Council of Trent and other Doctours of the Church of Rome till these last times of Cardinal Cajetan that the Consecration was made by the blessing of Christ upon the bread otherwise saith Christophorus Archbishop of Caesarea lib. de corr Theol. Shol that Proposition This is my body had not been true for if in that time the bread had not been changed by the blessing of Christ upon the bread Christ had commanded his disciples to take and eat bread others with Cardinal Bellarmin tom 3. de Euchar. lib. 2. cap. 11. say that these words This is my body were as they are now the words of the Consecration and if we farther press them to tell us in what time the body of Christ is in the Sacrament under the accidents as they speak they will answer with their angelical Doctor Aqu. p. 3. qu. 75. ar 7. ad 1. that it is when the last syllable um of those words hoc est enim corpus meum is pronounced toto tempore praecedenti substantiâ panis existente being onely before the substance of the bread from whence it appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this demonstrates the bread because the last syllable was not yet pronounced when Christ said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this as they confess with us then let us say this bread is my body which obligeth me to pass to the attribute my body We need not to stay long upon the explication of Christs body mentioned in my Text for you are not ignorant that here by the body of Christ you must understand not his mystical body of which it is spoken 1 Cor. 12.27 Eph. 1.23 for the mystical body of our Saviour which is the Church was not given or broken for us but the true and natural body of Christ which was broken and given for her and her children according to that of the Act. 20.28 where you see that Christ hath purchased the Church with his own bloud out of every kindred and tongue and people and nation Rev. 5.9 for you reade in S. Luk. 22.19 this is my body which is given for you and 1 Cor. 11.24 this is my body which is broken for you But for a better illustration of this our assertion we must consider the copula which is the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which joyneth the subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and observe that here it is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not properly and in its native signification but figuratively and representatively whatsoever Bellarmine doth say to the contrary for disparatum de disparato propriè dici non potest sed siguratè and therefore when there is any proposition made of two divers and disperate things that proposition must be improper figurative as our Proposition this is my body is for the bread body of Christ being two divers and disperate things that Proposition must be tropical figurative where the cause of it is in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken in this place for to signifie or to be the signe as it is taken often in the Scripture as you may see Gen. 41.26 27. where it is said that seven kine are seven years that is to say signifie 7. years and so Rev. 17.12 we reade that ten horns are ten kings that is to say signifie ten Kings but specially the verb to be is taken in that sense when it is question of a Sacrament as you may see Gen. 17.10 where we read this the Circumcision is my Covenant thas is to say the Circumcision doth signifie or is the signe of my Covenant and in Exod. 12. it is said that the Lamb is the Lords Passover it is the Lords Passover that is the signe of the Lords Passover for the Lamb could not be properly the Lords Passover and so amongst the Jews was called our Saviour as Justin Martyr relates in his Dialogue cum Thryp. for he saith that Esdras speaking to the people said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Passover is our Saviour and indeed that was made ready for Christ by appropriation for he was the lamb slain from the beginning of the world Moreover S. Paul 1 Cor. 10.4 tels us that the rock was Christ which was not in substance but in signification saith the Authour of the quest on Levit. then this is my body is as much as to say this is the signe of my body which is confirmed by S. Austin against the Manichee Adimantinus for saith he Christ doubted not to say this is my body Cum daret siguram corporis sui when he gave the signe of his body nay the Council of Constantinople held anno 756. condemning the images accidentally speaks of the Sacrament of the Lords Supper and saith the substance of the bread is an image of our Saviour and the gloss of the Roman decree upon the Canon hoc est dist 2. tells us that the celestial Sacrament which truly represents the flesh of our Saviour is called his body but impropriè improperly for it is so called non in ret veritate sed in mysterii significatione Christ being there represented and signified Now brethren observe that the bread is called the body of Christ by reason of its analogy with it for according to that of S. Austin Ep. 23. ad Bonifacium if the Sacraments had not some likeness or resemblance with the things of which they are Sacraments omnino sacramenta non essent they should not at all be Sacraments ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt and from that resemblance they assume oftentimes the names of those things which they do represent unto us and