I
haue
deliuered
you
a
sacrament
,
which
being
spiritually
vnderstood
,
shall
quickenyou
.
[
](A10036-e25540-b)c
c
Idem
in
serum
.
ad
infant
.
ista
fratres
dicuntur
sacramenta
,
quia
in
eis
aliud
videtur
,
aliud
intelligitur
And
in
another
place
he
saith
,
These
things
(
meaning
the
bread
&
the
cup
)
are
therefore
called
Sacraments
,
because
one
thing
is
seene
in
them
,
&
another
thing
is
vnderstood
.
That
which
is
seene
hath
a
bodily
forme
,
but
that
which
is
vnderstood
,
hath
a
spirituall
fruite
.
[
](A10036-e25550-b)d
d
Idem
contra
Maximinum
,
lib.
3.
cap.
22.
Insacramētis
viden
dum
non
quid
,
&c.
Againe
,
In
Sacraments
we
must
not
consider
what
they
be
,
but
what
they
signifie
.
[
](A10036-e25580-b)e
e
Theodoret.
Dialo.
1.
seruator
noster
commutauit
,
&c.
He
that
called
his
naturall
body
wheat
and
bread
,
and
named
himselfe
a
Vine
,
euen
hee
in
like
manner
hath
honored
the
signs
which
are
seene
,
with
the
name
of
his
body
&
blood
,
not
changing
the
nature
,
but
adding
grace
vnto
nature
.
[
](A10036-e25600-b)f
f
Chrysost.
in
Psal.
22.
Christ
prepared
this
Table
,
that
he
might
dayly
shew
vnto
vs
in
the
Sacrament
,
bread
and
wine
,
after
the
order
of
Melchizedecke
,
for
a
similitude
or
likenesse
of
the
body
and
blood
of
Christ
.
[
](A10036-e25630-b)g
g
Tertullian
aduersus
Marcion
.
lib.
4.
Christus
acceptum
pauem
et
Discipulis
,
&c.
Christ
made
the
bread
which
he
tooke
,
and
distributed
to
his
Disciples
his
body
,
by
saying
,
This
is
my
body
,
that
is
to
say
,
a
figure
of
my
body
:
but
it
had
been
no
figure
except
there
had
beene
a
true
body
:
For
that
which
is
no
substance
,
but
a
fantasie
,
can
take
no
figure
.
[
](A10036-e25660-b)h
h
Ambrose
de
sacra
:
lib.
4.
cap.
5.
Carnem
et
sangninem
quae
pro
nobis
oblata
sunt
,
&c.
Make
vnto
vs
this
Oblation
(
meaning
this
Sacrament
)
both
reasonable
and
acceptable
,
which
is
the
figure
of
the
body
and
bloud
of
our
Lord
Iesus
.
[
](A10036-e25690-b)i
i
Beda
in
Lucan
cap.
22.
panis
corroborat
carnem
,
et
vinum
opcratur
,
&c.
And
Beda
saith
,
Because
bread
strengtheneth
the
flesh
,
and
wine
worketh
blood
in
it
,
the
one
is
referred
mystically
to
the
body
of
Christ
,
and
the
other
vnto
his
blood
.
[
](A10036-e25720-b)k
k
I
dem
in
Octauis
epiphaniae
panis
et
vini
eseaturae
in
Sacramentum
,
&c.
The
creatures
bread
and
wine
(
saith
he
in
another
place
)
by
the
vnspeakable
sanctification
of
the
holy
Ghost
,
is
changed
(
not
into
the
very
reall
body
and
blood
of
Christ
)
but
into
the
Sacrament
of
the
body
and
blood
of
Christ
.
By
these
sentences
of
diuine
Authors
,
it
is
plaine
and
manifest
,
that
the
words
which
Christ
pronounced
in
the
institution
of
this
his
mysticall
Supper
,
are
not
to
bee
vnderstood
simply
,
and
as
the
letter
soundeth
,
but
after
a
figuratiue
and
spirituall
manner
:
This
bread
is
my
body
,
that
is
,
a
resemblance
and
figure
of
my
body
.
Secondly
it
being
now
granted
,
that
these
words
of
Christ
haue
a
mysticall
sense
,
it
may
in
the
next
place
bee
demanded
,
Why
Christ
should
speake
in
such
a
mysticall
manner
.
Ob.
I
answer
,
1.
The
Apostles
,
Sol.
to
whom
hee
spake
,
could
well
vnderstand
the
sense
,
and
meaning
of
our
Sauiour
in
this
case
;
else
they
would
haue
put
out
some
question
vnto
him
,
and
haue
said
,
Master
what
is
thy
meaning
?
This
is
an
hard
saying
,
Luke
8.9
.
and
we
cannot
vnderstand
thee
:
But
being
acquainted
with
such
vsuall
phrases
,
they
could
better
vnderstand
him
.
2
It
was
Christs
manner
,
and
vsuall
custome
,
to
speake
by
similitudes
,
shewing
one
thing
by
another
,
I
will
open
my
mouth
in
a
parable
(
saith
Christ
)
which
is
a
plaine
and
familiar
kinde
of
teaching
,
frequent
in
Scriptures
,
especially
in
the
types
,
and
shaddowes
of
the
Sacrament
.
3
He
spake
darkely
,
to
the
end
,
that
they
which
bee
partakers
of
this
holy
Supper
,
might
not
set
their
mindes
vpon
the
nature
of
the
things
,
which
they
see
,
&
so
rest
contented
with
the
creatures
(
bread
and
wine
,
)
but
that
by
the
change
of
the
names
,
they
might
beleeue
the
things
,
that
bee
wrought
in
them
by
Grace
.
2
Quest.
If
the
bread
in
this
Sacrament
bee
not
the
body
of
Christ
,
Quest.
but
a
representation
of
it
,
then
how
is
Christ
present
in
the
Sacrament
?
I
answer
,
Sol.
that
Christ
is
not
really
or
corporally
in
the
sacrament
,
but
spiritually
,
and
by
grace
:
And
therefore
as
one
well
saith
,
concerning
the
flesh
which
Christ
tooke
in
his
Incarnation
,
which
was
borne
of
the
Virgin
,
which
was
apprehended
of
the
Iewes
,
which
was
crucified
on
the
tree
,
taken
downe
from
the
crosse
,
lapped
in
linnen
clothes
,
buried
,
rose
againe
,
and
appeared
after
his
Resurrection
,
&c.
You
shall
not
haue
Christ
present
,
Ier.
23.24
.
Vigilius
contra
Eutychen
.
lib.
1
Dei
silius
s●●●du
humanitatem
●●●essit
a
ro●●s
;
secum
d●mdiuinit●t●m
ait
,
Ecce
●go
vobiscum
sum
,
&c.
but
as
concerning
his
Maiesty
,
so
Christ
is
neuer
absent
:
He
filleth
both
heauen
and
earth
.
To
this
purpose
well
did
Vigilius
the
Martyr
speake
:
The
Son
of
God
,
according
to
his
manhood
,
is
gone
from
vs
,
(
He
is
ascended
into
heauen
,
and
sitteth
at
the
right
hand
of
God
the
father
)
but
according
to
his
Godhead
he
saith
,
Behold
,
I
am
with
you
vnto
the
end
of
the
world
:
So
as
then
we
may
see
plainly
,
that
Christ
is
not
present
as
touching
his
body
,
but
as
he
is
God
.
Vse
1
1
This
makes
much
against
the
transubstantiation
of
Papists
:
They
strongly
maintaine
that
bread
is
changed
into
the
body
of
Christ
,
and
wine
into
his
naturall
blood
;
and
so
they
say
Christ
is
really
present
touching
his
flesh
.
Their
words
are
these
:
In
this
Sacrament
,
say
they
,
after
Consecration
,
the
substance
of
bread
and
wine
is
turned
into
the
substance
of
the
body
and
blood
of
Christ
;
the
outward
formes
,
or
rather
the
Accidents
of
bread
and
wine
,
remaining
,
which
are
the
Sacraments
of
holy
things
,
the
body
and
blood
of
Christ
.
Conceiue
their
words
in
a
briefer
maner
:
when
the
Priest
hath
consecrated
the
bread
&
wine
,
forthwith
these
Creatures
are
made
the
body
and
blood
of
Christ
,
the
Accidents
of
them
(
as
roundnesse
,
thicknesse
,
hardnesse
,
coldnesse
,
whitenesse
,
sweetnes
,
&c.
)
still
remaining
,
which
are
the
Sacraments
.
What
might
be
answered
to
the
particulars
of
their
words
,
B.
Iewell
.
D.
Tindall
.
M.
Bradford
.
M.
Smith
.
M.
Attersoll
.
is
elaboratly
dispatched
of
others
,
and
therefore
wee
may
bee
the
more
silent
in
them
;
that
which
I
will
speake
,
shall
be
limited
,
and
bounded
in
these
two
things
,
a
confutation
of
their
Accidents
,
and
their
maine
error
of
Transubstantiation
.
2.
An
answere
to
certaine
obiections
they
make
for
it
.
1.
First
,
the
Papists
take
away
the
substance
of
bread
,
and
wine
,
and
leaue
nothing
to
bee
Sacraments
but
a
few
Accidents
:
this
dealing
is
contrary
to
all
truth
.
If
it
were
so
that
Accidents
,
as
whitenes
,
roundnesse
,
&c.
of
the
bread
,
should
represent
Christ
,
then
this
absurdity
would
follow
,
that
such
Accidents
in
any
other
substance
,
or
subiect
,
might
represent
Christ
;
yea
,
and
that
substance
should
bee
Christ
himselfe
.
Againe
,
if
Accidents
shold
be
Sacraments
,
then
Accidents
should
be
mysteries
of
heauenly
things
,
as
whitenesse
,
roundnes
,
thicknes
,
&c.
should
signifie
heauenly
things
;
then
Accidents
should
bee
instruments
of
Gods
grace
,
causes
of
remission
of
sinnes
;
then
Accidents
should
be
broken
,
eaten
,
and
drunken
,
&c.
How
absurd
this
is
,
let
euery
one
that
can
discerne
,
and
trie
doctrine
,
)
iudge
.
Our
Sauiour
sayth
,
Mat.
26.29
Luk.
22.18
I
will
not
drinke
(
not
of
these
Accidents
,
but
)
of
the
fruite
of
the
vine
any
more
:
Paul
sayth
,
the
bread
(
not
the
formes
or
accidents
,
but
)
the
bread
which
we
breake
,
1.
Cor.
10.26
.
is
it
not
the
communion
of
the
body
of
Christ
?
And
againe
,
he
sayth
in
the
next
Chapter
,
As
oft
as
yee
shall
eate
,
(
not
these
Accidents
,
1.
Cor.
10.26
.
but
)
this
bread
.
In
a
word
,
that
which
is
made
of
many
cornes
,
(
euery
one
of
them
being
a
substance
in
it selfe
,
)
must
needs
bee
a
substance
,
and
no
Accident
;
but
the
bread
in
this
Sacrament
is
composed
,
moulded
,
and
made
of
cornes
,
&
therfore
it
is
a
substance
,
and
no
Accident
.
The
Maior
is
vndeniable
,
the
Minor
is
the
testimony
of
Cyprian
,
Panis
ex
multorum
granorum
adunatione
congestus
est
,
Cyprian
in
Oration
.
Dominic
.
that
is
,
This
bread
is
moulded
,
and
made
of
many
cornes
.
Now
touching
their
Transubstantiation
,
which
is
a
maine
pillar
of
their
Religion
,
and
yet
is
in
estimation
but
a
fancy
or
a
dreame
,
it
was
first
hatched
in
the
time
of
Pope
Nicolas
the
second
,
in
the
yeare
1061
:
when
it
had
but
small
credit
,
till
Pope
Innocentius
the
third
came
,
who
gathering
a
swarme
of
Papists
together
,
about
the
number
of
1300.
in
the
yeare
1215.
established
it
.
After
him
came
Pope
Vrban
the
Monke
,
in
the
yeare
1264.
and
made
vp
all
the
market
;
for
hee
ordained
a
feast
called
Corpus
Christi
,
in
honor
of
this
Sacrament
,
which
day
is
still
obserued
of
the
Papists
:
this
deuice
is
but
lately
found
out
,
and
deserueth
no
credit
;
all
that
they
can
alledge
for
it
,
is
no
more
but
this
,
that
Christ
sayd
,
This
is
my
body
,
by
which
they
may
aswell
say
Christ
is
a
doore
,
a
way
,
a
light
,
a
vine
,
a
shepheard
;
a
lambe
,
&c.
Christ
called
his
Father
an
Husbandman
,
Ioh.
15.1
.
is
his
Father
therfore
an
Husbandman
?
Christ
called
Iohn
Baptist
Elias
,
is
therefore
Iohn
made
that
Elias
the
Thisbite
,
who
prophecied
in
the
dayes
of
wicked
Ahab
?
Christ
called
Iohn
the
Euangelist
;
Maries
son
,
and
Mary
his
mother
;
is
therefore
Iohn
made
the
naturall
sonne
of
Mary
;
or
is
Mary
the
virgin
made
his
naturall
mother
?
I
am
sure
the
Papists
dare
not
auouch
this
:
No
more
is
the
Sacramental
bread
,
Christs
natural
body
,
although
he
calleth
it
his
body
;
but
his
body
in
a
mystery
,
and
a
figure
,
as
hath
bene
shewed
before
;
&
my
reasons
against
their
Transsubstantiation
are
these
.
Reas.
1
1.
The
first
is
taken
from
the
institution
it selfe
,
for
therein
what
did
Christ
take
?
Bread
:
what
did
he
blesse
?
Bread
:
what
did
he
breake
?
Bread
:
what
did
he
giue
?
ver.
26.27
.
Bread
:
and
what
did
his
Disciples
receiue
?
bread
:
what
did
they
eate
?
Bread
:
and
after
the
words
of
consecration
what
did
he
call
his
supper
?
eating
of
Bread
.
Then
it
must
of
necessity
bee
,
that
whatsoeuer
Christ
tooke
,
blessed
,
brake
,
gaue
,
consecrated
,
and
his
Disciples
tooke
and
eate
,
was
bread
and
not
his
body
.
2.
It
is
against
the
nature
of
a
Sacrament
,
that
bread
should
be
transsubstantiated
into
the
body
of
Christ
;
for
then
the
thing
signifying
is
consumed
,
which
makes
the
Sacrament
:
&
nothing
is
left
,
but
the
thing
signified
,
which
takes
away
the
nature
of
it
:
a
Sacrament
is
no
longer
a
Sacrament
,
then
there
is
a
signe
to
represent
,
as
a
Tauerne
,
is
sayd
to
be
no
longer
a
Tauerne
,
then
the
bush
hangeth
before
the
doore
.
3.
If
Christs
body
were
really
present
in
the
Sacrament
,
then
the
Sacrament
should
be
turned
into
a
sacrifice
,
which
two
differ
,
as
much
as
giuing
,
and
taking
:
It
can
be
no
sacrifice
of
Christ
,
for
hee
offered
himselfe
but
once
,
and
that
was
vpon
the
crosse
,
therefore
it
is
called
a
Sacrament
,
because
it
is
but
a
signe
of
his
sacrifice
.
4.
If
Christs
body
should
be
eaten
in
the
Sacrament
,
then
so
often
as
we
eate
it
,
Christ
should
be
sacrificed
,
his
body
broken
,
and
his
blood
shed
;
wee
should
then
crucifie
him
,
as
the
Iewes
did
;
which
is
most
horrible
,
and
fearefull
to
consider
.
5.
If
this
their
errour
;
should
be
holden
for
a
truth
,
then
the
damned
crue
of
prophane
and
wretched
sinners
should
eate
Christs
flesh
,
and
be
saued
;
as
our
Sauiour
speaketh
,
He
that
eateth
my
flesh
,
Ioh.
6.54
.
and
drinketh
my
blood
,
hath
life
euerlasting
:
Yea
,
the
dumbe
and
insensible
creatures
should
eate
the
flesh
of
Christ
,
as
a
mouse
or
a
rat
,
&c.
Which
thing
the
Councell
of
Arelate
fearing
,
decreed
that
the
Priests
should
be
punished
,
and
do
pennance
,
if
a
mouse
,
or
any
other
beast
did
eate
the
body
of
Christ
through
their
negligence
.
6.
If
Transsubstantiation
were
certaine
,
then
what
became
of
all
our
forefathers
,
the
Patriarches
,
Prophets
,
and
other
holy
men
of
God
,
that
were
before
Christs
being
in
the
flesh
?
what
should
become
of
many
Infants
,
the
children
of
beleeuing
Parents
?
Al
these
neuer
did
eate
the
flesh
of
Christ
,
as
corporall
meate
;
and
yet
they
are
saued
:
besides
,
they
did
all
of
them
eate
Christ
before
his
being
in
the
flesh
,
as
we
do
,
(
he
being
come
in
the
flesh
:
)
So
Paul
plainly
telleth
vs
,
They
did
all
eate
the
same
spirituall
meate
,
1.
Cor.
10.3.4
.
and
drinke
the
same
spirituall
drinke
,
which
meate
and
drinke
was
Christ
.
Marke
the
words
;
hee
sayth
not
only
they
did
eate
the
same
meate
that
we
eate
,
but
he
sayth
that
this
meate
was
Christ
;
and
not
only
so
,
but
to
shew
that
Christ
is
not
a
corporall
meate
,
as
the
Papists
say
,
he
sayth
,
he
is
a
spirituall
meate
,
as
we
say
:
and
therfore
you
see
we
do
not
eate
him
corporally
,
no
more
than
our
Fathers
,
but
as
they
did
eate
him
spiritually
,
so
do
we
.
7.
If
Christs
body
were
in
the
Sacrament
,
then
it
must
bee
eaten
with
the
mouth
,
and
pulled
in
pieces
with
the
teeth
;
then
the
members
of
our
body
shold
dismember
,
and
disioynt
his
body
,
(
which
is
absurd
to
speake
,
but
damnable
to
practise
;
)
then
it
were
enough
to
eate
Christ
corporally
,
being
before
our
eyes
in
the
Sacrament
:
but
in
this
corporall
eating
there
can
be
neither
Hope
,
nor
Faith
:
Rom.
8.24
Heb.
11.1
Hope
is
of
things
not
seene
,
and
faith
is
an
euidence
of
things
not
seene
,
&
the
substance
hoped
for
:
but
herein
the
Papists
can
go
no
further
then
the
things
are
before
their
face
:
when
the
obiecr
is
gone
,
(
which
is
the
body
of
Christ
really
present
,
)
then
all
their
faith
and
hope
decaieth
.
8.
If
Christs
body
bee
in
the
Sacrament
,
then
,
it
must
be
either
a
mortall
body
,
or
a
glorified
body
,
the
one
it
must
be
.
If
it
be
a
mortall
body
,
then
either
Christ
is
not
dead
as
yet
,
(
which
is
false
,
)
or
else
Christ
is
againe
subiect
to
mortality
,
(
which
cannot
bee
)
but
the
truth
is
,
Christ
was
dead
,
is
risen
againe
,
&
hath
changed
his
mortal
body
into
an
immortal
body
;
therfore
they
cannot
receiue
a
mortal
body
,
for
Christ
hath
it
not
to
giue
them
.
