MEDITATIONS
ON
THE
HOLY
SACRAMENT
OF
THE
LORDS
LAST
SUPPER
.
CHAP.
I
Mans
Being
to
bee
imployed
in
working
:
that
working
directed
unto
some
Good
,
which
is
God
;
that
Good
,
a
free
and
voluntary
Reward
,
which
wee
here
enjoy
onely
in
the
right
of
a
Promise
,
the
seale
of
which
Promise
is
a
Sacrament
.
THE
Almighty
power
and
wisdome
of
God
hath
given
unto
his
creatures
,
a
triple
degree
of
perfection
,
their
Being
,
their
Working
,
and
their
Good
;
which
three
are
so
subordinate
to
each
other
,
that
Working
is
the
end
and
scope
of
Being
,
and
Good
is
the
end
and
scope
of
Working
.
But
no
Being
,
can
produce
any
Work
,
no
Work
reach
unto
any
Good
,
without
something
that
may
be
a
rule
of
working
,
and
a
way
to
Good
;
and
therefore
Almightie
God
in
the
work
of
the
Creation
imprinted
in
each
creature
a
secret
principle
,
which
should
move
,
governe
,
and
uniformly
direct
it
to
its
proper
work
and
end
,
and
that
principle
we
call
a
Law
,
which
by
assigneing
unto
each
thing
the
kinde
,
measure
and
extent
of
its
working
,
doth
lead
it
on
by
a
strait
and
in
fallible
line
unto
that
Good
,
for
which
it
worketh
.
All
other
Creatures
below
the
spheare
of
reason
,
being
not
only
in
the
quality
of
their
nature
of
a
narrow
and
strait
perfection
,
but
in
their
duration
finite
and
perishable
,
the
good
unto
which
this
Law
of
their
creation
directs
them
,
is
a
finite
Good
likewise
.
But
men
and
Angels
being
both
in
nature
more
excellent
than
all
others
,
and
in
continuance
infinite
and
immortall
,
cannot
possibly
receive
from
anything
,
which
is
a
meere
creature
,
and
lesse
perfect
than
themselves
,
any
compleat
satisfaction
of
their
desires
,
and
therefore
must
by
a
circle
turne
back
unto
God
,
who
is
aswell
the
Omega
,
the
end
and
object
of
their
working
,
as
the
Alpha
,
the
cause
and
authour
of
their
being
.
Now
God
being
most
free
,
not
only
in
himselfe
,
but
in
the
diffusion
and
communication
of
himselfe
,
unto
any
thing
created
(
which
therefore
he
cannot
be
naturally
or
necessarily
bound
unto
)
and
being
also
a
God
infinitely
beyond
the
largest
compasse
of
the
creatures
merit
or
working
,
it
followes
that
neither
Men
nor
Angels
,
can
lay
any
necessary
claime
unto
God
,
by
a
debt
of
Nature
,
(
as
a
stone
may
unto
the
Center
by
that
naturall
impresse
which
directs
it
thither
;
)
but
all
our
claime
is
by
a
right
of
Promise
and
voluntary
Donation
,
so
that
that
which
in
other
meere
naturall
creatures
is
cald
the
Terme
or
Scope
,
is
in
reasonable
creatures
the
Promise
or
Reward
of
their
working
.
Feare
not
Abraham
,
I
am
thy
exceeding
great
reward
;
So
then
we
have
here
our
Good
which
is
God
,
to
bee
communicated
unto
us
,
not
in
the
manner
of
a
necessary
and
naurall
debt
,
but
of
a
voluntary
,
and
supernaturall
Reward
:
Secondly
we
have
our
working
required
as
the
meanes
to
lead
us
in
a
strait
line
unto
the
fruition
of
that
Good
:
and
in
as
much
as
mans
will
,
being
mutable
,
may
carry
him
unto
severall
operations
of
different
kinds
,
wee
have
thirdly
a
Rule
or
Law
,
to
moderate
the
kind
and
manner
of
our
working
,
whereby
we
reach
unto
our
desired
Good
;
which
Rule
when
it
altereth
(
as
in
the
new
Covenant
of
grace
it
doth
)
the
quality
of
that
work
,
whereby
we
reach
unto
our
desired
Good
doth
alter
likewise
.
Now
fourthly
wee
must
farther
observe
that
between
our
working
,
which
is
the
motion
towards
our
Good
,
and
our
fruition
,
or
resting
in
it
,
there
is
a
distance
or
succession
of
time
:
so
that
while
we
are
in
our
estate
of
working
,
we
doe
not
enjoy
God
by
any
full
,
reall
presence
or
possession
,
but
only
by
a
right
of
a
Covenant
and
Promise
,
which
makes
the
Apostle
say
,
that
in
this
life
we
live
by
faith
and
not
by
sight
.
Now
Promises
or
Covenants
require
to
have
annexed
unto
them
Evidence
and
certaintie
,
so
farre
as
may
secure
the
party
that
relyes
upon
them
:
which
in
humane
●ontracts
is
done
,
by
giving
our
words
,
and
setting
to
our
seales
for
confirmation
.
And
now
lastly
in
as
much
as
that
Dutie
,
on
condition
whereof
God
maketh
this
Promise
of
himselfe
unto
us
,
is
the
work
of
the
whole
man
,
the
Evidence
and
Confirmation
of
the
Promise
is
by
God
,
made
unto
the
whole
man
likewise
,
and
to
each
facultie
of
man
,
which
it
pleaseth
him
in
mercy
the
rather
to
doe
,
because
of
that
dependance
of
our
soules
on
the
inferiour
and
subordinate
powers
,
and
of
that
necessary
connexion
which
there
is
betweene
the
inward
reason
,
and
the
outward
senses
.
God
then
(
presupposing
ever
the
performance
of
conditions
on
our
part
)
doth
secure
h●s
Church
,
and
give
evidence
for
the
discharge
of
his
covenant
and
promise
,
first
to
the
soule
alone
by
the
testimony
of
his
Spirit
(
which
is
both
the
seale
and
the
witnesse
of
Gods
Covenant
:
)
and
secondly
both
to
the
soule
and
to
the
senses
by
that
double
bond
,
his
word
written
or
preached
,
and
his
seale
visibly
exhibited
to
the
eye
,
and
taste
,
but
especially
unto
the
taste
,
in
which
objects
are
more
really
and
with
lesse
fallibilitie
united
to
the
faculty
,
in
which
there
appeareth
a
more
exquisite
fruition
of
delight
,
in
these
good
things
which
are
pleasing
;
and
lastly
in
which
the
mysticall
union
of
the
Church
to
its
head
,
unto
the
making
up
of
one
body
is
more
naturally
exprest
.
And
these
seales
annexed
unto
the
word
or
patent
of
Gods
Promise
,
have
been
ever
proposd
unto
the
Church
in
all
its
estates
,
and
are
nothing
else
but
that
which
we
call
a
Sacrament
.
So
that
as
the
testimony
of
the
Spirit
is
an
invisible
seale
,
and
earnest
to
the
soule
,
so
is
the
Sacrament
a
visible
seale
and
earnest
to
the
sense
;
both
after
a
severall
manner
,
ratifying
and
confirming
the
infallible
expectation
of
that
future
Reward
,
which
as
well
the
senses
as
the
soule
shall
in
Gods
presence
really
enjoy
after
they
have
fulfilled
the
service
which
God
requireth
.
CHAP.
II.
Sacraments
are
earnests
and
shaddowes
of
our
expected
glory
made
unto
the
senses
.
THE
Promises
,
and
word
of
grace
with
the
Sacraments
,
are
all
but
as
so
many
sealed
Deeds
to
make
over
unto
all
successions
of
the
Church
,
so
long
as
they
continue
legitimate
children
and
observe
the
Lawes
on
their
part
required
,
an
infallible
claime
and
title
unto
that
Good
which
is
not
yet
revealed
,
unto
that
inheritance
which
is
as
yet
laid
up
unto
that
life
which
is
hid
with
God
,
and
was
never
yet
fully
opened
or
let
shine
upon
the
earth
.
Even
in
Paradise
there
was
a
Sacrament
;
a
tree
of
life
inded
it
was
,
but
there
was
but
one
;
whereas
Adam
was
to
eat
of
all
the
fruits
in
the
Garden
:
He
was
there
but
to
taste
sometimes
of
life
,
it
was
not
to
bee
his
perpetuall
and
only
food
.
We
read
of
a
Tree
of
life
in
the
beginning
of
the
Bible
,
and
of
a
tree
of
life
in
the
end
too
;
that
was
in
Adams
Paradise
on
earth
,
this
in
Saint
Iohns
Paradise
in
heaven
:
But
that
did
beare
but
the
first
fruits
of
life
,
the
earnest
of
an
after
fulnesse
.
This
bare
life
in
abundance
,
for
it
bare
twelve
manner
of
fruits
,
and
that
every
moneth
,
which
shewes
both
the
compleatnesse
,
and
eternity
of
that
glory
which
wee
expect
.
And
as
the
Tree
of
Paradise
was
but
a
Sacrament
of
life
in
heaven
,
so
Paradise
it selfe
was
but
a
Sacrament
of
heaven
.
Certainly
Adam
was
placed
amongst
the
dark
and
shady
trees
of
the
Garden
,
that
he
might
in
an
Embleme
acknowledge
,
that
he
was
as
yet
but
in
the
shadow
of
life
,
the
substance
whereof
he
was
elsewhere
to
receive
.
Even
when
the
Church
was
pure
,
it
was
not
perfect
;
it
had
an
age
of
infancy
,
when
it
had
a
state
of
innocence
:
Glory
was
not
communicated
unto
Adam
himselfe
without
the
vaile
of
a
Sacrament
:
the
light
of
God
did
not
shine
on
Paradise
with
a
spreading
and
immediate
ray
;
even
there
it
was
mixed
with
shadowes
,
and
represented
only
in
a
Sacramentall
reflex
,
not
in
its
owne
direct
and
proper
brightnesse
.
The
Israelites
in
the
wildernesse
had
light
indeed
but
it
was
in
a
cloud
,
and
they
had
the
presence
of
God
in
the
Ark
,
hypostaticall
union
unto
a
visible
flesh
,
so
doth
he
still
with
equall
wonder
and
lowlinesse
humble
himselfe
in
a
Sacramentall
union
unto
visible
Elements
.
reall
union
unto
Christ
in
his
kingdome
;
Sacramentall
union
at
his
Table
.
Then
shall
sense
be
exalted
and
made
a
fit
subject
of
glory
,
here
is
glory
humbled
,
Then
shall
wee
see
as
wee
are
seen
,
face
to
face
;
here
wee
see
but
as
in
glasse
darkly
;
in
the
glasse
of
the
creature
,
in
the
glasse
of
the
word
,
in
the
glasse
of
the
Sacraments
.
And
surely
these
are
in
themselves
cleer
and
bright
glasses
,
yet
we
see
even
in
them
but
darkly
,
in
regard
of
that
vapour
and
steeme
which
exhaleth
from
our
corrupt
nature
,
when
we
use
them
:
and
even
on
these
doth
our
soule
look
through
other
darke
glasses
,
the
windowes
of
sense
.
But
yet
at
the
best
they
are
but
glasses
,
whose
properties
are
to
present
nothing
but
the
pattern
,
the
shaddow
,
the
type
of
those
things
which
are
in
their
substance
quite
behind
us
,
and
therefore
out
of
sight
:
so
then
in
generall
,
the
nature
of
a
Sacrament
is
to
be
the
representative
of
a
substance
,
the
signe
of
a
covenant
,
the
seale
of
a
purchase
,
the
figure
of
a
body
,
the
witnesse
of
our
faith
,
the
earnest
of
our
hope
,
the
presence
of
things
distant
,
the
sight
of
things
absent
,
the
taste
of
things
unconceivable
,
and
the
knowledge
of
things
,
that
are
past
knowledge
.
CHAP.
III.
Inferences
of
Practice
from
the
former
observavations
.
HERE
then
we
see
first
the
different
state
and
disposition
of
the
Church
,
here
in
a
state
of
corruption
and
therefore
in
want
of
water
in
Baptisme
to
wash
it
;
in
a
state
of
infancy
,
and
therefore
in
want
of
milke
in
the
word
to
nourish
it
;
in
a
state
of
weaknesse
,
and
therefore
in
want
of
bread
,
the
body
of
Christ
,
to
strengthen
it
;
in
a
state
of
sorrow
,
and
therefore
in
want
of
wine
,
the
blood
of
Christ
,
to
comfort
it
.
Thus
the
Church
while
it
is
a
child
,
it
speaks
as
a
child
,
it
understands
as
a
child
,
it
feeds
as
a
child
,
here
a
little
and
there
a
little
;
one
day
in
the
week
,
one
houre
in
the
day
,
it
is
kept
fasting
and
hungry
.
But
when
it
is
growne
from
strength
to
strength
,
unto
a
perfect
age
,
and
unto
the
fulnesse
of
the
stature
of
Christ
,
then
it
shall
be
satisfied
with
fatnesse
,
and
drink
its
full
of
those
rivers
of
pleasures
,
which
make
glad
the
City
of
God
:
It
shall
keep
an
eternall
Sabbath
,
a
continued
festivall
;
the
Supper
of
the
Lamb
shall
bee
without
end
,
or
satiety
:
so
long
as
the
Bridegroom
is
with
them
,
(
which
shall
be
for
ever
)
they
cannot
fast
.
Secondly
we
see
here
,
nor
see
only
,
but
even
taste
and
touch
how
gratious
the
Lord
is
,
in
that
he
is
pleased
even
to
unroabe
his
graces
of
their
naturall
lustre
,
to
overshaddow
his
Promises
,
and
as
it
were
to
obscure
his
glory
that
they
might
be
made
proportion'd
to
our
dull
and
earthy
senses
,
to
lock
up
so
rich
mysteries
as
lie
hidden
in
the
Sacraments
in
a
bason
of
water
,
or
a
morsell
of
bread
.
When
hee
was
invisible
by
reason
of
that
infinite
distance
between
the
divine
nature
and
ours
,
hee
made
himselfe
to
be
seen
in
the
flesh
;
and
now
that
his
very
flesh
is
to
us
againe
invisible
by
reason
of
that
vast
distance
between
his
place
and
ours
,
he
hath
made
even
it
in
a
mysticall
sense
to
be
seen
and
tasted
in
the
Sacrament
.
Oh
then
since
God
doth
thus
farre
humble
himselfe
and
his
graces
even
unto
our
senses
,
let
not
us
by
an
odious
ingratitude
humble
them
yet
lower
,
even
under
our
feet
.
Let
us
not
trample
on
the
blood
of
the
Covenant
,
by
taking
it
into
a
noisome
sinke
,
into
a
dirty
and
earthie
heart
.
He
that
eats
Christs
in
the
Sacrament
with
a
foule
mouth
,
and
receives
him
into
an
unclensed
and
sinfull
soule
doth
all
one
as
if
he
should
sop
the
bread
he
eates
in
dirt
,
or
lay
up
his
richest
treasures
in
a
sink
.
Thirdly
we
learn
how
we
should
employ
all
our
senses
.
Not
only
as
brute
beasts
do
,
to
fasten
them
on
the
earth
,
but
to
lift
them
up
unto
a
more
heavenly
use
,
since
God
hath
made
even
them
the
organs
&
instruments
of
our
spirituall
nourishment
.
Mix
ever
with
the
naturall
a
heavenly
use
of
thy
senses
.
Whatsoever
thou
seest
▪
behold
in
it
his
wonder
:
whatsoever
thou
hearest
,
hear
in
it
his
wisedome
:
whatsoever
thou
tastest
,
taste
in
it
the
sweetnesse
,
as
well
of
his
love
,
as
of
the
creature
.
If
Christ
will
not
dwell
in
a
foul
house
,
he
will
certainly
not
enter
at
a
foul
door
.
Let
not
those
teeth
that
eat
the
bread
of
Angelsgrinde
the
face
of
the
poor
;
Let
not
the
mouth
which
doth
drink
the
blood
of
Christ
,
thirst
after
the
blood
of
his
neighbour
:
Let
not
that
hand
which
is
reached
out
to
receive
Christ
in
the
Sacrament
,
be
stretched
out
to
injure
him
in
his
members
:
Let
not
those
eyes
which
look
on
Christ
,
be
gazing
after
vanity
.
Certainly
if
he
will
not
be
one
[
a
](A10652-e1400-b)
a
1.
Cor.
6.
15.
in
the
same
body
with
a
harlot
,
neither
will
he
be
seen
with
the
same
eyes
:
he
is
really
in
the
heaven
of
the
greater
world
,
and
he
will
be
no
where
else
Sacramentally
but
in
the
heavenly
parts
of
man
,
the
lesser
.
Lastly
,
we
see
here
what
manner
of
conversation
we
have
;
The
church
on
earth
hath
but
the
earnests
of
glory
,
the
earnest
of
the
Spirit
,
and
the
earnest
of
the
Sacrament
;
that
[
b
](A10652-e1440-b)
b
Rom.
8.
16.
witnessing
,
this
[
c
](A10652-e1450-b)
c
Rom.
4.
11.
signifying
;
both
confirming
and
[
d
](A10652-e1460-b)
d
Ephes.
4.
30.
Rom.
4.
11.
sealing
our
adoption
.
But
[
e
](A10652-e1470-b)
e
1.
Iohn
3.
2.
we
know
not
what
we
shall
be
,
[
f
](A10652-e1480-b)
f
Colos.
3.
3.
our
life
is
yet
hid
,
and
[
g
](A10652-e1490-b)
g
1.
Pet.
1.
4.
our
inheritance
is
laid
up
for
us
.
A
Prince
that
is
haply
bred
up
in
a
great
distance
from
his
future
kingdome
in
another
Realm
,
and
that
amongst
enemies
where
he
suffers
one
while
a
danger
,
another
a
disgrace
,
loaded
with
dangers
and
discontents
,
though
by
the
assurance
of
blood
,
by
the
warrant
of
his
fathers
own
hand
&
seal
he
may
be
confirmed
in
the
evident
right
of
his
succession
,
can
hardly
yet
so
much
as
imagine
the
honour
he
shall
enjoy
,
nor
any
more
see
the
gold
and
lustre
of
his
crown
in
the
print
of
the
wax
that
confirms
it
,
than
a
man
that
never
saw
the
Sunne
can
conceive
that
brightnesse
which
dwelleth
in
it
by
its
picture
drawn
in
some
dark
colours
.
We
are
[
a
](A10652-e1500-b)
a
1
Pet.
2.
9.
a
royall
people
,
[
b
](A10652-e1510-b)
b
Rom.
6.
17.
heirs
,
yea
coheirs
with
Christ
:
but
we
are
in
a
farre
countrey
and
[
c
](A10652-e1520-b)
c
2.
Cor.
5.
6.
absent
from
the
Lord
,
in
houses
ruinous
and
made
of
clay
,
in
a
region
of
darknesse
,
in
a
shadow
of
death
,
in
a
valley
of
tears
,
though
compassed
in
with
a
wall
of
fire
,
yet
do
the
waves
of
ungodly
men
break
in
upon
us
;
though
ship'd
in
a
safe
Ark
,
the
temple
of
God
,
yet
often
tos'd
almost
unto
shipwrack
,
and
ready
with
Ionah
to
be
swallowed
of
a
great
Leviathan
;
though
protected
with
a
guard
of
holy
Angels
,
which
pitch
their
tents
about
us
,
so
that
the
enemy
without
cannot
enter
,
yet
enticed
often
out
,
CHAP.
IIII.
Whence
Sacraments
derive
their
value
and
being
,
namely
from
the
Author
that
instituted
them
.
BUt
why
are
not
the
instruments
more
glorious
where
the
effects
are
so
admirable
?
whence
is
it
that
there
should
lie
so
much
power
in
the
narrow
roome
of
so
small
and
common
elements
?
It
had
been
worth
the
creating
of
a
new
creature
,
to
be
made
the
pledge
of
a
new
covenant
;
the
first
fruits
are
of
the
same
nature
with
their
crop
,
and
earnest
useth
to
be
paid
in
coine
of
the
same
quality
with
the
whole
after-summe
.
If
then
Sacraments
are
the
earnests
of
our
glory
,
why
are
not
the
faithfull
instead
of
eating
a
morsell
of
bread
,
taken
up
with
St
Paul
into
the
third
heavens
?
why
are
they
not
in
stead
of
drinking
a
sip
of
wine
transformed
with
their
Saviour
;
and
have
with
Steven
a
vision
of
him
at
the
right
hand
of
the
father
?
how
discursive
is
foolish
pride
when
it
would
prescribe
unto
God
?
vaine
man
who
undertakest
to
instruct
thy
maker
in
stead
of
praysing
him
?
to
censure
his
benefits
when
thou
shouldst
enjoy
them
?
wilt
thou
not
receive
salvation
without
thine
owne
counsell
,
or
art
thou
so
foolish
as
to
conceive
nothing
precious
without
pompe
?
and
to
judge
of
the
things
conveighed
by
the
value
,
and
quality
of
the
instrument
that
conveighs
it
?
tell
me
then
,
why
it
is
that
water
a
vulgar
element
,
is
held
in
a
Cisterne
of
lead
,
and
thy
wine
a
more
costly
liquor
,
but
in
a
vessell
of
wood
?
Tell
me
the
reason
why
that
wax
which
in
the
shop
haply
was
not
priz'd
at
a
penny
,
should
by
cleaving
unto
a
small
parcell
of
parchment
be
valuable
unto
a
million
of
money
?
Tell
me
why
should
that
clay
,
which
while
it
lay
under
foot
was
vile
and
dishonourable
dirt
,
[
a
](A10652-e1650-b)
a
Sen●c
.
naturaralium
quaest.
Augustine
ep
3.
Ambros
:
Hexam
:
lib.
6.
c.
6.
Chrysost.
hom.
12.
ad
pop.
Antioch
.
and
is
there
not
matter
of
admiration
,
and
astonishment
in
the
meanest
and
most
vulgar
objects
?
And
what
madnesse
is
it
then
by
those
reasons
to
undervalue
faith
,
which
are
the
arguments
to
confirme
it
?
as
if
the
power
of
an
Agent
were
not
there
greatest
where
the
subject
on
which
hee
worketh
doth
conferre
least
;
[
a
](A10652-e1690-b)
a
Matth.
12
▪
28.
,
his
spirit
to
write
as
a
witnesse
in
the
soule
;
[
b
](A10652-e1720-b)
b
1
Cor.
11.
23.
Apostle
delivered
nothing
as
it
were
by
a
second
hand
to
the
Corinthians
,
but
what
hee
had
formerly
received
from
the
Lord
.
Divine
things
are
unto
us
[
c
](A10652-e1730-b)
c
1
Tim.
1.
11.
deposited
,
we
must
first
be
receivers
,
CHAP.
V.
Inferences
of
practice
from
the
Author
of
this
Sacrament
.
HEre
then
we
see
,
first
both
the
absurdity
and
the
wickednesse
of
a
wil-worship
,
when
the
same
man
who
is
to
performe
the
obedience
shall
dare
to
appoint
the
lawes
,
implying
a
peremptory
purpose
of
no
farther
observance
than
may
consist
with
the
allowance
of
his
own
judgement
.
Whereas
true
[
d
](A10652-e1810-b)
d
Vid.
Tertul.
de
po●●itent
.
c.
4.
&
A●gust
.
de
Civit.
Dei
.
l.
1.
c.
26.
&
de
Genes.
ad
lit
.
lib.
8.
c.
12.
obedience
must
be
grounded
on
the
majesty
of
that
power
that
commands
,
not
on
the
judgement
of
the
subject
,
or
benefit
of
the
precept
impos'd
:
divine
laws
require
obedience
,
not
so
much
from
the
quality
of
the
things
commanded
(
though
[
e
](A10652-e1870-b)
e
Rom.
7.
12.
they
be
ever
holy
and
good
)
as
from
the
authority
of
him
that
institutes
them
.
We
are
all
the
servants
of
God
,
and
servants
are
but
living
[
f
](A10652-e1910-b)
f
Arist.
Polit.
lib.
1.
instruments
,
whose
property
it
is
to
be
governed
by
the
will
of
those
in
whose
possession
they
are
.
Wil-worship
,
and
services
of
superstition
,
well
they
may
flatter
[
g
](A10652-e1930-b)
g
Plutarch
de
superstitione
.
God
,
they
do
not
please
him
.
He
that
requires
us
to
denie
our selves
in
his
service
,
doth
therein
teach
us
that
his
commands
stand
ratherin
feare
,
than
in
need
of
us
;
in
feare
of
our
boldnesse
lest
we
abuse
them
,
Secondly
,
we
see
here
with
how
great
reverence
we
ought
to
approach
Gods
Temple
,
to
receive
these
deep
mysteries
of
Salvation
,
which
it
pleas'd
Christ
in
his
owne
person
to
institute
,
and
with
his
owne
presence
to
exhibit
unto
the
Church
:
was
a
beast
slaine
for
touching
the
Mount
,
and
shall
not
a
man
of
beastly
and
vile
affections
,
Thirdly
,
we
see
here
the
honourable
condition
of
the
faithfull
,
in
that
they
not
only
receive
Christ
,
and
all
the
benefits
of
his
merits
and
actions
,
but
all
this
they
receive
from
his
owne
hands
.
For
we
may
not
think
that
the
actions
of
Christ
in
looking
up
and
blessing
,
and
breaking
,
and
giving
,
were
meerly
temporary
,
locall
,
or
confined
actions
,
terminated
only
to
the
present
company
that
were
then
with
him
.
Certainly
as
the
Apostles
were
then
the
representative
Church
,
so
was
that
a
representative
action
,
the
vertue
and
effect
whereof
descends
,
and
passeth
through
all
successions
of
the
Church
.
The
arme
of
the
Lord
is
not
shortned
or
any
way
shrunk
that
it
cannot
still
exhibit
what
then
it
did
.
If
he
can
so
lengthen
the
arme
of
faith
in
us
,
as
to
reach
as
farre
as
heaven
to
embrace
him
,
he
can
as
well
stretch
out
his
owne
arme
of
mercy
from
heaven
to
present
that
unto
us
which
he
did
unto
his
disciples
.
It
was
an
admirable
and
unexpected
honour
that
was
shewd
to
Mordecay
when
the
royall
Crowne
and
the
Kings
owne
apparell
was
put
upon
him
,
CHAP.
VI.
Of
the
Circumstances
of
the
Institution
,
namely
the
Time
and
Place
.
AND
as
the
Author
,
so
the
Circumstances
of
the
Institution
do
not
a
little
adde
unto
the
excellency
of
this
Sacrament
:
first
for
the
circumstance
of
Time
;
In
the
evening
or
night
,
a
time
fit
to
prefigure
a
passion
,
and
eclipse
,
his
especially
who
was
the
Sunne
of
righteousnesse
,
and
the
light
of
the
world
;
a
passion
that
brought
darknesse
on
the
very
fountaine
of
light
,
the
Sunne
,
even
in
the
midday
:
In
the
evening
,
In
the
evening
or
twylight
when
the
Passeover
was
celebrated
,
learne
from
the
condition
of
the
time
the
nature
as
of
that
Legall
,
In
the
evening
at
the
eating
of
the
Paschall
Lamb
,
to
note
that
Christs
active
obedience
to
the
commands
of
the
Law
went
together
with
his
passive
obedience
to
the
curse
and
penaltie
of
the
Law
.
In
the
evening
after
the
Passeover
,
to
signifie
the
abolishing
both
of
the
Evening
,
and
of
the
Passeover
,
the
plucking
away
of
Moses
his
vail
,
of
all
those
dark
&
misty
prefigurations
of
that
light
,
which
was
within
a
few
dayes
to
rise
upon
the
world
.
He
would
first
celebrate
the
Passeover
,
and
there
nullifie
it
,
In
the
evening
at
the
time
of
unleavened
bread
,
to
signifie
that
we
also
(
it
is
the
Inference
of
the
Apostle
)
should
keep
our
Feast
not
with
the
leavened
bread
of
malice
,
In
the
evening
at
the
time
of
Supper
,
to
note
the
most
wiling
&
ready
,
yea
,
the
forward
and
greedy
resigning
himselfe
into
the
hands
of
bloody
and
cruell
men
;
In
the
evening
of
that
same
night
,
And
secondly
in
the
night
wherein
hee
was
betrayed
,
to
forearme
his
poore
disciples
with
comfort
against
the
present
losse
of
him
,
and
against
all
that
anguish
which
their
tender
hearts
must
needs
suffer
at
the
sight
of
that
bloody
and
savage
usage
,
which
Iudas
and
the
Jewes
would
shew
towards
their
Master
.
And
therefore
in
these
elements
he
acquaints
them
with
the
nature
and
quality
of
his
passion
,
that
it
should
be
as
Bread
to
strengthen
,
and
as
Wine
to
comfort
the
faint
hearted
,
to
confirme
the
knees
that
tremble
,
and
the
hands
that
hang
downe
.
Thirdly
it
was
the
night
wherein
he
was
betrayed
,
If
we
look
unto
the
Place
CHAP.
VII
.
Of
the
matter
of
the
Lords
Supper
,
Bread
and
Wine
,
with
their
Analogie
unto
Christ
.
WEE
have
considered
the
Author
or
efficient
of
this
Sacrament
and
those
circumstances
which
were
annexed
unto
its
Institution
:
we
may
now
a
little
consider
the
essentiall
parts
of
it
,
and
first
the
elements
,
or
matter
of
which
it
conconsisteth
consecrated
bread
&
wine
:
it
neither
stood
with
the
outwad
poverrty
of
Christ
,
nor
with
the
benefit
of
the
Church
to
institute
such
[
a
](A10652-e2830-b)
a
Non
ad
elaborata
i●pensis
&
art●
convivia
populi
invitantur
.
Cy●ri
.
sumptuous
and
gaudy
elements
as
might
possesse
too
much
the
sense
of
the
beholder
,
and
too
little
resemble
the
quality
of
the
Saviour
.
And
therefore
he
choose
his
Sacraments
rather
for
the
fitnesse
,
than
the
beauty
of
them
,
as
respecting
more
the
end
,
than
the
splendor
or
riches
of
his
Table
,
and
intended
rather
to
manifest
his
divine
power
in
altering
poore
elements
unto
a
pretious
use
,
than
to
exhibit
any
carnall
pompe
in
such
delicious
fare
as
did
not
agree
with
the
spiritualnesse
of
his
Kingdome
.
Though
he
be
contented
out
of
tendernesse
toward
our
weaknesse
to
stoop
unto
our
senses
,
yet
he
will
not
cocker
them
;
as
in
his
reall
and
naturall
body
[
b
](A10652-e2840-b)
b
Esay
53.
2.
,
so
in
his
representative
,
the
Sacrament
,
a
sensuall
or
carnall
eye
sees
not
either
forme
or
beauty
,
for
which
it
may
bee
desired
.
Pictures
ought
to
resemble
their
originalls
,
and
the
Sacrament
wee
know
is
the
picture
or
type
of
him
who
was
a
[
c
](A10652-e2850-b)
c
Esay
53.
3.
man
of
sorrow
,
and
this
picture
was
drawne
when
the
day
[
d
](A10652-e2860-b)
d
Lament.
1.
12.
of
Gods
fierce
wrath
was
upon
him
,
and
can
we
then
expect
from
it
any
satisfaction
or
pleasure
to
the
senses
:
this
body
was
naked
on
the
Crosse
,
it
were
incongruous
to
have
the
Sacrament
of
it
pompous
on
the
Table
.
As
it
was
the
will
of
the
Father
,
which
Christ
both
glorifies
and
admires
,
to
reveale
unto
babes
what
hee
hath
hidden
from
the
wise
;
so
is
it
here
his
wisedome
to
communicate
by
the
meanest
Instruments
,
what
he
hath
denied
unto
the
choisest
delicates
:
to
feed
his
Daniels
rather
with
po●lse
than
with
all
the
dainties
on
the
Kings
table
.
And
if
we
observe
it
,
divine
miracles
take
ever
the
poorest
&
meanest
subjects
to
manifest
themselves
on
.
If
he
want
an
army
to
protect
his
Church
,
flies
[
d
](A10652-e2870-b)
d
Esay
7.
18.
,
&
frogs
[
e
](A10652-e2880-b)
e
Exod.
8.
6.
24.
,
and
catterpillers
,
and
lamps
[
f
](A10652-e2890-b)
f
Iudg.
7.
20.
Iosh
6
4.
Iudges
15.
1●
.
,
and
pitchers
&c.
shall
be
the
strongest
souldiers
[
g
](A10652-e2900-b)
g
Ioel
2.
25.
and
weapons
he
useth
;
the
lame
[
h
](A10652-e2910-b)
h
Iohn
.
5.
3.
Matth
12.
10.
,
and
the
blind
[
i
](A10652-e2920-b)
i
Iohn
9.
1.
,
the
dumb
[
k
](A10652-e2930-b)
k
Matth.
9.
25.
,
and
the
dead
[
l
](A10652-e2940-b)
l
Matth.
12.
22.
,
water
[
m
](A10652-e2950-b)
m
Iohn
2.
7.
,
&
clay
[
n
](A10652-e2960-b)
n
Iohn
9.
6.
▪
these
are
materialls
for
his
power
:
even
where
thou
seest
the
instruments
of
God
weakest
,
there
expect
and
admire
the
more
abundant
manifestation
of
his
greatnesse
,
&
wisedome
;
undervalue
not
then
the
Bread
and
Wine
in
this
holy
Sacrament
which
doe
better
resemble
the
benefits
of
Christ
crucified
than
any
other
the
choisest
delicate●
.
Bread
and
Wine
,
the
element
is
double
to
encrease
the
comfort
of
the
faithfull
,
that
by
[
o
](A10652-e2980-b)
o
Heb.
6.
18.
two
things
wherin
it
is
impossible
for
God
to
deceive
,
wee
might
have
strong
consolation
who
have
laid
hold
upon
him
.
The
[
p
](A10652-e2990-b)
p
Gen.
41.
32.
dreame
is
doubled
said
Ios●ph
to
Pharoah
,
because
the
thing
is
certaine
:
and
surely
here
the
element
is
doubled
too
that
the
grace
may
be
the
more
certaine
.
No
marvell
then
if
those
men
who
deny
unto
the
people
the
certainty
of
grace
,
deny
unto
them
likewise
these
double
elements
:
so
fit
is
it
,
that
they
which
preached
but
a
halfe
comfort
,
should
administer
likewise
but
a
half
Sacrament
.
Secondly
Bread
and
Wine
.
In
[
c
](A10652-e3030-b)
c
Lexesum
sanguinis
prohibet
,
Evangesium
praecipit
utbibatur
.
Cypr.
de
caeua
D●m
.
the
Passeover
there
was
blood
shed
,
but
there
was
none
drunken
:
yea
that
flesh
which
was
eaten
was
but
once
a
yeare
.
They
[
d
](A10652-e3040-b)
d
Vid.
Ambr.
To.
4.
lib.
de
●is
qui
initiautur
.
c.
9.
who
had
all
in
types
had
yet
their
types
as
it
were
imperfect
.
[
e
](A10652-e3050-b)
e
Gal.
4.
In
the
fulnesse
of
time
came
Christ
,
and
with
or
●in
Christ
came
the
fulnesse
of
grace
,
and
of
his
fulnesse
doe
we
receive
in
the
Gospell
,
which
the
Jewes
only
expected
in
the
promise
,
that
[
g
](A10652-e3060-b)
g
Heb.
11.
40.
they
without
us
might
not
be
made
perfect
:
these
things
[
h
](A10652-e3070-b)
h
Iohn
15.
11.
have
I
spoken
saith
Christ
,
that
your
joy
might
be
full
:
the
fulnesse
of
our
Sacrament
notes
also
the
fullnesse
of
our
Salvation
,
and
of
his
sacrifice
who
is
able
[
i
](A10652-e3080-b)
i
Heb.
7.
15.
perfectly
to
save
those
that
come
unto
God
by
him
.
Thirdly
Bread
and
Wine
:
common
,
vulgar
,
obvious
food
,
(
wine
with
water
being
the
only
knowne
drinke
with
them
in
those
hot
Countries
)
amongst
the
Jewes
a
lamb
was
to
bee
slaine
,
a
more
chargeable
and
costly
Sacrament
,
not
so
easie
for
the
poore
to
procure
,
And
therefore
in
the
Sacrifice
of
first
fruits
,
the
[
k
](A10652-e3100-b)
k
Levit.
12.
8.
poore
were
dispenc'd
with
,
and
for
a
Lamb
offred
a
pair
of
pigeons
.
Christ
now
[
l
](A10652-e3110-b)
l
Ephes.
2.
14.
hath
broken
down
that
partition
wall
,
that
wall
of
inclosure
which
made
the
Church
as
a
[
m
](A10652-e3120-b)
m
Cant.
4.
12.
garden
with
hedges
,
and
made
only
the
rich
,
the
people
of
the
Jewes
,
capable
of
Gods
Covenants
and
Sacraments
:
now
that
Gods
Table
hath
crumms
as
well
as
flesh
,
[
a
](A10652-e3130-b)
a
Matth.
15.
27.
the
Dogs
,
the
Gentiles
eat
of
it
too
;
the
poorest
in
the
world
is
admitted
to
it
,
even
as
the
poorest
that
are
do
shift
for
bread
,
though
they
are
not
able
to
provide
flesh
.
Then
the
Church
was
a
[
b
](A10652-e3140-b)
b
Cant.
4.
12.
fountaine
sealed
up
,
but
in
Christ
there
was
a
[
c
](A10652-e3150-b)
c
Zech.
13.
1.
fountaine
opened
for
transgressions
and
for
sinnes
.
Fourthly
Bread
and
Wine
,
Bread
[
d
](A10652-e3170-b)
d
Psal.
104.
19.
to
strengthen
,
and
Wine
to
comfort
.
All
temporall
benefits
[
e
](A10652-e3180-b)
e
Matth.
11.
6.
Gen.
1●
.
5.
8.
are
in
divine
Dialect
called
Bread
,
it
being
the
staffe
[
f
](A10652-e3190-b)
f
Levit.
26.
26.
of
life
,
and
the
want
of
which
though
in
a
confluence
of
all
other
blessings
causeth
famine
[
g
](A10652-e3200-b)
g
Amos
8.
11.
in
a
Land
.
See
here
the
abundant
sufficiency
of
Christs
passion
,
It
is
the
universall
food
of
the
whole
Church
,
which
sanctifieth
all
other
blessings
,
without
which
they
have
no
relish
nor
comfort
in
them
.
Sinne
and
the
corrupt
nature
of
man
hath
a
venemous
quality
in
it
to
turne
all
other
good
things
into
poyson
,
unlesse
corrected
by
this
antitode
,
this
Bread
[
h
](A10652-e3210-b)
h
Iohn
6.
of
life
,
that
came
downe
from
heaven
.
And
well
may
it
be
called
a
bread
of
life
,
in
as
much
as
in
it
resides
a
power
of
trans-elementation
,
that
whereas
other
nourishments
doe
themselves
turne
into
the
substance
of
the
receiver
,
[
a
](A10652-e3230-b)
a
Arist.
probl.
men
opprest
with
feare
,
we
thirst
&
gaspe
after
his
blood
,
it
will
comfort
us
;
whatsoever
weaknesse
either
our
sinnes
or
suffrings
have
brought
us
to
,
the
staffe
of
this
bread
will
support
us
;
whatsoever
sorrowes
of
mind
,
or
coldnesse
of
affection
doe
any
way
surprize
us
,
this
wine
,
or
rather
this
bloud
(
in
[
b
](A10652-e3240-b)
b
Levit.
17.
11.
which
only
is
true
life
)
will
with
great
efficacy
quicken
us
.
If
wee
want
power
,
wee
have
the
power
[
c
](A10652-e3250-b)
c
1
Cor.
1.
33.
of
Christs
Crosse
;
if
victory
,
we
have
the
victory
[
d
](A10652-e3260-b)
d
1
Cor.
15.
of
his
Crosse
;
if
Triumph
,
we
have
the
triumph
[
e
](A10652-e3270-b)
e
Col.
2.
●5
.
of
his
Crosse
;
if
peace
,
we
have
the
peace
[
f
](A10652-e3280-b)
f
Col
▪
1.
20.
of
his
Crosse
;
if
wisdome
,
we
have
the
wisdome
[
g
](A10652-e3290-b)
g
1
Cor.
1.
23.
of
his
Crosse.
Thus
is
Christ
crucified
a
Treasure
[
h
](A10652-e3300-b)
h
Col.
2.
3.
to
his
Church
,
full
of
all
sufficient
provision
both
for
necessitie
and
delight
.
Fiftly
,
Bread
and
Wine
,
both
of
parts
homogeneall
,
and
alike
;
each
part
of
Bread
,
bread
;
each
part
of
Wine
,
wine
;
no
crumme
in
the
one
,
no
drop
in
the
other
,
differing
from
the
quality
of
the
whole
.
O
the
admirable
nature
of
Christs
blood
to
reduce
the
affections
and
the
whole
man
to
one
uniforme
and
spirituall
nature
with
it selfe
.
In
so
much
that
when
we
shall
come
to
the
perfect
fruition
of
Christs
glorious
Body
,
our
very
bodyes
likewise
shall
be
spirituall
[
i
](A10652-e3320-b)
i
1
Cor.
15.
bodies
;
spirituall
in
an
uniformity
of
glory
,
though
not
of
nature
with
the
soule
.
[
a
](A10652-e3330-b)
a
Scelera
diffid●nt
.
Senec.
Iames
4.
1.
Sinnes
commonly
are
jarring
and
contentious
;
one
affection
struggles
in
the
same
soule
with
another
for
mastery
,
ambition
fights
with
malice
,
and
pride
with
covetousnesse
,
the
head
plots
against
the
heart
,
and
the
heart
swells
against
the
head
;
reason
and
appetite
,
will
and
passion
,
soule
&
body
set
the
whole
frame
of
nature
in
a
continuall
combustion
,
like
an
[
b
](A10652-e3340-b)
b
Arist.
Eth.
l.
3.
unjoynted
or
broken
arme
,
one
faculty
moves
contrary
to
the
government
or
attraction
of
another
,
and
so
as
in
a
confluence
of
contrary
streames
and
winds
,
the
soule
is
whirld
about
in
a
maze
of
intestine
contentions
.
But
when
once
we
become
[
c
](A10652-e3350-b)
c
Philip.
3.
conformable
unto
Christs
death
,
it
presently
makes
of
[
d
](A10652-e3360-b)
d
Eph.
2.
15.
16.
two
one
,
and
so
worketh
peace
,
it
slayeth
that
hatred
and
warre
in
the
members
,
and
reduceth
all
unto
that
primitive
harmony
,
unto
that
uniforme
spiritualnesse
,
which
[
f
](A10652-e3370-b)
f
2
Cor.
3.
18.
changeth
us
all
into
the
same
Image
from
glory
to
glory
.
Sixtly
Bread
and
Wine
:
as
they
are
homogeneall
,
so
are
they
[
g
](A10652-e3390-b)
g
Vid.
Cyp.
l.
1.
epist.
6.
united
together
,
and
wrought
out
of
divers
particular
graines
and
grapes
into
one
whole
lump
or
vessell
:
and
therefore
[
h
](A10652-e3400-b)
h
Vide
Gul.
〈…〉
Antiq.
Convival
.
Bread
and
blood
even
amongst
the
Heathen
were
used
for
emblemes
of
leagues
,
friendship
,
and
Mariage
the
greatest
of
all
unions
.
See
the
wonderfull
effi●acy
of
Christ
crucified
to
sodder
as
it
were
,
and
joynt
all
his
members
into
one
body
by
love
,
as
they
are
united
unto
him
by
faith
.
They
are
built
up
as
[
i
](A10652-e3410-b)
i
1
Pet.
2.
5
,
6.
living
stones
through
him
who
is
the
chiefe
corner
stone
elect
and
pretious
unto
one
Temple
;
they
are
all
united
by
love
,
by
the
[
k
](A10652-e3420-b)
k
Ephes.
4.
16.
bond
or
sinewes
of
peace
unto
him
who
is
the
[
l
](A10652-e3430-b)
l
1.
Cor.
12.
head
,
and
transfuseth
through
them
all
the
same
vitall
nourishment
;
they
are
all
the
[
m
](A10652-e3440-b)
m
Iohn
10.
flock
of
Christ
reduc'd
unto
one
fold
by
that
one
chiefe
[
n
](A10652-e3450-b)
n
1
Pet.
5.
4.
Shepheard
of
their
soules
,
who
came
to
gather
those
that
wandred
either
from
him
in
life
,
or
from
one
another
in
affection
.
Lastly
Bread
and
Wine
,
sever'd
and
asunder
;
that
to
be
eaten
,
this
to
be
drunken
;
that
in
a
loafe
,
this
in
a
Cup
:
It
is
not
the
bloud
of
of
Christ
running
in
his
veynes
,
but
shed
on
his
members
that
doth
nourish
his
Church
.
Impious
therefore
is
their
practice
,
who
powre
Christs
blood
as
it
were
into
his
body
againe
,
and
shut
up
his
wounds
,
when
they
deny
the
Cup
unto
the
people
under
pretence
that
Christs
Body
being
received
,
the
blood
by
way
of
concomitancy
is
received
together
with
it
:
and
so
seale
up
that
pretious
Fountaine
which
he
had
opened
,
and
make
a
monopoly
of
Christs
sacred
wounds
,
as
if
his
blood
had
been
shed
only
for
the
Priest
,
and
not
as
well
for
the
people
;
or
as
if
the
Church
had
power
to
withhold
that
from
the
people
of
Christ
which
himselfe
had
given
them
.
CHAP.
VIII
.
Practicall
inferen●es
from
the
materials
of
the
Lords
Supper
.
HEre
then
we
see
first
,
in
as
much
as
these
Elements
are
so
necessary
and
beneficiall
to
that
life
of
man
,
with
what
appetite
we
should
approach
these
holy
mysteries
,
even
with
hungry
and
thirsty
soules
,
longing
for
the
sweetnesse
of
Christ
crucified
.
Wheresoever
God
hath
bestowed
a
vitall
being
,
hee
hath
also
afforded
nourishment
to
sustaine
it
,
and
an
inclination
and
attractive
faculty
in
the
subject
towards
its
nourishment
.
Even
the
new-borne
Babe
by
the
impression
of
nature
,
is
moved
to
use
the
breasts
before
he
knowes
them
.
Now
we
which
were
dead
in
sinnes
hath
Christ
quickned
,
[
a
](A10652-e3520-b)
a
Hab.
2.
Gal.
2.
20.
live
;
which
being
instilled
into
us
,
Christ
beginneth
to
be
formed
[
b
](A10652-e3530-b)
b
Gal.
4.
19.
in
the
soule
,
and
the
whole
man
to
be
made
conformable
[
c
](A10652-e3540-b)
c
Phil
3.
10.
unto
him
.
Then
are
the
parts
organced
and
fitted
for
their
severall
workes
;
there
is
an
eye
with
Stephen
to
see
Christ
,
an
eare
with
Mary
,
to
heare
him
;
a
mouth
with
Peter
,
to
confesse
him
;
a
hand
with
Thomas
,
to
touch
him
;
an
arme
with
Simeon
,
to
imbrace
him
;
feet
,
with
his
Disciples
,
to
follow
him
;
a
heart
to
entertaine
him
,
and
bowels
of
affection
to
love
him
.
All
[
d
](A10652-e3600-b)
d
Rom.
6.
19.
the
members
are
weapons
of
righteousnesse
;
and
thus
[
e
](A10652-e3610-b)
e
Epes
.
4.
24.
is
the
new
man
,
the
new
[
f
](A10652-e3620-b)
f
2
Cor.
5.
17.
creature
perfected
.
Now
hee
that
left
not
[
g
](A10652-e3630-b)
g
Acts
14.
17.
himselfe
amongst
the
Heathen
without
a
witnesse
,
but
filled
even
their
hearts
with
food
and
gladnesse
,
hath
not
certainly
left
his
owne
chosen
without
nourishment
,
such
as
may
preserve
them
in
that
estate
which
he
hath
thus
framed
them
unto
.
As
therefore
new
[
h
](A10652-e3640-b)
h
Clem.
Alex.
Paed.
●
.
l.
1.
cap.
6.
Infants
are
fed
with
the
same
nourishment
and
substance
of
which
they
consist
;
so
the
same
Christ
crucified
,
is
as
the
cause
and
matter
of
our
new
birth
,
so
the
food
which
sustaineth
and
preserveth
us
in
it
:
unto
whose
body
and
blood
there
must
needs
be
as
proportionable
an
appetite
in
a
new
Christian
,
as
there
is
unto
[
i
](A10652-e3650-b)
i
1
Pet.
2.
2.
Milke
in
a
new
Infant
;
it
being
more
nourishable
then
Milke
,
and
faith
more
vitall
to
desire
it
then
nature
.
And
all
this
so
much
the
rather
,
because
he
himselfe
did
begin
unto
us
in
a
more
bitter
Cup.
Did
he
on
his
Crosse
drink
[
k
](A10652-e3660-b)
k
Psal.
69.
21.
Gall
and
Vinegar
for
me
,
and
that
also
made
infinitely
more
bi●ter
by
my
sinnes
,
and
shal●
not
I
at
his
Table
drink
Wine
for
my selfe
,
made
infinitely
sweeter
with
the
blood
which
it
conveighs
?
Did
hee
drink
a
Cup
[
l
](A10652-e3670-b)
l
Mat.
26.
39.
Mat.
20.
23.
of
bitternesse
and
wrath
,
and
shal
not
I
drink
the
Cup
of
blessing
[
m
](A10652-e3680-b)
m
1
Cor.
10.
16.
?
Did
he
eat
the
bread
of
affliction
,
and
shall
not
I
eat
the
bread
of
life
?
Did
he
suffer
his
Passion
,
and
shall
not
I
enjoy
it
?
Did
he
stretch
out
his
hands
on
the
Crosse
,
and
shall
mine
be
withered
and
shrunken
towards
his
Table
?
Certainly
it
is
a
presumption
that
he
is
not
only
sick
but
desperate
,
who
refuseth
that
nourishment
which
is
both
food
to
strengthen
,
and
Physick
to
recover
him
.
Secondly
,
the
benefit
of
Christ
being
so
obvious
as
the
commons
,
and
so
sufficient
as
the
properties
of
these
Elements
declare
:
we
see
how
little
we
should
be
dismaid
at
any
either
inward
weaknesses
and
bruses
of
minde
,
or
outward
dangers
and
assaults
of
enemies
,
having
so
powerfull
a
remedy
so
neere
unto
us
:
how
little
we
ought
to
trust
in
any
thing
within
our selves
,
whose
sufficiency
and
nourishment
is
from
without
.
There
is
no
created
substance
in
the
world
but
receives
perfection
from
some
other
things
;
how
much
more
must
Man
who
hath
lost
his
owne
native
integrity
go
out
of
himselfe
to
procure
a
better
estate
,
which
in
vaine
he
might
have
done
for
ever
,
had
not
God
first
(
if
I
may
so
speak
)
gone
out
of
himselfe
,
humbling
the
Divine
Nature
unto
a
personall
union
with
the
humane
.
And
now
having
such
an
Immanuel
as
is
with
us
,
not
only
by
assuming
us
unto
himselfe
in
his
incarnation
,
but
by
communicating
himselfe
to
us
in
these
sacred
Mysteries
:
whatsoever
weaknesses
dismayes
us
,
his
body
is
bread
to
strengthen
us
,
whatsoever
waves
or
tempests
rise
against
us
:
his
wounds
are
holes
to
hide
and
shelter
us
:
what
though
sinne
be
poyson
,
have
we
not
here
the
bread
of
Christ
for
an
Antidote
?
What
though
it
be
red
as
Skarlet
,
is
not
his
blood
of
a
deeper
colour
?
What
though
the
Darts
of
Satan
continually
wound
us
,
is
not
the
issue
of
his
wounds
the
balme
for
ours
?
Let
me
be
fed
all
my
dayes
with
bread
of
affliction
,
and
water
of
affliction
,
I
have
another
bread
,
another
Cup
to
sweeten
both
.
Let
Satan
tempt
mee
to
despaire
of
life
,
I
have
in
these
visible
and
common
Elements
,
the
Author
of
life
made
the
food
of
life
unto
me
;
let
who
will
perswade
me
to
trust
a
little
in
my
owne
righteousnesse
,
to
spie
out
some
gaspings
and
faint
reliques
of
life
in
my selfe
:
I
receive
in
these
signes
an
all-sufficient
Saviour
,
and
I
will
seeke
for
nothing
in
my selfe
when
I
have
so
much
in
him
.
Lastly
,
we
see
here
,
both
from
the
example
of
Christ
who
is
the
patterne
of
unity
,
and
from
the
Sacrament
of
Christ
which
is
the
Symboll
of
unity
,
what
a
conspiracy
of
affections
ought
to
be
in
us
,
both
betweene
our
owne
,
and
towards
our
fellow-members
.
Thinke
not
that
thou
hast
worthily
received
these
holy
mysteries
,
till
thou
finde
the
image
of
that
unity
which
is
in
them
,
conveighed
by
them
into
thy
soule
.
As
the
breaking
of
the
bread
is
the
Sacrament
of
Christs
Passion
,
so
the
aggregation
of
many
graines
into
one
masse
should
be
a
Sacrament
of
the
Churches
unity
[
a
](A10652-e3700-b)
a
1
Cor.
10.
17.
.
What
is
the
reason
that
the
bread
and
the
Church
should
be
both
called
in
the
Scripture
by
the
same
name
?
The
bread
[
b
](A10652-e3710-b)
b
1
Cor.
11.
24.
is
the
body
of
Christ
,
and
the
Church
[
c
](A10652-e3720-b)
c
1
Cor.
12.
27.
is
the
body
of
Christ
too
?
Is
it
not
because
as
the
bread
is
one
Loafe
out
of
diverse
cornes
,
so
the
Church
is
one
body
out
of
diverse
Beleevers
;
that
the
representative
,
this
the
mysticall
body
of
the
same
Christ
.
Even
as
the
Word
,
[
d
](A10652-e3730-b)
d
Mat.
13.
19.
and
the
Spirit
,
[
e
](A10652-e3740-b)
e
1
Iohn
3.
9.
,
and
the
faithfull
,
[
f
](A10652-e3750-b)
f
Mat.
13.
2●●
.
,
are
in
the
Scripture
all
called
by
the
same
name
of
seed
[
g
](A10652-e3760-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isid.
Pel●t
.
,
because
of
that
assimulating
vertue
,
whereby
the
one
received
,
doth
transforme
the
other
into
the
similitude
and
nature
of
it selfe
[
h
](A10652-e3780-b)
h
Cypria●
.
de
unit
.
Eccles.
.
If
the
beames
of
the
Sunne
,
though
divided
and
distinct
from
one
another
,
have
yet
a
unity
in
the
same
nature
of
light
,
[
l
](A10652-e3800-b)
l
Iohn
15.
1.
into
which
they
are
all
ingrafted
and
the
Fountain
[
m
](A10652-e3810-b)
m
Zach.
13.
1.
that
is
opened
unto
them
all
for
transgressions
and
for
sins
.
CHAP.
IX
.
Of
the
Analogy
and
proportion
betweene
the
holy
Actions
used
by
Christ
in
this
Sacrament
,
and
Christ
himselfe
who
is
the
substance
of
it
.
IT
followes
now
,
that
we
enquire
farther
into
the
nature
of
this
holy
Sacrament
,
which
will
be
explained
by
considering
the
Analogie
,
fitnesse
,
and
similitude
betweene
the
signes
,
and
the
things
signified
by
them
,
and
conferred
or
exhibited
together
with
them
,
which
is
Christ
the
Lord
.
Now
,
this
Analogie
or
fitnesse
as
it
hath
been
in
some
generall
manner
expres'd
in
the
nature
or
quality
of
the
elements
substantially
or
physically
taken
;
so
more
expressely
and
punctually
is
it
propos'd
unto
us
in
those
holy
[
a
](A10652-e3860-b)
a
Cypri
.
de
Caen.
Tertul.
cont.
marc
.
lib.
1.
c.
23.
actions
which
doe
alter
in
the
use
,
and
make
it
a
Sacrament
.
And
first
we
finde
that
Christ
tooke
the
Bread
and
Wine
,
and
blessed
it
,
and
gave
thanks
,
and
so
consecrated
it
,
or
set
a
part
unto
a
holy
or
solemne
use
,
Cup
of
blessing
;
so
that
unto
the
Church
it
ceaseth
[
c
](A10652-e3950-b)
c
Ambros.
lib.
de
iis
qui
initiantur
c.
9.
&
de
Sacramentis
l.
1.
c.
5.
&
l.
4.
c.
4.
lustin
Martyr
in
Apolog.
2.
to
be
that
which
nature
had
made
it
,
and
beginnes
to
be
that
unto
which
the
blessing
had
consecrated
it
:
In
like
manner
did
the
eternall
Sonne
of
God
assume
into
the
subsistance
of
his
owne
infinite
person
,
the
whole
nature
of
man
,
the
body
and
the
soule
,
by
the
vertue
of
which
wonderfull
union
notwithstanding
the
properties
of
the
divine
nature
,
remaine
absolutely
intransient
and
uncommunicable
unto
the
humane
;
yet
are
there
shed
from
that
inexhaustible
fountaine
many
high
and
glorious
endowments
,
by
which
the
humanity
under
this
manner
of
subsistence
is
[
d
](A10652-e3960-b)
d
Esay
61.
1.
Luke
4.
18.
annoynted
,
[
e
](A10652-e3980-b)
e
Iohn
6.
23.
sealed
,
and
set
apart
for
that
work
of
incomprehensible
love
and
power
,
the
redemption
of
the
world
:
and
secondly
as
the
Bread
is
taken
by
us
from
Christ
in
the
nature
of
a
gift
,
he
brake
it
and
gave
it
to
his
Disciples
;
so
is
the
humane
nature
taken
by
Christ
from
the
Father
as
a
gift
[
f
](A10652-e3990-b)
f
Matt.