indeed as the bread received in our bodies nourisheth them so the body of Christ received by faith nourisheth our souls as our bodies encrease and have strength by the eating of the bread so have our souls their growing unto a perfect man unto the measure of the slature of the fulness of Christ and receive their strength against all temptations by the spiritual eating of our Saviour the celestial bread which is the true meat of our souls as the bread preserveth our corporal life so the body of Christ conserves in us the spiritual life as our Saviour teacheth us in the Gospel Joh. 6.53 saying Except ye eat the flesh of the Son of man and drink his bloud ye have no life in you where you see that the Union of the Sacramental signe with the thing signified is not local but relative in regard the signe represents to us the things by it signified But although these things are so clear nevertheless those of the Church of Rome will not admit of that explication for they understand by these words this is my body a proper and not figurative proposition which shews us a real Transubstantiation of the substance of the bread into the substance of the body of Christ remaining onely
meat so have our souls their growing unto a perfect man in our Saviour and receive their strength against all temptations by the spiritual meat But if the spiritual meat hath some resemblance with the corporal meat give me leave to tell you that there is something in the spiritual meat which is not to be found in the corporal for the corporal meat must be given to those that enjoy a corporal life otherwise it cannot help all our dead bodies but the spiritual meat which is the nourishment of our souls that proceeds from God when it is given to those that are spiritually dead restores them unto a celestial and spiritual life moreover the corporal meat can for a time keep our natural and temporal life but it cannot preserve us from death but the incorruptible meat of the Word of God and above all the living bread which cometh down from heaven gives an everlasting life to our souls and preserves them from eternal death And further you must observe that after this life all corporall nourishments shall cease but never the spiritual nourishment of our souls for the blessed of 〈◊〉 God the Father shall ever sit at the table of their master to eat with him of the sacred bread of God and drink the new wine of the kingdom of heaven with him that saith My meat is to do the will of him that sent me and to sinish his work where by these words you may easily see that in this place the word meat is taken in a spiritual sence but For the better explication of this meat let us observe that the spiritual meat hath some properties and effects that presuppose some imperfections in our souls when the spiritual meat is an aliment and medicine for them which cannot agree with our blessed Saviour nay more then that those qualities ought not to be ascribed or adapted unto him who is all perfect Christ our Redeemer who is a lamb without blemish and without spot and you will confess that Christ who gives life to the world needs not its entertainment nor restoration of any strength but behold there is something in the spiritual meat which will very well agree with our blessed Saviour delectation and pleasure for you must know that as the material and corporal meat when it is present and taken by a man of a good appetite doth recreate and generate pleasure and delectation and if it be absent causeth a great desire so doth the spiritual meat for when it is present and taken by our souls that seek after it it recreates them and gives the souls a great but spiritual pleasure and delectation And after this manner the eating and drinking is taken often in the Scripture for the possession and enjoying of very acceptable and pleasant things for the celestial and spiritual pleasures which we in this life and after it shall enjoy in the Lord as you may see Psal 19.10 where the Psalmist speaking of Gods Commandments celebrates them as more to be desired then gold and sweeter then honey and in many other places of the same book as Psa 42.3 Psa 63.1 5. the royal Prophet expresseth his most fervent desires for God by hunger and thirst and his greater pleasures by the fulness of marrow and fatness saying My soul thirsteth for God for the living God and then with delectation My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyfull lips moreover Christ speaking unto his Disciples of the sacred pleasures which we shall enjoy in the possession of the spiritual blessings in the Celestial Jerusalem saith Luke 22.30 I appoint unto you a kingdom that ye may eat and drink at my table In this sence Christ calls his Fathers will and work his meat saying My meat is to do the will of him that sent me and to finish his work because it was all his pleasure all his delight and all his desire as if Christ should say unto his Disciples who presented him meat that he might eat of I am not touched now with an appetite to corporal meat even after my weariness which forces me to rest my self on Jacobs well as I am desirous to accomplish Gods work and the will of him that sent me and indeed the care of that great and sublime work makes me forget to eat any thing for the refection of my body where you must observe that there are two things which