life of the Christian as by his patience under the Crosse Looke to Ely to David to Iob to the Disciples and Martyrs who suffered not onely the losse of their name and the spoyle of their goods but also rejoyced that they were counted worthy to suffer for the testimony of Jesus Looke to Jesus Christ in his agony Not my will c. Last of all because these things O man cannot be gottē nor made so perfect in thee as they should be yet if thou canst sigh for thy deliverance and groane under the burthen of thy imperfection it is an evident assurance that hee who hath begunne that work of grace in thee will in due time perfect it for these sighs are not from nature but from the Spirit of grace for of our selves wee know neither how to pray nor what to pray but the spirit helpeth our infirmities and maketh request in us with sighs which cannot be expressed But thou wilt say to mee I have sighed and groaned yet I have had no audience I answer thee there is no reason why thou shouldest bee so heard thy sinne hath dwelt long in thee and thou art but chastised of late and from yesterday Is it reason that when thou cryest in the anguish of thy soule either for health or heaven that thou shouldest bee immediately obeyed No no God called long at the dore of thy heart but thou wouldest not heare him why then should hee so suddenly heare thee I tell thee it is not onely patience but exercise in patience that doth the turne Againe he hath more then reason to refuse thee for thou seekest to him not so much for the desire of glory as to bee eased of thy smart and therefore hee dealeth with thee as with Ionah that thou mayest say with Simeon Lord let thy servant depart in peace for mine eyes have seene my salvation LECT 9. In Earth as it is in Heaven IN the handling of this Petition wee have already spoken of two things first of the word Will and secondly bee done Wee must now come and looke to the word Thy and in it consider whose will must bee done For understanding hereof wee must know that will is only truly properly attributed ascribed to three to sathan to man and to God I speake of will as it is a faculty of the reasonable soule and so do exclude from it the unreasonable creature to whom appetite and desire may be assigned but a will cannot truly bee ascribed To return then Sathan is the first to whom will is ascribed in Scripture for to him are applyed the words of the Prophet Isay 14.13 I will ascend into heaven and I will exalt my selfe above the starres of God as some expound But by abuse of this his will hee hath captived it both himselfe and his will to evill and in so doing hath lost the true priviledge of his will For howsoever hee willeth nothing but that which is evill yet he getteth not done all the evill that he willeth for God hath so thrust a bridle in his lips a hooke in his nostrels that without the bounds and limits of his chaine he neither dare nor can go 2ly Man hath a title of a will ascribed to him for as hee is a reasonable creature consisting of a soule and a body so also in his soule there are these three things An understanding holding forth light to him some affections delighting more or lesse in their object according to the light which is premonstrated thē And a will chosing or refusing freely the object set before him both according to the light of his understanding the delight of his affectiōs I have said that man willeth freely for unlesse will had the liberty free scope thereof it were no more a willing but a nilling power it were not voluntas but noluntas Now concerning this liberty or freedome in mans will the Church of Rome and we have had and do still as yet maintaine a long and serious debate yet not concerning the freedome and liberty of the will but concerning the object which the will of man chuseth or refuseth It is their errour to alleage that man in the state of corruption can will good and will it freely But wee on the contrary do averre that man in the state of corruption can onely will evill and that continually For clearing of this truth and that wee may bring the light of God out of this darknesse Wee must first consider the severall and different estates in the which man hath lived doth live or shall live Secondly wee must consider how farre his will did freely extend it selfe to good or evill in these severall postures or conditions of estate When I looke on the estate cōdition of man I find it threefold First an estate of integrity Secondly an estate of corruption Thirdly and an estate of reparation His estate of integrity is that in the which he was created to the image of God being perfectly righteous and holy in soule and body His estate of corruption is that wofull estate of sinne and misery in the which hee involved himselfe by his apostacie from God His estate of redintegration is that happy estate to the which hee is exalted in Jesus Christ whilst by the vertue of his death and the power of his resurrection hee is made partaker of the grace of God in this life and shall be also of his glory in the life to come Now these being the severall estates and conditions of man the question is what is the true onely or adequate object of the will of man good or evill To this I answer good is threefold There is a naturall good a morall good and a spirituall good The naturall good is that which serveth for the preservation of the naturall life such are eating and drinking sleep rest or refreshment The