THREE
AND
TWENTIE
SERMONS
,
OR
,
Catechisticall
Lectures
upon
the
Sacrament
of
the
Lords
Supper
:
Preached
monthly
before
the
Communion
.
By
that
●●te
able
,
and
painfull
Preacher
,
Master
Iohn
Randall
Bachelour
of
Divinitie
,
Pastor
of
Saint
Andrewes
Hu●●●rt
in
little
Eastcheape
London
,
sometimes
Fellow
of
Lincolne
Colledge
in
Oxford
.
Published
by
his
Executor
Iosh.
Randall
,
as
he
found
it
corrected
by
the
Authors
one
hand
,
in
his
Study
,
since
his
death
.
1
COR.
11.28
.
But
let
a
man
examine
himselfe
,
and
so
let
him
eate
of
that
bread
,
and
drinke
of
that
cup.
LONDON
,
Printed
for
Fulke
Clifton
,
and
are
to
be
sold
at
his
Shop
on
new
Fishs●●e●●-hill
.
1630.
TO
THE
RIGHT
WORSHIPFVLL
,
Right
vertuous
,
and
truly
affected
Lady
,
the
Lady
BOYS
;
Ioshua
Randall
wisheth
increase
of
Grace
here
,
and
perfection
of
Grace
and
Glory
hereafter
,
through
Iesus
Christ
.
GRacious
Madam
,
your
zeale
for
God
,
your
love
to
Religion
,
respect
to
Christs
members
,
practise
of
charitie
and
respect
to
my selfe
a
most
unworthy
object
,
gives
me
incouragement
to
dedicate
to
your
Ladiship
by
way
of
thankf●●●esse
these
ensuing
labours
of
that
able
Mini●●●●f
Christ
Iohn
Randall
,
Intreating
your
goo●●●●●ship
to
accept
the
truth
of
affection
,
accom●…ing
this
present
expression
;
The
work
w●●
praise
it selfe
,
and
commend
the
Author
.
I
shall
therefore
say
nothing
,
though
I
can
say
many
things
both
of
the
worke
and
Author
also
;
but
ceasing
solicitude
,
and
shunning
prolixitie
,
committing
the
worke
,
your selfe
,
and
yours
to
the
tuition
of
the
Almighty
,
I
humbly
take
my
leave
,
Resting
Your
Ladiships
to
be
commanded
,
IOSHVA
RANDALL
.
TO
THE
READER
.
CHristian
Reader
,
here
is
(
by
a
divine
hand
and
providence
)
through
many
difficulties
presented
to
thy
view
,
and
committed
to
thy
consideration
,
the
faithfull
labours
and
painfull
endeavors
of
that
late
painfull
Preacher
,
and
faithfull
Minister
of
Christ
Iohn
Randall
,
Bachelor
in
Divinity
,
sometime
Fellow
of
Lincolne
Coledge
in
Oxford
,
and
late
Rector
of
Saint
Andrew
Hubbart
in
little
Eastcheape
London
;
whose
learning
and
Religion
is
sufficiently
declared
in
these
sermons
concerning
the
Sacrament
of
the
Lords
Supper
:
a
worke
perfected
in
his
life
time
,
found
in
his
study
under
his
owne
hand
,
●all
but
two
sermons
,
which
in
his
life
time
were
lent
(
as
is
seemes
)
but
never
returned
,
which
with
much
paines
at
the
length
by
the
love
of
some
unexpected
friends
are
obtained
.
Other
of
this
Authors
workes
are
extant
,
published
by
that
late
Minister
of
Christ
William
Holbrooke
:
Compare
these
and
them
together
,
and
I
hope
thou
shalt
finde
in
them
a
parity
and
lik●nesse
,
so
that
they
will
appeare
children
of
the
same
fath●●●●ey
have
beene
viewed
and
approved
,
and
are
now
pu●…or
the
common
good
:
If
thou
read
with
that
affection
〈…〉
was
caried
in
delivering
,
I
doubt
not
but
thou
sh●…
〈◊〉
much
sweetnesse
in
the
increase
of
grace
,
and
strength
〈…〉
with
Christ
for
the
fitting
thee
for
glory
,
which
is
the
thing
in
truth
of
affection
I
wish
to
thee
for
thy
endlesse
and
eternall
comfort
.
Thus
intreating
thee
to
beare
with
my
rudenesse
,
and
to
afford
thy
earnest
prayers
to
God
〈◊〉
his
blessing
upon
the
work
,
that
it
may
profit
in
the
thing
intended
.
I
take
my
leave
.
Resting
thine
in
any
thing
in
the
Lord
for
the
furtherance
of
thy
Faith
,
IOSHVA
RANDALL
.
THE
FIRST
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
,
Being
an
Introduction
to
the
following
Lectures
.
THus
thorough
Gods
assistance
,
we
haue
made
our
entrance
into
the
worke
that
we
intended
;
it
remaines
now
that
we
should
goe
on
forward
,
in
the
way
that
we
haue
thus
chalked
out
before
vs
;
but
I
am
called
away
by
God
to
another
businesse
;
I
say
by
God
,
for
the
time
calles
me
away
;
and
you
know
that
times
and
seasons
are
at
Gods
disposing
;
and
a
iust
occasion
calles
me
away
;
now
all
iust
occasions
you
kno●
〈◊〉
Gods
occasions
.
In
Luke
22.7
,
8.
the
day
of
〈◊〉
●●auened
Bread
came
,
and
Peter
and
Iohn
must
lay
,
aside
all
other
businesses
and
be
gone
to
prepare
for
eating
the
Passeouer
;
that
is
the
businesse
which
for
that
present
dispensation
and
time
Christ
himselfe
and
all
his
Disciples
must
apply
themselues
vnto
.
All
of
vs
know
that
the
time
of
our
Christian
Passeouer
is
now
at
hand
,
the
time
wherein
by
our
account
Christ
our
Passeouer
was
sacrificed
for
vs
;
a
time
when
all
that
are
of
any
vnderstanding
or
discretion
in
Religion
,
doe
vsually
receiue
the
Sacrament
of
the
true
Passeouer
,
the
Lords
Supper
;
the
occasion
or
businesse
is
of
that
consequence
,
that
whosoeuer
hath
any
hand
in
it
,
must
see
that
he
be
well
fitted
and
prepared
vnto
it
.
Being
therefore
thus
called
away
by
God
and
the
time
,
and
the
iustnesse
of
the
occasion
,
let
vs
follow
the
example
of
Christ
and
his
Disciples
,
All
make
ready
for
the
Passeouer
,
Let
me
and
you
and
all
of
vs
lay
aside
our
other
businesse
,
for
this
present
dispensation
,
and
apply
our selues
wholly
to
this
,
how
we
may
be
prepared
,
to
the
Religious
,
profitable
,
and
comfortable
participation
of
this
blessed
Passeouer
.
It
may
seeme
some-what
disorderly
and
out
of
season
,
that
seeing
the
Doctrine
of
the
Lords
Supper
is
one
part
of
the
Catechisme
,
I
should
so
abruptly
and
suddainly
fall
into
it
,
before
I
meet
with
it
in
the
due
place
.
True
,
it
is
out
of
season
in
regard
of
the
Method
of
the
Catechisme
,
but
in
regard
of
our selues
and
our
present
necessitie
and
the
instant
opportunitie
,
it
is
most
seasonable
,
and
in
the
verie
naturall
place
;
he
〈◊〉
●euer
out
of
his
way
that
followes
God
,
and
see
〈◊〉
God
hath
by
his
prouidence
cast
in
this
oportunitie
vpon
vs
,
we
must
serue
his
prouidence
,
and
follow
that
for
the
right
way
wherein
he
leads
vs
and
goes
before
vs
.
Neither
doe
I
purpose
onely
to
enter
vpon
this
Argument
now
,
and
so
let
it
rest
,
but
as
we
haue
our
monthly
Communions
,
so
(
if
God
enable
me
)
I
meane
to
make
my
digressions
and
proceedings
into
this
Argument
accordingly
;
that
so
I
may
confine
the
knowledge
of
the
Lords
Supper
to
the
vse
of
the
Lords
Supper
(
for
when
should
we
know
what
belongs
to
the
Lords
Supper
?
)
that
our
knowledge
and
our
practise
may
quote
and
second
one
another
;
our
knowledge
may
direct
our
practise
,
and
our
practise
may
exercise
and
confirme
our
knowledge
,
by
continuall
sensible
and
liuely
practise
:
My
course
God
willing
shall
be
this
,
euerie
next
Sabboth
,
before
the
Communion
Sabboth
,
I
will
treat
of
some
points
or
other
touching
the
Lords
Supper
,
as
they
shall
offer
themselues
in
their
due
order
;
some
preparation
must
needs
be
made
,
the
weeke
dayes
cannot
conueniently
be
spared
,
because
of
worldly
affaries
;
that
which
is
made
the
morning
wherein
you
are
to
receiue
,
is
good
,
but
not
sufficient
,
there
is
required
some
time
of
respite
for
Meditation
,
betwixt
your
hearing
and
receiuing
,
therefore
it
is
fittest
to
begin
the
Sabboth
day
before
,
that
you
may
haue
some
seasoning
,
some
profitable
matter
to
feed
vpon
all
the
weeke
long
,
whereby
if
you
haue
any
grace
in
your
Hearts
,
you
may
be
put
in
continuall
remembrance
what
a
great
worke
you
are
to
vndertake
the
Sabboth
following
;
and
so
be
quickned
to
examine
your selues
,
and
search
your
Hearts
and
liues
,
and
practise
your
repentance
,
and
stirre
vp
your
Faith
,
and
to
be
earnest
with
God
in
Prayer
,
and
to
put
forth
your
best
endeuors
for
your
fitting
to
that
heauenly
worke
.
After
the
Sacrament
is
receiued
,
the
same
points
to
be
here
rehearsed
againe
,
that
so
you
may
take
a
view
of
your selues
,
and
of
your
carriage
in
that
Spirituall
Banket
;
that
if
vpon
this
re-view
you
find
,
that
you
haue
truely
endeuored
to
glorifie
God
in
his
owne
Ordinance
,
your
consciences
may
haue
peace
,
and
God
the
prayse
and
honour
;
If
you
haue
grossely
fayled
,
I
say
grossely
in
some
palpable
and
notorious
euill
(
for
who
fayles
not
more
or
lesse
in
his
best
actions
?
)
you
may
iudge
your selues
and
repent
of
your
faylings
,
and
entreat
mercy
for
that
which
is
past
,
and
better
grace
for
the
time
to
come
.
This
course
shall
be
as
the
former
and
latter
Raine
,
for
we
are
all
of
vs
meruailous
hard
hearted
to
Spirituall
duties
,
we
had
need
be
moystened
againe
and
againe
,
before
our
Hearts
can
be
mollified
and
fitted
for
any
goodnesse
:
The
handling
of
the
points
the
Sabboth
day
before
,
is
as
the
former
Raine
to
water
and
moysten
our
Hearts
,
and
bring
them
to
some
soft
temper
that
they
may
be
apt
to
receiue
the
impression
of
the
heauenly
Seale
,
and
open
themselues
to
giue
entertainment
to
our
blessed
Sauiour
:
The
rehearsall
after
the
receiuing
,
is
as
the
latter
Raine
to
water
vs
again
,
that
Christ
Iesus
being
receiued
into
our
Hearts
,
may
prosper
and
thriue
,
and
grow
in
vs
to
a
further
encrease
of
grace
;
and
so
proceeding
and
encreasing
from
one
Communion
to
another
,
we
may
in
time
attaine
thorough
Gods
blessing
,
to
some
good
ripenesse
for
the
Lords
Haruest
.
The
Reasons
inducing
me
to
this
course
are
many
,
I
will
acquaint
you
with
them
,
because
they
will
be
good
encouragements
both
to
you
and
me
in
these
proceedings
,
and
will
also
quicken
vs
and
further
vs
to
our
preparation
.
The
first
Reason
is
the
discharge
of
my
dutie
;
God
hath
made
me
a
Watchman
ouer
you
,
Ezek.
33.7
.
and
what
is
the
office
of
a
Watchman
?
To
heare
&
to
admonish
;
to
take
speciall
notice
of
the
state
of
their
People
,
and
to
instruct
them
in
their
duties
,
and
admonish
them
of
their
dangers
;
nothing
concernes
your
Spirituall
state
more
,
then
the
reuerent
and
worthy
receiuing
of
this
Sacrament
,
no
dutie
more
necessarie
to
be
taught
;
no
greater
danger
then
the
prophanation
and
abuse
of
it
;
I
therefore
being
your
Watchman
must
looke
into
your
state
in
this
behalfe
,
and
tell
you
your
duties
,
that
you
may
preuent
those
dangers
.
The
Sacraments
are
a
part
of
Gods
sauing
Ordinances
as
well
as
the
Word
,
and
the
due
administration
of
them
,
is
a
part
of
my
Ministeriall
office
,
as
well
as
the
Preaching
of
the
Word
;
and
it
is
my
dutie
to
labour
and
see
,
that
you
be
worthy
Receiuers
of
the
Sacraments
,
as
well
as
profitable
Hearers
of
the
Word
;
The
Apostles
practise
,
1
Cor.
11.20
.
to
the
end
,
is
an
excellent
precedent
in
this
case
:
Many
abuses
were
crept
into
the
Church
of
Corinth
,
other
things
he
lets
alone
till
he
come
himselfe
,
Verse
34.
but
these
that
were
in
the
Sacrament
must
speedily
be
reformed
,
and
therefore
he
presently
dispatched
his
Epistle
,
and
sends
his
mind
and
charge
touching
the
redresse
of
them
.
And
surely
corruptions
in
such
a
high
part
of
Gods
Worship
as
is
the
Lords
Supper
,
are
dangerous
Sores
,
except
they
be
cured
with
all
expedition
,
they
will
fester
and
wranckle
,
and
quickly
corrupt
the
verie
Heart
of
Religion
.
In
conscience
therefore
of
my
dutie
to
God
and
you
,
for
the
preuenting
of
these
euils
,
I
haue
vndertaken
this
course
.
The
second
Reason
is
the
care
of
your
Soules
;
They
are
deere
and
precious
to
the
Lord
that
bought
them
,
and
therefore
ought
to
be
deere
and
precious
to
all
Gods
Ministers
whom
the
Holy
Ghost
hath
made
Ouerseers
of
them
,
and
that
is
it
which
the
Apostle
seemes
to
presse
,
Act.
20.28
.
Take
heed
to
the
Flocke
ouer
whom
the
Holy
Ghost
hath
made
you
Ouerseers
,
&c.
which
God
hath
purchased
with
his
owne
Blood
.
I
should
be
loath
to
be
a
Minister
of
Condemnation
to
any
of
you
,
the
power
that
the
Lord
hath
giuen
vs
is
for
edification
,
not
for
destruction
;
if
I
should
administer
the
Sacrament
to
you
in
your
ignorance
,
or
prophanesse
,
or
vnpreparednesse
;
I
should
be
a
verie
vnnaturall
Father
,
To
giue
you
Stones
when
you
aske
for
Bread
,
and
a
Scorpion
when
you
aske
for
Fish
:
Bane
and
Poyson
in
stead
of
Comfort
and
Food
for
your
Soules
,
it
should
but
further
your
Condemnation
.
In
care
therefore
of
your
Soules
,
I
labour
to
prepare
you
.
Consider
what
the
Apostle
saith
in
the
1
Cor.
11.27.29
.
He
that
eats
and
drinkes
vnworthily
,
shall
be
guiltie
of
the
Body
and
Blood
of
the
Lord
:
and
he
eats
and
drinkes
his
owne
damnation
.
What
is
it
to
eat
and
drinke
vnworthily
?
That
is
,
without
knowledge
,
reuerence
,
conscience
,
faith
,
and
repentance
,
without
preparation
:
And
what
is
the
sinne
?
Guiltie
of
the
Body
and
Blood
of
the
Lord
:
You
draw
the
guiltinesse
of
the
Blood
of
the
Lord
Iesus
vpon
your
Soules
,
as
the
Iewes
did
when
they
said
,
His
Blood
be
vpon
vs
,
&c.
You
are
as
bad
as
these
cruell
Murtherers
that
killed
the
Lord
of
Life
:
And
what
shall
be
the
punishment
?
He
eats
and
drinkes
his
owne
damnation
:
A
fearefull
,
yet
a
iust
reward
of
such
a
fearefull
sinne
.
The
manner
of
the
Apostles
speech
is
verie
remarkable
,
He
eats
and
drinkes
his
owne
damnation
:
As
who
should
say
,
while
he
is
eating
and
drinking
at
the
Lords
table
,
the
Diuell
is
carrying
away
his
Soule
into
Hell
.
Deut.
22.4
.
If
we
see
our
Brothers
Oxe
or
his
Asse
fall
by
the
way
,
we
must
helpe
them
vp
:
Hath
God
such
care
of
Oxen
and
Asses
,
and
not
much
rather
of
Mens
Soules
?
And
shall
euerie
Brother
lift
vp
his
Brothers
Beast
being
fallen
on
the
Ground
,
and
shall
not
euerie
Minister
much
more
lift
vp
his
Brothers
Soule
being
fallen
downe
into
Hell
?
My
exhortation
therefore
to
you
is
,
that
you
would
ioyne
with
me
,
in
the
care
for
your
owne
Soules
:
To
whom
should
a
Mans
Soule
be
most
deere
,
but
to
himselfe
?
Doe
not
sleepe
any
longer
in
your
ignorance
;
shake
off
your
carelessenesse
and
securitie
;
come
no
more
to
the
Lords
Table
for
fashion
and
custome
,
but
for
conscience
to
glorifie
God
,
and
to
encrease
in
grace
;
keepe
your selues
from
that
fearefull
sinne
of
eating
and
drinking
vnworthily
,
that
ye
incurre
not
the
fearefull
punishment
of
eternall
damnation
.
Heare
and
learne
and
practise
such
good
Doctrines
and
Instructions
as
the
Lord
by
my
Ministry
shall
afford
you
;
and
your
Soules
shall
liue
.
The
third
Reason
is
the
zeale
I
haue
for
Gods
glorie
;
God
is
honoured
by
Men
no
way
more
,
then
in
their
publike
meeting
and
assemblyes
for
exercises
of
Religion
,
nor
in
any
of
those
meetings
more
,
then
at
this
heauenly
Banket
;
and
therefore
if
we
haue
any
zeale
for
Gods
glorie
,
we
must
be
specially
zealous
and
carefull
that
God
may
be
honoured
by
vs
,
in
the
performance
of
this
businesse
:
He
will
be
sanctified
in
all
that
come
neere
him
,
Leuit.
10.3
.
In
this
action
we
approach
nearest
to
God
,
euen
to
become
one
with
Christ
Iesus
,
and
hereby
to
be
incorporated
into
his
Body
,
as
Bone
of
his
Bone
,
and
Flesh
of
this
Flesh
,
and
therefore
we
must
sanctifie
and
glorifie
God
in
this
exercise
aboue
all
other
.
It
grieues
me
to
see
the
Transgressors
in
this
kind
,
how
horribly
the
Lord
is
dishonoured
amongst
Men
,
euen
in
this
most
glorious
and
sanctified
Ordinance
;
some
comming
onely
for
fashion
sake
,
few
for
consciences
,
not
one
amongst
a
great
many
,
with
that
due
preparation
,
that
may
make
their
seruice
herein
acceptable
to
God
,
and
Gods
holy
Sacrament
comfortable
and
profitable
to
their
owne
Soules
:
In
zeale
therefore
for
the
Lord
of
Hoasts
,
that
his
great
Name
and
Maiestie
may
be
rightly
and
truly
glorified
,
in
the
right
and
true
vse
of
this
his
sauing
Ordinance
,
I
desire
to
fit
you
to
a
reuerent
and
faithfull
participation
of
this
holy
Sacrament
,
as
not
knowing
wherein
either
I
,
or
you
,
may
honor
God
more
,
and
doe
him
better
seruice
.
The
fourth
Reason
is
the
preciousnesse
of
the
death
of
the
Lord
Iesus
Christ
,
the
greatest
,
and
weightiest
,
and
most
vnualuable
businesse
,
that
euer
was
performed
since
the
Worlds
Creation
;
He
,
the
Lambe
vndefiled
and
without
spot
,
a
sinlesse
Man
,
the
Holy
One
of
God
,
his
owne
glorious
Sonne
;
the
Liquor
that
is
prest
out
of
such
goodly
Grapes
must
needs
be
a
sweet
and
pleasant
Iuice
;
the
Blood
that
issues
out
of
his
blessed
Body
,
and
from
his
sacred
Wounds
,
must
needs
be
most
pure
and
most
precious
;
euerie
drop
of
this
heauenly
Dew
,
is
worth
a
worlds
ransome
;
therefore
not
to
be
thought
or
spoken
of
,
much
lesse
to
be
purposely
remembred
,
and
solemnely
represented
,
in
the
Sacrament
,
but
with
all
holy
preparation
,
and
affection
,
and
eleuation
of
Spirit
.
For
the
deepe
impression
of
the
death
of
Iesus
Christ
into
our
Hearts
,
let
vs
consider
rightly
these
three
things
,
which
will
be
as
so
many
spurres
vnto
vs
,
to
stirre
vs
vp
,
to
a
more
reuerent
estimation
and
embracing
of
this
Sacrament
.
First
,
the
bitternesse
of
his
death
to
him
:
Secondly
,
the
sweetnesse
of
it
to
vs
:
Thirdly
,
the
acceptablenesse
of
it
to
God
.
First
,
the
bitternesse
of
it
to
himselfe
:
It
was
exceeding
bitter
to
him
,
it
cost
him
many
a
deepe
sigh
and
groane
,
many
teares
and
strong
cryings
,
Hebr.
5.7
.
A
sore
Agony
in
the
Garden
,
with
a
bloody
sweat
in
his
Body
,
Luke
22.44
.
And
a
deadly
heauinesse
in
his
Soule
,
Math.
26.38
.
A
hard
conflict
with
the
terrors
of
Death
,
and
the
wrath
of
God
vpon
him
,
for
our
sinnes
:
for
that
grieuous
trouble
spoken
of
Math.
26.37
.
could
not
arise
from
any
bodily
feares
or
paines
,
but
he
was
then
coping
and
closing
with
the
very
terrors
of
God
,
due
to
vs
,
but
to
be
endured
by
him
:
God
set
him
as
a
Marke
before
him
,
to
shoot
at
him
,
and
to
spend
vpon
him
all
the
Arrowes
of
his
Vengeance
,
which
were
prepared
for
all
beleeuing
sinners
from
the
beginning
to
the
end
of
the
World
.
For
many
Men
haue
suffered
a
bodily
death
without
any
such
daunting
.
Christ
is
of
a
more
valorous
spirit
then
so
,
many
a
sore
blow
did
he
receiue
both
from
God
and
Man
;
Men
smot
him
and
buffeted
him
,
Math.
26.67
.
They
platted
a
Crowne
of
Thornes
and
put
it
on
his
Head
,
and
smot
him
on
the
Head
,
Math.
27.29
,
30.
And
all
this
and
a
great
deale
more
came
vpon
him
,
&
yet
there
was
none
to
pitty
him
,
Ps.
69.20
.
The
Lord
from
Heauen
he
smot
him
,
and
brake
him
,
and
layd
vpon
him
,
Esay
53.6.10
.
as
it
were
stroake
vpon
stroake
,
till
he
had
reuenged
himselfe
to
the
full
vpon
him
.
He
did
not
spare
him
though
he
were
his
owne
Sonne
,
Rom.
8.32
.
For
when
Christ
was
vpon
the
Crosse
,
then
he
was
reputed
the
common
sinner
of
the
World
,
and
so
all
the
Vials
of
the
wrath
of
God
were
to
be
poured
out
and
emptied
vpon
him
.
Was
this
Death
so
bitter
to
him
,
and
shall
we
be
lightly
affected
toward
it
?
Shall
we
come
coldly
and
vnpreparedly
to
the
memoriall
of
it
?
Shall
we
see
this
bitter
Death
of
his
acted
as
it
were
in
a
holy
Tragedy
before
our
Eyes
,
and
shall
not
we
be
much
moued
and
yearne
in
our
Bowels
at
the
sight
,
and
thought
,
and
memoriall
of
it
?
Put
the
case
we
should
be
condemned
to
dye
,
and
another
Man
in
loue
should
take
our
death
vpon
him
for
vs
,
how
compassionately
would
wee
bee
affected
towards
him
,
and
the
death
that
hee
suffers
for
vs
?
Wee
would
goe
into
our
Chambers
,
and
mourne
,
and
waile
,
and
melt
in
our selues
at
the
thought
of
his
suffering
for
vs
,
and
his
loue
to
vs
,
and
our
wretchednesse
that
hath
brought
him
,
to
such
a
death
:
much
more
should
we
be
stirred
vp
,
to
a
thorough
feeling
of
the
sufferings
and
death
of
Christ
Iesus
,
which
we
wretched
sinners
haue
brought
vpon
him
:
For
it
was
more
that
the
Sonne
of
God
should
dye
,
then
if
the
whole
World
should
dye
:
The
bitternesse
of
his
death
was
caused
by
the
bitternesse
of
our
sins
;
and
therefore
the
thought
of
his
death
should
alwayes
stirre
vs
vp
to
true
repentance
,
to
a
hatred
and
detestation
of
our
sins
,
and
to
looke
vpon
the
Lord
Iesus
,
with
a
broken
Heart
,
and
a
mourning
Spirit
,
and
a
wounded
Conscience
,
and
a
sighing
Soule
,
whom
we
haue
so
grieuously
pierced
with
our
sinnes
,
Zach.
12.10
.
They
shall
looke
vpon
him
whom
they
haue
pierced
,
they
shall
mourne
for
him
,
&c.
Secondly
,
the
sweetnesse
of
it
to
vs
,
it
is
maruailous
cordiall
and
comfortable
to
vs
,
Gaule
and
Vineger
to
him
,
but
Milke
and
Hony
to
vs
;
his
abasing
is
our
exalting
;
his
sufferings
are
our
victorie
;
his
torments
our
ease
;
his
wounds
our
cure
;
his
crosse
our
crowne
;
his
shame
our
glorie
;
his
death
our
life
;
he
dying
in
our
stead
;
looke
how
bitter
our
death
was
to
him
,
so
comfortable
is
his
death
to
vs
;
looke
how
much
he
was
disparaged
by
our
death
,
so
much
are
we
aduantaged
by
his
;
it
was
but
one
death
in
it selfe
,
but
it
is
double
in
effect
;
as
our
death
,
that
is
,
being
due
to
vs
,
so
it
was
a
bitter
death
to
Christ
;
but
as
his
death
,
that
is
to
say
,
as
being
endured
in
his
Person
for
vs
,
so
it
is
to
vs
most
comfortable
;
We
were
healed
by
his
stripes
,
Esay
53.5
.
He
bore
our
stripes
,
and
thereby
are
we
healed
;
we
changed
states
with
our
Sauiour
,
and
he
with
vs
;
he
receiued
our
sinnes
,
we
receiue
his
righteousnesse
;
he
our
miserie
,
we
his
happinesse
;
he
our
death
,
we
his
life
;
a
blessed
change
for
vs
,
that
in
stead
of
Sinne
,
Death
and
Hell
thereby
deserued
,
we
should
find
Righteousnesse
,
and
Life
,
and
Heauen
purchased
by
the
death
of
Christ
Iesus
;
when
the
Life
,
and
Blood
of
Christ
Iesus
gusht
out
of
his
Body
,
by
his
wounds
,
then
were
all
the
Fountaines
of
Heauen
as
it
were
,
all
the
Flood-gates
of
Gods
Mercie
set
wide
open
,
and
then
was
all
Grace
,
and
Comfort
,
and
Life
,
and
Saluation
showred
downe
vpon
all
beleeuers
,
Math.
26.28
.
This
is
my
Blood
shed
for
you
for
the
remission
of
sinnes
;
it
was
the
shedding
of
his
Blood
,
it
is
the
remission
of
our
sinnes
;
the
smart
was
his
,
the
sweetnesse
is
ours
;
he
is
wounded
,
we
are
cured
;
he
is
punished
,
we
are
acquitted
;
he
dyes
for
vs
,
and
by
his
death
we
are
made
aliue
.
Thirdly
and
lastly
,
the
acceptablenesse
to
God
,
it
was
infinitely
pleasing
to
God
his
Father
,
there
is
God
,
and
Christ
,
and
Man
;
Christ
enduring
the
bitternesse
of
death
;
Man
redeemed
and
deliuered
by
it
;
God
himselfe
therewithall
infinitely
pleased
:
Man
had
sinned
,
and
thereby
enthralled
himselfe
to
Death
,
and
Hell
,
and
Damnation
,
and
except
he
be
redeemed
,
he
perisheth
without
recouerie
:
God
was
offended
,
and
his
wrath
did
burne
like
fire
,
against
Mankind
for
their
sinnes
,
and
except
he
be
pacified
,
they
are
all
damned
without
mercie
:
Christ
Iesus
came
and
tooke
our
Nature
vpon
him
,
and
dyed
for
our
sinnes
,
and
by
the
bitternesse
hath
redeemed
vs
,
and
pacified
God
:
His
offering
himselfe
for
vs
,
was
a
Sacrifice
of
a
sweet
smelling
sauour
to
God
.
Ephes.
5.2
.
Alwayes
the
beloued
Sonne
of
God
,
but
then
best-beloued
,
if
we
may
esteeme
according
to
our
apprehension
,
when
he
was
performing
the
highest
and
vtmost
act
of
his
filiall
obedience
,
Obedient
to
the
death
,
euen
to
the
death
of
the
Crosse
,
Phil.
2.8
.
When
is
a
Child
best-beloued
of
his
Father
,
but
when
he
is
most
obedient
?
The
Lord
was
alwayes
well-pleased
in
him
,
Math.
3.17
.
but
then
most
of
all
,
if
we
may
iudge
by
the
effects
,
when
he
was
vpon
the
Crosse
,
for
then
and
thereby
was
the
Lord
well-pleased
thorough
him
with
all
the
Faithfull
,
Col.
1.20
.
the
Lord
then
smelling
a
sauour
of
rest
,
whereby
,
as
in
the
dayes
of
Noah
,
Gen.
8.21
.
he
was
pacified
towards
the
World
.
Spices
are
sweetest
when
they
are
broken
and
pounded
,
and
so
was
Christ
,
when
his
Body
was
broken
and
pounded
vpon
the
Crosse
:
And
as
when
Mary
brake
the
Boxe
of
Oyntment
,
the
whole
House
was
filled
with
the
fauour
of
it
,
Iohn
12.3
.
So
when
Christ
,
who
was
full
of
good
Oyntments
,
Cant.
1.2
.
had
his
Body
broken
on
the
Crosse
,
Heauen
and
Earth
were
filled
with
the
sweet
sauour
thereof
,
and
many
reasons
may
be
alleaged
why
it
should
be
so
well
pleasing
to
God
.
First
,
it
was
Gods
pleasure
and
ordinance
,
that
Christ
should
dye
for
vs
,
and
he
ordained
it
,
in
the
heighth
of
his
loue
to
vs
:
God
so
loued
the
world
,
&c.
And
he
cannot
chuse
but
be
infinitely
pleased
,
with
his
owne
worke
,
specially
the
worke
of
his
greatest
loue
.
Secondly
,
he
delights
not
in
the
death
of
a
sinner
,
but
rather
that
they
should
be
conuerted
and
liue
;
therefore
this
being
the
Life
and
Saluation
of
sinfull
beleeuers
,
it
must
needs
be
delightfull
and
pleasing
to
God
.
Thirdly
,
it
was
as
it
were
Gods
owne
Blood
,
Act.
20.28
.
For
howsoeuer
God
is
not
as
Man
,
made
of
Flesh
and
Blood
,
yet
the
Person
of
Christ
,
who
was
our
Mediator
,
being
God
and
Man
,
the
Blood
that
came
from
him
as
he
was
Man
,
by
reason
of
the
personall
Vnion
of
both
Natures
in
that
his
owne
Person
,
may
iustly
be
said
to
be
the
Blood
of
God
;
and
how
can
it
chuse
but
the
Blood
of
God
,
should
be
infinitely
pleasing
to
God
?
Lastly
,
it
must
make
amends
for
all
the
sinnes
of
all
Beleeuers
:
now
all
our
sinnes
,
euen
the
best
of
them
,
are
maruailous
filthy
,
and
loathsome
before
the
Lord
,
our
verie
righteousnesse
is
as
a
filthy
Clout
before
the
pure
Eyes
of
Gods
Iustice
;
and
therefore
,
there
being
so
many
Beleeuers
to
be
saued
,
and
euerie
Beleeuer
hauing
so
many
sinnes
,
and
euerie
sinne
being
so
loathsome
and
odious
before
the
Lord
,
it
must
needs
be
a
verie
sweet
Sacrifice
,
that
must
take
away
all
that
filthinesse
;
and
that
obedience
must
needs
be
infinitely
pleasing
to
God
,
which
makes
perfect
satisfaction
and
recompence
,
for
our
infinite
sinnes
.
Now
if
it
be
so
sweet
and
infinitely
pleasing
to
God
,
shall
we
neglect
it
?
Or
come
like
Stockes
and
Stones
vnto
it
,
without
feeling
and
without
life
,
without
a
liuely
and
a
sensible
apprehension
of
the
infinite
excellencie
,
of
this
sweet
smelling
Sacrifice
?
Let
vs
stirre
vp
our selues
,
to
esteeme
reuerently
of
it
,
as
it
well
deserues
,
and
to
take
delight
in
it
,
as
God
delights
in
it
,
and
accordingly
let
vs
be
fitted
to
the
celebration
and
memoriall
of
it
,
in
this
Sacrament
.
In
my
vnfained
affection
therefore
to
the
Lord
,
and
our
Sauiour
Iesus
Christ
,
and
to
his
precious
Death
and
Blood-shedding
,
so
bitter
to
himselfe
,
so
comfortable
to
vs
,
so
pleasing
to
God
,
that
the
honour
thereof
may
be
rightly
and
worthily
aduanced
in
our
Hearts
,
as
at
all
times
,
so
especially
in
the
liuely
commemoration
of
it
in
the
Sacrament
of
the
Lords
Supper
,
I
haue
vndertaken
this
taske
of
preparation
,
earnestly
desiring
,
that
the
precious
death
of
the
Lord
Iesus
Christ
,
may
be
preciously
and
graciously
entertained
,
answerable
in
some
measure
to
the
excellent
worthinesse
of
that
great
Mysterie
.
Let
vs
therefore
labour
to
make
some
vse
of
these
things
:
Let
vs
consider
,
first
that
it
is
one
of
the
greatest
parts
of
our
Christian
dutie
,
to
be
well
instructed
and
furnished
for
this
Sacrament
:
Secondly
,
what
daunger
it
is
to
our
Soules
if
we
come
vnprepared
,
for
then
we
eat
and
drinke
our
owne
damnation
:
when
we
are
eating
and
drinking
,
the
Diuell
is
blind-folding
of
vs
,
and
carrying
our
Soules
to
Hell
.
Thirdly
,
let
vs
looke
withall
to
Gods
glorie
;
Is
God
most
glorified
by
this
?
Then
let
vs
be
best
prepared
to
it
.
Lastly
,
let
vs
consider
the
preciousnesse
of
the
death
of
Christ
,
the
greatest
worke
that
euer
was
performed
since
the
World
began
,
that
Christ
the
Sonne
of
God
should
shed
his
Blood
for
the
sinne
of
Man
.
It
ought
therefore
to
be
prepared
vnto
with
much
eleuation
,
and
with
much
affection
of
mind
:
And
when
we
haue
it
before
our
Eyes
,
and
come
to
shew
forth
the
Lords
death
,
we
must
bring
with
vs
all
preparation
,
reuerence
,
faith
,
and
eleuation
that
we
can
by
Prayer
,
or
any
good
endeuour
attaine
vnto
;
and
we
must
further
consider
the
bitternesse
of
the
death
of
Christ
,
and
must
come
as
if
then
we
were
to
be
crucified
with
him
,
euerie
one
of
vs
that
looke
for
a
part
in
his
death
for
the
forgiuenesse
of
sinnes
,
the
bitternesse
of
his
death
must
goe
to
our
Hearts
;
we
must
looke
vnto
him
whom
we
haue
pierced
by
our
sinnes
,
with
mourning
Eyes
,
and
drouping
Hearts
;
and
then
we
must
consider
,
how
comfortable
this
his
death
is
to
vs
,
it
is
the
greatest
blessing
that
euer
can
befall
vs
in
this
World
,
Life
,
Remission
of
Sinnes
,
Saluation
,
and
what
not
?
It
is
all
in
all
.
Lastly
,
consider
how
infinitely
pleasing
it
is
to
God
,
and
know
that
if
it
be
so
pleasing
to
him
,
if
we
prophane
it
,
he
will
be
infinitely
displeased
with
vs
.
Let
these
things
therefore
stirre
vs
vp
to
a
reuerent
partaking
of
this
holy
Mystery
.
Thus
you
haue
some
seasoning
before
hand
,
see
how
you
can
profit
by
it
in
the
weeke
;
you
haue
some-what
now
to
put
you
in
mind
,
what
you
are
to
doe
the
next
Sabboth
;
let
euerie
one
thinke
within
himselfe
,
and
make
it
his
whole
weekes
Meditation
,
I
must
goe
to
the
Lords
Supper
the
next
Sabboth
,
therefore
I
must
repent
and
call
to
God
for
mercie
,
and
stedfastly
purpose
to
leade
a
new
life
hereafter
:
If
I
come
vnworthily
,
it
is
as
much
as
my
Soule
is
worth
.
These
things
I
would
haue
you
to
learne
,
and
practise
,
and
the
Lord
giue
you
vnderstanding
in
them
.
The
end
of
the
first
Lecture
.
THE
SECOND
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
THus
much
I
thought
good
to
giue
you
a
tast
of
before
hand
by
way
of
preparation
to
the
Communion
,
the
maine
matter
was
the
setting
forth
of
the
death
of
the
Lord
Iesus
,
and
that
is
the
chiefe
matter
of
the
Sacrament
.
Now
because
the
next
day
is
a
Communion
day
,
we
must
proceed
in
this
digression
:
I
will
not
speake
of
Sacraments
in
generall
,
I
will
respite
that
till
I
come
to
speake
of
them
in
the
Catechisme
,
now
we
will
speake
onely
of
the
Doctrine
of
the
Lords
Supper
.
The
whole
Doctrine
of
the
Lords
Supper
may
be
reduced
to
these
sixe
Heads
:
First
,
the
names
or
titles
that
are
giuen
to
it
.
Secondly
,
the
institution
or
ordination
of
it
.
Thirdly
,
the
nature
of
it
.
Fourthly
,
the
parts
of
it
.
Fifthly
,
the
power
of
it
.
And
lastly
,
the
vse
of
it
.
First
,
concerning
the
names
or
titles
that
are
giuen
to
it
,
I
will
onely
mention
those
that
are
found
in
the
Scripture
,
whereof
some
are
more
common
to
the
whole
action
;
others
more
proper
to
the
seuerall
parts
of
it
.
First
,
I
will
speake
of
those
that
are
more
common
to
the
whole
action
,
and
the
first
name
or
title
that
we
meet
withall
is
,
The
Lords
Table
,
1
Cor.
10.21
.
Ye
cannot
drinke
the
Cup
of
the
Lord
and
the
Cup
of
Diuels
;
ye
cannot
be
partakers
of
the
Lords
Table
,
and
of
the
Table
of
the
Diuels
.
The
Apostle
there
is
inueying
bitterly
against
their
Idolatrous
Sacrifices
,
their
offering
to
Idols
,
which
he
calles
Diuels
,
for
they
are
no
better
:
and
the
Apostle
tels
them
that
if
euer
they
looke
to
haue
any
benefite
,
in
sitting
,
and
eating
,
and
drinking
at
the
Lords
Table
,
they
must
vtterly
forsake
the
Table
of
Diuels
.
It
is
the
Lords
Table
,
this
is
a
borrowed
speech
,
the
Table
being
taken
for
the
Meate
and
Drinke
that
is
receiued
at
the
Table
.
The
word
imports
many
things
worthy
our
consideration
:
First
,
it
agrees
with
the
ordinarie
custome
of
eating
and
drinking
,
which
is
vsually
performed
at
a
Table
.
Secondly
,
it
carries
some
reference
to
the
originall
institution
,
which
was
at
the
Table
,
there
they
did
eat
the
Passeouer
.
Thirdly
,
it
prescribes
a
decencie
and
a
seemely
complement
,
euen
of
the
outward
materiall
things
that
are
of
needfull
vse
,
in
and
about
this
Sacrament
.
Fourthly
,
it
preuents
all
superstitious
conceits
of
any
holinesse
in
the
Table
it selfe
,
aboue
other
Tables
,
but
onely
so
farre
forth
,
as
it
is
separated
to
this
holy
vse
;
else
there
is
no
extraordinarie
holinesse
in
the
Table
it selfe
.
Fifthly
,
it
condemnes
the
practise
of
the
Popish
Church
,
that
make
it
,
and
call
it
an
Altar
rather
then
a
Table
;
and
their
reason
is
ready
;
because
they
might
turne
the
Sacrament
into
a
Sacrifice
;
for
Sacrifices
are
confind
to
Altars
,
and
Altars
to
Sacrifices
.
The
second
name
,
it
is
called
The
Lords
Supper
,
1
Cor.
11.20
.
When
ye
come
together
therefore
into
one
place
,
this
is
not
to
eat
the
Lords
Supper
.
This
title
imports
as
much
as
the
other
,
an
eating
and
drinking
,
but
this
further
includes
two
things
more
:
First
,
a
specification
of
the
time
when
it
was
first
instituted
,
and
administred
,
being
at
night
1
Cor.
11.23
.
The
Lord
Iesus
in
the
night
that
he
was
betrayed
,
tooke
Bread
,
&c.
1
Cor.
11.25
.
He
tooke
the
Cup
when
he
had
supped
,
&c.
for
our
euening
meales
are
our
Suppers
.
And
secondly
,
it
hath
also
a
reference
to
the
present
action
,
which
at
the
first
institution
it
was
accompanied
withall
;
that
is
,
The
Lords
Supper
,
wherein
our
Sauiour
and
his
Disciples
did
eat
the
Paschall
Lambe
,
which
was
a
shaddow
of
this
Sacrament
:
And
each
of
these
is
particularly
ascribed
to
the
Lord
,
that
is
,
to
Christ
Iesus
.
Now
it
is
called
The
Lords
Table
,
and
The
Lords
Supper
,
not
onely
because
our
Sauiour
is
Lord
by
a
kind
of
excellencie
,
but
also
because
he
hath
a
speciall
right
vnto
this
Sacrament
,
and
a
speciall
hand
in
it
;
as
our
Sabboth
is
called
the
Lords
day
in
the
Reuel.
1.10
.
because
our
Sauiour
had
a
speciall
right
to
it
,
&
a
speciall
hand
in
it
either
in
instituting
it
himselfe
,
or
by
his
Apostles
.
There
are
many
other
names
of
which
I
will
speake
hereafter
,
in
the
meane
time
we
will
seize
and
insist
a
while
vpon
these
two
:
And
because
these
two
agree
verie
neere
together
,
and
are
in
effect
as
one
,
I
will
handle
them
both
together
,
and
deliuer
the
matter
by
way
of
obseruation
,
as
I
haue
done
before
.
Doct.
1
In
that
Iesus
Christ
in
both
these
titles
is
called
the
Lord
,
by
a
kind
of
singularitie
or
excellency
,
the
obseruation
is
this
,
Christ
Iesus
is
an
absolute
Lord
,
the
Lord
of
all
Lords
,
the
sole
Ruler
and
Gouernor
of
the
whole
World
,
specially
of
the
Church
;
for
all
these
particulars
are
directly
intended
in
this
name
.
I
will
handle
the
proofes
of
euerie
particular
by
it selfe
:
First
,
that
Christ
Iesus
is
an
absolute
Lord
,
Esay
40.3
.
compared
with
Marke
1.3
.
for
the
New
Testament
is
an
exposition
of
the
Old
,
and
the
Apostles
and
Euangelists
the
Interpreters
of
the
Prophets
,
and
therefore
whereas
Esay
speaking
as
a
Prophet
had
onely
pointed
out
Christ
some-what
darkely
,
by
this
generall
word
,
the
Lord
,
Marke
speaking
as
an
Euangelist
,
expounds
the
Prophet
,
and
shewes
plainly
that
Christ
is
that
Lord
there
spoken
of
,
as
appeares
in
Verse
1.
compared
with
Verse
3.
And
so
you
haue
three
testimonies
in
one
,
the
Prophets
,
the
Euangelists
,
and
Iohn
Baptists
,
for
it
was
his
Cry
,
they
are
but
the
reporters
of
it
.
If
you
add
hereunto
that
in
Mal.
3.1
.
where
the
same
matter
is
handled
,
you
haue
a
fourth
testimonie
greater
then
all
the
rest
,
God
himselfe
calles
him
so
,
And
the
Lord
whom
you
seeke
shall
speedily
come
to
his
Temple
,
&c.
In
Math.
21.3
.
our
Sauiour
sends
two
of
his
Disciples
to
fetch
the
Asse
and
the
Colt
,
and
he
bids
them
that
if
any
Man
say
ought
vnto
them
,
that
they
should
say
,
The
Lord
hath
need
of
them
.
There
our
Sauiour
challengeth
to
himselfe
that
verie
title
,
for
he
is
the
Lord
that
had
vse
of
them
,
and
this
word
imports
that
he
is
an
absolute
Lord
,
and
had
an
absolute
right
in
them
,
better
right
then
the
Lords
and
Owners
had
.
Luke
2.11
.
The
Angell
calles
him
so
,
Vnto
you
is
borne
this
day
a
Sauiour
which
is
Christ
the
Lord
.
And
so
Act.
2.25
.
compared
with
Psal.
16.10
.
Dauid
calles
him
Lord
,
and
the
Apostle
expounds
it
of
Christ
.
And
so
the
Apostle
Peter
calles
him
Lord
in
Act.
2.36
.
and
so
the
whole
companie
of
the
Disciples
call
him
Lord
in
Luke
24.34
.
which
said
,
The
Lord
is
risen
,
&c.
Here
you
haue
a
great
many
of
testimonies
together
,
God
,
and
Christ
,
and
the
Angels
;
Dauid
,
and
the
Prophets
,
&
Iohn
Baptist
,
and
the
Apostles
,
and
the
Euangelists
,
all
ioyne
together
acknowledging
him
to
be
the
Lord
,
that
is
,
an
absolute
Lord
,
&
it
is
an
vsuall
speech
in
the
Apostles
writings
,
to
call
him
The
Lord
Iesus
,
or
the
Lord
Iesus
Christ
;
and
this
title
is
so
proper
to
him
,
that
when
the
other
Persons
are
spoken
of
together
with
him
,
they
oft-times
are
called
by
some
other
titles
,
he
by
this
,
1
Cor.
8.6
.
For
there
is
but
one
God
which
is
the
Father
,
and
one
Lord
Iesus
Christ
,
&c.
The
Apostle
calles
the
Father
God
,
and
Iesus
Christ
Lord
;
not
but
that
Christ
is
God
also
,
and
the
Father
is
Lord
;
but
so
it
pleaseth
the
Holy
Ghost
to
speake
of
them
for
causes
best
knowne
to
himselfe
;
and
so
in
the
1
Cor.
12.4
,
5
,
6.
The
same
Spirit
,
the
same
Lord
,
God
is
the
same
,
&c.
and
in
Ephes.
4.4
,
5
,
6.
One
Spirit
,
one
Lord
,
one
God
and
Father
of
all
,
&c.
Now
that
none
may
thinke
this
to
be
a
bare
title
onely
,
it
is
sometimes
giuen
him
with
addition
of
diuers
Royalties
,
such
as
are
peculiar
onely
to
the
Lord
of
Heauen
and
Earth
,
as
The
Lord
of
Life
,
Act.
3.15
.
The
Lord
of
Power
.
2
Thes.
3.16
.
The
Lord
of
Glory
,
1
Cor.
2.8
.
Secondly
,
He
is
such
an
absolute
Lord
,
as
that
he
is
Lord
of
Lords
,
Reuel.
19.16
.
and
he
hath
vpon
his
Garments
and
vpon
his
Thigh
a
name
written
,
The
King
of
Kings
,
and
Lord
of
Lords
,
not
onely
as
he
being
greater
then
they
,
but
also
,
as
they
being
at
his
command
,
and
whatsoeuer
power
and
authoritie
they
haue
,
they
haue
it
from
him
.
Thirdly
,
He
is
such
a
Lord
,
as
that
he
is
the
sole
Ruler
and
Gouernor
of
the
World
,
1
Cor.
15.27
.
For
he
hath
put
downe
all
things
vnder
his
Feet
.
Math.
28.18
.
And
Iesus
came
and
spake
vnto
them
saying
,
All
power
is
giuen
me
in
Heauen
and
Earth
.
Lastly
,
He
is
such
a
Lord
,
as
that
he
is
specially
the
Lord
and
sole
Gouernor
of
his
Church
,
and
of
the
Faithfull
,
for
that
is
specially
intended
in
the
New
Testament
,
for
as
they
are
the
speciall
Iewels
of
the
World
,
so
Christ
Iesus
,
who
is
Lord
of
all
the
World
,
is
by
speciall
relation
the
Lord
ouer
them
.
Ephes.
3.14
,
15.
the
Apostle
in
the
fourteenth
Verse
hauing
spoken
of
the
Lord
Iesus
Christ
,
in
the
fifteenth
Verse
he
saith
,
Of
whom
is
named
the
whole
Family
in
Heauen
and
Earth
;
all
the
Faithfull
receiue
their
denomination
from
him
,
and
therefore
they
challenge
him
by
particular
claime
as
their
Lord
,
1
Cor.
16.23
.
The
grace
of
our
Lord
Iesus
Christ
be
with
you
;
and
euerie
one
of
them
too
as
his
Lord
:
So
did
Dauid
,
Psal.
110.1
.
The
Lord
said
vnto
my
Lord
,
&c.
And
so
did
Mary
Magdalene
,
Iohn
20.13
.
They
haue
taken
away
my
Lord
.
And
in
Verse
28
,
so
did
Thomas
,
My
Lord
and
my
God
.
Nothing
more
frequent
then
this
:
So
you
see
the
point
is
plainly
proued
by
Scripture
,
the
Reasons
are
many
.
Reas.
1
First
,
He
is
so
in
respect
of
his
Being
and
Nature
,
as
he
is
the
Sonne
of
God
,
in
the
forme
of
God
,
equall
with
God
,
Phil.
2.6
.
He
was
God
himselfe
as
the
Scripture
shewes
,
and
therefore
he
is
truly
and
rightly
the
Lord
of
Lords
:
if
he
had
beene
but
the
Sonne
of
God
,
the
reason
would
hold
,
for
if
the
Sonnes
of
Earthly
Princes
,
are
Earthly
Lords
,
then
the
Sonne
of
God
who
is
Lord
of
Heauen
and
Earth
,
must
needs
be
the
Heauenly
Lord
,
the
Lord
of
all
Lords
:
But
in
that
it
is
said
,
that
he
was
in
the
forme
of
God
,
equall
with
God
,
it
takes
away
all
colour
of
exception
,
and
puts
the
matter
out
of
all
doubt
,
that
he
is
an
absolute
Lord
.
Reas.
2
The
second
Reason
,
is
in
respect
of
his
Might
,
whereby
God
hath
manifested
his
Power
,
Dominion
,
and
Maiestie
visibly
and
sensibly
to
vs
in
the
Person
of
Christ
more
then
in
any
of
the
other
Persons
;
for
howsoeuer
God
the
Father
is
Lord
,
and
the
Holy
Ghost
is
Lord
,
yet
in
God
the
Sonne
the
Lord
hath
visibly
and
sensibly
manifested
his
power
to
vs
,
more
then
in
any
of
the
other
Persons
,
and
so
he
hath
beene
most
plainly
declared
to
bee
the
Lord
,
1
Cor.
15.47
.
Reas.
3
Thirdly
,
His
workes
proue
him
to
be
a
Lord
,
whatsoeuer
belongs
to
a
Lord
,
that
he
hath
done
,
and
he
hath
done
that
which
none
could
doe
but
the
Lord
of
Lords
:
Who
could
haue
done
such
Miracles
,
as
he
did
,
but
the
Lord
onely
?
And
what
belongs
to
a
Lord
to
doe
,
but
to
ouercome
his
Enemies
,
and
tryumph
ouer
them
,
to
rule
and
raigne
ouer
all
as
he
will
himselfe
?
This
the
Lord
Iesus
Christ
hath
done
,
he
hath
ouercome
Death
,
and
destroyed
him
that
had
the
power
of
Death
,
that
is
,
the
Diuell
,
and
tryumphed
ouer
Sinne
,
and
Hell
,
and
all
the
powers
of
Darkenesse
vpon
the
Crosse
,
and
made
his
Enemies
his
Footstoole
:
therefore
he
is
an
absolute
Lord
.
His
Resurrection
,
Ascention
,
sitting
at
the
right
hand
of
God
his
Father
,
his
quickning
whom
he
will
,
executing
Iudgement
by
his
power
,
his
sending
downe
of
the
Holy
Ghost
,
and
returning
to
Iudgement
at
the
last
day
to
giue
sentence
on
all
Flesh
:
All
these
are
so
many
Cognisances
and
badges
,
that
Christ
Iesus
is
the
Lord
of
all
.
Reas.
4
Fourthly
,
He
is
the
Lord
,
by
the
appointment
and
assignement
of
his
Father
,
Act.
2.36
.
God
hath
made
him
both
Lord
and
Christ
,
&c.
which
is
not
to
be
vnderstood
of
his
Nature
,
but
of
his
Lordly
Office
,
the
Office
of
his
Mediatorship
:
and
hence
he
hath
a
large
Patent
,
and
an
absolute
authoritie
giuen
him
,
Math.
28.18
.
All
power
is
giuen
me
both
in
Heauen
and
Earth
:
and
in
Iohn
5.22.27
.
The
Father
iudgeth
no
Man
,
but
hath
committed
all
Iudgement
to
the
Sonne
,
and
hath
giuen
him
power
to
execute
Iudgement
in
that
he
is
the
Sonne
of
Man
.
And
that
which
agrees
most
to
this
in
hand
,
is
in
Phil.
2.9
,
10
,
11.
Wherefore
God
hath
highly
exalted
him
,
and
giuen
him
a
name
,
aboue
euerie
name
:
that
at
the
Name
of
Iesus
euerie
Knee
should
bow
,
both
of
things
in
Heauen
,
and
things
in
Earth
,
and
things
vnder
the
Earth
:
and
that
euerie
tongue
should
confesse
that
Iesus
Christ
is
the
Lord
,
vnto
the
glorie
of
God
the
Father
.
He
obtained
this
Lordship
by
his
Mediatorship
,
and
it
is
such
a
Lordship
,
as
all
in
Heauen
,
and
Earth
,
and
vnder
the
Earth
doe
acknowledge
.
Reas.
1
Now
the
particular
Reasons
why
he
is
Lord
specially
of
his
Church
,
are
these
two
:
First
,
because
he
redeemed
them
,
He
bought
the
Church
with
his
owne
Blood
,
Act.
20.28
.
The
reason
of
the
name
Lord
is
this
:
when
any
were
taken
Prisoners
and
Captiues
,
he
that
redeemed
and
ransomed
them
was
called
their
Lord
,
and
they
were
his
Seruants
.
We
were
Captiues
vnto
Sinne
,
and
Hell
,
and
Damnation
,
and
Christ
he
redeemed
and
ransomed
vs
,
and
therefore
he
is
our
Lord
,
and
we
are
his
Seruants
.
Reas.
2
Secondly
,
because
the
Church
is
giuen
by
God
the
Father
to
Christ
,
by
a
peculiar
donation
,
Iohn
6.37
.
All
that
the
Father
giueth
me
shall
come
to
me
.
And
Hebr.
2.13
.
Behold
here
am
I
,
and
the
Children
which
God
hath
giuen
me
.
And
hence
ariseth
many
relations
betwixt
Christ
and
his
Church
:
He
is
their
God
,
and
they
are
his
People
;
He
is
their
Head
,
and
they
are
his
Members
;
He
is
their
Husband
,
and
they
are
his
Spouse
;
He
their
King
,
and
they
his
Subiects
;
and
he
their
Sauiour
,
and
they
his
Redeemed
.
The
Vses
are
these
:
Vse
1
First
,
this
teacheth
vs
,
and
doth
sufficiently
proue
vnto
vs
,
that
Christ
is
not
meerely
a
Man
,
but
true
and
verie
God
;
and
that
not
a
pettie
God
,
as
some
Arians
imagine
,
as
who
should
say
,
He
is
God
indeed
,
but
yet
subordinate
and
inferiour
to
his
Father
.
But
he
is
an
absolute
Lord
,
euen
as
God
the
Father
is
Lord
,
and
whosoeuer
doth
not
so
acknowledge
him
,
shall
haue
no
part
in
him
.
The
Iewes
and
the
Turkes
that
doe
in
their
kind
verie
religiously
acknowledge
and
inuocate
God
the
Father
,
doe
but
deceiue
themselues
and
dishonour
God
:
They
shall
neuer
find
grace
and
mercie
with
God
the
Father
,
because
they
acknowledge
not
the
Lord
Iesus
Christ
.
The
greater
is
Gods
goodnesse
to
vs
,
that
hath
not
onely
so
reuealed
him
to
vs
,
but
also
perswaded
vs
to
receiue
him
.
It
is
not
a
matter
of
course
,
but
the
speciall
working
of
the
Holy
Ghost
,
but
of
Faith
whereby
we
are
thus
perswaded
,
1
Cor.
12.3
.
No
Man
can
say
that
Iesus
is
the
Lord
but
by
the
Holy
Ghost
.
In
word
a
Man
may
say
as
much
,
but
he
cannot
in
deed
and
in
truth
;
he
cannot
come
to
be
perswaded
of
it
;
and
to
rest
in
that
perswasion
,
is
onely
from
the
Holy
Ghost
.
Vse
2
Secondly
,
Is
Christ
Iesus
the
Lord
specially
of
his
Church
?
Then
he
is
to
be
reuerenced
and
worshipped
,
as
the
Lord
of
his
Church
,
Mal.
1.6
.
If
I
be
a
Lord
,
where
is
my
feare
?
Seeing
Christ
Iesus
is
the
Lord
,
we
must
feare
him
and
worship
him
.
Psal.
45.11
.
He
is
thy
Lord
,
and
reuerence
thou
him
;
it
is
spoken
of
Pharaohs
Daughter
,
that
Solomon
was
her
Lord
,
and
therefore
she
must
worship
him
.
If
this
be
true
in
the
shaddow
,
it
is
much
more
so
in
the
substance
:
For
behold
a
greater
then
Solomon
is
here
,
a
greater
Lord
,
and
therefore
more
necessarily
and
more
reuerently
to
be
worshipped
:
Euerie
one
of
vs
should
enlarge
our
Hearts
to
the
furthest
extent
of
reuerence
and
worship
that
possibly
we
can
attaine
vnto
;
whensoeuer
we
doe
but
heare
the
name
of
the
Lord
Iesus
,
it
should
strike
a
reuerence
into
our
Hearts
.
Doe
not
the
Diuels
tremble
at
the
sight
of
the
Lord
Iesus
?
Did
not
they
worship
him
in
the
dayes
of
his
Flesh
?
Marke
5.6
,
7.
How
much
more
then
when
they
behold
his
glorie
?
And
shall
not
we
be
stirred
vp
to
worship
the
Lord
Iesus
as
the
Lord
,
when
we
see
the
verie
Diuels
worship
him
?
All
the
Angels
worship
him
,
Hebr.
1.6
.
Now
we
are
more
bound
vnto
him
,
in
respect
of
this
verie
title
,
the
Lord
,
then
they
are
:
He
is
their
Lord
as
being
their
Creator
,
Head
,
Gouernour
,
Preseruer
;
but
to
vs
he
is
more
then
all
this
;
He
is
the
Lord
our
Redeemer
,
which
is
the
most
proper
and
most
beneficiall
bond
,
and
this
he
neuer
was
to
them
;
therefore
we
are
to
worship
him
by
dutie
much
more
.
All
Creatures
worship
him
.
Phil.
2.10.11
.
At
the
Name
of
Iesus
euerie
Knee
shall
bow
,
both
of
things
in
Heauen
,
and
things
in
Earth
,
and
things
vnder
the
Earth
:
and
euerie
tongue
shall
confesse
that
Iesus
is
the
Lord
,
&c.
Then
let
vs
not
stand
like
a
dead
Center
in
the
midst
,
like
Stockes
and
stones
,
without
the
sence
of
the
Lordly
power
and
authoritie
of
Christ
Iesus
,
we
are
to
be
quickned
thereby
to
worship
him
,
when
all
the
Creatures
round
about
vs
in
Heauen
and
Earth
doe
bow
and
humble
themselues
,
with
all
feare
,
and
reuerence
,
and
seruice
to
his
Maiestie
.
There
is
nothing
in
our
Sauiour
but
if
it
be
beheld
with
a
spirituall
Eye
,
it
carries
a
Lord-like
Maiestie
in
it
,
deseruing
and
requiring
the
highest
A
worship
:
Not
onely
his
Transfiguration
,
Miracles
,
Resurrection
,
Ascention
,
and
such
other
workes
plainly
declaring
him
to
be
the
Lord
,
but
euen
in
his
basest
and
meanest
estate
he
was
discerned
and
acknowledged
to
be
the
Lord
.
When
he
was
in
the
Wombe
,
Luke
1.43
,
44.
Elizabeth
acknowledged
him
to
be
so
,
Whence
commeth
this
to
me
,
that
the
Mother
of
my
Lord
should
come
to
me
,
&c.
And
in
the
Cratch
he
was
so
acknowledged
by
the
Angels
,
and
heauenly
Souldiers
,
Luke
2.11.13
.
And
after
that
he
was
worshipped
by
the
Wisemen
as
the
Lord
,
Math.
2.11
.
And
vpon
the
Crosse
,
euen
then
when
he
was
in
the
greatest
abasement
,
when
it
was
the
houre
and
power
of
Darkenesse
,
he
spoyled
Principalities
,
and
Powers
,
and
shewed
himselfe
to
be
the
Lord
;
and
the
Theefe
hanging
with
him
,
by
the
Eye
of
Faith
discerned
him
to
be
the
Lord
,
and
so
worshipped
him
,
Luke
23.42
.
Lord
remember
me
when
thou
commest
into
thy
Kingdome
.
Euen
then
when
he
was
in
the
Enemies
hands
,
when
they
were
taking
away
his
life
from
him
,
yet
then
was
he
the
Lord
,
and
so
shewed
himselfe
,
and
was
so
acknowledged
,
and
worshipped
,
&
called
vpon
.
Now
as
he
is
to
be
worshipped
in
all
other
cases
,
so
especially
in
the
vse
of
the
Sacrament
of
the
Lords
Supper
,
when
we
come
to
be
partakers
of
the
Bread
and
Wine
,
and
by
them
of
the
Body
and
Blood
of
Christ
,
we
must
be
raysed
vp
to
the
consideration
of
his
Lordly
power
and
authoritie
,
that
thereby
we
may
be
stirred
vp
to
worship
him
,
and
honour
him
,
and
to
bow
downe
the
Knees
of
our
Hearts
to
him
with
all
humblenesse
and
submission
;
I
say
not
that
we
should
worship
the
Sacrament
as
the
Papists
,
nor
Christen
the
Sacrament
as
some
of
the
Lutherans
,
but
in
the
vse
of
the
Sacrament
,
as
being
the
speciall
memoriall
of
him
and
of
his
Death
:
and
as
we
worship
him
in
hearing
of
the
Word
,
and
his
sauing
Ordinances
,
we
must
haue
our
Hearts
to
be
lifted
vp
in
the
reuerent
imbracing
of
these
pledges
of
his
loue
,
and
in
thankes-giuing
for
the
benefits
of
his
Death
,
and
to
be
cast
downe
in
detestation
of
our
sinnes
that
hath
brought
this
death
vpon
him
.
Vse
3
The
third
Vse
,
Is
he
the
Lord
?
Then
we
must
beleeue
in
him
,
Iohn
14.1
.
If
ye
beleeue
in
God
,
beleeue
in
me
also
,
as
who
should
say
,
ye
beleeue
in
God
,
I
being
God
beleeue
also
in
me
;
so
Christ
being
Lord
as
the
Father
is
,
is
therefore
to
be
beleeued
in
,
the
vse
is
as
naturall
and
the
reason
as
effectuall
:
here
is
the
proper
obiect
for
the
Eye
of
our
Faith
to
be
fastned
vpon
,
his
Lordly
power
and
authoritie
,
Christ-Man
is
to
be
beleeued
in
,
in
some
sort
,
but
Christ
the
Lord
,
that
is
the
true
,
and
right
,
and
proper
obiect
:
here
is
full
hold
,
and
as
it
were
a
full
handfull
for
the
hand
of
our
Faith
to
seize
vpon
.
We
lay
hold
on
him
as
Lord
,
therefore
all-sufficient
to
supply
all
out
wants
,
to
minister
all
comforts
vnto
vs
,
to
fill
vs
with
all
aboundance
,
and
euerie
way
to
giue
vs
plentifull
satisfaction
.
If
we
rest
on
him
as
Man
onely
,
many
feares
,
and
doubts
,
and
suspitions
might
arise
,
but
Christ
the
Lord
puts
all
out
of
doubt
,
and
giues
vs
full
content
and
securitie
,
here
is
sure
footing
for
the
grace
of
Faith
to
rest
vpon
,
Christ
the
Lord
is
the
Rocke
that
we
must
build
vpon
,
and
the
Gates
of
Hell
shall
neuer
preuaile
against
vs
;
therefore
let
vs
rest
in
Christ
the
Lord
,
and
rely
vpon
him
,
and
cast
our selues
with
all
bouldnesse
and
confidence
vpon
his
Almightie
protection
.
Vse
4
The
fourth
Vse
,
Here
is
matter
of
comfort
and
reioycing
,
seeing
Christ
is
the
Lord
,
specially
of
the
Faithfull
,
it
should
teach
vs
neuer
to
be
discouraged
whatsoeuer
befall
vs
,
we
are
his
Seruants
,
and
he
is
our
Lord
;
therefore
he
will
prouide
for
vs
,
and
defend
vs
,
and
take
part
with
vs
,
and
saue
vs
,
whatsoeuer
case
we
are
in
;
the
verie
Name
of
the
Lord
,
breakes
in
vpon
our
Hearts
I
know
not
how
,
with
such
a
louely
Maiestie
,
that
it
ministers
comfort
and
life
vnto
vs
in
all
our
estates
,
in
our
well-fare
,
when
we
looke
about
and
see
Gods
blessings
vpon
vs
,
and
consider
that
the
Lord
hath
done
this
for
vs
,
it
comforts
vs
,
that
surely
it
shall
stand
good
,
because
the
Lord
hath
done
it
;
in
our
wants
if
we
can
consider
,
that
the
Lord
is
our
Sheepeheard
that
is
the
supply
of
all
our
wants
;
in
our
afflictions
when
we
goe
thorough
the
Fire
,
if
the
Lord
be
with
vs
,
it
shall
not
burne
vs
;
if
thorough
the
Water
,
it
shall
not
drowne
vs
;
against
our
Enemies
it
is
a
sufficient
Shield
,
If
the
Lord
be
our
Light
and
Saluation
,
whom
should
we
feare
?
Psal.
27.1
.
So
in
our
Prayers
,
Luke
23.42
.
Lord
remember
me
when
thou
commest
into
thy
Kingdome
;
it
is
such
a
patheticall
voyce
,
that
it
worketh
affection
,
a
kind
of
liuely
and
comfortable
affection
in
the
Hearts
of
those
that
haue
grace
to
conceiue
rightly
of
it
.
Vse
5
The
last
Vse
,
is
for
terror
to
the
wicked
,
it
breakes
in
vpon
them
with
a
dreadfull
and
terrible
Maiestie
,
there
is
nothing
can
afright
wicked
Men
,
or
the
Diuell
himselfe
more
,
then
the
Name
of
the
Lord
;
it
is
a
matter
of
great
terror
to
them
,
and
workes
effectually
against
them
:
it
was
snibbing
enough
to
Satan
,
Zach.
3.2
.
when
it
was
said
vnto
him
,
The
Lord
reproue
thee
Satan
:
And
in
Iude
verse
9.
when
Michael
the
Archangell
stroue
with
the
Diuell
about
the
Body
of
Moses
,
he
durst
not
blame
him
with
cursed
speaking
,
but
said
,
The
Lord
rebuke
thee
:
he
had
his
arrant
,
he
need
haue
no
more
said
to
him
;
and
if
it
be
but
pronounced
by
Men
with
a
faithfull
Heart
,
and
assured
confidence
in
God
,
it
is
able
to
strike
terror
and
astonnishment
into
the
Hearts
of
vngodly
Men
:
Behold
,
the
Lord
comes
to
Iudgement
,
&c.
And
in
the
1
Thess.
4.16
.
The
Lord
shall
descend
from
Heauen
with
a
shout
,
&c.
The
day
of
Iudgement
is
a
matter
of
terror
to
the
wicked
,
and
because
it
should
affright
them
the
more
,
it
is
denounced
against
them
in
the
Name
of
the
Lord
:
And
alas
,
though
wicked
Men
be
neuer
so
great
,
what
are
they
when
the
Lord
of
Heauen
and
Earth
shall
set
himselfe
against
them
in
his
fierce
wrath
and
displeasure
?
The
thought
hereof
is
suffcient
to
terrifie
and
amaze
the
most
obstinate
sinner
in
the
World
.
Secondly
,
in
that
the
Sacrament
is
called
by
the
name
of
the
Lords
Table
,
and
the
Lords
Supper
,
hence
obserue
,
that
the
Lords
Supper
is
as
it
were
a
Banket
or
Feast
of
our
Soules
,
wherein
the
Faithfull
are
nourished
to
a
Spirituall
and
Heauenly
life
.
We
must
vnderstand
that
matters
of
Saluation
are
Spirituall
,
which
come
not
within
the
compasse
of
our
sence
,
but
are
spiritually
to
be
searched
and
reached
vnto
by
the
Eye
of
Faith
:
And
hence
it
is
,
that
God
,
willing
to
acquaint
vs
with
them
,
doth
set
them
forth
vnto
vs
vnder
the
veiles
of
temporall
things
,
and
because
matters
of
Saluation
are
sweet
and
comfortable
,
and
refresh
the
Heart
,
therefore
the
Holy
Ghost
makes
choyce
of
such
outward
things
to
veile
and
to
shaddow
them
by
,
as
are
most
vsuall
and
fittest
for
our
comfort
and
refreshing
,
as
namely
,
Bankets
and
Feasts
:
and
so
Math.
22.2
.
and
forward
,
and
Reuel.
19.9
.
and
2.7
.
&c.
And
according
to
this
ground
it
is
,
that
this
Sacrament
is
set
forth
vnto
vs
in
the
name
of
a
Feast
,
that
is
to
say
,
a
Spirituall
Feast
or
Banket
for
our
Soules
.
Prou.
9.1
,
2
,
&c.
it
is
said
of
Wisedome
,
that
she
hath
killed
her
Victuals
,
drawne
her
Wine
,
and
prepared
her
Table
:
and
what
is
the
benefite
to
be
receiued
at
this
Feast
?
Knowledge
and
vnderstanding
,
as
appeares
in
the
4
and
5
Verses
:
by
Wisedome
there
,
is
meant
the
Sonne
of
God
;
the
preparing
of
the
Victuals
and
Table
is
the
tendring
vs
of
the
meanes
of
Saluation
,
which
is
performed
in
a
particular
manner
in
this
Sacrament
,
1
Cor.
10.26
.
The
Cup
of
Blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
And
the
Bread
which
we
breake
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
Now
these
things
cannot
be
communicated
to
vs
in
bodily
manner
,
he
being
in
Heauen
and
we
in
Earth
,
therefore
it
must
be
vnderstood
in
a
spirituall
manner
,
as
the
Body
and
Blood
of
Christ
which
is
communicated
to
vs
in
this
Sacrament
,
being
a
spirituall
Banket
for
our
Soules
,
to
nourish
them
vp
to
a
spirituall
and
heauenly
life
,
Math.
26.28
.
This
is
my
Blood
of
the
New
Testament
which
is
shed
for
many
for
remission
of
sins
.
So
that
the
end
for
which
we
are
inuited
to
drinke
,
it
is
the
remission
of
sinnes
;
drinke
Wine
,
it
is
for
the
comfort
of
our
Bodyes
;
drinke
the
Blood
of
the
Lord
Iesus
at
the
Lords
Table
,
it
is
infinitely
more
comfortable
to
the
Soule
of
a
poore
Christian
that
lyes
groaning
vnder
the
burthen
of
his
sinnes
,
he
is
thereby
refreshed
and
reuiued
,
and
cheared
vp
to
a
spirituall
life
,
Iohn
6.54
.
Whosoeuer
eats
my
Flesh
and
drinkes
my
Blood
,
hath
eternall
life
,
and
I
will
rayse
him
vp
at
the
last
day
.
The
benefit
that
comes
to
vs
by
the
Flesh
&
Blood
of
Christ
,
which
we
eat
and
drinke
after
a
speciall
manner
in
this
Sacrament
,
is
not
a
temporall
life
,
but
life
eternall
,
Iohn
6.63
.
The
Flesh
profits
nothing
,
the
words
that
I
speake
to
you
are
Spirit
and
life
.
That
which
our
Faith
takes
hold
vpon
in
Christ
Iesus
by
eating
and
drinking
him
after
a
spirituall
manner
,
whether
in
the
Sacrament
or
without
it
,
is
not
to
make
our
Bodyes
fat
,
but
to
cherish
vp
our
Soules
,
that
his
Spirit
may
quicken
our
Spirit
,
and
his
life
may
make
vs
aliue
to
God
.
Reas.
1
The
Reasons
:
First
,
Christ
came
specially
for
the
good
of
our
Soules
,
Math.
11.29
.
You
shall
find
rest
to
your
Soules
:
It
is
true
indeed
,
our
Sauiour
hath
a
care
of
our
Bodyes
too
,
but
his
speciall
care
is
for
our
Soules
,
he
is
our
Soules
Physitian
,
but
the
worke
he
came
to
performe
was
this
,
not
so
much
to
take
away
the
sicknesse
of
our
Bodyes
,
but
the
sinnes
of
our
Soules
.
It
is
not
to
be
denied
but
that
our
Bodyes
also
are
nourished
in
this
Sacrament
,
and
that
both
directly
and
corporally
by
the
outward
Elements
of
Bread
and
Wine
,
for
so
it
must
be
,
that
the
proportion
may
hold
and
be
the
more
significant
and
sensible
,
and
also
by
way
of
consequence
,
and
spiritually
,
as
the
Body
also
partaking
with
the
Soule
,
in
the
forgiuenesse
of
sinnes
,
and
the
grace
of
Saluation
:
but
that
which
is
chiefly
and
principally
nourished
in
this
Sacrament
,
is
the
Soule
,
which
receiueth
and
embraceth
Christ
by
Faith
.
Reas.
2
The
second
Reason
:
The
Communion
which
we
haue
with
Christ
,
is
a
spirituall
Communion
,
1
Cor.
6.17
.
He
that
is
ioyned
to
the
Lord
is
one
Spirit
,
Therefore
this
Sacrament
which
is
a
speciall
meanes
of
our
Communion
with
Christ
to
knit
vs
vnto
him
,
must
accordingly
be
a
spirituall
Banket
.
Reas.
3
Thirdly
,
It
is
the
nature
of
this
Sacrament
to
be
the
Seale
of
the
New
Testament
,
Luke
22.20
.
The
Couenant
or
Testament
is
a
spirituall
Couenant
,
the
Couenant
of
Iustification
and
Sanctification
,
Hebr.
10.16
,
17.
Therefore
the
Seale
must
be
spirituall
as
the
Couenant
is
.
Reas.
4
Fourthly
,
The
Word
and
Sacraments
are
in
generall
of
the
same
nature
:
The
Word
is
a
Banket
of
our
Soules
,
and
therefore
the
Sacrament
being
an
appendant
vpon
the
Word
,
must
also
belong
vnto
our
Soules
,
and
be
a
spirituall
Banket
too
.
The
Word
begins
and
nourisheth
our
eternall
life
,
the
Sacraments
nourisheth
it
,
but
not
begins
it
;
the
Word
brings
vs
vnto
Christ
,
the
Sacraments
make
vs
to
grow
faster
to
him
;
the
Word
workes
vpon
the
Eare
,
and
being
seconded
by
the
Spirit
,
so
quickens
and
feeds
the
Heart
;
the
Sacrament
is
seene
,
felt
,
tasted
,
wee
eat
it
,
and
drinke
it
,
and
receiue
it
into
our
Bodyes
,
and
so
being
seconded
by
the
Spirit
,
nourisheth
our
Soules
;
the
Word
conueyes
Christ
into
vs
more
largely
,
this
Sacrament
more
neerely
:
each
of
them
verie
powerfully
and
effectually
.
Reas.
5
Fifthly
,
The
verie
time
wherein
it
was
instituted
proues
as
much
;
for
it
was
instituted
after
Supper
when
their
Bodyes
were
fed
already
,
and
therefore
it
is
proper
and
peculiar
to
their
Soules
.
Reas.
6
Lastly
,
The
proportion
betwixt
the
Signes
and
Things
signified
proues
as
much
;
for
seeing
the
Signes
,
that
is
to
say
,
the
Bread
and
Wine
,
are
apt
to
nourish
the
Body
;
therefore
the
thing
signified
,
that
is
to
say
,
the
Body
and
Blood
of
Christ
,
must
needs
be
intended
to
the
nourishment
of
the
Soule
;
therefore
it
is
plaine
that
this
Sacrament
is
a
spirituall
Banket
,
wherein
the
Faithfull
are
nourished
to
a
spirituall
and
heauenly
life
.
Vse
1
The
Vses
:
First
,
It
should
teach
vs
that
seeing
it
is
a
Feast
for
our
Soules
,
therefore
we
should
vse
it
as
a
spirituall
Feast
:
And
how
is
that
?
We
must
bring
spirituall
Mouthes
,
and
spirituall
Stomackes
,
and
spirituall
preparation
,
and
spirituall
affections
;
We
must
be
wholly
spirituall
,
our
Mouthes
are
our
Minds
or
our
Soules
;
our
Stomacke
or
Appetite
must
be
hungry
,
and
thirst
after
Grace
,
and
Righteousnesse
,
and
forgiuenesse
of
Sinnes
,
and
newnesse
of
Life
;
our
Preparation
must
be
humblenesse
of
Mind
,
and
brokennesse
of
Heart
in
the
sight
of
our
owne
wretched
estate
;
and
Faith
and
confidence
in
the
promise
of
sauing
Grace
for
our
deliuerance
.
It
makes
no
matter
when
we
come
to
this
Feast
,
whether
we
haue
our
best
Cloathes
on
or
no
,
he
is
best
well-come
that
comes
with
the
best
Heart
,
and
the
best
Soule
;
for
whosoeuer
comes
not
thus
prepared
,
wants
his
Wedding-garment
,
and
shall
speed
as
he
did
,
He
shall
be
cast
into
vtter
darkenesse
.
Lastly
,
our
affections
must
be
spirituall
;
our
Mirth
,
and
Cheerefulnesse
,
and
Ioy
,
must
not
be
any
carnall
Ioy
,
or
corporall
Reioycing
,
as
at
our
bodily
Feasts
,
but
we
must
reioyce
in
the
Lord
,
reioyce
in
the
Spirit
,
reioyce
in
God
,
and
Christ
,
and
his
Saluation
.
Vse
2
Secondly
,
If
it
be
a
spirituall
Feast
,
then
we
must
learne
to
discerne
the
Body
and
Blood
of
Christ
,
the
spirituall
Food
for
our
Soules
;
we
must
lift
vp
the
Eye
of
Faith
,
and
apprehend
and
take
hold
vpon
Christ
,
being
in
Heauen
,
though
we
be
vpon
Earth
:
Our
bodily
Eyes
cannot
see
so
farre
,
but
the
Eye
of
Faith
sees
into
Heauen
,
and
beleeues
that
Christ
Iesus
sitting
at
the
right
Hand
of
God
is
here
present
at
the
Table
,
after
a
spirituall
manner
,
and
so
doth
giue
and
communicate
himselfe
vnto
vs
:
The
Eye
of
the
Body
sees
the
Bread
broken
,
and
the
Wine
poured
out
;
the
Eye
of
Faith
,
sees
and
considers
,
the
breaking
of
Christ
Body
,
and
the
shedding
of
his
Blood
,
for
the
taking
away
of
our
sinnes
,
and
this
is
that
which
the
Apostle
presseth
,
1
Cor.
11.29
.
about
the
discerning
of
the
Lords
Body
;
as
who
should
say
,
That
he
that
comes
without
this
discerning
Eye
of
Faith
,
he
comes
to
this
Table
as
to
an
ordinarie
Feast
,
discernes
the
Bread
and
Wine
with
his
bodily
Eyes
,
but
not
as
to
a
spirituall
Feast
,
to
discerne
Christs
Body
by
the
Eye
of
Faith
,
and
so
can
haue
no
benefite
by
it
:
For
as
appeares
in
the
Doctrine
,
it
is
the
Faithfull
onely
that
are
here
nourished
to
a
Spirituall
life
;
but
as
for
vnbeleeuers
,
they
are
thereby
nourished
to
eternall
death
,
as
the
Apostle
there
shewes
.
Vse
3
Thirdly
,
Examine
our selues
,
whether
we
haue
carried
our selues
this
day
,
or
any
time
heretofore
as
at
a
spirituall
Feast
;
Haue
we
hungred
and
thirsted
,
after
the
spirituall
refreshing
of
our
Soules
?
Haue
our
Soules
beene
fatted
with
these
Iunckets
God
hath
set
before
vs
?
Haue
we
had
Faith
in
the
Promises
of
God
?
Haue
we
had
repentance
of
our
Sinnes
?
Haue
we
prepared
our selues
in
the
Inward-Man
,
for
the
entertainement
of
Christ
and
his
Spirit
into
our
Hearts
?
Haue
we
beene
refreshed
with
the
comforts
of
God
?
Haue
we
delighted
in
the
Saluation
that
hereby
is
brought
vnto
vs
?
Haue
we
had
an
inward
ioy
and
cheerefulnesse
of
Heart
,
that
we
haue
found
Christ
the
Lord
and
Master
of
the
Feast
hath
bid
vs
well-come
?
That
we
are
better
encouraged
to
goe
on
in
godly
duties
?
More
confirmed
in
the
assurance
of
the
forgiuenesse
of
sinnes
?
And
more
thoroughly
resolued
to
leade
a
new
life
?
That
we
haue
well
profited
in
the
state
of
Grace
and
Saluation
?
If
we
find
these
things
,
we
plainely
shew
that
we
haue
made
it
a
spirituall
Banket
,
and
that
thereby
our
Soules
are
nourished
to
a
heauenly
life
.
If
wee
find
none
of
these
things
,
at
least
in
some
measure
,
let
vs
know
,
that
wee
haue
come
like
brute
Beasts
,
or
at
least
like
carnall
Men
,
we
had
better
haue
kept
away
,
if
wee
haue
come
onely
with
bodily
,
and
not
with
spirituall
Eyes
,
let
vs
know
wee
haue
committed
a
greeuous
sinne
against
God
;
Wee
came
here
to
receiue
a
generall
quittance
for
our
sinnes
past
,
and
wee
haue
added
a
greater
sinne
then
euer
we
committed
before
.
Let
vs
therefore
examine
our selues
,
and
lay
vp
these
things
in
our
Hearts
to
meditate
vpon
them
,
that
thereby
we
may
be
stirred
vp
,
to
a
faithfull
endeuour
,
and
vnfained
labour
and
trauell
with
our
owne
Soules
to
be
better
fitted
for
the
Lords
Table
,
that
next
time
we
come
,
we
may
be
better
Guests
,
and
better
well-come
.
Amen
.
The
end
of
the
second
Lecture
.
THE
THIRD
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
YOV
may
see
how
it
pleaseth
God
who
disposes
of
all
times
and
seasons
according
to
his
owne
will
,
as
being
wholly
in
his
owne
Hands
,
that
the
renewing
of
this
Exercise
should
fall
out
vpon
this
day
,
the
next
Sabboth
being
a
Communion
Sabboth
;
and
therefore
according
to
the
method
before
propounded
;
and
hitherto
obserued
,
we
are
to
breake
forth
into
our
digression
againe
,
now
to
spend
our
time
and
labour
this
Sabboths
euening
,
to
fit
our selues
against
the
next
Sabboth
to
the
receiuing
of
the
Communion
.
You
may
remember
we
shewed
that
the
whole
Doctrine
of
the
Sacrament
of
the
Supper
of
the
Lord
may
be
reduced
vnto
these
sixe
Heads
:
First
,
the
names
or
titles
of
it
:
Secondly
,
the
institution
of
it
:
Thirdly
,
the
nature
of
it
:
Fourthly
,
the
parts
of
it
:
Fifthly
,
the
power
of
it
:
And
lastly
,
the
vse
of
it
.
We
haue
entred
vpon
the
names
and
titles
of
it
,
we
haue
seene
that
some
are
common
to
the
whole
action
,
and
some
are
peculiar
to
the
seuerall
parts
of
the
action
:
Common
to
the
whole
action
that
it
is
called
the
Lords
Supper
,
or
Lords
Table
,
that
is
the
first
title
;
the
Lords
Table
,
that
is
a
borrowed
speech
,
by
the
Table
is
meant
the
Meat
or
the
Drinke
that
is
receiued
at
the
Table
;
it
is
called
the
Lords
Supper
,
and
there
is
as
much
intended
as
at
the
Table
,
eating
and
drinking
;
but
withall
there
is
further
included
both
a
specification
of
the
time
,
wherein
the
Sacrament
was
instituted
in
the
night
,
at
euening
Meale
or
at
Supper
:
Secondly
withall
,
there
is
a
specification
of
that
speciall
action
that
it
was
accompanied
withall
when
it
was
first
instituted
(
namely
)
at
that
Supper
where
our
Sauiour
Christ
and
his
Disciples
did
eat
the
Paschall
Lambe
which
was
a
Type
and
Figure
of
this
Sacrament
,
each
of
these
are
ascribed
to
the
Lord
,
the
Lords
Supper
,
or
the
Lords
Table
;
wherein
we
shewed
first
,
that
Christ
Iesus
is
the
Lord
by
a
kind
of
excellency
,
the
onely
,
sole
,
Ruler
,
Gouernour
,
and
Commander
of
all
.
Secondly
,
we
shewed
it
is
called
a
Supper
,
a
Table
,
whence
we
gathered
this
point
of
Doctrine
,
that
the
Sacrament
is
a
spirituall
Feast
or
Banket
whereby
our
Soules
are
nourished
to
eternall
life
.
Now
there
is
also
to
be
handled
a
third
obseruation
concerning
this
first
title
for
where
the
Lord
himselfe
doth
giue
names
,
there
is
some
deepe
reach
of
wisedome
and
vnderstanding
in
them
;
Men
are
but
of
shallow
capacitie
,
they
cannot
sound
the
full
depth
of
things
,
and
therefore
the
names
that
are
giuen
by
Men
are
but
shallow
,
and
superficiall
,
they
are
not
much
profitable
,
nor
much
obseruable
;
but
the
Lord
that
made
,
and
hath
ordained
all
things
,
he
sees
thoroughly
into
the
verie
ground
,
and
bottome
of
all
things
,
and
therefore
the
names
that
are
imposed
by
God
himselfe
,
as
they
are
alwayes
verie
significant
to
expresse
the
nature
of
the
things
that
they
are
giuen
vnto
,
so
commonly
they
are
verie
pregnant
,
and
plentifull
for
instruction
of
the
Sacrament
that
we
are
to
speake
of
.
It
is
tearmed
or
called
by
God
himselfe
,
The
Lords
Table
,
or
The
Lord
Supper
;
consider
it
well
and
you
shall
find
to
arise
a
third
obseruation
(
namely
)
that
the
Sacrament
which
we
call
the
Communion
,
is
by
a
speciall
prerogatiue
appropriated
to
the
Lord
Iesus
Christ
,
his
Sacrament
,
his
Supper
,
his
Table
,
the
Lords
Supper
,
or
the
Lords
Table
.
In
the
former
obseruation
you
heard
what
it
is
(
namely
)
that
it
is
called
a
Supper
therefore
a
Banket
.
In
this
obseruation
now
you
heare
whose
it
is
,
the
Lords
Supper
,
or
the
Lords
Banket
,
1
Cor.
10.21
.
it
is
called
there
by
the
name
of
the
Lords
Table
:
If
you
aske
why
it
is
the
Lords
?
The
Apostle
shewes
it
cleerely
in
the
sixteenth
Verse
(
namely
)
that
it
is
Christs
,
The
Cup
of
Blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
Bread
which
we
breake
,
〈◊〉
it
not
the
Communion
of
the
Body
of
Christ
?
It
is
his
Cup
,
whose
Blood
is
communicated
in
it
;
but
Christ
his
Blood
is
thereby
communicated
to
vs
,
and
therefore
it
is
Christs
:
It
is
his
Table
,
of
whose
Meat
we
feed
vpon
;
but
it
is
Christ
his
Body
that
there
we
feed
vpon
,
therefore
it
is
Christ
his
Table
,
and
that
by
a
speciall
prerogatiue
1
Cor.
11.20
.
there
it
is
called
by
the
name
of
the
Lords
Supper
.
And
the
Apostle
in
the
23
Verse
of
the
same
Chapter
,
presently
after
speaking
of
the
verie
same
Supper
,
he
shewes
who
is
the
Lord
(
namely
)
Iesus
Christ
,
it
is
his
Supper
,
and
by
a
speciall
prerogatiue
,
it
is
ascribed
vnto
him
.
Our
Sauiour
himselfe
affirmes
as
much
with
his
owne
Mouth
,
Math.
26.26.28
.
where
the
same
Sacrament
is
mentioned
,
in
regard
of
the
institution
of
it
,
Christ
saith
,
This
is
my
Body
,
and
so
the
Cup
,
he
saith
,
This
is
my
Blood
.
I
haue
a
speciall
interest
into
it
,
I
lay
clayme
to
it
,
as
my
right
;
Christ
challengeth
it
for
his
owne
,
as
if
he
should
step
forth
and
say
,
This
is
my
right
,
and
I
challenge
it
as
my
owne
,
by
a
speciall
prerogatiue
.
For
the
further
opening
of
this
point
,
we
will
first
speake
of
certaine
respectiue
considerations
whereby
this
truth
is
cleared
,
and
amplyfied
;
and
then
of
certaine
reasons
whereby
it
is
more
fully
confirmed
.
First
,
of
certaine
respectiue
considerations
whereby
the
truth
of
this
obseruation
is
cleared
and
amplyfied
:
First
,
in
regard
of
the
Suppers
of
Men
,
Men
haue
their
Suppers
,
but
they
are
common
and
ordinarie
Suppers
,
but
this
is
a
heauenly
and
spirituall
Supper
,
the
Supper
of
Iesus
Christ
.
Secondly
,
in
respect
of
other
Suppers
that
Christ
himselfe
made
,
indeed
,
he
made
many
Suppers
while
he
liued
here
vpon
the
Earth
;
but
yet
this
is
his
by
a
kind
of
speciall
prerogatiue
,
and
right
,
not
onely
as
being
his
last
,
but
the
greatest
Supper
,
of
greatest
consequence
he
made
both
to
himselfe
and
vs
;
that
is
to
say
,
the
Supper
of
the
Lord
,
was
of
greatest
consequence
to
himselfe
,
because
presently
that
night
he
was
to
be
betrayed
,
and
deliuered
into
the
hands
of
sinners
,
the
next
day
on
the
morrow
to
suffer
death
;
and
so
also
of
greatest
consequence
to
vs
,
because
it
is
most
beneficiall
to
vs
,
and
we
ought
to
mind
it
more
then
all
Suppers
besides
.
A
third
respectiue
consideration
shall
be
in
regard
of
those
that
supped
together
with
him
:
It
is
the
Lords
Supper
,
yea
,
but
did
not
others
suppe
with
him
?
Yes
,
the
Disciples
did
:
And
therefore
why
may
it
not
be
called
their
Supper
?
I
answer
,
they
were
but
the
Guests
,
he
the
Master
and
the
prouider
of
the
Supper
;
they
the
Seruants
,
and
he
the
Lord
;
though
they
were
with
him
,
though
they
did
partake
of
it
,
yet
it
doth
belong
to
the
Lord
by
a
speciall
prerogatiue
.
Last
of
all
,
in
respect
of
the
other
Persons
of
the
blessed
Trinitie
,
yet
still
it
is
his
Supper
,
the
Supper
of
the
Lord
,
after
a
speciall
prerogatiue
.
But
you
will
say
,
was
not
the
Father
and
the
Holy
Ghost
present
there
,
and
powerfull
?
Yes
,
they
were
in
some
sence
,
but
yet
not
by
prerogatiue
,
but
it
was
Christs
Supper
onely
by
a
kind
of
speciall
prerogatiue
,
though
the
Father
and
the
Holy
Ghost
were
there
present
and
powerfull
,
yet
notwithstanding
they
were
not
incarnate
,
it
was
Christ
alone
that
was
incarnate
,
and
tooke
our
Flesh
vpon
him
,
and
did
bodily
feed
vpon
it
,
and
therefore
not
the
Supper
of
the
Father
,
or
of
the
Holy
Ghost
,
but
his
by
a
kind
of
excellencie
.
Besides
,
in
the
ordinarie
vse
of
the
Sacrament
,
the
Father
,
and
the
Holy
Ghost
they
are
present
,
and
powerfull
to
all
sauing
purposes
as
well
as
the
Sonne
,
yet
still
Christ
hath
the
prerogatiue
in
this
case
,
for
whatsoeuer
the
Father
doth
in
this
Supper
of
the
Lord
,
we
must
conceiue
he
doth
it
by
Christ
as
his
Committee
;
whatsoeuer
the
Holy
Ghost
doth
in
making
this
Supper
comfortable
to
vs
,
he
doth
it
from
Christ
,
as
from
him
being
his
Deputie
;
so
that
in
effect
it
is
Christ
that
is
all
in
all
,
it
is
he
to
whom
this
Supper
by
a
speciall
prerogatiue
doth
belong
.
These
are
the
considerations
whereby
the
truth
of
this
obseruation
is
cleerely
amplyfied
.
Now
we
will
come
to
the
Reasons
whereby
it
is
more
fully
proued
,
why
is
this
the
Lords
Supper
by
a
speciall
prerogatiue
belonging
to
our
Lord
Iesus
Christ
rather
then
to
any
other
Person
.
Reas.
1
The
Reasons
are
many
:
First
,
because
Christ
is
the
Author
and
Instituter
of
it
,
therefore
it
is
his
,
Math.
26.26.28
.
Luke
22.19
.
where
the
institution
of
it
was
done
by
Christ
himselfe
,
by
his
owne
Person
,
by
his
owne
Hand
,
and
by
his
owne
Mouth
.
So
also
1
Cor.
11.24
,
25.
it
is
done
by
Christ
,
looke
where
the
institution
of
it
is
first
mentioned
,
wheresoeuer
it
is
repeated
,
still
it
is
attributed
to
Christ
,
he
is
the
Author
and
Institutor
of
this
Sacrament
.
We
know
that
if
so
be
a
Man
be
the
Author
of
any
thing
,
he
may
iustly
challenge
it
as
his
owne
:
so
Christ
being
the
Institutor
of
this
Sacrament
,
we
may
say
,
and
that
iustly
,
that
it
is
his
by
a
speciall
prerogatiue
.
The
Lord
that
made
Heauen
and
Earth
cannot
make
a
more
right
clayme
and
title
to
the
whole
frame
of
the
World
,
then
Christ
Iesus
to
the
Lords
Supper
,
because
he
made
it
,
ordained
it
,
and
instituted
it
.
Reas.
2
As
our
Sauiour
is
the
Institutor
of
it
,
so
he
was
the
Administer
of
it
,
he
administred
it
,
he
did
it
with
his
owne
Hand
,
for
so
it
is
in
all
the
places
before
noted
,
where
the
Institution
is
mentioned
,
there
is
the
administration
of
it
ascribed
to
him
,
The
Gospell
that
Paul
ministred
,
is
called
Pauls
Gospell
,
2
Tim.
2.8
.
so
the
Baptisme
ministred
by
Iohn
,
is
called
Iohns
Baptisme
,
Math.
21.25
.
though
it
came
not
from
him
,
but
from
Heauen
:
so
seeing
that
this
Sacrament
was
administred
first
by
Christ
,
therefore
it
may
iustly
be
called
his
Sacrament
.
The
Reason
holds
good
,
because
our
Sauiour
Christ
was
not
onely
the
Administer
of
this
Sacrament
,
as
Paul
was
of
the
Gospell
,
nor
onely
the
first
Administer
of
it
,
as
Iohn
of
the
Baptisme
,
but
the
first
Institutor
of
it
too
,
and
therefore
with
a
full
force
and
right
it
fals
vpon
Christ
to
be
his
.
(
Beloued
)
it
is
worth
the
noting
,
that
whereas
there
are
but
two
Sacraments
in
the
New
Testament
,
and
each
of
them
are
his
,
he
carried
himselfe
diuersly
towards
them
;
the
one
he
receiued
,
and
neuer
administred
;
the
other
he
administred
,
and
neuer
receiued
:
Baptisme
he
did
receiue
,
that
is
cleere
,
Math.
3.16
.
Iesus
was
baptised
,
but
he
neuer
administred
it
,
Iohn
4.2
.
He
baptised
none
:
But
he
administred
the
Supper
,
as
all
the
Euangelists
agree
vpon
it
;
but
he
receiued
it
not
:
Indeed
and
in
truth
the
maine
end
of
the
Lords
Supper
,
was
the
remembrance
of
Christ
,
and
therefore
it
was
needlesse
that
Christ
should
receiue
it
:
Now
this
must
not
be
thought
to
be
any
disparagement
either
to
the
one
Sacrament
,
or
to
the
other
:
to
the
one
,
that
he
did
not
receiue
,
or
to
the
other
,
that
he
did
not
administer
;
it
is
a
sufficient
honour
to
each
of
them
,
and
sufficient
warrant
for
their
institution
,
and
that
both
are
his
,
that
he
receiued
the
one
,
and
administred
the
other
.
Reas.
3
The
third
Reason
why
it
is
Christs
Supper
by
a
speciall
prerogatiue
is
this
:
Because
he
is
the
Pay-master
,
it
is
he
that
layes
the
Cloath
,
and
prouides
the
Meat
and
the
Drinke
,
it
is
his
cost
and
his
charge
,
for
so
our
Sauiour
himselfe
saith
,
This
is
my
Body
,
this
is
my
Blood
,
&c.
we
know
this
amongst
Men
,
that
he
that
is
the
Master
of
the
Feast
,
the
Feast
is
his
,
Reason
teacheth
this
,
this
is
mine
,
I
pay
for
it
:
So
Christ
may
reason
much
more
,
the
Sacrament
is
mine
,
I
haue
payd
deerely
for
it
,
it
hath
cost
me
deerely
,
euen
the
precious
Blood
of
mine
owne
Heart
,
that
I
might
make
you
this
Feast
:
And
therefore
great
reason
it
should
be
his
by
a
speciall
prerogatiue
.
Reas.
4
The
fourth
Reason
:
The
Fare
is
his
not
onely
as
paying
for
it
,
but
the
verie
Dyet
there
that
we
feed
vpon
is
his
,
it
is
his
Body
and
his
Blood
,
it
is
the
verie
Body
and
Blood
of
Christ
;
it
is
he
himselfe
that
is
both
giuen
and
receiued
in
it
;
and
therefore
he
hath
a
speciall
right
to
it
;
well
may
it
be
called
his
,
because
he
feasteth
vs
with
his
Body
and
Blood
.
Reas.
5
Lastly
,
It
was
instituted
at
the
beginning
,
and
to
be
vsed
in
the
ordinarie
participation
of
it
in
the
remembrance
of
our
Lord
Christ
Iesus
;
so
saith
the
Euangelists
,
Math.
26.
speaking
of
the
Bread
,
saith
,
Doe
this
in
remembrance
of
me
,
Luke
22.
and
so
1
Cor.
11.24
,
25.
where
he
applyeth
that
clause
to
both
kinds
,
that
is
,
both
to
the
Bread
and
to
the
Wine
.
So
then
the
Holy
Ghost
being
the
best
expounder
of
himselfe
,
though
Christ
speake
it
but
of
one
,
yet
he
entended
it
of
both
:
So
then
it
is
said
to
be
done
in
remembrance
of
the
Lord
Iesus
Christ
:
He
is
the
speciall
Marke
that
we
must
ayme
at
;
Doe
this
in
remembrance
of
me
:
therefore
he
hath
a
speciall
prerogatiue
,
and
he
may
lay
speciall
claime
to
it
.
If
any
Friend
should
leaue
a
Booke
or
a
Ring
with
vs
,
we
must
take
some
speciall
notice
of
the
right
he
hath
to
them
in
respect
of
himselfe
:
So
seeing
it
pleaseth
Christ
to
leaue
this
Sacrament
for
a
chiefe
remembrance
,
therefore
remember
some
liuely
representation
of
Christ
in
this
Sacrament
,
that
so
we
may
be
stirred
vp
more
specially
to
remember
Christ
.
Vse
1
The
Vses
are
many
:
First
,
as
it
should
serue
to
stirre
vs
vp
to
a
reuerent
estimation
,
and
embraceing
of
this
heauenly
Sacrament
:
so
consequently
to
a
carefull
preparation
to
the
receiuing
of
it
.
We
know
that
all
Gods
businesses
,
specially
Gods
worship
is
to
be
clone
with
all
feare
and
trembling
Psal.
2.11
.
Serue
the
Lord
in
feare
,
and
reioyce
in
trembling
.
All
the
parts
of
Gods
worship
are
reuerently
to
be
performed
;
the
greatnesse
of
the
glorious
Maiestie
of
God
requires
it
,
whose
businesse
it
is
;
likewise
,
the
excellencie
of
the
worke
requires
it
;
also
,
the
strictnesse
of
the
Commandement
of
God
requires
it
;
then
againe
,
the
benefite
we
looke
to
receiue
by
it
requires
it
;
yea
also
,
our
owne
voluntarie
submission
to
Gods
Ordinance
,
that
also
necessarily
requires
reuerence
at
our
hands
;
no
Man
in
the
World
can
religiously
vndertake
any
part
of
Gods
worship
without
promise
of
due
reuerence
:
Therefore
this
being
a
principall
part
of
Gods
worship
,
it
should
prouoke
vs
,
and
stirre
vs
vp
to
attaine
to
all
reuerence
,
humilitie
,
deuotion
,
and
christian
affection
that
euer
we
can
reach
to
,
in
the
participation
of
this
Sacrament
.
The
Feast
of
Christ
,
the
Supper
of
Christ
,
and
the
Table
of
Christ
is
attributed
to
him
by
a
kind
of
excellencie
:
How
should
this
stirre
vs
vp
reuerently
to
come
to
him
?
We
know
ordinarie
manners
teacheth
vs
,
that
if
we
be
to
come
to
the
Table
of
a
great
Man
,
we
will
looke
to
our selues
that
our
Hands
be
washt
,
and
that
our
Cloathes
,
our
speech
,
and
whole
carriage
be
reuerent
,
and
answerable
to
the
greatnesse
of
his
Person
with
whom
we
sit
:
Is
it
so
amongst
Men
?
Then
for
shame
let
Religion
teach
vs
to
doe
that
at
the
Lords
Table
,
as
ordinarie
manners
teacheth
vs
to
doe
at
Mens
Table
,
seeing
it
is
the
Lords
Table
,
let
vs
looke
to
our
Hands
,
and
Eyes
,
but
specially
and
aboue
all
,
let
vs
obserue
and
looke
to
our
Hearts
,
and
see
that
all
our
actions
be
well
composed
with
due
reuerence
and
deuotion
fitting
the
high
Maiestie
of
the
Lord
Iesus
Christ
.
Marke
what
Solomon
saith
,
Prou.
23.1
,
2.
When
thou
commest
to
sit
before
a
Ruler
,
or
a
great
Man
,
consider
diligently
what
is
before
thee
,
&c.
that
is
to
say
,
when
thou
commest
before
a
great
Man
carrie
thy selfe
with
that
due
reuerence
as
is
fitting
the
greatnesse
of
his
Person
,
carrie
thy selfe
with
all
sobrietie
.
True
indeed
that
the
Lord
Iesus
Christ
whose
Sacrament
we
come
to
partake
of
,
is
not
a
captious
Ruler
,
as
the
Holy
Ghost
speakes
of
,
that
seekes
aduantage
at
vs
;
but
yet
know
,
that
he
is
a
iust
and
a
righteous
Iudge
,
a
iealous
God
that
cannot
endure
any
mis-behauiour
in
his
presence
,
nor
that
his
Victuals
should
be
wastfully
and
riotously
spent
,
nor
his
Table
abused
,
and
therefore
come
not
to
the
Table
of
the
Lord
Iesus
without
you
be
furnished
with
holy
sobrietie
,
and
Christian
manners
,
as
becommeth
a
Guest
of
the
Lord
Iesus
.
If
we
could
but
see
the
Lord
Iesus
to
come
amongst
vs
bodily
in
the
Lords
Table
,
if
we
should
see
and
heare
him
say
,
this
Table
,
and
this
Feast
,
and
this
worke
,
and
whole
businesse
is
mine
;
If
he
should
come
but
in
bodily
presence
,
and
lay
clayme
to
that
,
we
could
not
chuse
but
tremble
at
it
,
and
be
astonished
:
Why
shall
not
our
Faith
in
Christ
being
in
Heauen
sitting
at
the
right
Hand
of
God
,
stirre
vs
vp
to
more
reuerence
and
awe
,
then
to
behold
him
bodily
with
our
Eyes
?
And
therefore
knowing
this
is
his
Table
,
his
worke
,
and
whole
businesse
,
and
that
he
layes
right
and
clayme
to
it
,
then
what
manner
of
Men
and
Women
ought
we
to
be
in
all
manner
of
holy
conuersation
,
as
at
other
times
,
so
especially
at
this
?
Vse
2
The
second
Vse
:
It
should
serue
to
stirre
vs
vp
to
thankefulnesse
:
Is
it
the
Feast
and
the
Table
of
the
Lord
?
How
much
are
we
bound
to
Christ
,
that
hath
vouchsafed
vs
this
fauour
,
as
to
admit
vs
,
bid
vs
,
and
inuite
vs
to
his
owne
Table
?
2
Sam.
9.7
Dauid
had
a
purpose
to
shew
some
fauour
and
kindnesse
to
Mephibosheth
for
his
Fathers
sake
,
now
how
would
he
doe
it
,
but
in
making
him
to
eat
Bread
at
his
Table
?
He
could
not
shew
his
kindnesse
more
,
nor
expresse
it
more
,
then
in
bidding
him
to
his
Table
:
So
Christ
he
hath
a
purpose
to
shew
fauour
and
kindnesse
vnto
vs
,
for
our
heauenly
Fathers
sake
;
now
wherein
can
he
expresse
it
more
,
then
in
inuiting
and
admitting
vs
to
his
Table
,
to
participate
of
his
heauenly
blessings
?
This
should
stirre
vp
our
Hearts
to
thankfull
obedience
that
seeing
Christ
is
so
gracious
,
so
louing
and
kind
to
vs
,
as
to
feast
vs
at
his
Table
;
therefore
should
we
consecrate
our selues
ouer-to
his
seruice
,
and
exercise
that
he
hath
ordained
vs
for
.
Who
should
haue
the
vse
,
and
seruice
&
honor
of
our
strength
,
but
he
that
gaue
vs
our
strength
,
and
from
whom
we
receiue
it
?
We
receiue
all
from
Christ
,
it
is
he
that
feeds
vs
,
and
nourisheth
vs
,
by
his
Word
,
and
by
his
Sacrament
;
and
therefore
see
that
our
spirituall
strength
be
faithfully
and
wholly
imployed
to
the
honour
of
Christ
.
Now
to
stirre
vs
vp
to
the
performance
of
this
more
effectually
,
let
vs
consider
and
obserue
some
particulars
which
may
be
greater
spurres
to
stirre
vs
vp
to
more
thankfulnesse
.
1
First
,
Consider
the
excellencie
of
his
Person
that
inuites
vs
;
it
is
Christ
himselfe
,
the
King
of
Glorie
,
of
Heauen
and
of
Earth
,
he
of
whom
it
is
said
,
Dan.
7.10
.
That
thousand
thousands
ministred
vnto
him
,
and
ten
thousand
thousands
stood
before
him
.
It
is
he
that
makes
vs
his
Fellow-guests
.
O
what
thankfulnesse
doth
this
require
at
our
hands
!
2
Secondly
,
Consider
the
daintinesse
of
the
Fare
,
it
is
not
Bread
and
water
,
and
cold
commons
that
we
are
inuited
vnto
,
it
is
not
perishing
Food
,
but
Food
that
lasteth
for
euer
,
euen
the
Body
and
Blood
of
the
Lord
Iesus
Christ
,
that
he
here
feasteth
vs
withall
:
What
lesse
thankfulnesse
then
this
can
we
giue
to
him
,
then
Body
for
Body
,
and
Blood
for
Blood
?
3
Thirdly
,
Consider
the
benefite
of
this
,
we
receiue
not
onely
temporal
comfort
,
but
spiritual
,
as
forgiuenesse
of
sinnes
,
grace
,
sanctification
,
and
life
eternall
;
This
deserues
therefore
eternall
thankfulnesse
to
be
rendred
to
Christ
,
in
our
liues
and
conuersations
.
4
Fourthly
,
Consider
further
who
we
are
that
are
admitted
to
this
Feast
:
Why
alas
poore
base
wretches
,
miserable
and
damned
sinners
,
not
worth
the
ground
we
tread
vpon
,
yet
Christ
admits
vs
as
Guests
to
his
Table
:
We
are
those
spoken
of
,
that
are
poore
and
hault
,
blind
,
lame
and
naked
,
we
are
vagrant
Persons
that
lye
vnder
the
Hedge
,
Luke
14.21
,
22.
that
Christ
calles
and
comples
to
come
to
this
Banket
.
Churlish
Nabal
,
1
Sam.
25.11
.
he
grudged
when
Dauid
came
and
asked
him
bread
and
reliefe
in
his
distresse
:
Shall
I
(
saith
he
)
take
my
Water
,
and
my
Bread
that
I
haue
prouided
for
my
Shearers
,
and
giue
it
to
them
that
I
know
not
whence
they
are
?
But
the
Lord
Christ
,
he
stucke
not
at
a
greater
matter
,
but
he
gaue
his
owne
Body
and
Blood
for
vs
,
he
did
not
onely
bestow
vpon
vs
his
Bread
and
his
Wine
,
poore
wretched
sinners
,
of
whom
he
may
more
iustly
say
,
then
Nabal
said
of
Dauid
,
Goe
your
wayes
,
I
know
you
not
.
The
rich
Man
in
Luke
16.
would
not
afford
poore
Lazarus
the
crummes
that
were
vnder
his
Table
,
but
the
Lord
Iesus
Christ
affords
vs
not
onely
crums
,
but
Meat
and
Drinke
,
and
the
full
benefite
,
honour
and
comfort
of
his
owne
Table
,
though
we
be
fuller
a
thousand
times
of
sinnes
in
our
Soules
,
then
Lazarus
was
of
diseases
in
his
Body
,
and
these
sinnes
being
much
more
loathsome
to
God
then
his
diseases
was
to
the
rich
Man
:
Yet
Christ
is
so
rich
in
mercie
,
that
he
affords
vs
not
onely
the
crummes
of
his
Table
,
but
the
full
benefite
of
the
whole
Table
,
euen
to
take
our
fill
of
the
Table
.
Let
vs
thinke
rightly
of
this
loue
,
and
see
whether
we
haue
not
cause
to
be
dissolued
into
thankfulnesse
to
him
for
this
so
great
loue
.
To
proceed
a
little
further
.
5
Fifthly
,
Consider
the
continuall
accesse
that
we
thorough
the
mercie
of
Christ
,
haue
to
the
Lords
Table
:
We
are
not
stinted
and
minted
to
come
at
it
once
in
our
life
time
:
though
I
must
tell
you
,
that
there
be
a
great
many
of
poore
Christians
that
would
giue
all
that
euer
they
haue
that
they
might
come
to
it
as
we
doe
.
We
are
not
stinted
to
come
once
a
yeere
,
though
many
thorough
the
gracelessenesse
of
their
Hearts
,
doe
come
but
once
:
But
we
thorough
Gods
mercie
,
may
haue
accesse
to
it
from
month
to
month
,
that
the
conscionable
Receiuer
may
passe
from
one
Communion
day
to
another
in
the
strength
of
it
,
if
he
be
carefull
to
keepe
it
by
Prayer
,
Meditation
and
practise
.
So
great
a
blessing
as
this
is
,
so
continually
renewed
vnto
vs
,
how
ought
it
to
stirre
vs
vp
to
renew
our
thankfulnesse
?
6
Sixthly
,
Consider
further
,
whom
doth
Christ
set
vs
withall
?
Euen
with
his
owne
Children
,
those
that
shall
be
glorified
in
his
heauenly
Kingdome
:
We
poore
miserable
wretches
,
are
set
with
them
,
and
fed
,
and
feasted
with
them
.
Is
it
so
?
How
should
this
stirre
vs
vp
to
all
thankfulnesse
?
7
To
proceed
a
little
further
in
the
last
place
:
We
doe
not
come
to
it
darkely
as
many
doe
,
in
blindnesse
,
darkenesse
,
and
ignorance
;
but
the
same
Lord
Iesus
Christ
that
prouides
this
Supper
,
he
prouides
vs
light
to
come
to
it
,
the
light
of
his
Word
and
instruction
,
that
if
we
be
not
wilfully
blind
,
we
may
see
how
to
feed
,
and
how
to
behaue
our selues
,
that
God
may
haue
the
glorie
,
and
we
the
comfort
.
Vse
3
The
third
Vse
:
Is
it
so
,
that
it
is
the
Table
of
the
Lord
Iesus
Christ
,
by
a
speciall
prerogatiue
?
Then
it
teacheth
vs
,
that
whatsoeuer
we
doe
at
the
Table
of
the
Lord
,
we
must
haue
a
speciall
Eye
to
Christ
:
whatsoeuer
we
doe
,
looke
vpon
him
,
he
indeed
is
all
in
all
:
If
we
haue
an
Eye
to
God
the
Father
,
considering
has
great
loue
to
vs
,
still
behold
him
in
Christ
,
Christ
is
the
subiect
of
the
loue
of
God
:
If
we
consider
God
the
Holy
Ghost
in
regard
of
his
power
to
make
it
effectuall
,
looke
vpon
him
,
but
how
?
As
the
Deputie
of
Christ
:
If
we
looke
vpon
our selues
,
haue
an
Eye
to
our selues
in
Christ
,
adopted
,
and
reconciled
thorough
Christ
:
If
we
looke
vpon
them
that
sit
at
Table
,
looke
vpon
them
with
an
Eye
to
Christ
,
Members
of
the
Mysticall
Body
of
Christ
,
whereof
I
am
a
Member
:
So
likewise
,
if
we
looke
vpon
the
Elements
,
Bread
and
Wine
;
and
the
actions
of
breaking
the
Bread
,
and
pouring
out
the
Wine
,
all
is
his
,
and
he
hath
right
to
them
by
a
speciall
prerogatiue
,
and
therefore
let
him
so
be
acknowledged
and
discerned
in
all
things
that
belong
vnto
this
action
.
Vse
4
The
fourth
Vse
teacheth
vs
,
that
seeing
it
is
the
Lords
Supper
,
and
the
Lords
Table
,
therefore
nothing
is
to
be
done
here
without
the
direction
of
Christ
,
all
is
to
be
swayed
by
him
,
and
his
authoritie
:
Now
Reason
teacheth
vs
that
a
Man
may
doe
with
his
owne
what
he
will
:
So
seeing
it
is
Christ
his
Table
,
shall
not
he
establish
what
Lawes
and
Customes
he
will
?
Experience
teacheth
vs
amongst
Men
,
that
he
that
is
the
Master
of
the
Feast
,
may
establish
what
Lawes
he
will
:
And
so
this
being
Christs
Table
,
nothing
ought
to
be
done
without
his
councell
,
his
direction
,
and
his
aduice
.
1
Cor.
11.23
.
When
the
Sacrament
had
growne
to
some
abuse
;
what
did
the
Apostle
?
Why
he
would
redresse
it
according
to
the
originall
institution
of
Christ
:
True
,
the
things
are
out
of
order
in
it
,
but
I
will
tell
you
what
you
shall
doe
:
That
which
I
haue
receiued
of
the
Lord
,
that
I
deliuer
vnto
you
,
tye
your selues
to
it
,
as
if
so
be
he
should
say
,
his
authoritie
is
vncontroleable
,
looke
what
he
saith
that
must
stand
for
good
,
his
commandement
and
his
practise
is
most
perfect
and
absolute
,
whosoeuer
doth
goe
about
to
add
any
thing
to
that
which
Christ
hath
done
,
he
doth
add
that
which
is
superfluous
and
needlesse
,
and
whosoeuer
shall
detract
any
thing
,
shall
make
it
imperfect
;
whosoeuer
shall
goe
about
to
alter
any
matter
of
substance
in
the
Sacrament
,
as
much
as
in
him
lyes
,
he
shall
make
it
not
Christs
,
but
his
owne
Sacrament
:
Whosoeuer
he
be
that
thus
takes
vpon
him
to
add
or
to
detract
,
let
him
know
,
that
the
Law
hath
set
him
his
doome
,
Deut.
4.2
.
and
27.26
.
Cursed
be
he
that
shall
add
any
thing
,
and
the
Gospell
it
saith
Amen
to
it
,
Reu.
22.19
.
Whosoeuer
shall
add
or
detract
,
not
onely
from
the
Word
of
God
,
but
also
from
the
Ordinances
of
God
,
they
are
so
perfect
,
that
whosoeuer
shall
do
either
,
they
shall
indanger
themselues
to
Gods
curse
.
But
herein
we
must
put
a
difference
betweene
matters
of
Circumstance
,
and
matters
of
Substance
:
There
are
some
things
that
Christ
instituted
in
the
Sacrament
of
the
Lords
Supper
,
that
are
to
be
done
vpon
paine
of
damnation
,
but
for
those
things
which
he
did
,
and
not
instituted
,
we
may
suppose
those
to
be
left
to
the
libertie
of
the
Church
:
As
for
example
,
the
time
that
Christ
instituted
it
,
it
was
at
night
,
that
is
a
Circumstance
,
shall
we
thinke
therefore
that
we
are
bound
to
administer
it
then
?
No.
But
we
suppose
,
and
that
vpon
good
ground
,
that
Christ
hath
left
such
matters
as
free
to
our selues
,
as
to
himselfe
:
But
for
matter
of
Substance
,
the
things
,
the
matter
to
be
vsed
concerning
the
Bread
and
Wine
,
and
the
words
of
institution
,
I
say
these
things
they
are
to
be
suspended
vpon
the
authoritie
of
the
Lord
Christ
Iesus
,
and
not
to
be
altered
:
nothing
is
to
be
changed
nor
altered
,
it
is
part
of
his
Testament
and
Will
,
wherein
he
hath
bequeathed
Legacies
to
his
Church
,
and
therefore
it
must
be
precisely
kept
;
yea
,
the
Law
of
Equitie
requires
that
it
should
not
be
altered
:
And
therefore
that
which
Christ
instituted
in
this
,
is
not
to
be
added
too
,
nor
detracted
from
.
Vse
5
Last
of
all
,
Is
it
so
,
that
this
is
the
Lords
businesse
,
the
Lords
Supper
,
and
the
Lords
Table
?
Then
whatsoeuer
is
done
amisse
in
this
case
,
is
a
wrong
and
an
indignitie
offered
to
Christ
:
Whosoeuer
comes
vnfitted
and
vnprepared
,
he
wrongs
Christ
,
the
Apostle
giues
the
reason
,
1
Cor.
11.27
.
Because
he
is
guiltie
of
the
Body
and
Blood
of
the
Lord
.
Iudas
was
not
more
guiltie
in
betraying
Christ
,
nor
Pilate
in
committing
him
to
the
Iewes
,
nor
others
in
crucifying
of
him
,
then
they
that
receiue
the
Sacrament
vnworthily
:
Euerie
one
of
vs
would
defie
Iudas
,
scorne
to
be
as
Pilate
,
and
the
Iewes
,
Why
then
,
scorne
this
,
to
come
vnfitted
and
vnprepared
to
the
Sacrament
,
and
labour
to
come
fitted
and
prepared
to
the
Lords
Table
,
and
see
that
we
be
in
good
case
when
we
come
to
be
fed
,
and
come
not
as
many
doe
for
fashion
sake
,
or
for
feare
of
Law
,
because
they
would
auoyd
the
penaltie
of
the
Law
,
and
so
abuse
Christ
and
his
Sacrament
.
This
is
horrible
wrong
,
sinne
,
and
iniurie
to
the
Sonne
of
God
.
Others
,
they
come
to
it
with
a
superstitious
conceit
,
thinking
that
it
is
a
preseruatiue
to
keepe
them
from
an
ill
Tongue
;
but
aboue
all
,
the
Papists
excell
and
sin
grieuously
in
this
,
for
if
they
haue
any
cursed
Plot
,
or
notorious
villanie
and
wickednesse
to
doe
,
they
will
vpon
it
take
the
Sacrament
:
Here
is
a
Religion
in
deed
,
if
we
doe
consider
this
well
,
this
is
sufficient
to
make
vs
hate
their
Religion
,
and
to
detest
Poperie
;
for
if
they
haue
any
diuelish
tricke
to
be
done
,
then
they
will
goe
to
the
Table
of
the
Lord
:
And
therefore
if
there
were
nothing
to
proue
him
Antechrist
but
this
,
this
is
sufficient
.
Amen
.
The
end
of
the
third
Lecture
.
THE
FOVRTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
WEE
are
now
to
turne
aside
into
our
digression
againe
,
because
the
next
Sabboth
is
a
Communion
Sabboth
:
and
therefore
that
which
wee
are
to
speake
now
,
according
to
the
method
which
we
propounded
in
the
beginning
,
is
to
bee
spoken
concerning
that
Argument
,
that
we
may
haue
some
good
Lessons
,
some
profitable
and
wholesome
Meditations
,
to
feed
vpon
all
the
weeke
long
,
that
we
may
be
the
better
fitted
to
come
to
the
Lords
Table
.
The
first
of
those
Heads
,
whereunto
all
might
be
reduced
concerning
the
Lords
Supper
,
is
the
names
and
titles
giuen
vnto
it
;
and
those
we
shewed
were
of
two
sorts
,
some
of
them
common
to
the
whole
action
,
and
some
of
them
proper
to
the
seuerall
parts
of
the
action
.
We
began
in
those
that
were
common
to
the
whole
action
,
where
first
we
met
withall
this
title
of
the
Lords
Table
,
out
of
1
Cor.
10.21
.
The
second
title
was
the
Lords
Supper
,
out
of
1
Cor.
11.20
.
which
two
titles
because
they
doe
agree
verie
neerely
together
,
both
in
name
and
nature
,
therefore
you
see
we
haue
handled
them
together
:
Now
we
must
proceed
to
some
other
name
or
title
.
A
third
name
or
title
,
whereby
the
Sacrament
of
the
Lords
Supper
is
described
,
which
is
common
to
the
whole
action
,
is
,
that
it
is
called
a
Communion
.
What
Communion
?
Why
the
Communion
of
the
Body
and
Blood
of
Iesus
Christ
:
for
so
it
is
expresly
called
in
1
Cor.
10.16
.
The
Cup
of
Blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
Bread
which
we
breake
,
is
it
not
the
communion
of
the
Body
of
Christ
?
Consider
I
pray
you
aduisedly
of
the
place
,
for
it
is
the
Text
which
I
purpose
at
this
time
(
God
willing
)
to
treat
vpon
.
The
Cup
of
Blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
Bread
which
we
breake
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
Here
you
see
the
Apostle
speakes
of
the
seuerall
parts
or
kinds
vsed
in
this
Sacrament
,
and
he
giues
a
seuerall
name
to
each
of
them
,
in
regard
of
the
outward
signe
,
and
he
doth
affirme
seuerall
things
to
each
of
them
,
in
regard
of
the
thing
signified
.
First
,
he
begins
with
the
Wine
in
the
former
part
of
the
Verse
,
The
Cup
of
Blessing
which
we
blesse
,
is
not
the
Communion
of
the
Blood
of
Christ
?
The
name
that
he
giues
,
as
you
see
here
,
in
regard
of
the
outward
signe
,
is
this
:
he
calles
it
,
The
Cup
of
Blessing
which
we
blesse
:
the
thing
which
he
doth
affirme
of
it
in
respect
of
the
thing
signified
is
,
that
it
is
the
Communion
of
the
Blood
of
Christ
.
So
likewise
in
the
latter
part
of
the
Verse
,
there
he
speakes
concerning
the
other
part
of
this
Sacrament
,
the
Bread
:
the
name
that
is
giuen
vnto
it
in
respect
of
the
outward
signe
,
is
,
The
Bread
which
we
blesse
:
and
the
thing
that
he
affirmes
of
it
,
in
regard
of
the
spirituall
and
inward
grace
,
is
the
Communion
of
the
Body
of
Christ
.
The
appellations
that
are
here
giuen
to
the
outward
Elements
,
Bread
and
Wine
,
The
Cup
of
Blessing
which
we
blesse
,
and
the
Bread
which
we
breake
,
are
fit
to
be
handled
,
among
those
titles
and
names
,
which
are
proper
to
the
seuerall
parts
of
this
Sacrament
,
because
they
are
propounded
in
indifferent
tearmes
,
and
not
vnder
any
proper
name
;
but
as
for
the
thing
signified
,
each
of
them
here
,
as
you
see
,
being
a
Communion
.
The
Cup
of
Blessing
which
we
blesse
,
is
the
Communion
of
the
Blood
of
Christ
,
and
the
Bread
which
we
breake
,
is
the
Communion
of
the
Body
of
Christ
:
each
of
them
be
a
Communion
,
and
both
of
them
one
Communion
;
and
therefore
this
title
is
giuen
in
respect
of
the
thing
signified
,
it
falleth
out
to
be
handled
naturally
among
those
titles
common
to
the
whole
action
of
the
Sacrament
.
All
is
a
Communion
you
see
.
That
we
may
vnderstand
the
meaning
hereof
the
better
,
and
see
how
to
proceed
in
it
,
we
will
first
consider
here
the
occasion
of
the
words
;
and
secondly
,
we
will
shew
the
meaning
of
the
words
;
thirdly
,
the
manner
,
how
the
thing
is
here
affirmed
or
performed
in
and
by
the
Sacrament
;
and
fourthly
,
we
will
proceed
to
draw
some
obseruations
as
God
shall
giue
assistance
.
First
,
concerning
the
occasion
of
these
words
,
you
must
vnderstand
that
the
Apostle
doth
not
here
professedly
and
of
purpose
treat
of
the
Sacrament
of
the
Lords
Supper
,
as
he
doth
in
the
11th
Chapter
,
but
onely
he
doth
it
occasionally
,
and
as
it
were
by
the
way
:
The
occasion
was
this
,
These
Corinthians
that
did
beleeue
,
and
were
conuerted
,
euen
after
their
conuersion
,
they
did
still
reside
and
conuerse
among
the
rest
of
the
Corinthians
that
were
Vnbeleeuers
and
not
conuerted
,
and
thereby
had
much
entercourse
with
them
in
many
affaires
,
especially
in
those
two
affaires
which
be
most
principall
,
and
most
dangerous
.
First
,
concerning
Marriage
:
secondly
concerning
religious
Feasts
.
Concerning
their
Marriages
with
them
,
the
Apostle
hath
deliuered
his
Iudgment
in
the
7th
Chapter
,
and
directs
them
to
the
full
,
how
to
carrie
themselues
in
that
businesse
,
in
marrying
with
Infidels
,
whereby
they
might
keepe
a
good
conscience
towards
God
,
and
to
the
World
.
Concerning
their
religious
Feasts
,
he
deliuers
his
iudgement
in
these
three
Chapters
,
the
8th
,
9th
,
and
10th
,
prouing
by
many
reasons
,
that
it
is
vtterly
vnlawfull
for
them
to
communicate
in
any
religious
Feast
of
theirs
;
one
reason
among
the
rest
,
is
drawne
from
the
maine
ground
of
Christian
Religion
,
from
the
right
nature
and
vse
of
the
Sacrament
of
the
Lords
Supper
,
from
the
sixteenth
to
the
one
and
twentieth
Verse
,
and
the
Argument
stands
thus
,
saith
the
Apostle
to
them
,
You
that
do
professe
Christianitie
,
specially
you
that
haue
proceeded
so
farr
in
it
,
as
to
receiue
the
Sacrament
of
the
Lords
Supper
,
you
haue
thereby
absolute
Communion
,
you
haue
giuen
your selues
vnto
Iesus
Christ
,
and
he
hath
giuen
himselfe
likewise
to
you
,
you
are
made
one
with
Christ
,
and
he
with
you
,
and
with
all
the
Faithfull
:
this
is
set
downe
in
the
sixteenth
and
seuenteenth
Verses
.
On
the
other
side
,
saith
he
,
they
that
doe
communicate
in
their
religious
Feasts
,
that
are
consecrated
vnto
Idols
,
they
doe
giue
themselues
ouer
vnto
those
Idols
,
and
make
themselues
one
with
those
Idols
,
&
with
them
that
worship
them
.
That
you
heard
in
the
1
Co.
10.20
.
marke
what
the
Apostle
inferres
vpon
it
,
It
is
impossible
to
be
one
with
God
,
and
one
with
Idols
:
One
with
God
,
and
one
with
Diuels
:
For
these
they
are
no
better
then
Diuels
,
it
is
impossible
you
should
be
so
;
if
once
you
giue
your selues
to
the
seruice
of
God
,
ye
renounce
the
Diuell
;
if
once
you
giue
your selues
to
the
seruice
of
the
Diuel
,
then
ye
renounce
God
,
and
all
the
Faithfull
;
We
cannot
be
partakers
of
the
Lords
Table
,
and
of
the
Table
of
Diuels
,
it
is
impossible
that
euer
you
should
be
so
:
And
therefore
in
any
case
partake
not
with
them
in
any
of
their
religious
Feasts
.
Thus
the
Argument
stands
,
You
that
are
religious
,
are
made
one
with
Christ
,
and
Christ
with
you
;
and
therefore
it
is
impossible
that
ye
should
communicate
and
partake
in
the
seruice
of
Idols
,
or
Diuels
,
and
in
the
Supper
of
the
Lord
,
that
is
to
say
,
it
can
neuer
be
done
so
;
the
seruice
that
ye
performe
to
God
in
the
Sacrament
,
cannot
be
acceptable
to
him
:
the
force
of
the
reason
stands
in
this
,
in
the
proofe
of
the
first
point
,
as
many
as
professe
Christ
,
beleeuers
,
and
receiuers
of
the
Sacrament
of
the
Lords
Supper
,
they
haue
made
themselues
one
with
Christ
,
and
Christ
with
them
:
that
is
proued
in
the
16
and
17
Verses
,
and
for
confirmation
thereof
,
he
makes
them
Iudges
in
it
,
and
he
appeales
to
their
consciences
,
saying
,
I
speake
,
but
vnto
them
that
haue
vnderstanding
,
Iudge
you
what
I
say
,
The
Cup
of
Blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
Bread
which
we
breaks
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
(
As
who
should
say
)
I
appeale
to
your
consciences
,
you
know
it
is
so
,
any
Man
that
knowes
what
belongs
to
the
Sacrament
of
the
Lords
Supper
,
knowes
this
to
be
true
:
So
then
,
there
is
the
occasion
of
the
words
.