If
it
be
a
glorified
body
,
then
he
is
not
in
heauen
,
he
hath
left
his
seate
at
his
Fathers
right
hand
,
&
is
vpon
earth
;
which
would
crosse
the
word
of
truth
.
As
touching
his
glorified
body
,
the
Scripture
saith
,
that
Christ
was
receiued
vnto
heauen
,
Mar.
16.19
Col.
3.1
.
and
now
sitteth
at
the
right
hand
of
God
.
In
another
place
,
Christ
departed
from
his
Disciples
,
Luk.
24.51
and
was
carried
into
heauen
.
Act.
1.9.11
Againe
,
Christ
was
taken
vp
into
heauen
.
Therefore
this
body
cannot
be
in
the
Sacrament
.
The
Papists
may
well
stumble
here
,
when
they
can
receiue
neither
mortall
,
nor
immortall
body
.
9.
If
the
flesh
of
Christ
should
bee
in
the
Sacrament
,
then
it
would
bee
seene
,
felt
,
and
receiued
,
as
flesh
,
yea
,
it
would
taste
,
as
flesh
:
but
in
this
matter
euery
mans
owne
mouth
,
and
palate
must
be
his
Iudge
.
10.
If
bread
be
changed
into
Christs
body
,
then
it
is
changed
into
such
a
body
,
as
hath
neither
breath
,
nor
beeing
,
and
wan●eth
a
soule
,
which
is
but
a
dead
body
.
This
will
do
them
but
little
good
,
(
if
there
were
such
a
body
,
)
seeing
it
wanteth
life
.
11.
If
Christs
body
be
in
the
Sacrament
,
then
as
many
Sacraments
as
there
bee
,
so
many
bodies
Christ
should
haue
,
which
were
to
make
Christ
a
monster
;
nay
,
Christ
shold
haue
a
thousand
bodies
at
one
,
and
the
same
time
,
because
the
Sacrament
may
bee
receiued
in
a
thousand
places
vpon
the
same
day
;
but
this
is
a
monstrous
conceite
,
and
sauoreth
of
Antichrist
,
and
wee
may
conclude
against
it
that
Christs
body
is
but
in
one
place
,
and
that
place
is
heauen
:
Act.
3.21
.
The
heauen
must
containe
him
,
till
all
things
be
restored
.
12.
If
bread
should
be
made
flesh
,
then
surely
many
Papists
would
sinne
against
themselues
by
eating
flesh
vpon
dayes
prohibited
,
as
Lent
,
Fridayes
and
Saturdayes
,
euenings
before
festiuall
dayes
,
&c.
For
doubtlesse
vpon
some
such
dayes
,
as
these
,
they
eate
the
Sacrament
,
and
then
,
as
they
say
,
they
eate
the
flesh
of
Christ
.
13.
If
bread
bee
turned
into
Christs
body
,
then
it
shold
nourish
nothing
but
the
body
:
a
corporall
substance
is
the
nourishment
onely
of
that
which
is
corporeall
:
the
soule
findeth
small
sweetenesse
in
drossie
substances
.
14.
If
bread
(
after
words
of
consecration
)
should
bee
made
Christs
body
,
then
a
Priest
by
speaking
certaine
words
,
might
make
bread
a
liuing
substance
,
at
least
his
God
;
and
so
doe
the
people
thinke
:
For
so
soone
as
the
Priest
hath
consecrated
the
bread
,
the
people
take
it
to
bee
their
God
,
yea
,
they
beleeue
it
to
be
Christ
Iesus
,
perfect
God
,
and
perfect
man
,
as
appeareth
by
their
kneeling
vnto
it
,
knocking
their
breastes
,
lifting
vp
of
their
hands
,
and
worshipping
it
.
15.
If
bread
be
changed
into
Christs
body
,
then
to
what
substance
doe
the
Accidents
(
as
they
say
,
remaine
)
belong
?
if
the
accidents
belong
to
bread
,
(
as
they
hold
,
)
then
must
the
substance
of
bread
be
in
the
Sacrament
:
for
the
Accidents
of
one
substance
cannot
bee
sayd
to
be
the
same
Accidents
of
another
substance
;
as
this
whitenesse
in
my
hand
,
cannot
be
called
the
same
whitenesse
in
a
tree
,
or
a
stone
.
Substantiae
accidentia
obueniunt
.
Accidentia
semper
insunt
subiecto
.
Againe
,
either
must
bread
be
in
the
Sacrament
,
or
else
the
Accidents
may
stand
without
a
subiect
;
which
can
neuer
bee
,
for
that
is
contrary
to
all
rules
of
Logicians
.
16
To
conclude
,
if
bread
bee
changed
into
Christs
body
,
why
doth
the
Massing
Priest
say
to
the
people
,
Lift
vp
your
harts
,
when
as
they
haue
al
,
God
,
Christ
,
flesh
and
blood
in
their
mouth
at
once
?
&c.
To
these
reasons
making
against
transubstantiation
,
might
be
annexed
the
sayings
of
diuers
Authors
,
Fathers
,
neotericall
Writers
,
and
their
owne
men
;
as
that
of
Peter
Lombard
in
his
fourth
booke
,
Magister
.
sententi
.
lib.
4.
dist.
1
In
sentent
.
dist.
11.
lib.
4.
quaest.
3.
and
first
distinction
:
That
of
Ioannes
Scotus
a
subtile
Doctor
,
who
confessed
,
that
the
article
of
transubstantiation
,
was
neither
expressed
in
the
Apostles
Creed
,
nor
in
any
other
of
the
ancient
Creedes
,
but
onely
set
out
by
the
Church
(
meaning
surely
the
Church
of
Rome
:
)
That
of
Cameracensis
,
In
Decret.
desum
.
et
fide
Catho
.
c.
firmiter
.
plainly
disputing
,
that
it
is
more
agreeable
to
the
truth
,
if
we
affirme
,
that
in
the
Sacrament
of
thankesgiuing
there
remaine
true
bread
,
and
true
wine
,
Eucharistia
and
not
the
accidents
onely
.
And
that
saying
of
Biel
may
not
bee
forgotten
,
In
canon
.
Missae
Lect.
40.
It
is
to
bee
noted
(
saith
he
)
that
although
it
bee
plainely
taught
in
Scripture
,
that
the
body
of
Christ
is
truly
contained
vnder
the
kindes
of
bread
and
wine
,
and
receiued
of
the
faithfull
people
;
yet
how
the
body
of
Christ
is
there
,
whether
by
conuersion
of
any
thing
into
it
,
or
without
conuersion
,
it
beginneth
to
bee
the
body
of
Christ
with
the
bread
,
the
substance
,
and
accidents
of
bread
remaining
still
,
it
is
not
found
expressed
in
the
Canon
of
the
Bible
.
Other
Authors
I
leaue
to
them
that
deale
more
copiously
in
such
a
large
cause
,
these
be
sufficient
to
make
against
their
error
for
my
purpose
.
But
the
Papists
will
obiect
.
Ob.
1
It
is
a
miracle
to
turne
the
bread
and
wine
into
the
body
and
blood
of
Christ
.
Sol.
It
is
true
indeed
,
Sol.
when
the
bread
is
once
made
the
body
of
Christ
,
there
is
a
miracle
,
but
bread
is
neuer
made
the
body
of
Christ
.
1.
Besides
,
there
is
neuer
a
miracle
,
but
it
hath
a
signe
with
it
,
which
shewes
it
to
bee
a
miracle
;
and
therefore
if
bread
should
be
made
the
body
of
Christ
,
they
might
see
how
it
is
miraculously
changed
,
and
turned
.
But
here
is
nothing
seen
.
2
Miracles
in
the
time
of
the
Gospell
are
extraordinary
things
,
(
for
God
worketh
not
by
miracles
)
but
by
the
powerfull
.
Word
of
Grace
:
)
but
they
make
them
ordinary
things
,
for
as
often
as
they
say
Masse
,
which
is
euery
day
,
they
worke
miracles
.
3
If
it
had
bene
a
miracle
to
turne
bread
into
flesh
,
then
the
Euangelists
,
and
S.
Paule
wold
haue
counted
it
a
miracle
:
but
they
speake
not
a
word
of
any
such
matter
:
Mat.
24.24
Luk.
17.23
2.
Thes.
2.9
they
all
speake
of
lying
miracles
,
and
without
question
this
is
one
of
them
.
Ob.
2
If
bread
had
not
bene
made
flesh
,
Ob.
2
,
why
did
Christ
say
,
This
is
my
body
?
Sol.
I
answer
,
Christ
spake
figuratiuely
,
Sol.
as
was
answered
before
,
and
may
be
gathered
by
the
words
following
,
This
is
my
body
which
is
broken
for
you
;
his
body
was
not
broken
,
neither
had
he
suffered
as
then
,
but
his
meaning
was
,
this
bread
broken
is
a
signe
that
my
body
shall
be
broken
:
The
bread
could
not
bee
his
body
,
for
then
his
body
should
haue
beene
broken
,
when
the
bread
was
broken
.
Thou
hast
an
obligation
in
thy
hand
;
Thou
saiest
,
I
haue
here
twenty
pounds
:
I
say
againe
,
there
is
nothing
but
paper
,
inke
,
and
waxe
:
Oh
but
thou
tellest
me
,
here
is
that
which
wil
bring
me
in
20.
p.
and
that
is
as
good
:
so
this
is
as
good
,
that
vnder
these
signes
you
receiue
the
vertue
of
Christs
body
&
blood
by
faith
,
as
if
you
did
eat
his
body
,
and
drinke
his
blood
indeed
.
Ob.
3.
But
Christs
calling
is
making
;
Ob.
3.
hee
called
bread
his
body
,
therefore
it
is
his
body
.
Sol.
God
called
the
Lamb
the
Passeouer
,
Sol.
is
it
therefore
made
the
Passeouer
,
or
a
signe
of
the
passouer
?
He
called
Circumcision
the
couenant
,
was
it
therfore
made
the
couenant
,
or
but
a
sign
of
the
couenant
?
So
Christ
called
himselfe
a
Vine
,
not
that
hee
made
himself
a
Vine
,
but
to
signifie
vnto
vs
,
that
as
the
branches
are
in
the
Vine
,
so
the
faithfull
are
in
him
:
&
here
he
calleth
bread
his
body
,
not
that
it
was
(
vpon
the
word
spoken
)
made
his
body
,
but
because
it
is
the
Sacrament
,
signe
,
&
figure
of
his
body
.
Ob.
4.
Then
it
seemeth
that
there
is
nothing
in
the
Sacrament
but
bread
and
wine
?
Ob.
4.
Sol.
Not
so
:
Sol.
In
the
Sacrament
there
is
more
than
the
bare
Elements
.
Christ
saith
,
his
body
is
there
:
Paule
saith
,
that
it
is
the
communion
of
the
body
and
blood
of
Christ
:
therefore
this
bread
goeth
beyond
common
bread
,
for
it
doth
not
only
nourish
the
body
as
it
did
before
,
but
also
it
bringeth
a
bread
with
it
,
which
nourisheth
the
soule
;
not
so
as
the
nature
of
this
bread
is
changed
(
that
remaines
,
)
but
the
vse
of
this
bread
is
changed
.
Ob.
5.
But
Christ
is
omnipotent
and
Almighty
,
Ob.
5.
hee
can
turne
bread
and
wine
into
his
body
and
blood
,
and
therefore
he
doth
.
Sol.
1.
It
is
an
olde
rule
,
that
from
can
to
will
there
neuer
followeth
any
good
argument
.
Sol.
2.
God
is
not
called
Almighty
,
A
posse
ad
velle
non
sequitur
argumentum
.
because
hee
can
doe
all
things
,
but
because
hee
is
able
to
doe
whatsoeuer
his
good
pleasure
is
to
doe
.
There
are
certaine
things
which
God
cannnot
do
,
as
for
example
,
God
cannot
deny
himselfe
,
he
cannot
lye
,
hee
cannot
saue
the
reprobate
,
and
condemne
the
Elect
:
Whatsoeuer
is
contrary
to
his
Word
,
that
cannot
God
doe
.
But
for
Christs
body
to
be
really
in
the
Sacrament
,
is
contrary
to
Gods
Word
,
therefore
God
cannot
doe
that
.
Ob.
Ob.
6.
6.
But
Christ
saith
,
himselfe
,
Behold
,
Mat.
28.20
I
am
with
you
vnto
the
end
of
the
world
.
Sol.
Sol.
It
is
true
,
Christ
is
with
all
his
Elect
vnto
the
end
of
the
world
spiritually
,
but
not
corporally
;
he
is
present
among
his
Elect
;
by
his
Spirit
and
grace
,
but
not
with
his
naturall
body
.
Wheresoeuer
two
or
three
are
gathered
together
in
my
name
,
(
saith
Christ
)
there
am
I
in
the
middest
of
them
.
This
promise
of
Christ
and
such
like
promises
are
to
be
vnderstood
not
of
the
corporall
presence
of
Christ
here
in
earth
;
but
of
his
spirituall
presence
by
grace
.
Let
the
Papists
obiect
for
their
transubstantiation
what
they
will
,
yet
the
truth
is
this
,
the
substance
of
the
bread
still
remaines
in
the
Sacrament
,
it
is
not
turned
into
the
body
of
Christ
.
And
therefore
let
vs
ground
our selues
in
this
,
That
as
Christ
dwelleth
in
vs
,
so
he
is
present
in
the
Sacrament
,
and
must
be
eaten
of
vs
:
Christ
dwelleth
in
vs
spiritually
by
faith
,
Eph.
3.17
.
therfore
hee
is
spiritually
present
in
the
Sacrament
,
and
must
bee
eaten
by
faith
.
Thus
much
of
Christs
promise
in
these
words
,
This
is
my
body
.
Which
is
broken
for
you
]
Here
is
set
downe
,
and
expressed
the
benefit
and
fruit
of
Christs
promise
:
the
faithfull
Disciples
,
and
in
them
,
all
the
Elect
are
made
partakers
of
the
benefit
of
his
death
and
passion
;
for
hee
gaue
himselfe
for
their
redemption
:
hee
had
nothing
else
to
giue
,
he
might
haue
said
with
Peter
,
Gold
and
siluer
haue
I
none
;
Act.
3.6
.
neither
by
any
other
meanes
could
he
saue
his
people
,
and
therefore
He
laid
down
his
life
for
his
sheep
;
Ioh.
10.15
.
he
suffered
,
that
they
might
be
saued
,
he
was
accused
as
guilty
,
that
they
might
bee
innocent
,
and
hee
dyed
,
that
they
might
liue
.
Learne
,
That
None
but
the
Elect
haue
benefit
by
Christs
death
and
passion
:
Doct.
he
hath
put
out
the
handwriting
of
ordinances
which
was
against
them
,
hee
hath
fastned
it
to
the
crosse
;
hee
hath
closed
vp
the
streigth
and
narrow
inclosure
of
circumcision
,
and
broken
downe
the
partition
wall
for
their
entrance
into
his
fathers
house
:
the
priuiledges
&
benefits
of
Christs
death
,
doe
onely
belong
to
the
faithfull
:
Heb.
9.12
.
By
his
blood
he
entred
in
once
into
the
holy
place
,
&
obtained
eternal
redemption
for
vs
:
that
is
,
for
the
faithfull
,
and
none
other
.
As
Zachary
saw
in
the
heauenly
vision
two
Oliue
trees
dropping
oyle
through
the
pipes
into
the
bolles
of
the
golden
Candlesticke
:
Zach.
4.2.3
.
So
Christ
this
Oliue
tree
doth
not
conuey
his
graces
to
any
by
the
vertue
of
his
death
,
which
is
as
the
pipe
,
but
to
those
that
belong
to
the
golden
candlesticke
of
his
Church
;
Christ
is
only
the
Sauiour
of
his
body
.
Eph.
5.23
.
Reas.
1
1
It
was
not
Gods
purpose
,
that
Christ
should
,
dye
for
all
men
;
for
if
he
had
,
how
comes
it
to
passe
that
some
are
damned
already
,
and
others
that
haue
no
faith
,
shall
be
damned
hereafter
?
either
Gods
purpose
to
saue
them
is
frustrate
,
or
else
God
cannot
doe
it
,
and
so
something
should
resist
the
power
of
God
,
which
is
blasphemy
to
thinke
.
Secondly
,
if
God
,
had
such
a
purpose
to
saue
all
men
,
and
then
after
seeing
the
incredulity
of
man
shold
change
his
minde
,
then
the
execution
of
Gods
will
should
depend
vpon
the
vncertainty
and
instability
of
the
euent
;
which
doth
derogate
much
from
the
al-sufficiency
of
God
:
and
therefore
we
say
,
that
Christ
suffered
for
none
,
but
such
as
haue
their
garments
dipped
in
the
blood
of
the
Lambe
.
Reas.
2
2
Christ
died
for
none
but
those
for
whom
he
prayed
,
and
they
were
none
but
the
faithful
;
Ioh.
17.9
.
as
for
the
world
,
he
neuer
prayed
for
it
.
Yea
further
,
for
whom
Christ
giueth
himselfe
,
to
those
hee
giueth
his
Spirit
,
to
abide
with
them
,
and
to
seale
vp
their
saluation
to
their
owne
soules
:
for
the
Spirit
letteth
them
know
the
things
that
are
giuen
them
of
God
.
But
the
world
cannot
receiue
him
,
for
the
world
seeth
him
not
,
nor
knoweth
him
:
Ioh.
14.16.17
.
and
much
lesse
can
it
receiue
him
.
Reas.
3
3
For
whom
Christ
gaue
himselfe
,
to
them
hee
alwayes
tendered
his
loue
;
but
hee
euer
shewed
his
loue
abundantly
to
the
faithfull
:
He
loued
his
Church
(
saith
the
Apostle
)
and
therefore
he
gaue
himselfe
for
it
.
Eph.
5.25
.
And
againe
,
He
loued
vs
,
and
gaue
himselfe
for
vs
.
Reu.
1.5
.
Now
what
is
meant
here
by
Vs
,
all
man-kinde
,
or
any
of
the
wicked
?
Nothing
lesse
,
but
by
it
wee
vnderstand
Gods
deare
children
and
Saints
,
Such
as
are
washed
from
their
sins
,
Ver.
6.
and
are
made
Kings
and
Priests
vnto
God
.
4
If
Christs
death
had
beene
effectuall
for
all
men
,
then
it
had
beene
impossible
for
any
man
,
yea
,
the
reprobates
,
Cain
,
Iudas
,
and
such
others
to
bee
damned
:
but
this
is
a
most
infallible
truth
,
that
the
Lord
hath
chained
them
vp
to
euerlasting
death
and
destruction
,
and
therfore
Christ
died
not
for
them
.
Reas.
5
5
To
whom
neither
the
ends
,
nor
the
fruits
of
Christs
death
doe
belong
,
to
them
the
efficacy
of
Christs
death
cannot
be
ascribed
:
but
the
ends
and
fruits
of
Christs
death
,
doe
not
belong
to
the
wicked
.