morall good is that which preserves the morall life or civill society of men such are to be a Judge to bee a Magistrate a Merchant an Artisan a Trafiquer c. The Spirituall good is that which serveth for the begetting and preserving of a spirituall life in man Of this sort are the preaching of the word the administration of the Sacraments prayer meditation c. Now if it shall be enquired which of these goods the naturall man by the power of nature can freely will I answer that in the estate of integrity hee willed them all In the estate of his corruption he may will and do the first two but not the last In the estate of grace he willeth the last yet not freely for God must first renew his will before hee can will any spirituall good And when hee hath willed it it is not fully and absolutely willed or done as it becomes him for the law of his body striveth against the law of his minde and captivates him to death In the estate of glory wee shall onely and continually will that which is good and spiritually good
will not suffer mee to paint them out to the life yea I know how many large volumes have beene published already on this subject by worthy and learned men only by the by as it were and in so farre as the vvords here shall offer us occasion I will point at them and from their weake considerations speake some words of comfort and instruction to your soules It is certaine that the chiefe and arch enemy of mans salvation is Sathan the devill who hath beene a lyer to man and a murtherer of man from the beginning But because he is a spirit therefore invisible that man cannot know him whilst hee fights with him he suborneth two souldiers against man the world from without man the flesh the lusts thereof within man that man having fightings within terrors without may fall and never rise againe But that I may make you senfible of these his assaults and temptations know that whilst I speak of the world I do not understand this great and majesticke frame of the world composed of these foure elements fire aire earth and water for by these man is not tempted all and every one of these Sathan hath imployed to punish man for sin but by none of these hath hee at any time tempted man for sinne But by the world I understand the children of disobedience and wicked ones that are in the vvorld and that not simply or absolutely as they are flesh of our flesh and bone of our bones but conditionally and as they are either cloathed with prosperity and wealth or else as they are stripped naked in the day of their want and misery And that the wicked of the world are called of God the world it is cleare out of that prayer of our Saviour Christ whilst hee saith I pray not for the world but for those whom thou hast given mee out of the world Now these as they stand either invested or cloathed with prosperity or stripped naked with calamity and want do prove a stumbling blocke and snare or temptation to the children of God For in the day of their prosperity by their carnall joy wherewith they are overjoyed in their pleasures by their carnall security whereby they cry peace to themselves when God mindeth them no peace and by their proud trampling upon the weake and despising of them that want what do they but invite us to runne with them in the excesse of their riot and by their temporall felicities labour to draw away if it were possible the very elect of God from the search and purchase of that felicity which is immortall and undefiled Againe in the day of their adversity what do they but cry to us with Iobs wife Curse God and die With Iehoram I will wait no longer on the Lords leisure And with Israel in the wildernesse Would God wee had dyed by the flesh pots of Egypt But brethren vvith these things let us not be moved let neither the prosperity of the vvicked draw thee to a carnall rejoycing or love of the vvorld for the prosperity of the vvicked is but like cracking of thornes under a pot nor let the calamity of the godly vvho suffer justly for their sinnes dravv thee to apostacie and back-sliding from the faith for it is better to suffer affliction with the children of God then to enjoy the perishing pleasures of sinne for a season Heb. 11. And it is more honourable for us to imbrace the Crosse of Jesus Christ then all the treasures of a corrupt and perishing Egypt Againe Sathan in the second place hireth our flesh to fight against us and here by the word flesh I do not understand this body of ours alone which is composed of flesh blood but also that naturall corruption which we have drawne from the loynes of our first parents who have infected us both soule and body and dwelling in us fighteth desperately and maliciously against us This corruption the Scripture expresseth by many names and titles as The old man The old Adam The naturall man The law of our members and The lusts of the flesh which fight against the soule Thus wee see that the flesh is also our enemy and so much the more odious by how much it is traiterous For of it wee may say what David said in Psalm 41. My familiar friend whom I trusted and hee that lay in my bosome and did eate bread with mee hath lifted up his heele against mee To this Iudas who betrayeth us wee may justly say It were good for thee thou hadst never bin borne To this Dalilah wee may say If thou hadst not plowed with my heyfer thou couldst not have read my riddle To this wife of Iob wee may say Thou speakest like a foolish