11.
27.
Matth.
28.
18
▪
Philip.
2.
9.
Iohn
5.
26.
,
from
the
good
pleasure
of
God
.
Thirdly
,
as
the
taking
of
the
Bread
by
Christ
did
alter
only
the
manner
of
its
being
,
the
operation
,
and
efficacy
,
the
dignity
and
use
,
but
no
way
at
all
the
element
or
nature
of
the
Bread
.
Even
so
the
taking
of
the
humane
body
by
Christ
did
conferre
indeed
upon
it
many
glorious
effects
,
and
advance
it
to
an
estate
farre
above
its
common
and
ordinary
capacity
(
alwayes
yet
reserving
those
defects
and
weaknesses
which
were
required
in
the
aeconomie
,
and
dispensation
of
that
great
work
for
which
he
assumed
it
)
but
yet
he
never
alterd
the
essentiall
and
naturall
qualities
of
the
body
,
but
kept
it
still
within
the
measure
and
limits
of
the
created
perfection
which
the
wisdome
of
God
did
at
first
share
out
unto
it
.
Lastly
,
to
(
come
neerer
unto
the
Crosse
of
Christ
)
as
hee
did
by
prayer
and
thanksgiving
consecrate
their
elements
unto
a
holy
use
;
so
did
he
immediately
before
his
passion
(
of
which
this
is
the
Sacrament
)
make
that
consecratory
[
g
](A10652-e4050-b)
g
Iohn
17.
prayer
and
thanksgiving
which
is
registred
for
the
perpetuall
comfort
of
his
Church
.
The
second
Action
is
the
breaking
of
the
Bread
,
and
powering
the
Wine
into
the
Cup
,
which
doth
neerly
expresse
his
crucified
Body
;
where
[
h
](A10652-e4100-b)
h
Psal
▪
●2
.
14.
the
joynts
were
loosed
,
the
sinewes
torne
,
the
flesh
bruized
and
peirced
,
the
skin
rent
,
the
whole
frame
violated
by
that
straining
and
razeing
and
cutting
,
and
stretching
,
and
wrentching
,
which
was
used
in
the
crucifying
of
it
,
and
by
the
[
i
](A10652-e4110-b)
i
Sangui●●
〈◊〉
de●u●â
ven●là
revocamus
.
Tertul.
Cont.
Gnost
.
c.
5.
shedding
of
that
pretious
blood
which
stop'd
the
issue
and
flux
of
ours
.
It
were
infinite
and
intricare
to
spin
a
meditation
into
a
controversie
,
about
the
extent
and
nature
of
Christs
passion
:
but
certainly
,
whatsoever
either
Ignominie
,
or
Agony
his
body
suffered
(
which
two
●
conceive
to
comprize
all
the
generalls
of
Christ
crucified
)
are
if
not
particularly
expressed
,
yet
typically
and
sacramentally
shaddowed
and
exhibited
in
the
Bread
broken
,
and
the
Wine
powred
out
.
The
third
Action
was
the
giving
,
or
delivering
of
the
Bread
and
Wine
:
which
first
,
evidently
expresseth
the
nature
and
quality
of
Christ
crucified
,
with
these
benefits
which
flow
from
him
,
that
they
are
freely
bestowed
upon
the
Church
,
which
of
it selfe
had
no
interest
or
claime
unto
any
thing
save
death
.
Secondly
,
we
see
the
nature
of
Christs
passion
,
that
it
was
a
free
,
voluntary
,
and
unconstrained
passion
,
for
though
it
be
true
that
Iudas
[
a
](A10652-e4170-b)
a
August
.
Vid.
Tom.
8.
in
Psa.
93.
&
Tom.
9.
tract.
7.
in
epist.
Iohanis
.
did
betray
him
,
and
Pilate
deliver
him
to
bee
crucified
:
yet
none
of
this
was
the
giving
of
Christ
,
but
the
selling
of
him
.
It
was
not
for
us
,
but
for
mony
that
Iudas
deliver'd
him
,
it
was
not
for
us
,
but
for
feare
that
Pilate
deliver'd
him
:
[
b
](A10652-e4210-b)
b
Rom.
8.
32.
Acts
2.
23.
Gal.
4.
4.
but
God
deliver'd
the
Sonne
,
and
the
Sonne
deliver'd
himselfe
with
a
most
mercifull
and
gracious
will
to
bestow
his
death
upon
sinners
,
and
not
to
get
,
but
to
be
himselfe
a
price
.
The
Passion
then
of
Christ
was
most
freely
undertaken
[
c
](A10652-e4220-b)
c
Gal.
2.
20.
(
without
which
free-will
of
his
own
,
they
could
[
d
](A10652-e4230-b)
d
Ephes.
5.
12.
Phil.
2.
7.
Iohn
19.
11.
never
have
laid
hold
on
him
)
and
his
death
was
a
most
free
and
voluntary
explication
,
his
life
was
not
wrentched
nor
wrung
from
him
,
nor
snatch'd
or
torne
from
him
by
the
bare
violence
of
any
forraine
Impression
;
but
was
with
a
loud
voice
(
arguing
nature
not
brought
to
utter
decay
)
most
freely
[
e
](A10652-e4240-b)
e
Iohn
10.
11.
17.
18.
Augustin
,
Tom
,
9.
tractat.
31.
in
Iohan.
&
tract.
47.
&
de
tri●itate
l.
3.
cap.
13.
Tertul.
in
Apolog.
cap.
21.
Cyprian
de
c●na
Dom.
non
necessitate
,
sed
obedientia
●rgetur
ad
mortem
,
&
lib.
de
dup
.
martyr
.
surrendred
and
[
f
](A10652-e4250-b)
f
Heb.
8.
3.
Mark
.
8.
31.
Luk
,
24.
7.
26.
46.
laid
downe
by
that
power
which
did
after
reassume
it
.
But
how
then
comes
it
to
passe
that
there
lay
a
necessicie
[
g
](A10652-e4260-b)
g
Matth.
26.
39
upon
Christ
of
suffring
,
which
necessicie
may
seeme
to
have
enforc'd
and
constrain'd
him
to
Golgatha
,
in
as
much
as
hee
himselfe
did
not
only
shrinke
,
but
even
testifie
his
dislike
of
what
he
was
to
suffer
by
a
redoubled
prayer
[
h
](A10652-e4270-b)
h
Aristot.
Eth
,
lib.
3.
cap.
1.
unto
his
Father
that
that
Cup
might
passe
from
him
?
doth
not
feare
[
i
](A10652-e4280-b)
i
Heb.
5.
7.
make
Actions
involuntary
,
or
at
least
derogate
and
detract
from
the
fulnesse
of
their
liberty
?
and
Christ
did
feare
[
k
](A10652-e4290-b)
k
Act.
2.
33.
,
how
then
is
it
that
Christs
Passion
was
most
voluntary
though
attended
with
necessitie
,
feare
,
and
reluctance
?
surely
it
was
most
voluntary
still
,
and
first
therefore
necessary
because
voluntary
,
the
maine
and
primitive
reason
of
the
necessitie
,
being
nothing
else
but
that
immutable
will
which
had
fore-decreed
it
.
Christs
death
then
was
necessary
by
a
necessitie
of
the
event
,
which
musts
needs
come
to
passe
after
it
had
once
been
[
l
](A10652-e4330-b)
l
Acts
2.
23.
fore-determined
by
that
most
wise
will
of
God
,
which
never
useth
to
repent
him
of
his
counsells
;
but
not
by
a
necessitie
of
the
cause
,
which
was
most
free
and
voluntary
.
Againe
,
necessary
it
was
in
regard
of
the
Scriptures
,
whose
truth
could
not
miscarry
,
in
regard
of
the
promises
made
of
him
,
which
were
to
be
performed
,
in
regard
of
propheticall
predictions
which
were
to
be
fulfilled
,
in
regard
of
typicall
prefigurations
,
which
were
to
bee
abrogated
,
and
seconded
with
that
substance
which
they
did
fore-shaddow
,
but
no
way
necessary
in
opposition
to
Christs
will
,
which
was
the
first
mover
into
which
both
this
necessitie
and
all
the
causes
of
it
are
to
be
finally
resolv'd
.
And
then
for
the
fear
and
reluctance
of
Christ
,
noe
marvell
if
he
who
was
in
all
things
like
unto
us
,
had
his
share
in
the
same
passions
and
affections
like
wise
though
without
sin
.
But
neither
of
these
did
any
way
derogate
from
the
most
free
Sacrifice
which
hee
himselfe
[
m
](A10652-e4410-b)
m
Heb.
9.
14.
offered
once
for
all
,
in
asmuch
as
there
was
an
absolute
submission
of
the
inferiour
to
the
higher
will
,
and
the
inferiour
it selfe
,
shrunk
not
at
the
obedience
,
but
at
the
pain
.
To
explaine
this
more
cleerly
,
consider
[
n
](A10652-e4420-b)
n
Vid.
Hooker
l.
5.
sect.
48.
and
D●ctor
field
of
the
Church
lib.
1.
c.
18.
in
Christ
a
double
Will
,
or
rather
a
double
respect
of
the
same
Will.
First
the
naturall
Will
of
Christ
,
whereby
hee
could
but
wish
well
unto
himselfe
,
and
grone
after
the
conservation
of
that
being
,
whose
anguish
and
dissolution
did
now
approach
;
whereby
he
could
not
upon
the
immediate
burden
[
o
](A10652-e4440-b)
o
Heb.
5.
7.
of
the
sinne
of
man
,
and
the
wrath
of
God
but
[
o
](A10652-e4450-b)
o
Heb.
5.
7.
feare
,
[
p
](A10652-e4460-b)
p
Matth.
26.
39
and
notwithstanding
the
assistance
of
Angells
[
q
](A10652-e4470-b)
q
Luk.
22.
43.
drop
downe
a
sweat
[
r
](A10652-e4480-b)
r
Luk.
22.
44.
,
as
full
of
wonder
as
it
was
of
torment
,
great
drops
of
blood
,
and
then
no
marvell
if
we
here
,
Father
if
it
be
possible
let
this
Cup
passe
from
me
.
But
then
again
consider
not
the
naturall
,
but
the
mercifull
will
of
Christ
by
which
he
intended
to
appease
the
wrath
of
an
offended
,
&
by
any
other
unsatisfiable
God
;
the
removall
of
an
unsupportable
curse
,
the
redemption
,
of
his
own
,
and
yet
his
fellow
creaturs
,
the
giving
them
accesse
unto
a
father
,
who
was
before
a
consuming
fire
,
in
a
word
,
the
finishing
of
that
great
work
which
the
Angles
desire
to
looke
into
,
and
then
wee
finde
that
hee
did
freely
lay
downe
his
life
and
most
willingly
embraced
what
hee
most
naturally
did
abhorre
.
As
if
Christ
had
said
(
if
wee
may
venture
to
paraphrase
his
sacred
words
)
Father
thou
hast
united
mee
to
such
a
nature
whose
Created
and
Essentiall
property
it
is
to
shrink
from
any
thing
that
may
destroy
it
,
and
therefore
if
it
be
thy
Will
let
this
Cupp
passe
from
mee
:
But
yet
I
know
that
thou
hast
likewise
annoynted
mee
to
fullfill
the
eternall
Decree
of
thy
love
,
and
to
the
performance
of
such
an
office
the
dispensation
wherof
requires
the
dissolution
of
my
assumed
nature
,
and
therefore
not
as
I
,
but
as
thou
wilt
.
So
then
both
the
desire
of
preservation
was
a
naturall
desire
,
and
the
offring
up
of
his
Body
was
a
free-will
offring
.
And
indeed
the
light
of
nature
hath
required
a
kind
of
willingnesse
,
even
in
the
Heathens
bruit
Sacrifices
.
And
therefore
the
beast
[
s
](A10652-e4530-b)
s
f
Macrob.
Satur
.
lib.
3.
c.
5.
Plin●
lib.
8.
c.
45.
su●t
.
in
●
alba
.
c.
19.
Valer.
max.
l.
1.
c.
6.
Plutarch
.
sympos
.
l.
8.
c.
8.
was
led
,
and
not
haled
to
the
Altar
;
and
the
struggling
of
it
,
or
flying
and
breaking
from
the
Altar
,
or
bellowing
and
crying
was
ever
counted
ominous
and
unhappy
.
Now
our
Saviour
Christs
willingnesse
to
offer
up
himselfe
is
herein
declared
,
in
that
hee
opened
[
b
](A10652-e4540-b)
b
Pet.
not
his
mouth
;
in
that
he
suffred
such
a
death
wherein
hee
first
did
beare
[
c
](A10652-e4550-b)
c
Iohn
19.
17.
the
Crosse
before
it
bore
him
,
in
that
hee
dehorted
[
d
](A10652-e4560-b)
d
Luke
23.
28.
the
women
that
followed
after
him
to
weepe
or
expresse
any
passion
of
willingnesse
for
his
death
.
Thus
did
hee
in
his
passion
,
and
still
doth
in
his
Sacrament
really
,
perfectly
,
and
most
willingly
give
himselfe
unto
his
Church
.
In
somuch
as
that
the
Oyle
of
that
unction
which
consecrated
him
unto
that
bitter
worke
,
is
called
an
Oyle
[
e
](A10652-e4570-b)
e
Heb.
1.
9.
of
gladnesse
.
So
then
Christ
freely
offreth
both
in
himselfe
Originally
,
and
in
his
Sacraments
Instrumentally
,
all
grace
sufficient
for
nurishment
unto
life
,
to
as
many
as
reach
forth
to
receive
or
entertaine
it
.
CHAP.
X.
Of
the
fourth
Action
,
with
the
reasons
why
the
Sacrament
is
to
be
eaten
and
drunken
.
THe
fourth
and
last
Action
made
mention
of
in
this
Sacrament
,
is
the
eating
of
the
bread
,
and
the
drinking
of
the
wine
,
after
wee
have
taken
them
from
the
hands
of
Christ
:
to
signifie
unto
us
,
that
Christ
crucified
is
the
life
and
food
of
a
Christian
that
receiveth
him
.
Here
are
the
degrees
of
faith
:
first
we
take
Christ
,
and
then
we
eat
him
.
There
are
none
that
finde
any
nourishment
or
relish
in
the
blood
of
Christ
,
but
those
who
have
received
him
,
and
so
have
an
interest
,
propriety
,
and
title
to
him
.
He
must
first
be
ours
,
before
we
can
taste
any
sweetnesse
in
him
;
ours
first
in
possession
and
claime
,
and
after
ours
in
fruition
and
comfort
.
For
all
manner
of
sweetnesse
is
a
consequent
and
effect
of
some
propriety
which
we
have
unto
the
good
thing
which
causeth
it
;
unto
the
which
the
neerer
our
interest
is
,
the
greater
is
the
sweetnesse
that
we
finde
in
it
.
In
naturall
things
we
may
observe
,
how
nothing
will
be
kindly
nourished
in
any
other
place
or
meanes
,
than
those
unto
which
nature
hath
given
it
a
primitive
right
and
symthy
.
Fishes
perish
in
the
aire
,
and
Spice-trees
dye
and
wither
in
these
colder
Countries
,
because
Nature
had
denyed
them
any
claime
or
propriety
unto
such
places
.
[
a
](A10652-e4700-b)
a
Iohn
8.
56.
of
Abraham
that
he
saw
Christs
day
,
the
comfort
[
b
](A10652-e4720-b)
b
Luke
2.
30.
of
Simeon
that
hee
had
seene
Gods
salvation
,
the
support
[
c
](A10652-e4740-b)
c
Acts
7.
55.
of
Stephen
that
hee
saw
Christ
in
his
kingdome
,
the
faith
[
d
](A10652-e4760-b)
d
Iohn
20.
29.
of
Thomas
that
he
saw
his
resurrection
;
and
why
is
it
not
enough
that
wee
see
the
passion
of
Christ
in
this
Sacrament
,
wherein
he
is
crucified
[
e
](A10652-e4780-b)
e
Gal.
3.
1.
before
our
eyes
?
Certainly
[
f
](A10652-e4790-b)
f
vid.
Iohn
6.
if
wee
looke
into
the
Scriptures
wee
shall
find
nothing
more
common
,
than
the
Analogie
and
resemblance
betwixt
spirituall
grace
and
naturall
food
.
Hence
it
is
that
we
so
often
read
of
[
g
](A10652-e4810-b)
g
1
Cor.
10.
3
,
4.
Manna
from
Heaven
,
Water
from
the
Rock
,
Trees
in
Paradise
,
Apples
[
i
](A10652-e4820-b)
i
Cant.
2.
5.
and
Flagons
for
Christs
Spouse
,
Wisdomes
feast
[
k
](A10652-e4830-b)
k
Prov.
9.
2.
5.
,
and
the
marriage
feast
[
l
](A10652-e4840-b)
l
Matth.
22.
4.
of
hungring
[
m
](A10652-e4850-b)
m
Matth.
5.
Psal.
63.
1.
Ps.
119.
103.
Psal.
42.
1
,
2.
Ps.
119.
131.
Esay
66.
11.
and
thirsting
,
and
sucking
of
marrow
and
fatnesse
,
and
Milke
[
n
](A10652-e4860-b)
n
Esay
55.
1.
2.
1
Pet.
2.
2.
Heb.
5.
12.
,
and
Honey
,
and
infinite
the
like
expressions
of
divine
grace
:
the
reasons
whereof
are
many
and
important
.
First
,
to
signifie
the
benefit
we
receive
by
Christ
crucified
,
exhibited
unto
us
in
his
last
Supper
,
by
that
[
o
](A10652-e4870-b)
o
Vid
Iackson
of
Iustifying
faith
.
Sect.
1.
cap.
9.
Analogie
and
similitude
which
is
betwixt
him
and
those
things
we
eat
and
drink
.
Now
meates
are
all
either
Physicall
,
common
,
or
costly
,
either
for
the
restoring
,
or
for
the
supporting
,
or
for
the
delighting
of
nature
;
and
they
have
all
some
of
those
excellent
properties
of
good
[
p
](A10652-e4910-b)
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rhet.
lib.
1.
&
Eth.
which
Aristotle
hath
observed
,
either
to
conserve
nature
entire
,
or
to
restore
it
when
it
hath
beene
violated
,
or
to
prevent
diseases
ere
they
creep
upon
it
.
And
all
these
benefits
do
the
faithfull
receive
by
Christ
.
First
,
his
body
and
blood
is
an
Antidote
against
all
infections
of
sin
,
or
feare
of
death
.
When
he
said
,
Feare
[
q
](A10652-e4940-b)
q
Matth.
14.
27.
not
,
it
is
I.
It
was
an
argument
of
comfort
which
no
temptation
could
repell
.
Secondly
,
it
hath
a
purging
and
purifying
property
.
The
[
r
](A10652-e4950-b)
r
1
Iohn
1.
7.
blood
of
Christ
clenseth
us
from
all
sinne
.
Thirdly
,
it
hath
a
quickning
,
preserving
,
and
strengthning
power
.
Christ
[
s
](A10652-e4960-b)
s
Phil.
1.
21.
is
our
life
,
and
our
[
t
](A10652-e4970-b)
t
Col.
3.
3
,
4.
life
is
hid
with
Christ
u
,
and
Christ
liveth
in
us
,
and
he
hath
quickned
[
w
](A10652-e4990-b)
w
Ephes.
2.
5.
us
together
with
Christ
,
and
we
are
[
a
](A10652-e5000-b)
a
Phil.
4.
13.
able
to
do
all
things
through
Christ
that
strengtheneth
us
.
And
lastly
,
it
hath
a
joying
and
delighting
property
,
I
rejoyce
[
b
](A10652-e5010-b)
b
Gal.
6.
14.
in
nothing
but
in
the
Crosse
of
Christ
:
I
count
[
c
](A10652-e5020-b)
c
Phil.
3.
8.
Phil.
4.
4.
all
things
dung
that
I
may
winne
Christ
,
and
I
protest
[
d
](A10652-e5030-b)
d
1
Cor.
15.
31.
by
our
rejoycing
which
we
have
in
Christ
.
Whether
we
want
Physick
to
cure
us
,
or
strong
meats
to
nourish
us
,
or
sweet
meats
to
delight
us
,
Christ
is
unto
us
all
in
all
,
our
health
,
our
strength
,
our
joy
.
Secondly
,
the
Sacrament
is
eaten
and
drunken
,
to
signifie
the
necessity
we
stand
in
of
Christ
crucified
:
many
things
there
are
usuall
in
the
life
of
man
both
for
delight
and
profit
;
beautifull
and
pleasant
objects
for
the
eye
;
melody
and
harmony
for
the
eare
;
ointments
and
odours
for
the
smell
;
curiosities
and
luxuriancies
of
invention
for
the
fancie
:
but
there
is
no
faculty
of
nature
that
doth
so
immediately
concurre
to
the
support
and
preservation
of
the
whole
man
,
as
the
sense
of
Tasting
,
which
is
,
as
it
were
the
Sluce
&
in-let
to
life
;
without
which
we
have
not
so
much
as
a
capacity
of
that
delight
,
which
other
objects
of
an
inferiour
and
subordinate
nature
can
afford
:
even
so
many
things
there
[
e
](A10652-e5090-b)
e
Eccl.
2.
24.
3.
12.
22.
5.
17.
are
wherein
the
children
of
God
may
and
ought
to
take
pleasure
and
solace
,
even
as
many
as
we
acknowledge
from
God
for
blessing
;
but
there
is
nothing
in
the
world
which
is
the
object
and
principle
of
our
life
,
but
only
Christ
:
no
quality
in
man
,
which
is
the
Instrument
and
Organ
of
our
life
,
but
onely
a
lively
and
operative
faith
,
by
which
only
we
taste
[
f
](A10652-e5100-b)
f
Crede
et
manducasti
.
Aug.
in
Iohan.
how
gracious
the
Lord
is
.
The
just
[
g
](A10652-e5110-b)
g
Hab.
2.
shall
live
by
faith
;
and
I
live
[
h
](A10652-e5120-b)
h
Gal.
2.
20.
by
the
faith
of
the
Son
of
God
:
and
where
[
i
](A10652-e5130-b)
i
Vid.
Chrys.
in
1
Cor.
Hom.
24.
the
body
is
,
thither
do
the
Eagles
flye
,
that
they
may
eat
and
live
.
Thirdly
,
the
Sacrament
is
eaten
and
drunken
to
shew
unto
us
the
greedy
desire
which
is
and
ought
to
be
in
the
hearts
of
Beleevers
towards
Christ
crucified
.
There
is
no
one
faculty
in
man
will
so
much
put
to
its
utmost
for
procuring
satisfaction
,
as
this
of
Tasting
if
once
brought
into
anguish
or
straits
.
Because
as
Death
[
k
](A10652-e5160-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
in
the
generall
is
most
terrible
,
so
much
more
that
lingring
[
l
](A10652-e5180-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hom.
Odyss.
lib.
12.
&
lib.
17
death
which
consumes
with
famine
;
and
therefore
no
power
of
nature
more
importunate
and
clamorous
for
satisfaction
;
no
motive
stronger
to
worke
a
love
,
and
attempt
a
conquest
on
any
nation
,
than
an
experience
of
such
excellent
commodities
as
may
from
thence
be
obtained
for
the
releeving
of
this
one
faculty
.
And
therefore
Almighty
God
when
he
would
provoke
the
people
to
forsake
Egypt
,
and
comfort
them
with
the
newes
of
a
better
Countrey
,
describes
it
by
the
plenty
that
it
brought
forth
;
I
[
m
](A10652-e5210-b)
m
Exod.
3.
17.
will
bring
you
to
a
Land
which
floweth
with
Milke
and
Honey
.
And
when
the
people
murmured
against
God
in
the
Wildernesse
,
all
that
hatred
of
Egypt
which
the
tyranny
of
the
Land
had
wrought
in
them
,
all
the
toyle
and
servitude
that
was
redoubled
on
them
,
was
wholly
swallowed
up
by
the
one
consideration
of
flesh-pots
[
b
](A10652-e5230-b)
b
Exod.
16.
3.
Numb.
11.
5.
and
Onions
which
they
there
enjoyed
.
And
[
c
](A10652-e5240-b)
c
Num.
13.
21.
24.
when
by
Gods
appointment
Spies
were
sent
into
Canaan
,
to
enquire
of
the
goodnesse
of
the
Land
,
their
Commission
was
to
bring
of
the
fruit
of
the
Land
unto
the
people
,
that
thereby
they
might
be
encouraged
unto
a
desire
of
it
.
And
we
finde
how
the
Roman
Emperours
did
strictly
prohibit
the
transportation
of
Wine
,
or
Oile
,
or
other
pleasant
commodities
unto
barbarous
Nations
,
left
they
might
prove
rather
temptations
to
some
mischievous
designe
,
than
matters
of
mutuall
intercourse
and
trafique
.
No
marvell
then
if
the
Sacrament
of
Christ
crucified
,
who
was
to
be
the
Desire
[
e
](A10652-e5270-b)
e
Hag.
2.
8.
of
all
Nations
,
the
desire
of
whom
was
not
only
to
transcend
and
surpasse
,
but
even
(
after
a
sort
)
to
nullifie
[
f
](A10652-e5290-b)
f
1
Cor.
2.
1.
Mat.
13.
44
,
45.
Luke
18.
28
Phil.
3.
7
,
8.
all
other
desires
,
be
received
with
that
faculty
which
is
the
seat
of
the
most
eager
and
importunate
desire
.
Fourthly
,
we
eat
and
drink
the
Sacrament
,
to
intimate
unto
us
the
conformity
of
the
faithfull
unto
Christ
.
As
in
all
the
appeties
and
propensions
of
naturall
things
we
finde
an
innate
amity
,
betwixt
the
natures
that
doe
so
incline
towards
,
or
imbrace
one
another
,
so
principally
in
this
maine
appetite
unto
food
,
is
there
ever
found
a
proportion
betweene
nature
and
its
nourishment
:
insomuch
,
that
young
[
a
](A10652-e5310-b)
a
Clem.
Alex.
Paedag.
1.
l.
c.
6.
Infants
are
nourished
with
that
very
matter
of
which
their
substance
consisteth
.
Whatsoever
hath
repugnant
qualities
unto
nature
,
she
is
altogether
impatient
of
it
,
and
is
never
quieted
till
one
way
or
other
she
disburthen
her selfe
.
And
thus
is
it
,
and
ought
to
be
betwixt
Christ
and
the
faithfull
;
there
is
a
conspiracy
[
b
](A10652-e5320-b)
b
Rom.
6.
4
,
5.
Rom.
8.
17.
1
Cor.
15.
49
2
Cor.
3.
18.
Phil.
3.
10.
Phil.
3.
20.
of
affections
,
motions
,
passions
,
desires
,
a
conformity
of
being
in
holinesse
,
as
well
as
in
nature
,
a
similitude
,
participation
,
and
communion
with
Christ
in
his
death
,
sufferings
,
glory
.
All
other
things
in
the
world
are
very
unsuitable
to
the
desires
of
faith
,
nor
are
able
to
satiate
a
soule
which
hath
tasted
Christ
,
because
we
finde
something
in
them
of
a
different
,
yea
,
repugnant
nature
,
unto
that
pretious
faith
by
him
infus'd
:
[
c
](A10652-e5340-b)
c
Iob
20.
12.
it
under
their
tongue
as
a
sweet
thing
;
yet
the
children
of
God
,
who
have
beene
sensible
of
that
venimous
quality
which
lurketh
in
it
,
and
have
tasted
of
that
bread
which
came
downe
from
Heaven
,
never
[
d
](A10652-e5350-b)
d
Iohn
6.
48.
50
,
●1
.
thirst
any
more
after
the
deceitfull
pleasures
,
the
stolne
[
e
](A10652-e5360-b)
e
Iohn
4.
14.
waters
of
sinne
;
but
no
sooner
have
they
unadvisedly
tasted
of
it
,
but
presently
they
feele
a
warre
in
their
bowels
,
a
strugling
and
rebellion
betweene
that
faith
by
which
they
live
,
and
that
poyson
which
would
smother
and
extinguish
it
,
which
by
the
efficacy
of
faith
,
whereby
we
[
a
](A10652-e5370-b)
a
1
Iohn
5.
1.
overcome
the
world
,
is
cast
out
and
vomited
up
in
an
humble
confession
,
and
so
the
faithfull
do
re-gaine
their
fellowship
with
Christ
,
who
as
he
was
by
his
m●rits
our
Saviour
unto
remission
of
sins
,
[
b
](A10652-e5380-b)
b
1
Pet.
1.
15.
1
Pet.
2.
21.
so
is
he
by
his
holinesse
our
example
,
and
by
his
Spirit
our
head
,
unto
newnesse
of
life
.
CHAP.
XI
.
Of
other
Reasons
why
the
Sacrament
is
eaten
and
drunken
,
and
of
the
manner
of
our
union
and
incorporation
into
Christ
.
FIfthly
,
wee
eat
and
drinke
the
Sacrament
of
Christ
crucified
,
to
signifie
that
reall
and
neere
incorporation
of
the
faithfull
into
Christ
their
head
;
for
the
end
of
eating
is
the
assimulation
of
our
nourishment
and
the
turning
of
it
into
our
owne
nature
and
substance
,
whatsoever
cannot
bee
assimulated
is
ejected
:
and
thus
is
it
between
us
and
Christ
;
whence
it
commeth
that
wee
so
often
read
of
the
[
c
](A10652-e5440-b)
c
Ephes.
3.
17.
Inhabitation
of
Christ
in
his
Church
,
of
his
more
peculiar
presence
[
d
](A10652-e5450-b)
d
Rev.
3.
20.
Mat.
20.
8.
Ephes.
1.
6.
Gal.
2.
20.
Iohn
14.
20.
with
and
in
his
people
,
of
our
spirituall
[
c
](A10652-e5460-b)
c
Rom.
11.
17.
Iohn
15.
ingrasture
into
him
by
faith
,
of
those
more
neere
and
approaching
relations
of
Brotherhood
[
d
](A10652-e5470-b)
d
Iohn
20.
17
Matth.
25.
40.
Mark
.
3.
35.
,
and
coinheritance
[
e
](A10652-e5480-b)
e
Rom.
8.
17.
between
Christ
and
us
,
that
mutuall
interest
,
fellowship
,
and
society
which
wee
have
each
to
other
,
with
infinite
other
expressions
of
that
divine
and
expresselesse
mixture
whereby
the
faithfull
are
not
only
by
a
consociation
of
affections
[
f
](A10652-e5490-b)
f
Affectus
consociat
&
confederat
voluntes
Cyprian
.
de
Caena
Dom.
and
confederacy
of
wills
,
but
by
a
reall
though
mysticall
union
ingrafted
,
knit
,
and
as
it
were
joynted
unto
Christ
by
the
sinew
of
faith
,
and
so
made
heires
of
all
that
glory
and
good
which
in
his
person
was
purchased
for
his
members
,
and
is
from
him
diffus'd
on
them
as
on
the
parts
and
portions
of
himselfe
.
So
that
it
pleaseth
Gods
spirit
(
as
some
[
g
](A10652-e5520-b)
g
August
de
peccat
.
merit
.
&
remiss
.
l.
1.
c.
31.
de
Genesi
ad
lit
.
l.
11.
c.
24.
Beza
in
annotat
.
ad
Ephes.
1.
23.
Hook●r
.
pag.
306.
do
observe
)
so
farre
sometimes
to
expresse
this
union
betwixt
Christ
and
his
Church
,
as
to
call
the
Church
it selfe
by
the
name
of
Christ
,
and
every
where
almost
to
interest
[
h
](A10652-e5570-b)
h
Mat.
25.
45.
Acts
9.
4.
himselfe
in
the
injuries
and
suffrings
of
his
Church
,
yea
[
i
](A10652-e5580-b)
i
Hooker
l.
5.
Sect.
56.
to
esteeme
him self
incompleat
and
maimed
without
it
.
And
here
this
mysticall
unity
between
Christ
&
his
Church
being
by
eating
and
drinking
so
expressely
signified
,
and
in
the
Sacrament
so
gratiously
obsignated
unto
us
,
it
will
not
be
impertinent
to
enlarge
somewhat
on
so
divine
a
point
:
whersoever
any
thing
hath
so
inward
a
relation
and
dependancy
on
something
else
,
as
that
it
subsisteth
not
,
nor
can
retaine
that
integrity
of
being
which
is
due
unto
it
,
without
that
whereon
it
dependeth
,
there
is
necessarily
requir'd
some
manner
of
union
between
those
two
things
by
meanes
whereof
the
one
may
derive
unto
the
other
,
that
influence
and
vertue
whereby
it
is
preserved
:
for
broken
,
discontinued
and
ununited
parts
receive
no
succour
from
those
from
which
they
are
divided
.
(
All
manner
of
activity
requiring
a
contract
,
and
immediatnesse
between
the
Agent
and
the
subject
)
and
this
one
proofe
of
that
omnipresence
and
immensity
which
we
attribute
unto
God
,
whereby
he
filleth
[
b
](A10652-e5610-b)
b
Deum
namque
ire
per
omnes
terrasque
tractasque
maris
Caelumque
profundum
Virg.
vid.
Hugost
.
vict
.
de
Sacrament
.
l.
1.
part.
3.
c.
17.
Psal.
138.
Esay
6.
Amos
9.
1.
3.
Ier.
23.
24.
all
creatures
,
bestowing
on
them
all
that
generall
influence
and
assistance
of
his
Providence
whereby
they
live
[
c
](A10652-e5620-b)
c
Acts
17.
Vid.
Aug.
de
Genesi
adlit
.
lib.
4.
c.
12
&
confess
.
lib.
1.
cap.
2.
3.
and
move
and
have
their
being
.
But
besides
this
universall
presence
of
God
wherwith
he
doth
equally
fill
all
things
by
his
essence
,
which
were
from
eternity
wrapped
up
in
his
power
and
wisedome
;
there
is
a
more
speciall
presence
and
union
of
his
unto
the
creature
;
according
as
he
doth
in
any
of
them
exhibit
more
expresse
Characters
of
his
glorious
Attributes
:
In
which
sense
he
is
said
to
be
in
[
d
](A10652-e5640-b)
d
Psal.
103.
19.
Matth.
6.
9.
Heaven
,
because
hee
doth
there
more
especially
manifest
his
power
,
wisedome
,
and
majesty
;
in
[
e
](A10652-e5650-b)
e
Exod.
3.
the
soft
and
still
voice
because
there
his
lenity
was
more
conspicuous
,
in
the
burning
bush
[
f
](A10652-e5660-b)
f
Exod.
34.
5.
and
in
the
light
cloud
,
because
in
them
his
mercy
was
more
express'd
,
in
the
mount
Sinah
[
h
](A10652-e5680-b)
h
Vide
Tertul
,
adver
.
Praxeam
.
c.
23.
&
Aug.
epist.
3.
ad
volup
.
●errour
was
especially
declared
.
According
unto
which
different
diffusions
of
himselfe
on
the
Creature
and
dispensation
of
his
Attributes
,
God
(
without
any
impeachment
of
his
Immensity
)
may
be
said
to
be
absent
,
to
depart
,
and
to
turne
away
from
his
Creature
,
as
the
words
are
every
where
in
the
Scriptures
used
.
Thus
is
God
united
to
the
creature
in
generall
,
by
the
right
of
a
Creator
,
upholding
[
i
](A10652-e5690-b)
i
Heb.
1.
3.
all
things
by
his
mighty
word
,
without
the
participation
whereof
they
could
not
but
be
annihilated
and
resolved
into
their
first
nothing
:
but
besides
,
there
is
a
more
distinct
and
nobler
kind
of
union
unto
his
more
excellent
Creature
,
man
?
for
as
there
are
some
things
which
partake
only
of
the
vertue
and
efficacy
,
others
which
partake
of
the
Image
and
nature
of
the
Sunne
;
as
the
bowels
of
the
earth
recceive
only
the
vertue
,
heat
and
influence
,
but
the
beame
receives
the
very
Image
and
forme
of
it
,
light
:
so
in
the
creatures
,
some
partake
of
God
only
as
an
Agent
,
as
depending
on
his
eternall
power
from
whence
they
did
originally
issue
,
and
by
which
they
doe
now
still
subsist
,
and
so
receive
only
some
common
Impressions
and
foot
prints
of
divine
vertue
,
whereby
they
declare
[
k
](A10652-e5700-b)
k
Psal.
19.
1.
his
glory
,
others
partake
of
the
Image
[
l
](A10652-e5710-b)
l
Ephes.
4.
24.
of
God
,
of
the
divine
[
m
](A10652-e5720-b)
m
2.
Pet.
1.
4.
nature
as
Saint
Peter
speaks
,
and
receive
from
him
those
two
speciall
properties
wherein
principally
consists
the
Image
of
God
,
holinesse
and
happinesse
,
that
giving
perfection
to
our
working
,
and
this
to
our
being
,
(
which
two
satisfie
the
whole
compasse
of
a
created
desire
)
and
so
declare
his
love
;
some
acknowledge
God
as
their
maker
,
others
as
their
Father
,
in
them
is
dependance
and
gubernation
only
,
in
these
is
cognition
and
inheritance
.
The
bond
of
this
more
speciall
union
of
the
reasonable
creature
unto
God
,
was
originally
the
Law
of
mans
creation
,
which
did
prescribe
unto
him
the
forme
,
and
limits
of
his
working
,
and
subordination
unto
God
,
which
knot
he
by
his
voluntary
aversation
violating
and
untying
,
there
did
immediately
ensue
a
dis-union
between
God
and
man
,
so
saies
the
Prophet
,
your
sinnes
[
u
](A10652-e5770-b)
u
Esay
59.
2.
have
separated
between
you
and
your
God
.
Now
as
the
parts
of
a
body
so
long
as
they
are
by
the
naturall
bonds
of
joynts
and
sinewes
united
to
the
whole
,
doe
receive
from
the
fountaines
of
life
,
the
heart
and
the
braine
,
all
comfortable
supplies
for
life
and
motion
,
which
are
due
unto
them
;
but
being
once
dissolved
and
broken
off
,
there
then
ceaseth
all
the
interest
which
they
had
in
the
principall
parts
:
so
as
long
as
man
by
obedience
to
the
Law
,
did
preserve
the
union
between
God
and
him
intire
,
so
long
had
he
an
evident
participation
of
all
those
graces
spirituall
,
which
were
requisite
to
the
holinesse
and
happinesse
of
so
noble
a
creature
:
but
having
once
transgress'd
the
Law
,
and
by
that
meanes
broken
the
knot
,
he
is
no
more
posses'd
of
that
sweet
illapse
and
influence
of
the
spirit
,
which
quickneth
the
Church
unto
eternall
life
;
but
haveing
united
himselfe
unto
another
head
,
and
subjected
his
parts
unto
another
Prince
,
even
the
Prince
[
x
](A10652-e5790-b)
x
Ephes.
2.
2.
that
ruleth
in
the
children
of
disobedience
,
hee
is
utterly
destitute
of
all
divine
communion
an
alien
[
y
](A10652-e5800-b)
y
Ephes.
2.
12.
from
the
common-wealth
,
and
by
consequence
from
all
the
priviledges
of
Israel
,
a
stranger
from
the
covenant
of
promise
,
unacquainted
with
,
yee
unable
to
conceive
aright
of
spirituall
things
,
quite
shut
[
z
](A10652-e5820-b)
z
1
Cor.
2.
14.
out
from
the
Kingdome
,
yea
without
God
in
the
world
.
And
thus
farre
wee
have
considered
the
severall
unions
,
which
are
between
the
creatures
either
in
generall
as
creatures
,
or
in
particular
as
reasonable
,
and
God
consider'd
in
the
relation
of
a
Creator
,
which
will
give
great
light
to
understand
both
the
manner
and
dignity
of
this
mysticall
and
evangelicall
union
betwixt
the
Church
and
Christ
consider'd
under
the
relation
of
a
Redeemer
,
by
whom
we
have
re-union
[
a
](A10652-e5870-b)
a
Revel.
22.
15
and
accesse
to
the
Father
;
in
whom
only
he
hath
accepted
[
b
](A10652-e5880-b)
b
Ephes.
2.
13.
18
Ephes.
1.
5.
6.
us
againe
,
and
given
unto
us
the
adoption
of
children
.
Now
as
in
the
union
of
God
to
the
creatures
,
we
have
before
observed
the
differences
of
it
,
that
it
was
either
generall
unto
all
,
or
speciall
unto
some
,
in
which
he
did
either
more
expressely
manifest
his
glory
,
or
more
gratiously
imprint
his
Image
:
so
also
in
the
union
of
Christ
unto
us
,
we
may
observe
something
generall
whereby
he
is
united
to
the
whole
mankind
,
and
something
speciall
whereby
he
is
united
unto
his
Church
,
and
that
after
a
double
manner
;
either
common
unto
the
whole
visible
assemblie
of
the
Christians
,
or
peculiar
and
proper
unto
that
invisible
company
who
are
the
immediate
members
of
his
misticall
body
.
First
,
then
[
c
](A10652-e5900-b)
c
Vnius
naturae
sunt
vites
&
palmites
propter
quod
cum
esset
Deus
,
cujus
naturae
non
sumus
factus
est
homo
ut
in
illo
esset
vitis
humana
natura
cujus
&
nos
omnes
palmites
essemus
.
August
.
Tom.
Tract
80.
Ioh.
all
man
kind
may
be
said
to
be
in
Christ
,
in
as
much
as
in
the
mistery
of
his
incarnation
hee
tooke
on
him
the
selfe
same
nature
,
which
maketh
us
to
be
men
,
and
wherby
hee
is
as
properly
man
as
any
of
us
,
[
d
](A10652-e5910-b)
d
Esuriens
subdiabolo
sitiens
subsamacitidè
flens
Lazarum
,
anxi●usque
ad
mortem
.
Tert
de
carn.
Christi
.
●
9.
&
adver
.
praxeum
c.
27.
subject
to
the
same
infermities
,
liable
and
naked
to
the
same
dangers
&
temptations
,
moved
by
the
same
Passion
,
obedient
to
the
same
lawes
with
us
,
with
this
only
difference
,
that
all
this
was
in
him
sinlesse
and
voluntary
,
in
us
sinfull
and
necessary
.
Secondly
,
besides
this
,
there
is
a
farther
union
of
Christ
unto
all
the
Professors
of
his
truth
in
knowledge
and
explicite
faith
,
which
is
by
a
farther
operation
infusing
into
them
the
light
of
truth
,
and
some
generall
graces
that
which
make
them
serviceable
for
his
Church
;
even
as
the
root
of
a
tree
,
will
sometimes
so
farre
enliven
the
branches
as
shall
suffice
unto
the
bringing
forth
of
leaves
,
though
it
supply
not
juyce
enough
for
solid
fruit
:
for
whatsoever
graces
the
outwad
professors
of
Christianity
do
receive
,
they
have
it
all
derived
on
them
from
Christ
;
who
is
the
dispencer
of
his
Fathers
bounty
,
and
who
inlightneth
every
man
that
commeth
into
the
World
.
Thirdly
,
there
is
a
more
speciall
and
neere
union
of
Christ
to
the
faithfull
,
set
forth
by
the
resemblances
of
building
[
c
](A10652-e5960-b)
c
1
Pet.
2.
4.
Eph.
2.
15.
1
Cor.
3.
16.
,
ingrasture
[
d
](A10652-e5970-b)
d
Iohn
15.
5.
,
members
[
e
](A10652-e5980-b)
e
Ephes.
4.
15
,
16
1
Cor.
12.
12.
,
marriage
[
f
](A10652-e5990-b)
f
Ephes.
5.
32.
Psal.
45.
2
Cor.
11.
2.
,
and
other
the
like
similitudes
[
g
](A10652-e6000-b)
g
Iohn
4.
14.
Iohn
6.
51.
in
the
Scriptures
,
whereby
Christ
is
made
unto
us
the
Originall
,
and
well-spring
of
all
spirituall
[
h
](A10652-e6010-b)
h
Iohn
14.
19.
1
Iohn
5.
12.
life
and
motion
,
of
all
fulnesse
[
i
](A10652-e6020-b)
i
Iohn
1.
16.
and
fructification
[
k
](A10652-e6030-b)
k
Iohn
15.
5.
.
Even
as
in
naturall
generation
,
the
soule
is
no
sooner
infus'd
and
united
but
presently
there
is
sense
and
vegetation
derived
on
the
body
:
so
in
spirituall
new
birth
,
as
soone
as
Christ
is
formed
[
l
](A10652-e6040-b)
l
Gal.
4.
19.
in
us
as
the
Apostle
speakes
,
then
presently
are
we
quickned
[
m
](A10652-e6050-b)
m
Ephes.
25.
Gal
2.
20.
by
him
,
and
all
the
operations
of
a
spirituall
life
,
sense
of
sin
,
vegetation
,
and
growth
in
faith
,
understanding
and
knowledge
of
the
mysterie
of
godlinesse
,
taste
and
relish
of
eternall
life
,
begin
to
shew
themselves
in
us
.
We
[
n
](A10652-e6060-b)
n
Rom.
5.
12.
15.
17
,
18
,
19.
1
Cor
,
15.
22.
45.
49.
are
in
Christ
by
grace
,
even
as
by
nature
we
were
in
Adam
.
Now
[
o
](A10652-e6080-b)
o
August
.
Enchirid.
cap.
26.
&
Epist.
23.
ad
Bonisacium
.
Traxit
reatum
quia
unus
erat
in
illo
àquo
traxit
,
&
Tertul.
de
testim
.
Anim.
c.
3.
as
from
Adam
there
is
a
perpetuall
transfusion
of
Originall
sin
on
all
his
posterity
,
because
we
were
all
then
not
only
represented
by
his
person
,
but
contained
in
his
loynes
;
so
from
Christ
,
who
on
the
Crosse
did
represent
the
Church
of
God
,
and
[
e
](A10652-e6100-b)
e
Regeneravit
hominem
in
uno
C●risto
ex
uno
Adam
g●n●rat●
August
.
Epist.
23
in
whom
we
are
,
is
there
by
a
most
speciall
influence
transfus'd
on
the
Church
,
some
measure
[
f
](A10652-e6110-b)
f
Iohn
1.
16.
of
those
graces
,
those
vitall
motions
,
that
incorruption
,
purity
,
and
holinesse
,
which
was
given
to
him
without
measure
;
that
he
alone
might
be
the
Author
[
g
](A10652-e6120-b)
g
Heb.
5.
9.
and
Originall
of
eternall
salvation
,
the
consecrated
Prince
[
h
](A10652-e6130-b)
h
Heb.
2.
10
,
11
of
glory
to
the
Church
:
from
which
consecration
of
Christ
,
and
sanctification
of
the
Church
,
the
Apostle
inferres
a
union
betweene
Christ
and
the
Church
;
for
he
that
sanctifieth
and
they
that
are
sanctified
are
of
one
.
And
all
this
,
both
union
or
association
with
Christ
,
and
communion
in
those
heavenly
graces
which
by
spirituall
influence
from
him
are
shed
forth
upon
all
his
members
,
is
brought
to
passe
by
this
meanes
originally
,
because
[
i
](A10652-e6160-b)
i
Rom.
8.
9.
Christ
and
we
do
both
partake
of
one
and
the
selfe-same
spirit
,
which
spirit
conveighs
to
the
faithfull
,
whatsoever
in
Christ
is
communicable
unto
them
.
For
as
the
members
naturall
of
man
are
all
conserv'd
in
the
integrity
and
unity
of
one
body
,
by
that
reasonable
soule
which
animates
,
enlivens
,
and
actuates
them
,
by
one
simple
and
undivided
information
,
without
which
they
would
presently
fall
asunder
and
moulder
into
dust
:
even
so
the
members
of
Christ
are
all
firmely
united
unto
him
,
and
from
him
receive
all
vitall
motions
,
by
meanes
of
that
common
Spirit
,
which
in
Christ
above
measure
,
in
us
according
unto
the
dispensation
of
Gods
good
will
,
worketh
one
and
the
selfe-same
life
and
grace
;
so
that
by
it
,
we
are
all
as
really
compacted
into
one
mysticall
body
,
as
if
we
had
all
but
one
common
soule
.
And
this
is
that
which
we
beleeve
touching
our
[
a
](A10652-e6190-b)
a
1
Iohn
1.
3.
fellowship
with
the
Sonne
,
as
S.
Iohn
cals
it
;
the
cleere
and
ample
[
b
](A10652-e6220-b)
b
Nam
&
nunc
est
in
nobis
,
&
nos
in
ill●
;
sed
hoc
nunc
credimus
,
tunc
etiam
cognos●emus
:
quamvis
&
nunc
credend●●overimus
,
sed
tunc
contemplando
noscemus
August
.
Tom.
9.
Tract.
75.
in
Iohn
.
apprehension
whereof
is
left
unto
that
place
where
both
our
union
and
likenesse
to
him
,
and
our
knowledge
of
him
shall
be
made
perfect
.
Sixtly
,
we
eat
and
drink
the
Sacrament
of
Christs
Passion
,
that
thereby
we
may
expresse
that
more
closse
and
sensible
pleasure
which
the
faithfull
enjoy
in
receiving
of
him
.
For
there
is
not
any
one
sense
whose
pleasure
is
more
constant
and
expresse
,
than
this
of
Tasting
:
the
reasons
whereof
are
manifest
.
For
first
it
followes
by
the
consequence
of
opposites
,
that
that
faculty
when
fully
satisfied
,
must
needs
be
sensible
of
the
greatest
pleasure
whose
penury
&
defect
brings
the
extreamest
anguish
on
nature
.
For
the
evill
of
any
thing
being
nothing
else
but
an
obliquity
and
aberration
from
that
proper
good
to
which
it
is
oppos'd
.
It
must
needs
follow
,
that
the
greater
the
extent
and
degrees
of
an
evill
are
,
the
more
large
must
the
measure
of
that
good
be
in
the
distance
from
which
that
evill
consisteth
.
Now
it
is
manifest
that
the
evill
of
no
senses
is
so
oppressive
and
terrible
unto
nature
,
as
are
those
which
violate
the
taste
and
touch
(
which
later
is
ever
annexed
to
the
former
;
)
no
ugly
spectacles
for
the
eyes
,
no
howles
or
shrikings
for
the
eare
,
no
stench
or
infection
of
aire
for
the
smell
,
so
distastefull
,
through
all
which
the
anguish
of
a
famine
would
not
make
a
man
adventure
to
purchase
any
food
,
though
affected
even
with
[
a
](A10652-e6270-b)
a
Moriensque
recepit
quas
nollet
victuras
aquas
,
&c.
vid.
Lucan
.
lib.
4.
noisome
qualities
.
Secondly
,
the
pleasure
which
nature
takes
in
any
good
thing
,
is
caused
by
the
union
thereof
to
the
faculty
,
by
meanes
whereof
it
is
enjoyed
;
so
that
the
greater
the
union
is
,
the
more
necessarily
is
the
pleasure
of
the
thing
united
.
Now
there
is
not
any
faculty
whose
object
is
more
closely
united
unto
it
than
this
of
Tasting
:
in
Seeing
,
or
Hearing
,
or
Smelling
,
there
may
be
a
farre
distance
betweene
us
and
the
things
that
do
so
affect
us
,
but
no
tasting
without
an
immediate
application
of
the
object
to
the
faculty
.
Other
objects
satisfie
though
without
me
,
but
meats
never
content
nor
benefit
till
they
be
taken
in
.
Even
so
is
it
with
Christ
and
the
faithfull
:
many
things
there
are
which
affect
them
with
pleasure
,
but
they
are
without
,
and
at
a
distance
;
onely
Christ
it
is
,
who
by
being
and
dwelling
[
b
](A10652-e6280-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gal.
4.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ephes.
3
17
in
them
,
deligheth
them
.
Lastly
,
we
eat
and
drink
the
Sacrament
of
Christ
crucified
,
that
therein
we
may
learne
to
admire
the
wisdome
of
Gods
mercy
,
who
by
the
same
manner
of
actions
doth
restore
us
to
life
,
by
which
we
fell
from
it
.
Satan
and
Death
did
first
assault
our
eare
,
and
then
tooke
possession
of
us
by
the
mouth
;
Christ
and
faith
chose
no
other
gates
to
make
a
re-entry
and
dispossesse
them
.
Thus
as
CHAP.
XII
.
Inferences
of
Practice
from
the
consideration
of
the
former
Actions
.
THESE
are
all
the
holy
actions
we
finde
to
have
been
by
Christ
and
his
Apostles
,
celebrated
in
the
great
mystery
of
this
Supper
:
all
other
humane
accessions
and
superstructions
,
that
are
by
the
policy
of
Satan
and
that
carnall
affection
,
which
ever
laboureth
to
reduce
Gods
service
unto
an
outward
and
pompous
gaudinesse
,
foisted
into
the
substance
of
so
divine
a
work
,
are
all
of
them
that
straw
[
a
](A10652-e6370-b)
a
1
Cor.
3.
12.
and
stubble
,
which
hee
who
is
a
consuming
[
b
](A10652-e6380-b)
b
Heb.
12.
29.
fire
,
will
at
last
purge
away
.
Impotent
Christ
was
not
that
he
could
not
,
nor
malignant
that
hee
would
not
appoint
,
nor
improvident
that
he
could
not
foresee
,
the
needfulnesse
of
such
actions
,
which
are
by
some
proposed
,
not
as
matter
of
ornament
,
comelinesse
and
ceremony
,
(
a
thing
left
ever
arbitrary
to
the
Church
)
but
are
obtruded
on
consciences
(
swayed
with
superstitious
pompousnesse
)
for
matters
substantiall
and
necessary
to
be
observed
.
As
if
God
,
who
in
the
first
Creation
of
the
world
from
nothing
,
did
immediately
after
the
work
produc'd
cease
from
all
manner
of
further
Creations
,
did
in
the
second
creation
of
the
world
from
sinne
,
not
finish
the
work
himselfe
,
but
leave
it
imperfect
,
to
be
by
another
consummated
and
finished
.
Certainly
whatsoever
humane
Inventions
doe
claime
,
direct
,
proper
,
and
immediate
subscription
of
Conscience
,
and
doe
propose
themselves
as
essentiall
,
or
integrall
,
or
any
way
necessary
parts
of
divine
mysteries
;
they
doe
not
onely
rob
God
of
his
honour
,
and
intrude
on
his
Soveraignty
,
but
they
doe
farther
lay
on
him
the
aspersion
of
an
imperfect
Saviour
,
who
standeth
in
need
of
the
Churches
concurrence
,
to
consummate
the
work
which
he
had
begunne
.
Away
then
with
those
Actions
of
elevation
,
adoration
,
oblation
,
circumgestation
,
mim●call
gestures
,
silent
whisperings
,
and
other
the
like
incroachments
,
in
the
supposed
proper
and
reall
sacrifice
of
Christ
in
the
Masse
,
(
wherein
I
see
not
how
they
avoyd
the
guilt
of
Saint
Pauls
fearfull
observation
.
To
crucifie
againe
the
Lord
of
glory
,
and
put
him
unto
an
open
shame
:
)
In
which
things
[
g
](A10652-e6410-b)
g
Doct.
Reynolds
conference
with
Hart.
Cap.
8.
divis.
4.
et
M●rnay
de
Eucharist
.
pag.
82.
in
fol.
as
in
sundry
others
they
do
nothing
else
,
but
imitate
the
carnall
ordinances
of
the
Jewes
and
the
Heathenish
will-worship
of
the
Ethnicks
,
who
thought
rather
by
the
motions
of
their
bodies
,
than
by
the
affections
of
their
hearts
,
to
wind
into
the
opinion
and
good
liking
of
their
Gods
.
Certainly
[
h
](A10652-e6440-b)
h
Mentior
si
non
Idolorum
solemnia
de
suggestu
et
apparatu
deque
sumptu
fidem
et
authoritatem
sibi
extruunt
Tert.
de
Bapt
cap.
2.
affectation
of
Pomp
,
Ceremony
,
and
such
other
humane
superstructions
on
the
divine
institution
(
I
alwaies
except
Ecclesiasticall
observances
which
being
imposed
for
order
,
and
used
with
decencie
,
Paucity
,
and
indifferencie
,
are
not
lawfull
only
,
but
with
respect
to
the
Authority
which
requires
them
,
obligatory
also
)
I
say
all
other
pompous
accumulations
,
unto
the
substance
of
Christs
Sacramentr
,
are
by
Tertullian
made
the
characters
and
presumptions
of
an
Idolatrous
service
.
True
it
is
indeed
that
the
Ancients
make
mention
,
out
of
that
fervour
of
Love
and
Piety
towards
so
sacred
mysteries
of
Adoration
[
i
](A10652-e6490-b)
i
Carne
Christi
in
mysteriis
adoramus
Ambros
de
spirit
:
sancto
.
l.
3.
c
12.
Ma●d●cant
&
ado●ant
.
Aug
cp
12●
.
c.
27.
at
them
,
and
of
carrying
[
k
](A10652-e6500-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iustin.
Mart.
Ap
2.
pro
Christian.
the
remainders
of
them
unto
the
absent
Christians
;
but
as
in
other
things
,
so
here
likewise
wee
finde
it
most
true
,
that
things
by
devout
men
begunne
piously
and
continued
with
zeale
,
doe
after
,
when
they
light
in
the
handling
of
men
otherwise
qualified
,
degenerate
into
superstition
,
the
forme
purpose
,
end
and
reason
of
their
observation
being
utterly
neglected
;
It
being
the
contrivance
of
Satan
to
raise
his
Temple
after
the
same
forme
,
and
with
the
same
materialls
whereof
●ods
consisteth
,
to
pretend
the
practice
of
the
Saints
for
the
enforcement
of
his
owne
Projects
,
to
transforme
himselfe
into
an
Angel
[
l
](A10652-e6520-b)
l
2
Cor.
11.