Now
concerning
the
meaning
of
the
words
:
He
is
to
expresse
what
is
meant
by
the
Communion
,
and
then
what
is
meant
by
the
Body
and
Blood
of
Christ
:
The
Communion
imports
in
the
Originall
,
either
the
act
of
communicating
,
whereby
there
is
a
communion
and
fellowship
made
;
or
else
it
imports
the
Communion
it selfe
,
which
is
made
by
such
an
act
:
As
for
example
,
when
we
speake
of
a
Contract
of
Marriage
,
or
of
a
Bargaine
,
the
name
may
signifie
,
either
the
act
whereby
the
contract
is
made
,
or
the
contract
,
or
bargaine
which
is
made
by
such
an
act
:
So
this
Communion
signifies
the
contract
betweene
vs
,
and
Christ
:
So
then
this
Communion
is
of
two
sorts
,
there
is
a
Communion
here
meant
between
Christ
,
and
the
Faithfull
;
and
secondly
,
a
Communion
of
the
Faithfull
among
themselues
.
First
,
a
Communion
of
Christ
with
the
Faithfull
,
and
that
is
of
two
sorts
;
first
,
a
naturall
Communion
,
and
then
a
spirituall
that
we
haue
together
:
The
naturall
Communion
that
we
haue
with
Christ
,
is
in
respect
as
he
is
a
Man
,
and
as
he
doth
take
our
nature
vpon
him
,
as
he
was
made
Bone
of
our
Bone
,
and
Flesh
of
our
Flesh
,
and
this
is
generall
to
the
whole
Race
of
Man-kind
,
there
is
a
naturall
Communion
,
betweene
Christ
and
the
whole
Race
of
Man-kind
,
yet
(
notwithstanding
)
the
sauing
benefite
and
comfort
of
it
,
is
proper
to
the
elect
Children
of
God
;
and
hence
it
is
that
this
Communion
is
appropriated
to
the
Children
of
God
,
Hebr.
2.14.16
.
For
as
much
then
as
the
Children
are
partakers
of
Flesh
and
Blood
,
he
also
himselfe
likewise
tooke
part
with
them
,
that
he
might
destroy
through
death
,
him
that
had
the
power
of
Death
,
that
is
,
the
Diuel
:
For
he
in
no
sort
tooke
on
him
the
Angels
nature
,
but
he
tooke
the
Seed
of
Abraham
,
and
did
communicate
in
the
whole
Race
of
Man-kind
,
but
yet
so
,
as
onely
the
Children
of
God
haue
comfort
thereby
:
This
Communion
doth
arise
from
vs
vnto
Christ
:
Why
?
Because
our
Nature
was
first
before
Christ
was
incarnate
,
and
he
by
taking
of
our
Nature
vpon
him
,
is
made
Flesh
of
our
Flesh
,
and
Bone
of
our
Bone
,
and
therefore
this
Communion
is
from
vs
to
Christ
.
The
second
Communion
is
a
spirituall
Communion
,
as
Christ
is
our
Head
and
Mediator
,
and
as
we
are
ingrafted
as
Members
into
his
mysticall
Body
;
Now
this
Communion
,
none
are
partakers
of
,
nor
haue
any
part
in
it
,
but
onely
the
Beleeuers
;
and
in
this
Communion
we
are
made
Flesh
of
his
Flesh
,
and
Bone
of
his
Bone
,
as
in
the
other
he
was
made
Flesh
of
our
Flesh
,
and
Bone
of
our
Bone
;
so
in
the
spirituall
Communion
we
are
made
Bone
of
his
Bone
,
and
Flesh
of
his
Flesh
.
Ephes.
5.30
.
the
Apostle
speakes
there
of
a
spirituall
Communion
,
betweene
Christ
and
the
Church
:
now
this
Communion
ariseth
from
him
and
by
him
vnto
vs
,
and
the
other
Communion
ariseth
from
vs
to
him
;
for
the
grace
of
the
Spirit
of
Life
which
is
in
Iesus
Christ
,
is
that
by
which
we
are
ingrafted
and
incorporated
into
Christ
.
So
then
you
see
concerning
both
the
naturall
and
the
spirituall
Communion
that
we
haue
with
Christ
.
Then
the
second
Communion
,
what
is
it
?
Why
,
the
Communion
that
the
Faithfull
haue
among
themselues
,
whereby
they
are
ioyned
together
,
thorough
the
Bonds
of
Faith
,
of
Hope
,
Loue
,
and
the
Spirit
of
God
,
and
all
of
them
made
Members
of
one
and
the
same
Body
,
and
this
Communion
ariseth
from
the
former
.
The
Communion
of
the
Faithfull
among
themselues
,
ariseth
from
the
Communion
of
vs
with
Christ
;
therefore
are
we
ioyned
together
,
because
all
our
Members
doe
agree
together
from
Christ
our
Head
.
The
Apostle
deliuereth
the
point
,
and
the
illustration
of
the
point
together
,
in
1
Cor.
12.12
.
Though
the
Members
be
many
,
yet
all
the
Members
concurre
together
in
one
Body
.
That
is
true
,
though
many
Members
,
yet
all
of
them
concurre
in
one
Body
,
and
vnder
one
Head
,
and
so
is
Christ
.
So
stands
the
case
of
the
comparison
betweene
Christ
and
the
Church
,
there
is
a
Communion
betweene
Christ
and
the
Church
,
why
so
there
is
a
Communion
between
all
that
haue
fellowship
one
with
another
,
because
they
concurre
&
ioyne
together
vnder
one
Head
.
So
much
shall
serue
to
haue
spoken
concerning
the
Communion
:
The
next
thing
that
is
to
be
vnfolded
,
is
the
Body
and
Blood
of
Christ
,
that
is
to
say
,
Christ
wholly
,
his
Body
,
his
Blood
,
his
Death
,
his
Resurrection
,
and
all
his
Merits
:
For
howsoeuer
it
be
,
that
the
Lord
Iesus
Christ
is
tendred
vnto
vs
in
the
Lords
Supper
,
with
an
eie
and
respect
to
his
Death
on
the
Crosse
,
his
Body
broken
,
his
Blood
shed
;
yet
(
notwithstanding
)
that
is
not
all
,
we
are
not
to
stay
there
,
but
it
hath
a
further
reach
;
otherwise
,
those
that
stood
by
our
Sauiour
Christ
when
he
was
crucified
,
put
the
case
that
one
of
them
had
sprinkled
his
Body
with
the
Blood
of
Christ
,
should
he
haue
had
a
Communion
then
with
Christ
?
Certainly
no.
Therefore
our
Faith
must
reach
further
,
and
not
stay
in
the
Body
and
Blood
of
Christ
,
but
it
must
reach
to
the
fruit
and
comfort
that
comes
thereby
to
sanctification
and
eternall
life
:
For
so
Christ
spake
.
Math.
26.28
.
This
is
my
Blood
which
is
shed
for
many
,
for
the
remission
of
sinnes
.
Consider
of
Christ
his
Death
,
his
Body
broken
,
his
Blood
shed
,
we
must
haue
a
further
reach
to
discerne
the
sauing
fruits
and
benefits
of
his
Death
,
as
forgiuenesse
of
sinnes
,
sanctification
,
and
eternall
life
.
So
then
we
see
what
is
meant
by
the
Body
and
Blood
of
Christ
,
The
Communion
of
the
Body
and
Blood
of
Christ
.
Now
the
third
point
to
be
spoken
of
is
,
the
manner
of
the
performing
and
accomplishment
of
those
things
in
the
Sacrament
or
Supper
of
the
Lord
.
We
must
vnderstand
it
to
be
thus
performed
,
that
is
to
say
,
that
this
Communion
with
Christ
,
or
the
Communion
that
we
haue
among
our selues
,
we
must
not
so
vnderstand
it
,
as
if
it
were
begun
,
or
made
;
but
so
performed
as
according
to
the
nature
of
the
Sacrament
will
reach
vnto
it
(
that
is
to
say
)
it
is
there
confirmed
,
ratified
,
and
sealed
vp
vnto
vs
;
the
Body
and
Blood
of
Christ
is
communicated
vnto
vs
,
by
the
way
of
Seale
,
of
Pledge
,
of
Ratification
;
the
Sacraments
doe
not
beget
Faith
in
vs
,
but
they
confirme
Faith
where
it
is
begotten
already
,
Rom.
4.11
.
After
he
receiued
the
signe
of
Circumcision
,
as
the
Seale
of
the
righteousnesse
of
Faith
which
he
had
when
he
was
vncircumcised
,
&c.
The
Sacrament
,
that
comes
and
seconds
it
,
and
ratifies
it
vnto
vs
.
Then
here
is
the
case
,
at
our
first
conuersion
,
when
God
gaue
vs
an
effectuall
calling
,
God
drawed
vs
neere
to
himselfe
,
and
worked
Faith
in
vs
,
and
touched
our
Hearts
by
his
Spirit
,
and
so
makes
this
holy
Communion
betweene
Christ
and
vs
,
and
so
makes
vs
one
with
him
,
and
he
with
vs
.
Well
,
Faith
being
thus
begotten
in
vs
,
by
the
preaching
of
the
Word
,
the
Vnion
being
thus
made
,
then
God
admits
vs
to
his
Table
,
to
the
Sacrament
of
the
Lords
Supper
,
the
point
now
in
hand
:
He
admits
vs
there
,
that
so
this
Communion
,
already
made
betweene
Christ
and
vs
,
might
be
further
confirmed
and
ratified
:
The
Sacrament
doth
this
not
as
an
efficient
cause
,
but
as
an
outward
instrumentall
cause
:
It
is
not
done
by
the
deed
done
,
as
the
Papists
say
,
the
deed
done
is
not
enough
to
conferre
grace
,
no
,
it
is
no
such
matter
,
the
Sacrament
of
the
Lords
Supper
,
is
the
Communion
of
the
Body
and
Blood
of
Christ
:
The
meanes
that
Gods
children
are
conuerted
by
,
and
effectually
called
,
is
the
Word
,
thereby
Faith
is
wrought
in
them
,
and
a
holy
Communion
made
betweene
Christ
and
them
:
after
they
are
admitted
to
the
participation
of
the
Sacrament
,
by
which
Sacrament
,
as
an
outward
instrumentall
cause
,
this
Communion
,
being
already
begun
,
and
made
,
is
further
ratified
,
and
confirmed
:
This
is
the
meaning
of
those
words
,
that
it
is
the
Communion
of
the
Body
and
Blood
of
Christ
.
Now
we
come
to
the
obseruations
that
here
ariseth
for
our
instruction
:
First
,
concerning
the
Communion
betweene
Christ
and
the
Faithfull
:
and
then
the
Communion
between
the
Faithfull
and
themselues
.
The
Communion
that
is
betweene
Christ
and
the
Faithfull
,
is
confirmed
vnto
vs
in
the
participation
of
the
Lords
Supper
,
that
is
,
it
is
an
effectuall
Bond
,
Pledge
,
and
Seale
of
that
holy
and
blessed
Communion
,
that
the
Faithfull
haue
with
Christ
,
and
Christ
with
them
.
In
Math.
26.26
.
the
Text
saith
there
,
that
our
Sauiour
tooke
Bread
,
and
gaue
it
to
his
Disciples
,
that
is
,
Christ
communicated
himselfe
to
vs
in
the
Sacrament
.
Now
we
are
to
proue
that
Christ
communicated
himselfe
to
vs
in
the
Sacrament
:
He
gaue
it
to
his
Disciples
;
what
freer
then
the
guift
?
And
withall
he
presseth
it
vpon
them
,
and
bids
them
take
,
eat
,
this
is
my
Body
:
What
can
be
spoken
more
frankly
,
and
more
freely
?
And
therefore
being
spoken
by
him
,
that
neuer
spake
any
thing
that
he
meant
not
in
his
Heart
,
it
must
needs
be
a
verie
franke
and
free
bestowing
of
himselfe
:
Yet
(
as
you
will
say
)
here
is
Bread
,
and
here
is
Wine
,
frankly
and
freely
giuen
;
but
what
is
this
to
Christ
his
owne
Body
?
Yes
,
that
Bread
,
in
a
Sacramentall
sence
,
is
the
Body
of
Christ
,
he
giues
the
name
of
the
Signe
to
the
thing
signified
;
this
Bread
is
his
Body
;
whatsoeuer
he
speakes
and
performes
concerning
the
one
,
he
doth
concerning
the
other
.
He
was
not
so
franke
,
free
,
and
liberall
in
giuing
Bread
,
as
he
was
in
giuing
his
Body
to
feed
vpon
:
So
the
like
is
concerning
the
Cup
,
in
Vers.
27.28
.
First
,
here
you
see
then
,
that
the
Sacrament
of
the
Lords
Supper
,
in
regard
of
the
first
institution
,
is
a
Bond
and
Seale
of
the
blessed
Communion
that
we
haue
with
Christ
,
He
gaue
himselfe
to
vs
.
In
Iohn
6.51
,
52.
there
Christ
tels
them
,
that
He
it
the
liuing
Bread
which
came
downe
from
Heauen
,
if
any
Man
eat
of
this
Bread
,
he
shall
liue
.
The
meaning
is
,
that
Christ
gaue
vs
his
Flesh
to
eat
spiritually
.
In
Vers.
53.
it
is
said
,
Except
ye
eat
the
Flesh
of
the
Sonne
of
Man
,
and
drinke
his
Blood
,
ye
haue
no
Communion
with
Christ
.
But
that
which
is
most
pregnant
for
our
purpose
,
is
in
Vers.
56.
where
it
is
said
,
He
that
eats
my
Flesh
,
and
drinkes
my
Blood
,
dwelleth
in
me
,
and
I
in
him
.
What
neerer
Communion
can
there
be
then
this
,
that
we
dwell
in
him
,
and
he
in
vs
?
Who
are
they
that
partake
of
this
?
He
that
eats
my
Flesh
,
and
drinkes
my
Blood
,
dwelleth
in
me
,
and
I
in
him
.
And
is
not
this
his
Flesh
eaten
,
and
his
Blood
drunken
?
In
the
participation
of
the
Lords
Supper
,
is
ratified
the
sweet
Communion
that
is
betweene
Christ
and
vs
.
I
doe
not
say
that
that
in
the
sixth
of
Iohn
is
vnderstood
properly
of
the
Sacrament
of
the
Lords
Supper
,
but
is
mystically
applyed
to
this
,
of
eating
Christ
by
Faith
,
and
therefore
iustly
agrees
with
this
,
of
the
Lords
Supper
,
when
we
meditate
vpon
Christs
workes
in
the
Sacrament
,
or
out
of
the
Sacrament
,
not
eating
his
Flesh
,
and
drinking
his
Blood
after
a
spirituall
manner
,
that
is
in
the
generall
there
,
if
we
doe
this
in
the
vse
of
the
Sacrament
,
we
doe
it
in
a
particular
manner
:
So
then
it
is
so
in
all
our
spirituall
eating
of
Christ
,
and
drinking
of
his
Blood
,
we
dwell
in
him
,
and
he
in
vs
,
then
much
more
,
in
the
participation
of
the
Sacrament
of
the
Lords
Supper
,
when
our
Faith
is
lift
vp
to
Christ
,
that
we
feed
vpon
him
,
more
thoroughly
and
earnestly
;
and
therefore
much
more
doth
that
place
take
hold
of
our
participation
with
Christ
in
the
Sacrament
,
that
whosoeuer
eats
Christ
dwelleth
in
him
,
and
he
in
him
,
1
Cor.
12.13
.
For
by
one
Spirit
we
are
all
baptized
into
one
Body
,
and
haue
beene
all
made
to
drinke
into
one
Spirit
.
The
point
that
the
Apostle
is
there
speaking
of
,
is
this
,
The
Communion
that
is
betweene
Christ
and
the
Faithfull
;
He
shewes
first
the
Author
of
it
,
which
is
God
,
by
one
Spirit
;
and
then
he
shewes
the
Instrument
to
the
Signe
and
Seale
,
which
is
the
Sacrament
,
by
one
Spirit
are
we
baptized
into
one
Body
,
whether
we
be
Iewes
or
Gentiles
,
bond
or
free
:
then
it
holds
by
consequence
in
the
Lords
Supper
,
yea
,
that
seemes
plainly
to
be
intimated
,
where
it
is
said
,
hauing
beene
made
all
to
drinke
into
one
Spirit
,
a
spirituall
or
a
religious
drinking
,
and
therefore
it
is
to
be
vnderstood
(
as
respectiuely
)
in
the
Lords
Supper
,
this
spirituall
drinking
cannot
respectiuely
be
vnderstood
of
the
Lords
Supper
,
1
Cor.
11.26
.
As
often
(
saith
the
Apostle
)
as
you
eat
this
Bread
,
and
drinke
this
Cup
,
you
shew
the
Lords
death
till
he
come
,
or
,
ye
shall
shew
it
,
that
is
to
say
,
The
eating
and
drinking
is
a
testimonie
betweene
God
and
you
,
of
a
holy
Communion
ye
haue
with
Christ
,
and
what
interest
vnto
his
Death
,
that
is
,
that
you
are
partakers
of
the
Lord
Iesus
Christ
,
that
is
the
meaning
of
it
.
Reas.
1
The
first
Reason
is
drawne
from
the
contrarie
,
The
vnbeleeuers
they
doe
come
to
the
Lords
Table
,
and
not
discerne
the
Lords
Body
,
to
them
it
is
a
Seale
of
their
damnation
,
1
Cor.
11.29
.
They
are
Enemies
to
Christ
,
they
haue
nothing
to
doe
with
him
,
They
that
eat
and
drinke
vnworthily
,
eat
and
drinke
their
owne
damnation
.
So
then
to
the
vnbeleeuers
,
it
is
a
Signe
and
a
Seale
,
that
they
haue
no
Communion
with
Christ
,
nor
interest
in
him
,
but
are
damned
wretches
:
But
to
them
that
doe
discerne
the
Lords
Body
,
it
is
a
Signe
and
a
Seale
of
their
Communion
with
Christ
,
Christ
is
one
with
them
,
and
they
with
him
.
Reas.
2
The
second
Reason
is
drawne
from
the
comparison
of
this
seruice
,
with
the
seruice
of
Idols
,
from
which
the
Apostle
raiseth
the
ground
of
this
point
in
hand
,
those
that
partake
of
the
seruice
of
Idols
,
what
saith
the
Apostle
?
They
make
themselues
one
with
those
Idols
,
as
in
the
twentieth
Verse
,
they
are
partakers
,
and
haue
fellowship
with
Idols
(
as
who
should
say
)
they
that
sacrifice
to
Idols
,
or
haue
any
thing
to
doe
with
them
in
their
religious
Feasts
,
they
testifie
and
seale
vp
vnto
the
World
,
that
they
are
seruants
to
those
Idols
;
So
if
we
celebrate
this
holy
Feast
vnto
the
Lord
,
we
thereby
testifie
our
Communion
with
Christ
,
and
testifie
Christ
his
Communion
with
vs
.
Reas.
3
The
third
Reason
is
drawne
from
the
correspondencie
and
answerablenesse
of
that
which
Christ
did
vpon
the
Crosse
,
and
suffered
vpon
the
Crosse
,
to
that
which
is
done
at
the
Lords
Table
,
for
there
is
a
verie
sweet
correspondencie
between
two
:
Christ
his
Body
and
Blood
was
giuen
for
vs
vpon
the
Crosse
,
that
which
was
giuen
for
vs
vpon
the
Crosse
,
that
is
giuen
to
vs
in
the
Sacrament
of
the
Lords
Supper
:
Vpon
the
Crosse
it
was
giuen
for
vs
,
and
therefore
it
is
communicated
vnto
vs
in
the
Lords
Supper
,
Luke
22.19
.
And
he
tooke
Bread
,
and
when
he
had
giuen
thankes
he
brake
it
,
and
gaue
it
to
his
Disciples
,
saying
,
This
is
my
Body
which
is
giuen
for
you
,
&c.
He
tooke
it
at
the
Sacrament
,
and
said
,
This
is
my
Body
,
this
is
my
Blood
which
is
shed
for
you
;
giuing
vs
to
vnderstand
,
that
what
Christ
did
for
vs
vpon
the
Crosse
,
the
same
he
giues
to
vs
in
the
Sacrament
:
Christ
his
Body
and
Blood
was
giuen
for
vs
on
the
Crosse
,
and
the
same
was
giuen
to
vs
in
the
Sacrament
of
the
Lords
Supper
:
We
know
that
the
Lords
Supper
is
nothing
else
but
a
representation
,
or
a
shewing
forth
of
the
Lords
death
,
1
Cor.
11.
It
is
a
shewing
forth
of
the
death
of
Christ
:
Looke
how
it
was
with
Christ
vpon
the
Crosse
,
so
it
is
with
vs
in
the
Sacrament
:
What
was
giuen
there
for
vs
,
is
giuen
here
to
vs
.
Vse
4
Another
Reason
is
drawne
from
the
nature
of
the
Sacrament
.
What
is
the
nature
of
a
Sacrament
,
but
to
be
a
Seale
of
the
Communion
of
Christ
?
Christ
ordained
it
so
to
be
a
Pledge
of
our
Communion
:
Doe
this
in
remembrance
of
me
.
Vse
1
The
first
Vse
is
matter
of
Instruction
in
sundry
parts
:
First
,
It
commends
vnto
vs
the
infinitenesse
of
the
loue
of
Christ
Iesus
,
who
as
he
did
inlarge
his
Heart
to
vs
in
giuing
himselfe
his
Body
and
Blood
vpon
the
Crosse
for
vs
,
so
he
doth
communicate
himselfe
vnto
vs
by
the
worke
of
his
Spirit
,
yet
further
for
our
stronger
and
surer
euidence
of
this
Communion
,
he
doth
from
time
to
time
ratifie
and
seale
vp
this
Communion
vnto
vs
by
the
participation
of
the
Lords
Supper
.
These
be
singular
mercies
of
God
to
vs
,
and
those
that
haue
a
sensible
feeling
of
their
own
weakenesse
,
dulnesse
,
corruption
,
and
vnbeleefe
,
and
of
their
daily
starting
aside
from
God
,
they
cannot
chuse
but
embrace
this
as
a
great
mercie
of
God
,
and
so
esteeme
of
it
:
Yet
there
is
none
of
Gods
children
that
knowes
their
owne
weakenesse
and
infirmitie
,
how
subiect
they
are
to
vnbeleefe
,
and
to
start
aside
from
God
,
if
they
consider
how
powerfull
the
Sacrament
is
for
the
raysing
vp
of
Faith
in
them
,
though
not
for
the
begetting
of
Faith
in
vs
,
we
cannot
chuse
but
acknowledge
this
a
singular
mercie
and
loue
of
God
to
vs
in
Christ
Iesus
.
We
know
we
sinne
daily
,
and
by
euerie
sinne
we
know
we
doe
as
much
as
in
vs
lyes
make
a
separation
from
God
,
and
therefore
how
much
need
haue
we
that
this
Communion
that
is
betweene
vs
and
Iesus
Christ
should
be
daily
sealed
vp
,
ratified
,
and
confirmed
vnto
vs
?
A
Woman
that
hath
her
Husband
absent
from
her
,
and
doth
not
enioy
his
bodily
presence
,
yet
she
comforts
her selfe
,
in
that
she
perswades
her selfe
that
he
is
a
faithfull
Man
,
and
that
he
will
not
breake
with
her
:
as
a
Ring
after
that
Marriage
is
solemnized
,
that
is
giuen
as
a
token
of
loue
,
for
the
further
assurance
of
loue
one
to
another
,
when
she
lookes
vpon
this
Ring
,
though
he
be
farre
absent
from
her
,
yet
this
puts
her
in
mind
of
his
loue
to
her
,
and
so
me
doth
solace
and
comfort
her selfe
in
the
loue
of
her
Husband
by
this
outward
pledge
:
Euen
so
it
is
betweene
Christ
and
the
Soules
of
euerie
faithfull
Man
and
Woman
,
we
doe
not
enioy
the
bodily
presence
of
Christ
,
because
he
is
in
Heauen
,
nay
,
sometimes
he
with-drawes
his
sensible
presence
of
his
Spirit
from
vs
,
yet
we
know
there
is
a
Couenant
made
betweene
him
and
vs
,
he
is
our
Husband
,
and
we
his
Spouse
;
he
made
one
with
vs
,
and
we
with
him
;
and
though
he
doe
absent
himselfe
from
vs
,
yet
we
comfort
our selues
in
this
Vnion
,
because
we
are
conuerted
vnto
God
,
and
so
this
Communion
is
made
betweene
Christ
and
vs
;
and
we
know
that
he
is
faithfull
,
and
true
,
and
will
neuer
breake
his
word
:
I
but
in
the
participation
of
the
Lords
Supper
here
is
a
Seale
and
a
Pledge
of
his
loue
whereby
this
Communion
is
further
ratified
;
when
we
come
there
then
the
Faith
which
before
lay
hid
in
vs
,
that
begins
to
shew
it selfe
by
the
working
of
Gods
Spirit
,
and
so
by
that
meanes
we
begin
to
comfort
our selues
,
and
to
be
reuiued
in
our
Faith
and
affiance
that
we
haue
in
the
loue
of
Christ
our
blessed
Husband
,
which
is
much
more
then
a
Ring
to
reuiue
a
Woman
in
the
loue
of
her
Husband
,
because
here
are
the
words
vsed
againe
of
the
renewing
of
our
Communion
,
This
is
my
Body
that
was
broken
for
thee
,
&c.
This
is
my
Blood
that
was
shed
for
thee
,
&c.
The
words
are
most
powerfull
and
fit
to
reuiue
vs
in
the
loue
and
affiance
that
we
haue
in
Christ
our
Husband
,
this
makes
all
quiet
and
sure
;
and
to
conclude
,
though
Christ
be
absent
from
me
,
yet
surely
I
know
he
continues
one
and
the
same
,
and
this
comforts
me
:
we
know
we
make
vse
of
this
in
our
ordinarie
speech
,
if
any
be
married
,
we
vsually
say
,
God
giue
you
Ioy
.
It
is
well
,
oh
that
there
were
Hearts
in
Men
to
beleeue
and
see
,
and
that
they
had
practice
and
experience
of
this
to
see
that
at
the
Lords
Table
we
be
hand-fasted
vnto
Christ
,
then
God
would
giue
vs
much
ioy
and
comfort
.
Another
matter
of
Instruction
is
this
:
That
when
we
are
at
the
Lords
Table
,
there
is
a
nearer
Bond
now
betweene
Christ
and
vs
then
there
was
before
;
here
is
a
neerer
Bond
,
at
least
we
are
more
neerer
sealed
and
tyed
to
Christ
,
and
he
to
vs
,
then
before
:
And
why
?
Because
it
is
the
Communion
of
the
Body
and
Blood
of
Christ
,
it
is
further
ratified
,
sealed
,
and
confirmed
;
and
therefore
it
is
matter
of
singular
comfort
to
Gods
Children
in
that
it
pleaseth
God
to
vouchsafe
vs
so
much
fauour
as
to
be
one
with
him
:
To
be
one
with
a
great
Man
,
with
the
Princes
of
the
World
,
we
esteeme
it
a
great
matter
:
but
what
is
it
to
haue
Communion
with
Christ
the
Sonne
of
God
?
He
to
be
made
one
with
vs
,
and
we
with
him
?
This
as
it
is
matter
of
great
comfort
,
so
also
it
is
matter
of
obedience
,
to
stirre
vs
vp
to
obedience
.
Is
it
so
that
we
haue
beene
at
the
Lords
Table
,
to
haue
our
Communion
renewed
?
Then
we
should
carie
our selues
worthy
of
this
mercie
.
Are
we
made
Members
of
Christ
?
Then
take
heed
that
thou
dost
not
take
the
faculties
and
powers
of
thy
Soule
and
Body
,
and
abuse
them
to
sinne
,
iniquitie
,
and
to
vncleanenesse
.
It
is
the
rule
of
the
Apostle
:
We
must
consider
with
our selues
,
I
haue
beene
at
the
Lords
Table
,
and
made
a
Member
of
Christ
,
and
therefore
now
I
must
looke
better
to
my
Tongue
that
I
doe
not
sweare
nor
blaspheme
,
nor
vse
no
vaine
nor
idle
speeches
;
that
I
must
now
looke
better
to
my
Eyes
,
that
I
doe
not
suffer
them
to
be
light
and
wanton
Eyes
;
and
specially
to
looke
better
to
my
Heart
,
to
walke
with
Christ
,
because
he
is
one
with
me
,
and
I
one
with
him
.
Another
point
of
Instruction
teacheth
vs
,
that
Christ
is
really
deliuered
vnto
vs
in
the
Sacrament
,
but
yet
notwithstanding
spiritually
:
but
verily
the
Bread
is
the
Communion
of
his
Body
,
and
the
Wine
the
Communion
of
his
Blood
:
that
is
to
say
,
there
is
a
reall
Communion
to
euerie
faithfull
and
spirituall
Receiuer
;
for
as
the
Spirit
of
God
workes
Faith
in
our
Hearts
,
so
Faith
causeth
vs
to
beleeue
that
Christ
hath
made
our
peace
with
God
,
and
that
we
are
incorporate
into
his
Body
,
and
made
one
with
him
.
This
is
the
reall
exhibiting
of
Christ
in
the
Sacrament
,
there
is
no
transubstantiation
that
the
Bread
is
turned
into
the
Body
of
Christ
,
no
,
the
Apostle
saith
,
It
is
a
Communion
of
the
Body
of
Christ
.
A
plaine
exposition
of
Christ
himselfe
,
where
he
saith
,
This
is
my
Body
,
that
is
to
say
,
It
is
a
Communion
of
his
Body
.
But
if
this
be
such
a
Communion
,
then
say
they
,
the
Bread
must
be
turned
into
the
Body
of
Christ
.
I
answer
,
neither
of
these
,
for
the
Communion
is
spirituall
,
it
cannot
be
a
corporall
Communion
,
but
a
spirituall
Communion
,
there
is
such
a
Communion
as
is
made
here
betweene
the
Diuell
and
them
,
that
worship
the
Diuell
which
is
not
a
corporall
substance
,
that
is
nothing
else
but
a
testification
that
they
will
serue
him
,
worship
,
and
obey
him
.
So
our
Communion
is
a
ratification
that
we
beleeue
in
our
Hearts
that
Christ
is
one
with
vs
,
and
we
with
him
.
True
,
we
are
made
partakers
of
Christ
wholly
,
of
his
Death
,
and
of
his
Merits
,
but
still
in
a
spirituall
manner
.
As
for
his
Body
,
we
haue
nothing
to
doe
with
it
,
that
is
in
Heauen
.
And
therefore
they
that
say
,
they
eat
his
Body
,
they
are
as
grosse
,
as
those
in
the
sixth
of
Iohn
.
It
is
an
absurd
thing
,
nay
,
it
is
a
horrible
thing
,
for
any
Man
to
thinke
that
they
should
eat
the
Body
and
Blood
of
Christ
in
the
Sacrament
.
Vse
3
The
third
Vse
:
It
is
matter
of
reproose
(
I
shall
but
point
at
them
)
First
,
It
reproues
the
names
that
the
Popish
Church
giues
vnto
this
Sacrament
,
they
call
it
the
Masse
.
I
would
faine
know
of
the
Papists
,
what
is
the
reason
they
call
it
by
the
name
Masse
,
seeing
it
is
called
in
the
Scripture
a
Communion
,
let
them
shew
vs
but
one
title
in
all
the
whole
Booke
of
God
,
that
it
is
called
a
Masse
,
and
we
will
yeeld
to
them
.
It
is
true
,
the
Masse
,
though
it
haue
been
ancient
amongst
the
Fathers
,
yet
it
is
not
ancient
in
the
Scriptures
.
Another
matter
of
reproofe
that
here
ariseth
,
is
against
the
Popish
Church
that
celebrate
this
Sacrament
in
one
kind
,
they
giue
the
People
the
Bread
,
but
not
the
Cup
,
The
Cup
which
we
blesse
,
(
saith
the
Apostle
)
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
Bread
which
we
breake
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
Take
this
for
a
rule
,
wheresoeuer
the
Lords
Supper
is
handled
,
where
it
is
not
handled
but
by
the
way
,
there
they
are
both
vsed
,
sometimes
it
is
done
by
the
Bread
onely
,
and
sometimes
by
the
Cup
,
but
where
it
is
of
purpose
treated
of
,
there
you
shall
find
that
they
are
both
spoken
of
.
Vse
4
The
next
Vse
:
Is
it
so
〈◊〉
there
is
such
a
Communion
betweene
Christ
and
vs
?
Then
it
teacheth
vs
this
,
that
euerie
one
of
vs
should
so
fit
and
prepare
our selues
when
we
come
to
the
Lords
Table
euen
as
if
we
came
to
receiue
the
verie
Body
and
Blood
of
Christ
;
If
Christ
should
enter
into
vs
bodily
,
then
we
would
make
vs
as
cleane
as
we
could
:
And
shall
wee
not
much
more
when
hee
comes
to
enter
into
vs
spiritually
?
And
to
say
with
the
Centurion
,
Lord
I
am
not
worthy
that
thou
shouldst
enter
vnder
my
Roofe
.
So
euerie
one
of
vs
should
make
all
preparation
to
giue
entertainement
to
such
a
Guest
.
It
is
noted
that
when
the
Passeouer
was
to
be
eaten
and
celebrated
,
that
they
were
to
looke
for
a
Chamber
trimmed
,
a
cleane
neate
Roome
:
so
we
when
we
come
to
the
Lords
Table
must
be
fitted
and
prepared
by
Faith
and
Repentance
,
and
a
purpose
to
lead
a
new
life
.
We
find
that
Ioseph
of
Aremathea
begged
the
Body
of
Iesus
when
he
was
crucified
,
and
he
tooke
a
cleane
Linnen
cloath
and
wrapr
it
in
,
sweet
,
cleane
,
and
neat
entertainment
for
the
fleshly
Body
of
his
crucified
vpon
the
Crosse
:
then
much
more
cause
haue
we
that
receiue
the
Body
and
Blood
of
Christ
after
a
spirituall
manner
:
What
need
haue
we
to
purge
our selues
of
all
our
filthinesse
and
vncleanenesse
,
and
to
wrap
the
Body
of
Christ
in
cleane
cloathes
,
and
to
lay
him
in
a
new
Sepulcher
where
neuer
Man
was
layd
?
And
therefore
whosoeuer
comes
to
the
Lords
Table
,
see
that
you
come
fitted
and
prepared
.
Vse
5
The
last
vse
teacheth
vs
,
that
we
should
frequent
the
Lords
Table
.
Is
it
so
that
it
is
the
Body
of
Christ
,
who
can
euer
thinke
he
hath
enough
of
that
?
You
know
what
the
Apostle
saith
,
O
Lord
give
vs
euermore
of
this
Bread
.
If
we
did
but
consider
when
we
come
to
the
Lords
Table
,
of
this
sweet
Communion
that
is
ratified
between
Christ
and
vs
,
then
we
would
say
,
Euermore
let
vs
come
to
thy
Table
,
and
as
the
Apostle
Peter
said
,
Not
my
Feet
onely
,
but
my
Head
and
my
Hands
also
,
when
he
knew
the
benefit
of
the
washing
.
So
if
we
knew
the
benefite
of
the
Lords
Supper
,
we
would
not
come
once
a
yeere
,
nor
once
a
month
,
but
euerie
day
if
we
could
.
It
is
the
ignorance
of
the
benefite
of
it
,
that
makes
vs
come
so
seldome
to
it
as
wee
doe
.
The
end
of
the
fourth
Lecture
.
THE
FIFTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
WEE
are
now
to
make
digression
into
the
matter
of
the
Lords
Supper
,
and
so
according
as
we
began
,
to
pay
our
monthly
tole
,
as
it
were
to
our
Lord
Iesus
Christ
,
in
remembrance
of
his
death
and
passion
,
in
preparing
our selues
to
a
worthy
receiuing
of
the
Sacrament
of
his
blessed
Body
and
Blood
,
that
so
we
may
be
fitted
to
come
,
with
glorie
to
God
,
and
comfort
to
our
owne
Soules
.
The
third
name
:
It
is
called
a
Communion
,
as
you
haue
heard
out
of
the
1
Cor.
10.16
.
The
Cup
of
Blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
Bread
which
we
breake
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
Where
the
Apostle
entends
a
double
Communion
:
One
,
that
the
Faithfull
haue
with
Christ
their
Head
:
Another
,
which
the
Faithfull
haue
amongst
themselues
.
That
which
we
haue
with
Christ
,
is
double
,
Naturall
and
Spirituall
:
Naturall
,
and
that
is
by
his
incarnation
,
as
he
is
Man
;
and
this
Communion
,
is
common
to
all
Men
,
but
yet
the
sauing
benefite
of
it
reacheth
onely
to
the
Faithfull
,
Hebr.
2.14
.
For
as
much
therefore
as
the
Children
were
partakers
of
Flesh
and
Blood
,
he
also
himselfe
tooke
part
with
them
,
that
he
might
destroy
thorough
Death
,
him
that
had
the
power
of
Death
,
that
is
,
the
Diuell
.
The
Spirituall
Communion
is
from
Christ
our
Head
to
vs
by
grace
:
The
Naturall
Communion
is
from
vs
to
Christ
.
The
Spirituall
Communion
,
is
from
Christ
to
vs
:
In
the
former
he
is
made
Bone
of
our
Bone
,
and
Flesh
of
our
Flesh
;
In
the
latter
,
we
are
made
Bone
of
his
Bone
,
and
Flesh
of
his
Flesh
:
as
in
Ephes.
5.30
.
For
we
are
Members
of
his
Body
,
of
his
his
Flesh
,
and
of
his
Bones
.
The
second
Communion
is
of
the
Faithfull
amongst
themselues
,
and
this
stands
in
Faith
,
and
Hope
,
and
Loue
,
and
this
proceeds
from
the
first
:
for
therefore
the
Faithfull
are
knit
together
amongst
themselues
as
Members
,
because
they
are
first
knit
to
Christ
their
Head
.
We
haue
spoken
of
the
first
Communion
already
so
farre
as
it
concernes
this
Sacrament
:
Now
we
come
to
the
second
Communion
which
the
Faithfull
haue
amongst
themselues
.
And
that
we
may
proceed
vpon
a
good
and
sure
ground
,
we
must
first
see
,
that
this
second
Communion
is
here
entended
by
the
Apostle
as
well
as
the
former
:
For
howsoeuer
the
word
Communion
may
be
indifferently
vnderstood
of
each
;
as
well
the
Communion
which
the
Faithfull
haue
amongst
themselues
,
as
of
that
which
they
haue
with
Christ
,
yet
if
the
Apostle
doth
not
here
so
intend
it
,
wharsoeuer
we
shall
speake
of
it
,
though
happely
true
,
and
fit
for
the
Argument
in
hand
,
yet
it
may
iustly
be
distasted
,
as
not
seasonable
,
because
it
is
not
pertinent
to
this
place
:
but
when
we
plainly
see
that
it
is
part
of
the
Apostles
reach
to
shew
that
the
Lords
Supper
is
a
Communion
of
the
Faithfull
amongst
themselues
,
wee
shall
much
better
relish
and
digest
those
Doctrines
which
shall
be
raysed
from
it
.
Now
that
such
is
the
entendment
of
the
Apostle
,
it
appeares
thus
:
He
saith
in
Verse
16.
The
Bread
which
we
breake
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
And
so
proceeds
and
saith
,
Verse
17.
For
we
that
are
many
are
one
Bread
and
one
Body
,
because
we
all
are
partakers
of
one
Bread
.
Where
you
see
it
is
an
next
to
the
former
by
way
of
reason
:
Now
ye
know
that
the
reason
must
be
answerable
in
sence
to
the
proposition
that
is
thereby
confirmed
:
Therefore
except
we
will
make
the
Apostle
to
speake
absurdly
,
and
without
sence
to
set
downe
the
proposition
of
one
thing
,
and
to
render
the
reason
of
an
other
:
It
must
needs
be
granted
,
that
looke
what
Communion
he
speakes
of
in
the
reason
,
Verse
17.
the
same
Communion
he
speakes
of
in
the
proposition
,
Verse
16.
and
so
on
the
contrarie
,
looke
what
Communion
he
speakes
of
in
Verse
16.
the
same
he
speakes
of
in
the
17
,
but
in
Verse
17
he
speakes
expresly
and
distinctly
of
the
second
Communion
as
well
as
of
the
first
,
for
when
he
saith
in
the
latter
part
of
Verse
17.
We
are
all
one
Bread
,
there
is
our
Communion
with
Christ
:
And
in
the
former
part
,
We
that
are
many
are
one
Bread
and
one
Body
,
there
is
the
Communion
which
we
haue
amongst
our selues
:
And
marke
,
the
latter
part
containes
the
cause
of
the
former
,
and
is
rendred
as
a
reason
of
it
,
because
we
are
all
partakers
of
one
Bread
:
shewing
not
only
that
there
is
such
a
Communion
amongst
themselues
,
in
and
by
the
vse
of
the
Sacrament
;
but
also
how
it
is
effected
,
namely
,
because
all
partake
of
one
Christ
,
that
thorough
the
Communion
which
euery
one
hath
thereby
in
the
Body
and
Blood
of
Christ
,
they
haue
also
a
Communion
amongst
themselues
:
And
for
further
confirmation
hereof
,
he
giues
instance
in
two
cases
of
like
nature
,
one
in
Verse
18.
Israel
which
is
after
the
Flesh
,
are
not
they
which
eat
of
the
Sacrifices
,
partakers
of
the
Altar
?
As
who
should
say
,
It
is
so
with
those
Israelites
that
still
obserue
the
carnall
Rites
(
as
the
Apostle
else-where
calles
them
)
that
communicate
together
in
their
seruice
;
and
therefore
so
doe
you
in
yours
.
The
other
instance
is
in
Vers.
20.21
.
It
is
so
with
the
worshippers
of
Idols
,
they
thereby
partake
and
haue
communion
and
fellowship
one
with
an
other
:
For
the
verie
same
word
which
is
in
Verses
18
and
20.
partakers
,
and
fellowship
,
is
the
same
in
the
Originall
with
that
in
Verse
16.
communion
.
Now
then
if
Israel
after
the
Flesh
,
that
still
obserue
their
carnall
Rites
,
and
if
Idolaters
,
if
they
in
their
seruice
and
worship
haue
communion
and
fellowship
one
with
another
,
as
well
as
with
their
Idols
,
then
much
more
haue
we
(
saith
the
Apostle
)
in
the
Lords
Supper
.
We
haue
a
Communion
amongst
our selues
as
well
as
with
Christ
our
Head
,
which
in
all
these
are
to
be
vnderstood
still
with
this
limitation
,
that
it
is
not
then
made
,
but
there
it
is
testified
and
professed
to
each
other
,
and
to
the
World
,
and
nourished
and
confirmed
to
our selues
.
This
point
being
thus
cleared
,
and
the
way
made
open
and
plaine
before
vs
,
now
we
are
to
enter
vpon
such
Doctrines
and
obseruations
as
naturally
ariseth
from
hence
.
Doct.
1
Seeing
the
Apostle
saith
,
that
the
Sacrament
of
the
Lords
Supper
is
a
Communion
of
the
Faithfull
one
with
another
,
the
obseruation
is
this
:
That
the
Sacrament
of
the
Lords
Supper
,
is
a
publike
Testification
,
a
comfortable
Nurse
,
a
mutuall
Bond
,
and
a
sure
confirmation
of
that
spirituall
Communion
which
the
Faithfull
haue
amongst
themselues
:
Or
to
speake
more
briefely
,
and
yet
more
plainly
;
It
is
the
Sacrament
of
Loue
and
Amitie
amongst
Gods
children
:
This
point
is
to
be
proued
:
See
it
in
the
Shadow
in
the
Sacrament
of
the
Old
Testament
,
which
stands
in
correspondencie
and
answers
to
this
of
the
New
,
that
is
the
Passeouer
,
and
hereby
we
shall
see
,
not
onely
that
theirs
in
Christ
is
as
ours
,
1
Cor.
10.3
,
4.
but
also
so
long
as
euer
this
Sacrament
hath
had
any
being
either
in
the
Substance
,
or
in
the
Shadow
,
it
hath
alwaies
beene
of
this
verie
nature
and
vse
here
propounded
.
Consider
the
Lords
institution
of
the
Passeouer
,
Exod.
12.
and
there
we
shall
find
many
Ceremonies
and
circumstances
tending
to
this
end
,
tending
to
shew
and
to
nourish
a
louing
Communion
amongst
the
Receiuers
:
First
,
All
were
to
communicate
in
it
,
as
we
may
see
Vers.
3.6.47
.
Ioynt
actions
are
alwayes
entended
to
be
performed
with
Ioynt
affections
.
Secondly
,
saith
the
Text
,
if
any
did
otherwise
,
He
should
be
cut
off
,
Vers
.
15
and
19.
that
is
,
whosoeuer
doth
dissent
,
and
not
louingly
communicate
with
all
the
rest
in
this
businesse
,
should
haue
no
part
nor
benefit
in
or
by
it
.
Thirdly
,
it
was
to
be
eaten
in
one
House
,
Verse
46.
the
onenesse
of
the
House
and
place
where
it
was
eaten
,
testifies
the
onenesse
of
the
Hearts
&
affections
of
them
that
eat
it
:
for
where
those
of
a
Family
are
at
iarres
,
and
dissentions
,
and
diuisions
,
one
House
will
not
hold
them
.
Fourthly
,
If
his
House
were
too
little
for
the
Lambe
,
he
was
to
call
in
his
next
Neighbour
,
as
in
Verse
4.
a
pregnant
testimonie
of
loue
and
good
will
as
can
be
.
Fifthly
,
It
was
to
be
done
at
one
and
the
same
time
,
the
same
month
,
the
same
day
,
the
same
houre
,
Vers.
2
,
3
,
6
,
8.
their
generall
consenting
in
the
time
arguing
the
generall
consenting
of
their
Minds
and
Hearts
:
And
what
time
was
that
?
Euen
the
Euening
,
when
they
were
all
in
their
cold
Blood
;
the
iniuries
and
offences
of
the
day
forgotten
and
forgiuen
(
for
the
Sunne
must
not
goe
downe
vpon
our
wrath
)
when
their
affections
were
as
calme
and
quiet
as
the
Euening
,
then
they
were
to
receiue
it
.
Sixthly
,
they
were
all
to
be
directed
in
it
by
one
Law
,
Verse
49.
though
it
were
a
Stranger
,
yet
there
was
but
one
Law
for
both
,
all
of
them
louingly
submitting
themselues
vnder
the
same
Law
,
and
sweetly
consenting
together
to
goe
all
by
one
and
the
same
direction
.
Lastly
,
It
must
be
eaten
without
Leauen
,
Vers.
8
,
15
,
19.
what
that
is
in
the
Letter
,
all
of
vs
know
by
our
owne
experience
:
But
what
is
the
true
and
spirituall
sence
of
it
?
That
let
the
Apostle
tell
you
in
1
Cor.
5.7
,
8.
Let
vs
keepe
the
Feast
not
with
old
Leauen
,
neither
in
the
leauen
of
maliciousnesse
and
wickednesse
.
It
is
the
Leauen
of
maliciousnesse
which
aboue
all
Leauen
is
to
be
purged
out
;
Loue
and
charitie
being
specially
confirmed
to
vs
in
this
action
.
Thus
we
haue
seene
it
in
the
Institution
:
Now
let
vs
consider
it
in
the
Restitution
by
Hezekiah
,
2
Chron.
30.3
,
5.
when
the
Passeouer
had
beene
a
long
time
intermitted
,
for
it
saith
,
Vers.
5.
they
had
not
kept
it
of
a
great
time
:
There
are
many
testifications
of
a
louing
Communion
amongst
them
;
from
the
first
Verse
to
the
sixth
we
see
,
all
the
People
were
to
come
together
,
into
the
same
place
,
at
the
same
time
,
to
keepe
one
and
the
same
Passeouer
,
and
that
with
this
speciall
obseruation
,
Verse
3.
that
when
they
could
not
keepe
it
the
first
Month
as
the
Law
required
,
for
want
of
a
sufficient
assembly
,
they
put
it
off
till
the
second
Month
:
Vers.
12
,
13.
It
is
expresly
noted
that
all
Iudah
came
with
one
Heart
,
a
very
great
assembly
,
howsoeuer
there
were
many
Recusants
in
Ephraim
Verse
10.
as
there
be
too
many
now
a
dayes
:
And
so
it
was
done
with
great
Ioy
,
Verse
21.
and
doubling
the
obseruation
of
the
Feast
,
keeping
it
other
seuen
dayes
,
Vers.
22
,
23.
All
which
are
plaine
restifications
with
what
a
louing
and
cheerefull
Communion
they
performed
this
seruice
.
So
in
the
seconding
of
this
Restitution
by
Iosiah
;
2
Chro.
35.
from
the
first
Verse
to
the
eighteenth
,
there
we
may
see
,
such
willing
contribution
by
King
and
Princes
,
such
a
generall
assistance
of
Priests
and
Leuites
,
such
a
great
concourse
of
People
from
all
Iudah
and
Israel
,
such
a
great
assembly
,
as
that
there
was
no
Passeouer
kept
like
that
since
the
dayes
of
Samuel
.
All
liuely
witnesses
,
as
of
their
zeale
for
Gods
glorie
,
so
of
a
most
louing
Communion
amongst
themselues
.
If
it
be
so
in
the
Shadow
,
what
is
it
in
the
Substance
?
If
the
Passeouer
be
a
Sacrament
of
Loue
and
Amitie
,
then
the
Lords
Supper
is
so
much
more
?
See
it
therefore
secondly
in
the
Substance
,
The
Lords
Supper
,
Iohn
13.4
.
to
the
15.
Our
Sauiour
being
to
ordaine
this
Sacrament
,
doth
first
teach
them
by
his
example
,
a
Lesson
of
Loue
,
he
washeth
his
Disciples
Feet
:
teaching
them
that
they
must
so
loue
one
another
,
as
that
they
refuse
no
seruile
office
for
the
good
of
their
Brethren
,
though
it
be
the
washing
of
their
Feet
.
And
after
the
Institution
,
Vers.
34
,
35.
he
presseth
vpon
them
his
Commandement
of
Loue
,
as
his
chiefe
Commandement
,
and
their
chiefe
dutie
to
God
.
Marke
this
,
it
is
as
if
he
had
said
,
I
will
now
haue
you
to
receiue
the
Sacrament
of
my
Supper
:
Well
before
you
receiue
it
,
that
you
may
know
it
to
be
a
Sacrament
of
Loue
and
concord
,
and
a
Bond
or
Pledge
of
your
spirituall
Communion
one
with
another
,
I
giue
you
an
example
of
Loue
to
season
your
Hearts
withall
before
hand
:
And
that
you
may
continually
so
esteeme
and
remember
it
,
I
will
charge
you
with
my
Commandement
of
Loue
in
a
speciall
manner
.
He
prepared
them
with
an
example
of
Loue
before
,
and
after
giues
them
a
Commandement
of
Loue
,
to
teach
them
that
this
Sacrament
is
a
Communion
of
Loue
.
1
Cor.
11.17
,
&c.
the
Apostle
being
to
redresse
such
abuses
and
corruptions
in
the
Church
of
Corinth
,
as
had
crept
into
this
Sacrament
,
doth
specially
tax
those
that
are
against
this
duty
of
Loue
,
Verse
18.
dissentions
,
Ver.
21
,
22.
eating
and
drinking
asunder
,
Verse
33.
not
tarrying
one
for
another
.
The
Apostle
in
the
1
Cor.
10.
had
called
this
Sacrament
a
Communion
,
now
all
these
practises
are
directly
opposite
to
a
Communion
;
these
are
breaches
and
separations
,
and
therfore
if
euer
they
will
celebrate
this
Sacrament
aright
,
according
to
the
will
of
God
,
and
the
nature
of
the
Sacrament
,
and
for
their
owne
good
,
it
must
be
done
with
all
the
offices
of
Loue
that
may
be
.
In
the
1
Cor.
12.13
.
For
by
one
Spirit
are
we
all
baptized
into
one
Body
&c.
and
haue
beene
all
made
to
drinke
into
one
Spirit
:
To
drinke
into
one
Spirit
,
whether
it
be
meant
directly
of
the
Lords
Supper
as
the
phrase
sounds
,
or
:
the
signification
of
the
other
Sacrament
insinuates
,
for
it
is
so
in
Baptisme
,
that
is
a
meanes
of
this
Communion
,
therefore
also
in
the
Lords
Supper
:
Or
whether
but
by
consequent
,
for
so
it
is
meant
at
the
least
,
yet
it
proues
it
,
that
the
Sacrament
of
the
Lords
Supper
is
a
Sacrament
of
Loue
and
Amitie
amongst
Gods
Children
.
Act.
2.42.46
.
The
Church
that
was
there
conuerted
,
continued
in
the
Apostles
Doctrine
,
and
Fellowship
,
and
breaking
of
Bread
,
and
Prayer
;
they
continue
in
the
Apostles
fellowship
,
as
who
should
say
,
that
was
a
fitting
of
them
to
the
Lords
Supper
,
which
is
meant
by
the
breaking
of
Bread
;
noting
that
they
which
partake
of
the
Lords
Supper
,
there
should
be
a
louely
Communion
amongst
them
.
Reas.
1
The
Reasons
:
First
,
all
the
Faithfull
doe
beleeue
in
one
and
the
same
heauenly
Father
,
euen
the
Father
of
our
Lord
Iesus
Christ
,
who
hath
giuen
his
Sonne
for
vs
on
the
Crosse
,
and
daily
giues
him
to
vs
in
this
Sacrament
,
Gal.
3.26
.
We
are
all
the
Sonnes
of
God
by
Faith
in
Christ
Iesus
;
and
thereby
we
become
one
,
Verse
28.
Iew
and
Gentile
,
Bond
and
Free
,
Male
and
Female
,
are
all
one
in
Christ
Iesus
,
and
when
we
come
to
the
Lords
Table
there
we
professe
it
in
a
speciall
sort
that
we
are
the
Sonnes
of
our
heauenly
Father
.
What
neerer
naturall
bond
,
then
to
be
Children
of
the
same
Father
?
What
sweeter
name
of
Loue
,
then
the
name
of
Father
?
And
is
it
so
in
Nature
,
how
much
more
in
Grace
,
to
be
spirituall
Brethren
,
and
Children
of
our
heauenly
Father
?
Therefore
this
is
a
testification
and
bond
of
a
most
louely
Communion
which
the
Faithfull
haue
amongst
themselues
.
This
is
the
Fountaine
of
our
Communion
.
Reas.
2
Secondly
,
Wee
are
all
Members
of
the
same
Body
vnder
Christ
our
Head
,
Ephes.
4.15
,
16.
and
from
him
we
receiue
Life
,
and
Grace
,
and
Spirit
,
this
is
a
verie
neere
Communion
,
and
verie
liuely
testified
&
expressed
in
the
vse
of
this
Sacrament
,
where
we
all
eat
and
drinke
together
of
his
Body
and
Blood
,
as
Members
incorporate
into
his
Mysticall
Body
.
This
is
the
matter
of
our
Communion
.
Reas.
3
Thirdly
,
Wee
are
all
partakers
of
the
same
Spirit
,
1
Cor.
12.13
.
We
all
drinke
into
one
Spirit
.
And
this
also
we
professe
in
this
Sacrament
,
Iohn
6.63
.
It
is
the
Spirit
that
quickneth
,
the
Flesh
profiteth
nothing
.
And
this
is
the
life
of
our
Communion
.
Reas.
4
Fourthly
,
All
the
Faithfull
are
of
one
and
the
same
Religion
,
which
euen
in
false
Religions
binds
Men
strongly
together
:
How
much
more
in
the
true
Religion
?
And
this
likewise
is
here
publikely
testified
in
this
Sacrament
,
1
Cor.
10.20
,
21.
This
is
the
Seale
of
our
Communion
.
Reas.
5
Fifthly
,
We
all
partake
and
sit
at
one
and
the
same
Table
,
and
this
makes
Men
grow
to
a
louely
fellowship
and
societie
;
nay
,
the
sauage
Beasts
by
eating
at
one
Racke
,
it
hath
bred
peace
amongst
them
;
and
this
we
doe
not
onely
professe
,
but
act
and
practise
in
the
Lords
Supper
;
we
all
sit
at
one
Table
,
and
therefore
this
must
needs
nourish
a
louely
fellowship
and
societie
amongst
vs
.
This
is
the
Badge
of
our
Communion
.
Reas.
6
Sixthly
,
The
actions
which
we
performe
at
this
Table
,
are
speaking
signes
of
Loue
and
vnitie
;
we
eate
and
drinke
as
it
were
one
to
another
,
and
pledge
one
another
;
for
howsoeuer
euerie
one
there
eats
and
drinkes
for
himselfe
,
yet
withall
still
remember
that
thou
doe
it
with
a
charitable
nourishing
and
cheering
vp
of
thy
Fellow-Guests
.
These
are
ordinarie
actions
,
and
yet
withall
they
are
speciall
tokens
of
vnitie
and
friendship
.
And
these
are
the
Exercise
of
our
Communion
.
Reas.
7
Seuenthly
,
The
outward
Elements
vsed
at
the
Lords
Table
,
are
framed
proportionably
hereunto
:
One
and
the
same
Bread
,
yet
made
of
many
Cornes
;
the
same
Wine
,
yet
made
of
many
Grapes
:
To
teach
vs
,
that
though
diuers
Persons
,
Sexes
,
Trades
,
States
partake
in
this
Sacrament
,
yet
all
must
be
of
one
Heart
,
and
Mind
,
and
Affection
;
therefore
the
Apostle
saith
,
we
are
but
one
Bread
;
though
a
great
many
Cornes
,
yet
but
one
Bread
:
which
is
a
plaine
testification
and
bond
of
Loue
and
amitie
.
And
this
is
the
Patterne
of
our
Communion
.
Reas.
8
Lastly
,
Prayer
,
that
is
a
speciall
dutie
to
be
performed
in
the
participation
of
the
Lords
Supper
,
and
this
requires
and
entends
loue
,
Math.
6.
And
this
is
the
Sparkles
of
the
holy
Fire
of
our
Communion
.
Now
lay
all
these
particulars
together
,
and
then
we
shall
see
that
they
all
conclude
it
with
a
generall
acclamation
,
that
the
Sacrament
of
the
Lords
Supper
is
a
publike
Testification
,
a
comfortable
Nurse
,
a
mutuall
Bond
,
a
sure
Confirmation
of
that
spirituall
Communion
which
the
Faithfull
haue
amongst
themselues
.
First
,
Wee
are
all
Children
of
the
same
heauenly
Father
:
There
is
the
Fountaine
of
our
Communion
.
Secondly
,
We
are
all
Members
of
that
Body
,
whereof
our
Lord
Iesus
is
the
Head
:
There
is
the
Matter
of
our
Communion
.
Thirdly
,
We
ate
all
partakers
of
the
same
Spirit
:
There
is
the
Life
of
our
Communion
.
Fourthly
,
Wee
are
all
of
one
and
the
same
Religion
:
There
is
the
Seale
of
our
Communion
.
Fifthly
,
We
all
sit
at
the
same
Table
:
There
is
the
Badge
of
our
Communion
.
Sixthly
,
The
actions
we
performe
at
this
Table
:
They
are
the
Exercise
of
our
Communion
.
Seuenthly
,
The
outward
Elements
vsed
at
the
Lords
Table
:
They
are
the
Patterne
of
our
Communion
.
Lastly
,
Prayer
,
is
the
Flame
or
Sparkles
of
this
holy
Fire
of
our
Communion
.
Vse
1
The
Vses
:
First
,
this
teacheth
vs
the
needfull
vse
of
the
Sacrament
,
specially
in
these
times
,
wherein
as
it
is
Math.
24.
Loue
waxeth
cold
,
we
had
need
to
be
stirred
vp
;
and
seeing
this
Sacrament
is
a
meanes
for
that
purpose
,
we
had
need
to
frequent
it
.
But
some
will
say
,
if
we
haue
Loue
before
,
what
need
we
then
come
thither
to
haue
it
encreased
?
I
answer
yes
,
for
we
haue
no
Grace
,
but
we
must
encrease
in
it
.
1
Thess.
4.9
.
The
Apostle
giues
the
Rule
,
Concerning
brotherly
loue
I
need
not
write
to
you
,
you
haue
loue
:
It
should
seeme
therefore
needlesse
to
write
:
But
I
would
haue
you
to
encrease
in
the
same
more
and
more
.
You
say
you
haue
Loue
,
and
therefore
what
needs
the
Sacrament
?
Yes
,
though
you
haue
Loue
,
yet
encrease
in
this
Loue
more
and
more
.
Vse
2
Secondly
,
It
shewes
the
excellencie
of
this
Sacrament
in
regard
of
the
vse
of
it
;
that
it
associates
vs
to
all
the
Saints
and
Children
of
God
both
in
Heauen
and
Earth
;
for
it
reacheth
to
them
in
Heauen
,
for
they
are
Members
of
the
same
Body
,
they
tryumphing
,
we
fighting
.
It
is
true
,
their
state
is
a
glorious
state
,
they
are
out
of
harmes
way
,
we
are
subiect
to
many
dangers
,
but
yet
we
haue
a
sweete
Communion
euen
with
them
in
Heauen
,
and
we
must
thinke
this
,
we
are
here
at
the
Lords
Table
,
and
all
the
Saints
in
glorie
haue
beene
glad
of
this
,
they
which
now
sit
in
Heauen
with
God
;
and
thorough
Gods
mercie
it
will
be
as
beneficiall
to
bring
vs
thither
;
and
though
we
come
short
of
that
blessed
estate
,
yet
let
vs
tread
the
same
steps
,
and
then
the
time
will
come
when
we
shall
be
in
glorie
as
they
are
.
And
so
in
regard
of
the
Children
of
God
in
Earth
,
it
makes
vs
be
partakers
one
with
another
,
though
one
be
in
the
East
,
and
another
in
the
West
,
yet
in
this
blessed
Supper
,
their
loue
is
sweetly
confirmed
.
The
benefit
is
this
,
when
we
are
in
afflictions
,
we
know
that
they
who
liued
before
were
so
,
and
those
that
are
now
in
our
troubles
,
they
mourne
with
vs
;
if
there
be
any
cause
of
reioycing
,
they
reioyce
with
vs
;
but
aboue
all
this
,
we
haue
this
Communion
amongst
our selues
,
and
with
the
Saints
in
Heauen
,
that
we
haue
interest
and
right
in
all
their
Prayers
which
they
make
to
God
.
Vse
3
The
third
Vse
teacheth
vs
,
when
we
come
to
the
Lords
Table
,
that
then
we
bring
Loue
with
vs
;
it
must
not
then
be
to
begin
,
it
must
be
in
vs
before
,
it
is
here
to
be
encreased
and
nourished
in
vs
;
It
is
our
Sauiours
Rule
,
Math.
5.23
,
24.
If
thou
bring
thy
guift
to
the
Altar
,
and
then
remembrest
that
thy
Brother
hath
ought
against
thee
,
leaue
there
thine
Offering
before
the
Altar
,
and
goe
thy
way
:
First
,
be
reconciled
to
thy
Brother
,
then
come
and
offer
thy
guift
.
First
,
be
reconciled
to
thy
Brother
,
get
his
loue
,
then
come
and
offer
thy
Offering
,
and
so
it
will
be
acceptable
to
God
,
and
profitable
and
comfortable
to
thy selfe
.
There
be
many
Reasons
to
stirre
vs
vp
to
this
dutie
:
We
come
to
the
Lords
Table
to
receiue
a
Pledge
and
Pawne
of
Gods
Loue
in
Christ
;
the
Bread
and
Wine
are
Pledges
of
the
same
;
therefore
we
must
come
in
loue
;
we
come
to
haue
our
Faith
confirmed
and
encreased
,
how
can
this
be
without
Loue
?
1
Cor.
13.2
.
If
I
had
all
Faith
,
and
not
Loue
,
I
were
nothing
.
If
we
want
Loue
,
all
is
nothing
:
so
we
come
there
to
ioyne
with
the
Congregation
in
Prayer
:
If
we
pray
without
Loue
,
in
wrath
and
hatred
,
it
is
damnable
,
1
Tim.
2.8
.
Againe
,
we
come
to
receiue
the
forgiuenesse
of
our
sinnes
at
Gods
Hand
,
then
we
must
forgiue
one
another
,
Math.
6.15
.
If
you
doe
not
forgiue
Men
their
trespasses
,
no
more
will
your
Father
forgiue
you
your
trespasses
.
Besides
,
this
Sacrament
is
a
Seale
that
depends
vpon
the
Word
;
but
we
cannot
profit
by
the
Word
without
Loue
.
Iames
1.20
.
The
wrath
of
Man
doth
not
accomplish
the
righteousnesse
of
God
.
That
is
,
when
Men
are
of
a
wrathfull
and
filthy
disposition
,
the
Seed
of
the
Word
will
not
grow
in
their
Hearts
.
1
Pet.
2.1
,
2.
Wherefore
laying
aside
all
maliciousnesse
,
and
all
guile
,
and
enuy
,
&c.
As
new-borne
Babes
desire
the
sincere
Milke
of
the
Word
that
ye
may
grow
thereby
.
If
we
cannot
profit
by
the
Writings
without
Loue
,
then
we
cannot
profit
by
the
Seale
which
depends
vpon
them
,
without
Loue
.
Therefore
we
must
bring
Loue
with
vs
to
this
Sacrament
,
and
resolue
to
maintaine
it
,
and
not
breake
it
for
any
thing
,
especially
for
trifles
.
But
some
will
say
,
I
would
faine
be
friends
,
but
he
that
is
falne
out
with
me
,
will
not
be
reconciled
.
Well
,
what
then
?
Hast
thou
tendred
it
bona
fide
,
and
dost
thou
desire
it
heartily
?
And
dost
thou
for
thine
owne
part
forgiue
freely
?
Dost
thou
pray
that
God
would
turne
his
Heart
?
And
dost
thou
take
all
opportunities
,
and
vse
all
good
meanes
to
draw
him
to
it
?
And
art
thou
willing
to
humble
and
disparage
thy selfe
rather
then
fayle
?
And
art
ready
to
embrace
him
vpon
any
lawfull
conditions
that
thou
mayst
win
him
?
And
dost
thou
doe
all
this
for
Gods
cause
,
that
he
may
be
honoured
and
serued
,
and
thy
Brother
cured
,
and
thy selfe
in
better
case
to
doe
thy
duty
?
Why
then
though
he
be
at
variance
with
thee
,
yet
thou
art
at
peace
and
vnitie
with
him
:
the
sinne
is
his
,
and
not
thine
.
I
,
but
what
if
I
haue
done
thus
,
and
haue
beene
reconciled
to
him
,
and
he
breakes
forth
againe
,
must
I
seeke
to
him
againe
,
I
cannot
yeeld
to
this
?
Yes
,
thou
must
doe
it
againe
:
our
Sauiour
teacheth
vs
that
we
must
doe
this
seuen
times
,
yea
,
seuentie
times
seuen
times
,
though
it
be
neuer
so
oft
thou
must
seeke
reconcilement
,
and
not
let
this
hinder
thee
from
the
Lords
Table
.
I
but
what
if
I
cannot
parley
with
him
by
reason
of
the
distance
of
place
,
or
else
he
is
a
great
person
of
great
place
?
I
answer
,
thou
must
vse
either
a
Letter
or
Messenger
to
him
,
if
conueniently
thou
mayst
;
if
not
,
discharge
thy selfe
cleerely
before
the
Lord
;
and
if
it
be
a
knowne
iarre
,
then
tell
them
of
it
that
are
chiefely
acquainted
with
it
,
and
make
profession
that
thou
wouldest
faine
be
reconciled
,
and
this
will
discharge
thee
.
I
but
what
if
I
cannot
dispence
with
my
owne
Heart
?
I
grant
it
is
my
sinne
,
yet
I
cannot
be
at
peace
with
him
.
Well
,
then
thou
canst
not
be
saued
:
If
thy
Heart
be
so
hardned
against
thy
Brother
that
it
cannot
forgiue
him
,
assuredly
the
Lord
may
iustly
and
will
harden
himselfe
against
thee
.
But
whether
am
I
in
such
a
case
to
come
or
to
forbeare
?
Many
will
come
and
aske
this
question
of
the
Minister
,
and
it
is
a
captious
question
to
him
:
For
if
he
say
,
Come
,
then
it
hardens
them
in
their
mallice
:
If
he
say
,
Forbeare
,
then
he
hardens
them
in
their
profanesse
:
Each
way
is
a
double
notorious
sinne
;
but
in
the
meane
time
it
is
a
foolish
and
sencelesse
question
to
them
:
For
whether
they
doe
come
,
or
whether
they
doe
forbeare
,
being
in
that
case
,
they
cannot
be
saued
;
for
thou
hast
no
part
in
these
businesses
:
None
of
Gods
Ordinances
will
saue
vs
vnlesse
we
submit
our selues
to
them
,
we
can
tell
you
no
other
way
to
Heauen
,
then
God
hath
told
vs
;
therefore
if
you
beleeue
it
,
and
be
aduertized
by
it
,
well
,
and
good
;
but
if
thou
wilt
none
of
God
(
in
being
ruled
by
him
)
he
will
none
of
thee
.
But
our
answer
is
this
,
that
surely
of
both
these
euils
,
it
is
best
that
such
a
one
forbeare
to
come
at
all
:
Nay
I
tell
you
,
if
any
should
offer
to
come
in
this
case
,
if
we
knew
it
,
we
would
forbid
them
;
they
haue
no
right
to
this
Sacrament
,
and
therefore
are
not
to
be
admitted
by
the
Minister
;
their
forbearance
is
but
hurt
to
themselues
;
their
comming
is
an
offence
to
the
Church
.
But
they
will
say
,
how
shall
we
doe
?
Why
,
if
thou
canst
not
be
fitted
to
come
,
thou
must
not
come
;
if
thou
wilt
liue
in
thy
sinne
,
and
rather
goe
to
Hell
then
forgiue
thy
Brother
,
then
thou
must
dye
in
thy
sinne
.
The
point
is
this
,
we
must
pull
downe
our
proud
Hearts
,
and
cast
out
this
Leauen
of
maliciousnesse
which
makes
vs
vnfit
to
receiue
any
good
by
this
Sacrament
,
or
by
any
of
Gods
Ordinances
.
But
what
if
I
haue
laboured
to
the
vtmost
of
my
power
,
and
yet
cannot
quite
ouercome
my
wretched
corruption
,
but
that
still
I
haue
some
grudge
left
within
me
?
I
answer
,
there
is
none
that
labour
so
,
but
they
find
some
effect
of
it
in
themselues
:
if
therefore
thou
find
some
working
in
thee
,
and
art
grieued
that
there
is
no
more
;
and
if
thou
dost
continue
in
thy
labour
,
and
care
,
and
striuing
,
euen
to
the
verie
death
,
thorough
Christ
Iesus
thy
infirmities
shall
be
pardoned
and
cured
,
and
thou
shalt
be
a
fit
Guest
for
the
Lords
Table
.
But
for
Christs
sake
deceiue
not
thy selfe
,
saying
or
thinking
thou
hast
striuen
thy
best
,
when
thou
hast
done
little
or
nothing
at
all
:
For
if
thou
hast
striuen
as
thou
oughtest
,
thou
shalt
find
some
effect
of
it
.
It
is
a
commendable
thing
therefore
,
that
Children
and
Seruants
should
make
meanes
to
their
Parents
and
Masters
for
the
forgiuenesse
of
their
offences
which
they
haue
committed
against
them
,
with
this
caution
,
that
it
be
not
done
for
forme
or
fashion
,
but
with
a
purpose
and
endeauour
not
to
offend
so
againe
.
But
this
is
not
all
,
for
I
would
haue
Men
know
,
that
it
is
not
enough
to
be
at
peace
with
Men
when
they
come
to
the
Lords
Table
;
but
this
dutie
of
Loue
extends
it selfe
to
the
whole
second
Table
;
and
therefore
it
is
not
enough
onely
not
to
be
in
malice
,
but
if
thou
failest
in
any
other
dutie
of
the
second
Table
,
thou
wantest
this
Loue
;
though
thou
hast
no
malice
in
thy
Heart
,
yet
if
thou
beest
a
dishonourer
of
Parents
,
a
Theefe
,
or
a
Lyer
,
&c.
thou
faylest
in
this
dutie
:
And
therefore
when
I
bid
you
come
in
Loue
,
I
meane
that
you
should
so
loue
your
Neighbours
,
that
you
should
seeke
both
in
thought
,
word
,
and
deed
to
aduance
them
and
their
estate
as
your
owne
.
The
end
of
the
fifth
Lecture
.
THE
SIXTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
THAT
which
we
are
now
to
speake
of
,
is
by
way
of
digression
into
the
Argument
of
the
Lords
Supper
,
to
prepare
vs
against
the
next
Lords
day
,
wherein
we
purpose
if
God
giue
vs
life
and
grace
,
to
meet
at
the
Lords
Table
:
Some
profitable
meditations
therefore
we
are
to
receiue
,
to
prepare
and
season
vs
before
wee
come
.
The
first
of
those
Heads
whereunto
wee
did
reduce
this
Doctrine
of
the
Lords
Supper
,
were
the
names
and
titles
that
were
giuen
to
it
:
and
some
of
them
we
shewed
were
more
common
to
the
whole
action
;
and
some
more
proper
to
the
parts
of
it
:
We
began
with
those
which
were
more
common
to
the
whole
action
,
wherein
we
are
to
proceed
.
First
,
It
is
called
,
The
Lords
Table
:
Secondly
,
The
Lords
Supper
:
Thirdly
,
The
Communion
:
Now
followes
the
fourth
title
which
is
giuen
to
it
,
and
that
is
,
The
New
Testament
:
For
so
it
is
called
by
our
Sauiour
himselfe
in
the
first
institution
of
it
,
as
it
is
reported
by
three
seuerall
Euangelists
,
Math.
26.28
.
This
is
my
Blood
of
the
New
Testament
.
Marke
14.24
.
There
is
the
same
words
.
Luke
22.20
.
This
Cup
is
that
New
Testament
in
my
Blood
.
And
the
testimonie
of
these
three
Euangelists
,
is
seconded
with
the
after-witnesse
of
the
Apostle
Paul
,
1
Cor.
11.25
.
This
Cup
is
the
New
Testament
in
my
Blood
.
All
concurre
together
verie
plainly
,
calling
this
Sacrament
,
The
New
Testament
.
Mathew
and
Marke
speake
plaine
enough
that
he
spake
it
of
the
Cup
;
for
so
the
course
of
the
Text
directly
entends
,
Math.
26.27
.
Marke
14.23
.
Also
he
tooke
the
Cup
,
&c.
that
is
plaine
enough
.
But
Luke
and
Paul
speake
more
pregnantly
and
expresly
,
that
he
said
,
This
Cup
is
the
New
Testament
in
my
Blood
:
they
name
the
Cup.
If
we
will
rightly
apprehend
and
apply
this
truth
,
we
must
receiue
it
with
these
cautions
:
First
,
whereas
it
is
spoken
of
the
Cup
,
it
is
to
be
vnderstood
of
the
Wine
in
the
Cup
:
Secondly
,
whereas
it
is
affirmed
onely
of
the
Wine
,
that
that
is
the
New
Testament
,
it
is
to
be
vnderstood
of
the
Bread
also
:
Thirdly
,
wee
must
not
set
it
on
the
Racke
,
and
stretch
it
further
then
the
nature
of
a
Sacrament
will
beare
it
.
First
,
howsoeuer
it
be
said
the
Cup
by
name
,
yet
it
is
to
be
vnderstood
of
the
Wine
in
the
Cup
,
by
an
ordinarie
figuratiue
speech
whereby
the
thing
contained
is
signified
by
the
name
of
the
thing
containing
:
I
will
giue
you
an
instance
of
the
verie
same
nature
,
time
,
and
place
,
Luke
12.17
,
18.
And
he
tooke
the
Cup
,
and
gaue
thankes
,
and
said
,
Take
this
and
diuide
it
among
you
.
Our
Sauiour
sitting
at
the
Passeouer
with
his
Disciples
,
giues
them
the
Cup
,
and
bids
them
diuide
it
amongst
them
:
What
,
the
materiall
Cup
?
No
,
but
the
Wine
in
the
Cup.
It
is
the
fruit
of
the
Vine
,
the
Wine
they
were
to
drinke
of
,
as
Verse
18.
I
will
not
drinke
of
the
fruit
of
the
Vine
,
&c.
And
surely
it
holds
by
proportion
to
the
Bread
in
the
Sacrament
:
For
of
the
Bread
it
is
said
,
This
is
my
Body
,
Math.
26.26
.
And
therefore
that
which
he
saith
of
,
This
is
my
Blood
,
must
needs
be
the
Wine
.
Secondly
,
howsoeuer
it
is
spoken
of
the
Cup
onely
by
name
,
yet
it
is
entended
proportionally
of
the
Bread
,
and
so
of
the
whole
Sacrament
:
For
both
kinds
make
but
one
Sacrament
;
and
therefore
the
Bread
being
as
substantiall
a
part
of
the
Sacrament
as
the
Wine
,
looke
whatsoeuer
is
ascribed
,
or
whatsoeuer
benefit
ariseth
by
the
Wine
,
the
same
also
is
to
be
acknowledged
in
the
Bread
;
and
whosoeuer
shall
make
the
Cup
the
New
Testament
,
and
not
the
Bread
,
doth
thereby
as
much
as
in
him
lyes
,
dissunder
the
Body
of
Christ
from
his
Blood
,
and
so
disanull
this
whole
Testament
.
Thirdly
,
the
speech
is
not
to
be
set
on
the
Racke
,
and
stretched
further
then
the
nature
of
a
Sacrament
will
beare
,
This
Cup
is
the
New
Testament
,
&c.
Not
that
it
is
so
in
it selfe
,
it
is
not
meant
that
that
is
the
substance
of
the
Testament
it selfe
,
but
onely
Sacramentally
according
to
the
entendment
of
speeches
in
the
like
kind
in
all
other
Sacraments
,
that
is
,
This
is
the
Pledge
and
Seale
of
the
New
Testament
.
That
we
may
carrie
the
businesse
wholly
and
plainly
before
vs
,
whereas
there
be
foure
witnesses
of
this
Truth
,
it
is
needfull
and
profitable
for
vs
to
compare
all
these
testimonies
together
;
for
by
this
meanes
if
there
be
any
seeming
difference
betwixt
them
,
they
shall
be
accorded
,
and
so
the
Scripture
shall
bee
iustified
from
contradiction
.
Secondly
,
so
that
which
is
defectiue
in
the
one
,
shall
be
supplyed
in
the
other
.
Thirdly
,
so
shall
we
be
more
fully
perswaded
of
the
truth
hereof
,
being
confirmed
out
of
the
mouth
of
many
witnesses
,
and
so
we
shall
vnderstand
the
whole
mind
of
God
touching
this
businesse
.
And
because
the
Euangelist
Mathew
is
more
copious
then
any
of
the
other
,
his
testimonie
shall
be
the
rule
that
we
will
compare
&
reduce
the
rest
vnto
,
Math.
26.28
.
This
is
my
Blood
of
the
New
Testament
,
that
is
shed
for
many
for
the
remission
of
sinnes
.
This
,
that
is
this
Cup
,
or
this
Wine
,
or
this
Sacrament
(
as
we
heard
the
meaning
was
before
)
and
herein
they
all
agree
,
Is
my
Blood
,
which
if
it
be
grossely
and
carnally
to
be
vnderstood
,
as
the
Capernaits
did
vnderstand
it
,
Iohn
6.51
.
and
as
the
Papists
doe
in
this
verie
case
,
it
is
impossible
in
euerie
Mans
vnderstanding
,
that
Christ
should
giue
them
his
Blood
whilest
he
was
aliue
:
but
if
it
were
possible
,
yet
the
speech
is
fearfull
,
and
the
action
sauage
both
on
his
part
and
theirs
,
that
he
should
poure
out
the
Blood
of
his
owne
Body
into
the
Cup
,
and
they
should
drinke
of
it
:
If
they
had
so
taken
his
meaning
,
trembling
and
horror
would
haue
beene
vpon
them
,
euen
to
death
,
that
they
should
drinke
Mans
Blood
,
yea
,
the
naturall
Blood
of
their
louing
Master
,
and
the
Sonne
of
God
:
this
had
beene
a
sauage
thing
.
But
vnderstand
it
as
he
meant
it
,
spiritually
and
sacramentally
,
then
it
is
full
of
comfort
,
This
is
my
Blood
,
that
is
,
the
Signe
,
and
Seale
,
and
Pledge
of
my
Blood
:
as
if
he
should
haue
said
to
them
,
If
ye
drinke
of
this
Wine
,
and
withall
lift
vp
your
Hearts
,
and
haue
Faith
in
my
Blood
,
the
Wine
shall
be
(
thorough
Gods
ordinance
,
and
the
liuely
operation
of
the
Holy
Ghost
)
as
effectuall
to
you
to
all
sauing
purposes
,
as
if
my
owne
Blood
were
as
naturally
or
certainly
in
you
as
in
my selfe
,
The
New
Testament
,
which
is
spoken
in
opposition
to
the
former
Testament
.
There
was
a
Testament
before
,
but
that
is
old
,
this
is
new
:
and
there
was
Blood
before
,
but
that
was
of
Beasts
and
Birds
,
this
is
of
himselfe
:
My
Blood
of
the
New
Testament
.
Here
is
some
seeming
difference
betwixt
them
,
Mathew
and
Marke
agree
,
This
is
my
Blood
of
the
New
Testament
;
Luke
and
Paul
differ
from
them
,
Luke
22.20
.
1
Cor.
11.25
.
This
is
the
New
Testament
in
my
Blood
;
This
is
onely
in
the
manner
of
the
speech
,
not
in
the
meaning
;
the
ioynt
entendment
of
them
all
,
is
to
shew
that
this
Blood
is
proper
and
peculiar
to
the
New
Testament
,
in
respect
of
the
full
exhibition
of
it
,
whereby
it
is
ordained
,
ratified
,
and
confirmed
,
and
wherein
the
whole
force
and
power
of
the
New
Testament
consists
;
as
the
former
Testament
was
by
the
Blood
of
Buls
and
Goats
,
so
this
is
by
the
Blood
of
Christ
:
and
this
we
may
see
Hebr.
9.10
,
&c.
This
is
the
Blood
of
the
Testament
which
God
hath
appointed
to
you
.
And
hereto
answers
the
speech
of
Mathew
and
Marke
,
This
is
my
Blood
of
the
New
Testament
which
is
shed
for
you
;
and
in
Verse
18.
the
Apostle
saith
,
The
Old
Testament
was
not
ordained
without
Blood
;
and
so
also
the
New
Testament
is
not
ordained
without
Blood
:
So
we
see
that
though
the
witnesses
differ
in
words
,
yet
their
meaning
is
one
and
the
same
,
which
is
shed
.
It
was
not
then
actually
shed
,
yet
it
was
effectuall
then
and
alwayes
from
the
beginning
:
It
was
the
Blood
of
the
Lambe
slaine
from
the
beginning
of
the
World
.
Times
breake
no
square
with
God
,
for
there
is
no
difference
of
times
with
him
at
all
.
This
is
added
purposely
to
shew
,
that
it
is
not
simply
the
Blood
of
Christ
that
saues
vs
,
but
his
Blood
shed
:
And
that
when
we
come
to
the
Lords
Table
,
we
come
not
to
celebrate
his
Incarnation
so
much
,
whereby
he
tooke
our
Blood
on
him
;
but
his
Death
,
whereby
he
shed
his
Blood
for
vs
,
and
for
many
:
It
is
not
for
all
the
World
in
generall
,
as
some
foolishly
immagine
;
but
it
is
restrayned
to
some
:
nor
yet
it
is
not
limited
to
the
Disciples
onely
,
nor
yet
to
the
Iewes
onely
,
as
the
former
Testament
was
;
but
to
many
.
If
you
will
know
who
this
many
is
,
looke
into
the
first
of
Iohn
,
To
as
many
as
receiued
him
,
To
as
many
as
beleeue
in
his
Name
,
euen
to
the
whole
many
of
the
World
that
receiue
Christ
,
and
beleeue
in
his
Name
;
Of
all
Nations
some
.
The
Euangelist
Luke
and
Paul
add
one
thing
further
,
Which
is
shed
for
you
:
Which
is
not
meant
of
the
Disciples
onely
,
but
for
the
whole
Church
;
for
the
benefit
of
all
the
Faithfull
:
And
it
giues
vs
further
to
vnderstand
,
that
whosoeuer
comes
to
the
Lords
Table
,
must
receiue
particularly
for
himselfe
,
as
if
Christ
were
there
present
,
and
should
say
vnto
them
,
This
is
for
you
,
and
for
you
.
Lastly
,
For
the
remission
of
sinnes
:
there
is
the
benefit
of
it
.
I
but
(
will
some
say
)
haue
we
no
other
benefit
by
it
?
Haue
we
not
our
Regeneration
and
our
Iustification
,
&c.
by
the
shedding
of
Christs
Blood
?
Yes
surely
,
but
that
is
set
downe
for
all
the
rest
.
I
but
haue
I
not
remission
of
sinnes
by
his
Body
as
well
as
by
his
Blood
?
Yes
surely
,
but
it
is
rather
said
so
of
his
Blood
,
because
of
the
Sacrifices
of
the
Law
,
which
were
a
Type
of
Christs
Sacrifice
,
and
were
offered
by
Blood
.
Secondly
,
howsoeuer
his
Body
is
auaileable
to
remission
of
sinnes
,
yet
it
is
so
farre
forth
,
as
it
is
crucified
,
and
his
Blood
shed
:
and
thus
we
are
to
conceiue
of
these
things
.
Now
we
come
to
the
points
of
Doctrine
and
Instruction
that
arise
from
hence
.
The
first
thing
that
our
Sauiour
speakes
of
is
the
New
Testament
,
that
is
the
ground
of
all
.
Doct.
1
The
point
we
obserue
from
hence
is
this
:
The
state
of
all
the
Faithfull
,
that
haue
liued
,
or
doe
liue
,
or
shall
liue
,
from
the
death
of
Christ
to
the
Worlds
end
,
doth
stand
and
hold
by
a
new
Testament
or
Couenant
betwixt
God
and
them
:
Testament
and
Couenant
are
not
all
one
amongst
Men
,
but
in
matters
of
Grace
and
Saluation
betwixt
God
and
Man
,
they
are
all
one
:
Gods
Couenant
is
his
Testament
,
and
his
Testament
is
his
Couenant
.
Circumcision
,
though
it
were
a
bare
Couenant
,
not
ratified
by
the
death
of
the
Testator
,
and
therefore
properly
no
Testament
,
yet
it
is
called
a
Testament
,
Act.
7.8
.
All
the
interest
that
euer
any
Man
had
in
the
free
grace
and
saluation
of
God
,
they
had
it
meerely
by
force
and
vertue
of
a
Couenant
:
For
Man
hauing
nothing
but
what
he
receiues
from
God
,
he
can
haue
no
assurance
to
,
nor
any
good
by
any
thing
,
but
what
he
hath
by
Couenant
from
God
:
Hence
it
is
that
God
hath
allwayes
manifested
his
good
will
to
Man
by
way
of
Couenant
:
thus
he
dealt
with
Adam
before
his
fall
Gen.
2.17
.
and
so
after
his
fall
,
3.17
.
and
so
to
Noah
after
the
Flood
,
Gen.
9.9
.
and
to
Abraham
,
Gen.
17.2
.
&
so
to
the
Israelites
,
Exod.
19.5
.
&
so
it
is
now
to
vs
that
liue
vnder
the
Gospell
,
the
matter
of
Saluation
stands
by
vertue
of
a
new
Couenant
,
which
being
sealed
by
the
actuall
Blood-shedding
of
our
Sauiour
Christ
,
is
most
properly
a
Testament
:
and
so
our
state
vnder
the
Gospell
is
the
state
of
a
new
Testament
:
in
Hebr.
1.1
,
2
,
3.
there
it
is
plainly
affirmed
that
it
is
so
,
At
sundry
times
,
and
in
diuers
manners
God
spake
in
the
old
time
,
to
our
Fathers
by
the
Prophets
,
in
these
last
dayes
he
hath
spoken
vnto
vs
by
his
Sonne
,
who
hath
by
himselfe
purged
our
sinnes
.
The
Apostle
compares
the
state
of
the
Faithfull
that
liued
in
former
times
,
to
ours
that
liue
vnder
the
Gospell
:
At
sundry
times
God
appeared
,
&c.
at
the
beginning
to
Adam
,
after
to
Abraham
,
&c.
and
in
diuers
manners
,
to
some
by
Angels
,
to
some
by
Visions
,
to
some
by
Shadows
,
by
Moses
and
the
Prophets
:
but
to
vs
by
his
owne
Sonne
,
he
hath
manifested
his
Couenant
to
vs
by
his
Sonne
,
who
hath
by
himselfe
purged
our
sinnes
,
as
who
should
say
,
He
had
sent
a
new
Couenant-maker
to
vs
,
and
he
had
made
a
new
and
another
Couenant
with
vs
,
and
what
is
that
?
Remission
of
sinnes
,
Galat.
4.22
,
&c.
there
it
is
figured
that
it
should
be
so
:
Abraham
had
two
Sonnes
,
Isaack
and
Ismael
,
by
which
two
other
things
are
meant
,
saith
the
Apostle
,
the
two
Testaments
,
the
former
is
signified
by
Agar
,
and
what
is
her
condition
?
Slauish
and
in
bondage
.
Ishmael
,
what
is
he
?
Slauish
and
in
bondage
too
,
and
borne
after
the
Flesh
.
Here
is
the
former
Testament
,
a
slauish
Testament
that
tyed
Men
to
great
bondage
,
specially
in
the
Ceremonies
,
her
Children
were
the
Children
after
the
Flesh
,
that
is
,
as
many
as
did
not
spiritually
embrace
it
,
that
did
not
spell
the
Couenant
of
Grace
vnder
the
Couenant
of
Workes
,
it
was
to
them
meerely
a
carnall
Couenant
,
and
they
carnall
Children
.
The
latter
Testament
is
signified
by
Ierusalem
,
Verse
26.
and
what
is
her
condition
?
Aboue
and
free
.
What
are
her
Children
?
As
Isaack
.
And
what
is
their
condition
?
Not
after
the
Flesh
,
but
after
the
Promise
.
Therefore
we
,
saith
the
Apostle
,
that
is
to
say
,
we
that
liue
vnder
the
Gospell
or
New
Testament
,
are
after
the
manner
of
Isaack
,
Children
of
the
Promise
,
Verse
28.
as
if
he
should
say
,
we
are
deliuered
by
Christ
,
from
that
slauerie
of
Ceremonies
,
and
from
that
carnall
seruice
,
which
was
a
Veile
to
them
,
they
did
not
see
that
which
was
hidden
vnder
it
,
we
are
free
from
their
bondage
,
we
hold
by
the
Promise
,
not
after
the
Flesh
.
In
Ieremie
31.31
,
&c.
it
is
promised
,
it
shall
be
so
,
Behold
,
the
dayes
come
,
saith
the
Lord
,
that
I
will
make
a
new
Couenant
with
the
House
of
Iudah
and
of
Israel
,
&c.
where
it
is
expresly
called
a
new
Couenant
,
and
with
whom
it
is
made
,
with
the
House
of
Iudah
and
of
Israel
,
that
is
to
say
,
with
the
Church
vnder
the
Gospell
,
for
they
are
the
true
Israel
,
the
right
Iewes
,
that
are
Iewes
within
,
as
the
Apostle
speakes
,
and
there
is
set
downe
the
substance
of
the
Couenant
,
and
the
parts
of
it
,
Sanctification
and
Iustification
,
Sanctification
,
by
putting
his
Law
in
their
Hearts
,
Verse
32
,
33.
Iustification
,
by
forgiuenesse
of
sinnes
,
Verse
34.
And
that
we
may
know
certainely
,
that
these
dayes
there
spoken
of
,
are
the
dayes
of
the
Gospell
after
Christs
death
,
the
Apostle
himselfe
so
expounds
it
,
and
applyes
it
,
Hebr.
8.8
.
and
10.16
,
17.
and
in
Luke
22.20
.
there
it
is
performed
and
made
good
,
This
is
my
Blood
of
the
New
Testament
which
is
shed
for
you
:
For
you
?
That
is
to
say
,
As
many
as
liuing
vnder
the
New
Testament
doe
embrace
it
:
the
originall
Text
is
verie
significant
.
The
New
Testament
emplyes
a
direct
reference
to
that
which
was
spoken
in
Ieremie
31.
as
if
our
Sauiour
should
haue
pointed
it
out
with
his
Finger
and
said
thus
,
You
haue
heard
that
God
promised
it
by
Ieremie
that
he
would
make
a
new
Testament
with
his
People
,
beleeue
it
,
this
is
that
verie
Testament
which
there
was
promised
:
Rom.
6.14
.
Ye
are
not
vnder
the
Law
,
but
vnder
Grace
;
there
is
the
experience
of
it
,
that
it
doth
and
shall
hold
so
for
euer
:
for
what
is
the
Old
Testament
but
the
Law
?
and
what
is
Grace
but
the
New
Testament
?
We
that
now
liue
are
not
vnder
the
Old
Testament
,
but
vnder
the
New
:
for
that
which
is
there
spoken
to
the
Romanes
is
entended
generally
to
all
Christians
,
that
is
,
to
all
true
beleeuers
,
that
not
onely
acknowledge
,
but
embrace
and
practise
Christ
crucified
in
true
mortification
;
they
are
dead
to
the
Law
,
and
to
Sinne
,
and
are
freed
from
that
bondage
,
and
altogether
vnder
Grace
,
and
vnder
the
New
Testament
.
Reas.
1
First
,
It
is
a
New
Testament
in
respect
of
the
Old
:
either
we
must
hold
by
the
Old
Testament
or
the
New
:
the
Old
if
it
were
still
of
force
,
it
could
not
saue
vs
,
Gal.
3.21
.
For
if
there
had
beene
giuen
a
Law
which
could
haue
giuen
life
,
surely
righteousnesse
should
haue
beene
by
the
Law
:
where
ye
see
the
Apostle
saith
plainely
the
Law
cannot
giue
life
:
and
Rom.
8.3
.
it
is
impossible
that
the
Law
should
iustifie
vs
;
but
this
Old
Testament
euen
by
the
death
of
Christ
,
and
he
by
the
abrogating
of
the
Old
,
hath
established
a
New
,
for
that
was
some
part
of
our
Sauiours
meaning
,
that
when
he
said
vpon
the
Crosse
,
It
is
finished
,
the
Old
Testament
is
ceased
,
and
the
New
is
established
;
and
surely
if
our
Sauiour
had
not
conferred
the
New
Testament
,
he
taking
away
the
Old
,
had
left
vs
without
any
hold
in
God
at
all
.
Reas.
2
Secondly
,
It
is
New
in
respect
of
the
strangenesse
of
it
;
for
strange
things
are
new
things
:
vsually
when
the
Prophets
fore-tell
the
New
Testament
,
they
prefixe
this
note
of
attention
,
Behold
,
as
being
about
the
reports
of
miraculous
matters
,
that
God
will
doe
great
wonders
and
strange
things
and
surely
it
is
the
mysterie
of
all
mysteries
,
and
there
be
many
wonders
in
this
one
worke
,
that
a
Virgine
should
conceiue
,
that
the
Sonne
of
God
should
become
the
Sonne
of
Man
,
that
God
should
giue
his
owne
begotten
Sonne
for
vs
poore
sinfull
wretches
,
and
his
vtter
Enemies
;
that
God
being
a
righteous
Iudge
,
should
giue
his
Sonne
to
saue
vs
notorious
sinners
;
that
one
Man
should
be
saued
by
another
Mans
righteousnesse
;
that
many
thousands
should
be
iustified
by
one
Mans
obedience
;
that
the
Gentiles
should
be
called
;
that
the
Spirit
should
attend
vpon
the
Word
to
open
the
Heart
to
beleeue
it
and
obey
it
;
that
so
plentifull
a
measure
of
the
Spirit
should
be
poured
forth
vpon
all
Flesh
,
young
Men
&
Maids
,
and
so
forward
:
All
these
,
and
many
others
as
strange
things
as
these
being
incident
to
the
makeing
and
accomplishing
of
this
Testament
,
shew
plainly
that
our
Tenor
is
by
a
New
Testament
indeed
,
a
strange
Testament
,
such
as
neuer
the
like
was
,
or
shall
be
.
Reas.
3
Thirdly
,
In
respect
of
the
renewed
estate
which
we
are
aduanced
vnto
,
Hebr.
9.10
.
our
Sauiours
suffering
in
the
Flesh
,
is
called
,
The
time
of
reformation
,
as
things
being
out
of
square
and
order
before
,
but
by
his
appearance
and
suffering
set
vpright
againe
,
2
Cor.
5.17
.
Old
things
are
past
away
,
all
things
are
become
new
:
new
Lawes
,
new
Promises
,
new
courses
,
new
effects
,
all
new
;
a
new
Heart
,
a
new
Mind
,
a
new
Spirit
,
a
new
Life
,
a
new
Nature
,
a
new
Creature
,
all
new
;
for
that
reformation
spoken
of
,
Hebr.
9.
is
not
spoken
so
much
of
the
outward
face
of
the
Church
,
but
of
the
inward
Temple
of
God
that
is
within
vs
.
Reas.
4
Fourthly
,
As
being
the
last
Testament
;
that
which
comes
after
makes
the
former
old
;
where
there
be
many
changes
of
State
,
the
last
alwayes
is
the
newest
:
there
were
many
changes
of
the
outward
Religion
before
,
this
comes
after
and
puts
them
all
out
of
date
,
and
none
shall
euer
come
after
this
,
to
put
this
out
of
request
:
and
therefore
the
estate
is
called
the
last
dayes
,
Hebr.
1.1
.
as
there
being
no
other
euer
hereafter
to
be
effected
.
Reas.
5
Fifthly
,
Because
by
this
we
are
sensibly
inuested
and
enter
into
the
estate
of
Glorie
,
when
all
shall
be
renewed
in
full
perfection
.
That
which
Peter
saith
of
the
state
of
Glorie
,
2
Pet.
3.13
.
of
a
new
Heauen
,
and
a
new
Earth
,
is
it
not
affirmed
of
the
state
of
the
New
Testament
?
Esay
65.17
.
Reas.
6
Lastly
,
All
the
hold
that
we
haue
in
God
,
is
by
the
mediation
of
Iesus
Christ
:
now
his
mediation
consists
wholly
in
making
good
of
the
New
Testament
,
being
therefore
called
the
Mediator
of
the
New
Testament
,
Hebr.
9.15
.
and
12.24
.
so
that
we
cannot
haue
any
hold
in
God
by
Christ
,
but
onely
by
vertue
of
the
New
Testament
.
Vse
1
First
,
This
should
teach
euerie
one
of
vs
to
examine
and
try
our selues
what
right
we
haue
in
the
New
Testament
,
made
and
sealed
by
the
Blood
of
Christ
,
and
there
we
shall
see
plainly
what
hold
we
haue
in
God
:
It
is
not
the
liuing
in
the
dayes
of
the
Gospell
that
can
saue
you
,
for
euerie
Beast
do
liue
in
these
dayes
as
well
as
we
:
but
to
liue
vnder
,
is
to
be
subiect
to
it
,
and
to
liue
vnder
the
power
,
and
the
Lawes
of
the
New
Testament
:
So
much
of
this
hold
as
we
haue
in
the
New
Testament
,
so
much
hold
we
haue
in
God
;
little
hold
in
this
,
and
little
hold
in
God
;
great
hold
in
this
,
great
hold
in
God
;
no
hold
in
this
,
no
hold
in
God
.
Ye
see
what
the
Testament
is
,
Iustification
and
Sanctification
,
therefore
examine
your selues
concerning
both
:
First
,
for
Iustification
,
what
right
haue
you
in
Christ
,
for
the
forgiuenesse
of
your
sinnes
?
Haue
you
Faith
in
his
Blood
?
Are
ye
perswaded
that
you
are
fully
satisfied
for
,
in
the
death
of
Christ
?
Or
if
ye
haue
not
this
full
perswasion
,
what
degrees
or
what
measure
haue
you
thereof
?
Except
you
haue
the
truth
of
this
resolution
in
your
Hearts
,
you
can
challenge
no
part
in
this
Testament
.
Then
for
Sanctification
,
tell
me
,
you
that
professe
the
New
Testament
,
how
is
it
betwixt
sinne
and
you
?
Hath
sinne
dominion
ouer
you
?
Then
you
are
not
vnder
Grace
,
but
vnder
the
Law
.
Is
the
Spirit
of
God
within
you
?
Doe
you
find
him
to
liue
and
moue
in
your
inward
parts
?
Is
the
Law
of
God
written
in
your
Hearts
?
for
that
you
see
is
one
expresse
part
of
this
Couenant
:
you
haue
it
in
your
Eares
,
and
in
your
Heads
,
and
in
your
Mouthes
,
but
that
is
nothing
except
you
haue
it
in
your
Hearts
;
and
what
is
it
to
haue
the
Law
of
God
in
your
Hearts
?
It
is
to
doe
the
will
of
God
,
Psal.
40.8
.
I
haue
desired
to
doe
thy
will
O
my
God
,
yea
thy
Law
is
within
my
Heart
.
These
things
are
our
Legacie
bequeathed
in
this
Testament
,
and
therefore
it
stands
vs
vpon
to
know
whether
we
haue
receiued
them
or
not
.
There
be
two
speciall
markes
whereby
we
may
know
our selues
to
bee
truly
vnder
the
New
Testament
:
Softnesse
of
Heart
,
and
the
assistance
of
the
Spirit
.
Softnesse
of
Heart
,
if
we
find
our
Hearts
to
be
mollified
,
melting
at
the
thought
of
our
sinnes
,
relenting
at
Gods
Iudgements
,
compassionate
towards
the
afflictions
of
Gods
Children
,
plyable
to
Gods
will
,
ouercome
with
the
loue
of
Christ
Iesus
in
suffering
for
vs
:
this
is
a
sure
signe
that
the
promise
of
the
Gospell
is
fulfilled
vpon
vs
in
some
measure
,
which
is
,
that
he
will
take
away
our
stonie
Hearts
,
and
giue
vnto
vs
Hearts
of
Flesh
.
Let
euerie
one
of
vs
therefore
lay
our
Hands
vpon
our
Hearts
,
and
search
,
and
answer
as
in
the
presence
of
God
,
whether
we
find
this
softnesse
in
vs
,
or
whether
there
be
not
as
great
hardnesse
of
Heart
in
vs
,
as
there
was
in
the
Iewes
in
the
Old
Testament
:
surely
our
vnablenesse
,
and
vnthankfulnesse
,
and
wilfulnes
,
which
do
generally
reigne
amongst
vs
,
doe
testifie
to
the
World
that
still
our
Hearts
doe
continue
in
an
obstinate
hardnesse
.
Secondly
,
for
the
assistance
of
the
Spirit
,
for
the
Promise
of
the
Gospell
is
the
Promise
of
the
Spirit
,
and
it
is
proper
to
the
state
of
the
Gospell
,
that
looke
what
the
Word
telles
vs
,
and
bids
vs
,
or
forbids
vs
,
that
doth
the
Spirit
encline
and
perswade
our
Hearts
to
beleeue
and
obey
:
doe
our
Hearts
therefore
tremble
when
the
Word
is
preached
?
When
we
heare
the
Gospell
say
,
Belieue
and
thou
shalt
be
saued
?
Doe
we
find
an
ouer-ruling
power
in
our
Soules
,
raysing
vp
our
minds
effectually
,
and
causing
vs
to
beleeue
?
Can
we
say
truly
,
that
when
we
heare
the
Word
,
we
find
the
same
Spirit
working
vpon
our
Hearts
,
Faith
and
Obedience
,
which
hath
enspired
those
that
teacheth
vs
?
For
this
is
the
right
state
of
the
Gospell
,
Psal.
18.44
.
As
soone
as
they
heare
,
they
shall
obey
me
,
as
the
verie
same
Spirit
which
speakes
vnto
vs
by
the
mouth
of
the
Ministers
,
speaking
also
and
preuailing
with
our
Hearts
to
true
obedience
:
Let
vs
therefore
labour
,
especially
for
these
two
things
,
Softnesse
of
Heart
,
and
the
assistance
of
the
Spirit
,
that
thereby
we
may
see
we
haue
our
right
and
true
enterest
in
the
New
Testament
.
Vse
2
Secondly
,
this
shewes
the
happy
estate
of
those
that
liue
vnder
the
New
Testament
,
if
they
haue
grace
so
to
make
vse
of
vs
,
it
is
a
gracious
opportunitie
,
and
we
are
much
to
blesse
God
for
it
,
that
we
are
born
in
the
daies
of
the
Gospel
;
but
where
God
giues
grace
to
make
vse
of
it
accordingly
,
that
we
liue
vnder
the
gouernment
and
subiection
of
the
Gospell
,
that
is
the
greatest
mercie
and
blessing
that
euer
can
befall
vs
,
it
is
next
to
Heauen
it selfe
.
Consider
the
happinesse
of
the
New
Testament
:
First
,
by
the
excellent
titles
of
it
:
The
former
Testament
is
called
the
Law
,
this
is
the
Gospell
,
or
glad
tydings
;
that
the
Shadow
,
this
the
Substance
;
that
the
Couenant
of
Workes
,
this
the
Couenant
of
Grace
or
Faith
;
that
the
Letter
,
this
the
Spirit
;
that
after
the
Flesh
,
this
after
the
Promise
;
that
the
Minister
of
Death
and
Condemnation
,
this
the
Ministration
of
Life
:
The
Apostle
,
Hebr.
12.18
,
&c.
sets
forth
the
excellencie
of
this
estate
,
by
comparing
it
with
that
of
the
Law
,
and
amplyfies
it
,
by
that
hard
condition
that
we
are
deliuered
from
,
and
the
blessed
condition
that
we
are
aduanced
vnto
,
such
as
if
there
be
any
sence
of
Grace
,
or
care
of
our
owne
good
,
it
should
rayse
vs
vp
to
much
cause
of
reioycing
.
Secondly
,
see
it
by
the
longing
and
the
desire
after
it
of
others
,
many
Kings
and
Prophets
haue
desired
to
see
the
things
that
wee
see
,
and
heare
the
things
that
we
heare
,
and
haue
not
seene
them
,
nor
heard
them
.
O
what
a
blessed
turne
haue
we
therefore
that
enioy
such
comfortable
things
,
that
such
great
and
holy
Men
desired
,
and
yet
could
not
enioy
them
.
Abraham
saw
these
dayes
,
but
it
was
afarre
off
,
and
yet
he
reioyced
at
it
:
We
see
them
with
our
Eyes
,
and
heare
these
things
with
our
Eares
,
and
see
them
with
our
Eyes
they
are
not
farre
from
vs
,
they
are
in
our
Mouths
,
and
in
our
Hearts
,
how
should
we
reioyce
in
Gods
rich
mercie
to
vs
,
and
in
our
rich
Portion
we
haue
in
him
?
But
you
will
say
,
had
not
they
vnder
the
former
Testament
the
same
meanes
of
Saluation
which
we
haue
?
Yes
surely
,
the
same
in
substance
,
Iesus
Christ
,
yesterday
,
and
the
same
for
euer
.
None
were
euer
saued
but
by
Faith
in
Christ
Iesus
:
But
because
he
was
manifested
to
them
,
darkely
,
and
sparingly
,
and
carnally
,
to
vs
cleerely
,
and
aboundantly
,
and
spiritually
;
therefore
is
our
estate
so
much
extoll'd
aboue
theirs
.
But
is
the
onely
manner
of
deliuerie
sufficient
to
make
it
a
New
Testament
?
Yes
,
as
Iohn
13.34
.
the
Commandement
is
called
a
new
Commandement
,
though
for
the
substance
of
it
,
it
hath
beene
from
the
first
beginning
,
yet
because
it
is
pressed
by
our
Sauiour
after
a
new
manner
,
that
is
to
say
,
that
we
should
so
loue
one
another
,
as
he
hath
loued
vs
;
therefore
it
is
called
a
new
Commandement
.
Thirdly
,
by
the
speciall
loue
that
Christ
therein
hath
shewed
vnto
vs
,
that
he
should
remember
vs
poore
wretched
sinners
,
in
his
will
,
long
before
we
were
borne
,
to
bestow
a
Legacie
,
such
a
large
and
rich
Legacie
vpon
vs
,
that
the
Lord
Iesus
hanging
vpon
the
Crosse
pouring
out
his
owne
Blood
,
suffering
the
verie
pangs
of
Death
,
wrastling
with
the
verie
wrath
of
God
,
and
terrors
of
Hell
,
and
assaulted
with
all
the
infernall
Furies
and
Powers
of
Darknesse
,
should
euen
then
in
the
infinitenesse
of
his
Diuine
power
and
goodnesse
,
entend
to
offer
himselfe
for
thee
,
and
me
,
and
euerie
beleeuer
,
pleading
for
vs
in
particular
by
the
power
of
his
death
,
that
we
might
haue
our
part
in
it
,
and
in
all
the
benefits
thereof
.
Fourthly
,
by
the
certaintie
of
it
,
it
is
by
Will
,
and
therefore
it
is
sure
and
vnchangeable
;
not
by
the
Will
of
Man
,
though
that
be
a
stong
Conueyance
,
and
cannot
be
altered
,
but
by
the
Will
of
the
Sonne
of
God
himselfe
;
who
,
or
what
can
put
vs
by
this
Legacie
,
if
once
we
be
rightly
instated
into
it
?
Neuer
feare
it
,
it
shall
neuer
be
taken
from
vs
,
Corruption
and
infirmitie
may
say
vnto
vs
,
that
we
are
cut
off
,
and
the
Diuell
will
face
vs
,
that
we
haue
no
right
of
Grace
,
nor
Heauen
.
Tell
them
that
they
are
Lyers
,
Falsifiers
of
the
Will
and
last
Testament
of
Christ
Iesus
.
Fifthly
,
by
the
absolutenesse
and
compleat
perfection
of
Christs
Will
and
Testament
,
there
are
all
things
concurring
in
it
that
are
accessarie
to
the
right
nature
of
a
Will
:
here
is
First
,
the
Testator
,
Christ
Iesus
:
Secondly
,
the
Legators
are
the
Faithfull
▪
Thirdly
,
the
Legacies
are
Iustification
,
Sanctification
,
and
Glorification
:
Fourthly
,
the
Euidences
,
or
Instruments
,
or
the
Will
written
,
the
Scriptures
:
Fifthly
,
the
Seale
,
the
Sacraments
:
Sixthly
,
the
Witnesses
,
the
Prophets
,
and
Euangelists
,
and
Apostles
:
Seuenthly
,
the
Executor
,
Gods
Spirit
,
whose
office
it
is
to
performe
the
behests
of
Christ
Iesus
:
If
you
aske
for
an
Ouer-seer
,
it
is
God
the
Father
,
who
by
his
almightie
Prouidence
doth
especially
ouer-see
these
businesses
:
The
date
of
it
was
from
the
beginning
of
the
World
:
the
continuance
of
it
is
for
euer
:
and
therefore
it
is
called
the
Blood
of
the
euerlasting
Couenant
,
Hebr.
13.20
.
the
Court
where
it
is
to
be
proued
,
is
the
Court
of
euerie
beleeuers
Conscience
here
,
and
the
Court
of
Heauen
hereafter
,
and
that
before
a
most
righteous
Iudge
,
God
himselfe
,
euen
the
blessed
Trinitie
,
who
will
surely
see
that
euerie
one
of
vs
shall
haue
our
Legacie
which
is
bequeathed
vnto
vs
:
a
happy
Testator
,
and
happy
Legators
,
and
Legacies
,
and
therefore
happy
we
whosoeuer
haue
our
portion
in
this
happy
Testament
.
Lastly
,
by
the
ratification
of
it
,
which
is
,
by
his
owne
precious
Blood
,
that
which
is
more
worth
then
all
the
World
,
that
is
the
price
thou
art
purchased
by
,
that
is
the
Offering
thou
art
consecrated
by
,
that
is
the
Merit
thou
art
iustified
by
,
that
is
the
Grace
thou
are
sanctified
by
,
and
that
is
the
Power
thou
art
saued
by
.
What
assurance
may
we
haue
of
the
free
and
full
forgiuenesse
of
our
sinnes
,
when
wee
see
they
are
all
washed
away
by
the
Blood
of
Iesus
Christ
?
With
what
bouldnesse
may
we
come
vnto
the
Throne
of
Grace
,
since
we
haue
entrance
vnto
God
thorough
Christs
Blood
?
With
what
courage
may
we
fight
against
all
our
corruptions
and
rebellions
within
,
against
all
the
oppositions
of
the
World
without
,
against
all
the
assaults
and
temptations
of
Satan
both
within
vs
,
and
without
vs
?
We
shall
be
sure
to
ouer-come
them
all
in
the
Blood
of
the
Lambe
.
Let
it
be
all
our
care
to
make
our selues
sure
,
that
we
haue
our
part
in
this
New
Testament
,
thus
sealed
with
the
precious
Blood
of
Iesus
Christ
,
and
then
our
case
is
most
happy
,
neuer
any
thing
shall
separate
betwixt
God
and
vs
.
The
end
of
the
sixth
Lecture
.
THE
SEVENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
ACcording
to
our
wonted
manner
we
are
now
by
occasion
that
the
next
Sabboth
day
is
a
Communion
day
,
to
fall
into
our
digression
againe
touching
the
matter
of
the
Lords
Supper
,
that
there
may
be
some
fit
preparation
of
vs
for
that
holy
and
heauenly
dutie
,
something
to
feed
vpon
all
the
weeke
long
,
to
quicken
vs
and
to
put
vs
in
mind
what
we
are
to
doe
,
and
also
to
stirre
vs
vp
that
we
may
be
fit
and
welcome
Guests
to
come
into
the
presence
of
God
.
We
haue
entred
as
you
see
,
vpon
a
fourth
title
that
is
giuen
in
Scripture
to
the
Lords
Supper
,
and
that
is
,
The
New
Testament
,
which
howsoeuer
it
be
set
downe
by
Marke
,
by
Luke
,
and
by
Paul
yet
because
Mathew
sets
it
downe
more
at
large
,
as
it
is
in
Math.
26.28
.
therefore
we
haue
made
choyce
of
these
words
to
treat
vpon
,
For
this
is
my
Blood
of
the
New
Testament
,
which
is
shed
for
many
for
the
remission
of
sinnes
.
I
will
not
stand
to
make
repetition
of
that
which
I
haue
formerly
spoken
,
because
of
the
ordinarie
repetition
that
we
haue
euerie
Sabboth
of
that
which
was
deliuered
the
Sabboth
before
,
and
therefore
to
omit
the
exposition
of
the
Text
which
then
we
did
largely
insist
vpon
,
we
are
now
to
proceed
to
the
matter
of
obseruation
.
We
began
with
one
point
,
namely
concerning
the
New
Testament
,
shewing
that
all
the
hold
that
euer
the
Faithfull
haue
in
Christ
,
is
onely
by
the
force
,
and
power
,
and
vertue
of
the
New
Testament
:
That
was
the
first
obseruation
.
That
being
finished
we
are
now
to
proceed
as
God
shall
giue
strength
and
assistance
to
the
other
obseruations
that
the
Text
will
afford
vs
.
We
see
that
this
Text
doth
mainly
and
directly
concerne
this
businesse
that
we
haue
in
hand
,
and
therefore
it
is
needfull
that
we
should
insist
so
much
the
more
vpon
it
.
Yet
I
doe
not
meane
to
make
any
curious
search
into
euerie
particular
,
for
that
would
be
too
tedious
:
onely
I
will
fixe
and
insist
(
God
willing
)
vpon
such
speciall
and
needfull
points
as
are
most
naturall
to
the
Text
,
and
materiall
to
our
purpose
.
The
second
thing
,
the
speciall
and
principall
point
that
here
is
to
be
spoken
vnto
,
is
concerning
the
Blood
of
Christ
:
This
is
the
Blood
of
the
New
Testament
.
The
New
Testament
we
spake
of
before
,
now
we
are
to
speake
of
the
Blood
:
This
is
my
Blood
of
the
New
Testament
:
Which
may
be
taken
as
this
Euangelist
reports
the
speech
of
our
Sauiour
Christ
:
so
in
Marke
14.24
.
This
is
my
Blood
of
the
New
Testament
.
Then
the
entendment
is
,
that
this
Blood
is
proper
and
peculiar
to
this
Testament
.
But
if
we
take
it
as
Luke
reports
it
,
Luke
22.20
.
and
as
Paul
reports
it
in
the
1
Cor.
11.25
.
This
Cup
is
the
New
Testament
in
my
Blood
,
&c.
then
the
entendment
of
it
is
this
,
namely
,
this
Testament
is
ratified
and
confirmed
by
the
Blood
of
Christ
,
as
by
the
speciall
Scale
thereof
,
and
that
the
fruit
,
and
power
,
and
benefit
of
this
same
New
Testament
,
doth
wholly
rest
vpon
Christ
his
Blood
:
answerable
therefore
to
this
ground
we
will
draw
the
Doctrine
and
obseruation
.
Take
it
thus
,
namely
,
that
seeing
our
Sauiour
saith
,
that
this
is
my
Blood
of
the
New
Testament
,
obserue
this
point
.
Doct.
That
all
the
power
and
efficacie
of
the
New
Testament
,
and
of
the
worke
of
our
Redemption
by
Christ
,
is
founded
,
and
grounded
,
and
established
vpon
the
Blood
of
Christ
:
This
is
the
New
Testament
in
my
Blood
.
We
will
speake
first
a
word
or
two
by
explication
to
vnfold
the
knot
,
and
so
proceed
to
the
proofe
of
it
.
First
,
for
explication
,
all
the
power
and
efficacie
of
the
New
Testament
,
and
of
the
worke
of
our
Redemption
by
Christ
,
is
founded
and
established
vpon
the
Blood
of
Christ
:
You
see
here
,
I
ioyne
the
New
Testament
and
the
worke
of
our
Redemption
both
together
:
The
reason
is
,
because
they
are
in
effect
one
and
the
same
:
the
verie
substance
of
the
New
Testament
,
is
the
verie
worke
of
our
Redemption
;
and
one
and
the
same
Person
Christ
,
is
the
Mediator
of
them
both
:
It
is
Christ
that
is
the
Mediator
of
the
New
Testament
,
and
it
is
he
that
is
the
Mediator
of
the
worke
of
our
Redemption
.
Secondly
,
I
say
it
is
founded
and
stablished
in
Christ
:
For
this
Testament
is
a
Couenant
,
or
a
Promise
:
Now
wee
know
that
all
the
Promises
of
God
are
in
Christ
,
Yea
and
Amen
,
2
Cor.
1.20
.
All
Gods
Promises
,
they
are
made
in
Christ
,
and
are
verified
in
Christ
,
and
haue
all
their
force
in
Christ
:
and
so
is
this
Promise
of
the
New
Testament
.
Thirdly
and
lastly
,
I
say
vpon
the
Blood
of
Christ
,
as
Christ
shedding
his
owne
Blood
for
it
;
if
so
be
it
were
the
Blood
of
any
,
or
of
all
the
World
besides
,
it
could
doe
no
good
,
it
could
not
make
good
this
Couenant
:
But
when
Christ
saith
,
This
is
my
Blood
of
the
New
Testament
,
here
the
New
Testament
is
perfectly
confirmed
,
and
the
worke
of
our
Redemption
is
thoroughly
accomplished
.
And
so
much
for
the
explication
of
the
point
.
Secondly
,
For
the
proofe
of
it
,
that
all
the
power
and
efficacie
of
the
New
Testament
,
and
the
worke
of
our
Redemption
is
founded
and
stablished
vpon
the
Blood
of
Christ
,
Esay
53.
from
Verse
3
to
the
12.
there
the
Prophet
sets
before
vs
Christ
Iesus
as
our
Mediator
,
&
as
our
Redeemer
:
Hee
speakes
more
like
an
Euangelist
then
like
a
Prophet
,
he
speakes
so
plaine
:
But
for
the
most
part
,
all
the
description
that
he
makes
concerning
Christ
,
is
concerning
his
humiliation
,
and
so
speakes
concerning
the
benefits
that
we
haue
by
Christ
,
as
comming
to
vs
by
his
humiliation
;
he
was
despised
&
reiected
of
Men
,
he
was
wounded
,
oppressed
,
afflicted
,
broken
,
and
the
like
:
and
in
Verse
5.
it
is
said
,
With
his
stripes
we
are
healed
:
the
healing
of
vs
commeth
by
the
stripes
of
Christ
Iesus
:
all
tending
to
the
Blood
of
Christ
:
And
in
Verse
12.
we
are
giuen
a
portion
of
God
to
him
,
because
he
hath
not
spared
to
poure
out
his
Soule
vnto
the
death
.
The
Holy
Ghost
sets
forth
Christ
as
a
Mediator
of
the
New
Testament
,
and
of
our
Redemption
,
and
these
things
they
concerne
his
Blood
,
and
sheweth
the
benefit
that
we
haue
by
him
,
which
is
by
his
humiliation
,
by
his
stripes
,
and
he
ceased
not
to
poure
out
his
Soule
to
the
Death
.
To
speake
some-wnat
more
particularly
of
the
point
,
because
it
is
a
verie
necessarie
point
to
be
spoken
of
:
and
though
euerie
one
of
vs
can
speake
of
it
,
yet
we
haue
not
a
true
rellish
of
it
;
we
cannot
digest
it
;
and
therefore
I
would
faine
worke
the
true
rellish
of
it
into
your
Hearts
.
The
Scripture
doth
propound
our
Sauiour
vnto
vs
as
the
Mediatour
of
the
New
Testament
,
and
of
the
worke
of
our
Redemption
in
sundry
particular
tearmes
,
and
generally
all
of
them
tend
to
this
effect
,
to
shew
that
all
the
power
,
vertue
,
and
efficacie
of
the
New
Testament
,
and
of
our
Redemption
,
is
founded
and
stablished
vpon
the
Blood
of
Christ
,
these
sixe
particulars
especially
.
First
,
Christ
in
his
Suffering
,
or
Christ
punished
for
vs
.
Secondly
,
Christ
in
his
Offering
,
or
Christ
sacrificed
for
vs
.
Thirdly
,
Christ
in
his
Obedience
,
or
Christ
humbled
for
vs
.
Fourthly
,
Christ
on
the
Crosse
,
or
Christ
crucified
for
vs
.
Fifthly
,
Christ
and
his
Death
,
or
Christ
dying
for
vs
.
Sixthly
,
Christ
and
his
Blood
,
or
Christ
killed
and
slaine
for
vs
.
First
,
Christ
in
his
Suffering
,
or
Christ
punished
for
vs
,
which
is
not
onely
restrained
to
his
sufferings
and
afflictions
in
this
life
,
as
slanders
,
persecutions
,
hunger
,
and
the
like
;
but
to
be
extended
to
the
maine
and
greatest
suffering
of
all
,
namely
,
to
the
losse
of
his
Life
,
the
shedding
of
his
Blood
,
and
the
pouring
out
of
his
Soule
,
Luke
24.46
,
47.
Christ
speakes
there
so
of
himselfe
:
Thus
it
behooueth
Christ
to
suffer
,
and
to
rise
againe
:
That
repentance
and
remission
of
sinnes
might
be
preached
in
his
Name
.
The
suffering
there
spoken
of
is
Christ
his
dying
,
as
appeares
by
the
opposition
that
Christ
must
suffer
and
rise
againe
:
there
it
is
said
,
that
he
must
doe
thus
and
thus
,
That
repentance
and
remission
of
sinnes
might
be
preached
in
his
Name
:
giuing
vs
to
vnderstand
,
that
repentance
and
remission
of
sinnes
,
they
are
not
purchased
by
Christ
,
nor
haue
no
power
from
Christ
,
nor
are
not
to
be
preached
in
his
Name
,
but
onely
so
,
as
they
come
from
Christ
suffering
and
being
punished
for
vs
:
Christ
must
first
suffer
,
that
repentance
and
remission
of
sinnes
might
be
preached
in
his
Name
.
1
Pet.
3.18
.
Christ
must
suffer
and
dye
for
sinne
,
that
he
might
bring
vs
to
God
:
So
it
appeares
in
the
last
part
of
the
Verse
,
that
he
suffered
and
was
put
to
death
,
faith
the
Text
:
And
what
was
it
for
?
Why
it
was
for
sinne
:
For
the
taking
away
of
sinnes
,
and
the
bringing
of
vs
to
God
:
that
is
to
say
,
the
making
good
of
this
new
Couenant
:
that
is
to
say
,
That
God
would
be
our
God
,
and
we
his
People
;
that
he
would
forgiue
vs
our
sinnes
,
and
remember
our
iniquities
no
more
:
these
haue
their
power
,
vertue
and
efficacie
from
Christ
,
as
he
being
punished
for
vs
.
Hebr.
13.12
.
Our
Sanctification
there
is
ascribed
to
the
suffering
of
Christ
,
that
is
to
say
,
to
the
death
of
Christ
:
For
Christ
that
he
might
sanctifie
the
People
with
his
owne
Blood
,
hath
suffered
,
or
dyed
without
the
Gate
.
Secondly
,
Christ
in
his
Offering
,
or
Christ
sacrificed
for
vs
,
Ephes.
5.2
.
Christ
hath
loued
vs
,
and
gaue
himselfe
for
vs
,
to
be
an
Offering
and
a
Sacrifice
of
a
sweet-smelling
sauour
to
God
.
He
is
a
sweet-smelling
sauour
to
God
generally
in
respect
of
his
sacred
Person
,
and
he
is
a
sweet
sauour
in
respect
of
his
blessed
Nature
,
and
in
respect
of
his
holy
life
,
but
more
especially
,
in
respect
of
his
pretious
death
,
wherein
he
gaue
himselfe
as
a
sweet-smelling
sauour
to
God
.
Hebr.
9.28
.
Christ
was
once
offered
to
take
away
sinnes
,
insinuating
vnto
vs
,
that
Christ
was
powerfull
for
the
taking
away
of
sins
:
How
,
as
he
was
Christ
offered
,
or
as
he
was
Christ
sacrificed
▪
Hebr.
10.10
.
So
likewise
our
Sanctification
is
by
the
offering
of
Christ
,
Christ
by
that
one
offering
of
his
hath
sanctified
vs
.
So
likewise
in
the
twelfth
Verse
,
there
is
our
Iustification
,
and
in
the
fourteenth
Verse
,
there
is
our
Consecration
by
one
Offering
;
and
in
the
fifteenth
and
sixteenth
Verses
,
there
is
the
New
Testament
confirmed
by
name
,
by
the
verie
offering
of
Christ
.
So
the
Apostle
implyes
the
reason
by
the
offering
of
Christ
.
Thirdly
,
Christ
in
his
Obedience
,
or
Christ
humbled
for
vs
:
In
Hebr.
10.
from
the
sixth
Verse
to
the
ninth
,
there
you
shall
find
that
the
worke
of
the
New
Testament
,
and
of
our
Redemption
is
ascribed
to
Christ
his
doing
of
the
will
of
God
:
He
tooke
away
the
first
,
and
established
the
second
;
he
put
away
the
Sacrifices
of
the
Law
,
of
burnt
Offerings
,
and
established
the
New
Testament
:
that
is
,
by
doing
the
will
of
God
,
by
his
obedience
and
humiliation
:
Rom.
5.19
.
For
as
by
one
Mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
also
be
made
righteous
.
It
is
the
obedience
of
Christ
that
iustifies
vs
,
and
makes
good
vnto
vs
the
Couenant
of
Grace
:
And
that
we
may
know
,
that
it
was
not
all
the
obedience
of
his
life
(
which
was
most
holy
)
that
could
serue
the
turne
,
the
Apostle
telles
vs
,
Phil.
2.8
,
9.
That
he
became
obedient
,
euen
to
the
Death
of
the
Crosse
:
The
lowest
degree
of
his
Humiliation
,
was
the
highest
degree
of
his
Obedience
,
and
thereby
he
became
a
perfect
Mediator
.
Fourthly
,
Christ
on
the
Crosse
,
or
Christ
crucified
for
vs
:
And
this
intends
more
then
the
rest
.
This
intends
not
onely
a
bare
dying
of
Christ
,
but
a
violent
,
a
shamefull
,
and
a
cursed
Death
,
Coloss.
1.20
.
Christ
hath
made
our
peace
by
the
Blood
of
his
Crosse
;
that
is
to
say
,
by
the
suffering
that
he
did
endure
,
specially
vpon
the
Crosse
:
Likewise
in
Coloss.
2.14
,
15.
He
fastned
our
sinnes
vpon
the
Crosse
,
and
there
tryumphed
ouer
the
Powers
of
Darkenesse
(
which
is
the
verie
matter
of
our
Redemption
)
And
in
Iohn
12.31
.
Now
(
saith
Christ
)
is
the
Prince
of
the
World
cast
out
:
What
speakes
he
there
of
his
Crosse
?
And
if
I
be
lift
vp
,
then
will
I
draw
others
after
me
.
Now
are
the
Faithfull
to
be
drawne
vnto
Christ
,
after
that
he
had
dyed
vpon
the
Crosse
.
It
was
Christ
vpon
the
Crosse
that
vanquished
the
Diuell
,
Death
,
and
Hell
,
and
drew
the
Faithfull
to
him
.
And
in
Iohn
19.30
.
Now
it
is
finished
,
saith
Christ
when
he
was
vpon
the
Crosse
,
the
last
breath
that
Christ
fetched
.
When
all
his
humiliation
was
finished
,
then
the
worke
of
our
Redemption
was
fully
accomplished
.
Hence
it
is
that
the
ioy
of
the
Faithfull
is
not
so
much
in
knowing
Christ
,
as
in
knowing
Christ
crucified
.
2
Cor.
5.16
.
I
know
no
Man
(
saith
the
Apostle
)
after
the
Flesh
,
no
not
Christ
himselfe
:
What
not
Christ
himselfe
?
No
,
not
after
the
Flesh
,
not
as
a
Man
,
not
as
a
holy
Man
,
not
as
a
Iew
,
not
as
one
of
my
owne
Blood
,
but
Christ
crucified
.
I
esteeme
to
know
nothing
(
saith
the
Apostle
)
but
Christ
,
and
him
crucified
,
1
Cor.
2.2
.
And
indeed
this
is
the
verie
substance
of
the
Gospell
,
Christ
crucified
.
1
Cor.
1.23
.
We
preach
vnto
you
(
saith
the
Apostle
)
not
simply
Christ
,
but
Christ
crucified
;
and
therefore
in
the
eighteenth
Verse
it
is
called
,
The
preaching
of
the
Crosse
,
and
suffering
of
Christ
.
All
this
shewes
,
that
Christ
in
his
Crosse
,
and
Christ
crucified
,
he
is
the
Person
by
whom
the
New
Testament
,
and
the
worke
of
our
Redemption
is
established
.
Then
fifthly
,
The
Death
of
Christ
,
or
Christ
dying
for
vs
:
Rom.
5.10
.
We
are
reconciled
to
God
by
the
death
of
Christ
.
There
you
see
our
reconciliation
is
ascribed
to
the
death
of
Christ
:
So
also
our
Sanctification
is
ascribed
to
the
death
of
Christ
,
in
Coloss.
2.22
.
likewise
in
Hebr.