1
The
ends
of
his
death
are
:
1.
by
his
death
to
abolish
him
that
had
the
power
of
death
,
that
is
,
the
Diuell
;
but
he
ruleth
still
in
them
:
2.
Tim.
1.10
2.
To
conquer
death
it selfe
;
but
they
are
still
vnder
the
bondage
and
feare
of
it
:
3.
To
destroy
sinne
,
that
it
may
dye
in
men
;
but
it
liueth
&
ruleth
in
them
:
2.
Cor.
5.15
4.
That
they
which
liue
,
might
liue
to
him
which
is
dead
;
but
the
wicked
rise
against
him
,
and
attaine
not
to
the
beginnings
of
life
eternal
here
,
nor
the
perfection
hereafter
.
And
as
for
the
fruites
of
Christs
death
,
which
are
iustification
,
remission
of
sinne
,
imputation
of
righteousnesse
,
reconciliation
with
God
,
regeneration
,
sanctification
,
saluation
,
and
life
eternall
,
none
of
these
belong
to
the
wicked
,
but
to
the
members
of
Christ
:
so
as
wee
may
conclude
with
the
Apostle
,
Hee
gaue
himselfe
for
his
people
,
Tit
,
2.14
.
that
are
purged
from
iniquity
,
and
are
zealous
of
good
workes
.
Ob.
But
I
hope
,
Ob.
will
some
say
,
that
there
is
no
great
danger
in
saying
,
Christ
died
for
reprobates
.
It
is
the
speech
of
the
Apostle
Saint
Peter
,
Some
(
saith
he
)
shall
bring
in
damnable
heresies
,
2.
Pet.
2.1
.
denying
the
Lord
which
hath
bought
them
.
Sol.
Sol.
Wee
vnderstand
these
words
bought
them
,
as
spoken
not
according
to
the
iudgement
of
infallibility
,
but
according
to
our
owne
iudgement
,
and
the
iudgement
of
others
that
are
led
by
the
rule
of
charity
:
for
to
expound
the
words
otherwise
,
and
to
say
,
they
were
indeed
,
and
in
truth
redeemed
,
were
to
make
Christ
a
Redeemer
of
some
,
neither
freed
from
the
power
of
sinne
in
this
life
,
nor
from
the
power
of
hel
in
the
life
to
come
;
which
is
contrary
to
many
places
in
Scripture
.
Ob.
Ob.
But
wee
reade
in
many
places
of
Scripture
,
that
Christ
redeemed
the
world
:
God
was
in
Christ
,
2.
Cor.
5.19
and
reconciled
the
world
to
himselfe
,
not
imputing
their
sinnes
vnto
them
;
he
is
the
reconciliation
for
our
sinnes
,
and
not
for
our
sinnes
only
,
but
also
for
the
sinnes
of
the
whole
world
,
&c.
1.
Iohn
2.2
.
Sol.
Sol.
I
answere
,
that
our
Sauiour
sayth
in
another
place
,
I
pray
for
them
,
that
is
,
for
my
Disciples
,
I
pray
not
for
the
world
:
here
the
world
is
excluded
from
the
benefit
of
Christs
prayer
:
So
that
we
haue
a
world
opposed
to
a
world
:
There
is
a
world
of
the
faithfull
,
and
a
world
of
reprobates
.
For
the
world
of
the
faithfull
,
our
Sauiour
did
giue
himselfe
,
but
not
for
the
world
of
wicked
men
:
Ioh.
3.16
.
God
so
loued
the
world
,
that
he
gaue
his
onely
begotten
sonne
,
&c.
And
Christ
sayth
I
will
giue
my
flesh
for
the
life
of
the
world
,
&c.
Meaning
by
the
word
,
world
,
all
the
elect
,
both
of
the
Iewes
,
and
also
of
the
Gentiles
.
Ob.
Ob.
But
it
will
bee
further
sayd
,
that
Christ
died
for
all
:
Hee
gaue
himselfe
a
ransome
for
all
:
1.
Tim.
2.6
.
That
he
tasted
death
for
all
,
Heb.
2.9
.
&c.
Sol.
Sol.
I
answere
,
that
this
vniuersall
note
,
all
,
doth
not
signified
euery
particular
man
,
but
all
sorts
of
men
,
of
all
states
,
conditions
,
and
callings
,
according
to
that
speech
of
Peter
in
his
Sermon
to
Cornelius
:
In
euery
nation
he
that
feareth
God
,
Act.
10.34
.
and
worketh
righteousnesse
,
is
accepted
with
him
:
So
likewise
it
is
sayd
of
our
Sauiour
Christ
,
That
hee
healed
euery
sicknesse
,
Mat.
4.23
.
and
euery
disease
:
The
meaning
is
not
that
he
healed
all
diseases
generally
:
for
questionlesse
many
died
in
his
time
,
but
he
healed
all
sorts
,
and
kinds
of
diseases
:
Againe
the
word
all
may
be
restrained
to
beleeuers
;
as
where
it
is
sayd
,
Christ
tasted
of
death
for
all
,
the
meaning
is
,
Heb.
2.10
.
he
died
for
sons
that
must
be
ledde
vnto
glory
,
for
his
brethren
,
and
such
children
as
are
giuen
of
God
vnto
him
.
Vse
1
1.
This
serueth
for
the
reproofe
of
them
that
thinke
all
shall
be
saued
,
the
reprobate
as
wel
as
the
elect
;
Iudas
,
as
well
as
Iohn
,
&
Saul
as
well
as
Paul
.
The
diuell
hath
deluded
so
many
men
with
this
conceite
of
Christ
his
death
for
all
men
,
that
they
commit
sinne
with
gredinesse
,
&
are
growne
carelesse
of
their
owne
saluation
.
But
let
all
such
know
,
that
they
shall
finde
the
contrary
to
their
woe
,
vnlesse
they
preuent
Gods
wrath
to
come
,
with
hearty
Repentance
.
And
certainely
there
be
many
in
the
world
,
to
whom
it
may
bee
sayd
as
Simon
Peter
sayd
to
Simon
Magus
:
Act.
8.21
.
They
haue
neither
part
,
nor
fellowship
in
this
busines
,
being
pre-ordained
of
God
vnto
condemnation
.
Iude
4.
Iude
v.
4.
Ob.
But
I
know
Christ
died
for
all
men
,
and
I
am
a
Christian
,
as
well
as
another
man
,
and
therefore
I
am
sure
Christ
died
for
me
.
Sol.
If
a
woman
that
had
two
children
,
should
sweare
she
were
a
maide
,
or
hee
that
had
the
plague
should
say
,
and
face
mee
downe
he
were
sound
;
or
one
reeling
in
the
chanell
,
that
hee
were
sober
;
would
they
not
bee
spectacles
of
shame
to
all
that
saw
,
and
heard
them
?
And
for
an
vnseemely
and
filthy
liuer
to
challenge
this
honour
,
to
be
carried
in
Christs
bosome
,
to
bee
remembred
to
his
Father
in
his
prayers
,
and
apportion
part
of
Christs
death
to
himselfe
,
is
as
absurd
as
the
other
;
his
fained
hope
in
the
last
day
will
deceiue
him
.
Thou
sinfull
wretch
,
brag
as
much
as
thou
wilt
of
thy
portion
in
Christ
his
death
,
I
tell
thee
from
the
Lord
,
thou
hast
no
part
in
him
,
nor
in
his
death
,
and
sufferings
,
but
the
markes
of
Gods
vengeance
are
yet
vpon
thee
,
and
thou
venturest
thy
saluation
peremptorily
by
deferring
thy
repentance
.
It
is
therefore
an
intollerable
absurditie
for
him
el●●
bu●
〈…〉
〈◊〉
●●●●ed
men
〈…〉
〈◊〉
s●nne
,
&c.
And
C●rist
●a●th
I
will
giue
my
flesh
f●r
the
life
of
the
world
,
&c.
Meaning
by
the
word
,
world
,
all
the
ele●t
,
both
of
the
Iewes
,
and
also
of
the
Gentiles
.
Ob.
Ob.
But
it
will
bee
further
sayd
,
that
Christ
died
for
all
:
Hee
gaue
himselfe
a
ransome
for
all
:
1.
Tim.
2.6
.
That
he
tasted
death
for
all
,
Heb.
2.9
.
&c.
Sol.
Sol.
I
answere
,
that
this
vniuersall
note
,
all
,
doth
not
signified
euery
particular
man
,
but
all
sorts
of
men
,
of
all
states
,
conditions
,
and
callings
,
according
to
that
speech
of
Peter
in
his
Sermon
to
Cornelius
:
In
euery
nation
he
that
feareth
God
,
Act.
10.34
.
and
worketh
righteousnesse
,
is
accepted
with
him
:
So
likewise
it
is
sayd
of
〈…〉
dis●●se
.
The
〈…〉
he
he●●ed
all
dise●●●
〈…〉
for
questi●nlesse
many
●●●●d
in
his
time
,
but
he
he●led
all
sort●
,
and
kinds
of
diseases
.
Againe
the
word
all
may
be
restrained
to
beleeuers
;
as
where
it
is
sayd
,
Christ
tasted
of
death
for
all
,
the
meaning
is
,
Heb.
2.10
.
he
died
for
sons
that
must
be
ledde
vnto
glory
,
for
his
brethren
,
and
such
children
as
are
giuen
of
God
vnto
him
.
Vse
1
1.
This
serueth
for
the
reproofe
of
them
that
thinke
all
shall
be
saued
,
the
reprobate
as
wel
as
the
elect
;
Iudas
,
as
well
as
Iohn
,
&
Saul
as
well
as
Paul
.
The
diuell
hath
deluded
so
many
men
with
this
conceite
of
Christ
his
death
for
all
men
,
that
they
commit
sinne
with
gredinesse
,
&
are
growne
carelesse
of
their
owne
saluation
.
But
let
all
such
know
,
that
they
shall
finde
the
contrary
to
their
woe
,
vnlesse
they
preuent
Gods
wrath
to
come
,
with
hearty
Repentance
.
And
certainely
there
be
many
in
the
world
,
to
whom
it
may
bee
sayd
as
Simon
Peter
sayd
to
Simon
Magus
:
Act.
8.21
.
They
haue
neither
part
,
nor
fellowship
in
this
busines
,
being
pre-ordained
of
God
vnto
condemnation
.
Iude
4.
Iude
v.
4.
Ob.
But
I
know
Christ
died
for
all
men
,
and
I
am
a
Christian
,
as
well
as
another
man
,
and
therefore
I
am
sure
Christ
died
for
me
.
Sol.
If
a
woman
that
had
two
children
,
should
sweare
she
were
a
maide
,
or
hee
that
had
the
plague
should
say
,
and
face
mee
downe
he
were
sound
;
or
one
reeling
in
the
chanell
,
that
hee
were
sober
;
would
they
not
bee
spectacles
of
shame
to
all
that
saw
,
and
heard
them
?
And
for
an
vnseemely
and
filthy
liuer
to
challenge
this
honour
,
to
be
carried
in
Christs
bosome
,
to
bee
remembred
to
his
Father
in
his
prayers
,
and
apportion
part
of
Christs
death
to
himselfe
,
is
as
absurd
as
the
other
;
his
fained
hope
in
the
last
day
will
deceiue
him
.
Thou
sinfull
wretch
,
brag
as
much
as
thou
wilt
of
thy
portion
in
Christ
his
death
,
I
tell
thee
from
the
Lord
,
thou
hast
no
part
in
him
,
nor
in
his
death
,
and
sufferings
,
but
the
markes
of
Gods
vengeance
are
yet
vpon
thee
,
and
thou
venturest
thy
saluation
peremptorily
by
deferring
thy
repentance
.
It
is
therefore
an
intollerable
absurditie
for
thee
being
a
slaue
to
sinne
,
&
as
prophane
as
Esau
,
Heb.
12.16
.
to
vaunt
of
thyselfe
,
as
the
seruant
of
God
,
&
to
claime
a
birthright
there
,
where
thou
hast
no
more
interest
,
then
the
dogs
in
the
bread
of
Children
.
Mat.
15.26
Vse
2
2
In
that
Christ
dyed
for
vs
,
and
not
for
himselfe
,
this
may
informe
vs
of
his
innocency
,
as
the
Prophet
Isay
sayth
:
Isay
53.9
.
Hee
had
done
no
wickednesse
,
neither
was
deceite
in
his
mouth
;
the
iust
suffered
for
the
vniust
;
Heb.
9.14
.
He
offered
himselfe
without
spot
vnto
God
;
and
as
the
Apostle
saith
,
2.
Cor.
5.21
He
knew
no
sin
.
The
diuell
set
his
wits
on
tenter
hookes
to
prouoake
Christ
to
sinne
,
yet
neuer
preuailed
;
as
our
Sauiour
testifieth
of
himselfe
,
The
prince
of
this
world
commeth
,
Ioh.
14.30
.
and
hath
nought
in
me
.
2.
This
may
also
informe
vs
,
and
let
vs
see
the
haynousnesse
,
and
grieuousnesse
of
our
sinnes
,
that
caused
such
an
immaculate
,
and
vnspotted
Lambe
to
suffer
a
most
shamefull
death
for
vs
:
needs
must
those
wounds
be
deepe
,
that
could
not
bee
cured
but
by
the
wounds
of
the
sonne
of
God
.
Behold
,
holinesse
is
scourged
by
vngodlinesse
,
wisedome
is
mocked
at
for
foolishnesse
,
righteousnesse
condemned
for
wickednesse
,
truth
murdered
for
lyers
,
and
harmelessenesse
is
slaine
for
most
mischieuous
,
and
haynous
sinners
:
Our
sinnes
were
the
cause
of
his
death
.
Oh
therefore
let
vs
breake
off
our
sins
by
a
righteous
course
,
and
neuer
tread
vnder
foote
the
precious
bloud
of
Christ
,
Heb.
10.29
nor
count
it
an
vnholy
thing
:
Acknowledge
ô
man
thy
value
,
and
thy
debt
;
and
seeing
so
great
a
pride
is
payd
for
thy
freedome
and
redemption
,
be
ashamed
of
sinne
,
which
is
thy
thraldome
:
and
bee
carefully
heedfull
,
that
the
deuil
wound
not
that
,
which
God
hath
healed
,
lest
by
the
content
of
thine
heart
,
and
transgression
of
thy
body
,
thou
bee
bound
to
performe
that
seruice
to
thine
enemie
,
which
thou
owest
to
the
Lord
.
Vse
3
3.
If
Christ
haue
giuen
himselfe
for
vs
,
then
we
must
in
way
of
thankfulnesse
giue
our selues
vnto
him
:
Taylor
on
Titus
.
he
gaue
his
body
,
his
soule
his
glory
,
and
all
for
vs
;
we
must
not
then
thinke
much
to
part
with
our
body
,
goods
,
name
,
liberty
,
or
life
it selfe
for
his
sake
,
when
he
calleth
vs
vnto
it
.
The
law
of
thankfulnesse
requireth
that
wee
should
part
with
such
things
,
as
in
comparison
are
but
trifles
,
for
him
who
thinketh
not
his
dearest
things
to
good
for
vs
;
and
the
rather
because
when
we
haue
done
all
we
can
,
we
can
neuer
be
sufficiently
thankfull
for
this
greatest
gift
,
that
euer
was
giuen
to
the
sonnes
of
men
;
wee
can
neuer
speake
sufficiently
of
it
,
nor
euer
wade
deepe
enough
into
the
Ocean
of
that
loue
,
that
presenteth
vs
with
such
a
gift
as
this
is
.
Howsoeuer
therefore
the
sight
of
the
blood
of
Bulls
,
and
Goates
wold
more
affect
many
,
then
this
most
precious
blood
which
they
tread
vnder
their
feete
,
yet
let
those
that
looke
for
part
in
it
vnto
saluation
,
account
this
precious
,
yea
and
their
glory
;
and
reioyce
that
the
wisedom
of
God
hath
left
them
meanes
by
the
word
,
and
Sacraments
,
wherein
Christ
is
daily
crucified
before
their
eies
,
to
reuoake
it
into
their
memories
:
Let
them
conscionably
vse
this
meanes
vnto
this
end
,
that
this
gift
running
euer
in
their
minds
,
they
may
bethinke
them
what
they
may
acceptably
returne
for
so
great
receits
;
and
when
they
heare
their
harts
called
for
,
they
may
giue
heart
and
hand
,
head
and
feete
,
will
and
affections
,
vp
to
the
seruice
of
so
good
a
benefactor
.
Vse
4
4.
This
may
teach
vs
a
lesson
of
triall
,
to
trie
and
examine
our selues
,
and
see
whether
wee
bee
those
for
whom
Christ
suffered
:
But
how
may
this
bee
done
?
Wouldest
thou
know
,
how
this
may
be
done
?
then
looke
to
thy
conuersation
in
this
world
.
If
thou
followest
excesse
of
riot
,
and
vaine
conuersation
,
thou
hast
nothing
in
Christ
:
to
whom
soeuer
Christ
is
a
redeemer
by
merit
,
procuring
the
pardon
of
sinne
,
to
him
he
is
a
Sauiour
by
efficacy
also
,
by
turning
his
hart
from
sinne
to
God
:
if
then
thou
wouldest
know
whether
Christ
suffered
for
thee
or
no
,
and
by
his
passion
tooke
away
the
guilt
and
punishment
of
sin
,
then
see
whether
thou
art
purged
from
the
silthinesse
of
sinne
.
If
thou
art
purged
from
sin
,
then
thou
art
redeemed
by
Christ
.
This
do
in
remembrance
of
me
.
In
these
words
are
included
a
commandement
of
our
Sauiour
Christ
to
his
Disciples
,
commanding
them
to
celebrate
this
Sacrament
after
his
manner
,
and
the
end
of
that
commandement
:
In
so
doing
they
remember
him
,
and
the
wonderfull
workes
that
he
hath
done
.
The
commandement
is
in
these
words
,
this
do
;
he
bids
his
Disciples
imitate
him
in
administring
this
Sacrament
that
hee
hath
instituted
:
Obserue
generally
,
those
things
that
Christ
commanded
,
Doct.
are
carefully
to
be
performed
:
therefore
his
Disciples
were
carefull
in
administring
this
blessed
supper
euery
Sabbaoth
day
.
Abraham
so
soone
as
he
receiued
his
charge
to
sacrifice
his
sonne
,
Gen.
22.3
.
very
early
in
the
morning
hee
ariseth
,
and
fitteth
himselfe
to
the
worke
enioyned
.
Christ
will
not
haue
that
Disciple
,
whom
hee
calleth
,
to
go
home
,
and
celebrate
his
Fathers
funeralls
,
Mat.
8.21
.
but
presently
follow
him
:
And
when
hee
sendeth
out
his
Apostles
to
preach
the
Ghospell
,
they
must
make
hast
,
Luk.
10.4
.
and
salute
no
man
by
the
way
(
not
forbidding
thereby
the
common
offices
of
ciuility
,
but
the
hinderance
of
their
calling
:
)
wee
are
therfore
bound
to
follow
God
commanding
,
and
to
obey
his
will
,
because
we
are
his
seruants
.
Thus
Dauid
acknowledgeth
,
that
he
would
do
his
good
will
,
Psal.