14.
of
light
,
that
hee
may
the
easier
mislead
unstable
and
wandring
soules
,
and
to
retaine
at
least
a
forme
[
m
](A10652-e6530-b)
m
2
Tim.
3.
5.
of
Godlinesse
,
that
he
may
with
lesse
clamor
and
reluctancy
with-draw
the
substance
.
And
as
in
many
other
things
,
so
hath
hee
herein
likewise
abus'd
the
Piety
of
the
best
men
,
unto
the
furtherance
of
his
owne
ends
.
That
Adoration
,
which
they
in
and
at
the
mysteries
did
exhibit
unto
Christ
himselfe
,
(
as
indeed
they
could
not
choose
a
better
time
to
worship
him
in
)
he
impiously
derives
upon
the
creature
,
and
makes
it
now
to
bee
done
not
so
much
at
,
as
unto
the
elements
,
making
them
as
well
the
terme
,
and
object
,
as
occasion
of
that
worship
which
is
due
only
to
the
Lord
of
the
Sacrament
:
That
carrying
about
and
reserving
of
the
Eucharist
,
which
the
primitive
Christians
used
for
the
benefit
of
those
who
either
by
sicknesse
,
or
by
persecutions
,
were
with-held
from
the
meetings
of
the
Christians
(
as
[
n
](A10652-e6560-b)
n
Iustin.
Mart.
ut
supra
.
in
those
dayes
many
were
)
is
by
him
now
turned
into
an
Idolatrous
circumgestation
,
that
at
the
sight
of
the
Bread
,
the
people
might
direct
unto
it
that
worship
,
which
is
due
only
to
the
person
whose
passion
it
representeth
,
but
whose
honour
it
neither
challengeth
nor
knoweth
;
and
certainly
if
wee
veiw
the
whole
fabrick
either
of
Gentilisme
or
Heresie
,
we
shall
observe
the
methods
and
contrivances
of
Satan
,
most
often
to
drive
at
this
point
,
that
either
under
pretence
[
o
](A10652-e6570-b)
o
Scriptum
est
Matth.
4.
of
divine
truth
or
under
imitation
[
p
](A10652-e6590-b)
p
Vid.
●ert
.
de
coron
,
milit
c.
15
&
de
baptis
.
c.
5.
&
de
praescript
.
cap.
40.
de
cont.
Praxea●
.
●
.
1.
&
de
specta
.
cap
27.
&
Apolog.
c.
47.
&
Ioh.
stuck
.
de
Antiquit.
convival
.
lib.
1.
33.
&
lib.
3.
c.
21.
of
divine
Institutions
retaining
the
same
materiall
Actions
which
God
requires
,
or
with
the
godly
have
piously
,
or
upon
temporary
reasons
observed
,
he
may
convay
into
the
hearts
of
men
his
owne
poyson
,
and
imprint
an
opinion
of
holinesse
towards
his
owne
devices
:
for
howsoever
his
power
and
tyranny
have
done
much
mischiefe
to
Gods
Church
,
yet
his
master-peece
is
that
cunning
and
deceit
which
the
Scriptures
[
q
](A10652-e6600-b)
q
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2.
Cor.
11.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Eph.
6.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Revel.
2.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Cor.
2.
so
often
takes
notice
of
.
Secondly
,
we
see
here
what
maner
of
men
wee
ought
to
be
in
imitation
of
these
blessed
Actions
,
that
we
may
be
conformable
[
r
](A10652-e6660-b)
r
Phil.
3.
10.
1
Pet
4.
unto
the
death
of
Christ
.
First
,
as
he
when
hee
took
these
elements
,
did
consecrate
them
unto
a
holy
use
,
so
we
when
we
receive
them
,
should
first
consecrate
our selves
with
thanksgiving
and
prayer
,
unto
a
holy
life
.
For
if
not
only
amongst
Christians
[
s
](A10652-e6670-b)
s
1
Cor.
10.
31.
1
Tim.
4.
4.
5
Non
prius
.
discumbitur
quam
oratio
ad
deum
praegustetur
.
Tert.
Apolog.
c.
39.
but
even
amongst
Heathens
[
t
](A10652-e6690-b)
t
Inter
epulas
ubi
bene
pre●●ri
mos
ess●t
.
Li●
.
lib.
39.
themselves
,
it
hath
been
by
the
Law
of
nature
receiv'd
for
a
religious
custome
not
to
eat
their
ordinary
food
without
blessing
,
and
prayer
,
with
how
much
more
fervency
of
prayer
should
we
call
upon
the
name
of
the
Lord
,
when
we
take
this
Cup
of
salvation
,
this
bread
of
life
,
wherein
we
doe
not
only
taste
how
gratious
the
Lord
is
,
but
doe
eat
and
drink
the
Lord
himselfe
.
And
therefore
[
u
](A10652-e6700-b)
u
Iustinus
Martyr
●use
explicat
in
Apolog.
2.
et
Tertul.
cont.
Marc.
l.
1.
c.
23.
the
Church
hath
both
at
first
and
since
most
devoutly
imitated
our
blessed
Saviour
in
consecrating
both
these
mysteries
,
and
their
owne
soules
by
thanksgiving
and
prayer
,
before
ever
they
received
the
elements
from
the
hands
of
the
Deacons
,
that
so
that
same
pure
Wine
,
that
immaculate
Blood
might
be
put
into
pure
[
x
](A10652-e6710-b)
x
Math.
9.
17.
Vasa
purae
ad
rem
divinam
.
Plaut.
in
Captiu
.
Act.
4.
sc.
1.
and
untainted
vessels
,
even
into
sanctified
and
holy
hearts
,
lest
otherwise
the
wine
should
be
spilt
,
and
the
vessells
perish
.
And
indeed
the
Sacrament
is
ignorantly
and
fruitlessely
received
,
if
we
doe
not
therin
devote
,
consecrate
,
and
set
apart
our selves
unto
Gods
service
;
for
what
is
a
Sacrament
,
but
[
y
](A10652-e6730-b)
y
Sacramentum
visibile
Iuramentum
.
Pareus
,
in
Heb.
6.
17.
vid.
Aug.
ep.
57.
Verbum
a
militari
Iuramento
sump●um
.
vid.
Dempter
.
s
in
Rosin
.
Antiq.
l.
10.
cap.
3.
a
visible
oath
,
wherin
wee
doe
in
consideration
of
Christs
mercies
unto
us
vow
eternall
alleigeance
and
service
unto
him
against
all
those
powers
,
and
lusts
which
warre
against
the
soule
,
and
to
make
our
members
weapons
of
righteousnesse
unto
him
?
Secondly
,
as
Christ
brake
the
bread
before
he
gave
it
,
so
must
our
hearts
before
they
be
offered
up
to
God
for
a
[
z
](A10652-e6760-b)
z
Rom.
12.
1.
reasonable
sacrifice
,
be
humbled
and
bruised
with
the
apprehension
of
their
owne
demerits
,
for
a
Broken
[
a
](A10652-e6790-b)
a
Psal.
51.
and
contrite
heart
O
Lord
thou
wilt
not
despise
:
shall
wee
have
adamantine
and
unbended
soules
,
under
the
weight
of
those
sins
which
brake
the
very
Rock
[
b
](A10652-e6810-b)
b
1
Cor.
10.
4.
of
our
salvation
,
and
made
the
dead
[
c
](A10652-e6820-b)
c
Math.
27.
51.
stones
of
the
Temple
to
rend
in
sunder
?
Was
his
body
broken
to
let
out
his
blood
,
and
shall
not
our
soules
be
broken
to
let
it
in
?
Was
the
Head
wounded
,
and
shall
the
Ulcers
and
Impostumes
remaine
unlanced
?
Would
not
God
in
the
Law
accept
of
any
but
pushed
[
p
](A10652-e6830-b)
p
Levit.
16.
vid.
Tertul.
cont.
Iudaeos
.
cap.
14.
,
and
dissected
[
q
](A10652-e6850-b)
q
Levit.
1.
6.
,
and
burned
sacrifices
[
r
](A10652-e6860-b)
r
Levit.
1.
9.
?
was
his
Temple
[
s
](A10652-e6870-b)
s
1
Kings
6.
7.
built
of
none
but
cut
and
hewed
stones
,
and
shall
we
think
to
have
no
Sword
[
t
](A10652-e6880-b)
t
Eph.
6.
of
the
Spirit
divide
us
;
no
Hammer
[
u
](A10652-e6890-b)
u
Ier.
23.
39.
of
the
Word
break
us
;
none
of
our
drosse
and
stubble
burned
[
x
](A10652-e6900-b)
x
1
Cor.
3.
13.
up
;
none
of
our
flesh
[
y
](A10652-e6910-b)
y
1
Cor.
9.
27.
beaten
downe
;
none
of
our
old
[
z
](A10652-e6920-b)
z
Eph.
4.
22.
Col.
3.
5.
Math.
5.
29.
30.
man
crucified
and
cut
off
from
us
,
and
yet
be
still
living
[
a
](A10652-e6930-b)
a
Rom.
12.
1.
sacrifices
,
and
living
[
b
](A10652-e6940-b)
b
1
Pet.
2.
5.
stones
in
his
Temple
?
Whence
did
David
[
c
](A10652-e6960-b)
c
Psal.
69.
call
on
God
,
but
out
of
the
pit
and
the
deepe
waters
,
when
his
bones
[
d
](A10652-e6970-b)
d
Psal.
51.
were
broken
&
could
not
rejoyce
?
Certainly
we
come
unto
God
,
either
as
unto
a
Physitian
,
or
as
to
a
Judge
:
wee
must
needs
bring
soules
either
full
of
sores
to
be
cured
,
or
full
of
sins
to
be
condemned
.
Againe
,
in
that
this
Rock
of
ours
was
broken
,
we
know
whither
to
flie
in
case
of
tempest
and
oppression
,
even
unto
the
holes
[
e
](A10652-e6990-b)
e
Cant.
2.
14.
of
the
Rock
for
succor
.
To
disclaime
our
owne
sufficiency
,
to
disavow
any
confidence
in
our
owne
strength
,
to
flie
from
Church
treasures
and
supererrogations
and
to
lay
hold
on
him
in
whom
were
the
treasures
[
f
](A10652-e7000-b)
f
Col.
2.
3.
,
the
fulnes
[
g
](A10652-e7010-b)
g
Col.
1.
19.
of
all
grace
[
h
](A10652-e7020-b)
h
Iohn
1.
16.
,
of
which
fulnesse
we
all
receive
;
to
forsake
the
private
Lampes
of
the
wisest
Virgins
,
the
Saints
and
Angels
,
which
have
not
light
enough
to
shine
into
anothers
house
;
and
to
have
recourse
only
unto
the
Sonne
of
righteousnesse
,
the
light
not
of
a
House
,
but
of
the
World
,
who
inlightneth
every
man
that
commeth
into
it
.
Think
when
thou
seest
these
Elements
broken
,
that
even
then
thou
applyest
thy
lips
unto
his
bleeding
wounds
,
and
doest
from
thence
suck
salvation
.
That
even
then
with
Thomas
thy
hand
is
in
his
side
,
from
whence
thou
mayest
pluck
out
those
words
of
life
,
My
God
,
my
God
;
that
even
then
thou
seest
in
each
wound
a
mouth
open
,
and
in
that
mouth
the
blood
,
as
a
visible
[
i
](A10652-e7050-b)
i
Heb.
12
,
24.
prayer
to
intercede
with
God
the
Father
for
thee
,
and
to
solicite
him
with
stronger
cries
for
salvation
,
than
did
Abels
for
revenge
.
Let
not
any
sins
,
though
never
so
bloody
,
so
numberlesse
,
deterre
thee
from
this
pretious
Fountaine
.
If
it
be
the
glory
of
Christs
blood
to
wash
away
sinne
,
then
is
it
his
greatest
glory
to
wash
away
the
greatest
sins
.
Thy
sinne
indeed
is
the
object
of
Gods
hate
,
but
the
misery
which
sinne
brings
upon
thee
is
the
object
of
his
pitty
.
O
when
a
poore
distressed
soule
,
that
for
many
yeares
together
hath
securely
weltered
in
a
sinck
of
numberlesse
and
noisome
lusts
,
and
hath
even
beene
environed
with
a
Hell
of
wickednesse
,
shall
at
last
,
having
received
a
wound
from
the
sword
of
Gods
Spirit
,
an
eye
to
see
,
and
a
heart
to
feele
,
and
tremble
at
the
terrors
of
●ods
judgements
,
shall
then
I
say
flie
out
of
himselfe
,
smite
upon
his
thig●
,
cast
away
his
rags
,
crouch
and
crawle
unto
the
throne
of
grace
,
solicite
Gods
mercy
with
strong
cries
for
one
drop
of
that
blood
which
is
never
cast
away
,
when
powred
into
sinfull
and
sorrowfull
soules
,
how
think
we
will
the
bowels
of
Christ
turne
within
him
?
How
will
he
hasten
to
meet
such
an
humbled
soule
?
to
embrace
him
in
those
armes
which
were
stretched
on
the
Crosse
for
him
,
and
to
open
unto
him
that
inexhausted
Fountaine
,
which
even
delighteth
to
mix
it
●elfe
with
the
teares
of
sinners
?
Certainly
,
if
it
were
possible
for
any
one
of
Christs
wounds
to
be
more
pretious
than
the
rest
,
even
that
should
be
opened
wide
,
and
powred
out
into
the
soule
of
such
a
penitent
.
Yea
,
if
it
might
possibly
be
,
that
the
sins
of
all
the
World
could
be
even
throng'd
into
the
conscience
of
one
man
,
and
the
whole
guilt
of
them
made
proper
and
personall
unto
him
,
yet
if
such
a
man
could
bee
brought
to
sue
for
grace
in
the
mediation
of
Christs
broken
body
,
there
would
thence
issue
balme
enough
to
cure
,
blood
enough
to
wash
and
to
drowne
them
all
.
Only
let
not
us
sin
,
because
grace
abounds
;
let
not
us
make
work
for
the
blood
of
Christ
,
and
go
about
by
crimson
and
presumptuous
sins
,
as
it
were
to
pose
Gods
mercy
.
The
blood
of
Christ
,
if
spilt
and
trampled
under
foot
,
will
certainly
cry
so
much
lowder
than
Abels
for
vengeance
,
by
how
much
it
is
the
more
pretious
.
It
may
be
as
well
upon
us
,
as
in
us
.
As
the
vertue
and
benefit
of
Christs
blood
is
in
those
that
imbrace
it
unto
life
and
happinesse
,
so
is
the
guilt
of
it
upon
those
that
despise
it
unto
wretchednesse
and
condemnation
.
Thirdly
,
in
that
Christ
gave
and
delivered
these
mysteries
unto
the
Church
▪
we
likewise
must
learne
not
to
ingrosse
our selves
,
or
our
owne
gifts
,
but
freely
to
dedicate
them
all
unto
the
honour
of
that
God
and
benefit
of
that
Church
,
unto
which
he
gave
both
himselfe
and
them
.
Even
nature
hath
made
men
to
stand
in
need
of
each
other
,
and
therefore
hath
imprinted
in
them
a
naturall
[
a
](A10652-e7190-b)
a
Arist
polit.
l.
1.
inclination
unto
fellowship
,
and
society
,
in
one
common
City
:
by
Christ
we
are
all
made
of
one
City
[
b
](A10652-e7200-b)
b
Eph.
2.
19.
21.
,
of
one
houshold
,
yea
,
of
one
Church
,
of
one
Temple
[
c
](A10652-e7210-b)
c
1
Cor.
6.
19.
1
Pet.
2.
5.
.
He
hath
made
us
members
[
d
](A10652-e7220-b)
d
1
Cor.
12.
12.
of
one
body
,
animated
by
one
[
e
](A10652-e7230-b)
e
1
Cor.
12.
13.
Rom.
8.
11.
Eph.
4.
4.
and
the
same
Spirit
;
stones
[
f
](A10652-e7240-b)
f
1.
Pet.
2.
5.
of
one
entire
building
,
united
on
one
and
the
same
foundation
[
g
](A10652-e7250-b)
g
Eph.
2.
20.
1
Cor.
3.
11.
;
branches
[
h
](A10652-e7260-b)
h
Iohn
15.
2.
of
one
undivided
stock
,
quickned
[
i
](A10652-e7270-b)
i
Rom.
11.
16
,
17
,
18.
by
one
and
the
same
root
,
and
therefore
requires
from
us
all
a
mutuall
support
,
succour
,
sustentation
,
and
nourishment
,
of
each
other
a
kind
of
trafique
,
and
continuall
intelligence
from
part
to
part
;
a
union
of
members
by
the
supply
of
nerves
[
k
](A10652-e7280-b)
k
Eph.
4.
16.
and
joynts
,
that
so
each
may
be
serviceable
unto
the
whole
.
The
eye
seeth
not
for
it self
,
but
for
the
body
;
and
therefore
if
the
eye
[
l
](A10652-e7290-b)
l
Mat.
6.
22.
be
simple
,
the
whole
body
is
full
of
light
,
for
the
light
of
the
body
is
the
eye
.
Nay
,
God
in
each
creature
imprinteth
a
love
of
community
(
which
is
that
whereby
one
thing
doth
as
it
were
bestow
it selfe
on
another
)
farre
above
the
private
and
domestick
love
,
whereby
it
labours
the
preservation
and
advancement
of
it selfe
:
from
which
generall
charity
and
feeling
of
communion
it
comes
to
passe
,
that
if
by
any
casualty
the
whole
body
of
the
Universe
be
like
to
suffer
any
rupture
or
deformity
(
as
in
the
danger
of
a
vacuum
,
which
is
the
contumely
of
nature
)
each
particular
creature
is
taught
to
relinquish
his
owne
naturall
motion
,
and
to
prevent
the
publike
reproach
,
even
by
forsaking
and
forgetting
of
themselves
.
Agreeable
unto
which
noble
impresse
of
nature
was
that
Heroicall
resolution
of
Pompey
,
when
the
safety
of
his
countrey
depended
on
an
expedition
dangerous
to
his
own
particular
:
It
[
n
](A10652-e7330-b)
n
Necesse
est
ut
eam
,
non
ut
vivam
,
is
not
(
said
he
)
necessary
for
me
to
live
,
It
is
necessary
that
I
goe
.
And
more
honourable
that
of
●odrus
to
dedicate
his
owne
life
as
a
sacrifice
for
his
Countries
victory
:
But
yet
more
honourable
that
of
the
blessed
Apostle
[
o
](A10652-e7370-b)
o
Acts
20.
24.
I
count
not
my
life
deare
unto
my selfe
,
that
I
may
finish
the
Ministry
which
I
have
received
of
the
Lord
:
But
lastly
,
most
admirable
was
that
of
the
same
blessed
Paul
[
p
](A10652-e7400-b)
p
Rom.
9.
3.
and
Moses
[
q
](A10652-e7420-b)
q
Exod.
32.
32
,
whose
feeling
of
Community
transported
them
not
only
beyond
the
feare
,
but
even
into
a
conditionall
desire
of
their
owne
destruction
.
In
mans
first
Creation
what
was
that
great
endowment
of
[
r
](A10652-e7430-b)
r
Aquin.
sum
.
part●●
quaest.
95
〈◊〉
1.
originall
righteousnesse
,
but
such
a
harmony
of
all
mans
faculties
,
as
that
there
was
no
Schisme
in
the
Body
,
no
part
unsubordinated
,
or
unjoynted
from
the
rest
,
but
did
each
conspire
with
other
unto
the
service
of
the
whole
,
and
with
the
whole
unto
the
service
of
God
?
and
what
was
the
immediate
effect
of
that
great
fall
of
man
,
but
the
breaking
,
and
[
s
](A10652-e7440-b)
s
Zeemannus
de
Dei
Imagine
in
▪
Hos●
.
c.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vide
Arist.
Ethic.
l.
3.
c.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vide
Arist.
Eth.
l.
1.
cap.
13.
unjoynting
of
his
faculties
,
the
rebellion
of
his
members
each
towards
other
,
whereby
every
faculty
seeketh
the
satisfaction
of
it selfe
,
without
any
respect
unto
the
Common
Good
?
And
as
it
bred
in
man
an
Enmity
to
himselfe
,
so
to
his
neighbour
likewise
.
So
long
as
Adam
remained
upright
,
his
judgement
of
Evah
was
a
judgement
of
unity
,
[
u
](A10652-e7490-b)
u
Genes.
2.
33.
Bone
of
bone
,
no
sooner
comes
sinne
but
we
heare
him
upbraid
God
with
the
[
x
](A10652-e7510-b)
x
Gen.
3.
13.
woman
that
thou
gavest
mee
,
termes
of
dislike
and
enmity
.
For
the
removall
whereof
wee
must
imitate
this
great
example
of
Christ
our
head
,
whose
sufferings
are
not
only
our
merit
but
our
[
y
](A10652-e7520-b)
y
1
Pet.
2.
21.
example
,
who
denying
himselfe
,
his
owne
naturall
[
z
](A10652-e7530-b)
z
Math.
26.
39
will
,
and
life
,
bestowed
himselfe
on
us
,
that
we
likewise
might
not
[
a
](A10652-e7540-b)
a
1
Cor.
10.
24
Phil.
2.
21.
seek
every
man
his
owne
,
but
every
man
the
good
of
another
,
[
b
](A10652-e7550-b)
b
Phil.
2.
17.
Acts
20.
24.
bestowing
our selves
on
the
service
and
benefit
of
the
Church
,
and
so
[
c
](A10652-e7560-b)
c
Ephes.
4.
15.
grow
up
and
bee
built
up
together
in
love
which
is
the
[
d
](A10652-e7570-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ephes.
4.
12.
concinnation
,
or
perfecting
of
the
Saints
.
Secondly
,
in
that
Christ
gave
this
Sacrament
,
and
did
thereby
testifie
his
most
willing
obedience
unto
a
cursed
death
,
we
likewise
should
in
all
our
respects
back
unto
him
,
break
through
all
obstacles
of
selfe-love
,
or
any
temptations
of
Satan
,
and
the
world
,
and
though
contrary
to
the
bent
of
our
owne
desires
,
to
the
propension
of
our
owne
corrupt
hearts
,
most
willingly
render
our
obedience
unto
him
,
and
make
him
the
Lord
of
all
our
thoughts
.
First
for
our
understandings
,
we
should
offer
them
as
free
and
voluntary
sacrifices
,
ready
not
only
to
yeeld
unto
truth
out
of
constraint
,
but
out
of
willingnesse
and
love
to
embrace
it
,
not
only
for
the
evidence
,
but
for
the
Author
[
l
](A10652-e7600-b)
l
Tertul.
de
paenit
.
cap.
4.
,
and
goodnesse
of
it
,
and
thus
to
resigne
our
judgements
into
Gods
hands
to
be
(
though
never
so
much
against
its
owne
naturall
and
carnall
prejudices
)
inform'd
and
captivated
unto
all
kind
of
saving
knowledge
,
even
to
the
extirpating
of
all
those
presumptions
,
prepossessions
,
and
principles
of
corruption
which
use
to
[
m
](A10652-e7610-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Eth.
l.
6.
smother
and
adulterate
divine
truth
;
for
there
is
naturally
in
the
mindes
of
men
,
(
though
otherwise
eagerly
pursuing
knowledge
)
a
kind
of
dread
and
shrinking
from
the
evidence
of
divine
truthes
,
(
as
each
facultie
avoydeth
too
excellent
an
object
)
a
voluntary
and
[
n
](A10652-e7630-b)
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Eth.
l.
3.
cap.
1.
2
Pet.
2.
5.
affected
ignorance
,
lest
[
o
](A10652-e7650-b)
o
Simul
ut
desina●t
ignor●re
cessant
&
od●sse
.
Tertul.
Apolog.
cap.
1.
knowing
the
truth
they
should
cease
to
hate
it
;
a
facultie
of
making
doubts
touching
the
meaning
and
extent
of
such
truths
,
whose
evidence
would
crosse
the
corruptions
of
our
practice
,
and
then
a
frameing
of
arguments
and
presumptions
for
that
part
which
is
most
favourable
and
flattering
unto
nature
,
a
certaine
private
[
c
](A10652-e7660-b)
c
Domestica
Iudicia
Tertul.
Apol.
cap.
1.
Clemens
Alex.
strom
.
lib.
4.
vid.
Herald
.
in
Tertul
.
Apol.
c.
1.
prejudice
against
the
lustre
of
the
most
strict
and
practicall
principles
,
a
humour
of
cavilling
and
disputing
[
d
](A10652-e7670-b)
d
Audacium
existimo
de
bono
divini
praecepti
disputare
Tertul.
de
paenit
.
cap.
4.
about
those
parts
of
Gods
will
,
which
bring
with
them
a
more
strait
obligation
on
the
conscience
,
a
withdrawing
the
thoughts
from
acquainting
themselves
with
the
more
spirituall
parts
of
divine
truth
under
pretence
of
more
important
imployments
,
about
scholasticall
and
sublime
speculations
.
All
which
do
evidently
prove
,
that
there
is
not
in
the
understanding
that
willingnesse
,
to
give
up
it selfe
unto
God
,
which
there
was
in
Christ
to
bestow
himselfe
unto
us
.
Secondly
for
our
wills
and
affections
,
wee
should
be
ready
to
crosse
&
bend
them
against
all
the
noyse
of
corrupt
delights
,
to
cut
out
our
right
eye
,
our
right
hand
,
to
be
crucified
to
the
world
,
to
be
disposed
of
by
Gods
providence
cheerfully
in
any
course
whether
of
passive
obedience
to
have
a
minde
submiting
[
e
](A10652-e7690-b)
e
Qui
perspicit
apud
te
paratam
fuisse
virtutem
,
reddet
pro
virtute
merc●dem
.
Cyprian
de
mortal
.
unto
it
,
&
rejoyceing
[
f
](A10652-e7700-b)
f
Vide
Tertul.
Apol.
c.
49.
in
it
;
or
of
active
obedience
to
obey
him
contrary
to
the
streame
,
&
current
of
our
naturall
desires
,
though
it
be
to
offer
[
g
](A10652-e7710-b)
g
Quid
faceres
si
filium
jubereris
occidere
?
Cyprian
.
de
mortal
.
unto
him
our
Isaack
,
our
closest
and
choysest
affection
,
though
to
shake
of
the
child
that
hangeth
[
h
](A10652-e7730-b)
h
Licet
parvulus
ex
collo
pendeat
nepos
,
&c.
Hieron
.
ad
Heliodorum
.
about
our
neck
,
to
stop
our
eare
to
the
voice
of
her
that
bare
us
,
to
throw
the
wife
out
of
our
bosome
,
when
they
shall
tempt
us
to
neglect
God
,
to
spit
out
the
sweetest
sinne
that
lies
under
our
tongue
,
briefly
to
take
under
Christs
banners
the
Roman
[
g
](A10652-e7740-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vid.
Brisson
.
de
formulis
lib.
4.
&
Iustin
Martyr
.
Apolog.
2.
oath
to
goe
and
doe
where
and
whatsoever
our
great
Captaine
commanded
,
neither
for
feare
of
death
or
dread
of
enemy
to
forsake
service
,
or
resigne
weapon
till
death
shall
extort
it
.
Lastly
,
in
that
Christ
gave
his
Sacrament
,
and
therin
himselfe
,
the
Author
[
h
](A10652-e7770-b)
h
H●b.
12.
2.
and
finisher
of
our
salvation
,
we
learne
how
to
esteeme
of
our
salvation
,
namely
as
of
a
free
and
unmeritted
gift
[
i
](A10652-e7780-b)
i
Deus
cogitavit
salutem
qua
redempti
sumus
,
Iudas
cogitavit
Pretium
,
&c.
Aug.
Tom.
9.
Tract.
7.
in
Ep.
1.
Ioh.
.
Christ
was
sold
by
Iudas
,
but
he
was
given
by
God
,
and
that
in
the
absolute
nature
of
a
gift
,
without
so
much
as
suit
or
request
on
our
part
for
him
.
True
it
is
that
if
man
had
persisted
in
the
state
of
his
created
integrity
,
he
might
after
an
improper
manner
bee
said
to
have
meritted
the
glory
which
he
was
after
to
enjoy
,
in
as
much
as
he
was
to
obtaine
it
in
the
vertue
of
those
legall
operations
,
unto
which
he
was
by
the
habilities
of
his
owne
nature
,
without
the
speciall
influence
of
a
supernaturall
infused
grace
,
fitted
and
dispos'd
;
though
even
this
was
not
from
[
k
](A10652-e7810-b)
k
Habemus
nos
aliquid
Dei
sed
ab
ipso
non
à
nobis
,
sed
ex
gratiâ
ipsius
,
non
ex
nostrâ
proprietate
Tertul
.
Cont.
Hermogi
.
c.
§.
the
dignity
and
value
of
our
work
,
but
from
the
indulgence
of
almighty
God
,
who
would
set
no
higher
price
on
that
glory
which
he
propos'd
unto
man
for
the
object
of
his
desires
,
and
reward
of
his
works
:
for
[
k
](A10652-e7820-b)
k
Vid:
Hooker
Eccl.
policie
.
l.
1.
sect.
11.
if
we
go
exactly
unto
the
first
rule
of
justice
,
unqualified
with
clemency
and
bounty
,
it
could
not
possibly
be
that
God
should
be
bound
to
requite
our
labours
with
eternall
blisse
,
there
being
so
vast
a
disproportion
[
l
](A10652-e7830-b)
l
Vid.
Dr.
Field
of
the
Church
.
l.
1.
c.
2.
between
the
fruition
of
God
an
infinite
Good
,
and
any
the
most
excellent
,
yet
still
limited
operation
of
the
creature
.
For
as
water
in
its
owne
nature
riseth
no
farther
than
the
spring
whence
it
first
issueth
:
so
the
endeavours
of
nature
,
could
never
have
raisd
man
(
without
a
mixture
of
Gods
mercy
)
unto
an
higher
degree
of
happinesse
,
than
should
have
been
proportionable
to
the
quality
of
his
work
.
But
now
having
in
Adam
utterly
disabled
our selves
to
pay
that
small
price
,
at
which
God
was
pleased
to
rate
our
glory
[
m
](A10652-e7850-b)
m
Nec
qu●squam
dicat
meritis
operum
suorum
vel
meritis
fidei
sibi
traditam
,
&c.
Aug.
Ep.
46.
ad
Valentem
.
,
all
those
who
are
restored
thereunto
againe
,
must
acknowledge
both
it
,
and
Christ
the
purchaser
of
it
,
as
a
free
gift
of
almighty
God
,
by
them
so
farre
undeserved
,
as
hee
was
,
before
the
promise
unknowne
and
unexpected
.
If
it
bee
here
demanded
how
salvation
can
be
said
to
be
freely
given
us
,
when
on
our
part
there
is
a
condition
requir'd
,
for
the
work
whereby
we
obtaine
life
,
is
not
quite
[
n
](A10652-e7860-b)
n
Evangelium
aliud
à
lege
non
alienum
,
diversum
,
sed
non
contrarium
.
Tertul.
Cont.
Marcion
.
lib.
4.
cap.
11.
taken
away
but
onely
alterd
;
before
it
was
a
legall
work
,
now
an
evangelicall
;
before
it
was
an
obedience
to
the
Law
,
now
a
beleefe
in
the
promise
;
before
[
c
](A10652-e7870-b)
c
Genes
2.
17.
eat
not
lest
you
die
,
now
[
d
](A10652-e7880-b)
d
Ioh.
6.
51.
eat
and
you
shalt
live
:
We
answer
,
that
the
hand
of
the
beggar
,
without
which
the
Almes
is
no
way
received
,
doth
not
prejudice
the
free
donation
thereof
,
that
being
only
the
Instrument
whereby
the
gift
is
convayed
.
The
labourer
doth
not
deserve
his
wages
because
hee
receives
it
,
but
hee
receives
it
because
hee
hath
before
deserv'd
it
,
receiving
convayeth
,
it
doth
not
merit
it
.
Neither
is
salvation
given
us
for
our
faith
in
the
vertue
of
a
work
,
but
onely
because
of
that
respect
and
relation
which
it
hath
unto
him
who
trod
the
wine-presse
alone
,
without
any
assisting
or
comeriting
cause
.
Even
Adam
in
innocenry
could
not
be
without
an
Assent
and
firme
beleefe
that
the
faithfull
God
would
performe
the
promise
of
life
made
and
annexed
unto
the
Covenant
of
workes
:
But
this
faith
could
not
be
the
merit
of
life
,
but
the
fruit
and
effect
of
merit
anteceding
;
for
his
performance
of
the
Law
(
in
the
right
whereof
hee
had
interest
unto
glory
)
preceding
,
there
should
immediatly
from
thence
have
issued
,
by
faith
,
a
prepossession
(
as
it
were
)
and
pre-apprehension
of
that
glory
which
by
vertue
of
that
legall
obedience
he
should
have
had
interest
unto
;
so
that
it
is
repugnant
absolutely
to
the
nature
of
faith
to
be
any
way
the
cause
meritorious
of
salvation
,
it
being
nothing
else
but
the
application
and
apprehension
of
that
salvation
,
which
in
vaine
our
faith
layeth
claime
unto
,
unlesse
in
the
right
of
some
anteceding
worke
either
our
owne
or
some
others
in
our
behalfe
it
be
first
merited
for
us
.
Hee
which
beleeves
and
so
by
consequence
layes
hold
on
life
,
without
a
ground
preceding
for
his
claime
thereunto
,
is
a
robber
rather
than
a
Beleever
,
and
doth
rather
steale
heaven
than
deserve
it
,
though
hee
is
not
likely
so
to
speed
,
[
a
](A10652-e7900-b)
a
Math.
6.
20.
for
in
heaven
theeves
break
not
through
nor
steale
.
Again
,
suppose
Faith
,
in
the
quality
of
the
worke
,
should
merit
that
,
which
untill
merited
can
in
truth
be
never
by
Faith
apprehended
,
yet
in
as
much
as
nothing
can
merit
for
another
any
farther
than
as
it
is
his
owne
proper
worke
,
[
b
](A10652-e7920-b)
b
Gratias
ago
tibi
Domine
quia
quod
quaeris
à
me
,
prius
ipse
donasti
.
Cyprian
de
Baptim
.
Christi
.
Remunerans
in
nobis
quicquid
ipse
praestitit
et
honorans
quod
ipse
perfecit
.
Cyprian
.
l.
3.
epist.
25.
the
ability
whereunto
hee
himselfe
hath
first
bestowed
,
and
betweene
which
life
and
faith
there
is
an
infinite
disproportion
of
worth
,
may
be
said
rather
to
heap
his
gifts
,
than
to
bargaine
and
compact
for
them
,
rather
to
double
his
free
bounty
,
than
to
reward
mans
impotent
merit
;
unlesse
wee
take
it
improperly
for
the
performance
of
a
voluntary
debt
,
[
c
](A10652-e7930-b)
c
Deus
prom●tte●do
seip●um
secit
debit●rem
.
August
.
wherein
it
hath
pleased
God
in
mercie
,
as
it
were
,
to
oblige
and
ingage
himselfe
upon
condition
of
our
faith
.
Neither
doe
wee
herein
at
all
make
way
for
that
cursed
doctrine
of
Socinianisme
(
than
which
a
more
venemous
was
never
suckt
from
so
sweet
and
saving
a
truth
)
that
because
salvation
is
a
free
gift
,
Christ
therefore
did
not
suffer
for
the
satisfaction
of
Gods
wrath
,
nor
pay
any
legall
price
for
the
salvation
of
the
world
,
nor
lay
downe
himselfe
in
our
roome
,
as
the
ransommer
of
us
,
and
purchaser
of
life
for
us
,
but
became
incarnate
in
the
flesh
,
made
under
the
Law
obedient
unto
death
,
onely
for
an
example
of
Patience
and
Humility
unto
us
,
not
for
a
propitiation
to
his
Father
,
and
reconcilement
of
the
world
unto
God
.
[
d
](A10652-e7950-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat.
20.
28
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
●
T●m
2.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
5.
2.
H●b.
9.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gal.
3.
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Cor.
1.
30.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
●o●n
2.
2.
A
price
was
paid
,
and
that
so
pretious
,
as
that
the
confluence
of
all
created
wealth
into
one
summe
,
cannot
carry
the
estimate
of
one
farthing
in
comparison
of
it
;
(
and
indeed
it
ought
to
bee
a
price
more
valuable
than
the
whole
world
,
which
was
to
ransome
so
many
soules
,
the
losse
of
the
least
whereof
cannot
by
the
[
c
](A10652-e8020-b)
c
Math.
16.
2●
.
purchase
of
the
whole
world
bee
countervail'd
.
)
A
price
it
was
valuable
onely
by
him
that
payd
and
received
it
,
by
us
to
be
enjoy'd
and
ador'd
,
by
God
onely
to
be
measured
.
Neither
could
it
stand
with
the
truth
and
constancy
of
Gods
Law
,
with
the
sacrednesse
and
Majestie
of
his
Justice
,
to
suffer
violation
and
not
revenge
it
,
and
when
all
his
attributes
are
i●
him
one
and
the
same
thing
,
to
magnifie
his
mercie
not
by
the
satisfaction
,
but
the
destruction
of
his
Justice
,
and
so
to
set
his
owne
unity
at
variance
with
it selfe
,
Mercie
and
Truth
,
Righteousnesse
and
Peace
▪
they
were
in
mans
redemption
to
kisse
and
not
to
quarell
with
each
other
,
God
di●
not
dis●unite
his
Attributes
,
when
hee
did
re-unite
his
Church
unto
himselfe
.
A
price
then
was
paid
unto
Gods
justice
,
and
eternall
life
is
a
[
f
](A10652-e8030-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ephes.
1.
14.
purchase
by
Christ
bought
,
but
still
unto
us
a
gift
,
not
by
any
paines
or
satisfaction
of
ours
attain'd
unto
,
but
only
by
him
who
was
[
g
](A10652-e8060-b)
g
Ioh.
3.
16
Gal.
1.
4.
Tit.
2.
14.
Esay
9.
6.
Rom.
8.
32.
himselfe
given
unto
us
,
that
together
with
himselfe
hee
might
give
us
all
things
.
He
unto
whom
I
stand
ingaged
in
a
summe
of
mony
,
by
me
ever
impossible
to
be
rais'd
,
if
it
please
him
to
perswade
his
owne
heire
▪
to
joyne
in
my
obligation
,
and
out
of
that
great
estate
by
himselfe
conferred
on
him
for
that
very
purpose
,
to
lay
downe
so
much
as
shall
cancell
the
bond
and
acquit
mee
,
doth
not
only
freely
forgive
my
debt
,
but
doth
moreover
commend
the
abundance
of
his
favour
by
the
manner
and
circumstances
of
the
forgivenesse
.
Man
by
nature
is
[
c
](A10652-e8070-b)
c
Math.
6.
12.
a
debtor
unto
God
,
there
is
a
hand-writing
[
d
](A10652-e8080-b)
d
Coloss.
2.
14.
against
him
,
which
was
so
long
to
stand
in
vertue
till
he
was
able
to
offer
something
in
value
proportionable
to
that
infinite
justice
,
unto
which
he
stood
obliged
;
which
being
by
him
without
the
sustaining
of
an
infinite
misery
utterly
unsatisfiable
,
it
pleased
God
to
appoint
his
own
co-essentiall
and
co-eternall
Sonne
to
enter
under
the
same
bond
[
e
](A10652-e8090-b)
e
Gal
4.
4.
of
Law
for
us
,
on
whom
he
bestowed
such
rich
graces
,
as
were
requisite
for
the
oeconomy
of
so
great
a
work
;
by
the
meanes
of
which
humane
and
created
graces
,
concurring
with
,
and
receiving
value
from
the
divine
nature
,
meeting
hypostatically
in
one
infinite
person
,
the
debt
of
mankind
was
discharg'd
,
and
the
obligation
cancel'd
,
and
so
as
many
as
were
ordained
to
life
effectually
deliver'd
by
this
great
ransome
,
vertually
sufficient
,
and
by
Gods
power
applicable
unto
all
,
but
actually
beneficiall
and
by
his
most
wise
and
just
will
,
conferd
only
upon
those
,
who
should
by
the
grace
of
a
lively
faith
apply
unto
themselves
this
common
Gift
.
So
then
all
our
salvation
is
a
gift
[
f
](A10652-e8150-b)
f
Esay
.
9.
6.
,
Christ
a
gift
,
the
knowledge
[
g
](A10652-e8170-b)
g
Matth
13.
11
of
Christ
a
gift
,
the
faith
[
h
](A10652-e8190-b)
h
Iud.
vers.
3.
Phil.
1.
29.
in
Christ
a
gift
,
repentance
[
i
](A10652-e8210-b)
i
Acts
5.
31.
2
Tim.
2.
25.
by
Christ
a
gift
,
the
[
k
](A10652-e8230-b)
k
Phil.
1.
29.
suffring
for
Christ
a
gift
,
the
reward
[
l
](A10652-e8250-b)
l
Rom.
6.
of
all
a
gift
,
whatsoever
[
m
](A10652-e8270-b)
m
Restat
ut
propterea
rectè
dictum
intelligatur
non
volentis
neque
currentis
,
sed
miserentis
est
Dei
,
ut
tolum
Deo
de
▪
tur
qui
hominis
voluntatem
bonam
&
preparat
adjuvandam
,
&
adjuvat
preparatam
,
vid.
Aug
,
Enchir.
cap.
32.
wee
have
,
whatsoever
we
are
,
it
is
all
from
God
that
sheweth
mercy
.
Lastly
,
in
that
Christ
gives
his
Sacrament
to
be
eaten
,
we
learne
first
not
only
our
benefit
,
but
our
duty
;
the
same
Christ
it
is
who
in
eating
,
wee
both
enjoy
and
obey
,
hee
being
as
well
the
Institutor
as
the
substance
of
the
Sacrament
.
If
it
were
but
his
precept
,
wee
owe
him
our
observance
,
but
besides
it
is
his
body
,
and
even
selfe-love
might
move
us
to
obey
his
precept
[
n
](A10652-e8360-b)
n
Nauseabit
ad
antidotum
,
qui
hiavit
ad
venenum
?
Tertul.
cont.
Gnost
.
cap.
5.
:
our
mouths
have
been
wide
open
unto
poyson
,
let
them
not
bee
shut
up
against
so
soveraigne
an
Antidote
.
Secondly
we
see
how
we
should
use
this
pretious
gift
of
Christ
crucified
,
not
to
look
on
,
but
to
eat
,
not
with
a
gazing
,
speculative
knowledge
of
him
,
as
it
were
at
a
distance
,
but
with
an
experimentall
and
working
knowledge
,
none
truly
knowes
Christ
but
he
that
feels
him
.
Come
[
o
](A10652-e8380-b)
o
Psal.
taste
and
see
saith
the
Prophet
,
how
gracious
the
Lord
is
:
in
divine
things
,
tasting
goes
before
seeing
,
the
union
before
the
vision
[
p
](A10652-e8450-b)
p
Eph.
3.
17.
18
Christ
must
first
dwell
in
us
,
before
wee
can
know
the
love
of
God
,
that
passeth
knowledge
.
Thirdly
,
we
learne
not
to
sinne
against
Christ
,
because
therein
we
doe
sinne
against
our selves
,
by
offring
indignity
to
the
body
of
Christ
,
which
should
nourish
us
,
and
like
Swine
[
q
](A10652-e8480-b)
q
Portis
comparandi
●ui
●a
prius
concu●eant
ac
●uto
canoque
involv●●t
quae
mox
avide
devor●nt
.
Parker
de
antiq.
Brit.
in
praesat
.
by
trampling
under
foot
that
pretious
food
which
preserveth
unto
life
,
those
that
with
reverence
eat
it
,
but
fatteth
unto
slaughter
those
who
profanely
devoure
it
.
Even
as
the
same
raine
in
different
grounds
serves
sometimes
to
bring
on
the
seed
,
other
times
to
choak
and
stifle
it
,
by
the
forwardnesse
of
weeds
:
for
as
it
is
the
goodnesse
of
God
to
bring
good
out
of
the
worst
of
things
,
even
sinne
;
so
is
it
the
malignity
of
sin
and
cunning
of
Satan
,
to
pervert
the
most
holy
things
,
the
word
[
r
](A10652-e8490-b)
r
Matth.
4.
6.
of
God
,
yea
the
very
blood
[
s
](A10652-e8500-b)
s
Matt.
4.
3.
of
Christ
unto
evill
.
Lastly
,
we
learne
how
pure
we
ought
to
preserve
those
doores
of
the
soule
from
filthinesse
and
intemperance
;
at
which
so
often
the
Prince
of
glory
himselfe
will
enter
in
.
CHAP.
XIII
.
Of
the
two
first
ends
or
effects
of
the
Sacrament
,
namely
the
exhibition
of
Christ
to
the
Church
,
and
the
union
of
the
Church
to
Christ
.
Of
the
reall
Presence
.
HAving
thus
farre
spoken
of
the
nature
and
quality
of
this
holy
Sacrament
,
it
followes
in
Order
to
treate
of
the
Ends
or
Effects
thereof
,
on
which
depends
its
necessity
,
and
our
comfort
:
our
Sacraments
are
nothing
else
but
Euangelicall
Types
or
shadowes
of
some
more
perfect
substance
;
for
as
the
Legall
Sacrifices
were
the
[
a
](A10652-e8570-b)
a
Heb.
10.
1.
shadowes
of
Christ
expected
,
and
wrapped
up
in
a
Cloude
of
Predicting
,
and
in
the
loines
of
his
Predecessors
:
so
this
new
mysticall
Sacrifice
of
the
Gospell
is
a
shadow
of
Christ
risen
indeed
,
but
yet
hid
from
us
under
the
Cloud
of
those
Heavens
which
shall
containe
him
untill
the
dissolution
of
all
things
;
for
the
whole
heavens
are
but
as
one
great
cloud
which
intercept
the
lustre
of
that
Sunne
of
Righteousnesse
who
enlighteneth
every
one
that
commeth
into
the
world
:
now
shadowes
are
for
the
refreshing
of
us
against
the
lustre
of
any
light
unto
which
the
weaknesse
of
the
sense
is
yet
disproportioned
:
as
there
are
many
things
for
their
owne
smalnesse
imperceptible
,
so
some
for
their
magnitude
doe
exceed
the
power
of
sense
,
and
have
a
transcendency
in
them
which
surpasseth
the
comprehension
of
that
faculty
unto
which
they
properly
belong
.
No
man
can
in
one
simple
view
looke
upon
the
whole
vaste
frame
of
Heaven
,
because
he
cannot
at
the
same
moment
receive
the
species
of
so
spreading
and
diffused
an
Object
,
so
is
it
in
things
Divine
,
some
of
them
are
so
above
the
reach
of
our
imperfect
faculties
,
as
that
they
swallow
up
the
understanding
,
and
make
not
any
immediate
impression
on
the
Soule
,
betweene
which
and
their
excellency
there
is
no
great
disproportion
.
Now
[
a
](A10652-e8580-b)
a
Vid.
Aquin.
part.
1.
quaest.
62.
art.
2.
ad
2
〈◊〉
.
disproportion
useth
in
all
things
to
arise
from
a
double
Cause
;
the
one
naturall
,
being
the
limited
Constitution
of
the
faculty
whereby
even
in
its
best
sufficiency
,
it
is
disabled
for
the
perception
of
too
excellent
an
Object
,
as
are
the
eyes
of
an
Owle
in
respect
of
the
Sunne
.
The
other
Accidentall
,
namely
by
some
violation
and
distemper
of
the
faculty
even
within
the
compasse
of
its
owne
strength
;
as
in
sorenesse
of
eyes
in
regard
of
light
,
or
lamenesse
in
regard
of
motion
.
[
b
](A10652-e8610-b)
b
1
Tim.
3.
16.
Great
certainly
was
the
mystery
of
mans
Redemption
,
which
poted
and
dazled
the
eyes
of
the
Angels
themselves
:
so
that
betweene
Christ
and
man
there
are
both
these
former
Disproportions
observable
.
For
first
of
all
,
man
while
he
is
on
the
earth
,
a
Traveller
towards
that
Glory
which
yet
he
never
saw
,
and
which
the
tongue
of
[
c
](A10652-e8640-b)
c
2
Cor.
12.
4.
Saint
Paul
himselfe
could
not
utter
is
altogether
even
in
his
highest
pitch
of
Perfection
unqualified
to
comprehend
the
excellent
mystery
of
Christ
either
crucified
,
or
much
more
,
glorified
:
and
therefore
our
manner
of
assenting
in
this
life
,
though
in
regard
of
the
authority
on
which
it
is
grounded
(
which
is
Gods
owne
Word
)
it
be
most
evident
and
infallible
,
yet
in
its
owne
quality
it
is
not
so
immediate
,
and
expresse
as
is
that
which
is
elsewhere
reserved
for
us
;
[
d
](A10652-e8660-b)
d
1
Cor.
19.
for
hereafter
we
shall
know
even
as
we
are
knowne
,
by
a
knowledge
of
Vision
,
fruition
and
possession
,
heere
darkly
,
by
stooping
and
captivating
our
understandings
unto
those
divine
Reports
which
are
made
in
Scripture
,
which
is
a
knowledge
of
Faith
,
distance
and
expectation
;
wee
doe
I
say
,
heere
bend
our
understandings
to
assent
unto
such
truths
as
doe
not
transmit
any
immediate
species
or
irradiation
of
their
owne
upon
them
,
but
there
our
understandings
shall
be
raised
unto
a
greater
capacity
,
and
bee
made
able
without
a
secondary
report
and
conveyance
to
apprehend
clearely
those
glorious
Truths
,
the
evidence
whereof
it
did
heere
submit
unto
,
for
the
infallible
credit
of
God
,
who
in
his
Word
had
revealed
,
and
by
his
Spirit
obsignated
the
same
unto
them
;
as
the
[
a
](A10652-e8680-b)
a
Joh.
4.
Samaritans
knew
Christ
at
first
,
onely
by
the
report
of
the
Woman
,
which
was
an
assent
of
Faith
,
but
after
when
they
saw
his
Wonders
,
and
heard
his
Words
,
they
knew
him
by
himselfe
,
which
was
an
assent
of
vision
.
Secondly
,
as
the
Church
is
heere
but
a
travelling
Church
,
therfore
cannot
possibly
have
any
farther
knowledge
of
that
Countrey
whither
it
goes
but
onely
by
the
Mappes
which
describe
it
,
the
Word
of
God
,
and
these
[
b
](A10652-e8720-b)
b
Numb.
13.
21.
few
fruites
which
are
sent
unto
them
from
it
,
the
[
c
](A10652-e8730-b)
c
Gal
5.
fruits
of
the
Spirit
,
whereby
they
have
some
taste
and
relish
of
the
World
to
come
:
so
moreover
is
it
even
in
this
estate
,
by
being
enclosed
in
a
body
of
sinne
,
(
which
hath
a
darkning
property
in
it
,
and
addes
unto
the
naturall
limitednesse
of
the
understanding
,
an
accidentall
defect
and
sorenesse
)
much
disabled
from
this
very
imperfect
assent
unto
Christ
the
Object
of
its
Faith
:
for
as
sinne
when
it
wastes
the
Conscience
and
beares
Rule
in
the
Soule
,
hath
a
power
like
Dalila
and
the
Philistines
,
to
put
out
our
eyes
,
(
as
[
d
](A10652-e8760-b)
d
Hom.
Odyss.
l.
9.
Vlysses
the
eye
of
his
Cyclops
with
his
sweet
wine
)
a
power
to
ᵉ
corrupt
Principles
,
to
[
f
](A10652-e8800-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arlis
.
Rb.
lib.
1.
cap.
1.
pervert
and
make
crooked
the
very
Rule
by
which
we
worke
;
conveying
all
morall
truths
to
the
Soule
,
as
some
concave
glasses
use
to
represent
the
species
of
things
to
the
eye
,
not
according
to
their
naturall
rectitude
or
beauty
,
but
with
those
wrestings
,
inversions
,
and
deformities
which
by
the
indisposition
thereof
they
are
framed
unto
;
so
even
the
least
corruptions
unto
which
the
best
are
subject
,
(
having
a
naturall
antipathy
to
the
evidence
and
power
of
divine
Truth
)
doe
necessarily
in
some
manner
distemper
our
understandings
,
and
make
such
a
degree
of
sorenesse
in
the
faculty
as
that
it
cannot
but
so
farre
forth
bee
impatient
and
unable
to
beare
that
glorious
lustre
which
shines
immediately
in
the
Lord
Christ
.
So
then
we
see
what
a
great
disproportion
there
is
betweene
us
and
Christ
immediately
presented
;
and
from
thence
wee
may
observe
our
necessity
,
and
Gods
mercy
in
affoording
us
the
refreshment
of
a
Type
and
Shadow
.
These
Shadowes
were
to
the
Church
of
the
Iewes
many
,
because
their
weaknesse
in
the
knowledge
of
Christ
was
of
necessity
more
than
ours
,
in
as
much
as
they
were
but
an
[
a
](A10652-e8860-b)
a
Gal.
4.
3.
infant
,
wee
an
adult
and
growne
Church
,
and
they
looked
on
Christ
at
a
distance
,
wee
neare
at
hand
,
hee
being
already
incarnate
;
unto
us
they
are
the
Sacraments
of
his
Body
and
Bloud
in
the
which
wee
see
and
receive
Christ
as
weake
eies
doe
the
light
of
the
Sunne
,
through
some
darke
Cloud
,
or
thicke
Grove
:
so
then
one
maine
and
principall
end
of
this
Sacrament
is
to
bee
an
instrument
fitted
unto
the
measure
of
our
present
estate
for
the
exhibition
or
conveyance
of
Christ
with
the
benefits
of
his
Passion
unto
the
faithfull
Soule
,
an
end
not
proper
to
this
mystery
alone
,
but
common
to
it
with
all
those
Legall
Sacraments
which
were
the
more
thicke
shadowes
of
the
Jewish
Church
:
for
[
b
](A10652-e8870-b)
b
1
Cor.
10.
1
,
2
,
3
,
4.
Tert.
de
Baptis
.
cap.
9.
&
cont.
Mercion
.
lib.
3.
ca.
16.
&
l.
5.
6.
7.
even
they
in
the
red
Sea
did
passe
through
Christ
who
was
their
Way
,
in
the
[
c
](A10652-e8900-b)
c
Manna
&
aequ●
è
petrâ
habebant
in
se
figuram
futuri
mysterij
quod
nunc
sum●mus
in
commemoraetionem
Christi
Domini
.
Ambros.
in
1
Cor.
10.
Manna
and
Rocke
did
eate
and
drinke
Christ
who
was
their
Life
,
in
the
Brasen
Serpent
did
behold
Christ
who
was
their
Saviour
,
in
their
daily
Sacrifices
did
prefigure
Christ
who
was
their
Truth
,
in
their
Passeover
did
eate
Christ
by
whose
Bloud
they
were
sprinkled
;
for
howsoever
betweene
the
Legall
and
Euangelicall
Covenant
there
may
be
sundry
[
d
](A10652-e8950-b)
d
Vid.
Mor●ay
de
Eucharist
.
lib.
4.
cap.
1.
Dr.
Field
of
the
Church
,
l.
1.
c.
5.
Pareu●
in
Heb.
cap.
8.
&
cap
10.
&
ca.
12.
18.
28.
Circumstantiall
differences
:
as
first
in
the
manner
of
their
Evidence
,
that
being
obscure
,
this
perspicuous
,
to
them
a
[
e
](A10652-e9010-b)
e
Act.
13.
32.
Gal.
3.
17.
Promise
onely
,
to
us
a
[
f
](A10652-e9030-b)
f
Act.
13.
32.
Gospell
.
Secondly
,
in
their
extent
and
compasse
,
that
being
confined
to
[
g
](A10652-e9060-b)
g
Act.
13.
46.
Matth.
10.
5
,
6.
Rom.
3.
2.
Ephes.
2.
12.
Iudea
this
universall
to
all
[
h
](A10652-e9080-b)
h
Mark
.
16.
15.
Esay
49.
6.
Creatures
.
Thirdly
,
in
the
meanes
of
Ministration
,
that
by
Priests
and
Prophets
,
this
by
the
[
i
](A10652-e9100-b)
i
Heb.
1.
1
,
2.
Sonne
himselfe
,
and
those
delegates
who
were
by
him
enabled
and
authorised
by
a
solemne
Commission
and
by
many
excellent
endowments
for
the
same
service
.
Lastly
,
in
the
quality
of
its
durance
,
that
being
mutable
and
[
b
](A10652-e9130-b)
b
Heb.
10
9.
7.
12.
16.
abrogated
,
this
to
[
c
](A10652-e9140-b)
c
Heb.
6.
20.
&
7.
16.
24.
28.
continue
untill
the
consummation
of
all
things
;
yet
notwithstanding
in
substance
they
agree
,
and
though
by
sundry
wayes
doe
all
at
last
meet
in
one
and
the
same
Christ
,
who
like
the
heart
in
the
middest
of
the
body
,
comming
himselfe
in
person
betweene
the
Legall
and
Evangelicall
Church
doth
equally
convey
life
and
motion
to
them
both
;
even
as
that
light
which
I
see
in
a
starre
,
and
that
which
I
receive
by
the
immediate
beame
of
the
Sunne
,
doth
originally
issue
from
the
same
Fountaine
,
though
conveyed
with
a
different
lustre
,
and
by
a
severall
meanes
.
So
then
wee
see
the
end
of
all
Sacraments
made
after
the
second
Covenant
(
for
Sacraments
there
were
even
in
Paradise
before
the
Fall
)
namely
to
exhibite
Christ
with
those
benefits
which
hee
bestoweth
on
his
Church
unto
each
beleeving
Soule
;
but
after
a
more
especiall
manner
is
Christ
exhibited
in
the
Lords
Supper
,
because
his
pretence
is
there
more
notable
;
for
as
by
Faith
wee
have
the
evidence
,
so
by
the
Sacrament
wee
have
the
presence
of
things
farthest
distant
and
absent
from
us
.