make men forget to eat and drink a great sadness and a great pleasure for you know that sometimes a great sadness will so feed an afflicted man that he will forget himself and leave his meat and drink as it doth appear by our royal but afflicted Prophet Psa 102.4 saying My heart is smitten and withered like grass so that I forget to eat my bread and Psa 42.3 he saith My tears have been my meat day and night while they continually say unto me where is thy God But if sadness makes us forget our meat and drink much more doth pleasure on which a proverb is framed where it is said he takes there so much pleasure that he loseth his meat and drink and you know that to be true for oftentimes a profound meditation on some agreeable things or a pleasant exercise will make us forget the time of our refection as it appears in our blessed Saviour who saith My meat is to do the will of him that sent me and to finish his work for Christ refuseth the meat which his Disciples presented him because all his pleasure and his delight was in the salvation of men and conversion of those who were to come to meet him as you may see in the 40. verse of our Chapter he would not then feed upon his Disciples corporal meat but upon the conversion of men his spiritual meat and delicious banquet I know that our Saviour did eat many times to shew the truth of his humane nature and make the Jews and others know that he was a true man but he did leave his meat when necessity of mens salvation did require it to manifest himself the Saviour of the world indeed he used the corporal meat with the common but the salvation of men was his proper meat for you know that amongst all the provisions which God gives us for our nourishment some there are which we taste of with greater pleasure then others as you may see in Isaac whose singular meat was venison Gen. 27.3 and so every one saith speaking of the meat which he singularly loves this is my meat as Christ in this place speaking of the meat which he loved above all saith My meat is to do the will of him that sent me and to finish his work Indeed being question of mens salvation he had a singular reason to say that it was his meat because no angels nor men could deliver us from the hands of the prince of darkness none but God manifested in the flesh for Christ alone God manifested in
of a sensitive life which makes us subject to hunger thirst sorrow and death to redeem those who by their sins were made a sinfull flesh was it not enough for our blessed Saviour to accomplish the law for the elected sinners dye for their sins and rise for their assurance yea we must truly say that it is enough to make us confess the insinite love of our God towards us and exclaim every one of us as the grand Apostle S. Paul Rom. 8. with a great affection towards him who loved us I am perswaded that neither death nor lise nor angels nor principalities nor powers nor things present nor things to come nor beight nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Nevertheless our blessed Redeemer knowing that since the fall of Adam in which we have been all corrupted our nature is so weak with its faculties that we cannot well remember those things which concern our salvation hath shewed us another effect of his sacred love he gave us his Word that we may have continually before our eyes Jesus Christ and him crucisied and left us the holy Sacraments and specially that of the Lords Supper to seal unto our souls the great mystery of our redemption that we might remember what Christ did for us upon the Cross for as Christ himself saith S. Luk. 23.19 this doin remembrance of me and S. Paul 1 Cor. 11.26 as often as ye eat this bread and drink this cup ye do shew the Lords death till he comes remember then dear brethren that great and sublime mystery of our redemption that in the reception of the holy Sacraments your souls may be sealed with the sacred seal of the holy Ghost for your eternal salvation But before you come to the sacred banquet of our Lord where his body and bloud is served for our celestial meat and spiritual drink prepare your selves examine your life and consider your inward and outward actions to abhor the sins and corruptions of them that coming with a strong resolution to leave sin and embrace that noble daughter of heaven vertue you may worthily participate of the Sacrament of the body and bloud of Jesus Christ for as S Paul saith 1 Cor. 11.28 Let a man examine himself not his neighbour as many pretended Saints do and so let him eat of that bread and drink of that cup. Remember that you go unto that sacred banquet with reverence and in the consideration of your sins go with humility for Christ takes a singular pleasure to dwell in the house of an humble Christian if he comes unto Zacheus his house Zacheus must come down first as you read S. Luk. 19.5 Zacheus make haste and come down for to day I must abide at thy house and so S. Jam. 4.6 saith that God resisteth the proud and giveth grace unto the humble Let us come by faith for it is the sacred mouth and spiritual hand with which we apprehend the body and bloud of Jesus Christ as by faith we have a sacred union with our blessed Saviour let us not be Capernaical but Apostolical prepare not your teeth beleeve and thou hast eaten it saith S. Austin do you not say how shall I send my hands and