40.6
.
for
he
had
prepared
,
or
pierced
his
eare
;
which
forme
of
speech
is
taken
from
those
solemne
ceremonies
,
vsed
among
the
Iewes
,
when
one
sold
,
and
gaue
himselte
into
the
seruice
of
another
:
As
that
seruant
who
loued
his
Maister
,
and
would
not
go
out
free
,
was
brought
to
the
Iudges
,
set
to
the
doote
post
,
Exo.
21.5.6
and
had
his
care
bored
with
an
awle
,
that
he
might
serue
foreuer
:
So
Dauid
through
the
loue
that
hee
bare
to
his
Lord
and
Maister
,
was
as
this
seruant
,
prepared
his
eare
for
boring
,
stood
at
the
doore
,
and
desired
that
he
might
dwell
in
the
court
of
the
Lords
house
,
to
serue
him
foreuer
.
Reas.
1
1.
Behold
Christ
Iesus
out
Lord
,
hee
was
obedient
to
the
Father
,
vnto
the
death
,
euen
of
the
Crosse
;
Phil.
2.7
.
and
in
his
agony
prayed
with
a
submission
,
Father
if
it
bee
possible
let
this
Cup
passe
from
me
;
Mar.
26.39.42
.
but
if
I
must
drinke
thereof
,
thy
will
be
done
.
2.
Behold
the
Saints
of
God
like
Ioshuahes
seruants
,
saying
,
All
that
thou
commandest
vs
,
Iosh.
1.16
.
we
wil
do
.
God
saith
to
Dauid
,
Seeke
my
face
,
Dauids
soule
presently
answereth
,
Psal.
27.8
.
Thy
face
Lord
will
I
seeke
.
If
Christ
aske
,
Saul
,
Saul
,
why
persecutest
thou
me
,
what
meanest
thou
man
?
Paul
makes
but
two
needfull
demands
for
his
instruction
,
first
of
his
person
,
Who
art
thou
Lord
?
and
perceiuing
it
was
Iesus
of
Nazareth
,
whom
hee
persecuted
in
his
members
,
his
next
request
is
to
know
his
pleasure
,
what
wilt
thou
Lord
?
And
knowing
now
his
Maisters
will
,
he
maketh
no
further
dialogues
with
him
,
but
resolutely
obeyed
.
Iacob
whom
God
commanded
to
returne
into
the
land
of
his
fathers
,
and
to
his
kindred
,
protacted
no
time
,
but
informing
Rahel
and
Leah
,
Gen.
31.
of
the
necessity
of
his
voiage
,
suddenly
departed
,
and
obeyed
God
.
Zacharie
,
Luke
1.6
.
and
Elizabeth
walked
in
all
the
ordinances
of
God
without
reproofe
,
and
the
Romanes
were
commended
,
that
they
were
full
of
goodnesse
.
Rom.
15.4
.
Reas.
3
3.
Behold
the
creatures
,
they
are
obedient
,
the
Seraphins
are
decyphered
with
a
paire
of
wings
spread
abroad
,
Isay
6.2.3
.
resembling
their
cheerefull
obedience
in
executing
the
commandements
of
the
Almighty
:
The
Angells
do
his
will
:
Ps.
103.21
.
Iob
38.11
.
The
Sea
stayeth
his
waues
,
and
passe
not
the
appointed
bounds
:
God
speaketh
to
the
Whale
,
Ionas
2.11
and
he
casteth
vp
Ionas
vpon
the
land
:
And
in
the
plagues
of
Egypt
,
the
Lord
spake
,
Ps.
105.34
.
and
there
came
Locusts
,
darkenesse
,
tempest
,
&c.
Yea
,
oftentimes
they
obey
contrary
to
their
nature
,
The
Moone
stood
stil
and
waited
,
Iosh.
10.13
.
2.
Chron
32.31
.
and
the
Sunne
went
backe
.
Reas.
4
4
The
eye
of
the
Lord
is
vppon
euery
seruant
,
to
watch
him
,
how
farre
hee
is
wanting
in
any
good
worke
,
which
hee
hath
giuen
him
calling
and
meanes
vnto
:
and
as
he
is
ready
to
commend
the
presence
of
any
true
grace
to
encourage
it
,
so
taketh
he
notice
of
that
which
is
wanting
,
partly
to
reproue
the
want
,
and
partly
to
prouoke
vs
to
the
purchase
of
that
which
is
wanting
.
Reas.
5
5
To
doe
what
God
commandeth
,
doth
aduance
and
further
thy
reckoning
,
and
prepareth
a
comfortable
account
for
hereafter
.
How
rich
might
a
man
be
in
good
workes
?
What
an
haruest
might
hee
make
account
of
?
What
a
crowne
of
righteousnesse
might
he
expect
,
that
were
carefull
in
this
endeauour
,
to
looke
to
doe
one
duty
as
well
as
another
?
Vse
1
1
This
may
reproue
the
heauinesse
and
lumpishnesse
,
or
the
want
of
quicknesse
,
in
the
performance
of
those
duties
which
God
requireth
of
vs
:
Some
do
many
good
things
(
such
as
are
good
in
themselues
,
)
but
it
is
in
a
kinde
of
necessity
,
and
by
constraint
,
to
satisfie
law
,
or
to
keep
custome
.
Others
,
so
they
walke
ciuilly
and
honestly
,
that
men
cannot
touch
their
credit
,
are
safe
,
they
hope
they
obey
God
well
enough
;
in
the
meane
time
all
care
of
sound
and
sincere
obedience
is
cast
off
,
as
if
duties
of
religion
,
and
ciuility
were
at
wars
,
and
could
not
both
lodge
in
one
house
and
heart
.
Others
cannot
endure
to
heare
of
all
the
Commandements
,
it
is
enough
with
them
,
if
they
obey
some
one
or
two
:
These
are
like
those
seruants
that
striue
for
mastership
,
they
wil
serue
but
by
halfes
,
they
will
doe
one
part
,
and
their
master
must
do
another
.
Others
will
loue
God
aboue
all
,
and
will
doe
any
thing
for
him
that
hee
will
bid
them
;
but
if
he
say
,
Loue
thy
neighbour
as
thy selfe
,
then
their
heares
are
dead
,
they
are
loath
to
deale
iustly
,
discreetly
,
and
conscionably
.
Others
when
God
cals
vpon
them
to
perform
any
speciall
duty
,
cry
out
,
Master
,
this
is
an
hand
saying
,
and
goe
away
(
like
the
young
man
whom
our
Sauiour
wished
to
sel
his
liuing
)
heauy
at
heart
.
Others
wil
be
said
to
be
Gods
seruants
,
yet
they
wil
be
led
by
their
own
discretion
;
much
like
retainers
,
that
are
willing
to
belong
vnto
some
Gentleman
,
but
yet
it
is
for
their
priuate
aduantage
.
All
these
that
make
custome
,
time
,
or
law
,
or
profit
,
or
vaine
delight
,
or
idle
and
supposed
estimation
to
be
the
rule
of
their
course
,
are
not
obedient
to
Gods
Commandements
,
nor
his
true
seruants
.
Vse
2
2
This
may
serue
to
prouoke
vs
to
tender
vnto
God
our
best
obedience
with
heart
and
good
will
.
The
Apostle
perswadeth
seruants
to
do
their
masters
businesse
by
three
arguments
,
all
which
may
perswade
our
seruice
to
our
Master
in
heauen
.
First
(
saith
hee
)
It
is
the
will
of
God
,
Eph.
6.6
.
Gods
institution
,
and
the
ordinance
of
Christ
:
It
is
enough
for
a
seruant
to
know
,
that
such
a
thing
is
the
will
of
his
Master
.
The
second
Argument
is
taken
from
the
honour
of
their
obedience
,
in
seruing
men
they
serued
the
Lord
Christ
,
Col.
3.24
.
which
is
an
honourable
thing
:
besides
,
the
benefit
of
our
obedience
redowndeth
vnto
our selues
,
God
gaineth
little
by
it
;
our
goodnesse
reacheth
not
to
him
,
to
adde
a
graine
to
his
perfection
,
but
to
our selues
.
The
third
Argument
is
drawn
from
the
expectation
of
reward
,
which
,
if
their
masters
should
faile
,
God
would
not
faile
to
repend
vnto
them
,
Knowing
,
that
whatsoeuer
good
thing
any
man
doeth
,
Eph.
6.8
.
the
same
he
shall
receiue
of
the
Lord
.
Now
if
the
Lord
so
liberally
reward
faithfull
seruice
done
to
meane
men
,
how
rich
a
reward
giues
hee
to
the
faithfull
seruice
of
himselfe
?
Helps
and
meanes
of
obedience
And
that
we
may
walke
in
the
way
of
obedience
,
let
vs
vse
these
helpes
.
1
Make
conscience
of
the
least
duty
,
as
knowing
,
that
omission
of
duties
shall
receiue
sentence
against
them
,
Mat.
25.42
as
well
as
commission
of
euill
.
2
Looke
what
thou
art
called
vnto
,
and
in
thy
calling
what
is
most
needfull
,
and
that
doe
,
wisely
preferring
the
generall
calling
before
the
speciall
,
and
heauenly
things
before
earthly
.
Mat.
6.33
.
3
Keepe
thy selfe
in
readinesse
to
euery
good
work
,
knowing
that
thou
hast
alwaies
one
iron
in
the
fire
,
a
soule
to
saue
,
an
Election
to
make
sute
;
2.
Pet.
1.10
which
requireth
all
diligence
.
4
Suffer
thy selfe
to
be
guided
by
the
rule
and
square
of
Gods
Word
;
it
is
a
Lanterne
&
a
light
to
guide
thee
,
and
the
word
of
grace
that
will
teach
thee
to
deny
all
vngodlinesse
,
and
worldly
lusts
;
Tit.
2.11.12
.
and
to
liue
soberly
,
righteously
,
and
godly
in
this
present
world
.
5
Hee
that
would
doe
all
that
God
commands
,
must
not
only
take
occasions
offered
,
but
euen
seeke
them
,
and
watch
them
,
as
beeing
glad
to
obtaine
them
.
6
Let
not
the
Lord
finde
a
time
wherein
hee
may
say
to
thee
,
as
hee
did
once
to
some
standing
in
the
streets
,
Why
stand
you
here
gazing
all
day
?
but
say
to
thy
soule
as
Dauid
did
to
his
Sonne
Salomon
,
Vp
and
be
doing
:
There
is
no
time
,
wherein
God
,
and
thy
neighbour
,
and
thy selfe
,
the
Church
,
or
Commonwealth
,
or
thy
family
,
or
the
Saints
abroad
broad
,
call
not
for
some
duty
from
thee
:
Oh
lay
vp
these
rules
,
and
they
will
be
excellent
helps
to
set
thee
forward
in
the
way
of
obedience
.
Notes
of
obedience
.
Quest.
But
how
may
I
know
that
I
am
obedient
vnto
Gods
Commandements
?
Quest.
Sol.
1.
Sol.
God
loues
truth
in
the
inward
parts
,
and
refuseth
all
that
obedience
,
which
followes
not
sanctification
of
the
spirit
.
Examine
now
thy
inward
parts
,
and
see
whether
there
bee
such
a
change
in
thee
,
as
thou
canst
ioin
the
subiection
of
thy
soule
with
the
obedience
of
thy
body
.
2
Examine
thy selfe
whether
the
loue
of
God
constraines
thee
,
or
the
prouocations
of
men
compells
thee
to
obedience
:
a
free
horse
needs
not
the
wand
,
nor
one
willing
to
obey
needes
no
coactions
,
nor
faire
encreatings
.
3
Examine
thy
manner
of
obedience
,
whether
it
be
a
cheerful
and
a
willing
obedience
,
that
repineth
not
,
as
giuing
God
too
much
;
that
deuiseth
no
excuses
,
as
Saul
when
he
did
but
halfe
the
Commandement
;
1.
Sam.
15.
that
seeketh
no
delayes
:
I
made
haste
,
Psal.
119.
&
delayed
not
to
keepe
thy
righteous
iudgements
.
4
Doest
thou
make
conscience
of
the
least
Commandement
,
as
well
as
the
greatest
,
and
of
all
the
Commandements
,
as
well
as
one
?
obeying
the
Commandement
of
faith
in
the
Gospell
,
as
well
as
the
Commandement
of
the
actuall
,
and
morall
law
;
obeying
the
Commandement
as
well
of
doing
good
,
as
of
abstaining
from
euill
.
And
lastly
,
doth
thy
obedience
hold
out
,
and
neuer
shrink
away
;
then
surely
thy
obedience
is
sound
,
and
thou
art
a
true
and
faithful
Disciple
,
doing
whatsoeuer
thy
Lord
and
master
hath
commanded
.
Ioh.
15.
Thus
much
in
generall
of
this
Commandement
of
Christ
in
these
words
,
This
doe
,
&c.
That
which
Christ
in
particular
commanded
,
was
the
celebration
of
this
Supper
;
This
do
as
you
haue
seene
mee
doing
before
you
:
Celebrate
this
my
Supper
according
to
my
institution
:
Obserue
,
Doct.
the
celebration
of
this
Sacrament
is
imitatorie
:
the
Minister
and
receiuer
haue
nothing
therein
difficult
or
miraculous
,
for
then
Christ
would
not
haue
imposed
it
vppon
them
for
imitation
:
workes
of
wonder
are
impossible
to
simple
men
,
they
must
bee
left
vnto
diuine
powers
.
That
which
our
Sauiour
commanded
heere
,
is
such
a
thing
as
both
may
,
and
ought
to
be
done
:
Hee
did
not
bid
his
Disciples
turne
the
bread
into
his
body
,
or
the
wine
into
his
blood
,
that
is
a
matter
that
went
beyond
their
skill
,
and
had
beene
a
strange
miracle
indeed
:
but
as
hee
tooke
the
bread
and
wine
,
gaue
thankes
for
them
,
brake
the
bread
,
and
powred
the
wine
,
distributed
them
amongst
his
Disciples
,
and
commanded
that
they
should
eate
and
drink
of
them
,
so
would
he
haue
both
Minister
and
people
to
doe
in
imitation
of
him
.
This
may
serue
to
reproue
the
Papists
,
Vse
.
that
add
so
many
gawds
to
this
Sacrament
,
which
Christ
neuer
instituted
,
that
Lay
people
cannot
see
Christ
through
them
.
This
institution
left
to
our
imitation
is
made
an
oblation
and
a
sacrifice
by
them
.
Christ
said
,
Doe
this
,
but
not
offer
this
,
for
hee
offered
not
his
body
nor
his
blood
at
this
Supper
,
yet
they
make
this
Sacrament
an
Offering
,
an
Expiatory
,
Propitiatory
,
and
a
satisfactory
Sacrifice
for
the
sinnes
both
of
the
quicke
and
dead
,
which
doth
much
weaken
the
vertue
of
Christs
death
:
and
crosse
the
word
of
Gods
Spirit
,
teaching
vs
by
his
Apostle
,
that
with
one
offering
Christ
hath
consecrated
for
euer
them
that
are
sanctified
:
Heb.
10.14
so
as
this
Sacrament
cannot
be
a
Sacrifice
(
The
offering
of
his
body
was
but
once
made
to
take
away
the
sinnes
of
many
:
Ver.
10.
Heb.
9.28
.
)
neither
did
Christ
leaue
it
to
vs
,
that
wee
should
vnderstand
it
as
a
Sacrifice
,
knowing
,
that
then
wee
could
neuer
imitate
him
.
Besides
,
they
make
the
Sacrament
a
veile
to
hide
Christ
by
their
trashy
additions
:
Christ
said
,
Doe
this
,
that
is
,
eate
,
drinke
,
&c.
But
they
goe
further
,
they
must
put
on
their
masking
apparell
,
Albes
,
girdles
,
copes
,
tunicles
,
deacon
,
subdeacon
:
they
must
haue
their
ceremonies
,
as
censers
,
balles
,
candles
,
candlesticks
,
paxes
,
pixes
,
corporasses
,
corporasse
clothes
,
superaltaries
,
Altars
,
Altar
cloathes
,
chalices
,
cruets
,
napkins
;
they
must
vse
strange
gestures
,
turnings
,
returnings
,
gaspings
,
gapings
,
kneelings
,
crowchings
,
crossings
,
knockings
,
winckings
,
starings
,
kissings
,
lickings
,
noddings
,
nosings
,
washings
,
weepings
,
with
confessions
,
prostrations
,
commemorations
,
consecrations
,
coniurations
,
pausations
,
and
a
thousand
other
abominations
:
All
which
are
strange
things
,
and
nothing
concerne
vs
in
the
celebration
of
Christs
Supper
.
2
Here
also
may
be
reprooued
all
too
curious
Ministers
,
that
runne
more
vpon
circumstance
then
substance
,
putting
as
much
vertue
in
the
outward
robes
and
vestiments
,
as
in
the
matter
of
this
Sacrament
:
But
Christ
bids
vs
not
put
on
this
apparell
,
or
that
piece
of
linnen
;
all
that
he
gaue
in
charge
was
,
they
should
administer
this
Supper
,
as
he
did
to
his
Disciples
.
3
Here
may
bee
reprooued
many
receiuers
,
who
make
many
a
quaere
at
the
behauiour
of
the
Minister
,
not
regarding
the
efficacy
of
this
Supper
to
bee
of
God
.
Ob.
Some
say
,
Ob.
how
may
I
communicate
with
a
wicked
Minister
,
or
with
what
comfort
?
Sol.
The
wickednesse
of
the
Minister
may
somewhat
lessen
the
comfort
,
Sol.
but
neither
diminish
the
perfection
of
the
Sacrament
it selfe
,
nor
hinder
the
efficacy
thereof
to
vs
,
seeing
the
efficacy
depends
onely
on
the
promise
of
God
,
and
the
faith
of
the
receiuer
.
Ob.
But
how
can
he
be
a
means
of
conueying
grace
to
me
,
Ob.
that
is
a
gracelesse
man
?
Sol.
Grace
is
compared
to
water
;
Sol.
now
may
not
water
that
passeth
through
a
woodden
or
stony
channell
,
which
it selfe
is
so
vndisposed
,
that
it
cannot
receiue
or
haue
any
benefit
of
it
,
make
a
whole
garden
fruitfull
?
So
it
is
in
this
Sacrament
,
thogh
it
come
throgh
a
woodden
or
a
polluted
vessell
,
a
bad
Minister
.
Ob.
But
by
communicating
with
him
,
Ob.
wee
communicate
in
his
sinne
.
Sol.
Hee
that
receiueth
the
Sacrament
at
the
hands
of
an
Adulterer
,
Sol.
is
not
made
thereby
an
Adulterer
nor
partakes
of
his
Adulterie
.
If
wee
either
made
him
Minister
,
or
communicated
with
his
insufficiency
,
which
our
soules
groane
vnder
,
some
part
of
the
guilt
would
sticke
to
our
singers
:
But
wee
communicate
onely
in
the
Lords
ordinances
,
so
farre
as
hee
is
able
to
administer
;
and
iustifie
not
the
lawfulnesse
of
his
calling
,
but
that
bee
onely
is
in
the
place
of
a
Minister
,
whom
wee
cannot
auoide
,
vnlesse
wee
will
put
away
the
Lord
in
refusing
his
Sacraments
.