A
man
that
looketh
on
the
light
through
a
shadow
doth
truely
and
really
receive
the
selfe
same
light
which
would
in
the
openest
and
clearest
Sun-shine
appeare
unto
him
,
though
after
a
different
[
d
](A10652-e9180-b)
d
S●cundum
quen●●m
modum
Sacramentum
corporis
Christi
corpus
est
&
Sacramentum
sanguinis
sanguis
e●●
.
Aug.
Epist.
23.
manner
;
there
shall
wee
see
him
,
as
Iob
speakes
,
with
these
selfe
same
eyes
,
here
with
a
spirituall
eye
after
a
mysticall
manner
:
so
then
in
this
Sacrament
wee
doe
most
willingly
acknowledge
a
Reall
,
True
,
and
Perfect
Presence
of
Christ
,
not
in
,
with
,
or
under
the
Elements
considered
absolutely
in
themselves
,
but
with
that
relative
habitude
and
respect
which
they
have
unto
the
immediate
use
whereunto
they
are
consecrated
;
nor
yet
so
doe
wee
acknowledge
any
such
carnall
transelementation
of
the
materials
in
this
Sacrament
;
as
if
the
Body
or
Bloud
of
Christ
were
by
the
vertue
of
Consecration
,
and
by
way
of
a
locall
substitution
in
the
place
of
the
Bread
and
Wine
in
,
but
are
truly
and
really
by
them
,
though
in
nature
different
,
conveyed
into
the
Soules
of
those
who
by
Faith
receive
Him
.
And
therefore
Christ
first
said
,
Take
,
Eate
,
and
then
,
This
is
my
Body
;
to
intimate
unto
us
(
as
[
a
](A10652-e9270-b)
a
Hooker
lib.
5.
pag.
359.
learned
Hooker
observeth
)
that
the
Sacrament
,
however
by
Consecration
it
be
changed
from
[
b
](A10652-e9300-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iust.
Mart.
Apol.
2.
common
unto
holy
Bread
,
and
separated
from
common
unto
a
divine
use
,
is
yet
never
properly
to
bee
called
the
Body
of
Christ
till
Taken
and
Eaten
,
by
meanes
of
which
Actions
(
if
they
bee
Actions
of
Faith
)
that
holy
Bread
and
Wine
doe
as
really
convey
whole
Christ
,
with
the
vitall
influences
that
proceed
from
him
unto
the
Soule
,
as
the
hand
doth
them
unto
the
mouth
,
or
the
mouth
unto
the
stomacke
.
Otherwise
if
Christ
were
really
and
corporally
present
with
the
consecrated
Elements
severed
from
the
act
of
faithfull
Receiving
,
the
wicked
should
as
easily
receive
him
with
their
[
c
](A10652-e9320-b)
c
Non
dentes
ad
mordendum
acuimus
,
sed
fide
sincerâ
panem
frangi●●●
&
partimur
.
Cypr.
qui
manducat
intùs
non
forìs
qui
manducat
in
corde
,
non
qui
premit
dente
.
Aug.
Tract.
26.
in
Ioh.
&
vid.
de
Civit.
dei
lib.
21.
cap.
25.
teeth
,
as
the
faithfull
in
their
Soule
,
which
to
affirme
is
both
absurd
and
impious
.
Now
Christs
Presence
in
this
holy
Sacrament
being
a
thing
of
so
important
consequence
and
the
consideration
thereof
being
very
proper
to
this
first
end
of
the
Sacrament
,
the
exhibiting
of
Christ
(
for
to
exhibite
a
thing
is
nothing
else
but
to
present
it
,
or
to
make
it
present
unto
the
party
to
whom
it
is
exhibited
)
It
will
not
be
impertinent
to
make
some
short
digression
for
setting
downe
the
manner
,
and
clearing
the
trueth
of
Christs
Reall
Presence
,
the
understanding
whereof
will
depend
upon
the
distinguishing
of
the
severall
manners
in
which
Christ
may
bee
said
to
bee
present
.
First
then
,
Christ
being
an
infinite
Person
hath
in
the
vertue
of
his
Godhead
an
infinite
and
unlimited
Presence
,
whereby
hee
so
filleth
all
places
as
that
hee
is
not
contained
or
circumscribed
in
them
,
which
immensity
of
his
making
him
intimately
present
with
all
the
Creatures
is
that
whereby
they
are
quickened
,
supported
and
conserved
by
him
;
for
by
him
all
things
consist
,
and
hee
upholdeth
them
all
by
the
Word
of
his
power
,
and
in
him
they
live
and
move
and
have
their
being
.
But
this
is
not
that
Presence
which
in
the
Sacrament
wee
affirme
,
because
that
presupposeth
a
Presence
of
Christ
in
and
according
to
that
nature
wherein
he
was
the
Redeemer
of
the
World
,
which
was
his
humane
nature
.
Yet
in
as
much
as
this
his
humane
nature
subsisteth
not
but
in
and
with
the
infinitenesse
of
the
second
Person
;
there
is
therefore
(
in
the
second
place
)
by
the
Lutherans
framed
another
imaginary
Presence
of
Christs
humane
Body
,
(
after
once
the
Divinity
was
pleased
to
derive
glory
in
fulnesse
on
it
)
which
giveth
it
a
participated
ubiquity
unto
it
too
,
by
meanes
whereof
Christ
is
corporally
in
or
under
the
Sacrament
all
Elements
.
But
this
opinion
as
it
is
no
way
agreeable
with
the
truth
of
the
humane
nature
of
Christ
,
so
is
it
greatly
injurious
to
his
Divinity
:
for
first
,
though
Christs
humane
nature
was
in
regard
of
its
Production
extraordinary
,
and
in
regard
of
the
sacred
union
which
it
had
with
the
Divinity
admirable
,
and
in
regard
of
communication
of
glory
from
the
Godhead
,
and
of
the
unction
of
the
Holy
Ghost
farre
above
all
other
names
that
are
named
in
heaven
or
earth
,
yet
in
its
nature
did
it
ever
retaine
the
essentiall
and
primi●ive
properties
of
a
created
substance
,
which
is
to
bee
in
all
manner
of
perfections
finite
,
and
so
by
consequence
in
place
too
,
for
glory
destroies
not
nature
,
but
exalts
it
,
nor
exalts
it
to
any
farther
degrees
of
Perfection
than
are
compatible
to
the
finitenesse
of
a
Creature
,
who
is
like
unto
us
in
regard
of
all
naturall
and
essentiall
properties
▪
but
these
men
give
unto
Christs
Body
farre
more
than
his
owne
divine
nature
doth
,
for
hee
glorifies
it
onely
to
bee
the
Head
,
that
is
,
the
most
excellent
and
first-borne
of
every
Creature
,
but
they
glorifie
it
so
farre
as
to
make
it
share
in
the
essentiall
properties
of
the
divine
nature
;
for
as
that
substance
unto
whom
the
intrinsecall
,
unseparated
,
and
essentiall
properties
of
a
man
belong
,
is
a
man
necessarily
(
man
being
nothing
else
but
a
substance
so
qualified
)
so
that
being
unto
which
the
divine
attributes
doe
belong
in
that
degree
of
infinitenesse
as
they
doe
to
the
divine
Person
it selfe
must
needs
bee
God
;
and
immensity
wee
know
is
a
proper
attribute
of
the
Divinity
,
implying
infinitenesse
,
which
is
Gods
owne
Prerogative
;
neither
can
the
distinction
of
ubiquity
communicated
,
and
originall
or
essentiall
salve
the
consequence
:
for
God
is
by
himselfe
so
differenced
from
all
the
Creatures
,
as
that
it
is
not
possible
any
attribute
of
his
should
bee
participated
by
any
Creature
in
that
manner
of
infinitenesse
as
it
is
in
him
;
nay
it
implies
an
inevitable
contradiction
that
in
a
finite
nature
there
should
bee
roome
enough
for
an
infinite
attribute
.
We
confesse
that
in
as
much
as
the
humane
nature
in
Christ
is
inseparably
taken
into
the
subsistence
of
the
omnipresent
Sonne
of
God
;
It
is
therefore
a
truth
to
say
,
That
the
Sonne
of
God
,
though
filling
all
places
,
is
not
yet
in
any
of
them
separated
or
asunder
from
the
humane
nature
,
may
by
the
vertue
of
the
communication
of
the
properties
;
it
is
true
likewise
to
say
that
the
Man
Christ
is
in
all
Places
,
though
not
in
or
according
to
his
humane
nature
.
But
now
from
the
union
of
the
Manhood
to
the
Godhead
to
argue
a
coextention
or
joynt-presence
therewith
is
an
inconsequent
argument
,
as
may
appeare
in
other
things
.
The
Soule
hath
a
kinde
of
immensity
in
her
little
world
,
being
in
each
part
thereof
whole
and
entire
,
and
yet
it
followes
not
because
the
Soule
is
united
to
the
Body
,
that
therefore
the
Body
must
needs
partake
of
this
Omnipresence
of
the
Soule
,
else
should
the
whole
body
be
in
the
little
finger
,
because
the
Soule
unto
which
it
is
united
is
wholly
there
.
Againe
,
there
is
an
unseparable
union
betweene
the
Sunne
and
the
beame
,
so
that
it
is
infallibly
true
to
say
,
the
Sunne
is
no
where
severed
from
the
beame
,
yet
wee
know
they
both
occupy
a
distinct
place
:
againe
,
Misle●oe
is
so
united
to
the
substance
of
the
Tree
out
of
which
it
groweth
,
that
(
though
of
a
different
nature
)
it
subsisteth
not
but
in
and
by
the
subsistence
of
the
Tree
,
and
yet
it
hath
not
that
amplitude
of
place
which
the
Tree
hath
.
Letting
goe
then
this
opinion
,
there
is
a
third
Presence
of
Christ
,
which
is
a
carnall
Physicall
,
locall
Presence
,
which
wee
affirme
his
humane
nature
to
have
onely
in
Heaven
:
The
Papists
attribute
it
to
the
Sacrament
,
because
Christ
hath
said
,
This
is
my
Body
:
and
in
matters
of
fundamentall
consequence
,
hee
useth
no
figurative
or
darke
speeches
;
to
this
wee
say
,
that
it
is
a
carnall
Doctrine
,
and
a
mistake
like
that
of
Nicodemus
,
and
of
Origen
,
from
the
Spirit
to
the
letter
.
And
for
the
difficulty
,
it
is
none
to
men
that
have
more
than
onely
a
carnall
eare
to
heare
it
:
for
what
difficulty
is
it
to
say
that
then
the
King
gives
a
man
an
Office
when
hee
hath
sealed
him
such
a
Pa●ent
in
the
right
whereof
that
Office
belongeth
,
and
is
conveyed
unto
him
?
And
if
Christ
bee
thus
locally
in
the
Sacrament
,
and
eaten
with
the
mouth
,
and
so
conveyed
into
the
stomacke
:
I
then
demand
what
becomes
of
him
when
and
after
hee
is
thus
received
into
the
stomacke
?
If
hee
retire
from
the
accidents
out
of
a
man
,
then
first
accidents
shall
be
left
without
any
substance
at
all
under
them
to
sustaine
them
,
and
which
is
(
if
any
thing
can
bee
)
yet
more
absurd
,
bare
accidents
should
nourish
,
bee
assimulated
and
augment
a
substance
;
for
it
is
plaine
,
that
a
man
might
bee
nourished
by
the
Bread
;
yea
,
the
Priest
by
intemperate
excesse
made
drunke
with
the
consecrated
Wine
;
unto
which
detestable
effects
wee
cannot
imagine
that
God
by
a
more
especiall
concurrence
and
miracle
would
enable
the
bare
accidents
of
Bread
and
Wine
.
But
if
Christ
stay
,
and
doe
corporally
unite
himselfe
to
the
Receiver
;
then
I
see
not
how
all
they
that
receive
the
Sacrament
,
being
physically
and
substantially
united
to
Christs
Body
have
not
likewise
a
naturall
union
to
his
Person
too
,
that
being
no
where
separated
from
this
,
which
is
blasphemous
to
affirme
.
Secondly
,
how
Christs
Body
may
not
bee
said
to
have
a
double
subsistence
,
Infinite
in
the
second
Person
,
and
Finite
in
all
those
with
whom
he
is
Incorporated
.
Leaving
then
this
as
a
fleshly
conceit
,
wee
come
to
a
fourth
Presence
of
Christ
which
is
by
Energy
and
power
;
thus
where
two
or
three
bee
gathered
together
in
his
Name
,
Sacramentall
Relative
,
mysticall
Presence
.
Understand
it
thus
,
The
King
is
in
his
Court
or
Presence-chamber
onely
locally
,
and
physically
;
but
representatively
he
is
wheresoever
his
Chancellour
or
subordinate
Judges
are
,
in
as
much
as
whatsoever
they
in
a
Legall
and
judiciall
course
doe
determine
,
is
accompted
by
him
as
his
owne
personall
act
,
as
being
an
effect
of
that
power
,
which
though
in
them
as
the
instruments
,
doth
yet
originally
reside
no
where
but
in
his
owne
Person
;
just
so
Christ
is
locally
in
Heaven
,
which
must
containe
him
till
the
restitution
of
all
things
,
yet
having
instituted
these
Elements
for
the
supply
as
it
were
of
his
absence
,
hee
is
accompted
present
with
them
,
in
as
much
as
they
which
receive
them
with
that
reverend
and
faithfull
affection
as
they
would
Christ
himselfe
doe
together
with
them
,
receive
him
too
,
really
and
truly
,
though
not
carnally
or
physically
,
but
after
a
mysticall
and
spirituall
manner
.
A
reall
Presence
of
Christ
wee
acknowledge
,
but
not
a
locall
or
physicall
;
for
Presence
reall
(
that
being
a
metaphysicall
terme
)
is
not
opposed
unto
a
meere
physicall
or
locall
absence
,
or
distance
,
but
is
opposed
to
a
false
imaginary
,
phantasticke
presence
;
for
if
reall
presence
may
bee
understood
of
nothing
but
a
carnall
and
locall
presence
,
then
that
speech
of
Christ
,
Where
two
or
three
bee
gathered
together
in
my
Name
,
there
am
I
in
the
middest
of
them
;
cannot
have
any
reall
Trueth
in
it
,
because
Christ
is
not
locally
in
the
middest
of
them
.
This
reall
Presence
being
thus
explained
may
bee
thus
proved
,
The
maine
end
of
the
Sacrament
(
as
shall
be
shewed
)
is
to
unite
the
faithfull
unto
Christ
,
to
which
union
there
must
of
necessity
be
a
Presence
of
Christ
by
meanes
of
the
Sacrament
,
which
is
the
instrument
of
that
union
.
Such
then
as
the
union
is
,
such
must
needs
bee
the
presence
too
:
since
Presence
is
therefore
only
necessary
that
by
meanes
thereof
that
union
may
be
effected
.
Now
united
unto
Christ
we
are
not
carnally
,
or
physically
,
as
the
meat
is
to
the
body
,
but
after
a
mysticall
manner
,
by
joynts
and
sinewes
,
not
fleshly
but
spirituall
:
even
as
the
faithfull
are
united
to
each
other
in
one
mysticall
Body
of
Christ
,
into
one
holy
[
a
](A10652-e9670-b)
a
2
Pet.
2.
5.
spirituall
Building
,
into
one
fruitfull
olive
,
into
a
holy
,
but
mysticall
marriage
with
Christ
.
Now
what
Presence
fitter
for
a
Spirituall
union
than
a
spirituall
presence
.
Certainly
,
to
confine
Christ
unto
the
narrow
compasse
of
a
piece
of
Bread
,
to
squeeze
and
contract
his
Body
into
so
strait
a
roome
,
and
to
grinde
him
betweene
our
teeth
is
to
humble
him
(
though
now
glorified
)
lower
than
hee
humbled
himselfe
,
hee
himselfe
to
the
forme
of
a
servant
,
but
this
to
the
condition
of
a
monster
.
That
Presence
then
of
Christ
which
in
the
Sacrament
wee
acknowledge
is
not
any
grosse
Presence
of
circumscription
,
as
if
Christ
Jesus
in
Body
lay
hid
under
the
accidents
of
Bread
and
Wine
;
as
if
hee
who
was
[
a
](A10652-e9710-b)
a
Joh.
20.
20.
27.
wont
to
use
the
senses
for
witnesse
and
proofe
of
his
Presence
,
spirituall
Presence
,
of
energie
,
power
,
and
concomitancy
with
the
Element
,
by
which
Christ
doth
appoint
that
by
and
with
these
mysteries
,
though
not
in
or
from
them
,
his
sacred
Body
should
bee
conveyed
into
the
faithfull
Soule
:
and
such
a
Presence
of
Christ
in
power
,
though
absence
in
flesh
as
it
is
most
compatible
with
the
properties
of
a
humane
Body
,
so
doth
it
most
make
for
the
demonstration
of
his
power
,
who
[
b
](A10652-e9800-b)
b
Erat
c●ro
eju●
in
monumento
,
sed
virtus
ejus
operabatur●
coelo
.
Ambros
de
Incarnat
.
cap.
5.
can
(
without
any
necessity
of
a
fleshly
Presence
)
send
as
great
influence
from
his
sacred
Body
on
the
Church
,
as
if
hee
should
descend
visibly
amongst
us
.
Neither
can
any
man
shew
any
enforcing
reason
why
unto
the
reall
exhibition
and
reception
of
Christ
crucified
there
should
any
more
physicall
Presence
of
his
bee
required
,
than
there
is
of
the
Sunne
unto
the
eye
for
receiving
his
light
,
or
of
the
[
d
](A10652-e9810-b)
d
Rom.
11.
roote
unto
the
utmost
branches
for
receiving
of
vitall
sappe
,
or
of
the
[
e
](A10652-e9820-b)
e
Ephes.
1.
22.
head
unto
the
feete
for
the
receiving
of
sense
,
or
of
the
land
and
[
f
](A10652-e9830-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ephes.
1.
14.
purchase
made
over
by
a
[
g
](A10652-e9850-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
14.
11.
sealed
Deed
for
receiving
the
Lordship
;
or
lastly
,
(
to
use
an
instance
from
the
Jesuites
owne
Doctrine
out
of
Aristotle
)
of
a
finall
Cause
in
an
actuall
existence
to
effect
its
power
and
causality
on
the
the
will
:
for
if
the
[
h
](A10652-e9880-b)
h
Greg.
de
Valen.
Tom.
2.
di●p
.
1.
qu.
I
punct.
1.
finall
Cause
doe
truely
and
really
produce
its
effect
,
though
it
have
not
any
materiall
,
grosse
Presence
,
but
onely
an
intellectuall
Presence
to
the
apprehension
:
why
may
not
Christ
(
whose
[
i
](A10652-e9890-b)
i
Hooker
lib.
5.
sect.
55.
p.
303.
304.
sacred
Body
,
however
it
bee
not
substantially
coextended
(
as
I
may
so
speake
)
in
regard
of
ubiquity
with
the
Godhead
,
yet
is
in
regard
of
its
cooperation
,
force
,
efficacy
unlimited
by
any
place
or
subject
,
it
having
neither
spheare
of
activity
,
nor
stint
of
merit
,
nor
bounds
of
efficacy
,
nor
necessary
subject
of
application
,
beyond
which
the
vertue
of
it
growes
faint
and
uneffectuall
)
why
may
not
hee
,
I
say
,
really
unite
himselfe
unto
his
Church
by
a
spirituall
Presence
to
the
faithfull
Soule
,
without
any
such
grosse
and
carnall
descent
,
or
rehumiliation
of
his
glorified
Body
unto
an
ignoble
and
prodigious
forme
?
So
then
to
conclude
this
digression
,
and
the
first
End
of
this
Sacrament
together
;
when
Christ
saith
,
This
is
my
Body
,
wee
are
not
otherwise
to
understand
it
than
those
other
Sacramentall
speeches
of
the
same
nature
,
[
a
](A10652-e9910-b)
a
Joh.
6.
51.
I
am
the
Bread
of
Life
,
Christ
was
that
rocke
,
and
the
like
,
it
being
a
common
thing
not
onely
in
[
b
](A10652-e9920-b)
b
1
C●r
10.
4.
Gen.
17.
10.
Exod.
12.
11.
holy
Scriptures
,
but
even
in
[
c
](A10652-e9930-b)
c
Foedus
ferire
.
Liv.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Homer
.
prophane
Writers
also
to
call
the
instrumentall
Elements
by
the
name
of
that
Covenant
of
which
they
are
onely
the
Sacrifices
,
seales
,
and
visible
confirmations
,
because
of
that
relation
and
neere
resemblance
that
is
betweene
them
.
The
second
End
or
Effect
of
this
Sacrament
which
in
order
of
Nature
immediately
followeth
the
former
is
to
obsignate
,
and
to
encrease
the
mysticall
union
of
the
Church
unto
Christ
their
Head
;
for
as
the
same
operation
which
infuseth
the
reasonable
soule
(
which
is
the
first
act
or
principle
of
life
naturall
)
doth
also
unite
it
unto
the
body
,
to
the
making
up
of
one
man
;
so
the
same
Sacrament
which
doth
exhibite
Christ
unto
us
(
who
is
the
first
act
and
originall
of
life
divine
)
doth
also
unite
us
together
unto
the
making
up
of
one
Church
.
In
naturall
nourishment
the
vitall
heate
being
stronger
than
the
resistance
of
the
meat
,
doth
macerate
,
concoct
,
and
convert
that
into
the
substance
of
the
Body
;
but
in
this
spirituall
nourishment
,
the
[
c
](A10652-e9960-b)
c
Joh.
6.
63.
Rom.
8.
2.
vitall
Spirit
of
Christ
having
a
heate
invincible
by
the
coldnesse
of
Nature
doth
turne
us
into
the
same
image
and
quality
with
it selfe
,
working
a
[
a
](A10652-e9970-b)
a
Affectus
consociat
&
confoederat
voluntates
.
Cyprian
.
fellowship
of
affections
and
confederacy
of
wills
:
and
as
the
body
doth
from
the
union
of
the
soule
unto
it
receive
strength
,
beauty
,
motion
,
and
the
like
active
qualities
;
so
also
Christ
being
united
unto
us
[
b
](A10652-e9980-b)
b
1
Cor.
3.
16.
Rom.
8.
9.
11.
2
Tim.
1.
14.
Ephes
3.
17.
by
these
holy
mysteries
,
doth
comfort
,
refresh
,
strengthen
,
rule
and
direct
us
in
all
our
waies
.
Wee
all
in
the
vertue
of
that
[
c
](A10652-e9990-b)
c
Gen.
17.
17.
Deus
ut
personam
non
accipit
,
sic
nec
atatem
,
Cypr.
lib.
3.
Ep.
8.
Covenant
made
by
God
unto
the
faithfull
and
to
their
seed
in
the
first
instant
of
our
being
doe
belong
unto
Christ
that
bought
us
,
after
in
the
[
d
](A10652-e10000-b)
d
Tit.
3.
5.
vid.
Coquae
.
Comm●n
.
ad
lib.
1.
Aug.
de
Civ
.
dei
,
cap.
27.
num.
2.
Laver
of
Regeneration
,
the
Sacrament
of
Baptisme
,
we
are
farther
admitted
and
united
to
him
:
our
right
unto
Christ
before
was
generall
from
the
benefit
of
the
common
Covenant
;
but
in
this
Sacrament
of
Baptisme
my
right
is
made
personall
,
and
I
now
lay
claime
unto
Christ
not
onely
in
the
right
of
his
common
Promise
,
but
by
the
efficacy
of
this
particular
Washing
,
which
sealeth
and
ratifieth
the
Covenant
unto
mee
.
Thus
is
our
first
union
unto
Christ
wrought
,
by
the
grace
of
the
Covenant
effectively
,
and
by
the
grace
of
Baptisme
(
where
it
may
bee
had
)
Instrumentally
,
the
one
giving
unto
Christ
,
the
other
obsignating
and
exhibiting
that
right
by
a
farther
admission
of
us
into
his
Body
.
But
now
wee
must
conceive
that
as
there
is
a
union
unto
Christ
,
so
there
must
,
as
in
naturall
bodies
,
be
after
that
union
,
a
[
e
](A10652-e10010-b)
e
Eph.
4.
13.
15.
growing
up
,
till
wee
come
to
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
measure
of
the
fulnesse
of
Christ
.
This
growth
being
an
effect
of
the
vitall
faculty
is
more
or
lesse
perfected
in
us
,
as
that
is
either
more
or
lesse
stifled
or
cherished
:
for
as
in
the
soule
and
body
,
so
in
Christ
and
the
Church
.
We
are
not
to
conceive
the
union
without
any
latitude
,
but
capable
of
augmentation
,
and
liable
to
sundry
diminutions
,
according
as
are
the
severall
meanes
which
for
either
purpose
wee
apply
unto
our selves
.
The
union
of
the
soule
and
body
,
though
not
dissolved
,
is
yet
by
every
the
least
distemper
slackned
,
by
some
violent
diseases
almost
rended
asunder
,
so
that
the
body
hath
sometimes
more
,
sometimes
lesse
hold-fast
of
the
soule
;
so
heere
wee
are
in
the
Covenant
and
in
Baptisme
united
unto
Christ
;
but
wee
must
not
forget
that
in
men
there
is
by
Nature
a
[
a
](A10652-e10030-b)
a
Heb.
12.
15.
roote
of
bitternesse
,
whence
issue
those
[
h
](A10652-e10040-b)
h
Gal.
5.
fruites
of
the
flesh
,
a
spawne
and
wombe
of
actuall
corruptions
,
where
sinne
is
daily
[
c
](A10652-e10050-b)
c
Jam.
1.
15.
conceived
and
brought
forth
,
a
mare
mortuum
,
a
lake
of
death
,
whence
continually
arise
all
manner
of
noysome
and
infectious
lusts
;
by
meanes
of
which
our
Union
to
Christ
(
though
not
dissolved
)
is
yet
daily
weakened
and
stands
in
need
of
continuall
confirmation
;
for
every
sinne
doth
more
or
lesse
smother
and
stoppe
the
principle
of
life
in
us
,
so
that
it
cannot
worke
our
growth
which
we
must
rise
unto
with
so
free
and
interrupted
a
course
as
otherwise
it
might
.
The
Principle
of
life
in
a
Christian
is
the
very
same
from
whence
Christ
himselfe
according
to
his
created
Graces
receiveth
life
,
and
that
is
the
[
d
](A10652-e10070-b)
d
Gal.
4.
6.
Rom.
8.
2.
Spirit
of
Christ
,
a
[
e
](A10652-e10080-b)
e
Joh.
6.
63.
quickning
Spirit
,
and
a
[
f
](A10652-e10090-b)
f
Ephes.
3.
16.
strengthening
Spirit
.
Now
as
that
great
sinne
which
is
incompatible
with
faith
doth
bidde
defiance
to
the
good
Spirit
of
God
,
and
therefore
is
more
especially
called
The
sinne
against
the
holy
Ghost
,
so
every
sinne
doth
in
its
owne
manner
and
measure
[
g
](A10652-e10100-b)
g
1
●hest
.
5.
19.
quench
the
Spirit
that
it
cannot
quicken
,
and
[
h
](A10652-e10110-b)
h
Ephes.
4.
30.
Iste
qui
vulnus
habet
medicinam
requirit
;
vulnus
est
quia
sub
peccato
sumus
,
medicina
est
coeleste
&
venerabil●
sacramentum
.
Ambr.
de
sacram
.
li.
5.
c.
4.
Simul
medicamentum
&
holocaustumed
sanand
as
infirmitates
&
purgand●●
iniquitates
,
Cypr.
decoen
.
Dom.
grieve
the
Spirit
that
it
cannot
strengthen
us
in
that
perfection
of
degrees
as
it
might
otherwise
:
and
thus
is
our
union
unto
Christ
daily
loosened
and
slackened
by
the
distempers
of
sinne
:
for
the
reestablishing
whereof
God
hath
appointed
these
sacred
Mysteries
,
as
effectuall
instruments
,
where
they
meet
with
a
qualified
subject
,
to
produce
a
more
firme
and
close
union
of
the
Soule
to
Christ
,
and
to
strengthen
our
Faith
which
is
the
joynt
and
sinew
by
which
that
union
is
preserved
,
to
cure
those
ⁱ
wounds
,
and
purge
those
iniquities
whose
property
it
is
to
separate
betwixt
Christ
and
us
,
to
make
us
[
a
](A10652-e10130-b)
a
Potus
quasi
quaedam
incorporatio
.
subjectis
●bsequus
,
volun●●tibus
junctis
,
affectibus
unit
is
:
esus
carnis
hujus
quaedam
aviditas
est
,
&
quoddam
desiderium
manendi
in
ipso
.
Cypr.
ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chrys
ho.
24.
in
1
Cor.
Qui
vult
vivere
habet
ubi
vivat
,
accedat
,
credat
,
incorporetur
,
vivi●icetur
,
Au.
ep.
59.
&
vid.
de
civ
.
deil
.
10.
c.
6.
submit
our
services
,
to
knit
our
wils
,
to
conforme
our
affections
,
and
to
incorporate
our
persons
into
him
;
that
so
by
constant
,
though
slow
proceedings
we
might
be
changed
from
glory
to
glory
,
and
attaine
unto
the
measure
of
Christ
,
there
where
our
Faith
can
no
way
bee
impaired
,
our
bodies
and
soules
subject
to
no
decay
,
and
by
consequence
stand
in
no
need
of
any
such
[
b
](A10652-e10150-b)
b
Sic
olim
sacramentum
appellatum
.
vid.
Dur.
de
ritibus
ecclesiae
lib.
2.
cap.
55.
viaticums
as
wee
heere
use
to
strengthen
us
in
a
journey
so
much
both
above
the
Perfection
,
and
against
the
corruption
of
our
present
Nature
.
CHAP.
XIV
.
Of
three
other
Ends
of
the
holy
Sacrament
,
the
fellowship
or
union
of
the
faithfull
,
the
obsignation
of
the
Covenant
of
Grace
,
and
the
abrogation
of
the
Passeover
.
NOW
as
the
same
nourishment
which
preserveth
the
Union
betweene
the
Soule
and
Body
,
or
head
and
members
,
doth
in
like
manner
preserve
the
Union
betweene
the
members
themselves
:
even
so
this
Sacrament
is
as
it
were
the
sinew
of
the
Church
,
whereby
the
faithfull
,
being
all
[
c
](A10652-e10200-b)
c
Ephes.
4.
3
,
4.
animated
by
the
same
Spirit
that
makes
them
one
with
Christ
,
are
knit
together
in
a
bond
of
Peace
,
conspiring
all
in
a
unity
of
thoughts
and
desires
,
having
the
same
common
Enemies
to
withstand
,
the
same
common
Prince
to
obey
,
the
same
common
rule
to
direct
them
,
the
same
common
way
to
passe
,
the
same
common
Faith
to
vindicate
,
and
therefore
the
same
mutuall
engagements
to
further
and
advance
the
good
of
each
other
;
so
that
the
next
immediate
effect
of
this
Sacrament
is
to
confirme
the
Union
of
all
the
members
of
the
Church
each
to
other
in
a
Communion
of
Saints
,
whereby
their
prayers
are
the
more
strengthened
,
and
their
adversaries
the
more
resisted
:
for
as
in
naturall
things
,
[
d
](A10652-e10220-b)
d
Advancement
of
learning
.
l.
2.
Union
strengtheneth
motions
naturall
,
and
weakeneth
violent
;
so
in
the
Church
,
Union
strengtheneth
all
spirituall
motions
,
whether
upward
as
meditations
and
prayers
to
God
,
or
downeward
as
sympathy
,
and
good
workes
towards
our
weake
Brethren
,
and
it
hindereth
all
violent
motions
,
the
strength
of
sinne
,
the
darts
of
Satan
,
the
provocations
of
the
World
,
the
Judgements
of
God
,
or
whatever
evill
may
bee
by
the
flesh
either
committed
or
deserved
.
And
this
Union
of
the
faithfull
is
both
in
the
Elements
and
appellations
,
and
in
the
ancient
ceremonies
,
and
in
the
very
act
of
eating
and
drinking
most
significantly
represented
.
First
,
for
the
[
a
](A10652-e10240-b)
a
Quand●
Dominus
corpus
suum
panem
voc●t
de
multorum
Granorum
Adunatione
congestum
,
populum
〈◊〉
quem
por●abat
indicat
adunatum
,
&c.
Cypr.
li.
1.
Epi.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Chrysost.
in
1
Cor.
Hom.
24.
1
Cor.
10.
17.
Elements
,
they
are
such
as
,
though
naturally
their
parts
were
separated
in
severall
graines
and
grapes
,
yet
are
they
by
the
art
of
man
moulded
together
and
made
up
into
one
artificiall
body
consisting
of
divers
homogeneous
parts
:
men
by
Nature
are
disjoynted
not
more
in
being
,
than
in
affections
and
desires
each
from
other
,
every
one
being
his
owne
end
,
and
not
any
way
affected
with
that
tendernesse
of
Communion
,
or
bowels
of
love
,
which
in
Christ
wee
recover
;
but
now
Christ
hath
redeemed
us
from
this
estate
of
enmity
,
and
drawing
us
all
to
the
pursuite
of
one
common
end
,
and
thereunto
enabling
us
by
one
uniforme
rule
his
holy
Word
,
and
by
one
vitall
Principle
his
holy
Spirit
;
wee
are
by
the
meanes
of
this
holy
Sacrament
after
the
same
manner
reunited
into
one
spirituall
Body
,
as
the
Elements
(
though
originally
severall
)
are
into
one
artificiall
masse
.
And
for
the
same
reason
(
as
I
conceive
)
was
the
[
b
](A10652-e10260-b)
b
Exod.
12.
26.
holy
Passeover
in
the
Law
commanded
to
bee
one
whole
Lambe
,
and
eaten
in
one
Family
,
and
not
to
have
one
bone
of
it
broken
,
to
signifie
that
there
should
bee
all
unity
,
and
no
Schisme
or
rupture
in
the
Church
which
is
Christs
Body
.
Secondly
,
for
the
appellations
of
this
Sacrament
,
it
is
commonly
called
The
Lords
[
c
](A10652-e10280-b)
c
Coena
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
communione
vescentium
,
Plut.
&
Isi●
.
Supper
,
which
word
,
though
with
us
it
import
nothing
but
an
ordinary
course
and
time
of
eating
,
yet
in
other
Language
it
expresseth
that
which
the
other
appellation
retaines
,
Communion
or
fellowship
:
and
lastly
,
it
was
called
by
the
Ancients
[
a
](A10652-e10300-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dionys.
Synaxis
,
a
collection
,
gathering
together
,
or
assembling
of
the
faithfull
,
namely
into
that
unity
which
Christ
by
his
merits
purchased
,
by
his
[
b
](A10652-e10330-b)
b
John
17.
prayer
obtained
,
and
by
his
Spirit
wrought
in
them
;
so
great
hath
ever
beene
the
Wisedome
of
Gods
Spirit
and
of
his
Church
,
which
is
ruled
by
it
,
to
impose
on
divine
institutions
such
names
as
might
expresse
their
vertue
and
our
duty
:
as
Adams
Sacrament
was
called
the
[
c
](A10652-e10350-b)
c
Gen.
3.
22.
Tree
of
Life
;
the
Iewes
Sacraments
,
the
[
d
](A10652-e10370-b)
d
Gen.
17.
10.
Covenant
,
and
the
[
e
](A10652-e10380-b)
e
Exod.
12.
17.
Passeover
;
and
with
the
Christians
,
Baptisme
is
called
[
f
](A10652-e10390-b)
f
Tit.
3.
5.
Regeneration
,
and
the
Lords
Supper
[
g
](A10652-e10400-b)
g
1
Cor.
10.
16.
Communion
,
that
by
the
names
we
might
bee
put
in
minde
of
the
power
of
the
things
themselves
.
Thirdly
,
for
the
Ceremonies
and
Customes
annexed
unto
this
Sacrament
in
the
Primitive
times
,
notwithstanding
for
superstitious
abuses
some
of
them
have
beene
abolished
,
yet
in
their
owne
originall
use
they
did
signifie
this
uniting
and
knitting
quality
which
the
Sacraments
have
in
it
,
whereby
the
faithfull
are
made
one
with
Christ
by
faith
,
and
amongst
themselves
by
love
.
And
first
they
had
a
custome
of
[
h
](A10652-e10430-b)
h
Quando
in
calice
vino
aqua
miscetur
,
Christo
populus
adunatur
:
si
vinum
tantum
quis
offerat
sanguis
Christi
incipit
esse
sine
no●u
;
si
verò
aqua
sit
sola
,
pl●bs
incipit
esse
sine
Ch●i●●o
,
Cypr
,
li.
2.
Epist.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iust.
Mart.
Ap.
2
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cle.
Alex.
〈◊〉
●ib.
2.
c.
2.
Ambr.
de
Sacr.
l
5.
6.
1.
mixing
Water
with
the
Wine
(
as
there
came
Water
and
Blood
out
of
Christs
side
)
which
,
however
it
might
have
a
naturall
reason
,
because
of
the
heate
of
the
country
,
and
custome
of
those
Southerne
parts
,
where
the
[
i
](A10652-e10460-b)
i
Stuck
antiq.
conviv
.
l.
3.
c.
11.
use
was
to
correct
the
heate
of
Wine
with
Water
;
yet
was
it
by
the
Christians
us●d
not
without
a
mysticall
and
allegoricall
sense
;
to
expresse
the
mixture
(
whereof
this
Sacrament
is
an
effectuall
instrument
)
of
all
the
People
(
who
have
faith
to
receive
it
)
with
Christs
Blood
;
[
k
](A10652-e10470-b)
k
Rev.
17.
15.
Water
being
by
the
Holy
Ghost
himselfe
interpreted
for
People
and
Nations
.
Secondly
,
at
the
receiving
of
this
holy
Sacrament
their
custome
was
to
[
l
](A10652-e10490-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Iusti.
Mart.
Apol.
2.
kisse
one
another
with
an
holy
kisse
or
a
kisse
of
love
,
as
a
testification
of
mutuall
dearenesse
,
it
proceeding
from
the
[
a
](A10652-e10510-b)
a
Scalig.
de
subt
.
exercit
.
Arist.
Pol.
l.
2.
c.
4.
exiliency
of
the
spirits
and
readinesse
of
Nature
to
meet
and
unite
it selfe
unto
the
thing●
beloved
;
for
love
is
nothing
else
but
a
delightfull
affection
arising
from
an
attractive
power
in
the
goodnesse
of
some
excellent
Object
,
unto
which
it
endeavoureth
to
cleave
and
to
unite
it selfe
,
and
therefore
it
was
an
argument
of
hellish
hypocrisie
in
Iudas
,
and
an
imitation
of
his
father
the
Divell
,
(
who
transformeth
himselfe
into
an
Angell
of
Light
for
the
enlargement
of
his
kingdome
)
to
use
this
holy
symbole
of
love
for
the
instrument
of
a
hatred
so
much
the
more
devilish
than
any
,
by
how
much
the
object
of
it
was
the
more
divine
.
Thirdly
,
after
the
celebration
of
the
divine
Mysteries
,
the
Christians
,
to
testifie
their
mutuall
love
to
each
other
,
did
eate
in
common
together
;
which
Feasts
from
that
which
they
did
signifie
(
as
the
use
of
God
and
his
Church
is
to
proportion
names
and
things
)
were
called
[
b
](A10652-e10540-b)
b
Act.
2.
26.
2
Pet.
2.
13.
Jud.
v.
12.
Coena
nostra
de
nominerationem
sui
●stendit
.
Tert.
Apolog.
c.
39.
vid.
stuck
.
Antiq.
conviv
.
l.
1.
c.
33.
love-feasts
,
to
testifie
unto
the
very
[
c
](A10652-e10560-b)
c
Vide
inquiunt
ut
invicem
diligunt
.
Tertul.
&
Minut.
Fel.
Heathen
,
how
dearely
they
were
knit
together
.
Fourthly
,
after
receiving
of
these
holy
mysteries
,
there
were
extraordinary
oblations
and
[
d
](A10652-e10580-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
Iust.
Mart.
Ap.
2
Deposita
pietatis
vi
.
Ter.
Ap.
c.
39.
collections
for
refreshing
Christs
poore
members
,
who
either
for
his
Name
,
or
under
his
hand
did
suffer
with
patience
the
calamities
of
this
present
life
,
expecting
the
glory
which
should
be
revealed
unto
them
:
those
did
they
make
the
Treasures
of
the
Church
,
their
bowels
the
hordes
and
repositaries
of
their
piety
,
and
such
as
were
orphanes
,
or
widowes
,
or
aged
,
or
sicke
,
or
in
bonds
condemned
to
Mine-pits
,
or
to
the
Islands
,
or
desolate
places
,
or
darke
Dungeons
(
the
usuall
punishments
in
those
times
)
with
all
these
were
they
not
ashamed
in
this
holy
worke
to
acknowledge
a
unity
of
condition
,
a
fellowship
and
equality
in
the
spirituall
Privileges
of
the
same
Head
,
a
mutuall
relation
of
fellow-members
in
the
same
common
Body
,
unto
which
if
any
had
greater
right
than
other
,
they
certainly
were
the
men
,
who
were
conformed
unto
their
Head
in
suffering
,
and
did
goe
to
their
Kingdome
through
the
same
path
of
blood
which
he
had
before
besprinckled
for
them
.
Lastly
,
it
was
the
[
a
](A10652-e10610-b)
a
Vid.
Stuck
.
An.
Conv.
lib.
1.
ca.
3.
custome
in
any
solemne
testimoniall
of
Peace
to
receive
and
exhibite
this
holy
Sacrament
,
as
the
seale
and
earnest
of
that
union
which
the
parties
whom
it
did
concerne
had
betweene
themselves
.
Such
hath
ever
beene
the
care
of
the
holy
Church
in
all
the
customes
and
ceremoniall
accessions
whether
of
decency
or
charity
which
have
beene
by
it
appointed
in
this
holy
Sacrament
,
that
by
them
and
in
them
all
,
the
concinnation
of
the
Body
of
Christ
,
the
fellowship
,
sympathy
,
and
unity
of
his
members
,
might
be
both
signified
and
professed
:
that
as
wee
have
all
but
one
Sacrament
,
which
is
the
Food
of
life
,
so
wee
should
have
but
[
b
](A10652-e10620-b)
b
Act.
4.
32.
Phil.
1.
27.
Vnum
signum
habemus
,
quare
non
in
uno
ovili
sumus
?
Aug.
To.
7
Serm.
ad
pleb
.
Caesariensem
.
one
Soule
,
which
is
the
Spirit
of
life
,
and
from
thence
but
one
heart
,
and
one
minde
,
thinking
,
and
loving
and
pursuing
all
the
same
things
,
through
the
same
way
,
by
the
same
rule
,
to
the
same
end
.
And
for
this
reason
amongst
others
I
take
it
,
it
is
that
our
Church
doth
require
in
the
Receiving
of
these
Mysteries
a
uniformity
in
all
her
Members
,
even
in
matters
that
are
of
themselves
indifferent
,
that
in
the
Sacrament
of
unity
there
might
not
appeare
any
breach
or
Schisme
,
but
that
as
at
all
times
,
so
much
more
then
,
wee
should
[
c
](A10652-e10640-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
A●les
.
Ethic.
lib.
9.
ca.
6.
all
thinke
,
and
speake
,
and
doe
the
same
things
,
least
the
manner
should
oppose
the
substance
of
the
celebration
.
Lastly
,
if
we
consider
the
very
act
of
eating
and
drinking
,
even
therein
is
expressed
the
fellowship
and
the
union
of
the
faithfull
to
each
other
,
for
[
d
](A10652-e10670-b)
d
Vid.
fus
.
debat
re
Stuck
.
antiq.
conviv
.
li.
1.
ca.
3.
even
by
Nature
are
men
directed
to
expresse
their
affections
or
reconcilements
to
others
in
feasts
and
invitations
,
where
even
[
e
](A10652-e10680-b)
e
Scipio
&
Hasdrubal
apud
Scyphacem
Liv.
20.
l.
publique
Enemies
have
condescended
to
termes
of
fairenesse
and
plausibility
,
for
which
cause
it
is
noted
for
one
of
the
[
f
](A10652-e10690-b)
f
Ar●s
Polit.
lib.
5.
cap.
11.
vid.
Baron
.
an.
100.
num.
8.
Acts
of
Tyrants
,
whereby
to
dissociate
the
mindes
of
their
Subjects
,
and
so
to
breake
them
when
they
are
asunder
,
whom
all
together
they
could
not
bend
,
to
interdict
invitations
and
mutuall
hospitalities
,
whereby
the
body
politicke
is
as
well
preserved
as
the
naturall
,
and
the
love
of
men
as
much
nourished
as
their
bodies
.
And
therefore
where
[
a
](A10652-e10700-b)
a
Gen.
43.
34.
Ioseph
did
love
most
,
there
was
the
messe
doubled
,
and
the
nationall
hatred
betweene
the
Iewes
and
Aegyptians
springing
from
the
diversity
of
Religions
(
whose
[
b
](A10652-e10740-b)
b
Religio
à
religando
.
Cicero
.
worke
it
is
to
knit
and
fasten
the
affections
of
men
)
was
no
way
better
expressed
than
by
their
[
c
](A10652-e10750-b)
c
Gen.
43.
32.
mutuall
abominating
the
tables
of
each
other
.
So
that
in
all
these
circumstances
we
find
how
the
union
of
the
faithfull
unto
each
other
is
in
this
holy
Sacrament
both
signified
and
confirmed
,
whereby
(
however
[
d
](A10652-e10760-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chrysost.
in
Rom.
Hom.
1.
2
they
may
in
regard
of
temporall
relations
stand
at
great
distance
,
even
as
great
as
is
betweene
the
Palace
and
the
Prison
)
yet
in
Christ
they
are
all
fellow-members
of
the
same
common
Body
,
and
fellow-heires
of
the
same
common
Kingdome
,
and
spirituall
stones
of
the
same
common
Church
,
which
is
a
[
e
](A10652-e10780-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chrys.
in
1
Cor.
hom.
1.
name
of
unity
and
Peace
.
They
have
[
f
](A10652-e10800-b)
f
Ephes.
4.
5
,
6.
one
Father
who
deriveth
on
them
an
equall
Nobility
,
one
Lord
who
equally
governeth
them
,
one
spirit
who
equally
quickneth
them
,
one
Baptisme
which
equally
regenerateth
them
,
one
faith
which
equally
warrants
their
inheritance
to
them
,
and
lastly
one
sinew
and
bond
of
love
which
equally
interesteth
them
in
the
joyes
and
griefes
of
each
other
,
so
that
,
as
in
[
g
](A10652-e10810-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eth.
li.
8.
cap.
5.
&
8.
all
other
,
so
principally
in
this
divine
friendship
of
Christs
Church
there
is
an
equality
and
uniformity
,
be
the
outward
distances
how
great
soever
.
Another
principall
End
or
Effect
of
this
holy
Supper
is
to
signifie
and
obsignate
unto
the
Soule
of
each
Beleever
his
personall
claime
and
title
unto
the
new
Covenant
of
Grace
.
We
are
in
a
state
of
corruption
,
sinne
,
though
it
have
received
by
Christ
a
wound
of
which
it
cannot
recover
,
yet
as
[
h
](A10652-e10860-b)
h
Maximè
mortiferi
esse
solent
morsus
morientium
bestiarum
.
Flor.
lib.
2.
cap.
15.
beasts
commonly
in
the
pangs
of
death
use
most
violently
to
struggle
and
often
to
fasten
their
teeth
more
eagerly
and
fiercely
where
they
light
;
so
sinne
here
,
[
i
](A10652-e10870-b)
i
Rom.
7.
24.
that
body
of
death
,
[
k
](A10652-e10880-b)
k
Heb.
12.
1.
that
besieging
,
encompassing
evill
,
that
[
l
](A10652-e10890-b)
l
Jos.
23.
13.
Cananite
that
lieth
in
our
members
,
being
continually
heartened
by
our
arch
enemy
Satan
,
however
subdued
by
Israel
,
doth
yet
never
cease
to
[
l
](A10652-e10910-b)
l
Jos.
23.
13.
goad
and
pricke
us
in
the
eyes
,
that
we
might
not
looke
up
to
our
future
Possession
,
is
ever
raising
up
steemes
of
corruption
to
intercept
the
lustre
of
that
glory
which
wee
expect
,
is
ever
suggesting
unto
the
Beleever
matter
of
diffidence
and
anxiety
,
that
his
hopes
hitherto
have
beene
ungrounded
,
his
Faith
presumptuous
,
his
claime
to
Christ
deceitfull
,
his
propriety
uncertaine
,
if
not
quite
desperate
;
till
at
last
the
faithfull
Soule
lies
gasping
and
panting
for
breath
under
the
buffets
of
this
messenger
of
Satan
.
And
for
this
cause
it
hath
pleased
our
good
God
(
[
a
](A10652-e10920-b)
a
Heb.
13.
6.
who
hath
promised
never
to
faile
nor
forsake
us
)
that
wee
might
not
be
swallowed
up
with
griefe
to
renew
often
our
right
,
and
exhibite
[
b
](A10652-e10930-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chrys.
in
1
Cor.
Ho.
27.
with
his
owne
hands
(
for
what
is
done
by
his
Officers
is
by
him
done
)
that
sacred
Body
with
the
efficacy
of
it
unto
us
,
that
wee
might
fore-enjoy
the
promised
Inheritance
,
and
put
,
not
into
our
chests
or
coffers
which
may
haply
by
casualities
miscarry
,
but
into
our
very
bowels
,
into
our
substance
and
soule
the
pledges
of
our
Salvation
,
that
wee
might
at
this
spirituall
Altar
[
c
](A10652-e10950-b)
c
Gal.
3.
1.
see
Christ
as
it
were
crucified
before
our
eyes
,
[
d
](A10652-e10960-b)
d
Cruci
haeremus
sanguinem
sugimus
&
inter
ipsa
Redemptoris
nostri
vulnera
sigimus
linguam
,
&c.
Cyprian
.
de
coena
D●m
.
clinge
unto
his
Crosse
,
and
graspe
it
in
our
armes
,
sucke
in
his
Blood
,
and
with
it
salvation
,
put
in
our
hands
with
Thomas
,
not
out
of
di●●idence
,
but
out
of
faith
into
his
side
,
and
fasten
our
tongues
in
his
sacred
wounds
,
that
being
all
over
dyed
with
his
Bloud
,
wee
may
use
boldnesse
,
and
approach
to
the
Throne
of
Grace
,
lifting
up
unto
heaven
in
faith
and
confidence
of
acceptance
those
eyes
and
hands
which
have
seene
and
handled
him
,
opening
wide
that
mouth
which
hath
received
him
,
and
crying
aloud
with
that
tongue
which
having
tasted
the
Bread
of
Life
hath
from
thence
both
strength
and
arguments
for
prayer
to
move
God
for
mercy
:
this
then
is
a
singular
benefit
of
this
Sacrament
,
the
often
repetition
and
celebration
whereof
is
as
it
were
the
renewing
,
or
rather
the
confirming
with
more
and
more
seales
our
Patent
of
life
;
that
by
so
many
things
,
in
the
[
e
](A10652-e10980-b)
e
Heb.
6.
18.
smallest
whereof
it
is
impossible
for
God
to
lye
,
wee
might
have
strong
consolation
who
have
our
refuge
to
lay
hold
on
him
who
in
these
holy
Mysteries
is
set
before
us
;
for
the
Sacrament
is
not
onely
a
[
f
](A10652-e10990-b)
f
Gen.
17.
11.
Rom.
4.
11.
Exod.
12.
13.
Signe
to
represent
,
but
a
Seale
to
exhibite
that
which
it
represents
.
In
the
Signe
wee
see
,
in
the
seale
wee
receive
him
.
In
the
Signe
wee
have
the
image
,
in
the
seale
the
benefit
of
Christs
Body
,
for
[
*
](A10652-e11040-b)
*
Aug.
de
doctr.
Christ
.
l.
2.
c.
1.
the
nature
of
a
Signe
is
to
discover
and
represent
that
which
in
it selfe
is
obscure
or
absent
(
as
[
a
](A10652-e11050-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
de
Interpr
.
cap.
1.
words
are
called
signes
and
symboles
of
our
invisible
thoughts
)
but
the
[
b
](A10652-e11070-b)
b
Plus
annulis
nostris
quàm
animis
creditur
,
Seneca
.
property
of
a
Seale
is
to
ratifie
and
●o
establish
that
which
might
otherwise
bee
uneffectuall
;
for
which
cause
some
have
called
the
Sacrament
by
the
name
of
a
[
c
](A10652-e11080-b)
c
Bernardus
.
Ring
,
which
men
use
in
sealing
those
writings
unto
which
they
annexe
their
trust
and
credit
.
And
as
the
Sacrament
is
a
Signe
and
Seale
from
God
to
us
representing
and
exhibiting
his
benefits
,
so
should
it
bee
a
signe
and
seale
from
us
to
God
,
a
signe
to
[
d
](A10652-e11090-b)
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Gen.
Hom.
39.
separate
us
from
sinners
,
a
seale
to
oblige
us
to
all
performances
of
faith
and
thankfulnesse
on
our
part
required
.
Another
End
and
Effect
of
this
holy
Sacrament
was
to
abrogate
the
Passeover
,
and
testifie
the
alteration
of
those
former
Types
which
were
not
the
commemorations
,
but
the
predictions
of
Christs
Passion
:
and
for
this
cause
our
blessed
Saviour
did
celebrate
both
those
Suppers
at
[
e
](A10652-e11130-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
in
Mat.
●
.
Hom.
81
the
same
time
,
(
but
the
new
Supper
after
the
other
,
and
in
the
evening
,
whereby
[
f
](A10652-e11150-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ibid.
was
figured
the
fulnesse
of
time
)
that
thereby
the
presence
of
the
substance
might
evacuate
the
shadow
:
[
g
](A10652-e11170-b)
g
Est.
haec
natura
syderibus
ut
parva
&
exilia
v●lidiorum
exortu●
obscuret
.
Plin.
Paneg.
even
as
the
Sunne
doth
with
his
lustre
take
away
all
those
lesser
and
substituted
lights
,
which
were
used
for
no
other
purpose
but
to
supply
the
defect
which
there
was
of
him
.
The
Passeover
however
in
the
nature
of
a
sacrifice
it
did
prefigure
Christ
,
yet
in
the
nature
of
a
Solemnity
and
annuall
commemoration
it
did
immediately
respect
the
temporall
deliverance
of
that
People
out
of
Egypt
,
by
the
sprinkling
of
their
doores
with
blood
,
which
was
it selfe
but
a
shadow
of
our
freedome
from
Satan
:
so
that
their
Sacrament
was
but
the
Type
of
a
Type
,
and
therefore
must
needs
have
so
much
the
weaker
and
more
obscure
reference
unto
Christ
;
even
as
those
draughts
doe
lesse
resemble
the
face
of
a
man
which
are
taken
from
a
former
piece
;
[
h
](A10652-e11190-b)
h
Cum
velut
è
speculo
in
speculum
tralucet●
.
〈◊〉
.
Lucret.
or
that
light
the
brightnesse
of
its
originall
which
shines
weakly
through
a
second
or
third
reflexion
.
Besides
this
small
light
which
shined
from
the
Passeover
on
the
people
of
the
Iewes
,
and
by
which
they
were
something
though
darkly
enabled
to
behold
Christ
,
was
but
like
the
light
in
a
house
or
family
,
which
could
not
shine
beyond
the
narrow
compasse
of
that
small
people
,
and
therefore
it
was
to
bee
eaten
in
such
a
[
a
](A10652-e11210-b)
a
Exod.
12.
46.
family
,
to
signifie
,
as
I
conceive
,
that
the
Church
was
then
but
as
a
handfull
or
houshold
in
respect
of
that
fulnesse
of
the
Gentiles
which
was
to
follow
.
Now
then
the
Church
being
to
enlarge
its
borders
,
and
to
bee
coextended
with
the
World
,
it
stood
in
need
of
a
greater
light
,
even
that
Sunne
of
Righteousnesse
,
who
was
now
to
be
as
well
the
[
b
](A10652-e11230-b)
b
Luk.
2.
32.
light
to
lighten
the
Gentiles
,
as
he
had
beene
formerly
the
Glory
of
his
People
Israel
.
And
therefore
we
may
observe
that
this
second
Sacrament
was
not
to
bee
eaten
in
a
private
separated
Family
,
but
the
Church
was
[
c
](A10652-e11260-b)
c
1
Cor.
11.
33.
to
come
together
,
and
to
stay
one
for
another
,
that
in
the
confluence
of
the
People
,
and
the
publikenesse
of
the
action
,
the
encrease
and
amplitude
of
the
Church
might
be
expressed
.
Besides
the
Gentiles
were
uninterested
in
that
temporall
Deliverance
of
the
Iewes
from
Pharaoh
,
it
being
a
particular
and
nationall
benefit
,
and
therefore
the
commemoration
thereof
in
the
Paschall
Lambe
,
could
not
,
by
them
,
who
in
the
loines
of
their
ancestours
had
not
beene
there
delivered
,
be
literally
and
with
reflexion
on
themselves
celebrated
.
Requisite
therefore
in
this
respect
also
it
was
,
in
as
much
as
the
[
d
](A10652-e11320-b)
d
Ephes.
2.
14.
partition
wall
was
broken
downe
,
and
both
Iew
and
Gentile
were
incorporated
into
one
head
,
[
a
](A10652-e11380-b)
a
Vid.
Aug.
Ep.
5.
ad
Marcellinum
,
&
Epist.
19.
ad
Hieron
.
cap
2.
&
Tert.
cont.
Iudae
.
cap
2.
&
6.
&
de
monogam
.
c.
7.
&
de
O●at
.
cap.
1.
Iewish
rites
were
by
Gods
institution
perishable
and
temporary
,
during
that
[
b
](A10652-e11400-b)
b
Gal.