arms to heaven send your faith Moreover remember that you come with a sincere and not hypocritical repentance that you may not be like unto Judas who kissed his Master to betray him for you know that it is by that noble but sorrowfull vertue repentance that we must come unto that sacred banquet of the lamb slain for our sins for we do not come unto that sacred banquet as innocent unto the goodness of our God but as repenting sinners unto his grace but brethren you must be void of envy hatred and malice lest you should take the holy Sacrament to your own condemnation you know that it is a Sacrament of our union nor onely with Christ but also amongst our selves for as the Apostle says 1 Cor. 10 We who are many are one bread and one body for we are all partakers of that one bread do ye not absent your selves from that sacred banquet lest you entertain communion with the god of this world and conserve in your selves hatred and malice to your own destruction indeed the more you absent your selves from the Sacrament the more will the devil keep you from it so that at last ye will despise the holy Sacrament and procure to your selves a kinde of hardness to sin But further give me leave to beseech you to look upon the meat and drink of that blessed and sacred banquet Christ himself whose body and bloud is precious meat and drink Christ the heavenly bread from whom we draw the spiritual water of wisdom righteousness sanctification and redemption for as the Apostle speaks 1 Cor. 1.30 Christ is made unto us wisdom righteousness sanctisication and redemption Consider those that serve at that mystical Table the holy Angels they serve but they eat not the meat of that sacred Table is not for them it is onely for repenting sinners which things if you seriously look upon I am sure that you will endeavour with the grace of our God to prepare your selves for a worthy reception of the Lords Supper that you may be partakers not onely of the external signes and Sacramental bread but also of Christ the thing signified by them the heavenly bread who will preserve you from eternal death and bring you into the glorious kingdom of his Father to enjoy after the sacred banquet of grace the glorious banquet of glory Amen TO THE Right Worshipfull Right Vertuous and truly Religious my much Honoured Friend WILLIAM ADAMS Esq Felicity and Peace Sir THE Merit and high Repute of your Civility is as a Voice that is heard not onely in all the places where you have been but in many others also which were not honoured by your Presence Fama volat and indeed wheresoever I come I hear great Commendations of your Worship The world saith and that with Justice that your Piety and Modesty is incomparable and an Example to the Nobility that lives far and near that Temple of Honour where you have your Noble Habitation But Sir give me leave to say that your Learning is not obscure and though you be young in years yet you are old in Prudence Nay I must confess that your Worship is indued with such rare and eminent Qualities that there be few among Persons of Eminency who do enjoy them It is not then without Designe that I am sollicitous to present the Spiritual Kingdom of our Saviour against the Monarchical Reign of our Chiliastes to your most piercing sight for having its Review and Approbation by so clear a Judgement I shall not fear what Eye it may be exposed to for its Censure I hope Sir that you will receive this Sermon although not worthy of your Acceptance the which indeed I dare
the execution of his Fathers will that he said Lo I come to do thy will Heb. 10.9 by which will saith the Apostle ver 10. we are sanctified through the offering of the body of Jesus Christ once for all But for a clearer illustration let me tell you that this will is the salvation of man which our Lord came to advance and to accomplish for you know that to that end Christ was sent into the world that whosoever beleeveth in him should not perish but have everlasting life Joh. 3.16 a truth which manifestly appears Isa 49.6 when he saith in the person of the Father speaking to the Son I will give thee for a light unto the Gentiles that thou mayest be my salvation unto the end of the earth nay a truth manifested by our Saviour when he lived amongst us as now he will have us to understand it when he saith My meat is to do the will of him that sent me and to finish his work then you may observe that this will of God was the manifestation of his Fathers most sacred counsel unto the world Christ being the sacred Interpreter of his Father and the word by which he informs us of his will for as Christ saith S. Mat. 11.27 all things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father but the Son and be to whom the Son will reveal him this sacred will of God was the sulfilling of the Law for those who should receive him by a most siducial apprehension for as Ambrosius saith persectionem legis habet qui credit in Christum he that beleeveth in Christ hath the perfection of the Law which he had learned from the Apostle S. Paul Rom 10.4 who says Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end or perfection of the Law for righteousness to every one that beleeveth this sacred will of God was the death of our Saviour for the sins of those that should obey him as you clearly see Heb. 5.9 where we reade that Christ being