Ob.
But
what
say
you
to
a
dumbe
Minister
?
Ob.
He
is
no
Minister
,
and
therefore
he
can
performe
no
ministeriall
action
:
His
Sacraments
also
are
no
Sacraments
.
Sol.
For
themselues
,
Sol.
I
say
their
ministery
it
vnlawfull
to
themselues
;
and
without
repentance
,
a
certaine
matter
of
destruction
.
2.
I
cannot
blame
those
,
who
with
their
owne
,
and
the
Churches
peace
do
auoid
them
.
3.
We
must
distinguish
betweene
such
a
man
,
and
a
meere
priuate
man
;
for
althogh
they
bee
not
good
,
and
lawfull
Ministers
of
God
,
yet
because
they
come
in
the
roome
of
Ministers
by
the
election
of
the
Church
,
to
whom
God
gath
giuen
power
to
ordaine
them
,
they
are
now
publique
persons
,
and
Ministers
,
though
not
good
ones
.
4.
Being
thus
enabled
by
the
Church
to
giue
what
they
can
,
and
bound
by
being
in
the
place
of
a
Minister
,
though
hee
come
neuer
so
inordinately
to
administer
Sacraments
,
wee
may
receiue
from
him
what
hee
can
giue
.
Ob.
But
how
may
I
partake
,
Ob.
where
open
sinners
are
tollerated
to
receiue
the
Sacrament
?
do
not
I
partake
in
their
sins
?
Sol.
Christ
was
content
to
wash
in
a
common
water
,
Sol.
in
the
flood
Iordan
,
hee
feared
no
infection
from
it
:
Though
Naaman
the
Leper
were
washed
there
,
though
the
Pharises
,
and
Hypocrites
washed
there
,
yet
hee
takes
no
exception
,
contracts
no
vncleannesse
:
So
the
wickednes
of
another
communicant
doth
not
preiudice
him
that
is
rightly
prepared
:
though
hee
communicate
with
him
in
the
Sacrament
,
yet
not
in
his
sinne
.
No
mans
sinne
can
defile
another
,
or
make
Gods
promise
in
vaine
,
nor
the
scale
of
it
,
to
him
that
is
no
way
accessary
to
it
,
neither
hath
it
power
to
hinder
him
from
the
Sacrament
.
Do
this
in
remembrance
of
me
)
Here
is
the
end
of
Christs
commandement
,
hee
bids
vs
celebrare
this
Sacrament
,
that
wee
may
remember
him
,
not
that
wee
should
thinke
him
present
with
his
body
,
nor
that
the
bread
is
turned
or
transsubstantiated
,
(
for
remembrance
belongs
not
to
things
present
,
and
before
the
face
,
but
to
things
absent
,
)
but
that
so
often
as
we
partake
of
this
Supper
,
wee
might
call
his
loue
(
in
sacrificing
himselfe
for
vs
)
to
our
mindes
.
Our
aduersaries
leaue
out
this
piece
of
Scripture
,
as
a
thing
pertaining
to
no
purpose
:
yet
they
are
so
necessary
,
that
without
the
knowledge
of
them
,
the
Sacrament
profiteth
little
:
Or
if
they
do
not
leaue
out
these
words
,
yet
they
whisper
them
to
themselues
,
that
no
man
may
be
the
better
for
their
doings
;
and
that
the
people
may
be
kept
still
in
blindnesse
:
But
the
maine
reason
why
they
make
these
words
out-casts
,
and
as
without
a
father
,
is
,
because
they
make
against
their
transsubstantiation
.
If
we
do
al
in
this
Sacrament
,
in
remembrance
of
Christs
body
,
which
was
broken
like
the
bread
,
it
is
an
argument
that
his
body
is
not
there
.
For
remembrance
is
(
as
I
sayd
before
)
of
things
absent
:
we
cannot
be
sayd
to
remember
,
but
rather
to
see
that
which
is
before
vs
.
Let
the
Papists
well
remember
themselues
,
that
they
are
out
of
the
right
way
:
Christ
is
not
bodily
present
in
the
Sacrament
,
when
he
bids
vs
do
this
in
remembrance
of
his
body
.
But
seeing
Christ
doth
in
this
his
institution
command
vs
to
celebrate
his
Supper
in
remembrance
of
him
,
we
may
learne
this
lesson
,
That
Wee
are
very
inclinable
to
forgetfulnesse
,
Doct.
else
Christ
would
not
so
much
haue
pressed
vpon
vs
this
duty
of
remembrance
:
He
thought
that
we
would
not
thinke
of
his
loue
towards
vs
,
vnlesse
he
had
giuen
vs
a
memento
,
whereby
we
might
be
put
in
mind
of
it
;
and
indeede
soone
do
we
forget
Christ
without
a
speciall
token
of
remembrance
.
And
that
because
,
Reas.
1.
1.
Our
naturall
corruption
,
and
vncleanenesse
of
our
hearts
and
minds
,
is
such
a
cursed
fruite
of
originall
sinne
,
as
that
it
filles
vs
full
of
wicked
thoughts
,
and
carnall
meditations
,
and
makes
vs
cast
off
all
care
of
Christ
,
as
if
wee
had
nothing
to
do
with
him
.
Reas.
2
2.
We
haue
no
loue
,
nor
delight
in
him
;
al
our
loue
,
and
delight
is
in
worldly
things
,
and
idle
vanities
:
If
wee
thought
that
all
our
spirituall
treasure
were
in
Christ
,
and
that
with
the
gaining
of
him
wee
should
gaine
all
heauenly
blessings
,
we
could
not
so
easily
forget
him
:
But
our
hearts
can
harolie
bee
perswaded
thereunto
,
and
all
we
gape
after
is
nothing
else
but
filthy
lucre
.
Reas.
3
3.
There
is
such
pride
of
heart
in
euery
one
of
vs
through
the
vnthankfull
abuse
of
our
prosperity
,
that
we
neuer
minde
Christ
;
whereas
store
of
benefits
should
lift
vs
vp
to
a
perpetuall
remembrance
of
the
author
,
and
giuer
of
them
,
on
the
contrary
they
so
lift
vs
vp
to
a
pride
of
our selues
,
that
we
forget
him
.
So
complaines
the
Prophet
:
According
to
then
pasture
so
were
they
filled
:
Hose
13.6
.
they
were
filled
,
and
their
heart
was
exalted
,
therefore
they
haue
forgotten
the
Lord
their
God
.
Vse
.
Seeing
we
are
so
forgetfull
of
our
Sauiour
Christ
,
Vse
.
that
hath
done
so
much
good
for
vs
,
as
the
world
cannot
comprehend
:
Let
vs
labour
not
only
to
see
this
,
our
sinne
of
forgetfulnesse
,
but
also
to
subdue
it
;
which
that
wee
may
performe
with
care
and
conscience
,
let
vs
consider
the
grieuousnesse
of
it
,
and
the
greatnesse
of
the
punishment
threatned
against
it
.
The
grieuousnesse
of
it
appeareth
by
the
Lords
often
forbidding
of
it
:
Deu.
4.23
.
et
8.11
.
Take
heede
to
your selues
lest
you
forget
the
couenant
of
the
Lord
:
And
againe
,
Beware
thou
Jorget
not
the
Lord
thy
God
.
2.
Forget
fulnesse
is
a
kind
of
Atheisthe
,
Psal.
10.4.11
.
for
they
who
are
forgetfull
haue
no
impression
of
God
,
not
his
Sonne
Christ
engrauen
in
their
heart
,
minde
,
and
soule
.
3.
It
is
the
mother
nurce
of
many
sinnes
,
it
goth
not
alone
,
but
carrieth
many
sins
with
it
;
whereof
it
commeth
to
passe
that
forgetfulnesse
,
and
transgressions
are
ioyned
together
as
the
cause
,
and
the
effect
.
It
was
the
cause
of
the
idolatry
of
Israell
,
of
her
sacrifice
to
diuells
,
Deu.
32
,
15
17
,
18.
of
her
comtempt
of
Gods
messengers
,
of
her selfe
conceite
,
of
peruerting
her
way
,
Ier.
3.21
.
Iudg.
3
7.
of
doing
wickedly
in
the
sight
of
the
Lord
,
&c.
And
now
speake
by
way
of
reproofe
to
any
one
that
hath
done
amisse
:
Why
Sir
,
why
did
you
sweare
,
prophane
the
Lords
Sabbaoth
,
deale
iniuriously
,
commit
that
act
of
vncleannes
,
speake
vainely
and
idly
?
&c.
Did
you
not
heare
the
Minister
reproue
these
the
other
day
?
His
answere
will
bee
:
Surely
I
had
quite
forgotten
,
and
neuer
remembred
.
Thus
you
see
forgetfulnesse
is
the
cause
of
many
great
sinnes
.
Secondly
,
as
this
sinne
is
grieuous
,
so
the
punishment
of
it
is
fearefull
.
1.
Isa.
49.14
.
They
that
forget
God
,
shall
be
forgotten
of
God
:
that
is
,
Lam.
5.20
.
hee
will
withdraw
his
loue
from
them
.
2.
They
shall
be
vexed
with
barrennesse
,
Hos.
4.6
.
and
death
:
3.
With
desolation
,
and
destruction
of
their
cities
.
Isa.
17.10
.
4.
With
bondage
,
Hos.
8.14
.
and
subiection
vnder
Tyrants
.
1.
Sam.
12.9
.
5.
The
Lord
will
scatter
them
as
the
stuble
that
passeth
by
the
wind
of
the
wildernesse
.
6.
Ier.
13.24.25
.
Ier.
18.17
.
They
shal
be
ouerthrown
in
the
day
of
battell
.
7.
They
shal
beare
their
lewdnes
,
and
their
iniquity
,
Eze.
23.35
.
which
is
a
burthen
intollerable
.
8.
Lastly
,
they
shall
be
punished
with
the
torments
of
hel
,
The
wicked
shall
be
turned
into
hell
,
Psal.
9.17
.
and
all
the
nations
that
forget
God
hell
,
death
,
and
eternall
destruction
shal
be
their
portion
.
Now
therefore
that
we
may
auoide
the
grieuous
and
fearefull
punishments
inflicted
vpon
this
sinne
,
let
vs
euer
set
our selues
in
Gods
presence
:
As
the
Lords
eie
is
in
euery
place
to
behold
the
euill
and
the
good
:
Pro.
15.3
.
so
let
the
eie
of
our
minds
be
stedfastly
fixed
on
him
:
this
is
a
matter
of
especiall
behoofe
to
be
well
thought
vpon
.
Secondly
,
when
we
go
about
sin
,
let
vs
remember
Christ
,
how
it
was
our
sinnes
that
caused
him
to
shed
his
most
precious
blood
,
let
vs
apply
him
to
our
hearts
by
faith
.
For
Reas.
1
1.
This
remembrance
of
Christ
,
will
keepe
and
preserue
vs
from
sinne
,
lest
we
crucifie
againe
to
our selues
,
by
our
sins
,
the
Lord
of
life
.
Reas.
2
2.
It
will
recouer
vs
out
of
sinne
,
being
fallen
into
it
.
Peter
,
when
hee
once
remembred
Christ
,
Mat.
26.75
and
his
words
,
what
did
he
then
?
surely
the
text
sayth
,
He
went
out
and
wept
bitterly
,
and
so
became
penitent
:
euen
so
if
we
haue
sinned
,
and
cal
to
mind
the
great
loue
of
Christ
who
came
downe
from
heauen
to
die
for
our
sinnes
,
&
to
rise
for
our
righteousnesse
,
it
will
make
vs
(
if
there
be
any
spark
of
grace
in
vs
)
weepe
,
&
mourne
for
our
sins
,
that
we
may
become
penitent
,
&
reformed
.
3.
It
wil
helpe
to
strengthen
our
faith
,
&
to
increase
our
loue
towards
him
:
Reas.
3
as
when
one
friend
calles
to
mind
such
,
and
such
tokens
another
friend
gaue
him
,
is
set
further
in
loue
(
vpon
the
remembrance
)
to
him
that
did
bestow
them
.
So
it
may
be
with
vs
,
the
oftner
we
remember
Christ
in
this
Sacrament
,
the
deeper
impression
of
loue
it
will
worke
in
vs
.
Ob.
But
my
memory
is
short
,
will
some
man
say
,
Ob.
and
I
cannot
remember
Christ
as
I
ought
.
Sol.
But
tell
me
this
one
thing
(
I
pray
you
:
Sel.
)
as
short
as
your
memory
is
,
did
you
euer
forget
where
you
laid
your
treasure
?
No
I
warrant
you
,
that
will
alwayes
be
remembred
,
though
you
layd
it
vp
many
dayes
ago
.
But
shall
I
tel
you
how
it
comes
to
passe
,
that
so
seldome
Christ
is
remembred
:
The
fault
is
not
in
thy
memory
,
but
in
the
will
;
thou
wantest
a
good
will
,
and
a
loue
vnto
Christ
:
a
man
will
neuer
forget
that
thing
hee
loueth
best
,
he
will
hide
it
in
his
heart
,
as
Dauid
did
Gods
word
.
Psa.
119.11
If
therefore
thou
hadst
a
delight
,
&
loue
vnto
Christ
,
thou
wouldest
vse
all
meanes
to
rectifie
thy
memory
that
he
might
not
be
forgotten
.
Vers.
25.
After
the
same
manner
also
he
tooke
the
Cup
,
when
hee
had
supped
,
saying
,
This
Cup
is
the
new
Testament
in
my
blood
,
&c.
)
Hitherto
wee
haue
spoken
of
both
seruices
at
this
Table
,
viz.
The
bread
and
the
Cup
,
and
also
of
all
circumstances
,
and
actions
touching
them
both
:
yet
somewhat
remaineth
behind
in
this
verse
to
be
spoken
of
,
that
concerneth
the
second
part
of
this
Sacrament
.
After
hee
had
supped
,
he
tooke
the
Cup
:
The
Apostle
seemes
to
expresse
,
and
note
some
difference
of
time
betweene
the
giuing
of
the
bread
,
and
the
giuing
of
the
Cup
,
and
the
Euangelists
agree
with
him
therein
;
fierienim
potest
,
&c.
(
as
Maister
Caluin
sayth
)
It
may
be
that
in
the
Interim
betweene
the
deliuery
of
the
bread
,
In
locum
.
and
the
wine
,
Christ
preached
or
prayed
;
he
was
not
idle
,
nor
ill
occupied
,
quia
nihil
agebat
extraneum
à
mysterio
:
Because
hee
neither
did
any
thing
,
nor
spake
any
word
diuerse
from
,
or
contrary
to
this
holy
mysterie
.
The
Ministers
calling
is
no
idle
calling
,
Doct.
1.
but
a
calling
of
labour
,
and
great
emploiments
:
when
hee
hath
dispatched
one
worke
,
he
must
beginne
another
,
and
when
they
are
both
ended
,
he
must
set
afresh
on
them
againe
.
When
our
Sauiour
hath
administred
the
bread
,
he
then
prayeth
,
or
preacheth
,
after
that
he
deliuereth
the
wine
,
&c.
He
was
alwayes
employed
:
The
ministers
taske
is
endles
:
1.
Thes.
5.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1.
Tim.
5.17
.
They
must
labour
among
you
,
in
word
and
doctrine
.
The
word
there
vsed
doeth
fignifie
to
labour
vnto
wearines
.
And
in
another
place
Paul
describing
the
office
of
a
faithfull
Minister
,
1.
Tim.
3.1
.
saith
,
If
any
man
desire
the
office
of
a
Bishop
,
he
desireth
a
worthy
worke
:
whereupon
one
sayd
well
,
Episcopatus
nomen
est
operis
,
nonhonoris
August
.
the
office
of
a
Bishop
is
a
name
of
labour
,
not
of
honour
.
The
names
that
are
giuen
to
them
in
Scripture
;
Eze.
3.17
.
Mat.
9.38.12.2
.
1.
Cor.
3.9
,
2.5.20
.
Ioh.
10.2
.
Luk.
5.10
.
betoken
labour
and
diligence
:
they
are
called
Watchmen
,
Labourers
,
Husbandmen
,
Seedsmen
,
Embassadours
,
Shepheards
,
Fishers
,
&c.
Though
their
calling
bee
an
high
and
an
honourable
calling
,
yet
it
is
a
calling
of
labour
,
not
of
case
:
they
go
out
of
one
Loome
into
another
;
sometimes
they
are
employed
in
prinate
study
:
first
,
they
learne
by
study
what
is
fit
to
be
taught
:
1.
Tim.
3.2
.
sometimes
they
are
imployed
in
priuate
prayer
for
their
people
,
like
Samuel
;
God
forbid
(
saith
he
)
that
I
should
sin
against
Lord
,
1.
Sam.
12.23
.
and
ceasse
praying
for
you
:
here
hee
promised
neuer
to
giue
ouer
this
duty
for
his
people
.
Sometimes
they
are
employed
in
visiting
the
sicke
,
in
godly
conference
,
in
Christian
and
heauenly
admonitions
and
reproofes
:
sometimes
againe
,
they
are
employed
in
painefull
and
diligent
preaching
of
the
Word
,
in
administring
the
Sacraments
,
and
many
other
holy
ordinances
and
exercises
:
so
as
we
see
they
cannot
bee
idle
,
but
instant
in
season
,
&
out
of
season
.
1
This
Doctrine
serueth
to
reproue
those
people
,
2.
Tim.
4.2
.
Vse
.
who
account
the
Ministers
calling
a
lazy
calling
:
wee
get
our
liuings
easily
,
by
pattering
on
a
booke
a
little
,
&c.
some
say
,
and
it
is
no
maruell
that
they
must
labor
for
vs
.
But
we
see
by
that
which
hath
beene
spoken
,
that
they
are
greatly
deceiued
.
Our
Sauiour
compareth
the
worke
of
a
Minister
to
things
of
great
labour
,
as
to
plowing
,
fallowing
,
planting
,
watering
,
rearing
an
house
,
seeding
of
Cattell
,
watching
by
night
,
&c.
In
all
which
great
diligence
is
required
.
The
worke
of
an
husbandman
is
neuer
at
an
end
sometimes
he
fallowes
,
sometimes
he
stirs
,
sometime
he
carieth
out
his
compasse
,
sometimes
he
sowes
,
sometimes
he
harrows
somtimes
he
weeds
;
yea
,
euery
moneth
brings
with
it
new
worke
.
So
the
Minister
,
that
is
Gods
husbandman
,
if
he
haue
care
to
doe
his
duty
,
shall
neuer
finde
time
to
be
idle
,
neither
shall
any
man
haue
any
iust
cause
to
say
,
that
because
hee
is
a
Minister
,
therefore
he
hath
an
easie
occupation
.
2
Here
may
be
reproued
idle
Ministers
,
who
are
notwithstanding
called
to
this
high
calling
;
such
are
blinde
Watchmen
that
haue
no
knowledge
,
and
dumbe
Dogges
that
cannot
barke
;
Isa.
56.10
.
they
lye
and
sleepe
,
and
delight
in
sleeping
.