3.14
,
15.
there
it
is
said
,
That
Christ
hath
vanquished
the
Diuell
by
Death
,
and
hath
deliuered
vs
from
Death
,
and
the
bondage
that
we
were
in
:
All
this
was
by
the
death
of
Christ
,
by
Christ
his
dying
for
vs
.
So
in
Hebr.
9.15
.
it
is
said
,
that
Christ
is
the
Mediator
of
the
New
Testament
thorough
Death
.
Then
the
sixth
and
the
last
point
is
the
Blood
of
Christ
,
or
Christ
killed
and
slaine
for
vs
.
True
,
Christ
layd
down
himselfe
willingly
in
obedience
to
God
for
vs
vpon
the
Crosse
,
and
in
loue
to
vs
his
People
.
He
gaue
himselfe
for
vs
,
and
he
shed
his
owne
Blood
for
vs
:
Yet
in
regard
of
the
Act
and
the
Instrument
,
he
was
no
better
then
slaine
,
killed
,
and
murdered
,
and
his
Blood
and
Life
was
taken
from
him
verie
wrongfully
:
But
yet
notwithstanding
howsoeuer
it
be
,
his
willingnesse
on
the
one
side
,
and
the
Iewes
crueltie
on
the
other
side
,
yet
so
it
was
,
that
his
Blood
was
shed
,
and
the
shedding
of
his
Blood
is
that
whereupon
the
New
Testament
,
and
the
worke
of
our
Redemption
is
stablished
.
Rom.
5.9
.
We
are
iustified
by
the
Blood
of
Christ
,
there
our
Iustification
is
ascribed
to
the
Blood
of
Christ
;
so
our
Redemption
is
ascribed
to
the
Blood
of
Christ
,
Ephes.
1.7
.
Reuel.
5.9
.
and
in
the
1
Pet.
1.19
.
all
runs
vpon
the
Blood
of
Christ
,
Reuel.
1.5
.
We
are
washed
from
our
sinnes
in
his
Blood
,
1
Iohn
1.7
.
The
Blood
of
Christ
cleanseth
vs
from
all
our
sinnes
:
The
fetching
of
vs
within
the
Couenant
of
Grace
is
by
the
Blood
of
Christ
Ephes.
2.13
.
and
so
indeed
is
the
whole
worke
of
our
Redemption
ascribed
to
the
Blood
of
Christ
.
You
see
then
how
rich
and
plentifull
the
Scripture
is
in
this
Argument
,
all
tending
wholly
to
this
effect
,
to
teach
vs
that
the
verie
matter
whereupon
the
New
Testament
,
and
the
worke
of
our
Redemption
is
founded
and
stablished
;
is
the
Blood
of
the
Lord
Iesus
.
I
am
bold
to
insist
so
long
vpon
the
proofe
of
this
point
,
because
the
Scripture
is
so
plentifull
in
it
.
Wee
will
come
now
to
the
Reasons
.
Reas.
1
The
first
Reason
may
be
drawn
from
the
nature
of
a
Couenant
amongst
Men
:
Wherein
stands
it
?
Not
in
the
making
and
writing
of
it
,
but
in
the
sealing
of
it
.
Here
is
a
Couenant
made
betweene
God
and
Man
,
that
he
will
forgiue
vs
our
sinnes
,
and
that
he
will
sanctifie
vs
,
and
it
is
sealed
by
the
Blood
of
Christ
,
and
therefore
it
is
called
the
Blood
of
the
New
Testament
.
It
is
true
indeed
,
that
all
the
Couenants
and
Promises
of
God
are
firme
and
sure
in
themselues
,
because
God
hath
made
them
,
and
they
need
no
Seale
:
yet
because
God
hauing
made
this
Couenant
respectiuely
,
that
he
would
haue
it
sealed
and
confirmed
by
the
Blood
of
Christ
Iesus
:
Therefore
looke
whatsoeuer
force
and
benefit
it
is
of
to
vs
,
it
is
by
vertue
of
the
Blood
of
Christ
:
And
hence
it
is
that
whosoeuer
can
shew
this
Seale
for
themselues
,
that
they
haue
part
in
this
Blood
of
Christ
,
they
may
challenge
that
they
haue
their
part
in
the
Couenant
:
and
whosoeuer
cannot
,
they
haue
no
part
in
it
.
Reas.
2
The
second
Reason
is
drawne
from
the
nature
of
a
Testament
,
which
must
alwayes
be
confirmed
by
the
death
of
the
Testator
,
and
is
not
of
force
before
the
partie
be
dead
:
the
Apostle
applyes
it
so
in
Hebr.
9.16
,
17.
Reas.
3
The
third
Reason
is
drawne
from
the
nature
of
a
Sacrifice
,
a
burnt
Offering
,
a
propitiatorie
Sacrifice
,
a
Sacrifice
for
sinne
:
No
Sacrifice
that
was
to
be
offered
for
sinne
,
but
it
was
to
be
killed
and
offered
in
Blood
,
Leuit.
1.7
.
and
therefore
Christ
comming
to
be
a
Sacrifice
for
the
sinnes
of
the
World
,
he
must
be
killed
and
slaine
.
Reas.
4
The
fourth
Reason
,
it
holds
by
way
of
proportion
,
betweene
the
New
Testament
and
the
Old
.
The
Old
Testament
was
confirmed
by
Blood
,
and
so
must
the
New
.
In
the
Old
Testament
the
Pascall
Lambe
must
be
slaine
and
killed
,
and
so
in
the
New
Testament
Christ
must
be
killed
and
slaine
.
Likewise
,
the
Sacrifice
of
the
Law
must
be
killed
,
slaine
,
and
Blood
shed
;
so
the
Sacrifice
of
the
New
Testament
:
Christ
must
be
slaine
,
and
shed
his
Blood
.
Reas.
5
The
fifth
Reason
is
drawne
from
the
rigour
of
the
Law
,
which
did
necessarily
require
it
,
and
could
not
be
dispenced
withall
,
but
whosoeuer
sinnes
must
dye
the
death
,
and
therefore
Christ
being
our
Redeemer
,
he
must
endure
that
death
which
we
must
haue
suffered
,
else
the
Law
could
neuer
haue
beene
satisfied
.
Reas.
6
Againe
,
it
stands
with
the
Iustice
of
God
,
which
must
haue
an
absolute
and
perfect
satisfaction
:
It
cannot
be
satisfied
with
any
thing
in
the
World
,
but
with
the
Blood
of
the
Sonne
of
God
,
Acts
20.28
.
Take
heed
therefore
vnto
your selues
,
and
to
all
the
Flocke
,
ouer
the
which
the
Holy
Ghost
hath
made
you
Quer-seers
,
to
feed
the
Church
of
God
,
which
he
hath
purchased
with
his
owne
Blood
.
Marke
now
,
this
stands
with
the
Iustice
of
God
,
God
was
offended
,
and
he
must
receiue
full
satisfaction
,
therefore
when
Christ
came
to
satisfie
,
he
could
not
satisfie
but
onely
by
his
Blood
:
Nay
,
I
say
more
,
Christ
could
not
haue
satisfied
,
but
that
it
was
by
the
Blood
of
the
Sonne
of
God
,
that
the
infinitenesse
of
the
Person
satisfying
,
might
be
answerable
to
the
infinitenesse
of
the
Person
offended
,
and
that
is
the
chiefe
reason
of
the
Doctrine
.
Reas.
7
Then
another
Reason
is
,
the
haynousnesse
of
sinne
,
The
reward
of
sinne
is
death
,
and
where
is
no
shedding
of
Blood
,
there
is
no
remission
;
and
therefore
whosoeuer
comes
as
a
Mediator
of
the
New
Testament
,
to
procure
for
vs
the
remission
of
our
sinnes
,
his
Blood
must
be
shed
,
else
our
sinnes
still
remaine
vnpardoned
.
And
so
much
for
the
Reasons
.
The
Vses
.
Vse
1
First
,
It
teacheth
vs
what
it
is
that
the
Eye
of
our
Faith
should
principally
respect
and
looke
vpon
,
Christ
:
and
the
hand
of
our
Faith
principally
lay
hold
on
when
we
doe
imbrace
Christ
,
namely
,
the
Blood
of
Christ
,
the
Crosse
of
Christ
,
the
Obedience
and
Suffering
of
Christ
,
&c.
in
a
word
Christ
crucified
,
that
is
the
subiect
that
our
Faith
must
take
hold
vpon
.
Christ
crucified
is
the
obiect
of
our
knowledge
,
1
Cor.
2.2
.
I
desire
to
know
nothing
but
Christ
,
and
him
crucified
.
And
the
same
is
the
matter
of
our
reioycing
,
Gal.
6.14
.
God
forbid
that
I
should
reioyce
but
in
the
Crosse
of
Christ
.
The
Blood
of
Christ
is
the
ground
and
verie
foundation
of
our
Faith
,
Rom.
3.25
.
Through
Faith
in
his
Blood
,
&c.
What
is
it
that
the
Faith
of
a
beleeuing
Man
doth
most
properly
embrace
,
but
the
Blood
of
Christ
?
The
Iewes
reuile
vs
because
we
beleeue
in
a
crucified
God
,
and
the
Gentiles
they
deride
and
mocke
vs
,
because
we
trust
to
be
saued
in
him
that
could
not
saue
himselfe
,
but
sufrered
such
a
cruell
death
.
Well
,
howsoeuer
it
be
,
saith
the
Apostle
,
that
he
is
to
the
Iewes
a
stumbling
blocke
,
and
to
the
Grecians
foolishnesse
,
yet
vnto
vs
he
is
the
power
of
God
,
and
the
wisedome
of
God
:
He
is
the
verie
power
of
God
,
without
which
God
cannot
ordinarily
saue
a
Man
:
And
the
verie
wisedome
of
God
,
without
which
God
will
not
ordinarily
saue
a
Man
.
It
is
a
world
of
heauenly
comforts
that
a
spirituall
minded
Man
may
gather
vnto
himselfe
in
the
meditation
and
the
beholding
of
the
death
of
Christ
,
when
we
thinke
of
Christ
crucified
,
and
of
Christ
shedding
his
Blood
,
there
you
may
see
,
First
,
our
sinnes
punished
to
the
full
.
Secondly
,
there
we
may
see
our
sinnes
pardoned
to
the
full
.
Thirdly
,
there
we
may
see
our
sinnes
crucified
,
and
mortified
,
and
subdued
by
his
Blood
,
and
by
the
power
of
the
death
of
Christ
soundly
applyed
to
our
Soules
and
Considences
,
our
sinnes
begin
to
dye
,
and
to
be
mortified
,
and
to
be
crucified
in
vs
.
Fourthly
,
in
Christ
crucified
we
may
behold
the
Flesh
crucified
,
Gal.
5.24
.
we
may
see
our
wicked
humors
to
be
mortified
and
to
be
beaten
downe
,
and
crucified
within
vs
.
Againe
,
when
as
we
thinke
vpon
Christ
crucified
,
why
there
we
doe
find
indeed
the
verie
crucifying
of
our selues
to
the
World
,
and
the
World
to
vs
,
Gal.
6.14
.
Before
we
were
caried
after
the
things
of
the
world
,
after
our
lusts
and
corruptions
;
but
when
once
we
are
truly
partakers
of
Christ
crucified
,
then
we
are
crucified
to
the
World
,
and
the
World
to
vs
,
and
then
we
scorne
the
things
of
the
World
,
the
great
riches
,
and
high
promotion
,
and
the
beautifullest
things
we
account
them
as
Dung
of
the
Earth
.
Againe
,
when
we
consider
Christ
crucified
,
there
we
behold
how
patient
we
should
be
in
affliction
,
euen
to
the
death
;
there
is
the
picture
of
our
whole
life
,
which
must
be
a
continuall
course
of
mortification
;
and
there
is
the
seasoning
of
our
death
,
looking
thoroughly
vpon
Christ
crucified
,
it
is
that
which
seasons
our
death
,
that
whensoeuer
death
commeth
and
seaseth
vpon
vs
,
it
shall
be
a
sweet
passage
to
a
better
life
.
Againe
,
when
we
see
Christ
crucified
,
we
see
all
euils
turned
to
good
,
they
are
seasoned
to
vs
in
the
sufferings
of
the
Lord
Iesus
,
and
if
we
haue
any
comforts
,
we
enioy
them
so
farre
forth
,
as
they
are
seasoned
vnto
vs
in
the
Blood
of
Christ
.
Lastly
,
when
we
consider
Christ
crucified
,
there
we
find
all
good
things
purchased
for
vs
,
Grace
,
and
Mercie
,
and
Peace
,
and
eternall
Saluation
:
There
is
a
World
,
yea
a
Heauen
of
Treasure
and
riches
gathered
for
vs
,
and
that
we
are
made
partakers
of
by
a
due
view
and
Faith
in
the
meditation
of
Christ
crucified
,
and
therefore
whosoeuer
would
haue
any
true
rellish
of
Christ
,
he
must
labour
for
the
rellish
of
the
Blood
of
Christ
.
Vse
2
The
second
Vse
teacheth
vs
the
difficultie
of
the
worke
of
our
Redemption
,
it
was
a
maruelous
difficult
and
a
hard
thing
which
could
not
be
effected
but
by
the
Blood
of
the
Sonne
of
God
.
Oh
how
deepely
had
we
plunged
our selues
into
a
bottomlesse
Sea
of
miserie
,
that
nothing
could
plucke
vs
out
,
but
the
Death
and
Blood
of
Iesus
Christ
?
How
fast
did
the
filth
of
sinne
sease
vpon
vs
both
in
our
Bodyes
and
in
our
Soules
,
that
nothing
could
wash
and
cleanse
vs
from
it
but
the
Blood
of
Christ
?
How
desperately
were
we
entangled
in
the
Snares
of
the
Diuell
,
that
nothing
could
loose
vs
but
the
Death
and
Blood
of
Christ
?
How
fearefully
had
we
enthrall'd
our selues
to
Death
,
Hell
,
and
Destruction
,
that
nothing
could
deliuer
and
free
vs
but
the
Blood
of
Christ
?
How
infinitely
had
we
exposed
our selues
to
the
wrath
and
vengeance
of
God
,
that
he
being
a
God
of
compassion
,
and
of
himselfe
most
gracious
and
ready
to
forgiue
sinnes
,
yet
he
could
not
be
moued
to
haue
pittie
and
companion
vpon
vs
,
but
onely
by
the
cruell
and
cursed
death
of
the
Lord
Iesus
?
The
more
difficult
the
worke
on
his
part
,
the
greater
was
his
loue
to
vs
,
and
therefore
the
more
thankfulnesse
we
are
to
render
vnto
him
.
Vse
3
The
third
Vse
,
It
teacheth
vs
the
certaintie
of
the
worke
of
our
Redemption
,
and
the
certaintie
of
the
state
of
the
Children
of
God
:
It
is
confirmed
by
Blood
,
and
therefore
it
shall
stand
sure
and
firme
for
euer
:
If
so
be
that
our
sinnes
can
be
more
powerfull
to
destroy
vs
,
then
the
Blood
of
Christ
to
saue
vs
,
then
is
our
Redemption
vncertaine
:
If
so
be
that
Death
and
the
Diuell
which
haue
beene
already
ouercome
and
trampled
vnder
Foot
by
Christ
,
if
these
Principallities
and
Powers
can
recouer
themselues
,
and
get
vp
in
Armes
againe
,
and
make
Warre
against
Christ
,
and
bring
him
downe
from
Heauen
againe
,
and
crucifie
him
the
second
time
,
then
is
our
Saluation
and
Redemption
vncertaine
:
But
if
that
be
impossible
,
then
it
is
impossible
that
those
that
haue
part
in
this
Couenant
,
should
faile
of
Saluation
and
Redemption
.
Vse
4
The
fourth
Vse
,
It
teacheth
vs
the
preciousnesse
of
the
worke
of
our
Redemption
,
you
see
it
hath
cost
the
verie
Blood
of
the
Sonne
of
God
himselfe
:
How
preciously
and
highly
did
the
Lord
value
our
Soules
,
who
was
pleased
himselfe
that
knew
the
worth
of
euerie
thing
,
to
set
our
Soules
at
such
a
high
rate
,
as
the
Blood
of
Christ
?
How
deerely
did
he
esteeme
and
loue
vs
,
when
he
would
come
and
purchase
these
poore
Soules
of
ours
,
and
pay
so
high
a
price
for
them
?
And
how
preciously
ought
we
to
carrie
and
behaue
our selues
,
and
possesse
these
Vessels
of
ours
in
holinesse
and
honour
,
and
giue
vp
our
Soules
a
liuing
Sacrifice
to
our
Lord
Iesus
?
1
Cor.
6.20
.
You
are
bought
with
a
price
(
saith
the
Apostle
)
therefore
glorifie
God
in
your
Bodyes
and
in
your
Soules
for
they
are
Gods
.
God
hath
esteemed
so
highly
of
you
,
as
to
set
you
at
the
rate
of
his
own
Sonne
:
And
Christ
hath
esteemed
so
highly
of
you
to
buy
you
so
deerely
;
and
therefore
doe
not
commit
sinne
,
filthinesse
,
and
vncleanenesse
,
but
giue
your selues
to
holinesse
,
and
pietie
,
that
God
may
be
glorified
and
honored
by
you
.
Vse
5
The
fifth
Vse
,
It
teacheth
vs
the
sufficiencie
and
perfection
of
the
worke
of
our
Redemption
:
All
that
euer
was
and
could
be
done
,
was
done
of
Christ
:
What
could
he
haue
done
but
to
be
holy
all
his
life
,
and
to
be
subiect
to
the
Death
,
euen
to
the
Death
of
the
Crosse
?
Who
can
add
any
thing
more
perfect
to
this
worke
of
our
Redemption
?
What
can
any
Man
adde
vnto
this
worke
of
our
Redemption
?
No
,
no
,
it
colt
more
then
so
to
redeeme
our
Soules
.
What
,
can
we
doe
any
thing
of
our
felues
?
if
we
doe
,
either
it
must
be
some
holy
doings
,
or
some
holy
sufferings
.
What
are
our
doings
to
Christ
his
doing
?
Surely
nothing
;
and
therefore
nothing
that
we
can
doe
can
add
any
thing
.
Then
for
our
suffering
,
what
is
the
shedding
of
the
Blood
of
Men
,
to
the
shedding
of
the
Blood
of
Christ
?
Infinitely
incomparable
is
the
one
to
the
other
:
Therefore
seeing
our
Redemption
is
accomplished
by
his
Blood
,
it
is
not
the
Blood
of
Man
that
can
add
any
thing
thereunto
:
And
therefore
you
see
Christ
hath
done
all
in
all
,
and
so
let
him
be
acknowledged
our
perfect
Redeemer
.
Vse
6
The
sixth
and
last
Vse
,
It
teacheth
vs
what
an
vnrecouerable
losse
they
doe
sustaine
that
doe
prophane
this
worke
of
Redemption
,
that
haue
had
some
shew
of
interest
in
it
,
yet
gaue
it
ouer
,
and
prophaned
the
Blood
of
the
New
Testament
,
and
counted
it
an
vnholy
thing
,
and
fell
away
from
God
and
that
holy
profession
that
they
tooke
vpon
them
.
Alas
,
what
shall
become
of
them
that
fall
from
God
?
If
their
sinnes
be
not
forgiuen
them
,
then
they
must
needs
goe
to
Hell
and
be
damned
?
Whither
shall
they
fly
to
haue
their
sinnes
forgiuen
?
And
where
shall
they
plead
for
mercie
?
They
must
plead
it
in
Christ
,
and
in
none
else
.
In
Christ
they
cannot
plead
it
,
for
they
cannot
plead
the
pardon
of
sinne
,
but
in
the
Blood
of
Christ
.
Christ
dyed
but
once
,
he
suffered
and
was
crucified
but
once
,
and
cannot
dye
againe
,
and
therefore
as
many
of
vs
as
haue
taken
the
professsion
of
Christ
vpon
vs
,
looke
that
we
doe
not
let
goe
this
holy
and
heauenly
profession
,
but
let
vs
labour
to
sticke
fast
to
Christ
,
to
his
Death
,
and
Blood
,
and
then
thou
mayst
be
sure
that
the
worke
of
thy
Redemption
is
thoroughly
accomplished
,
and
so
hast
part
in
that
Couenant
.
It
is
called
the
Blood
of
the
euerlasting
Couenant
,
Hebr.
13.20
.
and
whosoeuer
they
be
that
haue
a
true
part
in
this
they
cannot
fall
away
,
to
them
it
is
the
Blood
of
an
euerlasting
Couenant
:
But
as
for
others
that
in
their
owne
apprehension
imbrace
Christ
,
and
make
great
shewes
,
and
tast
some
rellish
of
the
Blood
of
Christ
,
if
they
fall
away
,
there
is
no
more
Sacrifice
for
them
,
no
more
Sacrifice
for
sinne
but
the
Blood
of
Christ
,
and
he
cannot
dye
againe
.
What
then
shall
be
their
portion
?
nothing
but
a
fearefull
expectation
of
vengeance
and
deuouring
Fire
,
that
shall
set
vpon
them
for
their
vtter
mine
and
destruction
.
As
this
is
a
comfortable
Meditation
,
the
worke
of
out
Redemption
by
the
Blood
of
Christ
,
so
let
vs
know
,
that
if
we
shall
abuse
it
,
and
prophane
it
,
and
forsake
the
sweet
communion
and
fellowship
that
we
haue
in
Christ
in
the
participation
of
this
Couenant
,
then
there
is
no
hope
of
mercie
,
for
we
haue
brought
our selues
into
a
forlorne
case
,
wilfully
casting
away
this
grace
of
our
Redemption
.
The
end
of
the
seuenth
Lecture
.
THE
EIGHTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
BY
occasion
of
the
time
that
the
next
Lords
Day
wee
purpose
,
God
willing
,
to
come
to
the
Lords
Table
,
wee
are
now
to
make
digression
into
the
Argument
of
the
Lords
Supper
.
I
shewed
you
that
one
of
the
titles
giuen
to
the
Lords
Supper
,
is
the
New
Testament
,
as
it
is
set
downe
by
Mathew
,
Marke
,
Luke
,
and
Paul
,
and
because
Mathew
is
most
plentifull
in
setting
downe
the
words
of
our
Sauiour
,
we
made
choyce
of
his
words
to
speake
of
,
Math.
26.28
.
For
this
is
my
Blood
of
the
New
Testament
which
is
shed
for
many
,
for
the
remission
of
sinnes
.
And
we
propounded
these
three
particulars
to
insist
vpon
:
The
first
whereof
is
this
,
that
it
is
called
here
the
New
Testament
:
and
there
we
shewed
,
that
all
the
hold
we
haue
in
God
,
as
many
of
vs
as
liue
vnder
the
state
of
the
Gospell
,
we
hold
it
by
force
and
vertue
of
a
New
Testament
,
as
the
old
being
abolished
.
The
next
point
was
the
Blood
of
Christ
,
the
Seale
whereby
the
Testament
is
confirmed
.
The
third
followes
to
be
handled
,
and
that
is
the
benefit
that
followes
of
this
Testament
,
and
by
the
Blood
of
Christ
,
and
that
is
remission
of
sinnes
,
for
so
it
followes
,
Which
is
shed
for
many
for
the
remission
of
sinnes
,
as
that
being
the
reach
and
end
of
both
,
both
of
the
New
Testament
,
and
of
the
Blood
of
Christ
.
God
is
pure
,
holy
,
iust
,
and
righteous
:
pure
,
and
therefore
free
from
sinne
;
holy
,
and
therefore
hating
sinne
;
iust
,
and
therefore
condemning
sinne
;
righteous
,
and
therefore
a
punisher
of
sinne
:
Man
is
full
of
sinne
,
and
therefore
vncleane
,
and
therefore
hatefull
to
God
,
and
therefore
damnable
and
punishable
by
the
rule
of
Gods
Iustice
,
in
so
much
that
there
is
no
hope
nor
possibilitie
that
euer
any
Couenant
of
Loue
and
Peace
should
be
established
betwixt
God
and
Man
,
except
first
sinne
be
remoued
,
and
therefore
our
Sauiour
Christ
interposing
himselfe
a
Mediator
betwixt
God
and
Man
,
to
make
such
a
Couenant
,
must
take
such
a
course
,
as
whereby
sinne
might
be
taken
out
of
the
way
,
and
sinne
cannot
be
taken
away
,
vnlesse
it
be
remitted
on
Gods
part
,
and
God
will
not
,
nor
in
Iustice
cannot
remit
it
,
without
shedding
of
Blood
;
for
where
there
is
no
shedding
of
Blood
,
there
is
no
remission
:
Hence
it
is
that
Christ
our
Mediator
comming
to
make
this
Couenant
,
sheds
his
Blood
for
the
remission
of
our
sinnes
:
And
this
is
the
right
straine
and
meaning
of
these
words
,
My
Blood
which
is
shed
for
many
far
the
remission
of
sinnes
.
In
handling
these
words
,
First
,
we
will
consider
of
the
phrase
or
manner
of
speech
here
vsed
,
Remission
of
sinnes
.
Secondly
,
we
will
remoue
some
exceptions
or
doubts
.
And
thirdly
,
we
will
proceed
to
the
obseruation
.
First
,
touching
the
phrase
or
matter
of
speech
,
Remission
of
sinnes
,
that
is
,
forgiuenesse
of
sinnes
:
There
are
sundry
phrases
in
Scripture
,
that
signifie
forgiuenesse
,
to
couer
,
to
forget
,
not
to
impute
,
to
blot
out
,
to
wash
away
sinne
:
but
none
either
more
vsual
or
significant
then
this
,
to
remit
,
that
is
,
to
let
goe
,
or
passe
by
,
or
to
loose
sinne
:
It
doth
most
pithily
vnfold
both
the
nature
of
sin
,
and
of
forgiuenesse
.
Sinne
hath
a
double
respect
,
First
,
to
God
himselfe
:
Secondly
,
to
his
Law
:
I
grant
that
there
is
but
little
difference
in
the
thing
it selfe
,
for
that
which
is
done
against
God
,
is
done
against
his
Law
;
and
that
which
is
done
against
Gods
Law
,
is
done
against
God
himselfe
:
But
yet
for
Doctrine
sake
we
distinguish
them
so
in
our
consideration
.
First
,
sinne
hath
respect
to
God
himselfe
:
for
if
there
were
no
Lawes
made
to
forbid
and
punish
misdemenours
done
against
the
Kings
person
,
yet
if
a
Subiect
do
ought
against
him
,
he
is
an
offendor
,
and
iustly
punishable
,
euen
because
the
one
is
a
Subiect
,
and
the
other
a
King
:
so
if
God
had
made
no
Lawes
at
all
against
sinne
,
yet
if
we
do
any
thing
against
God
,
we
are
sinners
,
and
iustly
lyable
to
Gods
wrath
and
sentence
of
his
displeasure
,
euen
because
he
is
God
:
Sinne
is
a
wrong
to
God
,
for
he
being
our
Creator
,
and
we
his
workemanship
,
if
we
should
doe
him
his
right
,
we
should
giue
him
all
our
whole
seruice
;
then
when
we
sinne
,
we
faile
of
that
,
and
so
we
wrong
God
.
Now
when
God
forgiues
vs
our
sinnes
,
he
remits
or
puts
vp
our
wrongs
:
so
sinne
is
a
dishonour
to
God
,
he
being
perfectly
holy
,
and
hauing
made
vs
holy
too
:
By
holinesse
we
glorifie
God
,
Ps.
50.23
.
He
that
offereth
prayse
,
glorifieth
me
,
By
sinne
we
dishonour
him
,
as
being
that
which
is
vtterly
vnbeseeming
both
our selues
and
our
Maker
:
when
he
forgiues
sinne
,
he
remits
and
passeth
by
this
dishonour
.
Sinne
is
an
opposition
and
enmitie
against
God
,
hee
being
goodnesse
it selfe
,
Ps.
51.4
.
Against
thee
,
against
thee
onely
haue
I
sinned
.
When
he
forgiues
sinne
,
he
remits
or
lets
goe
this
enmitie
,
not
laying
it
to
heart
,
nor
taking
notice
of
it
.
Secondly
,
sinne
hath
respect
to
Gods
Law
,
whereto
it
also
carries
direct
opposition
,
for
sinne
is
the
transgression
of
the
Law
.
Gods
Law
is
a
binder
,
it
layes
a
strait
chaine
or
bond
of
perfect
obedience
vpon
euerie
Man
,
whereby
we
are
necessarily
tied
to
do
all
that
Gods
Law
commands
,
and
to
auoid
all
that
it
forbids
:
whensoeuer
we
faile
either
in
omitting
the
good
,
or
committing
the
euill
,
we
stand
bound
in
the
bonds
of
the
Law
not
performed
:
when
God
forgiues
vs
our
sinnes
,
he
remits
these
bonds
for
the
time
past
,
&
looseth
vs
from
them
,
for
so
the
Apostle
restraines
it
to
the
time
past
,
Rom.
3.25
.
To
declare
his
righteousnesse
by
the
forgiuenesse
of
sinnes
that
are
passed
.
It
layes
a
second
bond
on
vs
by
consequence
,
and
that
it
,
that
when
we
haue
sinned
,
we
are
in
bondage
to
sinne
;
He
that
commits
sinne
,
is
the
seruant
of
sinne
,
Iohn
8.34
.
And
how
comes
this
to
passe
?
Meerely
by
the
rigour
of
the
Law
,
punishing
sinne
past
,
by
a
subiection
to
sin
afterward
:
when
God
forgiues
vs
our
sinnes
,
he
remits
and
looseth
these
bonds
also
.
There
is
a
third
bond
,
and
that
is
the
heauiest
of
all
,
the
eternall
curse
of
God
vpon
transgresssors
,
wrapping
them
in
chaines
of
eternall
darkenesse
and
damnation
,
Deut.
27.26
.
Cursed
be
he
that
confirmeth
not
all
the
words
of
this
Law
to
doe
them
:
When
God
forgiues
vs
our
sinnes
,
he
remits
and
looseth
vs
of
these
bonds
too
,
in
Christ
he
sets
vs
free
from
them
,
Gal.
3.13
.
Christ
hath
redeemed
vs
from
the
curse
of
the
Law
,
when
he
was
made
a
curse
for
vs
.
To
shut
vp
this
point
,
our
sinnes
are
vsually
called
our
debts
,
Math.
6.
and
Gods
forgiuing
,
is
the
remitting
or
releasing
of
these
debts
:
wherein
the
Lord
(
as
he
is
rich
in
mercie
)
shewes
himselfe
an
exceeding
mercifull
Creditor
,
he
remits
not
onely
the
forfeiture
and
penaltie
,
which
is
the
curse
,
but
euen
the
whole
bond
,
the
principall
debt
of
obedience
it selfe
,
for
the
time
past
,
for
that
which
we
did
owe
vnto
God
,
and
haue
not
payd
him
.
Thus
much
light
we
haue
receiued
touching
this
sweet
and
heauenly
Doctrine
of
forgiuenesse
of
sinnes
,
by
the
occasion
and
benefit
of
this
phrase
,
Remission
,
that
is
,
loosing
our
sinnes
.
Secondly
,
A
doubt
or
two
is
to
be
remoued
touching
the
matter
it selfe
,
Remission
of
sinnes
.
First
,
is
this
the
onely
benefit
of
Christ
Blood
shed
?
Is
this
the
whole
substance
of
the
New
Testament
?
I
answer
no
,
it
is
not
:
the
Testament
containes
two
branches
,
Iustification
and
Sanctification
:
the
remission
of
sinnes
,
and
the
renewing
of
the
Heart
:
so
the
words
are
,
Ierem.
31.31
,
&c.
which
is
die
place
where
this
Couenant
is
originally
mentioned
:
and
so
Christs
Blood
is
shed
for
the
confirmation
of
both
,
but
onely
this
named
by
a
figuratiue
speech
in
other
cases
of
like
nature
,
yea
in
this
verie
case
in
other
places
of
Scripture
,
Ierem.
32.38
,
&c.
I
will
giue
them
one
Heart
,
an
done
way
,
that
they
may
feare
me
for
euer
,
&c.
He
speakes
that
of
our
Sanctification
,
but
vnder
that
branch
is
vnderstood
and
meant
the
whole
Couenant
,
Remission
of
sinnes
too
,
though
it
be
not
exprest
.
So
in
Rom.
11.27
.
which
the
Apostle
quotes
out
of
Esay
27.9
.
there
is
mention
made
of
the
Couenant
and
he
names
but
one
branch
of
it
without
the
other
,
Remission
of
sinnes
,
and
not
Sanctification
,
but
both
are
to
be
vnderstood
,
and
being
both
but
one
Couenant
,
one
may
well
stand
for
both
;
The
New
Testament
,
and
Christ
his
Blood
shed
,
is
as
well
effectuall
for
the
one
as
for
the
other
.
Secondly
,
here
seemes
to
be
some
contradiction
in
the
words
;
to
shed
Blood
for
sinne
entends
satisfaction
;
and
remission
of
sinne
entends
free
pardon
:
How
is
that
said
to
be
remitted
,
that
is
fully
satisfied
for
?
And
how
is
that
fully
satisfied
for
,
that
is
freely
remitted
?
I
answer
,
they
are
so
farre
from
contradiction
,
that
they
must
necessarily
goe
together
:
For
where
there
is
no
shedding
of
Blood
,
there
is
no
remission
,
which
is
as
much
to
say
,
where
there
is
no
satisfaction
,
there
is
no
forgiuenesse
:
God
is
exactly
iust
,
and
exactly
mercifull
;
and
he
cannot
shew
exact
Iustice
,
but
he
must
shew
exact
Mercie
:
Gods
exact
Iustice
requires
that
sinnes
be
fully
satisfied
for
;
his
exact
Mercie
requires
that
they
be
freely
forgiuen
:
so
in
respect
of
Iustice
they
are
fully
satisfied
for
;
but
in
respect
of
Mercie
they
are
freely
forgiuen
.
Againe
,
consider
Christ
and
our selues
:
in
respect
of
Christ
our
sinnes
are
not
freely
forgiuen
,
but
satisfied
for
;
in
respect
of
vs
they
are
not
satisfied
for
,
but
freely
forgiuen
:
It
is
full
satisfaction
in
him
;
but
free
forgiuenesse
to
vs
.
These
points
being
cleered
,
let
vs
come
in
the
third
place
to
the
Doctrine
,
and
that
is
this
:
in
that
it
is
here
said
,
Blood
shed
for
the
remission
of
sinnes
.
Obserue
,
that
the
whole
and
entire
benefit
of
all
Christs
doings
and
sufferings
for
vs
,
is
chiefely
and
indeed
wholly
and
really
conferred
vpon
vs
in
the
remission
of
our
sinnes
,
Ephes.
1.7
.
By
whom
we
haue
redemption
thorough
his
Blood
,
euen
the
forgiuenesse
of
sinnes
.
By
whom
;
who
is
that
there
spoken
of
?
It
is
Iesus
Christ
,
of
whom
in
the
former
Verses
the
Apostle
saith
,
That
all
the
good
we
haue
from
God
,
is
bestowed
vpon
vs
in
him
.
And
what
hath
he
done
for
vs
?
Redeemed
vs
:
By
whom
we
haue
redemption
.
And
how
hath
he
wrought
our
redemption
?
Thorough
his
Blood
.
And
wherein
doth
it
consist
?
In
forgiuenesse
of
sinnes
:
By
whom
we
haue
redemption
thorough
his
Blood
,
euen
the
forgiuenesse
of
sinnes
.
So
that
when
our
sinnes
are
forgiuen
,
then
we
are
made
partakers
of
the
whole
worke
of
Redemption
,
and
of
the
whole
benefit
of
Christs
doings
and
sufferings
.
Act.
2.38
.
Amend
your
liues
And
be
baptized
euerie
one
of
you
in
the
Name
of
Iesus
Christ
,
for
the
remission
of
sinnes
.
Why
,
all
that
are
truly
baptized
into
Christ
,
are
partakers
of
him
,
and
all
his
merits
and
henefits
?
That
is
true
:
but
yet
the
Apostle
bids
them
to
repent
and
be
baptized
in
the
Name
of
Iesus
Christ
,
for
the
remission
of
sinnes
.
Giuing
vs
to
vnderstand
thereby
,
that
when
we
haue
obtained
that
,
we
haue
obtained
all
the
rest
together
with
it
,
Acts
10.43
.
To
him
giue
all
the
Prophets
witnesse
,
that
thorough
his
Name
,
whosoeuer
beleeueth
in
him
shall
receiue
remission
of
sinnes
.
It
is
not
the
Apostles
reach
to
shew
that
the
faithfull
shall
haue
nothing
else
but
remission
of
sinnes
thorough
his
Name
,
but
contrarily
,
that
they
shall
haue
the
whole
benefit
of
all
things
that
belongs
to
Saluation
.
If
once
we
haue
remission
of
sinnes
,
then
we
shall
haue
newnesse
of
life
,
the
pledge
of
the
Spirit
,
all
that
belongs
to
Glorie
and
Saluation
,
Rom.
3.15
.
Whom
God
hath
set
forth
to
be
a
reconciliation
through
faith
in
hit
Blood
,
to
declare
hit
righteousuesse
by
the
forgiuenesse
of
sinnes
,
&c.
The
summe
of
the
Apostles
speech
is
this
:
God
declares
his
righteousnes
in
sauing
those
that
haue
Faith
in
the
Blood
of
Christ
,
whom
he
hath
set
forth
to
be
a
reconciliation
betwixt
him
and
vs
,
euen
by
the
forgiuenesse
of
their
sinnes
,
2
Cor.
5.19
.
God
was
in
Christ
,
reconciling
the
world
vnto
himselfe
.
How
?
Not
imputing
their
sinnes
vnto
them
.
Rom.
11.27
.
And
this
is
my
Covenant
to
them
,
when
I
shall
take
away
their
sinnes
.
Specifying
the
circumstance
of
the
time
,
it
proues
the
point
verie
directly
,
that
then
the
Couenant
is
made
,
when
sinne
is
taken
away
,
then
is
all
made
sure
betwixt
God
&
vs
.
Ps.
32.1
,
2.
The
Prophet
describes
a
blessed
Man
,
and
sets
him
forth
by
both
the
parts
of
this
Couenant
,
Iustification
and
Sanctification
.
The
Apostle
,
Rom.
4.7
,
8.
quoting
that
very
place
,
and
handling
the
same
Argument
,
names
but
Iustification
,
and
placeth
blessednesse
in
that
,
as
that
being
in
a
manner
all
in
all
to
our
Saluation
.
If
once
we
get
remission
of
sinnes
,
we
haue
right
to
all
the
rest
of
the
Couenant
.
Reas.
1
The
first
Reason
is
drawne
from
the
nature
of
sinne
:
Our
sinnes
are
our
debts
whereby
we
become
indebted
to
God
;
when
they
are
discharged
then
we
are
no
further
debtors
:
that
is
to
say
,
God
is
a
Friend
to
vs
,
he
is
reconciled
to
vs
,
and
we
to
him
:
Our
sinnes
are
our
foulnesse
,
when
they
are
washed
we
are
clensed
:
Our
sinnes
are
our
hatred
,
when
they
are
abolished
God
loues
vs
,
and
we
loue
him
:
Our
sinnes
are
our
separation
,
take
away
this
wall
of
separation
,
and
God
is
a
Father
to
vs
,
and
we
dutifull
Children
to
him
.
To
conclude
,
we
are
one
with
him
,
and
he
is
one
with
vs
.
Reas.
2
The
second
Reason
is
drawne
from
the
intirenesse
of
Christ
:
Christ
our
Mediator
is
our
Sanctification
as
well
as
our
Righteousnesse
;
and
our
Righteousnesse
as
well
as
our
Redemption
;
and
our
Redemption
as
well
as
our
Wisedome
:
1
Cor.
1.30
.
He
is
our
Wisedome
,
Righteousnesse
,
Sanctification
,
and
Redemption
.
Is
Christ
diuided
?
No
surely
;
and
therefore
whosoeuer
hath
part
in
him
for
his
Righteousnesse
,
hath
also
part
in
him
for
his
Wisedome
,
Sanctification
,
and
Redemption
Reas.
3
The
third
Reason
is
drawne
from
the
necessarie
dependance
of
the
whole
worke
of
Saluation
,
and
of
all
the
Graces
and
Mercies
that
God
bestowes
vpon
vs
,
they
are
all
inseparable
,
they
goe
all
together
,
and
are
neuer
sundred
,
Iustification
being
the
first
:
If
that
once
be
obtained
,
all
the
rest
necessarily
follow
:
Those
whom
he
iustifies
,
he
sanctifies
.
If
any
Man
be
in
Christ
,
he
is
a
new
Creature
,
2
Cor.
5.19
.
If
we
be
once
reconciled
to
God
,
whereby
our
sinnes
are
forgiuen
,
we
are
new
Creatures
.
So
that
where
there
is
Iustification
,
there
is
Sanctification
;
and
where
there
is
Iustification
,
there
is
also
Glorification
.
Rom.
8.30
.
Whom
he
iustifies
,
them
also
he
glorifies
.
There
is
a
necessarie
dependance
betwixt
the
matter
of
Iustification
,
consisting
in
the
forgiuenesse
of
sinnes
,
and
the
matter
of
our
Sanctification
,
and
Glorification
:
Whosoeuer
bath
interest
in
one
,
hath
also
right
&
interest
to
all
the
rest
.
Reas.
4
The
fourth
Reason
is
drawne
from
the
Office
of
our
Sauiour
Christ
:
He
came
for
sinne
,
Rom.
8.3
.
To
saue
his
People
from
their
sinnes
,
Math.
1.21
.
To
sane
sinners
,
1
Tim.
1.15
.
His
Office
is
to
take
away
sinne
,
and
to
saue
sinners
:
If
therefore
our
sinnes
are
taken
away
and
forgiuen
,
we
are
interested
into
the
worke
of
our
Saluation
:
It
is
made
sure
vnto
vs
,
howsoeuer
the
Glorie
is
respited
to
another
World
.
Vse
5
The
last
Reason
is
drawne
from
the
comparison
of
the
state
we
were
in
before
our
sinnes
were
forgiuen
,
with
that
which
we
doe
after
inioy
:
Before
we
were
Enemies
to
God
;
after
we
are
reconciled
to
God
,
and
made
his
Friends
:
If
God
vouchsafe
vs
this
fauour
to
forgiue
vs
our
sinnes
when
wee
were
his
Enemies
,
shall
hee
not
also
vouchsafe
vs
this
loue
according
as
he
hath
promised
,
to
accomplish
and
worke
vpon
vs
the
whole
worke
of
our
Saluation
,
to
saue
vs
being
now
reconciled
to
him
?
It
is
the
Apostles
reason
,
Rom.
5
10.
For
if
when
we
were
Enemies
,
we
were
reconciled
to
God
,
by
the
death
of
his
Sonne
:
much
more
being
reconciled
,
we
shall
be
saued
by
his
life
.
Vse
1
The
Vses
:
First
,
this
shewes
vs
,
what
we
must
specially
labour
for
in
all
our
practise
of
Religion
,
namely
,
to
obtaine
remission
of
sinnes
,
that
is
the
maine
:
That
being
obtained
,
all
the
rest
be
obtainned
.
But
some
will
say
,
there
be
other
things
to
be
laboured
for
.
It
is
true
:
But
that
is
the
first
and
principall
;
and
till
we
haue
that
,
we
can
haue
no
other
mercie
from
God
;
and
when
we
haue
that
,
we
haue
all
:
Without
that
,
no
fauour
at
all
can
be
expected
from
God
either
for
Soule
or
Body
.
It
was
Dauids
case
and
practise
,
when
he
was
sicke
or
persecuted
,
or
whatsoeuer
occasion
befell
him
,
still
he
labours
for
the
forgiuenesse
of
his
sinnes
:
O
Lord
be
mercifull
to
my
sinnes
.
This
also
was
the
practise
of
our
Sauiour
;
some
came
to
him
about
one
Disease
,
some
about
another
,
the
Leprosie
,
the
Palsie
,
and
the
like
:
His
answer
is
,
Thy
sinnes
are
forgiuen
thee
:
Sinne
no
more
,
&c.
By
which
tender
,
he
teacheth
vs
what
we
must
specially
labour
for
,
and
chiefely
ayme
at
in
the
practise
of
Religion
,
namely
,
for
the
forgiuenesse
of
our
sinnes
.
But
some
will
say
,
how
shall
we
come
by
this
?
I
answer
,
we
must
seeke
for
it
,
pray
for
it
,
and
vse
the
meanes
which
God
hath
appointed
to
obtaine
the
same
;
heare
the
Word
,
and
meditate
vpon
it
;
receiue
the
Sacraments
,
and
labor
to
profit
by
these
things
,
&
to
get
the
knowledge
of
Christ
:
And
this
we
must
vnderstand
,
that
howsoeuer
we
can
doe
nothing
to
procure
the
forgiuenesse
of
our
sinnes
,
but
the
Lord
must
first
forgiue
before
our
workes
can
be
acceptable
,
yet
notwithstanding
,
God
hath
appointed
meanes
wherein
he
hath
promised
to
meet
vs
:
Let
vs
humble
our selues
before
him
,
and
by
that
meanes
we
shall
be
made
capable
of
the
forgiuenesse
of
our
sinnes
,
let
vs
labour
for
Faith
,
and
by
that
we
shall
receiue
forgiuenesse
of
sinnes
;
let
vs
labour
for
newnesse
of
life
,
and
so
we
shall
walke
worthy
of
this
Grace
;
let
vs
vse
the
meanes
wherein
God
hath
promised
to
meet
vs
,
and
this
is
to
labour
for
remission
of
sinnes
;
and
doubt
not
,
but
he
that
doth
this
out
of
a
Heart
vnfaigned
,
shall
find
the
blessing
of
God
vpon
it
,
But
where
shall
we
find
this
?
I
answer
,
In
the
Blood
of
Christ
,
there
this
Treasure
lyes
:
Digge
deepe
into
his
wounds
by
the
Hand
of
Faith
;
diue
into
this
euer-liuing
Fountaine
,
the
Blood
of
Christ
,
by
the
worke
of
Faith
;
so
shalt
thou
be
sure
to
find
forgiuenesse
of
sinnes
;
and
then
though
thou
be
neuer
so
loathsome
in
thy selfe
,
yet
his
Blood
is
verie
precious
,
and
will
make
amends
for
all
;
though
thou
be
vnable
to
go
forward
one
Foot
in
the
way
of
Saluation
,
yet
his
Blood
is
all-sufficient
;
though
thy
Prayers
be
weake
,
thy
desires
feeble
,
thy
Faith
and
Hope
faint
,
yet
his
Blood
is
a
strong
and
a
mightie
Intercessor
that
calles
for
forgiuenesse
;
though
our
sinnes
be
like
the
Blood
of
Abel
that
calles
for
vengeance
,
yet
the
Blood
of
Christ
speakes
better
things
for
vs
then
the
Blood
of
Abel
,
it
calles
continually
for
mercie
for
vs
;
though
our
sinnes
be
great
and
grieuous
,
as
red
as
Scarlet
,
deepely
dyed
by
our
continuance
in
them
,
or
by
our
relapsing
,
or
by
our
much
hardnesse
of
Heart
against
Gods
warnings
,
yet
diue
thou
deepe
into
the
Fountaine
of
Christs
Blood
,
and
that
will
put
thee
into
another
hugh
,
his
Scarlet
Blood
will
put
downe
thy
Scarlet
sinnes
though
neuer
so
deepely
dyed
,
and
procure
thee
Mercie
,
and
present
thee
faultlesse
before
the
Lord
.
But
how
shall
I
know
that
I
haue
forgiuenesse
of
sinnes
?
I
answer
,
his
is
the
mercie
of
God
,
that
he
not
onely
forgiues
vs
our
sinnes
,
but
also
telles
vs
they
are
forgiuen
.
To
forgiue
vs
our
sinnes
is
a
great
mercie
,
but
to
tell
vs
that
they
are
forgiuen
,
is
a
greater
mercie
.
If
a
Man
be
neuer
so
well
prouided
for
,
so
that
he
shall
neuer
want
,
it
is
well
;
but
yet
vnlesse
he
know
so
much
,
he
will
still
feare
and
stand
in
doubt
;
and
therefore
because
we
should
not
be
thus
perplexed
,
and
in
despaire
,
he
giues
vs
his
Spirit
to
witnesse
to
our
Spirits
,
that
he
hath
(
in
the
Blood
of
Christ
)
smelt
a
sweet
Sauour
of
rest
;
that
our
sinnes
are
pardoned
,
and
we
reconciled
.
Againe
,
we
may
know
it
by
peace
of
Conscience
,
Rom.
5.1
.
Being
instified
by
Faith
,
we
haue
peace
towards
God
:
He
giues
vs
peace
of
Conscience
when
he
forgiues
vs
our
sinnes
,
all
is
then
pacified
;
our
Consciences
which
before
were
like
the
Surges
of
the
Sea
,
tumultuous
and
raging
,
are
then
layd
into
a
sweet
calme
.
I
doe
not
say
,
that
this
shall
be
alwayes
so
:
but
we
shall
know
it
some
times
or
other
,
and
find
it
to
be
as
the
pledge
of
the
forgiuenesse
of
our
sinnes
:
and
howsoeuer
by
reason
of
our
sinne
and
weakenesse
,
that
may
faile
for
a
time
in
our
sence
,
yet
the
truth
of
God
stands
sure
for
euer
.
Againe
,
we
may
know
it
by
the
dying
of
sinne
in
vs
;
for
it
is
effectuall
to
kill
sinne
:
as
the
shedding
of
Christs
Blood
was
the
death
of
himselfe
,
so
his
Blood
is
the
death
of
our
sinne
:
This
is
one
sure
token
that
our
sinnes
are
pardoned
,
when
we
find
this
bond
of
sinne
loosed
,
and
that
we
are
set
at
libertie
.
Vse
2
The
second
Vse
teacheth
vs
the
excellencie
of
the
state
of
Gods
Children
that
the
Faithfull
are
aduanced
to
,
they
are
freed
and
haue
remission
of
all
their
sinnes
:
A
Man
that
liues
and
lyes
in
his
sinne
vnpardoned
,
is
in
a
wofull
case
,
his
sinne
is
bound
,
that
is
,
he
stands
obliged
therein
to
abide
the
danger
and
penaltie
of
eternall
death
and
condemnation
:
but
when
he
is
once
forgiuen
,
his
sinne
is
loosed
,
that
is
,
he
is
loosed
from
his
sinne
;
before
he
was
hampered
in
the
Snares
of
Sathan
,
in
continuall
subiection
to
the
terrors
of
Gods
wrath
,
fast
held
in
the
Fetters
of
an
accusing
Consocience
,
linked
in
the
Chaines
of
eternall
death
and
condemnation
:
But
when
God
releaseth
him
,
he
deliuers
him
from
all
these
;
he
quits
him
of
this
bond
,
and
breakes
it
in
peeces
,
and
sets
him
free
from
all
danger
;
and
not
onely
so
,
but
he
bestowes
a
contrarie
state
of
happinesse
vpon
him
;
as
he
deliuers
him
from
the
power
of
Sinne
and
Sathan
,
so
he
translates
him
into
the
glorious
libertie
of
the
Sonnes
of
God
:
as
it
is
said
,
Thus
shall
it
be
done
to
the
Man
whom
the
King
will
honour
:
So
shall
it
be
said
of
him
whom
the
King
of
kings
shall
honour
,
whose
sinnes
are
pardoned
in
the
Blood
of
Christ
.
Vse
3
Thirdly
,
This
serues
to
reproue
the
Doctrine
of
Merit
,
which
generally
is
taught
in
the
Popish
Church
,
howsoeuer
many
of
them
in
priuate
conference
will
not
confesse
it
,
yet
in
their
life
and
practise
they
shew
as
much
.
There
is
a
perfect
contradiction
betwixt
Mans
Merit
and
forgiuenesse
of
sinnes
:
Mans
Merit
is
a
matter
of
Iustice
,
Remission
of
sinnes
is
a
matter
of
Mercie
;
Mans
Merit
is
a
matter
of
Debt
,
Remission
of
sinnes
is
a
matter
of
Grace
;
Mans
Merit
challengeth
Saluation
of
dutie
,
Remission
of
sinnes
puts
it
wholly
vpon
Gods
bountie
,
all
our
Merit
is
Gods
Mercie
:
We
thorough
Grace
are
interested
into
the
Merits
of
Christ
,
without
which
no
manner
of
Merrit
doth
concerne
Mankind
no
not
the
name
of
it
;
I
am
perswaded
that
the
Children
of
God
,
can
neuer
heare
mention
of
Mans
Merit
,
but
presently
they
thinke
of
eternall
condemnation
.
They
that
thinke
they
can
merit
,
I
aske
them
,
did
they
euer
sinne
or
no
?
If
they
say
no
,
they
lye
;
For
no
Man
liueth
,
and
sinneth
not
.
If
they
say
,
they
haue
sinned
;
Then
I
answer
,
before
euer
they
can
merit
any
thing
,
this
sinne
must
first
be
forgiuen
;
and
tell
me
,
canst
thou
merit
the
pardon
of
this
sinne
?
No
,
that
must
be
remitted
in
the
Blood
of
Christ
:
for
so
the
Papists
themselues
will
coufesse
:
If
thou
canst
not
fatisfie
for
one
sinne
,
much
less
for
many
;
and
much
lesse
canst
thou
merrit
newnesse
of
Life
,
Grace
,
and
Saluation
:
Whosoeuer
challengeth
this
to
themselues
,
they
detract
from
God
,
and
incroach
vpon
Christs
Office
,
and
the
power
of
his
Blood
,
which
onely
is
meritorious
.
But
if
these
two
could
stand
together
,
yet
they
debarre
themselues
of
the
benefit
of
Christs
Blood
by
which
comes
remission
of
sinnes
:
So
that
these
magnifiers
of
the
Merit
of
Man
,
while
they
thinke
they
goe
the
high
way
to
Heauen
,
they
tread
the
high
way
to
Hell
and
euerlasting
destruction
.
Vse
4
The
last
Vse
teacheth
vs
the
singular
wisedome
of
God
in
working
by
contrarie
meanes
,
by
destroying
Sinne
and
Sathan
by
Death
:
We
despightfully
shed
Christs
Blood
,
and
yet
of
this
Blood
the
Lord
made
a
soueraigne
Plaster
to
take
away
our
sinnes
:
The
shedding
of
his
Blood
was
the
grossest
sinne
that
euer
was
heard
of
,
and
yet
see
his
admirable
wisedome
,
that
by
this
he
tooke
away
our
sinnes
:
Sinne
and
Sathan
thought
to
haue
destroyed
Christ
by
Death
;
by
Death
he
vanquished
and
ouer-came
them
both
:
We
crucified
him
by
our
sinnes
;
by
Death
he
crucified
and
ouer-came
our
finnes
:
We
shed
his
Blood
by
our
sinnes
;
God
in
mercie
,
and
Christ
in
mercie
,
made
it
to
be
a
Salue
for
our
Sores
:
Our
shedding
of
his
Blood
by
his
ouer-ruling
Hand
,
ouercame
our
wickednesse
,
and
was
a
meanes
to
take
away
our
sinnes
,
and
to
saue
our
Soules
.
The
end
of
the
eighth
Lecture
.
THE
NINTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
THAT
you
may
be
fitted
and
prepared
for
the
worthy
receiuing
of
the
Lords
Supper
the
next
Saboth
day
,
we
are
now
to
make
digression
into
the
Argument
of
the
Lords
Supper
:
Let
this
course
not
see
me
tedious
to
any
,
nor
let
it
not
be
vnprofitable
to
any
;
for
if
we
labour
to
be
prepared
and
fitted
against
those
dayes
,
we
shall
receiue
that
profit
and
comfort
by
the
Lords
Supper
,
that
will
make
vs
amends
for
all
our
labours
.
We
haue
entred
as
you
see
into
a
place
in
Math.
26.28
.
where
the
Sacrament
is
called
,
The
Blood
of
the
New
Testamens
,
which
is
shed
for
many
,
&c.
I
haue
shewed
you
first
concerning
the
New
Testament
,
which
is
the
first
thing
in
nature
to
be
handled
:
Secondly
,
haue
shewed
you
concerning
the
Blood
of
Christ
,
which
is
the
second
thing
in
nature
:
The
third
particular
is
the
Remission
of
sinnes
,
which
is
the
benefit
that
comes
by
this
New
Testament
,
and
the
Blood
of
Christ
:
this
point
was
handled
last
.
Now
remaines
the
fourth
and
last
particular
,
and
that
is
the
Persons
that
are
made
partakers
of
this
benefit
,
Remission
of
sinnes
by
the
Blood
of
the
New
Testament
:
This
is
my
Blood
of
the
New
Testament
,
which
is
shed
for
many
,
&c.
Here
is
no
particular
description
of
the
Persons
,
by
their
Place
,
Qualitie
,
Degree
,
Nation
,
State
,
or
any
such
matter
of
speciall
note
:
but
onely
in
a
generallitie
,
by
their
number
,
Many
.
If
we
confider
it
well
,
we
shall
find
that
it
carries
the
force
and
intendment
of
a
double
exception
:
The
first
is
of
restraint
,
Not
all
,
but
many
:
The
second
is
of
inlargement
,
Not
few
,
but
many
.
First
,
of
the
exception
of
restraint
;
Many
,
not
all
to
be
partakers
of
this
benefit
;
this
precious
Treasure
,
Remission
of
sins
,
is
not
euerie
Mans
portion
,
it
is
not
euerie
Man
that
can
reach
forth
his
Hand
and
take
it
at
this
owne
pleasure
,
but
it
is
restrained
to
some
certaine
sort
of
Men
,
as
we
may
say
:
Though
the
Lord
be
exceeding
bountifull
and
free
of
his
sauing
Grace
,
that
he
imparts
it
to
many
,
yet
he
is
not
prodigall
and
lauish
of
it
,
to
expose
it
to
all
;
not
euerie
one
that
liues
after
the
Death
of
Christ
,
shall
be
saued
by
his
Death
;
nor
euerie
one
that
knowes
of
the
shedding
of
Christ
Blood
,
shall
haue
the
benefit
of
it
;
no
,
nor
euerie
one
that
us
perswaded
that
the
Blood
of
Christ
is
auaileable
for
the
taking
away
of
sinne
,
shall
haue
remission
of
sinnes
by
it
;
nay
I
add
further
,
that
not
euerie
one
that
comes
to
partake
,
of
this
Sacrament
,
which
Christ
saith
,
Is
his
Blood
of
the
New
Testament
,
shed
for
many
for
the
Remission
of
sinnes
,
shall
be
made
partakers
of
the
benefit
and
comfort
of
this
Sacrament
;
many
of
these
shall
,
all
shall
not
;
it
is
restrained
to
some
certaine
kind
of
People
,
and
that
is
to
Beleeuers
,
on
whom
God
bestowes
the
Grace
of
Faith
,
they
and
none
but
they
are
partakers
of
this
benefit
;
we
must
not
thinke
that
the
Hand
of
God
is
shorthed
,
that
he
cannot
saue
all
Men
;
nor
we
must
not
thinke
but
that
the
Blood
of
Christ
is
in
it
owne
worthinesse
and
power
,
as
sufficient
for
one
as
for
another
,
for
all
as
for
few
,
if
Christ
had
so
intended
it
,
and
God
so
accepted
it
;
but
this
restraint
is
chiefely
to
be
ascribed
to
the
Decree
and
purpose
of
God
,
who
forgiues
and
saues
whom
he
will
;
and
consequently
to
the
Grace
of
Faith
,
which
God
freely
bestowes
on
all
those
that
receiue
it
sauingly
;
these
and
none
but
these
are
the
Many
here
spoken
of
,
according
to
that
in
the
1
Iohn
12.
As
many
as
receiued
him
,
to
them
be
gaue
power
to
be
the
Sons
of
God
,
euen
to
them
that
beleeue
in
his
Name
.
How
comes
it
to
passe
that
some
beleeue
,
and
some
doe
not
?
It
must
be
ascribed
to
the
Decree
of
God
,
Acts
13.48
.
As
many
as
were
ordained
to
eternall
life
,
beleeued
.
The
second
exception
is
of
inlargement
;
though
it
be
restrained
to
some
,
yet
it
is
to
no
small
some
,
there
is
many
of
them
;
it
is
spoken
and
to
be
vnderstood
respectiuely
:
First
,
of
the
Disciples
;
for
howsoeuer
,
they
onely
were
present
at
this
Action
,
and
to
them
onely
these
words
and
mysteries
were
then
deliuered
:
and
howsoeuer
Luke
reports
,
Luke
22.19
,
20.
that
it
is
a
thing
appropriated
to
them
,
Which
is
shed
for
you
,
and
howsoeuer
it
did
belong
to
them
by
a
speciall
Prerogatiue
,
as
well
because
they
were
the
first
that
euer
did
partake
of
these
Mysteries
in
that
kind
,
as
also
because
they
were
to
be
the
Publishers
and
Ministers
of
this
Grace
to
others
,
yet
it
is
not
so
restrayned
to
them
,
but
that
it
is
intended
and
inlarged
to
many
others
;
as
who
should
say
,
Which
is
shed
for
you
,
and
for
many
more
as
well
as
you
.
Secondly
,
it
is
to
be
vnderstood
respectiuely
,
of
the
whole
Nation
of
the
Iewes
;
It
is
true
that
it
is
said
,
Saluation
is
of
the
Iewes
,
Ioh.
4.22
.
and
Christ
himselfe
was
a
Iew
borne
,
and
he
himselfe
saith
,
He
is
not
sent
,
but
to
the
lost
Sheepe
of
the
House
of
Israel
,
Math.
15.24
.
Therefore
Himselfe
,
his
Saluation
,
Word
,
Sacraments
and
all
his
sauing
Ordinances
,
were
first
to
be
tendred
to
them
,
as
their
proper
right
;
and
yet
not
so
proper
to
them
,
but
that
at
the
second
hand
,
they
were
to
be
tendred
to
many
more
besides
them
,
euen
to
many
of
all
sorts
of
People
in
the
World
;
according
to
that
in
Math.
8.11
.
Many
shall
come
from
the
East
and
west
,
and
shall
sit
downe
with
Abraham
,
and
Isaac
,
and
Iacob
,
in
the
Kingdome
of
Heauen
.
So
then
this
indefinite
number
giues
intimation
of
an
expresse
difference
betwixt
this
New
Testament
here
mentioned
,
and
the
Old
Testament
whereto
this
is
opposed
;
that
Testament
was
made
with
the
Iewes
onely
;
for
howsoeuer
some
Gentiles
were
then
saued
,
as
Iob
,
and
others
,
yet
that
was
extraordinarie
;
but
this
New
Testament
is
made
with
the
Gentiles
also
,
so
that
hereby
the
Gentiles
are
saued
as
ordinarily
as
the
Iewes
,
without
any
difference
:
So
then
,
it
is
not
inlarged
to
all
,
but
confined
to
some
;
neither
is
it
confined
to
a
few
,
but
inlarged
to
many
;
not
to
the
Disciples
onely
,
but
to
the
Iewes
;
and
not
to
the
Iewes
onely
,
but
to
the
Gentiles
,
and
to
many
of
the
Gentiles
of
all
Nations
:
This
is
the
reach
of
this
particular
.
Now
because
this
last
point
is
of
greatest
moment
in
it selfe
,
and
principally
intended
in
the
Text
,
we
will
further
insist
vpon
it
by
way
of
obseruation
.
Take
it
thus
:
Doct.
1
The
New
Testament
,
or
the
Couenant
of
Grace
sealed
by
the
Blood
of
Iesus
Christ
,
is
not
scantled
to
any
one
People
,
or
State
,
or
sort
of
Men
,
as
the
former
Testament
was
,
but
is
common
to
many
,
euen
to
the
whole
Many
of
the
World
,
to
all
sorts
whatsoeuer
that
doe
receiue
it
.
First
,
It
was
so
promised
by
God
.
Secondly
,
It
was
so
fore-told
by
the
Prophets
.
Thirdly
,
It
was
performed
by
our
Sauiour
.
Fourthly
,
It
was
so
witnessed
by
the
Apostles
.
First
,
It
was
so
promised
by
God
,
Gen.
12.3
.
I
will
also
blesse
them
that
blesse
thee
,
and
curse
them
than
curse
thee
:
and
in
thee
shall
all
the
Families
of
the
Earth
be
blessed
.
Here
God
makes
a
Couenant
with
Abraham
,
and
it
was
this
verie
Couenant
of
Grace
,
as
the
Apostle
shews
,
Gal.
3.8
.
where
he
calles
it
expresly
,
The
Gospel
,
for
the
Couenant
of
the
Law
was
not
then
in
being
till
430
yeeres
after
,
as
we
may
see
in
Verse
17
,
and
this
Couenant
was
then
effectually
sealed
by
the
Blood
of
Christ
,
though
not
actually
till
Christ
came
in
the
Flesh
.
What
is
the
tenor
of
this
Couenant
?
That
in
him
all
the
Families
of
the
Earth
shall
be
blessed
?
All
,
farre
or
neere
,
ciuill
or
barbarous
,
Iew
or
Gentile
.
But
that
is
spoken
to
Abraham
,
what
is
that
to
Christ
?
Yes
,
for
it
is
not
spoken
of
the
person
of
Abraham
,
but
of
the
Seed
of
Abraham
,
Gen.
22.18
.
In
thy
Seed
shall
all
the
Nations
of
the
Earth
be
blessed
.
And
who
is
that
Seed
?
It
is
Christ
,
saith
the
Apostle
,
Gal.
3.16
.
The
Apostle
Peter
,
Acts
3.25
expounds
the
Couenant
so
,
and
applyes
it
to
the
Iewes
;
And
the
Apostle
Paul
,
Gal.
3.8
.
14.16
.
expounds
the
verie
same
Couenant
so
to
,
and
applies
it
to
the
Gentiles
.
Now
all
the
Nations
of
the
Earth
are
either
Iewes
or
Gentiles
,
so
that
it
is
not
restrained
to
one
Nation
,
but
inlarged
generally
to
the
whole
Many
of
the
World
.
Secondly
,
It
was
so
prophesied
,
Esay
40.5
.
And
the
Glorie
of
the
Lord
shall
be
reuealed
,
and
all
Flesh
shall
see
it
together
.
What
is
the
Glorie
of
the
Lord
?
It
is
the
Saluation
of
God
,
Luke
3.6
.
All
Flesh
shall
see
the
Saluation
of
God
.
And
what
is
this
Saluation
of
God
?
It
is
Christ
Iesus
sealing
this
Couenant
with
his
owne
Blood
.
Now
when
this
Couenant
is
thus
sealed
by
the
Blood
of
Christ
,
it
shall
not
be
a
hidden
Mysterie
,
as
in
former
times
,
or
discouered
to
some
few
,
but
it
shall
be
plainly
reuealed
to
the
view
of
the
World
,
All
Flesh
shall
see
it
;
and
that
not
as
spectators
only
,
or
bare
beholders
,
but
they
shall
so
see
it
,
as
that
they
shall
partake
in
the
benefit
and
power
of
it
;
for
so
it
appeares
in
the
first
and
second
Verses
of
that
Chapter
,
which
is
a
Preface
to
this
Verse
,
Comfort
ye
,
comfort
ye
my
People
,
speake
comfortably
to
Ierusalem
,
&c.
they
shall
so
see
it
,
as
that
they
shall
receiue
comfort
,
remission
,
and
reconciliation
by
it
.
Thirdly
,
It
was
so
performed
by
our
Sauiour
,
Math.
11.28
.
Our
Sauiour
himselfe
makes
this
extention
,
Come
vnto
me
all
ye
that
are
wearie
and
heauy
laden
,
and
I
will
ease
you
.
All
are
inuited
to
come
to
him
that
find
any
need
of
him
;
and
all
that
so
come
,
let
them
be
of
what
Nation
,
or
fashion
soeuer
,
are
promised
there
part
in
him
:
So
it
was
sulfilled
by
our
Sauiour
.
Fourthly
,
The
Apostles
also
witnesse
this
euerie-where
,
Rom.
1.16
.
I
am
not
ashamed
of
the
Gospel
of
Christ
,
for
it
is
the
power
of
God
to
Saluation
to
euerie
one
that
beleeueth
,
to
the
Iew
first
and
also
to
the
Grecian
.
The
Apostle
makes
both
a
generall
extent
of
this
benefit
to
all
sorts
,
Iew
and
Grecian
,
and
withall
shewes
the
speciall
qualification
of
such
persons
as
shall
haue
the
benefit
of
it
,
Euerie
one
that
beleeueth
,
Gal.
3.28
.
There
is
neither
Iew
nor
Gentile
,
there
is
neither
bond
nor
free
,
male
nor
female
,
for
ye
are
all
one
in
Christ
Iesus
.
He
reckons
vp
not
onely
Nations
,
but
States
,
and
Sexes
,
and
shewes
that
there
is
no
difference
in
respect
of
the
Couenant
of
Grace
:
There
is
a
difference
in
Men
by
Nation
,
some
are
Iewes
,
some
Gentiles
,
but
there
is
none
in
the
state
of
Grace
;
there
is
some
difference
in
Men
in
respect
of
Condition
,
some
are
bond
,
&
some
are
free
;
and
so
there
is
a
difference
in
respect
of
Sexes
,
some
Male
,
and
some
Female
,
but
all
are
one
in
Christ
;
there
is
no
difference
at
all
in
Nation
,
Condition
,
or
Sex
,
in
respect
of
the
Couenant
of
Grace
,
1
Iohn
2.2
.
If
any
Man
sinne
,
we
haue
an
Aduocate
with
the
Father
,
Iesus
Christ
the
Iust
,
and
he
is
the
reconciliation
for
our
finnes
,
and
not
for
ours
onely
,
but
also
for
the
sinnes
of
the
whole
World
.
Here
the
Apostle
breakes
out
into
more
larger
termes
then
all
the
rest
,
the
whole
World
,
or
Face
of
the
Earth
;
that
is
of
all
Times
,
Places
,
degrees
;
alwayes
prouided
,
that
they
be
so
qualified
,
as
the
Apostle
before
shewed
,
Rom.
1.16
.
That
they
be
Beleeuers
;
for
so
one
Scripture
fitly
seemes
to
expound
another
:
For
it
is
to
be
vnderstood
of
the
World
of
Beleeuers
.
Reas.
1
The
Reasons
of
the
Point
:
First
;
God
hath
made
all
Mankind
,
and
himselfe
hath
assigned
them
their
Times
,
and
Dwellings
,
and
Conditions
,
Acts
17.26
.
and
therefore
he
would
not
but
that
some
of
all
sorts
should
be
saued
.
It
is
true
,
that
they
being
his
owne
Workemanship
,
he
might
of
his
owne
absolute
will
and
power
,
cast
away
any
kind
,
yea
all
kinds
,
and
sorts
of
Men
:
For
may
not
the
Potter
doe
with
the
Clay
what
he
will
?
Specially
,
seeing
all
Men
had
sinned
,
he
might
haue
done
it
iustly
too
.
Yet
the
Lord
considers
,
that
all
Soules
are
his
,
as
well
the
bond
as
the
free
,
the
Male
as
the
Female
,
and
therefore
he
forbeares
to
practise
either
his
absolute
Will
and
Power
,
or
his
Iustice
on
any
sort
,
but
hath
made
choyse
of
some
of
all
sorts
to
be
reserued
to
tast
the
sweetnesse
of
this
blessed
Couenant
of
Grace
.
For
a
time
he
did
that
which
he
might
haue
done
for
euer
,
deny
the
Gentiles
generally
of
all
sorts
,
the
meanes
of
Saluation
;
but
he
did
not
so
for
euer
;
and
that
euen
for
this
cause
,
Because
he
is
their
God
that
made
them
.
It
is
the
Apostles
reason
,
Rom.
3.29
.
to
proue
this
verie
Point
,
God
,
is
he
God
of
the
Iewes
onely
?
Is
he
not
also
of
the
Gentiles
?
&c.
As
who
should
say
,
If
God
confine
Saluation
to
the
Iewes
onely
,
he
is
but
the
God
of
the
Iewes
;
hath
he
not
made
the
Gentiles
also
?
He
is
the
God
of
the
Gentiles
too
,
and
therefore
will
saue
the
Gentiles
also
as
well
as
the
Iewes
:
and
so
Rom.
10.12
He
that
is
Lord
ouer
all
,
is
rich
vnto
all
,
&c.
Giuing
vs
to
vnderstand
,
that
God
is
Lord
ouer
all
,
both
Iewes
and
Gentiles
,
and
therefore
will
be
rich
in
mercie
vnto
all
that
call
vpon
him
,
what
Nation
soeuer
they
be
of
.
Reas.
2
The
second
Reason
:
Christ
came
to
saue
that
which
was
lost
,
and
to
heale
that
which
was
broken
:
Now
in
all
ordinalrie
vnderstanding
,
the
Playster
must
needs
be
as
large
as
the
Sore
:
The
Sore
was
generall
,
and
had
spread
it selfe
ouer
all
Mankind
;
therefore
the
Couenant
of
Grace
,
being
as
it
were
a
Playster
against
that
Sore
,
must
also
be
generally
spread
ouer
all
Mankind
:
Sinne
had
tainted
all
,
all
sorts
had
sinned
,
Rom.
5.12
.
and
the
Serpent
had
deceiued
the
whole
World
,
Reuel.
12.9
.
therefore
Christ
comming
to
take
away
sinne
,
and
to
breake
the
Head
of
the
Serpent
,
was
to
extend
his
Grace
and
Goodnesse
to
all
People
:
That
's
the
Apostles
reason
,
Rom.
3.22
,
23.
where
shewing
in
Verse
22
,
the
generallitie
of
the
Righreousnesse
of
God
by
Faith
in
Christ
,
vnto
all
,
and
vpon
all
that
beleeue
,
without
any
difference
,
he
giues
the
reason
in
Verse
23
,
For
all
haue
sinned
and
are
depriued
of
the
Glorie
of
God
.
Reas.
3
The
third
Reason
:
Christ
is
our
Peace-maker
,
and
by
his
comming
hath
taken
away
the
breach
,
Ephes.
2.13
,
14
,
15.
There
was
a
double
breach
as
the
Apostle
there
shewes
,
First
,
a
breach
betwixt
God
and
Man
,
by
reason
of
sinne
,
which
was
as
it
were
,
a
wall
of
separation
betwixt
them
;
and
Christ
hath
taken
away
that
breach
,
and
thereby
made
all
whole
betwixt
God
and
Mankind
.
The
other
breach
was
betwixt
Iew
and
Gentile
,
by
reason
of
that
ceremoniall
worship
whereby
God
required
the
Iewes
to
worship
him
,
for
which
all
the
Gentiles
hated
them
,
and
they
likewise
hated
the
Gentiles
because
they
did
not
sort
with
them
therein
;
now
Christ
Iesus
he
hath
taken
away
this
breach
too
,
this
wall
of
partition
,
and
hath
made
of
both
one
,
and
slew
hatred
thereby
,
and
so
reconciled
both
vnto
God
in
one
Body
.
Reas.
4
The
fourth
Reason
is
an
occasionall
Reason
,
namely
,
the
fayling
of
the
Iewes
;
Why
were
the
Gentiles
called
?
Because
they
refused
it
,
as
the
Apostle
shewes
,
Acts
13.46
.
It
was
necessarie
that
the
Word
of
God
should
first
be
spoken
vnto
you
;
But
seeing
you
put
it
from
you
,
and
iudge
your selues
vnworthy
of
euerlasting
life
,
loe
we
turne
to
the
Gentiles
;
And
Rom.
11.11
,
12.
the
Apostle
makes
it
more
plaine
,
where
the
Apostle
vseth
a
double
Reason
:
First
,
their
refusall
,
procured
our
acceptance
,
the
Supper
was
prepared
,
the
Guests
that
were
bidden
did
not
come
,
therefore
strangers
were
fetched
in
:
The
Couenant
of
Grace
was
sealed
by
the
Blood
of
Christ
,
specially
for
the
Iewes
;
but
they
refused
it
,
and
God
would
not
haue
such
a
worke
of
Grace
to
be
in
vaine
,
and
therefore
he
made
the
Gentiles
partakers
of
it
.
And
secondly
,
that
our
example
in
accepting
this
Grace
,
might
be
a
prouocation
to
the
Iewes
,
&
make
them
to
bethinke
themselues
of
their
sinfull
refusall
of
so
great
a
Grace
,
and
so
be
drawne
on
to
accept
of
it
together
with
the
Gentiles
.
Reas.
5
Fifthly
,
This
is
the
prerogatiue
of
Christ
incarnate
,
of
God
manifested
in
the
Flesh
:
till
Christ
came
in
the
Flesh
,
sauing
Grace
was
peculiar
to
the
Iewes
onely
;
God
did
reserue
the
inlargement
of
it
to
all
,
as
a
speciall
gratification
and
prerogatiue
whereby
he
would
honour
his
owne
Sonne
in
the
Flesh
:
Christ
promised
,
saued
a
Iew
;
Christ
exhibited
in
the
Flesh
,
saues
many
:
Christ
comming
downe
from
Heauen
in
his
own
person
,
could
not
but
set
the
Gate
of
Mercie
open
to
all
Mankind
:
Christ
comming
in
the
Flesh
,
taking
the
whole
nature
of
Man
vpon
him
(
for
in
euery
particular
Man
there
is
the
whole
nature
of
Man
)
did
thereby
season
the
flesh
of
all
Mankind
to
be
capable
of
grace
:
Christ
dwelling
personally
in
the
World
,
could
not
but
make
all
the
world
fare
the
better
for
him
:
Christ
opening
his
body
&
pouring
out
his
blood
,
did
shew
and
require
the
opening
as
it
were
of
Gods
Heart
towards
all
Mankind
,
and
pouring
forth
his
Grace
vpon
all
Flesh
:
Lastly
,
Christs
doings
and
sufferings
,
his
absolute
and
perfect
obedience
,
could
not
be
recompenced
with
lesse
,
then
with
the
Saluation
of
all
Mankind
.
Vse
1
The
Vses
:
First
,
it
shewes
the
bountifulnesse
of
the
loue
of
God
to
Mankind
,
that
is
so
pleased
to
open
his
loue
to
all
the
World
,
Iohn
3.16
.
God
so
loued
the
world
,
that
he
gaue
his
only
begotten
Son
,
&c.
which
if
we
vnderstand
of
the
effectuall
application
of
Christ
,
then
that
world
is
only
the
beleeuing
World
,
and
that
loue
is
Gods
sauing
loue
to
the
Faithfull
:
But
if
we
vnderstand
it
onely
of
the
proffer
of
Grace
to
the
World
,
then
that
World
is
generally
all
Mankind
,
and
that
loue
is
the
generall
loue
of
God
to
all
Mankind
,
that
not
onely
proffers
Saluation
to
all
,
but
also
makes
some
of
all
sorts
to
be
effectuall
partakers
thereof
:
The
Centurion
is
said
to
loue
the
whole
Nation
of
the
Iewes
,
because
he
built
them
one
Synagogue
;
so
Gods
sauing
some
few
of
all
sorts
of
Men
,
it
doth
therefore
argue
his
generall
loue
towards
all
Mankind
.
Vse
2
Secondly
,
if
shewes
vs
the
infinitenes
of
Christs
Merit
,
that
is
not
effectuall
to
saue
those
onely
of
whom
he
came
himselfe
,
but
all
sorts
besides
:
the
Apostle
proues
it
by
comparison
of
Christ
with
Adam
,
Rom.
5.15
,
&c.
that
if
the
fall
of
Adam
could
preuaile
vpon
all
Flesh
to
condemnation
,
therefore
the
righteousnesse
of
Christ
should
preuaile
much
more
to
the
iustification
of
many
.
Isaack
had
but
one
blessing
,
and
when
he
had
bestowed
that
vpon
the
younger
Brother
,
he
had
none
to
bestow
vpon
the
elder
:
but
Christ
who
is
the
Fountaine
of
all
Blessings
,
hath
a
blessing
to
bestow
vpon
the
Iewes
the
elder
Brother
,
and
vpon
the
Gentiles
the
younger
Brother
too
;
and
that
he
hath
bestowed
the
blessing
of
the
Gospell
vpon
Iacob
the
younger
Brother
,
that
is
the
Gentile
;
when
Esay
that
is
the
elder
Brother
,
the
Iewes
,
shall
come
,
though
it
be
late
first
,
euen
in
the
last
dayes
of
the
World
,
and
make
their
moane
,
as
he
did
saying
,
O
blesse
me
,
euen
me
also
Father
:
He
shall
bestow
the
blessing
of
the
Gospell
euen
vpon
them
also
.
Vse
3
Thirdly
,
It
teacheth
vs
thankefulnesse
to
God
:
First
,
in
regard
of
the
matter
it selfe
,
that
the
Lord
vouchsafeth
to
extend
his
sauing
grace
to
all
sorts
,
that
the
sound
of
the
Gospell
should
goe
thorough
all
the
World
,
as
it
is
,
Psalm
.
19.
Rom.
10.
and
the
Acts
11.18
.
when
the
Iewes
heard
that
the
Gentiles
were
called
,
they
glorified
God
,
saying
,
Then
hath
God
also
granted
the
Gentiles
repentance
to
Life
.
They
glorified
God
,
their
Hearts
reioyced
,
it
did
them
good
,
they
did
thankefully
acknowledge
and
magnifie
Gods
wonderfull
goodness
therein
,
that
now
all
People
should
be
as
it
were
the
Iewes
,
all
places
as
Ierusalem
,
and
the
Soules
and
Bodyes
of
all
sorts
of
Men
,
as
the
the
holy
Temple
of
God
to
dwell
in
:
that
as
it
was
prophesied
by
Malachy
,
From
the
rysing
of
the
Sunne
,
to
the
going
downe
thereof
a
cleane
Offering
should
be
offered
vp
to
God
in
euerie
place
.
Secondly
,
and
more
specially
,
in
regard
of
our selues
,
for
we
are
those
Gentiles
,
Ephes.
2.10
,
&c.
Consider
what
the
Apostle
saith
:
We
were
vncircumcision
,
without
Christ
,
Aliens
from
the
Common-wealth
of
Israel
,
Strangers
from
the
Couenants
of
Promise
without
hope
,
and
without
God
in
the
World
?
What
a
miserable
case
were
we
in
?
But
now
we
that
were
once
thus
farre
off
,
were
made
neere
by
the
Blood
of
Christ
.
We
for
our
parts
may
say
we
are
made
neere
indeed
,
the
Gospell
being
so
long
,
so
freely
,
&
so
plentifully
preached
amongst
vs
;
hauing
so
many
good
,
and
able
,
and
painfull
Preachers
,
as
there
is
scarce
any
Church
vnder
the
Sunne
that
can
match
vs
.
Let
vs
therefore
imbrace
this
sauing
Grace
;
let
vs
beleeue
and
obey
this
Word
,
which
is
the
power
of
God
to
Saluation
;
let
vs
remember
the
fall
of
the
Iewes
,
and
take
heed
to
our selues
,
that
by
our
contempt
and
vnprofitablenesse
,
we
doe
not
prouoke
God
to
doe
by
vs
as
he
did
by
them
:
Hearke
what
the
Apostle
saith
Rom.
11.20
,
&c.
Thorough
vnbeleefe
they
are
broken
off
,
and
thou
standest
by
Faith
;
be
not
high
minded
,
but
feare
;
for
if
he
spared
not
them
being
the
naturall
Branches
,
take
heed
least
he
spare
not
thee
,
being
but
a
wild
Oliue
grafted
in
for
them
.
Let
it
appeare
to
the
World
,
and
let
vs
find
the
experience
of
it
to
our
owne
Hearts
,
that
there
is
power
in
the
Gospell
to
conuert
our
Soules
,
and
to
change
our
Hearts
,
and
to
make
vs
to
become
new
Creatures
:
It
is
not
our
liuing
vnder
the
Gospell
,
but
our
submission
of
our
Hearts
to
the
power
of
the
Gospell
that
shall
saue
our
Soules
.
Vse
4
Fourthly
,
This
teacheth
vs
to
pittie
the
Iewes
,
and
to
pray
for
them
as
the
ancient
People
of
God
,
and
still
hauing
them
in
this
Couenant
of
Grace
together
with
vs
.
Generally
we
hate
a
Iew
,
and
we
take
it
vp
for
a
Prouerbe
,
when
we
speake
of
our
hatred
against
any
,
we
say
we
hate
them
as
a
Iew
:
It
is
a
wicked
speech
,
and
not
beseeming
a
Christian
.
In
regard
of
that
foule
sinne
of
theirs
in
crucifying
Christ
,
we
hate
them
iustly
(
though
God
out
of
that
euill
of
theirs
did
bring
much
good
to
vs
;
)
but
we
must
pittie
them
,
and
pray
for
them
,
knowing
that
towards
the
end
of
the
World
they
shall
be
ioyned
together
with
vs
.
Consider
first
,
that
Christ
himselfe
prayed
for
them
:
Father
forgiue
them
,
for
they
know
not
what
they
doe
:
And
shall
not
we
pray
for
them
whom
Christ
prayed
for
?
Peter
exhorts
euen
them
that
crucified
Christ
to
repent
,
and
be
baptised
in
his
Name
for
remission
of
sinnes
,
and
then
all
is
well
.
God
hath
extended
his
mercie
to
them
,
and
therefore
let
vs
helpe
them
with
our
Faith
and
Prayers
to
God
,
that
they
may
enioy
it
:
And
what
Man
is
there
that
hath
any
bowels
of
compassion
,
that
doth
not
yearne
euen
in
himselfe
,
to
thinke
,
that
such
a
Nation
,
the
peculiar
People
of
God
,
the
onely
worshippers
of
God
,
for
many
hundred
yeeres
together
,
should
be
so
depriued
of
the
Glorie
of
God
,
and
be
separated
from
him
by
such
a
fearefull
Apostacie
,
that
they
doe
euen
hate
the
Name
of
Christ
,
and
of
the
Gospell
?
Consider
secondly
,
that
the
time
was
when
they
prayed
for
vs
,
Cant.
8.8
.
We
haue
a
little
Sister
(
say
they
)
and
she
hath
no
Teets
,
what
shall
we
doe
for
her
in
the
day
that
she
shall
be
spoken
for
?
She
being
in
possession
of
Gods
fauour
,
see
what
moane
she
makes
for
vs
,
being
then
but
cast-awayes
:
Therefore
we
being
in
possession
of
Gods
fauour
,
and
they
cast
out
,
let
vs
take
vp
the
same
mournfull
note
in
their
behalfe
and
say
,
We
haue
a
little
Sister
,
and
she
hath
no
Teats
;
her
Teats
were
once
full
of
Milke
,
of
Gods
Word
and
comfort
,
but
now
they
are
altogether
barren
and
dry
,
what
shall
we
doe
for
her
in
the
day
that
she
shall
be
spoken
for
?
This
is
the
day
wherein
she
is
to
be
spoken
for
,
euen
the
last
dayes
of
the
world
:
Let
vs
speake
to
God
for
her
,
and
be
carnest
in
Prayer
that
God
would
take
away
the
Veile
from
their
Hearts
,
and
open
their
blind
Eyes
that
they
may
see
the
Saluation
of
Christ
,
and
that
they
may
see
the
Saluation
of
God
,
and
so
all
Israel
may
be
saued
,
and
they
and
we
may
become
one
Flocke
,
and
be
brought
into
one
Sheepe-fold
,
vnder
one
Sheepeheard
,
Iesus
Christ
.
Consider
thirdly
,
that
we
liue
vpon
their
losse
,
and
are
raysed
vp
vpon
their
spoyle
.
If
a
Man
begge
of
the
King
the
Goods
and
Lands
of
another
Mans
that
is
condemned
,
if
he
haue
any
grace
or
good
nature
in
him
,
he
will
haue
care
of
that
Mans
Seed
and
Posteritie
,
to
relieue
them
as
much
as
in
him
lyes
.
We
are
built
vp
by
the
ruines
of
the
Iewes
,
and
therefore
what
great
cause
haue
we
to
pittie
their
Seed
and
Posteritie
,
and
to
pray
to
God
that
he
would
call
them
home
againe
,
and
make
them
once
againe
his
owne
People
?
Consider
fourthly
,
that
their
calling
is
the
onely
signe
not
yet
fulfilled
of
Christs
comming
to
Iudgment
:
A
thing
which
concernes
vs
all
to
groane
and
to
pray
for
,
that
it
may
be
speedily
accomplyshed
and
consequently
,
that
they
may
be
speedily
called
:
And
we
must
not
pray
for
them
onely
,
but
we
must
labour
to
prouoke
them
too
.
How
is
that
?
By
our
holinesse
of
life
,
and
vpright
conuersation
;
we
should
shine
as
Lights
vnto
them
,
in
all
good
workes
,
that
by
our
good
example
,
we
might
draw
them
to
God
,
and
to
take
hold
on
Gods
sauing
Ordinances
as
well
as
we
.
And
surely
,
if
the
liues
of
Christians
were
such
as
they
might
and
ought
to
be
,
who
knowes
but
that
they
might
haue
beene
wonne
long
ere
this
?
We
trade
and
trafficke
with
them
in
many
places
,
and
they
care
not
to
deceiue
vs
,
and
we
care
as
little
to
deceiue
them
:
They
take
hold
of
this
,
and
other
such
great
scandals
,
and
that
is
one
great
cause
of
the
continuance
of
their
hardnesse
.
God
intends
this
our
prouocation
of
them
,
by
giuing
vs
the
Gospell
:
For
this
is
that
prouocation
which
the
Apostle
so
much
vrgeth
,
Rom.
11.
When
the
Father
offers
a
peece
of
Bread
to
his
Child
,
if
the
Child
be
sullen
,
and
refuse
it
,
the
Father
will
offer
it
to
a
Dogge
,
and
the
Child
seeing
that
,
will
catch
at
it
,
he
will
haue
it
himselfe
rather
then
the
Dogge
shall
haue
it
.
When
our
Sauiour
saith
,
It
is
not
meet
to
take
the
Childrens
Bread
,
and
cast
it
vnto
Dogges
:
Is
it
not
a
plaine
intimation
that
sauing
Grace
is
as
Bread
,
the
Iewes
the
Children
,
and
the
Gentiles
Dogges
?
God
offered
this
sauing
Grace
to
the
Iewes
,
they
like
sullen
Children
,
refused
this
Bread
,
God
giues
it
to
vs
being
Gentiles
,
and
as
it
were
Dogges
,
that
the
Children
or
Iewes
seeing
this
,
might
catch
at
it
,
as
being
their
owne
Portion
,
that
the
Dogges
might
not
haue
it
from
them
.
Vse
5
Fifthly
,
This
teacheth
vs
that
there
be
many
that
shall
be
saued
.
But
you
will
say
,
How
is
it
said
,
That
there
shall
be
but
a
few
saued
?
Answer
,
There
is
but
few
in
respect
of
the
whole
World
,
haply
not
one
to
a
thousand
;
yet
being
considered
in
themselues
;
they
are
a
great
number
,
and
indeed
infinite
,
as
Reuel.
7.9
.
A
great
multitude
that
no
Man
can
number
,
of
all
Nations
,
and
Kinreds
,
and
People
of
the
World
.
But
you
will
say
,
Is
it
so
rendred
that
who
will
may
haue
it
?
We
answer
,
It
is
tendred
that
whosoeuer
beleeues
it
,
shall
enioy
it
;
but
to
beleeue
is
not
in
a
Mans
owne
will
and
power
;
none
beleeue
but
those
that
God
bestows
this
grace
of
Faith
vpon
;
and
therefore
that
conceit
of
vniuersall
Grace
,
which
intends
not
onely
a
proffer
on
Gods
part
,
but
also
power
enough
on
Mans
part
to
apprehend
it
if
he
will
himselfe
,
is
a
peeuish
dreame
.
Lastly
,
This
teacheth
vs
,
concerning
this
Sacrament
,
that
we
are
to
be
prepared
vnto
,
and
that
our
Sauiour
speakes
of
in
these
verie
words
,
that
whosoeuer
we
are
,
be
we
wise
or
simple
,
be
we
bond
or
free
,
we
must
come
to
be
partakers
of
this
Sacrament
,
the
Seale
of
this
sauing
Grace
:
Let
vs
bring
Faith
with
vs
to
apprehend
it
,
and
beleeue
it
,
and
then
come
and
well-come
.
There
is
no
outward
respect
of
our
Nation
or
Condition
whatsoeuer
it
be
,
that
debarres
vs
from
it
:
But
be
sure
that
thou
hast
Faith
in
the
Blood
of
Christ
,
else
thou
art
none
of
the
many
here
spoken
of
,
thou
shalt
not
obtaine
this
benefit
of
the
remission
of
thy
sinnes
.
Let
vs
therefore
euerie
one
examine
our selues
,
whether
we
haue
this
grace
of
Faith
,
or
no
:
If
we
haue
it
,
we
may
and
must
come
to
this
Sacrament
,
to
haue
it
further
confirmed
within
vs
;
yea
,
if
our
Faith
be
but
weake
,
and
that
we
haue
but
some
beginnings
of
Faith
,
let
vs
not
be
afraid
,
if
it
be
true
,
and
from
the
Heart
,
God
will
accept
it
and
vs
;
but
if
vpon
due
examination
we
find
that
we
haue
no
true
Faith
,
let
vs
not
flatter
our selues
,
and
presume
to
come
in
hope
of
any
good
thereby
;
it
shall
be
so
farre
from
doing
vs
any
good
,
that
it
shall
doe
vs
a
great
deale
of
harme
;
It
shall
be
Iudgement
to
vs
and
condemnation
.
The
end
of
the
ninth
Lecture
.
THE
TENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
WE
are
now
according
to
our
wonted
manner
,
to
turne
out
of
the
Catechisme
,
and
to
proceed
in
the
argument
of
our
preparation
to
the
Lords
Supper
,
the
next
Lords
day
being
a
Communion
day
,
wherein
we
purpose
,
God
willing
,
to
meet
together
at
the
same
.
We
left
in
Math
,
26.28
.
This
is
my
Blood
of
the
New
Testament
,
that
is
shed
for
many
,
for
the
remission
of
sinnes
;
which
place
,
as
I
shewed
you
,
doth
most
copiously
and
plainly
proue
vnto
vs
this
title
,
that
belongs
to
the
Sacrament
of
the
Lords
Supper
,
namely
,
that
it
is
called
the
New
Testament
;
for
that
is
the
head
we
did
reduce
this
place
vnto
:
Wherein
we
haue
shewed
you
,
First
,
concerning
the
New
Testament
,
the
Matter
and
Subiect
here
spoken
of
.
Secondly
,
we
haue
shewen
concerning
the
Blood
of
the
New
Testament
,
whereby
this
the
Testament
is
confirmed
and
sealed
:
This
is
the
Blood
of
the
New
Testament
.
Thirdly
,
the
benefite
both
of
this
Testament
,
and
of
the
Blood
of
Christ
:
Remission
of
sinnes
.
Lastly
,
the
Persons
that
are
partakers
of
this
benefit
:
That
is
many
:
The
whole
World
of
Beleeuers
:
This
is
the
Blood
of
the
New
Testament
,
shed
for
many
.
So
much
then
shall
suffice
to
be
spoken
of
these
words
,
as
they
are
considered
absolutely
in
themselues
,
so
as
they
concerne
the
death
of
Christ
.
We
are
now
further
to
consider
of
them
as
they
are
respectiuely
intended
and
applyed
to
the
Sacrament
of
the
Lords
Supper
,
for
you
shall
vnderstand
that
our
Sauiour
here
performed
two
businesses
in
one
:
First
,
he
sheweth
the
redemption
of
the
beleeuing
World
,
by
his
sauing
Death
:
This
is
my
Blood
,
shed
,
&c.
This
Blood
of
the
New
Testament
,
it
is
the
onely
procuring
cause
of
remission
of
sinnes
,
and
of
the
Saluation
of
you
,
and
of
all
that
are
,
or
shall
be
saued
:
and
to
this
effect
tends
all
that
hitherto
hath
beene
spoken
.
The
second
thing
our
Sauiour
performes
here
in
this
case
,
is
the
confirmation
or
applycation
of
this
his
sauing
Death
,
to
the
Disciples
,
and
the
rest
of
the
beleeuing
World
,
in
and
by
the
Sacrament
of
the
Lords
Supper
:
This
is
the
Blood
of
the
New
Testament
,
&c.
That
is
to
say
,
This
Sacrament
which
I
now
haue
in
hand
,
is
a
speciall
and
excellent
meanes
whereby
to
apply
this
my
sauing
Death
to
you
,
and
to
euerie
beleeuing
Receiuer
:
And
thus
,
and
in
this
sence
we
are
now
to
treat
vpon
it
.
This
is
the
Blood
,
&c.
As
it
is
spoken
respectiuely
by
applycation
to
the
Sacrament
of
the
Lords
Supper
:
Thus
we
must
conceiue
of
it
that
it
is
vttered
by
our
Sauiour
,
by
a
kind
of
maiestie
,
and
speciall
grace
of
speech
:
This
,
these
Elements
,
this
Bread
and
Wine
,
this
Sacrament
,
this
Action
we
now
haue
in
hand
:
For
indeed
it
imports
an
institution
of
a
new
Sacrament
,
and
of
a
most
excellent
Sacrament
:
As
if
he
should
say
,
All
the
Faithfull
that
euer
haue
liued
from
the
beginning
of
the
World
,
haue
had
some
Sacrament
or
other
,
as
the
Cognisance
of
their
profession
,
as
the
nourishment
of
their
Faith
,
as
outward
testifications
of
the
mutuall
Couenant
betwixt
God
and
them
:
But
this
,
saith
our
Sauiour
,
is
the
Blood
of
the
New
Testament
.
This
is
a
new
Sacrament
,
such
as
none
of
them
euer
had
;
this
is
a
more
liuely
and
sensible
representation
of
your
reconciliation
vnto
God
,
then
euer
the
Faithfull
before
you
were
made
partakers
of
:
This
is
the
Blood
of
the
New
Testament
.
To
make
our
Sauiour
his
meaning
plaine
and
perfect
to
euerie
Mans
vnderstanding
,
we
must
supply
two
Rules
that
are
here
implied
and
presumed
vpon
:
The
first
is
this
,
That
euerie
Couenant
betwixt
God
and
Man
,
must
be
confirmed
by
some
outward
signe
and
Sacrament
.
The
second
,
that
there
must
be
a
due
proportion
,
betwixt
the
Couenant
that
is
confirmed
,
and
the
Sacrament
,
that
doth
confirme
the
Couenant
.
The
first
Rule
,
euerie
Couenant
betwixt
God
and
Man
,
must
be
ratified
and
confirmed
by
some
Sacrament
and
outward
signe
:
God
deales
with
vs
herein
in
great
wisedome
,
and
mercie
,
meeting
both
with
our
Infidelitie
,
and
with
our
Apostacie
,
our
slipperinesse
to
fall
from
him
:
with
our
Infidelitie
,
because
we
hardly
will
beleeue
him
,
vnlesse
he
bind
himselfe
to
vs
,
by
some
outward
signe
;
with
our
slipperinesse
to
fall
from
him
,
because
we
easily
start
and
budge
from
him
,
except
we
be
bound
to
him
by
some
outward
signe
,
as
by
a
continual
remembrancer
,
calling
vpon
vs
to
hold
fast
our
hope
we
haue
in
him
,
The
second
Rule
:
There
must
be
a
due
proportion
betwixt
the
Couenant
that
is
sealed
,
and
the
Sacrament
which
ratifies
and
seales
it
:
Old
and
weake
Couenants
,
and
well
enough
if
they
be
sealed
with
old
and
weaker
Sacraments
:
But
saith
our
Sauiour
,
This
is
a
New
Testament
,
and
then
here
must
be
a
new
Sacrament
:
An
old
Couenant
,
an
old
Sacrament
:
A
new
Couenant
,
a
new
Sacrament
.
A
new
Sacrament
,
and
a
new
Couenant
agree
:
But
a
new
Sacrament
,
and
an
old
Couenant
are
mis-matcht
:
they
must
be
sorted
in
their
kind
,
our
Sauiour
giues
the
Rule
,
Marke
2.21
,
22.
which
by
application
may
be
alleaged
in
the
case
:
No
Man
puts
new
wine
into
an
old
Vessell
;
&c.
Old
Sacraments
doe
not
agree
with
the
New
Testament
,
let
them
goe
with
the
old
:
This
New
Testament
,
must
haue
new
Sacraments
.
This
Testament
,
saith
our
Sauiour
,
which
I
come
to
make
,
and
to
seale
with
my
Blood
,
Is
the
New
Testament
,
and
therefore
here
is
also
anew
Sacrament
:
The
Testament
being
better
then
the
former
,
the
Sacrament
must
therefore
be
better
then
the
former
:
And
here
it
is
that
he
speakes
with
such
a
maiestie
,
as
if
he
should
say
,
This
is
such
as
neuer
any
of
the
Faithfull
had
before
my
comming
in
the
Flesh
.
And
so
much
for
the
fitting
of
this
speech
of
our
Sauiours
to
the
Sacrament
of
the
Lords
Supper
:
For
in
the
words
there
is
no
difference
:
Apply
them
to
the
Death
of
Christ
,
and
then
the
case
is
plaine
,
This
is
my
Blood
,
&c.
That
is
,
My
Blood
of
the
New
Testament
is
effectuall
for
the
forgiuenesse
of
sins
.
Apply
them
to
the
Sacrament
,
and
in
a
Sacramentall
sence
,
It
is
the
very
Blood
of
Christ
,
shed
for
the
remission
of
sinnes
.
We
come
to
such
obseruations
as
here
arise
for
our
instruction
,
when
it
is
said
,
This
is
my
Blood
,
speaking
of
the
Sacrament
:
hence
obserue
,
that
Doct.
The
Sacrament
of
the
Supper
is
proper
to
the
state
of
the
New
Testament
onely
:
This
is
my
Blood
of
the
New
Testament
.
Our
Sauiour
appropriates
this
Sacrament
to
this
Testament
onely
,
1
Cor.
10.21
.
It
is
called
there
by
the
name
of
the
Lords
Table
,
which
very
name
proues
the
point
in
hand
,
the
Lords
Table
,
that
is
,
the
Table
of
the
Lord
Iesus
,
not
onely
such
a
Table
,
as
where
in
Christ
was
the
Food
fed
vpon
,
for
so
he
was
in
some
sort
in
the
Sacraments
of
the
former
Testament
,
but
such
as
wherein
the
Lord
Iesus
himselfe
was
bodily
present
in
his
Flesh
,
such
as
he
himselfe
with
his
bodily
presence
did
speed
,
ordaine
,
and
institute
for
a
memoriall
of
those
things
he
had
done
and
suffered
alreadie
,
for
the
worke
of
our
Redemption
as
a
Mediator
,
and
therefore
may
well
be
called
the
Table
of
the
New
Testament
,
as
Luke
22.20
.
Christ
already
come
,
Christ
bodily
present
amongst
vs
,
this
belongs
to
the
New
Testament
,
Hebr.
10.7
,
&c.
Loe
I
come
,
In
the
beginning
of
the
Booke
it
is
written
of
me
,
&c.
He
taketh
away
the
first
,
that
he
may
establish
the
second
.
The
bodily
comming
of
our
Sauiour
in
the
Flesh
was
the
establishment
of
the
New
Testament
,
Christ
being
bodily
present
in
the
Flesh
at
this
Table
in
the
Flesh
,
because
his
Flesh
was
that
onely
which
he
was
bodily
present
in
,
and
the
Table
being
spread
for
a
memoriall
that
he
was
come
,
and
suffered
in
the
Flesh
,
is
therefore
proper
onely
to
the
New
Testament
,
1
Cor.
11.20
.
It
is
there
called
The
Lords
Supper
.
Why
is
it
so
called
,
but
because
it
was
instituted
at
the
last
Supper
which
the
Lord
in
the
dayes
of
his
Flesh
made
,
and
which
he
did
appoint
as
a
witnesse
of
his
Will
and
Testament
for
euer
?
Now
what
is
the
state
of
the
New
Testament
,
but
the
state
of
sauing
Grace
,
which
the
Lord
Iesus
hath
brought
vnto
vs
from
Heauen
,
when
he
came
amongst
vs
,
liued
amongst
vs
,
dyned
amongst
vs
,
and
supped
amongst
vs
?
But
that
state
of
sauing
Grace
which
he
preached
and
published
with
with
his
owne
Mouth
,
in
the
time
of
his
Life
?
But
that
state
of
sauing
Grace
which
he
sealed
and
confirmed
with
his
owne
Blood
at
his
Death
?
But
that
state
of
sauing
Grace
which
he
as
it
were
in
the
twy-light
betwixt
the
day
of
his
Life
,
and
the
houre
of
his
Death
did
ratifie
and
confirme
by
this
Sacrament
of
the
Supper
?
This
state
of
sauing
Grace
,
is
the
New
Testament
,
and
therefore
the
Lords
Supper
is
the
Sacrament
of
the
New
Testament
,
1
Cor.
10.16
.
The
Cup
of
Blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
Bread
which
we
breake
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
Here
you
see
the
Sacrament
of
the
Lords
Supper
is
the
Communion
of
the
Body
&
Blood
of
Christ
.
In
the
Sacraments
of
the
Old
Testament
,
his
Blood
was
shadowed
:
In
the
New
Testament
,
it
is
really
communicated
.
In
the
Sacraments
of
the
former
Testament
,
Christ
was
in
some
measure
really
communicated
in
his
Body
&
Blood
to
the
Faithfull
,
but
darkely
,
weakely
and
sparingly
:
But
here
he
is
communicated
vnto
them
clearely
,
powerfully
,
and
bountifully
.
In
a
word
,
Christ
his
Body
and
Blood
was
communicated
to
the
Faithfull
vnder
the
former
Testament
,
in
the
Sacrament
to
be
broken
,
to
be
shed
:
But
here
in
the
New
Testament
,
his
Body
as
being
already
broken
,
and
his
Blood
as
already
shed
:
This
belongs
to
the
New
Testament
,
and
therefore
this
is
the
Sacrament
of
the
New
Testament
.
In
Luke
22.19
.
Doe
this
in
remembrance
of
me
,
speaking
of
this
Sacrament
.
Now
remembrance
is
properly
of
the
things
that
are
past
:
Christ
hath
ordained
this
as
a
remembrance
of
his
doings
already
past
,
the
matter
of
our
Saluation
,
as
of
a
matter
already
fulfilled
.
This
is
the
voyce
of
the
Gospell
of
the
New
Testament
,
Christ
is
already
come
:
as
the
voyce
of
the
Law
was
,
Christ
is
to
come
.
That
I
say
is
the
voyce
of
the
New
Testament
:
And
therefore
the
Sacrament
of
the
Supper
,
is
a
Sacrament
of
the
New
Testament
,
1
Cor.
11.26
.
As
oft
as
you
eat
of
this
Bread
,
and
drinke
of
this
Cup
;
you
shew
forth
the
Lords
Death
till
he
come
.
He
saith
not
,
you
foreshew
,
that
was
for
the
Sacraments
of
the
Old
Testament
,
but
you
doe
shew
,
that
is
,
you
declare
,
publish
,
and
expresse
the
Death
of
Christ
:
You
celebrate
,
shew
forth
,
and
sensibly
act
his
Death
,
the
thing
before
acted
vpon
the
Crosse
.
The
Reasons
of
the
point
are
these
:
Reas.
1
First
Christ
himselfe
is
the
Mediator
of
the
New
Testament
,
Hebr.
9.5
.
and
12.24
.
that
is
,
Christ
is
the
maker
good
of
the
Couenant
of
Grace
betwixt
God
and
Man
(
for
to
be
the
mediator
of
the
Testament
,
is
to
make
good
a
Testament
)
Christ
did
this
by
his
Blood
,
by
his
Intercession
and
Redemption
;
there
is
the
Office
of
our
Sauiour
,
here
is
his
taske
,
here
is
the
businesse
he
is
to
be
imployed
in
:
He
was
not
carelesse
in
going
about
his
owne
businesse
;
He
was
not
a
medler
in
other
Mens
matters
;
He
would
not
make
Lawes
for
others
,
but
for
his
owne
;
He
would
not
set
his
Seale
to
another
Mans
Testament
,
but
to
his
owne
:
This
Testament
is
his
,
he
made
it
good
,
he
ratified
it
with
his
owne
Blood
:
The
Sacrament
was
his
,
because
he
instituted
it
,
this
being
presumed
vpon
,
that
he
would
not
meddle
with
other
Mens
matters
,
make
Lawes
for
others
,
or
set
his
Seale
to
other
Mens
Bonds
,
and
so
forth
.
The
Sacrament
being
ordained
by
him
to
be
a
Seale
thereof
,
is
therefore
the
Sacrament
of
the
New
Testament
.
Reas.
2
Secondly
,
The
word
whereunto
this
is
annexed
,
is
the
New
Testament
:
The
Gospel
,
what
is
that
?
The
Couenant
of
sauing
Grace
,
and
that
is
,
Hebr.
10.16
,
17.
I
will
put
my
Lawes
into
their
Hearts
,
and
in
their
Minds
will
I
write
them
:
Their
sinnes
and
iniquities
will
I
remember
no
more
.
The
word
whereunto
this
Sacrament
is
annexed
,
is
the
Couenant
of
Grace
;
such
as
the
word
is
,
such
is
the
Sacrament
:
But
the
word
is
the
New
Testament
,
therefore
the
Sacrament
of
the
Lords
Supper
must
be
of
the
New
Testament
onely
.
Reas.
3
Thirdly
,
The
whole
Couenant
of
Grace
,
is
the
ministration
of
the
New
Testament
onely
,
2
Cor.
3.6
.
God
hath
made
vs
able
Ministers
of
the
New
Testament
.
Such
as
the
ministration
is
,
such
must
be
the
holy
things
they
administer
:
The
ministration
is
of
the
New
Testament
,
therefore
the
holy
things
administred
,
the
Word
and
Sacraments
are
of
the
New
Testament
.
Aaron
and
his
Sonns
were
Ministers
of
the
holy
things
of
the
Law
:
Christ
and
his
Apostles
are
Ministers
of
the
Gospell
,
and
of
the
Couenant
of
Grace
.
Aaron
and
his
Sonnes
must
not
meddle
with
the
Sacraments
of
the
Gospell
:
Christ
and
his
Apostles
must
not
meddle
with
the
Sacraments
and
Sacrifices
of
the
Old
Testament
.
They
must
keepe
themselues
to
their
owne
:
Such
as
the
ministration
is
,
such
are
the
things
administred
.
Our
whole
ministration
is
of
the
New
Testament
,
and
therefore
the
holy
things
administred
,
as
the
Sacraments
,
are
proper
to
the
New
Testament
onely
.
Reas.
4
Fourthly
,
The
things
themselues
that
are
sealed
by
this
Sacrament
,
are
pledges
of
the
New
Testament
:
The
Body
and
Blood
of
Christ
are
pledges
of
the
New
Testament
,
they
are
proper
to
that
,
and
therfore
the
Sacraments
,
where
by
it
is
signed
,
sealed
,
and
represented
,
and
set
forth
vnto
vs
,
must
be
of
the
New
Testament
:
For
the
Blood
is
Christs
:
This
is
my
Blood
,
&c.
The
Testament
is
Christs
,
he
made
it
good
:
The
Sacrament
is
Christs
,
he
ordained
and
instituted
it
,
and
he
doth
in
this
speech
,
annex
it
to
his
Blood
inseparably
,
and
withall
to
the
Testament
inseparably
,
and
so
consequently
,
he
annexes
the
Sacrament
inseparably
to
the
New
Testament
:
And
surely
when
our
Sauiour
saith
,
This
is
my
Blood
of
the
New
Testament
,
he
speakes
it
as
in
a
proper
sence
of
the
Blood
in
his
Body
:
so
in
a
Sacramentall
sence
,
of
his
Blood
in
the
Sacrament
,
he
giues
vs
to
vnderstand
,
that
the
Sacrament
in
a
sacramentall
sence
is
,
the
Blood
of
the
New
Testament
,
as
the
Blood
of
Christ
in
a
proper
sence
is
the
Blood
of
his
owne
Body
.
The
Vses
of
the
Point
follow
:
Vse
1
First
,
It
commends
vnto
vs
the
excellencie
of
the
New
Testament
aboue
the
Old
:
What
a
gracious
mercie
of
God
is
it
for
vs
,
that
are
respited
to
liue
in
those
dayes
wherein
the
Lord
hath
vouchsafed
vnto
as
all
other
things
,
so
the
Sacraments
of
the
New
Testament
,
fit
for
the
Couenant
of
Grace
,
which
we
professe
and
imbrace
;
he
hath
beene
pleased
to
giue
vnto
vs
,
Christ
himselfe
in
a
more
fuller
manner
,
then
to
the
old
People
in
the
former
Testament
,
in
the
time
of
the
Law
.
To
them
in
Promise
,
in
Sacrifice
,
in
Saddowes
:
To
vs
in
Substance
.
To
them
a
farre
off
:
To
vs
neere
,
he
came
amongst
vs
,
he
suffered
,
was
conuersant
,
and
dwelt
amongst
vs
.
Besides
this
,
he
taught
them
the
Doctrine
of
Saluation
,
but
it
was
shaddowed
in
Mysteries
,
in
a
kind
of
darke
Cloud
:
But
we
see
it
in
so
cleare
a
Glasse
,
that
euerie
Man
that
runs
may
read
it
.
Yet
farther
,
God
hath
giuen
vs
Christ
more
fully
,
the
Word
and
Doctrine
of
Saluation
more
fully
,
and
the
Sacraments
of
the
New
Testament
more
liuely
,
senceably
,
teachable
,
spirituall
,
and
heauenly
,
then
the
Sacraments
of
the
Old
Testament
,
where
they
are
more
liuely
representations
of
Christ
,
and
more
palpable
and
pregnant
figures
,
of
the
fruit
and
benefit
purchased
by
his
sufferings
:
when
they
vnder
the
former
Testament
were
to
spell
Christ
in
the
eating
of
the
Paschall
Lambe
,
it
was
a
hard
matter
for
them
so
to
doe
:
But
when
,
we
come
to
doe
this
,
in
this
Sacrament
,
in
the
breaking
of
the
Bread
,
and
pouring
forth
of
the
Wine
,
where
the
words
of
Institution
are
added
thereunto
,
as
also
the
Doctrine
of
Saluation
,
concerning
the
Death
of
Christ
,
if
we
cannot
now
spell
him
,
our
blindnesse
is
horrible
.
This
is
that
glorious
Ministerie
the
Apostle
speakes
of
,
2
Cor.
3.7
,
&c.
The
ministration
of
the
Law
was
glorious
,
but
the
ministration
of
the
Spirit
is
more
glorious
:
This
is
in
an
other
maner
,
he
giues
two
reasons
for
it
:
The
one
,
It
is
the
ministration
of
righteousnesse
:
The
other
,
the
ministration
of
the
Spirit
.
The
ministration
of
the
Law
,
by
reason
of
Mans
corruption
,
was
Death
:
The
ministration
of
the
Gospell
,
is
Life
:
Here
is
matter
of
Righteousnesse
,
the
free
mercie
of
God
in
Christ
.
That
was
of
the
Letter
,
this
of
the
Spirit
.
Looke
what
was
deliuered
to
them
in
the
Word
and
Sacraments
,
it
was
done
outwardly
,
there
was
not
that
neere
acquaintance
of
the
Word
and
Spirit
as
now
is
.
It
is
common
to
the
Gospell
to
be
generally
attended
by
the
Spirit
of
Grace
,
and
there
it
is
the
ministerie
of
the
Spirit
.
When
we
are
to
preach
the
Word
,
and
to
administer
the
Sacraments
,
the
Spirit
attends
vpon
these
Ordinances
,
to
sanctifie
to
the
Heart
and
Conscience
of
the
Beleeuer
,
those
things
are
tendered
vnto
him
.
Vse
2
The
second
Vse
teacheth
vs
,
that
the
more
mercifully
God
deales
with
vs
,
the
greater
meanes
he
affords
vs
,
the
greater
our
sinne
,
and
condemnation
,
and
the
more
vnexcusable
are
we
,
if
we
neglect
the
same
.
Haue
we
greater
light
then
they
had
?
Let
vs
then
walke
according
to
that
light
:
He
lookes
for
that
he
giues
to
euerie
Man
:
where
he
giues
much
,
he
lookes
for
much
:
where
he
giues
a
better
light
to
walke
by
,
he
looks
that
we
should
walke
by
a
better
light
:
and
therefore
,
seeing
he
hath
vouchsafed
this
vnto
vs
,
he
requires
that
our
liues
and
conuersations
should
be
more
holy
and
religious
,
then
those
that
liued
in
a
more
obscure
light
,
vnder
the
times
of
the
former
Testament
.
Especially
,
we
must
not
contemne
and
neglect
these
things
:
He
that
despised
the
Law
of
Moyses
,
dyed
without
mercie
:
And
what
shall
become
of
vs
,
if
we
trample
the
Blood
of
the
New
Testament
vnder
our
Feet
?
If
we
neglect
so
great
Saluation
?
If
those
that
contemned
the
Sacraments
of
the
Old
Testament
,
were
in
a
damnable
case
,
In
what
a
fearefull
condition
are
we
,
if
we
defile
the
Blood
of
this
New
Testament
?
which
we
shall
doe
,
if
we
come
not
with
prepared
Hearts
,
with
resolution
to
serue
God
,
to
breake
off
our
sinnes
,
to
be
raysed
vp
in
consideration
of
God
Promise
in
Christ
,
and
with
a
full
purpose
and
determination
for
hereafter
to
become
new
Creatures
,
and
therefore
as
we
would
not
bring
Damnation
vpon
vs
,
so
let
vs
be
carefull
,
that
we
are
not
omissiue
herein
.
Vse
3
The
third
Vse
warnes
our
Ministers
to
looke
to
themselues
,
that
they
defile
not
themselues
with
the
corruptions
of
the
World
:
If
the
Priests
and
Leuites
,
though
they
bare
but
the
Vessels
of
the
Lord
,
were
to
be
sanctified
,
how
much
more
is
this
required
of
vs
,
that
carrie
such
precious
treasure
,
the
Word
the
Couenant
of
Grace
,
the
Sacraments
the
Signes
and
Seales
thereof
?
And
likewise
for
your selues
,
it
teacheth
you
carefully
to
lay
vp
those
heauenly
things
,
in
good
and
honest
Hearts
,
that
Gods
purpose
and
your
faith
may
meet
together
,
and
so
redound
to
your
euerlasting
comfort
and
Saluation
.
Vse
4
The
fourth
and
last
Vse
of
the
Point
is
this
,
Here
is
matter
of
reproofe
against
many
bad
,
vngodly
,
and
gracelesse
Receiuers
.
First
,
of
those
that
are
ignorant
of
the
matter
of
Saluation
;
this
is
a
Sacrament
of
the
New
Testament
,
and
that
is
a
state
of
life
and
knowledge
;
they
that
are
destitute
of
this
,
the
Sacrament
is
not
them
,
nor
such
persons
must
not
come
vnto
it
.
In
the
second
place
,
it
reproues
superstitious
Receiuers
,
that
come
as
the
Papists
,
and
thinke
that
for
the
deed
done
they
shall
be
iustified
,
and
find
good
will
,
as
if
the
action
of
it selfe
were
of
effect
,
that
it
workes
Grace
,
whether
they
haue
Faith
and
Repentance
,
or
no.
The
Sacrament
of
the
Supper
,
is
the
Sacrament
of
the
New
Testament
:
The
state
of
the
New
Testament
,
requires
God
to
be
worshipped
in
Spirit
and
Truth
,
not
formally
,
but
in
Faith
and
Repentance
.
Thirdly
,
it
reproues
those
that
come
to
it
vncharitably
,
such
must
not
come
till
they
haue
dispensed
with
their
high
stomackes
,
and
are
reconciled
to
their
Brethren
.
This
Sacrament
is
the
Sacrament
of
the
New
Testament
:
The
New
Testament
is
a
Couenant
of
Peace
,
not
onely
betwixt
God
and
Man
,
but
betwixt
Man
and
Man
:
Not
onely
glorie
vnto
God
on
high
,
but
peace
vpon
Earth
,
good
will
towards
Men
:
And
such
as
come
vncharitably
,
they
are
Vsurpers
,
they
meddle
with
that
they
haue
nothing
to
doe
withall
.
Fourthly
,
it
reproues
those
that
are
vnregenerate
,
they
conceit
with
themselues
,
that
howsoeuer
they
vnderstand
not
the
matter
of
Saluation
,
though
they
haue
no
perswasion
of
Gods
loue
,
yet
that
the
Sacrament
may
worke
this
.
No
,
they
are
deceiued
,
the
Sacrament
makes
vs
not
good
,
but
confirmes
vs
in
the
state
of
Righteounsnesse
,
in
that
good
which
God
hath
already
wrought
in
vs
.
The
Word
and
Spirit
makes
vs
new
Creatures
,
the
Sacraments
strengththen
vs
already
made
.
This
Sacrament
is
a
Sacrament
of
the
New
Testament
,
and
therefore
belongs
to
such
as
haue
part
in
that
Couenant
of
Grace
:
Such
as
are
vnregenerate
,
haue
no
interest
in
the
Couenant
,
and
therefore
no
part
in
this
businesse
.
Lastly
,
it
reproues
Pharisaicall
and
Iustitiarie
Receiuers
,
that
stand
vpon
their
owne
Righteousnesse
:
This
is
a
Sacrament
of
the
New
Testament
,
the
New
Testament
is
the
Couenant
of
Grace
,
free
pardon
,
and
remission
of
sins
,
through
the
Blood
of
Christ
:
Whosoeuer
then
stand
vpon
their
owne
Righteousnesse
,
and
thinke
to
be
saued
by
the
least
measure
,
part
,
or
contribution
of
their
owne
workes
or
merits
,
haue
no
part
in
the
New
Testament
,
and
so
haue
nothing
to
doe
with
this
Sacrament
:
This
is
onely
for
such
as
haue
their
share
in
the
Testament
,
that
apply
and
cast
themselues
vpon
God
:
Here
I
am
a
wretched
and
damnable
sinner
,
I
haue
nothing
to
say
for
my selfe
,
I
haue
deserued
thy
wrath
,
I
cast
my selfe
vpon
thy
promises
,
for
the
free
remission
of
my
sinnes
,
in
the
Blood
of
the
Lord
Iesus
,
there
is
my
plea.
Thus
come
and
welcome
:
But
otherwise
,
as
Peter
said
to
Symon
Magus
,
thou
hast
no
part
in
this
businesse
.
So
much
for
the
first
point
,
that
the
Sacrament
of
the
Lords
Supper
is
proper
to
the
state
of
the
New
Testament
.
In
the
second
place
,
whereas
in
is
said
,
that
the
Sacrament
is
of
the
New
Testament
:
Hence
obserue
thus
much
,
that
Doct.
2.
The
Sacrament
of
the
Lords
Supper
is
an
effectuall
Pledge
and
Seale
of
the
whole
worke
and
Couenant
of
Grace
.
We
shall
not
need
to
seeke
farre
for
proofe
,
but
onely
to
the
words
of
institution
,
here
and
elsewhere
vsed
:
That
which
is
in
Luke
22.20
.
This
Cup
is
the
New
Testament
in
my
Blood
which
is
shed
for
you
,
some
read
it
,
and
so
the
originall
of
the
Text
requires
,
because
of
the
Particle
that
:
That
it
is
spoken
in
reference
:
to
that
in
Ierem.
31.33
.
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
Hearts
,
and
will
be
their
God
,
and
they
shall
be
my
People
;
I
will
forgiue
their
iniquitie
,
and
remember
their
sinner
no
more
.
This
is
the
New
Testament
now
administred
:
He
saith
,
not
a
part
of
it
,
but
that
whole
Testament
which
the
Lord
there
promised
by
the
Prophet
,
is
conferred
vnto
vs
in
this
Sacrament
:
So
looke
how
farre
the
Testament
extends
that
God
made
,
so
farre
this
Sacrament
extends
it selfe
.
The
Testament
extends
to
the
matter
of
our
Iustification
,
that
he
will
forgiue
our
iniquitie
:
And
to
the
matter
of
our
Sanctification
,
that
he
will
put
his
Law
into
our
Hearts
:
and
therefore
the
Sacrament
being
an
effectuall
pledge
of
that
whole
Testament
,
doth
as
well
extend
it selfe
to
the
matter
of
our
Iustification
,
as
to
the
matter
of
our
Sanctification
,
in
both
which
consists
the
Couenant
of
Grace
.
And
that
which
our
Sauiour
saith
,
Luke
22.19
.
Doe
this
in
remembrance
of
me
,
proues
as
much
.
He
saith
,
not
in
remembrance
of
my
continuance
,
and
workes
of
this
and
that
act
,
but
of
all
that
euer
I
haue
done
and
suffered
for
the
accomplishment
of
your
Redemption
,
in
remembrance
of
whole
Christ
,
as
a
Man
would
say
.
And
whereas
it
is
here
said
,
and
likewise
by
the
other
Euangelists
,
For
Remission
of
sinnes
:
This
proues
the
point
by
the
nature
of
the
phrase
,
and
likewise
by
the
matter
it selfe
:
By
the
nature
of
the
phrase
,
Remission
of
sinne
,
is
but
one
part
of
the
Couenant
,
part
being
put
for
the
whole
,
as
I
shewed
you
in
the
opening
of
the
Text
:
But
much
more
by
the
matter
,
for
the
truth
is
this
,
That
God
neuer
remits
any
Mans
sinne
,
but
he
regenerates
him
:
And
therefore
,
if
it
be
effectuall
for
the
one
,
it
is
also
effectuall
for
the
other
:
If
for
our
Iustification
,
then
also
for
our
Sanctification
.
Last
of
all
,
when
it
is
said
by
our
Sauiour
,
in
Mather
,
Marke
,
Luke
,
and
Paul
,
That
it
is
the
Testament
in
his
Blood
,
it
shewes
that
it
is
a
pledge
of
the
whole
Couenant
of
Grace
:
For
the
Blood
of
Christ
is
the
cause
of
our
Iustification
,
and
also
of
our
Sanctification
:
The
cause
of
our
Iustification
,
Rom.
5.9
.
The
cause
of
our
Sanctification
,
1
Pet.
1.2
.
That
according
to
the
foreknowledge
of
God
the
Father
,
through
Sanctification
of
the
Spirit
vnto
obedience
,
and
sprinkling
of
the
Blood
of
Iesus
Christ
.
The
Blood
is
effectuall
both
to
our
Iustification
and
Sanctification
:
The
Sacrament
in
a
Sacramentall
sence
,
is
the
Blood
of
Christ
,
and
therefore
in
a
Sacramentall
sence
is
effectuall
,
as
well
to
our
Iustification
,
as
to
our
Sanctification
:
It
is
an
effectuall
Seale
of
the
whole
worke
and
Couenant
of
Grace
.
The
Reasons
of
this
are
these
:
Reas.
1
The
first
is
drawne
from
the
shadowes
of
the
Law
:
For
concerning
the
Passe-ouer
,
what
was
that
a
signe
to
the
People
of
Israel
?
Of
their
departure
out
of
Aegypt
.
But
was
that
all
?
No
,
it
was
also
a
token
,
that
God
would
receiue
them
to
mercie
;
that
he
would
not
onely
deliuer
them
out
of
Aegupt
,
but
would
also
bring
them
into
Canaan
.
The
principall
thing
wee
looke
for
in
the
Sacrament
,
is
not
our
deliuerance
out
of
Aegypt
,
from
the
slauerie
and
bondage
of
sinne
,
but
that
he
will
carrie
vs
thorough
Temptations
,
against
our
Corruptions
,
Satans
oppostions
,
the
inticements
and
allurements
of
the
World
,
thorough
the
Red
Sea
,
and
Wildernesse
of
this
World
,
thorough
all
afflictions
,
and
will
not
leaue
vs
till
he
hath
brought
vs
to
our
heauenly
Canaan
,
a
place
of
spirituall
rest
and
happinesse
.
Reas.
2
Another
Reason
is
drawne
from
the
nature
of
a
Seale
:
The
Seale
must
extend
it selfe
as
farre
as
the
Writing
,
the
Writing
extends
it selfe
to
the
whole
Couenant
of
Grace
,
and
therefore
the
Seale
doth
so
also
:
Whether
the
Sacrament
be
a
Seale
of
the
Word
that
promiseth
both
,
or
of
the
Blood
of
Christ
;
his
Blood
being
of
both
,
therefore
the
Sacrament
is
of
both
.
Reas.
3
Againe
,
Christ
is
giuen
vnto
vs
wholly
,
Body
and
Blood
both
,
for
there
is
our
acceptation
of
Gods
loue
towards
vs
:
his
Body
and
Blood
,
either
of
them
had
been
sufficient
,
but
because
he
would
meet
with
our
dulnesse
,
hardnesse
of
Heart
,
and
vnbeleefe
,
he
hath
therefore
appointed
both
of
them
,
that
if
any
should
thinke
his
Body
more
effectuall
then
this
Blood
,
either
to
Iustification
,
or
Sanctification
,
he
might
be
satisfied
.
Thus
the
whole
Couenant
of
Grace
is
plentifully
deliuered
and
sealed
vp
in
this
Sacrament
.
Reas.
4
Fourthly
,
Looke
whatsoeuer
was
done
vpon
the
Crosse
,
the
same
is
represented
,
resembled
,
and
tendered
vnto
vs
in
the
Sacrament
of
the
Lords
Supper
:
But
his
obedience
and
sufferings
vpon
the
Crosse
were
effectuall
for
our
Iustification
and
Sanctification
,
and
therefore
the
obedience
of
the
Lord
Iesus
procureth
both
at
the
Hands
of
God
,
and
therefore
the
same
is
tendered
vnto
vs
in
this
Sacrament
.
Reas.
5
Fifthly
,
In
the
true
participation
of
this
Sacrament
,
the
whole
worke
of
Faith
is
implyed
:
when
we
come
,
we
bring
not
a
peece
of
our
Faith
,
but
all
that
possibly
we
can
:
Now
Faith
takes
hold
vpon
the
whole
Couenant
of
Grace
,
and
therefore
the
Sacrament
tenders
vnto
vs
the
whole
Couenant
of
Grace
:
Whatsoeuer
God
giues
vnto
vs
by
his
Ordinance
,
we
receiue
it
by
Faith
:
Whatsoeuer
God
giues
vs
by
his
Ordinance
to
be
receiued
by
Faith
,
he
giues
it
by
his
Ordinance
wholly
,
and
therefore
we
receiue
Christ
wholly
in
his
Word
:
And
so
he
is
our
Iustification
and
Sanctification
.
Reas.
6
Lastly
,
Those
that
come
vnworthily
,
increase
their
own
Iudgment
&
damnation
:
He
that
comes
to
the
Lords
Table
without
preparation
,
and
examination
,
that
he
may
be
fitted
to
come
into
his
presence
to
this
heauenly
Feast
,
brings
2
euils
vpon
himselfe
:
First
,
he
makes
himselfe
more
guiltie
of
sinne
:
And
secondly
,
he
increaseth
the
hardnesse
of
his
owne
Heart
:
He
increaseth
the
guiltinesse
of
sinne
,
which
makes
him
further
from
Iustification
:
And
the
hardnesse
of
his
Heart
,
which
makes
him
further
from
Sanctification
:
And
therefore
he
that
comes
in
Faith
,
receiues
both
acquittance
from
the
guilt
of
sinne
,
which
is
his
Iustification
;
and
strength
against
his
sinne
,
which
is
his
Sanctification
.
Vse
1
The
Vses
of
the
Point
are
these
:
The
first
Vse
teacheth
vs
,
that
our
Iustification
&
Sanctification
alwaies
goe
together
;
these
are
but
one
:
In
the
acceptation
of
God
,
there
is
but
one
&
the
same
Couenant
;
whosoeuer
dissunders
them
,
dissunders
the
onely
Testament
of
the
Lord
Iesus
:
Where
Iustification
is
,
there
is
Sanctification
:
If
any
Man
be
in
Christ
,
he
is
a
new
Creature
,
2
Cor.