made perfect through sufferings he became the authour of eternal salvation unto all them that obey him that they may be conformed to the most bright image of him that saith My meat is to do the will of him that sent me but let us adde and to sinish his work To tell you that I need not to give you an enumeration of all Gods works for the work of God of which it is spoken in our Text is the same as the will of him that sent Christ for as Euthimius saith the will of the Father who sent Christ and the work committed unto him is the Salvation of men according to that of S. John 17.4 where Christ saith I have sinished the work which thou gavest me to do and so the will of God which we have expounded unto you is the work of God which our Saviour had to perform and indeed it is not without cause that this will is called a work because the satisfaction for mens sins and their reconciliation with God is a work by excellency a work compounded of many works which nevertheless are under one work which is our redemption then you must observe that this work doth not consist in the last act that Christ performed upon the Cross for he wrought in it when he sought after the lost sheep of the house of Israel he wrought in that gracious work when he lett the Gentiles their neighbours take some crumbs of his sacred bread for the salvation of their souls he wrought in it when he did communicate himself unto the Samaritans which were grown a base people and amongst whom the service of the God of Israel was not pure he wrought in that sacred work all the time he was upon the earth till his obedience was accomplished upon the Cross where he said It is sinished S. John 19.30 ver But observe that this work is of another rank then that of our good works which God commandeth approveth and worketh in us by his holy Spirit for this work of our salvation is the great and sublime work of God a work which excels the great work of the Creation being a work as I may say of greater labour then that of the Creation for as S. Austin sayes Deus loquendo creavit sed patiendo redemit God created the world by his speaking but he redeemed it by his suffering because the ruine and perdition of men was such that there were more obstacles at the redeeming of men then at the creation of the Universe for besides there was the same vertue required to raise the dead as to give being to nothing and life to dust the justice of the living God was opposed unto their salvation therefore to satisfie the divine justice the death of our dear Saviour was necessary for them to whom God had said Gen. 2.17 In the day thou eatest of the tree of the knowledge of good and evil thou shalt surely die Moreover this work of our salvation is a work in which God manifested his Wisedom in an higher degree then he did in that of the Creation for besides we know more of the Divinity by the work of our redemption then we do by the work of the Creation the mystery of the Trinity being revealed unto us by that work of his grace which was not not discovered by the works of nature we see in our Redemption Gods admirable work a most wonderfull way where God punisheth our sins and with all saves men by it so that the punishment of mens sins in our Saviour becomes the salvation of them nay more then that in that sacred work Christ the Physician took Physick for us his Patients to heal us of our spiritual sicknesses where in nature the Physician gives Physick to his Patients to cure them of their corporal diseases then let us say My meat is to to do the will of him that sent me and to sinish his work where you must yet observe that this work is the onely work of Christ for this work is such that no man nor angel can reach unto it there is none but the Lion of the Tribe of Judah the Son of God that can say in regard of this great and mighty work of our Redemption My meat is to do the will of him that sent me and to sinish his work which leades me to the second part of my Text. The Second Part. Those that are acquainted with the Scripture know there are two sorts of meat the one for the body which is the common signification as it is the common meat the other for the souls which is spiritual by resemblance and proportion to the corporal meat which is the metaphorical signification of that word meat and indeed as the material meat maintains and keeps our bodies so are our souls maintained and kept by the spiritual meat moreover as our bodies increase and receive their strength against weakness from the material
the flesh is the onely King who did eat at the table of mens redemption Christ is he alone who hath troden the wine-press Isa 63.3 I have troden saith our Saviour speaking of that he was certainly to perform the winepress alone and of the people there was none with me Christ is he alone who hath been consecrated by afflictions for our salvation Heb. 5.9 For Christ being consecrated through sufferings became the authour of eternal salvation unto all those that obey him and there is no other name under heaven given amongst men whereby we must be saved but this of Jesus Christ who saith My meat is to do the will of him that sent me and to finish his work Conclusion and Application Now brethren to conclude let us consider the great work of our Redemption which our Lord and Saviour performed from the birth of his sacred person