woman And lastly to this unadvised counseller wee may justly say Get thee behinde mee Sathan for thou knowest not the things that are of God but the things that are of man Now wouldst thou know O man why thou shouldst so encounter thy flesh I answer because it is thy deadly enemy and that in three respects In respect of malice of power and policy In respect of malice for it is written In mee that is in my flesh there dwelieth no good Rom. 7.18 Now that wherein there is no good must of necessity bee exceedingly malicious and fully replenished with evill Tucaro saith a Father cunctis virtutibus denudata es ideo diceris caro a carendo quia cares omni bono And would you have a true anatomy of the flesh looke to St Paul Rom. 3. Her eyes are full of adultery her throat an open sepulcher her mouth the mouth of deceit the poyson of aspes is under her lips her feet are swift to shed blood destruction and calamity are in her wayes and the way of the Lord shee hath not knowne Secondly the flesh is a powerfull enemy both in respect of the unregenerate and also in respect of the regenerate In the unregenerate it is a mighty King in the regenerate it is a cruell tyrant In the unregenerate I say it is a mighty king for as a King in his kingdome swayes the scepter enacteth lawes forceth obedience and subdueth rebells So is it in the unregenerate man sinne beareth dominion giveth a law to the members and leadeth all the affections captive to disobedience And from this it is that the Apostle exhorteth us not to suffer sinne to raigne in our mortall bodies And as the flesh is a King in the unregenerate so in the regenerate it is a cruell tyrant for howsoever by the grace of God in Jesus Christ wee are set free from the law of Sinne and of death yet so long as wee dwell in the body it dwelleth in us and both tormenteth us with the torture of a wounded conscience for sinne past with continuall molestation to sinne in time to come So that the best of Gods Saints have deeply sighed and groaned under the yoke and bondage thereof David could say I dwell too long in
promulgated wee shall finde it that it is onely to the elect vessels of mercy and to the children of Gods free love whereas to the reprobate men and Angels there is neither promise nor hope of pardon left For their judgement is sealed and their condemnation sleepes not Againe as to Jesus Christ the mediator of the new covenant a free pardon hee obtained not he paid the utmost farthing that was requisite for the satisfaction of the justice of God onely to man and the elect amongst the sonnes of men hath God voluntarily and freely forgiven the burthen and the debt of sinne And I call this a voluntary and free forgivenesse for three respects In respect of God the Father in respect of God the Sonne and in respect of God the Holy Ghost For I say first in respect of God the Father for hee who said In the day that thou shalt eate thou shalt surely die said also the seed of the woman shall tread downe the head of the serpent And againe God so loved the world that hee sent his owne Sonne to the death of the Crosse that whosoever beleeveth in him should not perish but have eternall life It is free also in respect of God the Sonne for hee as willingly and freely assented to the great worke of mans redemption howsoever the way was sharpe and thorny as the Father was willing in his eternall wisedome to propose it And therefore it is written of him that he laid his life down and tooke it up againe hee laid it downe for none could take it from him and hee tooke it up againe for it was impossible that hee could bee holden of the sorrows of the grave Lastly the pardon and remission of our sinnes is free in respect of God the Holy Ghost for willingly and freely without any merit on our part he commeth downe and dwelleth in our soules illuminates our understanding rectifieth our will sanctifieth our affections makes intercession for us with sighs and groanes that cannot be expressed and keepes us by the power of his grace through faith to eternall salvation for it is written Because wee are sonnes God hath sent the Spirit of his Son into our hearts whereby we cry Abba Father And againe because wee of our selves know neither how to pray nor what to pray the spirit helpeth our infirmities and maketh intercession for us with sighs that cannot bee expressed And also it is written That as hee hath begotten us to a lively hope by the resurrection of Iesus Christ from the death to an inheritance which is immortall and undefiled that withers not away but is reserved for us in the heavens So also he keeps us by the power of the Spirit through faith to eternall salvation Vse Now having thus cleared the meaning of the word it rests that wee make use of it for our instructions and the uses that arise from it are two the one serveth for rebuke the other for comfort the rebuke falleth on the Church of Rome the comfort shall returne to us and to every soule in whom the grace of God dwelleth The rebuke that ariseth to the Church of Rome is this in these words wee are commanded to crave pardon for our debts in the plurall number and indefinitely now wee know this to bee true that those Propositions which are indefinite are universall in correspondence Whilst then wee crave pardon and forgivenesse of our debts wee universally begge mercy and pardon for all our sinnes for both originall and actuall sins For our sinnes of infirmity