If
they
eate
the
fat
,
and
clothe
themselues
with
the
wooll
,
Eze:
34.3
they
care
not
greatly
what
becomes
of
the
flock
:
such
slow
bellies
are
from
the
Diuell
fishers
of
money
,
rather
then
from
God
fishers
of
men
:
they
can
hunt
wel
after
many
liuings
,
yet
bend
themselues
to
doe
no
good
.
It
were
to
be
wished
,
that
the
gouernours
of
the
Church
would
vse
their
authority
,
to
reforme
this
grosse
idlenesse
of
Ministers
:
Oh
that
these
wells
without
water
were
stopped
vp
,
2.
Pet.
2.17
and
these
clouds
without
raine
were
dispersed
,
Iude
v.
12.
that
Gods
people
might
obtaine
the
riuers
of
waters
,
and
those
streames
that
shall
neuer
run
dry
.
Vse
2
2.
Vse
of
this
Doctrine
may
serue
to
teach
vs
with
care
and
conscience
to
looke
to
our
callings
;
when
one
thing
is
concluded
,
another
most
beginne
,
still
the
end
of
one
is
the
beginning
of
another
:
we
must
euer
be
doing
something
,
either
preaching
or
praying
,
or
reading
,
or
conferring
,
or
visiting
the
sicke
,
or
studying
,
or
admonishing
,
&c.
When
we
haue
planted
knowledge
,
then
practise
must
bee
vrged
;
when
practise
is
approued
,
then
perseuerance
must
be
pressed
;
when
perseuerance
is
allowed
,
them
progresse
must
be
vrged
;
there
is
still
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
something
left
to
doe
.
And
to
conclude
,
as
it
was
with
Peter
touching
his
net
:
so
it
is
with
all
painefull
ministers
touching
their
office
:
they
busie
,
themselues
sometime
in
preparing
,
sometimes
in
mending
,
sometimes
in
casting
,
abroad
,
sometimes
in
drawing
in
their
nets
,
alwayes
in
necessary
employments
.
This
Cup
is
the
New
Testament
in
my
blood
.
)
That
which
hath
bin
formerly
deliuered
touching
the
bread
,
that
sacramentally
it
is
the
body
of
Christ
,
may
here
be
spoken
touching
the
Cup
,
that
sacramentally
it
is
the
blood
of
Christ
:
And
as
there
it
was
said
,
This
is
my
body
,
that
is
,
a
Sacrament
of
my
body
:
So
it
is
here
said
,
and
elsewhere
in
Mathew
,
and
Marke
,
This
is
my
blood
,
that
is
,
Mat.
26.28
Mar.
14.25
a
Sacrament
of
the
New
Testament
in
my
blood
.
Now
for
the
better
vnderstanding
of
these
words
,
we
are
to
marke
,
and
consider
what
a
Testament
is
,
and
what
things
are
therein
contained
:
Secondly
,
what
the
difference
is
of
the
Olde
and
New
Testament
:
Thirdly
,
the
benefit
that
wee
from
thence
may
gather
.
Testamentō
est
externa
morituri
voluntas
,
qua
bona
sua
dispensal
,
et
quibus
vult
,
gratuito
largitur
.
Musc.
in
Coen
.
Do.
1
Touching
the
nature
of
the
word
Testament
:
we
must
vnderstand
it
to
be
a
promise
,
or
a
couenant
made
betweene
one
that
is
sicke
and
ready
to
yeelde
vp
his
Ghost
,
and
his
children
or
other
his
deare
friends
,
to
whom
hee
bequeatheth
his
goods
and
lands
;
and
it
is
impressed
in
paper
with
pen
and
inke
;
yet
so
,
as
that
paper
is
a
full
testimony
,
witnesse
,
or
signe
of
all
the
gifts
and
Legacies
,
that
the
party
sick
and
ready
to
depart
,
promised
,
gaue
and
bequeathed
to
his
children
or
friends
.
In
like
manner
Christ
his
Testament
,
was
his
finall
promise
,
and
couenant
made
to
his
Elect
,
touching
his
gift
of
Grace
,
and
free
remission
of
sins
confirmed
vnto
them
at
his
departure
out
of
the
world
,
not
in
paper
,
but
in
the
powring
and
shedding
forth
his
blood
;
for
the
blood
of
Christ
giues
life
to
this
Testament
,
as
Moses
plainely
tells
vs
,
There
is
life
in
the
blood
.
This
word
Testament
implies
a
promise
;
Leuit.
17.11
.
and
therefore
teacheth
vs
that
,
This
Sacrament
doth
confirme
,
strengthen
,
Doct.
&
nourish
our
faith
,
because
it
seales
the
promise
we
should
beleeue
.
As
it
is
with
those
to
whom
Legacies
are
bequeathed
,
they
neuer
are
in
doubt
,
or
feare
of
the
payment
,
because
,
say
they
,
it
was
his
will
,
and
Testament
:
but
the
more
they
thinke
of
them
,
the
more
they
are
confirmed
:
So
it
is
with
all
the
faithfull
;
nay
,
they
in
better
case
,
(
for
the
executors
of
a
mortall
man
may
fly
,
or
dy
,
or
be
bankrupt
)
they
may
fully
assure
themselues
of
the
payment
of
their
Legacies
bequeathed
vnto
them
by
Christ
,
who
who
will
neuer
faile
them
,
for
what
hee
hath
promised
in
his
last
will
,
and
Testament
,
shall
be
established
.
The
things
to
bee
considered
in
,
and
about
a
testament
,
are
such
as
these
:
1.
The
Testator
,
1
The
Testator
who
makes
his
will
and
testament
,
and
that
is
Iesus
Christ
,
Mat.
16.16
Mar
,
1.11.3.11
I
am
.
1.17
.
Isa.
9.6
.
Heb.
1.2
.
the
eternall
Sonne
of
God
,
the
Author
of
euery
good
and
perfect
gift
,
the
euerlasting
Father
,
the
heire
of
all
things
,
&c.
Hee
had
free
liberty
and
power
to
make
his
last
will
and
testament
.
Ob.
But
a
seruant
in
the
house
Ob.
of
his
master
,
and
a
sonne
vnder
the
gouernement
of
his
father
,
can
be
no
Testators
:
Christ
was
both
a
seruant
,
and
a
sonne
,
how
could
he
then
be
a
Testator
?
Sol.
God
gaue
all
power
and
authority
vnto
him
,
Sol.
as
Christ
himselfe
testifieth
,
Mat.
28.18
All
power
is
giuen
vnto
mee
in
heauen
and
in
earth
:
and
God
made
him
the
heire
of
all
things
,
as
hee
saith
in
another
place
,
All
things
are
deliuered
vnto
mee
of
my
Father
:
Luk.
20.14
Mat.
11.27
therefore
hee
had
free
power
to
be
a
Testator
.
Secondly
,
God
his
Father
sent
him
into
the
world
for
this
end
,
that
he
should
confirm
with
his
death
this
new
Testament
:
Behold
(
saith
the
Lord
)
the
daies
come
that
I
will
make
a
new
couenant
with
the
house
of
Israell
,
Ier.
31.31.32
.
Heb.
8.7.8.9.10
.
and
with
the
house
of
Iudah
,
&c.
The
Legacies
.
2
The
Legacies
that
the
Testator
bequeathed
,
are
many
:
but
principally
Redemption
,
Eph.
1.7
.
Col.
1.14
.
&
liberty
from
the
powers
of
hell
,
death
,
Sathan
,
flesh
,
world
,
sinne
,
&c.
(
by
his
blood
he
hath
redeemed
vs
)
and
free
remission
of
sinnes
:
This
is
my
blood
which
is
shed
for
many
,
Mat.
26.28
for
the
remission
of
sinnes
.
These
Legacies
were
Christs
own
proper
goods
,
they
did
not
belong
to
any
other
,
Christ
might
therefore
more
freely
bequeath
them
.
No
man
can
bee
a
Testator
of
another
mans
goods
&
inheritance
.
2.
They
were
not
deserued
,
nor
of
merit
:
Non
potest
Test●menta
liter
Legari
quod
debetur
ex
merito
:
Meritum
enim
transit
in
that
cannot
bee
called
a
gift
by
will
and
testament
,
that
was
first
earned
;
it
is
rather
a
debt
due
,
and
excludeth
al
fauor
and
good
will
which
is
required
in
a
Testament
.
debitum
,
Debitum
autem
excludit
gratiam
,
quam
libera
requirit
Testamenti
beneuolentia
.
Musc.
Much
deceiued
then
are
the
aduersaries
of
Gods
Church
in
respect
of
their
pardons
,
and
of
their
merits
:
1.
By
their
pardons
granted
them
by
one
or
other
of
their
holy
Fathers
the
Popes
,
they
looke
for
remission
of
sinnes
;
but
they
may
looke
long
enough
ere
sinnes
can
bee
pardoned
by
a
Pope
;
nothing
can
purge
vs
from
them
,
but
the
blood
of
Christ
Iesus
.
2
By
their
merits
they
shall
neuer
procure
those
Legacies
left
by
Christ
to
his
Church
:
he
gaue
them
freely
,
but
they
will
haue
them
deseruedly
,
they
scorne
his
gift
,
they
will
either
earne
it
,
or
not
haue
it
,
and
so
they
are
like
for
euer
to
go
without
it
.
3
The
heires
of
the
Testator
:
3
The
Heires
.
Rom.
8.17
.
They
are
the
Sons
of
God
,
and
true
beleeuers
:
Christ
in
making
this
his
last
will
and
testament
was
not
partiall
,
giuing
much
to
one
,
little
to
another
,
and
disinheriting
a
third
;
but
he
gaue
to
all
the
faithfull
alike
,
euen
to
all
that
beleeued
in
him
,
remission
of
sinnes
.
Ob.
But
it
may
be
said
,
Ob.
that
Christ
herein
did
much
wrong
to
his
naturall
mother
,
bretheren
,
sisters
,
and
other
his
kinsfolkes
:
they
aloue
should
haue
beene
his
heires
.
Sol.
I
answer
heere
,
Sol.
Christ
lookes
not
at
his
kindred
,
his
brethren
and
sisters
by
nature
,
flesh
and
blood
haue
small
part
in
these
Legacies
;
but
he
looks
at
his
bretheren
and
sisters
by
Grace
,
to
whom
the
Couenant
was
made
.
It
is
not
the
priuiledge
of
nature
,
but
of
adoption
,
that
can
challenge
inheritance
giuen
by
his
will
.
4
The
Executors
.
4
The
Executors
:
they
were
his
Apostles
,
successiuely
all
diligent
and
faithfull
Ministers
,
whom
hee
entrusted
with
the
carefull
performance
of
this
his
will
and
testament
:
who
,
while
they
carefully
and
faithfully
preach
the
Word
,
administer
the
Sacraments
,
&
performe
other
duties
laid
to
their
charge
,
are
said
to
be
good
and
faithfull
Executors
:
and
as
Paule
saith
,
they
are
right
disposers
of
the
mysteries
of
God
.
1.
Cor.
4.1
.
5
The
death
of
the
Testator
.
5
The
death
of
the
Testator
:
A
will
is
as
good
as
no
will
,
so
long
as
the
Testator
liueth
,
hee
may
adde
to
it
,
or
take
from
it
what
he
pleaseth
:
but
when
he
is
dead
,
it
is
in
force
and
strength
,
as
the
Spirit
of
God
reacheth
vs
:
Where
a
Testament
is
,
Heb.
9.16.17
.
there
must
also
of
necessity
be
the
death
of
the
Testator
,
for
a
Testament
is
of
force
after
men
are
dead
;
otherwise
it
is
of
no
strength
,
whilest
the
Testator
liueth
.
This
Testament
of
Christ
was
confirmed
,
and
ratified
by
his
owne
death
,
and
blood-shedding
:
as
the
Couenant
God
made
with
Israel
,
was
with
the
shedding
of
the
blood
of
Bulls
and
Goates
.
6
The
Condition
of
the
Heire
.
6
Lastly
,
there
are
conditions
required
of
the
heire
,
which
he
must
keepe
:
So
also
of
the
heires
of
Christ
,
which
they
must
obserue
:
they
must
beleeue
in
him
,
and
make
particular
application
of
him
and
his
merits
vnto
themselues
,
saying
with
the
Apostle
,
He
dyed
for
me
,
and
gaue
himselfe
for
me
.
Gal
2.20
.
They
must
walke
worthy
of
those
Legacies
in
his
Testament
bequeathed
vnto
them
;
being
holy
,
mercifull
,
and
humble
as
hee
was
,
they
must
come
as
neere
to
his
diuine
nature
,
as
possibly
they
can
,
and
resemble
his
Image
.
Yea
,
seeing
all
of
vs
are
called
to
bee
heires
,
let
vs
not
bee
proud
of
our
inheritance
bequeathed
,
but
rather
let
vs
bee
obedient
to
him
that
gaue
it
:
let
vs
bee
thankfull
for
such
a
gift
,
let
vs
giue
our selues
againe
to
him
that
hath
beene
so
liberall
to
vs
;
let
vs
no
more
minde
earth
and
earthly
things
:
and
let
vs
giue
good
possessions
to
our
sonnes
,
and
dowries
to
our
daughters
,
that
is
,
let
vs
labour
for
their
plantation
in
the
most
holy
faith
,
that
they
may
bee
co-heires
with
Christ
,
rooted
and
built
vp
in
him
.
A
new
Testament
.
Secondly
,
Christ
doth
not
onely
speake
of
a
Testament
,
to
shew
vnto
vs
that
the
first
couenant
(
wherein
were
the
ordinances
of
diuine
seruice
,
Heb.
9.
reade
the
whole
Chapter
.
and
a
worldly
Sanctuary
:
For
there
was
a
Tabernacle
made
,
the
first
was
called
the
Sanctuary
wherein
was
the
Candlesticke
,
the
Table
,
the
Shewbread
;
The
second
was
called
the
holiest
of
all
,
wherein
was
the
golded
censer
,
the
Arke
of
the
Couenant
,
the
golden
pot
that
had
Manna
,
Aarons
rod
,
and
the
Tables
of
the
Couenant
,
&c.
)
is
renewed
by
Christ
.
All
the
ceremonies
,
carnall
ordinances
,
and
sacrifices
which
did
remaine
vntill
the
time
of
reformation
came
,
are
abrogated
and
dissolued
:
For
Christ
being
come
an
high
Priest
of
good
things
to
come
,
by
a
greater
,
and
a
more
perfect
tabernacle
,
not
made
with
hands
,
did
so
wash
the
face
of
the
old
Testament
with
his
blood
(
as
I
may
so
speake
,
)
that
one
would
not
thinke
it
the
same
,
but
rather
a
new
Testament
.
Euen
now
it
was
shadowed
with
a
thousand
ceremonies
,
and
now
they
are
gone
from
it
,
as
the
mist
before
the
Sun
.
2.
It
is
called
a
new
Testament
,
because
of
the
often
renewing
of
it
,
Gen.
9.26.27.12.1.2.3
.
first
to
Sem
,
then
to
Abraham
,
after
to
Dauid
,
and
now
both
to
Iew
,
and
Gentile
,
that
it
might
be
for
euer
a
new
Testament
,
2.
Sam.
7.14
.
to
distinguish
it
from
the
old
,
from
which
it
differs
not
in
substance
,
but
in
circumstance
,
in
regard
of
administration
thereof
:
The
Law
was
giuen
by
Moses
,
but
grace
and
truth
came
by
Iesus
Christ
.
Iohn
1.17
.
The
Law
is
the
ministration
of
condemnation
:
But
the
Ghospell
,
or
the
new
Testament
is
the
ministration
of
righteousnesse
:
2.
Cor.
3.9
.
The
Law
,
or
the
old
Testament
gendreth
to
bondage
,
but
the
Ghospell
is
free
,
Gal.
4.24.28
.
and
maketh
vs
children
of
promise
:
The
old
Testament
was
confirmed
by
the
blood
of
Goates
,
Bullockes
,
Exo.
24.8
.
Leu.
1.5.9.18.16.14.18
.
and
Rammes
;
but
the
new
Testament
is
confirmed
by
the
blood
of
Christ
.
In
the
old
Testament
Christ
was
promised
,
but
not
exhibited
;
in
the
new
Testament
the
promise
is
fulfilled
,
&
he
is
exhibited
.
Mat.
3.17
.
The
old
Testament
was
full
of
types
,
shadowes
,
and
figures
:
Moses
put
a
veile
on
his
face
,
that
the
children
of
Israell
could
not
stedfastly
behold
the
end
of
that
which
is
abolished
:
2.
Cor.
3.13
.
But
the
new
Testament
is
the
substance
of
those
shaddowes
:
the
sacrifices
,
and
ceremonies
with
the
Priest-hood
are
taken
away
,
the
veile
is
rent
,
&
we
may
behold
as
in
a
glasse
,
with
open
face
,
the
glory
of
the
Lord
:
the
new
Testament
therfore
doth
as
far
excell
the
old
,
as
the
substance
doth
the
shadow
,
or
the
thing
it selfe
the
figure
of
it
.
Hence
therefore
in
the
third
place
we
may
obserue
for
our
benefit
,
and
comfort
,
That
Wee
vnder
the
new
Testament
haue
greater
meanes
of
knowledge
,
Doct.
and
obedience
,
then
the
faithfull
had
in
the
time
of
the
old
Testament
:
Saluation
is
nearer
vs
then
when
it
was
first
preached
:
the
waters
from
vnder
the
threshold
of
the
Sanctuary
reached
but
to
their
anckles
,
which
now
is
become
a
streame
that
cannot
be
passed
:
the
Cloud
at
the
first
appearance
to
them
was
no
bigger
then
the
palme
of
a
mans
hand
,
which
now
couereth
the
whole
heauen
:
the
Fathers
of
the
old
Testament
,
had
but
a
candle
to
see
by
,
but
we
haue
the
full
glory
,
and
beauty
of
the
Sun
:
they
had
but
the
drop
,
and
sprinckling
of
water
,
we
haue
the
full
fountaine
.
2.
If
we
compare
our
Church
with
that
of
the
Iewes
,
we
shall
obserue
that
the
Lord
did
but
sprinckle
his
graces
heere
and
there
vpon
a
few
persons
,
where
he
pleased
;
but
now
hee
hath
powred
out
his
Spirit
,
Ioel
2
28.
and
opened
a
fountaine
of
grace
for
all
beleeuers
:
All
nations
,
Gentiles
,
Arabians
,
Barbarians
,
&c.
Haue
equall
part
and
promise
in
his
graces
.
Isay
2.2.11.6
.
The
mountaine
of
the
Lord
is
lifted
vp
vpon
the
top
of
the
mountaines
,
that
al
the
earth
might
be
filled
with
the
knowledge
of
God
,
as
the
waters
couer
the
Sea
:
So
as
now
from
the
least
to
the
greatest
,
all
may
know
the
Lord
.
Reas.
1
1
We
haue
the
renewed
Testament
,
which
since
the
comming
of
Christ
,
is
expounded
more
plainely
by
Euangelists
,
and
Apostles
,
then
before
by
Prophets
.
Reas.