5.
They
that
are
in
Christ
,
haue
crucified
the
Flesh
,
with
the
Lusts
thereof
,
Gal.
5.24
.
Whersoeuer
the
Heart
is
iustified
by
the
free
pardon
and
remission
of
sin
,
there
also
is
it
sanctified
to
performe
all
holy
obedience
:
That
we
being
deliuered
from
our
Enemies
,
might
serue
him
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
.
Redemption
there
goes
before
the
seruice
of
God
:
And
you
see
that
the
Prophet
ioynes
them
together
in
Ps.
32.
Blessed
is
the
Man
whose
sinnes
are
pardoned
,
and
in
whose
Spirit
there
is
no
guile
:
Iustification
in
the
first
part
of
the
Verse
,
and
Sanctification
in
the
latter
.
In
the
first
branch
is
remission
of
sinnes
,
Iustification
:
In
the
second
,
holinesse
of
life
and
Sanctification
.
And
therefore
let
no
Man
flatter
himselfe
,
as
to
thinke
he
is
iustified
,
and
hath
found
mercie
,
vnlesse
he
find
some
true
degree
of
Sanctification
:
God
hath
not
forgiuen
thy
sinne
,
vnlesse
thou
hast
in
some
sort
receiued
a
Heart
and
affection
to
cleaue
vnto
him
;
vnlesse
he
hath
giuen
thee
a
care
and
conscience
to
serue
him
:
and
again
,
if
thou
dost
find
some
measure
of
true
Sanctification
,
neuer
doubt
but
that
the
Lord
hath
pardoned
thy
sin
,
and
hath
receiued
thee
to
mercie
.
Though
thy
sinnes
be
great
,
and
thou
seest
not
that
God
hath
forgiuen
them
,
yet
be
perswaded
Sanctification
is
a
true
effect
of
Iustification
:
If
thou
findest
a
true
indeauour
to
feare
and
serue
him
in
all
holy
obedience
,
be
sure
he
hath
had
mercie
on
thee
to
forgiue
thee
.
Vse
2
The
second
vse
teacheth
vs
,
that
seeing
the
whole
Couenant
is
tendered
vnto
vs
in
this
Sacrament
,
that
therefore
whensoeuer
we
come
to
receiue
it
,
we
should
indeauour
our selues
to
receiue
it
accordingly
:
We
must
first
labour
to
discerne
herein
,
that
it
is
both
our
Iustification
and
Sanctification
.
Secondly
,
we
must
hunger
and
thirst
after
them
,
we
must
desire
to
receiue
assurance
,
that
our
sinnes
are
pardoned
;
increase
of
Grace
,
and
Sanctification
.
And
lastly
,
we
must
labour
,
and
we
must
stirre
vp
our selues
,
and
pray
vnto
God
,
that
we
may
profit
by
it
,
that
we
may
receiue
the
whole
Couenant
of
Grace
,
thus
freely
tendered
vnto
vs
:
If
we
consider
the
signes
,
they
are
in
the
singular
wisedome
of
God
,
fitted
to
our
capacities
,
to
performe
this
dutie
:
There
is
Bread
and
Wine
,
both
of
them
fit
either
for
comfort
or
strength
:
Wine
specially
for
comfort
;
Bread
for
strength
,
as
the
Scripture
speakes
of
them
:
What
better
comfort
then
the
forgiuenesse
of
sinne
,
when
the
Soule
receiueth
assurance
that
sinne
is
pardoned
?
The
Wine
cannot
so
comfort
the
Heart
naturally
:
But
the
assurance
of
Gods
loue
in
Christ
,
that
sin
is
forgiuen
,
doth
comfort
our
Hearts
spiritually
a
great
dealemore
:
How
sweet
is
matter
of
Iustification
?
As
Wine
refresheth
the
Heart
,
so
the
assurance
of
the
pardon
of
sinne
,
comforts
the
Soule
.
Here
is
also
Bread
,
which
strengthens
the
Heart
;
what
greater
strength
is
there
then
that
,
when
the
Heart
is
strengthened
by
Grace
,
when
we
are
setled
in
a
stedfast
purpose
to
lead
a
godly
life
,
when
he
establisheth
vs
with
his
free
Spirit
?
The
Bread
doth
not
so
much
strengthen
our
naturall
life
,
as
the
blessing
we
receiue
in
this
Sacrament
,
the
sanctifying
Grace
of
God
,
our
spirituall
life
in
the
wayes
of
godlinesse
.
These
things
we
must
raise
vp
our
minds
vnto
;
we
must
not
thinke
that
these
Elements
are
idle
signes
,
but
powerfull
to
seale
many
excellent
things
vnto
vs
,
if
we
haue
Hearts
to
discerne
such
excellencies
as
the
Lord
therein
hath
treasured
vp
for
vs
.
Let
vs
discerne
in
these
Elements
,
matter
of
our
Iustification
and
Sanctification
,
matters
of
excellent
comfort
and
strength
,
the
true
comforts
and
strength
of
God
,
against
our
sinnes
,
and
against
the
temptations
of
Sathan
.
Here
is
Wine
to
comfort
our
Hearts
,
but
God
to
comfort
our
Soules
much
more
:
Here
is
Bread
to
strengthen
vs
,
but
the
Bread
of
God
to
strengthen
vs
much
more
:
The
Grace
of
Iustification
to
comfort
vs
against
sinne
already
committed
;
the
Grace
of
Sanctification
to
strengthen
vs
against
sinne
raging
in
our
mortall
Bodyes
.
So
then
we
must
consider
with
our selues
these
things
,
we
must
be
raysed
vp
,
and
prepare
our selues
to
be
quickned
accordingly
,
that
we
may
comfortably
receiue
the
things
deliuered
in
this
Sacrament
of
the
Supper
,
the
things
also
shadowed
in
these
Elements
Vse
3
Another
Vse
of
the
Point
is
this
:
It
teacheth
vs
that
our
Iustification
and
Sanctification
are
both
certainly
to
be
beleeued
,
that
is
to
say
,
we
must
be
perswaded
of
them
,
that
they
are
certaine
things
,
and
shall
be
performed
to
vs
;
they
are
not
onely
certaine
in
themselues
,
but
to
vs
,
for
thus
much
the
Sacrament
intends
:
for
seeing
it
tendreth
vnto
vs
the
whole
Couenant
of
Grace
,
seeing
it
reacheth
,
and
giueth
vnto
vs
,
possession
of
these
things
,
as
if
God
should
say
,
Here
is
Christ
,
take
him
;
here
is
Iustification
and
Sanctification
,
take
them
,
they
be
thine
:
These
things
,
I
say
,
being
thus
tendered
vnto
vs
herein
,
if
therefore
we
bring
Paith
we
shall
receiue
them
,
we
may
assuredly
be
resolued
that
they
shall
be
made
good
vnto
vs
.
The
want
of
this
assurance
makes
many
woundings
in
our
spirituall
life
;
the
want
of
assurance
of
our
Iustification
;
puts
vs
to
many
feares
,
and
much
distrustfulnesse
;
and
the
want
of
the
assurance
of
Sanctification
,
or
because
we
beleeue
not
that
God
will
sanctifie
vs
,
which
should
hold
vs
against
temptations
,
against
Sathans
malice
,
and
the
wickednesse
of
the
World
,
and
our
owne
corruptions
:
it
makes
vs
find
many
faylings
in
our selues
,
whereas
if
we
would
beleeue
God
vpon
his
word
,
and
vpon
his
pawne
that
he
giues
vs
in
this
Sacrament
,
it
would
perswade
vs
sufficiently
,
that
these
things
shall
certainely
be
performed
vnto
vs
;
the
want
I
say
of
this
assurance
causeth
many
faylings
in
our
state
,
both
of
Faith
and
of
obedience
;
and
the
want
of
preparation
that
we
may
be
fitted
to
this
Sacrament
,
that
therein
we
may
discerne
Christ
,
and
hunger
after
Grace
,
and
receiue
both
the
matter
of
Iustification
and
Sanctification
,
is
one
cause
why
we
want
this
assurance
.
Vse
4
The
last
Vse
of
the
Point
:
Seeing
it
is
so
that
the
Sacrament
is
an
effectuall
pledge
of
the
whole
Couenant
of
Grace
,
then
we
that
are
faithfull
receiuers
,
are
Iustified
and
Sanctified
:
Let
vs
therfore
goe
our
way
(
as
our
Sauiour
saith
)
and
sinne
no
more
,
least
a
worse
thing
befall
vs
.
Now
we
are
washed
by
the
Grace
of
Iustification
from
our
sinnes
,
let
vs
not
like
the
Swine
,
wallow
againe
in
the
mire
of
finne
:
Now
we
are
loosed
from
the
Fetters
and
Bonds
of
sinne
,
from
the
Intanglement
&
Snares
of
Sathan
,
let
vs
not
intrap
our selues
againe
;
let
vs
not
like
a
gracelesse
Prisoner
(
to
day
deliuered
)
vse
such
courses
,
as
may
bring
vs
to
the
same
condemnation
to
morrow
,
but
esteeme
our
libertie
verie
deere
and
precious
.
We
are
reconciled
to
God
,
our
debts
are
payd
,
let
vs
not
run
in
with
him
againe
so
much
as
in
vs
lyes
,
but
let
vs
resolue
,
pray
,
and
indeauour
our selues
after
the
things
that
concerne
our
peace
,
thus
graciously
confirmed
vnto
vs
;
and
auoyd
all
such
as
may
hinder
the
same
.
And
though
we
get
not
the
vpper
hand
of
our selues
at
the
first
,
yet
in
time
we
shall
find
a
senceable
increase
of
Grace
in
vs
:
Let
vs
know
if
we
be
faithfull
,
and
follow
after
these
things
,
God
is
faithfull
,
and
will
make
them
good
vnto
vs
.
The
Vse
is
this
:
That
seeing
God
vouchsafeth
this
mercy
,
that
here
is
giuen
vs
a
finall
acquittance
of
all
our
debts
and
sinnes
,
seeing
he
giues
vs
his
Promise
and
Grace
,
and
puts
a
pledge
into
our
Hands
,
that
he
is
our
God
,
that
he
will
forgiue
vs
,
and
remember
our
iniquities
no
more
,
seeing
he
hath
promised
to
write
his
Law
in
our
Hearts
,
and
to
put
his
feare
in
our
inward
parts
:
let
vs
go
away
changed
from
the
filthinesse
of
Flesh
&
Spirit
;
let
vs
wait
vpon
God
,
rest
vpon
his
Promises
;
let
vs
know
he
is
faithfull
,
and
what
he
hath
promised
,
shall
be
performed
;
if
we
beleeue
his
good
words
let
vs
beleeue
his
deeds
;
if
when
he
saith
,
our
sins
are
pardoned
,
then
much
more
when
he
giues
this
Bread
&
Wine
,
as
a
signe
and
pledge
thereof
.
Thus
let
vs
labor
to
be
fitted
against
the
next
Lords
day
:
let
vs
meditate
on
these
things
,
that
we
may
come
preparedly
vnto
this
holy
Table
:
let
vs
labour
to
partake
of
the
Couenant
of
Grace
:
we
may
say
,
O
Lord
how
often
haue
we
bin
at
thy
Table
,
and
yet
neuer
the
better
:
we
neuer
vnderstood
it
before
:
we
now
find
this
Sacrament
to
be
of
the
New
Testament
,
a
Seale
of
the
whole
Couenant
of
Grace
,
of
our
Iustification
&
our
Sanctification
:
a
pledge
vnto
vs
that
our
sins
are
pardoned
,
&
that
thou
wilt
put
thy
Law
into
our
Hearts
,
&
wilt
write
it
in
our
inward
parts
.
These
things
heretofore
we
haue
not
considered
,
let
vs
now
take
them
to
Heart
,
repent
vs
of
our
former
faylings
,
&
so
addresse
our selues
,
that
we
may
come
with
our
right
Wedding
Garment
vpon
vs
,
and
so
be
welcome
into
thy
presence
.
THE
ELEVENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
BEcause
of
the
Sacrament
the
next
Sabboth
,
God
willing
,
to
be
administred
,
we
are
therefore
to
spend
this
Exercise
vpon
such
matter
as
may
make
for
our
fit
preparation
thereunto
,
for
that
is
the
course
which
hitherto
wee
haue
obserued
,
and
which
wee
propounded
in
the
beginning
.
So
that
wee
are
to
goe
on
,
where
wee
left
the
last
day
of
preparation
,
in
the
sixe
and
twentieth
of
Mathew
,
and
the
latter
part
of
the
eight
and
twentieth
Verse
:
This
is
my
Blood
of
the
New
Testament
,
that
is
shed
for
many
for
the
remission
of
sinnes
.
We
haue
shewen
the
last
day
how
these
words
are
to
be
vnderstood
,
with
refference
to
the
Sacrament
of
the
Lords
Supper
,
and
therein
we
obserued
,
as
you
may
remember
,
that
the
Sacrament
of
the
Lords
Supper
is
proper
and
peculiar
to
the
New
Testament
,
as
here
our
Sauiours
words
are
,
This
is
my
Blood
of
the
New
Testament
.
Secondly
,
We
shewed
you
,
that
the
Sacrament
of
the
Lords
Supper
is
an
effectuall
Seale
and
Pledge
of
the
whole
Couenant
of
Grace
,
that
is
to
say
,
both
of
the
matter
of
our
Iustification
,
and
likewise
of
the
matter
of
our
Sanctification
.
Now
we
are
to
speake
in
the
last
place
,
touching
the
Persons
here
mentioned
,
so
farre
as
they
haue
their
interest
in
the
Sacrament
of
the
Lords
Supper
,
so
as
the
things
themselues
,
that
are
here
spoken
,
are
intended
in
a
double
sence
:
First
,
absolutely
to
the
Death
of
Christ
it selfe
.
Secondly
,
respectiuely
to
the
Sacrament
of
the
Lords
Supper
.
So
the
Persons
that
are
here
spoken
of
,
are
to
be
considered
answerably
in
both
these
sences
:
First
,
as
they
haue
their
interest
and
part
in
the
Death
of
Christ
.
And
secondly
,
as
they
haue
their
part
and
Interest
in
the
Sacrament
of
the
Lords
Supper
.
Wee
haue
spoken
of
the
Persons
in
the
first
sence
heretofore
,
as
they
haue
their
interest
in
the
Death
of
Christ
:
We
are
now
to
speake
of
them
as
they
haue
interest
in
the
Lords
Supper
,
and
for
to
furnish
this
Text
,
so
farre
forth
as
it
makes
for
our
present
purpose
.
The
Persons
here
spoken
of
(
as
you
see
)
are
set
forth
in
generall
tearmes
,
Many
:
But
Luke
in
his
two
and
twentieth
Chapter
,
and
the
twentieth
Verse
,
reports
this
saying
of
our
Sauiour
,
as
being
spoken
with
particular
reference
and
applycation
to
the
Disciples
,
the
Persons
onely
then
present
at
this
businesse
:
This
is
the
New
Testament
in
my
Blood
,
shed
for
you
:
Mathew
saith
,
for
many
:
Luke
,
for
you
:
Both
one
and
the
same
speech
of
our
Saviour
,
and
if
wee
vnderstand
them
both
aright
,
and
expound
the
one
of
them
by
the
other
,
we
shall
find
a
sweet
concurring
and
agreement
betwixt
the
Euangelists
themselues
,
and
likewise
much
profitable
matter
,
by
this
their
ioynt
testimonie
,
concerning
the
Sacrament
of
the
Lords
Supper
.
The
Sacrament
it selfe
,
in
respect
of
the
institution
and
vse
of
it
,
is
a
publike
Ordinance
,
that
is
common
to
many
:
The
whole
Church
of
God
,
and
all
the
Faithfull
from
time
to
time
,
are
to
take
the
benefit
,
and
to
make
vse
of
it
to
the
end
of
the
World
:
and
that
is
one
part
of
Mathew's
meaning
here
,
when
he
saith
,
for
many
.
But
the
particular
administration
of
this
Sacrament
,
at
that
time
when
it
was
first
instituted
,
was
peculiar
to
the
Disciples
onely
,
as
they
onely
then
receiuing
it
;
and
that
is
some
part
of
Luke's
meaning
,
when
he
saith
,
for
you
.
But
yet
further
also
,
wheresoeuer
this
Sacrament
shall
be
thus
in
vse
,
and
thus
administred
,
it
must
be
done
in
an
Assembly
:
Many
must
be
present
at
it
:
And
that
is
the
other
part
of
Mathew's
meaning
,
when
he
saith
,
for
many
.
On
the
other
side
,
those
Persons
to
whom
it
shall
be
thus
administred
,
must
receiue
it
with
particular
apply
cation
:
It
must
be
for
you
:
And
likewise
by
consequent
,
they
must
be
such
Persons
,
so
quallified
in
some
measure
,
as
the
Discipies
were
:
that
is
to
say
,
They
must
be
Beleeuers
,
that
it
may
be
truly
said
of
them
,
as
of
the
Disciples
,
It
is
for
you
:
And
this
is
the
other
part
of
Luke's
meaning
,
for
you
.
Take
it
thus
:
The
Sacrament
of
it selfe
in
generall
,
is
for
many
,
the
whole
Church
of
God
must
make
vse
of
it
:
The
particular
administration
of
it
at
that
time
,
was
for
the
Disciples
,
because
they
onely
were
the
Receiuers
:
But
yet
further
,
wheresoeuer
it
shall
bee
so
administred
,
in
particular
Congregations
,
there
must
be
many
at
it
,
many
must
communicate
in
it
,
and
likewise
those
many
that
communicate
in
it
,
must
be
such
as
receiue
it
with
particular
applycation
,
It
must
be
for
you
:
They
must
be
Beleeuers
,
qualified
as
those
Disciples
,
that
it
may
be
truly
said
of
them
,
as
of
the
Disciples
,
This
is
for
you
.
This
is
the
straine
of
our
Sauiours
speech
,
and
this
is
the
according
of
both
the
Euangelists
in
substance
agreeing
together
;
and
these
bee
the
points
,
God
willing
,
we
will
now
insist
vpon
.
The
first
thing
we
are
to
consider
,
is
this
,
It
is
for
many
.
I
shewed
you
,
one
part
of
Mathew's
meaning
,
was
this
,
namely
,
That
the
Sacrament
it selfe
,
is
a
generall
and
publike
Ordinance
for
the
whole
Church
to
make
vse
of
it
.
Doct.
The
point
is
this
:
That
the
Sacrament
of
the
Lords
Supper
is
a
perpetuall
Ordinance
of
Christ
to
be
obserued
in
his
Church
for
euer
:
In
the
first
of
the
Cor.
11.26
.
As
oft
as
you
eat
of
this
Bread
,
and
drinke
of
this
Cup
,
you
shew
forth
the
Lords
death
till
he
comes
:
That
is
to
say
:
Till
he
comes
to
Iudgment
:
Which
is
a
plaine
proofe
that
the
Sacrament
of
the
Lords
Supper
was
instituted
by
our
Sauiour
,
and
left
that
it
might
be
a
perpetuall
Ordinance
of
continuall
vse
in
the
Church
of
God
from
time
to
time
to
the
end
of
the
World
.
Reas.
1
The
Reason
of
it
is
this
:
There
can
be
but
one
meanes
,
one
way
,
one
course
to
Saluation
:
Now
this
is
the
meanes
that
our
Sauiour
appointed
the
Disciples
to
be
saued
by
,
so
farre
forth
as
the
nature
of
a
Sacrament
reacheth
vnto
,
and
therefore
all
the
Faithfull
from
time
to
time
ought
to
be
made
partakers
of
the
same
sauing
Ordinance
for
their
Saluation
.
Vse
1
The
Vse
teacheth
vs
the
inuiolablenesse
of
this
Ordinance
of
God
,
that
it
must
stand
for
euer
without
change
,
not
onely
without
abolishment
,
but
it
must
not
be
changed
:
As
Christ
hath
left
it
to
be
a
perpetuall
monument
in
his
Church
,
so
it
must
be
obserued
,
and
in
the
verie
same
tearmes
.
Vse
2
Another
Vse
is
this
:
It
commends
vnto
vs
the
bountifulnesse
of
the
Lord
Iesus
,
and
the
prouident
care
which
he
had
ouer
his
Church
,
that
he
was
pleased
to
prouide
,
not
onely
for
them
that
were
then
present
,
where
he
liued
,
but
for
vs
,
to
the
end
of
the
World
;
we
that
were
then
vnborne
,
and
those
that
as
yet
are
not
borne
;
the
Lord
Iesus
intended
it
to
vs
,
as
well
as
to
them
that
liued
in
the
dayes
of
his
Flesh
;
he
prouided
it
as
the
meanes
euen
of
our
Saluation
.
But
this
point
I
onely
touch
as
it
were
by
the
way
.
The
second
is
some-what
more
materiall
,
and
that
is
this
:
That
it
is
for
many
:
that
is
to
say
,
Not
onely
that
many
shall
haue
vse
of
it
,
as
of
the
World
,
but
that
when
it
is
vsed
in
a
particular
Congregation
,
it
must
be
done
in
an
Assembly
,
Many
must
be
met
together
for
this
purpose
:
The
point
is
this
:
Doct.
2
That
the
due
and
right
administration
of
the
Sacrament
of
the
Lords
Supper
,
requires
an
Assembly
or
multitude
of
Receiuers
met
together
to
communicate
in
it
:
The
verie
name
of
Communion
,
whereby
the
Sacrament
is
set
forth
vnto
vs
,
sounds
plainly
to
this
effect
,
1
Cor.
10.16
.
The
Bread
which
we
breake
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
The
Wine
that
we
poure
out
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
You
see
there
,
the
Lords
Supper
is
called
by
the
name
of
Communion
,
the
Communion
,
that
is
to
say
,
principally
of
the
Faithfull
with
Christ
their
Head
,
but
respectiuely
it
is
intended
of
that
Communion
which
they
haue
amongst
themselues
:
Now
this
is
sealed
vp
vnto
vs
in
this
Sacrament
of
the
Lords
Supper
,
as
well
as
the
other
,
as
the
Apostle
proceeds
to
shew
in
the
seuenteenth
verse
,
where
he
applyes
it
to
this
Communion
of
the
Faithfull
among
themselues
:
We
that
are
many
,
are
one
Bread
,
and
one
Body
,
because
we
all
are
partakers
of
one
Bread
.
The
Bread
is
one
,
that
is
Christ
:
The
partakers
are
many
,
all
the
Faithfull
from
time
to
time
;
but
more
specially
,
those
that
communicate
at
the
same
time
in
the
vse
of
the
Sacrament
:
So
that
whensoeuer
this
Bread
is
set
before
vs
,
there
must
be
many
present
to
partake
of
it
:
The
words
of
our
Sauiour
,
in
the
first
institution
of
it
,
inforce
it
,
where
bee
saith
:
Drinke
ye
all
of
this
:
The
Rule
is
perpetuall
,
not
onely
for
that
Communion
then
celebrated
,
but
for
all
afterwards
:
Drinke
ye
all
of
it
:
How
can
all
be
said
to
drinke
,
if
not
many
there
,
if
not
an
Assembly
at
it
?
In
the
two
and
twentieth
of
Luke
,
and
the
seuenteenth
Verse
,
the
Text
saith
,
He
tooke
the
Cup
,
and
gaue
thankes
,
and
said
,
Take
this
,
and
diuide
it
among
you
:
Now
how
should
the
Disciples
diuide
it
among
themselues
,
how
should
the
Faithfull
also
diuide
it
amongst
themselues
in
the
particular
vse
of
it
,
vnlesse
there
be
a
competent
Assembly
amongst
them
,
that
one
may
diuide
it
to
another
?
Likewise
the
Rule
of
the
Apostle
,
for
the
reformation
of
the
Abuses
in
the
Sacrament
of
the
Lords
Supper
,
confirmes
this
Point
.
In
the
Church
of
Corinth
,
many
abuses
were
crept
in
,
1
Cor.
11.21
,
&c.
one
amongst
the
rest
was
this
,
That
they
came
together
to
eat
,
but
yet
some
did
disorder
themselues
by
eating
and
drinking
before
hand
,
before
the
Congregation
was
all
come
in
:
The
Apostle
reproues
and
reformes
this
abuse
and
corruption
amongst
them
,
and
wisheth
them
in
the
three
and
thirtieth
Verse
,
That
when
they
were
come
together
,
they
should
tarrie
one
for
another
.
Why
so
?
That
there
might
be
a
competent
and
full
Assembly
to
communicate
together
in
those
holy
Mysteries
of
God
:
And
this
the
Apostle
grounds
vpon
our
Sauiours
institution
,
as
appeares
in
the
three
and
twentieth
Verse
,
thereby
confirming
that
which
we
alleaged
before
,
namely
,
that
our
Sauiour
meant
so
in
the
institution
of
this
Sacrament
,
that
still
when
there
was
any
particular
vse
of
it
,
that
many
should
be
met
together
to
communicate
in
it
.
The
practise
of
the
Faithfull
,
that
likewise
giues
testimonie
to
this
Truth
:
For
those
verie
Corinthians
,
though
they
had
much
corrupted
themselues
in
the
matter
of
the
Sacrament
,
yet
notwithstanding
,
they
still
held
this
as
a
sure
principle
,
that
whensoeuer
they
were
to
celebrate
the
Lords
Supper
,
they
were
to
meet
together
,
as
appeareth
in
the
twentieth
Verse
:
I
say
,
howsoeuer
when
they
were
met
together
,
they
carried
themselues
not
so
orderly
as
they
should
,
and
ought
to
haue
done
,
yet
they
obserued
this
as
a
sure
Rule
,
that
there
should
be
an
Assembly
before
they
communicated
in
the
Sacrament
of
the
Supper
.
In
the
second
Chapter
of
the
Acts
,
and
the
two
and
fourtieth
Verse
,
it
is
said
,
That
the
Beleeuers
continued
in
the
Apostles
Doctrine
,
and
Fellowship
,
and
breaking
of
Bread
,
and
Prayers
:
Where
by
breaking
of
Bread
,
wee
are
to
vnderstand
,
the
particular
vse
of
the
Sacrament
of
the
Lords
Supper
,
as
we
shall
shew
more
at
large
hereafter
.
Now
when
the
Text
saith
,
They
continued
in
the
Apostles
Doctrine
,
and
Fellowship
,
and
breaking
of
Bread
:
Thereby
is
manifestly
declared
vnto
vs
thus
much
:
That
the
Beleeuers
did
vsually
meet
together
by
whole
Assemblyes
at
the
partaking
of
the
Sacrament
of
the
Supper
,
as
well
as
at
the
Preaching
of
the
Word
,
Prayers
,
and
other
holy
duties
of
Christian
fellowship
and
societie
:
They
continued
in
the
Apostles
Doctrine
,
Fellowship
,
breaking
of
Bread
,
&c.
This
example
wee
haue
in
hand
,
is
the
most
pregnants
proofe
of
all
.
In
the
first
Supper
that
euer
was
administred
,
who
were
present
?
All
the
Disciples
:
For
they
were
the
charge
that
our
Sauiour
then
had
vnder
his
hands
:
The
Text
saith
in
the
twentieth
Verse
,
He
sat
him
downe
with
the
Twelue
,
hee
had
no
more
,
otherwise
they
should
haue
beene
there
:
He
sat
downe
with
the
Twelue
,
therefore
they
were
present
:
If
Iudas
did
slinke
away
betwixt
the
eating
of
the
Passeouer
,
and
the
eating
of
the
Lords
Supper
,
yet
the
proofes
holds
true
,
that
many
were
present
,
at
the
least
eleuen
of
them
,
and
so
it
is
manifest
out
of
the
first
practise
of
the
Disciples
,
when
it
was
first
instituted
,
as
also
of
the
Church
of
God
from
time
to
time
,
in
the
Primitiue
Ages
,
and
so
both
by
the
Rule
of
our
Sauiour
,
as
also
of
the
Apostles
it
appeares
,
that
this
Sacrament
is
for
many
,
that
is
to
say
,
that
whensoeuer
it
is
administred
,
many
are
to
be
present
,
to
communicate
in
it
.
The
Reasons
of
the
Point
are
these
:
Reas.
1
First
,
The
bountifulnesse
of
the
Lord
Iesus
Christ
requires
it
,
he
intended
this
Sacrament
for
many
,
euen
to
as
many
as
he
meant
to
saue
by
his
Death
:
He
prouided
herein
for
many
,
though
many
come
,
yet
here
is
sufficient
for
them
all
:
He
calles
and
inuites
many
,
Prou.
9.5
.
Come
,
eat
of
my
Bread
,
and
drinke
of
the
Wine
,
which
I
haue
mingled
.
Which
though
it
be
a
generall
call
of
Wisedome
,
of
the
Sonne
of
God
,
whereby
he
inuites
all
to
come
to
the
Word
,
as
well
as
to
the
Sacrament
,
yet
it
must
be
vnderstood
with
particular
respect
to
this
Sacrament
,
it
hath
such
a
reference
to
a
Feast
we
speake
of
.
Lastly
,
He
is
most
ready
to
receiue
many
,
euen
all
commers
,
all
that
come
in
obedience
and
conscience
to
his
Ordinance
,
Iohn
6.37
.
Him
that
commeth
to
me
,
I
will
in
no
wise
east
out
.
And
therefore
being
such
,
it
requires
that
many
should
be
present
:
Whosoeuer
they
be
that
refuse
to
come
,
let
them
looke
how
they
can
acquit
themselues
of
forsaking
their
owne
mercy
,
and
of
the
bounty
of
the
Lord
Iesus
,
for
my
part
I
cannot
acquit
them
.
Reas.
2
Secondly
,
All
holy
publike
exercises
are
to
be
solemnely
performed
,
euen
with
outward
solemnitie
so
much
as
may
be
,
for
that
outward
solemnitie
is
no
small
part
of
that
decent
order
and
comelinesse
which
the
Apostle
requires
in
all
Church
duties
,
1
Cor.
14.40
.
Let
all
things
be
done
decently
,
and
in
order
.
Now
we
know
that
where
there
is
not
a
competent
Assembly
at
an
holy
Exercise
,
it
is
a
great
disparagement
to
the
solemnitie
of
it
;
and
surely
where
there
are
a
sufficient
number
of
Communicants
,
it
is
a
great
part
of
the
outward
solemne
obseruation
of
that
holy
Ordinance
.
Reas.
3
Thirdly
,
It
is
a
Feast
,
and
it
is
the
greatest
and
best
Feast
wherein
our
Soules
are
fed
with
the
Body
and
Blood
of
the
Lord
Iesus
:
Now
the
nature
of
a
Feast
requires
a
competent
number
of
Guests
,
in
Mens
Feasts
,
specially
then
in
the
Lords
Feasts
.
In
the
foureteenth
Chapter
of
Luke
,
and
the
three
and
twentieth
Verse
,
The
Lord
had
made
a
Feast
those
that
were
bid
and
inuinted
,
came
not
,
therefore
said
the
Lord
to
his
Seruants
,
Go
out
into
the
Streets
and
bid
the
Poore
,
Lame
,
Halt
,
and
Blind
came
in
.
Well
he
did
so
,
and
yet
there
was
more
roome
.
Then
said
he
,
Goe
out
into
the
Field
,
and
Hedges
,
and
compell
them
to
come
in
,
that
my
House
may
be
filled
.
It
is
his
delight
,
his
pleasure
and
good
will
,
that
his
House
should
be
filled
,
and
therefore
this
being
his
Feast
,
there
is
necessarily
required
the
presence
of
many
at
it
.
Reas.
4
Fourthly
,
The
Lords
Supper
is
a
mutuall
testification
,
a
bond
,
and
nourishment
of
the
loue
betweene
the
Faithfull
,
of
one
Faithfull
to
another
,
of
the
same
Congregation
;
and
that
is
one
speciall
vse
of
it
,
he
ordained
it
to
nourish
loue
,
and
to
bind
them
one
to
another
therein
,
and
when
we
come
many
of
vs
together
,
doe
we
not
testifie
that
we
are
at
peace
,
reconciled
,
and
that
all
is
well
betwixt
vs
?
And
bind
we
not
our selues
so
to
continue
?
And
as
Christ
loued
vs
,
so
to
loue
one
another
?
And
we
receiue
this
that
we
may
be
nourished
in
this
loue
,
being
more
incorporated
into
Christ
,
and
so
one
into
another
.
The
end
of
the
Sacrament
is
the
testification
of
the
nourishing
of
the
loue
of
the
Faithfull
,
and
how
can
this
be
,
if
they
be
not
present
?
If
but
one
or
two
be
present
,
there
can
be
no
more
testification
of
loue
,
but
vnto
them
;
at
least
,
they
that
are
absent
,
can
make
no
testification
of
it
,
and
therefore
the
Reason
still
holds
good
,
that
many
must
be
present
.
Reas.
5
Last
of
all
,
here
is
great
incouragement
and
helpe
one
to
another
,
to
the
performance
of
this
Religious
dutie
:
When
many
are
met
together
,
one
strengthens
the
Hands
of
another
,
we
know
by
experience
,
that
their
presence
comforts
vs
,
ours
them
;
their
zeale
kindles
our
zeale
,
ours
theirs
;
their
prayers
helpe
vs
,
and
ours
them
;
and
therefore
in
this
respect
,
there
is
necessarily
required
the
presence
of
many
at
this
Sacrament
.
The
Vses
of
the
Point
are
these
:
Vse
1
The
first
is
matter
of
reproofe
,
and
that
of
two
sorts
of
Transgressors
against
this
Rule
:
The
first
is
,
of
a
notorious
abuse
of
the
Sacrament
of
the
Lords
Supper
in
the
Popish
Church
,
concerning
priuate
Communions
,
or
Masses
,
as
they
call
them
:
There
priuate
Communion
is
not
therefore
said
to
be
priuate
,
because
it
is
performed
in
a
House
,
or
secret
place
,
for
many
times
they
doe
performe
it
in
the
Church
publikely
;
neither
priuate
because
there
are
but
a
few
present
,
for
many
times
it
is
performed
,
when
there
are
many
People
present
as
beholders
;
but
a
priuate
Communion
is
,
where
the
Priest
that
is
to
deliuer
it
to
the
People
,
eats
and
drinkes
alone
,
and
none
eats
and
drinkes
with
him
,
as
vsually
it
is
in
all
places
,
where
the
Church
of
Rome
rules
:
A
horrible
prophanation
of
the
Lords
Supper
,
and
a
flat
violating
of
the
practise
of
our
Sauiour
,
and
a
manifest
contradiction
to
the
nature
of
a
Communion
,
for
how
can
it
be
so
tearmed
,
when
there
be
no
Communicants
?
How
doe
the
Faithfull
here
communicate
one
with
another
?
If
there
be
any
extraordinarie
worthinesse
in
their
Persons
,
then
indeed
the
beholders
may
fare
the
better
;
or
if
there
be
any
extraordinarie
worthinesse
in
their
Actions
;
but
their
Persons
or
Actions
be
no
more
worthy
then
our
Sauiours
.
He
gaue
it
to
his
Disciples
,
and
bad
euerie
one
of
them
eat
it
for
themselues
,
and
therefore
you
see
a
plaine
violation
of
the
first
institution
of
that
Ordinance
,
and
an
abuse
of
the
Sacrament
hereby
.
But
they
returne
vpon
vs
,
why
,
haue
not
you
your
priuate
Communions
in
England
,
and
in
other
Reformed
Churches
?
I
answer
,
we
haue
priuate
Communions
,
and
so
haue
others
;
but
that
is
verie
sparingly
,
and
neuer
but
when
vrgent
occasion
requires
;
but
besides
,
where
we
haue
any
,
it
is
not
as
theirs
is
;
the
Minister
neuer
communicates
alone
;
as
theirs
doe
,
but
hath
alwayes
some
to
communicate
with
him
:
In
case
we
goe
to
communicate
with
the
sicke
,
our
State
inioynes
,
that
there
must
be
many
of
vs
,
and
therefore
not
priuate
in
their
sence
,
as
they
vnderstand
it
:
So
that
still
,
whether
priuate
or
publike
,
there
must
still
be
an
Assembly
,
that
is
,
so
many
as
conueniently
may
be
had
.
Concerning
that
matter
of
priuate
Communion
,
as
I
haue
obserued
,
the
carriage
of
it
hath
beene
this
,
that
the
sicke
Man
might
receive
it
,
if
any
were
weake
,
and
could
no
wayes
come
to
it
,
and
yet
had
a
desire
to
receiue
,
and
were
fit
for
it
,
the
Ancient
haue
not
stucke
to
communicate
with
them
,
in
the
priuate
House
,
but
it
was
most
warily
obserued
:
For
this
was
their
vsuall
custome
,
when
the
Communion
was
administred
in
the
House
of
God
in
publike
,
then
,
and
at
the
same
time
,
the
Minister
went
,
and
carried
the
Communion
,
priuately
to
the
partie
absent
,
and
so
it
was
but
one
and
the
same
Communion
;
and
there
is
no
question
,
but
the
partie
sicke
,
being
a
Member
of
the
same
Congregation
,
in
Gods
acceptance
,
is
a
Communicate
of
the
same
,
though
absent
,
and
so
both
publike
and
priuate
,
is
but
one
and
the
same
Communion
:
Thus
the
priuate
Communion
,
is
the
publike
,
for
it
is
not
the
difference
of
the
place
that
breakes
off
the
Communion
the
sicke
haue
with
of
the
rest
of
the
Congregation
,
if
they
desire
and
thirst
after
it
:
But
this
I
thought
good
to
speake
of
because
the
Point
leads
me
to
it
,
and
it
is
prouided
by
our
State
,
that
there
must
be
many
.
Another
sort
of
People
to
be
reproued
are
those
,
that
causelessely
absent
themselues
from
it
,
they
leaue
the
roomes
vnsupplyed
,
and
forsake
the
Lords
Table
vpon
Communion
daies
:
I
deny
not
,
but
sometimes
Men
may
haue
cause
to
be
absent
,
but
let
euerie
Man
examine
himselfe
well
,
let
him
debate
the
matter
well
,
whether
he
hath
a
good
,
iust
,
and
sufficient
cause
,
or
no
;
for
if
he
haue
not
such
a
cause
as
God
approues
of
,
his
sin
is
exceeding
great
in
absenting
himselse
.
Some
absent
themselues
for
the
World
,
Luke
14.18
,
&c.
One
said
he
had
bought
a
Farme
,
another
a
Yoke
of
Oxen
,
&c.
Sinfull
Man
,
shall
the
World
hinder
thee
from
God
?
Shall
the
businesse
of
this
life
,
hinder
thee
from
the
matters
of
thy
Saluation
?
Put
the
case
thou
gettest
the
whole
World
,
by
being
at
home
,
and
losest
thine
owne
Soule
by
being
absent
from
the
Lords
Table
,
O
then
what
shall
it
profit
thee
to
get
the
whole
World
,
and
to
lose
thine
owne
Soule
?
Others
cannot
come
,
because
of
their
sinne
,
that
is
to
say
,
because
they
haue
not
repented
,
they
are
not
thoroughly
prepared
,
they
are
not
in
charitie
with
their
Brethren
,
they
despaire
,
&c.
It
is
true
,
here
is
a
iust
cause
that
they
must
not
come
,
but
this
is
no
good
cause
that
therefore
they
may
not
come
:
A
good
cause
is
that
which
God
so
approues
of
in
mercie
,
that
though
Men
be
absent
,
yet
he
accepts
of
them
as
if
they
were
present
,
as
in
other
duties
,
when
he
is
pleased
to
dispense
with
them
,
because
they
haue
such
a
necessarie
hindrance
,
and
so
imputes
it
not
as
sinne
vnto
them
.
If
there
be
matter
of
necessitie
to
with-hold
vs
,
that
is
a
good
cause
,
we
may
absent
our selues
without
sinne
;
but
if
a
Man
be
out
of
charitie
,
and
therefore
comes
not
,
here
the
cause
is
as
bad
,
and
as
they
not
comming
,
it
is
a
iust
cause
that
he
must
not
come
,
but
not
that
he
may
not
come
.
Simon
Magus
his
Heart
was
not
vpright
in
the
matter
of
the
guifts
of
the
Holy
Ghost
,
and
therefore
this
was
a
hindring
cause
,
that
he
might
haue
no
hand
in
it
,
but
yet
this
exempted
him
not
from
sinne
in
that
case
,
because
the
ground
was
not
good
.
If
we
be
out
of
charitie
,
and
therefore
come
not
,
this
is
a
iust
cause
why
we
must
absent
our selues
,
but
yet
this
doth
not
free
vs
from
the
imputation
of
sinne
,
because
our
cause
is
not
good
:
It
is
our
owne
fault
that
we
cannot
come
,
and
so
it
doubles
our
sinne
.
Vse
2
Another
Vse
of
the
Point
is
matter
of
exhortation
:
It
should
stir
vs
vp
to
hearken
to
the
voyce
of
God
when
he
calles
vs
,
we
must
imbrace
the
sauing
Ordinances
of
God
,
we
must
accept
of
his
gracious
offer
be
there
tendreth
vnto
vs
.
Euerie
Man
must
labour
to
make
vp
a
full
Assembly
,
to
fill
vp
the
roome
God
hath
prouided
at
his
Table
,
to
come
our selues
,
to
bring
our
Wiues
,
Children
and
Seruants
,
so
farre
forth
as
they
are
capable
of
it
,
that
they
and
we
may
prayse
the
Lord
,
honour
his
Name
,
in
the
vse
of
his
sauing
Ordinances
(
as
the
Prophet
saith
)
in
the
great
Congregation
.
Our
Sauiour
inuites
vs
,
he
calles
vs
to
come
;
if
it
were
nothing
else
but
a
louing
call
,
we
should
iustly
be
blamed
,
if
we
were
negligent
herein
;
but
this
his
inuitation
is
a
charge
to
come
,
and
therefore
we
sinne
if
we
come
not
.
Besides
,
consider
in
what
need
we
stand
of
this
,
we
stand
in
need
of
comfort
,
in
need
of
the
sealing
vp
vnto
vs
,
of
the
loue
and
fauour
of
God
by
his
Spirit
,
of
the
increase
of
Grace
and
Sanctification
;
these
things
we
stand
in
need
of
,
and
these
things
may
be
had
in
the
Sacrament
,
if
we
come
obediently
:
If
we
be
well
prepared
,
we
shall
receiue
much
comfort
,
and
shall
we
forsake
our
owne
good
?
On
the
other
side
,
we
disable
our selues
,
and
make
our selues
a
prey
vnto
Sathan
,
when
we
vse
not
those
Ordinances
whereby
we
may
be
fenced
against
him
,
and
therefore
it
must
stirre
vs
vp
to
looke
to
our selues
.
The
Congregation
wee
are
of
,
vnlesse
we
haue
iust
cause
to
absent
our selues
,
let
vs
labour
to
make
it
vp
a
full
Assembly
,
that
many
of
vs
may
assemble
together
,
to
celebrate
his
Ordinance
,
to
incourage
one
another
in
the
vse
of
this
holy
Ordinance
.
Vse
3
Another
Point
to
be
obserued
,
is
that
which
Luke
reports
,
namely
,
That
it
is
shed
for
you
.
Mathew
saith
,
For
many
;
that
is
,
many
shall
partake
of
it
,
and
consequently
,
that
where
this
shall
be
administred
,
there
must
be
many
.
Luke
he
saith
,
It
is
for
you
;
that
is
,
wheresoeuer
it
is
administred
,
it
must
be
done
with
particular
applycation
to
the
Parties
,
and
they
must
be
Beleeuers
,
such
as
of
whom
it
may
be
said
,
It
is
for
you
.
Doct.
3
First
,
Here
we
are
to
obserue
,
that
the
Death
of
Christ
as
it
is
alwayes
to
be
apprehended
in
it selfe
so
specially
in
the
partaking
of
the
Lords
Supper
it
is
to
be
apprehended
with
particular
applycation
to
euerie
Receiuer
:
The
words
of
the
institution
proues
this
:
Eat
ye
,
drinke
ye
,
and
doe
this
in
remembrance
of
me
.
1
Cor.
11.28
.
Let
a
Man
examine
himselfe
,
and
so
let
him
eat
of
this
Bread
,
and
drinke
of
this
Cup.
Euerie
Man
that
comes
to
the
Lords
Table
,
must
examine
himselfe
,
and
so
must
eat
;
that
is
,
with
particular
applycation
,
after
examination
,
when
he
hath
found
himselfe
fit
to
lay
hold
on
these
Ordinances
for
his
owne
.
The
action
of
the
Minister
proues
the
same
,
his
taking
,
eating
,
&c.
and
likewise
his
speech
to
the
Receiuers
,
Take
this
,
feed
on
him
in
thy
Heart
with
Faith
and
Thankesgiuing
.
The
action
of
the
Receiuer
intends
as
much
,
euerie
Man
receiues
for
himselfe
,
he
hath
Hands
of
his
owne
,
Mouth
,
and
Stomacke
of
his
owne
;
Faith
is
the
Hand
,
Mouth
,
and
Stomacke
,
whereby
he
layes
hold
,
feeds
,
and
digests
it
.
Thus
euerie
Man
must
haue
a
particular
applycation
of
it
to
himselfe
,
when
he
comes
to
receiue
the
Lords
Supper
.
Reas.
1
The
Reason
is
:
First
,
because
God
so
decreed
it
in
giuing
his
Sonne
for
vs
;
whosoeuer
beleeues
in
him
,
shall
not
perish
;
that
is
to
say
,
Euerie
particular
Man
.
Now
the
Sacrament
,
that
comes
to
seale
vp
that
promise
,
and
therefore
must
be
receiued
with
particular
applycation
:
All
Men
must
lay
their
hold
on
Christ
for
themselues
,
and
answerably
must
communicate
in
the
Sacrament
.
Reas.
2
It
is
the
nature
of
all
generally
,
that
they
haue
no
subsisting
,
but
what
they
haue
in
the
particular
;
and
therefore
if
the
Sacrament
be
to
be
giuen
to
all
the
Faithfull
,
then
euerie
particular
Faithfull
is
to
receiue
it
with
particular
applycation
.
Reas.
3
It
is
more
plaine
in
the
other
Sacrament
of
Baptisme
,
for
that
is
conferred
with
particular
applycation
,
to
the
partie
baptized
;
I
baptize
thee
.
And
though
here
be
many
together
,
there
but
one
;
notwithstanding
,
it
is
as
well
to
be
administred
with
particular
applycation
,
as
that
of
Baptisme
:
The
nature
and
vse
of
the
Sacraments
is
alike
.
Reas.
4
The
last
Reason
is
this
:
The
danger
that
comes
to
vnworthy
Receiuers
is
by
their
particular
prophanation
of
this
Sacrament
;
because
they
eat
and
drinke
vnworthily
,
therefore
they
eat
and
drinke
Iudgement
to
themselues
;
and
therefore
by
consequent
it
holds
,
that
the
benefit
that
comes
to
the
Faithfull
that
eat
worthily
,
it
comes
by
their
particular
applycation
of
it
to
themselues
;
yea
,
the
want
of
this
particular
applycation
is
that
which
makes
them
eat
Iudgement
to
themselues
,
1
Cor.
11.
For
they
are
guiltie
;
not
because
the
Lords
Body
is
not
there
tendred
,
but
because
they
discerne
it
not
by
and
for
themselues
.
Vse
1
The
Vse
of
the
Point
:
It
should
teach
vs
,
First
,
that
therefore
the
Sacrament
cannot
be
beneficiall
to
any
,
but
to
them
that
partake
of
it
themselues
;
much
lesse
as
the
Papists
appropriate
Sacraments
,
for
the
quicke
and
the
dead
;
their
impudencie
in
this
kind
is
horrible
,
that
they
hold
it
beneficiall
to
them
that
are
absent
,
nay
,
to
them
that
are
dead
,
and
in
Purgatorie
:
The
naming
of
these
things
shall
be
sufficient
refutation
of
them
.
I
aske
them
,
Can
a
dead
Man
eat
,
and
drinke
,
or
receiue
benefit
by
eating
,
and
drinking
?
No
:
And
much
lesse
by
the
eating
of
others
.
And
againe
,
when
our
Sauiour
bids
them
eat
,
it
is
flat
agaist
this
error
;
the
benefit
is
to
them
that
eat
,
and
therefore
,
if
the
dead
can
eat
,
they
may
haue
benefit
;
if
otherwise
,
they
can
expect
no
good
in
this
businesse
.
Vse
2
Another
Vse
teacheth
vs
,
what
meditation
we
must
bring
with
vs
to
this
Sacrament
,
namely
,
we
must
grow
vpon
particular
tearmes
with
the
Lord
Iesus
;
Euerie
Man
for
himselfe
:
I
must
come
and
say
,
Lord
,
here
am
I
,
I
haue
killed
thee
,
crucified
thee
,
and
slaine
thee
,
I
haue
brought
thee
to
this
shamefull
death
;
I
come
for
the
forgiuenesse
of
my
sinne
,
wash
it
away
with
thy
most
precious
Blood
.
It
is
a
heauenly
passage
that
stands
between
the
religious
Soule
,
and
our
Sauiour
,
in
this
case
:
He
offers
it
particularly
,
we
receiue
it
in
particular
;
as
if
he
should
say
,
Here
thou
poore
Soule
,
I
deliuer
this
vnto
thee
for
thy
comfort
,
to
assure
thee
,
that
I
haue
dyed
for
thee
,
that
I
haue
reconciled
thee
,
and
will
increase
the
grace
of
Sanctification
in
thee
,
and
will
performe
my
whole
Couenant
vnto
thee
.
And
the
poore
Soule
answereth
,
I
so
receiue
it
,
I
thanke
thee
for
my
owne
particular
,
and
in
particular
bind
my selfe
to
yeeld
all
obedience
vnto
thee
,
to
become
a
new
Creature
,
endeauouring
my selfe
for
the
grace
of
Sanctification
,
that
I
may
walke
worthy
,
of
this
thy
great
mercie
vouchsafed
vnto
me
.
This
is
the
gracious
passage
that
goes
betwixt
the
Faithfull
Soule
,
and
our
Sauiour
,
or
the
Spirit
of
God
in
this
case
.
This
is
the
meditation
we
must
bring
with
vs
.
Doct.
4
The
last
Point
is
this
,
They
must
be
such
as
must
be
Beleeuers
:
Then
obserue
hence
,
that
none
ought
to
communicate
in
the
Sacrament
of
the
Lords
Supper
,
but
Beleeuers
onely
,
Persons
so
quallified
,
as
the
Disciples
were
,
of
whom
it
may
be
truly
said
,
This
is
for
you
.
In
the
1
Cor.
11.28
.
you
know
the
Apostle
saith
,
And
so
let
him
eat
:
that
is
,
after
examination
,
as
he
finds
Faith
in
his
Heart
.
In
the
1
Cor.
5.11
.
Eat
not
with
such
,
&c.
It
is
a
prohibition
,
that
we
should
not
communicate
with
vngodly
Men
,
much
lesse
then
in
the
Sacrament
if
we
can
auoyd
them
:
But
the
prohibition
stands
for
the
parties
themselues
,
that
being
such
as
is
there
mentioned
,
they
should
not
therefore
come
to
eat
with
Gods
children
in
the
things
they
haue
nothing
to
doe
.
Obiect
.
But
you
will
say
,
Was
not
Iudas
present
,
and
yet
he
not
a
Beleeuer
?
Answ.
I
answer
,
If
he
were
present
,
and
was
of
the
number
of
them
to
whom
our
Sauiour
said
,
Drinke
ye
all
of
this
:
though
he
was
not
a
Beleeuer
,
yet
he
was
a
Professor
,
and
made
as
goodly
a
shew
,
as
the
best
of
them
(
as
we
know
Hypocrites
are
not
behind-hand
with
Gods
Children
in
that
point
)
and
without
question
Iudas
did
this
,
as
appeareth
by
the
Text
,
when
our
Sauiour
said
,
One
of
you
shall
betray
me
.
Iudas
as
well
as
the
rest
,
answered
,
Is
it
I
?
So
said
all
the
rest
of
the
Disciples
,
amongst
which
,
Iudas
was
one
:
Though
all
forsake
thee
,
yet
will
not
I
forsake
thee
.
So
that
he
was
a
professed
Beleeuer
,
though
not
a
true
Beleeuer
;
we
cannot
see
the
Heart
:
If
they
make
profession
,
and
we
see
nothing
to
the
contrarie
,
we
are
so
to
esteeme
of
them
.
Obiect
.
But
our
Sauiour
knew
Iudas
was
a
Diuel
,
Iohn
6.
Iohn
13.
why
then
did
he
administer
the
Sacrament
vnto
him
amongst
the
rest
?
Answ.
I
answer
,
Our
Sauiour
knew
this
,
not
as
he
was
a
Minister
,
but
as
he
was
God
,
and
that
was
not
belonging
to
the
Office
of
his
Ministerie
,
but
in
regard
of
the
power
of
his
Godhead
;
so
that
it
must
not
be
drawne
into
the
Office
of
his
Ministerie
,
because
he
knew
he
was
a
Reprobate
,
yet
he
deliuered
it
vnto
him
.
We
cannot
know
certainly
that
any
Man
is
a
Reprobate
,
we
are
to
cast
him
out
,
if
he
so
carrie
himselfe
,
till
such
time
he
reformes
himselfe
:
But
our
Sauiour
as
being
a
Minister
knew
him
not
to
be
reprobate
,
and
therefore
was
not
to
repell
him
.
The
Reasons
of
the
Point
are
these
:
Reas.
1
None
haue
part
in
Christ
but
Beleeuers
,
and
therefore
none
must
haue
part
in
this
Sacrament
but
Beleeuers
.
None
haue
right
to
the
signes
,
but
they
that
haue
right
to
the
thing
signified
;
They
that
beleeue
,
shall
not
perish
:
And
therefore
none
ought
to
communicate
but
Beleeuers
.
Reas.
2
Secondly
,
It
is
so
in
the
other
Sacrament
,
it
is
to
be
administred
to
them
that
professe
Faith
,
Marke
16.16
.
Acts
8.39
.
Philip
said
vnto
the
Eunuch
,
If
thou
beleeuest
,
thou
mayst
be
baptized
:
At
the
least
a
profession
of
Faith
is
required
.
Reas.
3
It
holds
likewise
by
proportion
to
the
Sacrament
of
the
former
Testament
,
in
roome
whereof
,
this
succeeded
.
No
Stranger
,
but
such
as
would
become
formable
to
the
Congregation
of
the
Israelites
,
to
partake
in
it
.
Reas.
4
Likewise
,
It
holds
by
proportion
to
the
outward
signes
:
None
can
partake
of
the
outward
signes
,
vnlesse
they
haue
Hands
,
and
Mouthes
,
and
Stomackes
,
to
take
,
feed
,
and
digest
them
:
And
so
no
benefit
in
the
spirituall
Grace
,
without
the
Hand
of
Faith
,
the
Mouth
of
Faith
,
and
the
Stomacke
of
Faith
;
the
Hand
of
Faith
to
lay
hold
of
it
,
the
Mouth
of
Faith
to
feed
on
it
,
and
the
Stomacke
of
Faith
to
digest
it
:
No
benefit
without
this
,
and
therefore
none
ought
to
partake
of
it
,
but
such
as
haue
it
.
Vse
1
The
vse
is
matter
of
instruction
to
the
Ministers
of
God
,
that
they
be
choyce
and
warie
in
admitting
the
People
to
the
Lords
Table
:
They
must
haue
some
good
probabilitie
that
they
be
found
Christians
,
they
must
deale
with
them
in
publike
and
priuate
,
to
see
if
they
be
fit
,
and
they
must
labour
to
make
them
fit
.
Vse
2
But
specially
it
concernes
the
People
,
and
therefore
it
teacheth
them
in
the
second
place
,
to
examine
themselues
,
whether
they
be
fit
to
come
or
no
,
whether
they
haue
on
this
Wedding
Garment
or
no.
Haue
you
Faith
?
Are
you
Beleeuers
?
Doth
the
Spirit
of
God
witnesse
so
much
within
you
?
Doe
you
find
the
fruits
of
Faith
in
holinesse
of
life
&
conuersation
?
Then
come
and
welcome
.
If
otherwise
you
find
not
this
,
more
or
lesse
,
assuredly
you
haue
no
part
nor
portion
in
this
busines
.
Many
scorne
to
be
examined
,
specially
the
elder
sort
,
they
are
loath
to
haue
their
infirmities
,
their
weakenesse
,
insufficiencie
,
and
ignorance
to
be
knowne
.
Proud
Hearts
,
they
had
rather
goe
to
Hell
,
then
to
haue
their
infirmities
discouered
.
But
all
in
particular
must
examine
themselues
:
and
because
they
that
are
not
of
the
Ministerie
cannot
so
search
themselues
as
we
can
,
therefore
they
must
come
vnto
vs
,
and
if
we
vpon
tryall
say
vnto
them
,
Now
you
are
fit
,
then
they
may
come
with
cheerefulnesse
;
Gods
Messenger
vpon
the
conference
had
with
them
,
hath
bid
them
come
,
and
therefore
they
may
come
with
much
more
cheerfulnesse
,
and
certainly
shall
find
much
more
profit
.
But
what
measure
of
Faith
is
required
,
will
some
say
?
Surely
this
I
will
speake
;
no
measure
of
Faith
that
Man
can
attaine
,
will
serue
in
Gods
Iustice
,
but
any
measure
shall
serue
in
the
acceptance
of
Gods
Mercie
;
If
true
Faith
,
though
neuer
so
little
and
weake
,
be
of
good
cheere
,
it
shall
saue
thee
;
Let
it
proceed
from
a
good
cause
,
and
yeeld
good
fruit
within
thee
,
and
then
as
I
said
,
though
weake
and
small
,
yet
it
is
accepted
of
God
in
Christ
.
It
was
the
case
of
these
Disciples
at
the
same
time
:
Were
they
Men
of
great
Faith
?
No
,
of
small
Faith
:
for
the
most
part
were
ignorant
,
at
the
least
,
doubting
of
the
Resurrection
of
Christ
,
without
which
all
Faith
is
in
vaine
,
at
the
least
,
they
were
not
so
thoroughly
perswaded
as
they
ought
to
be
,
and
yet
well
welcome
,
in
those
beginnings
and
rudiments
of
Christian
Faith
:
He
administred
the
Sacrament
vnto
them
.
And
therefore
let
vs
looke
our
Faith
be
true
,
and
let
vs
desire
and
groane
after
more
,
and
then
though
it
be
mixed
with
many
doubtings
and
failings
,
yet
the
Lord
will
accept
it
,
and
in
mercie
will
couer
our
infirmities
in
the
obedience
of
Christ
,
and
so
we
shall
find
the
fruit
of
sauing
Faith
in
the
vse
of
this
Sacrament
:
He
shall
make
it
good
vnto
vs
for
all
sauing
purposes
.
(
*
⁎
*
)
The
end
of
the
eleuenth
Lecture
.
THE
TWELFTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
WEE
are
now
to
divert
and
turne
aside
into
the
Argument
of
the
Lords
Supper
,
specially
against
this
season
of
the
yeare
above
all
other
,
wherin
not
only
those
which
are
sincere
in
Religion
,
but
even
those
that
are
counterfeit
in
Religion
,
pretend
a
kinde
of
conscience
to
come
to
receive
the
Lords
Supper
:
The
fist
head
that
we
reduced
all
those
things
which
wee
purposed
to
propound
concerning
the
doctrine
of
the
Lords
Supper
,
were
the
names
and
titles
that
are
given
to
it
,
wee
have
shewed
foure
of
them
,
namely
,
the
Lords
Table
,
the
Lords
Supper
,
the
Communion
,
the
New
Testament
:
now
we
are
to
proceed
to
a
fifth
name
or
title
that
the
Sacrament
of
the
Lords
Supper
is
stiled
withall
;
that
is
,
the
memoriall
or
remembrance
of
Christs
death
:
though
the
Sacrament
be
not
expressely
and
in
so
many
termes
so
called
in
any
one
place
of
Scripture
;
yet
it
is
very
necessarily
and
directly
gathered
both
from
the
words
of
our
Saviour
himselfe
,
as
also
from
the
words
of
the
Apostle
Paul
:
from
the
words
of
our
Saviour
,
Luke
22.19
.
Doe
this
in
remembrance
of
me
:
but
much
more
plainly
out
of
the
Apostles
words
,
1
Cor.
11.26
.
You
shew
forth
the
Lords
death
till
he
come
:
the
eating
of
this
bread
and
the
drinking
of
this
cup
is
the
shewing
or
setting
forth
of
the
Lords
death
till
hee
come
:
And
these
are
the
words
that
wee
purpose
,
1
Cor.
11.26
.
God
willing
,
to
insist
upon
for
our
proceeding
in
this
businesse
,
1
Cor.
11.26
.
For
as
often
as
you
shall
eate
this
bread
,
and
drinke
this
cup
,
you
shew
the
Lords
death
till
he
come
.
You
know
that
names
are
justly
given
unto
things
,
according
to
the
nature
of
the
things
named
:
what
is
the
nature
of
this
Sacrament
?
the
Apostle
shewes
here
,
that
to
eate
this
bread
and
to
drinke
this
cup
,
is
to
shew
forth
the
death
of
Christ
by
way
of
remembrance
till
hee
come
:
therefore
this
is
a
fit
and
proper
name
to
this
Sacrament
,
the
memoriall
or
remembrance
of
Christs
death
.
Now
because
as
you
see
this
Text
spends
it selfe
wholly
in
this
very
argument
,
therefore
we
will
take
it
whole
before
us
:
and
first
we
will
shew
the
consistance
of
the
body
of
the
Text
in
it selfe
:
Secondly
,
the
meaning
of
the
words
;
and
thirdly
,
the
parts
of
the
Text
,
and
so
proceed
to
the
doctrines
.
First
,
consistance
of
the
whole
body
of
the
Text
standeth
thus
:
These
Corinthians
to
whom
the
Apostle
writes
this
Epistle
,
were
newly
converted
to
the
faith
of
Christ
by
Pauls
ministery
,
and
they
made
profession
of
this
their
faith
by
the
use
of
Gods
saving
ordinances
,
particularly
by
the
use
of
the
Sacrament
of
the
Lords
Supper
:
Satan
according
to
his
wonted
malice
when
he
saw
hee
could
not
utterly
deprive
them
,
nor
keepe
them
from
the
use
of
this
notable
meanes
of
grace
,
hee
labours
cunningly
to
infect
and
staine
it
,
with
sundry
corruptions
,
thereby
to
defile
them
in
the
use
of
this
Sacrament
,
and
so
to
make
it
unprofitable
to
them
:
and
surely
in
a
short
time
hee
prevailed
greatly
on
their
weaknesse
herein
,
and
brought
in
much
disorder
and
abuse
amongst
them
;
yea
such
grosse
abuses
,
that
they
poysoned
their
holy
assemblies
,
verse
17.
they
came
together
not
for
profit
,
but
for
hurt
,
whereas
this
Sacrament
was
ordained
for
their
profit
and
good
,
by
this
means
it
turned
to
their
hurt
;
such
grosse
abuses
they
were
as
brought
downe
Gods
sensible
Iudgments
upon
them
,
verse
30.
for
this
cause
many
are
weake
and
sicke
amongst
you
,
and
many
sleepe
:
such
as
in
a
manner
nullified
the
Sacrament
to
them
,
vers.
20.
this
is
not
to
eate
the
Lords
Supper
,
you
doe
so
corrupt
and
staine
it
,
that
in
effect
you
doe
not
eate
it
:
one
speciall
corruption
amongst
them
was
this
,
verse
21.
that
they
taryed
not
one
for
another
,
that
so
they
might
communicate
together
,
but
did
prevent
one
another
,
they
came
to
the
Lords
Table
as
to
a
scambling
Feast
,
first
come
,
first
served
,
a
horrible
abuse
in
the
holy
and
religious
feast
of
the
Lords
Supper
.
The
Apostle
so
soone
as
he
heard
of
these
abuses
,
in
zeale
for
Gods
glory
,
in
conscience
of
his
owne
duty
,
and
in
a
holy
jealousie
for
the
pure
use
of
the
Lords
Ordinances
,
and
in
a
fatherly
care
which
hee
had
over
these
Corinthians
,
whom
he
had
lately
begotten
to
the
faith
,
presently
takes
a
course
to
reforme
and
redresse
these
abuses
:
and
as
the
nature
of
all
right
and
true
reformations
doth
require
,
that
when
things
are
out
of
square
,
they
are
to
be
refined
and
renewed
,
according
to
the
first
originall
:
so
the
Apostle
being
to
redresse
the
abuses
of
the
Lords
Supper
amongst
them
,
he
brings
them
backe
to
the
first
institution
,
to
the
first
Lords
Supper
that
ever
was
,
and
by
that
patterne
frames
his
reformation
:
and
there
he
rehearseth
the
institution
,
verse
23.
This
bread
is
my
body
,
&c.
and
this
cup
is
my
blood
,
&c.
there
is
the
repetition
of
the
institution
:
the
application
for
reformation
is
in
the
26.
verse
,
For
as
often
as
you
eate
of
this
bread
,
and
drinke
of
this
cup
,
you
shew
forth
the
Lords
death
till
he
come
.
The
summe
of
all
,
so
farre
as
it
concernes
our
present
purpose
is
briefly
this
;
as
if
the
Apostle
should
have
said
to
these
Corinthians
;
O
you
Corinthians
,
you
are
much
to
blame
that
you
suffer
your selves
to
be
so
stained
with
so
many
corruptions
in
the
Lords
Supper
,
by
name
this
is
one
,
that
you
tarie
not
one
for
another
to
communicate
together
,
but
one
prevents
another
,
the
rich
eate
before
the
poore
come
,
as
if
we
had
more
care
of
our
bellies
,
than
of
Gods
Religion
and
Christs
sufferings
,
this
is
a
grosse
abuse
,
it
was
not
so
in
the
beginning
:
In
the
first
supper
that
Christ
instituted
,
then
all
the
Disciples
were
present
,
and
did
lovingly
communicate
together
,
and
therefore
if
ever
you
looke
to
celebrate
the
Lords
Supper
with
comfort
and
benefit
to
your
owne
soules
,
you
must
doe
as
they
did
,
reforme
this
errour
,
and
tarie
one
for
another
:
Consider
more
particularly
what
a
speciall
Item
the
Lord
Iesus
gave
them
then
,
Doe
this
in
remembrance
of
me
,
verse
23
,
24.
whereby
hee
enjoynes
all
that
come
to
the
Lords
supper
,
that
their
hearts
and
mindes
be
taken
up
,
and
wholly
set
upon
the
consideration
of
the
death
of
the
Lord
Iesus
,
and
all
their
passages
in
and
about
the
Sacrament
must
shew
forth
and
carie
a
rellish
of
it
;
you
must
not
minde
your
meat
and
drink
,
and
hunger
and
thirst
,
as
this
abuse
proves
you
doe
;
No
,
no
,
your
mindes
must
bee
wholly
bent
on
Christs
death
,
and
surely
if
you
be
spiritually
affected
,
and
minde
that
soundly
as
you
ought
,
you
will
have
little
minde
of
your
bellies
,
but
you
will
minde
the
body
and
blood
of
Christ
,
and
shew
forth
his
death
till
hee
come
,
therefore
reforme
your selves
,
and
purge
out
this
corruption
:
This
is
the
consistance
and
dependance
of
the
Text.
The
second
thing
is
the
meaning
of
the
words
themselves
,
For
as
often
as
you
shall
eate
of
this
bread
,
and
drinke
of
this
cup
,
you
shew
the
Lords
death
till
he
come
:
There
is
no
great
difficulty
in
the
words
,
yet
for
plainesse
sake
wee
will
goe
over
them
with
some
familiar
and
easie
exposition
:
whereby
also
we
shal
make
way
to
our
observations
.
These
words
in
the
26
verse
are
Pauls
owne
words
,
and
not
Christs
;
the
words
before
verse
26.
and
25.
are
Christs
owne
words
,
but
these
are
Pauls
;
in
the
former
verse
it
is
said
,
Doe
this
in
remembrance
of
me
;
as
Christ
himselfe
speaking
it
:
but
here
it
is
said
,
You
shew
the
Lords
death
,
as
Paul
speaking
this
concerning
Christ
:
neither
is
this
any
wrong
to
our
Saviour
,
that
Pauls
words
should
be
sorted
and
joyned
with
his
;
because
they
both
proceeded
from
the
same
Spirit
,
which
was
in
Christ
,
as
also
in
Paul
,
though
not
in
the
same
measure
;
yet
in
such
a
measure
even
in
Paul
also
,
as
that
he
was
infallibly
guided
and
freed
from
errour
thereby
in
all
his
writings
that
are
extant
among
us
:
Pauls
speech
is
here
added
to
Christs
speech
,
not
as
any
new
or
diverse
thing
,
but
first
,
to
confirme
it
,
and
give
testimony
to
the
truth
of
it
;
secondly
,
to
expound
it
,
and
make
it
plaine
for
their
understanding
;
thirdly
,
to
apply
it
to
them
,
and
consequently
to
all
the
faithfull
,
as
being
so
meant
by
our
Saviour
himselfe
,
and
not
to
his
Disciples
onely
,
and
so
he
performes
the
office
of
a
faithfull
Minister
of
Iesus
Christ
,
which
is
to
confirme
his
words
as
a
witnesse
,
to
expound
them
as
an
interpreter
,
and
to
apply
it
to
them
as
a
messenger
sent
to
them
for
that
purpose
.
It
is
said
here
in
the
first
place
,
as
often
as
you
eate
,
which
containes
an
intimation
,
that
they
did
often
communicate
,
and
withall
an
admonition
that
it
is
a
necessary
duty
to
communicate
often
;
it
is
spoken
of
here
as
a
matter
commendable
in
them
,
and
therefore
imitable
in
us
:
for
he
would
never
have
enjoyned
a
second
duty
upon
it
,
but
that
hee
did
approve
the
first
:
They
must
not
thinke
it
enough
that
they
have
done
it
once
,
and
that
shall
serve
for
all
,
nor
to
say
they
will
doe
it
hereafter
,
though
they
omit
it
now
,
but
as
often
as
they
doe
the
one
they
must
doe
the
other
;
as
often
as
they
doe
receive
,
they
must
thinke
upon
the
Lords
death
.
But
some
will
say
,
What
are
we
never
to
remember
Christs
death
,
but
then
when
we
communicate
?
Yes
,
this
is
not
spoken
by
negation
,
as
if
we
should
never
remember
him
but
then
;
but
by
affirmation
,
that
we
must
specially
remember
it
then
above
all
other
times
,
as
that
Sacrament
being
instituted
and
sanctified
specially
for
that
purpose
:
next
it
is
said
,
So
oft
as
yee
shall
eate
,
&c.
ye
shall
shew
;
where
you
see
the
Holy
Ghost
presseth
it
upon
every
one
for
his
owne
particular
,
shewing
thereby
that
it
is
not
enough
that
the
Minister
shew
forth
the
Lords
death
for
all
them
that
bee
there
present
,
but
every
one
is
to
shew
it
forth
for
himselfe
:
Further
it
is
said
,
Shall
eate
this
bread
,
&c.
you
see
here
hee
speakes
of
the
Sacrament
,
and
he
describes
it
by
the
use
or
the
actuall
participation
of
it
;
thereby
shewing
,
that
the
benefit
of
this
Sacrament
doth
not
consist
in
the
seeing
,
or
the
having
of
it
,
but
in
the
use
and
communicating
in
it
.
And
note
here
further
,
that
the
Apostle
calls
it
bread
even
after
the
words
of
consecration
;
it
is
bread
still
,
and
yet
it
is
the
body
of
Christ
;
in
regard
of
the
use
it
is
altered
,
and
is
the
body
of
Christ
,
but
in
regard
of
the
nature
of
the
creature
it
is
bread
still
.
Consider
yet
further
,
that
he
nameth
not
onely
the
eating
of
the
bread
,
but
the
drinking
of
the
cup
together
with
it
;
he
saith
not
,
Or
drinke
this
cup
,
but
,
And
drinke
this
cup
:
whereby
we
may
see
that
they
who
separate
the
cup
from
the
bread
in
the
use
of
this
Sacrament
,
as
the
Papists
doe
,
they
doe
wickedly
put
asunder
that
which
God
hath
joyned
together
:
and
this
being
spoken
directly
to
the
people
,
doth
extend
the
words
of
our
Saviour
,
when
he
said
,
Drinke
ye
all
of
this
,
as
well
to
the
people
as
to
the
Ministers
:
next
it
is
said
,
You
shew
forth
the
Lords
death
,
that
is
to
say
,
you
set
it
forth
after
a
speciall
and
eminent
manner
;
you
shew
it
forth
by
your
practice
,
for
all
they
that
truly
receive
the
Lords
Supper
,
doe
as
it
were
act
the
death
of
Christ
,
as
a
holy
Tragedy
,
upon
a
holy
and
spirituall
stage
;
the
word
may
either
be
expounded
affirmatively
,
you
doe
shew
forth
,
or
imparatively
,
as
enjoyning
them
that
they
must
shew
forth
;
both
tend
to
the
same
effect
,
that
this
Sacrament
is
the
very
shewing
forth
of
the
Lords
death
:
the
word
in
the
originall
entends
a
shewing
forth
in
the
highest
degree
,
with
much
seriousnesse
and
earnestnesse
,
as
prescribing
a
zealous
and
affectionate
setting
forth
of
Christs
death
in
the
use
of
this
Sacrament
.
It
is
said
further
,
the
Lords
death
,
which
we
must
not
understand
as
if
it
were
meant
barely
of
his
dying
,
or
of
his
crucifying
,
but
his
death
,
together
with
the
benefit
and
fruit
of
his
death
:
and
whereas
hee
calls
it
here
the
Lords
death
,
it
may
seeme
some
contradiction
:
For
if
Christ
suffer
death
,
how
should
he
be
Lord
,
or
if
Christ
be
Lord
,
how
should
he
dye
?
but
if
wee
consider
it
well
,
we
shall
finde
that
it
is
a
sweet
medley
that
the
Apostle
here
makes
,
when
hee
saith
it
is
the
Lords
death
:
Christ
dyed
as
being
man
,
but
Christ
even
in
his
death
shewed
himselfe
to
bee
the
Lord
that
had
the
power
over
death
.
And
because
he
that
dyed
was
the
Lord
,
thence
it
comes
that
his
death
is
beneficiall
unto
us
.
As
it
is
said
,
Acts
20.28
.
God
hath
purchased
his
Church
with
his
owne
blood
:
as
his
blood
being
therefore
effectuall
for
the
purchasing
of
the
Church
,
because
it
was
the
blood
of
him
who
being
man
is
God
also
.
Lastly
,
it
is
here
said
,
till
he
come
,
that
is
to
say
,
in
bodily
presence
to
judge
the
world
:
Therefore
he
is
now
absent
in
body
even
from
the
Sacrament
:
if
he
were
bodily
present
at
the
Sacrament
,
as
the
Papists
say
,
then
what
need
a
memoriall
of
him
till
his
comming
?
Hereby
we
see
also
that
so
long
as
we
are
here
we
need
the
helpes
of
Sacraments
to
strengthen
our
faith
,
and
God
hath
provided
that
we
shall
have
them
so
long
as
we
need
them
,
even
till
the
end
of
the
world
;
but
when
he
comes
then
we
shall
have
no
further
use
of
them
;
and
therefore
then
they
shall
cease
:
all
things
are
for
us
and
for
our
good
,
so
long
as
we
need
them
we
shall
have
them
;
but
the
things
that
are
the
Sacraments
,
Gods
saving
ordinances
,
shall
utterly
cease
to
bee
,
when
wee
shall
have
no
further
use
of
them
.
So
much
for
the
meaning
.
The
third
point
is
the
parts
of
the
Text
:
first
,
an
action
to
be
performed
,
in
the
former
part
of
the
verse
:
secondly
,
a
caution
or
condition
,
in
the
latter
part
:
First
,
an
action
to
be
performed
,
the
receiving
of
the
Lords
Supper
;
wherein
the
Apostle
offers
to
our
consideration
these
things
:
First
,
the
parts
of
the
action
;
secondly
,
the
frequenting
of
the
action
;
the
parts
,
eate
and
drinke
;
things
diverse
in
themselves
,
yet
both
together
making
up
one
and
the
same
action
of
receiving
;
as
in
our
ordinary
suppers
wee
eate
and
drinke
,
and
each
differs
from
other
,
our
eating
is
not
our
drinking
,
nor
our
drinking
is
not
our
eating
:
yet
in
the
generall
both
make
but
one
action
,
the
taking
of
our
supper
:
Secondly
,
the
frequenting
of
this
action
,
often
,
as
this
action
is
to
bee
performed
and
done
,
so
the
doing
of
it
is
to
be
frequented
,
as
often
,
&c.
we
must
not
make
an
annuall
thing
of
it
,
to
be
performed
once
a
yeare
,
a
prophane
thing
amongst
Christians
,
but
there
must
be
an
often
frequenting
of
it
.
In
the
latter
part
of
the
verse
is
a
caution
or
condition
that
we
must
performe
in
receiving
,
wherein
principally
is
to
be
observed
,
first
,
the
caution
it selfe
;
shew
forth
the
death
of
Christ
:
secondly
,
the
frequenting
of
it
,
which
is
to
be
borrowed
from
the
first
part
of
the
verse
,
as
often
as
you
eate
,
shew
forth
the
Lords
death
,
&c.
for
this
is
a
particle
common
to
the
whole
verse
,
and
serue
each
part
alike
,
as
who
should
say
,
As
often
as
you
eate
this
bread
,
and
drinke
this
cup
,
so
often
you
shall
shew
forth
the
Lords
death
.
Lastly
,
here
is
the
continuance
of
this
caution
or
condition
,
till
he
come
.
How
long
is
it
to
continue
?
even
so
long
as
the
world
stands
,
till
the
Lord
come
to
judgement
.
Whosoever
thou
art
,
thou
must
shew
forth
the
Lords
death
in
receiving
this
Sacrament
till
his
comming
,
that
is
for
the
parts
of
the
verse
.
Now
we
come
to
the
Doctrines
:
For
as
often
as
you
shall
eate
of
this
bread
,
and
drinke
of
this
cup
,
you
shew
forth
the
Lords
death
till
he
come
:
Where
you
see
that
this
speech
of
Paul
is
inferred
by
way
of
reason
,
from
the
words
of
our
Saviour
,
verse
25.
Doe
this
as
often
as
:
do
it
in
remembrance
of
mee
:
the
conferrence
of
both
these
speeches
together
ministers
this
profitable
observation
;
namely
,
that
the
true
and
right
remembrance
of
our
Saviour
IESVS
CHRIST
is
our
affectionate
and
religious
remembrance
of
the
death
of
our
Saviour
Christ
:
Remember
me
,
saith
Christ
,
verse
25.
that
is
,
saith
Paul
,
the
Lords
death
,
verse
26.
Remember
it
so
,
that
you
shew
it
forth
,
that
is
,
religiously
and
affectionately
.
Zach.
12.10
.
I
will
poure
upon
the
house
of
David
,
and
upon
the
Inhabitants
of
Ierusalem
,
the
spirit
of
grace
,
&c.
there
is
a
promise
of
the
Spirit
to
be
poured
downe
on
the
faithfull
under
the
Gospell
;
and
one
principall
effection
of
it
there
mentioned
is
this
,
that
they
shall
looke
on
Christ
,
that
is
,
they
shall
remember
him
,
and
meditate
upon
him
.
Well
,
what
is
the
principall
object
in
Christ
,
that
they
shall
set
their
meditations
upon
?
his
piercing
,
that
is
,
his
death
and
sufferings
,
when
he
was
pierced
with
thornes
,
and
nailes
,
and
Speare
:
and
how
shall
they
be
touched
with
this
remembrance
of
him
?
Surely
very
religiously
and
affectionately
,
grieving
and
lamenting
as
for
their
first
borne
.
Here
then
is
the
right
remembrance
of
Christ
,
that
is
our
affectionate
and
religious
remembrance
of
the
piercing
and
death
of
Christ
:
Rev.
13.8
.
Christ
Iesus
is
the
Lambe
of
God
that
takes
away
the
sinnes
of
the
world
.
But
how
doe
the
faithfull
whose
names
are
written
in
the
Lambes
booke
of
life
apprehend
him
?
Not
simply
as
a
Lambe
,
but
as
a
Lambe
slaine
,
that
is
,
in
his
death
and
crucifying
,
that
is
the
true
and
right
apprehending
of
him
.
Gen.
3.15
.
The
seed
of
the
woman
,
&c.
when
the
Lord
himselfe
first
published
the
Gospell
,
he
propounds
the
seed
of
the
woman
to
be
beleeved
in
,
that
is
,
CHRIST
,
but
with
speciall
reference
to
his
death
,
for
that
is
the
very
bruising
of
the
Serpents
head
:
CHRIST
on
his
Crosse
spoiled
principalities
and
powers
,
Col.
2.14
.
and
the
bruising
of
his
heele
there
spoken
of
,
is
an
intimation
of
the
death
and
sufferings
that
the
Devill
and
his
Instruments
should
bring
upon
CHRIST
;
and
yet
these
very
sufferings
of
Christ
shall
break
and
destroy
all
their
power
:
this
was
Adam
and
all
the
faithfull
to
beleeve
of
Christ
,
and
this
is
their
true
and
right
remembrance
of
Christ
.
This
was
shadowed
in
the
sacrifices
before
the
Law
,
as
in
the
Passeover
,
Exod.
12.6
,
7.
they
should
kill
it
,
and
strike
the
blood
on
the
two
posts
,
&c.
what
is
the
meaning
of
this
?
wee
must
carry
the
streames
of
our
meditations
on
Christ
towards
his
killing
and
death
and
blood
:
And
so
under
the
Law
,
Heb.
9.22
.
almost
all
things
are
by
the
Law
purged
with
blood
:
What
is
the
meaning
of
this
?
That
all
that
beleeve
in
Chritst
,
are
thereby
admonished
still
to
have
the
eye
of
their
mindes
setled
on
the
meditation
of
the
blood
of
Christ
;
if
ever
they
looke
to
bee
purged
from
their
sinnes
by
Christ
,
they
must
bee
purged
by
the
blood
of
Christ
:
so
the
Prophets
set
forth
Christ
in
this
manner
,
Esay
53.
from
the
first
to
the
seventh
verse
,
hee
that
of
all
the
Prophets
spake
most
plainly
of
him
,
sets
him
forth
principally
in
regard
of
his
death
,
as
he
was
wounded
,
and
broken
,
and
oppressed
,
and
afficted
;
the
Prophet
leaves
them
the
best
memoriall
of
Christ
,
and
therefore
he
acquaints
them
with
the
death
of
Christ
.
The
Apostles
observed
the
same
rule
,
1
Cor.
17.3
.
First
of
all
I
delivered
unto
you
how
that
Christ
dyed
for
our
sinnes
,
no
doubt
but
hee
would
teach
them
Christ
so
as
hee
might
worke
a
most
affectionate
impression
and
remembrance
of
Christ
in
their
hearts
;
and
how
doth
he
this
?
By
teaching
them
Christs
death
first
of
all
,
as
the
chiefe
and
maine
ground
of
all
the
rest
.
And
looke
how
he
taught
them
,
so
hee
practised
himselfe
,
1
Cor.
2.2
.
I
esteemed
not
to
know
any
thing
amongst
you
,
save
Iesus
Christ
,
and
him
crucified
:
for
his
knowledge
he
esteemed
to
know
nothing
else
;
and
so
Gal.
6.14
.
for
his
rejoycing
,
God
forbid
that
I
should
rejoyce
in
any
thing
but
in
the
crosse
of
our
Lord
Iesus
Christ
;
and
both
these
are
spoken
by
way
of
exclusion
,
disclaiming
all
other
knowledge
and
rejoycing
in
comparison
of
that
,
because
that
is
the
rise
and
ground
of
all
the
rest
.
To
conclude
,
the
Word
and
the
Sacraments
are
purposely
fitted
to
worke
this
remembrance
in
us
.
1
Cor.
1.18
.
the
word
is
called
the
preaching
of
the
Crosse
,
that
is
it
the
Minister
must
specially
preach
,
and
the
people
learne
.
Gal.
3.1
.
the
Apostle
taught
Christ
and
his
death
to
them
so
plainly
,
as
if
hee
had
beene
crucified
amongst
them
;
and
so
the
Sacraments
are
fitted
to
this
end
,
first
,
Baptisme
,
Rom.
6.3
,
4.
we
are
baptised
into
his
death
,
and
buried
with
him
in
baptisme
,
and
so
the
Lords
Supper
as
you
see
here
is
to
set
forth
the
Lords
death
,
&c.
The
reasons
:
First
,
Christ
in
his
death
was
most
pleasing
to
God
;
and
wherein
should
wee
,
or
can
wee
bee
better
affected
with
the
remembrance
of
Christ
,
than
in
that
state
wherein
hee
was
most
pleasing
to
his
and
our
heavenly
Father
;
God
cannot
properly
be
said
to
be
pleased
with
his
Sonne
at
any
one
time
more
than
another
,
but
we
speake
it
after
the
manner
of
men
,
and
by
way
of
supposall
,
if
ever
God
could
be
better
pleased
with
him
at
one
time
than
at
another
,
it
was
at
his
death
,
Ephes.
5.2
.
then
he
was
an
offering
and
a
sacrifice
of
a
sweet
smelling
savour
to
God
.
I
but
you
will
say
,
then
God
was
most
angry
with
him
,
pouring
on
him
his
fierce
wrath
and
vengeance
from
heaven
?
True
,
he
was
most
angry
with
him
in
regard
of
our
sinnes
which
he
beheld
on
him
,
and
punished
in
him
,
but
in
regard
of
his
owne
decree
thereby
accomplished
,
and
Christ
his
perfect
obedience
therein
yeelded
;
and
the
absolute
satisfaction
for
our
sinnes
there
made
by
his
precious
blood
,
even
then
God
was
best
pleased
with
him
,
we
feele
it
through
Gods
mercy
,
for
we
are
sure
it
was
his
death
and
blood
that
we
are
reconciled
to
God
by
,
and
that
God
was
pleased
with
us
for
,
and
therefore
Christ
himselfe
must
needs
be
most
pleasing
to
him
in
that
estate
.
Secondly
,
therein
Christ
shewed
his
greatest
love
and
affection
to
us
,
and
how
shall
we
remember
him
with
our
best
affections
,
but
in
that
state
wherein
hee
shewed
most
love
and
affection
towards
us
?
Iohn
15.13
.
Greater
love
than
this
can
no
man
shew
,
than
to
give
his
life
for
his
friend
:
this
love
Christ
hath
shewed
us
,
he
gave
his
whole
state
for
us
;
he
spared
not
his
precious
body
,
his
precious
blood
,
his
precious
life
,
his
precious
soule
for
us
,
all
these
are
precious
,
yea
infinitely
precious
in
themselves
;
yet
hee
thought
nothing
too
precious
to
give
for
us
,
but
exposed
them
all
in
his
death
to
the
wrath
of
God
for
our
redemption
;
whosoever
thou
art
that
canst
thus
remember
Christ
,
thou
hast
many
strong
bonds
and
motives
to
binde
thee
fast
to
thankfulnesse
,
and
love
,
and
obedience
to
God
in
Iesus
Christ
,
and
that
is
to
remember
him
as
thou
shouldest
remember
him
,
he
that
can
once
speake
by
experience
in
his
owne
heart
,
as
the
Apostle
doth
,
Gal.
1.20
.
that
Christ
hath
loved
mee
,
and
gave
himselfe
for
me
,
will
empty
himselfe
also
,
and
say
as
the
Apostle
did
,
I
live
,
and
yet
not
I
now
,
but
Christ
Iesus
lives
within
me
;
his
love
to
us
in
dying
for
us
,
stirres
up
our
love
to
him
in
dying
with
him
,
and
as
the
nature
of
true
love
is
,
to
transanimate
or
transforme
the
lover
into
the
thing
loved
,
so
we
are
turned
as
it
were
into
Christ
,
we
live
not
,
but
he
lives
in
us
;
and
surely
we
can
never
be
perswaded
to
give
over
our selves
thorowly
to
God
service
,
till
wee
be
brought
unto
it
by
the
thorow
meditation
and
remembrance
of
Christs
death
.
Thirdly
,
therein
Christ
hath
beene
most
beneficiall
to
us
,
and
wherein
is
he
most
worthy
of
our
remembrance
,
but
in
that
whereby
we
have
most
benefit
by
him
,
and
that
is
his
blood
or
his
death
?
We
have
reconciliation
by
his
blood
,
Rom.
3.23
.
Redemption
by
his
blood
,
Heb.
9.12
.
and
forgivenesse
of
sinnes
by
his
blood
,
1
Iohn
1.7
.
all
good
things
temporall
and
eternall
are
purchased
to
us
by
the
merit
of
his
death
,
and
contrary
all
evill
things
are
thereby
turned
away
:
Why
doe
wee
remember
Christ
?
Not
because
of
any
good
that
he
receives
from
us
,
but
because
of
the
good
that
we
receive
from
him
;
now
his
death
is
that
whereby
we
receive
greatest
good
from
him
,
yea
in
some
sort
all
the
benefit
that
ever
we
enjoy
by
him
,
his
Incarnation
,
Resurrection
,
Ascension
,
are
so
farre
forth
beneficiall
unto
us
,
as
they
have
reference
to
his
Death
,
and
therefore
except
we
remember
Christ
in
his
death
,
howsoever
we
remember
him
otherwise
,
it
is
no
true
remembrance
of
him
at
all
.
Lastly
,
therein
he
shewed
himselfe
most
powerfull
and
victorious
over
his
and
our
enemies
:
Heb.
2.14
.
He
hath
destroyed
through
death
him
that
had
the
power
over
death
,
that
is
,
the
Devill
.
2
Col.
14
,
15.
He
hath
nailed
our
sinnes
upon
the
Crosse
,
and
there
hath
spoiled
principalities
and
powers
,
how
can
we
remember
him
better
,
than
in
state
wherein
he
gave
the
utter
overthrow
and
deadly
stroke
to
all
our
enemies
?
he
told
them
that
it
was
then
their
very
houre
and
power
of
darknesse
,
and
it
is
true
to
doe
what
they
could
,
but
not
what
they
would
,
for
that
was
but
as
it
were
a
mocke
to
them
,
for
indeed
it
was
their
very
houre
to
be
destroyed
,
and
his
very
houre
to
triumph
over
them
,
as
our
Saviour
himselfe
speaking
of
his
death
,
shewes
plainly
,
Iohn
12.31
.
Now
is
the
judgement
of
this
world
;
now
shall
the
Prince
of
this
world
be
cast
out
:
If
there
were
a
Champion
that
should
undertake
a
combat
for
us
,
and
overcome
our
enemies
,
wee
would
not
consider
so
much
other
circumstances
of
his
person
or
state
,
but
specially
his
cariage
and
behaviour
in
managing
our
combat
,
and
his
act
of
overcomming
.
Christ
our
Champion
hath
overcome
all
our
enemies
in
his
death
upon
the
Crosse
,
and
therefore
that
is
the
fittest
object
for
our
hearts
to
be
set
upon
in
the
remembrance
of
Christ
.
The
Vses
:
The
first
use
serves
for
reproofe
of
those
that
are
so
nice
and
dainty
,
that
they
cannot
endure
to
meditate
on
Christs
death
;
the
matter
of
his
resurrection
,
and
ascension
,
and
glorification
,
are
pleasing
unto
them
,
but
the
matter
of
his
death
that
is
harsh
and
distastfull
:
all
of
us
could
be
content
to
goe
with
Christ
to
Mount
Tabor
where
he
was
transfigured
,
that
we
might
see
his
glory
;
but
we
are
loth
to
goe
with
him
to
mount
Calvery
where
hee
was
crucified
,
to
taste
of
his
sufferings
:
the
Iewes
bewrayed
this
humour
in
the
corrupt
nature
of
man
,
when
they
said
,
Let
him
come
downe
from
the
Crosse
,
and
we
will
beleeve
in
him
:
If
Christ
could
be
separated
from
his
crosse
and
sufferings
,
and
from
his
death
generally
all
would
be
forward
enough
to
take
hold
upon
;
but
let
us
know
,
that
except
we
have
our
part
in
Christ
crucified
,
we
shall
never
have
our
part
in
Christ
glorified
;
the
crosse
of
Christ
was
his
way
to
glorie
,
and
our
due
meditation
and
participation
on
his
Crosse
,
is
the
onely
way
for
us
to
come
to
the
participation
of
his
glory
.
But
some
will
say
,
to
thinke
upon
Christ
crucified
,
and
slaine
,
and
murdered
,
and
tormented
,
these
be
bloody
thoughts
,
how
should
we
digest
them
?
I
answer
;
First
,
it
is
needfull
for
us
that
we
should
bee
possessed
with
such
bloody
thoughts
,
that
thereby
we
may
bee
brought
to
see
and
take
notice
of
the
uglinesse
and
fearfulnesse
of
our
sinne
:
but
secondly
,
wee
doe
not
dwell
in
the
grosse
and
carnall
meditation
of
his
wounds
and
blood-shedding
,
as
the
Papists
doe
;
but
we
are
spiritually
minded
in
the
meditation
of
his
death
and
therein
we
behold
Gods
decree
,
in
giving
his
Son
for
our
redemption
,
&
his
wrath
against
sinne
,
and
his
mercy
to
us
in
the
forgivenesse
of
our
sins
,
and
this
is
it
that
makes
our
meditations
and
thoughts
of
Christs
death
to
be
most
comfortable
and
heavenly
thoughts
.
Secondly
,
this
teacheth
us
that
wee
should
labour
to
bee
skilfull
and
well
practised
in
the
meditation
of
Christs
death
,
and
to
have
our
eye
continually
upon
Christ
crucified
:
That
which
our
Saviour
said
to
Thomas
,
Iohn
20.27
.
Put
thy
finger
here
,
and
see
my
hands
,
and
put
it
forth
,
and
put
it
into
my
sides
,
though
it
were
spoke
there
of
his
materiall
wounds
,
yet
every
one
of
us
must
take
it
spiritually
to
be
spoken
to
our selves
:
wee
must
put
our
fingers
&
our
hands
into
the
holes
of
his
sides
,
we
must
dive
deep
by
our
meditations
into
the
secret
mysteries
of
his
death
,
that
therby
we
may
become
his
true
beleeving
Disciples
:
the
death
of
Iesus
Christ
is
of
all
other
things
most
serviceable
,
and
profitable
,
and
comfortable
to
us
even
in
respect
of
all
the
parts
of
Religion
:
Wouldest
thou
behold
the
love
of
God
towards
thee
,
and
know
how
dearly
hee
loves
thee
?
See
it
in
the
death
of
Christ
;
God
hath
given
his
Sonne
not
onely
to
become
man
for
us
,
but
even
to
dye
for
us
,
and
to
endure
the
greatest
extremities
for
us
that
ever
could
be
thought
upon
;
here
is
a
cleere
glasse
wherein
we
may
behold
the
height
,
and
the
depth
,
and
the
length
,
and
the
bredth
of
Gods
love
towards
us
:
touching
the
forgivenesse
of
our
sinnes
,
every
one
would
faine
bee
perswaded
of
it
;
but
we
can
never
attaine
to
any
sound
perswasion
thereof
,
till
wee
search
and
see
thorowly
into
the
death
of
Christ
.
Gods
wrath
against
sin
is
infinite
,
and
it
passeth
all
our
apprehension
to
conceive
how
hee
being
so
just
and
righteous
can
possibly
forgive
a
sinner
,
till
by
our
thorow
acquaintance
with
the
death
of
Christ
,
we
finde
therein
infinite
matter
of
satisfaction
to
Gods
infinite
justice
:
so
in
our
hatred
to
sinne
,
we
can
never
loath
sinne
as
we
should
doe
,
but
by
looking
into
the
death
of
Christ
,
where
we
see
that
it
was
so
loathsome
and
so
odious
to
God
,
that
it
did
kindle
Gods
infinite
wrath
even
against
his
owne
Sonne
,
having
taken
our
sinnes
upon
him
:
when
we
consider
this
right
,
then
wee
begin
to
fall
out
with
sinne
,
and
to
hate
it
,
and
to
defie
this
cursed
brat
of
the
Devill
,
that
hath
brought
the
Sonne
of
God
to
such
a
cursed
and
shamefull
death
:
so
in
our
mortification
,
we
can
never
attaine
to
any
true
measure
of
it
,
till
we
have
toyled
our selves
in
the
due
meditation
of
Christs
death
;
when
we
see
and
consider
that
Christ
himselfe
hath
suffered
such
things
,
afflictions
,
temptations
,
infirmities
,
death
it selfe
,
then
we
begin
to
dispence
with
our
owne
mindes
,
and
are
contented
to
suffer
together
with
him
,
and
to
mortifie
our
flesh
,
and
to
crucifie
the
old
man
,
and
with
patience
to
undergoe
and
endure
all
the
fiery
tryalls
.
It
is
the
Apostles
rule
,
1
Pet.
4.1
,
2.
so
in
the
matter
of
temptation
,
the
best
helpe
and
strength
wee
have
is
Christ
crucified
:
Rev.
12.11
.
they
overcame
Satan
in
the
blood
of
the
Lambe
.
When
the
Tempter
comes
,
our
faith
presently
takes
hold
upon
the
blood
of
the
Lambe
,
upon
the
death
of
Christ
;
we
know
that
by
that
Satan
was
overcome
,
and
so
by
that
we
have
comfort
against
temptation
;
we
consider
we
have
crucified
Christ
by
our
sins
already
,
and
therefore
we
will
not
harken
to
him
to
crucifie
him
the
second
time
;
we
consider
that
all
the
promises
of
God
are
sealed
up
unto
us
in
the
blood
of
Christ
,
and
thereby
wee
stand
fast
striving
,
and
suffering
,
and
waiting
upon
God
in
faith
and
patience
,
and
so
we
overcome
the
enemie
in
the
blood
of
the
Lambe
:
so
in
our
expectance
of
any
good
thing
to
come
from
God
,
first
,
wee
are
perswaded
that
Christ
died
for
us
,
that
God
spared
not
his
owne
Sonne
,
but
gave
him
to
death
for
us
,
and
thence
we
doe
comfortably
conclude
,
how
shall
he
not
with
him
give
us
all
things
also
?
Rom.
8.32
.
In
the
matter
of
our
perseverance
we
still
are
fearfull
,
and
faine
we
would
be
comforted
how
we
should
persevere
:
Meditate
soundly
upon
the
death
of
Christ
,
and
there
thou
shalt
have
sound
comfort
for
thy
perseverance
.
Rom.
5.9
,
10.
If
God
reconcile
us
to
himselfe
by
the
death
of
Christ
when
we
were
his
enemies
,
much
more
now
being
reconciled
by
his
blood
we
shall
bee
saved
by
his
life
:
the
Lord
that
hath
shewed
us
so
great
mercy
as
to
bring
us
out
of
the
state
of
sin
and
damnation
when
wee
were
his
enemies
,
will
surely
so
uphold
us
being
reconciled
unto
him
,
that
wee
shall
never
finally
fall
into
that
cursed
state
againe
.
Lastly
,
for
the
matter
of
our
repentance
,
we
can
never
truly
repent
till
we
meditate
soundly
upon
the
death
of
Christ
.
Zach.
12.10
.
They
looke
upon
him
whom
they
have
pierced
,
and
then
they
lament
and
be
sory
as
for
their
first
borne
;
when
they
see
him
pierced
,
and
consider
that
they
have
pierced
him
,
then
they
shall
lament
.
In
that
Sermon
of
Peter
,
Acts
2.
whereby
so
many
were
converted
unto
God
;
though
many
powerfull
and
profitable
instructions
were
delivered
,
yet
they
were
never
thereby
stung
till
hee
tells
them
in
verse
36.
This
is
Iesus
,
whom
you
have
crucified
;
this
went
as
a
dagger
to
their
hearts
,
for
presently
they
were
pricked
in
their
hearts
,
and
cryed
out
Men
and
brethren
,
what
shall
we
doe
?
verse
37.
here
beginnes
repentance
,
when
they
see
they
have
crucified
the
Lord
of
life
,
and
so
it
is
with
us
,
when
once
the
Holy
Ghost
takes
us
along
into
the
meditation
of
Christs
death
,
and
presseth
it
soundly
upon
our
hearts
,
that
we
be
they
that
have
crucified
the
Lord
of
life
,
then
we
are
astonied
and
at
our
wits
end
,
and
then
we
repent
and
forethinke
our selves
of
the
evill
we
have
done
:
we
can
never
understand
what
a
broken
heart
is
,
till
we
find
our
owne
hearts
broken
with
the
meditation
of
the
death
of
Christ
;
when
we
consider
advisedly
with
our selves
concerning
Christs
sufferings
,
what
an
agony
he
endured
in
the
garden
where
he
sweat
water
as
it
were
drops
of
blood
,
and
was
faine
to
be
comforted
by
the
Angels
,
and
when
we
thinke
with
our selves
that
we
heare
him
complaine
as
though
we
were
present
with
him
;
My
soule
is
heavie
unto
the
death
;
when
wee
consider
him
how
his
hands
,
and
feet
,
and
sides
were
wounded
,
and
nailed
,
and
pierced
upon
the
Crosse
,
and
how
tender
his
pretious
body
was
;
one
goring
to
him
in
his
sinlesse
body
being
more
to
him
than
many
thousands
to
our
bodies
that
are
hardned
with
sinne
;
and
when
we
consider
what
a
fearfull
complaint
came
from
him
in
the
anguish
of
his
soule
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
how
can
we
chuse
if
wee
have
any
tendernesse
of
bowells
in
us
in
the
world
,
but
melt
and
bee
broken
in
our
hearts
,
and
spend
our
spirits
,
in
the
compassionate
meditation
of
such
a
wofull
spectacle
:
but
then
if
we
consider
further
that
all
this
was
endured
for
us
;
Innocent
Lambe
,
hee
had
done
nothing
amisse
,
but
it
was
all
for
us
and
for
our
sinnes
:
This
should
make
us
more
broken
hearted
at
the
thought
of
these
things
;
yea
if
wee
had
but
good
nature
in
us
;
for
who
is
there
among
us
,
who
being
condemned
to
dye
,
if
any
other
should
take
our
death
upon
him
,
but
wee
would
bee
wonderfully
moved
in
the
thought
of
his
death
;
how
much
more
then
ought
we
to
be
compassionately
moved
at
the
thought
of
that
cruell
and
shamefull
death
which
the
Sonne
of
God
endured
for
us
;
I
say
if
we
had
but
good
nature
in
us
:
But
consider
lastly
how
that
he
hath
not
only
endured
these
things
for
us
,
but
that
wee
in
a
despitefull
manner
have
brought
all
these
things
upon
him
,
and
see
if
we
have
not
just
cause
to
breake
our
hearts
asunder
with
griefe
at
the
thought
of
Christs
death
;
the
Iewes
hands
were
the
outward
instruments
,
our
sinnes
the
actors
,
they
cryed
out
on
earth
to
Pilate
,
Crucifie
him
,
crucifie
him
,
but
our
sinnes
cryed
our
in
heaven
to
God
much
lowder
,
Crucifie
him
,
crucifie
him
,
and
that
was
the
voice
that
prevailed
and
brought
him
to
that
shamefull
death
;
when
the
sinfull
soule
considers
this
with
it selfe
,
I
have
crucified
the
Lord
of
glory
,
I
have
killed
the
Lord
of
life
,
then
the
heart
melts
and
relents
,
and
is
gored
and
pierced
with
these
thoughts
as
sensibly
as
our
Saviours
body
was
with
the
nailes
and
speare
;
and
the
blood
did
not
more
freely
gush
out
of
his
sides
and
body
,
than
bleeding
teares
doe
gush
out
of
a
broken
heart
and
wounded
spirit
of
a
poore
wretched
sinner
,
thus
affected
with
the
meditation
of
the
death
of
CHRIST
.
Lastly
,
this
teacheth
us
what
manner
of
remembrance
of
Christs
death
it
is
wee
must
labour
for
,
it
must
bee
both
religious
and
affectionate
;
the
Iewes
remember
Christs
death
,
but
not
religiously
,
they
doe
it
in
scorne
and
hatred
of
him
;
Hypocrites
remember
Christs
death
,
and
that
as
a
matter
of
religion
as
they
professe
,
but
it
is
without
affection
,
and
without
truth
;
but
thou
that
desirest
to
remember
Christ
rightly
and
savingly
,
thou
must
labour
and
see
that
thou
remember
him
religiously
and
affectionately
;
remember
it
with
thankfulnesse
to
God
,
with
compassion
to
Christs
sufferings
,
with
hatred
to
thine
owne
sinne
,
with
faith
in
Christs
pretious
blood
,
and
with
a
true
desire
and
endeavor
to
be
like
to
him
in
his
death
by
thy
mortification
;
how
wondrously
doe
men
erre
,
touching
this
duty
,
they
will
say
we
remember
that
Christ
dyed
for
us
all
,
&
so
pass
it
over
as
a
sleight
thing
:
some
will
goe
further
,
and
meditate
upon
it
once
a
yeare
,
or
upon
Good
Friday
somewhat
more
than
ordinary
;
alas
this
comes
farre
short
of
the
right
remembrance
of
Christs
death
;
whosoever
thou
art
that
lookest
to
be
saved
by
the
death
of
Christ
,
see
thou
make
it
thy
daily
and
continuall
meditation
,
and
labour
to
grow
acquainted
with
it
every
day
better
than
other
,
and
take
this
for
the
conclusion
of
all
,
so
much
as
thou
dost
meditate
religiously
and
affectionately
on
Christs
death
,
so
much
interest
thou
hast
in
Christ
,
and
in
his
salvation
.
The
end
of
the
twelfth
Lecture
.
THE
THIRTEENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
IN
1
Cor.
11.26
.
it
followeth
,
For
as
oft
as
you
shall
eate
this
bread
,
and
drinke
this
cup
,
you
shew
the
Lords
death
till
he
come
:
This
being
the
portion
of
Scripture
which
through
Gods
direction
we
have
already
entred
into
for
our
preparation
to
the
Lords
Table
,
and
the
next
Sabbath
(
God
will
〈◊〉
we
purpose
to
communicate
in
the
Sacrament
of
the
Lords
Supper
:
therefore
according
to
our
wonted
manner
wee
are
now
to
consider
of
some
meditations
,
whereby
wee
may
be
the
better
sitted
to
the
holy
participation
of
that
saving
ordinance
of
Iesus
Christ
:
We
have
entred
,
as
you
may
remember
,
into
these
words
already
,
and
have
shewed
the
drift
of
them
,
and
the
dependance
of
them
with
that
which
went
before
;
we
shewed
you
the
parts
of
them
,
that
this
verse
consisteth
of
two
parts
;
as
first
,
an
action
performed
in
the
former
part
of
the
verse
,
As
oft
as
you
shall
eate
this
bread
,
and
drinke
this
cup
:
Secondly
,
a
caution
or
condition
,
that
this
action
is
to
be
performed
withall
,
is
the
latter
part
of
the
verse
,
Ye
shew
the
Lords
death
till
he
come
.
I
will
not
make
my
repetition
of
that
which
I
have
spoken
before
,
we
spake
onely
of
that
which
concerned
the
coherence
and
dependance
of
this
verse
with
the
former
,
that
whereas
our
Saviour
saith
in
the
verse
going
before
,
Doe
this
in
remembrance
of
mee
,
the
Apostle
saith
here
,
As
oft
as
you
doe
this
you
shew
forth
the
Lords
death
till
he
come
.
Now
then
wee
are
to
come
to
the
handling
of
the
parts
of
the
verse
,
and
first
to
beginne
with
the
action
in
the
former
part
of
the
verse
;
wherein
we
are
to
consider
these
two
things
:
First
,
the
parts
of
the
action
,
The
eating
of
this
bread
,
and
drinking
of
this
cup
;
whereby
the
Apostle
describes
the
Lords
Supper
.
Secondly
,
the
frequenting
of
the
action
,
As
oft
as
you
shall
eate
this
bread
,
and
drink
this
cup
:
the
parts
of
the
action
are
the
eating
of
the
bread
,
and
the
drinking
of
th●
cup.
To
begin
with
that
,
there
be
sundry
other
actions
of
much
use
and
significancy
in
and
about
the
Sacrament
of
the
Lords
Supper
,
as
namely
,
the
blessing
of
the
bread
,
the
breaking
of
the
bread
,
the
distributing
of
the
bread
,
and
such
like
;
but
because
that
this
here
,
the
eating
of
the
bread
,
and
drinking
of
the
cup
,
because
this
action
is
the
accomplishment
of
all
the
rest
,
(
for
all
that
is
done
besides
in
the
Sacrament
of
the
Lords
Supper
,
the
blessing
of
the
bread
,
the
breaking
and
distributing
of
it
,
tends
to
this
,
namely
,
that
the
receiver
may
profitably
eate
and
drinke
,
and
comfortably
communicate
in
these
holy
mysteries
)
therefore
the
Apostle
makes
mention
of
this
action
onely
,
as
this
I
say
being
the
accomplishment
of
the
rest
;
even
the
eating
of
this
bread
,
and
drinking
of
this
cup
:
we
are
here
therefore
to
consider
of
some
particulars
;
and
the
first
particular
that
here
we
are
to
consider
of
is
this
,
that
the
Apostle
being
here
to
describe
the
Sacrament
of
the
Lords
supper
,
he
doth
describe
it
and
set
it
forth
by
a
matter
of
action
,
or
a
matter
of
use
:
He
describes
the
Sacrament
it selfe
by
the
use
of
the
Sacrament
,
by
the
eating
of
the
bread
,
and
the
drinking
of
the
cup.
Doctr.
The
matter
that
hence
wee
are
to
observe
,
is
this
,
namely
,
That
the
Sacrament
of
the
Lords
Supper
,
as
well
in
regard
of
the
nature
of
it
in
it selfe
,
as
also
in
regard
of
the
benefit
of
it
to
us
,
doth
wholly
and
altogether
consist
in
the
participation
and
use
of
the
Sacrament
,
I
say
both
for
the
nature
of
it
,
and
likewise
for
the
benefit
of
it
;
for
the
Apostle
speakes
here
of
both
:
he
speakes
of
the
nature
of
this
Sacrament
,
as
appeares
by
the
rehearsall
of
the
institution
in
the
three
verses
before
going
,
wherein
the
nature
of
the
Sacrament
is
fully
set
forth
:
and
likewise
he
speaketh
of
the
benefit
of
the
Sacrament
,
as
appeares
by
the
application
of
that
institution
,
as
also
by
the
whole
discourse
he
makes
from
the
sixe
and
twentieth
verse
to
the
end
of
the
Chapter
.
For
explication
of
this
doctrine
,
understand
,
that
the
Sacrament
is
then
said
to
he
in
use
,
when
it
is
used
,
administred
,
and
received
according
to
Gods
owne
ordinance
,
then
is
the
Sacrament
in
use
,
so
long
as
the
Sacrament
is
thus
in
use
,
so
long
it
is
in
the
nature
of
a
Sacrament
,
and
so
soone
as
this
use
ceaseth
,
so
soone
ceaseth
the
nature
of
the
Sacrament
in
that
particular
:
So
for
the
benefit
of
it
,
the
Sacrament
being
thus
used
there
is
much
benefit
to
be
received
by
it
,
but
without
this
use
there
is
no
benefit
to
be
had
by
it
at
all
;
it
is
true
,
the
benefit
of
the
Sacrament
to
the
faithfull
receiver
continues
with
us
after
the
receiving
of
it
,
and
we
finde
benefit
,
and
comfort
,
and
sweetnesse
by
it
,
but
because
the
benefit
doth
arise
wholly
and
onely
from
the
use
of
the
Sacrament
,
therefore
the
doctrine
stands
firme
,
namely
,
That
the
Sacrament
of
the
Lords
Supper
,
as
well
in
regard
of
the
nature
of
it
in
it selfe
,
as
also
in
regard
of
the
benefit
of
it
to
us
,
doth
wholly
and
altogether
consist
in
the
participation
and
use
of
the
Sacrament
;
the
Apostle
speaking
of
the
Sacrament
both
in
the
nature
and
use
of
〈◊〉
hee
speakes
of
a
matter
of
use
,
So
oft
as
you
eate
this
bread
,
and
drink
this
cup
,
you
shew
the
Lords
death
till
he
come
:
It
is
not
onely
to
have
it
,
but
to
eate
it
and
drinke
it
:
For
proofe
of
this
point
,
take
Christ
his
example
;
Matth.
26.26
.
Iesus
tooke
bread
,
&c.
there
was
bread
there
,
and
there
was
wine
at
the
feast
of
the
Passeover
;
but
the
bread
and
the
wine
did
not
make
it
the
Sacrament
of
the
Lords
Supper
:
no
,
saith
the
Text
,
Iesus
tooke
it
,
blest
it
,
brake
it
,
and
distributed
it
,
saying
,
Take
,
eate
,
this
is
my
body
:
So
likewise
he
did
the
cup.
This
was
matter
of
action
on
his
part
,
then
likewise
matter
of
action
on
the
receivers
part
;
questionlesse
,
as
hee
gave
it
them
,
so
they
received
it
of
him
,
and
as
he
bade
them
eate
it
and
drinke
it
,
so
they
did
eate
it
and
drinke
it
;
this
is
cleere
in
Marke
14.23
.
concerning
the
cup
(
he
saith
)
They
did
all
drinke
of
it
:
and
the
same
is
to
be
understood
proportionably
concerning
the
bread
:
here
then
is
all
matter
of
action
and
doing
;
whereunto
if
ye
adde
,
that
Christ
saith
,
This
is
my
body
,
and
this
is
my
blood
,
and
so
no
doubt
but
they
did
so
beleeve
it
in
their
measure
,
and
accept
of
it
;
here
still
you
see
is
all
matter
of
action
,
both
on
Christ
his
part
,
saying
,
and
doing
,
blessing
,
breaking
,
and
distributing
;
and
on
the
receivers
part
,
they
tooke
it
,
they
eate
it
,
they
drank
it
,
and
were
thankfull
to
Christ
for
it
;
this
matter
of
action
and
use
it
was
that
gave
it
the
nature
of
a
Sacrament
in
it selfe
,
and
made
it
beneficiall
to
them
.
Agreeable
to
Christ
his
example
was
his
command
,
Doe
this
in
remembrance
of
me
,
Luke
22.19
.
what
is
it
that
here
Christ
enjoynes
his
Apostles
?
why
,
surely
the
whole
worke
of
the
celebration
of
the
Sacrament
of
the
Lords
Supper
,
that
they
should
doe
that
which
they
had
seene
him
doe
,
to
the
end
of
the
world
,
they
and
their
successors
should
from
time
to
time
observe
it
as
a
perpetuall
ordinance
,
for
so
our
Apostle
expounds
the
words
;
whereas
Christ
saith
,
Doe
it
in
remembrance
of
me
,
the
Apostle
explaines
it
and
saith
,
Doe
this
as
oft
as
you
doe
,
&c.
giving
us
to
understand
,
that
it
was
not
a
matter
that
onely
concerned
that
present
action
wherein
Christ
and
his
Disciples
were
employed
,
but
that
it
is
an
action
that
concernes
both
Minister
and
receiver
to
doe
in
every
Sacrament
to
the
worlds
end
:
marke
upon
what
termes
he
doth
commend
that
to
them
,
still
he
puts
it
in
a
matter
of
action
,
let
this
be
your
use
and
practice
,
the
bread
and
wine
must
bee
taken
,
blessed
,
broken
,
and
distributed
,
eaten
and
drunken
,
or
else
it
is
no
Sacrament
in
it selfe
,
nor
any
benefit
to
you
:
so
in
1
Cor
,
10.16
.
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
the
cup
of
blessing
which
wee
blesse
,
is
it
not
the
communion
of
the
blood
of
Christ
?
It
is
not
the
bread
that
is
the
communion
,
&c.
but
the
breaking
of
the
bread
,
and
such
other
actions
as
do
accompany
the
Sacrament
,
that
Christ
hath
appointed
;
and
the
Apostle
in
the
seventeenth
verse
saith
,
For
wee
that
are
many
are
one
bread
,
and
one
body
,
because
we
all
are
partakers
of
one
bread
;
still
what
he
saith
concerning
the
Sacrament
,
he
speakes
it
in
regard
of
the
use
and
participation
of
it
:
so
in
verse
21.
You
cannot
be
partakers
of
the
Lords
table
,
and
of
the
table
of
Devills
:
still
he
describes
the
Lords
Table
by
the
use
and
participation
of
it
,
and
so
generally
throughout
all
the
Scripture
:
and
in
the
eleventh
Chapter
,
the
Apostle
here
saith
,
verse
20.
When
you
come
together
therefore
into
one
place
,
this
is
not
to
eate
the
Lords
Supper
:
do
you
think
it
is
to
be
made
partakers
of
the
Sacrament
,
for
one
to
eat
,
&
not
the
other
?
no
,
this
is
not
to
eat
the
Lords
supper
:
It
is
not
the
Lords
Supper
except
it
be
eaten
and
in
use
,
as
the
Lord
himselfe
hath
ordained
it
.
Act.
2.42
.
And
they
all
continued
tn
the
Apostles
doctrine
,
and
fellowship
,
and
breaking
of
bread
:
there
you
see
the
Sacrament
of
the
Lords
Supper
is
still
described
by
a
matter
of
action
and
of
use
,
by
breaking
of
bread
.
Reason
1
The
reasons
:
One
reason
is
drawne
from
the
use
and
nature
of
the
Sacraments
of
the
former
Testament
,
they
consisted
altogether
in
action
and
in
use
,
for
the
nature
and
benefit
of
them
.
Circumcision
,
what
was
it
?
why
,
the
cutting
off
the
fore-skin
of
the
flesh
:
altogether
in
action
.
The
Passeover
must
be
killed
and
eaten
:
there
had
wanted
the
nature
of
a
Sacrament
,
unlesse
there
had
beene
killing
,
and
eating
;
neither
was
there
any
benefit
by
it
,
without
they
fed
upon
it
:
so
it
is
in
ours
,
ours
being
the
same
in
substance
with
theirs
.
The
Papists
,
which
are
our
adversaries
,
and
very
hot
against
us
in
this
doctrine
,
(
and
it
is
a
very
materiall
difference
betweene
them
and
us
,
)
they
grant
(
indeed
)
that
in
the
Sacrament
of
the
former
Testament
it
was
so
,
but
say
they
,
it
prooves
not
that
it
should
be
so
now
in
the
Sacraments
of
the
new
Testament
;
the
Sacraments
of
the
former
Testament
,
they
were
but
shadowes
,
but
ours
are
the
substance
;
and
therefore
the
reason
holds
not
,
say
they
.
We
will
not
now
dispute
whether
ours
and
theirs
are
the
same
,
though
we
can
prove
it
as
cleere
as
the
Sunne
at
noone
day
,
that
they
are
the
same
in
substance
:
God
forbid
that
any
should
thinke
that
wee
should
bee
saved
by
one
meanes
,
and
they
by
another
for
matter
of
substance
.
But
not
to
stand
upon
that
.
Put
the
case
it
were
so
,
that
their
Sacraments
were
shadowes
,
and
ours
the
substance
,
the
reason
holds
much
more
strongly
:
for
if
it
were
so
then
in
the
Sacraments
that
were
but
shadowes
,
that
they
consisted
altogether
in
action
and
use
,
then
much
more
our
Sacraments
that
are
in
substance
:
those
Sacraments
that
have
more
action
and
use
about
them
,
are
commonly
most
lively
and
powerfull
;
the
more
action
and
use
a
Sacrament
hath
,
the
more
life
and
power
usually
is
in
the
Sacrament
to
the
receiver
:
unlesse
therefore
wee
will
make
the
shadow
to
have
more
life
and
power
than
the
substance
,
the
Sacraments
of
the
old
Testament
must
not
consist
in
action
more
than
the
Sacraments
of
the
new
;
if
they
yeeld
that
the
nature
of
them
stood
in
the
action
and
use
of
them
,
then
ours
must
doe
so
much
more
:
so
then
the
reason
holds
very
strong
,
that
the
Sacraments
of
the
former
Testament
consisted
altogether
in
the
use
and
participation
of
them
,
and
therefore
so
must
ours
.
Reason
2
The
second
reason
is
drawne
from
Baptisme
,
the
other
Sacrament
of
the
new
Testament
:
Baptisme
and
the
Lords
Supper
,
a
sweet
paire
of
Sacraments
that
the
Lord
Christ
Iesus
hath
instituted
;
like
two
brests
for
the
nourishing
of
the
Church
to
the
worlds
end
:
it
is
so
in
one
of
these
brests
,
and
therefore
it
is
so
in
the
other
;
it
is
so
in
Baptisme
,
therefore
it
is
so
in
the
Sacrament
of
the
Lords
Surper
:
it
is
so
in
Baptisme
,
that
consisteth
both
for
the
nature
and
benefit
of
it
,
in
the
use
of
it
,
the
water
is
not
Baptisme
,
though
it
be
never
so
hallowed
,
as
the
Papists
say
;
but
the
washing
of
water
,
and
the
use
of
it
,
that
is
Baptisme
;
if
so
be
that
there
should
be
water
,
and
that
water
should
be
consecrated
,
as
they
call
it
,
yet
if
there
be
not
a
receiver
,
or
one
to
be
baptised
,
or
if
there
were
a
party
to
be
baptised
,
and
a
Minister
to
baptise
,
yet
without
he
be
actually
baptised
,
it
were
no
baptisme
:
Well
,
that
the
Papists
grant
in
the
matter
of
Baptisme
,
but
it
is
not
true
in
the
Sacrament
of
the
Lords
supper
(
say
they
:
)
Baptisme
consisteth
onely
in
use
;
but
saith
the
Councill
of
Trent
,
It
is
a
great
prerogative
that
God
hath
vouchsafed
to
the
Sacrament
of
the
Lords
supper
,
that
whereas
all
other
Sacraments
have
their
nature
and
benefit
by
the
use
of
it
,
yet
this
Sacrament
of
the
Lords
supper
hath
this
prerogative
,
to
retaine
the
nature
and
benefit
of
it
,
when
the
use
of
it
ceaseth
.
This
they
say
,
if
they
could
prove
it
;
but
they
cannot
shew
us
any
such
prerogative
out
of
the
word
,
thus
to
advance
the
sacrament
of
the
Lords
Supper
above
the
sacrament
of
Baptisme
.
We
know
this
,
that
in
each
of
these
sacraments
every
faithfull
beleever
doth
receive
Christ
and
all
his
benefits
,
I
say
,
in
Baptisme
,
as
well
as
in
the
Sacrament
of
the
Lords
supper
.
Gal.
3.27
.
By
Baptisme
we
put
on
Christ
:
and
what
can
we
doe
more
in
the
Sacrament
of
the
Lords
supper
?
Likewise
by
Baptisme
we
are
incorporated
into
Christ
,
into
the
death
and
resurrection
of
Christ
,
Rom.
6.3
,
4.
What
can
be
done
more
in
the
Sacrament
of
the
Lords
supper
than
this
.
By
Baptisme
we
are
washed
and
renewed
by
the
Holy
Ghost
,
Tit.
3.5
.
What
can
be
done
more
in
the
sacrament
of
the
Lords
supper
,
than
is
in
Baptisme
?
Therefore
if
so
be
that
the
Sacrament
of
Baptisme
bee
of
no
force
nor
benefit
without
the
use
,
why
should
the
Sacrament
of
the
Lords
supper
be
of
force
and
benefit
to
us
without
use
?
Againe
,
if
the
sacrament
of
the
Lords
supper
bee
of
force
without
use
,
why
then
should
not
the
Sacrament
of
Baptisme
?
There
can
be
no
reason
given
of
it
,
it
is
nothing
else
but
a
fancy
or
dreame
of
theirs
,
in
thinking
that
Christ
is
bodily
present
in
the
Lords
supper
,
and
that
drives
them
to
speak
many
strange
things
contrary
to
all
reason
and
religion
.
Reason
3
The
third
reason
is
this
:
There
must
be
a
due
proportion
betweene
the
Sacrament
and
that
which
is
represented
by
the
sacrament
:
now
,
what
is
represented
by
the
sacrament
of
the
Lords
supper
?
Why
,
Christ
himselfe
,
the
death
of
Iesus
Christ
;
and
the
death
of
Christ
Iesus
consisteth
altogether
both
for
the
nature
and
benefit
of
it
,
in
matter
of
action
and
use
.
First
for
the
nature
of
Christ
his
death
:
Christ
had
not
dyed
unlesse
his
body
had
beene
broken
,
and
his
blood
shed
.
Then
for
the
benefit
of
the
death
of
Christ
,
no
man
shall
have
any
benefit
by
it
any
further
than
they
apply
it
,
and
receive
it
by
the
hand
of
faith
:
If
it
be
so
then
in
the
thing
represented
by
the
sacrament
,
then
it
is
so
in
the
sacrament
it selfe
.
And
surely
they
that
make
the
sacrament
of
the
Lords
supper
to
be
a
matter
of
saving
benefit
being
out
of
use
,
they
advance
it
above
the
death
of
Christ
,
because
that
is
not
in
force
,
but
so
farre
as
it
is
in
use
and
action
.
Reason
4
The
fourth
reason
may
bee
drawne
from
such
things
as
the
Sacrament
of
the
Lords
supper
is
compared
unto
.
First
,
it
is
compared
to
a
plaister
,
because
that
it
is
as
it
were
a
spirituall
plaister
to
cure
our
spirituall
sores
,
sinnes
,
and
infirmities
,
through
the
ordinance
and
blessing
of
God
:
wee
know
in
a
plaister
there
must
bee
used
many
simples
and
ingredients
,
yet
all
they
doe
not
make
a
plaister
,
till
they
bee
tempered
together
by
Art
,
else
they
make
none
:
well
,
when
they
are
so
tempered
,
what
good
will
this
doe
to
him
that
needeth
it
,
without
he
apply
it
to
the
sore
?
surely
no
benefit
at
all
:
it
is
not
a
plaister
,
at
least
not
in
the
benefit
of
it
to
him
,
no
further
than
he
applyes
it
unto
the
sore
.
So
likewise
for
the
matter
of
a
seale
;
the
sacraments
are
compared
unto
seales
:
put
the
case
there
be
a
seale
,
and
there
bee
wax
,
and
the
seale
be
put
unto
the
wax
,
yet
if
they
bee
not
put
unto
the
writing
,
it
gives
no
assurance
of
benefit
to
him
to
whom
the
conveyance
is
made
.
Lastly
,
in
the
matter
of
a
feast
;
as
the
sacrament
is
called
a
feast
,
let
there
be
much
meat
,
and
many
guests
at
the
feast
,
yet
all
this
makes
it
not
a
feast
,
unlesse
they
doe
eate
and
drinke
;
but
it
is
their
meeting
,
their
eating
and
drinking
that
makes
it
a
feast
,
and
makes
it
likewise
beneficiall
to
them
that
eate
of
it
.
If
it
be
so
in
these
things
,
then
it
is
so
in
the
sacrament
of
the
Lords
supper
:
though
there
bee
bread
&
wine
,
and
it
be
broken
and
poured
forth
,
yet
notwithstanding
if
it
bee
not
used
,
and
eaten
and
drunken
,
it
hath
neither
the
nature
of
a
sacrament
,
nor
the
benefit
of
a
sacrament
to
any
of
us
.
Vse
1
The
first
use
is
matter
of
reproofe
;
first
,
of
a
Popish
doctrine
;
and
secondly
,
of
a
Popish
practice
.
First
of
a
Popish
doctrine
.
The
Popish
Church
holds
and
maintaines
very
stiffely
,
That
the
sacrament
of
the
Lords
supper
still
continues
in
the
nature
of
the
sacrament
,
and
the
bread
still
continues
the
body
of
Christ
after
the
use
of
it
ceaseth
:
and
the
Councill
of
Trent
holds
all
other
accursed
that
are
contrary
minded
.
For
their
curses
we
regard
them
not
,
for
a
curse
causlesse
(
saith
Salomon
)
flyes
like
a
Bird
in
the
ayre
that
leaves
no
impression
behinde
it
:
so
their
curse
upon
us
being
causelesse
,
we
are
never
the
worse
for
it
.
But
for
their
doctrine
,
that
is
false
and
damnable
,
that
the
sacrament
of
the
Lords
supper
continues
to
be
a
sacrament
when
the
use
is
finished
.
There
is
no
warrant
,
nor
colour
of
warrant
for
it
from
the
Word
;
never
any
Papist
did
,
nor
can
alledge
any
argument
or
tittle
out
of
Scripture
to
prove
this
:
we
for
our
parts
have
proved
it
by
many
places
of
Scripture
,
that
the
sacrament
is
a
sacrament
meerly
in
the
use
of
it
;
and
the
nature
and
benefit
of
it
consisteth
in
the
use
and
participation
of
it
;
wee
finde
the
Scripture
never
speakes
of
it
otherwise
but
as
an
action
and
use
,
and
therfore
see
whether
they
are
the
sheepe
of
Christ
,
or
we
:
My
sheepe
heare
my
voyce
,
and
follow
me
,
&c.
we
have
the
word
of
God
to
goe
before
us
,
Christ
and
his
Apostles
say
so
.
That
the
nature
of
a
sacrament
consisteth
in
the
matter
of
action
and
use
,
thus
we
rest
satisfied
&
go
no
further
;
we
will
not
hearken
to
the
voice
of
strangers
,
that
go
farther
and
define
what
it
is
after
,
to
say
that
it
is
beneficiall
as
well
after
as
before
:
see
if
they
deserve
not
that
curse
they
pronounced
against
us
.
So
much
for
their
opinion
.
Now
for
their
practice
grounded
upon
this
doctrine
,
to
give
you
a
taste
;
first
,
in
shewing
of
the
sacrament
;
the
sacrament
after
it
is
consecrated
,
being
lifted
up
by
the
Priest
,
and
beheld
by
the
people
,
oh
this
is
a
great
part
of
Gods
worship
with
them
:
It
is
a
strange
thing
that
men
should
be
so
besotted
.
Secondly
,
they
keepe
it
,
and
reserve
it
usually
in
a
box
till
it
be
mouldy
and
unsavoury
,
and
yet
still
they
hold
it
to
bee
the
Lords
body
,
and
(
as
they
say
)
they
doe
many
miracles
with
it
.
Thirdly
,
they
doe
not
onely
thus
,
but
they
carie
it
about
with
them
,
when
they
travell
in
the
streets
and
other
places
,
as
a
preservative
against
sicknesse
and
other
evills
:
these
and
such
other
like
fopperies
are
used
in
the
Popish
Church
,
upon
this
false
ground
,
that
being
once
dedicated
to
the
use
of
the
sacrament
,
as
they
suppose
,
it
must
needs
alwayes
have
the
same
force
and
power
,
so
long
as
it
continues
:
wee
may
referre
it
to
the
judgement
of
any
indifferent
understanding
man
to
judge
,
whether
hee
thinketh
they
or
wee
doe
come
nearest
to
the
meaning
,
and
true
institution
of
Christ
.
We
are
sure
that
Christ
tooke
bread
,
and
commanded
us
so
to
doe
,
to
take
the
bread
,
to
blesse
it
,
breake
it
,
and
distribute
it
;
but
wee
are
sure
that
he
never
commanded
it
to
be
caryed
about
,
for
any
such
superstitious
uses
as
they
doe
.