and our sins of presumption for sinfull omissions and commissions for the sinfull thoughts of our heart and words of our mouth and actions of our conversation Now in respect of all these wee have need to draw neere unto God and to say Forgive What meane those Doctors of the Romish Church to teach that there is a sort of sinne which in it selfe and of it selfe is veniall and that some onely are mortall but it is cleare out of the word of God that there is not any sin which is not mortall for every sinne is a breach of the law and every sinne and transgression shall receive a just recompence of reward Hee that sinneth without the law shall perish without the law and hee that sinneth under the law shall bee judged by the law and againe The wages of sinne is death I graunt indeed if wee looke to that excellent price that was given for our sinnes no sinnes are mortall for such is the worth and excellencie of that blood of Jesus which speaketh better things then the blood of Abell that whosoever shall have part in it shall stand without spot or blemish before the presence of the glory of God with joy and whosoever shall have but a drop of it to sprinkle on the posts of the doore of his soule the destroying Angell shall not come neere him but though his sinnes were as red as scarlet yet by vertue of his blood they shall bee as white as snow But on the other part if thou shalt looke upon thy sinne in its owne nature and because of thy esteeme and account of it it seeme veniall to thee wilt thou therefore say that it is veniall in it selfe O foole that thou art thou deceives thy owne soule The smallest coyne and the basest bullion that beareth the Kings stampe on it is as currant as the richest and purest gold that is seaven times tryed in the fire and to counterfeit that coyne is as reall treason as hee that either adulterates or falsifies the purest coyne It is so with us in our debts to God the meanest offence wee can commit is as culpable of judgement as those that are of greater nature for wee must not judge of our sinnes according to the quantity number or quality but chiefly according to the person and Majestie against whom they are committed Is not hee as great a theefe that robs the cottage of the poore as hee that robs the Palace of the Prince yes surely and greater for the Prinâ—e hath wherewithall to repaire his losse but the poore hath not Tell mee I pray you is there any sinne in the world smaller then the point of a thorne no surely yet the meanest thorne that was in the crowne of Christ drew blood of him The thornes that were in that crown were thy sinnes it was thy sinnes that drew blood of him and peirced his heart while there came blood and water out of it gushing and yet vaine man that thou art thou wilt say they are veniall how canst thou call that veniall and of no weight which was rated at so great a value as the sufferings of the Sonne of God the least drop of whose blood was of more worth then all the worme-eaten children of men on the earth Looke never therefore O man upon â—hy sinne in the judgement and with the eyes of nature that is but a false prospective and deceiving glasse looke on it as it lay on the backe
many malicious powerfull and politick And like the sons of Zerviah too mighty for us unlesse that hee who commandeth us to fight fight in us and for us wee cannot be victorious Secondly when hee is called to battell let him not bee a coward for hee hath more then good company his God for a Captaine watching over him his Redeemer his elder brother fighting for him the holy Ghost his comforter fighting in him his fellow brethren standing on his one hand and all the Angels of heaven on the other and who would not fight with so good company No no my brethren let us lift up our faint hearts and strengthen our weake knees though the conflict be hard the conquest is honourable for God will shortly tread Sathan under our feet through Jesus Christ out Lord. Amen LECTIO 20. Lead us not into temptation c. ACcording to the tenor of of our first proposed method wee have already spoken unto you of the first three things that were remarkable in this Petition to wit of our calling temptation of our enemies the world the devill and the flesh And thirdly of our fellow souldiers Jesus Christ in the dayes of his flesh our fellow brethren now Saints in heaven and our fellow brethren here militant on earth It resteth now that wee consider and ponder aright the fourth and last thing remarkable in them to wit who is our Leader and it is God for to him and to him alone it is that we put up supplication and say Lead us not into temptation Now in handling of this point three things are chiefly remarkable First who it is that is our Leader and why it is that hee is so called Secondly how it is that hee leads us into temptation And thirdly whilst hee leads us into temptation whether hee be guilty of sinne or no The first thing observable is Who is our leader I answer God and that very God who being one in essence is three in persons the Father the Sonne and the holy Ghost God the Father is our leader and therefore hee is called the Lord of Hosts God the Sonne is our leader and therefore tooke upon him our flesh that in it hee being first a souldier might thereafter become our leader Finally God the holy Ghost is now by deputation become our leader and therefore it is written That as many as are led by the Spirit are the Sonnes of God