2
2
God
hath
giuen
a
greater
measure
of
his
Spirit
,
both
for
vnderstanding
,
and
obeying
;
he
hath
led
captiuity
captiue
,
ascended
on
high
,
giuen
gifts
vnto
men
,
and
sent
his
Spirit
to
leade
vs
into
all
truth
.
Reas.
3
3
The
types
,
promises
,
prophecies
,
and
predictions
of
the
old
Testament
,
are
now
knowne
to
be
accomplished
in
the
new
;
in
so
much
(
as
one
saith
well
)
that
the
exposition
is
more
cleare
then
the
text
.
1
This
may
serue
to
teach
vs
that
as
Gods
grace
hath
more
abounded
towards
vs
then
to
them
of
the
old
Testament
,
so
the
more
should
we
endeauour
to
be
answerable
vnto
them
:
This
is
a
true
rule
,
to
whom
much
is
giuen
,
much
is
required
;
Luk.
12.48
&
according
to
the
encrease
of
meanes
the
Lord
lookes
for
encrease
of
knowledge
,
faith
,
and
obedience
.
When
Ioel
first
prophecied
of
the
powring
out
of
this
Spirit
,
marke
what
wonderfull
effects
followed
;
sons
and
daughters
,
seruants
,
and
maides
,
old
,
and
young
,
prophecied
,
saw
visions
,
and
dreamed
dreames
.
When
this
new
Testament
was
first
published
,
what
fruits
followed
?
what
illumination
?
what
vnderstanding
?
what
tongues
?
what
miracles
?
what
conuersion
to
God
?
Sometime
many
hundreds
,
sometimes
many
thousands
were
wonne
at
one
Sermon
;
and
how
violently
was
the
Kingdome
taken
?
We
haue
the
same
Spirit
powred
forth
in
a
more
plentifull
measure
then
they
had
;
we
haue
the
same
Testament
,
but
renewed
vnto
vs
;
we
haue
the
cleare
Sunshine
of
the
Ghospell
,
and
the
fountaine
of
liuing
waters
:
But
what
condemnation
is
it
,
that
we
should
be
like
streit-necked
vessels
,
that
receiue
the
Spirit
but
drop
by
drop
,
though
it
bee
powred
on
vs
with
full
buckets
?
What
a
fearefull
iudgement
hangeth
ouer
our
heads
,
that
come
behind
the
ordinary
beleeuers
of
the
old
Testament
in
knowledge
,
faith
,
and
fruition
of
Christ
with
his
graces
?
Is
Christ
come
,
crucified
,
raised
vp
to
glory
;
and
are
wee
but
infants
in
these
elements
?
Oh
what
a
disgrace
is
it
that
we
shold
be
inferiour
to
those
of
the
old
Testament
,
who
had
but
the
shadow
,
whereas
we
haue
the
body
and
the
substance
?
What
a
great
condemnation
will
it
be
,
that
wee
who
are
reserued
to
such
a
bright
shinning
day
,
should
stumble
at
noone
?
In
a
darke
night
to
stumble
,
and
fall
,
were
no
such
danger
,
but
to
say
I
am
in
the
light
,
I
see
my
way
well
enough
,
and
yet
to
come
behind
not
only
the
Iewes
,
who
walked
in
a
darke
light
,
but
euen
the
Gentles
,
who
were
darkenesse
it selfe
,
in
the
practise
of
iustice
,
mercy
,
truth
,
sobriety
,
and
such
like
,
is
an
heauy
condition
;
and
yet
not
the
condition
of
a
few
professed
Christians
:
and
what
a
shame
is
it
that
we
shold
be
neuer
a
whit
washed
,
nor
euer
a
whit
the
cleaner
,
but
like
rubbish
brickes
,
and
Ethiopians
,
though
riuers
of
waters
be
cast
vpon
vs
?
Oh
let
vs
bewaile
our
want
of
growth
,
and
our
backewardnesse
in
all
holy
things
,
and
labour
to
bee
filled
with
all
sauing
knowledge
whereof
wee
haue
such
great
meanes
.
Kings
,
and
Princes
desired
to
see
the
things
that
wee
see
,
and
could
not
.
Drink
yee
all
of
this
.
)
As
Christ
commanded
his
Disciples
to
eate
the
bread
,
so
hee
commanded
them
to
drinke
the
wine
;
nay
,
he
spake
more
precisely
of
the
wine
,
then
of
the
bread
:
For
of
the
wine
he
sayd
,
Drinke
yee
al
of
this
,
which
he
said
not
of
the
body
.
Here
the
body
and
blood
of
Christ
are
ioyned
together
,
&
commanded
to
be
receiued
together
of
euery
communicant
.
Against
this
haue
the
Papists
much
offended
,
Vse
.
diuiding
Christs
body
,
as
the
Souldiers
did
his
coate
;
they
will
not
sticke
to
do
halfe
of
Christs
commandement
,
to
giue
the
bread
:
but
for
the
wine
,
they
are
ready
to
say
with
ancient
Hereticques
,
Touch
not
,
taste
not
,
handle
not
:
Col.
2.21
.
It
seemes
that
Masse
Priests
are
turned
from
seruants
,
and
stewards
,
to
be
Lords
and
Maisters
;
if
they
say
,
the
Laity
shall
not
drinke
at
the
communion
,
it
must
be
so
,
they
will
haue
authority
equall
with
,
or
as
great
as
Christ
:
if
hee
command
to
administer
vnder
both
kinds
,
they
will
command
their
inferiour
Shauelings
to
administer
vnder
one
kind
.
Like
Ananias
,
they
keepe
backe
that
which
they
should
distribute
,
they
wil
giue
the
bread
,
but
not
the
wine
,
for
feare
of
spilling
it
on
the
peoples
cloathes
.
But
herein
these
Pontificij
Popish
Shauelings
,
1.
Sin
against
the
institution
of
Christ
,
who
gaue
to
his
Disciples
the
mysteries
not
onely
of
his
body
,
but
also
of
his
blood
,
saying
,
Drink
yee
al
of
this
,
and
they
all
dranke
of
it
,
sayth
the
Apostle
.
Mar.
14.13
.
2
They
sinne
against
the
integrity
of
the
Sacrament
;
that
must
not
be
receiued
by
piece-meale
;
but
(
accordingly
as
it
was
instituted
)
vnder
both
kindes
.
3
They
sin
against
the
confirmation
of
the
new
Testament
:
For
in
taking
away
the
Cup
,
they
take
away
the
blood
of
Christ
,
wherewith
the
new
Testament
was
ratified
.
4
They
sinne
against
the
Apostolicall
Tradition
,
for
the
Apostles
deliuered
the
Sacrament
vnder
both
kinds
,
as
they
receiued
it
from
Christ
vnder
both
kinds
:
That
I
receiued
of
the
Lord
(
saith
Paul
to
the
Corinthians
)
I
haue
deliuered
vnto
you
.
1.
Cor.
11.
5
They
ouerthrow
,
and
abuse
the
custome
,
and
practise
of
the
former
,
and
purer
Churches
,
who
acknowledged
no
other
administration
of
this
Sacrament
then
that
which
was
according
to
the
direct
institution
of
Christ
.
6
They
wrong
their
owne
men
.
De
consecra
.
distin.
2.
Can.
comperimus
autem
quod
quidam
sumptâ
&c
Anno
494.
Pope
Gelasius
ordained
that
all
Christians
,
spiritual
and
temporall
,
should
receiue
the
Sacrament
of
the
body
and
blood
of
Christ
in
both
kindes
,
and
hee
that
would
not
should
abstaine
from
both
.
Pope
Iulius
the
first
,
Ibid.
Cum
omne
&c.
Anno.
338.
commanded
that
the
people
should
receiue
both
the
bread
and
the
wine
,
one
seuerall
from
another
:
Pope
Eugenius
the
fourth
,
allowed
of
Christs
institution
,
when
the
Councell
holden
at
Basile
concluded
that
according
to
Christs
institution
the
people
shold
receiue
the
Sacrament
in
both
kinds
.
Anno
1430.
7
Lastly
,
they
speake
much
for
charity
,
but
yet
there
is
none
to
be
found
in
their
Sacrament
:
For
what
charity
is
there
,
where
one
drinkes
vp
all
alone
?
If
their
Sacrament
were
a
Sacrament
of
charity
and
loue
,
then
the
members
of
Christ
might
not
only
eate
thereof
,
but
also
drinke
:
The
Cup
of
blessing
which
we
blesse
,
1.
Cor.
10
16.
is
it
not
a
communion
of
the
blood
of
Christ
?
and
againe
,
Do
we
not
all
partake
the
same
bread
?
But
the
Masse-monger
he
eates
,
and
drinkes
vp
all
by
himselfe
,
contrary
to
Christs
commandement
,
and
the
order
of
charity
,
so
as
he
makes
the
Lords
Supper
a
Sacrament
of
hatred
and
dissention
,
rather
then
of
loue
and
vnity
.
Verse
26.
For
as
often
as
yee
eate
this
bread
,
and
drinke
this
cup
,
yee
do
shew
the
Lords
death
,
till
he
come
:
The
Apostle
hauing
set
downe
the
institution
of
this
Sacrament
,
now
proceedeth
to
the
end
and
vse
of
it
,
and
teacheth
vs
how
wee
may
remember
the
death
of
Christ
,
&
how
the
vertue
thereof
may
bee
sealed
,
and
stamped
in
our
consciences
:
For
as
often
,
&c.
That
is
,
whensoeuer
you
are
partakers
of
the
Sacrament
of
the
body
and
blood
of
Christ
,
(
and
necessary
it
is
that
we
should
often
communicate
,
)
You
shew
forth
the
Lords
death
,
or
,
you
shal
shew
forth
the
Lords
death
.
The
word
vsed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
to
declare
,
or
set
forth
:
And
according
to
the
sense
of
the
Ancient
Hebrewes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deu.
20.3
.
it
signifieth
to
praise
,
or
giue
thankes
,
or
to
make
profession
.
It
is
much
at
one
with
that
which
was
spoken
before
,
Do
this
in
remembrance
of
me
,
till
he
come
:
till
the
day
of
Iudgement
,
when
Christ
will
perfonally
appeare
,
at
that
time
wee
shall
neede
no
shewes
nor
simbolls
of
him
;
for
then
hee
will
shew
himselfe
from
heauen
bodily
,
that
all
men
may
behold
him
visibly
:
but
till
that
time
come
,
this
Sacrament
is
a
shew
of
his
death
,
and
a
remembrance
of
his
person
.
So
often
as
yee
eate
.
]
From
this
word
Often
,
here
vsed
of
the
Apostle
,
we
learne
this
Doctrine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
This
holy
Communion
of
the
Lords
Supper
,
Doct.
ought
at
sundry
and
diuers
times
to
be
celebrated
and
administred
of
the
Pastor
,
and
receiued
of
the
people
.
This
the
Apostle
giueth
vs
to
vnderstand
,
in
that
he
saith
,
So
often
as
ye
eate
;
taking
it
for
granted
,
that
it
is
not
sufficient
for
vs
to
eate
once
or
twice
by
the
yeare
at
this
blessed
Table
,
and
of
this
holy
Supper
,
but
we
must
eate
thereof
often
,
as
time
and
occasion
may
conueniently
serue
.
Hence
wee
see
in
the
Olde
Testament
,
though
the
people
of
God
were
but
once
circumcised
,
yet
often
and
sundry
times
they
receiued
the
Passeouer
,
and
eate
the
Paschall
Lambe
:
So
though
we
be
but
once
baptized
,
yet
we
are
to
be
made
frequent
partakers
of
the
Lords
table
.
For
a
man
is
borne
but
once
,
Reason
.
but
hee
encreaseth
still
,
till
he
come
to
a
perfect
growth
:
euen
so
a
Christian
is
but
once
borne
of
water
and
the
Spirit
,
and
so
by
baptisme
is
receiued
into
Gods
Church
;
but
being
in
the
Church
hee
daily
encreaseth
,
or
ought
to
encrease
,
till
he
becom
a
perfect
man
in
Christ
;
and
therefore
answerably
,
this
Sacrament
of
the
Lords
Supper
must
often
be
receiued
,
beeing
a
signe
,
a
speciall
meanes
,
and
help
of
our
growing
forward
in
Christ
:
Omnibus
diebus
dominicis
comunicand●●
suadeo
Aug.
My
counsell
is
(
saith
one
)
that
euery
Lords
day
this
blessed
Sacrament
bee
receiued
.
Vse
.
Here
two
sorts
of
people
may
greatly
bee
reproued
:
Vse
.
First
,
all
such
,
whether
they
bee
teachers
or
people
,
that
content
themselues
with
receiuing
this
holy
Sacrament
but
once
a
yeare
,
they
thinke
it
sufficient
,
and
therefore
they
will
trouble
themselues
no
more
with
it
:
this
plainely
sheweth
their
superstitious
madnesse
in
their
choyce
of
one
day
in
the
yeare
(
viz.
Easter
day
)
and
no
other
for
the
receiuing
of
this
Sacrament
:
and
it
bewrayeth
their
little
care
of
the
remembrance
of
Christ
,
of
his
death
,
sufferings
,
and
shedding
of
his
blood
for
remission
of
sinnes
.
2
All
such
may
be
reproued
,
that
when
occasion
is
offered
,
yet
for
negligence
,
slothfulnesse
,
ignorance
,
malice
,
hatred
,
or
for
clearing
themselues
of
hypocricy
(
as
some
say
)
&c.
will
not
receiue
:
they
will
absent
themselues
on
purpose
,
neuer
considering
this
duty
of
often
receiuing
which
was
commanded
by
Christ
,
&
binds
the
conscience
.
It
may
bee
that
thou
art
not
prepared
,
that
thou
liest
in
sinne
without
repentance
;
that
thou
hast
hatred
,
enuy
,
and
malice
,
boyling
in
thy
heart
against
thy
neighbour
:
In
this
taking
thou
art
not
to
lye
still
,
but
to
vse
double
diligence
in
preparing
thy selfe
,
in
repenting
of
thy
sinnes
,
in
seeking
reconciliation
with
thy
brethren
,
otherwise
thou
doest
depriue
thy selfe
of
that
singular
fruite
,
and
great
good
,
which
may
bee
reaped
from
the
receiuing
of
this
Sacrament
.
This
point
hath
beene
handle
before
and
by
Gods
assistance
shall
bee
more
largely
spoken
of
in
our
treatise
touching
the
duties
of
Communicants
.
Yee
shew
the
Lords
death
.
)
This
is
a
special
end
of
this
Sacrament
,
and
teacheth
vs
that
wee
ought
often
to
remember
Christ
,
Doct.
and
to
shew
forth
his
death
:
this
is
a
speciall
thing
which
God
requireth
at
our
hands
,
and
for
this
end
and
purpose
he
hath
enioyned
vs
this
Sacrament
.
And
Christ
also
willeth
vs
,
in
the
eating
of
this
sacramentall
bread
,
and
drinking
this
sacramentall
cup
,
to
remember
him
;
for
in
so
doing
,
wee
shall
shew
forth
his
death
till
he
come
.
Christs
death
is
shewed
forth
either
in
word
or
in
life
.
1
In
word
,
First
,
by
praysing
and
magnifying
God
for
his
mercies
in
Christ
,
especially
for
our
Redemption
:
wee
are
made
a
chosen
generation
,
a
royall
Priesthood
,
an
holy
nation
,
a
peculiar
people
,
1.
Pet.
2
9.
that
wee
might
set
forth
the
vertues
of
him
that
hath
called
vs
out
of
darkenesse
into
his
marueilous
light
:
therefore
Blessed
be
the
Lord
God
of
Israel
,
Luk.
1.68.69
.
because
he
hath
visited
and
redeemed
vs
,
and
raised
vp
the
horne
of
Saluation
vnto
vs
in
the
house
of
his
seruant
Dauid
:
yea
,
blessed
be
the
Father
of
our
Lord
Iesus
Christ
,
Eph.
1.3
.
who
hath
blessed
vs
with
all
spirituall
blessings
in
heauenly
things
.
2
By
making
a
confession
,
and
profession
of
Christ
his
death
before
our
enemies
.
Bee
you
ready
alwayes
to
giue
an
answer
to
euery
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
.
1.
Pet.
3.15
.
Phil.
2.11
.
Thus
Peter
made
a
bold
profession
of
the
death
of
Christ
,
before
the
men
of
Iudaea
,
Act.
2.14
.
&
3.10.18
.
&
4.8.9.10
.
&c.
5.29
30.
&
10.34
35.
&c.
all
that
dwelt
at
Ierusale
,
before
Cornelius
&
his
whole
houshold
:
So
did
Paule
and
all
other
the
Apostles
,
beeing
not
ashamed
of
his
death
,
whereby
they
and
all
the
faithfull
finde
life
.
2
In
life
.
1.
By
suffering
crosses
and
afflictions
for
Christs
sake
,
We
must
looke
to
Iesus
the
Author
and
finisher
of
our
faith
,
Heb.
12.2
.
who
for
our
sakes
endured
the
Crosse
,
and
despised
shame
,
&c.
The
seruant
must
not
looke
to
bee
aboue
his
Master
:
Christ
hath
chalked
the
way
,
and
wee
must
walk
after
him
,
through
afflictions
and
troubles
,
through
sorrowes
and
crosses
.
2.
Cor.
4.8.9.10
.
Paul
tels
vs
that
he
did
beare
about
in
his
body
the
dying
of
the
Lord
Iesus
:
but
how
?
In
this
,
that
he
was
troubled
on
euery
side
,
perplexed
,
distressed
,
persecuted
,
cast
down
,
&c.
Vnto
vs
therefore
it
is
giuen
,
not
onely
to
beleeue
in
Christ
,
Phil.
1.30
.
but
to
suffer
for
his
sakes
:
Let
vs
take
vp
our
Crosse
and
follow
him
,
knowing
that
afflictions
and
sufferings
are
the
markes
of
the
Lord
Iesus
in
our
body
,
and
that
hee
will
not
suffer
vs
to
be
tempted
aboue
that
we
are
able
.
2
By
a
daily
sorrowing
,
and
bleeding
in
our
hearts
:
shall
Christ
suffer
for
our
sinnes
,
and
shall
not
wee
whose
sinnes
they
are
,
be
moued
,
and
affected
?
The
bleeding
of
our
hearts
with
sorrow
,
and
the
dropping
downe
of
teares
from
our
eyes
,
may
put
vs
in
mind
of
his
precious
blood
that
dropped
,
&
distilled
downe
from
his
sides
:
The
hardest
Adamant
that
cannot
be
bruised
with
an
hammer
,
yet
if
it
be
steeped
in
the
warme
blood
of
a
Goate
,
it
may
be
broken
:
And
surely
the
blood
of
Christ
will
supple
and
soften
our
hearts
,
that
we
may
lament
and
be
sorry
for
him
,
Zach.
12.10
as
one
that
is
sorry
for
his
first
borne
.
The
more
wee
mourne
and
weepe
for
our
sinnes
,
the
more
wee
are
put
in
mind
of
the
sorrow
and
anguish
Christ
felt
,
bleeding
in
his
heart
at
his
death
,
when
he
cryed
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
3
By
dying
vnto
sinne
,
Christ
his
death
must
bee
like
vnto
the
graue
:
The
graue
consumes
the
body
,
so
the
death
of
Christ
must
consumethe
body
of
sinne
.