4.
3.
infancy
of
the
Church
,
wherein
it
was
not
able
to
looke
on
a
brighter
object
,
but
when
in
the
fulnesse
of
time
the
Church
was
growne
unto
a
firmer
sense
,
then
[
c
](A10652-e11410-b)
c
Eph.
2.
15
,
16.
in
the
death
of
Christ
did
those
Types
likewise
die
,
and
were
together
with
the
sinnes
of
the
World
cancelled
upon
the
Crosse.
Amongst
the
[
d
](A10652-e11420-b)
d
vid.
Brisso
.
deri
.
Pers.
l.
1.
p.
27.
Persians
it
was
a
solemne
observation
to
nullifie
for
a
time
the
force
of
their
Lawes
,
and
to
extinguish
those
fires
,
which
they
were
wont
idolatrously
to
adore
,
upon
the
death
of
their
King
,
as
if
by
him
both
their
policy
and
Religion
had
beene
animated
:
even
so
at
the
death
of
our
blessed
Saviour
were
all
those
Legall
Ordinances
,
those
holy
fires
,
which
were
wont
to
send
up
the
sweet
savour
of
incense
,
and
sacrifices
unto
heaven
,
abolished
he
(
who
before
had
substituted
them
in
his
roome
,
and
by
an
effectuall
influence
from
himselfe
made
them
temporary
instruments
of
that
propitiation
,
which
it
was
[
c
](A10652-e11440-b)
c
Heb.
10.
4.
impossible
for
them
in
their
owne
natures
to
have
effected
)
being
himselfe
come
to
finish
that
worke
which
was
by
them
onely
foreshadowed
,
but
not
begunne
,
much
lesse
accomplished
.
CHAP.
XV.
The
last
End
of
this
holy
Sacrament
;
namely
,
the
Celebration
and
Memory
of
Christs
Death
.
A
briefe
Collection
of
all
the
benefits
which
are
by
his
Death
conveyed
on
the
Church
.
The
Question
touching
the
quality
of
temporall
Punishments
stated
.
THe
last
and
most
expresse
End
of
this
holy
Sacrament
is
to
celebrate
the
[
f
](A10652-e11490-b)
f
1
Cor.
11.
Memory
of
Christs
Death
and
Passion
,
which
was
that
unvaluable
price
of
our
double
Redemption
,
Redemption
from
Hell
,
and
Redemption
unto
Glory
.
Great
Deliverances
as
they
have
mooved
the
[
g
](A10652-e11530-b)
g
Hest.
9.
17.
1
Mat.
4.
55.
56.
Church
unto
anniversary
celebrations
of
them
,
[
h
](A10652-e11540-b)
h
John
.
10.
22.
which
Christ
himselfe
hath
beene
pleased
to
honour
with
his
owne
Presence
;
so
have
they
drawne
even
heathen
men
also
not
onely
to
[
a
](A10652-e11550-b)
a
Cypr.
de
Idol
.
Vanit
.
Min.
Fel.
in
Octav.
Clem.
Alex
,
in
protreptico
.
solemnize
the
Festivals
and
deifie
the
memories
of
those
unto
whose
inventions
they
owed
the
good
things
which
they
enjoy
,
but
farther
to
honour
even
[
b
](A10652-e11560-b)
b
Anseres
quotannis
apud
Romanos
splendida
in
Lectica
sedebant
,
quòd
in
obsidione
Capitolij
excit
assent
.
vid
,
Ros.
Antiq.
Rom.
lib.
4.
cap.
17.
brute
creatures
themselves
with
solemne
triumphs
and
memorials
:
nay
[
c
](A10652-e11570-b)
c
Leo
apud
Aul.
Gell.
lib.
5.
ca.
14.
beasts
have
not
beene
forgetfull
of
those
unto
whom
they
owe
any
way
their
life
and
safety
;
how
much
more
then
doth
it
become
Christians
to
celebrate
with
an
eternall
memory
the
Author
of
their
Redemption
,
a
worke
beyond
all
that
ever
the
Sunne
saw
;
yea
,
a
worke
whose
lustre
darkened
the
Sunne
it selfe
,
and
which
the
Angels
cannot
comprehend
:
matters
circumstantiall
,
as
Time
,
and
Place
;
and
matters
Typicall
,
and
representative
,
as
Ceremonies
,
Sacrifices
,
and
Sacraments
,
as
they
receive
their
particular
advancement
and
sanctification
from
those
workes
which
they
immediately
respect
,
so
are
they
not
by
us
to
be
solemnely
celebrated
without
continued
memories
of
those
workes
which
doe
so
dignifie
them
.
All
places
naturally
being
but
severall
parcels
of
the
same
common
aire
and
earth
,
are
of
an
equall
worth
.
But
when
it
pleaseth
God
in
any
[
d
](A10652-e11580-b)
d
Exod.
40.
34.
1
King
.
8.
11.
place
to
bestow
a
more
especiall
ray
of
his
Presence
,
and
to
sanctifie
any
Temple
unto
his
owne
service
,
as
it
is
then
by
that
extraordinary
Presence
of
his
made
a
holy
and
consecrated
Place
,
so
are
wee
when
wee
enter
into
it
to
[
e
](A10652-e11590-b)
e
Eccles.
4
17.
looke
unto
our
feete
,
to
[
f
](A10652-e11600-b)
f
Exod.
3.
4.
pull
off
our
shooes
,
to
have
an
eye
unto
him
that
filleth
it
with
his
Presence
,
or
otherwise
if
wee
enter
into
it
as
into
a
common
place
,
wee
shall
offer
nothing
but
the
sacrifice
of
fooles
.
All
Times
are
naturally
equall
,
as
being
distinguished
by
the
same
constant
and
uniforme
motion
of
the
heavens
,
yet
notwithstanding
when
God
shall
by
any
notable
and
extraordinary
worke
of
his
,
honour
and
sanctifie
some
certaine
daies
,
as
hee
did
the
Jewish
Sabbath
with
respect
to
the
Creation
,
and
our
Lords
day
by
raising
up
Christ
from
the
dead
,
as
they
are
by
this
wonderfull
worke
of
his
severed
from
the
ranke
of
common
times
,
so
are
wee
ever
when
wee
come
unto
them
not
to
passe
them
over
without
the
memory
of
that
worke
which
had
so
advanced
them
:
otherwise
to
solemnize
a
day
without
reference
unto
the
cause
of
its
solemnization
,
is
but
a
blinde
observance
.
And
for
this
cause
when
God
commands
reverence
to
places
,
and
sanctification
of
daies
,
hee
annexeth
the
ground
of
both
,
and
leades
us
to
a
sight
of
those
workes
from
which
they
receive
both
their
dignity
and
institution
;
so
likewise
in
Sacraments
,
to
eate
Bread
,
and
drinke
Wine
,
are
naked
,
common
,
simple
actions
,
and
in
themselves
alwaies
alike
,
but
when
Christ
shall
by
that
great
worke
of
his
[
a
](A10652-e11620-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iu.
Mart.
Dialog.
Death
set
them
apart
unto
a
holy
use
,
and
make
them
representations
of
his
owne
sacred
Body
,
as
they
are
by
this
divine
relation
hallowed
,
so
to
partake
of
them
without
commemotating
that
great
worke
which
hath
so
sanctified
them
,
is
not
onely
impious
in
that
it
perverteth
the
divine
institution
,
but
absurd
likewise
,
it
being
all
one
,
as
if
a
man
should
with
much
ceremony
and
solemnity
receive
parchment
and
waxe
,
never
so
much
as
thinking
on
the
land
it
conveyes
,
or
looke
on
a
picture
without
any
reflexion
on
the
patterne
and
originall
which
it
resembleth
,
which
is
indeed
to
looke
on
the
wood
and
not
on
the
picture
,
it
being
naturally
impossible
to
separate
things
in
notion
whose
being
doe
consist
in
relation
to
each
other
.
So
then
the
Sacrament
being
a
Typicall
service
,
is
not
,
nor
can
bee
celebrated
without
a
remembrance
of
the
substance
which
it
resembleth
;
which
thing
,
according
as
is
the
pretiousnesse
,
value
,
and
importance
of
it
,
doth
proportionably
impose
on
us
a
greater
necessity
of
this
Duty
;
which
is
then
rightly
perform'd
,
when
there
is
a
deep
impression
of
Christ
crucifi'd
made
on
the
Soule
by
these
Seales
of
his
Death
,
than
which
there
is
not
any
thing
in
the
world
more
fit
to
fasten
a
stampe
of
it selfe
in
the
minds
of
men
.
Permanent
and
firme
impressions
doe
use
to
bee
made
in
the
mindes
of
men
by
such
causes
as
those
.
First
,
if
the
Object
be
wonderfull
and
beyond
the
common
course
of
things
,
it
doth
then
strangely
affect
the
thoughts
,
whereas
[
b
](A10652-e11660-b)
b
Aug.
de
Gen.
ad
literam
,
lib.
12.
ca.
18.
amant
homines
inexperta
mirari
,
&c.
Ea
quae
sub
oculis
posita
sunt
negligimus
,
quia
natura
comparatum
est
,
ut
proximorum
incuriosi
longinqua
sectemur
,
sed
quòd
omnium
rerum
cupido
languescit
cum
facilis
occasi●
est
,
Plin.
lib.
8.
Epist.
20.
Magnitudinem
rerum
consuetudo
subducit
:
sol
spectatorem
nisi
cum
deficit
non
habet
,
nemo
admiratur
Lunam
nisi
laborantem
,
Senec.
nat.
quaest.
li.
7.
c.
1.
obvious
and
ordinary
things
passe
through
the
soule
,
as
common
people
doe
through
the
streets
without
any
notice
at
all
.
And
this
is
the
reason
why
naturally
men
remember
those
things
best
,
which
either
they
did
in
their
[
a
](A10652-e11680-b)
a
Arlet
.
Polit.
l.
2.
childehood
,
because
then
every
thing
brings
with
it
the
shape
of
novelty
,
and
novelty
is
the
mother
of
admiration
;
or
those
things
which
doe
very
rarely
fall
out
,
which
howsoever
they
may
be
in
their
causes
naturally
,
yet
with
the
greater
part
of
men
,
who
use
to
make
their
observations
rather
on
the
events
than
on
the
originals
of
things
,
they
passe
for
wonders
.
Now
what
greater
wonder
hath
ever
entred
into
the
thoughts
of
men
,
even
of
those
who
have
spent
their
time
and
conceits
in
amplifying
Nature
with
Creatures
of
their
owne
fancying
than
this
,
that
the
God
of
all
the
World
,
without
derivation
from
whose
life
,
all
the
Creatures
must
moulder
into
their
first
nothing
should
himselfe
dye
,
and
expire
,
the
frame
of
Nature
still
subsisting
?
that
he
who
filleth
all
things
with
his
Presence
,
should
bee
stretched
out
upon
a
piece
of
wood
,
and
confined
within
a
narrow
stone
?
hee
who
upholdeth
all
things
by
his
power
,
should
bee
himselfe
kept
under
by
that
which
is
nothing
,
by
death
?
Certainely
,
that
at
which
the
World
stood
amazed
,
that
which
against
the
course
of
Nature
brought
darkenesse
on
the
Fountaine
of
Light
,
(
which
could
no
longer
shine
,
when
his
Glory
who
derived
lustre
on
it
was
it selfe
ecclipsed
)
that
which
made
the
earth
to
tremble
under
the
burden
of
so
bloudy
a
sinne
,
that
which
the
Angels
stoope
and
looke
into
with
humble
astonishment
and
adoration
,
that
which
consisteth
of
so
great
a
combination
and
confluence
of
wonders
,
must
needs
make
a
deepe
impression
on
the
Soule
,
though
hard
as
Marble
,
at
which
the
stones
themselves
of
the
Temple
did
rend
asunder
.
Secondly
,
those
things
use
to
make
impressions
on
the
understanding
which
doe
moove
and
excite
any
strong
Passion
of
the
minde
,
there
being
ever
a
most
neare
activity
and
intimate
reference
betweene
Passion
and
Reason
,
by
meanes
of
that
naturall
affinity
and
subordination
which
is
betweene
them
.
Observe
it
in
one
passion
of
Love
,
how
it
removes
the
mind
from
all
other
objects
,
firmely
fixing
it
on
one
thing
,
which
it
most
respecteth
;
for
as
knowledge
makes
the
object
to
bee
loved
,
so
[
a
](A10652-e11740-b)
a
Non
pati●r
me
quicquam
nescire
deco
qu●m
amem
.
Plin.
Epist.
love
makes
us
desire
to
know
more
of
the
object
:
the
reason
whereof
is
that
inseparable
union
which
Nature
hath
fixed
in
all
things
betweene
the
trueth
and
the
good
of
them
;
either
of
which
working
on
the
proper
faculty
to
which
it
belongeth
,
provokes
it
to
set
the
other
faculty
on
worke
,
either
by
distinction
as
from
the
understanding
to
the
passion
,
or
by
insinuation
,
as
from
the
passion
to
the
understanding
:
even
as
fire
doth
not
heate
without
light
,
nor
enlighten
without
heate
.
Where
the
treasure
is
,
the
heart
cannot
bee
absent
,
where
the
body
is
the
Eagles
must
resort
.
If
I
know
a
thing
bee
good
I
must
love
it
,
and
where
I
love
the
goodnesse
of
it
I
cannot
but
desire
to
know
it
,
all
divine
objects
being
as
essentially
good
as
they
are
true
,
and
[
b
](A10652-e11750-b)
b
Dr.
Iackton
of
Faith
,
Sect.
1.
cap.
8.
§.
8.
the
knowledge
and
love
of
them
being
as
naturally
linked
as
the
nerve
is
to
the
part
which
it
moveth
,
or
as
the
beame
is
to
the
heate
and
influence
by
which
it
worketh
:
now
what
object
is
there
can
more
deserve
our
love
than
the
Death
of
Christ
?
Certainely
if
it
bee
[
c
](A10652-e11780-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Arles
Rhet.
lib.
2.
naturall
for
men
to
love
where
they
have
beene
loved
before
,
and
if
in
that
case
it
bee
fit
that
the
quantity
of
the
former
love
should
bee
the
rule
and
measure
of
the
latter
,
how
can
it
bee
that
our
love
to
him
should
not
exceed
all
other
love
(
even
[
d
](A10652-e11800-b)
d
1
Joh.
14.
19.
as
hee
justly
requireth
)
since
[
e
](A10652-e11810-b)
e
Rom.
5.
7
,
8.
greater
love
than
his
hath
not
beene
seene
,
that
a
man
should
neglect
the
love
of
himselfe
and
lay
downe
his
life
for
his
enemies
.
And
if
we
love
Christ
,
that
will
naturally
lead
us
to
remember
him
too
,
who
as
he
is
[
f
](A10652-e11820-b)
f
Joh.
1
5.
13.
the
Life
,
and
so
the
object
of
our
love
;
so
is
he
the
[
g
](A10652-e11830-b)
g
Ibid.
Truth
likewise
,
and
so
the
object
of
our
knowledge
:
and
therefore
the
same
Apostle
,
who
did
[
h
](A10652-e11840-b)
h
Gal.
6.
12.
rejoyce
in
nothing
but
Christ
crucified
(
and
joy
is
nothing
else
but
love
perfected
,
for
they
differ
onely
as
the
same
water
in
the
pipe
and
in
the
fountaine
)
did
likewise
,
notwithstanding
his
eminency
in
all
Pharisaicall
learning
,
Desire
to
[
i
](A10652-e11860-b)
i
1
Cor.
2.
2.
know
nothing
but
Iesus
Christ
and
him
crucified
.
Such
a
dominion
hath
love
on
the
minde
to
make
permanent
and
firme
impressions
.
Lastly
,
those
things
worke
strongly
upon
the
memory
,
which
doe
mainly
concerne
,
and
are
beneficiall
to
man
;
there
is
no
man
,
not
dispossessed
of
reason
,
who
in
sicknesse
doth
forget
the
Physician
,
neither
did
ever
man
heare
of
any
one
straved
because
he
did
not
remember
to
eate
his
meate
.
[
a
](A10652-e11890-b)
a
Senec.
de
.
Benef
▪
Beasts
indeed
I
have
heard
of
(
but
those
very
strange
ones
too
)
which
upon
turning
aside
from
their
meate
have
forgotten
the
presence
of
it
;
but
never
were
any
so
forsaken
by
Nature
as
to
forget
the
desire
and
inquiry
after
what
they
wanted
:
and
the
reason
is
,
because
wheresoever
Nature
hath
left
a
capacity
of
receiving
farther
perfection
from
some
other
thing
,
there
she
hath
imprinted
an
appetite
to
that
thing
:
and
there
is
such
a
sympathy
betweene
the
faculties
of
Nature
,
that
the
indigence
of
one
sets
all
the
rest
on
motion
to
supply
it
.
Now
what
thing
was
there
ever
more
beneficiall
unto
mankinde
than
the
Death
of
Christ
?
in
comparison
whereof
all
other
things
are
as
drosse
and
dung
.
The
[
b
](A10652-e11900-b)
b
Totum
Christiani
nominu
&
pondus
&
fructu●
,
Mors
Christs
,
Tertul.
cont.
Marc.
l.
3.
c.
8.
name
,
and
fruite
,
and
hope
of
a
Christian
would
be
all
but
shadowes
if
Christ
had
not
dyed
.
By
his
humility
are
wee
exalted
,
by
his
curse
are
wee
blessed
,
by
his
bondage
are
wee
made
free
,
by
his
stripes
are
wee
healed
,
we
who
were
vessels
of
dishonour
had
all
our
miseries
emptied
into
him
in
whom
dwelled
the
fulnesse
of
the
Godhead
.
[
c
](A10652-e11910-b)
c
Illa
incorpore
Christi
vulnera
non
erant
Christi
vulnera
sed
latronis
.
Ambros.
serm.
44.
de
sanctolatrone
.
Whatsoever
evils
hee
suffered
,
ours
was
the
propriety
to
them
,
but
the
paine
was
his
,
[
d
](A10652-e11920-b)
d
Sibi
quidem
indigna
Homini
autem
necessaria
&
ita
sam
Deo
digna
,
quia
nihil
tam
dignum
deo
quàm
salus
hominis
,
Tert.
cont.
Marc.
li.
2.
c.
27
quodcunque
Deo
indignum
est
mihi
expedit
.
Id.
de
carn.
Chri.
c.
5.
all
that
Ignominy
and
Agony
which
was
unworthy
so
honourable
a
Person
as
Christ
,
was
necessary
for
so
vile
a
sinner
as
man
.
Infinite
it
is
and
indeed
impossible
to
take
a
full
view
of
all
the
benefits
of
Christ
Death
,
yet
because
the
remembrance
of
Christs
Death
heere
is
nothing
else
but
a
recordation
of
those
unvaluable
blessings
which
by
meanes
of
it
were
together
with
his
holy
Bloud
shed
downe
upon
the
Church
,
I
will
touch
a
little
upon
the
principall
of
them
.
That
Christ
Jesus
is
unto
his
Church
the
Authour
and
Originall
of
all
spirituall
[
e
](A10652-e11950-b)
e
Joh
6.
Life
,
the
[
f
](A10652-e11960-b)
f
Rom.
11.
26.
deliverer
that
should
come
out
of
Sion
,
that
should
[
g
](A10652-e11970-b)
g
Joh.
8.
36.
Gal.
2.
4.
set
at
liberty
his
People
,
[
h
](A10652-e11980-b)
h
Col.
2
15.
spoile
Principalities
and
Powers
,
[
i
](A10652-e11990-b)
i
Ephes.
4.
8.
lead
Captivity
,
captive
,
[
k
](A10652-e12000-b)
k
Luk.
11.
take
from
the
strong
man
all
his
armour
and
divide
the
spoiles
,
is
a
Trueth
so
clearely
written
with
a
Sun-beame
,
that
no
Craconian
Heretique
da●e
deny
it
.
Let
us
then
see
by
what
meanes
he
doth
all
this
;
and
wee
will
not
heere
speake
of
that
worke
whereby
Christ
,
having
formerly
purchased
the
Right
,
doth
afterwards
conferre
and
actually
apply
the
benefit
and
interest
of
that
right
unto
his
members
,
which
is
the
worke
of
his
quickening
Spirit
,
but
onely
of
those
meanes
which
hee
used
to
procure
the
right
it selfe
,
and
that
was
in
generall
Christs
Merit
.
The
whole
conversation
of
Christ
on
the
earth
was
nothing
else
but
a
continued
merit
,
proceeding
from
a
double
estate
,
an
estate
of
Ignominy
and
Passion
procuring
,
and
an
estate
of
Exaltation
and
honour
applying
his
benefits
.
The
Passion
of
Christ
was
his
Death
,
whereby
I
understand
not
that
last
act
onely
of
expiration
,
but
the
whole
space
betweene
that
and
his
Nativity
,
wherein
being
[
a
](A10652-e12070-b)
a
Gal.
4.
subject
to
the
Law
of
Death
,
and
to
all
those
[
b
](A10652-e12080-b)
b
Esuriens
sub
diabolo
,
sitiens
sub
samaritide
,
&c.
Tert.
naturall
infirmities
,
which
were
the
Harbingers
of
Death
,
hee
might
in
that
whole
space
bee
as
truly
called
A
man
of
Death
,
as
[
c
](A10652-e12100-b)
c
Vid.
Zeaman
de
Imag.
Dei
in
Homine
.
cap.
8.
artic.
2.
Adam
was
a
dead
man
in
the
vertue
of
the
Curse
that
very
day
beyond
which
notwithstanding
hee
lived
many
hundred
yeares
,
that
which
we
call
[
d
](A10652-e12120-b)
d
Senec.
Epist.
Death
,
being
nothing
else
but
the
consummation
of
it
.
The
estate
of
exaltation
is
the
Resurrection
of
Christ
,
whereby
the
efficacy
of
that
merit
which
was
on
the
Crosse
consummated
is
publikely
declared
,
and
his
Intercession
wherein
it
is
proposed
and
presented
unto
God
the
Father
as
an
eternall
Price
and
Prayer
in
the
behalfe
of
his
Church
.
Now
the
Benefits
which
by
this
merit
of
Christs
we
receive
are
of
severall
kindes
.
Some
are
Privative
,
consisting
in
an
immunity
from
all
those
evils
which
wee
were
formerly
subject
unto
,
whether
of
sinne
or
punishment
:
others
are
Positive
,
including
in
them
a
[
c
](A10652-e12130-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Joh.
1.
12.
right
and
interest
unto
all
the
Prerogatives
of
the
sonnes
of
God
.
The
one
is
called
an
Expiation
,
Satisfaction
,
Redemption
or
Deliverance
.
The
other
a
Purchase
,
and
free
Donation
of
some
excellent
blessing
.
Redemption
thus
distinguished
is
either
a
Redemption
of
Grace
from
the
bondage
and
tyranny
of
Sinne
;
or
a
Redemption
of
Glory
,
from
the
bondage
of
Corruption
:
and
both
these
have
their
parts
and
latitudes
;
for
the
first
,
In
Sinne
we
may
consider
three
things
.
The
state
or
masse
of
sinne
:
the
Guilt
or
damnablenesse
of
sinne
:
and
the
Corruption
,
staine
or
deformity
of
sinne
.
The
state
of
sinne
is
a
state
of
[
a
](A10652-e12290-b)
a
Ephes.
2.
deadnesse
or
immobility
in
Nature
towards
any
good
:
the
understanding
is
dead
and
disabled
for
any
spirituall
perception
:
the
will
is
dead
and
disabled
for
any
holy
propension
:
the
affections
are
dead
and
disabled
for
any
pursute
:
the
body
dead
and
disabled
for
any
obedient
Ministery
;
and
the
whole
man
dead
,
and
by
consequence
disabled
for
any
sense
of
its
owne
death
.
And
as
it
is
a
state
of
death
,
so
it
is
a
state
of
enmity
too
;
and
therefore
in
this
state
wee
are
the
objects
of
Gods
hatred
and
detestation
:
so
then
,
the
first
part
of
our
Deliverance
respects
us
as
we
are
in
this
state
of
death
and
enmity
,
and
it
is
(
as
I
said
before
)
a
double
Deliverance
,
negative
by
removing
us
out
of
this
estate
;
and
positive
by
constituting
us
in
another
,
which
is
an
estate
of
life
and
reconcilement
.
First
,
the
[
b
](A10652-e12340-b)
b
1
Cor.
2.
14.
Gen.
6.
5.
2
Cor.
3.
5.
understanding
is
delivered
from
the
bondage
of
ignorance
,
vanity
,
worldly
wisedome
,
misperswasions
,
carnall
principles
,
and
the
like
,
and
is
(
after
removall
of
this
[
c
](A10652-e12350-b)
c
1
Pet.
2.
9.
darknesse
,
and
[
d
](A10652-e12360-b)
d
2
Co.
3.
15
,
16.
vaile
)
[
e
](A10652-e12370-b)
e
Act.
26.
18.
opened
to
see
and
acknowledge
both
its
owne
Darkenesse
,
and
the
evidence
of
that
Light
which
shines
upon
it
.
Our
wils
and
affections
are
delivered
from
that
disability
of
embracing
or
pursuing
of
divine
Objects
,
and
from
that
love
of
darknesse
and
prosecution
of
evill
which
is
naturally
in
them
,
and
after
this
,
are
wrought
unto
a
sorrow
and
sense
of
their
former
estate
,
to
a
desire
and
love
of
Salvation
,
and
of
the
meanes
thereof
,
with
a
resolution
to
make
use
of
them
:
and
the
whole
man
is
delivered
from
the
estate
of
Death
and
enmity
unto
an
estate
of
Life
and
Reconciliation
by
being
adopted
for
the
sonnes
of
God
:
of
these
Deliverances
Christ
is
the
Authour
,
who
worketh
them
(
as
I
observed
)
by
a
double
Causality
,
the
one
that
whereby
he
meriteth
them
,
the
other
that
whereby
hee
conveyeth
and
transfuseth
that
which
hee
had
merited
.
This
conveying
cause
is
our
Vocation
,
wrought
by
the
[
a
](A10652-e12410-b)
a
2
Co.
3.
16
,
17
2
Cor.
3.
8.
Spirit
of
Christ
effectively
,
by
the
[
b
](A10652-e12420-b)
b
Rom.
10.
8.
Jam.
1.
18.
2
Thess.
2.
14.
Word
of
Life
,
and
Gospell
of
Regeneration
instrumentally
,
by
meanes
of
both
which
(
this
latter
as
the
seed
,
that
other
as
the
formative
vertue
that
doth
vegetate
and
quicken
the
[
c
](A10652-e12430-b)
c
1
Pet.
1.
23.
seed
)
are
wee
from
dead
men
engrafted
into
Christ
,
and
of
enemies
made
sonnes
and
Coheires
with
Christ
;
but
the
meritorious
cause
of
all
this
was
that
Price
which
Christ
laid
downe
,
whereby
he
did
ransome
us
from
the
estate
of
Death
,
and
purchase
for
us
the
Adoption
of
sonnes
;
for
every
Ransome
and
Purchase
(
which
are
the
two
acts
of
our
Redemption
)
are
procured
by
the
l●ying
downe
of
some
[
d
](A10652-e12440-b)
d
1
Cor.
6
,
20.
Price
valuable
to
the
thing
ransomed
and
purchased
.
Now
this
Price
was
the
precious
Blood
of
Christ
,
and
the
laying
downe
or
payment
of
this
Bloud
was
the
powring
it
out
of
his
sacred
Body
,
and
the
exhibiting
of
it
unto
his
Father
in
a
passive
obedience
:
and
this
is
to
be
applied
in
the
other
Deliverances
.
The
second
consideration
then
of
sinne
was
the
Guilt
of
it
,
which
is
,
the
binding
over
unto
some
punishment
prescribed
in
the
Law
:
so
we
have
here
a
double
Deliverance
,
from
the
Guilt
of
sinne
,
and
from
the
Bondage
of
the
Law
.
First
,
for
sinne
,
though
it
leave
still
a
staine
in
the
soule
,
yet
the
sting
of
it
is
quite
removed
,
though
wee
are
not
perfectly
cleansed
from
the
soile
,
yet
are
wee
soundly
healed
from
the
mortalnesse
and
bruises
of
it
.
Then
for
the
Law
,
wee
are
first
freed
from
the
[
e
](A10652-e12540-b)
e
Gal.
3.
13.
Curse
of
the
Law
,
It
is
not
unto
us
a
killing
letter
,
nor
a
word
of
Death
,
in
as
much
as
it
is
not
that
rule
according
unto
which
wee
expect
Life
.
Secondly
,
wee
are
freed
from
the
Exaction
of
the
Law
,
wee
are
not
necessarily
bound
to
the
rigorous
performance
of
each
jot
and
title
of
it
,
a
performance
unto
which
is
ever
annexed
Legall
Justification
;
but
our
endeavours
though
imperfect
,
are
accepted
,
our
infirmities
though
sundry
are
forgiven
for
his
sake
,
[
f
](A10652-e12590-b)
f
Gal.
4.
4
,
5.
under
both
these
Bondages
of
Law
for
our
sakes
.
And
as
wee
are
thus
delivered
from
the
Guilt
of
sinne
,
so
are
wee
farther
endued
with
positive
Dignities
,
[
g
](A10652-e12620-b)
g
Rom.
5.
interest
and
propriety
to
all
the
Righteousness
of
Christ
,
with
which
wee
are
[
h
](A10652-e12630-b)
h
Rom.
13.
14.
clothed
as
with
a
garment
:
claime
unto
all
the
blessings
which
the
Law
inferres
upon
due
obedience
performed
to
it
,
and
the
comforts
which
from
either
of
these
Title
and
Prerogatives
may
ensue
.
And
this
is
the
second
branch
of
Deliverance
,
conveyed
by
the
act
of
Iustification
,
but
merited
as
the
rest
,
by
the
Death
of
JESUS
CHRIST
.
The
third
consideration
of
sinne
was
the
Corruption
of
it
,
from
the
which
likewise
wee
are
by
Christ
delivered
,
sinne
doth
not
any
more
rule
,
nor
raigne
,
nor
lead
captive
those
who
are
ingrafted
into
Christ
,
though
for
their
patience
,
triall
,
and
exercise
sake
,
and
that
they
may
still
learne
to
live
by
faith
,
and
to
prize
mercy
,
the
remnants
of
it
doe
cleave
fast
unto
our
Nature
,
like
the
sprigges
and
rootes
of
Ivie
to
a
Wall
,
[
a
](A10652-e12700-b)
a
Rom.
7.
22.
love
the
Law
in
our
inner
man
,
to
delight
in
it
,
to
performe
a
ready
and
sincere
,
though
not
an
exact
and
perfect
obedience
to
it
,
we
are
made
partakers
of
the
divine
Nature
,
the
Graces
with
which
Christ
was
anointed
doe
from
him
streame
downe
unto
his
lowest
members
,
which
of
his
[
b
](A10652-e12710-b)
b
Joh.
1.
fulnesse
doe
all
receive
,
and
are
all
renewed
after
[
c
](A10652-e12720-b)
c
Ephes.
4.
Gods
Image
in
righteousnesse
and
true
holinesse
.
The
next
part
of
our
Redemption
was
from
the
Bondage
of
Corruption
,
unto
the
[
d
](A10652-e12750-b)
d
Rom.
8.
Liberty
of
Glory
,
which
likewise
is
by
Christ
performed
for
us
,
which
is
a
Deliverance
from
the
Consequents
of
sinne
;
for
sinne
doth
binde
over
unto
punishment
,
even
as
the
perfect
obedience
of
the
Law
would
bring
a
man
unto
Glory
.
Now
the
Punishments
due
unto
sinne
are
either
Temporary
or
Eternall
,
consisting
principally
in
the
oppressions
and
distresses
of
Nature
:
for
as
Sinne
is
the
evill
of
our
working
,
so
Punishment
is
the
evill
of
our
being
:
and
it
includes
not
onely
bodily
and
spirituall
death
,
but
all
the
[
c
](A10652-e12850-b)
c
Ze●man
de
Imag.
Dei
in
Homine
,
cap.
8.
inchoations
and
preparatory
dispositions
thereunto
,
as
in
the
soule
doubtings
,
distractions
,
tremblings
,
and
terrours
of
Conscience
,
hardnesse
of
heart
,
fearefull
expectation
of
the
wrath
that
shall
be
revealed
:
in
the
body
sicknesse
,
poverty
,
shame
,
infamy
,
which
are
so
many
earnests
and
petty
payments
of
that
full
debt
which
will
at
last
bee
measured
out
to
all
the
wicked
of
the
World
.
[
f
](A10652-e12860-b)
f
Lips
.
Satur.
Even
as
amongst
the
Romans
their
Prelusory
fight
with
dull
and
blunt
weapons
were
but
introductions
to
their
mortall
and
bloudy
games
.
And
besides
this
Deliverance
there
is
in
the
soule
[
g
](A10652-e12880-b)
g
Rom.
5.
Rom.
8.
peace
and
serenity
,
in
the
body
a
patient
waiting
for
Redemption
,
and
in
the
whole
man
the
pledges
of
that
eternall
glory
which
shall
be
reveled
;
of
all
which
the
onely
meritorious
cause
is
the
Death
of
Christ
.
This
[
a
](A10652-e12890-b)
a
Aug.
de
doctr.
Christia
l.
1.
c.
14
alone
is
it
which
hath
overcome
our
death
,
even
as
[
b
](A10652-e12900-b)
b
Tertul.
cont.
Gnost
.
cap.
5.
one
heate
cureth
,
one
Flux
of
blood
stoppeth
another
,
and
hath
[
c
](A10652-e12910-b)
c
Cypr.
in
Symb.
caught
Satan
as
it
were
by
deceit
,
with
a
baite
and
a
hooke
;
this
is
it
which
hath
taken
away
the
[
d
](A10652-e12920-b)
d
Ephe.
●
.
16.
19
Col.
2.
14.
enmity
betweene
God
and
man
,
reconciling
us
to
the
Father
,
and
by
the
[
e
](A10652-e12930-b)
e
Heb.
prayer
of
that
precious
Blood
hath
obtained
for
us
the
[
f
](A10652-e12940-b)
f
Joh.
20.
17.
right
of
Children
;
this
is
it
which
tooke
away
the
guilt
of
sinne
,
and
[
g
](A10652-e12950-b)
g
Col.
2.
14.
cancelled
the
Bond
that
was
in
force
against
us
,
swallowing
up
the
[
h
](A10652-e12960-b)
h
Gal.
3.
13.
Phil.
2.
7.
Joh.
8.
36.
1
Joh.
1.
7.
Curse
of
the
Law
,
and
humbling
Christ
unto
the
forme
of
a
servant
,
that
thereby
wee
might
be
made
free
;
this
is
it
which
removeth
all
both
temporall
and
eternall
punishment
from
the
faithfull
,
it
having
beene
a
perfect
payment
of
our
whole
debt
;
for
in
as
much
as
Christ
himselfe
said
on
the
Crosse
,
It
is
finished
,
wee
are
to
conclude
,
that
the
other
worke
of
Resurrection
was
not
properly
an
essentiall
part
of
Christs
merit
,
but
onely
a
necessary
consequent
required
to
make
the
Passion
applicable
and
valuable
to
the
Church
.
As
in
coined
metals
,
it
is
the
substance
of
the
coine
,
the
Gold
,
or
Silver
,
onely
that
buyeth
the
ware
,
but
the
Impression
of
the
Kings
Image
is
that
which
makes
that
Coine
to
bee
currant
and
passable
,
it
doth
not
give
the
value
or
worth
to
the
Gold
,
but
onely
the
application
of
that
value
unto
other
things
:
even
so
the
Resurrection
and
Intercession
of
Christ
doe
serve
to
make
actuall
applications
of
those
merits
of
his
to
his
Church
,
which
yet
had
their
consummation
on
the
Crosse.
And
if
it
be
heere
demanded
how
it
comes
to
passe
,
if
all
these
consequents
of
sinne
be
removed
,
that
the
faithfull
are
still
subject
to
all
those
temporall
evils
both
in
life
and
death
which
even
in
the
state
of
Nature
they
should
have
undergone
;
wee
answere
in
generall
,
that
the
faithfull
dye
in
regard
of
the
state
,
but
not
in
regard
of
the
sting
of
Death
,
they
are
subject
to
a
dissolution
,
but
it
is
to
obtaine
a
more
blessed
union
,
[
k
](A10652-e13010-b)
k
Phil.
1.
23.
even
to
bee
with
Christ
:
and
though
a
man
may
not
take
the
whole
World
in
exchange
for
his
Soule
,
yet
he
may
well
take
Christ
in
exchange
for
his
life
.
[
l
](A10652-e13020-b)
l
Mercatura
est
paeuca
amittere
,
ut
majora
lucreris
.
Tertul.
ad
Martyr
.
It
is
not
a
losse
of
our
money
,
but
traffique
and
merchandise
,
to
part
from
it
for
the
procuring
of
such
commodities
as
are
more
valuable
;
and
Saint
Paul
telles
us
that
to
[
a
](A10652-e13040-b)
a
Phil.
1.
21.
dye
is
gaine
.
The
[
b
](A10652-e13050-b)
b
1
Cor.
15.
56.
sting
wee
know
of
Death
is
sinne
,
(
for
sinne
is
the
cause
of
all
inward
discomforts
;
for
which
cause
the
[
c
](A10652-e13060-b)
c
Psal.
124.
5.
Esay
55.
20.
Jud.
ver
13.
wicked
are
often
compared
to
the
foaming
Sea
,
which
is
still
tossed
and
unquiet
with
every
winde
)
and
the
[
d
](A10652-e13070-b)
d
1
Cor.
15.
56.
strength
of
sinne
is
the
Law
,
with
the
malediction
and
bondage
thereof
,
from
the
which
wee
being
perfectly
delivered
,
by
him
who
was
himselfe
[
e
](A10652-e13080-b)
e
Gal.
4.
4
,
5.
made
under
the
Law
,
and
by
that
meanes
became
a
[
f
](A10652-e13090-b)
f
Heb.
7.
25.
perfect
and
sufficient
Saviour
,
wee
are
in
like
manner
delivered
from
the
penalty
of
Death
;
for
weaken
sinne
by
destroying
the
Law
,
(
which
is
the
strength
of
it
)
and
Death
cannot
possibly
sting
.
To
examine
this
point
,
though
by
way
of
digression
,
something
farther
will
not
bee
altogether
impertinent
,
because
it
serves
to
magnifie
the
power
of
Christs
Passion
.
The
evils
which
wee
speake
of
are
the
violations
of
the
nature
and
person
of
a
man
:
and
that
evill
may
bee
considered
two
waies
,
either
physically
▪
as
it
oppresseth
and
burdeneth
Nature
,
working
some
violence
on
the
primitive
integrity
thereof
,
and
by
consequence
imprinting
an
affection
of
sorrow
in
the
minde
,
and
so
it
may
bee
called
paine
;
or
else
morally
and
legally
,
with
respect
unto
the
motive
cause
in
the
Patient
,
Sinne
;
or
to
the
originall
efficient
cause
in
the
Agent
,
Iustice
;
and
so
it
may
be
called
punishment
.
Punishment
being
some
evill
inflicted
on
a
subject
for
transgressing
some
Law
commanded
him
by
his
Law-maker
,
there
is
ther
unto
requisite
something
on
the
part
of
the
Commander
,
something
on
the
part
of
the
Subject
,
and
something
on
the
part
of
the
Evill
inflicted
.
In
the
Commander
there
must
bee
first
a
will
unto
which
the
actions
of
the
Subject
must
conforme
,
and
that
signified
in
the
nature
of
a
Law
.
Secondly
,
there
must
bee
a
Iustice
which
will
.
And
thirdly
,
a
Power
which
can
punish
the
transgressours
of
that
Law
.
In
the
Subject
there
must
be
first
Reason
and
Free-will
(
I
meane
originally
)
for
a
Law
proceeding
from
Justice
presupposeth
a
power
of
obedience
,
to
command
impossibilites
is
both
absurd
and
tyrannous
,
befitting
Pharaoh
and
not
God
.
Secondly
there
must
bee
a
Debt
and
Obligation
whereby
hee
is
bound
unto
the
fulfilling
of
that
Law
.
And
lastly
,
the
Conditions
of
this
Obligation
being
broken
there
must
be
a
Forfeiture
,
Guilt
and
Demerit
following
the
violation
of
that
Law
.
Lastly
,
in
the
Evill
it selfe
inflicted
there
is
required
first
something
absolute
,
namely
a
destructive
Power
,
some
way
or
other
oppressing
and
disquieting
Nature
(
for
as
sinne
is
a
violation
offered
from
man
to
the
Law
,
so
punishment
must
bee
a
violation
retorted
from
the
Law
to
man
.
)
Secondly
,
there
must
bee
something
Relative
,
which
may
respect
first
the
authour
of
the
evill
,
whose
Justice
being
by
mans
sinne
provoked
,
is
by
his
owne
power
,
and
according
to
the
sentence
of
his
owne
Law
to
bee
executed
.
Secondly
,
it
may
respect
the
end
for
which
it
is
inflicted
,
it
is
not
the
torment
of
the
Creature
,
whom
as
a
Creature
God
loveth
,
neither
is
it
the
pleasing
of
the
Devill
,
whom
as
a
Devill
God
hateth
,
but
onely
the
Satisfaction
of
Gods
Justice
,
and
the
Manifestation
of
his
Wrath.
These
things
being
thus
premised
,
wee
will
againe
make
a
double
Consideration
of
Punishment
,
either
it
may
be
taken
improperly
,
and
incompletely
,
for
whatsoever
oppressive
evill
doth
so
draw
its
originall
in
a
Reasonable
Creature
from
Sinne
,
as
that
if
there
were
not
an
habitation
of
sinne
,
there
should
be
no
roome
for
such
an
evill
,
as
in
the
man
that
was
borne
blinde
,
though
sinne
were
not
the
cause
of
the
blindenesse
,
yet
it
was
that
which
made
roome
for
the
blindenesse
:
or
it
may
bee
taken
properly
and
perfectly
,
and
then
I
take
it
to
admit
of
some
such
Description
as
this
Punishment
is
an
evill
or
pressure
of
Nature
,
proceeding
from
a
Law-giver
just
and
powerfull
,
and
inflicted
on
a
Reasonable
Creature
,
for
the
disobedience
and
breach
of
that
Law
unto
the
performance
whereof
it
was
originally
by
the
naturall
faculty
of
free-will
enabled
,
whereby
there
is
intended
a
Declaration
of
Wrath
,
and
Satisfaction
of
Justice
.
Now
then
I
take
it
wee
may
with
conformity
unto
the
Scriptures
,
and
with
the
Analogy
of
Faith
set
downe
these
Conclusions
.
First
,
consider
Punishments
as
they
are
dolours
and
paines
,
and
as
they
are
impressions
contrary
to
the
integrity
of
Nature
,
so
the
temporall
evils
of
the
godly
are
punishments
,
because
they
worke
the
very
same
manner
of
naturall
effects
in
them
which
they
doe
in
other
men
.
Secondly
,
take
Punishments
improperly
for
those
evils
of
Nature
which
doe
occasionally
follow
sinne
,
and
unto
which
sinne
hath
originally
opened
an
entrance
,
which
declare
how
God
stands
affected
towards
sinne
,
with
a
minde
purposing
the
rooting
out
and
destroying
of
it
;
in
this
sense
likewise
may
the
afflictions
of
the
godly
bee
called
Punishments
,
as
God
is
said
to
have
beene
[
a
](A10652-e13550-b)
a
Numb.
12.
9.
exceeding
angry
with
Aaron
.
But
now
these
evils
though
inflicted
on
the
godly
because
of
their
sinnes
,
as
were
,
the
death
of
the
child
to
David
,
the
tempest
to
Ionah
,
and
the
like
,
yet
are
they
not
evils
inflicted
for
the
Revenge
of
sin
(
which
is
yet
the
right
Nature
of
a
proper
Punishment
)
(
so
saith
the
Lord
,
Vengeance
is
mine
,
I
will
repay
it
)
but
they
are
evils
by
the
Wisedome
of
God
,
and
love
towards
his
Saints
inflicted
for
the
overthrow
of
sinne
,
for
weakening
the
violence
,
and
abating
the
outrageousnesse
of
our
naturall
corruptions
.
As
then
in
the
godly
sinne
may
be
said
to
be
,
and
not
to
bee
in
a
diverse
sense
,
(
so
saith
Saint
Iohn
in
one
place
,
[
b
](A10652-e13640-b)
b
1
Joh.
1.
●
.
If
wee
say
wee
have
no
sinne
wee
deceive
our selves
,
and
yet
in
another
,
[
c
](A10652-e13660-b)
c
Joh.
3.
9.
Hee
that
is
borne
of
God
sinneth
not
)
It
is
not
in
them
in
regard
of
its
Condemnation
,
although
it
bee
in
them
in
regard
of
its
inhabitation
,
though
even
that
also
as
daily
dying
and
crucified
,
even
so
punishments
or
consequents
of
sinne
may
be
said
to
be
in
the
godly
,
or
not
to
be
in
them
in
a
different
sense
.
They
are
not
in
them
in
regard
of
their
sting
and
curse
as
they
are
proper
Revenges
for
sinne
,
although
they
be
in
them
in
regard
of
their
state
,
substance
,
and
painefulnesse
,
untill
such
time
as
they
shall
put
on
an
eternall
Triumph
over
Death
,
the
last
enemy
that
must
be
overcome
.
Lastly
,
I
conclude
,
that
the
temporall
evils
which
doe
befall
the
godly
are
not
formally
or
properly
punishments
,
nor
effects
of
divine
malediction
or
vengeance
towards
the
persons
of
the
godly
,
who
having
obtained
in
Christ
a
plenary
reconciliation
with
the
Father
,
can
be
by
him
respected
with
no
other
affection
(
however
in
manner
of
appearance
it
may
seeme
otherwise
)
than
with
an
affection
of
love
and
free
grace
.
The
reasons
for
this
position
are
these
:
first
,
Punishment
,
with
what
mitigation
soever
qualified
is
in
suo
formali
,
in
the
nature
of
it
a
thing
Legall
,
namely
the
execution
of
the
Law
,
for
divine
Law
is
ever
the
square
and
rule
of
that
Justice
of
which
punishment
is
the
effect
and
work
.
Now
all
those
on
whom
the
execution
of
the
Law
doth
take
any
effect
,
may
truly
bee
said
to
be
so
farre
under
the
Law
in
regard
of
the
sting
and
curse
thereof
,
(
for
the
curse
of
the
Law
is
nothing
else
but
the
evill
which
the
Law
pronounceth
to
bee
inflicted
,
so
that
every
branch
and
sprigge
of
that
evill
,
must
needes
beare
in
it
some
part
of
the
nature
of
a
Curse
,
even
as
every
part
of
water
hath
in
it
the
nature
of
water
)
but
all
the
godly
are
wholly
delivered
from
all
the
sting
and
malediction
of
the
Law
,
Christ
[
b
](A10652-e13800-b)
b
Rom.
10.
4.
is
unto
us
the
end
of
the
Law
,
abolishing
the
shadowes
of
the
Ceremoniall
,
the
the
Curses
of
the
Morall
;
[
c
](A10652-e13810-b)
c
Rom.
6.
14.
wee
are
no
more
under
the
Law
,
but
under
Grace
,
under
the
precepts
,
but
not
under
the
Covenant
,
under
the
[
d
](A10652-e13840-b)
d
Planè
&
nos
sic
dicimus
decessisse
legem
quoad
onera
non
quoad
Iustitiam
,
Tert.
de
Monog
.
cap.
7.
obedience
,
but
not
under
the
bondage
of
the
Law
:
unto
the
[
e
](A10652-e13870-b)
e
1
Tim.
1.
9.
righteous
there
is
no
Law
,
that
is
,
there
is
no
condemnation
to
them
that
are
in
Christ
:
wee
are
dead
unto
the
Law
by
the
Body
of
Christ
,
it
hath
not
the
least
power
or
dominion
over
us
.
Secondly
,
the
most
proper
nature
of
a
punishment
is
to
satisfie
an
offended
Justice
,
but
Christ
bearing
the
iniquity
of
us
all
in
his
Body
on
the
Tree
,
did
therein
make
a
most
sufficient
and
ample
satisfaction
to
his
Fathers
wrath
,
leaving
nothing
wherein
wee
should
make
up
either
the
measure
or
the
vertue
of
his
sufferings
,
but
did
himselfe
perfectly
save
us
:
for
an
infinite
person
suffering
,
and
the
value
of
the
suffering
depending
on
the
dignity
of
the
Person
,
it
must
needs
bee
that
the
satisfaction
made
by
that
suffering
must
be
likewise
infinite
,
and
by
consequence
most
perfect
.
Lastly
,
if
we
consider
(
as
[
a
](A10652-e13880-b)
a
Omnis
rei
inspectio
Authore
cognito
planior
est
.
Tert.
de
fug
.
in
persec
.
cap.
1.
it
is
in
all
matters
of
consequence
necessary
)
but
the
author
of
this
evill
,
we
shall
finde
it
to
be
no
true
and
proper
punishment
;
for
it
is
a
reconciled
father
[
b
](A10652-e13890-b)
b
Heb.
12.
6.
who
chasteneth
every
sonne
whom
hee
receiveth
,
who
as
hee
often
doth
[
c
](A10652-e13900-b)
c
Indignantis
Dei
major
haec
plaga
est
ut
nec
intelligant
delicta
nec
plangunt
Cypr.
de
Lapsis
.
declare
his
severest
wrath
by
forbearing
to
punish
,
so
doth
he
as
often
even
out
of
[
d
](A10652-e13910-b)
d
O
servum
illum
beatum
,
cujus
emendationi
Domin●●
instat
cui
dignatur
irasci
;
Tert.
de
patient
.
ca.
11.
In
corripi
endo
filio
quamvis
asperè
nunquam
profectò
amor
pater●●●
amittitur
,
Aug.
Epist.
5.
tendernesse
,
and
compassion
chastise
his
Children
,
who
hath
[
f
](A10652-e13920-b)
f
1
Thess.
3.
3.
Job
5.
6.
predestinated
us
unto
them
,
doth
[
g
](A10652-e13930-b)
g
1
Cor.
11.
32.
execute
his
decrees
of
mercy
in
them
,
doth
by
his
providence
governe
,
and
by
his
love
sanctifie
them
unto
those
that
suffer
them
,
in
none
of
which
things
are
there
the
prints
of
punishment
.
But
if
Christ
have
thus
taken
away
the
malignity
of
all
temporall
punishments
,
why
are
they
not
quite
removed
?
to
what
end
should
the
substance
of
that
remaine
whose
properties
are
extinguished
?
[
h
](A10652-e13950-b)
h
Deu●
est
adeò
bonu●
ut
non
permitteret
malum
fieri
,
si
non
esset
adeò
potens
ut
posse●
ex
malo
bonum
educere
.
Aug.
in
Euchir
.
Certainely
God
is
so
good
as
that
he
would
not
permit
evill
to
bee
,
if
hee
were
not
so
powerfull
as
to
turne
it
to
good
.
Is
there
not
honey
in
the
Bee
when
the
sting
is
removed
?
sweetnesse
in
the
rose
when
the
prickles
are
cut
off
?
a
medicinable
vertue
in
the
flesh
of
Vipers
when
the
poyson
is
cast
out
?
and
can
man
turne
Serpents
into
Antidotes
,
and
shall
not
God
bee
able
to
turne
the
fiery
darts
of
that
old
Serpent
into
instruments
for
letting
out
our
corruptions
,
and
all
his
buffets
into
so
many
stroakes
for
the
better
fastening
of
those
Graces
in
us
,
which
were
before
loose
,
and
ready
to
fall
out
?
Briefly
to
conclude
this
digression
,
some
ends
of
the
remaining
of
Death
,
and
other
temporall
evils
(
notwithstanding
the
Death
of
Christ
have
taken
away
the
malignity
of
them
all
)
are
amongst
others
these
.
First
,
for
the
[
i
](A10652-e13960-b)
i
Heb.
1●
.
36.
Zech.
13
9.
Deut.
8.
2.
1
Pet.
4.
12.
Conslictatio
in
●dversis
probatio
est
veritatis
,
Cypr.
de
mortal
.
&
de
Lapsis
.
triall
of
our
faith
and
other
Graces
;
[
k
](A10652-e13980-b)
k
Sed
quando
Deus
magis
creditur
nisi
cum
magis
timetur
?
Tert.
de
f●g●
in
persec
.
cap.
1.
&
vid.
Apol.
ca.
ult
▪
Aug.
Epist.
28.
&
de
civ
.
dei
.
li.
10.
cap.
29.
&
Chrys.
ad
populum
An●ioch
.
Hom.
1.
our
Faith
in
Gods
Providence
is
then
greatest
,
when
wee
dare
cast
our selves
on
his
care
,
even
when
to
outward
appearances
hee
seemeth
not
at
all
to
care
for
us
:
when
wee
can
so
looke
on
our
miseries
that
we
can
withall
looke
through
them
.
Admirable
is
that
faith
which
can
with
Israel
see
the
Land
of
Promise
through
a
Sea
,
a
Persecution
,
a
Wildernesse
,
through
whole
Armies
of
the
sonnes
of
Anak
,
which
can
with
Abraham
see
a
Posterity
like
the
starres
of
Heaven
through
a
dead
wombe
,
a
bleeding
sword
,
and
a
sacrificed
sonne
▪
which
can
with
Iob
see
a
Redeemer
,
a
Resurrection
,
a
restitution
,
through
the
dunghill
,
and
the
potsheard
,
through
ulcers
and
botches
,
through
the
violence
of
heaven
and
of
men
,
through
the
discomforts
of
friends
,
the
temptations
of
a
wife
,
and
the
malice
of
Satan
;
which
can
with
Stephen
see
Christ
in
heaven
through
a
whole
tempest
and
cloud
of
stones
;
which
can
with
that
poore
Syrophenician
Woman
see
Christs
compassion
through
the
odious
name
of
Dogge
,
which
can
in
every
Egypt
see
an
Exodus
,
in
every
red
Sea
a
passage
,
in
every
fiery
Fornace
an
Angell
of
Light
,
in
every
Denne
of
Lions
a
Lion
of
Iudah
,
in
every
temptation
a
doore
of
escape
,
and
in
every
grave
an
arise
and
sing
.
Secondly
,
they
are
unto
us
for
[
a
](A10652-e14070-b)
a
Heb.
12
10.
Psal.
94.
12
,
13.
Sicut
sub
uno
igne
aeurumruti●at
palea
sumat
,
it
a
una
eademque
vis
irruens
●onos
probat
,
purificat
,
eliqudt
,
malos
damnat
,
vastat
,
exterminat
,
Aug.
de
●iv
.
Dei
.
l
1.
c.
8
antidotes
against
sinne
,
and
meanes
of
humility
and
newnesse
of
life
,
by
which
our
[
b
](A10652-e14090-b)
b
I●centem
fidem
&
penè
dixeram
do●mien●ē
censura
coelestis
erexit
Cypr.
Exercitia
sunt
ista
non
funera
,
Id.
de
mort
.
Sic
quoties
ferro
vitis
abscinditur
erumpentibus
pampinis
meliùs
〈◊〉
vestitur
.
Id.
de
Laud.
mart
.
Incidisti
in
mantenis
sed
feliciter
incidi●li
,
incidit
&
ille
in
agritudines
tuas
.
Tert.
con●
.
Gnost
.
faith
is
exercised
and
excited
,
our
corruptions
pruned
,
our
diseases
cured
,
our
security
and
slacknesse
in
the
race
which
is
set
before
us
corrected
,
without
which
good
effects
all
our
afflictions
are
cast
away
in
vaine
upon
us
.
Hee
hath
[
c
](A10652-e14100-b)
c
Perdidistis
utilitatem
calamitatis
,
&
miserri
mi
facti
estis
,
&
pessimipermansistis
.
Aug.
de
civi
.
dei
l.
1.
c.
33.
lost
his
affliction
that
hath
not
learned
to
endure
it
,
the
evils
of
the
faithfull
are
not
to
destroy
but
to
instruct
them
,
they
loose
their
end
if
they
*
teach
them
nothing
.
Thirdly
,
they
make
us
[
d
](A10652-e14110-b)
d
Rom.
8.
17.
conformable
unto
Christs
sufferings
.
Fourthly
,
they
[
e
](A10652-e14120-b)
e
2
Cor.
12.
9.
shew
unto
us
the
perfection
of
Gods
graces
,
and
the
sufficiency
of
his
love
.
Fifthly
,
they
[
f
](A10652-e14130-b)
f
Hos.
5.
15.
6.
1.
drive
us
unto
God
for
succour
,
unto
his
Word
for
information
,
and
unto
his
Sonne
for
better
hopes
,
for
nothing
sooner
drives
a
man
out
of
himselfe
than
that
which
oppresseth
and
conquereth
him
;
in
so
much
as
that
publique
calamities
[
g
](A10652-e14140-b)
g
vid.
Brisson
.
de
form
.
l.
2.
p.
204.
&
208.
drave
the
Heathen
themselves
to
their
prayers
,
and
to
consult
with
their
Sybils
Oracles
for
removing
those
Judgements
,
whose
authour
,
though
ignorant
of
,
yet
under
false
names
,
and
idolatrous
representations
,
they
laboured
as
much
as
in
them
lay
to
reconcile
and
propitiate
.
Sixthly
,
God
is
in
them
[
h
](A10652-e14150-b)
h
Levit.
10.
3.
2
Sam.
12.
14.
Joh.
9.
3.
11.
4.
glorified
,
in
that
he
spareth
not
his
owne
People
,
and
yet
doth
so
punish
,
that
hee
doth
withall
support
and
amend
them
.
[
a
](A10652-e14160-b)
a
Heb.
11.
26.
12.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chrysost.
ad
pop.
Antioch
.
Hom.