God the Father is our leader and for that cause is stiled the Lord of Hosts Dominus exercituum this is his name for ever and this is his memoriall unto all ages Of all the titles that God hath in scripture there is not one so often used by God himselfe as this For shall wee looke but upon two Prophets Isayah and Ieremiah and in them alone this title is attributed to God above an hundred thirty times It is not a title then likely to bee looked upon but with deepe and due consideration let us then looke upon it Our leader God is called the Lord of hostes in these respects first in respect of the generall frame of all his creatures who being viewed and considered in a masse together are nothing else but a pitched field and a battell set in aray fighting for the honour of God and the obedience that is due unto him For in the heaven of heavens there is an host of blessed Angels covering their faces and bowing their knees before his Throne singing a deepe Halleluiah and casting their crownes downe at his feet And this company is called an host for Luke 2. whilst they appeared to the sheepheards at the birth of Christ it is written of them There was a multitude of Angels and an heavenly host praising God and saying Glory be to God on high and to men on earth peace and goodwill Let us from that place looke a little lower and behold the starry firmament that is above our heads and there wee shall finde that hee is the Lord of hosts also for there the Sunne moone and Starres are his souldiers they fight for him and against his enemies as it is cleare out of the history of Ioshuah and Iudges and of these the Prophet Isayah saith 45.12 speaking of God I even I have stretched out the heavens and their host I have commanded but let us come a little lower and looke to the cattle that walke and the creeping things that move on the face of the earth and all of these are both the host and army of God fighting for his obedience and treading under foot those that rise up against him as is cleare from the dust and ashes of Egypt fighting against Pharo Againe if wee shall withdraw our eyes from the unreasonable creature to man who is indued with reason What I pray you are all the battells armies conflicts and skirmishes of nation against nation of kingdome against kingdome of country against country of people against people but the armies and battells of the Lord the rods of his indignation and the staffe of his wrath punishing the land because of the sinnes of them that dwell therein and man by the sword of man for his iniquity for the sword of a stranger is the revenger of the quarrell of Gods covenant Thirdly will wee looke on these our native and domesticke armies of flesh that are in these our mortall bodies I meane the ague the webbe in the eye the paine in the tooth the consumption of the lungs the shortnesse of the breath the stone in the reines the tympany of the belly and the gout in the feet what are all these but the armies of God and host of the Almighty fighting in man against man because man hath fought against God who was his leader Last of all hee is Lord of hosts also in a spirituall sense for he is our Captaine and leader in our spirituall warfare against the devill the world and the lusts of our owne flesh For it is by him and by his grace alone that wee have either courage to encounter strength to stand fast or patience to persevere unto the end And as in this hee is our leader and Captaine so doth he also hold the reines of our enemies chariots it was hee that made the wheeles of Pharoes chariots to fall off It was he that threw the stone at the fore-head of Goliah It was hee that smote the Philistines with the jawbone of an Asse It was hee that thrust the dart through Achabs brigandine and it was he alone that put a bridle in the lips of Zenacharih and a hooke in his nostrels and finally it is hee and hee alone who for our sakes by death hath destroyed him who hath the power of death that is the devill and hath put into our mouth that tryumphant song of victory O death where is thy sting O grave where is thy victory Blessed be God the Father through Iesus Christ our Lord in all these things we are more then Conquerers because our leader hath
teacheth them to be rich in grace their nakednesse to bee clothed with salvation and all their crosses and corrections whatsoever sealeth to them their adoption increaseth their patience and assureth them that their soules shall be safe in the day of the Lord Jesus Last of all the evill of evill is that damage and harme which the wicked sustaine by suffering the evill of this life for by the evill of sinne their hearts are hardened the custome of sinne taking away the conscience of sinne and by the evill of punishment their condemnation is sealed to them for whatsoever they suffer in this life is but an earnest penny of their after suffering and a sure fore-runner of that worme which dyeth not and of that fire which goeth not out againe So that whilst wee say Deliver ui from evill our meaning is deliver us O Lord from Sathan the author of sinne from sinne it selfe the first borne of Sathan and from condemnation the stipend and wages of sinne And as for the outward rods compose them so to us that they may not harden our hearts in sinne nor seale to us our condemnation And to this interpretation of evill antiquity giveth assent for St Chrysostome writing upon Matth. 