I
doe
not
doubt
but
there
be
many
that
have
occasion
to
travell
into
places
where
these
and
such
like
superstitions
are
used
,
if
they
have
any
understanding
,
or
any
taste
of
Religion
,
they
will
grow
into
a
greater
hatred
and
detestation
of
Popery
in
seeing
that
which
they
doe
,
than
wee
doe
,
or
can
doe
by
the
hearing
of
these
things
:
and
therefore
if
any
shall
come
to
see
any
such
things
,
labour
to
be
fenced
with
this
preservative
;
let
us
know
,
the
sacrament
is
excellent
in
the
use
of
it
,
otherwise
it
is
of
no
force
after
the
use
,
but
to
put
any
superstitious
holinesse
in
it
:
that
it
is
in
force
afterwards
,
we
have
no
warrant
for
it
from
the
Word
,
and
therefore
let
us
hate
it
as
an
abominable
superstition
.
Vse
2
The
second
use
,
it
teacheth
us
resolution
how
to
settle
our
mindes
concerning
the
truth
of
God
in
this
case
,
never
any
benefit
to
be
had
by
the
sacrament
of
the
Lords
supper
,
but
onely
so
farre
forth
as
we
partake
in
the
use
of
it
,
according
to
Gods
saving
ordinance
.
It
is
true
,
a
man
may
feed
on
Christ
by
faith
,
though
his
faith
be
not
lift
up
by
such
helpes
as
the
sacrament
is
:
but
if
thou
wouldst
have
it
to
helpe
thy
faith
,
thou
must
eate
it
,
and
drinke
it
:
he
that
lookes
to
have
any
benefit
by
the
sacrament
,
must
communicate
in
the
use
of
the
sacrament
.
It
is
not
enough
for
us
to
stand
by
,
and
looke
on
,
and
for
others
to
doe
it
;
but
we
must
doe
it
for
our selves
.
It
is
true
(
indeed
)
that
God
hath
promised
a
blessing
to
his
owne
ordinance
,
but
yet
with
this
condition
,
that
we
use
them
in
their
owne
kinde
,
and
so
as
he
hath
appointed
and
ordained
them
;
but
if
wee
apply
them
not
,
or
use
them
otherwise
than
God
hath
appointed
,
he
is
freed
of
his
promise
,
neither
can
we
expect
any
blessing
from
God
.
Vse
3
The
third
use
:
It
ministreth
unto
us
matter
of
exhortation
:
it
teacheth
us
,
seeing
it
is
so
that
the
sacrament
is
only
beneficiall
in
the
use
of
it
,
therefore
let
us
labour
to
frame
our selves
to
a
frequent
use
of
the
sacrament
of
the
Lords
supper
,
there
is
no
benefit
without
the
use
of
it
,
by
the
use
of
it
there
is
much
benefit
,
and
singular
profit
and
comfort
;
as
the
assurance
of
Gods
love
and
favour
,
assurance
of
the
forgivenesse
of
our
sinnes
,
and
reconciliation
with
God
,
and
grace
from
God
,
to
preserve
us
from
sinne
,
that
wee
fall
not
finally
,
and
many
such
like
helpes
there
be
:
Therefore
seeing
without
the
use
of
it
there
is
no
benefit
,
and
by
the
use
of
it
much
benefit
,
let
us
stirre
up
our selves
to
use
it
frequently
:
And
when
thou
comest
to
it
,
see
thou
bring
not
thy
mouth
,
and
thy
body
and
hands
onely
,
but
thy
soule
,
thy
heart
,
thy
faith
and
thy
spirituall
man
;
that
while
the
one
is
imployed
in
the
bodily
eating
of
bread
,
and
drinking
of
wine
,
the
other
may
be
imployed
in
the
spirirituall
eating
of
the
body
,
and
drinking
of
the
blood
of
Christ
:
bring
the
whole
man
to
be
imployed
in
this
worke
,
and
so
shalt
thou
then
communicate
in
the
whole
benefit
of
the
sacrament
:
Alwayes
provided
,
that
still
we
stir
up
our selves
to
matter
of
action
in
the
use
of
the
Sacrament
,
that
we
stirre
up
our
mindes
and
scules
to
an
actuall
beleeving
,
an
actuall
discerning
,
and
an
actuall
receiving
of
Christ
and
his
merits
,
and
an
actuall
applying
them
to
our
poore
soules
:
then
shall
we
be
sure
to
have
the
benefit
of
the
Sacrament
:
still
know
the
benefit
and
nature
of
the
sacrament
consisteth
in
the
use
of
the
Sacrament
,
and
therefore
the
more
we
stirre
up
our selves
to
those
actions
that
accompany
it
,
the
more
benefit
we
shall
receive
by
it
:
And
this
is
that
that
makes
many
that
come
here
to
the
Lords
Table
,
and
that
are
made
partakers
happely
of
the
nature
of
it
,
yet
(
notwithstanding
)
they
faile
of
the
benefit
of
the
Sacrament
.
What
is
the
reason
?
Surely
the
fault
is
their
owne
,
because
God
hath
appointed
it
to
be
a
matter
of
action
,
and
doing
,
and
they
perform
not
those
actions
that
God
hath
enjoyned
them
unto
,
they
doe
not
apply
Christ
to
them
by
faith
,
they
eate
,
and
drinke
,
and
yet
doe
not
actually
discerne
the
Lords
body
.
So
much
of
that
first
particular
that
is
to
be
considered
,
namely
,
That
the
Apostle
describing
the
nature
of
the
Sacrament
of
the
Lords
supper
,
hee
describes
it
in
regard
of
the
use
and
benefit
of
it
.
The
second
point
that
we
are
to
consider
,
is
this
,
(
namely
)
that
whereas
the
Apostle
here
in
this
speech
makes
mention
of
the
outward
elements
in
the
Sacrament
of
the
Lords
Supper
,
the
bread
and
the
wine
,
hee
calls
them
by
their
owne
proper
names
,
eate
this
bread
,
and
drinke
this
cup
,
that
is
,
this
wine
;
hee
calls
them
,
I
say
,
by
their
owne
proper
names
,
that
is
,
by
the
names
of
the
signe
,
not
by
the
names
of
the
thing
signified
:
hee
doth
not
say
,
As
often
as
ye
shall
eate
this
body
,
and
drinke
this
blood
;
but
,
As
often
as
ye
eate
this
bread
,
and
drinke
this
cup
;
and
this
he
doth
after
the
blessing
and
consecration
to
this
sacred
use
,
and
that
appeares
by
the
circumstance
of
the
Text
:
For
looke
what
bread
our
Saviour
spake
of
in
the
former
words
,
that
the
Apostle
speakes
of
here
,
seeing
he
inferres
it
by
way
of
reason
.
Now
that
which
Christ
spake
of
in
the
verse
going
before
,
was
bread
,
after
it
was
blessed
and
consecrated
,
bread
,
in
the
use
of
the
Sacrament
,
and
so
the
Apostle
calls
it
bread
still
:
and
so
likewise
it
appears
plainly
by
the
whole
drift
of
this
part
of
the
chapter
:
where
the
Apostle
speakes
of
the
bread
in
the
use
of
the
Sacrament
,
namely
,
after
consecration
.
Doctr.
2
The
point
of
doctrine
that
hence
wee
are
to
observe
,
is
this
,
namely
,
That
howsoever
the
creatures
of
bread
and
wine
used
in
the
Sacrament
be
consecrated
by
the
institution
and
blessing
of
God
,
to
a
spirituall
and
sacred
use
,
yet
they
are
not
thereby
changed
out
of
their
nature
and
substance
,
but
still
,
for
their
nature
and
substance
,
they
continue
the
same
creatures
as
before
,
the
same
bread
,
and
the
same
wine
;
bread
still
,
as
it
was
bread
before
.
No
man
will
suppose
that
the
Apostle
doth
nick-name
them
.
Seeing
then
the
Apostle
calls
it
bread
,
after
the
blessing
and
consecration
of
it
,
and
the
Apostle
cannot
be
suspected
to
nick-name
them
,
therefore
out
of
question
it
must
be
so
reputed
,
that
it
continues
in
the
nature
of
bread
after
consecration
:
the
Apostle
doth
not
call
it
so
here
onely
once
in
this
chapter
,
but
three
severall
times
,
26
,
27
,
28.
verses
:
if
so
be
he
had
spoke
it
but
once
,
we
might
have
thought
it
to
be
an
improper
speech
:
but
speaking
so
of
it
often
,
this
shewes
it
is
the
true
name
&
title
that
is
due
unto
them
,
and
that
they
are
the
very
same
creatures
as
they
were
before
:
And
the
Apostle
doth
not
onely
call
them
so
here
,
but
elsewhere
,
as
in
1
Cor.
10.16.17
.
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
,
&
c
?
mark
,
he
calls
it
bread
even
in
the
breaking
,
or
in
the
use
of
the
Sacrament
:
It
is
blessed
before
it
is
broken
;
and
it
is
bread
when
it
is
broken
:
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
therefore
it
is
bread
after
the
blessing
.
Now
the
Apostle
goes
further
,
and
saith
in
the
seventeenth
verse
,
For
we
that
are
many
,
are
one
bread
,
and
one
body
,
because
we
are
all
partakers
of
one
bread
:
The
Apostle
doth
not
onely
call
it
bread
,
while
it
is
in
the
Ministers
hand
,
but
when
the
people
receive
it
,
and
partake
of
it
,
he
saith
,
you
are
partakers
of
bread
:
still
it
is
bread
,
notwithstanding
the
blessing
.
And
though
by
the
blessing
and
institution
of
Christ
,
and
the
promise
of
God
,
it
be
consecrated
to
a
holy
use
,
it
still
continues
bread
,
and
loseth
not
the
nature
and
substance
thereof
.
It
is
strange
to
see
how
miserably
the
Papists
do
shuffle
and
shift
to
avoid
this
very
argument
in
this
place
,
because
the
Apostle
is
so
plaine
and
expresse
that
it
is
bread
.
To
give
you
a
taste
of
it
,
because
it
is
a
matter
of
great
controversie
betweene
us
and
the
Church
of
Rome
:
they
would
avoid
the
force
of
this
reason
,
therefore
you
shall
see
how
they
expound
it
:
This
bread
,
say
some
of
them
,
(
I
will
not
tell
you
of
the
meanest
,
but
some
of
the
best
and
greatest
Champions
amongst
them
)
it
is
called
bread
,
not
because
it
is
bread
,
but
because
it
was
bread
,
by
a
trope
and
figure
,
because
it
was
made
of
Bread
.
Marke
,
it
is
called
so
by
a
trope
and
figure
:
Vnderstand
thus
much
,
when
as
wee
say
that
the
words
of
Christ
,
saying
,
This
is
my
bodie
,
are
to
bee
understood
figuratively
,
they
exclaime
against
us
for
it
:
What
(
say
they
)
will
you
have
a
trope
and
a
figure
in
the
Sacrament
?
that
is
ridiculous
:
and
yet
to
serve
their
owne
turne
they
will
have
tropes
even
in
the
Sacrament
.
But
to
goe
to
the
sense
of
their
answer
:
This
is
called
bread
(
say
they
)
because
it
was
bread
:
as
Mat.
11.5
.
The
blinde
receive
sight
,
the
halt
goe
;
marke
,
say
they
,
they
are
called
blinde
,
though
they
receive
their
sight
,
because
they
were
blinde
before
;
and
they
are
called
the
halt
,
because
they
were
so
before
,
though
they
goe
now
:
so
this
is
called
bread
,
because
it
was
bread
before
,
but
not
so
now
,
but
meerely
the
body
of
Christ
.
Take
it
so
:
apply
this
exposition
to
this
place
,
and
then
see
what
a
speech
they
will
have
the
Apostle
to
make
;
As
oft
as
ye
eate
this
bread
,
which
before
was
bread
,
but
now
is
not
,
you
shew
forth
the
Lords
death
till
hee
come
,
it
was
so
,
but
it
is
not
so
:
why
then
should
the
Apostle
tell
them
it
is
bread
?
The
comparison
is
very
unlike
:
they
were
called
blinde
,
because
they
were
blinde
before
;
but
that
blindness
which
they
had
before
is
taken
away
,
and
so
they
are
said
now
to
see
.
If
they
can
shew
us
that
the
substance
which
was
in
this
bread
before
,
is
utterly
destroyed
by
the
words
of
consecration
,
then
we
shall
beleeve
that
it
is
called
bread
,
because
it
was
bread
;
but
else
we
must
beleeve
that
as
it
was
bread
before
,
so
it
is
bread
still
;
and
is
so
called
here
by
the
Apostle
,
because
it
is
now
bread
in
regard
of
the
present
state
of
the
thing
.
Againe
,
they
say
this
bread
is
called
bread
,
because
it
is
like
bread
,
not
because
it
is
bread
,
because
it
hath
the
forme
and
fashion
of
it
:
As
the
brazen
Serpent
was
called
a
Serpent
,
though
it
was
but
in
the
forme
of
a
Serpent
:
whereby
they
make
the
Apostle
to
say
thus
:
As
oft
as
you
shall
eate
this
bread
,
which
indeed
is
no
bread
,
only
it
hath
the
outward
forme
of
bread
:
is
not
this
a
senslesse
speech
?
They
give
another
answer
;
It
may
bee
called
bread
(
say
they
)
after
the
Hebrew
phrase
,
because
it
is
food
;
for
they
call
all
food
by
the
name
of
bread
,
because
bread
is
the
principall
food
.
I
answer
,
they
call
temporall
food
by
the
name
of
bread
,
but
let
it
be
shewed
that
they
call
all
spirituall
food
by
the
name
of
bread
,
for
they
say
it
is
spirituall
food
which
the
Apostle
here
speakes
of
:
but
the
cup
being
here
mentioned
as
well
as
the
bread
,
doth
cleerly
answer
this
exception
.
Lastly
,
Iohn
6.
doth
not
Christ
(
say
they
)
call
himselfe
bread
?
&
I
hope
that
is
not
meant
of
ordinarie
,
but
spirituall
bread
.
It
is
true
,
Christ
calls
himselfe
bread
,
but
withall
he
gives
other
titles
,
whereby
to
know
it
to
be
heavenly
bread
:
as
where
he
saith
,
I
am
the
living
bread
,
or
,
The
bread
that
came
downe
from
heaven
:
but
this
is
not
so
,
because
it
was
such
as
they
did
eate
in
their
owne
meales
,
and
at
their
owne
Tables
:
there
he
speaketh
of
himselfe
as
the
heavenly
and
spirituall
bread
:
But
this
the
Apostle
speakes
of
here
,
is
of
the
bread
of
the
Lords
Table
:
He
that
eates
of
that
bread
shall
never
dye
,
Iohn
6.50
.
but
a
man
may
eate
of
this
bread
,
and
yet
dye
for
ever
,
as
verse
29.
Reason
1
The
first
reason
of
this
point
is
this
,
because
the
nature
of
the
Sacrament
requires
it
so
,
the
nature
of
the
Sacrament
agreed
upon
on
our
side
and
on
theirs
,
must
consist
of
an
outward
and
visible
thing
,
and
of
a
spirituall
and
invisible
grace
,
heavenly
and
earthly
,
and
both
these
must
bee
there
present
in
their
true
being
,
else
it
is
no
Sacrament
:
there
must
bee
an
outward
in
the
true
being
of
it
,
and
an
inward
thing
represented
in
the
true
being
too
:
If
the
inward
thing
represented
should
bee
present
,
and
not
the
outward
thing
representing
it
,
it
were
no
true
Sacrament
;
or
if
the
outward
were
there
present
,
and
not
the
inward
,
it
were
no
true
Sacrament
,
and
therefore
there
must
be
both
.
Now
if
they
say
that
there
is
the
shew
of
an
outward
thing
,
and
that
that
will
serve
the
turne
,
they
may
say
as
well
that
the
shew
of
a
Sacrament
will
serve
the
turne
:
therefore
when
they
say
,
onely
the
shew
of
bread
is
there
,
we
may
well
say
there
is
indeed
no
Sacrament
there
,
but
onely
the
shew
of
a
Sacrament
.
Reason
2
Againe
,
the
proportion
betweene
the
signe
and
the
thing
signified
,
requires
as
much
:
What
is
signified
by
the
bread
and
wine
?
the
body
and
blood
of
Christ
;
and
they
have
an
active
power
and
virtue
to
cherish
and
nourish
our
foules
to
eternall
life
:
and
therefore
the
bread
and
wine
must
bee
such
in
the
Sacrament
as
hath
power
also
to
nourish
the
body
to
a
temporall
life
;
but
if
onely
the
shew
of
bread
and
wine
were
there
present
,
then
there
were
no
power
to
nourish
,
for
it
is
the
substance
of
the
bread
that
yeelds
power
by
the
blessing
of
God
to
sustaine
life
;
the
maintenance
of
our
life
ariseth
from
the
substance
of
our
food
;
and
therefore
it
followes
,
that
as
the
outward
forme
must
needs
bee
there
present
,
so
the
substance
of
the
bread
must
be
there
also
in
the
very
true
being
,
or
else
it
is
no
true
Sacrament
.
Reason
3
The
last
reason
is
this
,
our
owne
judgement
,
our
owne
eyes
,
or
owne
taste
,
sense
,
and
naturall
parts
,
our
teeth
and
stomach
finde
the
bread
and
wine
there
,
and
shall
they
tell
us
that
it
is
not
there
,
when
we
see
,
feele
,
and
taste
it
?
Doe
wee
thinke
that
God
doth
so
delude
us
as
oft
as
we
receive
the
sacrament
,
to
make
us
beleeve
that
there
is
bread
and
wine
,
when
there
is
none
?
will
God
deceive
us
when
we
come
to
doe
him
service
in
the
use
of
his
owne
ordinances
?
Except
God
delude
us
,
which
we
are
sure
he
cannot
,
nor
will
not
,
there
must
be
the
bread
and
wine
there
present
.
And
surely
it
is
Gods
gracious
purpose
herein
to
lead
us
as
it
were
by
the
hand
from
our
bodily
feeding
to
our
spiritull
feeding
;
that
while
our
bodies
feed
upon
the
signes
,
and
finde
and
feele
the
taste
,
and
rellish
,
and
comfort
of
the
bread
and
wine
,
our
soules
may
be
lifted
up
by
faith
to
meditate
of
the
thing
signified
,
and
so
to
feed
upon
the
body
and
blood
of
Christ
,
and
finde
comfort
in
them
:
That
we
may
truly
say
,
Looke
,
the
bread
and
wine
comforts
my
body
,
thus
,
thus
doth
the
blood
of
Christ
comfort
my
soule
,
and
by
faith
I
am
assured
of
the
forgivenesse
of
my
sinnes
by
the
blood
of
Christ
,
as
by
sense
I
feele
the
benefit
of
those
outward
elements
.
Thus
the
Lord
vouchsafeth
to
lead
us
on
by
the
hand
,
as
it
were
,
by
that
which
is
done
outwardly
in
this
Sacrament
,
to
that
which
is
to
be
done
spiritually
.
Vse
1
The
first
use
serves
to
confute
the
Papists
opinion
of
Transubstantiation
:
the
meaning
of
it
is
this
,
that
so
soone
as
ever
the
blessing
is
pronounced
,
&
the
words
of
consecration
are
used
,
which
are
these
,
This
is
my
body
,
and
this
is
my
blood
,
presently
(
say
they
)
the
substance
of
the
bread
and
wine
is
vanished
away
,
and
in
comes
the
body
and
blood
of
Chirst
,
for
this
they
hold
,
that
two
substances
cannot
be
in
one
place
together
,
and
therefore
,
say
they
,
if
the
body
and
blood
of
Christ
come
in
,
then
the
other
substance
goes
away
.
We
need
no
other
place
against
this
dreame
of
theirs
than
this
in
hand
,
that
the
Apostle
calls
it
by
the
name
of
bread
after
consecration
.
And
this
should
teach
us
much
more
to
hate
and
loath
that
grosse
practice
of
theirs
in
adoring
the
Sacrament
;
and
indeed
it
comes
from
this
Transubstantiation
:
Transubstantiation
is
the
mother
of
adoration
:
because
they
thinke
the
body
of
Christ
is
there
bodily
present
,
therefore
they
adore
it
:
horrible
Idolatry
!
the
Apostle
cals
it
bread
,
and
they
make
it
their
God
:
and
therefore
judge
you
whether
we
doe
not
justly
challenge
the
Papists
,
that
they
worship
a
breaden
god
:
that
which
the
Holy
Ghost
calls
bread
,
that
they
worship
as
God
,
and
therefore
they
worship
a
breaden
god
:
this
is
fearful
Idolatry
,
&
this
is
a
main
matter
of
their
religion
.
An
Idoll
(
saith
the
Apostle
)
is
nothing
in
the
world
:
and
surely
this
is
a
great
Idoll
of
theirs
,
and
yet
it
is
nothing
,
that
is
,
nothing
that
hath
any
true
being
:
Here
is
bread
,
but
no
true
God
,
as
they
fondly
imagine
:
this
is
nothing
but
a
fancie
of
theirs
,
to
thinke
that
Christ
is
there
bodily
present
;
they
fondly
imagine
such
a
thing
to
be
there
that
is
not
,
and
therefore
they
adore
and
worship
that
which
is
not
.
True
it
is
,
that
Christ
is
there
really
present
to
all
saving
purposes
in
the
use
of
the
bread
and
wine
to
every
faithfull
receiver
,
and
it
is
the
comfort
of
our
soules
that
he
is
present
by
the
power
of
his
Spirit
,
to
make
good
unto
the
faithfull
the
worke
of
our
Redemption
:
But
that
he
is
there
bodily
present
,
we
have
no
warrant
.
Vse
2
The
last
use
teacheth
us
how
to
expound
such
places
of
Scripture
:
As
where
it
is
said
,
This
is
my
body
,
to
expound
them
sacramentally
and
in
a
spirituall
sense
:
This
is
my
body
,
in
a
sacramentall
and
spirituall
sense
,
that
is
,
this
bread
to
every
beleever
that
partakes
it
in
a
true
manner
,
beleeving
in
me
,
and
being
raised
up
by
this
to
a
consideration
of
the
breaking
of
Christ
his
body
for
the
forgivenesse
of
their
sinnes
,
and
so
finde
the
benefit
of
it
to
themselves
:
it
is
made
actually
and
really
(
yet
spiritually
)
the
body
of
Christ
to
everie
true
beleever
,
if
ye
will
receive
it
.
This
is
Elias
,
saith
our
Saviour
;
what
therefore
should
the
Apostles
conclude
that
therefore
Iohn
Baptist
was
Elias
;
that
his
body
was
turned
into
his
body
;
no
such
matter
;
but
take
it
as
it
is
meant
;
this
is
Elias
,
not
that
Iohn
Baptists
was
Elias
,
that
his
body
was
turned
into
his
body
:
but
so
he
was
called
,
because
he
came
in
the
spirit
of
Elias
,
to
doe
that
which
he
did
:
So
,
this
is
the
body
of
Christ
,
not
that
the
bread
is
turned
into
the
body
of
Christ
,
nor
the
wine
into
his
blood
,
but
if
you
will
receive
it
,
this
is
my
body
and
my
blood
:
to
every
faithfull
receiver
the
Spirit
of
God
is
at
hand
to
make
good
unto
them
the
body
and
blood
of
Christ
,
and
all
his
merits
:
the
same
Spirit
that
was
in
Christ
when
he
performed
the
office
of
our
redemption
,
is
in
and
at
the
Sacrament
,
to
make
Christ
really
present
(
yet
spiritually
)
to
every
faithfull
receiver
,
by
the
power
,
merit
,
and
virtue
of
his
body
and
blood
,
for
all
saving
purposes
,
as
the
nature
of
the
Sacrament
requires
.
These
things
if
we
could
understand
them
,
and
set
our
hearts
upon
them
,
and
live
by
faith
,
wee
should
rest
more
solid
in
them
.
It
is
want
of
faith
that
makes
them
dote
upon
the
bodily
presence
of
Christ
;
whereas
if
they
could
be
perswaded
that
the
Spirit
of
God
doth
performe
effectually
all
saving
purposes
,
as
if
Christ
were
bodily
present
,
if
they
did
but
consider
and
beleeve
this
,
it
would
make
them
renounce
the
doctrine
of
Transubstantiation
,
and
therfore
we
that
are
the
people
of
God
,
and
know
that
as
God
is
a
Spirit
,
so
he
will
be
worshipped
in
spirit
and
in
truth
:
we
must
labour
to
walke
in
the
spirit
,
and
to
live
by
faith
:
we
must
beleeve
that
Christ
is
really
present
,
yet
spiritually
to
everie
faithfull
receiver
,
to
make
them
truly
to
partake
of
his
body
and
blood
,
and
so
by
his
Spirit
is
made
wholly
ours
.
The
end
of
the
thirteenth
Lecture
.
THE
FOVRTEENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
WEE
are
now
to
make
our
digression
into
the
argument
of
the
Lords
Supper
,
for
our
better
and
fitter
preparation
unto
the
participation
of
that
holy
Sacrament
the
next
Sabbath
day
.
1
Cor.
11.26
.
For
as
oft
as
you
shall
eate
this
bread
,
and
drinke
this
cup
,
you
shew
the
Lords
death
till
he
come
.
You
may
remember
we
divided
this
verse
into
two
parts
:
First
,
here
is
mentioned
an
action
performed
,
the
receiving
of
the
Lords
Supper
,
in
the
former
part
of
the
verse
,
As
oft
as
you
shall
eate
this
bread
,
and
drinke
this
cup.
Secondly
,
here
is
a
caution
and
condition
that
it
is
to
be
performed
withall
,
in
the
latter
part
of
the
verse
,
You
shew
forth
the
Lords
death
till
he
come
.
Concerning
the
action
wee
noted
two
things
:
First
,
the
parts
of
it
;
and
then
the
frequenting
of
it
:
the
parts
of
it
,
to
eate
this
bread
,
and
drink
this
cup
;
the
frequenting
of
it
,
So
oft
as
you
eate
it
,
you
shew
the
Lords
death
till
he
come
.
We
have
begunne
with
the
parts
of
it
already
,
and
therein
we
have
shewed
how
that
the
Apostle
describing
the
Sacrament
of
the
Lords
Supper
,
sets
it
forth
by
the
use
of
it
,
not
by
having
of
it
,
or
by
having
accesse
to
it
,
but
by
having
the
use
of
it
,
by
eating
the
bread
,
and
drinking
the
cup.
Thence
we
noted
That
the
Sacrament
of
the
Lords
Supper
consisteth
in
matter
of
action
and
use
.
Then
againe
we
noted
in
the
second
place
,
That
whereas
the
Apostle
here
speakes
of
the
elements
of
bread
and
wine
,
as
they
are
in
use
in
the
Sacrament
,
he
calls
them
by
their
ordinary
names
,
the
bread
by
the
name
of
bread
,
and
the
wine
by
the
name
of
cup
:
from
hence
we
gathered
this
doctrine
;
That
even
after
the
words
of
consecration
and
blessing
,
still
the
bread
and
the
wine
for
their
nature
and
substance
are
the
same
as
they
were
before
,
still
they
remaine
bread
and
wine
.
So
farre
we
proceeded
.
Now
we
are
to
proceed
further
.
Thirdly
,
then
we
are
here
to
consider
,
that
the
Apostle
here
speaking
of
these
elements
of
bread
and
wine
as
they
are
in
use
in
the
Sacrament
of
the
Lords
supper
,
he
sets
them
forth
by
a
note
of
excellency
,
this
bread
,
and
this
cup
,
for
by
the
cup
is
meant
wine
,
as
oft
as
you
eate
this
bread
,
and
drinke
this
cup
,
he
sets
them
forth
by
a
note
of
excellencie
.
As
in
all
things
we
must
keepe
a
meane
without
going
too
farre
,
or
comming
too
short
,
so
specially
in
matters
of
religion
we
must
be
sure
to
keepe
on
the
right
way
,
without
turning
either
to
the
right
hand
,
or
to
the
left
;
we
must
take
all
matters
of
Religion
in
that
very
precise
and
true
straine
that
the
Lord
himselfe
hath
set
upon
them
:
we
are
apt
enough
to
erre
as
well
on
the
one
side
as
on
the
other
,
as
well
on
the
right
side
as
on
the
left
,
and
to
erre
on
either
side
is
alike
dangerous
.
So
it
is
in
other
matters
of
Religion
;
and
so
it
is
in
our
estimation
of
these
elements
of
bread
and
wine
that
are
in
use
in
the
Lords
Supper
:
some
doe
erre
on
the
right
hand
in
their
estimation
of
them
,
thinking
too
highly
of
them
,
as
the
Papists
doe
,
that
the
bread
is
corporally
the
very
body
of
Christ
,
that
the
wine
is
corporally
the
very
blood
of
Christ
:
on
the
other
side
,
others
there
be
that
erre
on
the
left
hand
in
their
estimation
of
them
,
they
esteeme
too
meanly
and
basely
of
them
,
as
the
prophane
people
of
the
world
,
they
generally
esteeme
the
bread
and
wine
at
the
Lords
Table
,
no
better
than
the
bread
and
wine
at
their
owne
table
.
To
meet
with
both
these
errors
,
and
so
to
keepe
our
hearts
upright
in
the
profession
of
Gods
truth
herein
,
the
Apostle
in
this
short
speech
gives
us
a
good
caveat
and
preservative
.
And
first
that
we
may
not
thinke
too
highly
of
them
,
and
so
erre
on
the
right
hand
,
as
the
Papists
doe
,
the
Apostle
still
calls
them
bread
and
wine
,
shewing
that
in
the
nature
and
substance
of
them
they
are
the
same
as
they
were
before
:
next
,
that
wee
might
not
erre
on
the
left
hand
,
and
thinke
too
meanly
and
basely
of
them
,
as
the
prophane
people
doe
,
hee
extolls
them
by
a
note
of
excellency
,
this
bread
,
and
this
wine
;
though
the
bread
be
but
bread
in
it selfe
,
and
the
wine
be
but
wine
in
it selfe
,
yet
hee
speakes
with
a
kind
of
grace
and
majesty
of
speech
,
this
bread
,
&
this
cup
;
as
singling
them
out
by
a
note
of
difference
from
ordinary
bread
&
wine
,
because
they
are
dedicated
to
a
sacred
and
holy
use
,
wherby
they
are
advanced
above
all
other
bread
and
wine
whatsoever
;
As
oft
as
you
eate
this
bread
,
and
drinke
this
cup
,
saith
the
Apostle
,
you
shew
the
Lords
death
till
he
come
.
The
doctrine
hence
to
be
raised
,
is
this
,
namely
;
That
howsoever
it
bee
that
the
elements
of
bread
and
wine
that
are
used
in
the
Lords
Supper
are
in
nature
and
in
substance
the
same
creatures
as
they
were
before
,
yet
notwithstanding
,
in
respect
of
that
same
sacred
and
holy
use
that
they
are
consecrated
and
dedicated
unto
to
bee
made
parts
of
the
Sacrament
,
in
this
respect
they
are
things
of
farre
greater
excellency
than
all
ordinary
things
of
that
kinde
are
:
this
bread
is
farre
more
excellent
bread
in
respect
of
the
use
of
it
,
than
any
other
;
and
this
wine
is
farre
more
excellent
wine
in
respect
of
the
use
of
it
,
than
any
other
;
this
is
the
reach
of
the
Apostle
,
in
that
he
speakes
so
emphatically
,
this
bread
,
and
this
cup.
Marke
the
doctrine
;
howsoever
it
be
that
the
elements
of
bread
&
wine
that
are
used
in
the
Lords
Supper
,
are
in
nature
and
substance
the
same
creatures
as
they
were
before
,
yet
notwithstanding
in
respect
of
that
sacred
and
holy
use
that
they
are
consecrated
and
dedicated
unto
to
be
made
parts
of
the
Sacrament
,
in
this
respect
they
are
far
more
excellent
than
any
other
ordinary
creatures
of
that
kinde
;
this
bread
is
more
excellent
than
any
other
bread
,
and
this
wine
dedicated
to
this
use
,
is
farre
more
excellent
than
any
other
wine
:
We
shall
not
need
to
goe
for
proofe
of
this
doctrine
any
further
than
this
Chapter
:
This
Chapter
affordeth
us
very
pregnant
proofes
of
it
.
If
we
marke
the
Apostle
,
he
points
out
here
three
differences
betweene
our
ordinary
food
that
we
have
at
our
meales
,
and
this
extraordinary
food
that
we
have
at
the
Sacrament
of
the
Lords
Supper
.
The
first
is
in
the
20.
and
21.
verse
,
When
you
come
together
therefore
into
one
place
,
this
is
not
to
eate
the
Lords
Supper
,
for
every
man
when
they
should
eate
,
taketh
his
owne
supper
afore
,
and
one
is
hungry
,
and
another
is
drunken
.
Our
ordinary
food
is
our
owne
food
,
our
ordinary
supper
is
our
owne
supper
,
but
this
extraordinary
food
is
not
our
owne
food
,
but
the
Lords
food
,
it
is
not
our
owne
supper
,
but
the
Lords
Supper
:
When
we
come
to
eate
of
this
bread
,
and
to
drinke
of
this
cup
,
it
is
the
Lords
Supper
:
as
if
the
Apostle
should
say
,
Look
how
much
difference
there
is
betweene
that
which
is
your
owne
,
and
that
which
is
the
Lords
,
so
much
difference
there
is
between
your
owne
bread
and
wine
,
which
you
have
at
your
owne
Table
,
and
that
bread
and
wine
which
you
have
at
the
Lords
Table
;
and
looke
how
much
you
preferre
that
which
is
the
Lords
,
before
that
which
is
your
owne
,
so
much
you
must
preferre
the
bread
of
the
Lords
Table
,
before
your
owne
bread
;
yea
,
the
bread
and
the
wine
in
the
Sacrament
,
if
it
be
not
received
with
this
reverent
acceptation
,
that
it
is
the
Lords
bread
,
and
the
Lords
wine
,
surely
they
are
not
the
Lords
unto
us
,
but
our
owne
;
no
more
benefit
comes
to
us
by
them
,
than
by
our
owne
bread
and
wine
at
our
owne
table
:
and
this
is
the
reach
of
the
Apostle
in
these
two
verses
:
there
is
the
first
difference
,
this
is
the
Lords
,
and
the
other
is
our
owne
;
and
as
we
prefer
that
which
is
the
Lords
,
before
our
owne
,
so
we
must
preferre
the
bread
of
the
Lords
Table
before
the
bread
of
our
owne
table
.
The
second
difference
which
the
Apostle
points
at
,
is
this
in
the
22.
verse
,
Have
you
not
houses
to
eate
and
to
drinke
in
?
despise
you
the
Church
of
God
,
and
shame
them
that
have
not
?
As
if
he
should
say
,
the
ordinary
food
which
you
have
,
why
,
you
have
it
in
your
owne
houses
;
but
this
food
you
have
it
in
the
Church
of
God
,
your
bread
and
your
wine
is
home-food
,
but
this
bread
and
this
wine
is
Church-food
;
your
bread
and
your
wine
is
for
your
children
,
servants
,
and
family
,
but
this
bread
and
this
wine
is
for
Gods
children
,
for
his
house
,
and
family
.
I
hope
there
is
none
of
you
but
doe
esteeme
more
highly
of
the
house
of
God
than
you
doe
of
your
owne
houses
,
and
therefore
by
that
learne
to
esteeme
of
these
mysteries
,
the
bread
and
wine
in
the
Church
of
God
,
above
that
which
you
receive
at
your
owne
houses
.
The
third
and
the
last
difference
is
that
which
is
in
this
26.27
.
and
28.
verses
:
where
the
Apostle
calls
it
this
bread
,
and
this
cup
,
the
cup
of
the
Lord
;
it
caries
an
implication
:
I
say
that
there
is
great
difference
betweene
this
bread
and
other
bread
,
betweene
this
wine
and
other
wine
:
other
bread
and
wine
they
are
but
naturall
or
artificiall
things
,
serving
only
for
the
worke
of
nature
;
but
this
bread
and
this
wine
that
is
in
use
in
the
Sacrament
of
the
Lords
supper
,
over
and
besides
that
naturall
and
artificiall
face
that
is
set
upon
them
,
over
and
besides
that
which
they
have
in
nature
,
these
have
a
supernaturall
condition
imposed
upon
them
from
above
,
whereby
they
are
advanced
above
any
other
bread
and
wine
,
and
made
serviceable
for
the
worke
of
Grace
.
So
then
you
see
,
the
Apostle
having
pointed
out
these
three
differences
,
it
makes
the
Doctrine
very
cleare
,
That
the
bread
and
wine
which
is
in
use
in
the
Sacrament
of
the
Lords
supper
,
is
far
more
excellent
than
any
other
bread
and
wine
whatsoever
.
To
confirme
this
,
let
us
adde
to
the
words
of
the
Scholar
,
the
words
of
the
Master
,
Luke
22.19
,
20.
it
is
said
there
,
that
our
Saviour
tooke
the
Cup
,
and
said
,
This
Cup
is
the
New
Testament
in
my
blood
.
See
how
fitly
Paul
the
scholar
imitates
and
followes
Christ
his
Master
.
Christ
himselfe
had
said
,
This
Cup
is
the
New
Testament
in
my
blood
:
Paul
calls
it
This
bread
,
and
this
Cup.
This
Cup
(
saith
Christ
)
is
the
New
Testament
in
my
blood
.
We
must
take
notice
that
our
Saviour
was
then
at
supper
;
I
,
not
at
an
ordinary
supper
,
but
eating
the
Passeover
:
that
supper
being
ended
,
hee
saith
,
This
Cup
is
the
New
Testament
in
my
blood
.
He
tooke
the
same
Cup
,
and
being
to
dedicate
it
to
the
use
of
the
Sacrament
of
the
Lords
supper
,
saith
,
This
Cup
is
the
New
Testament
in
my
blood
.
Giving
us
to
understand
,
that
the
bread
and
wine
which
are
in
use
in
the
Sacrament
of
the
Lords
supper
,
they
are
farre
better
,
and
of
far
greater
use
and
excellency
than
any
of
our
ordinary
food
,
yea
better
then
the
bread
and
wine
that
wee
have
not
onely
at
our
owne
feasts
,
but
even
at
any
other
feasts
of
the
Lord
.
Therefore
well
might
the
Apostle
say
,
this
bread
,
and
this
cup
,
advancing
it
by
a
note
of
excellency
above
all
other
bread
and
wine
whatsoever
.
Reason
1
The
first
Reason
is
in
regard
of
the
owner
of
it
,
namely
,
the
Lord
Iesus
Christ
;
it
doth
belong
unto
him
,
it
is
his
bread
.
And
that
is
the
thing
that
the
Apostle
notes
in
the
27.
verse
,
Whosoever
eateth
this
bread
,
and
drinketh
the
cup
of
the
Lord
unworthily
,
shall
be
guilty
of
the
body
and
blood
of
Christ
.
Hee
changeth
his
style
,
and
whereas
hee
calls
it
This
cup
,
here
in
the
26.
verse
,
and
so
afterwards
ver.
28.
he
calls
it
verse
27.
The
cup
of
the
Lord
:
giving
us
to
understand
,
that
therefore
it
is
this
bread
,
because
it
is
the
Lords
bread
:
therefore
it
is
this
cup
,
a
cup
of
excellencie
,
because
it
is
the
cup
of
the
Lord
Iesus
Christ
.
Generally
wee
doe
esteeme
things
to
bee
so
much
the
more
excellent
,
according
to
the
excellencie
of
him
that
ownes
them
,
or
that
they
belong
unto
.
Why
Christ
is
far
above
al
excellencies
,
principalities
,
powers
,
and
dominions
whatsoever
;
we
must
needs
therfore
acknowledge
,
that
this
bread
and
this
wine
is
farre
more
excellent
then
any
other
in
regard
of
the
owner
of
them
.
It
is
true
indeede
,
that
Christ
is
the
owner
of
all
the
Creatures
,
they
are
his
,
because
he
made
them
;
it
is
very
true
:
yea
,
but
yet
we
must
take
notice
here
of
a
further
,
&
a
speciall
owing
of
these
creatures
,
whereby
they
belong
to
Christ
Iesus
,
and
that
in
many
respects
:
First
,
besides
that
they
are
his
creatures
as
other
things
are
;
these
are
Christ
his
owne
by
institution
,
because
Christ
hath
instituted
them
by
his
owne
Word
,
and
likewise
by
his
owne
fact
,
that
they
should
bee
a
part
of
his
owne
saving
Ordinance
.
Secondly
,
they
are
his
owne
by
representation
,
for
as
they
are
a
part
of
his
Ordinances
,
so
they
are
a
lively
picture
of
Christ
Iesus
,
whereby
he
represents
and
tenders
to
the
eye
of
every
faithfull
beleever
all
that
ever
he
hath
done
,
and
suffered
for
them
.
They
are
his
owne
by
representation
,
as
Caesars
picture
is
his
,
because
it
carryes
his
resemblance
;
so
this
Bread
,
and
this
Wine
is
Christs
,
because
it
hath
the
picture
of
Christ
,
and
represents
unto
the
faithfull
Christ
Iesus
,
and
the
whole
worke
of
our
redemption
.
Thirdly
,
they
are
his
owne
by
communion
,
because
the
bread
and
wine
in
the
Sacrament
of
the
Lords
Supper
,
are
as
it
were
the
Lords
agents
,
wherby
Christ
Iesus
doth
communicate
,
and
convey
,
and
worke
himselfe
through
the
lively
operation
of
the
Holy
Ghost
into
the
hearts
of
every
true
beleever
,
that
doth
receive
him
worthily
,
I
Cor.
10.16
.
The
Cup
of
blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
blood
of
Christ
?
the
bread
which
we
breake
,
is
it
not
the
Communion
of
the
body
of
Christ
?
So
then
you
see
,
the
bread
and
the
wine
in
the
Sacrament
of
the
Lords
Supper
,
is
Christ
his
owne
by
a
specialty
,
by
way
of
communion
.
Reason
2
The
second
reason
why
they
are
so
excellent
,
is
,
because
of
the
blessing
upon
them
when
they
are
in
use
in
the
Sacrament
:
our
Savior
himselfe
hath
blessed
them
with
his
owne
mouth
,
word
,
and
fact
,
at
his
first
institution
.
Likewise
,
hee
hath
commanded
the
Apostles
and
Ministers
from
time
to
time
to
blesse
them
ever
in
the
use
of
the
Sacrament
:
our
Saviours
blessing
them
at
first
,
doth
thereby
convey
a
blessing
to
all
Sacraments
of
that
kinde
that
ever
shall
be
afterward
used
according
to
Gods
Ordinance
;
if
the
first
fruits
be
holy
,
then
so
is
the
whole
lumpe
:
the
first
Sacrament
being
instituted
by
Christ
,
and
the
creatures
blessed
by
him
,
he
doth
thereby
convey
a
blessing
necessarily
upon
those
creatures
in
the
right
use
of
the
Sacrament
to
the
worlds
end
;
and
so
likewise
the
commandement
that
our
Saviour
gave
to
the
Apostles
and
Ministers
,
that
they
should
blesse
those
creatures
,
it
implyes
a
promise
,
that
when
Ministers
pray
for
a
blessing
upon
them
according
to
Gods
Ordinance
,
God
will
bee
present
with
them
to
blesse
them
:
and
therefore
they
(
in
regard
of
the
blessing
)
are
more
excellent
then
any
other
.
But
do
we
not
blesse
other
creatures
,
as
our
ordinary
food
?
Yes
,
but
this
is
a
speciall
blessing
after
another
manner
;
such
a
blessing
,
as
by
which
they
are
dedicated
to
the
service
of
God
.
Marke
how
the
Evangelists
&
the
Apostles
speake
of
the
blessing
of
these
,
Marke
,
14.22
.
saith
,
that
he
gave
thankes
;
Matthew
saith
,
ch.
26.
v.
26.
He
blessed
them
.
What
shall
we
say
,
doe
these
differ
one
from
another
?
In
the
generall
both
agree
,
though
in
maner
of
speech
there
be
some
difference
:
It
is
true
,
the
main
action
that
our
Savior
was
then
imployed
in
,
the
blessing
of
the
Creatures
,
was
invocation
,
and
thankesgiving
;
and
thence
it
is
said
by
Marke
,
He
gave
thanks
:
yet
it
was
not
barely
a
thankesgiving
,
but
such
a
thankesgiving
,
as
whereby
he
procured
a
blessing
upon
them
,
that
they
should
be
effectual
not
onely
for
nourishing
purposes
,
as
at
our
owne
meales
,
but
even
for
saving
purposes
to
every
faithfull
receiver
:
It
was
such
a
thankesgiving
,
by
which
they
were
dedicated
,
&
consecrated
,
as
outward
parts
of
Gods
worship
,
to
his
owne
immediate
service
;
and
thence
it
is
said
by
Matthew
,
that
Hee
blessed
them
.
And
that
wee
may
know
it
was
more
then
ordinary
,
the
Text
shewes
,
Matth.
26.26
,
27.
that
he
having
blessed
or
given
thankes
for
the
Bread
,
he
gave
thankes
also
for
the
Wine
,
pronouncing
a
severall
blessing
upon
each
of
them
;
whereas
ordinarily
our
bread
,
and
our
drinke
are
both
blessed
together
by
one
and
the
same
giving
of
thankes
.
Reason
3
The
third
reason
,
they
are
excellent
in
regard
of
the
use
that
they
are
dedicated
unto
;
namely
,
to
be
signes
,
&
seales
,
&
pledges
of
the
covenant
of
grace
;
that
bread
,
&
that
wine
that
do
assure
us
of
the
favour
of
God
,
and
of
the
forgivenesse
of
our
sins
,
&
of
the
grace
of
sanctification
,
&
of
our
incorporation
into
Christ
Iesus
,
do
well
deserve
to
be
called
this
bread
,
and
this
wine
,
as
being
of
a
higher
degree
,
and
of
a
better
stampe
then
any
other
.
Vse
1
The
use
teacheth
us
matter
of
resolution
in
our
judgements
.
Concerning
the
bread
and
the
wine
in
the
Lords
Supper
,
sometimes
we
read
in
Scripture
that
they
are
spoken
but
meanly
of
,
and
sometimes
very
highly
of
:
sometimes
it
is
onely
called
bread
,
and
sometimes
the
body
of
Christ
:
sometimes
it
is
onely
called
the
Cup
,
and
sometimes
the
blood
of
Christ
.
Here
is
resolution
of
judgement
arising
from
this
doctrine
:
Wee
must
distinguish
betweene
the
nature
of
the
thing
,
and
the
use
of
the
thing
,
and
then
the
matter
is
very
cleare
:
In
the
nature
it
is
but
bread
and
wine
,
but
in
the
use
it
is
the
body
and
blood
of
Christ
.
If
we
would
tye
our selves
to
this
rule
,
alwayes
wisely
discerning
betwixt
the
nature
of
the
thing
,
and
the
use
,
it
would
stablish
us
well
in
the
matter
of
the
Sacrament
,
we
should
be
able
to
answer
the
exceptions
of
the
Papists
concerning
transubstantition
:
it
is
bread
in
the
nature
of
the
thing
it selfe
;
yet
the
body
of
Christ
in
the
use
:
it
is
wine
,
yet
it
is
the
blood
of
Christ
;
wine
in
its
nature
,
but
yet
the
blood
of
Christ
in
regard
of
the
use
of
it
.
Vse
2
The
second
use
teacheth
us
not
to
marvaile
that
the
unworthy
receiver
of
this
Sacrament
,
that
he
doth
himselfe
so
much
wrong
,
as
to
hazard
himselfe
to
the
wrath
and
judgements
of
God
,
He
that
eates
and
drinkes
unworthily
,
eates
and
drinkes
his
owne
damnation
:
The
reason
is
,
because
it
is
this
bread
,
&
this
cup
:
these
matters
being
so
holy
&
sanctified
and
dedicated
to
such
a
sacred
&
holy
use
:
whosoever
discerns
not
these
things
,
but
takes
them
as
they
are
in
their
owne
nature
,
hee
eates
and
drinkes
his
owne
damnation
,
and
is
guilty
of
the
body
and
blood
of
Christ
;
it
is
not
as
to
eate
bread
at
home
,
for
that
being
moderatly
taken
doth
not
hurt
a
man
,
though
oft-times
it
doth
him
little
good
:
but
he
that
eates
this
bread
,
and
drinkes
this
cup
,
and
discernes
not
the
bodie
and
blood
of
Christ
,
he
eates
and
drinkes
his
owne
damnation
,
and
is
guilty
of
the
bodie
and
blood
of
Christ
;
he
is
not
onely
guilty
of
the
spoile
of
so
much
bread
and
wine
,
but
of
this
bread
,
and
this
wine
;
he
is
guiltie
of
the
body
and
blood
of
Christ
.
Vse
3
The
third
use
is
matter
of
in
instruction
,
teaching
us
first
how
religiously
,
reverently
,
and
preciously
we
ought
to
esteeme
of
these
holy
and
heavenly
Mysteries
,
wee
must
labour
to
be
lifted
up
in
our
hearts
and
thoughts
to
a
higher
straine
,
when
wee
come
to
partake
or
but
to
thinke
of
this
bread
,
above
the
reach
of
nature
:
wee
must
not
be
earthly
and
carnally
minded
to
behold
the
bread
and
the
wine
onely
with
our
bodily
eyes
:
but
spiritually
minded
,
to
behold
them
with
the
eye
of
faith
,
to
be
this
bread
,
and
this
wine
,
dedicated
to
this
holy
and
sacred
use
.
Let
no
man
thinke
in
his
heart
,
it
is
but
bread
,
and
it
is
but
wine
,
and
what
gteat
matter
can
you
make
of
it
?
I
answere
to
them
as
Moses
did
to
those
in
the
16.
of
Exodus
vers.
15.
speaking
of
Manna
,
they
seemed
to
make
light
of
it
,
What
is
this
?
Moses
saith
unto
them
,
This
is
the
bread
that
God
hath
given
you
to
eate
,
that
you
might
live
.
So
,
though
this
be
but
bread
and
wine
,
yet
this
is
the
bread
,
and
this
is
the
wine
,
that
GOD
hath
given
us
,
to
eate
,
and
to
drinke
,
and
to
feed
not
our
bodies
onely
as
Manna
did
,
but
even
our
soules
to
eternall
life
.
2
Then
againe
it
teacheth
us
,
not
to
stay
there
in
the
admiration
of
these
things
,
as
many
doe
,
but
know
that
you
must
goe
on
,
and
as
you
esteem
reverently
of
it
,
so
likewise
earnestly
and
fervently
to
desire
it
.
Wee
know
for
our
parts
,
that
the
best
things
wee
most
of
all
desire
,
specially
in
the
matter
of
our
dyet
;
the
best
,
the
finest
,
the
whitest
,
&
the
wholsomest
bread
:
so
for
wine
the
best
,
the
quickest
,
the
neatest
,
and
the
richest
wine
is
desired
most
.
Oh
that
wee
were
as
wise
for
the
dyet
and
welfare
of
our
soules
,
as
wee
are
for
the
dyet
of
our
bodies
.
This
bread
is
the
best
bread
,
the
finest
,
the
whitest
,
and
the
wholsomest
bread
that
ever
man
did
or
can
eate
:
this
wine
is
the
best
,
the
quickest
,
the
neatest
,
and
the
richest
wine
that
ever
any
man
did
,
or
can
drinke
:
therefore
how
should
wee
be
stirred
up
with
an
earnest
and
fervent
desire
after
this
bread
and
this
wine
.
Mark
and
minde
that
of
the
Apostles
,
in
Iohn
6.34
.
Christ
had
told
them
,
vers.
33.
that
the
bread
of
God
is
hee
which
commeth
downe
from
heaven
,
and
giveth
life
unto
the
world
:
then
they
said
unto
him
,
Lord
evermore
give
us
of
this
bread
.
That
was
spoken
of
Christ
absolutely
in
himselfe
,
but
this
is
spoken
of
Christ
in
a
sacramentall
sense
;
let
us
therefore
follow
their
example
,
and
let
the
consideration
of
the
excellency
of
this
bread
stirre
us
up
to
desire
it
earnes●●y
,
to
pray
that
God
would
evermore
give
us
this
bread
:
and
this
would
make
us
not
come
once
a
moneth
,
but
every
day
if
it
were
possible
:
our
little
comming
to
it
,
sheweth
our
little
desire
of
it
.
But
to
goe
further
;
wee
must
not
onely
reverently
esteeme
of
it
,
and
earnestly
desire
it
,
but
also
labour
to
be
worthy
receivers
of
it
.
Whensoever
wee
come
to
the
Lords
Table
,
let
every
one
of
us
see
we
bring
a
pure
soule
and
a
cleane
heart
,
purged
from
the
leaven
of
all
maliciousnesse
,
and
cleansed
from
the
sinfull
humours
of
our
owne
nature
,
emptied
of
the
filthy
and
noysome
corruptions
of
the
world
and
of
the
old
man
.
Let
us
come
with
a
pure
heart
,
and
a
sanctified
soule
,
a
cleane
vessell
to
put
this
holy
and
sanctified
foode
into
.
For
otherwise
,
if
thou
come
as
an
unworthy
receiver
,
all
will
bee
marred
,
that
is
to
say
,
both
the
bread
,
and
the
receiver
;
the
unworthy
receiver
defiles
this
sanctified
bread
unto
himselfe
;
and
this
sanctified
bread
shall
condemne
the
unworthy
receiver
:
so
both
shall
be
marred
.
But
when
as
there
comes
a
sweet
vessell
for
this
sweet
food
to
be
put
into
,
then
these
will
sweetly
agree
together
.
As
there
is
a
marke
of
excellency
set
upon
the
bread
and
the
cup
,
it
is
this
bread
,
and
this
cup
,
that
is
to
say
,
sanctified
bread
,
and
a
sanctified
cup
:
so
there
must
answerably
be
a
marke
of
excellency
set
upon
the
receiver
;
thou
must
be
this
receiver
,
that
is
to
say
,
a
sanctified
receiver
,
a
prepared
receiver
,
a
worthy
receiver
.
And
when
these
things
shal
thus
meet
together
,
then
there
is
a
sweet
meeting
;
then
is
this
bread
,
and
this
wine
well
bestowed
upon
this
receiver
,
and
then
this
receiver
is
well
refreshed
and
well
comforted
,
with
this
bread
,
and
this
wine
.
Dogs
and
swine
,
that
is
to
say
,
they
that
continue
in
their
sinnes
and
filthinesse
,
they
are
not
to
come
to
bee
made
partakers
of
these
holy
things
,
and
pretious
pearles
of
God
.
Lastly
,
wee
must
not
stay
here
neyther
,
but
we
must
goe
one
step
further
.
As
we
must
reverently
esteeme
of
it
,
and
earnestly
desire
it
,
and
worthily
receive
it
;
So
likewise
we
must
in
the
last
place
thankfully
acknowledge
the
goodnesse
of
GOD
,
and
magnifie
his
great
love
towards
us
,
that
is
pleased
to
invite
and
admit
such
unworthy
guests
as
we
are
,
to
such
pretious
bread
and
wine
as
this
is
.
Blesse
GOD
the
Father
in
thy
heart
,
that
hath
sent
thee
this
bread
,
and
this
wine
.
Blesse
GOD
the
Sonne
,
that
hath
given
thee
this
bread
,
and
this
cup.
Blesse
GOD
the
Holy-Ghost
,
that
is
alwayes
present
with
the
beleeving
receiver
,
by
the
continuall
assistance
of
his
power
&
grace
,
to
make
this
bread
,
and
this
cup
through
his
lively
operation
to
bee
the
bread
of
spirituall
strength
,
and
the
wine
of
spirituall
comfort
,
the
bread
and
wine
of
life
,
and
of
salvation
,
to
every
faithfull
receiver
.
So
much
shall
serve
to
have
spoken
of
this
third
thing
.
It
followes
,
As
oft
as
you
shall
eate
this
bread
,
and
drinke
this
cup
,
you
shew
the
Lords
death
till
hee
come
.
Marke
here
,
the
Apostle
speaking
of
the
administration
and
participation
of
the
Sacrament
of
the
Lords
Supper
,
couples
both
these
together
,
the
bread
and
the
wine
,
the
eating
of
the
bread
,
and
the
drinking
of
the
wine
:
he
doth
not
say
,
As
oft
as
you
eate
this
bread
,
or
drinke
this
cup
,
as
if
they
might
bee
divided
one
from
the
other
;
but
,
as
oft
as
you
eate
this
bread
and
drinke
this
cup
,
joyning
these
inseparably
together
in
the
use
of
the
Sacrament
.
Doct.
The
matter
of
Doctrine
is
this
,
namely
,
That
the
Sacrament
of
the
Lords
supper
is
not
to
bee
administred
in
any
one
kinde
onely
;
that
is
to
say
,
not
in
the
bread
without
the
wine
,
nor
in
the
wine
without
the
bread
,
but
in
both
kindes
,
in
the
bread
,
and
in
the
wine
both
together
.
Marke
the
doctrine
that
is
raised
from
hence
,
in
that
the
Apostle
joynes
both
these
together
.
Hence
observe
,
that
the
Sacrament
of
the
Lords
supper
is
not
to
be
administred
in
any
one
kinde
onely
,
&c.
If
the
Apostle
had
left
out
the
bread
or
the
cup
,
it
had
beene
another
matter
,
but
hee
names
them
both
,
and
therby
gives
us
the
rule
that
the
Sacrament
of
the
Lords
supper
is
to
bee
administred
in
both
kindes
,
in
the
bread
and
in
the
wine
,
both
together
.
The
institution
of
the
Sacrament
by
our
Saviour
yeelds
us
a
double
proofe
of
this
doctrine
,
each
of
them
very
sufficient
,
and
each
of
them
very
cleare
;
the
first
is
our
Saviours
practice
,
and
the
second
is
our
Saviours
commandement
.
First
,
concerning
our
Saviours
practice
,
it
is
said
in
these
places
,
Matth.
26.
Marke
14.
and
Luke
22.
that
our
Saviour
tooke
the
bread
and
the
wine
,
and
gave
it
to
his
Disciples
.
Our
Saviour
himselfe
he
administred
it
not
in
one
kine
only
,
but
in
both
kindes
.
Now
the
rule
is
this
,
that
our
Saviours
example
in
all
matters
of
substance
,
in
all
his
ordinances
must
be
the
rule
that
we
must
follow
:
this
is
a
matter
of
substance
concerning
this
saving
Ordinance
of
the
Lords
supper
,
and
therefore
his
example
in
this
is
to
be
followed
,
that
himselfe
did
administer
the
Sacrament
in
both
kindes
;
and
his
example
must
be
our
rule
,
therefore
we
must
doe
so
too
.
The
second
proofe
is
from
his
Commandement
,
for
how
soever
it
be
that
Matthew
and
Marke
mentions
it
not
,
yet
Luke
chap.
22.
and
Paul
here
mentioneth
an
expresse
commandement
,
that
Christ
gave
charge
that
they
should
doe
this
in
remembrance
of
him
;
as
he
saith
of
the
bread
,
so
the
same
he
saith
of
the
wine
:
that
is
,
whatsoever
you
see
me
do
in
matter
of
substance
,
the
same
you
must
do
as
long
as
the
world
standeth
:
Christ
did
so
,
&
therfore
commandeth
them
to
do
so
:
our
Saviors
commandement
is
a
yoke
of
obedience
unto
us
;
seeing
he
commanded
it
,
we
must
doe
it
;
and
therefore
it
is
cleare
in
regard
of
Christ
his
commandement
,
and
his
practise
,
that
it
is
so
to
be
administred
in
both
kindes
,
in
the
bread
,
and
in
the
wine
both
together
.
The
Papists
that
are
the
maine
professed
adversaries
of
God
and
of
his
truth
in
this
case
,
they
seeke
out
many
shifts
to
avoid
the
force
of
this
argument
:
All
that
they
say
may
bee
reduced
to
these
three
heads
.
First
,
say
they
,
you
alleage
the
example
of
Christ
,
that
holds
in
regard
of
the
bread
,
but
not
in
regard
of
the
cup.
Secondly
,
if
it
doe
hold
for
the
cup
,
yet
it
is
to
be
administred
only
to
the
Clergy
,
and
not
to
the
ordinary
people
.
Thirdly
,
if
to
the
lay
people
,
yet
it
is
a
matter
arbitrary
to
us
of
the
Ministery
,
or
to
the
Church
;
we
may
doe
it
if
we
will
,
but
there
is
no
necessity
in
it
that
we
must
do
it
.
These
are
their
exceptions
that
they
take
:
First
,
it
holds
,
say
they
,
for
the
bread
,
but
not
for
the
cup
,
&
.
if
so
be
we
understand
the
institution
of
our
Saviour
rightly
,
it
will
cleare
all
these
mists
.
For
the
first
exception
in
particular
:
it
holds
say
they
,
for
the
bread
,
but
not
for
the
cup.
No
?
why
Christ
administred
the
bread
and
the
cup
,
without
any
such
difference
at
all
;
without
preferring
any
of
them
one
before
the
other
:
If
the
commandement
and
example
of
Christ
binde
to
the
one
,
why
not
to
the
other
?
Christ
administred
and
commanded
both
,
and
yet
they
will
not
have
both
.
If
our
Saviour
had
made
any
exception
of
the
cup
,
it
had
beene
another
matter
;
but
Christ
administred
it
in
both
kindes
,
as
well
the
wine
as
the
bread
,
and
therefore
it
holds
in
the
one
as
wel
as
in
the
other
.
Secondly
,
for
the
second
exception
.
Put
the
case
it
holds
for
the
bread
,
and
not
for
the
cup
too
,
yet
it
holds
not
,
say
they
,
that
it
should
bee
administred
to
the
laytie
,
and
common
people
,
onely
to
the
Ministers
and
Cleargy
men
.
I
,
but
our
Saviour
delivered
indifferently
to
all
that
were
present
,
the
verie
cup
as
well
as
the
bread
,
and
speakes
more
of
the
cup
than
hee
doth
of
the
bread
;
for
he
saith
not
,
eate
ye
all
of
this
bread
,
though
no
doubt
but
that
was
his
meaning
;
but
comming
to
the
cup
he
saith
expresly
,
Drinke
yee
all
of
this
;
whosoever
comes
to
the
Sacrament
see
he
doe
that
.
But
the
Papists
take
exception
against
this
,
Drinke
ye
all
of
this
,
that
is
they
say
,
only
the
Disciples
,
Apostles
,
and
men
of
the
Clergie
;
that
hee
meant
,
for
they
only
were
then
present
,
and
therfore
it
holds
for
the
Clergy
,
and
not
for
the
Laytie
.
This
is
a
very
silly
shift
.
But
to
answer
this
,
first
,
howsoever
it
be
indeed
that
there
was
none
present
but
Ministers
;
yet
notwithstanding
ask
them
this
question
,
If
there
had
bin
any
there
present
that
had
not
bin
of
the
Ministry
,
can
any
man
thinke
that
our
Saviour
would
have
turned
away
the
cup
from
him
,
and
not
have
given
him
the
wine
,
and
so
have
turned
them
without
?
It
were
a
gracelesse
,
and
senselesse
imagination
:
certainly
he
would
have
beene
as
ready
to
have
administred
the
cup
to
them
,
as
the
bread
.
Againe
,
these
Apostles
,
howsoever
they
were
of
the
Ministerie
,
yet
they
were
but
receivers
then
,
they
were
not
Ministers
in
that
case
.
For
example
,
if
we
have
some
two
or
three
Ministers
at
our
Communion
that
are
receivers
,
besides
him
that
delivers
it
,
though
they
be
Ministers
by
Calling
,
yet
there
is
no
difference
in
this
action
betweene
them
and
other
receivers
:
So
likewise
the
Apostles
,
though
they
were
Ministers
,
yet
being
then
to
receive
the
Sacrament
,
not
then
to
administer
it
,
but
to
receive
it
administred
by
the
hand
of
our
Saviour
Christ
;
therefore
they
differed
nothing
from
ordinary
people
in
that
case
.
Thirdly
and
lastly
,
if
so
be
that
it
be
so
,
that
this
rule
doth
not
hold
for
the
cup
as
well
as
for
the
bread
,
that
it
should
not
be
given
to
the
Laytie
:
I
would
fain
know
of
any
Papist
in
the
world
,
what
warrant
he
hath
for
the
bread
,
that
the
bread
should
be
given
to
the
Laytie
?
Surely
nothing
from
our
Saviours
institution
,
for
they
were
onely
Ministers
also
,
to
whom
hee
delivered
the
bread
,
as
well
as
the
cup.
Thirdly
for
the
third
exception
,
that
though
it
doe
extend
the
cup
to
the
Laytie
,
yet
it
proves
not
that
the
ordinary
people
must
have
the
cup
of
necessity
.
Why
not
of
necessity
?
I
would
faine
know
,
is
there
any
necessitie
by
the
institution
,
practice
and
commandement
of
Christ
,
that
the
Laytie
should
have
the
bread
communicated
to
them
?
then
there
is
as
much
necessitie
for
the
other
;
for
our
Saviours
practice
is
the
same
,
his
commandement
is
the
same
,
as
well
for
the
one
,
as
for
the
other
.
The
commandement
,
the
practice
,
&
institution
of
our
Saviour
is
the
same
,
and
therefore
there
is
the
same
necessity
;
if
it
be
of
necessitie
they
should
have
the
bread
,
then
it
is
of
necessitie
they
should
have
the
wine
too
.
If
Paul
may
be
taken
to
be
the
Iudge
of
this
controversie
betweene
them
and
us
,
and
to
be
the
interpreter
of
our
Saviours
meaning
,
then
he
will
make
the
matter
cleare
on
our
fide
.
First
,
whereas
they
say
it
is
true
,
it
holds
for
the
bread
,
and
not
for
the
cup
,
you
see
the
Apostle
joynes
them
both
together
in
these
verses
,
and
besides
that
in
the
24.
verse
,
When
he
had
given
thankes
he
brake
it
,
and
said
,
Take
,
eate
,
this
is
my
body
;
and
after
the
same
manner
in
the
25.
verse
,
He
tooke
the
Cup
,
saying
,
This
Cup
is
the
New
Testament
of
my
blood
:
hee
made
no
difference
betweene
them
,
but
after
the
same
manner
,
saith
the
Text
,
that
he
did
institute
,
take
,
and
deliver
the
one
,
after
the
same
manner
hee
did
the
other
,
and
so
ought
we
:
If
it
hold
for
the
bread
,
then
surely
after
the
same
manner
it
holds
for
the
wine
.
Secondly
,
say
they
,
it
holds
not
for
the
Laitie
,
but
onely
for
the
Clergie
:
But
the
Apostle
saith
here
,
As
oft
as
yee
eate
this
bread
,
and
drinke
this
cup
,
that
is
spoken
to
the
Church
,
not
to
the
Ministers
onely
,
but
to
all
the
people
.
And
verse
28.
Let
a
man
therefore
examine
himselfe
,
which
is
a
generall
rule
for
all
receivers
of
this
Sacrament
,
of
what
state
or
calling
soever
they
be
.
Thirdly
,
put
the
case
it
be
so
,
that
the
Laitie
may
have
the
cup
,
yet
(
say
they
)
there
is
no
such
necessitie
that
it
must
be
so
:
But
the
Apostle
gives
us
a
cleare
rule
for
that
in
the
23.
verse
,
where
hee
saith
,
I
have
received
of
the
Lord
,
that
which
I
also
have
delivered
unto
you
.
That
all
the
rules
that
the
Apostle
gives
to
the
Church
of
Corinth
,
concerning
the
Sacraments
,
might
be
understood
to
be
of
a
commanding
power
to
binde
their
consciences
,
hee
commends
them
as
Gods
owne
ordinances
.
So
then
,
that
which
he
received
of
Christ
,
he
delivered
unto
them
;
That
which
he
delivers
unto
them
,
is
the
ordinance
of
the
Lord
Iesus
Christ
,
vers.
23.
but
hee
delivers
it
to
then
,
that
the
ordinary
people
should
drinke
the
cup
,
as
well
as
eate
the
bread
,
vers.
26.
Therefore
this
is
the
very
ordinance
of
Christ
himselfe
,
and
therefore
of
absolute
necessitie
.
It
is
worth
our
observation
here
,
that
the
Euangelists
Matthew
and
Marke
did
speake
nothing
of
our
Sauiours
command
,
Doe
this
in
remembrance
of
me
:
and
S.
Luke
hee
speakes
it
onely
concerning
the
bread
:
But
the
Apostle
Paul
a
faithfull
Interpreter
of
Christ
,
speakes
it
not
onely
of
the
bread
,
but
of
the
cup
too
,
verse
24.
Take
,
eate
,
this
is
my
body
,
which
is
broken
for
you
,
This
doe
in
remembrance
of
mee
:
So
the
very
same
commandement
he
doth
use
concerning
the
cup
,
vers.
25.
The
same
commandement
that
is
for
the
bread
,
the
same
he
giveth
for
the
cup
,
and
therefore
the
same
necesitie
that
there
is
for
the
one
to
be
administred
to
the
Laitie
,
the
same
there
is
for
the
other
.
Reason
1
The
Reason
.
First
,
the
proportion
betweene
the
signe
&
the
thing
signified
requireth
as
much
.
What
is
the
thing
signified
?
The
body
and
blood
of
Christ
.
What
is
the
signe
?
Bread
and
wine
.
Christ
gave
his
body
to
be
crucified
,
&
his
blood
to
be
shed
,
and
therefore
both
these
are
to
be
represented
in
the
Sacrament
:
and
therefore
they
must
have
the
wine
administred
as
well
as
the
bread
.
Wee
are
saved
by
the
blood
of
Christ
,
as
well
as
by
the
body
of
Christ
:
there
must
be
a
due
proportion
betweene
the
signe
and
the
thing
signified
.
Reason
2
Againe
,
it
may
appeare
by
the
nature
of
a
feast
,
specially
of
Gods
feasts
.
In
a
feast
there
must
be
some
drinke
,
as
well
as
bread
,
else
it
is
but
a
dry
feast
,
as
wee
say
,
if
there
be
no
drinke
:
and
many
a
poore
and
dry
feast
have
the
people
amongst
the
Papists
,
who
onely
have
bread
at
the
Lords
Table
,
but
not
a
drop
of
drink
with
it
:
but
the
Lord
hath
beene
more
mercifull
and
bountifull
to
us
then
so
:
he
makes
us
a
feast
at
the
Sacrament
of
the
Lords
Supper
.
Is
it
against
the
nature
of
a
feast
,
to
have
bread
onely
,
and
not
wine
?
Doth
not
the
necessitie
of
a
feast
require
that
they
should
have
both
?
Then
the
Sacrament
of
the
Lords
supper
,
being
the
Lords
feast
,
must
bee
furnished
with
the
cup
as
well
as
with
the
bread
.
So
in
regard
of
our
disposition
,
and
of
our
necessitie
,
every
one
of
us
that
know
how
sweet
the
Lord
Iesus
Christ
is
,
cannot
but
both
hunger
and
thirst
after
him
.
Whosoever
relisheth
the
body
of
Christ
,
will
hunger
after
the
body
of
Christ
:
and
whosoever
relisheth
the
blood
of
Christ
,
will
thirst
after
the
blood
of
Christ
.
And
our
Saviour
doth
propound
himselfe
unto
us
,
that
hee
is
not
onely
bread
to
satisfie
our
hunger
,
but
water
of
life
also
to
satisfie
our
thirst
:
this
is
Christ
in
regard
of
himselfe
,
as
hee
is
our
Redeemer
and
Mediator
,
wee
come
to
the
Sacrament
,
there
to
behold
Christ
,
to
worship
Christ
,
to
apprehend
him
,
and
to
receive
him
,
as
our
Mediator
and
Redeemer
:
and
therefore
the
Sacrament
must
not
onely
afford
us
bread
to
satisfie
our
hunger
,
but
wine
also
to
satisfie
our
thirst
.
Vse
.
1
The
Vse
.
First
it
serves
to
reprove
them
in
the
Popish
Church
,
that
deprive
the
ordinary
people
of
the
cup.
It
is
a
great
sinne
in
them
,
for
they
make
themselves
in
that
case
wiser
then
the
Lord
Iesus
Christ
,
changing
his
ordinance
at
their
own
pleasure
.
They
say
,
they
must
not
have
the
cup
for
feare
of
shedding
his
blood
.
Cursed
hypocrites
!
that
make
themselves
more
jealous
of
shedding
the
blood
of
Christ
,
than
Christ
himselfe
did
.
Besides
that
they
doe
maime
the
Sacrament
,
and
make
it
imperfect
,
in
that
they
do
take
away
one
materiall
part
of
the
Sacrament
,
so
also
they
doe
exceedingly
wrong
the
people
in
that
they
deprive
them
of
the
benefit
and
comfort
that
they
might
have
by
the
blood
of
Christ
;
as
much
as
in
them
lyeth
,
they
deprive
and
defraud
them
of
it
.
If
we
being
at
the
Sacrament
,
there
should
come
in
a
mad
man
,
and
steale
away
the
cup
from
us
,
would
we
not
say
that
he
is
a
sacrilegious
theese
,
and
spoiles
Gods
ordinances
,
&
robs
the
Church
?
So
,
doe
not
they
maime
the
Sacrament
,
&
wrong
and
rob
the
people
in
the
church
of
Rome
of
that
which
is
their
due
by
Gods
ordinance
,
by
keeping
backe
the
cup
?
But
they
have
a
distinction
,
they
have
a
shift
and
device
that
they
thinke
will
salve
all
.
The
Body
say
they
,
doth
containe
the
blood
too
,
they
have
the
blood
in
the
body
;
for
the
body
containes
his
blood
by
way
of
concomitancie
.
But
this
is
a
very
sory
shift
,
quite
contrary
to
the
practice
of
our
Saviour
,
and
contrary
to
the
nature
of
the
Sacrament
.
Wee
come
to
the
Sacrament
of
the
Lords
Supper
,
to
celebrate
the
memoriall
of
his
body
by
it selfe
,
and
to
celebrate
the
memoriall
of
Christs
shedding
of
his
blood
by
it selfe
.
And
Christ
instituted
that
Sacrament
of
purpose
not
onely
to
remember
the
death
of
Christ
in
the
bread
,
but
Christ
commended
himselfe
unto
us
in
the
Sacrament
,
as
his
body
being
severed
from
his
blood
,
and
his
blood
being
out
of
his
body
,
so
his
body
to
be
a
sacrifice
,
and
his
blood
to
be
a
sacrifice
,
and
so
hath
appointed
severall
signes
answerable
to
each
of
them
.
And
this
meets
directly
with
this
foolish
conceit
of
the
papists
.
We
receive
the
body
of
Christ
as
a
severed
thing
from
his
blood
,
for
they
were
then
severed
the
one
from
the
other
.
Againe
,
the
next
Vse
.
It
should
put
us
in
minde
of
the
love
of
God
towards
us
,
in
delivering
and
bringing
us
out
of
the
hands
of
these
robbers
,
that
have
made
a
prey
of
the
Church
of
God
,
and
doe
make
a
prey
of
it
,
keeping
backe
the
people
from
receiving
that
part
of
the
Sacrament
.
This
should
teach
us
also
to
magnifie
the
bountifull
goodnes
of
God
to
us
,
that
bidding
us
to
his
table
,
he
doth
not
scantle
us
to
a
morsell
of
dry
bread
,
but
with
the
bread
he
gives
us
wine
;
He
reacheth
forth
the
cup
to
us
,
as
if
Christ
should
say
,
Here
,
here
,
thou
poore
hungry
and
thirsty
soule
,
take
wine
to
thy
bread
,
and
eate
and
drinke
,
and
be
mery
,
and
take
thy
fill
upon
thy
Saviour
Iesus
Christ
,
and
cheare
up
thy
heart
in
feeding
upon
whole
Christ
for
thy
comfort
,
and
life
,
and
salvation
,
Ps.
22.26
.
The
poore
shall
eate
and
be
satisfied
,
and
their
hearts
shall
live
for
ever
.
It
is
spoken
generally
to
all
the
Saints
of
God
that
beleeve
in
him
.
It
is
performed
&
made
good
in
this
parcicular
.
God
gives
us
to
eate
to
the
ful
at
his
table
,
whereby
wee
may
be
fully
satisfied
,
that
our
hearts
may
live
for
ever
.
Pro.
9.
It
is
the
voyce
of
the
Word
,
which
saith
,
Come
and
eate
of
my
meat
,
and
drinke
of
my
wine
.
Christ
he
is
the
true
Wisedome
there
spoken
of
.
It
is
he
that
calls
us
to
eate
and
to
drinke
of
his
meat
and
his
wine
.
And
this
is
expresly
fulfilled
in
the
act
of
receiving
the
sacrament
of
the
Lords
supper
:
consider
this
with
thankful
harts
,
consider
the
fatherly
care
of
God
toward
us
,
that
meets
us
at
it
were
at
every
turne
.
He
gives
us
the
bread
to
signifie
Christ
his
body
broken
for
us
;
&
the
wine
to
signifie
the
shedding
of
his
blood
for
us
.
Is
any
of
us
distrustfull
that
Christs
body
is
not
enough
for
us
?
here
is
his
blood
too
.
Have
we
tasted
of
the
bread
,
and
of
the
body
of
Christ
,
&
found
little
or
no
relish
in
it
?
then
the
Minister
comes
presently
to
give
us
the
wine
,
that
by
the
presence
of
the
wine
he
may
quicken
us
to
the
better
sense
of
the
bread
.
Lastly
,
doe
wee
finde
joy
and
comfort
in
the
bread
?
blesse
God
for
it
.
But
that
s
not
al
;
seeing
we
find
this
comfort
in
the
bread
,
he
gives
us
the
wine
too
,
that
so
our
joy
may
be
full
in
every
respect
to
our
harts
desire
.
This
is
the
bountifull
goodnes
of
Christ
Iesus
,
that
hath
given
his
body
to
be
crucified
upon
the
Crosse
,
and
his
blood
to
be
shed
for
our
sins
;
That
he
hath
given
us
his
whole
body
,
his
body
&
blood
,
that
so
there
may
be
nothing
wanting
to
give
us
full
contentment
and
satisfaction
,
that
our
Lord
Iesus
Christ
is
an
all-sufficient
Saviour
,
and
a
plenteous
Redeemer
.
The
end
of
the
fourteenth
Lecture
.
THE
FIFTEENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
THAT
wee
may
be
prepared
to
the
worthy
participation
of
the
Sacrament
of
the
Lords
Supper
the
next
Sabbath
day
,
wee
are
now
to
meditate
upon
some
argument
fitting
for
that
purpose
;
and
to
proceed
in
that
Text
we
beganne
in
,
namely
,
1
Cor.
11.26
.
For
as
oft
as
you
shall
eate
this
bread
and
drinke
this
cup
,
you
shew
the
Lords
death
till
hee
come
.
The
Text
,
you
may
remember
,
we
divided
into
two
parts
.
First
,
here
is
an
action
to
be
performed
,
in
the
former
part
of
the
verse
,
The
receiving
of
the
Lords
Supper
.
Secondly
,
here
is
a
caution
that
this
action
is
to
be
performed
withall
,
and
that
is
in
the
latter
part
of
the
verse
,
yee
shew
the
Lords
death
till
he
come
.
Concerning
the
action
in
the
former
part
of
the
verse
,
we
noted
two
things
:
First
,
the
parts
of
the
action
,
to
eate
this
bread
,
and
drinke
this
cup.
Secondly
,
the
frequenting
of
the
action
in
this
clause
,
As
oft
as
you
eate
this
bread
,
and
drinke
this
cup
,
&c.
It
is
to
be
done
,
and
it
is
to
be
frequented
or
done
often
.
Of
the
parts
of
this
action
,
we
have
spoken
before
;
wherein
we
noted
,
first
,
that
the
nature
and
benefit
of
the
Sacrament
consisteth
in
the
use
of
the
Sacrament
,
because
the
Apostle
describes
the
Sacrament
,
by
the
use
of
it
.
Secondly
,
wee
noted
that
the
bread
and
wine
,
the
elements
that
are
used
in
the
Sacrament
of
the
Lords
Supper
,
they
are
called
by
their
owne
name
after
the
words
of
blessing
,
and
therefore
for
substance
they
are
the
same
creatures
as
before
.
Thirdly
,
they
are
(
as
I
shewed
)
set
forth
by
a
note
of
excellency
,
this
bread
,
and
this
wine
;
though
in
regard
of
their
nature
they
are
the
same
,
yet
in
regard
of
their
use
they
are
more
excellent
than
any
other
.
Lastly
,
he
couples
them
together
;
As
oft
as
you
shall
eat
this
bread
,
and
drinke
this
cup
:
thence
wee
noted
,
that
the
Sacrament
is
not
to
be
administred
in
one
kinde
onely
,
but
in
both
,
in
the
bread
,
and
in
the
wine
,
and
not
in
the
bread
without
the
wine
,
nor
in
wine
;
without
the
bread
.
And
so
much
of
the
parts
of
this
action
.
The
other
branch
follows
,
namely
,
the
frequenting
or
often
performance
of
the
action
,
in
these
words
,
As
oft
as
you
shall
eate
this
bread
,
and
drinke
this
cup
:
whereby
is
given
us
to
understand
,
that
as
this
action
of
receiving
the
Sacrament
of
the
Lords
Supper
is
to
be
performed
,
so
it
is
to
be
frequented
and
oft
performed
:
we
must
eate
this
bread
,
and
drinke
this
cup
,
and
that
oft-times
.
It
may
appeare
by
the
circumstances
of
the
Text
,
that
this
Church
of
Corinth
to
whom
the
Apostle
writ
this
Epistle
,
that
they
did
usually
in
most
of
their
Church-assemblies
and
meetings
,
(
if
not
in
all
)
communicate
in
the
Sacrament
of
the
Lords
Supper
:
for
the
Apostle
in
the
17.
and
18.
verses
tells
them
of
things
generally
amisse
in
the
Church
:
and
in
the
20.
verse
he
gives
instance
in
this
particular
,
namely
,
in
the
matter
of
the
Lords
Supper
:
Marke
the
words
;
When
yee
come
together
therefore
into
one
place
,
this
is
not
to
eate
the
Lords
Supper
.
The
words
doe
sound
to
this
effect
,
that
usually
when
the
Corinthians
came
together
in
the
Church-assemblies
,
they
did
eat
the
Lords
Supper
,
howsoever
they
did
much
misdemeane
and
miscarie
themselves
in
this
holy
action
,
that
they
did
not
carry
themselves
so
to
Gods
glory
,
norwith
reverence
to
his
ordinance
,
nor
with
that
profit
and
comfort
to
themselves
,
and
love
to
their
brethren
as
they
ought
to
doe
,
because
they
received
it
disorderly
one
before
another
,
yet
notwithstanding
for
the
matter
of
receiving
that
was
usuall
amongst
them
:
The
Apostle
tooke
this
for
a
thing
granted
,
that
when
they
came
together
they
did
eate
:
else
the
consequence
had
beene
to
no
purpose
:
but
speaking
generally
of
their
assemblies
&
Church-meetings
,
he
speaks
of
the
eating
of
the
Sacrament
,
as
a
thing
usuall
in
most
of
them
,
if
not
in
all
:
and
this
is
the
reason
why
the
Apostle
falls
into
the
mention
of
the
frequenting
of
this
action
;
As
oft
as
you
eate
this
bread
,
and
drinke
this
cup
,
&c.
which
yet
we
must
take
heed
that
we
understand
it
not
onely
as
a
bare
mention
of
a
thing
done
by
the
Church
of
Corinth
,
that
they
did
eate
and
drinke
oft
:
as
if
he
should
say
,
They
did
so
indeed
,
but
whether
it
were
well
done
or
ill
done
it
makes
no
matter
;
the
circumstances
of
the
Text
give
us
better
light
to
see
by
for
our
resolution
herein
;
and
we
may
therein
discerne
these
three
things
:
First
,
that
it
was
not
a
thing
amisse
that
they
did
so
;
yea
further
,
that
it
was
well
done
;
yea
thirdly
,
that
it
is
a
duty
of
necessity
,
for
them
and
all
the
faithfull
to
communicate
in
.
First
,
that
it
was
not
a
thing
amisse
among
them
,
for
if
it
had
,
certainly
the
Apostle
would
have
reproved
them
for
it
,
as
he
did
for
other
abuses
,
especially
seeing
he
tooke
upon
him
to
reprove
and
reforme
such
abuses
as
were
crept
into
the
matter
of
the
Sacrament
;
they
doing
this
,
and
oft
frequenting
the
participation
of
the
Sacrament
of
the
Lords
Supper
,
if
so
be
that
it
had
beene
a
thing
amisse
,
(
the
Apostle
of
purpose
reproving
things
amisse
)
he
would
have
reproved
this
,
but
seeing
he
reproved
it
not
,
therefore
it
was
not
ill
done
.
Secondly
,
the
Text
makes
it
cleare
that
it
was
well
done
,
and
it
is
spoken
by
way
of
commendation
;
for
the
Apostle
builds
a
precept
upon
this
practice
of
theirs
;
So
oft
as
you
eate
this
bread
,
and
drinke
this
cup
,
you
shew
the
Lords
death
till
he
come
.
The
precept
is
,
they
must
shew
the
Lords
death
:
and
that
precept
is
built
upon
this
their
practice
,
their
oft
receiving
of
the
Sacrament
;
and
this
is
a
generall
rule
,
that
God
never
builds
any
precept
but
upon
a
good
ground
&
foundation
,
the
foundation
must
be
his
owne
,
as
well
as
the
building
,
else
he
never
builds
upon
it
:
but
the
Lord
builds
a
precept
upon
this
practice
,
and
therefore
their
practice
is
good
,
and
indeed
a
matter
that
God
approves
of
;
so
that
you
see
that
the
Text
makes
it
cleare
that
it
is
a
commendable
thing
;
and
if
we
should
goe
further
to
speake
of
the
last
clause
of
the
verse
,
Doe
it
till
he
come
,
that
also
shewes
that
it
is
a
matter
commendable
,
because
it
must
continue
to
be
done
to
the
worlds
end
.
Lastly
,
it
is
a
matter
of
necessity
that
they
must
doe
it
,
it
is
an
admonition
to
a
necessary
duty
:
for
the
rise
of
this
speech
of
the
Apostle
,
is
fetcht
from
our
Saviours
owne
words
in
the
institution
,
verse
25.
now
that
is
spoken
by
way
of
command
,
Doe
this
in
remembrance
of
me
:
Marke
it
,
here
you
see
that
our
Saviour
plainly
doth
deliver
this
by
way
of
a
command
unto
them
,
Doe
this
as
oft
as
you
doe
it
in
remembrance
of
me
:
he
delivers
it
,
I
say
,
in
the
nature
of
a
commandement
,
as
also
by
and
by
we
shall
shew
more
plainly
.
Now
if
so
be
that
Christ
commanded
it
,
therefore
it
must
needs
be
done
,
and
it
is
a
matter
of
necessity
:
the
Commandements
of
God
are
not
arbitrary
to
us
,
to
doe
them
or
not
to
doe
them
,
but
every
Commandement
imports
a
necessity
,
that
therefore
it
must
be
done
,
because
it
is
commanded
:
And
where
it
is
said
,
You
shew
forth
the
Lords
death
,
&c.
that
clause
shewes
that
it
is
not
once
to
be
done
,
that
will
not
serve
the
turne
,
but
oft
;
the
continuall
repetition
of
it
is
necessary
from
time
to
time
,
even
to
the
worlds
end
.
So
then
this
is
the
thing
that
here
we
are
co
seize
upon
,
that
the
frequent
receiving
of
the
Sacrament
of
the
Lords
Supper
was
a
common
and
continuall
use
.
Doctr.
The
observation
is
this
:
That
the
Sacrament
of
the
Lords
Supper
is
an
ordinary
exercise
of
Christians
,
oft-times
to
be
frequented
and
usually
to
be
communicated
in
by
the
faithful
.
The
circumstances
of
the
text
well
waighed
&
laid
together
,
afford
this
doctrine
clearly
:
for
the
proofe
of
this
doctrine
take
the
commandement
of
Christ
,
and
the
practice
of
the
Church
:
the
Commandement
of
our
Saviour
Christ
enjoines
this
frequent
use
of
the
administration
of
the
Sacrament
of
the
Lords
Supper
,
and
of
the
receiving
of
it
:
Luke
22
19.
Doe
this
in
remembrance
of
me
,
(
saith
Christ
:
)
which
words
of
our
Saviour
,
Paul
in
the
25.
verse
of
this
Chapter
rehearseth
thus
;
Doe
this
as
oft
as
you
drinke
it
,
in
remembrance
of
me
.
Paul
knew
well
the
meaning
of
our
Saviour
,
therefore
he
sets
it
downe
in
these
plaine
termes
.
So
then
when
our
Saviour
faith
,
Doe
this
in
remembrance
of
me
,
these
words
of
his
they
cary
in
them
the
force
of
a
double
charge
or
command
:
First
,
of
a
thing
antecedent
or
going
before
,
that
is
,
the
receiving
of
the
Sacrament
:
and
secondly
,
of
a
thing
consequent
,
that
this
is
to
be
done
in
remembrance
of
me
,
see
you
remember
me
alwayes
in
the
performance
of
this
worke
;
the
Apostle
adding
this
clause
by
way
of
explication
,
Doe
this
as
oft
as
you
doe
it
,
in
remembrance
of
me
;
he
makes
it
cleare
,
that
surely
each
of
these
are
to
be
performed
,
and
that
oft
:
Doe
this
;
that
is
,
receive
the
Sacrament
oft
:
remember
me
,
that
is
,
remember
mee
oft
:
by
this
clause
Christ
shewes
his
meaning
,
that
both
of
them
is
to
be
done
oft
;
the
Sacrament
oft
to
be
received
,
and
the
death
of
Christ
oft
to
bee
remembred
;
and
surely
the
necessity
of
the
consequent
doth
inferre
the
necessity
of
the
antecedent
:
the
necessity
of
the
often
remembrance
of
Christ
,
inferres
the
necessity
of
the
often
receiving
the
Sacrament
,
because
the
Sacrament
is
ordained
for
the
memoriall
of
Christ
:
if
we
must
remember
Christ
oft
,
and
that
in
the
Sacrament
,
then
we
must
receive
the
Sacrament
oft
.
Now
those
words
of
our
Saviour
as
they
bee
applyed
in
that
case
to
the
Disciples
,
though
they
are
in
effect
the
same
with
these
words
of
my
Text
,
yet
they
are
a
more
cleare
and
a
more
exceptionlesse
proofe
of
this
doctrine
than
my
text
is
:
for
some
cavill
at
the
words
of
my
Text
,
thinking
them
not
sufficient
to
prove
that
the
frequent
use
of
the
Sacrament
is
necessary
for
Christians
;
for
the
Apostle
,
say
they
,
doth
but
mention
it
as
a
thing
done
;
or
if
he
doe
commend
it
,
that
is
all
,
it
proves
not
the
necessity
of
it
:
the
Apostle
saith
not
,
that
they
must
doe
it
,
but
speakes
of
it
as
a
thing
already
done
by
them
.
Well
,
put
case
it
be
so
here
;
but
when
Christ
spake
to
his
Disciples
he
said
to
them
,
Doe
this
as
oft
as
you
doe
it
in
remembrance
of
me
:
now
they
had
never
eaten
of
this
bread
,
nor
dranke
of
this
cup
before
,
and
therefore
it
could
not
be
spoken
as
of
a
thing
usually
done
by
them
:
therefore
our
Saviours
words
cannot
be
so
eluded
,
as
they
would
elude
the
words
of
my
Text.
Now
seeing
Pauls
speech
and
our
Saviours
goe
together
,
as
both
containing
one
and
the
same
thing
,
therfore
when
Christ
saith
,
doe
this
in
remembrance
of
me
,
and
when
Paul
saith
,
As
oft
as
you
doe
this
,
you
shew
the
Lords
death
till
he
come
,
both
these
testimonies
prove
this
,
namely
,
that
it
is
a
matter
of
necessity
that
the
death
of
Christ
is
oft
to
be
remembred
,
and
that
the
Sacrament
is
oft
to
be
received
.
And
surely
in
all
ordinary
understanding
,
this
clause
here
,
where
the
Apostle
saith
,
As
oft
,
&c.
must
necessarily
imply
a
necessity
of
eating
it
oft
:
as
if
so
be
this
,
I
should
say
to
a
Christian
friend
,
whensoever
you
pray
,
pray
for
me
;
or
,
as
oft
as
you
pray
pray
for
me
;
if
I
should
thinke
that
such
a
one
would
pray
but
once
in
his
life
time
,
or
but
very
seldome
,
then
I
would
not
say
,
As
oft
as
you
pray
pray
for
me
;
but
,
If
ever
you
do
pray
,
pray
for
me
:
So
if
the
Apostle
had
had
an
intent
to
give
liberty
to
them
to
receive
it
oft
if
they
would
,
or
seldome
if
they
would
not
,
then
he
would
have
said
,
If
ever
you
receive
it
,
then
doe
it
in
remembrance
of
Christ
:
but
in
faying
,
As
oft
as
you
doe
this
,
that
shewes
it
is
a
matter
of
necessity
;
there
is
a
necessity
implyed
as
well
in
the
oft
receiving
of
the
Saerament
,
as
well
as
a
necessity
of
the
oft
remembring
bring
of
the
death
of
the
Lord
Iesus
Christ
.
The
other
proofe
is
the
practice
of
the
Church
,
(
which
ratifies
and
continues
this
,
)
besides
the
practice
of
this
Church
of
Corinth
,
Act.
20.7
.
there
Paul
and
other
of
the
Disciples
being
at
Troas
,
going
to
Macedonia
,
the
text
saith
,
vers.
7.
They
being
come
together
to
breake
bread
the
first
day
of
the
weeke
,
Paul
preached
unto
them
:
The
first
day
of
the
weeke
;
what
is
that
?
that
is
the
Sabbath
day
,
the
Lords
day
:
What
is
the
breaking
of
bread
?
what
is
meant
by
that
?
why
,
the
receiving
of
the
Sacrament
of
the
Lords
Supper
:
The
Disciples
being
come
together
,
that
is
to
say
,
after
their
usuall
manner
,
the
first
day
of
the
weeke
to
breake
bread
,
Paul
preached
unto
them
.
The
manner
of
speech
declares
that
it
was
their
practice
,
their
usual
and
ordinary
practice
at
their
comming
together
in
their
Christian
assemblies
,
to
communicate
in
breaking
of
bread
.
And
it
appeares
to
be
so
also
by
other
circumstances
there
mentioned
,
as
namely
,
the
company
,
many
Disciples
,
verse
4.5
.
being
then
in
a
strange
place
,
at
Troas
,
and
in
their
journey
travelling
by
the
way
.
If
they
did
it
abroad
when
they
were
travelling
,
then
much
more
would
they
doe
it
when
they
were
at
home
,
and
at
rest
;
and
therefore
these
circumstances
of
the
Text
make
it
cleare
that
it
was
an
usuall
practice
of
the
Church
so
to
doe
.
Act.
2.42
.
there
it
is
said
of
them
that
were
converted
,
that
they
continued
together
in
the
Apopostles
doctrine
,
and
fellowship
,
and
breaking
of
bread
,
and
prayers
:
by
breaking
of
bread
we
are
to
understand
the
participation
in
the
Sacrament
of
the
Lords
Supper
:
They
continued
in
breaking
bread
;
Marke
what
the
Text
saith
,
they
continued
in
it
,
not
once
or
twice
,
but
they
continued
in
it
,
they
made
it
their
daily
and
continuall
practice
.
And
see
with
what
holy
exercises
it
is
ranged
withall
,
They
continued
together
in
the
Apostles
doctrine
,
and
fellowship
,
breaking
of
bread
,
and
prayers
:
as
who
should
say
,
it
was
as
usuall
and
familiar
with
them
to
receive
the
Sacrament
,
as
to
heare
the
word
,
and
to
meet
together
in
prayer
;
and
the
ranging
of
this
duty
amongst
other
holy
exercises
seemes
to
give
some
secret
intimation
of
a
reason
why
they
made
this
their
ordinary
and
usuall
practice
;
because
when
these
duties
are
performed
together
,
they
are
marvellous
helpfull
one
to
another
,
one
seconds
and
backs
another
:
they
continued
in
the
Apostles
doctrine
,
in
fellowship
,
love-meetings
,
breaking
of
bread
,
and
prayer
.
If
we
should
looke
into
the
state
of
the
Church
in
succeeding
ages
,
we
shall
finde
by
stories
,
that
still
the
nearer
the
Church
lived
to
the
time
of
the
Apostles
,
the
more
frequent
and
more
usuall
was
their
practice
in
the
receiving
of
this
Sacrament
often
:
in
so
much
that
in
some
places
it
was
every
Sabbath
,
in
others
at
least
every
moneth
:
the
doctrine
then
is
cleare
,
both
by
the
Commandement
of
Christ
,
and
also
by
the
practice
of
the
Church
.
Reason
1
The
first
Reason
is
this
:
The
death
of
Christ
is
to
be
remembred
often
;
now
the
Sacrament
of
the
Lords
Supper
is
a
cleare
looking
glasse
to
behold
hold
the
death
of
Iesus
Christ
,
and
the
memoriall
thereof
most
brightly
and
plainly
,
and
therefore
that
is
oft
to
be
received
.
That
the
death
of
Christ
is
oft
to
be
remembred
,
I
hope
no
Christian
will
deny
,
the
death
of
Christ
,
a
matter
so
weighty
in
it selfe
,
the
greatest
businesse
that
ever
was
acted
since
the
world
stood
,
the
death
of
Christ
being
a
matter
of
so
great
consequence
to
Mankinde
,
that
every
man
and
woman
so
farre
forth
is
saved
or
damned
,
as
they
have
their
portion
,
or
have
not
their
portion
in
the
death
of
Christ
;
the
death
of
Christ
being
so
comfortable
to
the
faithfull
,
that
it
is
the
very
life
of
all
the
good
that
they
have
here
,
or
shall
have
hereafter
,
and
can
we
ever
remember
this
oft
enough
?
and
can
we
omit
any
occasion
of
the
remembring
of
Christ
his
death
,
without
sin
,
and
without
much
dishonour
to
God
,
much
wrong
and
indignity
to
Christ
,
and
damage
to
our
owne
soules
?
sturely
we
cannot
.
I
,
but
some
me
wil
say
,
I
can
remember
the
death
of
Christ
,
though
not
by
receiving
the
Sacrament
;
I
can
remember
it
in
the
word
,
for
there
Christ
is
crucified
before
me
,
and
in
my
prayers
,
and
in
all
my
good
and
holy
meditations
,
and
in
other
things
as
well
as
in
the
Sacrament
of
the
Lords
Supper
.
It
is
true
thou
maist
,
and
it
is
true
thou
must
,
yet
notwithstanding
wee
must
conceive
that
the
Sacrament
of
the
Lords
Supper
is
instituted
of
purpose
for
this
meere
end
,
to
remember
the
death
of
Christ
;
and
therefore
if
thou
canst
meditate
profitably
upon
the
death
of
Christ
in
other
exercises
,
then
much
more
thou
maist
doe
it
in
this
,
yea
we
may
be
bold
to
expect
a
better
blessing
from
God
upon
our
remembrance
of
Christs
death
by
the
receiving
of
this
Sacrament
,
than
by
the
hearing
of
the
word
,
and
other
good
exercises
,
because
this
Sacrament
is
ordained
&
instituted
meerly
as
it
were
&
of
purpose
for
that
end
,
&
God
will
most
blesse
his
own
ordinances
to
the
same
end
whereunto
he
hath
so
nearly
fitted
and
appointed
them
.
Besides
that
,
in
the
Sacrament
of
the
Lords
Supper
there
is
a
most
sensible
occasion
offered
unto
us
,
to
remember
the
death
of
Christ
;
the
death
of
Christ
is
as
it
were
acted
before
our
eyes
,
by
the
breaking
of
the
bread
,
and
the
pouring
out
of
the
wine
,
wherby
we
may
fitly
,
and
must
of
necessity
bee
stirred
up
to
remember
with
our selves
,
how
freely
the
Lord
Iesus
Christ
gave
his
body
to
be
crucified
,
and
his
blood
to
be
shed
for
the
taking
away
of
our
sinnes
.
If
therefore
the
death
of
Chris
must
be
remembred
,
then
the
Sacrament
wherein
wee
behold
the
death
of
Christ
as
in
a
glasse
,
must
needs
be
oft
received
and
participated
in
.
Reason
2
Secondly
,
it
is
for
the
confirmation
of
our
faith
:
our
faith
we
know
had
need
to
be
confirmed
everie
day
;
the
Sacrament
is
a
notable
meanes
to
confirme
cur
faith
.
That
we
had
need
to
be
confirmed
in
our
faith
every
day
,
is
certaine
;
for
we
know
this
by
experience
,
that
in
the
strongest
of
us
our
faith
is
weake
,
and
in
the
greatest
of
us
our
faith
is
small
,
and
while
we
are
here
,
it
is
still
but
upon
the
growing
hand
;
we
know
our
weake
and
crasie
bodies
,
because
they
are
weake
must
have
a
continuall
supply
of
bodily
food
;
so
our
weake
soules
because
we
are
weake
in
faith
,
and
apt
to
unbeleefe
,
and
distrust
,
through
our
owne
corruption
of
heart
,
and
Satans
remptations
;
our
soules
I
say
being
so
weake
in
faith
,
therfore
the
strength
of
it
must
be
continually
relieved
and
supported
by
a
continuall
supply
of
spirituall
food
,
which
is
ministred
unto
us
especially
in
the
Sacrament
of
the
Lords
Supper
;
so
much
more
in
it
than
in
the
word
,
by
how
much
more
the
assurance
is
given
to
the
truth
of
an
evidence
by
the
seale
,
than
by
the
writing
without
the
seale
:
a
writing
without
a
seale
shewes
that
such
a
thing
is
done
,
but
if
the
seale
be
set
unto
it
,
then
it
confirmes
it
unto
us
the
more
:
God
tells
us
in
his
word
that
wee
are
reconciled
to
him
in
the
blood
of
Christ
;
it
is
true
,
we
beleeve
this
,
and
this
begets
and
strengthens
our
faith
:
but
having
the
seale
of
it
,
which
is
the
Sacrament
,
here
is
a
more
sensible
fastning
of
this
truth
upon
us
;
this
strengthens
our
faith
much
more
:
we
doe
pray
to
God
to
increase
our
faith
,
doe
wee
thinke
that
God
will
encrease
it
without
meanes
?
that
is
preemption
:
but
wee
pray
to
God
to
blesse
the
meanes
unto
us
,
that
it
may
be
powerfull
to
encrease
it
:
but
doe
we
pray
to
God
to
blesse
the
meanes
without
our
frequent
use
of
the
meanes
?
that
also
is
presumption
too
:
we
must
make
use
of
the
meanes
that
God
hath
appointed
tor
the
encrease
of
our
faith
:
now
the
Sacrament
of
the
Lords
Supper
being
such
a
speciall
meanes
whereby
the
faith
of
Gods
children
is
strengthned
,
therefore
a
speciall
care
they
must
have
to
frequent
the
same
often
.
Reason
3
The
third
reason
is
somewhat
agreeable
unto
this
,
our
assurance
that
our
sinnes
arc
pardoned
and
forgiven
unto
us
,
is
a
sweet
and
precious
thing
:
many
of
Gods
children
would
give
all
they
have
in
the
world
to
enjoy
that
grace
and
that
comfort
,
the
more
oft
they
have
it
,
the
more
comfort
they
have
,
the
seldomer
they
have
it
,
the
more
uncomfortable
their
life
is
:
wee
know
that
there
is
no
meanes
whereby
wee
have
this
assurance
of
the
forgivenesse
of
our
sinnes
more
sensibly
fastned
upon
us
,
than
by
the
receiving
of
the
Sacrament
of
the
Lords
Supper
;
for
therein
is
Christ
delivered
(
as
it
were
)
unto
us
,
and
his
merits
even
by
actuall
possession
:
the
Lord
puts
the
signe
into
our
hands
,
and
the
things
signified
into
our
hearts
,
if
we
doe
beleeve
and
come
as
worthy
receivers
;
and
therefore
how
oft
ought
we
to
be
in
the
participation
of
this
blessed
Sacrament
,
when
as
we
receive
such
a
benefit
by
it
as
the
assrance
of
the
pardon
and
forgivenesse
of
our
ssinnes
:
if
we
have
the
assurance
of
our
pardon
to
day
,
we
are
so
fickle
,
that
it
may
be
to
morrow
wee
doubt
of
it
againe
.
Now
we
are
assured
of
it
;
anon
we
sinne
,
and
then
our
conscience
is
troubled
,
and
doubts
arise
,
and
so
we
thinke
with
our selves
,
Oh
I
had
thought
I
had
beene
reconciled
to
God
,
and
my
sinnes
had
beene
pardoned
,
but
it
was
but
an
imagination
,
it
is
gone
away
like
a
dreame
;
this
we
know
we
are
subject
unto
,
and
therefore
how
ought
we
to
fence
our
hearts
,
and
to
keepe
the
life
of
God
afoot
in
our
hearts
,
(
for
the
assurance
of
the
pardon
of
our
sinnes
is
the
very
life
of
God
in
our
hearts
)
and
therefore
to
be
carefull
of
the
frequent
use
of
the
meanes
by
which
this
assurance
may
be
confirmed
unto
us
,
and
that
is
by
the
participation
of
the
Sacrament
of
the
Lords
Supper
,
for
that
is
the
speciall
means
by
which
this
is
most
sensibly
fastened
upon
us
.
I
have
heard
that
it
was
the
worldly
wisedome
of
a
Treasurer
in
this
land
in
Queen
Elizabeths
time
,
that
he
would
never
be
a
fortnight
or
a
month
at
the
most
,
without
his
Quietus
est
,
that
whatsoever
changes
and
alterations
might
come
,
yet
he
might
be
in
that
respect
in
some
good
security
.
See
how
wise
men
can
be
for
the
matters
of
the
world
,
&
how
foolish
they
are
for
the
matters
of
heaven
:
every
man
that
wil
address
himselfe
to
come
into
Gods
presence
,
at
his
table
,
and
prepare
himselfe
by
faith
and
repentance
,
he
may
have
this
Quietus
est
,
and
receive
an
actuall
acquittance
from
God
,
and
God
shall
tell
him
by
his
Spirit
,
that
his
sinnes
are
pardoned
and
forgiven
,
and
he
reconciled
to
him
in
Christ
:
wee
have
this
opportunity
offered
unto
us
once
a
moneth
,
and
yet
such
is
our
dulnesse
and
backwardnesse
in
matters
of
salvation
,
that
we
are
most
of
us
carelesse
of
this
:
if
we
were
so
carefull
for
our
soules
,
as
he
was
for
his
body
,
wee
would
come
every
moneth
to
receive
our
acquittance
,
because
changes
and
alterations
may
come
,
wee
may
dye
before
the
next
day
come
,
or
tentations
may
assault
us
,
and
such
like
,
and
therefore
let
us
labour
to
have
our
Quietus
est
from
God
alwayes
in
a
readinesse
.
Reason
4
The
fourth
reason
is
this
,
our
covenant
with
God
is
daily
to
bee
renewed
,
and
therefore
the
Sacrament
of
the
Lords
Supper
is
daily
to
be
received
,
and
frequented
,
and
participated
in
,
because
that
is
a
speciall
meanes
and
occasion
,
and
bond
of
our
renewing
our
covenant
with
God
:
it
is
true
we
do
,
or
at
least
we
ought
alwayes
renew
our
covenant
with
God
in
our
daily
prayers
,
repentance
of
our
sinnes
,
and
faith
in
Christ
,
specially
every
Sabbath
day
we
should
doe
this
,
and
we
should
consecrate
our selves
wholly
to
his
service
;
but
most
particularly
when
we
come
to
the
Lords
Table
:
ordinary
people
commonly
doe
make
some
kinde
of
preparation
,
according
to
their
manner
,
when
they
come
to
receive
the
Sacrament
of
the
Lords
Supper
:
and
in
the
truth
of
the
thing
the
most
especiall
renewing
of
our
covenant
is
then
when
we
come
to
partake
of
the
Sacrament
.
Now
because
our
covenant
is
daily
to
be
renewed
,
this
Sacrament
being
a
bond
of
the
renewing
of
it
,
therefore
this
must
oft
be
frequented
:
That
this
is
a
speciall
meanes
and
bond
of
our
renewing
of
our
covenant
with
God
,
is
cleare
,
because
that
therein
wee
receive
a
pawne
and
pledge
of
the
mutuall
covenant
and
promise
made
on
both
sides
;
a
pledge
from
God
;
whereby
he
bindes
himselfe
to
be
our
God
,
to
forgive
us
our
sinnes
,
to
give
us
his
Spirit
,
to
justifie
and
sanctifie
us
,
and
that
he
will
save
us
;
and
we
by
the
receiving
of
it
doe
by
this
binde
our selves
anew
to
be
his
people
,
and
to
beleeve
in
the
promises
of
grace
and
salvation
made
in
Christ
,
and
to
subject
our selves
to
the
power
&
work
of
sanctification
,
&
we
to
betake
our selves
wholly
to
his
obedience
:
thus
I
say
is
the
covenant
of
Gods
children
renewed
with
God
especially
in
the
matter
of
receiving
the
Sacrament
,
&
therefore
it
being
our
duty
daily
to
renew
our
covenant
with
God
,
therefore
we
ought
to
have
access
to
it
,
&
to
receive
the
sacrament
oft
,
because
in
it
our
covenant
is
spccially
renewed
.
Reason
5
The
fift
Reason
,
is
our
love
towards
our
brethren
,
the
mutuall
love
betweene
the
children
of
God
,
that
must
alwayes
bee
kindled
,
their
love
must
be
like
to
that
fire
mentioned
in
Levit.
6.13
.
that
must
never
goe
out
of
the
hearts
one
of
another
.
Fire
we
know
will
goe
out
if
it
be
not
kindled
and
supplȳed
with
fewell
:
so
the
fire
of
love
in
the
hearts
of
Gods
children
is
ready
to
bee
quenched
:
many
occasions
of
worldly
matters
,
and
other
businesses
there
are
that
breed
such
differences
,
that
it
makes
love
many
times
cold
,
and
turns
it
into
contention
,
yea
even
in
Gods
children
,
and
therefore
we
must
use
the
meanes
whereby
it
may
be
kindled
and
kept
still
alive
;
but
there
is
no
better
meanes
to
kindle
it
,
and
keepe
it
alive
,
than
the
participation
of
the
Sacrament
of
the
Lords
Supper
;
there
is
no
such
bellowes
to
blow
up
the
fire
of
love
in
their
hearts
as
this
when
they
come
to
the
Lords
table
to
eate
of
the
same
bread
,
no
such
fewell
to
maintaine
this
fire
of
love
in
their
hearts
,
as
the
spirituall
food
they
participate
of
at
the
Lords
Table
,
and
therefore
if
we
would
have
the
love
of
Gods
children
kindled
towards
us
,
and
ours
to
them
,
and
not
goe
out
,
then
let
us
use
this
most
effectuall
meanes
,
namely
,
the
oft
communicating
and
participating
in
the
Sacrament
of
the
Lords
Supper
.
Reason
6
The
last
reason
is
concerning
the
Word
;
the
Word
is
oft
to
bee
heard
,
therefore
the
Sacrament
of
the
Lords
Supper
is
oft
to
be
communicated
in
.
That
the
Word
is
oft
to
bee
heard
,
I
thinke
none
will
deny
that
;
wee
must
heare
the
Word
at
all
times
,
by
day
and
by
night
,
in
season
and
out
of
season
,
the
Word
and
the
Sacraments
are
joyned
together
in
a
neare
bond
and
league
by
Gods
ordinance
,
and
they
are
to
one
and
the
same
purpose
and
efrect
as
a
writing
and
a
seale
,
and
therefore
if
we
must
be
frequent
in
the
hearing
of
the
Word
,
then
also
frequent
in
the
participation
of
the
Sacrament
of
the
Lords
Supper
,
that
so
that
which
is
spoken
in
the
Word
,
may
be
sealed
unto
us
in
the
Sacrament
;
that
that
wee
heare
in
the
one
,
we
may
feele
in
the
other
,
that
so
we
may
grow
along
in
the
faith
of
Christ
,
till
at
length
we
become
perfect
men
in
Christ
.
Vse
1
The
first
Vse
is
for
matter
of
reproofe
of
grosse
and
grievous
negligence
in
the
practice
of
this
duty
generally
,
and
the
negligence
seizeth
upon
the
Ministers
many
times
,
as
well
as
upon
the
people
.
First
,
we
will
speake
against
the
negligence
of
the
Ministers
,
and
then
of
the
negligence
of
the
people
.
A
word
or
two
of
the
first
.
Many
Minisers
are
negligent
in
this
duty
,
either
,
forsooth
,
because
they
would
spare
their
owne
paines
and
labour
,
or
elfe
because
they
are
carelesse
of
the
flocke
of
Christ
committed
unto
them
,
they
have
not
that
regard
of
them
as
they
should
:
hence
it
comes
to
passe
that
they
let
the
people
settle
themselves
upon
the
lees
of
their
sins
:
either
they
tender
it
not
oft
unto
them
,
but
haply
once
,
or
foure
times
a
yeare
;
or
if
they
doe
tender
it
often
,
yet
they
suffer
the
people
to
absent
themselves
without
any
just
occasion
:
great
is
the
negligence
of
many
in
this
case
;
and
surely
it
is
a
fearfull
sinne
,
and
a
heavie
account
have
many
to
make
for
this
sinne
.
It
is
our
duty
(
that
are
Ministers
)
to
spread
the
table
before
you
,
and
to
call
,
warne
,
and
invite
you
to
come
,
and
to
seeke
this
to
the
utmost
of
our
power
,
and
then
if
you
come
not
oft
,
you
shal
perish
in
your
sins
&
negligence
,
but
we
shall
deliver
our
owne
soules
:
but
if
wee
be
negligent
in
this
,
and
doe
not
call
upon
you
oft
,
you
shall
perish
in
your
sins
,
and
your
blood
shall
be
required
at
our
hands
;
and
therefore
it
stands
us
upon
to
looke
unto
it
,
not
onely
in
regard
of
our
owne
soules
,
and
our
owne
good
,
but
in
regard
of
you
,
and
in
love
to
your
soules
,
that
wee
should
tender
you
the
Lords
Supper
oft-times
,
and
call
upon
you
oft
to
come
unto
it
:
how
many
good
and
holy
opportunities
have
we
offeted
unto
us
to
remember
the
death
of
Christ
?
to
confirm
and
strengthen
the
faith
of
them
that
are
weake
,
and
to
cherish
love
in
the
hearts
of
Gods
children
,
and
to
encrease
in
them
the
grace
of
sanctification
,
by
the
often
use
of
this
Sacrament
?
How
many
good
opportunities
are
daily
omitted
and
neglected
in
this
land
,
and
in
this
City
,
meerly
through
the
Ministers
negligence
in
this
duty
?
many
soules
there
bee
that
perish
because
of
this
negligence
in
Ministers
,
and
therefore
it
is
our
duty
to
bee
stirred
up
,
and
to
labour
to
reforme
our selves
.
The
Apostle
gives
us
the
rule
,
when
he
saith
,
Thou
that
teachest
another
,
teachest
not
thou
thy selfe
.
But
in
the
second
place
,
the
negligence
of
the
people
is
more
convenient
for
this
place
to
be
reproved
thereby
:
when
the
Table
is
spred
,
when
God
saith
to
them
,
Come
,
when
the
Minister
saith
All
is
ready
,
and
their
brethren
say
,
Come
,
too
;
when
they
are
thus
warned
,
called
,
and
invited
to
come
,
and
then
they
refuse
,
or
if
they
doe
come
it
is
very
sparingly
,
it
is
not
oft
;
this
is
a
most
gracelesse
and
retchlesse
practice
.
If
wee
were
scantled
of
this
great
meanes
and
blessing
either
by
persecutton
,
or
by
the
iniquity
of
the
times
,
or
by
the
prophanenesse
of
the
Magistrate
,
or
by
the
gracelessenesse
of
the
Minister
,
then
wee
would
cry
out
,
we
cannot
have
that
we
would
have
,
and
that
we
are
wronged
,
and
debarred
of
the
saving
ordinance
of
God
,
and
that
the
doore
of
the
kingdome
of
heaven
is
shut
against
us
,
and
that
wee
cannot
partake
so
oft
as
wee
would
.
But
now
that
through
Gods
mercy
,
wee
have
the
Sacrament
oft
tendered
unto
us
,
and
that
we
are
called
,
and
warned
,
and
invited
to
communicate
,
if
wee
refuse
now
to
come
,
or
if
wee
come
sparingly
,
what
is
this
,
but
to
despise
the
bountifull
,
and
rich
mercy
of
God
towards
us
,
that
the
Lord
offereth
us
so
many
heavenly
excellencies
and
comforts
with
one
hand
;
for
in
this
one
action
is
Christ
Iesus
&
all
his
merits
offered
to
us
:
what
is
this
but
to
despise
God
that
offereth
so
many
blessings
of
heavenly
comfort
,
Christ
Iesus
,
and
all
his
merits
,
and
we
turne
our
backes
upon
him
,
and
say
we
wil
none
of
this
heavenly
Manna
.
And
surely
without
this
be
reformed
,
it
cannot
but
be
recompenced
of
God
,
with
extremity
of
Iustice
in
some
notorious
judgement
upon
us
,
specially
by
taking
away
such
rich
and
precious
treasures
from
such
base
wretches
as
we
are
,
that
so
meanly
esteeme
of
them
;
or
else
that
God
should
cry
quittance
with
us
,
and
turne
his
backe
upon
us
when
wee
pray
(
as
wee
have
turned
our
backes
upon
him
when
he
called
)
and
will
not
heare
us
.
As
also
when
we
are
sicke
,
and
when
wee
lye
upon
our
death
beds
God
will
not
regard
us
,
goe
whither
we
will
;
and
at
the
day
of
Iudgement
,
he
shall
say
Depart
from
meye
cursed
,
I
know
you
not
,
I
offered
you
such
and
such
meanes
of
salvation
,
and
that
oftentimes
,
but
you
would
none
of
it
,
and
therefore
I
have
no
salvation
for
you
.
We
know
how
God
dealt
with
the
Iewes
when
the
mysteries
of
salvation
were
tendered
unto
them
,
and
they
rejected
the
same
,
he
then
turned
to
the
Gentiles
,
to
them
that
would
bring
forth
better
fruit
:
when
those
that
were
bidden
to
the
Feast
would
not
come
,
the
Lord
said
,
goe
into
the
high
wayes
,
and
as
many
as
ye
find
,
bid
them
,
&c.
A
notable
example
we
have
in
the
first
of
Hester
,
and
3.
Abashuerosh
the
King
made
a
great
Feast
,
and
he
bade
his
Nobles
,
and
the
Queene
Vashti
,
and
in
the
12
,
verse
she
refused
to
come
to
the
King
,
and
therefore
in
the
19
,
verse
she
is
divorced
,
she
shall
never
come
more
into
the
Kings
presence
:
shall
wee
thinke
that
he
tendered
his
temporall
glory
,
more
then
God
doth
his
infinite
glory
:
if
God
tender
himselfe
in
his
feast
,
and
spread
his
table
,
and
call
us
as
the
King
called
her
to
eate
and
to
drinke
of
that
which
he
hath
prepared
,
if
wee
refuse
to
come
as
she
did
,
what
can
we
expect
,
but
that
there
shall
be
a
divorce
made
betweene
God
and
us
,
I
will
not
acknowledge
you
for
my
spouse
,
(
will
God
say
)
you
shall
have
no
more
my
ordinances
nor
Oracles
amongst
you
.
Let
us
I
beseech
you
rightly
consider
of
these
things
,
and
so
farre
as
we
are
guilty
,
labour
to
reforme
them
in
our selves
,
and
according
to
our
power
in
others
.
It
is
strange
to
see
,
and
to
heare
what
,
strange
alligations
men
make
to
colour
themselves
in
this
their
negligence
,
it
is
strange
to
see
how
witty
men
are
to
colour
these
things
,
and
to
deceive
their
owne
soules
,
it
is
the
Devills
wit
,
he
puts
it
into
them
:
now
the
true
ground
and
reason
why
they
come
not
oft
to
the
Sacrament
is
,
because
they
contemne
Gods
ordinance
,
and
are
unthankfull
to
the
Lord
Iesus
Christ
for
his
infinite
love
;
and
withall
also
it
is
a
kinde
of
sluggishnesse
that
is
in
them
,
that
they
are
loth
to
put
themselves
and
their
hearts
to
such
examinations
and
tryalls
,
and
provings
,
and
siftings
,
and
rippings
up
;
to
such
denying
of
themselves
,
and
such
faithfull
promises
to
God
of
new
obedience
,
as
every
one
that
comes
as
a
worthy
receiver
must
have
,
they
are
loth
to
put
themselves
to
this
hardness
,
&
therfore
they
communicate
not
oft
in
this
Sacrament
,
and
this
is
the
true
reason
why
they
are
loth
to
come
to
it
,
they
say
it
is
a
toyl
to
come
so
oft
:
it
is
true
,
it
is
a
toyle
to
the
flesh
,
and
to
corrupt
nature
,
but
no
toyle
to
a
childe
of
God
,
but
joy
and
comfort
to
him
.
Yet
further
you
shall
heare
what
they
will
alleadge
and
pretend
besides
,
some
of
them
say
there
is
no
such
necessity
that
we
should
receive
it
so
oft
,
and
they
give
you
some
reasons
for
it
;
as
first
,
why
say
they
?
the
Sacrament
of
Baptisme
is
a
Sacrament
of
good
use
as
well
as
the
sacrament
of
the
Lords
Supper
,
and
that
is
to
be
communicated
in
but
once
,
and
why
then
should
wee
communicate
so
oft
in
the
sacrament
of
the
Lords
Supper
?
I
answer
,
baptisme
is
ordained
for
our
admission
into
the
Church
and
house
of
God
,
and
there
can
be
but
one
admission
into
if
;
but
when
wee
are
in
,
then
we
must
grow
further
and
further
to
bee
incorporated
into
Christ
,
and
that
is
by
the
sacrament
of
the
Lords
Supper
:
our
baptisme
gives
us
our
admission
and
entrance
,
though
the
power
of
baptisme
continues
to
our
lives
end
,
and
whosoever
feeles
not
the
power
of
his
baptisme
in
the
course
of
his
life
,
that
man
was
never
truly
baptised
:
though
the
outward
action
of
baptisme
bee
not
to
be
reiterated
,
yet
still
it
continues
in
being
to
our
last
end
,
still
we
are
baptized
into
the
death
of
Christ
,
still
wee
must
labour
to
bee
that
which
we
are
baptized
to
be
,
to
be
like
to
Christ
,
and
to
follow
him
.
So
then
you
see
there
is
great
reason
why
baptism
must
be
but
once
because
that
is
the
admission
of
us
into
the
Church
,
but
this
is
our
going
forward
in
the
Church
,
and
in
the
work
of
grace
;
therefore
we
must
not
stand
still
,
but
proceed
forward
in
this
exercise
continually
.
Againe
,
another
reason
that
they
alleadge
is
this
,
I
but
,
say
they
,
was
not
the
Passeover
in
the
former
Testament
a
sacrifice
answerable
to
the
Sacrament
in
the
new
Testament
,
and
that
was
celebrated
but
once
a
yeare
,
and
why
then
should
this
be
often
?
I
answer
,
there
is
great
reason
;
the
time
of
the
celebration
of
the
Passeover
was
a
ceremony
,
and
so
a
part
of
Gods
worship
to
the
Iewes
,
the
Passeover
was
commanded
to
be
celebrated
once
,
and
but
once
in
the
year
,
and
they
should
have
sinned
if
they
had
celebrated
it
more
then
once
,
but
the
Sacrament
of
the
Lords
Supper
is
to
bee
celebrated
often
,
and
we
sinne
if
wee
doe
not
.
Besides
that
,
the
Passeover
was
but
for
one
temporall
deliverance
from
the
Egyptians
,
and
from
the
hand
of
Pharaoh
;
and
that
one
deliverance
was
but
once
wrought
;
but
the
Sacrament
of
the
Lords
Supper
resembles
unto
us
our
eternal
deliverance
from
sinne
,
Sathan
,
hell
,
death
,
and
damnation
;
and
this
is
not
onely
wrought
but
dayly
running
on
,
and
all
Converts
are
still
dayly
plucked
out
from
hell
,
and
the
jawes
of
Sathan
.
The
worke
of
our
redemption
is
every
day
after
that
wee
are
throughly
converted
;
still
the
old
man
is
crucified
,
and
the
new
man
is
repaired
in
us
:
and
therefore
howsoever
it
were
sufficient
that
the
passeover
was
once
celebrated
,
and
but
once
;
yet
this
sacrament
crament
of
the
Lords
Supper
is
oft
to
bee
received
,
because
it
is
the
celebration
of
our
eternall
and
everlasting
redemption
and
deliverance
,
a
thing
that
is
continually
in
working
.
Lastly
,
if
so
be
that
that
were
a
good
rule
,
then
it
followes
,
that
as
the
Israelites
were
to
celebrate
the
Passeover
that
day
onely
that
they
were
delivered
our
of
Egypt
,
then
it
followes
,
that
wee
should
receive
this
Sacrament
,
but
onely
upon
good
Fryday
,
and
no
time
else
,
but
they
themselves
confesse
,
that
that
is
Iewish
;
and
therefore
by
their
owne
confession
,
this
can
bee
no
just
reason
against
the
often
participation
of
this
Sacrament
.
Another
reason
that
they
have
,
that
there
is
no
necessity
in
receiving
it
oft
,
is
the
example
of
our
Saviour
Christ
;
we
need
not
to
bee
more
carefull
say
they
,
then
Christ
,
and
he
never
received
it
but
once
in
all
his
life
time
,
and
therefore
wee
need
have
it
but
once
.
I
answer
,
Christ
to
the
time
of
his
death
was
under
the
Law
as
hee
was
man
,
and
so
was
to
behave
himselfe
and
conforme
himselfe
to
the
ceremonies
of
the
Law
,
and
therefore
he
was
not
to
have
a
hand
in
this
Sacrament
of
the
new
Testament
,
till
the
time
came
that
the
old
was
to
be
abolished
.
Besides
that
,
we
must
understand
that
hee
was
rather
an
Institutor
then
a
receiver
of
this
Sacrament
,
and
therfore
he
was
to
make
choyce
of
the
fittest
time
when
it
was
to
be
done
,
and
that
was
as
neere
to
his
death
as
could
be
,
and
therefore
he
spake
of
it
as
a
thing
past
,
This
is
my
blood
that
is
shed
for
you
:
so
that
the
Sacrament
of
the
Lords
Supper
must
be
as
neere
to
his
death
as
may
bee
,
and
therefore
it
was
fittest
to
bee
instituted
by
him
the
night
before
he
suffered
.
Last
of
all
,
if
they
say
so
,
then
they
must
conclude
by
their
owne
rule
,
that
they
must
never
receive
the
sacrament
,
but
when
they
are
ready
to
dye
,
if
that
reason
hold
good
;
But
as
I
said
before
,
our
Saviour
Christ
was
the
Institutor
of
the
sacrament
,
&
therfore
he
chose
that
time
that
it
might
bee
the
fresher
in
memory
.
Another
thing
they
alledge
,
is
a
matter
of
inconveniency
:
oh
say
they
,
if
we
should
come
oft
,
it
would
be
tedious
to
us
.
I
surely
,
matters
of
God
are
tedious
to
worldly
and
carnall
men
,
tedious
to
flesh
and
blood
,
to
put
it selfe
to
such
examination
and
tryall
,
to
such
sifting
,
and
ransacking
,
and
rippings
up
,
and
denying
of
our selves
,
this
is
tedious
;
but
must
we
refuse
to
come
to
the
sacrament
of
the
Lords
Supper
for
this
tediousnesse
?
No
surely
,
the
old
man
must
be
trodden
down
under
our
feet
,
&
scorned
,
that
God
may
have
the
honour
of
his
owne
ordinance
:
many
maysay
so
,
for
hearing
of
the
Word
,
that
it
is
a
tedious
thing
to
heare
twice
a
day
,
so
also
for
prayer
,
it
is
a
tedious
thing
to
pray
twice
day
,
morning
and
evening
,
so
faith
the
Devill
so
saith
the
old
man
,
and
the
naturall
corruption
that
is
within
us
,
but
must
swallow
downe
all
his
hardnesse
,
and
the
old
man
must
be
crucified
and
mortified
,
if
ever
wee
looke
to
bee
saved
,
and
to
come
to
heaven
;
we
must
dispence
with
,
and
wee
must
devoure
many
of
those
tediousnesses
;
if
ever
we
looke
to
have
any
portion
in
Christ
,
tediousnesse
must
not
fright
us
from
that
which
God
commands
,
but
if
God
command
,
we
must
obey
,
whatsoever
flesh
and
blood
alledge
to
the
contrary
.
Againe
,
another
exception
is
this
,
if
we
come
oft
,
say
they
,
we
shall
degenerate
into
a
kinde
of
formality
,
and
make
it
a
matter
of
fashion
.
I
,
that
comes
from
the
carnality
and
hypocrisie
of
thy
heart
;
we
cannot
be
conversant
in
any
holy
duty
,
but
in
time
we
settle
upon
our
lees
,
and
grow
into
a
kinde
of
formality
:
alas
,
if
we
did
consider
our selves
,
wee
had
need
to
be
ript
up
daily
,
and
if
we
should
put
our selves
daily
to
this
duty
,
we
should
be
freer
from
this
formality
than
those
that
use
it
so
seldome
.
Is
this
it
that
makes
us
doe
it
formally
,
because
we
doe
it
oft
?
No
surely
.
As
in
die
matter
of
prayer
,
because
wee
pray
daily
,
doe
we
therefore
pray
formally
?
No.
For
if
we
doe
it
conscionably
it
will
make
us
farre
from
formality
,
for
the
frequent
use
of
it
brings
us
into
that
awe
,
dread
,
and
reverence
of
Gods
Majestie
that
it
will
make
us
call
our
wits
together
,
and
ransacke
every
corner
of
our
hearts
,
that
so
wee
may
be
fitted
to
come
into
the
presence
of
God
at
all
times
.
Some
other
allegations
they
have
,
but
I
will
not
now
stand
upon
them
.
The
last
Vse
is
this
:
It
teacheth
all
of
us
thankfulnesse
to
God
,
that
live
here
in
this
Land
,
and
in
this
place
,
where
through
Gods
mercy
wee
have
opportunity
,
and
may
have
accesse
to
come
to
this
Sacrament
at
least
once
a
month
to
feast
our
selves
,
and
to
make
our selves
merry
with
this
spirituall
food
,
the
body
and
blood
of
Christ
,
it
is
a
thing
that
if
we
had
it
not
we
would
give
all
wee
have
to
enjoy
it
,
and
therefore
having
it
let
us
make
use
of
it
,
and
reverently
esteeme
of
it
,
and
neglect
no
good
opportunity
to
come
to
it
:
if
we
knew
the
benefit
of
it
wee
would
desire
to
receive
it
not
onely
once
a
month
,
but
every
Sabbath
,
yea
every
day
if
it
were
possible
:
and
the
reason
why
we
doe
frequent
it
no
oftner
,
not
thirst
after
it
,
is
because
we
know
not
the
benefit
nor
sweetnesse
of
it
.
Let
us
not
lay
any
impediment
to
hinder
us
from
it
,
for
none
will
serve
the
turne
to
be
justifiable
before
God
,
but
those
that
God
layes
upon
us
;
I
say
,
we
having
just
occasion
and
opportunity
to
come
to
the
Lords
Table
,
being
members
of
this
Congregation
,
without
wee
can
give
some
good
reason
to
the
contrary
,
(
for
it
is
not
enough
to
say
I
am
not
prepared
,
nor
I
am
not
in
charity
,
these
are
no
sufficient
nor
just
occasions
to
hinder
us
)
were
to
sin
grievously
therein
against
God
,
and
against
our
owne
soules
.
The
end
of
the
fifteenth
Lecture
.