1.
A●avit
quos
vocaverat
in
salutem
invitare
ad
gloriam
,
ut
qui
gaudeamus
liberati
,
exultemus
etiam
coronati
,
&c.
vid.
Tertul.
cont.
Gnost
.
cap
6.
Lastly
,
it
prepareth
us
for
Glory
,
and
by
these
evils
convincing
the
understanding
of
the
slipperinesse
,
and
uncertainty
of
this
worlds
delights
,
and
how
happinesse
cannot
grow
in
that
earth
which
is
cursed
with
thornes
and
briars
,
it
teacheth
us
to
groane
after
the
revelation
of
that
life
which
is
hidde
with
Christ
,
where
all
teares
shall
be
wiped
from
our
eyes
.
So
that
in
all
temporall
evils
that
which
is
destructive
the
sting
and
malediction
of
them
is
in
the
Death
of
Christ
destroyed
:
having
therefore
so
many
motives
to
make
impr●ssions
on
the
Soule
,
the
Wonder
of
Christs
Death
,
the
Love
of
it
,
and
the
Benefits
redounding
unto
us
from
it
;
there
is
required
of
us
a
multiplied
recordation
,
a
[
b
](A10652-e14210-b)
b
Celebrantes
sacramenta
commovemur
quasi
ungulam
findens
,
&
ruminans
pecus
revecare
ad
fauces
,
&
minutatim
communori
Dominica
institutionis
exemplum
,
ut
semper
passio
si●
in
memoria
,
&c.
Cypr.
de
coe●●
Do●
.
ruminating
,
and
often
recalling
of
it
to
our
thoughts
,
if
it
were
possible
at
all
times
,
to
have
no
word
,
or
thought
,
or
worke
,
passe
from
us
without
an
eye
unto
Christ
crucified
,
as
the
patterne
,
or
if
not
,
as
the
Judge
of
them
;
but
especially
at
that
time
when
the
drift
,
and
purpose
of
our
whole
sacred
businesse
is
the
Celebration
of
his
Death
.
CHAP.
XVI
.
Of
the
manner
after
which
we
are
to
celebrate
the
memory
of
Christs
Passion
.
BUt
wee
may
not
presume
that
wee
remember
Christs
death
as
hee
requires
,
when
either
with
an
historicall
memory
,
or
with
a
festivall
solemnitie
onely
,
wee
celebrate
,
or
discourse
of
it
,
except
we
doe
it
with
a
practicke
memory
,
proportioned
to
the
goodnesse
and
quality
of
the
thing
remembred
.
And
first
we
must
remember
Christ
with
a
memory
of
faith
,
with
an
applying
and
assuming
memory
,
not
onely
in
the
generall
,
that
he
died
;
but
in
particular
,
that
the
reason
of
his
death
was
my
salvation
and
deliverance
from
death
.
Pilate
and
the
unbeleeving
Iewes
shall
one
day
see
him
whom
they
have
peirced
,
and
remember
his
death
,
Iudas
shall
see
and
remember
him
whom
he
kissed
,
the
Devill
shall
see
and
remember
him
whom
he
persecuted
,
and
in
every
one
of
these
shall
their
remembrance
produce
an
effect
of
horror
and
trembling
,
[
a
](A10652-e14300-b)
a
Iam.
2.
19.
because
they
remember
him
as
their
Iudge
.
If
our
remembrance
of
the
love
and
mercy
of
his
death
,
not
onely
testified
,
but
exhibited
,
and
obsignated
unto
us
,
were
no
other
than
that
which
the
wicked
spirits
have
of
his
justice
and
severity
,
it
could
not
be
but
that
wee
should
as
readily
beleeve
,
as
they
do
tremble
at
his
death
.
And
indeed
(
if
wee
obserue
it
)
the
remembrance
of
Christs
death
,
and
the
faith
in
it
are
one
and
the
same
thing
;
for
what
else
is
faith
but
a
review
and
reflection
of
our
thoughts
upon
Christ
,
a
multiplied
,
and
reiterated
assent
unto
the
benefits
of
him
crucified
?
and
what
is
remembrance
,
but
the
returning
of
the
minde
backe
unto
the
same
object
about
the
which
it
had
been
formerly
employed
?
The
remembrance
of
Christ
is
nothing
else
but
the
knowledge
of
Christ
repeated
,
and
the
[
b
](A10652-e14380-b)
b
Iohn
17
3.
knowledge
of
Christ
is
all
one
with
the
beliefe
in
him
,
they
which
are
not
by
faith
united
unto
him
,
are
quite
ignorant
of
him
.
And
therefore
we
finde
that
Saint
Pe●ers
second
deniall
of
Christ
,
is
by
the
Evangelists
diversly
related
.
In
some
[
c
](A10652-e14420-b)
c
Iohn
18.
25.
Mat●h
.
26.
72.
I
am
none
of
his
,
in
others
I
know
not
the
man
:
and
certainely
,
if
the
one
had
been
true
,
the
other
had
been
true
too
,
for
all
compleate
knowledge
must
have
a
commensuration
to
the
objects
that
are
knowne
,
and
the
ends
for
which
they
are
proposed
.
Now
all
divine
objects
,
besides
their
truth
,
have
together
annexed
a
goodnesse
which
is
applicable
to
those
that
know
it
;
so
that
to
professe
the
knowledge
of
it
,
and
yet
not
know
how
to
apply
it
to
our
owne
use
,
is
indeed
therefore
to
be
ignorant
of
it
,
because
there
is
no
other
end
why
it
should
be
knowne
,
then
that
thereby
it
might
be
applyed
.
And
therefore
in
the
Scripture
phrase
,
a
wicked
man
and
a
foole
are
termes
equivalent
,
because
the
right
knowledge
of
divine
truths
,
greatest
good
(
for
then
he
could
not
but
be
embraced
)
but
is
in
good
earnest
by
the
practick
judgment
undervalued
and
disesteemed
,
in
comparison
of
other
things
,
whose
goodnesse
and
convenience
unto
sensuall
and
corrupt
nature
,
is
represented
more
cleerely
.
Many
men
may
bee
able
to
discourse
of
the
death
of
Christ
,
after
a
speculative
,
and
scholasticall
manner
,
so
profoundly
,
as
that
another
who
truely
beleeves
in
him
,
shall
not
be
able
to
understand
it
:
and
yet
this
poore
soule
that
desires
to
know
nothing
but
him
,
that
accounts
all
things
else
dung
in
comparison
of
him
,
that
endevours
to
be
made
conformable
unto
him
in
the
communion
and
fellowship
of
his
sufferings
,
that
can
in
Christs
wounds
see
his
safety
,
in
Christs
stripes
his
Medicine
,
in
Christs
anguish
his
peace
,
in
Christs
Crosse
his
triumph
;
doth
so
much
more
truely
know
him
,
as
a
man
that
is
able
safely
to
guide
a
ship
through
all
the
coasts
of
the
world
,
doth
better
know
the
regions
and
situations
of
Countries
,
than
he
who
by
a
dexteritie
that
way
is
able
to
draw
most
exact
and
Geographicall
descriptions
.
It
is
not
therefore
Logicall
,
Historicall
,
Speculative
rememhrance
of
Christ
,
but
an
experimentall
and
beleeving
remembrance
of
him
,
which
wee
are
to
use
in
the
receiving
of
these
sacred
misteries
,
which
are
not
a
bare
Type
and
resemblance
,
but
a
seale
also
,
confirming
,
and
exhibiting
his
death
unto
each
beleeving
soule
.
Secondly
,
we
must
remember
the
death
of
Christ
,
with
a
remembrance
of
thankefulnes
for
that
great
love
which
by
it
wee
enjoy
from
him
:
certainely
he
hath
no
dram
of
good
nature
in
him
,
who
for
the
greatest
benefit
that
can
befall
him
doth
not
returne
a
recompence
of
remembrance
,
[
a
](A10652-e14710-b)
a
Qui
mem●●t
sine
impend●o
gratu●
est
.
Senec
de
Benef.
which
costs
him
nothing
.
Our
salvation
cost
Christ
a
pretious
price
,
his
owne
bloud
,
and
shall
not
we
so
much
as
lay
up
the
memory
of
it
in
our
mindes
,
that
wee
may
have
it
forth-comming
to
answer
all
the
objections
that
can
be
made
against
our
title
to
salvation
?
consider
with
thy selfe
the
fearefulnes
and
horror
of
thy
naturall
estate
,
wherin
thou
wert
expos'd
to
the
infinite
wrath
of
Almighty
God
,
whom
thou
therfore
being
both
finite
and
impotent
wert
no
way
able
to
appease
,
subiect
to
the
strokes
and
terrors
,
not
onely
of
thine
owne
Conscience
,
a
bosome
Hell
,
but
of
that
most
exact
justice
,
which
it
is
as
impossible
for
thee
to
sustaine
with
patience
,
as
with
obedience
,
to
satisfy
.
The
creatures
thine
enemies
thine
owne
heart
thy
witnes
,
thy
Creator
,
thy
Judge
,
eternity
of
expreslelesse
anguish
,
gnawing
of
conscience
,
despaire
of
deliverance
,
&
whatsoever
misery
the
most
searching
understanding
can
but
imagine
thy
sentence
,
for
according
to
his
feare
,
so
is
his
wrath
,
from
this
,
and
much
more
hath
the
death
of
Christ
,
not
onely
delivered
thee
,
but
of
a
cast
away
,
an
enemy
,
a
deplored
wretch
,
weltring
in
thine
owne
bloud
,
rotting
&
stinking
in
thine
owne
grave
,
hath
restored
thee
not
only
to
thine
originall
interest
,
and
patrimony
,
but
unto
an
estate
so
much
more
glorious
then
that
could
have
been
,
by
how
much
the
obedience
of
Christ
,
is
more
pretious
,
then
any
thy
innocency
could
possibly
have
performed
.
Consider
the
odious
filthines
of
sinne
,
the
pertinacious
adherence
thereof
unto
thy
nature
,
so
that
nothing
but
the
incarnation
,
and
bloud
of
the
Sonne
of
God
,
the
Creator
of
the
World
could
wash
it
out
;
consider
the
Justice
,
and
undispensable
severity
of
our
God
against
sinne
,
which
would
not
spare
the
life
of
his
owne
Sonne
,
nor
be
satisfied
without
a
Sacrifice
of
infinite
,
and
coequall
vertue
with
it selfe
:
consider
that
it
was
thy
sinne
,
which
were
thy
associates
with
Iudas
,
and
Pilate
,
and
the
Iewes
to
crucify
him
:
It
was
thy
Hypocrisy
which
was
the
kisse
that
betraid
him
,
thy
covetousnes
the
thornes
that
crowned
him
,
thy
oppression
,
and
cruelty
the
nayles
,
and
Speares
that
peirced
him
,
thy
Idolatry
and
superstition
the
knee
that
mocked
him
,
thy
contempt
of
religion
the
spittle
that
defiled
him
,
thy
anger
and
bitternes
the
gall
,
and
v●negar
that
distasted
him
,
thy
Crimson
,
and
redoubled
sins
the
Purple
that
dishonord
him
,
in
a
word
thou
wert
the
Iew
that
kild
him
.
Canst
thou
then
have
so
many
members
as
weapons
wherewith
to
crucify
thy
Saviour
,
and
hast
thou
not
a
heart
wherein
to
recognize
,
and
a
tongue
wherewith
to
celebrate
the
benefits
of
that
bloud
which
thy
sinnes
had
powred
out
?
The
fire
is
que●ched
by
that
water
which
by
its
heate
was
caused
to
runne
over
,
and
shall
not
any
of
thy
sins
,
be
put
out
by
the
over-flowing
of
that
pretious
bloud
which
thy
sinnes
caused
to
run
out
of
his
sacred
Bodie
?
Lastly
,
consider
the
immensitie
of
Gods
mercie
,
and
the
unutterable
treasures
of
his
grace
,
which
neither
the
provocations
of
thy
sinne
,
nor
the
infinite
exactnes
of
his
owne
justice
could
any
way
overcome
,
or
constraine
to
dispise
the
worke
of
his
owne
hands
or
nor
to
compassionate
the
wretchednes
of
his
creature
though
it
cost
the
Humiliation
of
the
Sonne
of
God
,
and
the
exinanition
of
his
Sacred
person
to
performe
it
.
Lay
together
all
those
considerations
,
and
certainly
they
are
able
even
to
melt
a
heart
of
Adamant
into
thoughts
of
continuall
thankfulnes
towards
so
bountifull
a
Redeemer
.
Thirdly
,
wee
must
remember
the
death
of
CHRIST
with
a
Remembrance
of
Obedience
even
the
commands
of
God
should
be
sufficient
to
inforce
our
obedience
.
It
is
not
the
manner
of
Law-makers
to
use
insinuations
,
and
plausible
provokements
,
but
peremptory
,
and
resolute
injunctions
upon
paine
of
penalty
:
but
our
God
deales
not
onely
as
a
Lord
,
but
as
a
Father
,
he
hath
delivered
us
from
the
penalty
,
and
now
rather
invites
,
then
compels
us
to
obedience
,
least
by
persisting
in
sinne
we
should
make
voyd
unto
our selves
the
benefit
of
Christs
death
,
yea
should
crucify
him
a
fresh
,
and
so
bring
upon
our selves
not
the
benefit
but
the
guilt
of
his
bloud
.
Is
it
nothing
thinke
we
that
Christ
should
die
in
vaine
,
and
take
upon
him
the
dishonor
,
and
shame
of
a
servant
to
no
purpose
?
and
disobedience
,
as
much
as
in
it
lyes
doth
nullify
,
and
make
voyd
the
death
of
Christ
:
Is
it
nothing
that
that
sacred
Bloud
of
the
covenant
should
bee
shed
onely
to
be
troden
,
and
trampled
under
foote
as
a
vile
thing
?
and
certainely
he
that
celebrates
the
memory
of
Christs
death
in
this
holy
Sacrament
with
a
willfully
polluted
soule
,
doth
not
commemorate
the
Sacrifice
,
but
share
in
the
slaughter
of
him
;
and
receives
that
pretious
blood
not
according
to
the
institution
of
Christ
,
to
drinke
it
,
but
with
the
[
a
](A10652-e14860-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ch●ysost
in
1
Cor.
Hom
▪
27.
Verb●no
〈◊〉
connot
an●
essect●●
.
purpose
of
Iudas
and
the
Iewes
,
to
shed
it
on
the
ground
;
a
cruelty
so
much
more
detestable
then
Caines
was
,
by
how
much
the
blood
of
Christ
is
more
pretious
than
that
of
Abel
.
In
the
phrase
of
Scripture
,
sinning
against
God
,
and
forgetting
of
him
,
or
casting
of
him
behinde
our
backe
,
or
bidding
him
depart
from
us
,
or
not
having
him
before
our
eies
,
are
all
of
equall
signification
,
neither
is
any
thing
cald
remembrance
in
divine
dialect
which
doth
not
frame
the
soule
unto
affections
befitting
the
quality
of
the
object
that
is
remembred
.
He
[
b
](A10652-e14940-b)
b
August
de
Gen●s
ad
literam
l.
7.
cap.
20.
is
not
said
to
see
a
pit
,
though
before
his
eyes
,
who
by
Starre-gazing
or
other
thoughts
falls
into
it
;
nor
hee
to
remember
Christ
,
though
presented
to
all
his
senses
at
〈◊〉
,
who
makes
no
regard
of
his
presence
.
Divine
knowledge
,
being
practicall
,
requires
advertence
and
consideration
,
an
essicacious
pondering
of
the
consequences
of
good
or
evill
,
and
thereby
a
proportionable
governement
of
our
severall
courses
,
which
who
so
neglecteth
,
may
bee
properly
said
to
forget
,
or
to
bee
ignorant
of
what
was
before
him
,
though
not
out
of
blindnesse
,
yet
out
of
[
b
](A10652-e14950-b)
b
Vid.
Casaub.
comment
.
in
cap.
8
Theoph●ast
.
charact
.
p.
271.
inconsideratenesse
,
as
not
applying
close
unto
himselfe
the
obiect
represented
,
which
if
truely
remembred
,
would
infallibly
frame
the
minde
unto
a
ready
obedience
and
conformitie
thereunto
.
Lastly
,
Wee
must
remember
the
Death
of
Christ
with
Prayer
unto
God
,
for
as
by
faith
wee
apply
to
our selves
,
so
by
prayer
wee
represent
unto
God
the
Father
that
his
death
as
the
merit
and
meanes
of
reconciliation
with
him
:
as
prayer
is
animated
by
the
Death
of
Christ
(
which
alone
is
that
character
that
addes
currantnesse
unto
them
)
so
is
the
Death
of
Christ
not
to
bee
celebrated
without
Prayer
,
wherein
wee
doe
with
confidence
implore
Gods
acceptance
of
that
sacrifice
for
us
,
in
which
alone
hee
is
well-pleased
.
[
a
](A10652-e15030-b)
a
1
King
.
8.
52
Open
thine
eyes
unto
the
supplication
of
thy
servants
,
to
hearken
unto
all
for
which
they
shall
call
unto
thee
,
was
the
Prayer
of
Salomon
in
the
consecration
of
the
Temple
.
What
,
doth
God
hearken
with
his
eyes
unto
the
prayers
of
his
people
?
Hath
not
hee
that
made
the
eare
an
eare
himselfe
,
but
must
be
faine
to
make
use
of
another
faculty
unto
a
different
worke
?
Certainely
unlesse
the
eye
of
God
be
first
open
to
looke
on
the
bloud
of
his
Sonne
,
and
on
the
persons
of
his
Saints
bathed
and
sprinkled
therewith
,
his
eares
can
never
be
open
unto
their
prayers
.
Prayer
doth
put
God
in
minde
of
his
[
b
](A10652-e15100-b)
b
Isa.
43.
26.
Psalme
89.
49.
Esay
64.
8.
12.
Iere.
14.
8.
9
,
21.
Covenant
,
and
Covenants
are
not
to
bee
presented
without
seales
;
now
the
seale
of
our
Covenant
is
the
blood
of
Christ
,
no
Testament
is
of
force
but
by
the
death
of
the
Testator
,
whensoever
therefore
wee
present
unto
God
the
truth
of
his
owne
free
Covenant
in
our
prayers
,
let
us
not
forget
to
shew
him
his
owne
seale
too
,
by
which
wee
are
confirmed
in
our
hope
therein
.
Thus
are
wee
to
celebrate
the
death
of
Christ
,
and
in
these
regards
is
this
holy
worke
called
by
the
[
d
](A10652-e15110-b)
d
Ambros.
de
Sacram.
lib.
4.
c
▪
6.
&
Chrysost.
scopè
●itabil●s
hos●ia
bonas
animus
,
pura
meus
,
sincera
conscien●i●
;
Haec
nost●a
sacrifici●
,
●hoec
pia
saev●
sunt
.
Minut.
Felix
in
Octavio
.
Antients
an
unbloody
sacrifice
,
in
a
mysticall
and
spirituall
sense
,
because
in
this
worke
is
a
confluence
of
all
such
holy
duties
,
as
are
in
the
Scripture
called
spirituall
sacrifices
:
and
in
the
same
sence
was
the
Lords
Table
ofttimes
by
them
called
an
Altar
,
as
that
was
which
the
Reubenites
erected
on
the
other
side
of
Iordan
,
not
for
any
proper
sacrifice
,
but
to
bee
a
patterne
and
memoriall
of
that
whereon
sacrifice
was
offered
.
CHAP.
XVII
.
Inferences
of
Practice
from
the
severall
ends
of
this
holy
Sacrament
.
HEere
then
in
as
much
as
these
sacred
Elements
are
instituted
to
present
and
exhibit
Christ
unto
the
faithfull
soule
,
wee
may
inferre
with
what
affection
wee
ought
to
approach
unto
him
,
and
what
reverent
estimation
to
have
of
them
.
Happinesse
as
it
is
the
scope
of
all
reasonable
desires
,
so
the
confirmation
of
that
happinesse
is
the
solace
and
security
of
those
that
desire
it
.
He
(
said
the
Prophet
,
speaking
of
Christ
)
shall
bee
the
desire
of
all
Nations
,
in
as
much
as
without
him
that
happinesse
which
all
doe
naturally
desire
,
is
but
a
Meteor
and
fiction
.
So
then
wee
see
that
even
the
light
of
our
inbred
reason
,
seconded
and
directed
by
Divine
truths
doth
leade
us
unto
a
desire
of
Christ
,
who
alone
is
the
Authour
and
Matter
of
that
Happinesse
,
which
is
the
true
though
unknowne
object
of
all
our
naturall
desires
.
Now
this
happines
in
Christ
wee
cannot
have
till
we
have
actuall
fruition
of
him
,
enjoy
this
blessednes
we
never
can
till
we
are
vnited
to
him
,
no
more
then
a
dissected
member
enjoyes
the
vitall
influences
of
the
soule
,
and
Spirits
.
Vnion
unto
Christ
wee
cannot
have
untill
it
please
him
,
by
his
Spirit
as
it
were
to
stoope
from
that
Kingdome
where
now
he
is
,
and
to
exhibit
himselfe
unto
those
whom
it
pleaseth
him
to
assume
into
the
unity
of
his
body
.
Other
way
to
enjoy
him
here
we
can
have
none
,
since
no
man
can
at
his
pleasure
or
power
lift
up
his
eyes
with
Steven
to
see
him
,
or
goe
up
with
S.
Paul
to
the
third
Heavens
,
to
injoy
him
.
Now
it
hath
pleased
the
Wisdome
of
Christ
[
c
](A10652-e15260-b)
c
1
Cor.
1.
2.
Cor.
4.
7.
(
whose
honor
ever
it
is
to
magnifie
his
power
in
his
creatures
weaknes
and
to
borrow
noe
parcell
of
glory
in
his
service
from
those
earthly
and
elementary
instruments
which
he
useth
in
it
)
by
no
other
meanes
to
exhibite
,
and
confirme
the
virtue
of
his
sacred
Body
unto
us
,
with
the
life
,
and
righteousnes
that
from
it
issueth
,
but
onely
by
those
poore
and
ordinary
elements
of
Bread
,
and
Wine
in
his
Sacrament
unto
which
therefore
he
requireth
such
reverence
,
such
hunger
and
affection
as
is
in
reason
due
to
the
Hand
that
reacheth
,
to
the
Seale
that
secureth
,
to
the
food
that
strengthneth
that
spirituall
life
in
us
,
without
which
we
cannot
possibly
reach
unto
the
end
of
our
very
naturall
,
and
created
desires
,
happinesse
and
tranquillity
.
It
behoves
us
therefore
to
beware
how
we
give
entertainment
to
any
carnall
thoughts
,
which
goe
about
to
vilifie
,
and
undervalew
the
excellency
of
so
Divine
misteries
from
the
outward
meannesse
of
the
things
themselves
.
Say
not
like
sullen
[
d
](A10652-e15280-b)
d
2
Kings
5.
12
,
13.
Naaman
,
Is
not
the
Wine
in
the
Vintners
Sellar
,
or
the
Bread
of
mine
owne
Table
as
good
,
as
nourishing
as
is
any
in
the
Temple
?
certainly
if
thou
be
commanded
some
great
Worke
for
the
procuring
of
so
great
a
good
,
as
there
had
beene
betweene
the
service
,
and
the
reward
we
disproportion
,
so
would
even
reason
it selfe
have
dictated
unto
us
a
necessity
of
obeying
rather
then
of
disputing
,
how
much
rather
when
he
biddeth
us
only
to
eat
,
and
live
.
True
it
is
that
these
creatures
naturally
have
no
more
power
to
convey
CHRIST
,
then
wax
hath
in
it selfe
to
convey
a
Lordship
:
yet
as
a
small
piece
of
wax
when
once
in
the
vertue
of
a
humane
covenant
or
contract
it
is
made
the
instrument
to
confirme
,
and
ratifie
,
such
a
conveyance
is
unto
the
receiver
of
more
consequence
then
all
the
wax
in
the
Towne
besides
,
and
is
with
the
greatest
care
preserved
:
so
these
elements
though
physically
the
same
which
are
used
at
our
owne
Tables
,
yet
in
the
vertue
of
that
holy
Consecration
,
whereby
they
are
made
the
instru●ments
of
exhibiting
,
and
the
seales
of
ascertaining
Gods
Covenant
of
grace
unto
us
,
are
unto
us
more
valewable
then
our
barnes
full
of
graine
,
or
our
presses
full
of
grapes
,
and
are
to
be
desired
with
so
farre
distant
an
affection
from
the
other
that
are
common
,
as
Heaven
is
above
Earth
.
Secondly
,
in
that
these
elements
are
consecrated
and
exhibited
for
confirmation
of
our
Faith
,
wee
thence
see
how
the
Church
hath
her
[
a
](A10652-e15370-b)
a
1
Thess.
3.
10.
Luke
17.
5.
Rom.
1.
19.
degrees
of
faith
,
her
[
b
](A10652-e15380-b)
b
1
Iohn
1.
16
measure
the
spirit
,
her
[
c
](A10652-e15390-b)
c
Phil.
1.
19
deficiencyes
of
grace
,
her
languishings
,
ebbings
,
imperfections
,
her
decayes
,
blemishes
and
fals
,
which
makes
her
stand
in
neede
of
being
[
d
](A10652-e15400-b)
d
Ephes.
4
12
▪
13.
perfected
,
builded
,
[
e
](A10652-e15410-b)
e
Colos
2.
6.
7.
rooted
,
established
[
f
](A10652-e15420-b)
f
Ephes
4.
15
1
Pet.
2
2.
in
faith
and
righteousnes
,
[
g
](A10652-e15430-b)
g
Pars
superior
m●ndi●t
ordinatior
nec
in
nubem
capitur
nec
in
tempestatem
imp●l●tur
,
n●c
ve●satur
in
turbinem
omni
tumultu
〈◊〉
,
in●●rio●a
ful●●●ant
:
Senec●
de
ira
l.
3.
c.
6.
●inim●s
rerum
discord●a
versat
.
Pacem
summa
tene●t
.
Lucam
.
all
things
under
the
middle
region
are
subject
to
Winds
,
Thunders
,
Tempests
,
the
continuall
uncertainties
of
boysterous
wheather
,
whereas
in
the
Heavens
there
is
a
perfect
uniforme
serenity
,
and
calmenes
:
so
when
a
Christian
comes
once
to
his
owne
Countrey
unto
Heaven
,
he
then
comes
unto
an
estate
of
peace
,
and
security
,
[
a
](A10652-e15440-b)
a
Iob
1.
7.
2.
2.
to
be
filled
with
the
fulnes
of
GOD
,
where
theeves
do
not
breake
thorowgh
nor
steale
,
where
neither
flesh
nor
Satan
have
any
admission
,
noe
stormes
of
temptation
,
No
Ship-wrack
of
conscience
,
[
a
](A10652-e15470-b)
a
Iob
1.
7.
2.
2.
compasse
the
World
,
to
raise
his
tempests
against
the
Church
even
the
[
b
](A10652-e15480-b)
b
Psalm●
.
Waves
of
ungodly
men
,
can
have
no
safety
from
any
danger
,
which
eyther
his
subtelty
can
contrive
,
or
his
malice
provoke
,
or
his
power
execute
,
or
his
instruments
further
,
and
therefore
wee
are
here
subject
to
more
or
fewer
degrees
of
faintnes
in
our
Faith
according
as
our
strength
,
to
resist
the
common
adversary
is
lesse
or
greater
.
As
in
the
naturall
,
so
in
the
mysticall
Body
,
though
all
the
parts
doe
in
common
pertake
of
life
,
yet
one
is
more
vitall
then
another
,
the
Heart
,
and
Head
,
then
the
Hands
,
and
Feete
,
yea
the
same
part
is
at
one
time
more
active
,
and
quick
then
at
others
.
One
while
overgrowne
with
humors
,
and
stiffned
with
distempers
,
another
while
free
,
expedite
,
and
able
for
the
discharge
of
any
vitall
office
.
And
this
is
that
which
drives
us
to
a
necessity
of
recovering
our
strength
,
and
making
up
our
breaches
by
this
holy
Sacrament
,
which
should
likewise
tell
us
in
what
humble
esteeme
wee
ought
to
have
our
perfectest
endowments
,
they
being
all
subject
to
their
faylings
,
and
decaies
.
Thirdly
,
in
that
these
mysteries
doe
knit
the
faithfull
together
into
the
unity
of
on
common
body
,
we
see
what
fellow
feeling
the
faithfull
should
have
of
each
other
,
how
they
should
interest
themselves
in
the
se●verall
states
,
and
affections
of
their
fellow
members
,
to
[
d
](A10652-e15520-b)
d
Rom.
12
15.
rejoyce
with
those
that
rejoyce
,
and
to
weepe
with
those
that
weepe
.
As
we
should
[
e
](A10652-e15530-b)
e
Phil.
2.
2.
thinke
the
same
things
,
and
so
agree
in
a
unity
of
judgments
because
[
f
](A10652-e15540-b)
f
Ioh.
14
26.
all
led
with
one
,
and
the
same
Spirit
which
is
the
Spirit
of
[
g
](A10652-e15550-b)
g
●oh.
15.
26.
truth
,
so
we
should
all
[
h
](A10652-e15560-b)
h
Gal.
6.
2.
suffer
,
and
doe
the
same
things
,
and
so
all
concurre
in
a
unity
of
affections
,
because
[
i
](A10652-e15570-b)
i
Rom.
8.
11.
all
animated
by
the
same
Spirit
,
which
is
the
[
k
](A10652-e15580-b)
k
Rom.
5
5.
Spirit
of
love
too
,
[
l
](A10652-e15590-b)
l
Rom.
7.
23.
where
there
is
dissention
,
and
disagreement
,
there
must
needs
be
a
severall
Law
,
where
the
Law
is
diverse
,
the
government
differs
too
,
and
in
a
different
government
there
must
of
necessity
be
a
different
subjection
.
He
then
that
doth
not
sympathize
with
his
brother
,
but
nourisheth
factious
and
uncharitable
thoughts
against
him
,
doth
therin
plainly
testifie
,
that
he
is
not
subject
(
at
least
totally
)
unto
the
same
prince
with
him
and
then
we
know
that
there
are
but
two
Princes
,
a
Prince
of
peace
,
and
a
Prince
of
darkenes
.
Nature
is
in
all
her
operations
uniforme
,
and
constant
unto
her selfe
[
a
](A10652-e15600-b)
a
Luke
.
6.
44
one
Tree
cannot
naturally
bring
forth
Grapes
,
and
Figgs
,
[
b
](A10652-e15610-b)
b
Iam.
3
11.
12
out
of
the
same
Fountaine
cannot
issue
bitter
water
,
and
sweete
,
the
selfe
same
vitall
faculty
of
feeling
which
is
in
one
member
of
the
body
is
in
all
,
because
all
are
animated
with
that
soule
which
doth
not
confine
it selfe
unto
any
one
.
The
Church
of
God
is
a
[
c
](A10652-e15620-b)
c
Esay
5.
7.
Ezek●l
.
17.
24.
Tree
planted
by
the
same
hand
,
a
[
d
](A10652-e15630-b)
d
Cant.
4
12.
13.
Garden
watred
from
the
same
Fountaine
,
[
e
](A10652-e15640-b)
e
Ephes.
5.
23
Rom.
12.
5.
a
body
quickned
by
the
same
Spirit
,
the
members
of
it
are
all
brethren
;
[
f
](A10652-e15650-b)
f
Acts
11.
1.
15.
36.
begotten
by
one
Father
of
mercy
,
generated
by
one
Seede
of
the
Word
,
delivered
ᵍ
from
one
wombe
of
ignorance
,
fed
with
one
bread
of
Life
,
employd
in
one
Heavenly
calling
,
brought
up
in
one
House-hold
of
the
Church
,
travellers
in
one
way
of
grace
,
heires
to
one
Kingdome
of
glory
,
and
when
they
agree
in
so
many
unities
,
should
they
then
admit
any
fraction
or
disunion
in
their
minds
?
from
Adam
unto
the
last
man
that
shall
tread
on
the
Earth
is
the
Church
of
GOD
but
one
continued
,
and
perfected
body
,
and
therefore
we
finde
that
as
in
the
[
h
](A10652-e15680-b)
h
1
Cor
12.
26.
body
the
head
is
affected
with
the
grievances
of
the
feete
,
though
there
be
a
great
distance
of
place
betweene
them
;
so
the
[
i
](A10652-e15690-b)
i
Esay
.
64.
holymen
of
God
have
mourned
,
and
been
exceedingly
touched
with
the
afflictions
of
the
Church
even
in
after
Ages
,
though
betweene
them
did
interveane
a
great
distance
of
time
.
Certainly
then
[
k
](A10652-e15700-b)
k
Amos
6.
4.
7
if
the
Church
of
God
lie
in
distresse
,
and
we
stretch
our selves
on
beds
of
Juory
,
if
she
mourne
in
sack-cloath
,
and
we
riot
in
soft
rayment
,
if
the
wild
Bore
of
the
Forrest
breake
in
upon
her
,
and
we
send
not
out
one
prayer
to
drive
him
away
,
if
there
bee
cleanenesse
of
teeth
in
the
poore
,
and
our
teeth
grinde
them
still
,
if
their
bowells
be
empty
of
food
,
and
ours
still
empty
of
compassion
,
if
the
wrath
of
God
bee
enflamed
against
his
people
,
and
our
zeale
remaine
still
as
frozen
,
our
charity
as
cold
,
our
affections
as
benum'd
,
our
compassion
as
stupid
as
it
ever
was
,
In
aword
,
if
Sion
lye
in
the
dust
,
and
wee
hang
not
up
our
Harpes
,
nor
pray
for
her
peace
,
as
wee
can
conclude
nothing
but
that
we
are
unnaturall
members
,
so
can
wee
expect
nothing
but
the
curse
of
[
a
](A10652-e15720-b)
a
Iudg.
5.
29.
Meroz
,
who
went
not
out
to
helpe
the
Lord
.
Fourthly
,
in
that
this
Sacrament
is
Gods
Instrument
to
ratifie
and
make
sure
our
claime
unto
his
Covenant
,
we
learne
.
First
,
therein
to
admire
and
adore
the
unspeakeable
love
of
God
,
who
is
pleased
not
onely
to
make
,
but
to
confirme
his
promises
unto
the
Church
.
As
[
b
](A10652-e15770-b)
b
Iam.
1.
17.
God
,
so
his
truth
,
whether
of
judgments
or
promises
,
are
all
in
themselves
immutable
,
and
infallible
in
their
event
;
yet
notwithstanding
,
as
the
Sunne
though
in
it selfe
of
a
most
uniforme
light
and
magnitude
,
yet
by
reason
of
the
great
distance
,
and
of
the
variety
of
mists
and
vapours
through
which
the
raies
are
diffus'd
,
it
often
seemeth
in
both
properties
to
varie
:
so
the
promises
of
God
;
however
in
themselves
of
a
fixed
and
unmoveable
certainty
,
yet
passing
through
the
various
tempers
of
our
minds
one
while
serene
and
cleere
,
another
while
by
the
steeme
of
passions
,
and
temptations
of
Satan
,
foggie
and
distemperd
,
doe
appeare
under
an
inconstant
shape
.
And
for
this
cause
,
as
the
Sunne
doth
it selfe
dispell
those
vapours
which
did
hinder
the
right
perc●●tion
of
it
;
so
the
grace
of
God
,
together
with
and
by
the
holy
Sacrament
communicated
,
doth
rectifie
the
minde
and
compose
those
diffident
affections
which
did
before
intercept
the
efficacie
and
evidence
thereof
.
God
made
a
Covenant
with
our
fathers
,
and
not
accounting
that
enough
hee
confirmed
it
by
an
oath
,
[
c
](A10652-e15920-b)
c
Heb.
6.
18.
that
by
2.
immutable
things
,
wherein
it
was
impossible
for
God
to
ly
,
they
might
have
strong
consolation
who
have
had
refuge
to
lay
hold
on
the
hope
that
is
set
before
them
.
The
strength
wee
see
of
the
consolation
depends
upon
the
stability
of
the
covenant
.
And
is
Gods
covenant
made
more
firme
by
an
oath
than
by
a
promise
?
The
truth
of
God
is
as
his
nature
without
[
d
](A10652-e15980-b)
d
Iam.
1
17.
variablenesse
or
shadow
of
changing
,
and
can
it
then
bee
made
more
immutable
?
Certainly
as
to
infinitenes
in
regard
of
extension
,
so
unto
immutabillity
in
regard
of
firmenes
,
can
there
not
bee
any
accession
of
degrees
,
or
parts
:
All
immutability
being
no●thing
else
but
an
exclusion
of
whatsoever
might
possibly
occur
to
make
the
thing
variable
and
uncertaine
.
So
then
the
Oath
of
God
doth
no
more
adde
to
the
certainty
of
his
word
then
doe
mens
oathes
and
protestations
to
the
truth
of
what
they
affirme
;
but
because
wee
consist
of
an
earthly
and
dull
temper
,
therefore
God
when
he
speakes
unto
us
doth
ingeminate
his
compellations
,
[
a
](A10652-e16010-b)
a
Ierem.
22.
9
Vel
praesentem
desideramus
.
Plin.
Paneg.
O
Earth
,
Earth
,
Earth
,
heare
the
word
of
the
Lord
.
So
weake
is
our
sight
,
so
diffident
our
nature
,
as
that
it
seemes
to
want
the
evidence
of
what
it
sees
:
peradventure
God
may
repent
him
of
his
promise
,
as
he
did
sometime
of
his
[
b
](A10652-e16030-b)
b
G●n
6
6.
Creature
.
Why
should
not
the
Covenant
of
grace
bee
as
mutable
as
was
that
of
gwords
?
God
promised
to
[
c
](A10652-e16040-b)
c
Psalm
.
48.
8.
establish
Sion
for
ever
,
and
yet
Sion
,
the
City
of
the
great
God
is
fallen
;
was
not
[
d
](A10652-e16070-b)
d
Ierem
7
12
Shilo
beloved
,
and
did
not
God
forsake
it
?
had
[
e
](A10652-e16090-b)
e
Ierem
22.
28
Comah
beene
as
the
signet
of
his
hand
,
had
hee
not
yet
beene
cast
away
?
was
not
[
f
](A10652-e16110-b)
f
Esay
5.
1.
Ierusalem
a
Vine
of
Gods
planting
,
and
hath
not
the
wild
Boare
long
since
rooted
it
up
?
was
not
[
g
](A10652-e16130-b)
g
Ro.
11.
21
24
Israel
the
naturall
Olive
that
did
partake
of
the
fat
and
sweetnesse
of
the
roote
,
and
is
yea
cut
off
,
and
wrath
come
upon
it
to
the
uttermost
?
Though
God
be
most
immutable
,
may
he
not
yet
alter
his
promise
?
did
the
abrogation
of
Ceremonies
prove
any
way
a
change
in
him
who
was
as
well
the
erector
as
the
dissolver
of
them
?
Though
the
Sunne
be
fastned
to
his
owne
Spheare
,
yet
may
hee
bee
moved
by
another
Orbe
.
What
if
Gods
promise
barely
considered
,
proceed
from
his
Antecedent
and
simple
will
of
benevolence
towards
the
Creature
,
but
the
stability
and
certainty
of
his
promise
in
the
event
depend
on
a
second
resolution
of
his
consequent
will
,
which
presupposeth
the
good
use
of
mine
owne
liberty
?
may
not
I
then
abuse
my
free
will
and
so
frustrate
unto
my selfe
the
benefit
of
Gods
promise
?
Is
not
my
will
mutable
,
though
Gods
bee
not
?
may
not
I
sinke
and
fall
though
the
place
on
which
I
stand
be
firme
?
may
not
I
let
goe
my
hold
though
the
thing
which
I
handle
bee
it selfe
fast
?
what
if
all
this
while
I
have
beene
in
a
Dreame
,
mistaking
mine
owne
private
fancies
and
misperswasions
for
the
dictates
of
Gods
Spirit
?
mistaking
Satan
(
who
useth
to
transforme
himselfe
)
for
an
Angell
of
light
?
God
hath
promised
,
it
is
true
,
but
hath
hee
promised
unto
mee
?
did
hee
ever
say
unto
mee
,
Simon
,
Simon
,
or
Saul
,
Samuel
,
Samuel
?
Or
if
hee
did
,
[
a
](A10652-e16280-b)
a
2
Tim.
2
19.
on
a
sure
foundation
,
his
Counsell
,
and
Fore-knowledge
,
yet
unto
men
prepossest
with
their
owne
private
distempers
doe
they
seeme
unstable
and
fraile
,
unto
a
weake
eye
of
faith
Gods
Covenant
to
bee
(
if
I
may
so
speake
)
[
b
](A10652-e16290-b)
b
Duos
Deos
caeci
perspexisse
se
existim●verunt
,
unum
enim
non
●●tegrè
viderant
,
lippientibus
enim
singularis
lucerna
numeros●
est
.
Tert.
Cont.
Marc.
l.
1.
c.
2.
double
,
to
have
a
tongue
,
and
a
tongue
,
a
promise
,
and
a
promise
,
that
is
,
a
various
and
uncertaine
promise
.
And
for
this
cause
(
notwithstanding
[
c
](A10652-e16300-b)
c
Senec.
Epist.
3.
diffident
and
distrustfull
men
doe
indeed
deserve
what
they
suspect
,
and
are
worthy
to
suffer
what
they
unworthily
doe
feare
)
doth
God
yet
in
compassion
towards
our
fraitly
condescend
to
confirme
his
promises
by
an
Oath
,
to
engage
the
truth
of
his
own
essence
for
performance
,
to
seale
the
Patent
which
he
hath
given
with
his
own
blood
,
and
to
exhibite
that
seale
unto
us
so
often
as
with
faith
wee
approach
unto
the
Communion
of
these
holy
mysteries
.
And
who
can
sufficiently
admire
the
riches
of
this
mercy
which
makes
the
very
weakenesses
and
imperfections
of
his
Church
occasions
of
redoubling
his
promises
unto
it
?
Secondly
,
in
that
this
Sacrament
is
the
instrumentall
cause
of
confirming
our
faith
from
this
possibility
,
yea
,
facility
of
obtaining
,
we
must
conclude
the
necessity
of
using
so
great
a
benefit
,
wherein
wee
procure
the
strengthning
of
our
graces
,
the
calmeing
of
our
consciences
,
and
the
experience
of
Gods
favour
;
in
the
naturall
body
there
being
a
continuall
activity
and
conflict
betweene
the
heate
and
the
moisture
of
the
body
,
and
by
that
meanes
a
wasting
depassion
,
and
decay
of
nature
,
it
is
kept
in
a
perpetuall
necessity
of
succouring
it selfe
by
food
:
so
in
the
spirituall
man
there
being
in
this
present
estate
an
unreconcileable
enmity
betweene
the
spirit
,
and
the
flesh
,
there
is
in
either
part
a
propension
towards
such
outward
food
,
whereby
each
in
its
distresses
may
be
releeved
.
The
flesh
pursues
all
such
objects
as
may
content
and
cherish
the
desires
thereof
,
which
the
Apostle
calleth
the
provisions
of
lust
.
The
Spirit
of
the
contrary
side
strengthens
it selfe
by
those
divine
helps
which
the
wisedome
of
God
had
appointed
to
conferre
grace
,
and
to
settle
the
heart
in
a
firme
perswasion
of
its
owne
peace
.
And
amongst
these
instruments
this
holy
Sacrament
is
one
of
the
principall
,
which
is
indeed
nothing
else
but
a
visible
oath
,
wherein
Christ
giveth
us
a
tast
of
his
benefits
and
engageth
his
owne
sacred
body
for
the
accomplishing
of
them
,
which
supporteth
our
tottering
faith
and
reduceth
the
soule
unto
a
more
setled
tranquility
.
Fifthly
,
In
that
in
this
one
all
other
Types
were
abrogated
and
nullified
,
wee
learne
to
admire
and
glorifie
the
love
of
God
,
who
hath
set
us
at
liberty
from
the
thraldome
of
Ceremonies
,
from
the
costlinesse
,
and
difficulty
of
his
Service
,
with
which
his
owne
chosen
people
were
held
in
[
a
](A10652-e16430-b)
a
Gal.
4.
3.
5
1.
Act●
15.
10.
Gal.
4.
1.
bondage
,
under
the
Pedagogie
and
governement
of
Schoole-masters
,
the
ceremoniall
and
judiciall
Law
,
as
so
many
notes
of
distinctions
charactristicall
differences
,
or
[
b
](A10652-e16440-b)
b
Ephes.
2.
14
wall
of
separation
betweene
Iew
and
Gentile
,
untill
the
comming
of
the
Messias
,
which
[
c
](A10652-e16450-b)
c
Heb
9
10.
Gal.
4
4.
was
the
time
of
the
reformation
of
all
things
,
wherein
the
Gentiles
were
by
his
death
to
bee
ingrafted
[
d
](A10652-e16460-b)
d
Rom.
11.
into
the
same
stocke
,
and
made
partakers
of
the
same
juyce
and
fatnesse
,
the
[
e
](A10652-e16470-b)
e
Heb
10.
1.
shadowes
to
bee
removed
,
the
[
f
](A10652-e16480-b)
f
Colos.
2.
14
ordinances
to
bee
canceld
,
the
Law
to
bee
[
g
](A10652-e16490-b)
g
2
Cor.
3.
11.
13.
abolished
:
for
[
h
](A10652-e16500-b)
h
Iohn
1.
17
The
Law
came
by
Moses
,
but
Grace
and
Truth
by
Iesus
Christ
;
Grace
in
opposition
to
the
Curse
of
the
Morall
Law
,
Truth
in
opposition
to
the
figures
and
resemblances
of
the
Ceremoniall
Law
.
The
Iewes
in
Gods
service
were
bound
unto
one
place
,
and
unto
one
forme
,
no
Temple
or
ministration
of
Sacrifices
without
Ierusalem
,
nor
without
expresse
prescription
,
no
use
of
Creatures
without
difference
of
common
and
uncleane
:
wheras
unto
us
[
i
](A10652-e16600-b)
i
Ioh.
4.
21.
23.
all
places
are
lawfull
and
pure
[
k
](A10652-e16610-b)
k
1
Cor.
6
12.
Tit.
1.
15.
all
things
lawfull
and
pure
,
every
Country
a
Canaan
,
and
every
City
a
Ierusalem
,
and
every
Oratory
a
Temple
.
It
is
not
an
ordinance
but
a
[
l
](A10652-e16640-b)
l
1
Tim.
4.
5.
Prayer
which
sanctifieth
and
maketh
good
unto
our
use
[
m
](A10652-e16650-b)
m
Rom.
14.
14.
Act.
10.
15.
every
creature
of
God
.
But
yet
though
we
under
the
Gospell
are
thus
set
at
liberty
from
all
manner
ordinances
which
are
not
of
intrinsecall
,
eternall
,
and
unvariable
necessity
;
yet
may
this
liberty
in
regard
of
the
nature
of
things
indifferent
bee
made
a
necessity
in
respect
of
the
use
of
them
.
We
may
not
thinke
that
our
liberty
is
a
licentious
,
and
unbounded
liberty
,
as
if
CHRIST
had
been
the
Author
of
confusion
,
to
leave
every
man
in
the
externall
carriages
of
his
worship
unto
the
conduct
of
his
private
fancy
.
This
were
to
have
our
[
a
](A10652-e16730-b)
a
1
Pet.
2.
16.
liberty
for
a
cloake
of
naughtines
,
and
as
[
b
](A10652-e16740-b)
b
Gal.
5.
13.
an
occasion
to
the
flesh
:
but
we
must
alwayes
limite
it
by
those
generall
,
and
morall
rules
of
piety
,
loyalty
,
charity
,
and
sobriety
.
Use
all
things
we
may
indifferently
without
subjection
or
bondage
unto
the
thing
but
not
without
subjection
unto
GOD
,
and
superiors
.
Use
them
we
may
but
with
[
*
](A10652-e16790-b)
*
Gal.
5.
13.
temperatnes
,
and
moderation
,
use
them
we
may
but
with
respect
[
c
](A10652-e16800-b)
c
1
Cor.
10.
31.
to
Gods
glory
,
use
them
we
may
,
but
with
[
d
](A10652-e16810-b)
d
Rom.
13.
1.
2.
5.
submission
to
authority
,
use
them
we
may
,
but
with
[
e
](A10652-e16820-b)
e
1
Cor.
8.
9.
avoyding
of
scandall
.
Christian
liberty
consisteth
in
the
inward
freedome
of
the
[
f
](A10652-e16850-b)
f
S●e
Doctor
Field
of
the
Church
lib.
1.
cap.
32.
33.
conscience
,
whose
onely
bond
is
a
necessity
of
Doctrine
,
not
in
outward
conformity
or
observances
onely
,
whose
bond
is
a
necessity
of
obedience
,
and
subordination
unto
higher
powers
,
which
obeying
,
though
wee
become
thereby
subject
unto
some
humane
,
or
Ecclesiasticall
ordinances
,
the
conscience
yet
remaines
uncurbed
and
at
liberty
.
Secondly
,
we
have
hereby
a
great
encouragement
to
serve
our
God
in
[
g
](A10652-e16970-b)
g
Iohn
.
4.
24.
spirit
,
and
in
truth
,
being
delivered
from
all
those
burdensome
accessions
which
unto
the
inward
worship
were
added
in
the
legall
observances
.
In
spirit
in
opposition
unto
the
Carnall
,
in
truth
,
in
opposition
unto
the
Typicall
ceremonies
.
The
services
of
the
Iewes
were
celebrated
in
the
bloud
,
and
smoake
,
of
unreasonable
creatures
,
but
ours
in
the
Gospell
must
be
a
spirituall
,
a
[
h
](A10652-e17040-b)
h
Rom.
12.
1.
reasonable
service
of
him
,
for
as
in
the
Word
of
God
the
[
i
](A10652-e17060-b)
i
2
Cor.
3.
6.
letter
profiteth
nothing
,
it
is
the
spirit
that
quickneth
,
so
in
the
worship
of
God
likewise
,
the
Knee
,
the
Lip
,
the
Eye
,
the
Hand
alone
profiteth
not
at
all
,
it
is
the
spirit
that
worshippeth
.
It
is
not
a
macerated
body
,
but
a
contrite
soule
which
he
respecteth
;
if
there
be
palenes
in
the
face
,
but
bloud
in
the
heart
,
if
whitenes
in
the
Eye
but
blacknes
in
the
soule
,
if
a
drooping
countenance
but
an
unbended
conscience
,
if
a
knee
bowing
downe
in
the
Temple
of
God
,
and
thoughts
rising
up
against
the
grace
of
God
the
head
like
a
Bul-rush
,
and
the
heart
like
an
Adamant
,
in
a
word
if
there
bee
but
a
bodily
,
and
unquickned
service
,
a
schisme
in
the
same
worshipper
betweene
his
outward
,
and
his
inward
man
,
he
that
is
not
a
God
of
the
dead
but
of
the
living
,
hee
that
accompteth
in
the
leviticall
Law
,
carcases
,
as
uncleane
things
,
(
as
being
in
the
neerest
disposition
to
rottennes
,
and
putrefaction
)
will
never
smell
any
sweete
savor
in
such
services
.
[
b
](A10652-e17170-b)
b
Esay
.
1.
11.
13.
14.
Amo●
5.
21.
What
have
I
to
doe
(
saith
God
with
your
Sacrifices
,
and
my
soule
hateth
your
new
Moones
,
and
your
appointed
feasts
.
My
Sacrifices
,
and
my
[
c
](A10652-e17230-b)
c
Exod.
20.
10
Ezek.
20.
12.
Esay
58.
13.
Sabboths
they
were
by
originall
institution
,
but
your
carnall
observance
of
them
hath
made
them
[
d
](A10652-e17250-b)
d
Vestra
dicit
quae
secundum
libidinem
suam
non
secundum
Religionem
Dei
celebrando
sua
jam
non
Dei
fecerant
:
Tert.
Cont.
M●rcion
.
l
2
c.
22.
yours
.
Even
the
[
e
](A10652-e17270-b)
e
Cultus
Deorum
op●mus
idemque
cast●ssimus
ut
co●●semper
purâ
,
integrâ
,
incorrupta
et
mente
&
voce
venereris
.
C.
c.
De
nat.
Deorum
.
l
2.
Sicut
nec
in
victimis
quidem
licet
optimae
sint
,
auroque
praef●lgeant
,
deorum
honos
,
sed
piâ
ac
recta
voluntate
venerantum
.
Sen
de
Benes
.
l.
1
c.
6.
&
Epistola
95.
,
Ad
d●●os
.
●deun●o
caste
C●c
.
de
l●●●b
lib
2.
Animad●●●to
etiam
Deos
ipsos
non
tam
accu●●●
adorantum
pr●cibus
quàm
innocentia
&
sanctitate
laetari
.
Plin.
Paneg.
Heathen
Idols
themselves
did
require
rather
the
truth
of
an
inward
then
the
pompe
of
an
outward
worship
,
and
therefore
they
forbad
all
[
f
](A10652-e17320-b)
f
Semper
impiae
institutiones
arcent
profanos
,
&c.
Tertul.
in
Apolog.
c.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Clem.
Alex.
Ierom
.
l
5.
vid.
B●esson
,
de
formulis
.
lib.
1.
profane
people
any
accesse
to
their
services
.
And
God
certainly
will
not
be
content
with
lesse
then
the
Divill
.
Sixtly
,
in
that
by
these
frequent
ceremonies
we
are
led
unto
the
celebration
of
Christs
death
,
and
the
benefits
thereby
arising
unto
mankinde
,
we
may
hence
observe
the
naturall
deadnes
,
and
stupidity
of
mans
memory
in
the
things
of
his
salvation
.
It
is
a
wonder
how
a
man
should
forget
his
Redeemer
that
ransomed
him
with
the
price
of
his
owne
bloud
,
to
whom
he
oweth
whatsoever
he
either
is
or
hath
,
him
whom
each
good
thing
we
injoy
leadeth
unto
to
the
acknowledgment
of
.
Looke
where
we
will
,
he
is
still
not
onely
in
us
,
but
before
us
.
The
wisdome
of
our
minds
,
the
goodness
of
our
natures
,
the
purposes
of
our
wills
and
desires
,
the
calmenes
of
our
consciences
,
the
hope
,
and
expectation
of
our
soules
and
bodies
,
the
liberty
from
law
,
and
sinne
,
what
ever
it
is
in
or
about
us
which
we
either
know
,
or
admire
,
or
enjoy
,
or
expect
,
he
is
the
Treasury
whence
they
were
taken
,
the
fulnes
whence
they
were
received
,
the
head
which
transferreth
the
hand
which
bestoweth
them
,
we
are
on
all
sides
compassed
,
and
even
[
a
](A10652-e17400-b)
a
Iob.
1.
10.
hedged
in
with
his
blessings
;
so
that
in
this
sense
we
may
acknowledge
a
kind
of
ubiquity
of
Christs
body
,
in
as
much
as
it
is
every
where
even
visible
,
and
palpable
in
those
benefits
which
flow
from
it
.
And
yet
we
like
men
that
looke
on
the
River
Nilus
,
and
gaze
wonderously
on
the
Streames
,
remaine
still
ignorant
of
the
head
,
and
Originall
from
whence
they
issue
.
Thus
as
there
is
betweene
bloud
,
and
Poyson
such
a
naturall
antipathy
as
makes
them
to
shrinke
in
,
and
retire
at
the
presence
of
each
other
:
so
though
each
good
thing
we
enjoy
serve
to
present
that
pretious
blood
which
was
the
price
of
it
unto
our
soules
,
yet
there
is
in
us
so
much
venome
of
sinne
as
makes
us
still
to
remove
our
thoughts
from
so
pure
an
object
.
As
in
the
knowledge
of
things
many
men
are
of
so
narrow
understandings
that
they
are
not
able
to
raise
them
unto
consideration
of
the
causes
of
such
things
,
whose
effects
they
are
haply
better
acquainted
with
,
then
wiser
men
;
it
being
the
worke
of
a
discursive
head
,
to
discover
the
secret
knittings
,
obscure
dependances
,
of
naturall
things
on
each
other
:
so
in
matters
of
practice
in
Divinity
many
men
commonly
are
so
fastned
unto
the
present
goods
which
they
enjoy
,
and
so
full
with
them
that
they
either
have
noe
roome
,
or
noe
leisure
,
or
rather
indeed
no
power
,
nor
will
to
lift
up
their
minds
from
the
streames
unto
the
Fountaine
,
or
by
a
holy
logick
to
resolve
them
into
the
death
of
Christ
from
whence
if
they
issue
not
,
they
are
but
fallacies
,
and
sophisticall
good
things
,
and
what
ever
happines
we
expect
in
or
from
them
,
will
prove
a
non
sequitur
at
the
last
.
Remember
,
and
know
CHRIST
indeed
,
such
men
may
,
and
do
in
some
sort
,
sometimes
to
dishonor
him
,
at
best
but
to
discourse
of
him
.
But
as
the
Phylosopher
speakes
of
intemperate
men
,
who
sin
,
not
out
of
a
full
purpose
uncontroled
swinge
of
vitious
resolutions
,
but
with
checks
of
judgement
and
reluctancy
of
reason
,
that
they
are
but
[
a
](A10652-e17470-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ar.
Eth.
l.
7.
c.
10
halfe
vitious
(
which
yet
is
indeed
but
an
halfe-truth
.
)
So
certainly
they
,
who
though
they
doe
not
quite
forget
Christ
,
or
cast
him
behinde
their
backe
,
doe
yet
remember
him
onely
with
a
speculative
contemplation
of
the
nature
and
generall
efficacy
of
his
death
,
without
particular
application
of
it
unto
their
owne
persons
and
practices
,
have
but
a
halfe
and
halting
knowledge
of
him
.