13.19 where Christ calleth the devill The evil one saith Malum hic diabolum vocat docens nos cum eo praelium habere nullo unquam tempore dirimendum cum tamen non sit natura St Ambrose expoundeth it both of the devill and of sin Libera nos à malo dum hoc petimus petit unusquisque ut à malo hoc est à diabolo peccato liberetur Finally St August is of the same opinion whilst hee telleth us Christus non liberabit nos a barbaris sed à diabolo peccato peccati stipendio Now having spoken at length to you concerning our captivity to Sathan sinne and condemnation It is requisite that wee looke on the captives and these are wee for wee say deliver us For the better understanding whereof wee must know that captives are of two sorts either Captivi nati or else Captivi facti captives are either borne so or made so The native or borne captives were the children of such parents as being captives themselves were mancipated and sold for servants and slaves to others These by the Law of God were the possession and true inheritance of their master Levit. 25.45 The captives that were made so are of two sorts for they were either made so by others or by themselves By others whilst being taken in battell and preserved from death they were sold as servants bond-men to others Captives made by themselves were such as without any outward violence imposed on them did for reliefe of their poverty and necessity sell themselves as slaves and servants to others Now these are but bodily captives Answerable to these there are three sorts of spirituall captives and of the captivity of the soule The first are captives by birth and so borne from their mothers wombe such are all men by nature and naturall corruption for wee are all of us borne dead in our sins and trespasses c. And what David said of himselfe all of us may say of our selves In iniquity was I shapen and in sin hath my mother brought mee forth Now in the second place captivity begets captivity as one deepe calleth on another Our originall captivity under which we were born hath lead us violently captive unto actuall sin and rebellions For having brought nothing into the world with us but an uncircumcised heart from thence in all our life time springeth nothing but abominable corruptions Last of all there bee some men who to both their naturall and violent captivity have added a voluntary captivity making themselves captives to sinne and Sathan with a greedy appetite and up lifted hand and these are the children of disobedience from the first sort of captivity it hath pleased God to redeeme us in our baptisme by the lavacre of regeneration and washing of the new birth From the second captivity though wee cannot bee fully delivered so long as wee are in this life wee having received but the first fruits of the spirit yet notwithstanding Jesus Christ our Redeemer hath delivered us by his death the power of his resurrection and fellowship of his afflictions for it is written Wee have not received the Spirit of bondage to feare againe but the Spirit of adoption whereby wee cry Abba father And againe Therefore we are no more servants but sonnes From the last sort of captivity there is no redemption at all for if Sathan the devill hath right enough to a man by nature man shall adde to that captivity a greater by selling himselfe like Achab to commit iniquity There is no more sacrifice reserved for that mans sinne but a fearefull expectation of judgement and of that fire which shall devoure the wicked Now my brethren of this which hath beene said concerning our captivity I would gladly that in a word or two you should make some use Vse There are many captives in the world whom we cannot get delivered notwithstanding wee will labour to extend some of our supply to them For first wee can upon the first hearing compassionate their captivity and beare a part and have some sympathy with them in their distresse Secondly we can sometimes goe further then this for we can goe knock at the prison dore and call for them and goe in and visite them and comfort them with our best consolations We can goe somewhat further yet and besides our comfort wee can helpe them with some of our meanes wee can buy bread to their hunger and drinke to their thirst and clothes to their nakednesse And last of all we can engage our selves for their deliverance and by our engagements set them free Are not these good offices of charity and true straines of mercy Yes surely they are so Art not thou then much beholding to Christ whosoever thou art that art set free from the bondage of sin for he hath done al these to thee whilst thou wert in daaknesse and bondage under sinne and Sathan Hee did first pitty and compassionate thee when thou hadst no pitty on thy selfe and even then when thou wert a stranger and enemy to him hee spread his skirts over thee and covered thy nakednesse Secondly hee hath visited thee as he came downe to visit Israel in her affliction not in judgment as Sodome but in mercy and in a plentifull compassion and therefore Zachary blesseth him for that hee visited and then redeemed his people Thirdly hee became beneficiall to us not onely giving us wine to make the heart glad and oyle to make the face to shine but also in comforting our soules Hee hath given us his flesh for meate his blood for drinke his righteousnesse for our â—…ing his word for our instruction and his Spirit for our guide Fourthly and last of all hee hath taken our debt upon him and paying