THE
SIXTEENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
WE
are
now
to
proceed
through
Gods
assistance
,
(
because
the
next
Sabbath
is
a
Communion
Sabbath
)
in
that
very
business
that
we
have
in
hand
.
1.
Cor.
11.26
.
For
as
often
as
you
shall
eat
this
bread
,
and
drink
this
cup
,
ye
shew
forth
the
Lords
death
till
he
come
.
You
heard
even
now
the
division
of
this
Scripture
into
two
parts
:
the
former
part
shewes
an
action
to
bee
performed
,
the
receiving
of
the
Lords
Supper
:
the
latter
part
prescribes
a
caution
that
this
action
is
to
be
performed
withall
,
You
shew
forth
the
Lords
death
:
As
oft
as
you
eate
this
bread
,
and
drink
this
cup
,
ye
shew
forth
the
Lords
death
till
he
come
.
We
have
finished
the
former
part
,
that
which
is
contained
in
the
former
words
of
the
verse
,
namely
,
the
action
here
to
be
performed
.
We
are
now
to
proceed
to
handle
the
latter
part
,
namely
,
the
caution
or
the
condition
that
this
action
is
to
be
performed
withall
,
Ye
shew
the
Lords
death
,
&c.
Wherein
first
we
are
to
consider
the
caution
or
the
condition
it selfe
,
that
is
,
the
shewing
forth
of
the
Lords
death
.
Secondly
,
we
are
to
consider
the
frequenting
,
or
the
often
observing
of
this
caution
.
For
though
it
be
not
said
here
,
you
often
shew
forth
the
Lord
death
,
yet
that
is
necessarily
implyed
:
for
the
word
(
often
)
used
in
the
beginning
of
the
verse
,
is
common
to
the
latter
part
of
the
verse
as
well
as
to
the
former
:
as
if
the
Apostle
should
say
,
As
oft
as
you
eate
of
this
bread
,
and
drinke
of
this
cup
,
so
oft
you
shew
forth
the
Lords
death
.
Then
here
is
lastly
the
continuance
of
it
,
how
long
this
caution
or
condition
is
to
be
observed
,
surely
so
long
as
the
world
stands
,
till
Christ
come
to
judgment
:
As
oft
as
you
eate
this
bread
and
drinke
this
cup
,
you
shew
the
Lords
death
,
&c.
or
shew
ye
the
Lords
death
till
he
come
.
First
,
to
begin
with
the
caution
or
condition
,
it selfe
,
you
shew
forth
:
wherein
first
consider
the
matter
that
is
to
be
remembred
,
it
is
the
Lords
death
:
Secondly
,
you
must
consider
the
manner
how
it
is
to
bee
remembred
,
by
a
shewing
of
it
forth
,
by
a
kinde
of
lively
representing
and
expressing
of
it
,
ye
shew
forth
the
Lords
death
till
he
come
:
this
is
our
remembring
of
Christ
his
death
:
for
Christ
saith
in
the
former
verse
,
Doe
this
in
remembrance
of
me
;
and
Paul
in
this
verse
shewes
how
,
that
is
,
by
shewing
forth
the
Lords
death
till
he
come
,
or
by
a
lively
expressing
of
it
.
First
,
therefore
to
begin
with
the
matter
that
is
to
be
remembred
or
shewed
forth
,
and
that
is
the
Lords
death
.
Wherein
first
when
the
Apostle
here
names
death
,
wee
are
to
understand
hereby
these
two
things
:
first
,
the
act
of
death
in
respect
of
Christ
himselfe
:
secondly
,
the
benefit
of
Christ
his
death
in
respect
of
us
;
we
must
remember
the
Lords
death
,
that
is
,
the
act
of
his
death
in
respect
of
himselfe
:
we
must
remember
and
shew
forth
his
sufferings
in
his
soule
and
in
his
body
,
his
agony
,
his
obedience
,
his
woundings
,
his
nayling
to
the
Crosse
,
his
shedding
of
his
blood
,
his
giving
up
the
ghost
.
Secondly
,
withall
we
must
understand
by
the
death
of
Christ
,
the
benefit
thereof
arising
unto
us
,
the
forgivenesse
of
our
sinnes
,
the
satisfaction
of
our
punishment
,
our
reconciling
unto
God
,
the
perfect
and
absolute
redemption
of
our
soules
and
bodies
from
that
miserable
and
damnable
estate
that
we
were
in
;
this
is
the
death
of
Christ
,
and
the
right
remembring
of
his
death
;
remember
Christ
dying
,
the
act
of
his
death
;
remember
Christ
dying
,
the
benefit
of
his
death
to
us
;
and
this
is
the
right
remembring
of
Christ
his
death
which
is
tendred
unto
us
in
the
Sacrament
of
the
Lord
supper
.
But
yet
withall
when
it
is
said
remember
his
death
,
we
must
not
take
it
so
as
if
therfore
we
shold
neglect
or
forget
the
remembrance
either
of
that
which
went
before
his
death
,
or
of
that
which
came
after
his
death
,
we
must
remember
them
also
;
we
must
remember
that
which
went
before
his
death
,
as
his
birth
,
his
life
,
his
meannesse
,
&
other
parts
of
his
humiliation
:
also
we
must
remember
that
which
followed
after
his
death
,
namely
,
his
resurrection
,
his
ascension
,
and
other
parts
of
his
glorification
:
for
Christ
is
given
wholly
unto
us
in
the
Sacrament
of
the
Lords
Supper
,
and
therefore
we
must
receive
him
wholly
,
for
all
the
passages
of
our
Saviour
Christ
before
his
death
,
in
his
death
,
and
after
his
death
,
they
all
make
up
together
one
and
the
same
worke
of
our
redemption
,
and
therefore
all
these
passages
must
bee
wrapt
up
together
in
one
and
the
same
apprehension
of
ours
.
Wee
must
remember
the
death
of
Christ
especially
in
the
Sacrament
of
the
Lords
Supper
,
but
yet
under
the
comprehension
of
the
death
of
Christ
,
wee
must
meditate
upon
those
things
that
went
before
his
death
,
and
those
things
that
came
after
his
death
,
every
thing
in
their
kinde
,
and
in
their
place
and
order
:
this
we
are
to
understand
by
the
death
of
Christ
.
Next
,
it
is
said
here
,
the
Lords
death
.
By
the
Lord
wee
are
to
understand
the
Lord
Iesus
Christ
,
who
is
Lord
over
all
,
blessed
for
evermore
.
Christ
is
the
Lord
by
nature
and
being
:
as
the
Father
is
Lord
,
and
the
Holy
Ghost
Lord
,
so
also
is
Christ
the
Lord
by
nature
and
being
:
But
yet
Christ
is
intituled
to
the
name
Lord
,
by
a
kinde
of
excellencie
,
and
specialtie
in
regard
of
his
office
of
Mediatorship
,
wherby
hee
is
Lord
over
all
;
but
especially
Lord
over
his
Church
.
And
wee
must
understand
,
that
our
Saviour
Christ
is
more
usually
called
Lord
at
the
time
of
his
Death
and
Resurrection
,
and
afterwards
,
then
hee
was
before
.
The
Reason
of
it
is
this
,
because
howsoever
our
Saviour
Christ
was
Lord
alwayes
,
and
even
in
the
dayes
of
his
flesh
,
did
many
wayes
shew
forth
himselfe
to
be
Lord
,
yet
notwithstanding
at
his
death
,
and
afterwards
,
he
did
then
especially
and
most
certainly
prove
himselfe
to
be
the
Lord
;
and
then
hee
did
most
manifestly
shew
and
declare
himselfe
to
be
the
Lord
,
by
doing
that
then
,
which
never
any
could
doe
but
the
Lord
himselfe
.
What
the
things
are
shall
bee
shewed
(
God
willing
)
by
and
by
.
The
Lords
death
!
some
may
say
,
this
seemes
to
be
a
strange
speech
.
Here
are
but
two
words
,
and
yet
they
seeme
to
imply
a
flat
contradiction
one
to
another
.
If
hee
be
the
Lord
,
how
could
hee
dye
?
And
if
he
dyed
,
how
could
he
be
the
Lord
?
Could
the
Lord
dye
?
For
answer
hereunto
,
wee
must
consider
,
that
our
Saviour
Christ
consisteth
of
two
natures
,
God
and
Man
:
he
is
perfectly
God
and
Lord
,
and
withall
,
hee
is
perfectly
Man
:
and
by
reason
of
the
union
of
these
two
natures
,
his
Godhead
and
his
Manhood
in
one
and
the
same
Person
Christ
,
there
ariseth
a
certaine
communion
of
the
properties
of
both
these
natures
,
whereby
that
which
is
proper
unto
Christ
as
hee
is
God
,
is
yet
affirmed
of
him
;
even
as
he
is
Man
:
and
whereby
on
the
other
side
,
that
which
is
proper
unto
Christ
,
as
he
is
man
,
is
affirmed
of
him
,
as
hee
is
God
.
It
is
a
deepe
mystery
of
our
faith
,
and
yet
a
necessary
point
to
be
knowne
;
for
without
the
knowledge
of
this
,
wee
cannot
rightly
know
Christ
.
I
desire
to
make
it
plaine
.
Christ
I
say
,
is
perfectly
God
or
Lord
,
and
perfectly
man
:
and
because
that
these
two
natures
his
Godhead
and
his
manhood
are
so
nearly
united
into
one
and
the
same
person
of
the
Sonne
of
God
,
hence
it
comes
to
passe
that
there
is
a
communication
of
properties
,
that
is
to
say
,
those
things
that
are
proper
to
him
as
he
is
God
,
are
affirmed
of
him
as
hee
is
man
,
and
those
things
that
are
proper
to
him
as
he
is
man
,
are
affirmed
of
him
as
he
is
God
.
To
give
an
instance
of
the
first
:
those
things
as
are
proper
to
Christ
as
he
is
God
,
are
affirmed
of
him
as
he
is
man
.
Iohn
3.13
.
For
no
man
ascended
up
to
heaven
,
but
he
that
hath
descended
from
heaven
,
even
the
Sonne
of
man
which
is
in
heaven
:
Our
Saviour
Christ
speakes
it
of
himselfe
,
even
the
Sonne
of
man
that
is
in
heaven
:
when
our
Saviour
Christ
spake
these
words
hee
was
upon
the
earth
,
and
not
in
heaven
as
he
was
man
,
and
yet
there
it
is
said
,
the
Sonne
of
man
that
is
in
heaven
,
as
though
then
hee
were
in
heaven
at
that
instant
,
even
as
the
Sonne
of
man
.
How
can
these
stand
together
,
he
being
man
was
on
earth
and
yet
in
heaven
at
that
instant
?
The
doubt
is
clearly
answered
thus
:
Consider
Christ
consisting
of
two
natures
,
God
and
Man
,
perfectly
God
,
and
perfectly
Man
,
and
then
you
shall
finde
by
reason
of
this
union
in
one
person
,
that
well
may
the
properties
of
the
one
be
affirmed
of
the
other
:
Christ
the
Sonne
of
man
is
also
the
Son
of
God
:
and
as
God
,
so
he
was
then
and
alwayes
in
heaven
;
and
because
God
and
Man
in
Christ
are
but
one
person
,
therefore
Christ
the
Son
of
man
is
said
then
to
be
in
heaven
:
The
Sonne
of
God
was
then
in
heaven
;
Christ
the
Son
of
Man
is
the
Sonne
of
God
;
therefore
Christ
the
Sonne
of
man
was
even
then
in
heaven
.
One
thing
must
be
observed
for
the
right
understanding
of
this
mystery
,
and
that
is
this
,
namely
,
that
those
properties
that
belong
to
God
are
affirmed
of
Christ
as
he
is
man
,
and
so
on
the
contrarie
:
but
we
must
understand
it
of
the
person
of
Christ
,
and
not
of
the
natures
of
Christ
,
that
is
to
say
,
for
the
person
of
Christ
,
to
speak
of
Christ
in
his
person
it
is
a
true
and
a
necessary
rule
,
the
property
of
Christ
as
he
is
God
is
affirmed
of
him
as
he
is
man
,
but
in
regard
of
the
natures
it
is
contrary
,
that
that
which
is
proper
to
the
nature
of
man
is
not
to
be
affirmed
of
the
nature
of
God
:
to
say
that
the
Godhead
dyes
,
that
is
blasphemy
;
but
to
say
that
the
manhood
dies
,
that
is
true
:
If
Christ
shold
have
said
,
Ioh.
3.13
my
manhood
that
in
heaven
;
that
had
beene
an
untrue
speech
,
for
that
was
not
then
in
heaven
:
but
that
he
in
regard
of
his
Godhead
,
and
the
union
of
the
two
natures
,
was
in
heaven
,
that
is
a
most
true
and
holy
speech
:
The
reason
why
we
must
put
this
difference
,
is
,
because
Christ
hath
but
one
person
,
his
manhood
hath
his
subsistence
in
the
person
of
the
Sonne
of
God
;
so
that
Christ
both
God
and
Man
is
but
one
person
:
but
the
natures
,
that
is
to
say
,
his
Godhead
and
his
manhood
,
are
still
distinct
and
severall
things
,
notwithstanding
the
union
of
the
person
.
Now
on
the
other
side
,
that
which
is
likewise
proper
to
Christ
as
he
is
man
,
the
same
is
affirmed
of
him
as
he
is
God
:
As
for
example
,
Luke
1.35
.
That
which
shall
be
borne
of
thee
shall
be
called
the
Son
of
God
.
That
Christ
should
be
borne
of
the
blessed
Virgin
,
in
respect
of
his
Godhead
,
is
blasphemy
to
imagine
;
but
because
Christ
in
respect
of
his
manhood
was
borne
of
the
blessed
Virgin
,
and
the
same
Christ
man
was
also
Christ
the
Son
of
God
,
therefore
by
reason
of
this
neare
union
of
the
two
natures
in
one
and
the
same
person
of
the
Son
of
God
,
it
is
truly
said
that
Christ
the
Son
of
God
was
borne
of
the
blessed
Virgin
.
Acts
20.28
.
there
it
is
said
that
God
purchased
his
Church
by
his
owne
blood
:
if
a
man
should
speake
this
of
himselfe
,
it
might
seeme
blasphemie
,
but
God
spake
it
,
and
therefore
it
is
true
,
it
is
spoken
of
Christ
,
for
it
is
he
alone
that
hath
purchased
it
;
and
it
is
a
proper
thing
to
purchase
it
as
he
was
man
,
but
not
as
he
was
God
;
for
man
hath
blood
,
God
hath
none
:
yet
notwithstanding
by
reason
of
the
union
of
these
two
natures
it
is
said
that
God
purchased
his
Church
by
his
blood
,
because
the
same
Christ
that
is
man
is
also
God
,
and
therefore
truly
may
it
be
said
,
God
hath
purchased
it
,
&c.
So
here
,
the
Lords
death
,
saith
the
Text
:
that
Christ
dyed
,
this
is
a
proper
thing
belonging
to
him
as
he
was
man
,
but
as
he
is
Christ
the
Lord
it
is
not
so
proper
;
yet
it
is
affirmed
to
be
the
Lords
death
,
that
is
by
reason
of
the
neare
union
of
these
two
natures
,
and
therefore
that
which
is
proper
to
Christ
as
he
is
man
,
is
affirmed
of
him
as
he
is
God
,
this
is
a
deepe
mystery
;
and
yet
notwithstanding
it
may
reasonably
well
bee
conceived
of
us
:
it
agrees
with
the
whole
current
of
the
Scripture
,
and
therefore
we
must
hold
it
as
an
undoubted
truth
:
the
matter
being
thus
cleare
concerning
the
Lords
death
,
let
us
come
to
the
Doctrines
that
hence
arise
for
our
instruction
,
the
death
of
the
Lord
,
the
doctrine
hence
to
be
observed
is
this
:
Doctr.
1
That
howsoever
Christ
Iesus
was
shamefully
crucified
,
and
put
to
a
most
ignominious
and
cruell
death
upon
the
Crosse
as
ever
any
man
could
be
put
unto
,
yet
notwithstanding
even
in
that
state
of
his
death
he
was
then
the
Lord
,
and
still
shewed
himselfe
to
be
the
Lord
,
even
the
glorious
Lord
of
heaven
and
earth
.
The
doctrine
containes
two
branches
,
and
each
of
them
is
to
be
proved
severally
.
The
one
is
,
that
Christ
was
the
Lord
in
his
death
;
and
the
other
is
that
Christ
shewed
himselfe
to
bee
Lord
in
his
death
:
This
I
take
to
be
the
reach
of
the
Text
,
that
he
was
the
Lord
in
his
death
.
Acts
2.36
.
Let
all
the
house
of
Israell
now
know
for
a
surety
,
that
God
hath
made
him
both
Lord
and
Christ
,
this
Iesus
I
say
whom
ye
have
crucified
.
Marke
it
,
he
speakes
there
of
Christ
in
regard
of
his
death
,
This
Iesus
whom
ye
have
crucified
;
and
in
that
state
he
calls
him
Lord
,
God
hath
made
him
Lord
,
even
this
Iesus
whom
ye
have
crucified
;
so
that
Christ
was
Lord
even
when
hee
was
crucified
.
See
how
the
Apostle
layes
these
termes
together
,
the
Lord
,
and
Christ
,
and
Iesus
.
Some
man
may
say
,
It
may
be
he
was
the
Lord
before
his
death
,
but
not
in
his
death
,
or
else
after
his
death
:
but
the
Apostle
shewes
that
he
was
Lord
even
in
his
death
:
so
long
as
hee
was
Christ
and
Iesus
,
so
long
he
was
Lord
,
but
he
was
Iesus
and
Christ
in
his
death
,
and
therefore
he
was
Lord
in
his
death
.
Acts
3.15
.
God
hath
glorified
his
Sonne
Iesus
whom
ye
betrayed
and
denyed
;
ye
have
killed
the
Lord
of
life
whom
God
hath
raised
from
the
dead
.
He
speakes
there
of
Christ
in
the
state
of
his
death
;
he
calls
him
the
Sonne
of
God
,
that
is
to
say
,
hee
was
the
Lord
when
he
was
betrayed
,
when
hee
was
denyed
,
and
when
he
was
killed
,
yet
he
was
the
Lord
still
in
all
that
meane
estate
.
When
they
had
him
in
their
bloody
clutches
,
yet
still
he
was
the
Lord
;
when
they
killed
him
,
yet
still
he
was
the
Lord
of
life
:
Ye
have
killed
the
Lord
of
life
,
saith
the
Apostle
:
1
Cor.
2.8
.
Which
none
of
the
Princes
of
this
world
have
knowne
,
for
had
they
knowne
him
they
would
not
have
crucified
the
Lord
of
glory
.
Mark
,
the
Text
saith
,
they
have
crucified
the
Lord
of
glory
,
though
they
knew
him
not
to
bee
the
Lord
of
glory
,
yet
God
knew
it
that
he
was
the
Lord
of
glory
whom
they
crucified
;
hee
called
him
the
Lord
of
glory
even
when
he
was
crucified
.
Marke
it
,
glory
and
shame
are
most
directly
contrary
one
to
another
,
even
as
the
East
is
to
the
West
,
or
Heaven
to
Hell
:
to
be
crucified
is
the
greatest
shame
that
ever
can
befall
man
;
to
be
the
Lord
of
glory
is
the
highest
and
the
greatest
degree
of
glory
that
ever
can
be
conceived
of
God
.
Christ
being
crucified
was
the
Lord
of
glory
even
in
that
low
,
and
base
,
and
meane
estate
,
in
that
shamefull
state
of
his
,
still
hee
was
the
Lord
,
the
glorious
Lord
of
heaven
and
earth
,
and
so
he
shewed
himselfe
to
be
the
Lord
of
glory
:
which
is
the
next
point
,
and
the
other
branch
of
the
observation
,
and
now
to
be
proved
.
For
proofe
of
that
look
into
Phil.
2.6
,
7
,
8.
there
the
Apostle
tells
us
that
Christ
whilest
he
was
of
no
reputation
,
whilest
he
was
in
the
form
of
a
servant
,
whilest
he
humbled
himselfe
to
the
death
of
the
Crosse
,
all
this
while
he
was
equall
with
God
,
hee
was
the
Lord
all
this
while
,
even
in
all
the
time
of
his
crucifying
.
In
the
ninth
,
tenth
,
and
eleventh
verses
,
there
you
shall
see
he
shewed
himselfe
to
bee
the
Lord
of
glory
:
wherefore
the
Lord
hath
given
him
a
name
above
all
names
,
that
at
the
name
of
Iesus
should
every
knee
bow
,
both
of
things
in
heaven
,
and
things
in
earth
,
and
things
under
the
earth
:
and
that
every
tongue
should
confesse
that
Iesus
Christ
is
the
Lord
unto
the
glory
of
God
the
Father
.
As
Christ
was
the
Lord
when
he
was
crucified
,
so
hee
shewed
himselfe
to
bee
the
Lord
when
he
was
crucified
:
for
then
was
that
done
by
Christ
in
regard
of
his
obedience
,
by
which
,
and
for
which
hee
did
obtaine
a
name
above
all
names
,
and
he
did
justly
deserve
to
bee
acknowledged
a
Lord
of
all
Lords
,
a
glorious
Lord
,
that
at
the
name
of
him
should
every
knee
bow
,
and
every
tongue
should
confesse
that
he
is
the
Lordunto
the
glory
of
God
the
Father
:
So
that
Christ
did
doe
that
upon
the
Crosse
,
whereby
hee
shewed
himselfe
to
be
Lord
.
Rom.
1.4
.
there
it
is
said
that
Christ
was
declared
mightily
to
be
the
Sonne
of
God
.
He
speakes
there
of
our
Saviour
Christ
,
and
calls
him
the
Sonne
of
God
,
that
is
to
say
,
the
Lord
.
He
saith
,
He
was
declared
mightily
to
be
Sonne
of
God
:
and
how
,
I
pray
you
?
By
the
spirit
of
sanctification
,
by
the
resurrection
from
the
dead
.
Now
this
you
must
understand
,
that
the
power
whereby
Christ
raised
himselfe
from
death
,
was
in
him
whilest
he
was
in
the
state
of
death
,
and
whilest
Christ
lay
in
the
grave
,
then
was
this
power
in
him
to
raise
up
himselfe
;
now
by
this
power
hee
shewed
himselfe
to
be
the
Sonne
of
God
,
to
bee
the
Lord
;
and
it
is
a
mighty
declaration
of
him
to
be
the
Sonne
of
God
,
and
therefore
Christ
declared
himselfe
mightily
to
be
the
Lord
,
even
in
the
state
of
his
death
.
Luke
23.42
.
the
Thiefe
he
gives
testimony
to
this
truth
:
our
Saviour
being
upon
the
Crosse
,
he
saith
,
O
Lord
remember
mee
when
thou
commest
into
thy
kingdome
.
Those
that
crucified
him
did
not
see
nor
take
notice
that
hee
was
the
Lord
,
but
the
poore
Thiefe
did
see
him
to
be
the
Lord
,
and
did
know
that
hee
was
the
Lord
,
and
he
beleeved
in
him
,
and
called
upon
him
as
the
Lord
;
wee
never
reade
that
ever
he
did
know
before
that
he
was
the
Lord
;
nothing
brought
him
to
know
Christ
to
be
the
Lord
,
but
that
which
he
discerned
in
him
upon
the
Crosse
.
So
the
Centurion
in
Matth.
27.44
.
the
Text
saith
,
that
the
Centurion
and
others
that
saw
those
fearfull
things
that
came
to
passe
at
the
death
of
Christ
,
Of
a
truth
,
say
they
,
this
man
was
the
Sonne
of
God
.
The
Centurion
,
for
ought
we
know
,
did
never
know
nor
take
notice
that
this
man
was
the
Sonne
of
God
,
till
he
came
to
behold
his
death
;
but
when
he
came
to
behold
him
on
the
Crosse
by
the
eye
of
Faith
,
he
saw
such
evident
signes
of
him
to
be
the
Lord
,
that
hee
perswaded
himselfe
and
takes
his
oath
of
it
,
and
saith
,
Of
a
truth
,
this
man
is
the
Son
of
God
;
howsoever
it
is
that
they
killed
him
,
yet
of
a
truth
this
was
the
Sonne
of
God
.
In
the
51.
and
52.
verses
,
those
fearfull
accidents
that
are
mentioned
there
,
as
the
veile
renting
,
the
Rockes
cleaving
asunder
,
the
graves
opening
,
and
many
of
the
bodies
of
the
Saints
that
slept
arose
,
what
did
all
this
shew
,
but
that
Christ
did
clearly
manifest
himselfe
,
and
prove
himselfe
to
bee
the
Lord
even
in
his
death
,
that
the
dead
and
insensible
creatures
were
sensible
of
it
;
the
earth
,
the
stones
and
graves
discerned
it
,
and
the
bodies
of
the
Saints
that
were
dead
discerned
it
,
and
did
acknowledge
it
in
their
kinde
?
What
a
fearfull
upbraiding
to
the
Iewes
was
this
?
that
either
they
did
not
see
Christ
to
be
the
Lord
,
or
would
not
see
him
nor
acknowledge
him
,
when
the
very
stones
and
other
insensible
creatures
were
sensible
of
it
.
So
then
you
see
the
Doctrine
is
clearly
proved
by
Scripture
,
that
Christ
Iesus
,
howsoever
he
was
shamefully
crucified
,
and
put
to
a
most
cruell
and
ignominious
death
,
as
ever
any
man
could
be
putunto
,
yet
(
notwithstanding
)
even
in
that
state
of
his
death
he
was
the
Lord
,
and
shewed
himselfe
to
be
the
Lord
,
the
glorious
Lord
of
heaven
and
earth
.
The
Reasons
of
the
Doctrine
are
these
:
Reason
1
The
first
is
this
;
Hee
was
the
Lord
,
and
shewed
himselfe
to
be
the
Lord
over
his
Church
.
The
first
Reason
(
I
say
)
is
drawne
from
his
Church
:
Christ
Iesus
in
his
death
was
Lord
over
his
Church
,
and
so
shewed
himselfe
to
be
;
for
then
indeed
by
his
death
he
did
purchase
and
redeeme
his
Church
,
he
bought
his
Church
;
then
the
faithfull
were
his
owne
by
actuall
redemption
.
You
know
that
those
things
which
a
man
purchases
and
buyes
at
a
deare
rate
,
and
gives
for
them
as
much
as
they
are
worth
,
they
are
his
owne
by
a
true
title
.
If
so
be
that
any
man
do
redeem
a
man
out
of
the
gallies
,
he
is
truly
his
Lord
,
in
the
right
kind
of
owning
;
and
the
other
is
his
servant
.
Christ
when
he
was
upon
the
crosse
,
then
did
he
purchase
and
buy
his
Church
by
his
blood
,
and
then
therein
he
shewed
himselfe
in
a
most
right
sense
to
bee
the
Lord
of
his
Church
:
then
were
they
his
owne
by
actuall
redemption
:
and
this
is
that
which
the
Saints
did
acknowledge
,
Revel.
5.9
.
Oh
worthy
art
thou
to
take
the
Booke
,
and
to
open
the
seale
thereof
:
and
why
is
he
worthy
more
than
any
other
?
Because
thou
wast
killed
,
and
hast
redeemed
us
to
God
by
thy
blood
;
and
therefore
thou
hast
a
true
interest
into
us
,
and
thou
art
surely
our
Lord
,
and
worthy
art
thou
so
to
bee
acknowledged
.
And
our
Saviour
gives
some
intimation
of
it
in
the
18.
of
Iohn
,
If
I
were
lifted
up
from
the
earth
,
saith
our
Saviour
,
I
would
draw
all
men
unto
me
:
What
is
meant
by
lifting
up
?
that
is
to
say
,
his
crucifying
:
If
I
were
crucified
I
would
draw
all
men
after
me
.
The
reach
of
the
place
is
this
;
That
Christ
by
his
crucifying
,
and
his
death
,
drawes
all
men
,
and
gathers
all
his
Church
to
himselfe
;
he
purchases
them
,
and
makes
them
his
owne
by
redemption
,
that
he
may
be
acknowledged
their
Lord
,
and
they
his
people
,
and
servants
:
and
surely
as
Christ
did
gather
all
beleevers
from
the
beginning
of
the
world
,
by
the
power
of
his
word
,
and
death
,
and
blessed
Spirit
,
so
specially
in
the
actuall
performance
of
his
suffering
,
then
chiefly
did
he
draw
all
men
unto
him
:
for
then
his
Lordship
,
after
a
speciall
manner
was
advanced
,
and
the
territories
of
his
kingdome
were
much
inlarged
;
and
now
no
longer
was
it
to
be
bound
,
and
to
be
contained
within
the
borders
of
Iudea
,
but
to
have
dominion
from
sea
to
sea
,
unto
the
worlds
end
.
Oh
what
a
mighty
Lord
did
he
shew
himselfe
to
be
even
in
his
death
!
Reason
2
Secondly
,
as
he
was
Lord
over
the
Church
,
so
he
was
,
and
so
hee
shewed
himselfe
to
be
even
a
Lord
over
his
enemies
.
What
is
the
greatest
honour
of
a
Lord
,
or
whereby
doth
a
man
come
to
be
most
justly
and
rightly
called
Lord
,
but
by
subduing
his
enemies
under
him
.
Psal.
110.
The
Lord
said
unto
my
Lord
,
sit
at
my
right
hand
till
I
make
thine
enemies
thy
footstoole
.
Here
is
a
true
and
a
right
Lord
,
when
he
can
subdue
and
trample
his
enemies
under
his
feet
.
Christ
being
upon
the
crosse
in
his
death
,
then
(
indeed
)
did
he
especially
vanquish
and
trample
his
enemies
under
his
feet
,
Satan
and
all
his
instruments
.
Then
he
tooke
them
downe
to
their
greatest
shame
,
to
their
irrecoverable
losse
,
and
utter
ruine
for
ever
.
See
how
the
Apostle
speakes
of
it
,
Coloss.
2.15
.
Hee
hath
spoyled
Principalities
and
Powers
,
and
hath
made
a
shew
of
them
openly
,
and
hath
triumphed
over
them
in
the
Crosse
.
What
bee
the
enemies
that
our
Saviour
Christ
hath
?
why
,
they
are
Principalities
and
Powers
;
he
hath
vanquished
them
all
,
the
Devill
and
his
Angells
,
not
onely
as
a
man
would
say
petty
Devills
,
but
Belzebub
himselfe
,
Principalities
and
Powers
:
and
if
there
be
any
stronger
,
and
mightier
,
and
greater
than
the
rest
,
Christ
hath
subdued
them
all
.
And
how
hath
hee
subdued
them
?
He
hath
spoiled
them
,
saith
the
Text
;
he
hath
subdued
them
even
as
a
man
should
take
away
all
that
a
man
hath
;
so
Christ
,
he
hath
spoyled
these
Principalities
and
Powers
,
he
hath
taken
away
their
weapons
,
their
forces
,
and
power
from
them
,
yea
and
their
hearts
too
in
some
sort
;
they
know
they
shall
never
overcome
Gods
children
.
He
hath
spoiled
Principalities
and
Powers
,
and
made
shew
of
them
openly
.
It
is
speech
that
is
drawn
from
a
Conqueror
,
and
hath
beene
in
warre
,
and
gotten
the
victory
,
and
comming
into
the
Citie
,
hee
brings
thofe
that
hee
hath
taken
captives
with
him
,
and
he
rides
in
great
jollity
up
and
downe
,
as
who
should
say
,
these
are
my
captives
that
I
have
overcome
:
so
hath
Christ
spoiled
Principalities
and
Powers
,
and
made
shew
of
them
openly
,
and
triumphed
over
them
,
saith
the
Text
:
he
hath
gotten
himselfe
agreat
victory
.
Christ
did
not
onely
overcome
them
,
but
hee
triumphed
over
them
;
that
is
to
say
,
he
trode
them
under
foot
as
a
base
thing
,
never
able
to
rise
up
againe
.
But
where
,
how
,
and
when
,
and
by
what
meanes
,
was
all
this
done
?
Why
,
upon
the
Crosse
,
saith
the
Text
:
So
then
Christ
shewed
himselfe
to
be
a
Lord
in
his
death
upon
the
crosse
.
Consider
the
state
of
the
businesse
as
then
it
was
;
consider
Satan
,
and
all
the
powers
of
darknesse
;
they
were
then
in
the
greatest
hope
that
could
bee
,
as
they
thought
;
when
they
had
once
gotten
Christ
upon
the
cross
the
greatest
possibility
that
ever
they
had
against
him
.
On
the
other
side
,
Christ
was
in
the
most
unlikeliest
condition
to
overcome
,
and
to
deliver
us
,
and
most
likeliest
to
have
beene
overcome
,
and
to
be
made
a
prey
unto
them
.
Consider
againe
in
the
next
place
,
the
Devill
and
his
instruments
were
in
the
height
of
their
malicious
pride
and
power
;
as
Christ
saith
,
Now
is
the
very
houre
and
power
of
darknesse
:
and
Christ
on
the
otherside
,
he
was
in
the
deepest
of
his
insirmitie
forsaken
of
God
,
in
his
apprehension
,
forsaken
of
all
the
world
,
made
a
prey
to
his
enemies
,
no
way
to
acquit
himselfe
,
or
to
raise
up
himselfe
,
his
soule
being
heavie
euen
to
the
death
:
consider
these
things
(
I
say
)
they
being
in
this
faire
hope
,
and
upon
the
top
of
their
pride
,
and
Christ
in
the
deepest
of
his
misery
:
now
that
Christ
should
free
himselfe
from
them
all
,
so
that
not
a
bone
of
him
was
broken
,
nor
a
haire
off
his
head
did
perish
,
and
not
onely
so
that
he
should
so
acquit
himselfe
from
the
Devill
,
but
should
acquit
all
Gods
children
;
and
that
this
hee
should
doe
to
the
utter
breaking
of
the
power
of
Satan
;
for
all
those
that
have
true
right
and
interest
into
the
death
of
Christ
;
oh
what
a
glorious
Lord
did
Christ
shew
himselfe
to
bee
,
when
hee
was
upon
the
Crosse
,
there
he
did
breake
the
Serpents
head
.
Iudges
16.12
,
13.
when
the
Philistimes
had
gotten
Samson
,
and
had
him
in
their
power
,
that
they
could
doe
with
him
what
they
list
,
and
had
plucked
out
his
eyes
,
and
insulted
over
him
in
that
miserable
desolation
;
now
were
the
Princes
of
the
Philistims
in
their
greatest
jollity
:
the
servant
of
God
,
(
at
least
for
that
businesse
he
was
the
servant
of
God
)
what
doth
he
in
this
case
?
He
said
unto
the
servant
that
led
him
by
the
hand
,
Lead
mee
that
I
may
touch
the
pillars
that
the
house
standeth
upon
,
and
that
I
may
leane
to
them
;
and
after
his
prayer
,
he
bowed
himselfe
with
all
his
might
(
saith
the
Text
)
and
the
house
fell
upon
them
all
,
and
so
they
were
slaine
,
and
he
killed
more
at
his
death
,
than
in
all
his
life
.
So
Christ
,
hee
was
in
the
hands
of
Satan
and
his
instruments
,
and
they
had
him
upon
the
crosse
,
they
mocked
and
scoffed
at
him
,
and
did
unto
him
as
they
would
;
but
then
he
bowed
himselfe
upon
the
Crosse
,
and
yeelded
up
the
ghost
,
and
brought
destruction
upon
them
all
,
and
those
that
he
slew
at
the
houre
of
his
death
were
infinitly
more
than
those
whom
he
overthrew
all
his
life
time
.
Reason
3
The
third
Reason
,
is
in
respect
of
death
it selfe
;
death
we
know
is
the
commander
of
every
creature
that
it
hath
any
power
over
,
no
creature
could
ever
overcome
it
;
Christ
overcame
death
by
death
,
&
therfore
he
was
the
Lord
:
no
creature
that
is
subject
to
death
,
can
rid
himselfe
from
death
:
but
Christ
hee
by
death
overcame
death
,
and
therefore
he
is
the
Lord
of
death
.
Act.
2.24
.
marke
what
the
Text
saith
,
He
loosed
the
sorrowes
of
death
,
because
it
was
unpossible
that
he
should
be
holden
of
death
.
There
is
no
creature
in
the
world
that
is
subject
to
death
,
that
can
possibly
bee
rid
of
death
;
but
Christ
being
subject
to
death
,
cannot
be
held
of
death
,
and
therefore
he
was
Lord
even
in
his
death
.
Heb.
2.14
.
Christ
through
death
hath
overcome
him
that
had
the
power
of
death
,
that
is
the
Devill
.
Hosea
13.14
.
O
death
I
will
bee
thy
death
.
1
Cor.
15.54
.
Oh
death
where
is
thy
sting
?
Mark
the
triumphing
of
Christ
upon
the
crosse
;
by
his
death
that
he
suffered
upon
the
crosse
hee
overcame
Death
;
none
can
overcome
Death
,
but
the
Lord
of
Life
:
Death
and
Deaths
sting
,
that
is
sin
;
Death
and
Deaths
master
,
that
is
the
Devill
:
Christ
hath
overcome
them
all
together
upon
the
crosse
,
and
triumphed
over
them
,
through
the
power
of
his
humiliation
.
Reason
4
The
fourth
Reason
,
as
it
was
so
that
Christ
was
the
Lord
,
and
Christ
shewed
himselfe
to
be
the
Lord
in
his
death
upon
the
crosse
,
so
we
will
adde
one
reason
to
prove
the
necessity
of
it
,
that
it
must
be
so
,
namely
,
because
of
his
office
,
he
must
be
the
head
of
the
Church
,
hee
must
be
our
Mediator
and
Redeemer
,
and
that
in
his
very
death
,
therefore
he
must
be
the
Lord
.
It
is
true
,
that
there
be
some
things
that
he
was
to
performe
as
he
was
man
,
and
belonged
to
him
as
he
was
a
Redeemer
,
but
yet
there
were
some
things
belonging
to
him
as
Redeemer
,
that
could
not
be
performed
but
as
he
was
the
Lord
of
heaven
and
earth
:
it
was
part
of
our
Saviours
office
as
hee
was
Mediator
,
to
reveale
the
will
of
the
Lord
unto
us
;
who
knowes
the
will
of
the
Lord
,
but
the
Lord
himselfe
?
It
was
part
of
our
Saviours
office
to
forgive
sinnes
,
who
can
forgive
sinnes
but
God
alone
?
It
is
a
part
of
his
office
to
redeeme
us
,
and
deliver
us
out
of
the
power
of
damnation
;
except
he
had
beene
the
Lord
he
could
not
have
done
it
;
who
can
redeeme
us
but
the
Lord
?
to
deliver
himselfe
out
of
that
great
extremity
that
he
was
in
,
was
more
than
the
worke
of
a
man
:
but
if
hee
could
have
rid
himselfe
as
being
a
man
of
extraordinary
grace
and
strength
to
passe
thorough
such
pikes
as
never
any
other
man
could
,
yet
he
could
not
have
beene
our
Redeemer
,
by
delivering
himselfe
to
deliver
us
,
without
he
had
beene
God
:
there
must
bee
infinite
knowledge
in
the
Redeemer
,
that
he
may
take
notice
of
all
the
Saints
of
God
from
the
beginning
of
the
world
to
the
end
thereof
,
this
cannot
be
in
any
but
in
God
onely
.
Againe
,
there
must
be
infinite
mercy
in
the
Redeemer
to
forgive
sinnes
,
there
must
bee
infinite
wisedome
in
him
to
make
all
the
redeemed
wise
to
God
and
to
their
owne
salvation
;
in
the
Redeemer
there
must
be
infinite
grace
effectuall
to
call
all
those
that
shall
be
saved
;
also
there
must
be
in
him
infinite
power
to
save
our
soules
;
to
save
any
one
soule
is
a
matter
of
infinite
power
,
and
therefore
much
more
to
save
so
many
thousand
soules
as
are
from
time
to
time
called
and
converted
unto
the
Lord
.
Lastly
,
there
must
be
infinite
dignity
,
infinite
worthinesse
and
merit
in
that
blood
that
must
redeeme
all
those
that
God
will
save
,
this
cannot
be
but
by
the
blood
of
the
Lord
,
that
God
which
hath
purchased
us
with
his
owne
blood
.
None
of
all
these
infinities
can
bee
found
in
any
but
in
God
onely
,
therefore
the
REDEEMER
must
bee
LORD
.
The
use
first
that
shewes
us
that
God
doth
oft
times
worke
by
quite
contraries
in
the
matter
of
salvation
,
as
who
should
say
,
he
sets
one
contrary
against
another
,
and
brings
the
greatest
good
out
of
the
greatest
evill
:
Christ
is
the
Lord
in
his
very
death
,
in
his
most
cruell
and
shamefull
death
;
he
was
much
magnified
when
hee
was
most
debased
,
the
Lord
of
life
and
glory
when
he
was
killed
and
crucified
:
thus
it
was
with
Christ
,
and
so
it
is
in
the
members
of
Christ
:
it
was
so
in
him
,
that
we
may
expect
this
in
our selves
,
and
so
wee
finde
it
by
experience
how
God
workes
with
many
of
his
,
children
:
are
they
not
ofttimes
most
glorious
in
their
greatest
abasement
,
&
most
comfortable
in
their
greatest
afflictions
?
and
are
we
not
then
oft
times
most
neare
to
God
,
when
we
thinke
our selves
farre
from
God
?
are
we
not
most
spiritually
and
heavenly
minded
even
in
the
most
hellish
temptations
of
Satan
that
we
are
exercised
withall
?
those
that
are
in
the
state
of
grace
know
this
to
be
true
:
this
is
not
sensible
to
the
naturall
man
,
nor
yet
to
the
spirituall
man
many
times
for
the
present
,
yet
afterwards
hee
sees
it
,
and
can
say
,
Surely
the
Lord
is
with
me
,
and
I
was
not
aware
.
Looke
but
into
an
example
of
Paul
in
the
like
temptation
:
2
Cor.
12.9
,
10.
the
Apostle
prayeth
against
the
temptations
of
Satan
,
the
answer
of
God
to
him
is
this
,
My
grace
is
sufficient
for
thee
,
my
power
is
perfect
in
thy
weaknesse
:
and
thereupon
the
Apostle
sers
his
rest
,
and
saith
,
When
I
am
weak
,
then
I
am
strong
.
Here
you
see
that
in
matters
of
salvation
God
oft-times
worketh
by
contraries
,
shewing
himselfe
a
strong
God
in
a
weake
man
:
a
strange
thing
that
God
shold
perfect
his
strength
in
mans
weaknesse
:
a
man
would
think
he
should
perfect
his
strength
in
our
strength
,
but
he
doth
it
in
our
weaknesse
:
My
strength
,
saith
hee
,
is
perfect
in
thy
weaknesse
:
So
in
the
case
of
Stephen
,
in
the
matter
of
persecution
,
Acts
6.
the
last
verse
,
when
he
was
there
before
the
Councell
,
they
that
sate
in
Councell
looking
upon
him
,
they
beheld
his
face
as
the
face
of
an
Angel
,
they
admired
him
in
that
state
of
his
basenesse
,
as
a
glorious
Angell
.
It
is
not
unseasonable
for
God
so
to
worke
by
contraries
,
for
it
magnifies
the
great
and
almightie
power
and
wisedome
of
God
,
that
can
worke
by
contraries
;
and
it
magnifies
the
great
mercy
and
goodnesse
of
God
,
that
he
will
doe
so
for
us
,
that
when
we
are
weakest
,
then
we
are
strongest
,
that
God
commandeth
light
to
shine
unto
us
out
of
darknesse
,
and
makes
our
greatest
misery
a
meere
step
to
our
greatest
glory
.
Vse
2
In
the
next
place
it
teachethus
how
vaine
the
hope
of
wicked
men
is
,
that
take
part
against
Christ
and
his
members
;
howsoever
they
may
persecute
us
,
and
bring
us
to
death
,
yet
by
our
persecutions
,
and
by
our
death
,
they
themselves
oft-times
receive
the
greatest
foiles
.
Psalm
.
2.1
.
Why
did
the
Heathen
rage
,
and
the
people
murmur
in
vaine
?
their
hope
is
but
vaine
,
the
Lord
from
Heaven
laughes
them
to
scorne
,
saith
the
Prophet
:
they
get
nothing
by
it
,
when
they
have
done
all
they
can
,
but
derision
;
and
therefore
let
not
wicked
men
boast
of
whatsoever
hope
they
have
to
doe
hurt
to
Gods
children
,
for
their
hope
is
but
vaine
;
neither
yet
let
Gods
children
be
cast
downe
with
it
,
but
comfort
themselves
in
this
,
that
the
wicked
when
they
are
in
their
greatest
hopes
,
they
are
nearest
to
their
fall
and
destruction
.
Vse
3
Thirdly
,
this
should
encourage
us
against
the
insultation
of
the
Iewes
;
they
mocke
us
because
we
beleeve
in
a
crucified
Saviour
;
O
,
say
they
,
you
doe
beleeve
in
a
crucified
God
,
this
is
a
goodly
Religion
.
If
we
did
beleeve
in
Christ
onely
as
a
crucified
man
,
then
they
might
laugh
at
us
,
this
were
starke
foolishnesse
;
but
wee
beleeving
in
Christ
as
God
,
the
Lord
crucified
,
therefore
they
have
no
cause
to
scoffe
at
us
and
at
our
faith
:
It
is
the
Lords
death
,
saith
the
Text
,
therefore
this
is
the
onely
saving
wisedome
of
God
to
beleeve
in
Christ
crucified
,
or
in
our
crucified
Lord
;
and
we
are
so
farre
from
being
ashamed
of
it
,
as
that
it
is
our
greatest
comfort
,
and
wee
rejoyce
in
it
even
in
the
Crosse
of
our
Lord
Iesus
Christ
.
Vse
4
Lastly
,
the
last
Vse
is
matter
of
exhortation
to
stirre
us
up
that
we
should
looke
to
our selves
in
the
meditation
of
Christ
his
death
,
alwayes
to
think
upon
Christ
the
Lord
of
glory
,
whensoever
thou
dost
enter
into
meditation
of
the
death
of
Christ
either
at
the
Sacrament
,
or
not
at
the
Sacrament
,
yet
still
let
thy
eye
of
faith
be
fixed
upon
Christ
the
Lord
:
to
meditate
of
Christ
his
death
,
is
to
meditate
upon
the
Lords
death
:
It
is
true
indeed
that
wee
cannot
apprehend
Christ
dying
for
us
but
onely
as
man
,
as
God
he
could
not
dye
;
yet
it
is
not
sufficient
to
beleeve
in
Christ
crucified
as
man
,
for
whosoever
beleeves
in
Christ
as
a
crucified
man
,
if
he
stay
there
,
and
if
his
faith
goe
not
one
step
further
,
to
say
I
beleeve
in
the
Lord
crucified
,
he
is
in
a
most
miserable
and
damnable
case
.
When
once
we
come
to
rellish
the
Lord
in
the
death
of
Christ
,
then
is
his
death
most
sweet
and
comfortable
unto
us
;
this
will
make
a
great
many
of
living
springs
of
waters
to
rise
up
in
our
hearts
,
when
we
meditate
upon
the
death
of
the
Lord
Christ
,
that
we
can
say
,
the
Lord
hath
died
for
me
;
this
will
worke
reverence
and
devotion
in
us
,
and
therefore
we
must
highly
esteeme
of
it
,
not
as
the
death
of
a
man
,
but
as
the
death
of
the
Lord
:
the
Lord
dyed
for
mee
,
Oh
,
how
thankfull
ought
I
to
be
to
the
Lord
for
this
great
kindnesse
!
what
am
I
poore
sinfull
wretch
,
that
Christ
the
Lord
should
dye
for
mee
!
this
will
teach
us
to
love
the
Lord
;
Oh
,
how
should
wee
love
the
glorious
Lord
of
heaven
and
earth
,
seeing
the
Lord
of
heaven
and
earth
hath
so
loved
us
as
to
dye
for
us
!
Also
it
teacheth
us
patience
,
seeing
Christ
the
Lord
hath
dyed
for
us
,
therefore
we
must
not
thinke
much
to
suffer
temptation
and
affliction
,
yea
death
it selfe
;
Christ
the
Lord
hath
gone
through
these
before
,
and
therefore
no
doubt
but
he
will
bring
us
through
the
like
,
with
joy
and
with
comfort
.
Christ
the
Lord
hath
dyed
for
us
,
this
will
breed
and
worke
faith
and
boldnesse
in
us
;
we
may
be
bold
to
hazard
our
soules
upon
Christ
,
knowing
that
our
salvation
is
sure
and
firme
:
it
is
the
Lord
that
hath
wrought
it
by
his
death
,
and
it
is
not
all
the
Devills
in
hell
can
disanull
that
salvation
which
the
Lord
hath
wrought
for
us
.
Againe
,
it
ministers
matter
of
rejoycing
,
that
we
doe
not
onely
beleeve
in
Christ
crucified
,
but
we
rejoyce
in
Christ
crucified
.
Gal.
6.14
.
God
forbid
that
I
should
rejoyce
,
but
in
the
crosse
unto
me
,
and
I
unto
the
world
:
this
Crosse
I
oppose
against
all
my
feares
,
afflictions
,
and
temptations
,
and
persecutions
,
against
all
that
ever
can
come
:
I
am
crucified
to
the
world
,
and
the
world
to
me
,
because
the
Lord
hath
dyed
for
me
.
Lastly
,
this
is
a
matter
of
excellent
comfort
to
Gods
children
,
for
hereby
we
may
discerne
the
infinite
worthinesse
of
the
death
of
Christ
,
and
the
infinite
preciousnesse
of
his
death
:
Why
was
the
death
of
Christ
so
precious
?
why
,
because
it
was
the
death
of
Christ
the
Lord
;
not
the
death
of
Christ
as
he
was
man
,
but
of
Christ
the
Lord
of
life
and
glorie
.
When
wee
consider
that
so
many
thousand
shall
be
saved
,
wee
thinke
with
our selves
,
how
shall
these
bee
saved
;
why
,
the
infinite
blood
of
the
Lord
is
sufficient
for
us
al
:
this
death
,
being
the
Lords
death
it
must
needs
be
of
force
and
power
,
and
vertue
and
merit
,
to
procure
mercy
,
and
grace
and
forgivenesse
of
sinnes
to
all
those
that
have
a
true
faith
,
and
doe
earnestly
endeavour
and
desire
to
be
conformable
to
this
death
of
Christ
.
The
end
of
the
sixteenth
Lecture
.
THE
SEVENTEENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
NOw
wee
are
to
proceed
,
as
God
shall
inable
us
,
in
the
handling
of
the
26.
verse
of
the
11.
chapter
of
the
first
Epistle
to
the
Corinthians
,
because
this
afternoones
exercise
we
must
spend
in
the
matter
of
preparation
against
the
next
Sabbath
,
for
the
receiving
of
the
Lords
Supper
,
1
Cor.
11.26
.
For
as
often
as
ye
shall
eate
this
bread
,
and
drink
this
cup
,
ye
shew
forth
the
Lords
death
till
hee
come
.
We
divided
this
Scripture
,
as
you
may
remember
,
into
these
two
parts
:
first
,
an
action
to
bee
performed
,
in
the
former
part
of
the
verse
,
namely
,
the
receiving
of
the
Sacrament
of
the
Lords
Supper
,
set
forth
here
by
the
name
of
eating
this
bread
,
and
drinking
this
cup.
Secondly
,
the
caution
that
this
action
is
to
bee
performed
withall
,
that
we
have
in
the
latter
part
of
the
verse
,
ye
shew
forth
the
Lords
death
till
he
come
.
In
this
caution
in
the
latter
part
of
the
verse
,
we
observed
the
caution
it selfe
,
namely
,
to
shew
forth
the
Lords
death
:
secondly
,
the
often
using
,
or
the
often
observing
of
this
caution
:
For
though
that
be
not
here
expressed
,
yet
it
is
to
be
supplyed
out
of
the
former
part
of
the
verse
,
and
is
in
common
understanding
to
be
read
thus
,
As
often
as
ye
shall
eat
this
bread
and
drinke
this
cup
,
so
often
yee
shew
forth
the
Lords
death
till
he
come
.
Thirdly
and
lastly
,
here
is
the
continuance
of
it
,
how
long
this
is
to
continue
,
why
till
the
end
of
the
world
,
till
the
day
of
Iudgement
,
till
the
comming
of
our
Lord
Iesus
Christ
;
ye
shew
forth
the
Lords
death
till
he
come
.
In
the
caution
,
first
we
observed
the
matter
that
is
to
be
remembred
,
that
is
the
Lords
death
:
then
secondly
,
we
told
you
here
wee
must
consider
of
the
manner
of
the
remembring
of
it
:
how
must
it
be
remembred
?
by
a
shewing
forth
,
by
a
lively
and
a
kinde
of
sensible
expressing
of
it
,
yee
shew
;
forth
the
Lords
death
till
he
come
.
Concerning
the
matter
to
bee
remembred
,
namely
,
the
Lords
death
,
there
wee
shewed
you
first
what
is
meant
by
the
death
of
the
Lord
,
namely
,
both
the
act
of
his
death
in
respect
of
himselfe
,
and
likewise
the
benefit
of
his
death
in
respect
of
us
,
for
that
also
must
be
remembred
in
the
receiving
of
the
Sacrament
.
Then
when
as
it
is
said
here
,
it
is
the
Lords
death
,
I
shewed
you
that
howsoever
Christ
as
he
was
Lord
could
not
dye
,
yet
notwithstanding
the
death
that
Christ
did
suffer
is
rightly
called
the
death
of
the
Lord
,
because
Christ
being
man
was
also
God
and
Lord
:
yet
by
reason
of
the
union
of
both
these
natures
in
one
and
the
same
person
,
therefore
that
which
is
proper
to
Christ
as
he
is
man
,
is
rightly
affirmed
of
him
as
being
God
and
Lord
.
And
thence
we
drew
this
observation
,
in
that
it
is
here
called
the
Lords
death
,
namely
,
that
howsoever
Christ
Iesus
was
cruelly
and
shamefully
crucified
and
put
to
a
most
cruel
and
ignominious
death
upon
the
Crosse
as
ever
any
man
could
bee
put
unto
,
yet
notwithstanding
even
in
that
state
of
his
death
he
was
the
Lord
,
and
shewed
himself
to
be
the
glorious
Lord
of
heaven
and
earth
.
It
followes
now
that
we
are
to
goe
on
:
Wee
have
spoken
hitherto
touching
the
Lords
death
as
it
is
considered
absolutely
in
it selfe
,
we
are
yet
further
to
speake
of
the
Lords
death
by
way
of
application
,
or
by
way
of
reference
of
it
to
the
Sacrament
of
the
Lords
Supper
;
for
so
you
see
here
the
Apostle
speakes
of
it
respectively
unto
this
Supper
,
As
often
as
ye
shall
eate
this
bread
,
and
drinke
this
cup
,
ye
shew
forth
the
Lords
death
till
he
come
:
where
by
it
is
plaine
,
that
looke
what
the
Apostle
speakes
here
concerning
the
Lords
death
,
the
same
is
confined
expressety
to
the
reference
of
the
Lords
death
,
to
the
Lords
Supper
:
we
must
alwayes
remember
the
death
of
the
Lord
Christ
Iesus
;
every
one
of
us
that
looke
to
have
any
part
,
or
to
have
any
benefit
by
it
,
must
remember
it
at
all
times
;
but
yet
when
as
we
come
to
communicate
in
the
Sacrament
of
the
Lords
Supper
,
then
there
is
required
of
us
a
more
speciall
meditation
thereof
than
generally
at
other
times
.
Again
,
even
in
the
participation
of
the
Sacrament
of
the
Lords
Supper
,
we
must
meditate
upon
whole
Christ
,
Christ
borne
,
Christ
living
,
Christ
dying
,
Christ
buried
,
Christ
risen
againe
;
for
Christ
was
given
wholly
for
us
upon
the
Crosse
,
and
Christ
is
given
wholly
unto
us
in
the
Lords
Supper
,
and
therfore
there
we
must
receive
Christ
wholly
,
and
meditate
upon
whole
Christ
.
I
but
yet
in
this
case
when
wee
come
to
receive
the
Sacrament
,
then
wee
must
more
meditate
,
and
our
hearts
,
and
our
mindes
must
more
runne
upon
the
death
of
Christ
than
upon
any
thing
else
that
ever
Christ
did
or
suffered
for
us
:
it
is
the
death
of
the
Lord
that
we
must
take
speciall
notice
of
in
the
Sacrament
of
the
Lords
Supper
.
Doctr.
The
Doctrine
then
and
the
observation
that
here
arifeth
for
our
instruction
,
is
this
,
namely
,
The
principall
object
,
the
chiefe
matter
that
is
to
be
considered
and
meditated
upon
in
the
participation
of
the
Sacrament
of
the
Lords
Supper
,
is
the
Lords
death
,
or
the
death
of
the
Lord
Christ
Iesus
.
In
the
22.
of
Luke
,
at
the
19.
verse
our
Saviour
being
instituting
and
administring
the
Sacrament
of
the
Lords
Supper
,
takes
the
bread
,
and
breaks
it
,
and
gives
it
to
his
Disciples
,
saying
,
This
is
my
body
which
is
given
for
you
,
doe
this
in
remembrance
of
me
:
it
is
not
enough
for
us
when
we
come
to
the
Sacrament
,
to
meditate
upon
Christ
his
body
,
as
being
the
body
of
a
living
man
:
but
This
is
my
body
which
is
given
for
you
,
doe
this
in
remembrance
of
me
:
we
must
meditate
upon
the
body
of
Christ
as
it
is
given
for
us
,
as
it
was
broken
for
us
,
as
it
was
crucified
for
us
,
as
it
was
put
to
death
for
us
,
and
this
is
the
right
remembrance
of
the
death
of
Christ
in
the
sacrament
of
the
Lords
Supper
:
and
likewise
concerning
the
other
part
,
namely
,
the
cup
and
the
wine
,
it
followes
in
the
twentieth
verse
,
This
cup
is
the
New
Testament
,
or
this
is
my
blood
in
the
New
Testament
,
which
is
shed
for
you
;
this
is
my
blood
which
is
shed
for
you
.
When
we
come
to
receive
the
Sacrament
of
the
Lords
Supper
,
we
come
to
receive
the
blood
of
Christ
spiritually
,
sacramentally
:
we
doe
not
receive
the
blood
of
Christ
there
as
being
a
living
thing
within
Christ
,
we
doe
not
receive
the
blood
of
Christ
as
it
is
contained
within
the
vessell
and
veines
of
his
body
;
but
we
receive
the
blood
of
Christ
that
is
shed
for
us
,
that
he
poured
out
for
us
,
for
the
remission
of
our
sins
,
that
is
the
right
object
that
the
hand
of
the
faith
of
every
true
beleever
doth
seize
and
lay
hold
upon
in
the
Sacrament
of
the
Lords
Supper
,
not
the
body
,
but
the
body
broken
for
us
,
the
body
given
for
us
;
not
the
blood
,
but
the
blood
shed
and
poured
out
for
us
;
not
simply
Christ
,
but
Christ
dying
for
us
;
it
is
that
which
is
the
principall
matter
of
the
Sacrament
.
1
Cor.
10.16
.
The
cup
of
blessing
which
we
blesse
,
is
it
not
the
communion
of
the
blood
of
Christ
?
the
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
The
Apostle
likewise
speakes
there
of
the
Sacrament
of
the
Lords
Supper
:
What
is
it
that
the
Lord
doth
communicate
unto
us
in
the
Sacrament
of
the
Lords
Supper
on
his
part
?
the
body
and
blood
of
Christ
;
that
is
to
say
,
the
death
of
Christ
.
What
is
it
that
we
doe
communicate
in
?
that
we
receive
from
God
on
our
parts
the
very
same
thing
that
God
gives
unto
us
,
the
body
and
blood
of
Christ
,
that
is
to
say
,
the
death
of
Christ
.
Why
then
it
is
the
body
and
blood
of
Christ
,
that
is
communicated
unto
us
,
(
which
cannot
be
communicated
unto
us
without
it
bee
broken
&
shed
)
that
is
it
I
say
which
we
receive
in
the
Sacrament
of
the
Lords
Supper
,
and
that
is
the
thing
that
is
chiefly
therein
to
bee
respected
.
1
Cor.
11.29
.
Hee
that
eates
and
drinkes
unworthily
,
eates
and
drinkes
his
owne
damnation
.
All
of
us
are
unworthy
receivers
of
this
Sacrament
:
who
is
worthy
of
such
great
things
as
these
are
?
we
bring
with
us
many
failings
and
imperfections
to
the
Lords
table
:
the
best
of
us
all
let
us
prepare
our selves
as
well
as
we
can
,
yet
for
these
failings
of
ours
we
are
to
be
humbled
before
the
Lord
,
and
to
strive
against
them
:
but
though
we
have
these
failings
,
yet
if
so
be
we
discerne
the
Lords
body
,
that
is
to
say
,
if
our
faith
doth
rightly
seize
upon
the
death
of
Christ
in
the
Sacrament
,
here
is
the
principall
matter
that
is
to
be
looked
unto
:
I
say
,
if
we
rightly
apprehend
the
death
of
Christ
in
the
Sacrament
,
then
the
principall
is
whole
,
our
failings
and
our
imperfections
the
Lord
will
graciously
passe
by
them
,
and
he
will
pardon
them
in
mercy
:
and
though
we
be
unworthy
in
respect
of
our selves
,
yet
the
Lord
will
accept
us
as
worthy
in
Christ
Iesus
.
I
,
but
on
the
other
side
,
if
we
do
not
discerne
the
Lords
body
,
if
when
we
come
to
receive
the
Sacrament
of
the
Lords
Supper
,
our
hearts
and
our
faith
doe
not
rightly
lay
hold
upon
the
death
of
Christ
,
why
then
wee
faile
in
the
very
principall
of
the
businesse
:
and
though
wee
should
bring
other
graces
with
us
,
as
knowledge
of
God
,
sorrow
for
sin
,
and
the
like
,
yet
all
these
shall
not
helpe
us
,
but
still
we
are
unworthy
receivers
:
so
we
are
in
our selves
,
and
so
wee
shall
bee
still
reputed
of
God
:
we
shall
be
so
farre
from
having
any
benefit
,
that
on
the
contrary
it
shall
turn
to
our
judgement
and
condemnation
,
because
we
discerned
not
the
Lords
body
;
that
is
to
say
,
because
we
doe
faile
in
the
principall
matter
that
is
tendred
unto
us
,
namely
,
the
death
of
Christ
.
Those
places
shall
suffice
for
the
confirmation
of
this
point
out
of
Scripture
:
now
to
confirme
it
further
by
reason
,
the
Reasons
of
this
Doctrine
are
many
.
Reason
1
The
first
Reason
is
drawne
from
the
comparison
of
the
state
of
the
former
Testament
with
the
state
of
the
new
Testament
:
all
the
sacrifices
of
the
Law
,
and
the
Sacraments
of
the
former
Testament
,
they
did
all
tend
chiefly
and
pricipally
to
this
end
,
that
therein
and
thereby
the
beleevers
might
be
led
on
to
enter
into
a
more
serious
consideration
of
the
death
of
Christ
Iesus
;
for
so
the
Lord
intended
them
,
and
ordained
those
sacrifices
and
Sacraments
for
that
purpose
,
and
for
that
very
end
;
and
there
is
no
question
but
so
the
faithfull
did
make
use
of
them
from
time
to
time
:
never
any
beleever
under
the
state
of
the
former
Testament
,
that
brought
his
beasts
,
his
Bulls
,
and
his
Goats
to
be
sacrificed
for
sin
,
that
rested
in
them
as
if
they
were
Sacrifices
powerfull
and
effectuall
to
take
away
sinne
:
no
,
saith
the
Apostle
in
the
10
to
the
Hebrewes
,
it
is
impossible
that
the
blood
of
beasts
should
take
away
sinne
;
and
that
the
faithfull
knew
well
enough
;
but
yet
they
submitted
themselves
to
those
ordinances
,
because
they
were
Gods
laws
,
but
still
the
principall
matter
that
they
aymed
at
in
all
their
sacrifices
,
was
the
death
of
Christ
,
the
death
of
the
Messias
that
was
to
be
slaine
for
the
sinnes
of
the
whole
world
,
for
the
perfect
purging
away
of
sinne
:
And
so
in
the
Sacrament
of
the
Passeover
,
there
was
never
any
true
beleever
that
did
eate
of
the
paschall
Lambe
,
but
still
he
had
an
eye
to
the
true
Lamb
of
God
that
was
slain
from
the
beginning
of
the
world
;
that
as
that
Paschall
Lambe
was
a
memoriall
of
the
deliverance
of
the
children
of
Israell
out
of
Aegypt
,
and
from
the
hands
of
Pharaoh
,
so
the
true
Lambe
of
GOD
,
namely
,
the
Sonne
of
God
,
hee
should
come
and
deliver
us
from
hell
,
death
,
and
damnation
:
now
if
so
be
that
it
were
so
in
the
Sacrifices
and
Sacraments
of
the
Old
Testament
,
it
must
needs
be
so
in
the
Sacraments
of
the
New
Testament
too
:
if
it
were
so
with
them
that
lived
before
the
death
of
Christ
,
that
had
but
the
shadow
in
respect
of
us
,
how
much
more
must
it
be
so
with
us
that
live
in
the
cleare
light
,
Christ
having
already
suffered
in
the
flesh
.
I
grant
,
we
have
no
sacrifices
propitiatory
for
sinne
,
as
they
had
:
Christ
Iesus
himselfe
the
onely
true
propitiation
for
our
sinnes
,
being
once
sacrificed
on
the
Crosse
,
there
is
no
further
place
or
use
for
any
other
propitiatory
sacrifices
whatsoever
:
but
yet
seeing
our
Sacraments
are
as
much
to
us
as
both
sacrifices
and
sacraments
were
to
the
Iewes
,
still
the
reason
holds
that
if
the
sacrifices
and
sacraments
of
the
Law
tended
chiefly
to
the
meditation
of
the
death
of
Christ
Iesus
the
Messias
,
as
that
being
the
chiefe
object
that
they
were
therein
to
lay
hold
upon
;
then
certainly
the
principall
and
chiefe
matter
in
the
Sacraments
of
the
new
Testament
,
and
so
particularly
of
the
Lords
Supper
,
must
be
the
death
of
Christ
Iesus
.
Reason
2
A
second
Reason
is
drawne
from
a
comparison
of
the
Word
with
the
Sacrament
;
it
is
so
in
the
Word
,
therefore
it
is
so
in
the
Sacrament
:
it
is
so
in
the
Word
,
that
Christ
Iesus
is
the
very
substance
of
the
Word
,
the
chiefe
contents
of
the
Gospell
,
and
therefore
the
Gospell
is
called
the
preaching
of
the
Crosse
of
Christ
,
that
is
to
say
,
the
preaching
of
the
death
of
Christ
,
or
the
preaching
of
Christ
crucified
.
1
Cor.
1.18.23
.
We
preach
Christ
crucified
unto
the
Iewes
even
a
stumbling
block
,
and
unto
the
Grecians
foolishnesse
.
And
the
Apostle
in
1
Cor.
2.2
.
saith
,
I
esteemed
not
to
know
any
thing
among
you
,
save
Iesus
Christ
,
and
him
crucified
:
or
as
we
may
expound
it
according
to
the
originall
,
I
esteemed
nothing
worthy
to
be
knowne
,
save
Iesus
Christ
,
and
him
crucified
.
What
?
nothing
else
worthy
to
be
knowne
?
is
not
the
rejecting
of
the
Iewes
a
matter
worthy
to
be
knowne
?
is
not
the
calling
of
the
Gentiles
a
matter
worthy
to
bee
known
?
is
not
the
resurrection
of
the
dead
a
matter
worthy
to
be
known
?
Yes
,
all
these
are
worthy
to
be
known
,
but
nothing
worthy
to
be
known
in
comparison
of
Iesus
Christ
&
him
crucified
:
there
is
the
chiefe
matter
,
there
is
the
substance
of
the
Gospell
:
now
if
so
be
that
it
be
so
in
regard
of
the
Gospel
,
then
it
is
so
in
the
Sacraments
too
;
for
the
Word
&
the
Sacraments
as
they
must
go
together
,
so
they
tend
to
one
&
the
same
thing
:
that
which
the
Word
tels
us
,
the
Sacrament
seales
unto
us
.
If
it
be
so
therfore
in
the
Word
,
it
is
so
in
the
Sacrament
:
and
this
we
must
know
,
as
the
letter
of
the
word
being
only
written
or
read
,
can
never
profit
us
to
salvation
,
without
we
have
the
sense
and
the
spirit
of
the
word
,
which
is
Iesus
Christ
crucified
:
so
the
bread
&
the
wine
in
the
sacrament
profiteth
nothing
to
salvation
,
without
Christ
be
seized
upon
and
apprehended
in
our
hearts
,
all
the
other
is
but
a
shadow
without
this
:
we
have
not
the
substance
,
if
we
have
not
Christ
crucified
.
Reason
3
The
third
is
drawne
from
the
comparison
of
this
Sacrament
with
the
other
Sacrament
in
the
new
Testament
,
namely
,
Baptisme
:
the
chiefe
contents
,
the
chiefe
substance
of
Baptisme
,
what
is
it
?
It
is
the
death
of
Christ
.
Rom.
6.3
.
Know
ye
not
that
all
we
which
have
been
baptized
into
Iesus
Christ
,
have
beene
baptized
into
his
death
?
What
are
wee
baptized
into
?
into
the
death
of
Christ
;
there
is
the
substance
of
our
Baptisme
:
what
is
it
that
we
are
washed
by
?
by
the
death
of
Christ
,
or
the
blood
of
Christ
.
Our
Saviour
saith
in
the
16.
of
Marke
,
and
the
16.
verse
,
He
that
shall
beleeve
and
be
baptized
,
shall
be
saved
;
but
he
that
will
not
beleeve
,
shall
be
damned
:
he
that
doth
receive
the
Sacrament
,
and
in
or
by
the
Sacrament
doth
apprehend
Iesus
Christ
crucified
,
and
doth
therein
beleeve
to
bee
washed
and
cleansed
from
his
sin
,
hee
shall
be
saved
,
saith
our
Saviour
:
there
is
the
outward
element
in
Baptisme
,
as
water
;
there
is
an
outward
action
,
as
sprinkling
;
but
the
outward
element
and
action
is
nothing
,
without
Iesus
Christ
doe
wash
us
with
his
owne
blood
:
So
it
is
in
the
Sacrament
of
the
Lords
Supper
;
the
substance
of
it
is
the
death
of
Christ
Iesus
;
the
bread
and
the
wine
are
the
elements
;
and
they
doe
no
more
good
of
themselves
,
than
the
water
doth
in
Baptisme
.
But
the
death
of
Christ
being
discerned
in
and
by
this
holy
mystery
,
thus
it
comes
to
be
a
saving
ordinance
of
God
.
The
reason
stands
thus
;
The
death
of
Christ
being
the
substance
of
Baptisme
,
it
must
also
be
the
substance
of
the
Sacrament
of
the
Lords
Supper
;
for
Baptisme
we
know
enters
us
into
that
estate
which
the
Lords
Supper
confirmes
us
in
;
and
the
Lords
Supper
confirmes
us
further
in
that
holy
estate
,
which
Baptisme
enters
us
into
:
now
we
must
not
enter
into
one
estate
,
and
bee
confirmed
in
another
:
Therefore
the
substance
of
each
Sacrament
must
be
one
and
the
same
;
and
so
consequently
,
the
death
of
Christ
being
the
substance
of
the
one
,
it
must
also
be
the
substance
of
the
other
.
Reason
4
A
fourth
reason
is
drawne
from
the
nature
of
this
Sacrament
:
it
is
the
Testament
of
Christ
;
and
a
Testament
cannot
be
of
force
without
the
death
of
the
Testator
.
That
the
Sacrament
is
the
Testament
of
Christ
,
it
is
our
Saviours
owne
speech
in
the
26.
of
Matth.
verse
28.
For
this
is
my
blood
of
the
new
Testament
that
is
shed
for
many
for
the
remission
of
sinnes
:
there
is
the
Sacrament
called
by
the
name
of
the
new
Testament
;
it
is
not
properly
the
new
Testament
it selfe
,
but
it
is
not
called
,
because
it
is
a
signe
and
a
seale
of
the
new
Testament
:
now
likewise
that
the
Testament
is
not
of
force
,
but
by
the
death
of
the
Testator
,
that
the
Apostle
Paul
confirmes
,
in
the
9.
to
the
Hebrewes
,
the
14
,
15
,
16
,
and
17
,
verses
,
by
the
example
of
mens
Testaments
,
and
applyes
it
to
the
Testament
of
Christ
Iesus
:
saith
he
,
The
Testament
of
man
is
not
of
force
till
he
be
dead
:
Lay
all
this
together
,
and
marke
it
well
;
Christ
Iesus
himselfe
is
the
Testator
,
the
Sacrament
of
the
Lords
Supper
is
his
Testament
,
the
Testament
cannot
bee
of
force
without
the
death
of
the
Testator
:
and
so
you
see
the
whole
force
of
the
Sacrament
of
the
Lords
Supper
consists
in
the
death
of
Christ
Iesus
,
and
therefore
that
is
the
chiefe
matter
in
the
Sacrament
.
Reason
5
The
last
reason
is
drawn
from
the
benefit
thereby
confirmed
unto
us
.
What
is
the
chiefe
benefit
?
Remission
of
sinnes
:
and
under
that
is
comprised
all
the
good
that
we
doe
receive
by
Christ
.
Matth.
26.28
.
For
this
is
my
blood
of
the
new
Testament
that
is
shed
for
many
for
the
remission
of
sinnes
.
Remission
of
sinnes
is
the
benefit
;
there
is
no
remission
of
sinnes
but
onely
by
the
blood
of
Iesus
Christ
:
as
it
is
in
the
1.
of
Iohn
11.7
.
It
is
the
blood
of
Iesus
Christ
that
clenseth
us
from
all
our
sinnes
.
On
the
other
side
,
in
Hebr.
9.22
.
Where
there
is
no
shedding
of
blood
,
there
is
no
remission
of
sinnes
:
then
consider
of
it
,
there
is
no
purchasing
of
remission
of
sinnes
by
Christ
but
by
his
blood
;
there
is
no
obtaining
of
remission
of
sinnes
by
us
,
but
onely
by
participating
or
by
communicating
in
the
blood
or
death
of
Christ
Iesus
:
the
death
of
Christ
Iesus
is
not
communicated
unto
us
in
the
Sacrament
,
except
we
partake
of
it
,
and
seize
upon
it
by
faith
in
the
Sacrament
:
therefore
the
chiefe
and
principall
matter
in
the
Sacrament
,
is
the
death
of
Iesus
Christ
,
if
so
be
that
in
the
receiving
of
the
Sacrament
we
come
with
our
harts
sprinkled
with
the
blood
of
Christ
Iesus
by
the
Spirit
of
God
;
why
then
we
are
sure
to
be
made
partakers
of
the
whole
benefit
of
the
Sacrament
,
remission
of
sinnes
:
but
if
wee
doe
not
come
with
the
blood
of
Christ
so
sprinkled
in
our
hearts
by
the
Spirit
of
God
,
we
doe
not
seize
upon
the
death
of
Christ
,
wee
have
no
benefit
in
the
Sacrament
;
if
there
be
not
shedding
of
blood
,
there
is
no
remission
of
sinnes
:
Christ
himselfe
could
never
have
redeemed
us
from
death
,
without
his
blood
had
beene
shed
for
us
;
and
so
we
can
never
have
any
benefit
by
his
redemption
,
without
his
blood
be
sprinkled
in
our
hearts
,
and
we
take
fast
hold
upon
the
death
of
Iesus
Christ
.
The
Vses
of
the
doctrine
are
these
.
Vse
1
The
first
is
this
;
this
yeelds
us
matter
of
reproofe
of
divers
that
doe
come
unto
the
Lords
Table
,
and
yet
are
not
sensible
of
the
death
of
the
Lord
Iesus
Christ
;
they
come
to
the
Lords
table
,
but
they
know
not
what
they
come
about
.
Alas
,
as
Salomon
saith
,
Eccles.
4.17
.
Such
men
doe
but
offer
the
sacrifice
of
fooles
.
they
doe
not
know
they
doe
evill
;
they
doe
but
offer
the
sacrifice
of
fooles
,
because
they
doe
not
know
what
they
doe
;
that
is
the
meaning
of
the
place
,
that
they
doe
not
heare
or
learne
,
they
doe
not
understand
,
they
are
not
well
taught
what
it
is
that
they
must
principally
meditate
upon
when
they
come
to
the
Sacrament
of
the
Lords
Supper
.
Sily
men
and
women
that
so
come
to
the
Lords
Table
,
alas
they
know
not
that
they
doe
evill
,
they
know
not
that
they
prophane
the
Sacrament
,
in
that
they
doe
not
receive
the
holy
things
of
the
Sacrament
,
that
is
,
the
death
of
Christ
;
they
know
not
that
they
make
themselves
guilty
of
the
blood
of
Christ
,
in
that
they
receive
not
the
body
and
blood
of
Christ
by
faith
:
Christ
he
is
tendred
unto
them
,
but
they
know
not
that
they
doe
eate
their
owne
damnation
,
in
that
they
apprehend
not
the
death
of
Iesus
Christ
which
is
the
chiefe
matter
that
is
there
tendred
unto
them
,
and
that
the
Lord
calls
them
unto
:
they
offer
the
sacrifice
of
fooles
,
they
know
not
that
they
doe
evill
.
I
will
give
you
a
comparison
.
If
so
be
that
a
man
should
goe
into
the
market
to
fetch
such
and
such
commodities
that
he
stands
in
need
of
,
he
makes
himselfe
ready
,
and
goes
forth
,
and
makes
full
accompt
to
bring
them
home
with
him
,
but
the
foolish
man
never
considers
the
price
of
these
things
,
what
they
will
cost
him
,
and
so
hee
takes
no
money
to
pay
for
them
,
when
as
the
price
is
the
chiefest
thing
to
be
respected
in
that
he
goes
about
,
but
he
never
considers
that
:
Is
not
this
a
ridiculous
man
?
is
not
that
man
like
to
come
home
as
foolish
and
as
emptie
as
he
went
out
?
It
is
so
with
many
of
our
Communicants
;
many
here
come
to
the
Lords
Table
;
for
what
,
forsooth
?
to
furnish
themselves
with
such
and
such
commodities
,
for
to
receive
the
holy
Sacrament
,
the
body
and
blood
of
Christ
,
for
to
receive
remission
of
sinnes
,
and
grace
,
and
comfort
,
and
such
like
;
these
they
come
to
receive
,
I
but
they
do
not
consider
the
price
of
these
things
:
what
is
that
?
the
death
of
Christ
,
for
these
things
cost
Christ
Iesus
his
most
precious
blood
:
they
doe
not
bring
faith
in
their
hearts
,
whereby
to
purchase
and
get
these
things
for
themselves
,
therefore
such
men
goe
away
as
foolish
and
ridiculous
,
and
as
empty
of
grace
as
ever
they
were
before
;
yea
they
are
so
much
the
more
damnable
,
because
they
come
thus
unfurnished
.
It
is
with
many
of
us
as
it
was
with
the
Iewes
that
the
Apostle
speakes
of
in
the
2.
to
the
Corinthians
,
chap.
3.
vers.
14
,
15.
Their
mindes
are
hardned
,
for
unto
this
day
remaineth
the
same
covering
untaken
away
in
the
reading
of
the
old
Testament
,
which
veile
in
Christ
is
put
away
:
but
even
unto
this
day
,
when
Moses
is
read
,
the
veile
is
laid
over
their
hearts
.
They
could
see
the
outward
things
,
the
sacrifices
,
the
ceremonies
,
and
the
letter
of
the
old
Testament
,
as
the
Apostle
speakes
;
I
,
but
saith
the
Apostle
,
they
could
not
looke
unto
the
end
,
they
could
not
looke
unto
the
substance
of
those
things
that
were
tendred
unto
them
in
this
outward
shadow
,
that
is
to
say
,
they
could
not
looke
upon
Christ
,
that
is
the
substance
of
all
;
no
,
saith
the
Apostle
,
there
is
a
veile
over
their
hearts
,
and
to
this
day
they
continue
in
their
hardnesse
:
so
I
say
it
is
with
many
among
us
,
wee
come
here
unto
the
Lords
Table
,
we
can
see
these
outward
things
well
enough
,
the
bread
and
the
wine
;
I
but
yet
many
of
us
doe
not
looke
to
the
end
of
these
things
,
to
the
substance
that
is
tendred
unto
us
in
these
holy
mysteries
,
namely
,
to
the
death
of
Christ
;
wee
doe
not
discerne
the
Lords
body
;
there
is
a
veile
over
the
hearts
of
many
of
us
,
a
covering
of
blindness
over
the
harts
of
many
of
us
,
therefore
though
we
doe
come
often
,
this
month
,
and
the
next
month
,
yet
still
wee
continue
in
the
hardnesse
of
our
hearts
:
we
are
never
the
better
till
this
veile
be
taken
away
,
as
the
Apostle
speakes
of
the
Iewes
;
till
this
veile
be
taken
away
by
Christ
,
till
Christ
Iesus
doe
take
away
this
veile
of
blindnesse
,
and
shew
them
his
death
,
and
present
his
death
unto
them
,
and
cause
them
to
looke
upon
him
whom
they
have
pierced
,
till
such
time
that
this
veile
be
taken
away
,
and
that
he
present
his
death
to
their
hearts
by
his
Spirit
,
they
shall
never
be
the
better
for
it
,
they
do
continue
in
their
hardnesse
,
and
they
shall
continue
in
their
hardnesse
for
ever
.
Therefore
,
beloved
,
let
us
not
deceive
our selves
,
to
thinke
that
wee
are
more
holy
and
religious
receivers
than
indeed
we
are
:
let
us
try
our selves
when
wee
come
to
the
Lords
Table
,
examine
our selves
upon
this
point
,
what
apprehension
we
have
of
the
death
of
Christ
,
what
portion
wee
have
in
the
death
of
Christ
,
and
accordingly
as
thou
findest
some
measure
of
this
grace
within
thee
,
so
come
,
and
so
expect
a
blessing
from
God
:
but
if
thou
have
a
veile
before
thee
,
and
thou
canst
not
see
and
behold
the
death
of
Christ
,
that
is
to
say
,
Christ
Iesus
crucified
for
the
taking
away
of
thy
sinnes
,
surely
thou
art
not
in
case
to
come
to
the
Table
of
the
Lord
.
Vse
2
The
second
Vse
of
this
Doctrine
is
matter
of
instruction
,
and
it
serves
to
instruct
us
in
many
good
Christian
duties
.
Is
it
so
,
that
the
very
substance
and
the
chiefest
matter
of
the
Lords
Supper
is
the
death
of
Christ
Iesus
,
then
this
should
teach
us
in
the
first
place
that
wee
should
hunger
and
thirst
&
long
after
this
Sacrament
:
we
must
hunger
&
thirst
after
grace
,
we
must
hunger
&
thirst
after
righteousnesse
:
the
death
of
Iesus
Christ
is
our
grace
,
and
our
righteousnesse
,
and
the
same
also
is
the
substance
of
this
Sacrament
;
therefore
wee
must
hunger
and
thirst
after
this
Sacrament
.
Oh
,
beloved
,
that
wee
could
but
consider
with
our selves
the
worth
of
the
death
of
Iesus
Christ
,
which
was
as
great
a
matter
as
the
whole
world
besides
:
or
if
we
could
but
consider
the
necessity
of
the
death
of
Christ
,
that
without
the
sense
and
feeling
of
it
in
our
hearts
it
is
impossible
that
any
man
can
be
saved
:
or
if
we
could
but
consider
the
power
of
the
death
of
Christ
,
what
a
force
it
hath
to
beat
downe
the
power
of
sinne
,
hell
,
and
death
:
and
if
we
could
consider
the
sweetnesse
of
Christ
crucified
,
the
crucifying
of
Christ
is
the
very
life
of
a
man
that
is
truly
regenerate
and
converted
to
God
:
if
wee
could
but
consider
the
benefit
of
Christ
Iesus
crucified
,
all
grace
and
all
glory
belongs
unto
us
by
the
death
of
Christ
:
lastly
,
if
we
could
but
consider
the
glory
of
Christ
crucified
,
Christ
was
most
glorious
upon
the
Crosse
,
when
he
was
in
the
height
of
his
obedience
,
and
so
God
beheld
him
,
and
then
indeed
did
he
procure
most
glory
to
us
:
as
it
was
his
glory
,
so
it
is
our
chiefest
glory
:
I
rejoyce
in
nothing
but
in
Christ
crucified
,
saith
the
Apostle
:
If
wee
could
soundly
taste
of
these
things
,
the
worthinesse
of
Christ
crucified
,
the
necessity
of
Christ
crucified
,
the
power
of
Christ
crucified
,
the
sweetnesse
of
Christ
crucified
,
the
benefit
of
Christ
crucified
,
the
glory
of
Christ
crucified
,
we
would
hunger
againe
and
againe
after
the
Sacrament
of
the
Lords
Supper
,
after
the
death
of
Christ
therein
tendred
unto
us
:
it
should
whet
us
on
to
a
spirituall
appetite
to
this
heavenly
banquet
.
This
teacheth
us
in
the
second
place
,
what
bee
the
graces
that
every
one
of
us
must
be
furnished
withall
when
we
doe
come
to
the
Lords
Table
:
What
be
the
speciall
graces
?
why
,
all
graces
that
are
any
way
respective
to
the
death
of
Christ
;
it
is
the
death
of
Christ
that
there
we
come
to
celebrate
;
now
because
every
grace
is
in
some
sort
or
other
respective
to
the
death
of
Christ
,
therefore
every
one
of
us
shold
come
furnished
in
some
measure
or
other
with
every
grace
:
but
yet
there
be
some
graces
that
be
more
proper
and
nearer
respective
to
the
death
of
Christ
than
others
are
,
and
these
we
must
all
be
furnished
withall
when
we
come
to
the
Sacrament
;
they
be
so
necessary
,
that
if
we
come
not
with
them
it
is
damnable
for
us
to
come
at
all
.
There
bee
many
,
I
will
but
touch
these
five
;
Knowledge
,
Faith
,
Love
,
Obedience
,
&
Thankfulnesse
.
The
first
grace
is
knowledge
;
we
must
bee
indued
with
knowledge
,
the
knowledge
of
God
generally
,
and
likewise
of
all
other
matters
that
be
necessary
to
salvation
;
but
more
specially
the
knowledge
of
Christ
Iesus
crucified
:
we
must
know
the
story
of
his
crucifying
,
the
benefit
and
power
of
his
crucifying
;
but
yet
more
particularly
we
must
know
Christ
Iesus
crucified
in
reference
to
the
Lords
Supper
;
there
is
the
particular
knowledge
required
of
us
,
the
presence
of
Christ
in
that
Sacrament
,
the
power
of
Christ
in
that
Sacrament
,
the
benefits
of
Christ
in
that
Sacrament
,
these
bee
the
things
that
wee
must
be
well
acquainted
withall
,
except
we
know
these
things
wecome
in
a
miserable
case
.
I
shewed
you
that
the
death
of
Christ
must
bee
meditated
upon
in
the
Sacrament
of
the
Lords
Supper
;
here
is
the
eye
whereby
wee
doe
discerne
Christ
crucified
in
these
holy
mysteries
,
even
the
knowledge
of
Christ
crucified
in
reference
to
the
Sacrament
of
the
Lords
Supper
;
and
therefore
as
ever
thou
lookest
to
have
any
benefit
by
the
Sacrament
of
the
Lords
Supper
,
whosoever
thou
art
,
see
that
thou
be
experienced
,
and
well
seene
,
and
well
grounded
in
the
knowledge
of
Christ
crucified
,
be
not
to
seeke
of
this
when
thou
doest
come
,
see
that
thou
have
this
knowledge
before
thou
commest
;
hee
that
hath
his
money
to
seeke
when
he
should
pay
for
his
meat
,
is
like
to
fast
;
so
if
we
have
not
this
knowledge
before
we
come
to
the
Lords
Supper
,
if
we
be
not
well
experienced
in
this
grace
,
we
are
like
to
fast
,
we
are
like
to
him
that
hath
his
weapons
to
seeke
when
hee
should
goe
to
fight
,
he
is
like
to
be
beaten
.
Secondly
,
we
must
bring
Faith
with
us
,
that
is
the
second
grace
;
faith
to
apprehend
the
death
of
Christ
,
to
apprehend
Iesus
Christ
crucified
,
and
this
is
as
it
were
the
hand
whereby
we
doe
apply
and
lay
hold
upon
Iesus
Christ
;
for
it
is
but
in
vaine
for
us
to
know
Christ
crucified
,
except
we
doe
apply
him
to
our selves
,
the
eie
of
knowledge
cannot
save
us
,
without
we
doe
apply
him
with
the
hand
of
faith
:
by
faith
we
doe
as
it
were
lay
hold
upon
Christ
in
the
Sacrament
,
and
lay
his
death
upon
our
sores
,
as
a
plaister
to
cure
them
,
and
as
a
cordiall
to
our
soules
to
comfort
them
.
Thirdly
,
there
must
be
Love
in
us
;
love
to
God
,
love
to
Christ
,
and
love
to
our
brethren
for
Gods
cause
,
for
the
death
of
Iesus
Christ
being
first
wel
knowne
and
understood
,
then
secondly
,
well
beleeved
and
applyed
by
faith
,
worketh
in
us
a
kind
of
sensible
feeling
of
the
love
of
God
towards
us
in
Christ
Iesus
,
and
thereby
kindles
in
us
a
love
to
God
himselfe
and
to
Christ
,
and
then
consequently
to
our
brethren
:
if
God
hath
so
loved
us
,
we
must
also
love
him
;
and
if
Christ
have
so
loved
us
as
to
give
himselfe
for
us
,
how
ought
we
to
love
Christ
,
and
to
love
one
another
for
his
sake
?
This
is
the
heart
,
as
a
man
would
say
,
whereby
we
do
give
entertainment
unto
Iesus
Christ
crucified
,
whereby
we
doe
embrace
him
within
us
:
and
surely
whosoever
can
come
to
this
,
that
our
hearts
be
seasoned
with
a
love
to
God
,
and
to
Christ
,
and
to
our
brethren
for
his
sake
,
out
of
question
the
Lord
Iesus
Christ
dwells
in
us
,
and
lives
in
us
,
and
we
dwell
and
live
in
him
.
The
fourth
grace
is
Obedience
,
even
obedience
to
the
whole
will
of
God
;
here
comes
in
the
whole
duty
of
a
Christian
,
as
well
repentance
as
new
obedience
.
This
is
a
grace
specially
respective
to
the
death
of
Iesus
Christ
;
Iesus
Christ
he
was
perfectly
obedient
in
his
death
;
and
whosoever
we
are
that
have
our
hearts
rightly
seasoned
with
the
death
of
Christ
,
why
surely
it
will
worke
a
conscionable
obedience
to
the
will
and
commandement
of
God
,
to
be
sorrowfull
for
our
sins
past
,
to
deny
our selves
,
to
mortifie
the
lusts
of
the
flesh
,
to
dye
to
sinne
,
these
be
the
naturall
effects
of
the
death
of
Christ
in
the
hearts
of
beleevers
,
these
we
must
bring
with
us
,
to
bee
conformable
to
the
whole
wil
of
God
,
as
Christ
was
in
his
life
,
and
specially
at
his
death
.
I
am
come
,
saith
he
,
to
doe
thy
will
O
God
:
and
thus
doth
the
death
of
Christ
frame
the
hearts
of
every
one
of
us
to
true
obedience
:
I
am
content
to
doe
thy
will
O
God
;
this
is
as
it
were
even
the
practising
of
the
death
of
Christ
crucified
,
namely
,
in
our
obedience
to
God
,
denying
our
owne
selves
,
in
mortifying
our
owne
sinfull
lusts
and
affections
;
for
wee
must
know
that
these
meditations
must
not
be
dead
meditations
,
but
such
as
must
be
lively
and
operative
to
quicken
us
up
to
obedience
to
Gods
wil.
The
last
grace
is
Thankfulnesse
,
to
acknowledge
all
honour
and
thankes
to
be
due
unto
God
for
this
great
worke
of
our
Redemption
by
the
blood
of
Iesus
Christ
,
this
is
a
chiefe
grace
that
we
must
chiefly
bring
with
us
to
the
Lords
Supper
,
to
give
God
the
praise
and
glory
of
it
:
and
this
is
our
rejoycing
in
the
death
of
Iesus
Christ
:
it
is
not
possible
that
a
man
should
know
Christ
Iesus
,
or
that
a
man
should
love
Christ
for
his
death
,
or
that
he
should
obey
Christ
,
but
he
must
also
rejoyce
in
the
death
of
Christ
:
and
how
should
wee
rejoyce
in
the
Lord
,
but
by
giving
him
thanks
,
and
singing
of
praise
to
him
for
this
great
benefit
,
every
one
must
bring
these
graces
in
some
measure
,
or
else
hee
is
not
fit
to
come
to
the
Sacrament
of
the
Lords
Supper
:
Now
if
so
bee
the
Lord
should
come
among
us
,
and
make
an
inquirie
,
and
rip
up
every
one
of
us
,
alas
how
should
he
finde
every
one
of
us
to
be
empty
of
these
graces
,
or
else
full
of
imperfections
in
every
one
of
them
:
well
,
yet
though
we
have
failings
,
still
let
us
labour
for
these
graces
,
let
us
pray
to
God
for
these
graces
,
and
let
us
never
doubt
if
we
do
pray
and
labour
for
them
conscionably
,
but
that
first
God
will
give
us
in
some
measure
every
one
of
them
;
secondly
,
if
wee
come
with
a
true
desire
,
God
will
graciously
accept
of
our
desire
,
as
if
we
had
possession
of
the
graces
themselves
:
but
the
chiefest
matter
is
this
,
that
that
which
wee
have
,
and
that
which
we
want
of
these
graces
,
the
Lord
will
supply
them
all
out
of
the
fulnesse
of
Christ
,
who
is
full
of
grace
and
truth
,
and
of
whose
fulnesse
we
all
receive
grace
for
grace
,
therefore
let
us
seeke
for
these
graces
,
and
labour
for
them
,
and
use
the
meanes
,
and
let
us
put
our selves
to
the
mercy
and
leasure
of
God
,
and
let
us
not
doubt
but
that
the
Lord
will
be
mercifull
unto
us
,
and
he
will
give
them
us
so
farre
forth
as
shall
suffice
for
the
saving
of
our
soules
.
Another
matter
of
instruction
is
this
;
this
teacheth
us
what
it
is
that
wee
must
especially
looke
after
when
wee
come
to
the
Sacrament
of
the
Lords
Supper
,
that
which
is
specially
tendred
unto
us
,
the
death
of
Christ
.
I
shewed
you
first
there
must
be
hungring
and
thirsting
;
and
secondly
,
what
graces
we
must
bring
with
us
;
now
what
is
the
chiefe
matter
that
we
must
ayme
at
?
the
very
death
of
Iesus
Christ
,
to
discerne
it
:
and
here
we
must
inlarge
our
thoughts
to
many
considerations
.
First
and
for
most
we
must
consider
with
our selves
that
Christ
dyed
for
us
,
that
he
suffered
a
shamefull
and
a
cruell
death
;
then
when
we
have
considered
of
that
,
we
must
consider
that
Christs
death
is
a
sufficient
ransome
for
mans
redemption
.
I
,
but
I
must
goe
further
,
and
say
that
I
am
one
of
the
persons
that
shed
Christs
blood
,
thogh
it
were
the
Iewes
act
,
yet
it
was
my
sinne
:
and
then
further
,
that
that
blood
which
I
have
spilt
,
the
same
shall
bee
effectuall
through
Gods
rich
mercy
,
for
the
saving
of
my
soule
:
and
then
withall
I
must
tye
my selfe
to
obey
the
death
of
Iesus
Christ
,
and
to
be
made
like
unto
it
,
and
conformable
thereunto
.
The
last
Vse
:
It
should
teach
us
what
is
the
straine
,
the
highest
straine
,
the
highest
pitch
that
a
man
should
reach
at
in
the
receiving
of
the
Sacrament
:
Wee
must
so
discerne
the
death
of
Christ
in
the
Sacrament
,
that
we
may
bee
made
partakers
of
Christs
death
:
First
,
to
be
swallowed
up
of
it
with
an
holy
admiration
and
a
fervent
meditation
thereupon
:
and
secondly
,
to
be
more
and
more
incorporate
into
it
by
a
holy
kinde
of
union
:
thirdly
and
lastly
,
to
be
saved
by
it
,
as
by
the
all-sufficient
price
of
our
redemption
.
First
,
we
must
come
to
meditate
,
and
so
to
partake
of
it
,
as
that
we
be
swallowed
up
with
the
meditation
of
the
death
of
Iesus
Christ
;
the
death
of
Iesus
Christ
is
a
bottomlesse
depth
,
man
cannot
reach
it
,
the
Angels
cannot
reach
it
,
and
wee
cannot
comprehend
it
,
and
therefore
the
best
way
is
,
when
we
have
considered
all
the
occurrences
of
it
that
we
can
,
let
us
lay
our selves
wholly
into
the
hands
of
God
,
to
be
swallowed
up
with
that
holy
meditation
of
the
death
of
Christ
,
and
to
bee
comprehended
of
that
which
wee
are
not
able
to
comprehend
.
Secondly
,
to
bee
more
and
more
incorporated
into
it
by
a
holy
kind
of
union
,
every
man
that
is
a
true
beleever
,
that
is
converted
unto
God
,
is
already
incorporated
into
Christ
his
death
;
so
then
when
we
come
to
the
Sacrament
of
the
Lords
Supper
,
we
must
partake
the
death
of
Christ
,
so
,
as
that
we
may
be
the
more
incorporated
into
it
,
that
is
,
to
be
made
more
and
more
one
with
Christ
in
his
death
,
than
ever
we
were
before
,
more
crucified
and
more
mortified
than
ever
wee
were
before
;
there
is
no
way
whereby
we
can
have
part
in
Christ
but
by
union
,
and
there
is
no
way
whereby
we
can
have
union
with
Christ
,
but
by
being
incorporate
into
him
by
the
power
of
his
death
;
and
there
is
no
better
way
to
make
us
more
incorporate
into
the
death
of
Christ
,
than
the
Sacrament
of
the
Lords
Supper
is
;
and
therefore
when
we
come
to
this
,
let
this
be
our
straine
,
not
onely
to
bee
swallowed
up
with
the
meditation
of
the
death
of
Christ
,
but
labour
to
be
more
and
more
incorporate
into
the
death
of
Christ
thereby
.
Last
of
all
,
let
us
so
labour
to
bee
made
partakers
of
it
,
that
we
may
be
saved
by
it
,
as
being
the
all-sufficient
price
of
our
Redemption
,
for
by
the
death
of
Iesus
Christ
the
wrath
of
God
is
appeased
,
the
Law
of
God
is
fulfilled
,
there
the
Iustice
of
God
is
satisfied
,
for
there
our
sinnes
are
pardoned
,
there
our
ransome
is
payd
,
there
is
all
performed
whatsoever
is
necessary
for
the
salvation
of
mankinde
,
and
therefore
as
at
all
times
,
so
then
especially
when
we
come
to
the
Sacrament
of
the
Lords
Supper
,
let
us
labour
to
be
so
made
partakers
of
the
Lords
death
,
&
of
that
infinite
benefit
that
ariseth
by
it
,
that
wee
may
be
saved
by
it
,
as
by
the
all-sufficient
price
of
our
Redemption
.
The
end
of
the
seventeenth
Lecture
.
THE
EIGHTEENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
WEE
are
still
to
proceed
,
God
willing
,
in
the
handling
of
this
Text
,
by
occasion
of
the
next
Sabbath
being
a
Communion
day
;
so
that
now
we
are
to
goe
on
where
we
left
.
I
shewed
you
that
in
the
latter
part
of
the
verse
there
is
contained
a
caution
,
that
the
receiving
of
the
Lords
Supper
is
to
bee
performed
withall
,
the
shewing
forth
of
the
Lords
death
:
wherein
I
noted
to
you
in
the
caution
it selfe
these
two
things
;
first
,
the
matter
that
is
to
be
remembred
;
and
secondly
,
the
manner
of
the
remembring
of
it
.
The
matter
that
is
to
be
remembred
,
is
the
death
of
the
Lord
Iesus
Christ
:
the
maner
of
the
remembring
of
it
:
how
is
it
to
be
remembred
?
why
,
by
a
kind
of
shewing
forth
,
by
a
kinde
of
lively
or
sensible
expressing
of
it
.
Wee
have
spoken
of
the
matter
heretofore
,
and
even
now
we
made
repetition
of
that
which
was
last
spoken
concerning
this
caution
,
namely
,
concerning
the
death
of
Iesus
Christ
.
Now
as
God
shall
inable
us
,
we
are
to
handle
the
manner
:
the
manner
how
this
death
of
the
Lord
Iesus
Christ
is
remembred
in
the
Sacrament
,
is
a
shewing
forth
,
saith
the
Text
,
a
setting
forth
,
or
a
shewing
forth
,
for
so
the
words
signifie
,
that
is
to
say
,
a
kinde
of
lively
and
sensible
expressing
of
the
death
of
Christ
,
is
in
the
Sacrament
of
the
Lords
Supper
,
one
translation
comes
a
little
short
of
the
power
of
the
word
in
the
originall
,
which
is
worthy
to
be
knowne
;
we
read
it
hence
we
shew
the
Lords
death
,
the
originall
word
intends
two
things
very
materiall
to
our
present
purpose
,
for
it
is
a
Compound
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
simple
verbe
it selfe
is
very
significant
,
but
the
preposition
that
it
is
compounded
withall
,
addes
somewhat
more
to
the
significancy
of
it
,
and
makes
it
more
pregnant
,
and
more
full
to
the
matter
wee
have
in
hand
.
First
,
the
simple
verbe
it selfe
signifies
to
shew
,
to
publish
,
or
to
declare
,
not
simply
,
but
to
shew
and
publish
by
way
of
a
message
,
or
as
it
were
by
way
of
a
lively
voice
.
In
the
Sacrament
of
the
Lords
Supper
there
must
be
certaine
speeches
,
and
certaine
words
that
are
to
be
used
,
there
is
a
message
that
is
to
bee
published
whensoever
the
Sacrament
of
the
Lords
Supper
is
rightly
administred
.
If
you
aske
what
that
message
is
:
I
answer
,
it
is
the
very
message
of
the
Gospell
,
the
very
doctrine
of
the
Gospell
,
free
remission
of
our
sinnes
by
the
blood
of
Christ
;
that
is
the
substance
of
the
Sacrament
,
that
is
the
doctrine
of
the
Gospell
:
and
our
Saviour
himselfe
when
he
did
institute
the
Sacrament
,
as
it
is
in
Matth.
26.28
.
there
he
saith
,
This
is
my
blood
of
the
New
Testament
that
is
shed
for
many
for
the
remission
of
sinnes
:
Here
is
the
very
preaching
of
the
Gospell
,
published
in
the
administration
of
the
Sacrament
,
free
remission
of
sinnes
by
the
blood
of
Iesus
Christ
.
And
surely
the
very
same
word
that
signifies
the
Gospell
in
the
originall
,
is
derived
from
this
simple
verbe
that
here
is
used
;
giving
us
some
intimation
,
that
the
message
that
is
to
bee
published
is
indeed
the
message
of
the
Gospell
.
Why
then
in
the
Sacrament
of
the
Lords
Supper
Christ
must
be
published
by
way
of
message
,
or
by
way
of
lively
voice
:
But
secondly
,
the
preposition
that
it
is
compounded
withall
,
that
addes
somewhat
more
:
what
is
that
?
It
must
be
done
throughly
,
it
must
be
done
earnestly
,
for
so
the
word
signifies
in
the
Originall
:
as
if
●●e
would
say
,
there
must
be
a
vehement
publishing
of
it
,
a
vehement
shewing
forth
:
It
is
not
onely
a
shewing
that
will
serve
the
turne
,
much
lesse
a
slender
and
a
carelesse
shewing
of
the
death
of
Christ
;
but
it
must
be
shewed
throughly
and
earnestly
:
as
the
matter
it selfe
is
a
matter
of
great
waight
and
moment
as
ever
was
,
so
likewise
the
shewing
forth
must
be
answerable
thereunto
:
It
must
be
shewed
most
seriously
and
most
affectionately
;
and
this
the
word
signifies
in
the
originall
.
Yee
shew
forth
the
Lords
death
by
way
of
a
message
,
and
that
earnestly
,
till
he
come
.
And
whereas
some
reade
it
positively
by
way
of
approbation
,
You
doe
shew
the
Lords
death
till
he
come
;
and
others
doe
reade
it
imparatively
by
way
of
command
,
See
ye
shew
the
Lords
death
;
or
,
You
shall
shew
the
Lords
death
;
both
these
in
substance
tend
to
one
and
the
same
effect
.
And
indeed
the
one
of
these
doth
consequently
inferre
the
other
:
For
if
wee
reade
it
positively
,
Yee
doe
shew
the
Lords
death
,
then
this
being
a
matter
that
is
commended
in
them
by
the
Apostle
;
it
doth
imply
that
it
is
a
duty
,
and
must
be
performed
:
then
if
we
reade
it
imparatively
,
(
Ye
shall
shew
)
or
,
(
See
you
shew
the
Lords
death
till
he
come
,
)
then
it
is
implyed
that
all
the
faithfull
that
will
conforme
themselves
to
the
ordinance
of
God
,
they
doe
performe
this
,
they
practise
this
at
the
receiving
of
the
Sacrament
,
they
doe
shew
forth
the
Lords
death
till
he
come
.
If
we
reade
it
positively
,
it
intends
thus
much
,
namely
,
that
the
Sacrament
of
the
Lords
Supper
is
a
fit
occasion
,
or
a
fit
meanes
,
in
and
whereby
we
come
to
shew
forth
the
Lords
death
:
If
we
reade
it
imparatively
,
ye
shall
shew
forth
the
Lords
death
,
it
imposes
a
duty
,
(
that
whensoever
we
meet
together
at
the
Sacrament
of
the
Lords
Supper
,
we
must
be
shewing
forth
of
the
Lords
death
;
)
there
is
little
difference
betweene
them
,
and
in
effect
they
are
the
same
:
and
because
I
am
loth
to
vary
from
our
own
translation
,
but
upon
good
occasion
,
&
because
our
translation
comes
neerest
to
the
originall
,
because
the
originall
doth
naturally
sound
to
this
effect
,
you
doe
shew
the
Lords
death
,
rather
than
yee
shall
shew
forth
the
Lords
death
,
therefore
I
will
not
change
our
owne
translation
,
but
take
it
positively
as
it
is
propounded
,
that
you
doe
shew
forth
the
Lords
deathtill
he
come
:
so
we
will
take
it
,
that
the
Sacrament
is
a
fit
subject
or
meanes
in
and
wherby
to
shew
forth
the
Lords
death
:
and
this
is
the
principall
matter
that
this
Scripture
doth
ayme
at
,
and
this
doth
confirme
directly
the
very
point
that
we
made
choice
of
this
Scripture
for
,
namely
,
to
prove
that
the
Sacrament
of
the
Lords
Supper
is
a
memoriall
of
the
death
of
Christ
:
The
Text
saith
plainly
,
As
often
as
ye
eate
this
bread
,
and
drinke
this
cup
,
ye
shew
forth
the
Lords
death
till
hee
come
;
or
remember
,
or
expresse
in
a
lively
manner
the
Lords
death
.
Doctr.
The
Doctrine
then
that
here
we
are
to
observe
for
our
instruction
,
is
this
,
In
that
the
Apostle
saith
here
,
Whensoever
you
receive
the
Sacrament
,
ye
shew
forth
the
Lords
death
:
Hence
observe
,
that
the
Sacrament
of
the
Lords
Supper
being
rightly
administred
and
received
according
to
Gods
owne
ordinance
,
is
a
fresh
and
a
lively
memoriall
,
a
sensible
representation
,
a
through
setting
forth
,
or
a
through
shewing
forth
of
the
death
of
the
Lord
Iesus
Christ
:
I
say
if
it
be
rightly
received
and
administred
according
to
Gods
owne
ordinance
,
for
so
the
Apostle
meanes
here
:
for
having
in
the
23
,
24
,
and
25
verses
reformed
the
Sacrament
of
the
Lords
Supper
,
according
to
our
Saviours
first
institution
,
thence
he
gives
them
this
Item
,
As
often
as
yee
eate
this
bread
,
and
drinke
this
cup
,
&c.
as
if
hee
should
say
,
that
if
it
be
rightly
administred
,
and
instituted
,
and
received
according
to
Gods
owne
ordinance
,
then
it
is
a
lively
representation
,
and
a
right
shewing
forth
of
the
Lords
death
.
Consider
the
whole
frame
and
institution
of
this
Sacrament
made
by
our
Saviour
both
for
matter
of
circumstance
,
and
for
matter
of
substance
:
you
shall
see
that
both
of
them
doe
confirme
this
truth
.
First
,
for
matter
of
circumstance
:
there
bee
three
circumstances
that
may
be
alledged
to
this
purpose
.
One
,
is
the
time
of
this
institution
,
the
night
when
he
was
betrayed
:
another
,
is
the
action
that
this
institution
did
insue
upon
:
and
the
third
is
the
cariage
of
our
Saviour
immediately
before
he
instituted
it
.
First
for
the
time
:
the
time
when
he
instituted
it
,
when
was
it
?
the
night
that
hee
was
betrayed
;
as
it
is
in
the
23
verse
:
the
Apostle
doth
not
note
the
time
,
but
upon
very
just
occasion
.
Marke
it
,
over-night
our
Saviour
instituted
the
Sacrament
of
the
Lords
Supper
,
for
the
expressing
of
his
death
;
the
next
day
our
Saviour
suffered
that
death
which
was
in
and
by
that
Sacrament
to
be
expressed
.
How
could
our
Saviour
devise
to
have
served
himselfe
better
upon
the
advantage
of
the
time
,
to
make
the
Sacrament
to
be
a
fresh
and
a
lively
representation
and
memoriall
of
his
death
,
than
by
respiting
the
institution
of
the
Sacrament
so
neare
as
neare
might
bee
to
the
time
of
his
death
:
the
one
was
done
over-night
,
and
the
other
the
next
day
.
We
know
that
such
things
as
have
some
neare
dependance
one
upon
another
in
nature
,
looke
how
more
neerly
they
are
performed
in
time
,
so
much
the
more
doth
the
one
give
the
better
help
to
the
remembrance
of
the
other
;
whereas
if
one
be
done
long
before
the
other
,
they
will
not
meet
so
readily
and
freshly
in
our
memories
:
for
example
,
the
eating
of
the
Passeover
,
which
was
a
type
and
memoriall
of
the
deliverance
of
the
Israelites
out
of
Egypt
,
was
of
purpose
respited
to
the
night
before
their
departure
(
they
were
to
eate
the
Passeover
over-night
,
and
the
next
day
to
depart
)
that
whensoever
afterward
they
were
to
eate
the
Passeover
,
it
might
renew
upon
them
a
more
fresh
memory
of
their
deliverance
out
of
Egypt
;
whereas
if
they
had
had
the
Passeover
a
yeare
or
two
before
,
and
a
yeare
or
two
after
beene
delivered
out
of
Egypt
,
then
there
would
not
have
beene
such
a
joynt
concurrence
of
them
together
in
their
minds
,
the
Passeover
would
not
have
been
such
a
palpable
and
present
memoriall
of
their
deliverance
as
it
was
:
so
likewise
Iesus
Christ
hee
instituted
the
Sacrament
of
the
Lords
Supper
over-night
,
he
suffered
his
death
the
next
day
,
that
whensoever
after
,
we
come
to
receive
the
sacrament
of
the
Lords
Supper
,
the
time
wherein
his
death
was
suffered
following
so
presently
upon
the
institution
of
the
Sacrament
,
the
one
of
these
might
helpe
forward
the
other
,
that
so
the
Sacrament
might
bee
the
more
lively
remembrance
of
his
death
,
the
circumstance
of
the
time
of
the
institution
being
so
neare
the
time
of
his
death
,
proves
unto
us
that
Christ
had
a
full
intent
to
make
the
Sacrament
a
fresh
memoriall
of
his
death
.
The
second
is
the
action
that
this
institution
did
ensue
upon
,
what
was
that
?
why
that
was
the
eating
of
the
Passeover
,
as
appeareth
in
the
14.
of
Marke
22.
And
as
they
did
eate
,
Iesus
took
the
bread
,
and
when
he
had
given
thankes
,
he
brake
it
,
and
gave
it
to
them
,
and
said
,
Take
,
eate
:
this
is
my
body
,
&c.
They
were
then
eating
of
the
Passeover
,
so
saith
the
Text
,
as
they
were
eating
,
Christ
tooke
the
bread
and
gave
it
to
his
Disciples
,
&c.
The
Passeover
it selfe
was
as
I
have
shewed
you
heretofore
,
a
Type
and
a
memoriall
of
the
deliverance
of
Israel
out
of
Egypt
by
Moses
,
but
principally
of
their
deliverance
from
sinne
and
Sathan
by
the
death
of
Iesus
Christ
,
and
yet
notwithstanding
immediately
upon
the
eating
of
this
Passeover
did
our
Saviour
Christ
institute
the
sacrament
of
the
Lords
Supper
,
as
if
our
Saviour
should
say
unto
them
,
well
;
now
you
have
eaten
the
Passeover
;
this
Passeover
did
not
onely
signifie
your
deliverance
out
of
Egypt
,
but
principally
your
deliverance
from
sin
and
Sathan
by
my
death
;
for
indeed
I
am
that
true
Lambe
of
God
,
slaine
and
eaten
,
and
signified
in
this
Passeover
;
but
yet
howsoever
that
did
signifie
my
death
unto
you
,
yet
it
was
but
somewhat
darkly
and
obscure
,
you
could
not
be
so
sensible
of
my
death
by
that
;
but
now
I
will
give
you
a
Sacrament
that
shall
expresse
my
death
,
and
your
deliverance
most
cleerly
,
and
that
is
the
Sacrament
of
the
Lords
Supper
.
The
very
straine
of
the
story
in
Matthew
,
Marke
,
and
Luke
,
&c.
being
well
considered
,
doth
afford
us
this
collection
,
That
our
Saviour
presently
after
the
eating
of
the
Passeover
,
did
institute
the
Sacrament
of
the
Lords
Supper
,
as
if
that
were
not
cleere
enough
,
but
this
should
bee
most
cleere
for
that
purpose
.
Thirdly
,
the
cariage
of
our
Saviour
immediately
before
the
institution
of
the
Sacrament
,
as
it
is
in
the
13.
of
Iohn
16.
to
22.
wee
shall
finde
there
that
our
Saviour
did
teach
unto
his
Disciples
many
good
lessons
,
he
taught
them
humilitie
,
and
charity
,
both
by
example
,
and
by
doctrine
:
moreover
,
then
he
did
foretell
them
of
his
death
,
and
told
them
covertly
who
should
betray
him
:
he
quoted
a
place
of
Scripture
for
it
:
and
all
this
was
done
upon
the
instant
of
the
institution
;
his
teaching
them
humility
and
charity
,
his
foretelling
them
of
his
death
,
his
putting
them
in
minde
of
these
things
,
and
raising
them
up
to
the
consideration
of
his
sufferings
before-hand
;
all
these
concurre
together
by
way
of
circumstance
,
to
teach
that
the
Sacrament
of
the
Lords
Supper
is
a
manifest
shewing
forth
of
the
death
of
Christ
,
&
the
use
therof
:
for
Christs
own
humbleness
and
love
which
then
hee
shewed
by
his
practice
,
are
matters
of
speciall
note
in
the
death
of
Christ
:
and
our
humblenesse
and
love
,
which
then
hee
taught
us
,
both
by
his
doctrine
and
example
,
are
speciall
fruits
and
uses
of
his
death
in
us
.
Now
to
the
substance
of
it
,
whether
we
respect
:
the
signes
used
in
the
Sacrament
,
or
the
actions
,
or
the
words
in
the
Sacrament
.
First
,
concerning
the
signes
;
the
very
signes
they
shew
forth
the
death
of
the
Lord
;
the
bread
shewes
forth
the
body
of
Iesus
Christ
,
expressing
it
lively
,
the
bread
is
a
sollide
substance
,
so
is
the
body
of
Christ
;
the
bread
is
the
food
of
our
bodies
,
the
strengthening
of
our
hearts
,
the
staffe
of
our
life
in
the
state
of
nature
;
here
is
a
lively
representation
to
spirituall
minded
men
,
that
the
body
of
Iesus
Christ
is
the
spirituall
food
of
our
soules
,
the
strength
of
the
hidden
man
of
our
hearts
,
it
is
the
staffe
of
the
life
of
God
in
the
state
of
grace
to
every
true
beleever
;
and
so
likewise
the
wine
shewes
forth
the
blood
of
Christ
,
the
Wine
is
a
liquid
substance
,
so
is
the
blood
of
Christ
,
but
principally
the
sweetnesse
of
the
smell
of
the
wine
,
the
pleasantnesse
of
the
taste
of
the
wine
,
the
comfortable
cheerfulnesse
of
the
wine
,
whereby
it
doth
glad
our
hearts
,
this
is
a
most
lively
expressing
unto
us
of
the
blood
of
Christ
Iesus
,
this
shewes
unto
a
spirituall
minded
man
,
if
this
wine
be
so
sweet
and
pleasant
,
and
comfortable
,
oh
what
a
sweet
savour
hath
the
blood
of
Iesus
Christ
,
oh
what
a
pleasant
relish
is
there
in
the
blood
of
Iesus
Christ
,
oh
,
what
comfort
and
cheerfulnesse
is
there
in
the
blood
of
Iesus
Christ
to
every
distressed
and
beleeving
soule
,
that
can
finde
and
feele
these
things
within
himselfe
;
this
they
doe
single
,
each
by
it selfe
:
now
put
both
these
together
(
as
both
of
them
are
tendred
together
to
us
in
the
Sacrament
)
then
here
is
a
full
refreshing
set
forth
unto
us
:
that
there
is
a
full
refreshing
to
every
beleeving
soule
in
the
death
of
the
Lord
Iesus
Christ
:
so
much
for
the
signes
.
Secondly
,
concerning
the
actions
in
the
Sacrament
,
both
on
our
Saviours
part
,
and
likewise
on
our
our
part
:
on
our
Saviours
part
,
he
tooke
the
bread
and
brake
it
;
what
is
that
to
say
,
but
as
if
our
Saviour
should
say
,
Doe
you
see
mee
breake
this
bread
,
thus
,
thus
is
my
body
broken
for
you
;
so
for
the
cup
:
when
hee
tooke
the
bread
and
brake
it
,
he
distributed
and
gave
it
among
them
;
here
is
a
manifest
shewing
forth
of
the
extension
of
the
death
of
Christ
,
that
the
Lord
Iesus
Christ
is
the
common
Saviour
of
all
them
that
beleeve
.
He
tooke
the
bread
saith
the
Text
,
and
hee
gave
it
unto
them
;
and
so
of
the
cup.
Then
againe
here
is
an
action
on
our
part
,
as
our
Saviour
bid
them
to
take
it
,
so
wee
doe
take
it
,
wee
take
the
bread
,
we
eate
it
;
we
take
the
cup
,
wee
drinke
it
;
what
is
this
but
a
shewing
forth
of
the
death
of
the
Lord
,
except
our
hands
belye
our
hearts
,
except
we
be
otherwise
then
we
seeme
to
be
,
when
we
take
the
bread
and
eate
it
,
when
wee
take
the
wine
and
drink
it
,
we
openly
professe
that
wee
are
of
the
number
of
them
that
take
hold
on
Iesus
Christ
,
and
doe
apply
him
particularly
to
the
comfort
of
our
owne
soules
.
Thirdly
,
the
words
of
institution
in
the
Sacrament
;
the
words
,
what
are
they
?
why
first
and
formost
the
Text
saith
,
He
tooke
the
bread
and
brake
it
,
and
bid
them
to
take
and
eate
;
here
you
see
first
he
bids
us
to
take
it
,
to
shew
us
hee
intended
that
his
body
is
ours
,
and
that
his
death
is
a
sacrifice
to
God
for
us
,
whereby
our
sins
are
satisfied
for
,
and
whereby
we
are
reconciled
to
God
;
then
he
saith
,
This
is
my
body
:
he
speakes
demonstratively
,
and
he
speakes
it
by
way
of
an
essentiall
predication
;
he
saith
,
this
is
my
body
;
as
if
our
Saviour
should
say
to
every
spirituall
minded
man
and
woman
,
This
Sacrament
is
as
lively
a
representation
of
my
death
,
as
if
my
body
and
blood
were
here
crucified
and
shed
before
your
eyes
:
and
so
likewise
it
followes
,
this
is
my
body
which
is
given
for
you
,
and
my
blood
which
is
shed
for
you
for
the
remission
of
sins
:
here
is
a
full
shewing
forth
of
the
Lords
death
,
here
is
the
Gospell
preached
at
the
administration
of
the
Sacrament
,
that
the
blood
of
Iesus
Christ
cleanseth
us
from
all
our
sinnes
.
It
followes
in
the
last
place
,
Doe
this
in
remembrance
of
me
;
as
if
our
Saviour
should
say
,
doe
this
in
remembrance
of
my
death
,
for
so
the
Apostle
expounds
it
,
hee
had
repeated
our
Saviours
words
in
the
verse
going
before
,
Doe
this
in
remembrance
of
me
;
and
he
comes
and
expounds
it
here
,
Doe
this
in
remembrance
of
my
death
;
as
if
our
Saviour
should
say
,
consider
well
,
and
advisedly
of
this
Sacrament
,
for
this
Sacrament
is
in
it selfe
a
remembrance
,
and
a
lively
memoriall
of
my
death
,
and
so
you
must
esteeme
of
it
,
and
so
you
must
make
use
of
it
,
and
so
to
every
beleever
it
shall
be
made
good
for
all
saving
purposes
.
Thus
you
see
the
doctrine
is
proved
,
both
by
the
circumstances
,
&
the
substance
,
and
the
whole
frame
of
the
Sacrament
,
that
the
Sacrament
being
administred
and
received
according
to
Gods
own
ordinance
,
is
a
fresh
and
a
lively
memoriall
,
a
sensible
representation
,
a
through
setting
forth
of
the
death
of
the
Lord
Iesus
Christ
:
the
reasons
of
the
doctrine
are
these
:
Reason
.
1
The
first
reason
is
drawne
from
the
nature
of
the
Sacraments
,
the
sacraments
are
as
it
were
glasses
wherein
we
may
see
and
behold
the
true
forme
,
or
the
true
shape
,
or
the
true
likenesse
of
that
which
is
represented
in
the
glasse
;
a
glasse
must
be
both
true
and
cleere
,
it
must
be
true
that
it
may
not
cast
a
false
shadow
upon
us
:
not
to
reflect
another
manner
of
shadow
than
is
cast
upon
it
,
it
must
bee
cleere
,
that
the
true
object
that
it
doth
represent
,
may
be
cleerly
and
lively
represented
unto
us
:
the
sacrament
of
the
Lords
Supper
is
a
glasse
,
it
must
be
a
true
glasse
,
and
a
cleere
glasse
,
what
is
the
object
represented
by
it
,
the
principall
object
of
the
Lords
supper
that
is
resembled
unto
us
in
it
,
is
the
death
of
Christ
;
then
consider
,
the
object
that
is
to
be
seene
and
beheld
in
this
glasse
,
is
the
death
of
Christ
:
the
sacrament
is
a
glasse
wherein
this
is
to
bee
beheld
,
a
glasse
must
be
true
and
cleere
,
and
therefore
the
Sacrament
of
the
Lords
Supper
must
cleerly
and
plainly
,
and
lively
shew
forth
the
Lords
death
,
which
is
the
principall
object
there
to
bee
considered
.
Againe
,
Sacraments
wee
know
,
are
teaching
signes
;
fignes
ordained
of
God
that
they
may
bee
teachers
unto
us
:
and
teachers
you
know
must
speake
plainly
,
they
must
speake
teachably
,
they
must
deliver
the
matter
with
a
lively
voyce
,
so
as
it
may
be
best
knowne
,
discerned
,
and
understood
,
and
worke
instruction
in
the
hearts
of
those
that
it
is
to
be
learned
by
;
the
Sacraments
are
teaching
signes
,
the
Sacrament
of
the
Lords
Supper
is
a
teaching
signe
,
the
lesson
that
the
Sacrament
of
the
Lords
Supper
teacheth
,
is
the
death
of
Iesus
Christ
,
and
therefore
the
Sacrament
of
the
Lords
Supper
must
teach
the
death
of
Iesus
Christ
lively
,
and
cleerly
,
and
so
must
be
a
through
shewing
forth
of
Christs
death
.
Reason
.
2
A
second
reason
is
drawne
from
the
proportion
of
the
word
with
the
Sacrament
,
the
word
that
shewes
forth
Christ
lively
vnto
us
,
therefore
the
Sacrament
that
shewes
forth
the
death
of
Christ
lively
to
us
too
:
that
the
word
shewes
forth
the
death
of
Christ
lively
,
it
appeares
,
Gal.
3.1
.
Oh
ye
foolish
Galathians
,
who
hath
bewitched
you
,
that
ye
should
not
beleeve
the
truth
?
to
whom
Christ
Iesus
was
before
described
in
your
sight
,
and
among
you
crucified
.
The
Galathians
they
never
saw
Christ
crucified
in
their
lives
,
but
yet
Paul
did
preach
Christ
crucified
so
plainly
,
and
so
effectually
to
the
Galathians
,
that
he
did
as
it
were
present
Christ
crucified
before
their
bodily
eyes
,
he
did
so
worke
by
the
operation
of
Gods
spirit
in
his
ministery
,
that
they
had
a
more
sure
and
plaine
apprehension
of
the
death
of
Christ
within
them
,
then
many
of
those
that
stood
by
and
saw
him
crucified
:
if
it
be
so
in
the
word
,
it
is
so
in
the
sacrament
:
if
the
word
do
so
lively
represent
him
,
the
sacrament
doth
it
much
more
,
for
the
sacrament
is
a
visible
word
,
that
is
to
say
,
looke
whatsoever
the
word
sounds
unto
us
in
our
eares
,
that
the
sacrament
presents
and
exhibits
before
our
eyes
;
the
sacrament
is
a
visible
word
,
now
that
which
I
see
to
bee
done
before
my
face
,
is
more
lively
represented
unto
mee
,
than
that
which
I
heare
with
my
eares
,
therefore
if
the
Word
describe
the
death
of
Christ
lively
,
then
doth
the
Sacrament
much
more
.
Reason
.
3
The
third
Reason
is
drawne
from
the
end
of
the
institution
.
What
was
the
end
of
the
institution
of
the
Sacrament
?
what
purpose
had
our
Saviour
when
he
instituted
the
Sacrament
?
Even
this
purpose
chiefly
,
that
he
might
leave
among
his
Disciples
to
the
end
of
the
world
,
a
pledge
,
a
token
,
and
pawne
,
as
the
memoriall
of
his
death
that
he
suffered
for
us
:
the
end
that
Christ
aymes
at
he
will
not
have
frustrate
:
that
which
Christ
doth
,
he
will
doe
it
throughly
.
If
hee
come
to
set
fire
upon
the
earth
,
what
is
his
will
but
it
should
burne
?
If
Christ
ordaine
a
memoriall
of
his
death
,
it
shall
be
a
cleare
memoriall
;
this
Sacrament
was
ordained
of
purpose
by
him
for
his
remembrance
;
Doe
this
in
remembrance
of
me
,
saith
hee
;
therefore
it
is
a
lively
representation
of
his
death
:
and
except
wee
will
impeach
either
the
power
,
or
the
goodnesse
of
Christ
Iesus
,
as
who
should
say
,
he
could
not
make
a
lively
representation
of
his
death
,
or
else
he
would
not
,
we
must
needs
confesse
that
this
Sacrament
is
as
lively
a
memoriall
of
his
death
as
ever
could
be
devised
.
I
might
adde
other
reasons
,
as
namely
,
concerning
the
state
of
the
New
Testament
.
The
state
of
the
new
Testament
requires
that
all
things
should
be
most
cleare
,
and
most
plaine
,
and
especially
the
death
of
Christ
,
that
that
should
be
most
clearly
represented
unto
us
.
Zach.
12.10
I
will
poure
forth
my
Spirit
upon
the
inhabitants
of
Ierusalem
,
and
I
will
make
them
that
they
shall
looke
upon
me
whom
they
have
pierced
:
that
is
,
behold
me
as
it
were
with
their
bodily
eyes
.
Now
the
meaning
is
,
that
hee
shall
deale
with
them
to
this
effect
by
his
Spirit
:
but
yet
collaterally
it
reaches
also
to
the
Word
and
Sacraments
:
for
if
he
doe
deale
with
them
so
by
his
inward
Spirit
,
then
the
outward
meanes
must
bee
answerable
:
so
then
,
the
reach
of
the
place
is
to
teach
us
that
in
the
time
of
the
Gospell
Christ
Iesus
shall
be
represented
before
our
eyes
,
and
this
shall
bee
by
the
Spirit
of
God
in
our
hearts
;
but
still
it
must
bee
understood
that
the
Word
and
Sacraments
must
be
answerable
hereunto
,
and
therefore
the
Word
and
Sacraments
must
represent
Christ
Iesus
unto
us
,
as
clearly
as
if
hee
were
nailed
upon
the
Crosse
before
our
eyes
.
Vse
1
The
Vses
of
the
Doctrine
are
these
:
The
first
Vse
is
this
;
First
,
here
is
matter
of
instruction
,
calling
upon
us
for
many
good
duties
,
that
the
consideration
of
this
doctrine
should
raise
us
up
to
performe
.
Is
it
so
,
that
the
Sacrament
of
the
Lords
Supper
is
such
a
lively
representation
,
such
a
fresh
memoriall
of
the
death
of
Iesus
Christ
?
then
this
should
teach
us
,
that
our
private
and
publike
preparation
before
wee
come
to
the
Sacrament
of
the
Lords
Supper
;
I
say
our
publike
,
but
especially
our
private
preparation
,
should
be
such
as
may
bee
answerable
unto
that
businesse
that
we
have
in
hand
:
and
seeing
when
we
come
to
the
Lords
Table
wee
come
to
behold
Christ
here
before
us
,
as
it
were
with
our
bodily
eyes
,
in
the
outward
signes
,
and
with
the
eyes
of
our
mindes
,
under
and
within
those
veiles
:
therefore
every
one
of
us
must
labour
so
to
be
fitted
,
and
so
prepared
before
we
come
hither
,
that
we
may
be
worthy
and
profitable
beholders
of
Christ
crucified
,
and
worthy
receivers
of
the
mysteries
and
benefits
of
his
precious
death
:
Take
this
for
your
rule
,
and
remember
it
well
,
and
let
this
bee
practised
,
if
not
in
the
same
kinde
,
yet
in
the
like
;
whensoever
wee
have
a
purpose
to
come
to
the
Lords
Table
,
let
us
still
have
our
hearts
meditating
upon
Christs
death
all
the
weeke
long
,
but
especially
over-night
,
and
that
morning
that
we
are
to
receive
,
let
us
labour
carefully
to
endue
,
and
informe
our selves
with
the
thoughts
of
the
death
of
Iesus
Christ
.