to his death upon the Cross where he saith It is finished that we may abstain from sin and run after righteousness let us look upon the divine wisedom that found a way to punish our sins and with all save men by it nay more then that a way where the Physician took Physick for his Patient to cure him of all his spiritual diseases that we may never cease to praise the Lord our God whom we adore ler us admire here the tender affection of our dear Saviour who being offended as well as his Father notwithstanding the reconciliation of men with their God and him through his bloud that we may exclaim with the Apostle that neither death nor life nor angels nor principalities nor powers nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Jesus Christ Moreover let us consider in the work of our Redemption the union of heaven and earth which our sins had broke and you shall see that the sacred angels descend from heaven to protect help and comfort us against our enemies and eminent dangers which beset us in this corrupted world being now ministring spirits for them who shall be heirs of salvation Heb. 1.14 But to admire yet more the great benefits of the incomparable work of our Redemption consider seriously what we were by our sins before the decretal resolution of God to save men by Christ examine what we are now by nature the slaves of the Prince of darkness the sons of this corrupted world and the children of death and eternal damnation our condition was as it is by nature worse then Lots in Sodom then Israels in Egypt then Sampsons among the Philistins then the Jews in Babylon and the Prophets and Apostles in the obscure prisons for we were under the power of the god of this wotld bound with chains of obscurity and tyed fast to the infernal pillory for our eternal shame if Christ had not come to destroy him that had the power of death that is the devil Moreover let us learn here that although Christ is alone in this great work of our Redemption yet in the general enterprise of doing the will of God every one according to his condition is sent from him to do his will Kings and Princes have their work from God to do for as S. Paul saith Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes are the Ministers of God for good they must kiss the eternal Son of God the Lord of lords and King of kings they must lay down at his feet their Sceptre and Diadem that their kingdoms may continue longer under them nay more then that they must administer all things for his glory all the kings of the world being under Christ the King of kings which the great Monarch of England most piously acknowledgeth by the Church when she saith that his Majesty is next and immediately under God and his Christ in his Dominions supreme Governour The subordinate Magistrates have also their work from God to perform they ought to do all things according to equity and minister justice without partiality and weigh with deliberation the considerable matters which they have in hand lest too much rashness in the execution of them should embroyl them and the people with ruine and confusion or some other fatal accidents All the Spiritual Guides and Ecclesiastical Superiours have a work from God to do which must be their meat they must consider that all things ought to be done decently and in order in the Church of God and that they must not do things to please their fancies or the common sort of people but our God and Christ our Redeemer who did seek onely the glory of his Father that sent him the nurses of piety and learning ought to apply their understandings for the work that they have to perform that they may finde some means to advance and promote the saving knowledge of Jesus Christ and keep the Church of God from schism licentiousness and heresie all the Ministers have a work from God which they must accomplish for we are embassadours for Christ who hath given unto us the ministery of reconciliation 2 Cor. 5.18 which is a work of a sublime excellence where we feed our selves with divine meat when we give others the sincere milk of the word of God But further you know that all Christians have a work from God to do for they are sent from him to seek after the meat of obedience unto the word of God that they may live soberly and religiously before him and by a Christian conversation inflame the hearts of others to the glory of his holy Name Lastly all men and women have their work from God to accomplish in their vocation and family as well the greatest and richest as the least and poorest of all as well the Nobility as others their inferiours for to all the intelligent but mortal creatures the time is precious and given for a pious exercise it must not be employed about drunkenness but soberness not about the profanation of the sacred Name of God but its holy celebration nor about idleness but watchfulness Let us then brethren forsake our covetous desires let us not run after the impetuons blast of this world the time which we have employed for our covetousness pride and vanity ought to oblige us to redeem it and to lay aside the sin which doth so easily beset us in this corrupted world pursuing with patience the race that is set before us and looking unto Jesus the authour and finisher of our faith who saith My meat is to do the will of him that sent me and to finish his work Amen FINIS