Certainely
a
meere
Schoole-man
who
is
able
exactly
to
dispute
of
Christ
and
his
passion
,
is
as
farre
from
the
length
,
and
breadth
,
and
depth
,
and
heigth
of
Christ
crucified
,
from
the
requisite
dimensions
of
a
Christian
,
as
a
meere
Surveiour
or
Architect
,
who
hath
onely
the
practise
of
measuring
land
or
timber
,
is
from
the
learning
of
a
Geometrician
.
For
as
Mathematicks
,
being
a
speculative
Science
cannot
possibly
bee
compris'd
in
the
narrow
compasse
of
a
practicall
Art
;
so
neither
can
the
knowledge
of
Christ
,
being
a
saving
and
practick
knowledge
be
compleat
,
when
it
floats
only
in
the
discourses
of
a
speculative
braine
.
And
therefore
Christ
at
the
last
day
will
say
unto
many
men
who
thought
themselves
great
Clerks
,
and
of
his
neere
acquaintance
,
even
such
as
did
preach
him
and
doe
wonders
in
his
name
,
that
hee
never
[
b
](A10652-e17500-b)
b
Math.
7.
22.
23.
knew
them
,
and
that
is
an
argument
,
that
they
likewise
never
knew
him
neither
.
For
as
no
man
can
see
the
Sunne
,
but
by
the
benefit
of
that
light
which
from
the
Sunne
shineth
on
him
:
so
no
man
can
know
Christ
,
but
those
on
whom
Christ
first
shineth
,
and
whom
he
vouch
safeth
to
know
,
Mary
Magdalen
could
not
say
Rabboni
to
Christ
,
till
Christ
first
had
said
Mary
to
her
.
And
therefore
that
we
may
not
faile
to
remember
Christ
aright
,
it
pleaseth
him
to
institute
this
holy
Sacrament
as
the
image
of
his
crucified
body
,
whereby
wee
might
as
truely
have
Christs
death
presented
unto
us
,
as
if
he
had
beene
[
c
](A10652-e17540-b)
c
Gal.
3
▪
1.
crucified
before
our
eyes
.
Secondly
,
we
see
here
who
they
are
who
in
the
Sacrament
receive
Christ
,
even
such
as
remember
his
death
with
a
recognition
of
faith
,
thankefulnesse
and
obedience
.
Others
receive
onely
the
Elements
,
but
not
the
Sacrament
,
As
when
the
King
seales
a
pardon
to
a
condemned
malefactour
,
the
messenger
that
is
sent
with
it
receives
nothing
from
the
King
but
paper
written
and
sealed
,
but
the
malefactor
(
unto
whom
onely
it
is
a
gift
)
receives
it
as
it
were
a
resurrection
.
Certainely
there
is
a
staffe
as
well
of
Sacramentall
as
of
common
bread
,
the
staffe
of
common
bread
is
the
blessing
of
the
Lord
,
the
staffe
of
the
Sacramentall
is
the
body
of
the
Lord
;
and
as
the
wicked
,
which
never
looke
up
in
thankfulnes
unto
God
,
doe
often
receive
the
bread
without
the
blessing
,
so
here
the
element
without
the
body
,
they
receive
indeed
,
as
it
is
fit
uncleane
Birds
should
doe
,
nothing
but
the
carcasse
of
a
Sacrament
,
the
body
of
Christ
being
the
soule
of
the
Bread
,
and
his
bloud
the
life
of
the
Wine
.
His
body
is
not
now
any
more
capable
of
dishonour
,
it
is
a
glorified
body
,
and
therefore
will
not
enter
into
an
earthy
,
and
uncleane
soule
:
As
it
is
corporally
in
Heaven
,
so
it
will
be
spiritually
and
sacramentally
in
noe
place
but
a
heavenly
soule
.
Thinke
not
that
thou
hast
received
Christ
,
till
thou
hast
effectually
remembred
,
seriously
meditated
,
and
been
religiously
affected
,
and
inflamed
with
the
love
of
his
death
,
without
this
thou
maist
be
guilty
of
his
body
,
thou
canst
not
be
a
partaker
of
it
:
guilty
thou
art
,
because
thou
didst
reach
out
thy
hand
with
a
purpose
to
receive
Christ
into
a
polluted
soule
,
though
he
withdrew
himselfe
from
thee
.
Even
as
Mutius
Sevola
was
guilty
of
Porsena's
bloud
,
though
it
was
not
him
,
but
another
whom
the
Dagger
wounded
;
because
the
error
of
the
hand
cannot
remove
the
malice
of
the
heart
.
CHAP.
XVIII
.
Of
the
subject
,
who
may
with
benefit
receive
the
holy
Sacrament
,
with
the
necessary
qualifications
thereunto
,
of
the
necessity
of
due
preparation
.
WE
have
hitherto
handled
the
Sacrament
it selfe
;
wee
are
now
breifly
to
consider
the
subject
whom
it
concerneth
,
in
whom
we
will
observe
such
qualifications
as
may
fit
,
and
predispose
him
for
the
comfortable
receiving
,
and
proper
interest
in
these
holy
mysteries
.
Sacraments
,
since
the
time
that
Satan
hath
had
a
Kingdome
in
the
World
,
have
been
ever
notes
,
and
Characters
whereby
to
distinguish
the
Church
of
God
from
the
Ethnick
,
and
unbeleeving
part
of
men
;
so
that
they
being
not
common
unto
all
mankinde
,
some
subject
unto
whom
the
right
,
and
propriety
of
them
belongeth
must
bee
found
out
.
GOD
at
the
first
created
man
upright
,
framed
him
after
his
owne
Image
,
and
endowed
him
with
gifts
of
nature
,
able
to
preserve
him
entire
in
that
estate
wherein
he
was
created
.
And
because
it
was
repugnant
to
the
essentiall
freedome
wherein
he
was
made
,
to
necessitate
him
by
any
outward
constraint
unto
an
immutable
estate
of
integrity
,
he
therefore
so
[
a
](A10652-e17650-b)
a
Iustin
martyr●
in
dialog.
Cum
Tryph.
framed
him
that
it
might
be
within
the
free
liberty
of
his
owne
will
to
cleave
to
him
,
or
to
decline
from
him
.
Man
being
thus
framed
,
abused
this
native
freedome
,
and
committed
sinne
,
and
thereby
in
the
very
same
instant
became
really
,
and
properly
dead
.
For
as
he
was
dead
iudicially
in
regard
of
a
temporall
,
and
eternall
death
(
both
which
were
now
already
pronounced
though
not
executed
on
him
)
so
was
he
dead
actually
,
and
really
in
regard
of
that
spirituall
death
;
which
consisteth
in
a
separation
of
the
soule
from
God
,
and
in
an
absolute
immobility
unto
Divine
operations
.
But
mans
sinne
did
not
nullifie
Gods
power
.
He
that
made
him
a
glorious
creature
when
he
was
nothing
,
could
as
easily
renew
,
and
rectifie
him
when
he
fell
away
.
Being
dead
,
true
it
is
,
that
active
concurrence
unto
his
owne
restitution
he
could
have
none
,
but
yet
still
the
same
passive
obedience
,
and
capacity
which
was
in
the
red
Clay
of
which
Adams
body
was
fashioned
unto
that
divine
Image
which
God
breathed
into
it
,
the
same
had
man
being
now
fallen
unto
the
restitution
of
those
heavenly
benefits
and
habituall
graces
which
then
hee
lost
;
save
that
in
the
clay
there
was
onely
a
passive
obedience
,
but
in
man
fallen
there
is
an
[
b
](A10652-e17740-b)
b
Act.
7.
51.
Rom.
7.
23.
active
rebellion
,
crossing
resistance
,
and
withstanding
of
Gods
good
worke
in
him
.
More
certainely
than
this
hee
cannot
have
,
because
howsoever
in
regard
of
naturall
and
reasonable
operations
hee
bee
more
selfe-moving
than
clay
,
yet
in
regard
of
spirituall
graces
hee
is
full
as
dead
.
Even
as
a
man
though
more
excellent
then
a
beast
,
is
yet
as
truely
and
equally
not
an
Angell
as
a
beast
is
.
So
then
thus
farre
wee
see
all
mankinde
doe
agree
in
an
equallity
of
Creation
,
in
a
universallity
of
descrtion
,
in
a
capacity
of
restitution
.
God
made
the
world
that
therein
hee
might
commuicate
his
goodnesse
unto
the
creature
,
and
unto
every
creature
in
that
proportion
as
the
nature
of
it
is
capable
of
.
And
man
being
one
of
the
most
excellent
creatures
is
amongst
the
rest
capable
of
these
two
principall
attributes
,
holinesse
,
and
happinesse
,
which
two
God
out
of
his
most
secret
Counsell
and
eternall
mercy
,
conferreth
on
whom
he
had
chosen
and
made
accepted
in
Christ
the
beloved
,
shutting
the
rest
either
out
of
the
compasse
,
as
Heathen
,
or
at
least
out
of
the
inward
priviledges
and
benefits
of
that
Covenant
which
hee
hath
established
with
mankind
,
as
hypocrites
and
licentious
Christians
.
Now
as
in
the
first
Creation
of
man
,
God
did
into
the
unformed
lumpe
of
clay
infuse
by
his
power
the
breath
of
life
and
so
made
man
,
so
in
the
regeneration
of
a
Christian
doth
hee
in
the
naturall
man
who
is
dead
in
sinne
,
breathe
a
principle
of
spirituall
life
,
the
first
Act
,
as
it
were
,
and
the
originall
of
all
supernaturall
motions
,
whereby
hee
is
constituted
in
the
first
being
of
a
member
of
Christ
.
And
this
first
Act
is
faith
,
the
soule
of
a
Christian
,
that
whereby
we
[
a
](A10652-e17840-b)
a
1
Ioh.
5.
13.
live
in
Christ
,
so
that
till
wee
have
faith
wee
are
dead
and
out
of
him
.
And
as
faith
is
the
principle
(
next
under
the
Holy-Ghost
)
of
all
spirituall
life
here
,
so
is
Baptisme
the
Sacrament
of
that
life
,
which
accompanied
and
raised
by
the
Spirit
of
grace
,
is
unto
the
Church
though
not
the
cause
,
yet
the
[
b
](A10652-e17910-b)
b
Ioh.
3.
5.
T
it
3.
5.
meanes
in
and
by
which
this
grace
is
conveyed
unto
the
soule
.
Now
as
Adam
after
once
life
was
infus'd
into
him
,
was
presently
to
preserve
it
by
the
[
b
](A10652-e17960-b)
b
Gen.
1.
29.
eating
of
the
fruites
in
the
Garden
where
God
had
placed
him
,
because
of
that
continuall
depashion
of
his
radicall
moysture
by
vita●l
heat
▪
which
made
Nature
to
stand
in
need
of
succours
and
supplies
from
outward
nourishment
:
so
after
man
is
once
regenerated
and
made
alive
,
hee
is
to
preserve
that
faith
which
quickneth
him
by
such
food
as
is
provided
by
God
for
that
purpose
,
it
being
otherwise
of
it selfe
subject
to
continuall
languishings
and
decayes
.
And
this
life
is
thus
continued
and
preserved
amongst
other
meanes
by
the
grace
of
this
holy
Eucharist
,
which
conveyes
unto
us
that
true
food
of
life
,
the
body
and
bloud
of
Christ
crucified
.
So
then
in
as
much
as
the
Sacrament
of
Christs
supper
is
not
the
Sacrament
of
regeneration
,
but
of
sustentation
and
nourishment
;
and
in
as
much
as
no
dead
thing
is
capable
of
being
nourished
(
augmentation
being
a
vegetative
and
vitall
act
)
and
lastly
in
as
much
as
the
principle
of
this
spirituall
life
is
faith
,
and
the
Sacrament
of
it
Baptisme
,
It
followeth
evidently
that
no
man
is
a
subject
quallified
for
the
holy
communion
of
Christs
body
,
who
hath
not
beene
before
partaker
of
faith
and
Baptisme
.
In
Heaven
,
where
all
things
shall
bee
perfected
and
renewed
,
our
soules
shall
be
in
as
little
neede
of
this
Sacrament
,
as
our
bodies
of
nourishment
.
But
this
being
a
state
of
imperfection
subject
to
decayes
,
and
still
capable
of
further
augmentation
,
wee
are
therefore
by
these
holy
mysteries
to
preserve
the
life
which
by
faith
and
Baptisme
wee
have
received
:
without
which
life
,
as
the
Sacrament
doth
conferre
and
confirme
nothing
,
so
doe
we
receive
nothing
neither
but
the
bare
elements
.
Christ
is
now
in
Heaven
,
no
eye
sharpe
enough
to
see
him
,
no
arme
long
enough
to
reach
him
but
onely
faith
.
The
Sacrament
is
but
the
[
c
](A10652-e18180-b)
c
Rom.
4.
11.
seale
of
a
Covenant
,
and
Covenants
essentially
include
conditions
,
and
the
condition
on
our
part
is
faith
,
no
faith
no
Covenant
,
no
Covenant
no
Seale
,
no
Seale
no
Sacrament
.
[
d
](A10652-e18240-b)
d
2
Cor.
6.
15.
Christ
and
Beliall
will
not
lodge
together
.
Having
thus
found
out
the
first
necessary
quallification
of
a
man
for
the
receiving
of
the
holy
Eucharist
,
without
which
hee
is
absolutely
as
uncapable
of
it
,
as
a
dead
man
of
food
,
we
may
the
more
easily
looke
into
the
next
more
immediate
and
particular
,
consisting
in
that
preparatory
Act
of
[
e
](A10652-e18290-b)
e
1
Cor.
11.
examination
or
triall
of
the
conscience
touching
its
fitnesse
to
communicate
,
because
the
former
is
to
bee
the
rule
and
measure
by
which
wee
proceed
in
the
latter
.
[
f
](A10652-e18320-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Eth.
l.
2.
c.
1.
In
〈…〉
Gen.
22.
14.
Some
things
there
are
which
men
learne
to
doe
by
doing
of
them
,
and
which
are
better
perform'd
,
and
the
dangers
incident
unto
them
better
avoided
by
an
extemporary
dexterity
,
than
by
any
premeditation
or
forecast
.
But
yet
generally
since
matters
of
consequence
are
never
without
some
perplexed
difficulties
not
discernable
by
a
sudden
intuition
,
and
since
the
mindes
of
men
are
of
a
limited
efficacy
,
and
therefore
unfit
for
any
serious
worke
,
till
first
dispossessed
of
all
different
notions
which
might
divert
,
and
of
all
repugnant
principles
or
indispositions
which
might
op●pose
it
in
the
performance
of
any
great
businesse
set
upon
with
sudden
,
uncomposed
and
uncollected
thoughts
;
It
is
very
necessary
before
wee
undertake
any
serious
and
difficult
worke
,
both
to
examine
the
sufficiency
,
and
to
prepare
the
instruments
by
which
wee
may
bee
enabled
to
performe
it
.
Thus
wee
see
in
the
workes
of
Nature
,
those
which
admit
of
any
latitude
or
degrees
of
perfection
are
seldome
done
without
many
previous
dispositions
to
produce
them
.
In
Plants
and
vegetables
the
Earth
is
to
bee
opened
,
the
seed
to
bee
scattered
,
the
raine
to
moysten
,
the
Sunne
to
evocate
and
excite
the
seminall
vertue
,
and
after
all
this
comes
a
Fruitfull
Harvest
:
and
so
in
generation
of
all
other
naturall
bodies
there
are
ever
some
antecedent
qualities
introduc'd
by
meanes
whereof
Nature
is
assisted
and
prepared
for
her
last
act
.
So
in
the
workes
of
Art
wee
finde
how
[
a
](A10652-e18360-b)
a
Quiat
.
Instit.
wrestlers
and
runners
in
races
did
supple
their
joynts
with
oyntments
and
diet
their
bodies
that
by
that
meanes
they
might
be
fit
for
those
bodily
exercises
;
how
[
b
](A10652-e18370-b)
b
Vid.
Li●s●i
Satur.
l.
2.
c.
19.
those
Romane
Fencers
in
their
gladiatory
fights
did
first
use
presatory
or
dulled
weapons
before
they
entred
in
good
earnest
into
the
Theater
,
and
then
their
custome
was
,
first
to
carry
their
weapons
to
the
Prince
to
have
his
allowance
of
the
fitnesse
of
them
before
they
used
them
in
fighting
.
The
[
c
](A10652-e18390-b)
c
Ac
Gell.
noct
.
A●tic
.
lib.
Lacedemonians
were
wont
to
have
musicall
instruments
before
their
warres
,
that
thereby
their
courage
might
bee
sharpned
,
and
their
mindes
raised
unto
bold
attempts
.
And
wee
reade
of
[
d
](A10652-e18410-b)
d
Liv
lib.
26
Scipio
Africanus
,
that
ever
before
hee
set
himselfe
upon
the
undertaking
of
any
great
businesse
,
his
manner
was
to
enter
the
Capitole
,
to
submit
his
projects
unto
the
judgment
of
the
gods
,
and
to
implore
their
aid
and
allowance
for
the
good
successe
of
such
his
enterprises
.
A
thing
for
the
substance
of
it
,
practised
by
all
the
Ethnicks
before
they
addressed
themselves
unto
any
worke
of
consequence
,
whose
constant
use
it
was
to
have
recourse
unto
their
gods
in
[
e
](A10652-e18430-b)
e
Plin.
Paneg.
in
initio
.
Cic.
de
legib.
l.
2.
&
in
●atinium
sol●ne
hoc
●nte
bella
.
Virg.
Ar.
l
8
&
11
Zenoph
.
Cyro●
.
l
7
Macrob
Sa●ur
l
3.
●
.
15.
Ante
e●●las
,
Athenaeus
.
l.
4.
Iav
.
l.
49.
Virg
En●la
An●
Nuptias
.
Servi●●ad
Virg.
Aen●
.
lib.
3.
prayers
,
for
benediction
and
encouragement
.
And
it
was
a
religious
observation
in
the
Romane
superstitious
sacrifices
for
a
[
a
](A10652-e18440-b)
a
Vid.
B●isson
.
de
formu●s
.
l.
b.
1.
servant
that
stood
by
,
to
put
the
Priest
in
minde
what
hee
was
about
,
and
to
advise
him
to
consider
maturely
,
and
to
doe
with
his
whole
mind
,
and
endeavour
that
worke
hee
was
to
performe
.
And
[
b
](A10652-e18450-b)
b
Servius
ad
illud
Virg.
Purâque
in
vestè
Sace●dos
.
Aehe
.
12.
whatsoever
vessells
,
or
garments
were
in
those
solemnities
used
,
were
before-hand
washed
and
cleansed
,
that
they
might
bee
fit
instruments
for
such
a
worke
.
Thus
farre
wee
see
the
light
of
reason
,
and
the
very
blindnesse
of
superstition
enforceth
a
necessity
of
preparation
unto
any
great
,
especially
divine
,
worke
.
If
wee
looke
into
the
holy
Scriptures
wee
may
finde
God
himselfe
a
patterne
of
these
deliberate
preparations
.
In
making
the
world
it
had
beene
as
easie
for
him
in
one
simple
command
to
have
erected
this
glorious
frame
at
once
,
as
to
be
six
daies
in
the
fashioning
of
it
.
But
to
exhibite
unto
us
an
example
of
temperate
,
and
aduis'd
proceedings
,
he
first
provides
the
materialls
,
and
then
superadds
the
accomplishment
and
perfection
.
In
the
dispensing
of
his
judgments
hee
first
prepares
them
,
before
hee
inflicts
them
,
He
hath
whet
his
sword
,
and
bent
his
bow
,
and
made
ready
his
arrowes
,
before
he
strikes
or
shootes
:
his
eye
comes
before
his
hand
;
[
c
](A10652-e18480-b)
c
Gen.
18.
21.
He
comes
downe
to
see
Sodome
before
to
consume
it
.
Hee
examines
before
he
expells
,
[
d
](A10652-e18530-b)
d
Gen.
3.
9.
Adam
where
art
thou
?
before
he
drive
him
out
of
Paradise
.
Nay
in
the
very
sweetest
of
all
his
attributes
,
his
mercy
we
find
him
first
[
e
](A10652-e18550-b)
e
Exod
3.
7.
8.
consider
his
people
Israel
,
before
he
sends
Moses
to
deliver
them
.
In
like
manner
our
blessed
Saviour
,
though
having
in
him
the
fulnes
of
the
God-head
,
the
treasures
of
Wisdome
,
and
Grace
without
measure
,
he
was
therefore
perfectly
able
to
discharge
that
great
worke
unto
which
the
Father
had
Sealed
him
,
was
yet
pleased
to
prepare
himselfe
both
unto
his
propheticall
,
and
sacerdotall
obedience
by
[
f
](A10652-e18600-b)
f
Math.
3
13
Baptisme
,
[
g
](A10652-e18610-b)
g
Math
4.
12.
Fasting
,
Temptation
,
and
[
h
](A10652-e18620-b)
h
Mat.
26
36.
Prayer
,
That
the
practise
of
this
great
Worke
,
where
it
was
not
necessary
,
might
be
a
president
,
unto
us
who
are
not
able
of
our selves
to
thinke
,
or
to
doe
any
good
thing
,
[
a
](A10652-e18630-b)
a
1
Kings
.
6.
7
In
the
building
of
Salomons
Temple
the
stones
were
perfected
,
and
hewed
before
they
were
brought
,
there
was
neither
Hammer
,
nor
Axe
,
nor
any
toole
of
Iron
heard
in
the
house
while
it
was
in
building
.
And
so
should
it
be
in
the
Temple
of
which
that
was
a
type
even
in
the
mysticall
body
of
CHRIST
,
every
man
should
be
first
hewed
,
and
fitted
by
repentance
,
and
other
preparatory
workes
before
he
should
approach
to
incorporate
himselfe
into
that
spirituall
,
and
eternall
building
.
In
the
observation
of
Leviticall
ceremonies
wee
may
note
that
[
b
](A10652-e18650-b)
b
Exod.
12.
3.
6.
before
the
celebration
of
the
Passeover
the
Lambe
was
to
be
taken
and
severed
from
the
flocke
three
dayes
ere
it
was
slaine
,
in
which
time
the
people
might
in
that
figure
learne
to
sanctifie
themselves
,
and
to
be
seperated
from
sinners
.
And
our
saviour
Christ
in
the
celebration
of
the
last
Supper
,
would
not
have
so
much
as
the
[
c
](A10652-e18660-b)
c
Marke
14
13.
15.
roome
unprovided
,
but
he
sent
his
Disciples
before
hand
about
it
.
Teaching
us
that
in
sacred
things
there
should
be
first
a
preparation
before
a
celebration
.
So
then
we
see
in
generall
the
necessity
of
preparing
,
and
deliberating
before
we
addresse
our selves
unto
the
performance
of
any
holy
worke
,
and
if
any
where
,
certainly
in
this
worke
of
the
Sacrament
most
necessary
it
is
.
Though
Gods
commands
by
his
Apostle
were
bond
enough
to
inforce
us
the
[
d
](A10652-e18700-b)
d
Prior
&
authoritas
imperantis
quam
vtilitas
servientis
Tertul.
de
paenit
cap
4.
necessity
of
obedience
,
depending
rather
on
the
Author
then
on
the
emolument
of
the
Law
,
yet
GOD
,
who
is
not
wanting
all
wayes
to
winne
men
unto
the
observance
of
what
he
requires
,
urgeth
us
thereunto
not
onely
with
an
argument
of
debt
because
we
are
his
servants
,
but
with
an
argument
of
profit
too
,
because
the
omission
of
it
will
not
onely
nullifie
unto
us
the
benefit
of
his
Sacrament
but
make
us
,
guilty
of
that
very
bloud
which
was
shed
for
the
Salvation
of
the
World
,
and
turne
that
into
Judgment
which
was
intended
for
mercy
.
What
this
danger
of
being
guilty
of
Christs
blood
is
,
I
will
not
stand
long
to
explaine
.
Briefly
,
to
be
guilty
,
of
the
body
and
bloud
of
Christ
,
is
to
offer
some
notable
contempt
,
and
indignity
unto
the
sufferings
of
Christ
,
to
sinne
against
the
price
of
our
redemption
,
and
to
[
a
](A10652-e18760-b)
a
Heb.
10.
29.
vilifie
and
set
at
nought
the
pretious
bloud
of
the
new
covenant
,
as
if
it
were
a
common
,
and
profane
thing
when
men
out
of
ignorant
,
sensuall
,
secure
,
presumptuous
,
formalizing
,
inconsiderate
,
and
profane
affections
approach
unto
Christs
Table
to
Communicate
of
him
.
To
be
guilty
of
bloud
is
in
some
sort
,
or
other
to
[
b
](A10652-e18770-b)
b
Chrysost.
in
1
Cor.
Hom●l
.
27.
shed
it
,
and
to
joyne
with
the
Crucifiers
of
CHRIST
.
A
sinne
,
which
as
it
drove
Iudas
to
dispaire
,
and
to
end
with
himselfe
,
who
had
begunne
with
his
Master
,
so
doth
it
to
this
day
lie
with
the
heaviest
curse
that
ever
that
people
indured
,
on
the
off-spring
of
those
wicked
Iewes
,
whose
imprecation
it
was
,
His
bloud
be
on
us
,
and
on
our
children
.
As
Christ
on
the
Crosse
was
in
regard
of
himselfe
offered
up
unto
the
Father
,
but
in
regard
of
Pilat
,
and
the
Iewes
crucified
;
so
is
his
bloud
in
the
Sacrament
by
the
faithfull
received
,
by
the
wicked
shed
,
and
spilt
on
the
ground
,
when
not
discerning
or
differencing
the
Lords
body
from
other
ordinary
Food
,
they
rush
irreverendly
to
the
participation
of
it
.
[
c
](A10652-e18870-b)
c
Omnia
s●●lera
●●iam
an
●●ffectum
operis
,
qu●ntum
〈◊〉
setis
est
,
Perfecta
sunt
.
Sen.
de
Const.
Cap.
7.
It
is
not
the
event
but
the
purpose
which
specifies
the
sinne
.
The
anger
of
a
Dog
is
as
great
,
when
he
barkes
at
the
Moone
which
is
above
his
malice
,
as
when
at
a
man
whom
he
may
easily
bite
.
The
malice
of
the
apostate
who
shot
up
[
d
](A10652-e18900-b)
d
Quid
tuputas
cum
stolidu●
ille
Rex
multitudine
telorum
di●m
obscurasset
ullam
sagittam
in
solem
incidisse
●
Sen.
Ibid.
Cap.
4.
Darts
against
Heaven
was
no
lesse
then
if
he
had
hit
the
body
of
Christ
at
whom
he
shot
.
If
that
which
is
done
unto
the
Apostles
of
Christ
is
done
unto
him
,
because
they
are
his
Ambassadores
,
and
if
that
which
is
done
unto
the
poore
,
and
distressed
flocke
of
Christ
,
is
done
unto
him
because
they
are
his
members
,
then
surely
that
which
is
done
unto
the
Sacrament
of
Christ
must
needs
be
done
unto
him
too
,
in
as
much
as
it
is
his
representation
,
and
Image
.
For
a
man
may
be
guilty
of
treason
,
by
offering
indignity
to
the
Picture
,
Coyne
,
Garment
,
or
Seale
of
a
Prince
.
The
dishonour
that
is
done
to
the
Image
(
it
being
a
relative
thing
)
doth
ever
reflect
on
the
originall
it selfe
.
And
therefore
the
Romans
when
they
would
dishonor
any
man
,
would
shew
some
disgrace
to
[
e
](A10652-e18970-b)
e
d●cendunt
statuae
restemque
sequntur
,
&c.
juuenal
.
Sati
.
10.
cap.
8.
〈…〉
traxemat
in
Temonias
ac
divellebant
.
Tac.
Hist.
lib.
3.
V●●●llarius
comitan●●
Galbam
conge●●
derectam
Galbe
imagine
solo
afflixit
.
Tac.
Hist.
l.
1.
the
statues
that
had
bin
erected
to
his
honour
,
by
demolissing
,
breaking
,
downe
,
and
dragging
them
in
the
Dirt.
Againe
a
man
may
be
guilty
of
the
bloud
of
Christ
by
reaching
forth
his
hand
to
receive
it
having
noe
right
unto
it
.
A
sacriledge
it
is
,
to
lay
hold
wrongfully
on
the
Lords
inheritance
,
or
on
any
thing
consecrated
to
the
maintenance
of
his
worship
,
and
service
;
but
this
certainly
by
so
much
the
greater
by
how
much
the
Lords
body
is
more
pretious
then
his
portion
.
To
counterfeit
right
of
inheritance
unto
some
Kingdome
hath
beene
ever
amongst
men
unfortunate
,
and
Capitall
.
We
know
how
ill
it
is
succeeded
with
the
counterfeit
[
a
](A10652-e19000-b)
a
Tac.
Hist.
l
2
Nero
amongst
the
Romans
,
and
that
forged
Duke
of
Yorke
in
the
time
of
Henry
the
seventh
.
And
surely
no
lesse
succesfull
can
their
insolence
be
,
who
having
by
reason
of
their
unworthy
approach
noe
clayme
nor
interest
unto
the
benefits
of
Christs
body
,
doe
yet
usurpe
it
,
and
take
the
Kingdome
of
Heaven
as
it
were
by
rapine
,
and
presumptuous
violence
.
Certainly
if
Christ
will
not
have
the
wicked
to
take
his
[
b
](A10652-e19050-b)
b
Psalm
.
50.
16
Word
much
lesse
his
body
into
their
mouths
;
If
the
[
c
](A10652-e19060-b)
c
Heb
6.
7.
Raine
that
falleth
to
the
ground
returnes
not
empty
,
but
according
to
the
quality
of
the
ground
on
which
it
falls
maks
it
fruitfull
eyther
in
Herbs
meete
for
the
use
of
men
that
dressed
it
,
or
in
Thornes
,
and
Briars
that
are
neere
unto
cursing
,
impossible
it
is
that
the
blood
of
Christ
in
his
Sacrament
should
be
uneffectuall
,
whether
for
a
blessing
unto
the
faithfull
,
or
for
a
curse
to
those
that
unworth●ly
receive
it
.
So
then
necessary
it
is
that
before
the
Communication
of
these
sacred
mysteries
,
a
man
prepare
himselfe
by
some
previous
devotions
;
and
for
this
cause
wee
finde
our
[
e
](A10652-e19070-b)
e
Iohn
.
13
5.
Saviour
Christ
washing
his
Disciples
Feet
,
that
is
cleansing
their
earthly
,
and
humane
affections
before
his
institution
of
this
Sacrament
.
And
we
finde
Ioseph
of
Arimathea
[
f
](A10652-e19100-b)
f
Math.
27.
59.
60.
wrapping
his
dead
Body
in
a
cleane
linnen
Garment
,
and
putting
it
into
a
new
Tombe
,
never
yet
defiled
with
rottennes
,
and
corruption
.
And
can
we
imagine
that
he
that
endured
not
an
uncleane
grave
or
shrowd
will
enter
into
a
sinfull
,
and
unprepared
Soule
.
The
everlasting
Dores
must
first
bee
lifted
up
before
the
King
of
Glory
will
enter
in
.
CHAP.
XIX
.
Of
the
forme
or
manner
of
Examination
required
,
which
is
touching
the
maine
quallification
of
a
worthy
receiver
,
Faith
:
The
demonstration
whereof
is
made
,
first
,
from
the
causes
secondly
,
from
the
nature
of
it
.
HAving
thus
discovered
the
necessity
of
preparation
,
and
that
standing
in
the
examination
and
triall
of
a
mans
Conscience
;
it
followeth
that
wee
conclude
with
setting
downe
very
compendiously
the
manner
of
this
examination
,
onely
naming
some
principall
particulars
.
The
maine
querie
is
whether
I
am
a
fit
guest
to
approach
Gods
Table
,
and
to
share
in
the
fellowship
of
his
sufferings
.
The
suffrings
of
Christ
are
not
exposed
unto
the
rapine
and
violence
of
each
bold
intruder
,
but
he
who
was
first
the
Author
,
is
for
ever
the
despenser
of
them
.
And
as
in
the
dispensation
of
his
miracles
,
for
the
most
part
,
so
of
his
sufferings
likewise
,
there
is
either
a
question
premised
,
beleevest
thou
,
or
a
condition
included
,
bee
it
unto
thee
as
thou
beleevest
.
But
a
man
may
bee
alive
,
and
yet
unfit
to
eate
,
nor
capable
of
any
nourishment
by
reason
of
some
dangerous
diseases
,
which
weaken
the
stomacke
,
and
trouble
it
with
an
apepsie
,
or
difficulty
of
concoction
.
And
so
faith
may
sometimes
in
the
Habit
lye
smothered
,
and
almost
stifled
with
some
spirituall
lethargie
,
binding
up
the
vitall
faculties
from
their
proper
motions
.
And
therefore
our
faith
must
be
an
operative
,
and
expedite
faith
,
not
stupified
with
any
knowne
and
practised
course
of
sinne
,
which
doth
ever
weaken
our
appetite
unto
grace
,
they
being
things
unconsistent
.
The
matter
then
wee
see
of
this
triall
must
bee
that
vitall
quallification
which
predisposeth
a
man
for
the
receiving
of
these
holy
mysteries
,
and
that
is
faith
.
To
enter
into
such
a
discourse
of
faith
,
as
the
condition
of
that
subject
would
require
were
a
labour
beyond
the
length
of
a
short
meditation
,
and
unto
the
present
purpose
impertinent
.
Wee
will
therefore
onely
take
some
generallities
about
the
causes
,
nature
,
properties
or
effects
of
faith
(
which
are
the
usuall
mediums
of
producing
assents
)
and
propose
them
by
way
of
interrogation
to
the
Conscience
,
that
so
the
major
and
minor
being
contriv'd
,
the
light
of
reason
in
the
soule
may
make
up
a
practicall
syllogisme
▪
and
so
conclude
either
its
fitnesse
or
indisposition
towards
these
holy
mysteries
.
First
,
for
the
causes
of
faith
,
not
to
meddle
with
that
extraordinary
cause
,
I
meane
miracles
,
the
ordinary
are
the
word
of
God
,
and
the
Spirit
of
God
,
the
Word
as
the
Seed
,
the
Spirit
as
the
formative
and
seminall
virtue
making
it
active
,
and
effectuall
:
for
the
Letter
profiteth
nothing
,
it
is
the
Spirit
which
quickneth
.
What
the
formality
of
that
particular
action
is
,
whereby
the
Word
and
Spirit
doe
implant
this
heavenly
branch
of
faith
in
the
soule
.
(
Faith
it selfe
having
in
its
nature
severall
distinct
degrees
,
some
intellectuall
of
assent
,
some
fiduciall
of
relyance
,
and
confidence
,
some
of
abnegation
,
renouncing
,
and
flying
out
of
our selves
,
as
insufficient
for
the
contriuance
of
our
owne
salvation
,
and
so
in
congruity
of
reason
requiring
in
the
causes
producing
them
severall
manners
of
causalities
)
as
I
take
it
not
necessary
,
so
neither
am
I
able
to
determine
.
I
shall
therefore
touch
upon
some
p●incipall
properties
of
either
,
all
which
if
they
concurre
not
unto
the
originall
production
,
doe
certainely
to
the
raduation
and
establishing
of
that
divine
virtue
,
and
therefore
may
justly
come
within
the
compasse
of
those
premises
,
from
the
evidences
of
which
assumed
and
applied
,
the
Conscience
is
to
conclude
the
truth
of
its
faith
in
Christ
.
And
first
for
the
word
,
to
let
passe
those
properties
which
are
onely
the
inherent
attributes
,
and
not
any
transient
operations
thereof
(
as
its
sufficiency
,
perspicuity
,
majesty
,
selfe-Authority
,
and
the
like
)
let
us
touch
upon
those
which
it
carrieth
along
with
it
into
the
Conscience
,
and
I
shall
observe
but
two
,
Its
[
a
](A10652-e19330-b)
a
2
Pet.
1
▪
19.
Psalme
119.
Light
,
and
its
[
b
](A10652-e19350-b)
b
Rom
1.
16.
Power
:
Even
as
the
Sunne
where
ever
it
goes
doth
still
carry
with
it
that
brightnesse
whereby
it
discovereth
,
and
that
Influence
whereby
it
quickneth
inferiour
bodies
.
First
,
for
the
Word
,
the
properties
thereof
are
first
to
make
manifest
and
to
discover
the
hidden
things
of
darknesse
,
for
whatsoever
doth
make
manifest
is
light
.
The
heart
of
man
naturally
is
a
labyrinth
of
[
c
](A10652-e19410-b)
c
Rom
1
▪
21.
Plangendae
tenebrae
in
quibus
me
mea
facultas
la●et
.
Aug.
confess
l.
10.
cap.
32.
darknesse
,
his
workes
,
[
d
](A10652-e19420-b)
d
Ephes.
5.
11.
workes
of
darknesse
,
his
Prince
,
a
Prince
of
darkenesse
,
whose
projects
are
full
of
darknesse
,
they
are
[
a
](A10652-e19430-b)
a
Rev.
2.
24.
depths
,
[
b
](A10652-e19440-b)
b
2
Cor.
2.
11.
devices
,
[
c
](A10652-e19450-b)
c
2
Cor.
11
▪
3.
craftinesse
,
[
d
](A10652-e19460-b)
d
Ephes.
6.
11
▪
methods
.
The
Word
of
God
alone
is
that
light
[
e
](A10652-e19470-b)
e
1
Cor
14
▪
15.
which
maketh
manifest
the
secrets
of
the
heart
,
that
[
f
](A10652-e19480-b)
f
Iam.
1.
glasse
wherein
wee
may
see
both
our selves
,
and
all
the
devices
of
Satan
against
us
discovered
.
And
secondly
by
this
act
of
manifesting
doth
light
distinguish
one
thing
from
another
.
In
the
darke
we
[
g
](A10652-e19490-b)
g
1
Ioh.
2.
11.
make
no
difference
of
faire
or
foule
,
of
right
or
wrong
waies
,
but
all
are
alike
unto
us
:
and
so
while
wee
continue
in
the
blindnes
of
our
naturall
estate
,
wee
are
not
able
to
perceive
the
distinction
betweene
Divine
,
and
naturall
objects
,
but
the
Word
of
God
like
a
touchstone
,
discovereth
the
differences
of
truth
,
and
falshood
,
good
,
and
evill
,
and
like
fire
seperateth
the
pretious
from
the
vile
.
Secondly
,
light
is
quickning
,
and
a
comforting
thing
.
The
glory
of
the
Saints
is
an
[
k
](A10652-e19510-b)
k
Colos.
1.
inheritance
of
light
,
and
they
are
[
l
](A10652-e19520-b)
l
Ephes.
5.
children
of
light
who
shall
shine
as
the
Sunne
in
the
Firament
,
whereas
darknes
is
both
the
Title
,
and
the
Portion
of
the
wicked
.
The
times
of
darknes
men
make
to
be
the
times
of
their
sleeping
,
(
which
is
an
Image
of
Death
,
)
t
is
in
the
light
onely
that
men
worke
:
And
so
the
Word
of
GOD
is
a
comforting
Word
;
It
was
[
m
](A10652-e19530-b)
m
Psal.
119.
Davids
delight
,
his
hony-Combe
.
And
it
is
a
quickning
Word
too
,
for
it
is
the
[
n
](A10652-e19550-b)
n
Heb
312.
Ioh
668.
Word
of
Life
.
Lastly
,
[
o
](A10652-e19560-b)
o
Ioh
12
▪
35.
light
doth
assist
,
direct
,
and
guide
us
in
our
waies
,
and
so
doth
the
Word
of
GOD
,
it
is
a
[
p
](A10652-e19570-b)
p
Psal.
119.
Lanterne
to
our
feete
,
and
a
light
unto
our
pathes
.
Secondly
,
for
the
power
of
the
Word
,
it
is
two
fold
,
even
as
all
power
is
,
a
governing
power
in
respect
of
that
which
is
under
it
,
and
a
subduing
power
in
respect
of
that
which
is
against
it
.
First
the
Word
hath
a
governing
power
,
in
respect
of
those
which
are
subject
to
it
;
for
which
cause
it
is
every
where
called
a
Law
,
and
a
[
q
](A10652-e19630-b)
q
Iam.
2.
8.
royall
,
that
is
,
a
commanding
Soveraigne
Law
,
It
beares
Dominion
in
the
soule
conforming
each
faculty
to
it selfe
,
directeth
the
righteous
,
furnisheth
unto
good
workes
,
raiseth
the
drooping
,
bindeth
the
broken
,
comforteth
the
afflicted
,
reclaimeth
the
straggling
.
Secondly
,
it
subdueth
all
emnity
,
and
opposition
,
discomfiteth
Satan
,
beateth
downe
the
strong
holdes
of
sinne
,
t
is
[
r
](A10652-e19640-b)
r
Heb
3.
12.
a
Sword
to
cut
off
,
a
[
s
](A10652-e19650-b)
s
2
Cor
10
4.
weapon
to
subdue
,
a
[
t
](A10652-e19660-b)
t
Ierem
23.
29
Hammer
to
breake
in
peeces
whatsoever
thought
riseth
up
against
it
.
Now
then
let
a
mans
conscience
make
but
these
few
demands
unto
it selfe
.
Hath
the
light
,
and
power
of
Gods
Word
discovered
it selfe
unto
mee
?
Have
the
Scriptures
made
me
knowne
unto
my selfe
?
have
they
unlocked
those
crooked
windings
of
my
perverse
heart
?
have
they
manifested
unto
my
soule
not
onely
those
sinnes
which
the
light
of
reason
could
have
discerved
,
but
even
those
privy
corruptions
which
I
could
not
otherwise
have
knowne
?
have
they
acquainted
me
with
the
devices
of
Satan
,
wherewith
he
lieth
in
waite
to
deceive
?
have
they
taught
me
to
distinguish
betweene
truth
,
and
appearances
,
betweene
goodnes
,
and
shaddowes
,
to
finde
out
the
better
part
,
the
one
necessary
thing
,
and
to
adhere
unto
it
?
am
I
sensible
of
the
sweetnes
and
benefits
of
his
holy
Word
,
doth
it
refresh
my
soule
,
and
revive
me
unto
every
good
worke
?
Is
it
unto
my
soule
like
the
[
a
](A10652-e19690-b)
a
Psal.
119.
hony
Combe
,
like
[
b
](A10652-e19700-b)
b
Psal.
23.
pleasant
pastures
,
like
[
c
](A10652-e19710-b)
c
Esay
12.
3.
Esay
49
▪
10.
springs
of
water
,
like
[
d
]
the
Tree
of
life
?
doe
I
take
it
along
with
me
wheresoever
I
goe
,
to
preserve
me
from
stumbling
,
and
straggling
in
this
valley
of
darknes
,
and
shaddow
of
death
?
Againe
doe
I
feele
the
power
of
it
like
a
Royall
commanding
Law
,
bearing
rule
in
my
soule
?
Am
I
willing
to
submit
,
and
resigne
my selfe
unto
the
obedience
of
it
?
doe
I
not
against
the
cleere
,
and
convincing
evidence
thereof
,
entertaine
in
my
bosome
any
the
least
rebellious
thought
?
Doe
I
spare
noe
Agag
,
noe
ruling
sinne
?
withdraw
noe
wedge
or
babilonish
Garment
,
noe
gainefull
sin
?
make
a
league
with
noe
Gibeonite
,
noe
pretending
sinne
?
But
doe
I
suffer
it
like
Ioshua
to
destroy
every
Cananite
,
even
the
sinne
which
for
sweetnes
I
roled
under
my
tongue
?
doth
it
batter
the
Towers
of
Ierico
,
breake
downe
the
Bul-warkes
of
the
flesh
?
lead
into
captivity
the
corruptions
of
nature
?
mortifie
,
and
crucifie
the
old
man
in
me
?
doth
it
minister
comforts
unto
me
in
all
the
ebbs
,
and
droopings
of
my
spirit
,
even
above
the
confluence
of
all
earthly
happines
,
and
against
the
combination
of
all
outward
discontents
?
and
doe
I
set
up
a
resolution
thus
alwayes
to
submit
my selfe
unto
the
Regiment
thereof
?
In
one
word
,
doth
it
convince
me
of
sin
in
my selfe
,
and
so
humble
me
to
repent
of
it
?
of
Righteousnes
in
CHRIST
,
and
so
raise
me
,
to
beleeve
in
it
,
of
his
spirituall
judgment
in
governing
the
soules
of
true
beleevers
by
the
power
of
love
,
and
beauty
of
his
graces
,
and
so
constraine
,
and
perswade
me
to
be
obedient
unto
it
?
These
are
those
good
premises
out
of
which
I
may
infallibly
conclude
,
that
I
have
had
the
beginnings
,
the
seeds
of
Faith
shed
a
abroad
in
my
heart
,
which
will
certainly
be
further
quickned
by
that
holy
spirit
who
is
the
next
,
and
principall
producer
of
it
.
The
operations
of
this
holy
spirit
being
as
numberlesse
,
as
all
the
holy
actions
of
the
Faithfull
,
cannot
therefore
all
possibly
be
set
downe
,
I
shall
touch
at
some
few
which
are
of
principall
,
and
obvious
observation
.
First
of
all
,
the
spirit
is
a
spirit
of
liberty
,
and
a
spirit
of
prayer
,
It
takes
away
the
[
b
](A10652-e19830-b)
b
Rom.
8.
bondage
,
and
[
c
](A10652-e19840-b)
c
2
Tim.
1.
7.
feare
,
wherein
we
naturally
are
(
for
feare
makes
us
runne
from
God
as
from
a
punishing
,
and
revenging
Iudge
,
never
any
man
in
danger
fledde
thither
for
succour
whence
the
danger
issued
,
feare
is
so
farre
from
this
that
it
[
d
](A10652-e19850-b)
d
Wisd.
17.
11.
Timor
ctiam
anxilia
reformidat
,
q
Curt.
betrayeth
and
suspecteth
those
very
assistances
which
reason
offereth
)
and
it
enableth
us
to
have
accesse
and
recourse
unto
God
himselfe
whom
our
sins
had
provoked
:
and
in
our
prayers
,
like
Aron
,
and
Hurr
,
it
supporteth
our
hands
that
they
doe
not
faint
nor
fall
.
It
raiseth
the
soule
unto
divine
and
unutterable
petitions
,
and
it
melteth
the
heart
into
sights
and
groanes
that
cannot
be
expressed
.
Secondly
,
the
holy
Ghost
is
compared
unto
a
witnesse
,
whose
proper
worke
it
is
to
reveale
and
affirme
some
truth
which
is
called
in
question
.
There
is
in
a
mans
bosome
by
reason
of
that
enmity
and
rebellion
betwixt
the
flesh
and
the
spirit
,
and
by
meanes
of
Satans
suggestions
sundry
dialogues
,
and
conflicts
wherein
Satan
questioneth
the
title
wee
pretend
to
salvation
.
In
this
case
the
Spirit
of
a
man
(
as
one
cannot
choose
but
do
when
his
whole
estate
is
made
ambiguous
)
staggereth
,
droopeth
and
is
much
distressed
:
till
at
last
the
Spirit
of
God
,
by
the
light
of
the
Word
,
the
Testimonie
of
Conscience
,
and
the
sensible
motions
of
inward
grace
,
layeth
open
our
title
,
and
helpeth
us
to
reade
the
evidence
of
it
,
and
thus
recomposeth
our
troubled
thoughts
.
Thirdly
,
the
[
e
](A10652-e19910-b)
e
Ephs
430.
Spirit
of
God
is
compared
to
a
Seale
:
the
[
f
](A10652-e19930-b)
f
Cui
ca●q
,
rei
ponis
signum
,
id
●
ponis
signam
,
me
confusa
cum●
ilus
à
te
non
〈◊〉
▪
ag●usci
.
Aug.
Ia
Ioh.
trad
.
2●
.
worke
of
a
Seale
is
first
to
make
a
siampe
and
impression
in
some
other
matter
,
secondly
,
by
that
means
to
difference
,
and
distinguish
it
from
all
other
things
:
And
so
the
Spirit
of
God
doth
fashion
the
hearts
of
his
people
unto
a
conformity
with
Christ
,
framing
in
it
holy
impressions
,
and
renewing
the
decayed
Image
of
God
therein
;
and
thereby
separateth
them
from
sinners
,
maketh
them
of
a
distinct
common-wealth
under
a
distinct
governement
,
that
whereas
before
they
were
subject
to
the
same
Prince
,
Lawes
,
and
desires
with
the
world
,
being
now
called
out
,
they
are
new
men
and
have
another
character
upon
them
.
Secondly
,
a
Seale
doth
obsignate
,
and
ratifie
some
Covenant
,
Grant
,
or
conveyance
to
the
person
unto
whom
it
belongeth
.
It
is
used
amongst
men
for
confirming
their
mutuall
trust
in
each
other
.
And
so
certainely
doth
the
Spirit
of
God
[
b
](A10652-e20000-b)
b
Ephes.
1.
14.
pre-affect
the
soule
with
an
evident
taste
of
that
glory
which
in
the
Day
of
Redemption
shall
be
actually
conferd
upon
it
,
and
therefore
it
is
called
an
hansell
,
earnest
,
and
first
fruit
of
life
.
Fourthly
,
the
Spirit
of
God
is
compared
to
an
oyntment
;
now
the
properties
of
oyntments
are
first
to
supple
to
asswage
tumors
in
the
body
:
and
so
doth
the
Spirit
of
God
mollifie
the
hardnesse
of
mans
heart
,
and
worke
it
to
a
sensible
tendernes
and
quicke
apprehension
of
every
sinne
.
Secondly
,
oyntments
doe
open
,
and
penetrate
those
places
unto
which
they
are
applied
;
and
so
the
[
c
](A10652-e20070-b)
c
1
Ioh.
2.
20.
Unction
which
the
faithfull
have
,
teacheth
them
all
things
,
and
openeth
their
eyes
to
see
the
wonders
of
Gods
Law
,
and
the
beauty
of
his
graces
.
In
[
d
](A10652-e20090-b)
d
Sonus
verborum
nostrorum
aures
percutit
magister
intus
est
quantum
ad
m●
pertinet
omnibus
locat●
sum
,
sed
quibus
uncti●
illa
intùs
non
loquitur
indocti
redeunt
;
magisten
à
▪
fo●m
:
se●us
adjutoria
quaedam
sunt
Cathed●um
in
Coelo
habet
qui
〈…〉
Aug.
in
Ep.
Ioh.
〈◊〉
4
vaine
are
all
outward
sounds
or
Sermons
,
unlesse
this
Spirit
be
within
to
teach
us
.
Thirdly
,
oyntments
doe
refresh
and
lighten
nature
,
because
as
they
make
way
for
the
emission
of
all
noxious
humours
,
so
likewise
for
the
free
passage
and
translation
of
all
vitall
spirits
,
which
doe
enliven
and
comfort
.
And
so
the
Spirit
of
God
is
a
Spirit
of
consolation
,
and
a
spirit
of
life
,
hee
is
the
[
e
](A10652-e20130-b)
e
Ioh.
14
▪
16.
comforter
of
his
Church
.
Lastly
,
[
f
](A10652-e20140-b)
f
Ex.
30.
25.
30.
oyntments
in
the
Leviticall
Law
,
and
in
the
state
of
the
Iewes
were
for
consecration
and
sequestration
of
things
unto
some
holy
use
.
As
Christ
is
said
to
bee
[
g
](A10652-e20170-b)
g
Heb
1.
9.
annoynted
by
his
Father
unto
the
oeconomy
of
that
great
worke
,
the
redemption
of
the
world
:
and
thus
doth
the
holy-Ghost
annoint
us
to
be
a
[
a
](A10652-e20180-b)
a
1
Pet.
2.
9.
Royall
Priest-hood
,
a
holy
Nation
,
a
people
set
at
liberty
.
Fifthly
,
and
lastly
,
I
finde
the
holy
Ghost
compared
unto
[
b
](A10652-e20200-b)
b
1
Thess.
5.
19
fire
,
whose
properties
are
,
first
,
to
bee
of
a
very
active
and
working
nature
,
which
stands
never
still
,
but
is
ever
doing
something
:
and
so
the
Spirit
of
God
and
his
graces
are
all
operative
in
the
hearts
of
the
faithfull
,
they
set
all
where
they
come
on
worke
.
Secondly
,
the
nature
and
proper
motion
of
fire
is
to
ascend
,
other
motions
whatever
it
hath
,
arise
from
some
outward
,
and
accidentall
restraint
,
limiting
the
nature
of
it
:
and
so
the
Spirit
of
God
,
ever
raiseth
up
the
affections
from
earth
,
fastneth
the
eye
of
Faith
upon
Eternity
,
ravisheth
the
soule
with
a
servent
longing
to
bee
with
the
Lord
,
and
to
bee
admitted
unto
the
fruition
of
those
pretious
joyes
which
heere
it
suspireth
after
,
as
soone
as
ever
men
have
chosen
Christ
to
bee
their
Head
,
then
presently
ascendunt
de
Terra
,
they
goe
up
out
of
the
Land
.
Hos.
1.
11.
and
have
their
conversation
above
where
Christ
is
.
Thirdly
,
fire
doth
inflame
and
transforme
every
thing
that
is
combustible
into
the
nature
of
it selfe
:
and
so
the
Spirit
of
God
filleth
the
soule
with
a
divine
fervour
,
Simon
.
Iohn
1.
41.
and
the
Woman
of
Samaria
to
the
men
of
the
City
.
Ioh.
4.
29.
and
Mary
Magdalen
to
the
Disciples
.
Ioh.
20.
17.
It
is
like
Oyntment
poured
forth
,
which
cannot
be
concealed
,
Proverb.
27.
16.
Wee
cannot
(
saith
the
Apostle
)
but
speake
the
things
which
we
have
heard
,
and
seene
Acts
4.
20.
And
they
who
feared
the
Lord
,
in
the
Prophet
,
spake
often
to
one
another
.
Mal.
3.
16.
These
propositions
being
thus
set
downe
,
let
the
conscience
assume
them
to
it selfe
in
such
demands
as
these
.
Doe
I
finde
in
my selfe
a
Freedome
from
that
spirit
of
feare
,
and
bondage
,
which
maketh
a
man
like
Adam
to
fly
from
the
presence
of
GOD
in
his
Word
?
doe
I
finde
my selfe
able
with
affiance
,
and
firme
hope
to
fly
unto
God
,
as
unto
an
Alter
of
refuge
in
time
of
trouble
,
and
to
call
upon
his
Name
?
and
this
not
onely
with
an
outward
battology
,
and
lipp-labour
but
by
the
spirit
to
cry
Abba
Father
?
doth
the
testimony
of
Gods
Spirit
settle
,
and
compose
such
doubtings
in
me
as
usually
arise
out
of
the
Warre
betweene
Flesh
,
and
Faith
?
doe
I
finde
a
change
,
and
transformation
in
me
from
the
vanity
of
my
old
conversation
unto
the
Image
of
Christ
,
and
of
that
originall
Justice
wherein
I
was
created
?
doe
I
finde
my selfe
distinguished
,
and
taken
out
from
the
World
by
Heavenly
mindednes
,
and
raised
affections
,
by
renouncing
the
delights
,
abandoning
the
corruptions
,
suppresing
the
motions
of
secular
,
and
carnall
thoughts
?
solacing
my
soule
,
not
with
perishable
,
and
unconstant
contentments
,
but
with
that
blessed
hope
of
a
City
,
made
without
hands
,
immortall
,
undefiled
,
and
that
fadeth
not
away
?
doe
I
finde
in
my
heart
an
habituall
tendernes
,
and
aptnes
to
bleed
,
and
relent
,
at
the
danger
of
any
sinne
,
though
mainly
crossing
my
carnall
delights
,
and
whatever
plots
and
contrivances
I
might
lay
for
furthering
mine
owne
secular
ends
,
if
by
indirectnes
,
sinfull
engagements
,
and
unwarrantable
courses
,
I
could
advance
them
?
doe
I
finde
my selfe
in
reading
,
or
hearing
Gods
Word
,
inwardly
wrought
upon
,
to
admire
the
Wisdome
,
assent
unto
the
truth
,
acknowledge
the
holines
,
and
submit
my selfe
unto
the
obedience
of
it
?
doe
I
in
my
ordinary
,
and
best
composed
thoughts
preferre
the
tranquility
of
a
good
conscience
,
and
the
comforts
of
Gods
Spirit
before
all
out-side
and
glittering
happines
,
notwithstanding
any
discouragements
that
may
bee
incident
to
a
concionable
conversation
?
Lastly
,
are
the
graces
of
God
operative
,
and
stirring
in
my
soule
?
Is
my
conversation
more
heavenly
,
my
zeale
more
fervent
,
my
corruptions
more
discovered
,
each
faculty
in
its
severall
Sphere
more
transformed
into
the
same
Image
with
Christ
Iesus
?
Are
all
these
things
in
me
,
or
in
defect
of
any
,
doe
the
desires
and
longings
of
my
soule
after
them
appeare
to
be
sincere
and
unfeigned
by
my
daily
imploying
all
my
strength
,
and
improving
each
advantage
to
further
my
proficiencie
in
them
.
Then
I
have
an
evident
,
and
infallible
token
that
having
thus
farre
partaked
of
the
spirit
of
Life
,
and
by
consequence
of
Faith
,
whereby
our
soules
are
fastned
unto
Christ
,
I
may
with
comfort
approach
unto
this
holy
Table
,
wherein
that
life
which
I
have
received
,
may
be
further
nourished
,
and
confirmed
to
me
.
The
second
medium
formerly
proposed
for
the
tryall
of
Faith
was
the
nature
,
and
essence
of
it
.
To
finde
out
the
formall
nature
of
Faith
we
must
first
consider
that
all
Faith
,
is
not
a
saving
Faith
.
For
there
is
a
Faith
that
worketh
a
[
a
](A10652-e20530-b)
a
Iam.
2
19.
trembling
as
in
the
Divels
,
and
there
is
a
Faith
which
[
b
](A10652-e20550-b)
b
Rom
5.