How
should
that
be
?
why
reade
some
good
booke
of
that
argument
,
especially
reade
the
Booke
of
all
Bookes
,
I
mean
the
Booke
of
God
:
if
thou
canst
not
reade
,
get
another
to
reade
it
to
thee
:
read
the
53.
of
Esay
,
there
we
may
see
how
lively
he
sets
before
us
the
death
of
Christ
,
long
before
Christ
himselfe
felt
the
smart
of
it
:
and
so
proceed
to
reade
the
story
of
his
death
in
one
of
the
Euangelists
,
as
Matthew
,
Marke
,
Luke
,
or
Iohn
,
as
all
are
very
pregnant
for
that
purpose
:
and
we
know
,
that
howsoever
there
bee
some
men
that
have
set
forth
this
argument
very
worthily
,
yet
all
of
them
come
farre
short
of
one
line
of
the
Holy
Ghost
:
one
chapter
in
the
Booke
of
God
being
well
understood
,
shall
doe
us
more
good
,
being
seriously
meditated
upon
,
than
all
other
Books
besides
.
I
say
,
reade
the
Chapters
of
the
story
of
the
death
of
Christ
,
and
as
thou
readest
them
,
take
them
to
heart
,
and
pause
deliberately
upon
them
,
and
consider
of
them
well
,
and
pray
to
God
to
imprint
the
same
into
thy
heart
by
the
finger
of
his
Spirit
;
and
if
thus
thou
doest
from
one
Communion
to
another
,
thou
shalt
finde
through
Gods
blessing
,
that
whensoever
thou
commest
to
receive
the
Sacrament
of
the
Lords
Supper
,
thou
shalt
there
see
thy
Saviour
most
clearly
:
but
if
thou
be
not
carefull
thus
to
meditate
of
Christ
before-hand
,
thou
shalt
be
but
an
unprofitable
receiver
,
and
beholder
of
these
mysteries
.
I
will
make
the
matter
somewhat
cleare
by
a
comparison
.
If
there
were
a
Martyr
to
suffer
for
the
profession
of
the
Gospell
,
two
men
(
having
knowne
him
before
)
goe
together
to
see
his
death
;
the
one
of
them
knows
him
but
a
little
,
and
hath
heard
of
the
cause
only
in
some
generall
termes
,
but
the
other
hath
more
neere
acquaintance
with
him
,
and
hath
better
informed
himselfe
of
him
,
and
was
by
when
he
was
arraigned
,
and
heard
his
arraignment
,
and
his
inditement
,
and
all
the
passages
of
the
businesse
,
and
what
was
alledged
against
him
by
his
accusers
,
and
what
he
answered
for
himselfe
,
and
why
the
sentence
of
death
was
passed
against
him
:
which
of
these
two
men
shall
be
most
affected
with
the
death
of
this
Martyr
?
Out
of
question
hee
that
was
so
lately
acquainted
with
his
arraignment
,
and
his
inditement
,
and
with
the
whole
cause
of
his
death
;
the
death
of
that
Martyr
shall
strike
much
into
this
mans
heart
,
and
worke
soundly
upon
him
;
whereas
the
other
man
which
knew
of
him
but
in
generall
,
shall
bee
moved
with
it
but
little
or
nothing
at
all
:
So
it
is
in
this
case
;
when
wee
come
to
the
Sacrament
of
the
Lords
Supper
,
wee
come
to
behold
Iesus
Christ
executed
and
put
to
death
to
every
spirituall
receiver
,
in
a
spirituall
manner
;
to
reade
the
story
concerning
the
death
of
Christ
,
&
to
meditate
upon
those
things
conscionably
and
religiously
,
with
a
desire
to
profit
by
them
;
it
is
as
if
so
bee
a
man
should
have
stood
by
when
Christ
was
arraigned
and
indited
,
and
heard
what
was
spoken
against
him
,
and
what
sentence
was
passed
upon
him
.
For
when
the
Holy
Ghost
pennes
a
story
he
will
pen
it
throughly
,
and
if
we
lay
downe
our
hearts
to
be
wrought
upon
by
the
power
of
the
Word
,
wee
shall
finde
such
a
powerfull
working
by
it
,
that
it
shall
bee
more
effectuall
to
us
than
it
wee
had
beene
there
present
to
have
seene
the
death
of
Christ
.
So
then
by
reading
the
story
before-hand
,
wee
being
as
it
were
present
with
him
at
his
arraignment
and
inditement
,
thinke
with
your selves
whether
this
will
not
be
a
notable
meanes
to
make
the
death
of
Iesus
Christ
effectual
unto
us
in
the
Sacrament
,
and
if
we
looke
for
any
benefit
by
the
Sacrament
,
let
us
come
with
this
preparation
before-hand
.
Iohn
13.19
.
Christ
saith
,
I
tell
you
these
things
before-hand
,
that
when
ye
see
these
things
come
to
passe
ye
might
beleeve
.
He
speakes
there
partly
concerning
his
death
:
the
words
that
Christ
spake
concerning
his
owne
death
,
hee
puts
upon
his
Disciples
before-hand
,
that
when
it
did
come
to
passe
they
might
beleeve
;
this
would
bee
a
meanes
to
cherish
faith
in
them
,
and
to
make
them
beleeve
it
the
better
:
so
if
wee
come
to
the
Sacrament
,
reade
the
Word
of
God
,
that
part
of
the
Word
that
principally
concernes
the
death
of
Christ
,
and
meditate
upon
that
which
Christ
hath
told
us
of
before-hand
,
that
so
we
might
beleeve
it
,
and
this
will
bee
a
notable
meanes
through
Gods
blessing
to
make
us
that
we
shall
beleeve
that
the
death
of
Christ
is
ours
,
and
that
it
is
effectuall
for
our
redemption
.
The
second
Vse
for
instruction
,
is
this
:
Is
it
so
,
that
the
Sacrament
is
such
a
lively
representation
of
the
death
of
Christ
,
then
this
teacheth
us
,
that
the
publike
cariage
of
the
whole
businesse
of
the
Sacrament
of
the
Lords
Supper
must
be
framed
and
fashioned
so
as
it
may
make
most
for
the
lively
setting
forth
of
the
death
of
the
Lord
Iesus
Christ
:
and
herein
are
many
duties
required
of
us
.
The
first
duty
of
all
is
this
:
the
Word
is
to
be
preached
,
that
so
the
people
may
understand
and
know
that
which
belongs
to
God
,
and
to
their
owne
salvation
,
else
it
will
bee
but
a
blinde
Sacrament
:
but
especially
the
Gospell
;
the
voice
of
the
Gospell
,
namely
,
the
free
remission
of
sins
by
the
blood
of
Iesus
Christ
,
that
is
to
be
pressed
upon
them
againe
and
againe
,
that
they
may
be
stirred
up
in
their
affections
to
esteeme
and
receive
it
graciously
:
it
is
a
course
that
God
hath
used
in
all
Sacraments
,
still
to
joyne
together
with
the
Sacraments
the
Word
preached
:
Before
the
sacrament
of
Circumcision
was
administred
,
the
Word
was
taught
:
so
likewise
the
Passeover
,
as
is
cleare
in
Exod.
12.35
.
It
is
noted
there
,
that
when
their
children
should
come
to
aske
what
was
this
Passeover
;
Tell
them
,
saith
God
,
that
this
is
the
memoriall
of
the
great
deliverance
of
their
fathers
many
hundred
yeares
before
out
of
the
bondage
of
Aegypt
.
So
likewise
Christ
saith
in
the
Sacrament
of
Baptisme
,
Goe
teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
,
Matth
28.
He
doth
not
say
,
Goe
and
baptize
,
and
let
teaching
alone
;
but
,
Goe
teach
;
there
is
the
ground
and
foundation
;
and
then
he
builds
upon
it
the
administration
of
the
Sacrament
,
Goe
teach
,
and
baptize
in
the
name
of
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
.
If
teaching
be
not
joyned
with
the
Sacrament
,
it
is
but
a
dumbe
sacrament
:
if
men
should
come
here
to
the
sacrament
of
the
Lords
supper
,
and
be
not
taught
what
it
meanes
,
and
what
belongs
to
it
:
it
should
be
with
them
as
it
was
with
the
Israelites
,
Exod.
16.15
.
That
saw
Manna
like
Coriander
seed
;
the
Text
saith
,
they
knew
not
what
it
was
,
but
when
Moses
came
and
said
,
This
is
the
bread
that
God
gave
them
from
heaven
:
now
they
come
to
relish
it
.
So
when
we
come
to
this
sacrament
,
and
see
the
bread
and
the
wine
,
except
we
be
indued
with
the
knowledge
of
Christ
,
and
we
understand
Christ
and
him
crucified
,
&
know
the
nature
of
the
sacrament
,
wee
shall
not
know
what
to
make
of
it
:
but
if
the
Word
be
preached
,
then
we
beginne
to
grow
to
some
understanding
,
and
some
life
in
the
businesse
:
and
to
relish
this
Sacrament
as
the
spirituall
Manna
,
the
heavenly
food
of
our
soules
.
Secondly
,
as
the
word
must
be
preached
,
so
likewise
confession
of
Faith
ought
to
made
.
Generally
here
amongst
us
,
wee
make
confession
of
our
Faith
by
the
tendring
of
our
bodies
,
but
indeed
the
confession
of
our
faith
ought
to
be
published
before
the
receiving
of
the
Lords
supper
;
this
is
a
right
shewing
forth
of
the
Lords
death
.
Marke
it
,
the
Apostle
saith
,
yee
shew
forth
the
Lords
death
,
hee
speakes
not
to
the
Ministers
onely
,
but
to
the
people
,
yee
shew
forth
:
therfore
they
should
make
some
publike
confession
that
they
beleeve
in
Christ
Iesus
.
And
this
is
a
matter
that
tends
much
to
the
setting
forth
of
the
death
of
Christ
.
Thirdly
,
Prayers
are
to
be
made
:
for
therein
likewise
wee
shew
the
death
of
Iesus
Christ
.
First
,
there
must
be
confession
of
our
sins
,
and
wee
must
search
into
our
hearts
,
and
lives
,
narrowly
,
and
throughly
;
and
the
more
we
search
into
them
,
the
more
clearely
we
shall
see
Christ
his
death
.
Together
with
confession
of
sinnes
,
wee
must
use
supplication
and
petition
,
calling
earnestly
upon
God
,
for
Christ
his
sake
,
which
thus
was
crucified
for
us
,
that
hee
would
forgive
us
our
sinnes
in
his
blood
:
and
this
will
give
great
light
to
the
setting
forth
of
the
death
of
Christ
,
and
then
also
thankesgiving
must
be
given
to
the
Lord
,
we
must
thanke
and
praise
God
that
it
hath
pleased
him
so
to
set
his
love
upon
us
,
as
to
give
his
Sonne
to
die
for
us
cursed
and
miserable
sinners
as
we
are
,
and
to
save
us
by
condemning
him
.
Fourthly
,
there
is
another
duty
required
,
the
words
of
the
institution
must
necessarily
bee
rehearsed
,
and
this
is
a
matter
that
gives
wonderfull
light
to
the
death
of
the
Lord
Iesus
Christ
in
the
sacrament
,
for
when
wee
heare
the
minister
make
rehearsall
of
the
same
words
of
Christ
,
then
wee
doe
esteeme
highly
of
the
sacrament
,
as
if
Christ
were
personally
among
us
,
speaking
to
us
with
his
owne
mouth
,
and
delivering
his
body
and
blood
unto
us
,
as
it
were
with
his
owne
hands
;
this
is
a
notable
meanes
to
set
forth
the
death
of
Christ
.
Lastly
,
it
is
a
Christian
duty
and
a
needfull
duty
about
the
time
of
the
sacrament
,
to
shew
forth
both
our
thankfulnesse
and
our
cheerfulnesse
,
even
by
singing
of
Psalmes
.
It
is
true
indeed
,
there
is
no
Psalme
amisse
,
because
all
were
penned
by
the
holy
Ghost
,
yet
some
are
more
fit
and
seasonable
then
others
;
the
fittest
Psalmes
are
either
teaching
Psalmes
,
or
psalmes
of
thanksgiving
:
if
wee
will
have
Psalmes
of
thanksgiving
,
there
is
specially
the
103
Psalme
,
and
the
116
,
full
of
good
meditations
to
this
purpose
;
but
if
we
will
have
teaching
Psalmes
,
teaching
us
the
death
of
Christ
,
for
that
is
then
most
seasonable
,
that
teacheth
us
the
matter
of
the
death
of
Christ
,
then
take
the
second
Psalme
,
for
that
teacheth
us
concerning
the
death
of
Christ
,
as
it
is
applyed
by
the
holy
Ghost
,
Act.
4.25
.
and
so
the
22
Psalm
,
as
it
is
alleaged
27
of
Matth.
for
there
are
three
severall
places
quoted
out
of
that
Psalme
,
singled
out
,
applyed
expresly
unto
the
death
of
Christ
;
and
therfore
they
are
most
seasonable
to
be
used
,
and
it
is
necessary
that
wee
make
choice
of
the
most
seasonable
Psalmes
that
are
fittest
for
that
purpose
.
Vse
.
Another
use
is
matter
of
reproose
of
the
Popish
Church
;
many
things
in
the
Popish
Church
are
hereby
reproved
.
I
will
but
touch
them
,
that
they
doe
directly
oppose
themselves
against
this
doctrine
and
the
truth
,
and
tenure
of
it
directly
;
whereas
here
the
Apostle
saith
,
as
often
as
you
eate
this
bread
,
and
drinke
this
cup
,
ye
shew
forth
the
Lords
death
till
he
come
;
the
Popish
Church
doth
flatly
crosse
this
rule
,
divers
waies
:
First
,
in
their
halfe
Communions
,
they
have
the
bread
,
but
not
the
cup
,
is
this
to
shew
forth
the
Lords
death
?
no
,
it
is
but
to
shew
forth
halfe
the
Lords
death
,
this
is
horrible
wrong
to
the
people
,
and
disgrace
to
the
Sacrament
,
and
dishonour
to
God
;
hath
God
given
us
a
great
light
to
see
Christ
by
,
and
shall
men
scantle
it
to
halfe
a
light
?
hath
God
given
us
both
the
bread
and
the
wine
to
discerne
the
Lords
body
and
blood
by
,
and
to
shew
forth
the
Lords
death
by
;
and
shall
we
have
the
body
,
and
not
the
blood
?
shall
wee
have
but
one
halfe
,
and
bee
deprived
of
the
other
?
Againe
,
many
times
in
the
Popish
Church
they
have
their
Masses
as
they
call
them
,
without
any
preaching
at
all
,
many
times
,
and
usually
it
is
so
with
them
.
I
cannot
say
that
by
this
they
overthrow
that
very
masse
of
theirs
from
being
a
Sacrament
;
I
will
not
stand
upon
it
,
but
yet
I
say
that
practice
of
theirs
is
a
wicked
and
a
gracelesse
practice
,
directly
against
this
doctrine
of
God
,
you
shew
forth
the
Lords
death
,
how
should
it
bee
shewed
forth
but
by
preaching
and
teaching
?
but
they
have
little
or
no
preaching
or
teaching
amongst
them
;
but
chiefly
the
words
of
institution
they
are
to
bee
rehearsed
:
oh
,
but
say
they
,
wee
have
these
words
of
institution
rehearsed
,
and
therefore
you
cannot
but
say
,
that
we
have
teaching
.
I
answer
,
though
they
have
the
words
of
institution
,
yet
the
Priest
mumbles
them
to
himselfe
,
and
the
people
heare
him
not
.
Secondly
,
if
they
doe
heare
him
,
it
is
in
an
unknowne
tongue
,
they
understand
him
not
.
Thirdly
,
when
hee
rehearses
them
,
hee
turnes
his
face
from
the
people
,
as
of
purpose
to
suppresse
the
right
shewing
forth
of
the
Lords
death
;
and
therefore
this
practice
of
theirs
shewes
that
they
wold
not
have
the
people
discerne
the
Lords
death
in
this
Sacrament
;
These
are
fearfull
abominations
,
and
this
lyes
heavy
upon
those
people
of
God
that
live
under
Antichrist
:
and
therefore
wee
should
with
great
thankfulnesse
injoy
and
use
these
blessings
that
God
hath
bestowed
upon
us
,
in
the
cleere
exhibition
of
the
death
of
Iesus
Christ
in
the
Lords
Supper
.
I
but
say
the
Papists
we
shew
forth
the
Lords
death
more
then
you
,
for
wee
lift
up
the
Host
:
is
this
to
shew
forth
the
Lords
death
?
no
,
this
is
to
shew
forth
their
owne
Idoll
,
their
owne
breaden-God
that
themselves
have
made
.
The
end
of
the
eighteenth
Lecture
.
THE
NINETEENTH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
NOw
we
are
to
proceed
as
the
occasion
requires
for
our
preparation
to
the
Sacrament
the
next
sabbath
,
in
the
handling
of
that
Scripture
which
wee
have
made
choise
of
out
of
the
1
Cor.
11.
and
the
26.
vers
.
For
as
often
as
ye
shall
eate
this
bread
,
and
drinke
this
cup
,
yee
shew
forth
the
Lords
death
till
he
come
.
We
have
shewed
you
the
two
generall
parts
of
this
Scripture
an
action
to
bee
performed
in
the
former
part
,
the
receiving
of
the
Sacrament
of
the
Lords
Supper
,
and
a
caution
that
this
action
is
to
bee
performed
withall
in
the
latter
part
of
the
verse
,
the
remembrance
,
or
the
shewing
forth
of
the
Lords
death
til
he
come
;
we
have
handled
the
first
part
of
the
verse
wholy
,
we
have
entred
into
the
second
part
,
where
we
shewed
,
that
there
is
first
to
bee
considered
the
caution
it selfe
,
the
shewing
forth
of
the
Lords
death
.
Secondly
,
the
frequenting
of
this
action
,
or
the
often
using
of
this
caution
to
bee
supplyed
out
of
the
former
part
of
the
verse
,
as
often
as
yee
eate
of
this
bread
,
and
drinke
of
this
cup
:
for
that
particle
often
,
serves
indifferently
for
the
whole
verse
,
as
well
for
the
former
as
the
latter
part
,
as
if
the
Apostle
should
say
,
as
often
as
yee
eate
this
bread
and
drinke
this
cup
,
so
often
ye
shew
forth
the
Lords
death
till
he
come
.
Thirdly
,
we
shewed
you
here
the
continuance
of
the
observation
of
this
caution
,
how
long
it
must
be
kept
,
why
till
Christ
Iesus
come
to
judgement
,
to
the
end
of
the
world
.
The
caution
it selfe
,
the
shewing
forth
of
the
Lords
death
,
of
that
I
have
spoken
already
;
now
therefore
wee
are
God
willing
,
as
the
Lord
shall
inable
us
,
to
speake
of
the
second
thing
,
namely
the
frequenting
,
or
the
often
using
of
this
caution
,
the
often
shewing
forth
or
remembring
of
the
Lords
death
,
as
often
as
ye
eate
this
bread
and
drinke
this
cup
,
so
often
ye
shew
forth
the
Lords
death
till
he
come
:
which
words
we
must
not
so
understand
,
as
if
so
bee
that
the
remembrance
or
the
shewing
forth
of
the
Lords
death
were
precisely
confined
and
limited
to
the
use
of
the
sacrament
of
the
Lords
supper
;
as
if
the
Apostle
should
say
,
that
then
onely
the
death
of
Christ
is
to
bee
remembred
when
the
Sacrament
is
to
bee
received
and
not
else
,
that
is
not
the
meaning
,
but
we
must
take
the
words
to
be
spoken
with
implication
of
a
further
extent
of
this
duty
,
namely
,
that
therfore
so
often
as
we
receive
this
Sacrament
,
wee
must
remember
and
shew
forth
the
Lords
death
after
a
speciall
manner
,
that
thereby
we
may
bee
fitted
and
inabled
to
remember
the
Lords
death
,
at
all
other
times
both
by
preparation
before
,
and
by
continuall
meditation
after
:
for
thus
wee
are
to
conceive
of
the
present
businesse
,
the
death
of
Iesus
Christ
must
never
be
out
of
the
minds
of
those
that
doe
beleeve
in
him
,
their
hearts
must
becontinually
running
upon
the
thoughts
of
him
and
of
his
death
;
now
because
all
of
us
are
dull
of
understanding
,
dead
and
cold
in
affection
,
weake
in
memory
,
that
either
wee
doe
not
understand
the
death
of
CHRIST
,
or
not
affect
the
death
of
CHRIST
,
or
not
remember
the
death
of
CHRIST
as
wee
ought
,
therefore
the
Lord
hath
appointed
the
sacrament
of
the
Lords
supper
,
as
a
principall
meanes
to
releeve
us
in
this
case
.
In
that
sacrament
the
Lord
teacheth
us
the
death
of
Christ
,
that
we
may
understand
it
;
in
that
sacrament
the
Lord
expresseth
the
death
of
Christ
unto
us
lively
that
we
may
be
affected
with
it
;
in
that
sacrament
likewise
the
Lord
tenders
unto
us
the
death
of
Christ
,
that
so
wee
may
the
better
retaine
the
memoriall
of
it
,
and
that
it
may
sticke
the
faster
and
the
closer
by
us
,
not
onely
for
that
present
time
whilest
we
are
receiving
,
but
also
for
all
times
afterwards
,
for
as
it
is
in
our
bodily
repast
,
we
eate
and
drinke
at
some
one
set
time
or
other
,
as
namely
,
at
dinner
,
or
at
supper
,
not
that
our
bodies
should
bee
refreshed
and
comforted
then
onely
for
the
present
whilest
wee
are
eating
,
but
because
by
that
strength
which
then
wee
receive
our
bodies
might
also
bee
refreshed
and
comforted
afterwards
when
we
are
to
be
imployed
in
the
duties
of
our
calling
,
so
likewise
in
our
spirituall
repast
,
we
sanctifie
the
sabbath
&
keepe
it
holy
unto
the
Lord
,
we
doe
not
keepe
the
sabbath
holy
,
because
we
would
bee
holy
onely
upon
the
sabbath
,
but
because
that
that
holinesse
which
wee
attaine
unto
by
meeting
God
in
his
owne
saving
ordinances
upon
the
sabbath
day
,
that
the
same
holinesse
might
season
us
and
strengthen
us
,
and
continue
with
us
,
and
thrive
in
our
hearts
all
the
weeke
following
,
and
all
our
lives
following
;
so
likewise
it
is
in
this
particular
in
the
receiving
of
the
Sacrament
of
the
Lords
Supper
,
the
death
of
Christ
is
remembred
and
shewed
forth
very
lively
and
very
freshly
,
not
that
wee
should
be
indued
with
the
thoughts
and
affections
of
the
death
of
Christ
onely
for
the
present
whilest
we
are
receiving
,
but
that
thereby
wee
might
be
brought
to
make
it
to
be
our
continuall
meditation
alwaies
after
;
and
this
as
it
is
implyed
in
this
second
clause
,
so
often
as
yee
shall
eate
this
bread
,
and
drinke
this
cup
,
so
often
yee
shall
shew
forth
the
Lords
death
:
so
it
is
further
and
more
plainly
inforced
in
the
third
clause
,
so
often
as
yee
eate
this
bread
,
and
drinke
this
cup
,
so
often
yee
shall
shew
forth
the
death
of
the
Lord
till
he
come
,
which
injoynes
the
continuance
of
it
;
for
it
is
as
if
the
Apostle
should
say
,
Your
remembrance
,
your
lively
and
sensible
remembring
of
the
death
of
Christ
in
the
participation
of
the
Sacrament
of
the
Lords
Supper
,
must
not
onely
serve
you
for
the
present
time
,
but
it
must
frame
and
fashion
your
minds
to
the
habit
of
this
grace
,
that
is
to
say
,
to
the
continuall
remembring
of
the
death
of
Christ
Iesus
,
that
you
may
make
it
your
practice
day
and
night
,
every
day
and
every
houre
of
your
life
;
so
it
is
with
you
saith
the
Apostle
to
the
Corinths
,
and
not
with
you
onely
,
but
so
it
must
be
with
all
the
faithfull
,
from
age
to
age
,
till
Iesus
Christ
shall
come
to
judgement
.
And
this
I
take
to
be
the
right
straine
of
the
Apostles
speech
in
this
verse
,
(
so
often
as
yee
eate
this
bread
,
and
drinke
this
cup
,
ye
shew
forth
the
Lords
death
till
he
come
)
touching
the
remembrance
of
Christs
death
simply
in
it selfe
,
yet
with
raising
it
from
this
ground
,
namely
,
from
the
remembrance
of
Christs
death
in
the
participation
of
the
sacrament
,
the
death
of
Christ
is
alwaies
to
be
remembred
in
a
lively
manner
in
the
participation
of
the
Sacrament
,
that
so
it
may
be
fresh
in
our
memories
at
all
other
times
so
long
as
wee
live
.
Doct.
The
doctrine
that
ariseth
is
thus
much
,
namely
,
that
the
death
of
the
Lord
Iesus
Christ
ought
to
be
alwaies
had
in
continuall
remembrance
of
all
those
that
professe
his
name
,
and
embrace
his
religion
,
ye
shew
forth
the
Lords
death
as
often
as
ye
doe
this
;
marke
the
words
,
the
death
of
the
Lord
Iesus
Christ
must
alwaies
be
had
in
continuall
remembrance
by
all
those
that
doe
professe
his
name
,
and
embrace
his
Religion
;
for
proofe
of
this
doctrine
,
take
that
first
which
is
in
the
12
of
Zach.
v.
10.
where
God
promiseth
to
poure
out
his
Spirit
upon
his
people
,
the
spirit
of
grace
and
of
compassion
,
and
they
shall
looke
on
him
,
whom
they
have
pierced
,
and
they
shall
mourne
for
him
as
one
mourneth
for
his
first
borne
,
or
his
onely
sonne
.
That
Scripture
sheweth
the
ordinary
and
continuall
practice
of
the
faithfull
,
when
once
they
are
effectually
converted
unto
God
.
God
poures
out
his
spirit
of
Grace
and
compassion
into
their
hearts
,
and
so
converts
them
.
And
what
doe
they
then
?
Then
they
doe
ever
after
looke
upon
him
,
whom
they
have
pierced
,
they
have
their
eyes
,
and
their
mindes
altogether
fixed
upon
Christ
pierced
,
upon
Christ
crucified
,
or
upon
Christs
death
.
And
this
is
no
slender
remembring
,
or
no
short
remembring
of
the
death
of
Christ
,
but
it
is
a
very
affectionate
remembrance
,
and
it
is
a
lasting
remembrance
,
it
is
an
affectionate
remembrance
,
as
being
joyned
with
sorrow
and
griefe
,
and
much
lamentation
,
as
there
the
Text
saith
:
And
this
sorrow
it
is
a
lasting
sorrow
,
and
so
this
remembrance
a
lasting
remembrance
;
Hee
shall
mourne
,
as
one
sorroweth
for
his
first
borne
:
A
man
that
hath
lost
his
onely
sonne
,
mournes
and
sorrowes
,
and
hee
never
forgets
him
;
so
they
shall
never
forget
the
death
of
Christ
.
The
sense
of
the
death
of
Christ
is
so
foundly
fastned
upon
them
by
the
Spirit
in
the
act
of
their
conversion
,
that
it
stickes
deepe
within
them
,
and
cleaves
close
unto
them
;
for
ever
after
they
make
it
their
continuall
meditation
.
The
Apostle
in
1
Cor.
15.1
,
2
,
3.
admonisheth
the
Corinths
that
they
should
continue
and
keepe
in
memory
those
things
that
hee
had
preacht
and
delivered
unto
them
,
and
that
they
had
received
,
that
is
in
the
first
and
second
verses
:
in
the
third
verse
hee
shewes
what
the
things
are
that
he
delivered
unto
them
,
the
death
of
Iesus
Christ
.
Why
then
,
the
death
of
Iesus
Christ
must
be
continued
in
,
as
it
must
be
received
,
so
it
must
be
continued
in
,
and
it
must
bee
kept
in
memorie
.
Marke
the
words
of
the
Apostle
there
,
whereby
you
are
saved
(
saith
hee
)
if
you
continue
and
keepe
in
memory
those
things
,
except
yee
have
beleeved
in
vaine
.
As
if
the
Apostle
should
say
,
they
that
are
saved
by
the
death
of
Christ
,
they
continue
in
the
death
of
Christ
,
they
keepe
the
death
of
Christ
alwaies
in
memory
,
otherwise
they
beleeve
in
vaine
,
they
professe
faith
,
but
it
is
but
a
shew
of
faith
,
without
this
there
is
no
true
saving
faith
in
them
at
all
.
In
2
Tim.
2.8
.
The
Apostle
chargeth
Timothy
Remember
(
saith
hee
;
)
What
should
hee
remember
?
that
Christ
Iesus
made
of
the
seede
of
David
,
was
raised
againe
from
the
dead
,
according
to
the
Scripture
.
The
Apostle
covertly
and
joyntly
under
the
name
of
Iesus
Christ
his
Resurrection
,
presseth
upon
Timothy
the
remembrance
of
the
death
of
Christ
,
Remember
(
saith
hee
)
Christ
crucified
.
The
Apostle
had
exhorted
Timothy
before
,
that
hee
should
suffer
affliction
like
a
valiant
souldier
,
that
hee
should
looke
to
his
ministery
,
and
fulfill
that
with
a
good
conscience
:
but
whatsoever
hee
did
,
or
whatsoever
hee
suffered
,
still
hee
must
remember
Christs
death
,
and
his
rising
againe
from
the
dead
.
And
see
what
a
preparative
the
Apostle
gives
to
Timothy
in
the
Verse
going
before
,
Consider
,
what
I
say
,
and
the
Lord
give
thee
understanding
in
all
things
.
By
that
preparative
that
hee
gives
to
Timothie
in
the
seventh
verse
,
he
would
raise
him
up
to
a
more
serious
remembring
of
the
death
of
Christ
in
the
eight
verse
,
as
that
being
the
weightiest
duty
of
all
other
,
the
Apostle
Paul
gives
himselfe
for
example
in
this
case
,
both
in
his
preaching
,
and
likewise
in
his
practice
;
see
it
in
his
preaching
,
1
Cor.
2.2
.
I
esteeme
to
know
nothing
save
Christ
Iesus
,
and
him
crucified
:
as
if
the
Apostles
heart
and
minde
where
wholy
possessed
,
and
wholy
swallowed
up
with
the
thoughts
of
Christ
crucified
,
or
with
the
thoughts
of
the
death
of
Iesus
Christ
,
that
his
tongue
could
runne
upon
nothing
so
readily
as
upon
that
;
and
so
likewise
in
his
practice
:
In
the
2
Cor.
4.10
.
Every
where
(
saith
the
Apostle
)
we
beare
about
in
our
bodies
the
dying
of
the
Lord
Iesus
Christ
.
The
Apostles
remembrance
of
the
death
of
CHRIST
was
not
such
as
ours
commonly
is
,
a
bare
contemplation
of
him
,
a
bare
thinking
of
his
death
,
but
it
was
such
as
ours
should
bee
,
a
practicall
feeling
of
it
,
a
practicall
remembring
of
it
,
certaine
sensible
effects
in
his
body
by
affliction
,
or
by
persecution
,
still
minding
him
of
the
death
of
Christ
;
Wee
beare
about
in
our
bodies
(
saith
hee
)
the
dying
of
the
Lord
Iesus
;
and
this
was
not
onely
for
a
time
,
but
it
was
continually
so
with
them
,
so
saith
the
Text
,
Every
where
doe
we
beare
about
in
us
the
dying
of
the
Lord
Iesus
.
The
word
in
the
originall
signifies
altogether
,
that
is
to
say
,
at
all
times
,
and
in
all
places
;
in
all
places
wheresoever
we
come
,
still
wee
beare
about
in
our
bodies
the
dying
of
the
Lord
Iesus
Christ
:
Every
day
and
houre
that
goes
over
our
heads
,
still
we
beare
about
us
the
dying
of
our
Lord
Iesus
:
that
shall
suffice
concerning
the
proofe
of
this
out
of
Scripture
.
Now
let
us
come
to
handle
some
Reasons
of
it
;
the
Reasons
of
it
are
these
.
Reason
.
1
The
first
Reason
is
this
:
why
must
the
death
of
Christ
be
had
alwayes
in
continuall
remembrance
of
those
that
professe
his
name
,
and
embrace
his
Religion
?
Why
,
Christ
himselfe
hee
alwayes
remembers
us
,
ever
did
,
ever
doth
,
and
ever
will
:
and
therefore
shall
not
wee
alwayes
remember
him
?
In
Exod.
28.12
.
there
you
shall
finde
,
how
that
the
two
Onyx
stones
,
wherein
were
written
the
names
of
the
Children
of
Israel
,
they
were
to
be
put
upon
the
shoulders
of
Aarons
Ephod
,
the
Text
saith
,
in
remembrance
of
the
Children
of
Israel
,
because
that
Aaron
did
beare
the
names
of
the
Children
of
Israel
alwayes
in
remembrance
before
the
Lord
.
That
was
a
type
and
a
shadow
;
here
is
the
substance
.
Christ
Iesus
is
our
Aaron
,
the
true
High-Priest
there
spoken
of
,
that
hath
all
the
names
of
the
faithfull
written
alwayes
in
his
memory
,
and
carries
them
alwayes
as
it
were
upon
his
shoulder
,
still
presenting
all
his
chosen
before
the
Lord
:
Hee
alwayes
remembring
us
,
remembring
us
in
his
whole
life
,
remembring
us
specially
at
his
death
,
for
then
he
paid
dearest
for
us
,
&
now
that
being
gone
away
from
us
in
regard
of
his
bodily
presence
,
yet
still
hee
remembers
us
,
and
makes
continuall
intercession
for
us
before
the
Lord
:
Shall
our
vile
persons
being
so
gracelesse
,
alwayes
bee
remembred
by
the
Lord
Iesus
Christ
,
and
shall
not
the
Lord
Iesus
Christ
,
and
his
precious
death
bee
alwayes
and
continually
remembred
by
all
of
us
?
Hearken
what
the
Spouse
saith
in
Cantic.
2.6
.
compared
with
Cant.
1.12
.
in
Cantic.
2.6
.
the
Spouse
there
,
speaking
of
Christ
her
welbeloved
,
saith
,
that
his
left
hand
is
under
my
head
,
and
his
right
hand
doth
direct
me
.
Cantic.
1.12
.
My
beloved
is
as
a
bundle
of
mirr
he
unto
me
,
he
shall
lye
betweene
my
breasts
.
This
Spouse
is
every
beleeving
soule
,
every
true
beleeving
soule
.
When
once
we
doe
enter
into
a
due
consideration
how
dearly
we
are
beloved
of
our
Husband
Christ
,
that
hee
layes
his
left
hand
under
our
heads
,
and
embraceth
us
with
his
right
hand
;
that
he
still
remembers
us
,
and
nourisheth
,
and
cherisheth
us
,
then
doe
we
presently
fall
into
a
holy
resolution
,
that
surely
wee
will
be
kinde
to
him
,
seeing
he
is
so
kinde
to
us
;
and
he
being
so
kinde
to
us
,
as
alwaies
to
cherish
us
,
and
remember
us
,
therefore
we
will
remember
him
,
he
shal
rest
and
lie
betweene
our
breasts
,
we
will
alwayes
make
his
death
our
continuall
meditation
and
remembrance
.
If
an
ordinary
man
should
die
for
us
,
that
we
by
his
death
might
escape
,
and
bee
acquitted
from
death
,
would
not
our
hearts
in
common
and
naturall
kindnesse
evermore
be
running
upon
this
mans
death
?
Surely
it
would
:
Why
then
,
seeing
the
Lord
IESVS
CHIST
hath
interposed
himselfe
in
our
stead
,
and
dyed
for
us
,
and
by
his
death
hath
acquitted
us
from
that
death
which
wee
should
have
suffered
;
why
should
not
our
hearts
and
mindes
bee
alwayes
running
upon
him
,
and
upon
his
death
?
Some
may
say
,
May
I
not
remember
Christ
aright
though
I
remember
not
his
death
.
I
answer
,
thou
canst
not
remember
Christ
,
except
thou
remember
his
death
,
for
hee
hath
purchased
his
Church
by
his
death
,
and
look
what
interest
thou
hast
in
him
,
or
he
in
thee
,
it
is
onely
by
the
death
of
Christ
,
and
therefore
thou
canst
not
remember
him
savingly
,
without
thou
remember
his
death
,
and
have
it
graven
within
thy
heart
.
Can
a
woman
forget
her
Child
that
she
hath
travelled
for
,
and
endured
so
much
paine
for
?
Can
the
Lord
Iesus
Christ
forget
us
,
that
hath
endured
so
much
paine
for
us
,
farre
greater
then
the
travell
of
a
woman
?
No
,
it
is
impossible
;
Christ
Iesus
cannot
forget
us
at
any
time
;
therefore
seeing
Christ
Iesus
ever
did
remember
us
,
and
ever
doth
,
and
ever
will
,
and
it
is
impossible
that
hee
should
at
any
time
forget
us
;
this
should
,
and
must
perswade
us
to
make
the
death
of
Iesus
Christ
our
continuall
remembrance
.
Reason
.
2
Secondly
,
God
alwayes
remembers
the
death
of
Christ
;
it
is
our
duty
,
and
it
is
our
grace
,
and
our
happinesse
to
doe
as
God
doth
,
therefore
seeing
that
God
remembers
Christs
death
alwayes
,
oh
,
how
ought
we
to
remember
Christs
death
alwayes
too
?
It
is
true
,
God
cannot
bee
said
properly
to
remember
any
thing
,
because
remembrance
is
of
things
past
,
nothing
is
past
in
respect
of
God
,
all
things
are
still
present
before
,
him
;
neither
can
he
be
said
properly
to
remember
one
thing
more
then
another
,
because
hee
cannot
forget
any
thing
.
But
yet
to
speake
according
to
the
manner
of
man
,
God
may
be
said
,
and
God
is
said
to
remember
things
done
,
yea
,
some
things
more
then
others
;
because
he
testifies
and
shewes
by
his
outward
proceedings
more
respect
unto
some
things
,
then
unto
other
;
thus
may
God
be
said
to
remember
the
death
of
Christ
,
and
that
more
,
and
above
all
things
else
,
because
he
shewes
in
his
outward
proceedings
more
respect
to
the
death
of
CHRIST
,
then
to
any
thing
else
.
Whatsoever
God
doth
in
the
administration
of
the
world
,
he
doth
it
respectively
to
the
death
of
Christ
;
let
it
be
to
the
preservation
and
salvation
of
the
faithfull
:
It
is
respectively
to
the
death
of
Christ
,
because
they
have
their
parts
in
him
,
and
he
in
them
.
Let
it
bee
to
the
destruction
of
the
wicked
,
it
is
respectively
to
the
death
of
Christ
,
they
have
no
part
in
Christ
:
whatsoever
dangers
thou
escapest
,
thou
escapest
them
by
the
power
of
the
death
of
Iesus
Christ
:
whatsoever
benefits
thou
receivest
,
it
is
by
vertue
of
the
death
of
Christ
:
whatsoever
grace
God
giveth
thee
,
he
giveth
it
thee
only
in
the
remembrance
of
the
death
of
Christ
:
whatsoever
sinne
God
forgiveth
thee
,
he
forgiveth
it
thee
meerly
in
the
shedding
of
Christs
blood
.
Is
the
death
of
Christ
so
precious
,
that
it
is
worthy
alwayes
to
bee
remembred
by
the
Lord
himselfe
,
how
much
more
then
is
it
to
be
remembred
by
us
?
Reason
.
3
A
third
reason
;
we
have
continuall
need
,
and
continuall
use
of
the
death
of
Christ
,
and
therefore
wee
must
have
it
alwayes
in
continuall
remembrance
,
we
must
alwayes
have
it
in
a
readinesse
about
us
;
we
have
continuall
need
and
use
of
the
death
of
Christ
,
great
need
,
as
much
as
our
bodies
,
and
our
lives
,
yea
,
as
much
as
our
soules
are
worth
;
our
faith
that
requires
daily
to
be
strengthened
:
why
,
our
faith
that
is
stablished
in
the
blood
and
death
of
Christ
,
so
the
Scripture
speaketh
,
Through
faith
in
his
blood
;
as
the
blood
of
Christ
,
or
the
death
of
Christ
,
being
the
very
chiefe
foundation
that
the
faith
of
Gods
children
is
rooted
in
,
and
setled
,
and
stablished
upon
:
wee
must
pray
continually
;
every
body
knowes
that
it
is
the
expresse
commandement
of
the
Apostle
,
Pray
continually
;
we
can
never
put
up
any
the
least
pleasing
petition
to
God
,
but
the
eye
of
our
faith
must
be
fixed
upon
the
death
of
Christ
,
and
therefore
we
must
alwayes
remember
it
;
wee
are
tempted
daily
to
sinne
,
no
sound
resistance
of
any
temptation
but
in
the
death
of
Iesus
Christ
:
Rev.
12.10
,
11.
If
we
ever
overcome
the
accuser
,
it
must
be
by
the
blood
of
the
Lambe
;
sin
must
be
mortified
,
the
death
of
Christ
is
the
onely
sword
to
mortifie
and
to
slay
sinne
within
us
.
And
last
of
all
,
we
sin
dayly
and
therefore
we
have
need
of
the
forgivenesse
of
our
sinnes
,
and
reconciliation
,
and
peace
to
be
made
with
God
continually
;
no
hope
of
forgivenesse
of
sinnes
,
and
of
reconciliation
,
but
onely
and
meerly
by
the
blood
of
Iesus
Christ
;
now
ordinary
wisedome
and
reason
teacheth
us
,
looke
what
we
know
wee
have
continuall
use
of
,
wheresoever
wee
goe
,
wee
will
bee
sure
to
carry
that
about
us
,
be
it
money
,
or
strong
waters
,
or
the
like
,
wee
will
alwayes
have
it
about
us
:
wee
have
continuall
use
and
great
need
of
the
death
of
Christ
,
even
as
much
as
the
price
of
our
life
and
soule
is
worth
,
therefore
let
us
alwaies
have
that
in
our
hearts
,
alwaies
in
a
readinesse
about
us
,
because
we
have
continuall
use
of
it
.
Reason
.
4
A
fourth
reason
is
this
,
the
death
of
Christ
Iesus
doth
alwaies
labor
for
us
,
and
worke
for
us
,
as
a
man
would
say
,
and
travels
for
us
,
and
that
not
in
any
small
employment
,
but
in
the
best
and
the
greatest
worke
that
concernes
our
best
good
,
namely
,
in
satisfying
our
debts
,
and
in
making
our
peace
with
God
.
Heb.
12.24
.
the
Apostle
saith
there
,
that
the
blood
of
Christ
Iesus
that
speakes
better
things
,
then
that
of
Abel
;
the
intendment
of
that
Scripture
is
this
,
wee
sinne
daily
against
God
,
the
sinnes
that
we
doe
commit
,
doe
cry
out
daily
to
heaven
for
vengeance
to
be
poured
upon
us
,
even
as
the
blood
of
Abel
did
cry
for
vengeance
to
bee
poured
upon
Cain
,
but
the
blood
of
Christ
Iesus
that
steps
in
for
us
,
and
that
speakes
better
things
than
the
blood
of
Abel
,
and
calls
to
God
for
mercy
and
for
forgivenesse
,
and
so
prevailes
against
the
cry
of
our
sinnes
,
and
procures
mercy
and
forgivenesse
at
the
hands
of
God
.
Heb.
10.19
,
20
,
vers.
there
the
Apostle
calls
the
blood
of
Christ
the
new
,
and
the
fresh
,
and
the
living
Way
.
Well
,
what
is
the
meaning
of
it
?
the
meaning
is
this
,
that
whereas
wee
doe
sinne
and
offend
God
daily
,
the
blood
of
Christ
Iesus
that
daily
makes
our
peace
;
the
death
of
Christ
,
that
is
as
it
were
day
by
day
fresh
and
bleeding
anew
in
the
sight
of
God
,
and
so
makes
our
peace
with
God
.
It
is
true
indeed
when
Christ
offered
himselfe
upon
the
Crosse
,
that
then
his
blood
was
actually
shed
and
never
else
,
yet
it
is
as
true
that
the
blood
of
Christ
bleedeth
anew
effectually
in
the
sight
of
God
,
when
any
sinne
is
forgiven
any
soule
.
The
death
of
Christ
thus
working
and
travelling
for
us
,
shal
not
we
remember
it
continuallie
?
We
must
never
forget
those
that
worke
and
labour
for
us
,
and
for
our
good
,
and
shall
wee
not
alwaies
remember
CHRIST
IESVS
,
especially
in
his
death
,
whereby
hee
doth
effect
our
greatest
good
.
Reason
.
5
The
last
reason
is
this
,
the
thoughts
of
the
death
of
Christ
Iesus
are
most
sutable
and
agreeable
unto
us
in
this
present
estate
that
we
are
in
,
and
therefore
wee
ought
to
remember
it
alwaies
,
so
long
as
we
are
in
this
estate
;
the
thoughts
of
his
resurrection
they
are
alwaies
comprehended
within
the
thoughts
of
his
death
,
and
the
thoughts
of
Christ
his
glory
(
that
being
a
matter
which
we
can
see
here
onely
a
farre
off
)
are
not
so
fit
for
us
in
this
abasement
and
humiliation
,
and
corrupt
estate
we
are
now
in
,
continually
to
feed
upon
;
but
the
thoughts
of
the
death
of
Iesus
Christ
are
most
fitting
for
this
present
estate
.
In
this
estate
we
are
daily
to
bee
cast
downe
before
the
Lord
,
nothing
will
humble
us
so
throughly
as
the
thoughts
of
the
death
of
Iesus
Christ
;
still
wee
must
have
sinne
to
be
crucified
,
mortified
and
killed
within
us
:
In
this
state
of
humiliation
that
we
are
in
,
there
is
nothing
so
powerfull
and
effectuall
to
kill
sinne
as
the
death
of
Iesus
Christ
;
in
this
state
we
must
be
fitted
still
and
prepared
to
the
glory
that
shall
be
revealed
;
the
thoughts
of
the
death
of
Iesus
Christ
continually
meditated
upon
,
are
an
excellent
preparation
for
us
to
glory
;
for
if
we
remember
the
death
of
Christ
affectionately
as
we
ought
,
wee
suffer
with
him
,
and
therefore
we
shall
be
sure
to
raigne
with
him
;
wee
are
dead
with
him
,
and
therefore
also
shall
live
with
him
:
these
thoughts
being
so
sutable
and
agreeable
to
our
present
estate
,
therefore
the
remembrance
of
Christs
death
must
alwaies
bee
present
with
us
.
The
uses
of
the
doctrine
are
these
,
Vse
.
1
the
first
use
is
this
;
here
is
matter
of
reproofe
:
this
serves
then
to
reprove
two
sorts
of
people
;
First
,
it
serves
to
reprove
the
prophane
and
carnall
gracelesse
wretches
of
the
world
,
that
will
never
enter
into
any
serious
thoughts
of
the
death
of
the
Lord
Iesus
Christ
;
if
so
be
that
to
blaspheme
Christs
death
,
&
to
blaspheme
Christs
blood
,
to
make
mention
of
it
in
their
fearfull
oathes
,
&
damnable
protestations
,
if
that
be
to
remember
Christs
death
,
they
remember
it
often
enough
,
oftner
then
they
are
able
to
justifie
:
but
as
for
any
holy
,
religious
,
reverent
,
devout
,
and
saving
remembrance
of
Christs
death
,
that
they
never
enter
into
:
no
,
they
seek
all
the
means
they
can
,
&
take
all
the
courses
that
ever
they
can
to
turne
such
thoughts
out
of
their
hearts
,
such
thoughts
are
too
sad
and
too
sorrowfull
for
them
,
they
cannot
endure
them
:
take
a
man
that
lies
wholy
in
his
sinne
,
hee
had
as
lieve
thinke
upon
hell
,
as
upon
the
death
of
Iesus
Christ
soundly
and
seriously
as
he
ought
to
doe
:
but
let
such
gracelesse
wretches
know
,
that
for
this
they
shall
never
bee
had
in
remembrance
before
the
Lord
for
any
mercy
,
because
they
doe
not
remember
the
death
of
Christ
,
wherein
alone
mercy
is
tendered
to
mankind
.
Secondly
,
it
serves
to
reprove
some
of
our
nice
and
sluggish
professors
,
that
content
themselves
now
and
then
with
the
thoughts
of
the
death
of
Iesus
Christ
;
happily
when
they
come
to
the
Lords
Table
,
happily
when
any
affliction
or
cross
or
extremity
comes
upon
them
,
when
they
have
any
pang
,
or
torment
of
conscience
comes
unto
them
for
their
sinnes
,
then
happily
they
will
entertaine
the
remembrance
and
the
thoughts
of
Christs
death
,
but
they
cannot
endure
to
make
it
their
continuall
taske
,
which
is
the
duty
here
prest
upon
us
:
these
men
must
know
that
God
doth
not
love
to
be
served
by
spirts
and
fits
,
whatsoever
we
doe
in
the
service
of
God
,
let
us
doe
it
soundly
and
constantly
;
God
cannot
endure
such
service
as
theirs
is
,
God
requires
intire
obedience
,
that
we
should
obey
him
in
all
our
courses
,
and
that
at
all
times
,
especially
when
just
occasion
of
any
duty
is
offered
unto
us
.
Now
then
seeing
just
occasion
is
daily
offered
,
that
wee
should
alwaies
bee
meditating
,
and
our
hearts
running
upon
the
death
of
Iesus
Christ
,
therefore
God
requires
it
at
our
hands
,
that
wee
should
alwaies
remember
it
,
this
fire
should
never
go
out
of
our
hearts
,
it
must
glow
and
burne
within
us
night
and
day
:
It
is
fit
that
Gods
children
should
have
some
set
time
when
they
should
enter
into
a
serious
meditation
of
the
death
of
Christ
,
and
yet
not
to
thinke
our selves
acquitted
,
if
we
doe
it
onely
then
:
but
that
that
should
prepare
us
to
remember
it
ever
after
,
as
we
shewed
before
in
our
bodily
repast
.
A
second
use
of
this
doctrine
is
this
;
Vse
.
2
here
is
matter
of
tryall
for
us
,
whereby
wee
may
know
our selves
whether
we
be
in
the
right
way
,
or
no
;
whether
we
doe
truly
professe
the
faith
of
Christ
as
we
ought
to
doe
:
all
of
us
professe
Christs
religion
,
wee
know
wee
can
have
no
part
in
Christ
except
we
have
part
in
the
death
of
Christ
;
and
we
know
we
can
have
no
part
in
his
death
,
except
it
be
remembred
of
us
,
and
applyed
unto
us
in
our
continuall
meditation
,
therefore
let
us
conclude
this
,
that
so
many
of
us
as
professe
religion
,
if
wee
doe
not
apply
the
death
of
Christ
to
our selves
from
time
to
time
by
due
meditation
;
whatsoever
wee
professe
,
surely
wee
professe
in
vaine
,
and
this
will
be
a
witnesse
against
us
,
that
we
are
not
the
true
children
of
God
:
if
so
be
that
you
would
learne
how
you
might
come
to
know
whether
you
have
the
right
remembrance
of
the
death
of
Iesus
Christ
within
you
,
learne
it
by
these
two
or
three
markes
,
see
it
:
in
the
morning
when
you
awake
,
doe
you
finde
your
hearts
seasoned
with
good
thoughts
of
the
death
of
Iesus
Christ
,
with
thoughts
concerning
forgivenesse
and
mortification
and
reconciliation
to
GOD
:
and
likewise
if
you
have
these
thoughts
or
the
like
at
night
when
you
goe
to
bed
,
this
is
a
certaine
evidence
that
your
soules
are
seasoned
with
the
death
of
Iesus
Christ
;
againe
,
when
we
are
in
the
duties
of
our
calling
,
all
the
day
long
we
must
still
have
our
hearts
lifted
up
and
setled
upon
the
death
of
Christ
;
and
our
thoughts
must
be
running
upon
our
justification
,
and
our
sanctification
,
and
our
conformity
to
the
death
of
Christ
;
yea
in
our
very
mirth
,
we
must
still
preferre
Ierusalem
;
when
we
are
in
our
greatest
mirth
,
in
our
honest
recreations
(
for
those
that
are
unhonest
there
is
no
hope
of
any
spirituall
comfort
in
them
)
but
in
our
honest
recreations
;
doe
we
prefere
the
death
Iesus
Christ
before
all
those
things
that
wee
for
a
while
doe
solace
our selves
withall
,
especially
in
the
use
of
the
meanes
of
salvation
,
in
the
hearing
of
the
Word
,
&
the
receiving
of
the
Sacrament
?
When
we
come
to
heare
the
Word
,
do
we
finde
in
our selves
a
desire
to
be
drawn
on
to
see
Christ
crucified
before
our
eyes
?
When
wee
come
to
the
receiving
of
the
Sacrament
,
is
it
our
chiefe
practice
to
remember
Christ
crucified
affectionately
,
and
to
have
our
hearts
throughly
seasoned
with
the
power
of
his
death
?
these
bee
undoubted
signes
and
assurances
unto
us
that
wee
have
our
part
in
the
death
of
Christ
.
Vse
.
3
A
third
use
is
matter
of
exhortation
for
us
Ministers
,
teaching
us
that
we
should
still
labour
to
sprinkle
all
our
speeches
private
and
publike
,
with
some
matter
concerning
the
death
of
Christ
,
with
some
matter
concerning
Christ
crucified
,
it
was
almost
the
whole
doctrine
of
the
Apostle
,
still
to
preach
Christ
crucified
,
but
the
use
doth
concerne
all
both
Ministers
and
people
,
therefore
this
should
stirre
up
every
one
of
us
both
Ministers
and
people
,
that
we
should
labour
to
make
the
thoughts
and
the
remembrance
of
the
death
of
Christ
,
to
be
ordinary
with
us
,
to
bee
familiar
with
us
,
still
make
that
as
familiar
with
us
as
ever
possibly
we
can
:
in
all
our
courses
let
us
remember
the
death
of
Christ
;
if
wee
remember
that
soundly
,
then
it
shall
goe
well
with
us
,
whatsoever
befals
us
:
that
we
may
bee
the
better
inabled
,
and
the
more
quickned
to
the
performance
of
this
duty
;
First
,
I
will
give
you
a
taste
of
the
meanes
whereby
wee
may
attaine
to
make
the
death
of
Christ
so
familiar
to
us
;
and
then
I
will
shew
the
benefits
that
we
shall
receive
hereby
,
if
we
conscionably
travell
in
this
course
.
The
means
of
it
are
these
in
few
words
:
If
we
would
have
the
death
of
Christ
familiar
unto
us
,
we
must
be
sure
that
we
doe
never
passe
it
over
with
a
sleight
meditation
,
but
let
it
be
soundly
taken
to
heart
;
doe
not
thinke
upon
it
as
an
ordinary
common
thing
:
but
conceive
of
it
as
a
matter
that
doth
concerne
us
,
and
our
good
most
of
all
:
let
us
thinke
upon
the
death
of
Christ
in
that
which
he
suffered
and
endured
in
his
soule
and
body
for
our
sinnes
,
how
hard
it
went
with
him
in
the
Garden
when
hee
sweat
water
and
blood
,
when
his
soule
was
heavy
even
unto
death
:
and
how
much
more
harder
it
went
with
him
when
hee
was
upon
the
Crosse
,
when
he
said
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
That
he
that
was
in
singular
favour
with
God
,
should
be
made
the
very
marke
of
Gods
wrath
to
light
upon
;
that
he
who
was
the
worlds
Redeemer
,
should
bee
exposed
to
the
obloquy
and
reproch
of
the
whole
world
;
that
he
who
was
the
Lord
of
heaven
and
earth
,
should
be
now
in
the
hands
of
the
powers
of
darknesse
,
wee
should
yearne
in
our
very
bowels
,
and
be
much
troubled
in
our
inmost
affections
at
the
thoughts
of
these
things
.
Secondly
,
we
must
be
frequent
in
the
use
of
the
meanes
,
in
the
hearing
of
the
Word
,
in
the
receiving
of
the
Sacrament
,
and
prayer
,
for
by
this
meanes
,
wee
shall
make
this
death
of
Christ
our
owne
;
there
God
tenders
unto
us
the
death
of
Christ
,
let
us
come
thither
with
hearts
desirous
,
ready
and
willing
to
receive
it
,
and
there
we
shall
be
sure
to
have
it
.
Let
it
be
our
reach
in
all
these
duties
to
have
an
eye
upon
the
death
of
Iesus
Christ
,
seeking
to
have
that
soundly
fixed
and
fastened
upon
us
,
whatsoever
we
faile
in
else
,
still
let
that
above
all
other
sticke
most
close
to
us
.
Then
againe
wee
must
labour
to
worke
the
remembrance
of
Christs
death
into
our
affections
,
this
is
the
right
memory
of
heavenly
things
;
when
the
heart
affects
them
,
the
heart
will
surely
remember
that
which
it
doth
much
affect
:
When
I
see
any
thing
that
causeth
deepe
affection
within
me
,
either
much
sorrow
,
or
much
joy
,
or
the
like
;
I
will
remember
that
soundly
,
then
let
us
labour
to
worke
the
remembrance
of
the
death
of
Christ
into
our
affections
;
let
it
still
worke
love
in
us
because
Christ
loved
us
to
die
for
us
,
and
let
it
worke
hatred
in
us
against
sinne
,
because
it
was
sinne
that
brought
him
to
his
death
;
and
let
it
worke
sorrow
in
us
,
that
he
should
bee
so
cruelly
murthered
and
put
to
death
for
us
.
And
let
it
worke
rejoycing
in
us
,
that
wee
for
our
parts
by
his
death
are
saved
,
and
by
his
stripes
are
healed
:
Let
the
death
of
Christ
worke
these
affections
in
us
,
and
then
it
shall
be
our
owne
,
never
to
forget
it
.
Lastly
,
let
us
put
our selves
to
the
power
,
and
the
rule
,
and
the
directions
of
it
,
let
us
suffer
our selves
to
be
swayed
by
the
death
of
Iesus
Christ
,
in
all
our
courses
,
let
it
beare
rule
with
us
,
the
counsell
that
our
Saviour
gives
in
the
like
case
,
Iohn
7.17
.
If
any
doe
my
will
,
the
same
shall
know
my
doctrine
;
any
Christian
that
labours
to
be
well
acquainted
with
any
duty
,
the
best
way
to
bee
acquainted
with
it
,
is
to
labour
for
the
obedience
to
that
duty
;
so
if
wee
would
remember
Christ
his
death
,
then
let
us
labour
to
submit
our selves
to
the
power
and
obedience
of
it
.
Whatsoever
we
doe
,
let
us
examine
it
,
whether
it
be
agreeable
to
the
death
of
Christ
,
if
it
be
not
,
then
to
say
with
our selves
,
wee
will
not
doe
it
though
we
may
gaine
all
the
world
by
it
:
these
are
the
meanes
whereby
wee
may
attaine
to
the
habit
of
this
grace
,
namely
,
to
the
continuall
remembring
of
the
death
of
Christ
Iesus
,
a
saving
remembrance
.
The
other
point
is
the
benefits
that
hereby
will
arise
unto
us
.
If
wee
remember
continually
the
death
of
Christ
in
our
hearts
,
we
shall
have
many
and
great
blessings
.
The
first
blessing
is
this
,
By
this
means
we
shall
have
a
Book
alwayes
ready
in
our
bosome
,
alwaies
a
book
about
us
to
teach
us
every
Christian
duty
;
for
the
death
of
Iesus
Christ
is
such
a
Booke
that
will
instruct
us
in
every
duty
that
belongs
unto
us
.
To
give
you
an
instance
in
two
or
three
:
Would
you
learne
humility
and
meeknesse
?
looke
into
the
death
of
Christ
;
Philip.
2.5
,
6.
that
shall
be
sufficient
to
teach
you
humility
,
and
meeknesse
,
and
obedience
.
Would
you
learne
patience
?
the
death
of
Christ
is
a
book
to
teach
you
patience
:
Heb.
12.1
,
2
,
3.
Looke
to
the
author
and
finisher
of
your
faith
,
who
for
the
joy
that
was
set
before
him
,
endured
the
Crosse
,
and
despised
the
shame
,
&c.
consider
him
therefore
that
yee
faint
not
.
Would
you
learne
love
to
the
brethren
?
Christ
his
death
teacheth
you
this
duty
in
the
highest
degree
:
1
Iohn
3.16
.
If
Christ
so
loved
us
,
that
he
laid
downe
his
life
for
us
,
then
how
ought
wee
also
to
lay
downe
our
lives
for
the
brethren
.
Lastly
,
to
deny
our selves
is
a
speciall
lesson
that
all
Christians
are
to
learne
;
this
is
effectually
taught
us
by
the
death
of
Christ
:
1
Pet.
4.1
,
2.
Christ
hath
suffered
in
the
flesh
,
that
we
should
not
live
to
our selves
but
to
him
;
and
this
is
a
lively
teacher
:
if
the
death
of
Iesus
Christ
be
soundly
layd
up
in
thy
heart
,
it
will
both
teach
thee
the
duties
to
bee
performed
,
and
also
inable
thee
to
performe
them
.
A
second
benefit
is
this
,
thou
shalt
have
wonderfull
peace
,
and
unspeakable
comfort
from
God
by
this
meanes
.
Our
sinnes
they
accuse
us
,
our
consciences
they
accuse
us
,
the
devill
hee
accuseth
us
daily
before
the
Lord
;
O
but
if
thou
have
a
remembrance
of
the
death
of
Christ
in
thy
heart
,
there
is
a
Supersedeas
for
them
all
;
that
pacifies
and
appeaseth
them
all
,
and
that
is
a
generall
release
and
acquittance
from
all
that
ever
they
can
charge
thee
withall
.
Thirdly
,
we
shall
have
much
spirituall
growth
and
increase
by
the
word
and
the
Sacrament
,
and
much
spirituall
growth
if
once
our
hearts
be
seasoned
with
the
death
of
Christ
.
What
doth
the
word
and
the
sacrament
teach
,
but
the
death
of
Christ
?
that
is
the
substance
of
them
all
.
Then
if
once
the
death
of
Christ
be
grafted
in
thy
heart
before
,
Oh
,
with
what
comfort
and
chearfulnesse
,
and
with
what
great
profit
shalt
thou
heare
the
word
,
and
receive
the
sacrament
?
When
our
stomacke
hath
some
liking
to
our
meate
,
and
our
meate
hath
some
affinitie
to
our
stomacke
,
then
there
is
a
quicke
digesture
.
Why
so
if
so
bee
our
hearts
be
seasoned
with
the
death
of
Christ
,
why
then
when
wee
come
to
heare
the
word
and
receive
the
Sacrament
,
there
will
be
a
sweet
digesting
,
and
battening
in
the
inner
man
.
Indeede
the
whole
worke
of
the
Spirit
it
is
done
meerly
in
the
power
of
the
death
of
Christ
Iesus
.
Gods
Spirit
doth
nothing
in
the
heart
of
any
man
or
woman
for
the
matter
of
salvation
,
but
it
is
done
all
in
respect
of
the
death
of
Iesus
Christ
.
Fourthly
,
it
will
be
a
notable
bridle
to
thee
from
sinne
,
an
excellent
meanes
to
restraine
thee
from
sin
;
that
howsoever
thy
corruption
drawes
thee
on
,
and
Sathan
hee
tempts
thee
,
and
the
world
that
allures
thee
,
the
flesh
that
provokes
thee
;
How
shouldest
thou
stand
against
all
these
enemies
?
Oh
,
if
thou
have
the
death
of
Iesus
Christ
,
and
the
remembrance
of
it
soundly
in
thy
heart
,
then
all
these
speakers
to
thee
,
they
shall
speake
unto
thee
as
to
a
stone-wall
,
to
a
deafe
man
.
Gal.
6.14
.
The
Apostle
faith
there
,
God
forbid
that
I
should
rejoyce
in
any
thing
save
onely
in
Christ
,
and
him
crucified
,
whereby
the
world
is
crucified
to
mee
,
and
I
unto
the
world
.
Let
the
whole
world
set
upon
me
to
tempt
me
,
yet
it
shall
not
prevaile
:
for
the
whole
world
is
crucified
to
me
,
and
I
unto
the
whole
world
,
by
the
Crosse
of
Christ
;
I
am
as
a
dead
man
unto
the
world
.
A
man
that
hath
the
death
of
Christ
soundly
seated
in
his
heart
,
hee
cannot
wittingly
and
willingly
sinne
against
God
.
Indeed
,
this
light
may
be
,
and
is
sometime
darkened
in
us
by
the
mist
of
corruption
and
temptation
,
and
then
we
may
be
,
and
are
oft-times
over-taken
with
sinne
:
but
so
long
as
this
light
is
cleare
within
us
,
sinne
shall
never
bee
able
to
overcome
us
.
There
is
such
a
strong
stay
against
sinne
,
in
the
serious
thoughts
of
the
death
of
Christ
,
that
so
long
as
that
these
are
within
us
,
sinne
cannot
prevaile
against
us
.
A
fift
benefit
is
this
,
it
will
furnish
us
,
and
inable
us
to
the
dutie
of
prayer
,
that
we
shall
come
to
God
at
all
times
humbly
,
and
yet
chearfully
too
;
humbly
,
alwayes
acknowledging
and
bewailing
our
sinnes
,
and
mourning
that
we
are
the
parties
that
have
crucified
the
Lord
of
life
and
of
glory
:
and
yet
cheerfully
,
as
resting
upon
the
merits
and
death
of
Iesus
Christ
for
our
reconciliation
.
And
howsoever
it
be
that
we
finde
many
infirmities
and
imperfections
in
our
prayers
,
and
thinke
with
our selves
that
therefore
God
will
not
heare
us
,
yet
let
us
comfort
our selues
in
the
remembrance
of
the
death
of
Christ
:
this
being
in
thy
heart
and
conscience
,
be
of
good
cheare
,
the
Lord
Iesus
Christ
hee
makes
continuall
intercession
for
thee
,
and
hee
takes
thy
prayers
and
puts
them
up
,
and
presents
them
unto
God
in
thy
behalfe
in
his
owne
name
,
and
so
makes
thy
prayers
acceptable
before
the
Lord
.
The
last
benefit
is
this
:
this
should
be
a
singular
meanes
to
make
us
fit
and
ready
to
die
;
to
worke
in
us
an
earnest
looking
for
and
hastning
of
the
day
of
Christ
.
Hee
that
hath
the
death
of
Christ
soundly
seated
in
his
heart
,
hee
is
fit
and
ready
to
die
.
For
first
,
by
this
practice
,
by
the
continuall
remembrance
of
the
death
of
Christ
,
we
alwayes
looke
death
as
it
were
in
the
face
,
and
being
every
day
and
every
houre
so
well
acquainted
with
it
,
we
are
not
afraid
of
it
when
it
comes
.
Againe
,
hereby
,
by
the
remembrance
and
sound
meditation
of
the
death
of
Christ
,
wee
dye
daily
,
as
the
Apostle
saith
,
our
sinnes
die
in
us
,
and
our
lusts
die
in
us
,
and
our
affections
and
rebellions
dye
in
us
;
and
so
wee
are
halfe
dead
already
,
that
so
when
death
comes
to
take
hold
upon
us
,
it
hath
not
so
much
to
doe
with
us
,
as
with
other
men
.
Take
this
for
a
certaine
truth
,
that
a
man
of
mortification
,
who
hath
his
heart
broken
for
sinne
,
and
that
hath
his
lusts
,
and
affections
,
and
rebellions
in
some
good
measure
mortified
and
crucified
within
him
:
I
say
,
death
is
nothing
so
tedious
and
irksome
to
such
a
man
,
as
it
is
to
another
.
Wee
see
this
by
experience
in
the
case
betweene
Christ
and
the
two
theeves
that
were
executed
with
him
,
Iohn
19.
The
manner
of
their
death
was
thus
;
They
were
to
bee
crucified
and
nailed
upon
the
Crosse
,
and
then
to
hang
till
they
dead
:
wee
cannot
say
of
any
one
thing
,
that
it
should
give
them
their
deaths
wound
;
but
the
custome
was
,
that
when
they
were
crucified
they
should
have
their
legs
broken
,
thereby
to
make
an
end
of
them
:
the
Text
saith
,
that
they
came
to
the
theeves
,
and
brake
their
legs
;
but
when
they
came
to
our
Saviour
Christ
they
brake
not
his
,
for
he
was
dead
already
;
he
had
none
of
those
rebellions
,
none
of
those
resisting
lusts
within
him
to
strive
against
the
ordinance
of
God
as
the
other
had
,
but
he
did
sweetly
yeeld
up
the
ghost
in
obedience
unto
God
,
and
therefore
Death
had
nothing
to
doe
with
him
so
much
as
with
the
other
.
So
likewise
wee
finde
it
with
men
of
mortification
.
Thirdly
,
by
this
remembrance
of
the
death
of
Christ
continually
,
we
see
all
the
evills
and
all
the
harmes
of
our
death
taken
away
in
his
death
,
and
so
there
is
no
cause
to
us
to
feare
it
at
all
.
Fourthly
,
wee
see
by
this
that
Christ
himselfe
who
is
our
Lord
,
and
Master
,
and
Head
,
hee
hath
undergone
this
before
us
,
and
therefore
wee
are
content
in
a
holy
resolution
to
undergoe
that
which
he
hath
done
:
shall
the
members
fare
better
than
the
Head
?
No
surely
.
Fiftly
and
lastly
,
by
the
continuall
remembrance
of
the
death
of
Christ
,
we
see
and
behold
that
it
was
a
full
and
finall
end
of
all
his
afflictions
,
and
that
thereby
he
entred
into
glory
:
wee
consider
from
thence
,
as
it
was
with
him
so
it
shal
be
with
us
;
when
death
comes
it
shall
put
an
end
to
all
trouble
and
affliction
;
and
the
consideration
of
this
should
quicken
us
up
to
desire
death
,
to
desire
to
be
dissolved
and
to
be
with
Christ
.
O
beloved
,
when
a
man
comes
to
lye
upon
his
deaths
bed
he
would
give
all
that
he
had
to
be
fitted
for
death
,
and
to
be
sure
of
comfort
.
Oh
let
us
make
the
death
of
Christ
therefore
our
continuall
meditation
:
and
this
is
that
which
will
yeeld
us
such
a
gracious
preparation
for
our
death
,
as
that
nothing
in
the
world
shall
doe
the
like
besides
;
and
therefore
let
these
considerations
stirre
us
up
to
a
reverent
and
conscionable
performance
of
this
duty
of
the
remembrance
of
the
death
of
Christ
Iesus
;
so
much
good
,
and
so
many
benefits
as
are
to
be
reaped
by
it
,
why
surely
we
are
utter
enemies
to
our
owne
good
,
if
we
doe
not
travell
conscionably
in
the
faithfull
practice
of
this
duty
;
let
not
the
difficulty
of
this
duty
in
it selfe
,
let
not
the
distastfulnesse
of
it
to
flesh
and
blood
,
nor
the
losse
of
carnall
pleasure
and
worldly
profit
,
nor
let
not
the
harsh
censure
of
the
gracelesse
people
of
the
world
,
nor
let
not
the
bent
of
our
naturall
life
which
is
utterly
against
it
,
make
it
unpleasant
to
us
,
let
none
of
these
,
nor
all
these
hinder
us
from
being
set
upon
this
duty
,
but
let
us
breake
through
them
all
in
an
holy
zeale
,
and
set
our selves
soundly
to
meditate
upon
the
death
of
Christ
,
in
hope
of
these
heavenly
blessings
,
that
the
meditation
of
this
duty
will
bring
us
unto
,
therefore
still
remember
the
death
of
Christ
,
and
as
ever
thou
desirest
to
have
a
living
teacher
within
thee
,
remember
the
death
of
Christ
;
as
ever
thou
lookest
to
have
comfort
from
God
,
so
look
that
thou
remember
the
death
of
Christ
;
as
ever
thou
lookest
to
have
spirituall
growth
and
encrease
by
the
Word
and
Sacraments
,
still
looke
to
the
death
of
Christ
;
as
ever
thou
lookest
to
have
a
strong
bridle
to
restraine
thee
from
sinne
,
so
still
let
the
death
of
Christ
bee
thy
continuall
meditation
;
as
ever
thou
desirest
to
come
before
God
cheerfully
and
with
comfort
in
prayer
,
remember
the
death
of
Christ
;
as
ever
thou
desirest
to
be
fitted
and
prepared
to
dye
,
remember
the
death
of
Iesus
Christ
;
as
ever
thou
desirest
and
lovest
any
one
or
all
these
blessings
together
,
remember
the
death
of
Christ
,
and
that
continually
,
let
it
never
goe
out
of
thy
minde
.
The
end
of
the
nineteenth
Lecture
.
THE
TWENTIETH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
WEE
purposing
God
willing
the
next
Sabbath
to
be
partakers
of
the
Sacrament
of
the
Lords
Supper
;
we
are
therefore
according
to
our
ordinary
course
,
to
make
preparation
thereunto
by
this
Sabbaths
evening
Exercise
,
that
so
we
may
come
with
better
grace
in
our
hearts
to
that
heavenly
Table
.
1
Cor.
11.26
.
For
as
often
as
yee
shall
eate
this
bread
and
drink
this
cup
,
ye
shew
forth
the
Lords
death
till
he
come
.
Which
Scripture
containes
as
you
have
heard
these
two
parts
,
an
action
to
bee
performed
in
the
former
part
of
the
verse
,
the
receiving
of
the
Sacrament
,
as
often
as
ye
eate
this
bread
,
and
drinke
this
cup.
Secondly
,
a
caution
that
this
action
is
to
be
performed
withall
,
in
the
last
part
of
the
verse
,
the
remembrance
,
or
the
shewing
forth
of
the
Lords
death
till
he
come
.
We
have
fully
finished
the
former
part
,
and
through
Gods
mercy
we
have
proceeded
in
the
handling
of
the
latter
part
,
to
the
last
clause
of
all
,
till
he
come
:
ye
shew
forth
the
Lords
death
till
he
come
.
I
shewed
you
that
this
latter
part
of
the
verse
containes
the
caution
,
that
the
receiving
of
the
Sacrament
is
to
be
performed
withall
,
it
ministers
unto
us
these
things
to
be
considered
of
;
First
,
the
caution
it selfe
,
namely
,
the
shewing
forth
of
the
LORDS
death
;
wherein
wee
shewed
you
what
it
was
that
was
to
be
remembred
,
the
death
of
the
Lord
Iesus
Christ
;
and
also
the
manner
of
the
remembrance
of
it
,
by
a
shewing
forth
,
or
by
a
setting
forth
,
by
a
lively
or
a
sensible
expressing
of
it
.
Secondly
,
it
doth
commend
unto
us
the
frequenting
of
this
caution
,
that
the
death
of
the
Lord
Iesus
Christ
must
be
often
remembred
,
for
though
that
particle
often
bee
onely
named
in
the
former
part
of
the
verse
,
yet
by
all
common
understanding
it
is
also
to
be
understood
in
the
latter
part
of
the
verse
,
As
often
as
ye
doe
receive
the
Sacrament
,
so
often
yee
remember
the
Lords
death
.
Thirdly
and
lastly
,
here
is
the
continuance
of
this
caution
,
the
continuance
of
this
duty
,
take
it
so
,
how
long
is
it
to
continue
?
why
,
till
he
come
,
so
long
as
the
world
standeth
:
till
Iesus
Christ
shall
come
to
judgement
.
So
then
,
here
we
are
now
come
to
the
last
clause
of
all
,
containing
the
continuance
of
this
duty
,
let
this
be
done
til
he
come
,
till
Christ
come
to
judgement
;
in
which
clause
there
be
two
things
offered
to
our
consideration
,
the
first
is
the
continuance
of
this
duty
it selfe
;
and
that
is
directly
and
expresly
affirmed
,
ye
shew
forth
the
Lords
death
till
he
come
.
That
this
duty
must
be
continually
,
and
must
never
cease
to
continue
in
the
Church
so
long
as
the
world
stands
.
The
second
thing
is
covertly
implyed
,
yet
plaine
enough
too
,
if
the
words
be
well
weighed
and
considered
,
and
that
is
the
end
or
the
reach
that
wee
must
ayme
at
in
the
performance
of
this
duty
,
namely
,
the
fitting
and
the
preparing
of
us
to
the
comming
of
the
Lord
Iesus
Christ
unto
judgment
,
for
so
the
very
same
particle
(
till
)
is
used
in
the
very
same
sense
.
In
the
1
Cor.
15.25
.
where
it
is
said
that
Christ
must
raigne
till
hee
have
put
all
his
enemies
under
his
feet
;
till
he
have
put
all
his
enemies
,
the
meaning
of
it
is
this
;
First
,
that
Christs
reigning
shall
be
continuall
till
the
very
end
of
the
world
.
Secondly
,
and
the
end
of
Christs
reigning
is
this
,
the
utter
destruction
of
his
enemies
,
and
the
trampling
of
them
under
his
feet
,
so
it
is
in
this
case
,
Doe
this
duty
till
he
come
,
that
is
to
say
,
this
duty
must
be
continued
till
Christ
come
to
judgement
:
and
the
end
and
the
reach
that
we
must
ayme
at
in
the
performance
of
this
duty
is
,
that
we
be
fitted
and
prepared
for
his
comming
.
We
cannot
understand
this
clause
clearly
and
fully
except
we
take
it
with
these
two
explications
;
the
first
is
this
,
that
howsoever
this
duty
is
imposed
by
name
upon
the
Corinthians
onely
,
yee
shew
the
Lords
death
till
he
come
:
yet
notwithstanding
it
is
proportionably
implied
to
all
the
faithfull
by
succession
,
from
time
to
time
to
the
end
of
the
world
:
for
the
Apostle
knew
very
well
that
the
Corinthians
in
themselves
in
their
owne
persons
should
not
live
till
Christ
should
come
to
judgement
,
and
therefore
it
was
impossible
that
they
should
keepe
this
commandement
till
he
come
:
but
the
Apostle
imposeth
upon
the
Corinthians
this
duty
for
their
time
,
that
they
must
observe
it
so
long
as
they
live
;
and
likewise
imposeth
the
same
duty
upon
the
succeeding
Churches
,
from
age
to
age
to
the
worlds
end
,
that
they
must
observe
this
duty
so
too
:
so
that
is
the
first
explication
;
the
second
explication
is
this
,
that
howsoever
this
clause
be
here
expresly
referred
onely
to
the
latter
part
of
the
verse
,
to
the
caution
,
to
the
remembrance
of
Christs
death
,
Ye
remember
Christs
death
till
he
come
;
yet
it
is
implyed
and
intended
to
belong
also
unto
the
former
part
of
the
verse
,
to
the
action
it selfe
,
the
receiving
of
the
Sacrament
of
the
Lords
Supper
.
For
as
that
particle
of
frequenting
the
word
often
is
used
onely
in
the
former
part
,
yet
it
extends
it selfe
in
sense
to
the
latter
:
so
this
clause
of
continuing
till
hee
come
,
though
it
bee
named
onely
in
the
latter
part
,
yet
in
sense
it
doth
extend
it selfe
to
the
former
part
of
the
verse
;
so
that
both
the
remembrance
of
the
Lords
death
,
and
also
the
observation
of
the
Sacrament
of
the
Lords
Supper
,
both
these
are
to
bee
continued
till
Iesus
Christ
shall
come
to
judgement
,
for
so
the
Apostle
here
expounding
pounding
our
Saviours
meaning
in
the
words
going
before
,
when
he
saith
,
Doe
this
in
remembrance
of
me
;
he
addes
this
rule
of
continuance
,
doe
it
till
he
come
:
now
each
of
these
were
joyned
together
by
our
Saviour
Christ
,
namely
,
the
remembrance
of
the
Lords
death
;
and
likewise
the
receiving
of
the
Sacrament
of
the
Lords
Supper
,
therefore
each
of
these
must
also
be
implyed
together
by
the
Apostle
.
Concerning
the
continuall
remembrance
of
the
death
of
Christ
wee
have
spoken
the
last
day
,
where
we
handled
the
frequenting
of
it
;
now
therefore
wee
come
to
speake
concerning
the
continuance
of
the
Sacrament
of
the
Lords
Supper
to
the
end
of
the
world
,
which
is
the
first
point
,
that
which
is
directly
and
expresly
affirmed
.
Doct.
The
doctrine
that
hence
ariseth
for
our
instruction
is
this
,
namely
,
that
the
Sacrament
of
the
Lords
Supper
is
a
perpetuall
ordinance
of
the
Lord
Iesus
Christ
to
bee
duely
and
continually
observed
by
all
the
faithfull
from
time
to
time
to
the
end
of
the
world
;
this
place
you
see
affirmes
it
plainly
,
Doe
it
till
he
come
:
and
I
doe
not
know
any
one
Scripture
besides
,
that
doth
expresly
and
particularly
confirme
this
point
unto
us
,
not
particularly
I
say
concerning
this
Sacrament
;
but
yet
there
be
many
Scriptures
that
may
be
alleadged
that
doe
prove
this
doctrine
by
necessary
consequence
,
and
that
very
cleerly
and
very
sufficiently
in
Luke
19.13
.
there
is
a
parable
,
A
Noble
man
went
into
a
farre
Country
to
receive
a
Kingdome
for
himselse
,
and
so
to
come
again
,
he
calleth
his
ten
servants
&
giveth
them
ten
pieces
of
mony
,
saying
,
Trade
you
till
I
come
.
The
Nobleman
that
there
is
spoken
of
in
the
parable
,
is
our
Saviour
Christ
,
he
went
into
a
far
country
to
receive
a
Kingdome
for
himselfe
in
heaven
,
and
so
to
come
again
at
the
day
of
judgment
.
By
the
servants
there
we
are
to
understand
chiefly
Gods
Ministers
,
as
they
being
particularly
employed
about
the
holy
things
of
God
,
the
Word
and
the
Sacraments
,
and
such
like
,
wherby
the
Lord
is
especially
served
&
worshipped
.
By
the
pieces
of
mony
that
there
are
given
unto
them
,
we
are
to
understand
all
such
gifts
which
the
Lord
Iesus
doth
bestow
upon
his
Ministers
,
for
the
preaching
of
the
Word
,
and
the
administration
of
the
Sacraments
,
and
for
the
discharge
of
the
whole
worke
of
their
Ministery
,
these
gifts
&
these
indowments
of
theirs
,
must
all
these
servants
employ
&
trade
thriftily
till
Christ
come
,
that
is
to
say
,
till
Christ
doe
come
to
judgement
.
That
it
is
meant
of
the
day
of
judgment
appears
plainly
out
of
v.
15.
because
it
is
said
,
when
he
did
come
againe
and
called
his
servants
to
account
;
now
the
day
of
accompt
is
the
day
of
judgement
.
Then
you
see
here
,
the
gifts
of
their
ministery
,
the
direction
of
their
ministery
,
the
exercise
of
their
Ministery
,
they
must
continue
untill
Christs
coming
to
judgment
,
their
labors
and
their
endeavours
in
their
ministery
,
they
must
continue
til
Christ
come
to
judgement
.
Trade
all
these
things
till
I
come
;
therfore
the
holy
things
of
God
,
the
word
and
the
Sacraments
which
they
do
thus
trade
and
labor
&
endeavor
in
;
they
also
must
be
perpetual
ordinances
to
be
continued
til
Iesus
Christ
shal
come
to
judgment
.
1
Tim.
6.13
,
14.
I
charge
thee
before
God
(
saith
Paul
to
Timothy
)
that
quickens
all
things
;
and
before
Iesus
Christ
,
who
under
Pilate
witnessed
a
good
confession
,
that
thou
keepe
this
Commandement
without
spot
,
and
unrebukable
,
untill
the
appearing
of
the
Lord
Iesus
Christ
.
The
Commandement
that
there
the
Apostle
speakes
of
,
is
and
doth
extend
it selfe
to
the
whole
charge
that
Paul
had
given
unto
Timothy
in
and
for
the
worke
of
his
ministery
;
all
his
gifts
,
and
directions
,
and
exercises
of
his
ministery
;
all
this
whole
command
that
Paul
gave
unto
him
,
must
be
kept
without
spot
,
and
unrebukable
,
duly
and
religiously
it
must
be
observed
by
Timothy
till
the
appearing
of
our
Lord
Iesus
Christ
.
But
you
will
say
,
Timothy
could
observe
it
no
longer
than
his
owne
time
,
and
hee
was
not
to
live
till
Christ
was
to
appeare
in
judgement
,
how
could
hee
observe
it
till
then
?
I
,
but
the
Apostle
sets
forth
the
nature
and
the
condition
of
these
saving
ordinances
,
the
Word
and
the
Sacraments
and
the
worke
of
the
ministery
,
namely
,
that
they
be
perpetuall
ordinances
to
be
observed
duly
and
conscionably
,
without
spot
,
and
unrebukable
so
long
as
the
world
standeth
,
til
the
appearing
of
the
Lord
Iesus
Christ
,
and
therfore
Timothy
he
for
his
time
&
his
part
must
look
that
he
do
conscionably
observe
them
so
long
as
he
liveth
;
I
,
&
he
must
take
order
,
&
do
the
best
that
in
him
lyeth
that
the
succeeding
Churches
from
age
to
age
shall
embrace
these
saving
ordinances
,
until
the
very
appearing
of
the
Lord
Iesus
Christ
.
To
prove
the
point
yet
more
specially
,
for
that
is
only
more
generall
:
to
prove
it
more
specially
Matth.
28.19
,
20.
Goe
,
saith
our
Saviour
to
his
Disciples
,
teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
Ghost
,
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
and
I
will
be
with
you
alwayes
to
the
end
of
the
world
.
Here
is
a
command
,
and
here
is
a
promise
;
a
command
that
they
on
their
parts
should
teach
them
to
observe
all
that
Christ
commanded
them
;
a
promise
on
his
part
,
that
he
will
be
with
them
and
assist
them
in
the
worke
of
their
ministery
to
the
end
of
the
world
:
the
command
is
,
that
they
should
teach
and
baptize
,
and
administer
the
Sacrament
;
for
though
but
one
Sacrament
bee
there
named
,
yet
the
other
must
bee
proportionably
understood
,
that
they
were
to
administer
the
Sacraments
both
of
Baptisme
,
and
also
of
the
Lords
Supper
,
accordingly
as
Churches
should
bee
planted
for
ever
:
and
that
which
followes
in
the
twentieth
verse
,
takes
hold
very
directly
upon
the
Sacrament
of
the
Lords
Supper
,
teaching
them
to
observe
whatsoever
I
have
commanded
you
;
now
you
know
that
our
Saviour
commanded
the
Apostles
in
the
administration
of
the
Sacrament
of
the
Lords
Supper
,
Doe
this
in
remembrance
of
me
;
therefore
they
were
to
teach
them
to
observe
this
Sacrament
of
the
Lords
Supper
,
and
the
people
they
were
to
observe
and
to
follow
it
.
But
how
long
must
that
continue
?
looke
into
the
promise
,
and
that
will
tell
you
,
it
must
continue
alwayes
to
the
end
of
the
world
:
Christ
promiseth
his
assistance
and
his
blessing
in
these
labours
and
endeavours
of
theirs
,
in
their
preaching
and
administring
of
the
Sacraments
,
and
in
all
these
actions
to
continue
alwayes
,
saith
the
Text
,
to
the
end
of
the
world
;
therefore
the
Word
and
the
Sacraments
,
the
preaching
of
the
Word
,
and
the
administration
of
the
Sacraments
shall
continue
alwayes
to
the
end
of
the
world
:
Where
this
blessing
is
promised
that
it
shall
continue
to
the
end
of
the
world
,
this
endeavour
of
theirs
must
also
continue
to
the
end
of
the
world
too
:
so
then
you
see
the
sacrament
and
the
administration
of
it
,
is
a
perpetuall
ordinance
:
you
see
it
so
in
speciall
;
one
place
yet
more
in
particular
,
and
so
I
end
.
Luke
22.19
.
that
which
is
the
ground
of
this
text
,
our
Saviour
in
the
institution
of
the
sacrament
,
saith
,
Doe
this
in
remembrance
of
me
;
here
you
see
that
our
Saviour
layeth
a
charge
upon
his
Apostles
,
that
they
should
doe
this
;
what
?
administer
and
receive
the
sacrament
in
remembrance
of
Christ
:
well
,
shall
wee
thinke
that
our
Saviour
would
have
his
Apostles
that
they
onely
should
remember
Christ
;
or
was
it
not
our
Saviours
meaning
that
all
the
faithfull
should
remember
Christ
to
the
end
of
the
world
?
why
surely
it
is
the
meaning
of
our
Saviour
that
all
the
faithfull
should
remember
Christ
from
time
to
time
to
the
end
of
the
world
,
as
well
as
the
Apostles
;
and
this
is
the
Apostles
reach
in
these
words
;
for
having
made
rehearsall
of
our
Saviours
words
in
the
25
verse
,
presently
he
saith
,
Doe
this
in
remembrance
of
me
;
and
then
he
addes
againe
,
if
ye
doe
this
ye
shew
forth
the
Lords
death
till
hee
come
:
the
Apostle
builds
this
very
doctrine
upon
this
very
exhortation
,
because
Christ
saith
,
Doe
this
in
remembrance
of
me
,
therefore
the
Apostle
concludes
,
that
the
sacrament
of
the
Lords
supper
is
a
perpetuall
ordinance
,
and
must
bee
observed
in
the
Church
till
his
last
comming
to
judgement
;
and
therefore
the
Apostle
did
esteeme
the
words
of
Christ
a
pregnant
proofe
of
the
continuance
of
this
sacrament
,
and
he
builds
it
plainly
thereupon
.
So
much
shall
suffice
for
proofe
out
of
Scripture
,
now
let
us
see
what
reasons
may
be
added
for
further
light
:
the
reasons
are
many
.
Reason
.
1
The
first
Reason
is
drawne
from
comparing
this
with
the
Passeover
;
that
was
to
last
for
ever
:
Exodus
12.14
.
This
is
a
holy
remembrance
to
you
,
a
holy
feast
to
be
kept
among
you
throughout
all
generations
,
ye
shall
keepe
it
a
holy
feast
for
ever
;
the
Passeover
was
so
in
the
former
Testament
,
therefore
the
sacrament
of
the
Lords
supper
must
be
so
in
the
new
Testament
;
that
was
to
last
for
ever
,
and
therefore
this
to
last
for
ever
.
The
grounds
of
the
Reason
are
these
two
:
First
,
the
sacrament
of
the
Lords
supper
answers
to
the
Passeover
;
and
indeed
unto
us
it
doth
succeed
in
stead
and
in
place
unto
the
Passeover
,
as
wee
have
shewed
partly
before
,
and
God
willing
shall
shew
more
hereafter
.
The
Sacrament
of
the
Lords
supper
answers
to
the
Passeover
;
the
Passeover
was
to
last
for
ever
,
and
therefore
the
sacrament
of
the
Lords
Supper
must
last
for
ever
too
.
The
other
ground
of
the
reason
is
this
,
The
Passeover
was
a
Sacrament
for
the
time
of
the
Law
,
which
was
only
a
time
of
shadowes
;
the
Gospell
is
a
time
of
substance
;
shall
we
say
that
the
shadow
shall
bee
served
with
more
durable
things
than
the
substance
is
?
except
we
shall
say
that
the
time
of
the
Law
was
served
with
more
durable
things
than
the
time
of
the
Gospell
,
surely
the
Sacraments
of
the
one
must
bee
as
durable
as
the
other
.
And
therefore
seeing
the
Passeover
is
to
be
kept
for
ever
,
the
Sacrament
of
the
Lords
Supper
must
be
observed
for
ever
too
.
And
whereas
the
word
for
ever
may
admit
of
two
good
and
holy
interpretations
;
which
way
soever
you
take
it
,
yet
still
the
force
of
this
reason
holds
.
If
wee
expound
that
for
ever
,
in
that
signe
,
or
in
the
type
,
that
is
to
say
,
till
Christ
his
first
comming
,
or
till
Christs
comming
and
suffering
in
the
flesh
,
for
that
is
the
for
ever
that
usually
is
spoken
of
concerning
the
Sacrifices
and
Sacraments
of
the
former
Testament
,
namely
,
the
comming
of
Christ
in
the
flesh
,
or
Christs
suffering
in
the
flesh
;
hee
is
the
very
terme
and
the
very
end
of
the
Law
,
as
the
Apostle
sheweth
in
Hebr.
10.1
.
If
ye
take
it
I
say
,
in
this
sense
,
yet
the
force
of
the
reason
will
necessarily
follow
,
If
the
Passeover
were
to
last
for
ever
till
Christs
comming
in
the
flesh
,
then
the
Sacrament
of
the
Lords
Supper
must
last
for
ever
till
Christ
come
to
judgement
.
Secondly
,
expound
it
for
ever
,
that
is
,
not
in
the
signe
,
but
in
the
substance
;
that
is
,
in
Christ
,
that
is
to
say
,
for
ever
and
so
long
as
the
world
standeth
,
and
the
fruit
of
it
to
all
eternity
,
expound
it
so
,
for
so
the
Sacraments
of
the
former
Testament
they
doe
stand
good
,
and
are
good
for
ever
in
Christ
the
substance
of
them
;
take
it
in
this
sense
yet
the
reason
holds
well
;
for
if
so
be
that
the
Passeover
should
last
till
the
end
of
the
world
in
Christ
who
is
the
substance
of
it
,
why
then
the
Sacrament
of
the
Lords
Supper
which
is
ordained
of
our
Saviour
to
be
a
more
lively
resemblance
of
his
death
than
the
first
was
,
that
must
continue
for
ever
also
.
Reason
.
2
The
second
reason
is
this
;
it
is
drawne
from
the
nature
of
this
Sacrament
;
this
Sacrament
it
is
a
Testament
:
Luke
22.
20.
This
it
the
new
Testament
,
(
saith
our
Saviour
,
speaking
of
this
Sacrament
)
in
my
blood
;
it
is
a
sacramentall
speech
whereby
that
is
ascribed
to
the
signe
which
indeed
is
proper
to
the
thing
signified
:
the
new
Testament
in
my
blood
,
saith
our
Saviour
,
that
is
,
confirmed
or
sealed
by
my
blood
,
or
by
my
death
,
and
so
it
is
his
last
Testament
:
the
Sacrament
of
the
Lords
Supper
it
is
the
new
Testament
,
the
last
Testament
of
Iesus
Christ
;
a
mans
last
Testament
is
utterly
irrevokable
and
unchangeable
;
this
is
Christs
last
Testament
,
therefore
this
can
never
be
altered
:
Gal.
3.15
.
the
Apostle
gives
the
rule
there
;
a
mans
will
when
it
is
once
confirmed
,
then
it
is
never
abrogated
nor
disanulled
:
when
is
a
mans
will
confirmed
?
the
Apostle
tells
you
in
Heb.
9.17
.
when
a
man
is
dead
;
a
mans
will
is
confirmed
by
his
death
;
here
is
the
Lords
last
Testament
,
this
is
the
new
Testament
in
my
blood
,
saith
our
Saviour
,
speaking
of
this
Sacrament
;
it
is
confirmed
by
the
death
of
Christ
,
which
is
the
Testator
,
and
therefore
never
to
bee
abrogated
nor
changed
,
nothing
to
be
added
to
it
,
nor
detracted
from
it
.
Heb.
13.20
.
the
Apostle
mentions
the
blood
of
the
everlasting
covenant
;
speaking
there
of
the
blood
of
Christ
,
hee
saith
,
It
is
the
blood
of
the
everlasting
Covenant
,
the
Covenant
or
the
Testament
that
is
everlasting
;
the
blood
whereby
this
Testament
is
sealed
,
is
the
blood
of
Iesus
Christ
that
is
everlasting
,
therefore
this
Sacrament
whereby
this
Testament
is
further
confirmed
and
sealed
unto
us
in
an
outward
manner
,
this
must
be
everlasting
too
:
the
blood
everlasting
,
the
Testament
everlasting
,
and
so
the
Sacrament
everlasting
.
Reason
.
3
The
third
Reason
is
drawne
from
the
condition
of
the
time
of
the
Gospell
whereunto
this
Sacrament
doth
belong
:
these
times
of
the
Gospell
they
are
the
last
times
,
the
last
dayes
of
all
that
ever
shall
be
.
Hebr.
1.1
.
Gods
in
sundry
times
spake
by
his
Prophets
,
but
now
he
hath
spoken
by
his
Sonne
in
these
last
dayes
:
these
bee
the
last
dayes
of
the
world
;
the
Apostles
reach
is
this
,
to
shew
us
that
this
is
the
last
time
that
ever
he
will
speake
to
his
Church
,
because
hee
hath
spoken
by
his
Sonne
;
he
hath
none
other
to
send
after
him
:
now
these
are
the
last
dayes
that
shall
be
;
that
which
is
last
established
,
there
is
nothing
comes
after
that
;
these
being
the
last
dayes
,
the
Word
and
Sacraments
are
established
in
;
the
time
of
the
Gospell
being
the
last
change
about
the
passages
of
the
Church
that
ever
shall
come
:
they
shall
never
be
altered
,
but
they
shall
continue
to
the
end
of
the
world
.
Reason
.
4
A
fourth
reason
is
drawne
from
the
necessity
of
the
Church
,
so
long
as
the
Church
of
God
lives
here
upon
earth
,
wee
have
need
of
the
helpe
of
this
Sacrament
to
relieve
our
infirmities
and
our
imperfections
,
and
to
put
us
in
mind
of
the
death
of
Christ
,
as
the
Scripture
sheweth
us
plainly
:
it
doth
not
stand
with
the
goodnesse
of
the
Lord
Iesus
Christ
to
suffer
his
Church
to
lacke
any
thing
that
it
standeth
in
such
speciall
need
of
,
for
such
a
speciall
duty
;
therefore
surely
our
Saviour
will
never
suffer
his
Church
to
be
destitute
hereof
,
but
it
shall
continue
with
the
Church
for
ever
.
It
is
partly
the
Apostles
reason
,
1
Cor.
13.9
,
10.
in
generall
:
We
know
but
in
part
,
we
prophesie
but
in
part
,
but
when
that
which
is
perfect
is
come
,
then
shall
that
which
is
imperfect
be
done
away
:
our
knowledge
now
is
imperfect
,
all
our
graces
are
imperfect
;
indeed
if
we
could
attaine
to
any
perfection
in
this
life
,
then
happely
this
sacrament
might
be
taken
from
us
,
but
there
is
no
perfection
to
be
attained
unto
,
but
so
long
as
here
wee
live
so
long
we
shall
continue
in
need
of
this
helpe
,
and
therefore
this
helpe
must
be
continued
unto
us
so
long
as
we
live
here
.
In
the
12.
verse
of
that
chapter
,
Now
,
saith
he
,
we
behold
in
a
mirrour
,
or
through
a
glasse
darkly
,
but
then
we
shall
behold
face
to
face
.
It
is
true
indeed
,
when
perfection
comes
wee
shall
see
perfectly
,
we
need
no
glasse
;
but
now
so
long
as
the
Church
is
upon
the
face
of
the
earth
,
wee
had
need
to
looke
upon
Christ
in
a
glasse
:
Is
not
the
sacrament
a
glasse
wherein
wee
may
behold
Christ
?
seeing
then
the
Church
still
needeth
such
a
glasse
,
&
it
doth
not
stand
with
the
wisedome
of
Christ
to
suffer
it
to
want
any
needfull
helpe
;
therefore
during
all
the
time
of
this
our
imperfection
,
that
is
,
so
long
as
we
live
here
,
this
Sacrament
must
continue
.
Reason
.
5
A
fist
reason
may
be
drawne
from
the
vnity
of
the
faith
of
the
Church
:
GOD
hath
but
one
Church
,
all
the
faithfull
from
Christs
first
comming
,
to
his
second
comming
,
they
are
but
one
flocke
,
they
have
all
but
one
and
the
same
faith
,
and
they
must
all
have
the
same
Sacraments
to
be
continued
to
them
:
the
whole
reason
is
fetched
from
the
Apostle
in
Ephes.
4.5
.
where
hee
saith
,
There
is
one
Lord
,
one
faith
,
one
baptisme
:
if
the
faith
must
continue
one
and
the
same
,
then
the
Sacraments
must
continue
one
and
the
same
,
one
and
the
same
faith
must
continue
to
the
end
of
the
world
;
therefore
one
and
the
same
Sacraments
must
continue
to
the
worlds
end
.
Reason
.
6
The
last
reason
is
drawne
from
the
vnchangeablenesse
,
and
from
the
absolute
authority
of
the
ordainer
which
is
Iesus
Christ
himselfe
,
Christ
is
the
Lord
of
his
Church
,
he
hath
ordained
this
Sacrament
,
and
therefore
it
must
be
duely
observed
to
the
end
of
the
world
;
man
must
not
alter
that
which
God
hath
done
,
the
servant
must
not
presume
to
controule
that
which
the
Lord
and
Master
hath
done
;
and
therefore
none
is
to
lay
hands
upon
this
Sacrament
,
either
to
take
it
away
,
to
adde
to
it
,
or
to
detract
from
it
,
but
duely
to
observe
it
as
Christ
himselfe
hath
established
it
;
and
as
none
must
alter
that
which
God
hath
done
,
so
none
can
establish
a
better
Sacrament
then
this
is
,
nay
none
can
establish
the
like
,
but
Iesus
Christ
himselfe
,
that
which
Christ
will
do
in
this
case
,
he
hath
done
already
,
and
he
is
unchangeable
,
he
will
not
take
away
this
and
ordaine
another
;
and
therfore
this
Sacrament
is
a
perpetuall
Sacrament
of
Christ
to
be
observed
by
all
the
faithfull
to
the
end
of
the
world
;
The
uses
of
the
doctrine
are
these
:
Vse
.
1
The
first
use
of
this
doctrine
is
this
,
this
serves
for
matter
of
reproofe
,
first
,
for
those
that
doe
neglect
the
use
and
the
conscionable
observation
of
this
holy
Sacrament
,
a
grievous
fault
among
us
,
either
we
come
not
at
all
,
or
wee
come
very
seldome
,
or
at
least
,
we
doe
net
come
with
that
care
and
that
conscience
to
observe
this
commandement
without
spot
and
unrebukable
,
to
observe
this
holy
ordinance
of
God
,
with
that
zeale
&
that
devotion
that
God
hath
required
at
our
hands
.
Great
is
the
negligence
of
many
Ministers
,
and
many
people
in
this
case
,
but
neither
of
them
shall
be
excused
but
if
the
blinde
lead
the
blinde
,
both
shall
fall
into
the
ditch
;
if
the
Minister
beare
with
the
negligence
of
the
people
,
if
the
people
will
beare
with
the
negligence
of
the
Minister
,
and
so
this
saving
ordinance
of
Christ
be
not
put
in
practice
as
it
ought
,
surely
both
shall
be
in
danger
of
the
horrible
indignation
of
the
Lord
:
what
a
horrible
indignity
is
this
to
God
,
that
hee
shall
be
preparing
his
Table
,
and
calling
us
to
this
Table
,
and
providing
a
great
many
sweet
dainties
for
us
,
a
matter
that
concernes
us
as
much
as
our
soules
are
worth
,
and
yet
wee
to
turne
our
backes
upon
this
Table
,
as
who
should
say
we
will
have
none
of
this
;
how
can
the
Lord
take
this
at
our
hands
?
In
Luke
14.24
.
the
King
made
a
feast
and
sent
forth
his
servants
to
call
those
that
were
bidden
,
and
they
began
to
make
excuses
,
one
said
I
have
bought
a
farme
,
and
he
must
goe
and
see
it
;
another
had
bought
five
yoake
of
oxen
,
and
hee
must
goe
proove
them
,
and
another
made
an
excuse
that
he
had
maried
a
wife
,
and
therefore
he
could
not
come
;
what
saith
the
great
King
in
this
case
?
Well
goe
forth
,
call
in
the
poore
,
those
that
lye
under
the
hedges
:
for
I
tell
you
that
never
a
one
of
those
that
were
bidden
shall
taste
of
my
Supper
:
Is
it
so
?
have
I
so
graciously
provided
for
them
,
and
invited
them
,
and
are
they
so
carelesse
in
comming
?
Well
,
I
will
be
eaven
with
them
,
I
tell
you
that
never
a
one
of
these
shall
hereafter
taste
of
this
Supper
.
It
would
be
as
fearful
a
found
as
ever
sounded
in
our
eares
,
if
God
should
tell
us
by
a
voyce
from
heaven
,
Well
,
seeing
you
have
neglected
this
saving
ordinance
of
mine
,
seeing
ye
have
refused
to
come
to
this
Supper
of
mine
,
ye
shall
never
be
partakers
of
it
in
time
to
come
;
and
therefore
take
heed
of
this
,
and
let
every
one
labour
to
reforme
one
,
and
amend
this
negligence
,
and
let
us
hereafter
come
with
zeale
and
true
devotion
,
come
with
godly
desires
and
affections
,
truly
indeavouring
to
honour
God
in
the
use
of
his
owne
saving
ordinance
in
that
kinde
as
he
hath
institute
it
.
Secondly
,
here
is
matter
of
reproofe
for
those
that
doe
any
manner
of
way
alter
any
thing
in
the
Sacrament
of
the
Lords
Supper
;
for
seeing
that
it
is
thus
set
upright
by
Iesus
Christ
,
such
a
compleat
ordinance
of
God
,
wanting
nothing
,
therefore
it
is
a
grievous
sinne
for
any
that
shall
lay
hands
upon
it
to
alter
it
or
to
adde
any
thing
to
it
.
The
Popish
Church
is
guiltie
highly
of
this
sinne
,
and
of
the
wrath
of
God
for
it
;
how
many
ceremonies
have
they
defiled
it
withal
,
as
by
the
crosse
namely
,
which
as
it
is
in
use
in
the
popish
Church
,
is
as
abominable
an
Idoll
as
ever
was
erected
amongst
them
:
It
is
in
some
use
amongst
us
after
the
Sacrament
of
Baptisme
,
but
to
us
,
there
is
no
Idolatry
in
it
at
all
:
and
howsoever
it
be
free
,
and
farre
from
all
Idolatry
amongst
us
,
yet
surely
if
it
had
crept
within
the
Sacrament
of
Baptisme
;
as
it
did
creepe
within
the
Sacrament
of
the
Lords
Supper
,
I
make
no
question
,
but
our
State
being
religious
and
wise
,
would
have
utterly
cast
it
out
from
the
one
Sacrament
aswell
as
from
the
other
.
But
I
say
they
staine
this
Sacrament
by
admitting
of
the
Crosse
into
the
Lords
Supper
:
but
that
is
not
the
worst
,
they
goe
further
,
they
maime
this
blessed
Sacrament
,
they
make
this
Communion
but
halfe
a
Communion
,
they
deprive
the
people
of
the
cup
,
let
them
have
the
bread
,
and
much
good
may
it
doe
them
,
but
they
shall
have
no
wine
;
but
our
Saviour
saith
,
Eate
this
bread
and
drinke
this
cup
,
he
gave
them
bread
and
wine
to
eate
and
to
drinke
,
and
thus
did
he
leave
this
ordinance
to
be
observed
by
them
:
now
if
the
Papists
shall
come
and
deprive
the
people
of
one
halfe
of
this
Communion
,
the
servant
sheweth
himselfe
to
bee
envious
,
where
the
Lord
hath
shewed
himselfe
bountifull
;
the
Lord
hath
given
them
both
kinds
,
and
the
Papists
give
them
but
one
:
Nay
what
will
you
say
if
they
overthrow
this
Sacrament
utterly
?
surely
they
doe
;
for
they
turne
the
nature
of
the
Sacrament
into
the
nature
of
a
sacrifice
,
for
with
them
this
sacrament
is
a
sacrifice
:
it
is
a
Sacrament
in
the
institution
of
our
Saviour
Christ
;
but
they
will
have
it
a
propitiatory
sacrifice
for
quicke
and
dead
;
this
is
to
overthrow
the
nature
of
the
Sacrament
:
they
spoile
it
also
with
horrible
Idolatry
another
way
,
in
that
they
keep
it
but
in
one
kind
,
that
is
,
in
the
bread
;
and
that
very
element
of
bread
that
Christ
hath
separated
to
holy
use
,
they
have
turned
into
a
prophane
and
grosse
Idoll
,
they
hold
it
verily
to
be
a
God
;
and
if
this
be
not
to
overthrow
the
nature
of
the
Sacrament
,
I
know
not
what
is
.
Vse
.
3
Another
use
is
this
:
here
is
matter
of
confirmation
arising
hence
,
that
is
,
concerning
the
perpetuall
visiblenesse
of
the
Church
upon
the
earth
,
it
shall
be
perpetually
visible
upon
the
earth
,
so
long
as
the
world
standeth
:
where
the
Sacrament
is
to
be
administred
,
there
must
needs
be
a
visible
Church
;
the
Sacrament
is
still
in
use
,
and
therefore
the
Church
shall
still
continue
visible
.
The
Papists
doe
us
wrong
,
when
they
charge
us
that
we
hold
the
Church
is
invisible
,
or
that
at
some
time
it
is
not
visible
at
all
;
true
,
in
some
sense
it
is
so
;
and
the
Scripture
speakes
so
,
and
some
of
the
Papists
themselves
doe
speake
as
much
,
but
yet
not
in
that
sense
as
they
charge
us
withall
:
the
Church
is
sometime
so
obscured
and
eclipsed
,
that
it
is
invisible
,
that
is
to
say
,
that
the
world
cannot
see
it
and
take
publike
notice
of
it
,
but
yet
is
it
never
so
darkned
,
but
that
one
professor
knowes
another
,
and
they
doe
meet
together
,
though
sometimes
happely
but
two
or
three
,
or
a
few
,
in
the
use
of
Gods
saving
ordinances
;
God
never
wants
his
Church
in
one
place
or
another
;
the
gates
of
hell
shall
never
prevaile
against
it
.
Vse
.
4
A
fourth
use
:
here
is
matter
of
instruction
,
many
instructions
to
many
duties
;
First
,
this
cals
upon
us
,
that
we
should
behold
and
consider
,
and
take
to
heart
the
wonderfull
care
and
the
provident
love
that
the
Lord
Iesus
Christ
hath
over
his
Church
,
that
doth
not
content
himselfe
to
furnish
his
Church
with
sufficient
spirituall
maintenance
and
food
,
so
long
as
hee
liveth
here
himselfe
,
but
takes
order
for
it
whilest
hee
is
here
,
that
the
Church
should
be
maintained
,
and
should
have
as
good
a
portion
after
his
death
as
it
did
enjoy
in
his
life
time
;
as
if
so
bee
our
Saviour
should
say
and
thus
resolve
with
himselfe
,
Nay
though
I
my selfe
die
,
yet
my
love
and
my
care
to
my
poore
Church
that
shall
never
die
;
but
so
long
as
the
world
standeth
,
so
long
shall
my
Word
and
Sacraments
,
and
saving
ordinances
be
made
good
for
all
saving
purposes
to
my
chosen
people
:
a
loving
and
a
carefull
husband
will
not
onely
maintaine
his
wife
whilest
he
lives
with
her
,
but
he
will
doe
the
best
hee
can
to
leave
somewhat
to
maintaine
her
when
he
is
absent
,
when
he
is
dead
and
gone
;
the
Church
is
the
Spouse
of
Christ
,
and
Christ
is
her
loving
husband
,
loving
it
most
dearly
,
most
tenderly
,
and
most
affectionately
;
and
therefore
hee
hath
not
onely
provided
meanes
of
maintenance
for
the
time
hee
lives
here
upon
earth
,
but
now
also
that
hee
is
absent
,
that
he
is
dead
,
and
gone
from
them
,
still
their
maintenance
that
continues
.
He
is
a
faithlesse
hous-keeper
that
provides
onely
for
his
family
so
long
as
hee
is
with
them
,
and
lets
them
sterve
or
shift
for
themselves
when
he
is
gone
,
he
is
worse
then
an
Infidell
,
as
the
Apostle
speakes
,
that
provides
not
for
his
family
:
but
our
Saviour
is
more
faithfull
then
so
,
he
provided
bountifully
for
his
Church
and
family
whilest
hee
was
here
among
them
upon
earth
;
and
now
that
hee
is
gone
from
earth
to
heaven
,
from
among
them
,
yet
still
hee
leaveth
them
the
same
liberall
portion
to
nourish
and
cherish
their
soules
as
they
had
before
.
Christ
would
have
us
take
notice
of
this
his
great
care
and
love
towards
us
.
Mark
.
13.13
.
The
Sonne
of
man
is
like
unto
a
man
going
into
a
strange
Countrey
,
leaveth
his
house
,
&c.
So
Christ
left
his
house
,
that
is
,
his
Church
for
a
time
,
that
is
,
in
regard
of
his
bodily
presence
;
but
he
never
left
it
in
regard
of
his
gracious
providence
:
but
hee
gives
authority
to
his
servants
,
and
leaves
to
every
man
his
worke
,
and
commands
the
porter
to
watch
:
see
here
how
the
Lord
before
he
departed
tooke
order
for
the
welfare
of
his
Church
and
people
,
that
it
might
be
as
well
with
them
after
he
was
gone
,
as
it
was
before
.
Iohn
14.
c.
16
,
17
,
18
,
vers
.
I
will
pray
the
Father
,
saith
our
Saviour
,
and
he
shall
give
you
another
Comforter
,
that
hee
may
abide
with
you
for
ever
,
even
the
Spirit
of
truth
whom
the
world
hath
not
knowne
:
and
so
he
proceedeth
and
saith
,
I
will
not
leave
you
comfortlesse
.
The
Apostles
they
were
much
daunted
and
dismayed
in
themselves
when
they
heard
that
our
Saviour
would
goe
from
them
;
alas
what
shall
become
of
us
,
when
the
shepheard
is
smitten
,
the
sheepe
will
soone
bee
scattered
:
our
Saviour
would
not
have
them
discouraged
,
and
therefore
he
saith
,
Well
,
bee
of
good
comfort
,
when
I
am
gone
,
I
will
pray
to
the
Father
,
and
he
shall
give
you
another
Comforter
,
and
bee
shall
dwell
with
you
for
ever
,
though
I
be
gone
from
you
,
yet
he
shall
not
.
What
Comforter
is
that
?
why
,
the
Spirit
of
Truth
that
is
in
you
,
and
dwells
in
you
,
and
is
among
you
:
and
so
hee
proceedeth
and
saith
,
I
will
not
leave
you
comfortlesse
,
that
is
,
Orphans
or
fatherlesse
children
,
though
you
poore
soules
thinke
when
I
am
gone
,
you
shall
bee
like
children
without
a
father
,
yet
be
of
good
comfort
,
I
will
not
leave
you
comfortlesse
,
I
will
provide
you
as
good
a
father
as
my selfe
,
I
will
send
you
the
Spirit
of
truth
to
comfort
you
,
and
hee
shall
doe
you
as
much
good
,
as
if
I
were
present
with
you
.
The
Apostles
and
the
Disciples
of
Christ
,
when
Christ
was
present
here
,
they
had
the
Word
and
Sacraments
,
and
Christ
his
bodily
presence
with
them
;
the
Churches
after
our
Saviours
time
they
had
the
same
Word
and
Sacraments
;
and
though
they
had
not
his
bodily
presence
,
yet
they
had
the
Spirit
of
Christ
,
who
was
as
willing
and
ready
and
as
able
to
do
as
much
for
them
as
ever
Christ
did
:
and
therefore
is
not
the
estate
of
the
Church
as
good
now
in
every
respect
as
before
it
was
?
so
it
was
then
,
so
it
is
now
,
and
so
it
shall
continue
to
the
worlds
end
.
Another
duty
that
here
we
are
instructed
in
is
this
,
it
should
stirre
us
up
the
more
to
thankesgiving
,
that
we
should
give
thanks
to
God
that
hee
hath
ordained
this
comfortable
meanes
of
our
salvation
,
stil
to
continue
to
the
end
of
the
world
.
More
generally
it
teacheth
us
,
that
we
should
be
thankfull
to
God
for
the
whole
Church
living
upon
the
face
of
the
earth
,
that
they
and
we
being
respited
to
live
in
these
last
daies
,
these
perillous
times
,
as
the
Apostle
calls
them
,
2
Tim.
2.3
.
vers.
and
these
sinfull
dayes
,
as
our
Saviour
foretold
,
when
iniquitie
shall
abound
,
and
the
love
of
many
shall
waxe
cold
:
yet
the
Lord
Iesus
Christ
hath
beene
pleased
to
afford
us
his
owne
saving
ordinances
,
the
same
helps
and
means
to
keepe
us
in
the
right
way
,
and
to
build
us
up
to
the
Kingdome
of
God
;
to
us
I
say
,
that
live
in
this
Iron
age
of
the
world
,
that
the
Apostles
had
and
did
enjoy
in
the
Golden
age
of
Christ
himselfe
.
It
is
not
the
prophanation
of
this
Sacrament
by
our
forefathers
,
nor
the
abuse
of
it
by
our selves
:
It
is
not
the
cry
of
the
sinnes
of
the
world
for
this
sixteene
hundred
yeares
;
it
is
not
any
one
of
these
,
nor
all
these
that
have
or
ever
shall
or
can
deprive
the
Church
of
God
of
this
grace
and
mercy
,
surely
if
it
could
,
long
ere
now
bad
this
gracious
light
beene
extinguished
and
taken
from
us
,
but
blessed
be
God
,
that
hath
,
and
daily
doth
stop
his
eares
against
the
cryes
of
our
sinnes
;
and
still
though
our
sinnes
cry
for
vengeance
,
yet
the
Lord
is
pleased
to
continue
these
comfortable
and
saving
ordinances
unto
us
,
these
heavenly
helps
of
our
salvation
,
as
Isaac
said
concerning
Iacob
,
Iacob
have
I
blessed
,
and
he
shall
be
blessed
.
Such
is
Christ
his
resolution
touching
his
Church
,
the
Church
hath
beene
blessed
,
and
she
shall
be
blessed
;
it
hath
my
Word
and
Sacraments
,
and
shall
have
my
Word
and
Sacraments
continued
to
them
to
the
end
of
the
world
:
no
prophane
Esau
shall
ever
get
it
from
them
.
Secondly
and
more
particularly
,
it
should
stir
us
up
that
live
here
in
this
Land
,
in
this
City
,
and
in
this
congregation
,
to
more
thankfulnesse
,
that
it
hath
pleased
the
Lord
to
admit
us
to
be
members
of
this
Church
,
and
so
to
admit
us
to
participate
in
this
Sacrament
;
we
have
it
,
and
we
have
free
accesse
unto
it
through
Gods
mercy
,
and
we
have
it
duely
observed
among
us
,
and
rightly
administred
unto
us
without
any
grosse
corruption
,
or
any
materiall
change
from
our
Saviours
owne
originall
institution
,
a
blessing
and
a
mercy
that
many
of
Gods
people
in
many
places
of
the
world
would
purchase
with
the
losse
of
all
their
goods
,
and
the
hazard
of
their
lives
too
,
if
so
they
might
procure
it
;
but
blessed
be
God
,
we
have
it
,
and
doe
injoy
it
with
much
peace
,
and
with
a
full
hand
;
let
us
take
notice
of
this
great
mercy
of
God
to
us
,
and
let
us
acknowledge
this
mercy
of
God
,
and
esteeme
of
it
and
that
highly
,
and
let
us
give
unto
GOD
the
due
honour
and
praise
that
belongs
to
him
for
the
same
.
The
last
duty
that
here
we
are
instructed
unto
is
this
,
Is
it
so
that
God
hath
appointed
this
Sacrament
to
continue
to
the
end
of
the
world
?
why
then
every
one
of
us
should
labour
,
and
doe
the
best
we
can
to
the
uttermost
of
our
power
for
the
continuance
of
it
,
and
for
the
continuance
of
the
rest
of
Gods
saving
ordinances
to
the
worlds
end
;
and
not
to
say
onely
,
Let
there
bee
peace
in
our
dayes
,
and
let
the
Gospell
flourish
in
our
daies
,
let
us
have
accesse
to
the
sacrament
while
we
live
;
but
to
labour
that
the
people
of
God
that
shall
live
in
time
to
come
to
the
end
of
the
world
,
may
have
them
and
injoy
them
as
well
as
we
.
But
you
will
say
,
we
can
but
looke
to
it
for
our
time
,
how
can
wee
doe
it
for
the
time
to
come
?
I
answer
,
whilest
we
live
here
,
and
while
wee
have
these
things
,
let
us
highly
esteeme
of
them
,
and
reverently
embrace
them
,
and
make
a
conscionable
use
of
them
.
This
is
one
meanes
whereby
we
shall
procure
men
to
love
them
,
and
may
procure
from
the
Lord
the
continuance
of
these
his
ordinances
to
our
posterity
.
Secondly
,
let
us
not
onely
so
doe
,
but
labour
to
countenance
these
things
,
to
plead
for
them
,
to
fight
for
them
,
and
to
strive
for
them
,
to
the
utmost
of
our
power
.
Thirdly
,
and
not
onely
so
,
but
let
us
call
upon
others
that
live
among
us
to
come
to
the
house
of
God
,
and
to
make
use
of
his
saving
ordinances
:
Let
us
not
be
such
graceless
wretches
as
to
suffer
others
to
neglect
such
a
gracious
salvation
as
the
Lord
tenders
unto
them
,
let
us
charge
them
,
that
they
charge
their
posterity
to
doe
the
like
.
Fourthly
,
we
must
yet
goe
further
,
and
walke
worthy
of
them
,
worthie
of
those
saving
ordinances
of
God
:
if
we
have
the
light
,
let
us
walke
as
children
of
the
light
;
if
we
have
the
Gospell
,
let
us
walke
worthy
of
the
Gospell
;
if
we
have
the
Word
and
Sacraments
,
let
us
shew
forth
the
fruit
and
power
of
them
.
Revel.
2.5
.
Repent
and
doe
thy
first
workes
,
or
else
I
will
come
against
thee
,
and
remove
thy
candlesticke
:
I
,
it
is
just
with
God
to
remove
the
candlesticke
from
a
place
,
if
the
people
there
doe
not
labour
to
walke
worthy
of
their
light
,
and
shew
forth
the
power
of
it
in
their
lives
and
conversations
:
yet
further
,
we
must
not
onely
doe
this
,
but
also
as
much
as
in
us
lyeth
doe
what
we
can
while
we
live
to
further
Gods
ordinances
to
those
that
shall
live
after
us
;
leave
some
good
monument
behinde
us
to
that
effect
.
If
God
have
given
us
riches
,
let
us
give
something
to
maintaine
Gods
ordinances
to
the
end
of
the
world
.
It
is
an
excellent
thing
when
God
hath
given
any
man
abundance
of
wealth
,
and
hath
given
him
withall
a
heart
to
part
with
some
of
it
for
the
maintenance
of
Gods
ordinances
to
the
worlds
end
;
yea
if
occasion
so
require
,
let
us
seale
Gods
truth
with
our
blood
,
this
is
the
best
monument
of
all
.
Lastly
,
and
so
I
end
;
all
mans
power
being
nothing
of
himselfe
,
God
being
all
in
all
:
wee
must
therefore
pray
to
God
while
we
live
here
,
not
onely
that
he
would
continue
his
Word
and
Sacraments
to
us
,
but
pray
that
he
would
continue
the
same
to
our
posterity
after
us
,
to
many
generations
,
yea
even
to
the
end
of
the
world
,
if
it
bee
his
blessed
will
.
In
1
King
.
8.
Salomon
when
he
built
the
Temple
,
hee
did
not
onely
pray
for
that
time
,
but
for
the
time
to
come
:
Then
whensoever
hereafter
thy
people
shall
be
oppressed
with
the
sword
or
famine
,
or
such
like
,
and
shall
pray
to
thee
in
this
Temple
,
heare
thou
in
heaven
,
and
be
mercifull
unto
them
.
So
we
must
labour
not
onely
to
pray
to
God
to
fence
his
Church
,
and
plant
his
Vineyard
,
and
nourish
those
plants
that
are
in
it
already
,
but
that
he
would
still
continue
to
make
a
supply
of
such
plants
,
so
long
as
the
Sun
and
Moone
shall
endure
:
and
this
would
testifie
a
true
zeale
that
wee
beare
to
the
glory
of
God
.
We
know
(
beloved
)
in
regard
of
our
owne
businesses
,
if
we
purchase
lands
for
our selves
,
or
our
children
,
we
desire
that
it
may
continue
for
ever
to
our
childrens
children
:
What
,
shall
we
not
be
as
zealous
for
Gods
glory
,
as
wee
are
carefull
for
our
owne
children
?
yes
,
wee
ought
much
more
,
and
therefore
we
should
bee
stirred
up
still
to
labour
as
much
as
in
us
lyeth
,
by
prayer
and
all
other
good
meanes
,
for
the
continuance
of
the
Word
and
Sacraments
,
and
all
the
saving
ordinances
of
God
,
not
onely
unto
us
,
but
to
our
posterity
,
to
our
childrens
children
,
to
the
Church
of
God
even
to
the
end
of
the
world
.
The
end
of
the
twentieth
Lecture
.
The
One
AND
TWENTIETH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
THE
first
to
the
Corinthians
,
Chap.
11.
verse
26.
the
last
part
of
the
verse
,
till
he
come
:
For
as
often
as
yee
shall
eate
this
bread
,
and
drinke
this
cup
,
ye
shew
forth
the
Lords
death
till
he
come
.
You
may
remember
how
wee
divided
this
Scripture
into
two
parts
:
we
shewed
that
in
the
former
part
of
the
verse
there
is
an
action
performed
;
in
the
latter
part
of
the
verse
there
is
a
caution
that
it
is
to
be
performed
withall
:
in
the
former
part
of
the
verse
is
the
receiving
of
the
Sacrament
of
the
Lords
Supper
:
The
caution
that
it
is
to
be
performed
withall
,
in
the
latter
part
of
the
verse
,
is
the
shewing
forth
of
the
Lords
death
till
he
come
.
Not
to
trouble
you
with
repeating
of
many
things
:
In
this
latter
part
of
the
verse
we
observed
unto
you
,
first
the
Caution
it selfe
,
the
shewing
forth
of
the
Lords
death
:
secondly
,
the
frequenting
of
the
Caution
,
that
it
must
bee
often
done
;
for
howsoever
this
word
often
is
not
used
in
the
latter
part
of
the
verse
,
yet
in
all
common
construction
and
understanding
,
it
is
to
bee
supplyed
out
of
the
former
part
of
the
verse
,
As
often
as
ye
shall
eate
this
bread
,
and
drinke
this
cup
,
so
often
shall
ye
shew
forth
the
Lords
death
:
and
lastly
,
I
came
to
speake
of
the
continuance
of
this
whole
duty
,
the
whole
that
is
here
spoken
of
,
how
long
must
this
continue
;
till
Christ
come
,
that
is
to
say
,
as
long
as
the
world
stands
,
till
Iesus
Christ
shall
come
to
Iudgement
.
Wee
are
entred
upon
this
clause
already
:
I
shewed
you
that
this
clause
doth
offer
unto
us
two
things
for
our
consideration
;
the
first
is
the
continuance
it selfe
of
this
duty
,
how
long
it
shall
be
,
to
the
end
of
the
world
;
that
the
observation
of
the
Sacrament
of
the
Lords
Supper
,
and
the
remembring
or
the
shewing
forth
of
the
death
of
Christ
must
continue
among
the
faithfull
,
and
be
duly
observed
by
them
,
to
the
very
end
of
the
world
;
that
is
directly
affirmed
here
as
you
see
.
I
shewed
you
that
there
is
another
thing
that
is
here
covertly
implyed
,
and
yet
plaine
enough
,
if
wee
consider
and
weigh
the
words
aright
,
namely
,
the
end
or
the
reach
which
the
performers
of
this
duty
ayme
at
,
or
which
wee
must
ayme
at
in
the
performance
of
this
duty
,
namely
,
to
fit
us
and
prepare
us
to
the
comming
of
the
Lord
Iesus
Christ
unto
Iudgement
.
Wee
have
spoken
of
the
former
part
already
;
now
as
GOD
shal
inable
us
we
are
to
proceed
to
the
latter
part
,
and
so
to
finish
up
this
Scripture
at
this
time
.
Therefore
here
secondly
,
wee
must
consider
that
which
is
covertly
implyed
,
namely
,
the
end
or
the
reach
that
these
actions
or
these
duties
aime
at
,
or
that
we
must
aime
at
in
the
performance
of
these
duties
,
to
fit
us
and
prepare
us
to
the
comming
of
the
Lord
Iesus
Christ
unto
judgement
:
that
the
doctrine
that
hence
we
are
to
raise
may
appeare
to
be
built
upon
a
firme
and
a
sure
ground
,
wee
must
shew
these
two
things
:
First
,
that
this
particle
that
here
is
used
,
till
,
hath
the
same
use
in
the
same
sense
elsewhere
in
the
Scripture
,
not
onely
to
signifie
the
continuance
of
an
action
till
that
time
,
but
withall
to
signifie
that
that
continuance
is
such
a
preparation
.
to
such
an
action
.
Secondly
,
we
must
shew
that
it
is
so
to
bee
understood
here
;
for
it
is
not
alwaies
in
the
Scripture
so
meant
,
therfore
there
must
be
some
speciall
inducement
alleaged
why
it
must
bee
so
taken
here
.
Concerning
the
first
,
that
this
particle
is
used
in
the
same
sense
,
elsewhere
,
I
gave
you
one
instance
in
the
opening
of
the
Text
,
in
the
1
Cor.
15.25
.
where
it
is
said
,
that
Christ
should
raigne
till
he
had
put
all
his
enemies
under
his
feet
.
For
there
is
the
same
particle
that
is
used
here
,
and
it
signifies
not
onely
that
Christ
should
raigne
till
his
enemies
should
be
destroyed
,
but
by
his
raigning
,
his
enemies
should
be
destroyed
.
Take
another
instance
or
two
for
better
confirmation
,
Gal.
4.19
.
My
little
children
,
saith
the
Apostle
,
of
whom
I
travell
in
birth
till
Christ
bee
formed
in
you
:
there
is
the
very
same
particle
also
:
In
those
words
,
the
Apostle
as
you
may
see
compares
himselfe
to
a
spirituall
mother
,
he
is
alwaies
in
paine
and
in
travell
in
the
spirit
,
and
in
the
worke
of
the
ministery
,
till
such
time
as
Christ
should
be
formed
and
fashioned
in
the
hearts
of
these
Galathians
,
till
that
time
,
there
that
same
word
(
till
)
intends
these
two
things
;
First
,
that
the
paines
and
the
travell
of
Paul
in
this
spirituall
child-birth
did
indure
with
in
him
till
such
time
as
Christ
was
formed
and
fashioned
in
the
hearts
of
the
Galathians
:
and
moreover
that
those
very
paines
and
trauel
of
the
Apostle
in
that
very
spirituall
child-birth
,
were
a
meanes
wherby
Christ
was
so
formed
and
framed
in
them
,
for
so
the
comparison
doth
necessarily
inforce
from
a
naturall
mother
,
we
know
a
naturall
mother
hath
continuall
paines
and
throes
ever
and
anon
till
the
child
bee
ripe
to
the
birth
,
and
brought
forth
into
the
world
,
it
continues
with
her
all
that
time
.
I
,
and
besides
,
those
paines
and
those
throes
of
hers
are
a
meanes
whereby
the
childe
is
so
made
ripe
to
the
birth
&
brought
forth
into
the
world
,
and
so
it
was
with
Paul
in
his
spirituall
child-birth
,
the
paines
that
hee
did
beare
in
this
his
child-birth
,
it
is
to
be
understood
that
they
did
continue
with
him
till
that
worke
was
effected
;
and
moreover
,
that
they
were
a
meanes
whereby
it
was
effected
;
Another
instance
Phil.
1.6
.
I
am
confident
that
the
Lord
that
hath
begun
this
good
worke
will
performe
it
till
the
day
of
the
Lord
:
there
is
the
same
particle
in
the
very
same
sense
;
the
Apostles
meaning
is
this
,
that
he
is
perswaded
,
that
as
God
had
given
them
the
light
of
his
Gospel
,
and
wrought
faith
in
them
,
so
he
would
give
them
the
light
of
his
Gospell
,
hee
would
still
teach
them
and
keepe
them
in
the
faith
,
till
the
day
of
the
Lord
Iesus
Christ
.