This
dying
vnto
sinne
,
is
called
a
crucifying
of
the
old
Man
,
with
all
his
workes
,
Rom.
6.6
.
an
vtter
abandoning
of
sinne
,
a
selling
of
all
that
we
possesse
,
Mat.
13.14
a
destroying
of
the
body
of
sinne
,
a
mortifying
of
the
deeds
of
the
flesh
,
Rom.
8.13
.
&c.
They
that
are
Christs
will
shew
forth
his
death
by
crucifying
the
flesh
with
the
affections
and
lusts
thereof
:
Gal.
5.24
.
and
in
that
Christ
died
vnto
sinne
once
,
it
may
teach
vs
,
Rom.
6.10.11
.
euen
vs
,
that
are
redeemed
by
his
blood
,
to
make
this
account
&
reckoning
with
our selues
,
to
dye
vnto
sin
euery
day
,
and
to
deny
al
manner
of
world
lusts
,
neuer
walking
after
the
flesh
,
Tit.
2.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
8.4.9
though
wee
walke
in
the
flesh
.
The
vse
of
this
point
is
,
seeing
God
requireth
at
our
hands
the
remembrance
of
Christ
,
Vse
.
and
not
onely
so
,
but
that
wee
should
shew
forth
his
death
:
Let
vs
then
in
the
fear
of
God
be
carefull
of
this
duty
,
and
shew
forth
his
death
till
he
come
,
by
magnifying
his
Name
,
by
making
profession
of
the
faith
before
the
world
,
by
enduring
troubles
&
afflictions
,
by
inward
sorrowing
and
weeping
for
our
transgressions
,
which
were
the
sharp
nails
that
entred
into
his
precious
body
,
and
by
a
daily
dying
vnto
sinne
:
But
alas
,
for
the
most
part
we
forget
Christ
,
we
neuer
thinke
on
him
;
wee
seldome
or
neuer
glorifie
his
holy
Name
,
as
appeareth
by
our
generall
carelesnesse
in
all
holy
duties
,
by
our
small
account
of
Christs
Passion
,
&
by
our
ordinary
cursing
and
swearing
:
wee
seldome
or
neuer
make
profession
of
the
sauing
faith
,
vnlesse
it
bee
cursorily
or
negligently
,
for
feare
wee
should
bee
disgraced
in
the
world
with
the
vpbraiding
name
of
Puritans
,
and
nice
Protestants
,
or
for
feare
of
the
losse
of
great
mens
fauour
:
we
neuer
suffer
for
Christs
sake
,
but
rather
like
Demas
flie
the
troubles
that
are
to
come
:
or
if
wee
suffer
,
it
is
as
a
malefactor
,
1.
Pet.
4.15
.
or
as
a
thiefe
,
or
an
euill
doer
,
or
as
a
busie-body
in
other
mens
matters
:
Or
for
tumults
in
the
Church
by
schisme
and
heresie
:
or
because
we
shame
to
be
counted
Apostates
and
reuolters
,
or
because
we
desire
to
be
honored
as
Martyrs
.
We
neuer
mourne
or
take
on
for
our
sinnes
,
but
we
remaine
impenitent
,
and
lye
in
the
hardnesse
of
our
hearts
,
neither
doe
we
labour
to
kill
sinne
,
but
it
reignes
in
our
mortall
bodies
,
which
is
the
sword
to
kill
Christ
,
and
as
the
poyson
of
a
dragon
in
the
mouth
of
Christ
.
Thus
wee
put
farre
from
vs
the
death
of
Christ
:
Oh
therefore
if
wee
will
looke
to
haue
any
part
in
Christ
,
let
vs
not
thus
remaine
in
blindnesse
and
stubbornenesse
,
let
vs
not
thus
blot
Christ
out
of
the
booke
of
our
memories
;
but
let
vs
so
carry
our selues
,
that
in
euery
thing
wee
take
in
hand
,
we
may
remember
him
,
and
shew
forth
his
death
.
Till
he
come
.
)
There
is
a
twofold
comming
of
Christ
,
one
of
bafenesse
and
humility
,
which
is
his
first
comming
,
and
past
already
:
another
of
glory
and
power
,
which
is
the
second
comming
,
that
we
daily
expect
:
and
of
that
doth
our
Apostle
heere
speake
,
Till
he
come
;
that
is
,
vntill
Christs
second
comming
to
Iudgement
.
From
hence
learne
,
That
At
the
last
day
Christ
will
come
from
heauen
,
Doct.
and
visibly
appeare
in
his
manhood
:
For
the
first
,
Christ
will
come
from
heauen
:
this
is
plaine
in
sundry
places
of
Gods
word
,
Phil.
3.20
Our
conuersation
is
in
heauen
,
from
whence
we
looke
for
the
Sauiour
:
Mat.
24.30
The
Son
of
man
shall
come
in
the
clouds
of
heauen
:
Act.
1.11
.
This
Iesus
which
is
taken
vp
from
you
into
heauen
,
shall
so
come
as
ye
haue
seene
him
goe
into
heauen
And
againe
,
1.
Thes.
4.16
.
The
Lord
shall
descend
from
heauen
.
This
needs
no
furt
her
proofe
,
It
is
a
thing
that
we
all
beleeue
,
and
confesse
,
that
Christ
beeing
ascended
into
heauen
,
and
sitting
at
the
right
hand
of
God
,
will
come
againe
from
heauen
in
his
appointed
time
.
This
may
reproue
many
sectaries
,
Vse
.
and
Atheisticall
mockers
of
Christs
second
comming
.
First
,
the
Carpocratians
,
the
Caians
,
Porphyrie
,
and
other
Sadducean
heretiques
,
that
deny
the
Resurrection
and
the
day
of
Iudgement
,
when
Christ
should
come
:
they
take
away
the
cause
,
and
the
end
of
his
comming
,
&
so
by
consequence
they
deny
his
second
appearance
.
Secondly
,
the
Iewes
,
who
fasten
both
their
eyes
so
stedfastly
vpon
his
first
comming
,
&
the
basenesse
and
humility
thereof
,
that
they
haue
no
leisure
to
thinke
of
his
second
glorious
appearance
;
they
turne
not
vp
their
eyes
to
behold
him
,
whom
they
pierced
,
neither
doe
they
consider
how
he
will
come
with
glory
and
great
power
;
if
they
did
,
then
they
would
acknowledge
him
the
great
and
powerfull
Messiah
.
But
let
not
vs
(
as
they
doe
)
fixe
both
our
eies
vppon
the
basenesse
of
his
first
comming
,
but
let
vs
with
one
eie
beholde
the
glory
of
his
second
comming
,
which
shall
abundantly
counteruaile
the
humility
of
the
first
.
Thirdly
,
false
teachers
,
that
say
,
the
body
of
Christ
is
not
in
heauen
only
,
but
in
earth
also
,
in
euery
kingdome
,
in
euery
citty
,
in
euery
parish
,
in
euery
loafe
,
in
euery
piece
of
bread
,
and
cup
of
wine
,
where
the
Sacrament
is
receiued
:
But
this
is
to
destroy
the
nature
of
a
true
body
,
which
cannot
bee
in
diuerse
places
at
once
.
Let
vs
therefore
take
heed
of
such
deceiuers
,
giue
no
place
to
their
errour
;
and
trust
perfectly
that
Christ
sitteth
at
the
right
hand
of
the
throne
of
Maiesty
in
heauen
,
hauing
no
corporall
presence
elsewhere
:
and
that
from
thence
he
shal
come
at
the
last
day
to
render
vongeance
vnto
the
wicked
,
and
to
be
glorified
in
his
Saints
.
Lastly
,
godlesse
mockers
of
Christs
second
comming
,
whom
Saint
Peter
speakes
of
,
2.
Pet.
3.3.4.5
.
to
10.
who
in
regard
of
so
long
delay
of
his
comming
,
grow
to
deride
and
scoffe
at
the
promise
:
But
herein
how
much
do
they
forget
themselues
,
measuring
the
daies
of
Gods
eternity
by
the
scantling
of
our
time
?
Secondly
,
how
little
do
they
consider
the
ends
,
and
reasons
of
the
delay
?
which
are
not
the
Lords
forgetfulnesse
,
or
change
of
his
purpose
,
but
his
patience
towards
vs
in
walting
for
our
repentance
,
and
the
accomplishment
of
that
number
that
he
hath
chosen
to
life
:
of
whom
perhaps
there
are
many
as
yet
vnborne
.
Vse
2
Secondly
,
this
second
comming
of
Christ
may
bee
a
terrour
to
all
the
vngodly
that
haue
put
farre
from
them
the
euill
day
,
and
despised
the
humilitie
of
Christ
,
and
his
still
voyce
in
the
Ministerie
of
his
Gospell
:
they
will
not
tremble
now
at
his
word
to
name
their
liues
thereafter
,
therefore
they
shall
tremble
to
dust
at
the
sight
of
his
second
appearance
,
and
not
be
able
to
stand
?
Those
that
are
now
ashamed
of
him
,
shall
then
be
ashamed
of
themselues
,
Luk.
9
26
when
hee
shall
bee
ashamed
of
them
;
and
as
for
those
that
daylie
pierce
him
with
the
speares
and
nailes
of
their
sinnes
,
they
shall
bee
sure
to
see
him
whom
they
haue
pierced
;
when
themselues
shall
bee
pierced
with
shame
and
sorrow
,
to
their
endlesse
confusion
.
Oh
consider
this
,
yee
that
forget
Christs
comming
,
and
speake
peace
to
your
soules
,
why
do
you
abuse
his
patience
?
Why
will
you
treasure
vp
wrath
for
your
selues
,
against
the
day
of
wrath
?
Why
will
you
fit
your selues
as
fewell
for
the
fire
of
that
day
,
when
the
Lord
Iesus
shall
come
from
heauen
,
2.
Thos
.
1.8
.
inflaming
fire
to
render
vengeance
against
all
them
which
know
not
God
,
nor
obey
the
Gospell
of
our
Lord
Iesus
?
Well
,
if
you
will
not
be
warned
,
but
you
wil
go
on
in
sin
,
know
it
that
the
party
wonged
by
your
sin
,
is
he
,
who
must
come
from
heauen
to
bee
your
Iudge
,
and
to
passe
sentence
of
condemnation
vpon
you
.
Vse
3
Thirdly
,
do
we
looke
that
our
Sauiour
will
come
the
second
time
from
heauen
?
Great
reason
then
,
that
wee
should
haue
our
conuersation
in
heauen
,
and
that
in
affection
,
soule
,
heart
,
thought
,
loue
,
and
desires
,
wee
should
ascend
thither
.
Herein
wee
may
learne
a
lesson
of
the
children
of
this
world
:
Where
is
the
Vsurers
mind
,
but
where
his
siluer
and
gold
is
?
Where
is
the
Husbandmans
mind
,
but
on
his
tillage
,
pastures
,
barnes
,
and
where
hee
lookes
for
the
fruite
of
his
labours
?
Where
are
the
affections
of
the
voluptuous
,
and
ambitious
man
,
but
where
the
things
are
,
which
his
soule
desireth
?
And
where
should
our
hearts
and
soules
conuersation
be
,
but
in
heauen
from
whence
shal
come
our
Sauiour
,
euen
the
Lord
Iesus
Christ
?
Oh
let
vs
sayle
ouer
Iordan
into
the
land
of
promise
,
let
vs
go
into
heauenly
Canaan
,
and
be
Citizens
there
.
If
wee
count
that
our
treasure
is
in
heauen
,
let
our
hearts
also
be
in
heauen
;
there
Christ
is
,
and
thence
we
looke
for
him
.
2
Christ
will
not
only
come
from
heauen
,
but
hee
will
also
come
as
man
,
hee
will
visibly
shew
himselfe
,
in
his
manhood
,
that
all
eies
may
behold
him
:
This
is
plaine
,
God
hath
appointed
a
day
,
Act.
17.31
.
in
the
which
hee
will
iudge
the
world
in
righteousnesse
,
by
that
man
whom
hee
hath
ordained
.
Againe
in
that
Sermon
of
Peter
before
Cornelius
,
Act.
10.42
.
the
Apostle
teacheth
vs
,
how
that
the
man
Iesus
was
ordained
of
God
to
be
Iudge
of
quicke
and
dead
:
In
another
place
,
Mat.
16.27.25.31.26.64
.
The
Son
of
man
shall
come
in
the
glory
of
his
Father
.
Paul
enioyned
Timothy
to
fulfill
his
charge
vntill
the
time
of
the
appearing
of
our
Lord
Iesus
Christ
,
1.
Tim.
6.14.15
.
which
he
shall
shew
.
Now
the
wisedome
of
God
thought
fit
that
Christ
should
visibly
appeare
,
and
come
as
man
.
Reas.
1
1
Because
Christ
hauing
in
his
manhood
accomplished
mans
redemption
;
and
in
it
had
bene
iudged
of
the
world
:
It
is
meete
that
he
should
now
manifest
the
glory
of
his
manhood
,
exalted
aboue
all
Creatures
,
&
shining
in
such
brightnesse
of
glory
,
as
is
fit
for
such
a
body
as
is
vnited
to
the
diuine
nature
:
Hence
it
is
that
we
often
reade
this
second
comming
opposed
to
his
former
:
wherein
he
pleased
to
couer
and
veile
his
glory
,
which
now
he
will
reueale
,
and
make
most
splendent
and
beautifull
.
Reas.
2
2
It
is
certaine
there
shall
be
a
day
of
iudgement
;
and
that
the
visible
act
of
iudging
shall
bee
ascribed
to
Christ
as
man
,
because
neither
Father
,
nor
holy
Ghost
can
assume
visible
formes
,
being
incorporeal
,
and
spiritual
substances
:
Neither
could
they
make
themselues
of
small
reputation
as
Christ
God-man
did
:
and
their
sides
(
hauing
neither
bodie
,
nor
formes
of
bodies
,
)
could
not
be
pierced
;
and
therfore
it
is
Christ
alone
(
whose
body
was
broken
,
and
sides
wounded
for
our
sinnes
)
that
shal
visibly
in
the
forme
of
man
appeare
,
that
mortall
eyes
may
behold
him
.
Reas.
3
3
Christ
wil
appeare
as
man
,
in
regard
of
his
sheepe
and
selected
children
,
who
as
they
are
iustified
by
his
first
appearing
in
humility
,
so
shal
they
be
glorified
by
his
second
appearing
in
his
glorified
body
.
4
Lastly
,
hereby
he
shal
shew
his
neare
affinity
vnto
man
,
in
that
he
shall
in
his
humanity
be
seene
visibly
descending
in
a
Cloud
,
as
he
was
seene
visibly
ascending
by
a
Cloud
.
Vse
1
Vse
.
Belike
then
Christ
is
resident
in
heauen
,
and
so
shall
be
in
respect
of
his
humanity
,
till
the
time
of
consummation
,
when
we
may
expect
his
second
bodily
appearance
.
Is
it
not
strange
then
,
men
shold
dreame
of
his
humane
presence
perpetually
vpon
earth
?
and
that
his
humanity
as
well
as
his
deity
fills
both
heauen
and
earth
?
What
then
is
become
of
that
which
he
spake
in
the
daies
of
his
flesh
?
Mat.
26.11
.
Me
shall
ye
not
alwayes
haue
;
and
,
It
is
expedient
for
you
,
that
I
go
away
.
Ioh.
16.7
.
How
is
it
that
the
Scripture
bids
vs
feeke
his
body
in
heauen
,
and
thence
to
expect
him
?
Let
vs
content
our selues
with
the
simplicity
of
Scriptures
,
and
the
truth
thereof
.
Vse
2
Vse
2.
This
may
serue
to
terrifie
the
wicked
;
there
is
a
generation
of
Anaks
house
left
still
,
who
go
about
to
lay
Pelion
vpon
Ossa
;
who
thinke
(
because
Christ
at
the
last
day
will
come
to
iudge
the
world
in
his
manhood
,
)
to
be
as
good
as
he
,
and
to
throw
him
out
of
the
throne
of
Iudgement
:
He
is
but
the
Carpenters
sonne
,
and
shall
he
rule
ouer
vs
?
But
alas
,
when
that
day
comes
,
they
shall
tune
another
song
,
they
shall
quake
and
tremble
,
and
not
be
able
to
answere
one
word
for
a
thousand
.
Now
like
Iosephs
brethren
they
stalke
,
and
strout
it
out
in
their
brauery
,
in
their
vaine
power
,
Shall
he
haue
dominion
ouer
vs
?
Come
,
Gen.
37.8.20
.
let
vs
kill
him
;
but
then
they
shall
be
troubled
at
his
presence
,
Gen.
45.3.50.15.16.17
.
and
feare
shall
come
vpon
them
,
they
shall
not
be
able
to
behold
the
glory
of
his
face
,
but
shall
fall
downe
before
him
,
and
desire
the
hills
to
couer
them
.
His
first
comming
was
so
base
,
and
himselfe
so
despised
,
that
euery
one
did
ouertop
him
.
He
was
then
in
the
forme
of
a
Seruant
,
Phil.
2.7.8
.
and
cast
off
of
euery
man
;
which
our
hellish
Anakims
,
and
prophane
Esaus
take
hold
of
,
and
thinke
him
still
the
same
:
But
to
their
sorrow
and
confusion
,
the
Lord
hath
exalted
him
,
appointed
him
their
Iudge
;
and
he
wil
(
as
sure
as
the
coate
is
vppon
their
backes
)
come
with
thousands
of
his
Saints
to
conuince
them
of
all
their
vngodly
Iud.
14.15
.
deedes
,
and
proud
speeches
,
that
they
in
an
vngodly
maner
haue
spoken
against
him
;
and
(
will
they
,
nill
they
)
they
shall
bee
slaine
before
him
.
Luk.
19.27
.
Vse
3
Vse
.
3.
Here
is
comfort
for
the
godly
,
who
haue
followed
Christ
in
their
regeneration
;
&
who
haue
bene
his
brethren
,
and
sisters
to
do
the
will
of
his
Father
:
Hee
will
acquite
them
of
all
due
and
debt
,
set
them
free
from
sinne
;
and
the
rusty
fetters
of
all
their
hard
affliction
.
As
he
was
their
elder
brother
in
sanctification
,
so
hee
will
be
for
their
saluation
:
Now
hee
is
for
them
to
his
Father
,
an
Intercessor
,
Mediator
,
Aduocate
;
but
then
in
his
owne
person
,
&
manlike
appearance
,
he
will
bee
a
totall
Redeemer
.
Oh
let
vs
comfort
our selues
,
and
waite
for
the
day
of
our
redemption
,
let
vs
lift
vp
our
heads
for
ioy
:
The
regions
are
white
to
the
haruest
,
and
the
day
commeth
on
,
wherein
our
Head
shal
shew
forth
both
his
owne
,
and
our
glory
who
are
his
members
;
and
when
it
is
come
,
then
the
least
among
vs
,
shall
be
knowne
to
bee
the
Kings
Sonne
.
FINIS
.