1.
worketh
life
,
and
peace
as
in
those
that
are
justified
.
Faith
in
generall
is
an
assent
of
the
reasonable
soule
,
unto
revealed
truths
.
Now
every
medium
,
or
in
ducement
to
an
assent
is
drawne
[
c
](A10652-e20600-b)
c
A●
in
.
22.
quaest.
1.
Artte
.
4.
eyther
from
the
light
which
the
obejct
it selfe
proposeth
to
the
faculty
,
and
this
the
blessed
[
d
](A10652-e20630-b)
d
2
Cor.
5.
7.
Apostle
contradistinguisheth
from
faith
by
the
name
of
light
;
or
else
it
is
drawne
from
the
authority
,
and
Authenticalnes
of
a
narrator
,
upon
whose
report
while
we
relie
without
any
evidence
of
the
thing
it selfe
,
the
assent
which
we
produce
is
an
assent
of
faith
or
credence
.
The
[
e
](A10652-e20720-b)
e
Iohn
.
4.
Samaritans
did
first
assent
unto
the
miracles
of
CHRIST
by
the
report
of
the
woman
,
and
this
was
faith
,
but
afterwards
they
assented
because
themselves
had
heard
him
speake
,
and
this
was
sight
.
Now
both
those
assents
have
annexed
unto
them
,
either
evidence
,
and
infallibility
,
or
onely
probability
admitting
degrees
of
feare
,
and
suspition
.
That
faith
is
a
certaine
assent
,
and
Certitudine
rei
in
regard
of
the
object
,
even
above
the
evidence
of
demonstrative
conclusions
is
on
all
hands
confest
:
because
howsoever
qantum
ad
certitudinem
mentis
,
in
regard
of
our
weakenes
,
and
distrust
wee
are
often
subject
to
stagger
,
yet
in
the
thing
it selfe
it
dependeth
upon
the
infallibility
of
Gods
owne
Word
,
which
hath
said
it
,
and
by
consequence
is
neerer
unto
him
who
is
the
Fountaine
of
all
truth
,
and
therefore
doth
more
share
in
the
properties
of
truth
which
are
certainty
,
and
infallibility
,
then
any
thing
proved
by
meere
naturall
reasons
,
and
the
assent
produced
by
it
is
differenced
from
suspition
,
hesitancie
,
or
dubitation
in
the
opinion
of
Schoole-men
themselves
.
Now
then
in
as
much
as
we
are
bound
to
yeild
an
evident
assent
unto
the
Articles
of
our
christian
Faith
,
both
intellectuall
in
regard
of
the
truth
,
and
fiduciall
in
regard
of
the
goodnes
of
them
respectively
to
our
owne
benefit
,
and
salvation
.
Necessary
it
is
that
the
understanding
,
be
convinced
of
those
two
things
.
First
that
GOD
is
of
infallible
Authority
,
and
cannot
lie
nor
deceive
,
which
thing
is
a
principle
unto
which
the
light
of
nature
doth
willingly
assent
.
And
secondly
that
this
Authority
which
in
Faith
I
thus
relie
upon
is
indeede
,
and
infallibly
Gods
owne
Authority
.
The
meanes
whereby
I
come
to
know
that
may
be
eyther
extroardinary
,
as
revelation
;
such
as
was
made
to
prophets
concerning
future
events
:
or
else
ordinary
,
and
common
to
all
the
Faithfull
.
For
discovery
of
them
we
must
againe
rightly
distinguish
the
double
Act
of
Faith
.
First
that
Act
whereby
wee
assent
unto
the
generall
truth
of
the
object
in
it selfe
,
secondly
,
that
Act
whereby
we
rest
perswaded
of
the
goodnes
thereof
unto
us
in
particular
,
with
respect
unto
both
with
these
doth
a
double
question
arise
.
First
touching
the
meanes
whereby
a
beleever
comes
to
know
that
the
testimony
,
and
authority
within
the
promises
,
and
truths
of
Scripture
hee
relieth
upon
,
are
certainly
,
and
infallibly
Gods
owne
Authority
.
Which
question
is
all
one
with
that
how
a
Christian
man
may
infallibly
be
assured
(
ita
ut
non
possit
subesse
falsum
)
that
the
holy
Scriptures
are
the
very
dictates
of
Almighty
God
.
For
the
resolution
whereof
in
a
very
few
words
wee
must
first
agree
,
that
as
noe
created
understanding
could
ever
have
invented
the
mystery
of
the
Gospell
,
(
it
being
the
counsell
of
Gods
owne
bosome
,
naturall
man
,
whose
faculties
are
vitiated
by
originall
,
and
contracted
corruption
cannot
by
the
strength
of
his
owne
naked
principles
be
able
to
understand
it
.
For
notwithstanding
the
gramaticall
sense
of
the
words
,
and
the
logicall
coherence
,
knowledge
which
passeth
knowledge
.
And
this
doth
plainly
appeare
upon
this
ground
.
One
principall
end
,
we
know
,
of
the
Gospell
is
,
To
cast
downe
every
high
thing
that
exalteth
it selfe
against
the
knowledge
of
GOD
,
and
to
bring
into
captivity
every
thought
to
the
obedience
of
Christ
.
So
that
untill
such
time
as
the
light
of
Evangelicall
truth
have
thus
farre
prevailed
over
the
conscience
,
certaine
it
is
that
the
practicall
Judgment
is
not
yet
fully
convinced
of
it
,
or
acquainted
with
it
.
It
is
an
excellent
speech
of
the
Phylosopher
that
according
as
every
man
is
himselfe
in
the
Habit
of
his
owne
nature
,
Againe
the
Scripture
every
where
,
besides
the
externall
proposing
of
the
object
,
and
the
materiall
,
and
remote
disposition
of
the
subject
(
which
must
be
ever
a
reasonable
creature
)
doth
require
a
speciall
helpe
of
the
grace
of
CHRIST
to
open
,
and
molifie
,
and
illighten
the
heart
,
and
to
proportion
the
Palate
of
the
practicall
Judgment
unto
the
sweetnes
,
and
goodnes
of
supernaturall
truthes
.
[
*
](A10652-e21440-b)
*
Psal
119.
18.
Deut.
29.
4.
Ier.
27.
7
31.
4.
Ioh.
6.
45.
Eph
1
▪
17.
1
Cor.
12.
7.
Ioh
14.
21.
1
Thess.
4.
9.
2
Cor
3.
18.
1
Ioh.
5.
20.
Qusquis
●on
venit
profecto
nec
d●dicit
,
ita
.
〈◊〉
Deus
docet
perspiritus
gratiam
ut
quod
qus●
didicerit
non
tantum
cogniscendo
videa
,
sed
etiam
valendo
a●petat
,
&
agendo
prositiat
.
Aug.
de
grat
.
Christi
.
lib.
1
c.
14.
et
vid
de
praedest
.
ss.
c.
8.
Nemo
potest
deum
scire
nisi
Deo
docenti
.
Ir●nae●s
lib
4.
c.
14.
Adeo
descendum
quod
de
Deo
intelligend
in
Hilar
de
Trinit
l.
5.
Concil.
Aransican
.
Can
7
He
it
is
who
openeth
the
eye
to
see
wonders
in
the
Law
,
giveth
an
heart
to
understand
,
and
to
know
GOD
,
teacheth
all
those
which
come
unto
Christ
,
without
which
teaching
they
doe
not
come
,
giveth
us
an
understanding
to
know
him
,
illightneth
the
understanding
to
know
what
is
the
hope
of
our
calling
,
enableth
us
to
call
Iesus
Lord
,
and
draweth
away
the
Vaile
from
before
our
eyes
,
that
we
may
see
with
open
face
the
Glory
of
God
.
Againe
,
there
is
a
vast
distance
,
and
disproportion
betweene
a
supernaturall
light
,
and
a
naturall
faculty
,
the
one
being
spirituall
the
other
sensuall
,
and
spirituall
things
must
bee
spiritually
discerned
.
[
*
](A10652-e21510-b)
*
Ignorantia
&
difficulta●
.
Aug.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
C●m
.
Alex.
Stro●●
.
l.
7.
Two
great
impediments
there
are
whereby
the
minds
of
meere
naturall
men
are
bound
up
,
and
disabled
from
receiving
full
impressions
,
and
passing
a
right
sentence
,
upon
spirituall
things
.
First
the
native
,
and
originall
blindnes
of
them
which
is
not
able
to
apprehend
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
heighth
,
and
majesty
of
the
things
which
are
taught
.
Secondly
,
That
which
the
Apostle
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wisdome
of
the
flesh
which
is
enmitie
against
God
.
For
as
the
appetite
of
the
flesh
lusteth
against
the
Spirit
,
so
the
wisdome
of
the
flesh
reasoneth
,
and
rebelleth
against
the
Spirit
.
For
such
ever
as
are
the
wayes
,
and
Wills
of
men
whereby
they
worke
,
such
likewise
would
they
have
the
light
,
and
the
Law
to
bee
which
ruleth
them
in
their
working
.
And
therefore
where
there
is
a
meeke
Spirit
,
and
a
heart
devoted
unto
the
obedience
of
Christ
,
and
a
purpose
to
doe
the
things
which
the
Gospell
requireth
,
there
is
never
any
swelling
,
nor
resistance
against
supernaturall
truths
,
for
as
the
cleanenesse
of
the
window
doth
much
conduce
to
the
admission
of
light
,
And
yet
by
all
this
which
hath
been
spoken
wee
doe
not
goe
about
so
to
disable
Naturall
Reason
,
as
to
leave
it
no
roome
at
all
in
matters
of
supernaturall
Assent
.
For
though
Nature
alone
bee
not
able
to
comprehend
Grace
,
yet
Grace
is
able
to
use
Nature
,
and
being
it selfe
a
spirituall
Eye-salve
,
when
it
hath
healed
and
rectified
Reason
,
it
then
applyeth
it
as
an
Instrument
more
exactly
to
discover
the
connexion
and
mutuall
consequences
,
and
joynings
of
spirituall
Doctrines
together
.
Besides
thus
much
vigour
wee
may
safely
attribute
to
Naturall
Reason
alone
,
that
by
the
force
of
such
premises
as
it selfe
can
frame
,
the
falsenesse
,
vanity
,
and
insufficiency
unto
humane
happinesse
,
of
all
other
Religions
or
Doctrines
which
are
not
Christian
may
by
a
wise
man
bee
evidently
discovered
,
neither
have
there
[
*
](A10652-e21810-b)
*
Vid.
Iustin
Martyr
.
paraenos
.
ad
G●aecos
.
Clem
Alex.
in
protrept
.
Tertull
Apolog.
c.
12.
17
&
de
Testimon
.
animae
.
c.
1.
2.
Cyprian
de
van●t
Idoloram
.
Sophocle
▪
&
alii
apud
Clem.
Alex.
Strom.
l
5
Theod●●●
de
〈◊〉
.
Graec.
〈◊〉
Serm.
2.
3.
Cy●il
contr.
〈◊〉
.
l.
1.
Aug.
de
Civ
.
Dei
.
l.
4.
c.
31.
et
Lud.
vivem
ib●
l●b.
6
c.
10
〈◊〉
l.
3.
c.
3.
Ioseph
lib
2.
con●r
.
App●a
.
Euseb.
〈…〉
.
l.
13.
c.
13.
l.
4.
c.
16
beene
wanting
amongst
Infidels
and
Idolaters
,
men
of
more
generous
,
piercing
,
and
impartiall
judgments
,
who
have
made
bold
to
confesse
the
vanity
of
that
polutheisme
and
corrupt
worship
which
was
amongst
them
.
Naturall
Reason
then
being
(
notwithstanding
any
remainders
of
strength
,
or
vigour
in
it
)
too
impotent
to
discover
the
certainty
of
Gods
Word
,
and
unable
alone
to
present
the
Gospell
,
as
objectum
credibile
,
and
as
the
infallible
Oracle
of
God
.
It
remaineth
that
wee
consider
by
what
further
meanes
this
may
bee
effected
.
And
,
in
one
word
,
there
is
a
three-fold
different
,
but
subordinate
causality
requisite
to
the
founding
of
this
Assent
.
The
first
is
ministeriall
,
dispositive
,
and
introductory
by
Ecclesiasticall
dispensation
,
which
is
likewise
two-fold
.
First
,
to
those
that
are
bred
in
her
bosome
,
and
matriculated
by
Baptisme
,
and
so
from
their
infancie
trained
up
to
have
a
reverend
and
due
esteeme
of
her
authority
,
there
is
her
act
of
Tradition
,
delivering
to
her
children
in
this
age
,
As
first
,
that
all
Sciences
have
their
Hypotheses
and
Postulata
.
Certaine
principles
which
are
to
bee
granted
,
and
not
disputed
,
and
that
even
in
lower
Sciences
and
more
commensurate
to
humane
reason
,
yet
Oportet
discentem
credere
,
hee
must
first
Beleeve
principles
for
granted
,
and
then
after
some
progresse
and
better
proficiency
in
the
study
,
he
shall
not
faile
more
clearly
to
perceive
the
infallibility
of
them
by
their
owne
light
.
That
therefore
which
is
granted
unto
all
other
Sciences
more
descending
to
the
reach
of
humane
judgment
than
Divinity
doth
,
cannot
without
unreasonable
pertinacy
be
denied
unto
it
,
Especially
considering
that
of
all
so
many
millions
of
men
,
who
,
in
all
ages
,
have
thus
been
contented
to
beleeve
,
first
,
upon
Ecclesiasticall
Tradition
and
suggestion
,
there
hath
not
in
any
age
been
enough
to
make
up
a
number
,
who
upon
inducements
of
argument
,
and
debate
have
forsaken
the
Scriptures
at
the
last
,
which
is
a
strong
presumption
that
they
all
who
persisted
in
the
embracing
of
them
,
did
after
triall
,
and
further
acquaintance
by
certaine
taste
and
experience
finde
the
Testimony
and
tradition
of
the
Church
to
bee
therein
faithfull
,
and
certaine
.
Secondly
,
That
man
being
made
by
God
,
and
subject
to
his
will
,
and
owing
unto
him
worship
and
obedience
,
which
in
reason
ought
to
bee
prescribed
by
none
other
than
by
him
to
whom
it
is
to
bee
performed
,
that
therefore
requisite
and
congruous
it
is
,
that
the
Will
of
God
should
bee
made
knowne
unto
his
Creature
,
in
such
a
manner
,
and
by
such
meanes
,
as
that
hee
shall
not
without
his
owne
willfull
neglect
mistake
it
;
in
as
much
as
Law
is
the
rule
of
obedience
,
and
promulgation
the
force
of
Law
.
Thirdly
,
that
no
other
Rule
or
Religion
can
bee
assigned
,
either
of
Pagans
or
Mahumetans
,
which
may
not
manifestly
by
the
strength
of
right
reason
bee
justly
disproved
,
as
not
proceeding
from
God
,
either
by
the
latenesse
of
its
originall
,
or
the
shortnesse
of
its
continuance
,
or
the
vanity
and
brutishnesse
of
its
rules
,
or
the
contradictions
within
it selfe
,
or
by
some
other
apparent
imperfection
.
And
for
that
of
the
Iewes
,
notwithstanding
it
had
its
originall
from
Divine
ordination
,
yet
from
thence
likewise
it
may
bee
made
appeare
out
of
those
Scriptures
which
they
confesse
,
to
have
received
its
period
and
abrogation
.
God
promising
that
as
hee
had
the
first
time
shaken
the
Mount
in
the
publication
of
the
Law
,
and
first
founding
of
the
Mosaicall
Pedagogie
,
so
he
would
once
againe
shake
both
the
Earth
,
and
the
Heaven
,
in
the
promulgation
of
the
Gospell
.
To
say
nothing
,
that
force
of
reason
will
easily
conclude
,
that
with
such
a
God
,
as
the
old
Scriptures
set
forth
the
Lord
to
be
,
the
bloud
of
Bulls
,
and
Goates
could
not
possibly
make
expiation
for
sinne
,
but
must
necessarily
relate
to
some
greater
sacrifice
,
which
is
in
the
Gospell
revealed
.
And
besides
whereas
the
Lord
was
wont
for
the
greatest
sinnes
of
that
people
,
namely
Idolatry
,
and
pollution
of
his
worship
,
to
chastice
them
notwithstanding
,
with
more
tolerable
punishments
(
their
two
greatest
captivities
having
beene
that
of
Egypt
,
which
was
not
much
above
two
hundred
yeares
,
and
that
of
Babylon
,
which
was
but
seventie
;
)
yet
now
,
when
they
hate
Idolatry
as
much
as
ever
their
fathers
loved
it
,
they
have
lien
under
wrath
to
the
uttermost
,
under
the
heaviest
judgment
of
dispersion
,
contempt
,
and
basenesse
,
and
that
for
fifteene
hundred
yeeres
together
;
a
reason
whereof
can
bee
no
other
given
than
that
fearefull
imprecation
,
which
hath
derived
the
staine
of
the
bloud
of
Christ
upon
the
children
of
those
that
shed
it
unto
this
day
.
Fourthly
,
the
prevailing
of
the
Gospell
by
the
ministery
of
but
a
few
,
and
those
unarmed
,
impotent
,
and
despised
men
,
and
that
too
,
against
all
the
opposition
which
power
,
wit
,
or
malice
could
call
up
,
making
it
appeare
,
that
Christ
was
to
rule
in
the
midst
of
enemies
.
When
Lucian
,
Porphyrie
,
Libanius
,
and
Iulian
,
by
their
wits
;
Nero
,
Severus
,
Diocletian
,
and
other
Tyrants
by
their
swords
,
the
whole
world
by
their
scorne
,
malice
,
and
contempt
,
and
all
the
arts
which
Satan
could
suggest
,
laboured
the
suppression
,
and
extinguishing
of
it
.
The
prevaling
,
I
say
,
of
the
Gospell
by
such
meanes
,
against
such
power
,
in
the
midst
of
such
contempt
,
and
danger
,
and
that
over
such
persons
as
were
by
long
custome
and
tradition
from
their
fathers
trained
up
in
a
Religion
extreamely
contrary
to
the
truth
,
and
very
favourable
to
all
vitious
dispositions
,
and
upon
such
conditions
to
deny
themselves
,
to
hate
the
world
,
and
the
flesh
,
to
suffer
joyfully
the
losse
of
credit
,
friends
,
peace
,
quiet
,
goods
,
liberties
,
life
and
all
,
for
the
name
of
a
crucified
Saviour
,
whom
their
eyes
never
saw
,
and
whom
their
eares
daily
heard
to
bee
blasphemed
,
such
a
prevailing
as
this
must
needs
prove
the
originall
of
the
Gospell
to
bee
divine
,
for
had
not
God
favoured
it
as
much
as
men
hated
it
,
impossible
it
must
needs
have
been
for
it
,
to
have
continued
.
Fifthly
,
that
the
doctrines
therein
delivered
,
were
confirmed
by
miracles
,
and
divine
operations
.
And
certaine
it
is
,
that
God
would
not
in
so
wonderfull
a
manner
have
honoured
the
figments
of
men
,
pretending
his
Name
,
and
Authority
to
the
countenancing
of
their
owne
inventions
.
And
for
the
Historicall
Truth
of
those
miracles
,
they
were
not
,
in
those
Ages
when
the
Church
in
her
Apologies
did
glory
of
them
,
and
when
,
if
faigned
,
they
migh
most
easily
have
been
disproved
,
nor
yet
by
those
enemies
who
marvailously
maligned
and
persecuted
Christian
Religion
,
ever
gain
saied
.
Lastly
,
That
were
it
not
so
that
omne
mendacium
est
pellucidum
,
and
hath
ever
something
in
it
to
bewray
it selfe
,
yet
it
could
not
bee
operaepretium
for
them
to
lie
in
publishing
a
Doctrine
whereby
they
got
nothing
but
shame
,
stripes
,
imprisonment
,
persecution
,
Torments
,
Death
.
Especially
since
the
holinesse
of
their
lives
,
their
humility
,
in
denying
all
glory
to
themselves
,
and
ascribing
all
to
God
,
must
needs
make
it
appeare
to
any
reasonable
man
,
that
they
did
not
lay
any
project
for
their
owne
glory
,
which
they
purposely
disclaymed
,
refused
to
receive
from
the
hands
of
such
as
offered
it
,
yea
,
and
registred
their
owne
infirmities
upon
perpetuall
Records
.
With
these
and
many
other
the
like
arguments
is
the
Church
furnished
to
prepare
the
mindes
of
men
,
swayed
with
but
ordinary
ingenuity
,
and
respect
to
common
Reason
,
at
the
least
to
looke
further
,
and
make
some
sad
inquiry
into
the
Doctrine
of
the
Gospell
.
There
being
therein
especially
promises
of
good
things
made
without
monie
or
price
,
of
incomprehensible
value
,
and
of
eternall
continuance
.
But
now
though
a
Philosopher
may
make
a
very
learned
discourse
to
a
blinde
man
of
colours
,
yet
it
cannot
bee
that
any
formall
and
adaequate
notion
of
them
should
bee
fashioned
in
his
minde
,
till
such
time
as
the
faculty
bee
restored
,
and
then
,
all
that
preceeding
Lecture
being
compared
with
what
hee
afterward
actually
seeth
in
the
things
themselves
,
doth
marvailously
settle
and
satisfie
his
minde
.
So
though
the
Church
by
these
and
the
like
inducements
doth
prepare
the
minds
of
men
to
assent
to
divine
Authority
in
the
Scriptures
,
yet
till
the
naturall
ineptitude
and
disposition
of
the
soule
be
healed
,
and
it
raised
to
a
capacity
of
supernaturall
light
,
the
worke
is
no
whit
brought
to
maturity
.
Two
things
therefore
doe
yet
remaine
after
this
ministry
and
manuduction
of
the
Church
.
First
,
an
Act
of
the
Grace
of
Gods
Spirit
healing
the
understanding
,
and
opening
the
eye
that
it
may
see
wonders
in
the
Law
,
writing
the
Law
in
the
heart
,
and
so
making
it
a
fit
receptacle
for
so
great
a
light
.
Secondly
,
the
subject
being
thus
by
the
outward
motives
from
the
Church
prepared
and
by
the
inward
Grace
of
God
repaired
,
then
lastly
the
object
it selfe
being
proposed
,
and
being
maturely
considerd
by
reason
thus
guided
,
and
thus
assisted
,
doth
then
shew
forth
such
an
Heavenly
light
of
holinesse
,
puritie
,
majesty
,
authority
,
efficacy
,
mercy
,
wisedome
,
comfort
,
perfection
,
in
one
word
,
such
an
unsearchable
Treasurie
of
internall
mysteries
,
as
that
now
the
soule
is
as
fully
able
by
the
native
light
of
the
Scriptures
to
distinguish
their
Divine
originall
,
and
authenticalnesse
from
any
other
meere
humane
writings
,
as
the
eye
is
to
observe
the
difference
betweene
a
beame
of
the
Sunne
,
and
a
blaze
of
a
Candle
.
The
second
question
is
how
the
Soule
comes
to
bee
setled
in
this
perswasion
,
that
the
goodnesse
of
these
truths
founded
on
the
Authority
of
God
,
doe
particularly
belong
unto
it
?
Whereunto
I
answere
in
one
word
,
That
this
ariseth
from
a
two-fold
Testimonie
grounded
upon
a
preceding
worke
of
Gods
Spirit
.
For
first
,
the
Spirit
of
God
putteth
his
feare
into
the
hearts
of
his
servants
,
and
purgeth
their
consciences
,
by
applying
the
bloud
of
Christ
unto
them
,
from
dead
workes
,
wish
affections
strongly
,
and
very
sensibly
altering
the
constitution
of
the
minde
,
must
needs
notably
manifest
themselves
unto
the
soule
,
when
by
any
reflex
act
shee
shall
set
her selfe
to
looke
inward
upon
her
owne
operations
.
This
being
thus
wrought
by
the
grace
of
God
,
thereupon
there
ensueth
a
twofold
Testimonie
.
The
first
of
a
mans
owne
spirit
,
as
wee
see
in
the
examples
of
Iob
,
David
,
Hezekiah
,
Nehemiah
,
Saul
,
and
others
,
namely
,
That
hee
desireth
to
feare
Gods
name
,
to
keepe
a
conscience
void
of
offence
,
to
walke
in
all
integrity
towards
God
,
and
men
,
from
which
,
and
the
like
personall
qualifications
,
arise
joy
in
the
holy-Ghost
,
peace
of
conscience
,
and
experience
of
sweetnes
in
the
fellowship
with
the
Father
,
and
his
Sonne
.
Secondly
,
the
Testimony
of
the
holy
Spirit
,
bearing
witnes
to
the
sincerity
of
those
affections
,
and
to
the
evidence
and
truth
of
those
perswasions
which
himselfe
,
by
his
grace
stirred
up
.
So
then
first
the
Spirit
of
God
writeth
the
Law
in
the
heart
,
upon
obedience
whereunto
ariseth
the
Testimony
of
a
mans
owne
spirit
:
And
then
he
writeth
the
promises
in
the
heart
,
and
by
them
ratifieth
and
confirmeth
a
mans
hops
,
and
joyes
unto
him
.
I
understand
not
all
this
which
hath
been
spoken
generally
of
all
assents
unto
objects
Divine
,
which
I
take
it
in
regard
of
their
evidence
,
firmnes
,
and
stability
doe
much
differ
according
unto
the
divers
tempers
of
those
hearts
in
which
they
reside
;
but
principally
unto
the
cheife
of
those
assents
which
are
proper
unto
saving
Faith
.
For
assent
as
I
said
in
generall
is
common
unto
Divils
with
men
,
and
therefore
to
make
up
the
creature
of
true
Faith
.
There
is
required
some
differencing
property
whereby
it
may
be
constituted
in
the
entire
essence
of
saving
Faith
.
In
each
sense
we
may
observe
that
unto
the
generall
faculty
whereby
it
is
able
to
perceive
objects
proportioned
to
it
,
there
is
annexed
ever
another
property
whereby
according
to
the
severall
nature
of
the
objects
proposed
it
is
apt
to
delight
or
be
ill
affected
with
it
:
for
example
,
our
eare
apprehendeth
all
sounds
in
common
,
but
according
as
is
the
Harmony
or
discord
of
the
sound
,
it
is
apt
to
take
pleasure
or
offence
at
it
.
Our
taste
reacheth
unto
whatsoever
is
the
object
of
it
,
but
yet
some
things
there
are
which
grievously
offend
the
Palate
,
others
which
as
much
delight
it
,
and
so
it
is
in
Divine
assents
.
Some
things
in
some
subjects
bring
along
with
them
tremblings
,
horrors
,
fearefull
expectations
,
aversation
of
minde
,
unwilling
to
admit
or
be
pursued
with
the
evidence
of
Divine
truths
,
as
it
is
in
Divils
,
and
despayring
sinners
.
Other
assents
on
the
contrary
doe
beget
serenity
of
minde
,
a
sweete
complacency
,
delight
,
adherence
,
and
comfort
:
Into
the
hearts
of
some
men
doth
the
Truth
of
GOD
shine
like
Lightning
with
a
penetrating
,
and
amasing
brightnes
,
in
others
like
the
Sunne
with
comfortable
,
and
refreshing
Beames
.
For
understanding
whereof
wee
are
to
observe
that
in
matters
practicall
,
and
Divine
(
and
so
in
all
others
,
good
truth
,
that
is
such
as
unto
the
understanding
beares
a
relation
of
convenience
(
whence
arise
diversities
in
mens
studies
,
because
all
men
are
not
alike
affected
with
all
kindes
of
truth
)
so
good
doth
noe
way
affect
the
will
,
unlesse
it
be
a
true
,
and
reall
good
.
Otherwise
it
proves
but
like
the
banquet
of
a
dreaming
man
,
which
leaves
him
as
hungry
,
and
empty
as
when
he
lay
downe
.
Goodnes
then
added
unto
truth
doth
together
with
the
assent
generate
a
kinde
of
rest
,
and
delight
in
the
heart
on
which
it
shineth
.
Now
goodnes
Morall
,
or
Divine
hath
a
double
relation
.
A
relation
unto
that
originall
in
dependency
on
,
and
propinquitie
whereunto
it
consilleth
,
and
a
relation
unto
that
faculty
or
subject
wherein
it
resideth
,
and
whereunto
it
is
proposed
.
Good
in
the
former
sense
is
that
which
beares
in
it
a
proportion
unto
the
Fountaine
of
good
;
for
every
thing
is
in
it selfe
so
farre
good
as
it
resembles
that
originall
which
is
the
author
,
and
patterne
of
it
,
and
that
is
GOD.
In
the
second
sense
that
is
good
which
beares
a
conveniency
,
and
fitnes
to
the
minde
which
entertaines
it
.
good
,
I
meane
not
alwayes
in
nature
,
but
in
apprehension
.
All
Divine
truths
are
in
themselves
essentially
good
,
but
yet
they
worke
not
alwaies
delight
,
and
comforts
in
the
minds
of
men
untill
proportioned
,
and
fitted
unto
the
faculty
that
receives
them
.
As
the
Sunne
is
it
in
it selfe
equally
light
,
the
water
in
a
Fountaine
of
it selfe
equally
sweete
:
but
according
unto
the
severall
Temper
of
the
eye
which
perceiveth
the
one
,
and
of
the
vessell
through
which
the
other
passeth
,
they
may
prove
to
be
offensive
,
and
distastfull
.
But
now
further
when
the
faculty
is
thus
fitted
to
receive
a
good
,
it
is
not
the
generality
of
that
good
which
pleaseth
neyther
,
but
the
particular
propriety
,
and
interest
thereunto
.
Wealth
and
honor
as
it
is
in
it selfe
good
,
so
is
it
likewise
in
the
apprehension
of
most
men
;
yet
we
see
men
are
apt
to
be
griev'd
at
it
in
others
,
and
to
looke
on
it
with
an
evill
eye
,
nothing
makes
them
to
delight
in
it
,
but
possession
and
propriety
unto
it
.
I
speake
here
onely
of
such
Divine
good
things
as
are
by
God
appointed
to
make
happy
his
creature
,
namely
our
blessed
Lord
,
and
Saviour
Jesus
Christ
,
his
Obedience
,
Satisfaction
,
Resurrection
,
Ascension
,
Intercession
,
Glory
,
and
whatever
elce
it
is
of
which
he
hath
been
unto
his
▪
Church
the
Author
,
Purchaser
,
conveyer
,
and
Foundation
.
Now
,
unto
these
as
unto
other
good
things
there
is
a
double
right
belonging
by
free
donation
from
him
unto
the
Church
,
a
right
of
propriety
unto
the
thing
,
and
a
right
of
possession
in
the
thing
.
This
latter
is
that
which
here
in
Earth
the
Church
suspireth
,
and
longeth
after
;
that
other
onely
it
is
which
here
we
have
,
and
that
confirmed
unto
us
by
a
double
Title
.
The
first
as
the
Land
of
Cannan
was
confirmed
unto
the
Israelits
by
some
few
clusters
of
Grapes
,
and
other
Fruits
of
the
Land
,
I
meane
by
the
earnest
first
fruits
,
and
pledges
of
the
spirit
:
Secondly
,
by
the
free
promise
of
Christ
who
cannot
deceive
.
Thus
then
at
last
we
have
discovered
the
proper
,
ultimate
,
and
complete
object
of
faith
,
which
is
all
Divine
truth
,
and
goodnes
,
unto
which
there
is
a
right
and
propriety
given
to
all
such
as
are
Christs
,
though
not
in
actuall
possession
,
yet
in
an
infallible
promise
,
and
the
Acts
by
which
they
entertaine
that
object
,
assenting
,
adhearing
,
and
delighting
in
it
as
particularly
good
.
By
these
two
,
to
wit
the
object
and
the
Act.
(
as
all
other
habits
of
the
minde
)
so
is
this
of
faith
to
bee
defined
.
So
that
from
these
observations
I
take
it
wee
may
conclude
that
the
nature
of
saving
faith
admits
of
some
such
explications
as
this
,
Faith
is
a
particular
,
personall
,
applicative
,
and
experimentall
assent
unto
all
Divine
Revelations
,
as
true
,
and
good
not
in
general
onely
,
but
unto
me
arising
out
of
that
sweete
correspondency
which
is
betweene
the
soule
,
and
from
that
relish
,
and
experience
of
sweetnes
which
the
soule
,
being
raised
,
and
illightned
by
Gods
Spirit
,
doth
finde
in
them
.
I
have
been
over
teadious
in
finding
out
this
definition
of
the
nature
of
faith
,
and
therefore
brieflie
from
these
grounds
,
let
the
conscience
impartially
examine
it selfe
in
such
demands
as
these
.
Doe
I
finde
in
my selfe
a
most
willing
assent
unto
the
whole
compasse
of
Divine
truths
,
not
out
of
constraint
,
nor
with
griefe
,
reluctancie
,
and
trembling
of
spirit
?
doth
Gods
Word
shine
on
me
not
like
lightning
which
pierceth
the
Eye-lids
though
they
shut
themselves
against
it
,
but
doth
this
finde
in
my
heart
a
welcome
,
and
a
willing
admittance
?
Am
I
glad
when
I
finde
any
Divine
truth
discovered
of
which
formerly
I
had
been
ignorant
?
doe
I
not
of
purpose
close
mine
eyes
,
forbeare
the
meanes
of
true
information
,
stifle
and
smother
Divine
principles
,
quench
the
motions
,
and
dictats
of
Gods
Spirit
in
me
?
am
I
not
ignorant
willingly
of
such
things
,
the
mention
whereof
would
disquiet
me
in
my
bosome
sin
,
and
the
inquiry
whereunto
would
crosse
the
reserved
resolutions
,
and
unwarrantable
projects
which
I
am
peremptory
to
prosecute
?
am
I
not
so
in
league
with
mine
owne
corruptions
that
I
could
hartily
wish
some
Divine
truths
were
not
revealed
,
CHAP.
XX.
Of
the
third
,
and
last
meanes
for
the
triall
and
demonstration
of
Faith
,
namely
,
from
effects
or
properties
thereof
.
THE
last
Medium
which
was
assigned
for
the
examination
of
Faith
was
the
properties
or
effects
of
it
,
by
which
as
by
stepps
we
raise
our
thoughts
to
the
apprehension
of
Faith
it selfe
.
To
assigne
all
the
consequences
or
effects
of
Faith
is
a
labour
as
difficult
as
it
would
be
tedious
.
I
decline
both
,
and
shall
therefore
touch
upon
some
speciall
ones
which
if
present
,
all
the
rest
in
there
order
follow
with
a
voluntary
traine
.
And
now
as
in
the
soule
of
man
there
are
two
kinde
of
operations
,
one
primitive
,
and
substantiall
,
which
we
call
the
act
of
information
,
others
secondary
,
and
subsequent
,
as
to
understand
,
to
will
,
to
desire
,
and
the
like
:
so
Faith
,
being
(
as
hath
been
formerly
observed
)
in
some
sort
the
Actus
primus
,
or
forme
of
a
Christian
,
I
meane
that
very
medium
unionis
whereby
the
soule
of
man
is
really
united
to
CHRIST
,
hath
therefore
in
it
two
kinds
of
operations
.
The
first
as
it
were
substantiall
,
the
other
secondary
.
The
former
of
these
is
that
act
of
vivisication
or
quickning
,
by
which
,
Faith
doth
make
a
man
[
a
](A10652-e23670-b)
a
Gal.
2.
20.
to
live
the
life
of
Christ
,
by
[
b
](A10652-e23680-b)
b
Ephes.
4.
16.
knitting
him
unto
Christ
as
it
were
with
Joynts
,
and
Sinews
,
and
[
c
](A10652-e23690-b)
c
Iob.
15
,
1.
2.
ingrafting
him
into
the
unity
of
that
Vine
whose
Fruit
is
Life
.
That
which
doth
quicken
is
ever
of
a
more
excellent
nature
then
that
which
is
quickned
,
now
the
soule
being
a
spirit
,
and
therefore
within
the
compasse
of
highest
created
perfection
,
cannot
possibly
be
quickned
by
any
but
him
who
is
above
all
perfection
,
which
the
Heathen
themselves
have
acknowledged
to
be
God
.
For
S.
Paul
hath
observed
it
out
of
them
,
that
in
him
we
live
,
and
move
,
and
have
our
being
.
Now
unto
life
necessary
it
is
that
there
bee
a
vnion
unto
the
principall
or
originall
of
life
,
which
to
the
soule
is
God
.
In
regard
of
the
essence
of
God
nothing
can
be
seperated
from
him
he
being
immense
,
and
filling
all
things
:
but
yet
in
regard
of
his
voluntary
communication
,
and
dispensing
of
himselfe
unto
the
creature
,
the
manner
of
his
speciall
presence
doth
much
vary
,
unto
this
speciall
union
of
the
creature
unto
God
(
in
vertue
whereof
the
creature
is
quickned
)
and
doth
in
some
sort
live
the
Life
of
God
.
There
is
necessarily
presupposed
some
sinew
or
ligament
,
which
may
be
therefore
called
the
medium
,
and
instrument
of
life
.
This
knot
in
the
estate
of
mans
Creation
was
the
obedience
of
the
Law
,
or
the
covenant
of
workes
,
which
while
man
did
maintaine
firme
,
and
unshaken
,
he
had
an
evident
Communion
with
God
in
all
those
vitall
influences
which
his
mercy
was
pleased
to
shed
downe
upon
him
:
but
once
untying
this
knot
,
and
cutting
asunder
that
bond
,
there
did
immediately
ensue
a
seperation
betweene
GOD
,
and
man
,
and
by
an
infallible
consequence
death
likewise
.
But
God
being
rich
in
mercy
,
and
not
willing
to
plunge
his
creature
into
eternall
misery
,
found
a
new
meanes
to
communicate
himselfe
unto
him
,
by
appointing
a
more
easie
Covenant
,
which
should
be
the
second
knot
of
our
union
unto
him
,
onely
to
beleeve
in
Christ
incarnate
,
who
had
done
that
for
us
which
we
our selves
had
formerly
undone
.
And
this
new
Covenant
is
the
covenant
of
faith
by
which
the
just
doe
live
.
But
here
a
man
may
object
that
it
is
harder
for
one
to
discerne
that
hee
doth
live
in
Christ
then
that
he
beleeves
in
him
,
and
therefore
this
can
be
noe
good
meane
by
which
we
may
finde
out
the
truth
of
our
Faith
.
To
this
wee
answer
,
that
life
must
be
discerned
by
those
tokens
which
are
inseperable
from
it
,
and
they
are
first
a
desire
of
nourishment
,
without
which
it
cannot
continue
,
for
nature
hath
imprinted
in
all
things
a
love
of
its
owne
being
,
and
preservation
,
and
by
consequence
a
prosecution
of
all
such
meanes
as
may
preserve
,
and
a
removeall
of
all
such
as
may
endanger
or
oppresse
it
.
Secondly
,
a
conversion
of
nourishment
into
the
nature
of
the
body
.
Thirdly
,
augmentation
,
&
growth
till
we
come
unto
that
Stature
which
our
life
requires
.
Fourthly
,
participation
of
influences
from
the
vitall
parts
,
the
Head
,
the
Heart
,
and
others
,
with
conformity
unto
the
principall
mover
amongst
them
,
for
a
dead
part
is
ever
withered
,
immoveable
,
and
disobedient
to
the
other
faculties
,
Fiftly
,
a
sympathy
,
and
communion
in
paines
,
or
delights
with
the
fellow
members
.
Lastly
,
a
free
use
of
our
senses
▪
and
other
faculties
,
by
all
which
we
may
infallibly
conclude
that
a
creature
liveth
.
And
so
it
is
in
Faith
.
It
frameth
the
heart
to
delight
in
all
such
spirituall
food
as
is
requisite
thereunto
.
Disposing
it
upon
the
view
,
at
lest
upon
the
taste
of
any
poysonous
thing
to
be
pained
with
it
,
and
cast
it
up
.
The
food
that
nourisheth
Faith
is
as
in
little
Infants
,
of
the
same
quality
with
that
which
begat
it
,
even
the
word
of
life
,
wherein
there
is
sincere
Milke
,
and
strong
meate
.
The
poyson
which
endangereth
it
is
heresie
,
which
tainteth
the
roote
of
Faith
,
and
goeth
about
to
prevert
the
assent
,
and
impiety
,
which
blasteth
,
and
corrupteth
the
branches
.
All
which
the
soule
of
a
Faithfull
man
abhorreth
.
Secondly
,
in
Faith
there
is
a
conversion
likewise
,
the
vertue
whereof
ever
there
resides
where
the
vitall
power
is
.
In
naturall
life
the
power
of
altering
is
in
the
man
,
and
not
in
the
meate
,
and
therefore
the
meate
is
assimilated
to
our
flesh
:
but
in
spirituall
life
the
quickning
faculty
is
in
the
meate
,
and
therefore
the
man
is
assimilated
,
and
transformed
into
the
quality
of
the
meate
.
And
indeed
the
word
is
not
cast
into
the
heart
of
man
,
as
meate
into
the
stomacke
,
to
be
converted
into
the
corrupt
quality
of
nature
,
but
rather
as
seed
into
the
ground
to
convert
that
Earth
which
is
about
it
into
the
quality
of
it selfe
.
Thirdly
,
where
Faith
is
there
is
some
growth
in
grace
,
wee
grow
neerer
unto
Heaven
then
when
we
first
beleeved
,
an
improvement
of
our
knowledge
in
the
mysteries
of
godlines
,
which
like
the
Sunne
,
shines
brighter
,
and
brighter
unto
the
perfect
day
:
An
increase
of
willingnes
to
obey
God
in
all
things
;
and
as
in
the
growth
of
naturall
bodies
if
they
be
sound
,
and
healthy
,
so
in
this
of
Faith
likewise
,
it
is
universall
,
and
uniforme
,
one
part
doth
not
grow
,
and
another
shrivell
,
neyther
doth
one
part
grow
too
bigge
,
and
disproportioned
for
another
,
the
Head
doth
not
increase
in
knowledge
,
Fourthly
,
by
the
spirituall
life
of
Faith
,
the
faithfull
doe
partake
of
such
heavenly
influences
as
are
from
the
head
shed
downe
upon
the
members
.
The
influences
of
Christ
in
his
Church
are
many
,
and
peradventure
in
many
things
imperceptible
.
Some
principall
I
conceive
to
be
the
influence
of
his
truth
,
and
the
influence
of
his
power
.
His
truth
is
exhibited
in
teaching
the
Church
,
which
is
illumination
,
his
power
partly
in
guiding
the
Church
,
and
partly
in
defending
it
,
that
is
direction
,
this
protection
.
Now
in
all
these
doe
they
who
are
in
Christ
,
according
to
the
measure
and
proportion
of
his
Spirit
,
certainely
communicate
.
They
have
their
eyes
more
or
lesse
opened
,
like
Paul
,
to
see
the
terrours
of
God
,
the
fearefulnesse
of
sinne
,
the
rottennesse
of
a
spirituall
death
,
the
pretiousnesse
of
Christ
and
his
promises
,
the
glimpses
and
rayes
of
that
glory
which
shall
be
revealed
:
they
have
their
feete
loosned
with
Lazarus
,
that
they
can
now
rise
,
and
walke
,
and
leape
,
and
praise
God
.
Lastly
,
they
are
strengthned
and
cloathed
with
the
whole
armes
of
God
,
which
secureth
them
against
all
the
malice
,
or
force
of
Satan
.
Fiftly
,
where
faith
is
,
there
is
a
naturall
compassion
in
all
the
members
of
Christ
towards
each
other
.
If
sinne
be
by
one
member
committed
,
the
other
members
are
troubled
for
it
,
because
they
are
all
partakers
of
that
Spirit
which
is
grieved
with
the
sinnes
of
his
people
.
If
one
part
bee
afflicted
,
the
other
are
interested
in
the
paine
,
because
all
are
united
together
in
one
head
which
is
the
Fountaine
,
and
originall
of
Sense
.
The
members
of
the
Church
are
not
like
paralyticke
,
and
unjoynted
members
,
which
cannot
move
towards
the
succour
of
each
other
.
Lastly
,
where
Faith
is
,
there
all
the
faculties
are
expedite
and
free
in
their
operations
.
The
eye
open
to
see
the
wonders
of
Gods
Law
,
the
eare
open
to
heare
his
voyce
,
the
mouth
open
to
praise
his
name
,
the
arme
enlarged
towards
the
reliefe
of
his
servants
,
the
whole
man
tenderly
sensible
of
all
pressures
,
and
repugnant
qualities
.
The
secondary
effects
of
faith
are
amongst
sundry
others
such
as
these
.
First
,
[
a
](A10652-e24300-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
love
and
liking
of
those
spirituall
truths
which
by
faith
I
assent
unto
.
Almighty
God
,
who
the
better
to
confirme
our
faith
in
him
,
hath
both
by
his
Word
,
and
Oath
engaged
his
fidelity
,
and
is
altogether
omnipotent
to
doe
what
hee
hath
purposed
:
Impossible
it
is
but
from
such
an
assent
,
grounded
on
the
veracity
,
and
on
the
All-sufficiency
of
God
,
there
should
result
in
the
minde
of
a
faithfull
man
a
confident
dependance
on
such
promises
,
renouncing
in
the
meane
time
all
selfe-dependance
,
as
in
it selfe
utterly
impotent
,
and
resolving
in
the
midst
of
Temptations
to
relie
on
him
,
to
hold
fast
his
mercy
,
and
the
profession
of
his
Faith
without
wavering
,
having
an
eye
to
the
recompence
of
reward
,
and
being
assured
that
he
who
hath
promised
will
certainely
bring
it
to
passe
.
A
third
effect
of
Faith
is
ioy
,
and
peace
of
Conscience
,
[
b
](A10652-e24480-b)
b
Rom
5
▪
1.
for
being
iustified
by
faith
we
have
peace
with
God
.
The
minde
is
by
faith
,
and
the
impression
of
sweetnesse
in
Gods
Promises
,
composed
unto
a
setled
calmenesse
,
and
serenity
.
I
doe
not
meane
a
dead
peace
,
an
immobility
,
and
sleepinesse
of
Conscience
,
like
the
rest
of
a
dreaming
prisoner
:
but
such
a
peace
as
a
man
may
by
a
syllogisme
of
the
practicke
judgment
upon
right
examination
of
his
owne
interest
in
Christ
,
safely
inferre
unto
himselfe
.
The
wicked
often
hath
an
appearance
of
peace
as
well
as
the
faithfull
:
but
here
is
the
difference
.
Betweene
a
wicked
mans
sinne
and
him
there
is
a
Doore
shut
,
which
will
surely
one
day
open
,
for
it
is
but
either
a
doore
of
Error
,
or
the
doore
of
Death
:
for
sinne
lieth
at
the
doore
,
ready
to
flye
at
his
throate
as
soone
as
it
shall
finde
either
his
eyes
open
to
see
it
,
or
his
life
to
let
it
in
upon
the
soule
:
but
betweene
a
faithfull
man
,
and
his
sinne
,
there
is
a
Corner-stone
,
a
Wall
of
fire
,
through
which
Satan
himselfe
cannot
breake
,
even
the
merits
of
Christ
Iesus
.
Briefly
,
the
peace
which
comes
from
Faith
hath
these
two
properties
in
it
,
tranquility
and
serenity
too
;
otherwise
it
is
but
like
the
calmenesse
of
the
dead
Sea
,
whose
unmoveablenesse
is
not
Nature
,
but
a
Curse
.
The
last
effect
which
I
shall
now
name
of
Faith
,
is
that
generall
effect
of
fructification
[
a
](A10652-e24610-b)
a
Act.
15.
purifying
the
heart
,
and
disposing
it
unto
holinesse
,
and
new
obedience
,
which
is
to
bee
framed
after
Gods
Law
.
Faith
unites
us
unto
Christ
,
being
thus
united
we
are
quickned
by
one
and
the
same
Spirit
,
having
one
spirit
,
and
soule
we
must
needs
agree
in
the
same
operations
,
and
those
operations
must
necessarily
beare
conformity
unto
the
same
rule
,
and
that
rule
is
the
Law
,
under
which
Christ
himselfe
was
for
our
sakes
made
.
So
that
the
rule
to
examine
this
effect
of
Faith
by
,
should
bee
the
whole
compasse
of
Gods
Law
,
which
to
enter
into
,
were
to
redouble
all
this
labour
past
,
for
thy
Law
(
saith
David
)
is
exceeding
wide
.
Briefly
therefore
in
all
our
obedience
observe
these
few
rules
.
First
,
The
obligatory
power
which
is
in
the
Law
depends
upon
the
one
,
and
sole
authority
of
the
Law-giver
who
is
God
.
He
that
breakes
but
one
Commandement
venturs
to
violate
that
authority
which
by
the
same
Ordination
made
one
equally
obligatory
with
the
rest
.
And
therefore
our
obedience
must
not
bee
partiall
,
but
universall
unto
the
whole
Law
,
in
as
much
as
it
proceeds
from
that
Faith
which
without
indulgence
,
or
dispensation
yeeldeth
assent
unto
the
whole
compasse
of
Divine
Truth
.
Secondly
,
as
is
God
,
so
is
his
Law
,
a
spirituall
,
and
a
perfect
Law
,
and
therefore
requires
a
universality
of
the
subject
,
as
well
as
of
the
obedience
.
I
meane
(
besides
that
perfect
integrity
of
Nature
,
which
in
regard
of
present
inherence
is
irrecoverably
lost
in
Adam
,
and
supplied
onely
by
the
imputed
righteousnesse
and
integrity
of
Christ
)
an
inward
,
spirituall
,
sincere
obedience
of
the
heart
,
from
thence
spreading
like
lines
from
a
Centre
unto
the
whole
Circumference
of
our
Nature
,
unto
our
Words
,
Actions
,
Gestures
,
unto
all
our
parts
,
without
crooked
,
mercenary
,
and
reserv'd
respects
,
wherein
men
often
in
stead
of
the
Lord
,
make
their
ends
,
or
their
feares
their
God
.
Lastly
,
remember
that
in
every
Law
all
homogeneall
matters
to
the
maine
duty
which
is
commanded
,
every
sprigge
,
or
seed
,
or
originall
,
or
degree
thereof
is
included
,
as
all
the
severall
branches
of
a
Tree
are
fastned
to
one
and
the
same
stocke
.
And
by
these
rules
are
wee
to
examine
the
truth
of
our
obedience
.
But
heere
before
I
draw
downe
these
premises
to
an
Assumption
,
I
will
but
name
one
caution
which
is
this
,
That
Faith
as
it
may
bee
either
habituall
or
Actuall
,
so
it
is
the
cause
of
these
holy
actions
either
habitually
by
framing
and
disposing
the
heart
unto
them
,
or
actually
,
when
it
is
it selfe
,
as
it
ought
ever
to
bee
sound
,
and
operative
.
But
sometimes
Faith
(
so
great
is
the
corruption
of
our
nature
)
admits
of
a
decay
,
and
languor
,
wherein
it
lies
as
it
were
like
fire
under
ashes
raked
up
,
and
stifled
under
our
corruptions
.
Againe
in
some
there
is
a
weaker
,
in
some
a
stronger
Faith
,
according
unto
which
difference
,
there
must
be
a
difference
in
the
measure
,
and
magnitude
of
the
effects
.
But
yet
it
is
infallibly
true
that
all
,
or
most
of
those
holy
fruits
doe
in
some
seasons
or
other
bud
forth
of
that
stocke
which
is
quickned
by
Faith
,
though
sometimes
in
some
men
lesse
discernable
by
reason
of
corruptions
interposed
.
For
it
usually
thus
falleth
out
,
that
our
graces
are
but
like
the
Army
of
Gedeon
,
a
small
handfull
whereas
our
corruptions
are
like
the
Midianits
which
lay
on
the
ground
as
Grashoppers
innumerable
.
But
yet
in
these
God
crowneth
his
owne
meanest
gists
with
victory
,
and
successe
.
So
then
these
things
being
thus
proposed
let
the
conscience
without
connivence
examine
it selfe
by
such
interrogatories
as
these
.
Doe
I
finde
my selfe
live
by
the
Faith
of
the
Sonne
of
GOD
who
gave
himselfe
for
me
?
Doe
I
delight
in
his
Word
more
then
my
appoynted
food
,
never
adulterating
it
with
the
Leaven
or
Dreggs
of
hereticall
fancies
or
dead
workes
?
Doth
the
word
of
Truth
transforme
me
to
the
Image
of
it selfe
,
Crucifying
all
those
corruptions
which
harboured
in
me
?
Doe
I
finde
my selfe
to
grow
in
all
graces
universally
,
and
uniformely
towards
God
and
man
,
not
thinking
to
recompence
some
defects
which
my
nature
drives
me
unto
,
with
supererogation
(
as
I
conceive
)
and
over
performance
of
such
duties
as
are
not
so
visibly
repugnant
to
my
personall
corruptions
?
Doe
the
beames
of
the
Sunne
of
righteousnesse
shining
on
my
soule
illighten
me
with
his
truth
,
and
with
his
power
sway
me
unto
all
good
?
Am
I
heartily
affected
with
all
the
conditions
of
Gods
Church
,
to
mourne
,
or
to
rejoyce
with
it
even
at
such
times
,
when
mine
owne
particular
estate
would
frame
me
unto
affections
of
a
contrary
temper
?
Have
I
free
use
of
all
my
spirituall
senses
,
to
see
the
light
of
God
,
to
heare
his
Word
,
to
taste
his
mercies
,
to
feele
with
much
tendernes
all
the
wounds
and
pressures
of
sinne
?
Doe
I
love
all
divine
truth
,
not
so
much
because
proportionable
unto
my
desires
,
but
because
conformable
unto
God
?
Am
I
resolv'd
in
all
estates
to
relie
on
Gods
mercy
,
and
providence
,
though
He
should
kill
me
to
trust
in
him
?
Doe
I
wholy
renounce
all
trust
in
mine
owne
worthines
,
or
in
any
concurrences
of
mine
owne
naturally
towards
God
?
Doe
I
not
build
eyther
my
hopes
or
feares
upon
the
faces
of
men
,
nor
make
eyther
them
or
my selfe
the
rule
or
end
of
my
desires
?
finally
,
doe
I
endeavour
a
universall
obedience
unto
Gods
Law
in
all
the
whole
latitude
,
and
extent
of
it
,
not
indulging
to
my selfe
liberty
in
any
knowne
sinne
?
Is
not
my
obedience
mercenary
,
and
hypocriticall
,
but
spirituall
,
and
sincere
?
Do
I
not
swallow
gnats
,
nor
stumble
at
straws
,
not
dispense
with
my selfe
for
the
least
of
sinns
,
for
irregular
thoughts
,
for
occasions
of
offence
,
for
appearances
of
evill
,
for
the
motions
of
concupiscence
for
idle
words
,
and
vaine
conversation
,
and
whatsover
is
in
the
lowest
degree
forbidden
?
And
though
in
any
,
or
all
these
I
may
be
sometimes
overtaken
(
as
who
is
it
that
can
say
I
have
washed
my
hands
in
innocency
,
I
am
cleane
from
my
sinnes
?
)
Doe
I
yet
relent
for
it
,
strive
,
and
resolue
against
it
?
in
a
word
,
doth
not
mine
owne
heart
condemne
me
of
selfe-deceite
,
of
hypocrisie
,
of
halting
and
dissembling
in
Gods
service
.
Then
may
I
safely
conclude
that
I
have
partaked
of
the
saving
efficacy
of
Faith
,
and
am
fitly
qualified
to
partake
of
these
holy
mysteries
,
whereby
this
good
worke
of
Faith
begun
in
me
,
may
bee
strengthned
,
and
more
perfected
against
the
day
of
the
Lord
Jesus
.
In
the
receiving
of
which
we
must
use
all
both
inward
,
and
outward
reverence
,
secret
elevations
of
spirit
,
and
comfortable
thoughts
touching
the
mercies
of
God
in
Christ
,
touching
the
qualities
,
and
benefits
of
his
passion
,
and
of
our
sinnes
that
caused
it
:
and
Lastly
,
for
the
course
of
our
life
after
wee
must
pitch
upon
a
constant
resolution
to
abandon
all
sinne
,
and
to
keepe
a
strict
hand
over
all
our
wayes
;
[
a
](A10652-e24890-b)
a
Desertor
de
charactere
damnatur
de
quo
militans
honoratu
:
Augustin
.
Brisson
.
de
Reg.
Perfis
lib.
2.
least
turning
againe
with
the
Swine
to
the
mire
that
which
should
bee
the
badge
of
our
honor
,
prove
the
Character
of
our
shame
.
The
Persians
had
a
festivall
time
one
day
in
the
yeere
which
they
cald
Vitiorum
interitum
,
wherein
they
slew
all
Serpents
,
and
venemous
,
creatures
,
and
after
that
till
the
revolution
of
that
same
day
suffred
them
to
swarme
againe
as
fast
as
ever
:
If
we
thinke
in
that
manner
to
destroy
our
sins
,
and
onely
one
day
in
the
yeere
,
when
we
celebrate
this
holy
Festivall
,
the
evill
spirit
may
hapily
depart
for
a
day
in
policie
,
but
surely
he
will
turne
againe
,
with
seven
other
spirits
,
&
make
the
end
of
that
man
worse
then
his
beginning
.
But
that
ground
which
drinketh
in
the
raine
which
commeth
of
upon
it
(
and
what
raine
comparable
to
a
showre
of
Christs
bloud
in
the
Sacrament
?
)
and
bringeth
forth
herbs
meete
for
the
use
of
him
that
dressed
it
,
receiveth
blessings
from
God
;
A
Cup
of
Blessing
heere
,
but
Rivers
of
Blessednesse
hereafter
,
in
that
Paradise
which
is
above
,
where
Hee
who
is
in
this
life
the
Obiect
of
our
Faith
and
Hope
,
shall
bee
the
End
,
and
Reward
of
them
both
for
ever
.
FINIS
.