And
moreover
,
that
by
this
teaching
and
keeping
of
them
in
the
faith
,
hee
would
make
them
fit
and
ready
for
the
day
of
the
Lord
;
so
much
for
the
first
point
,
namely
,
that
this
particle
which
here
is
spoken
of
,
till
,
is
so
used
in
this
same
sense
,
that
we
doe
now
speake
of
it
,
elsewhere
in
Scripture
.
Secondly
,
we
are
to
shew
what
inducement
is
there
to
proue
that
it
is
so
used
here
;
why
the
circumstance
of
the
text
affords
it
clearly
,
these
words
that
I
have
here
,
you
fee
they
are
added
as
a
reason
of
the
words
that
went
before
,
for
so
the
inference
is
,
for
as
often
as
ye
shall
eate
this
bread
and
drinke
this
cup
,
ye
shew
forth
the
Lords
death
till
he
come
.
The
words
that
went
immediately
before
are
the
words
of
our
Saviour
,
Doe
this
in
remembrance
of
me
:
the
Apostle
gives
the
exposition
of
these
words
,
by
way
of
a
reason
,
for
as
often
as
ye
shal
eate
this
bread
and
drink
this
cup
,
ye
shew
forth
the
Lords
death
til
he
come
;
and
so
the
exposition
of
the
Apostle
makes
our
Saviours
words
,
and
our
Saviours
meaning
to
bee
cleare
,
as
if
our
Saviour
should
say
,
Doe
this
in
remembrance
of
me
till
I
come
,
or
against
I
come
,
as
who
should
say
,
see
that
yee
doe
duely
observe
this
same
Sacrament
of
the
Lords
Supper
till
I
come
;
see
that
yee
doe
duely
and
affectionatly
meditate
upon
my
death
till
I
come
,
that
when
I
doe
come
then
ye
may
bee
fitted
and
ready
for
my
comming
;
ye
may
be
prepared
by
these
meanes
to
give
me
the
better
entertainment
,
and
I
seeing
your
faithfulnesse
and
your
constancy
,
and
readinesse
in
observing
my
ordinances
and
my
directions
so
duely
,
I
may
then
when
I
doe
come
,
give
you
a
comfortable
portion
,
Doe
this
in
remembrance
of
me
,
till
I
come
,
or
against
I
come
,
that
so
you
may
bee
fitted
and
prepared
for
my
comming
.
This
is
the
very
straine
and
reach
or
the
Text
;
we
are
to
understand
one
thing
further
,
and
that
is
this
,
that
howsoever
this
is
here
intended
particularly
of
these
two
duties
of
the
receiving
of
the
Sacrament
of
the
Lord
,
and
of
the
meditation
of
Christs
death
,
yet
notwithstanding
by
way
of
proportion
,
and
by
way
of
consequence
,
the
same
is
also
to
bee
affirmed
concerning
all
duties
in
religion
whatsoever
,
all
other
outward
meanes
;
yea
all
other
meanes
of
grace
,
whether
outward
or
inward
:
for
they
all
must
joyne
together
in
one
and
the
same
finall
end
:
This
being
the
finall
end
of
these
two
duties
,
to
prepare
us
to
the
day
of
the
Lord
Iesus
Christ
,
except
wee
will
make
a
disproportion
in
religious
duties
;
as
if
some
of
them
should
tend
to
one
end
,
and
some
to
another
;
we
must
consequently
understand
that
all
the
duties
of
religion
they
tend
to
this
end
,
to
fit
us
and
prepare
us
to
the
comming
of
Iesus
Christ
unto
judgement
.
The
grounds
being
thus
laid
,
the
doctrine
ariseth
plaine
,
Doe
this
till
I
come
,
the
Sacrament
of
the
Lords
Supper
duely
observed
,
and
the
effectuall
meditation
of
Christs
death
,
and
consequently
all
other
duties
and
exercises
of
religion
,
and
all
other
meanes
of
grace
both
inward
and
outward
,
they
are
so
many
serviceable
meanes
and
instruments
and
helps
unto
the
faithfull
,
whereby
they
are
fitted
and
prepared
for
the
comming
of
the
Lord
Iesus
Christ
unto
judgement
.
Where
I
named
the
receiving
of
the
Lords
Supper
and
the
effectuall
meditation
of
Christs
death
,
that
is
cleare
in
this
text
,
concerning
all
other
duties
,
other
Scriptures
doe
serve
to
make
that
cleare
,
and
give
plentifull
witnesse
of
it
.
Matth.
25.
from
the
first
to
the
thirteenth
,
there
is
the
parable
of
the
ten
Virgins
,
five
were
wise
,
and
five
were
foolish
;
they
went
all
out
to
meet
their
Bridegroome
,
five
had
oile
,
and
five
had
none
;
the
Bridegroome
comes
,
they
were
all
awake
,
as
they
were
asleepe
before
:
the
wise
they
had
their
oile
,
they
went
in
with
the
Bridegroome
;
the
foolish
they
had
none
,
and
they
were
kept
out
:
in
a
word
,
the
meaning
of
the
parable
is
this
;
Those
Virgins
are
the
visible
Church
here
upon
earth
,
the
wise
Virgins
they
are
true
beleevers
,
the
foolish
Virgins
they
are
hypocrites
:
their
Lamps
that
they
have
all
of
them
,
is
the
outward
profession
that
they
make
of
religion
in
the
use
of
the
outward
meanes
,
the
Word
and
Sacraments
,
these
bee
the
Lamps
,
these
bee
common
both
to
the
foolish
and
to
the
wise
;
the
oyle
they
have
in
their
Lamps
is
the
inward
graces
of
Gods
Spirit
in
their
hearts
,
faith
and
repentance
,
and
such
like
;
and
these
onely
the
wise
Virgins
had
,
the
foolish
have
none
at
all
:
all
these
Virgins
they
goe
forth
to
meet
the
Bridegroome
,
as
in
the
first
verse
:
the
Bridegroome
is
the
Lord
Iesus
Christ
,
the
comming
of
the
Bridegroome
,
is
his
comming
to
judgment
,
and
so
their
meeting
of
the
Bridegroome
,
it
is
their
fitting
,
and
their
preparing
of
themselves
for
the
comming
of
the
Lord
Iesus
Christ
unto
judgement
:
well
then
you
see
all
these
Virgins
,
the
whole
visible
Church
,
the
foolish
as
well
as
the
wise
,
the
wise
onely
in
truth
,
the
foolish
in
shew
,
they
as
well
as
the
other
make
use
of
their
lamps
;
of
their
communion
in
the
Word
&
the
sacraments
:
to
what
end
?
to
fit
them
to
Christ
his
comming
,
for
that
is
their
pretence
;
the
wise
they
make
use
not
onely
of
their
lamps
,
but
also
of
their
oyle
too
,
that
is
,
of
their
inward
graces
:
to
what
end
,
to
fit
them
to
meet
the
Lord
Iesus
,
that
when
the
Bridegroome
doth
come
they
may
bee
ready
to
enter
in
with
him
;
the
case
you
see
is
very
cleare
,
all
the
duties
of
religion
that
wee
doe
performe
either
outward
duties
,
or
inward
graces
,
they
bee
as
so
many
serviceable
helps
unto
us
,
whereby
wee
are
fitted
and
prepared
for
the
day
of
the
Lord
Iesus
Christ
:
our
Saviour
in
the
13.
verse
of
that
Chapter
by
occasion
of
the
excluding
and
shutting
out
of
the
foolish
Virgins
,
because
they
had
no
oyle
in
their
lamps
,
no
grace
in
their
hearts
,
he
therefore
gives
us
an
exhortation
,
Wath
therefore
,
why
watch
?
because
yee
know
not
when
the
Sonne
of
man
shall
come
.
As
if
our
Saviour
should
say
;
Certainly
the
Sonne
of
man
shall
come
to
judgement
;
if
he
doe
come
and
finde
you
unready
,
you
shall
bee
in
a
most
wofull
and
miserable
case
:
watch
therefore
,
see
that
yee
have
your
lamps
ready
in
your
hands
,
especially
see
that
you
have
oyle
burning
in
your
lamps
,
that
so
when
the
Sonne
of
man
shall
come
,
yee
may
bee
ready
to
give
him
gracious
entertainment
;
and
so
our
Saviour
confirmes
it
by
that
exhortation
that
hee
gives
them
,
watch
,
&c.
that
all
these
meanes
and
exercises
of
Religion
,
what
are
they
?
why
they
be
serviceable
helps
to
fit
us
to
the
comming
of
the
Lord
Iesus
Christ
unto
judgment
,
Luk.
12.35
,
36.
Let
your
loynes
be
girt
about
you
,
and
your
lights
burning
:
and
ye
as
men
that
doe
wait
for
the
comming
of
their
Master
,
that
when
he
commeth
,
and
knocketh
,
they
may
open
unto
him
immediately
.
In
the
girding
of
our
loynes
,
in
the
burning
of
our
lights
,
in
our
watching
,
in
all
the
duties
of
religion
both
outward
and
inward
,
that
we
performe
,
we
must
cary
our selves
as
men
that
wait
the
comming
of
our
Master
from
the
wedding
,
as
men
that
expect
the
comming
of
the
Lord
Iesus
Christ
to
judgement
;
that
whensoever
he
doth
come
and
knocke
,
when
our
Lord
and
Master
shall
come
and
knocke
,
what
may
we
doe
?
we
may
open
to
him
,
that
is
,
we
may
be
ready
to
give
him
gracious
entertainment
,
and
that
immediatly
,
without
any
lett
or
hinderance
,
without
any
delay
,
as
being
fitted
and
prepared
thereunto
by
these
duties
and
exercises
before
hand
.
Luk.
21.36
.
Watch
therefore
and
pray
continually
,
that
ye
may
bee
counted
worthy
to
escape
all
these
things
,
and
that
ye
may
stand
before
the
Sonne
of
man
.
What
good
shall
our
watching
doe
us
,
what
good
shall
our
prayers
doe
us
,
what
good
shall
all
our
religious
exercises
doe
us
that
we
doe
performe
here
in
this
life
?
what
good
saith
our
Saviour
?
why
,
they
shall
doe
thee
this
good
,
that
they
shall
make
thee
to
escape
the
terrors
of
the
day
of
judgement
,
and
shall
make
thee
to
stand
with
joy
and
with
comfort
,
when
the
Lord
shall
come
to
judge
the
world
:
Watch
and
pray
continually
,
that
ye
may
escape
and
stand
before
the
Sonne
of
man
.
Titus
2.11
,
12
,
13
,
verses
,
The
grace
of
God
that
bringeth
salvation
to
all
men
hath
appeared
,
teaching
us
that
we
should
deny
ungodlinesse
and
worldly
lusts
,
and
that
we
should
live
soberly
,
and
righteously
,
and
godly
in
this
present
evill
world
,
looking
for
the
blessed
hope
and
appearing
of
the
glory
of
the
mighty
God
,
and
of
our
Saviour
Iesus
Christ
.
The
saving
grace
of
God
that
there
the
Apostle
speakes
of
,
teacheth
us
two
things
,
as
the
Apostle
shewes
.
It
teacheth
us
first
,
the
good
duties
that
we
are
to
performe
,
to
deny
ungodlinesse
,
and
unrighteousnesse
,
and
our selves
,
and
to
live
godly
and
soberly
in
this
present
world
;
and
it
teacheth
us
a
second
thing
,
what
it
is
that
our
eyes
and
hearts
are
to
be
fixed
upon
in
these
duties
,
even
the
appearing
of
the
Lord
Iesus
Christ
,
looking
for
that
blessed
hope
,
still
have
your
eyes
upon
that
,
looking
for
the
appearance
of
the
mighty
God
,
and
of
our
Saviour
Iesus
Christ
.
The
Apostle
Peter
he
goeth
one
step
further
,
for
whereas
the
Apostle
Paul
he
had
said
there
,
looking
for
the
blessed
hope
,
so
manage
all
your
businesses
that
ye
may
have
a
gracious
eye
to
the
comming
of
the
Lord
Iesus
Christ
.
The
Apostle
Peter
hee
goeth
one
step
further
,
in
2
Pet.
3.11
,
12.
Seeing
that
all
these
things
must
bee
,
what
manner
of
persons
ought
we
to
be
in
all
holiness
&
godly
conversation
,
looking
for
and
hastning
unto
the
comming
of
the
day
of
the
Lord
in
the
performance
of
the
duties
of
holines
&
righteousnes
:
we
must
not
only
have
our
eyes
fixed
upon
the
comming
of
the
day
of
the
Lord
,
but
hasten
to
it
,
that
is
to
say
,
we
must
so
cary
our selves
in
the
managing
of
these
duties
,
that
in
every
good
duty
that
we
doe
,
still
we
may
bee
fitted
and
better
prepared
for
the
comming
of
the
day
of
God
,
and
nearer
to
it
than
we
were
before
,
looking
for
,
and
hastning
unto
the
comming
of
the
day
of
God
.
You
see
these
places
prove
the
doctrine
directly
,
for
all
religious
duties
:
now
for
these
two
in
particular
,
I
will
give
you
a
proofe
for
each
,
and
so
come
to
the
Reasons
.
First
,
concerning
the
performance
of
the
dutie
of
receiving
the
Sacrament
of
the
Lords
Supper
,
that
is
a
serviceable
meanes
,
and
a
good
duty
to
fit
us
to
the
day
of
Iesus
Christ
;
our
Saviour
would
give
us
to
understand
so
much
in
Matth.
26.29
.
Henceforth
I
will
drinke
no
more
of
this
Vine
,
till
I
drinke
it
new
with
you
in
my
Fathers
kingdome
:
our
Saviour
used
that
speech
immediately
after
the
Passeover
;
and
after
that
hee
had
instituted
the
Sacrament
of
the
Lords
Supper
,
immediately
,
he
makes
a
kinde
of
a
sweet
allusion
betweene
the
drinking
of
the
wine
in
the
Sacrament
,
and
the
drinking
of
wine
in
the
kingdome
of
heaven
.
Now
you
must
consider
,
that
by
drinking
of
the
wine
in
the
Kingdome
of
heaven
,
wee
are
not
to
understand
that
we
shall
drinke
wine
there
,
but
that
there
we
shall
have
a
Communion
with
Christ
in
his
heavenly
kingdome
,
which
hee
by
way
of
allusion
calleth
the
drinking
of
the
wine
new
in
his
heavenly
kingdome
:
thereby
our
Saviour
giveth
us
to
understand
that
the
conscionable
and
the
religious
receiving
of
the
Sacrament
of
the
Lords
Supper
,
the
conscionable
,
and
religious
,
and
spirituall
drinking
of
the
wine
in
the
Sacrament
of
the
Lords
Supper
,
is
a
speciall
meanes
whereby
we
are
furthered
,
and
fitted
,
and
prepared
to
drinke
new
wine
with
Christ
in
the
kingdome
of
heaven
,
that
is
to
say
,
to
the
participation
of
that
glory
that
Christ
shall
make
us
partakers
of
in
heaven
:
for
the
other
,
that
the
death
of
Christ
effectually
remembred
doth
so
too
:
looke
Heb.
9.28
.
So
Christ
was
once
offered
to
take
away
the
sinnes
of
many
,
and
the
second
time
hee
shall
appeare
without
sinne
to
salvation
:
The
Apostle
there
makes
a
kinde
of
comparison
betweene
Christ
and
us
in
two
things
,
his
death
is
compared
to
ours
,
and
likewise
his
judgement
to
ours
;
we
dye
,
and
we
come
to
judgement
;
Christ
Iesus
he
dyeth
,
and
he
shall
come
to
judgement
too
;
he
to
judge
,
we
to
be
judged
;
and
we
must
make
use
of
our
death
for
our
judgement
,
and
we
must
make
use
of
the
death
of
Christ
with
reference
to
his
judgement
:
not
to
meditate
upon
it
as
once
suffered
for
us
all
,
as
who
should
say
there
to
stay
,
but
so
to
meditate
upon
it
,
as
that
we
should
have
a
piercing
eye
to
looke
upon
him
for
his
second
comming
,
wherein
he
shall
appeare
to
salvation
.
The
reasons
of
the
doctrine
are
these
:
marke
the
doctrine
:
the
receiving
of
the
sacrament
of
the
Lords
supper
,
the
effectuall
meditating
of
Christs
death
,
and
consequently
all
other
exercises
of
Religion
,
all
other
meanes
of
grace
,
both
inward
and
outward
,
they
are
serviceable
helps
and
meanes
whereby
the
faithfull
are
fitted
and
prepared
to
the
comming
of
the
Lord
Iesus
Christ
to
judgement
.
Reason
.
1
The
first
Reason
is
this
;
the
visible
and
the
militant
Church
here
upon
earth
is
as
it
were
a
nursery
for
the
kingdome
of
heaven
;
and
this
is
one
chiefe
reason
why
the
Scripture
doth
so
oftentimes
call
the
visible
Church
the
kingdome
of
heaven
:
in
the
13
of
Matthew
divers
times
the
visible
Church
is
called
the
kingdome
of
heaven
,
because
that
in
the
visible
Church
Gods
little
ones
they
are
hatched
up
in
the
time
of
their
infancy
,
in
the
time
of
their
nonage
to
that
inheritance
in
the
kingdome
of
heaven
,
which
God
hath
appointed
us
to
be
heyres
unto
in
and
with
Iesus
Christ
:
the
Church
is
the
nursery
of
the
kingdome
of
heaven
:
why
now
consider
all
that
is
done
by
the
parents
,
or
by
nurses
,
in
nursing
and
in
bringing
up
their
children
,
al
that
is
done
by
them
it
is
not
done
so
much
unto
them
in
regard
of
the
maintenance
of
their
childhood
,
I
say
,
not
for
their
childhood
it selfe
,
but
it
is
done
to
us
in
this
respect
,
that
thereby
we
might
be
fitted
to
riper
yeares
,
to
our
better
strength
,
to
our
manly
age
,
that
so
we
may
be
able
for
such
employments
and
offices
in
the
Church
or
Common-wealth
as
wee
shall
be
called
unto
:
this
is
their
reach
and
ayme
,
that
we
may
come
to
be
men
,
and
beare
office
in
Church
and
Common-wealth
:
So
it
is
likewise
in
this
case
,
the
visible
Church
it
is
the
nursery
for
the
kingdome
of
heaven
;
here
Gods
little
children
they
are
nursed
and
brought
up
,
here
we
suck
the
milke
of
the
Word
,
here
we
are
washed
and
clensed
with
the
water
of
Baptisme
,
here
we
feed
upon
bread
and
wine
in
the
Sacrament
of
the
Lords
Supper
,
and
so
upon
the
body
and
blood
of
Iesus
Christ
;
here
we
grow
in
grace
,
here
we
are
ingraffed
into
Iesus
Christ
,
here
we
beleeve
,
here
we
love
,
here
we
hope
,
here
we
watch
,
here
we
pray
,
here
we
lead
a
godly
life
,
here
we
endure
temptation
,
here
we
suffer
fatherly
chastisements
and
afflictions
that
our
heavenly
Father
layeth
upon
us
;
all
this
is
done
not
so
much
for
the
maintenance
of
our
present
spirituall
estate
,
but
principally
and
specially
that
by
all
these
meanes
wee
may
be
forwarded
and
fitted
;
for
what
?
for
the
obtaining
and
enjoying
of
a
better
life
in
a
better
world
,
for
the
comming
of
the
Lord
Iesus
Christ
to
judgment
;
which
is
the
reach
and
the
end
of
all
this
.
Eph.
4.11
,
12.
God
hath
given
gifts
,
some
to
be
Apostles
,
some
Prophets
,
some
Euangelists
,
some
Pastors
,
and
some
Teachers
;
what
to
do
?
for
the
gathering
together
of
the
Saints
,
for
the
worke
of
the
Ministery
;
till
when
?
till
we
all
meet
together
in
a
perfect
man
,
the
fulnesse
of
the
age
of
Iesus
Christ
.
God
bestowes
upon
his
Church
Ministers
,
God
bestowes
gifts
upon
his
Ministers
,
and
he
puts
it
into
the
hearts
of
his
children
,
that
they
should
make
use
of
his
Ministery
,
and
of
these
good
gifts
that
he
hath
bestowed
upon
them
;
to
what
end
?
to
hatch
them
up
to
heaven
,
till
wee
all
meet
together
in
a
perfect
man
:
howsoever
some
doe
expound
it
concerning
this
present
life
,
yet
because
there
is
mention
made
of
the
state
of
perfection
,
which
cannot
be
attained
in
this
life
;
and
because
it
is
there
said
,
till
wee
all
meet
together
,
which
cannot
be
fulfilled
but
at
the
day
of
judgement
,
therefore
,
I
take
the
circumstances
of
the
text
to
be
plaine
,
that
it
is
to
be
extended
to
that
day
;
so
then
you
see
,
the
Church
being
the
nursery
for
the
Kingdome
of
heaven
,
all
that
is
done
in
the
Church
,
the
Word
and
the
sacraments
,
and
all
good
duties
are
so
many
helps
and
meanes
to
further
,
and
to
fit
us
to
Gods
Kindgdome
.
Reason
.
2
A
second
reason
is
this
,
the
second
coming
of
Christ
,
and
the
state
that
then
we
shall
bee
raised
up
unto
,
that
is
the
finall
end
,
and
the
finall
accomplishment
of
all
the
good
that
is
done
in
this
life
,
and
the
good
things
that
wee
doe
in
this
life
they
are
as
so
many
meanes
tending
to
that
end
:
now
we
doe
know
in
every
course
,
that
the
middle
actions
doe
alwaies
make
an
introduction
to
the
last
end
;
and
therefore
the
second
comming
of
Christ
,
being
the
perfection
and
end
of
all
precedent
actions
in
religion
,
the
Word
and
the
Sacraments
,
and
all
the
good
duties
that
wee
performe
,
are
serviceable
helps
and
meanes
and
instruments
for
the
bringing
in
of
that
last
action
which
is
the
principall
of
all
the
rest
:
receiving
the
end
of
your
faith
,
saith
the
Apostle
,
even
the
salvation
of
your
soules
;
1
Pet.
1.9
.
The
salvation
of
our
soules
,
there
is
the
end
,
that
is
the
upshot
of
our
faith
,
and
consequently
of
all
our
good
duties
:
Now
when
is
this
salvation
bestowed
upon
us
,
never
before
the
second
comming
of
Christ
.
Heb.
9.28
.
He
shall
appeare
the
second
time
,
saith
the
Apostle
,
unto
salvation
.
Hee
hath
satisfied
for
our
sinnes
,
and
so
hath
made
way
for
our
salvation
already
,
but
the
bestowing
of
it
upon
us
is
reserved
and
respited
till
his
second
comming
.
In
the
way
that
we
goe
in
any
journey
every
step
and
every
foot
that
wee
goe
,
maketh
us
so
much
neerer
to
our
journeyes
end
,
if
wee
goe
on
in
the
right
way
.
Is
not
Religion
the
way
?
is
not
the
end
eternall
life
?
Our
Saviour
makes
it
so
,
Matth.
7.14
.
Strive
to
enter
in
at
the
narrow
gate
,
&c.
he
maketh
religion
the
way
,
and
eternall
life
the
end
of
this
way
and
journey
.
Now
then
if
every
step
and
foot
bring
us
neerer
to
the
end
of
our
journey
,
then
every
good
duty
that
is
done
in
religion
brings
us
neerer
to
eternall
life
.
In
a
mariage
;
before
the
mariage
is
performed
,
are
there
not
suings
,
is
there
not
wooings
,
is
there
not
a
contract
,
a
trimming
and
a
decking
up
of
the
Bride
?
Why
,
to
what
end
is
all
this
?
why
it
is
all
for
the
mariage
day
,
that
she
may
bee
a
pleasing
spouse
to
her
husband
,
and
that
shee
may
be
fitted
every
way
for
the
wedding
.
Is
not
the
comming
of
Iesus
Christ
our
mariage
day
,
when
the
mariage
shall
be
fully
accomplished
betweene
him
and
all
the
faithfull
,
when
we
shall
be
perfectly
handfasted
to
Christ
for
ever
?
it
is
so
called
in
the
Rev.
19.7
.
and
there
it
is
said
,
This
is
the
day
of
the
mariage
,
and
the
Bride
hath
trimmed
up
her selfe
,
that
is
,
as
who
should
say
,
all
that
ever
Gods
children
doe
in
the
life
of
grace
,
while
they
are
here
,
it
is
as
the
trimming
and
the
fitting
up
of
themselves
against
the
wedding
day
that
shall
bee
accomplished
at
the
comming
of
Iesus
Christ
to
judgement
.
The
husband
man
he
sowes
his
seed
;
what
,
for
the
seeds
sake
?
no
,
for
the
harvests
sake
:
Is
not
the
last
comming
of
Christ
our
harvest
?
&
is
not
this
life
the
seed
time
?
Gal.
6.
chap.
and
the
8
,
vers.
the
Apostle
makes
it
cleere
,
He
that
sowes
to
the
flesh
,
shall
of
the
flesh
reape
corruption
:
but
he
that
sowes
to
the
spirit
,
shall
of
the
spirit
reape
life
everlasting
.
Certainly
the
good
duties
that
we
doe
in
matters
of
Religion
,
they
be
as
so
many
seedes
of
eternall
life
.
What
is
the
end
and
reach
of
all
?
that
we
may
have
a
full
and
comfortable
harvest
at
the
day
of
judgement
.
Reason
.
3
Another
reason
is
this
,
that
is
more
particularly
concerning
the
Sacrament
,
the
proportion
betweene
the
Sacraments
of
the
former
Testament
,
and
the
sacraments
of
the
new
Testament
;
the
Sacraments
of
the
former
testament
,
they
tended
all
to
fit
the
receiver
of
them
to
Christ
his
first
comming
,
so
did
the
Passeover
,
and
all
other
Sacraments
fit
them
to
Christ
his
first
comming
:
therefore
the
Sacraments
of
the
new
Testament
must
be
so
many
fittings
and
preparings
of
us
to
the
second
comming
of
Christ
;
the
rule
holds
strong
because
Christ
is
the
substance
of
all
Sacraments
both
in
the
old
and
in
the
new
Testament
,
and
his
comming
in
some
sort
puts
an
end
to
all
Sacraments
,
and
all
Sacraments
are
to
fit
us
to
his
comming
,
the
former
Sacraments
must
fit
us
to
his
first
comming
,
therfore
the
Sacraments
of
the
new
testament
they
must
fit
us
to
Christs
last
comming
.
Reason
.
4
The
last
reason
is
in
particular
concerning
the
Sacrament
of
the
Lords
Supper
;
the
Sacrament
of
the
Lords
Supper
,
why
it
caries
in
it
a
lively
representation
&
resemblance
,
of
that
same
blessed
estate
that
we
shall
attaine
unto
at
Christs
comming
;
here
wee
have
a
Table
,
and
wee
eate
and
drinke
at
this
Table
:
doe
we
not
so
there
?
Our
Saviour
expresseth
it
so
in
the
22.
of
,
Luke
,
You
that
have
continued
with
me
and
endured
temptation
,
I
will
take
you
up
,
and
you
shall
eate
and
drinke
at
my
Table
in
my
Kingdome
.
Here
we
have
a
table
,
here
we
eate
and
drinke
,
our
happiest
estate
there
is
to
have
a
Table
to
eate
and
to
drinke
in
a
spirituall
manner
.
Againe
,
this
Sacrament
is
called
the
Supper
of
the
Lord
,
so
is
that
too
.
Rev.
19.9
.
There
we
shall
enjoy
Gods
presence
,
the
presence
of
Christ
,
the
presence
of
his
Spirit
.
Doth
not
every
beleeving
receiver
spiritually
enjoy
the
same
at
the
Lords
Table
?
There
we
shall
have
the
Angells
stand
about
us
:
doe
not
the
Angells
stand
about
us
here
in
the
receiving
of
this
Sacrament
?
wee
are
sure
there
to
have
the
Saints
to
accompany
us
:
so
likewise
we
have
here
.
Lay
all
these
together
,
and
see
if
heaven
bee
not
here
tendered
to
us
upon
earth
,
a
resemblance
in
the
Sacrament
to
our
state
at
the
second
comming
of
Christ
.
The
uses
of
the
doctrine
are
these
:
Vse
.
1
the
first
use
is
this
,
this
commends
unto
us
in
the
first
place
,
the
infinite
goodnesse
,
and
the
infinite
wisedome
of
God
toward
his
children
,
that
hee
doth
traine
us
up
as
it
were
by
little
and
little
,
by
certaine
steps
,
and
by
certaine
degrees
to
the
full
possession
of
that
heavenly
Kingdome
,
which
shall
bee
bestowed
upon
us
at
Christs
second
comming
.
This
is
the
wonderfull
wisedome
and
the
infinite
goodnesse
of
God
:
wee
know
that
the
second
comming
of
Christ
it
is
a
wonderful
and
glorious
thing
;
we
know
that
the
knowledge
,
and
the
glory
and
joy
,
and
happinesse
,
and
fruition
of
God
,
that
when
we
shall
bee
made
partakers
of
in
that
happy
estate
,
they
are
high
points
,
matters
of
a
very
high
straine
,
infinitely
beyond
the
reach
of
a
mortall
man
in
this
state
of
corruption
;
yet
behold
it
is
the
infinite
goodnesse
of
God
,
that
hee
will
have
us
to
be
made
partakers
of
these
things
;
and
it
is
the
infinite
wisedome
of
God
to
condescend
to
our
capacitie
,
to
our
dull
and
shallow
understanding
;
that
whereas
we
could
not
receive
all
these
things
as
they
are
in
themselves
all
at
once
,
he
guides
us
,
and
leades
us
as
it
were
by
the
hand
by
a
little
and
a
little
,
here
a
line
,
and
there
a
line
,
here
a
little
and
there
a
little
;
here
a
precept
and
there
a
precept
,
carying
us
by
certaine
degrees
from
lower
things
to
higher
things
,
from
smaller
things
to
greater
;
from
things
more
knowne
,
to
things
more
unknowne
,
from
nothing
to
a
little
,
from
a
little
to
much
,
and
from
much
in
the
end
to
perfection
;
this
is
the
great
and
the
wonderfull
wisedome
of
God
towards
us
;
understand
there
be
three
speciall
ascents
as
a
man
would
say
,
or
three
speciall
degrees
in
the
state
of
religion
,
whereby
wee
doe
aspire
to
our
perfection
in
Religion
;
the
first
ascent
,
or
the
first
degree
is
the
outward
meanes
of
grace
,
the
Word
and
the
Sacraments
.
The
second
ascent
or
degree
is
the
life
of
grace
wrought
in
our
hearts
by
this
meanes
.
The
third
and
the
last
ascent
and
degree
is
the
perfection
of
glory
that
wee
attaine
unto
at
Christs
comming
;
these
bee
the
three
ascents
whereby
we
attaine
perfection
in
Christ
.
The
first
step
and
ascent
is
this
,
the
outward
meanes
of
grace
,
wee
have
the
Word
and
the
Sacraments
,
wee
receive
the
Word
and
the
Sacraments
,
wee
conforme
our selves
to
these
outward
duties
:
these
be
some
degrees
of
perfection
;
yet
they
be
but
a
very
low
degree
,
so
low
that
many
come
to
this
degree
,
and
yet
never
come
to
heaven
,
and
yet
they
are
very
materiall
,
and
so
materiall
,
as
that
none
ordinarily
can
come
to
heaven
without
these
,
this
is
the
beginning
of
our
Religion
,
this
is
as
it
were
our
A.
B.
C.
as
a
man
would
say
,
and
when
we
come
to
know
these
,
we
come
to
know
a
little
,
and
to
smatter
a
little
about
the
matter
of
our
perfection
:
these
bee
the
first
degree
.
The
second
ascent
is
the
life
of
grace
which
is
wrought
in
the
hearts
of
Gods
children
by
these
outward
meanes
effectuated
,
and
seconded
by
the
Spirit
of
God
within
us
;
our
new
birth
,
faith
,
repentance
,
new
obedience
and
humiliation
,
and
such
like
;
this
is
the
life
of
grace
wrought
within
us
,
these
now
bee
somewhat
a
neerer
degree
to
perfection
,
these
be
the
next
steps
to
it
,
now
wee
begin
to
seize
upon
Christ
,
to
seize
upon
heaven
,
and
to
seize
upon
perfection
:
when
wee
have
these
graces
,
then
we
begin
to
have
a
feeling
of
Iesus
Christ
in
our
soules
,
this
is
as
it
were
to
spell
perfection
,
and
to
spell
Christ
,
and
to
spell
heaven
,
for
now
wee
doe
not
onely
know
the
letters
as
we
did
in
our
A.
B.
C.
but
now
we
know
how
to
put
the
letters
and
the
syllables
together
,
and
how
to
make
it
up
:
in
these
very
things
,
that
wee
doe
beleeve
here
,
that
we
hope
here
,
that
we
love
here
,
that
we
performe
and
obey
God
in
here
,
in
these
very
things
we
doe
as
it
were
spell
Christ
,
and
spell
heaven
,
and
spell
perfection
;
yet
we
are
not
come
to
the
reading
of
them
.
There
is
a
third
ascent
or
degree
in
religion
,
and
that
is
the
state
of
perfection
,
when
Iesus
Christ
at
his
second
comming
shall
invest
us
,
and
put
us
into
full
possession
of
all
that
ever
hee
hath
purchased
for
us
,
a
matter
that
we
are
uncapable
of
here
in
this
world
,
therefore
it
is
respited
to
be
revealed
at
his
second
comming
;
and
when
once
we
come
to
be
made
partakers
of
that
second
comming
,
then
we
come
to
be
ripe
and
perfect
schollers
,
then
we
begin
to
throw
away
our
bookes
,
to
throw
away
the
Word
and
the
Sacraments
,
we
have
no
further
use
of
them
,
they
shall
then
all
cease
;
now
wee
have
our
lesson
perfect
,
we
can
see
Christ
cleerly
,
we
can
read
Christ
easily
,
we
can
understand
Christ
fully
,
wee
are
ripe
and
perfect
schollers
;
and
that
is
the
state
that
we
are
advanced
unto
when
Christ
shall
come
to
judgement
.
A
resemblance
of
this
threefold
estate
was
given
unto
us
in
the
very
frame
of
the
Tabernacle
,
in
the
25
,
26
,
and
27.
chapters
of
Exodus
.
In
the
Tabernacle
there
were
three
divisions
or
roomes
;
there
was
first
the
Court
,
then
there
was
the
holy
,
and
then
the
holiest
of
all
,
or
the
holy
of
holies
:
The
Court
that
was
for
the
people
,
as
well
as
for
the
Priests
;
the
holy
,
that
was
for
the
Priests
onely
to
come
to
doe
the
service
of
the
Lord
in
it
;
and
the
holiest
of
all
,
that
was
for
the
high
Priest
onely
to
come
into
,
and
that
was
but
once
a
yeare
;
the
first
ascent
,
the
outward
meanes
,
the
Word
and
the
Sacraments
,
they
are
as
the
Court
of
the
Tabernacle
of
God
,
there
come
the
Priests
,
and
the
people
,
there
all
communicate
together
,
many
wicked
and
many
ungodly
and
prophane
persons
,
few
in
deed
&
in
truth
,
yet
making
a
shew
of
religion
;
all
that
while
we
are
never
the
neerer
to
heaven
;
I
,
but
when
wee
come
to
the
second
division
,
then
we
come
to
the
holy
;
and
that
is
when
we
are
effectually
called
into
the
state
of
grace
:
and
in
this
state
it
is
,
that
we
performe
all
Gods
service
that
hee
requires
;
as
the
Priests
did
in
the
holy
:
Here
we
pray
,
here
we
offer
up
our selves
and
our
soules
and
our
bodies
,
and
all
our
spirituall
sacrifices
to
God
in
Christ
:
here
wee
exercise
the
power
and
the
life
of
grace
that
God
indues
us
withall
.
There
is
yet
a
higher
division
,
that
is
the
holiest
of
all
:
and
that
is
heaven
,
Heb.
10.
there
is
our
state
of
perfection
,
if
so
be
that
we
stay
in
the
Court
,
wee
are
never
the
better
for
the
Tabernacle
:
but
if
so
be
that
we
proceed
to
the
second
division
to
goe
to
the
holy
,
then
we
have
true
interest
in
the
Tabernacle
;
so
if
we
stay
at
the
Word
and
the
Sacraments
,
we
are
never
the
neerer
to
salvation
.
I
,
but
if
we
have
the
life
of
grace
in
us
,
then
we
shall
be
sure
to
be
made
partakers
of
the
holiest
of
all
,
the
Kingdome
of
heaven
.
God
might
,
if
it
had
pleased
him
,
bestow
this
perfection
upon
us
without
any
such
degrees
,
without
any
such
risings
or
ascents
;
but
God
deales
with
man
according
to
the
reach
and
capacity
of
man
,
he
deales
with
his
creatures
,
according
to
the
capacity
of
his
creatures
,
and
therefore
it
is
the
infinite
wisedome
of
God
,
that
we
being
so
unable
and
so
uncapable
of
matters
of
heaven
,
that
the
Lord
is
pleased
to
raise
us
up
by
certaine
degrees
,
till
at
last
he
hath
brought
us
to
be
perfect
men
and
women
in
Iesus
Christ
:
let
us
see
and
discerne
the
wisedome
of
God
in
it
,
and
let
us
admire
it
,
and
let
us
submit
our selves
to
it
.
Every
man
would
desire
to
come
to
the
holiest
of
all
,
and
then
they
think
all
would
be
safe
with
them
.
Looke
not
to
it
without
good
cause
,
for
before
thou
commest
to
the
holiest
of
all
,
thou
must
come
to
the
holy
;
before
thou
commest
to
the
holy
,
thou
must
come
to
the
Porch
;
before
thou
commest
to
heaven
thou
must
have
the
life
of
grace
in
thy
heart
,
and
before
thou
have
the
life
of
grace
in
thy
heart
,
thou
must
make
a
conscionable
use
of
the
Word
and
the
Sacraments
,
and
whosoever
thinkes
to
come
to
heaven
without
the
conscionable
use
of
these
,
he
doth
not
use
the
meanes
to
come
thither
:
And
therefore
let
us
submit
our selves
to
the
wisedome
of
God
in
this
case
;
and
therefore
let
us
try
and
examine
our
estate
,
how
farre
we
have
proceeded
in
this
state
;
and
therefore
let
us
examine
our selves
whether
wee
bee
them
onely
that
can
know
our
letters
,
or
spell
,
or
reade
.
Vse
.
2
A
second
use
that
we
are
to
make
of
this
point
is
this
,
this
sheweth
us
what
we
are
to
esteeme
of
the
Word
and
Sacraments
,
and
indeed
of
the
graces
that
we
attaine
unto
in
this
life
:
why
,
we
are
to
esteeme
of
them
as
good
,
and
as
comfortable
things
,
not
as
the
matter
and
substance
of
our
salvation
,
but
as
helps
and
meanes
to
salvation
,
nor
faith
,
nor
repentance
,
they
are
but
onely
meanes
to
helpe
us
to
heaven
;
not
the
Word
and
the
Sacraments
,
as
Iohn
saith
of
himselfe
,
Ioh.
3.8
.
He
was
not
that
light
,
but
he
was
sent
to
beare
witnesse
of
Christ
.
The
Word
and
the
Sacraments
they
are
not
the
salvation
that
we
looke
to
have
,
but
they
are
tendered
to
us
of
God
,
to
beare
witnesse
of
that
perfection
,
to
beare
witnesse
of
Christ
,
and
to
beare
witnesse
of
heaven
:
and
therefore
this
should
serve
to
reprove
those
that
doe
foolishly
and
vainly
&
presumptuously
boast
of
their
outward
estate
,
because
they
live
in
the
visible
Church
,
as
though
they
should
surely
goe
to
heaven
;
many
will
conclude
,
if
they
can
come
to
Church
,
heare
the
Word
,
and
receive
the
Sacraments
that
they
are
in
a
good
estate
;
that
is
not
the
matter
though
it
be
a
meanes
to
helpe
us
forward
to
heaven
,
yet
they
are
not
the
substance
of
our
salvation
.
Whosoever
they
are
that
doe
presume
upon
this
meanes
,
doe
but
shew
me
any
one
thing
in
the
Word
and
the
sacraments
in
the
outward
meanes
of
grace
whatsoever
,
and
I
will
shew
thee
a
Reprobate
that
hath
had
the
very
same
thing
that
thou
hast
had
,
and
lieth
scorching
in
hell
at
this
day
:
they
have
heard
the
Word
,
and
received
the
Sacraments
.
The
Pharisee
paid
tithes
and
fasted
twice
a
weeke
,
and
yet
a
cursed
firebrand
of
hell
,
and
therefore
let
no
man
thinke
the
better
of
themselves
for
this
,
without
thou
canst
come
to
see
what
benefit
thou
hast
made
of
those
,
unlesse
thou
canst
come
to
see
that
the
life
of
grace
is
wrought
in
thy
heart
by
these
meanees
:
as
for
example
,
if
so
be
that
a
man
have
clothes
heated
at
the
fire
for
him
,
if
they
be
never
so
warme
,
and
they
put
upon
his
body
,
yet
it
is
not
the
warmnesse
of
the
clothes
that
he
shall
live
by
,
but
the
warmnesse
of
his
body
;
so
ought
we
having
the
Word
and
the
Sacraments
,
and
they
being
powerfull
,
yet
they
shall
not
profit
us
without
we
have
grace
in
our
hearts
.
It
is
not
the
Wine
and
the
Sacraments
that
shall
save
us
;
it
is
not
our
clothes
but
our
bodies
that
shall
warme
us
,
without
we
have
this
grace
we
shall
not
be
the
neerer
to
life
.
Secondly
,
I
shewed
you
that
the
things
themselves
they
are
not
the
substance
of
our
salvation
,
not
our
faith
,
nor
our
repentance
,
but
a
meanes
of
our
salvation
.
1
Iohn
3.2
.
We
know
that
we
are
the
sonnes
of
God
,
but
we
know
not
what
we
shall
be
;
a
strange
thing
,
we
are
here
already
the
sonnes
of
God
,
this
we
know
,
but
we
know
not
what
wee
shall
be
;
as
who
should
say
,
that
the
state
of
Gods
children
in
heaven
doth
so
farre
exceed
all
the
state
of
grace
here
,
though
they
know
this
,
yet
they
doe
not
know
that
:
therefore
rest
not
in
thy
faith
as
it
is
in
it selfe
,
but
rest
upon
God
,
that
promiseth
to
justifie
thee
by
faith
;
God
set
his
love
upon
us
,
God
adopted
us
,
yet
that
is
nothing
.
There
is
a
sweet
proportion
between
the
life
of
grace
here
,
and
the
state
of
glory
hereafter
;
and
to
say
the
truth
they
doe
agree
in
this
,
the
substance
of
the
truth
is
one
and
the
same
,
so
farre
forth
as
we
are
capable
of
them
,
here
in
this
world
;
but
yet
in
circumstance
they
differ
,
but
in
substance
they
are
the
same
:
first
,
the
persons
they
are
the
same
,
they
that
are
made
partakers
of
the
state
of
grace
here
,
shall
be
sure
to
be
made
partakers
of
the
state
of
glory
hereafter
;
all
that
are
partakers
of
heaven
,
shall
be
made
partakers
of
grace
here
also
,
the
objects
,
and
things
,
the
same
God
,
the
same
Christ
,
the
same
blessed
things
that
we
doe
enjoy
.
And
lastly
,
the
right
is
the
same
;
all
the
right
that
we
have
to
grace
in
this
life
,
all
the
glory
that
wee
shall
have
in
the
world
to
come
,
is
through
the
mediation
of
the
Lord
Iesus
Christ
,
Christ
Iesus
yesterday
and
to
day
,
and
the
same
for
ever
;
Christ
Iesus
in
the
state
of
grace
,
and
in
the
state
of
glory
;
but
yet
there
is
difference
betweene
them
,
they
differ
in
circumstance
of
grace
;
grace
is
managed
here
upon
earth
,
and
glory
in
heaven
:
againe
,
there
is
difference
in
the
time
,
matters
of
grace
they
are
managed
onely
for
a
time
,
for
the
present
dispensation
of
this
life
;
matters
of
glory
they
last
for
ever
:
againe
,
they
differ
in
the
manner
,
because
matters
of
glory
are
apprehended
here
by
faith
,
and
then
they
shall
be
apprehended
by
sight
and
appearance
;
we
beleeve
now
onely
,
we
then
shall
see
that
which
now
we
doe
beleeve
.
Lastly
,
there
is
difference
in
the
measure
,
and
in
the
degree
;
grace
,
I
must
needs
say
,
it
is
some
beginning
of
glory
,
but
it
comes
farre
short
of
glory
,
it
is
nothing
to
glory
;
now
wee
are
in
part
,
then
we
shall
be
perfect
;
then
we
shall
know
as
we
are
knowne
;
now
we
see
but
darkly
,
saith
the
Apostle
,
1
Cor.
14.
but
then
we
shall
see
face
to
face
:
great
difference
in
regard
of
the
degree
and
measure
,
here
wee
have
them
onely
in
part
,
there
we
shall
have
them
in
full
;
here
wee
have
them
onely
in
a
darke
glasse
,
as
a
man
would
say
,
but
there
we
shall
have
them
in
a
cleare
glass
:
That
speech
there
of
the
Queene
of
Sheba
,
1
King
.
10.7
.
may
very
fitly
be
compared
to
this
:
the
Queene
of
Sheba
had
heard
of
the
wisedome
of
Salomon
,
she
made
a
journey
,
and
came
to
see
it
,
and
when
she
had
seene
it
,
shee
gave
this
report
,
Well
,
I
have
heard
a
great
report
of
thee
,
but
I
have
not
heard
the
halfe
of
that
which
now
I
see
:
there
was
a
great
deale
more
that
shee
beheld
,
or
that
she
heard
of
:
And
so
likewise
may
wee
say
concerning
the
state
of
grace
and
the
state
of
glory
,
We
know
a
great
many
things
that
God
hath
treasured
up
in
heaven
for
those
that
doe
beleeve
in
him
,
as
glory
,
happinesse
,
and
blessednesse
:
when
we
come
there
we
shall
utterly
disclaime
all
those
kindes
of
knowledge
;
I
,
wee
shall
behold
a
thousand
times
more
than
ever
we
knew
of
these
things
before
.
Vse
.
2
Another
use
of
the
point
is
this
:
This
should
teach
us
that
the
fruits
of
the
Sacrament
,
howsoever
the
Sacrament
it selfe
,
and
the
outward
means
doth
not
last
for
ever
,
yet
the
fruit
of
them
lasteth
for
ever
:
we
shall
have
the
fruit
and
benefit
of
the
conscionable
receiving
of
the
sacrament
,
when
we
shall
come
to
judgment
,
they
shal
vanish
,
the
prophesying
shall
cease
,
but
love
shall
never
cease
;
that
which
is
imperfect
shall
bee
done
away
,
but
that
which
is
perfect
that
shall
stand
for
ever
:
the
Word
and
the
Sacraments
they
shall
cease
in
regard
of
their
being
,
but
in
regard
of
the
benefit
and
fruit
that
we
receive
by
them
,
that
shall
never
cease
.
1
Pet.
1.24
.
This
is
the
word
that
we
doe
preach
unto
you
;
there
the
Apostle
shewes
plainly
,
that
howsoever
we
perish
,
and
all
things
else
perish
,
yet
the
benefit
of
the
Word
,
and
the
comfort
that
we
receive
by
the
Word
,
it
shall
not
perish
,
but
it
shall
last
for
ever
;
it
is
an
immortall
seed
;
Mary
hath
chosen
the
better
part
,
that
shall
never
be
taken
from
her
;
holinesse
in
Iesus
Christ
shall
bee
taken
from
her
,
the
preaching
of
Iesus
Christ
shall
bee
taken
from
her
,
but
the
benefit
of
the
preaching
of
Iesus
Christ
shall
never
bee
taken
from
her
,
it
shall
last
for
ever
to
all
eternity
;
if
shee
get
life
wrought
in
her
heart
by
the
powerfull
preaching
of
the
Word
,
that
shall
never
dye
.
Vse
.
3
The
last
Vse
:
this
serves
for
instruction
:
it
should
stirre
us
up
,
that
seeing
it
is
so
that
these
outward
meanes
of
holinesse
,
and
inward
graces
,
they
be
serviceable
meanes
of
the
fitting
of
us
against
the
day
of
Christ
,
therefore
every
one
of
us
should
labour
to
performe
these
duties
,
so
as
to
make
this
our
reach
,
making
this
our
ayme
,
that
wee
may
bee
fitted
to
the
comming
of
the
Lord
Iesus
Christ
:
and
because
that
the
day
of
our
death
is
partly
a
beginning
of
the
Lords
comming
to
us
in
particular
,
therefore
let
us
labour
still
so
to
pray
,
as
that
wee
should
dye
presently
,
still
so
to
heare
the
Word
and
receive
the
Sacraments
,
as
though
thou
shouldest
dye
presently
:
when
we
come
to
heare
the
Word
,
do
not
think
of
the
Word
as
it
is
the
word
of
a
mortall
man
,
but
as
Christ
saith
,
heare
it
as
the
word
that
shall
judge
thee
at
the
last
,
Iohn
6.
and
therefore
heare
it
,
and
hearken
unto
it
,
and
consider
of
it
reverently
as
thou
oughtest
to
doe
,
as
thou
shouldest
be
judged
by
it
as
the
last
day
:
and
so
likewise
in
the
receiving
of
the
sacrament
.
Oh
if
we
would
consider
with
our selves
,
when
we
come
to
lye
upon
our
death-bed
we
shall
have
need
of
comfort
,
if
we
had
never
so
much
comfort
and
grace
at
the
day
of
death
,
and
at
the
day
of
judgement
,
wee
shall
have
need
of
all
;
there
is
no
comfort
to
bee
had
but
by
our
faith
and
repentance
,
and
gracious
courses
that
we
have
walked
in
in
the
time
of
our
life
,
and
in
the
time
of
our
death
:
therefore
let
us
looke
to
these
things
,
still
let
us
labour
to
perform
them
in
our
daily
conversation
,
that
so
wee
may
be
fitted
for
Christs
particular
comming
to
us
,
or
else
his
generall
comming
to
the
whole
world
.
You
have
heard
of
the
foolish
Virgins
:
get
it
in
time
,
have
it
alwayes
burning
,
and
then
we
shall
be
sure
:
specially
make
use
of
the
receiving
of
the
Sacrament
of
the
Lords
Supper
:
this
should
teach
us
in
the
receiving
of
the
Sacrament
of
the
Lords
Supper
;
we
should
so
addresse
our selves
,
and
so
cary
our selves
every
way
,
and
so
goe
away
with
such
hearts
,
and
having
such
meditations
in
them
,
as
that
we
may
be
fitted
every
way
for
the
comming
of
the
Lord
Iesus
Christ
:
Oh
that
our
hearts
were
so
fitted
,
oh
how
reverently
would
we
cary
our selves
in
the
practice
of
it
;
with
what
conscience
would
we
performe
it
,
to
glorifie
God
,
and
to
please
God
,
with
what
singlenesse
of
heart
?
We
know
that
when
Christ
shall
come
to
judgement
there
shall
bee
no
hiding
of
any
thing
,
out
every
thing
shall
bee
naked
before
him
,
and
there
will
bee
no
smoothering
up
of
any
thing
.
He
that
hath
best
profited
by
receiving
of
the
Sacrament
of
the
Lords
Supper
,
whosoever
he
bee
that
is
thereby
best
fitted
to
the
comming
of
the
Lord
Iesus
Christ
to
judgment
,
he
desires
it
more
earnestly
,
waits
for
it
more
diligently
,
rejoyces
in
it
more
cheerfully
,
and
hastens
to
it
more
willingly
and
more
comfortably
.
Oh
when
a
man
hath
beene
at
the
Lords
Table
,
and
there
hath
found
and
felt
the
sweet
communion
of
Gods
blessed
Spirit
in
his
hart
,
assuring
him
by
his
spirit
within
him
,
assuring
him
that
his
sinnes
are
forgiven
him
,
assuring
him
that
now
he
is
fully
and
perfectly
reconciled
to
God
:
when
he
can
enjoy
this
communion
with
Iesus
Christ
,
then
he
may
goe
home
to
his
closet
and
say
,
Oh
now
Lord
Iesus
come
quickly
,
now
thy
servant
is
in
some
poore
measure
ready
and
fitted
.
Oh
there
is
a
worthy
,
and
a
profitable
,
and
a
ready
Communicant
.
This
profit
is
to
be
found
in
this
sacrament
by
the
conscionable
using
of
it
;
here
God
tenders
it
,
and
it
is
to
be
found
of
us
,
and
therefore
let
us
not
deprive
our selves
of
such
a
gracious
and
precious
blessing
that
here
is
:
if
we
will
submit
our selves
to
the
gracious
ordinance
of
God
,
wee
may
bee
made
partakers
of
it
:
the
time
will
come
that
thou
whosoever
thou
art
that
art
negligent
in
comming
to
it
,
or
unprofitable
in
the
participation
of
the
Sacrament
of
the
Lords
Supper
,
the
time
will
come
when
thou
commest
to
lye
upon
thy
death-bed
,
especially
when
thou
commest
to
judgment
,
then
thou
wilt
rue
this
folly
of
thine
with
unspeakable
woe
and
misery
:
I
,
then
you
shall
cry
out
,
and
shame
your
owne
soules
and
your
owne
bodies
,
because
you
have
not
beene
profitable
participators
in
this
Sacrament
,
and
profitably
performed
it
,
to
the
comfort
of
your
owne
soules
.
The
end
of
the
one
and
twentieth
Lecture
.
The
Two
AND
TWENTIETH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
WEE
are
still
to
continue
in
the
Argument
of
the
Lords
Supper
,
for
our
preparation
against
the
next
Sabbath
day
,
when
we
purpose
,
God
willing
,
to
be
made
partakers
of
this
Sacrament
.
Wee
have
gone
over
many
names
and
titles
that
are
given
to
the
Sacrament
of
the
Lords
Supper
,
which
very
fitly
and
lively
expresse
the
nature
of
it
:
some
of
which
names
common
to
the
whole
action
,
some
to
the
severall
parts
of
it
;
we
have
already
reckoned
up
five
names
or
titles
that
are
all
common
to
the
whole
action
;
as
namely
,
the
Lords
Supper
,
the
Table
of
the
Lord
,
the
Communion
of
the
body
and
blood
of
Christ
,
the
New
Testament
in
his
blood
,
and
the
memoriall
of
Christs
death
:
I
might
adde
to
these
some
other
names
,
that
are
common
also
to
the
whole
action
,
as
namely
,
the
Eucharist
,
the
Christian
Passeover
,
a
Love-feast
,
and
such
like
;
for
such
names
and
titles
are
applyed
to
this
Sacrament
by
many
of
the
Ancients
,
and
approved
by
some
later
Divines
;
and
that
not
unaptly
,
nor
without
some
probable
warrant
out
of
Gods
word
:
But
yet
because
I
doe
not
finde
in
the
Scripture
that
any
of
these
names
or
titles
are
expresly
and
directly
affirmed
of
this
Sacrament
,
I
will
passe
them
by
;
and
now
proceed
to
the
second
sort
of
names
,
that
are
more
proper
to
the
severall
parts
of
this
Sacrament
:
For
whereas
the
Sacrament
of
the
Lords
Supper
consists
of
two
parts
,
the
bread
and
the
cup
;
the
Scripture
by
the
Figure
Synecdoche
,
putting
a
part
for
the
whole
,
doth
sometime
comprehend
this
whole
Sacrament
under
the
name
of
bread
,
and
sometime
under
the
name
of
the
cup
:
I
will
give
you
an
instance
in
both
:
And
first
to
begin
with
the
bread
;
looke
into
Act.
2.42
.
and
there
you
shall
finde
this
Sacrament
called
the
breaking
of
bread
;
and
that
is
the
Scripture
that
God
willing
we
will
treat
upon
for
this
argument
.
Acts
2.42
.
And
they
continued
in
the
Apostles
doctrine
,
and
fellowship
,
and
breaking
of
bread
,
and
prayers
.
All
the
contents
of
this
verse
doe
in
some
sort
concerne
the
matter
of
the
Lords
Supper
;
for
not
onely
the
breaking
of
bread
,
but
the
Apostles
doctrine
,
and
fellowship
,
and
prayers
,
are
matters
of
necessary
use
,
in
and
for
the
right
receiving
of
this
Sacrament
;
and
therefore
let
us
take
this
verse
wholly
as
it
lyes
before
us
.
This
verse
and
the
next
immediately
going
before
,
set
forth
the
gracious
and
happy
successe
of
that
excellent
Sermon
that
Peter
made
,
after
the
sending
downe
of
the
visible
gifts
of
the
Holy
Ghost
on
him
and
the
rest
of
the
Apostles
:
The
sending
downe
of
the
gifts
of
the
Holy
Ghost
is
shewed
in
the
1.2
.
and
3.
verses
:
the
power
and
effect
of
them
is
shewed
partly
in
all
the
Apostles
,
all
being
filled
with
the
Holy
Ghost
,
verse
4.
to
13.
specially
in
Peter
,
who
made
a
pithy
,
piercing
,
and
powerfull
Sermon
on
that
occasion
,
verse
14.
to
40.
The
successe
of
which
Sermon
is
partly
touched
verse
37.
where
it
is
said
,
that
they
that
heard
it
were
pricked
in
their
hearts
,
and
said
unto
Peter
and
the
rest
of
the
Apostles
,
Men
and
brethren
,
what
shall
we
doe
?
and
it
is
more
enlarged
in
many
particulars
from
the
43.
verse
to
the
end
of
the
Chapter
.
But
the
summe
of
all
is
briefly
comprised
in
this
verse
and
the
next
going
before
:
in
the
verse
before
it
is
shewed
how
the
Church
was
thereby
encreased
:
in
this
verse
it
is
shewed
how
that
they
being
encreased
were
afterward
employed
:
their
encrease
is
there
called
their
adding
to
the
Church
:
for
though
Church
be
not
exprest
in
the
originall
,
yet
it
is
to
be
understood
;
as
in
the
47.
verse
,
and
the
Lord
added
to
the
Church
,
&c.
their
encrease
is
their
adding
to
the
Church
:
here
is
their
encrease
;
And
this
is
set
forth
partly
by
their
number
;
partly
by
the
meanes
of
their
adding
.
Their
number
,
three
thousand
soules
;
a
plentifull
harvest
of
so
little
seed
;
three
thousand
soules
at
one
Sermon
!
The
barrennesse
of
our
times
is
such
as
we
may
make
three
thousand
Sermons
,
and
haply
not
winne
three
soules
;
but
the
fruitfulnesse
of
those
times
were
such
,
that
Peter
at
one
Sermon
did
winne
three
thousand
soules
:
this
was
the
glory
,
and
prime
and
first
fruits
of
the
visible
gifts
of
the
Holy
Ghost
.
The
meanes
whereby
they
were
gathered
to
the
Church
,
and
admitted
to
bee
of
the
Church
,
are
set
downe
in
these
words
,
and
they
that
gladly
received
his
word
;
there
is
the
means
of
their
gathering
:
and
were
baptized
;
there
is
the
meanes
of
their
admission
:
Peter
he
preached
,
and
many
heard
him
,
and
so
many
as
gladly
received
the
word
were
baptized
,
and
thus
they
were
added
to
the
Church
:
now
being
thus
encreast
,
in
this
verse
it
is
shewed
how
they
were
afterward
imployed
;
they
continued
in
the
Apostles
doctrine
,
&c.
they
went
on
as
they
beganne
;
they
beganne
religiously
,
and
they
went
on
religiously
:
they
had
the
Apostles
doctrine
,
and
were
called
by
it
;
and
they
continued
in
the
Apostles
doctrine
,
&
.
The
reach
of
the
Holy
Ghost
here
is
this
,
to
commend
to
us
the
religious
practice
of
religious
professors
;
and
so
to
set
before
us
the
right
forme
of
a
true
visible
Church
,
and
he
sets
it
downe
in
these
few
words
most
pithily
and
most
plainly
,
that
this
example
of
this
primitive
Church
might
be
a
president
and
direction
to
all
succeeding
Churches
to
continue
to
the
worlds
end
.
The
parts
of
the
verse
are
two
;
first
,
the
duties
they
did
performe
;
secondly
,
their
cariage
in
performance
of
them
.
The
duties
are
in
number
foure
;
Apostles
doctrine
,
fellowship
,
breaking
of
bread
,
and
prayer
:
These
duties
though
they
be
in
number
but
foure
,
yet
they
are
of
that
nature
as
whereunto
we
may
reduce
all
other
Christian
duties
whatsoever
;
so
that
when
it
is
said
here
,
that
they
performed
these
foure
,
it
is
intended
that
they
were
carefull
also
of
all
other
duties
belonging
to
their
profession
;
but
in
these
they
laboured
especially
,
as
those
that
were
the
chiefe
and
heads
of
all
the
rest
.
First
,
the
Apostles
doctrine
,
that
is
,
the
word
of
God
,
and
doctrine
of
salvation
that
the
Apostle
preached
unto
them
;
Indeed
it
is
the
doctrine
of
Iesus
Christ
himselfe
:
Yet
it
is
called
the
Apostles
,
because
they
were
the
messengers
and
ministers
of
it
:
no
other
teachers
would
they
acknowledge
but
the
Apostles
onely
;
nor
receive
no
other
doctrine
but
that
which
they
taught
them
.
They
had
not
the
whole
doctrine
of
the
Apostles
as
yet
revealed
to
them
,
for
most
of
them
were
but
newly
converted
;
how
could
they
continue
in
it
then
?
The
meaning
is
,
that
that
which
they
had
learned
,
every
one
more
or
lesse
did
faithfully
continue
,
and
remaine
stedfast
in
.
Second
duty
is
fellowship
:
the
word
in
the
original
signifies
communion
,
for
which
cause
some
understand
it
of
the
Lords
Supper
;
but
yet
because
,
first
,
the
word
is
never
so
used
elsewhere
in
Scripture
without
addition
,
(
with
addition
it
is
,
as
in
1
Cor.
10.16
.
the
communion
of
the
blood
of
Christ
,
&c.
)
and
secondly
,
because
the
Lords
Supper
is
significantly
exprest
in
the
next
words
,
breaking
of
bread
:
therefore
I
rather
understand
it
according
to
our
translation
,
fellowship
;
that
is
mutuall
communion
and
participation
in
all
duties
and
offices
of
Christian
love
and
concord
one
toward
another
;
whereof
three
particulars
are
specified
in
the
verses
following
,
verse
44
,
45
,
and
46
,
they
had
all
things
(
that
is
,
all
worldly
goods
)
common
:
those
that
had
any
,
communicating
freely
to
the
use
of
those
that
had
none
;
here
was
Christian
fellowship
indeed
,
they
laid
all
their
goods
and
possessions
together
,
and
made
a
common
stocke
for
the
maintenance
of
the
whole
Church
;
and
secondly
,
vers.
36.
they
continued
together
daily
with
one
accord
in
the
Temple
;
here
is
Christian
fellowship
,
to
consent
and
joyne
all
together
as
one
man
in
Gods
worship
:
thirdly
,
and
breaking
bread
at
home
;
here
is
Christian
fellowship
,
not
onely
in
Gods
Temple
,
but
even
at
their
own
private
houses
;
not
only
at
the
Lords
Table
,
but
at
their
owne
ordinary
meales
,
they
met
lovingly
together
,
and
dranke
together
,
and
were
Christianly
merry
together
;
for
so
are
the
words
,
with
gladnesse
of
heart
.
Thirdly
,
breaking
of
bread
:
the
phrase
doth
sometime
,
and
indeed
most
properly
,
signifie
the
receiving
of
their
naturall
and
daily
food
;
as
in
Luke
24.35
.
compared
with
verse
30
;
and
there
is
good
reason
for
that
phrase
,
because
bread
is
the
staffe
of
our
life
,
and
the
chiefe
of
all
our
food
;
therefore
all
our
food
is
usually
and
fitly
comprehended
under
the
name
of
bread
,
and
breaking
of
bread
;
a
matter
specially
in
use
among
the
Iewes
,
for
they
made
their
bread
into
Cakes
of
thinne
Loaves
,
and
so
they
might
,
and
ordinarily
did
breake
them
with
their
hands
,
they
were
not
so
thick
or
tough
that
they
needed
any
knives
to
cut
them
;
and
from
this
their
ordinary
practice
is
the
phrase
borrowed
,
and
applyed
to
the
receiuing
of
their
spirituall
food
in
the
Lords
Supper
,
and
that
very
fitly
and
significantly
,
there
being
a
breaking
of
bread
after
a
speciall
manner
:
The
bread
there
broken
is
a
speciall
bread
,
that
is
to
say
,
separate
for
a
speciall
use
,
and
a
speciall
breaking
of
bread
,
being
a
lively
and
teaching
signe
of
the
breaking
of
Christs
body
,
and
so
it
is
called
too
,
Act.
20.7
.
And
the
first
day
of
the
weeke
the
Disciples
being
come
together
for
to
breake
bread
,
Paul
preached
unto
them
;
where
it
is
meant
of
the
Sacrament
of
the
Lords
Supper
:
and
that
it
is
so
meant
here
,
it
appeares
to
be
cleare
,
because
of
the
other
religious
duties
that
it
is
sorted
withall
,
for
they
would
not
put
in
the
receiving
of
their
naturall
food
amongst
these
things
:
and
againe
,
that
is
put
in
afterward
in
46.
vers.
and
hee
calls
it
their
breaking
of
bread
at
home
in
opposition
to
this
.
Neither
yet
is
it
to
be
understood
,
that
because
one
part
of
the
Sacrament
is
here
onely
named
,
that
is
,
breaking
of
bread
;
that
therefore
they
were
denyed
the
other
,
that
is
,
drinking
the
wine
,
as
the
Papists
would
beare
us
in
hand
,
but
a
part
is
put
for
the
whole
;
the
naming
of
one
part
in
right
reason
,
certainly
presupposing
they
had
the
other
;
as
we
see
in
46
vers.
in
the
receiving
of
their
naturall
food
,
onely
bread
,
no
drinke
is
named
;
and
so
it
will
follow
by
the
Papsits
rule
,
that
they
had
no
drinke
at
home
neither
;
a
grosse
inference
;
but
if
it
bee
ingenuously
and
understandingly
considered
,
wee
cannot
but
conceive
the
drinke
too
,
and
that
the
naming
of
the
one
doth
certainly
presuppose
the
other
too
:
specially
being
things
so
usually
and
naturally
joyned
together
;
so
it
is
likewise
in
the
sacrament
,
the
naming
of
the
bread
doth
certainly
presuppose
the
wine
.
Fourthly
,
prayers
which
is
specially
to
bee
understood
of
publike
prayers
;
no
doubt
but
everie
one
had
their
private
devotions
and
prayers
,
for
many
of
their
owne
private
and
particular
necessities
,
and
no
doubt
but
they
were
frequent
in
them
too
;
but
yet
the
other
three
being
publique
and
common
duties
,
this
is
to
be
presumed
to
be
so
too
,
and
indeed
it
is
the
speciall
reach
of
the
Euangelist
here
,
to
shew
their
care
in
publike
and
common
exercises
;
here
are
the
duties
which
they
did
performe
,
which
is
the
first
part
of
the
verse
.
The
second
part
is
their
cariage
in
the
performance
of
these
duties
,
they
continued
in
them
:
our
translation
comes
farre
short
of
the
force
of
the
Originall
,
for
that
signifies
not
onely
that
they
continued
in
them
,
(
though
that
bee
a
great
commendation
)
but
that
they
continued
in
them
with
much
diligence
,
and
with
strong
patience
;
they
did
not
(
as
many
of
us
doe
)
intermit
them
at
their
owne
pleasures
,
and
use
them
as
their
owne
case
of
worldly
businesse
would
give
them
leave
;
but
they
continued
with
much
diligence
,
al
other
things
laid
by
to
give
way
to
these
exercises
,
in
their
season
.
Nor
yet
were
they
dismayed
with
the
scoffes
and
reproaches
of
the
world
,
nor
with
the
opposition
of
Sathan
,
(
as
no
doubt
they
had
verie
many
)
but
strongly
and
patiently
went
through
them
all
,
and
still
continued
their
godly
courses
:
This
is
the
fulnesse
of
their
commendation
;
the
duties
themselves
are
excellent
duties
,
and
their
carriage
in
them
is
as
excellent
.
Good
exercises
sleightly
performed
are
not
praise-worthy
,
no
not
amongst
men
;
but
such
excellent
duties
as
these
,
The
Apostles
doctrine
,
&c.
so
excellently
carried
as
they
are
here
,
continuing
in
them
,
these
have
praise
,
and
that
of
God
.
Lay
al
these
together
,
and
see
what
a
comfortable
spectacle
here
is
in
these
Christians
to
a
religious
beholder
:
They
had
the
Apostles
doctrine
,
there
is
their
faith
and
knowledge
;
They
had
fellowship
amongst
them
,
there
is
their
love
and
obedience
;
They
had
breaking
of
bread
,
there
is
their
remembrance
of
the
death
of
Christ
;
They
had
prayers
,
there
is
their
zeale
and
devotion
;
and
they
continued
in
all
these
,
here
is
their
constancy
and
perseverance
.
First
,
they
had
the
Apostles
Doctrine
,
that
is
the
ground
and
substance
of
their
religion
.
Secondly
,
Fellowship
,
that
is
the
fruit
and
life
of
their
religion
.
Thirdly
,
Breaking
of
bread
,
that
is
the
seale
and
bond
of
their
religion
.
Fourthly
,
Prayers
,
that
is
the
sinews
and
strength
of
their
religion
.
And
lastly
,
They
continued
in
all
these
,
that
is
the
grace
and
beauty
of
their
religion
.
It
being
the
reach
of
the
Holy
Ghost
to
set
before
us
(
as
I
shewed
before
)
the
right
forme
of
a
true
visible
Church
in
these
professors
:
We
may
see
here
what
a
glorious
forme
of
a
true
visible
Church
is
here
presented
unto
us
.
So
much
of
the
reach
of
the
Holy
Ghost
,
and
of
the
parts
and
meaning
of
these
words
.
Now
we
will
proceed
to
the
observations
,
and
the
first
is
from
the
reach
of
the
place
:
And
first
,
in
that
the
Holy
Ghost
doth
here
set
forth
these
religious
Professors
unto
us
by
their
practice
of
religious
duties
;
hence
the
observation
is
this
,
namely
,
that
it
is
or
must
bee
the
practice
of
all
true
Professors
of
religion
to
be
daily
conversant
in
the
exercises
of
religion
,
both
in
the
duties
of
the
first
and
second
Table
,
piety
towards
God
,
&
love
towards
men
;
both
these
are
here
specified
;
The
Apostles
Doctrine
,
breaking
of
bread
,
and
prayer
,
and
their
continuance
therein
are
duties
of
the
first
Table
;
Fellowship
or
Christian
love
,
and
continuance
therein
,
are
duties
of
the
second
Table
.
The
whole
tenure
of
the
Booke
of
GOD
,
both
in
the
old
and
new
Testament
tends
directly
to
the
proofe
of
this
Doctrine
.
I
will
cull
out
some
few
,
and
first
I
will
give
you
a
place
or
two
for
the
generall
;
of
all
duties
together
,
both
of
the
first
and
second
Table
;
and
then
I
will
come
to
the
particulars
.
First
,
for
the
generall
:
Matth.
28.19
,
20.
Goe
therefore
,
and
teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
;
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
&c.
In
the
19.
verse
there
is
their
commission
to
plant
Churches
throughout
the
world
;
and
how
must
they
plant
them
?
by
teaching
and
baptizing
;
and
how
are
these
Churches
to
cary
themselves
after
they
are
thus
planted
?
verse
20.
they
must
observe
and
doe
all
those
things
that
the
Lord
Iesus
commanded
his
Apostles
:
now
Christ
Iesus
he
is
a
perfect
Law-giver
,
an
exact
Teacher
;
instructing
his
Apostles
no
doubt
in
all
duties
both
of
the
first
and
second
Table
;
and
therefore
all
that
professe
to
be
of
the
Church
,
must
bee
daily
conversant
in
the
practice
of
all
good
duties
,
both
towards
God
,
and
toward
men
:
Tit.
2.11
,
12.
The
grace
of
God
that
bringeth
salvation
to
all
men
hath
appeared
;
and
teacheth
us
that
wee
should
deny
ungodlinesse
and
worldly
lusts
,
and
that
wee
should
live
soberly
,
and
righteously
,
and
godly
in
this
present
world
:
The
saving
grace
of
God
is
here
compared
to
a
Schoole-master
or
Teacher
,
and
consequently
professors
thereof
to
Schollers
:
now
what
is
the
lesson
that
this
Master
teacheth
to
all
these
Schollers
?
To
deny
ungodlinesse
and
worldly
lusts
,
and
to
live
soberly
,
and
righteously
,
and
godly
:
that
is
,
to
abstaine
from
every
sinne
,
and
to
doe
every
good
duty
to
God
,
and
men
,
and
our selves
,
all
the
duties
both
of
the
first
and
second
Table
.
Philip.
4.8
,
9.
Furthermore
brethren
,
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
pertaine
to
love
,
whatsoever
things
are
of
good
report
,
if
there
bee
any
vertue
or
any
praise
,
thinke
on
these
things
;
which
yee
have
both
learned
,
and
received
,
and
heard
,
and
seene
in
me
,
these
things
do
,
and
the
God
of
peace
shall
be
with
you
.
These
Philippians
were
much
furthered
in
the
profession
of
the
Gospell
by
Pauls
ministery
;
many
heavenly
lessons
had
they
received
from
him
by
word
,
writing
,
and
example
;
and
this
is
the
last
of
all
his
exhortations
in
this
Epistle
,
as
containing
the
summe
of
all
the
rest
;
and
here
he
reckons
up
all
sorts
of
good
duties
;
Whatsoever
things
are
true
,
&c.
and
he
presseth
his
exhortation
with
a
serious
obtestation
,
If
there
be
any
vertue
,
or
if
there
be
any
praise
,
thinke
on
these
things
:
as
if
hee
should
say
,
You
professe
the
things
that
are
true
,
thinke
on
the
things
that
are
true
,
and
doe
them
,
and
the
God
of
peace
shall
be
with
you
:
you
professe
the
things
that
be
honest
;
think
on
the
things
that
be
honest
,
and
doe
them
,
and
the
God
of
peace
shall
be
with
you
:
you
professe
the
things
that
are
just
;
thinke
on
the
things
that
are
just
,
and
doe
them
,
and
the
God
of
peace
shall
be
with
you
:
you
professe
the
things
that
are
pure
;
thinke
on
these
things
,
and
doe
them
,
and
the
God
of
peace
shall
bee
with
you
:
you
professe
love
;
thinke
on
love
,
and
practise
love
,
and
the
God
of
peace
shall
be
with
you
:
you
profess
things
of
good
report
;
think
on
them
,
and
doe
them
,
and
the
God
of
peace
shall
be
with
you
:
if
ever
you
looke
for
peace
with
God
,
see
that
you
think
on
,
&
do
the
good
things
that
you
professe
:
ye
professe
religiously
;
thinke
and
doe
religiously
,
and
certainly
the
God
of
peace
will
be
with
you
.
Here
is
a
most
serious
exhortation
as
any
is
in
the
Booke
of
God
:
that
is
for
the
generall
.
Now
for
the
severall
duties
of
the
first
and
second
table
:
and
first
of
the
first
table
;
in
the
1
Thess.
5.16
.
to
21.
Rejoyce
evermore
;
pray
continually
;
In
all
things
give
thankes
;
quench
not
the
spirit
;
despise
not
prophecying
.
Ioy
in
God
;
prayer
;
thankes
;
cherishing
the
spirit
and
good
motions
;
embracing
the
Word
that
Gods
Prophets
and
Ministers
bring
unto
us
:
these
and
such
like
,
are
duties
of
the
first
Table
which
wee
must
be
exercised
in
.
And
so
for
the
second
table
,
Tit.
3.8
.
this
is
a
true
saying
,
and
these
things
I
will
that
thou
shouldst
affirme
,
that
they
which
have
beleeved
in
God
,
might
bee
carefull
to
shew
forth
good
workes
:
as
many
as
beleeve
,
as
many
as
professe
the
faith
of
Christ
Iesus
,
must
be
carefull
to
shew
forth
all
good
duties
that
are
profitable
to
men
;
which
specially
are
those
of
the
second
Table
:
if
we
take
a
view
of
all
true
professors
that
are
approved
in
Scripture
;
we
shall
find
them
all
wel
experienced
in
the
practice
of
the
duties
of
both
tables
:
it
is
true
they
had
their
failings
,
but
yet
this
was
the
ordinary
bent
of
all
their
courses
.
The
reasons
why
we
must
doe
thus
?
there
are
many
reasons
.
The
first
reason
is
this
:
because
the
practice
of
these
duties
is
the
grace
of
our
profession
:
the
grace
of
all
morall
vertues
consists
in
the
actions
of
vertue
;
and
the
grace
of
every
trade
consists
not
so
much
in
the
knowledge
of
the
trade
,
as
in
the
well
managing
of
that
trade
:
our
Christian
profession
is
a
vertue
and
a
trade
:
a
spirituall
vertue
and
a
heavenly
trade
,
therefore
the
grace
of
it
stands
in
our
well
managing
of
it
,
by
the
practice
of
all
religious
duties
;
godly
cariage
in
servants
,
the
meanest
that
professe
religion
,
and
consequently
in
all
,
doth
adorne
and
beautisie
and
grace
the
doctrine
of
God
our
Saviour
,
Tit.
2.10
.
not
that
wee
can
adde
any
grace
to
religion
in
it selfe
;
no
,
in
it selfe
,
and
of
it selfe
it
is
most
gracious
;
so
that
it
need
not
,
nor
cannot
,
receive
any
grace
from
our
doing
;
but
that
thereby
we
grace
it
before
men
,
our
friends
that
like
us
the
better
for
it
;
and
our
enemies
that
are
put
to
shame
and
silence
by
it
;
yea
and
oft-times
are
forced
to
speake
well
of
our
Religion
for
our
practice
;
and
we
also
procure
a
more
reverent
estimation
of
our
profession
generally
in
the
world
:
When
we
take
this
holy
profession
upon
us
,
it
graceth
us
;
and
when
we
prastice
hereby
answerable
to
this
holy
profession
,
we
grace
it
;
therefore
this
wee
must
doe
.
Secondly
,
this
is
the
life
of
our
faith
:
it
can
live
no
longer
then
it
is
exercised
in
good
duties
;
as
Rachel
,
Gen.
39.1
.
said
to
Iacob
,
Give
me
children
or
else
I
dye
:
so
likewise
saith
faith
to
the
soule
of
a
Christian
,
give
me
children
,
let
mee
bring
forth
fruits
of
piety
towards
God
,
and
charity
towards
man
;
else
I
dye
and
have
no
life
in
me
.
The
Apostle
saith
as
much
,
Iames
2.26
.
Faith
without
works
it
dead
:
and
Revel.
3.1
.
God
tells
the
Church
of
Sardis
,
That
she
had
a
name
to
live
,
but
was
dead
;
because
her
practice
was
not
answerable
to
her
profession
,
vers.
2.
her
faith
and
religion
was
readie
to
die
;
how
so
?
I
have
not
found
thy
workes
perfect
before
God
;
there
was
a
great
failing
in
the
practice
of
Religion
;
when
good
exercises
dye
amongst
us
,
saith
dies
amongst
us
;
when
they
decay
within
us
,
faith
decayes
,
it
lyes
a
bleeding
:
but
when
they
are
well
practised
,
that
saith
worketh
by
love
,
that
is
,
both
to
God
and
man
,
then
our
faith
lives
and
thrives
within
us
:
therefore
we
must
practise
good
duties
both
to
God
and
men
,
else
faith
cannot
live
within
us
.
Thirdly
,
it
is
the
end
of
our
calling
:
1
Thess.
4.7
.
For
God
hath
not
called
us
unto
uncleannesse
,
but
unto
holinesse
;
that
is
,
to
the
practise
of
holy
and
religious
duties
:
when
a
man
is
called
of
purpose
to
doe
a
worke
,
shall
hee
come
,
and
not
doe
that
which
he
is
called
to
,
and
come
for
,
this
were
a
shamefull
and
a
senslesse
thing
:
either
let
him
not
come
when
he
is
called
,
or
when
he
is
come
,
let
him
doe
that
which
hee
is
called
unto
.
The
maine
matter
that
Christians
are
called
unto
is
holinesse
,
therefore
if
wee
doe
not
practise
holy
and
religious
duties
,
wee
goe
quite
beside
the
marke
,
and
to
the
profession
we
aime
at
.
Fourthly
,
it
is
one
maine
condition
that
is
intended
on
our
part
,
when
wee
are
first
admitted
to
the
profession
of
Christianitie
;
it
is
so
required
by
God
,
2
Tim.
2.19
.
The
Lord
knoweth
who
are
his
,
and
let
every
one
that
calleth
on
the
name
of
Christ
depart
from
iniquity
:
And
it
is
so
undertaken
by
us
in
baptisme
,
that
we
will
renounce
the
world
,
the
flesh
,
and
the
Devill
,
and
become
dutifull
Children
unto
God
in
the
practise
of
all
holy
duties
which
he
requires
:
This
then
being
our
condition
in
Christianity
,
therefore
we
must
practise
it
or
else
we
shall
never
come
to
heaven
.
Lastly
,
God
scornes
and
hates
all
Professors
of
his
name
,
that
will
not
obey
his
will
,
hee
utterly
renounceth
them
and
their
profession
to
be
none
of
his
;
so
he
doth
here
in
this
world
,
and
so
he
will
doe
hereafter
:
so
hee
doth
here
,
as
wee
may
see
,
Psal.
50.16
.
But
unto
the
wicked
saith
God
,
what
hast
thou
to
doe
,
to
declare
mine
ordinances
,
that
thou
shouldest
take
my
covenant
in
thy
mouth
?
Lay
this
to
heart
,
and
see
if
God
say
not
thus
to
every
one
of
us
here
present
.
What
hast
thou
to
doe
to
come
into
my
house
,
and
to
professe
my
name
,
seeing
thou
wilt
not
obey
my
will
,
but
hatest
to
be
reformed
?
And
so
he
will
scorne
and
deny
them
hereafter
,
Matth.
7.23
.
Then
will
I
professe
to
them
,
I
never
knew
you
,
depart
from
me
,
you
that
worke
iniquity
;
though
they
professe
never
so
much
,
yet
if
their
practice
bee
not
answerable
,
God
will
scorne
and
hate
and
renounce
them
here
,
and
so
he
will
doe
hereafter
.
The
Vses
are
these
:
First
,
this
serves
for
matter
of
reproofe
,
of
divers
sorts
,
indeed
of
all
sorts
:
For
who
is
there
here
among
us
,
yea
what
professor
living
upon
the
earth
,
that
is
not
rightly
taxed
and
reproved
for
the
breach
of
this
doctrine
?
what
professing
man
or
woman
in
the
world
,
can
say
,
My
heart
is
cleane
in
this
kinde
?
Every
one
is
faulty
,
some
more
,
some
lesse
:
let
our
owne
courses
be
our
owne
accusers
:
The
whole
Land
professeth
Gods
Religion
,
as
being
a
nationall
Church
;
but
how
few
be
there
in
the
whole
land
,
that
are
daily
conversant
in
the
exercises
of
Religion
?
either
they
doe
not
performe
them
at
all
,
or
else
if
they
doe
them
,
yet
they
doe
not
make
conscience
of
them
;
but
they
doe
them
overly
,
and
for
fashion
:
at
least
,
they
doe
not
make
it
their
daily
and
continuall
practice
;
but
onely
now
and
then
when
they
list
themselves
:
Who
is
zealous
for
the
Lord
of
Hosts
?
Who
stands
up
to
maintaine
the
cause
of
the
common
good
?
but
every
man
is
for
his
owne
good
:
nay
,
who
is
it
that
is
sincerely
earnest
for
the
saving
of
his
own
soule
?
We
know
that
the
word
of
God
is
scarce
in
many
places
,
in
all
places
it
is
little
set
by
;
Christian
fellowship
is
banisht
from
amongst
us
;
the
Sacraments
much
abused
;
publike
prayers
condemned
of
some
,
contemned
of
others
;
and
by
some
turned
into
meere
babling
:
The
field
of
this
land
hath
beene
plentifully
sowne
with
the
seed
of
Gods
word
,
but
where
are
the
fruits
?
Thistles
,
and
thornes
,
and
weeds
,
great
store
;
sinnes
and
corruptions
,
and
oathes
,
without
number
:
ignorance
,
prophanenesse
,
oathes
,
blasphemies
,
oppressions
,
deceit
,
and
all
manner
of
evill
reignes
and
rules
amongst
us
;
but
good
fruits
are
verie
few
,
or
none
at
all
:
every
one
of
you
knows
this
to
be
too
true
;
&
if
you
were
asked
in
your
consciences
,
you
would
acknowledge
and
say
as
much
your selves
.
Then
marvell
not
,
beloved
,
that
the
Lord
is
incenst
with
anger
against
this
Land
;
marvell
not
that
so
many
judgments
are
inflicted
on
us
;
marvell
not
that
such
great
floods
of
waters
doe
now
make
havocke
of
the
commodities
of
the
earth
,
the
corne
and
the
grasse
;
marvell
not
at
this
;
but
rather
marvel
that
the
Lord
shews
not
forth
his
wrath
upon
us
to
the
utmost
,
and
that
he
that
hath
most
justly
drowned
our
grasse
and
corn
with
floods
of
waters
,
hath
not
also
poured
forth
the
floods
of
his
everlasting
wrath
,
and
drowned
us
soules
and
bodies
in
hell
.
There
is
just
cause
for
all
this
;
for
the
Lord
hath
made
choice
of
this
Land
as
his
owne
Vineyard
,
as
it
is
in
Esay
5.
and
hath
planted
it
with
the
best
plants
,
and
hath
digged
it
,
&c.
and
looked
for
grapes
,
that
is
,
godly
and
religious
duties
;
but
we
have
brought
forth
wilde
grapes
,
sinnes
and
rebellions
,
and
abominations
of
all
sorts
;
but
no
pleasing
fruits
unto
God
.
To
come
nearer
;
this
City
professeth
as
well
as
any
City
in
the
world
,
I
may
safely
speake
it
;
none
professeth
a
more
holy
and
sound
Religion
,
nor
would
seeme
to
be
more
forward
in
it
;
but
where
is
the
life
and
practice
of
Religion
?
Is
it
in
our
Churches
?
there
indeed
it
should
bee
;
but
is
it
there
?
wee
tender
indeed
oft-times
our
bodies
there
,
when
our
mindes
are
abroad
on
the
world
,
or
here
set
upon
some
present
vanity
.
Is
it
then
in
our
houses
?
the
hard
dealing
of
masters
to
their
servants
;
the
nice
education
of
children
in
wantonnesse
and
idlenesse
,
without
Gods
feare
,
and
without
any
ordinary
calling
,
too
too
common
through
this
whole
City
,
and
the
children
of
our
greatest
Citizens
rue
it
daily
;
and
our
neglect
of
private
catechizing
and
prayer
,
witnesseth
against
us
,
that
it
is
not
in
our
houses
:
If
it
bee
not
in
Gods
house
,
nor
in
our
owne
houses
,
is
it
then
in
our
shops
and
ware-houses
;
indeed
there
it
is
most
needfull
,
but
there
it
is
least
used
.
Lying
,
and
swearing
,
and
deceiving
,
and
over-reaching
is
there
more
gainfull
to
us
,
and
therefore
are
the
more
practised
.
Is
it
then
in
the
streets
?
no
,
they
are
very
stages
of
naughtiness
and
vanity
.
A
thousand
baites
are
there
to
allure
our
eyes
and
eares
to
some
evill
or
other
,
not
one
to
goodnesse
:
religious
practices
dare
not
shew
their
heads
in
our
streets
.
If
we
looke
into
the
City
it
is
bad
,
if
into
the
Suburbs
it
is
worse
;
if
we
look
into
our selves
,
or
wives
,
or
our
children
,
or
our
dyet
,
specially
into
our
apparell
;
all
these
testifie
against
us
,
that
we
practise
nothing
lesse
than
the
Religion
wee
professe
.
I
said
before
,
no
City
in
the
world
goes
farther
in
profession
than
this
City
;
I
say
now
,
No
professing
Citie
in
the
world
is
of
lesse
or
worse
practice
than
this
is
:
professing
Cities
,
said
I
?
nay
,
those
that
never
profest
Religion
,
Sodome
and
Gomorrah
,
we
may
compare
with
them
;
the
pride
,
and
fulnesse
of
bread
,
and
idlenesse
,
and
abominable
filthinesse
,
and
uncleannesse
of
this
City
,
cryes
out
in
every
corner
for
fire
and
brimstone
to
be
poured
downe
from
heaven
upon
us
.
To
come
nearer
to
our selves
;
looke
into
our
owne
Parish
and
Congregation
;
I
cannot
but
grieve
,
and
am
ashamed
,
that
by
my
weake
labours
,
and
the
labours
of
so
many
my
good
Brethren
and
assistants
,
so
long
continued
in
this
place
,
so
few
are
brought
to
be
duly
conversant
in
religious
duties
:
One
is
given
to
the
world
,
another
to
his
pleasure
,
another
to
drinking
,
another
to
pettishnesse
,
another
envies
at
his
brothers
prosperity
,
another
is
selfe-willed
,
another
is
a
swearer
,
another
a
prophaner
of
the
Sabbath
,
another
thinkes
much
of
an
houre
or
two
spent
in
Gods
service
on
the
Lords
day
:
all
of
us
professe
Religion
,
yet
this
is
our
irreligious
practice
:
some
of
you
happely
make
some
conscience
of
the
duties
of
the
first
Table
,
hearing
,
praying
,
and
some
other
parts
of
Gods
worship
;
but
are
not
so
conscionable
of
the
second
Table
;
either
you
neglect
your
ordinary
calling
,
or
are
unjust
in
your
dealing
;
an
exception
too
common
and
too
just
against
many
great
professors
.
On
the
other
side
,
some
are
carefull
of
the
duties
of
the
second
Table
,
they
are
just
in
their
dealing
,
and
will
wrong
no
man
wittingly
;
and
so
thinke
that
is
Religion
enough
to
be
saved
by
.
Oh
my
brethren
,
you
are
deceived
on
both
sides
;
it
is
true
that
both
these
kinde
of
duties
be
good
,
but
so
as
they
be
both
practised
together
,
1
John
3.23
.
This
is
Gods
commandement
,
that
we
beleeve
in
his
Sonne
,
and
love
one
another
:
where
all
the
duties
of
the
first
Table
are
commanded
under
the
name
of
faith
,
and
the
second
under
the
name
of
love
;
God
commands
both
,
and
we
must
practise
both
:
Thou
that
art
carefull
in
the
duties
of
Gods
worship
,
if
thou
be
not
withall
carefull
in
good
duties
towards
thy selfe
and
men
,
thy
faith
shall
never
save
thee
:
On
the
other
side
,
thou
that
art
carefull
of
good
duties
towards
thy selfe
and
men
,
if
thou
be
not
withall
carefull
of
the
duties
that
belong
to
God
,
thy
love
shall
never
save
thee
.
Second
Vse
:
It
serves
for
tryall
,
it
will
bring
every
one
of
us
to
the
true
touchstone
,
whereby
we
may
prove
our
profession
to
bee
sound
and
good
,
we
all
professe
Gods
holy
religion
,
if
our
hearts
and
lives
be
able
to
speake
for
us
,
that
wee
be
duely
conversant
in
the
practice
of
holy
and
religious
duties
,
we
may
boldly
conclude
,
that
we
are
true
and
sound
professors
:
but
if
our
practice
be
naught
,
this
our
profession
is
nothing
worth
to
us
;
our
Saviour
himselfe
sets
the
matter
before
us
in
those
very
termes
,
Matth.
7.24.28
.
If
we
heare
Gods
Word
and
doe
it
,
we
build
upon
a
rocke
,
and
whatsoever
comes
we
shall
surely
be
saved
;
but
if
we
heare
,
and
doe
not
,
we
build
but
upon
the
sand
,
we
are
foolish
builders
,
wee
and
our
building
shall
fall
,
and
our
fall
shall
be
great
,
even
downe
to
hell
.
And
the
like
touchstone
doth
the
Apostle
bring
us
to
,
Ephes.
4.21
.
to
24.
Many
learne
Christ
,
but
none
learne
Christ
as
the
truth
is
in
Iesus
,
that
is
to
say
,
none
are
indued
with
any
saving
knowledge
of
Christ
,
but
those
that
have
put
off
the
old
man
,
and
put
on
the
new
,
that
is
to
say
,
those
that
practice
Christ
Iesus
,
as
wel
as
professe
him
.
Last
use
is
for
exhortation
;
let
us
therefore
be
as
we
seem
to
be
,
let
us
doe
as
we
say
,
let
us
practise
as
we
professe
;
if
ye
know
these
things
saith
our
Saviour
,
oh
blessed
are
you
if
you
doe
them
:
If
you
live
in
the
spirit
saith
the
Apostle
,
then
let
us
walke
in
the
spirit
.
The
good
things
we
know
and
professe
let
us
meditate
upon
them
,
and
doe
them
,
and
the
God
of
peace
shall
be
with
us
,
with
us
here
,
and
with
us
hereafter
.
The
end
of
the
two
and
twentieth
Lecture
.
The
Three
AND
TWENTIETH
LECTVRE
VPON
THE
SACRAMENT
OF
THE
LORDS
SVPPER
.
VPon
the
occasion
of
our
receiving
the
Sacrament
of
the
Lords
Supper
the
next
Sabbath
,
we
are
now
to
turne
aside
from
the
Catechisme
,
to
the
matter
of
the
Sacrament
of
the
Lords
Supper
.
Act.
2.42
.
They
continued
in
the
Apostles
doctrine
,
and
fellowship
,
and
breaking
of
bread
,
and
prayer
.
The
reason
why
we
made
choise
of
this
Scripture
for
the
matter
of
this
sacrament
,
was
because
the
Sacrament
of
the
Lords
Supper
is
here
called
by
the
name
of
the
breaking
of
bread
:
that
being
the
first
thing
wee
entred
upon
,
that
is
,
the
names
and
titles
whereby
this
Sacrament
is
called
:
we
shewed
you
that
this
,
and
the
verse
going
before
,
containes
the
successe
of
the
sermon
that
Peter
made
immediately
upon
the
comming
downe
of
the
visible
gifts
of
the
Holy
Ghost
.
In
the
former
verse
he
shewes
how
they
were
increased
:
In
this
verse
,
how
they
are
imployed
;
They
continued
in
the
Apostles
doctrine
,
&c.
We
shewed
the
parts
of
this
verse
to
be
two
:
first
the
duties
they
were
conversant
in
,
the
Apostles
doctrine
,
fellowship
,
breaking
of
bread
,
and
prayer
:
Secondly
,
the
manner
of
performance
of
these
duties
,
they
continued
in
all
these
:
or
they
did
strongly
and
stoutly
against
all
oppositions
,
and
yet
with
all
patience
,
goe
on
in
the
performance
of
these
duties
:
One
part
of
the
reach
of
the
holy
Ghost
in
this
place
(
I
shewed
you
)
was
to
commend
unto
us
the
religious
practice
of
religious
professors
.
Another
part
of
his
reach
herein
was
to
set
forth
unto
us
a
true
forme
and
patterne
of
a
true
visible
Church
.
From
the
first
of
the
reach
of
the
holy
Ghost
in
this
place
,
we
have
observed
this
doctrine
:
That
all
that
professe
Religion
,
their
life
and
practice
must
be
answerable
to
their
profession
;
they
must
be
daily
conversant
in
the
practice
of
religious
duties
both
of
the
first
and
second
Table
.
Now
we
are
to
come
to
the
other
part
of
the
reach
;
that
is
,
that
the
holy
Ghost
sets
before
us
the
patterne
and
example
of
a
true
visible
Church
in
these
Christians
;
and
that
this
is
one
part
of
his
reach
appeares
plainly
by
this
,
because
he
doth
so
precisely
and
exactly
set
downe
and
describe
the
cariage
and
behaviour
of
these
Christians
after
their
calling
and
gathering
together
;
which
he
would
not
have
done
,
but
that
hee
had
a
purpose
to
set
before
us
a
true
patterne
of
a
visible
Church
;
That
these
were
a
Church
,
it
can
be
no
question
,
for
they
are
expresly
so
called
,
vers.
47.
the
Lord
added
to
the
Church
,
&c.
And
that
they
were
a
true
Church
,
it
is
no
question
;
for
if
there
were
ever
any
,
this
was
one
;
the
Apostles
themselves
being
their
teachers
,
and
the
people
being
so
effectually
called
immediately
after
the
sending
downe
of
the
visible
gifts
of
the
Holy
Ghost
.
And
that
they
were
a
visible
Church
,
it
is
no
question
,
because
they
made
open
profession
of
that
Christian
faith
which
they
had
received
:
and
therefore
this
reach
and
drift
of
the
place
rightly
considered
,
it
is
as
if
he
should
say
,
these
Christians
thus
receiving
the
Word
,
and
being
thus
baptized
,
as
vers.
41.
were
now
a
true
visible
Church
.
And
this
is
the
state
and
condition
that
they
were
growne
into
and
setled
upon
;
they
continued
in
the
Apostles
doctrine
,
and
fellowship
,
and
breaking
of
bread
,
and
prayer
;
and
so
have
a
right
forme
of
a
true
visible
Church
.
For
the
better
understanding
of
this
point
,
we
will
first
consider
of
the
holy
Ghost
in
taking
this
course
;
and
then
secondly
,
we
will
come
to
the
instructions
:
First
,
let
us
consider
the
wisedome
of
the
holy
Ghost
,
in
taking
this
course
,
and
that
we
may
discerne
in
these
two
particulars
;
first
in
that
hee
thought
it
needfull
,
that
there
should
be
some
exact
pattern
of
a
true
visible
Church
extant
in
scripture
,
that
all
succeeding
Churches
were
to
be
examined
by
and
conformed
unto
;
secondly
,
in
that
hee
made
choyce
this
Church
,
as
a
most
fit
patterne
for
that
purpose
.
First
we
are
to
consider
of
the
wisedome
of
the
Holy
Ghost
,
in
that
hee
thought
it
needfull
,
that
there
should
be
some
exact
pattern
of
a
true
visible
Church
extant
in
Scripture
,
for
all
succeeding
Churches
to
bee
examined
by
and
conformed
unto
:
The
Lord
saw
that
it
would
be
a
matter
of
great
consequence
;
he
knew
on
the
one
side
,
that
many
congregations
would
pretend
themselves
to
bee
a
true
visible
Church
,
when
indeed
they
are
not
so
;
and
on
the
other
side
,
he
saw
that
those
which
are
true
Churches
indeed
,
would
be
called
into
question
about
their
state
,
by
their
enemies
slandering
them
,
and
traducing
them
as
false
Churches
:
And
therefore
he
would
have
some
absolute
patterne
of
a
true
visible
Church
to
be
found
in
Scripture
,
whereby
true
beleevers
might
justifie
themselves
,
and
their
owne
standing
;
and
convince
all
false
Churches
whatsoever
:
As
a
straight
rule
shewes
both
the
crookednesse
of
that
which
is
crooked
,
and
the
straightnesse
of
that
which
is
straight
;
So
a
true
patterne
of
a
true
visible
Church
,
serves
as
well
to
discover
the
falshood
of
a
false
Church
;
as
to
confirme
the
truth
of
a
true
.
The
Lord
knew
that
many
Christians
would
be
much
offended
at
the
manifold
differences
that
from
time
to
time
wold
arise
amongst
professours
,
touching
the
state
of
a
Church
;
and
so
stand
in
a
mamering
not
knowing
what
Church
to
joyne
themselves
unto
;
and
therfore
for
their
sakes
he
thought
it
fit
and
needfull
,
that
such
a
patterne
should
be
set
before
us
,
as
that
we
may
be
resolved
which
Churches
wee
may
safely
and
boldly
enter
into
,
and
stand
in
communion
withall
:
And
howsoever
this
also
might
bee
and
is
sufficiently
taught
in
the
Scripture
by
certaine
precepts
,
rules
,
and
directions
,
yet
one
example
and
patterne
doth
more
sensibly
worke
upon
us
,
and
swayes
us
more
in
our
understanding
,
judgement
,
affections
,
and
practice
,
than
twenty
precepts
:
examples
are
strong
perswaders
,
and
pregnant
and
lively
teachers
;
and
therefore
here
is
the
wisedome
of
God
that
hee
doth
thus
furnish
us
with
a
true
patterne
of
a
true
visible
Church
in
Scripture
:
secondly
,
herein
the
wisedome
of
God
doth
also
appeare
,
in
that
he
makes
choice
of
this
present
Church
,
as
a
most
sensible
and
fit
patterne
for
that
purpose
:
for
this
was
the
first
Church
that
ever
was
after
Christs
ascension
,
and
the
visible
comming
downe
of
the
gifts
of
the
Holy
Ghost
;
and
wee
may
call
it
the
very
prime
of
the
Primitive
Churches
:
and
where
shall
wee
have
a
fitter
patterne
of
a
true
visible
Church
,
than
that
which
is
fetcht
from
the
first
visible
Church
after
our
Saviours
ascension
.
Vsually
Gods
ordinances
are
best
at
the
first
institution
,
when
they
are
fresh
out
of
Gods
hands
,
spick
and
span
new
as
it
were
:
In
time
when
they
come
into
mens
handling
they
are
degenerate
and
corrupted
;
but
at
the
first
when
they
come
out
of
Gods
handling
,
then
they
are
most
pure
and
sincere
.
Mariage
is
the
ordinance
of
God
;
and
the
first
mariage
that
ever
was
,
was
the
best
mariage
that
ever
was
;
and
that
is
the
patterne
that
all
other
are
to
be
examined
and
fashioned
by
;
as
our
Saviour
sheweth
,
Matth.
19.4.5
.
the
Lords
Supper
is
Gods
ordinance
;
and
the
first
that
ever
was
was
the
best
that
ever
was
;
and
that
is
the
pattern
which
all
other
Suppers
of
the
Lord
are
to
be
framed
by
;
as
the
Apostle
sheweth
,
1
Cor.
11.23
.
So
this
being
the
first
Church
after
Christs
ascension
,
was
in
best
case
of
all
other
Churches
;
and
therefore
that
was
a
fit
patterne
for
other
Churches
to
be
tryed
and
censured
by
.
But
some
will
except
,
and
say
,
What
,
is
this
the
best
Church
that
ever
was
?
What
say
you
of
the
particular
Churches
that
were
soone
after
?
as
of
the
Church
of
Rome
,
and
Corinth
,
and
Ephesus
,
&c.
I
answer
,
they
were
goodly
Churches
,
and
had
some
more
outward
complement
than
this
had
;
but
they
had
no
more
for
substance
than
this
had
;
yea
,
they
had
many
failings
and
corruptions
that
this
as
yet
was
free
from
.
Others
will
except
and
say
,
But
what
say
you
of
the
Church
when
our
Saviour
himselfe
lived
and
was
personally
present
,
and
preached
on
earth
:
I
answer
,
first
,
That
even
in
respect
of
Christs
owne
personall
presence
,
yet
this
is
nothing
inferiour
to
that
;
for
now
after
the
sending
downe
of
the
Holy
Ghost
hee
is
present
with
them
by
his
Spirit
;
and
this
presence
of
his
by
his
Spirit
,
is
as
effectuall
for
all
saving
purposes
as
his
bodily
presence
was
;
as
our
Saviour
shewes
,
Iohn
14.16
,
17
,
18.
Secondly
,
I
say
,
that
setting
only
Christs
personall
presence
aside
,
that
was
not
comparable
to
this
;
for
then
the
Church
was
not
so
throughly
furnished
with
gifts
as
now
it
was
;
yea
then
the
Apostles
themselves
had
not
received
that
fulnesse
of
power
from
on
high
as
now
they
had
.
Take
it
thus
,
Christ
Iesus
by
his
life
,
and
preaching
,
and
miracles
,
did
as
it
were
plant
the
Church
;
Christ
Iesus
by
his
death
and
resurrection
did
as
it
were
water
the
Church
;
Christ
Iesus
by
his
ascension
and
sending
downe
of
the
Holy
Ghost
,
ripened
his
Church
,
and
furnished
it
with
all
sufficient
gifts
,
and
brought
it
to
perfection
.
Besides
,
that
Church
was
onely
a
provinciall
Church
,
consisting
of
Iewes
onely
within
Iudea
,
but
this
is
a
more
generall
Church
,
gathered
out
of
all
the
Iewes
and
Proselites
of
any
nation
under
heaven
,
as
verse
5.
And
indeed
this
Church
is
the
wombe
of
all
other
Churches
from
thence
to
the
end
of
the
world
;
all
of
them
issuing
and
proceeding
out
of
this
,
as
so
many
streames
out
of
one
fountaine
.
Rome
pretends
and
challengeth
it selfe
to
be
the
mother
Church
,
but
falsely
:
this
,
this
is
the
true
mother
Church
of
all
true
visible
Churches
:
And
therefore
as
the
proverb
is
in
another
case
,
Ezek.
16.44
.
As
is
the
mother
,
so
is
her
daughter
:
so
in
this
case
,
such
as
this
Church
is
,
that
is
the
mother
;
such
are
all
her
daughters
,
such
are
all
true
visibly
Churches
:
So
we
see
the
wisedome
of
the
Holy
Ghost
,
in
setting
downe
this
Church
as
a
patterne
to
all
true
visible
Churches
whatsoever
.
Now
secondly
wee
are
to
proceed
to
the
instruction
that
hence
ariseth
:
The
doctrine
is
this
:
In
that
the
state
of
this
Church
is
set
before
us
as
the
patterne
of
true
visible
Churches
,
by
this
,
that
they
continued
in
the
Apostles
doctrine
,
and
fellowship
,
and
breaking
of
bread
,
and
prayer
:
Observe
,
that
wheresoever
the
Word
is
truly
preacht
,
the
Sacraments
rightly
administred
,
and
the
duties
of
prayer
to
God
,
and
love
to
our
brethren
religiously
and
conscionably
practised
,
there
is
a
true
visible
Church
of
God
:
I
name
the
manner
of
performance
,
together
with
the
duties
,
because
it
is
said
in
the
Text
,
they
continued
in
them
;
which
intends
that
not
onely
they
had
such
duties
,
but
also
that
they
were
duly
and
rightly
practised
:
and
the
doctrine
holds
,
and
so
is
here
meant
reciprocally
,
that
is
to
say
,
both
wayes
;
as
thus
;
first
,
wheresoever
these
duties
are
,
there
is
a
true
visible
Church
;
and
secondly
,
wheresoever
is
a
true
visible
Church
,
there
are
these
duties
.
For
proofe
of
the
first
,
that
wheresoever
these
are
there
is
a
true
visible
Church
,
looke
in
the
10.
of
Iohn
,
the
4.
and
27.
verses
:
in
the
fourth
verse
our
Saviour
saith
,
Hee
goeth
before
his
sheepe
,
and
they
follow
him
,
for
they
know
his
voice
:
and
in
the
27.
verse
he
saith
,
My
sheepe
heare
my
voice
,
&c.
Christ
goes
before
his
sheepe
,
that
is
,
in
the
use
of
his
owne
saving
ordinances
,
the
Word
and
Sacraments
,
leading
them
along
thereby
in
the
wayes
of
salvation
:
for
by
the
voice
of
Christ
there
mentioned
,
is
directly
meant
the
Word
preached
;
and
under
that
the
Sacraments
are
comprehensibly
understood
,
which
doe
alwayes
attend
upon
the
Word
,
as
the
Seales
upon
the
Writing
.
And
the
same
voice
of
Christ
commanding
the
exercises
of
prayer
,
and
of
love
,
doth
consequently
include
them
also
:
and
when
it
is
said
is
the
27.
verse
,
They
heare
his
voice
,
and
follow
him
;
there
is
set
downe
the
practice
of
these
duties
:
So
then
if
one
should
aske
us
who
are
the
sheepe
of
Christ
,
the
answer
is
ready
;
they
that
heare
his
voice
,
and
follow
him
:
which
is
as
much
to
say
,
If
any
aske
which
is
the
true
visible
Church
?
the
answer
is
ready
;
there
where
is
the
ordinary
use
of
the
Word
and
Sacraments
,
and
prayer
,
and
love
to
the
brethren
:
Matth.
28.19
,
20.
Goe
teach
,
&c.
The
businesse
that
there
the
Apostles
are
employed
in
,
is
the
planting
of
visible
Churches
in
the
world
;
the
meanes
whereby
they
are
to
plant
them
,
are
teaching
and
baptizing
;
that
is
,
the
Word
and
the
Sacraments
:
and
what
must
they
teach
them
,
but
to
observe
all
that
Christ
commanded
?
now
Christ
had
instructed
them
specially
in
prayer
,
teaching
them
what
,
and
how
to
pray
;
and
gave
them
also
a
speciall
charge
to
love
one
another
,
as
that
being
his
owne
speciall
commandement
,
Iohn
15.12
.
therefore
where
these
things
are
thus
in
use
,
as
Christ
commanded
them
,
there
is
a
true
visible
Church
.
Secondly
,
wheresoever
there
is
a
true
visible
Church
,
there
the
word
is
truly
preacht
,
the
Sacraments
rightly
administred
,
and
prayer
to
God
,
and
love
to
our
brethren
religiously
and
conscionably
practised
:
I
doe
not
say
they
are
there
in
their
height
,
but
in
some
decree
;
I
shall
not
need
to
prove
this
,
for
all
the
Churches
commended
to
us
in
Scripture
for
true
Churches
,
had
these
;
as
Corinth
,
Ephesus
,
and
the
rest
,
as
might
bee
proved
either
directly
or
by
necessary
consequent
in
them
all
;
no
nor
any
instance
in
the
Scripture
to
the
contrary
:
so
the
doctrine
is
proved
.
The
Reasons
are
these
:
First
,
where
these
things
are
thus
used
,
there
is
the
promise
of
Christs
speciall
presence
and
blessing
;
Matth.
18.20
.
Where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
,
saith
our
Saviour
.
What
is
it
to
be
gathered
together
in
his
name
?
but
to
joyne
together
in
the
true
use
of
his
owne
saving
ordinances
,
in
the
Word
,
Sacraments
,
Prayer
,
Fellowship
,
and
such
holy
duties
?
Therefore
where
these
are
,
there
is
Christs
saving
presence
and
promises
:
now
Christs
saving
promises
are
peculiar
to
the
Church
;
he
is
the
head
,
the
Church
is
the
body
;
the
head
hath
no
life
to
communicate
to
any
but
to
its
owne
body
,
therefore
there
is
Christs
true
Church
.
Now
the
Congregation
there
spoken
of
is
a
visible
Congregation
,
as
appeares
in
the
17.
and
18.
verses
;
where
he
speakes
of
excommunication
,
and
such
like
;
therefore
where
these
are
,
the
Word
truly
preacht
,
Sacraments
rightly
administred
,
prayer
to
God
,
and
love
to
the
brethren
,
religiously
and
conscionably
practised
,
there
is
a
true
visible
Church
.
And
this
might
further
bee
enlarged
in
every
one
of
these
particulars
here
mentioned
;
where
the
word
is
truly
preacht
,
there
is
a
promise
of
Christs
presence
and
blessing
,
and
so
where
the
Sacraments
are
rightly
administred
;
as
we
may
see
in
Matt.
28.18
,
19.
Goe
teach
all
nations
,
baptizing
them
,
&c.
and
loe
I
am
with
you
alway
untill
the
end
of
the
world
.
And
so
for
prayer
;
the
Lord
hath
promised
his
saving
presence
and
blessing
to
those
that
are
conversant
in
religious
prayer
:
Matth.
18.19
.
If
two
of
you
agree
in
earth
upon
any
thing
,
whatsoever
they
shall
desire
,
it
shall
be
given
them
of
my
Father
,
&c.
And
so
for
love
to
the
brethren
,
God
hath
promised
his
blessing
to
be
there
for
ever
where
this
love
is
,
Psalme
133.
the
last
verse
:
If
God
promise
then
his
saving
presence
and
blessing
to
every
one
of
these
in
particular
;
then
where
all
these
meet
together
there
is
a
promise
of
his
saving
presence
and
blessing
much
more
;
now
Christs
saving
presence
and
blessing
being
peculiar
to
his
Church
,
then
where
these
are
there
is
a
true
Church
.
Secondly
,
where
these
duties
are
truly
practised
,
there
is
true
saving
faith
,
at
least
in
outward
profession
.
Now
what
is
a
true
visible
Church
,
but
a
company
of
those
that
openly
and
joyntly
professe
the
true
saving
faith
;
therefore
where
these
are
,
there
is
a
true
visible
Church
:
Let
men
professe
what
other
Faith
or
Religion
they
will
,
though
never
so
plausible
a
Religion
,
and
never
so
zealously
profest
;
yet
only
the
profession
of
this
Faith
and
Religion
makes
a
true
visible
Church
;
yea
,
where
these
duties
are
practised
,
there
is
true
saving
faith
indeed
;
at
least
in
some
,
though
not
in
all
;
for
they
are
the
meanes
to
beget
and
confirme
faith
;
that
is
,
the
Word
and
Sacraments
;
and
Gods
blessing
alwayes
attends
on
the
ordinary
use
of
these
means
,
to
make
them
effectuall
to
some
for
salvation
:
And
there
also
are
the
speciall
exercises
of
saving
faith
;
prayer
to
God
,
and
love
to
the
Saints
;
and
it
cannot
be
,
at
least
charity
forbids
us
to
thinke
otherwise
,
but
that
though
many
amongst
them
,
yea
most
of
them
should
bee
Hypocrites
,
yet
some
performe
those
exercises
in
the
truth
and
singlenesse
of
their
harts
,
and
so
there
is
a
true
Church
;
if
it
should
so
fall
out
that
all
should
be
Hypocrites
,
yet
professing
and
outwardly
practising
these
duties
,
they
are
a
true
visible
Church
,
in
regard
of
the
truth
of
the
visibility
of
it
.
But
because
alwayes
in
such
congregations
there
are
by
the
blessing
of
God
some
true
beleevers
,
therefore
they
are
true
Churches
visible
in
regard
of
the
truth
of
a
Church
among
them
.
And
I
take
it
,
this
is
the
proper
sense
of
the
speech
,
when
we
speake
of
a
true
visible
Church
;
that
there
be
some
true
beleevers
amongst
them
,
that
make
profession
of
the
saving
faith
,
for
whose
cause
they
and
others
that
joyne
with
them
,
are
rightly
called
a
true
Church
visible
;
and
not
onely
a
true
visible
Church
:
but
that
they
are
as
truly
a
Church
as
they
are
truly
visible
.
Thirdly
,
there
be
the
true
and
right
causes
of
a
true
visible
Church
:
as
first
,
the
efficient
,
God
in
the
ministery
of
his
word
:
Iames
1.18
.
Of
his
owne
will
begat
he
us
by
the
word
of
truth
.
Secondly
,
there
is
the
materiall
cause
,
Saints
by
calling
,
1
Cor.
1.2
.
Thirdly
,
there
is
the
formall
cause
,
their
joynt
and
open
profession
in
the
use
of
Gods
saving
ordinances
.
Lastly
,
there
is
the
finall
cause
;
the
glorifying
of
God
in
the
embracing
of
his
saving
Faith
and
Religion
:
now
where
these
causes
are
,
it
is
impossible
but
there
should
bee
a
true
Church
;
except
the
Lords
owne
labour
bee
in
vaine
,
which
cannot
be
.
Lastly
,
there
be
the
true
constituting
parts
of
a
true
visible
Church
;
there
is
Christ
the
head
,
as
we
shewed
in
the
first
reason
;
and
there
bee
the
members
,
Ministers
and
people
;
The
Ministers
preaching
the
Word
,
administring
the
Sacraments
:
instructing
and
perswading
to
the
duties
of
prayer
and
love
:
And
the
people
conscionably
obeying
and
practizing
those
duties
;
therefore
there
is
the
whole
body
of
a
true
visible
Church
.
The
Vses
:
First
use
is
matter
of
reproofe
of
sundry
Adversaries
:
first
of
those
that
oppose
the
first
branch
of
the
doctrine
;
Some
congregations
say
they
have
these
,
and
yet
are
no
true
visible
Churches
:
but
let
them
shew
me
any
such
Congregations
,
where
these
are
in
any
true
measure
;
and
then
let
them
shew
mee
any
just
cause
why
these
should
not
be
a
true
Church
:
They
may
be
hereticall
Churches
,
and
yet
true
Churches
;
and
they
may
be
schismaticall
Churches
,
and
yet
true
Churches
,
except
they
overthrow
the
foundation
;
and
if
they
overthrow
the
foundation
,
then
the
Word
is
not
truly
taught
and
received
amongst
them
,
nor
any
other
of
these
duties
religiously
practised
.
Secondly
,
it
is
for
reproofe
of
those
that
oppose
the
other
branch
of
the
doctrine
:
Some
Congregations
say
they
are
true
visible
Churches
,
and
yet
they
have
not
these
things
yes
,
they
have
them
in
some
measure
,
more
or
lesse
,
or
else
they
are
no
true
visible
Churches
:
at
least
they
have
the
Word
truly
preached
amongst
them
,
which
doth
inclusively
comprehend
the
other
duties
.
The
state
of
a
true
Church
is
rightly
to
be
weighed
and
considered
,
and
accordingly
these
things
may
be
affirmed
of
it
.
There
is
a
beginning
Church
that
hath
the
beginnings
of
these
things
:
and
there
is
a
flourishing
Church
,
and
that
hath
all
these
things
in
some
good
beauty
and
perfection
:
and
there
is
a
Church
in
persecution
,
and
that
hath
these
things
,
yet
with
many
oppositions
and
interruptions
:
there
is
a
decaying
or
a
dying
Church
,
and
that
also
hath
these
things
though
decaying
and
dying
,
as
we
may
see
in
the
Church
of
Sardis
,
Rev.
3.1
,
2
,
3.
Thirdly
,
it
reproves
those
that
pretend
themselves
to
be
the
true
Church
,
and
yet
are
destitute
of
these
things
.
As
the
Popish
Church
,
I
mean
the
faction
of
the
Pope
and
Cardinalls
and
Iesuits
,
which
challenge
to
themselves
,
to
bee
the
onely
,
or
at
least
the
chiefe
visible
Church
on
earth
;
and
yet
are
farre
to
seeke
in
the
practice
of
these
duties
:
For
first
;
the
Apostles
doctrine
that
is
amongst
them
,
is
mingled
with
mens
traditions
;
and
mastered
by
the
Popes
interpretation
;
and
subdued
unto
the
censure
of
their
Church
;
and
so
upon
the
point
,
it
is
their
owne
doctrine
,
not
the
Apostles
.
Then
for
the
Sacraments
of
God
,
they
have
them
indeed
,
yet
sorted
with
the
Sacraments
of
men
,
and
corrupted
with
many
prophanations
and
superstitions
;
and
foully
stained
with
mens
inventions
.
And
concerning
brotherly
love
and
fellowship
,
herein
they
would
seeme
to
excell
all
other
;
oh
say
they
,
wee
are
full
of
Almes
,
and
good
workes
.
And
no
marvell
:
For
which
of
us
would
not
give
all
he
hath
to
the
poore
,
if
hee
were
thorowly
perswaded
that
hee
should
merit
heaven
by
it
.
But
what
is
their
practice
of
love
?
to
get
all
to
themselves
:
for
looke
in
all
places
where
Popery
hath
raigned
,
&
tell
me
if
they
have
not
encrocht
,
upon
the
greatest
,
or
upon
the
richest
and
fattest
part
of
the
Land
;
if
they
doe
part
with
any
thing
,
it
is
to
uphold
the
Popes
crowne
,
or
the
Iesuits
faction
.
And
if
they
did
build
hospitalls
,
or
give
almes
,
they
did
it
with
opinion
of
merit
,
which
marres
all
to
themselves
;
or
to
bee
seene
of
men
,
and
then
they
have
their
reward
:
happily
the
poore
fare
the
better
for
it
,
but
they
themselves
performe
no
true
service
to
God
in
it
;
nor
yet
can
receive
no
true
comfort
by
it
.
So
for
prayer
,
many
of
them
spend
a
great
part
of
their
time
in
prayer
,
but
they
pray
to
Saints
,
as
well
as
to
God
;
yea
they
doe
not
pray
to
God
,
but
by
the
intercession
of
Saints
:
and
all
is
done
usually
in
an
unknowne
tongue
,
without
understanding
;
they
know
not
what
they
aske
;
and
what
comfort
can
they
have
in
such
prayers
?
So
then
howsoever
they
pretend
,
and
say
wee
have
the
Church
,
wee
have
the
Church
;
yet
it
is
but
as
the
Iewes
said
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
;
when
indeed
they
were
destitute
of
the
true
worship
of
the
Lord
.
I
doubt
not
but
that
there
live
under
that
government
,
many
true
beleevers
,
that
worship
God
in
some
measure
in
spirit
and
truth
.
But
how
that
popish
faction
may
be
called
a
true
visible
Church
,
that
I
referre
to
the
censure
of
this
doctrine
.
The
second
use
is
for
application
,
to
this
present
particular
Church
of
England
that
we
live
in
.
First
,
here
is
matter
of
confirmation
,
that
wee
have
a
true
visible
Church
,
and
that
our
standing
in
it
,
is
warrantable
,
safe
,
and
good
;
and
if
wee
walke
conscionably
and
uprightly
therein
,
we
are
in
the
ready
way
to
heaven
;
for
to
live
in
a
true
visible
Church
is
not
a
thing
so
comfortable
for
it selfe
,
but
for
the
greatnesse
of
the
consequent
,
because
if
we
are
in
a
visible
Church
,
and
live
accordingly
,
we
are
in
the
ordinary
way
to
salvation
,
else
not
.
Therefore
it
stands
us
much
upon
,
to
to
looke
well
to
our selves
herein
:
if
therefore
any
of
us
be
scrupulous
in
our selves
,
or
any
other
of
our
adversaries
deny
us
to
bee
a
true
Church
,
or
call
us
in
question
about
it
,
here
is
a
sure
evidence
to
confirme
and
secure
us
in
it
;
wee
have
through
Gods
mercy
the
Apostles
doctrine
amongst
us
truly
preacht
;
the
Sacraments
rightly
administred
;
the
duties
of
prayer
to
God
,
and
love
to
the
brethren
by
many
of
us
religiously
and
conscionably
practised
;
therefore
wee
are
a
true
visible
Church
.
And
this
wee
dare
to
hold
out
as
a
flag
of
defiance
against
all
our
opposites
and
slanderers
,
the
Papists
on
the
one
side
,
and
the
Separatists
on
the
other
:
let
them
say
and
doe
their
worst
to
disprove
us
in
it
;
we
doe
not
justifie
any
abases
or
corruptions
amongst
us
,
God
forbid
we
should
;
no
,
wee
abhorre
them
;
and
mourne
and
groane
under
the
burthen
of
them
,
and
pray
to
God
against
them
;
and
use
all
the
lawfull
meanes
so
farre
as
in
us
lies
,
for
the
reformation
of
them
.
But
for
the
true
being
of
our
Church
,
being
impugned
by
our
adversaries
,
we
must
justifie
Gods
ordinances
amongst
us
.
I
say
therefore
againe
,
and
I
speake
it
with
confidence
,
and
comfort
,
and
glory
to
God
,
we
have
the
Word
truly
preached
,
the
Sacraments
rightly
administred
;
the
duties
of
prayer
to
God
,
and
love
to
the
brethren
in
some
good
measure
amongst
us
religiously
and
conscionably
practised
,
therefore
wee
are
a
true
visible
Church
.
The
Papists
lay
hard
at
us
,
you
the
Church
,
say
they
!
no
,
you
are
a
company
of
heretiques
,
and
no
true
Church
.
We
answer
,
wee
embrace
the
Apostles
doctrine
,
the
written
word
,
wholly
and
onely
;
that
,
and
nothing
but
that
for
matter
of
faith
;
and
if
this
be
heresie
,
we
are
content
to
bee
called
heretiques
:
and
we
say
further
with
Paul
,
Acts
24.14
.
After
the
way
that
they
call
heresie
,
so
worship
we
the
God
of
our
fathers
:
wee
beleeve
the
Word
of
God
,
and
all
that
is
written
in
it
,
and
desire
to
live
by
that
rule
;
let
these
men
call
it
heresie
,
or
what
they
will
,
we
know
we
worship
God
in
it
aright
,
therefore
are
no
heretiques
as
they
charge
us
to
be
.
The
Separatists
they
charge
us
also
that
wee
are
no
true
Church
;
you
a
true
Church
,
say
they
!
no
,
you
are
a
limme
of
Antichrist
.
An
uncharitable
speech
and
a
heavy
slaunder
,
and
till
it
be
substantially
proved
,
the
burthen
of
the
slander
lies
on
themselves
,
and
the
Lord
forgive
them
,
or
rebuke
them
for
it
:
heare
is
our
shield
againe
,
to
ward
off
this
fiery
dart
too
:
if
the
Apostles
doctrine
,
and
fellowship
,
&c.
be
Antichristian
,
then
let
us
be
taken
for
limmes
of
Antichrist
;
but
if
these
be
true
Christian
duties
;
then
we
that
in
the
truth
of
our
hearts
labour
the
practice
of
these
duties
,
are
a
true
Christian
Church
.
But
say
they
you
faile
in
many
things
,
you
have
not
the
discipline
of
the
Church
,
and
therefore
are
no
true
Church
.
I
answer
,
some
discipline
wee
have
,
though
not
that
which
they
pretend
:
But
what
then
,
if
wee
have
not
that
discipline
which
they
pretend
,
are
wee
therefore
no
true
Church
:
by
the
same
reason
this
Church
here
mentioned
,
may
bee
proved
to
bee
no
true
Church
neither
:
for
the
discipline
which
these
men
pretend
,
was
not
in
use
,
nor
in
being
,
nor
in
name
,
when
this
Church
was
in
this
glorious
beauty
;
for
as
yet
there
were
no
deacons
at
all
,
as
is
plaine
in
Chapter
6
:
and
yet
they
are
the
first
and
most
exceptionlesse
Church-officers
,
next
unto
the
Apostles
that
the
Scripture
speakes
of
:
I
but
say
they
,
the
discipline
which
was
presently
after
established
,
was
to
bee
used
in
all
other
succeeding
Churches
for
ever
.
I
answer
,
it
is
true
,
that
the
same
discipline
that
was
establisht
by
the
Apostles
for
all
succeeding
Churches
,
is
to
bee
retained
and
used
in
them
all
:
but
that
one
and
the
same
discipline
in
every
particular
is
so
established
in
the
Word
for
all
Churches
,
that
rests
to
bee
proved
.
I
say
in
particular
;
for
in
the
generall
,
we
confesse
discipline
,
and
wee
have
discipline
,
though
not
that
particular
which
they
urge
;
yea
they
must
not
onely
prove
that
there
is
such
a
discipline
in
particular
,
but
also
that
it
is
essentially
or
inseparably
necessary
to
the
true
being
of
a
true
visible
Church
,
else
their
argument
against
us
is
of
no
force
at
all
,
(
You
have
not
such
a
discipline
,
therefore
no
true
Church
.
)
Now
,
for
our
parts
we
doe
acknowledge
discipline
necessary
for
the
beauty
and
wel
being
of
the
Church
;
but
not
essentially
or
inseparably
necessary
to
the
truth
and
being
of
it
;
for
if
it
were
so
,
then
Christ
should
be
the
head
of
divers
Churches
differing
in
essence
and
nature
:
and
that
this
Church
that
had
not
this
discipline
did
differ
in
essence
and
being
from
the
succeeding
Churches
that
had
it
;
which
is
false
and
impious
to
affirme
.
Secondly
,
it
should
teach
us
thankfulnesse
to
God
,
that
we
of
this
Nation
which
once
sate
in
darknesse
and
in
the
shadow
of
death
,
that
were
first
drowned
in
Paganisme
,
and
after
in
Popery
,
that
now
we
should
have
this
great
light
shining
amongst
us
;
that
we
should
have
the
Word
and
the
Sacraments
,
and
the
duties
of
prayer
to
God
,
and
love
to
the
brethren
in
some
measure
conscionably
and
religiously
practised
amongst
us
;
this
we
are
to
be
thankfull
to
God
for
;
wee
doe
not
justifie
any
corruption
that
is
amongst
us
,
they
are
our
owne
;
but
these
good
things
are
Gods
,
and
therefore
hee
is
to
have
praise
and
thankes
for
them
.
Thirdly
,
it
should
teach
us
to
live
and
rest
in
the
communion
of
this
Church
;
harken
not
to
whisperers
and
seducers
that
would
entice
you
from
us
,
and
say
,
Come
to
this
Church
,
goe
to
that
Church
,
&c.
they
are
like
unto
those
that
our
Saviour
forewarns
us
of
in
these
last
times
,
Mat.
24.23
.
that
say
,
Loe
here
is
Christ
,
and
loe
there
is
Christ
,
(
for
he
that
tells
us
of
a
new
Church
,
may
as
well
tell
us
of
a
new
Christ
)
but
beleeve
it
not
,
saith
our
Saviour
:
so
say
I
unto
you
,
Give
no
eare
to
them
,
goe
not
after
them
,
stand
fast
in
that
Christian
resolution
of
Christs
Disciples
,
Iohn
6.68
.
Christ
asketh
them
in
the
67.
verse
,
What
,
will
you
also
forsake
me
?
they
answer
him
very
graciously
and
resolutely
,
Master
,
whither
or
to
whom
shall
we
goe
?
thou
hast
the
words
of
eternall
life
:
our
Church
hath
through
Gods
mercy
the
Apostles
doctrine
,
the
words
of
eternall
life
;
and
therefore
whither
or
to
whom
should
you
go
from
us
?
Fourthly
,
it
should
teach
us
to
make
use
of
these
duties
,
by
frequenting
the
preaching
of
the
Word
,
and
the
Sacraments
,
and
Prayers
,
and
joyning
together
in
love-duties
;
let
us
labour
to
walke
in
the
light
of
the
word
,
and
to
profit
by
it
,
while
we
enjoy
it
,
lest
it
be
taken
from
us
and
given
unto
those
that
will
bring
forth
better
fruits
than
we
have
done
:
And
seeing
wee
tender
our selves
monthly
to
receive
the
Sacrament
of
the
Lords
Supper
,
let
us
take
heed
how
we
come
to
it
;
let
us
not
come
hand
over
head
to
the
receiving
of
it
;
but
let
us
bring
our
wedding
garment
,
Faith
and
Repentance
with
us
;
that
so
wee
may
be
welcome
guests
to
the
Lords
Table
.
Lastly
,
let
us
pray
to
God
for
the
continuance
of
these
meanes
amongst
us
;
pray
for
the
peace
of
Ierusalem
;
wish
her
prosperity
▪
let
us
doe
all
we
can
to
procure
her
wealth
;
and
if
there
be
any
abuses
or
corruptions
amongst
us
,
let
us
pray
to
God
to
reforme
them
;
and
let
us
not
goe
beyond
the
compasse
of
our
callings
;
for
wee
have
no
meanes
to
use
for
redresse
herein
,
but
prayer
to
God
,
that
he
would
bee
pleased
to
remove
all
abuses
,
and
to
continue
these
meanes
unto
us
,
that
as
he
hath
made
us
a
true
visible
Church
;
so
hee
would
continue
unto
us
his
Word
,
and
other
his
saving
ordinances
,
that
we
may
be
a
true
visible
Church
every
day
more
purer
than
other
unto
the
worlds
end
.
FINIS
.