{Conc^o. Nona.

2. July. 1693

1 Cor. 11. 24.

This do in Remembrance of Me. In Christs instituting of his Supper (1) He did somthing viz: He took Bread, Blessed, Broke, & Gave it to his Disciples (2) Christ said somthing (1) He gave a command concerning the manner of using the Element of Bread, in those words Take, Eat. (2) He gave a word of Promise concerning the sealing of the Benefits represented thereby, in these words. This is my Body w^ch is broken for you. Thus far we have gone

(3) Last: Now we come to speak of the End of the Lords Supper, & so of our duty in Attendance on this Ordinance, in the words now read. This do in Remembrance of me. Hince then we may draw this conclusion.
Note: That communicants are to eat the Bread (for we are speaking as yet only to the first part of the institution) in Remembrance of Christ. Or rather, that the sacrament of the Lords Supper is to be attended as a Memorial of Christ. This do: Or do this: The article THIS notes the whole sacramental action of Taking, Blessing, Breaking, & Eating this holy Bread. All this is to be done in Remembrance of Christ, who is represented hereby. In the handling of this point
1. We shall consider what is to be Remembred
2. With what remembranc.
3. Conclude the whole with application.
1. Then: What is to be Remembred? This do in Remembrance of Me. So that here we see what is to be Rem̄bred, or who is to be Remembred. Why it is Christ.
1. We are to Remember Christs Person. That he is true God, & true Man; the Son of God & the son of Man. 2. Philip. 5. 6. 7. 8. Man that he might dye for us, & God that he might conquer Death & the Devil for us.
2. We are to Remember Christs Actions & sufferings. What he has done for us, & what he has suffered for us. And particularly (to be brief) we are to Remember Christs Incarnation, & Death, & the benefits that flow from these.
1. We are to Remember Christs Incarnation 2. Heb. 16. He took not on him the nature of Angels; but he took on him the seed of Abraham. 2. Phillip. 8. He was made in the likeness of Man. 4. Gal. 4. God sent forth his Son made of a Woman. 8. Ro. 3 What the Law could not do, in that it was weak thrô the Flesh, God sending his own son, in the likeness of sinfull Flesh &c.
2. We are to Remember Christs Death. And this is the thing that Christ particularly in the text intends. Do this in Remembrance of Me: viz. in Remembrance of my bitter & bloody Death that I have undergone for you. 53. Isa. 5. He was wounded for our transgressions, he was bruised for our iniquities &c.
3. Last: We are to Remember the benefits that flow from these.
1. We are to Remember the Benefits that flow from Christs Incarnation. The Lord Jesus was Incarnated; he was made Flesh. Well, grant it; what is that to us? What are we the
1. better? Why (1) Hereby Christ was able to dye, & so by death to break the power of the Devil. 2. Heb. 14. Forasmuch then as the children are partakers of Flesh & blood, he also himself likewise took part of the same: that thrô death he might destroy him that had the power of death,
2. that is, the Devil. And then (2) Hereby Christ became like unto us. We are Flesh, & that Christ might Redeem us, he became Flesh. 2. Heb. 16. And hince arise two bene-
1. fits more (1) By this means we have a compassionate high-Priest. 2. Heb. 17. 18. In all things it behoved him to be made like unto his Brethren, that he might be a Mercifull, & Faithful high-Priest, in things pertaining to God, to make Reconciliation for the sins of the People: For in that he himself hath suffered, being tempted he is able to succour them that are tempted. 4. Chap. 15. We have not an high-Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 53. Isa 3. A man of Sorrows, & acquainted with grief. And so he knows the better how to commiserate & compasionate those that are in sorrow
2. &c. And (2) By this means, we become the Sons of God by Adoption. Christ the Son of God becomes the Son of Man, that so we the Sons of Men, & by nature the Sons of wrath, might thrô Christ by Adoption become the Sons of God. 1. Joh. 12. 3. Gall. 26. Ye are all the children of God by faith in Christ Jesus. 1 Eph 6.
2. We are to Remember the Benefits of Christs Death. His death was a torn, broken, & greivous death, as is represented by the broken bread, & poured forth Wine: We are to Remember that, & also the Benefits of it. As for instance in a few of the many Benefits of Christs Death,
1. which we are to Remember at the Lords Supper (1) To bear the punishment due to our sins, & to satisfy divine justice, in making expiation for them. 4. Ro. ult. He was delivered for our offences. 1. Cor. 15. 3. Christ died for our sins viz. to make satisfaction for them. 53. Isa. 5. 6. The
2. Lord hath laid on him the iniquity of us all (2) To Ratify & confirm the Covenant of Grace. 9. Heb. 15. 16 .17. God has after we have broken the first Covenant, the Covenant of works, entred into a New Covenant, to deliver us out of the State of sin, & death, & wrath, by our breach of that covenant, & to bring us into a State of life, & peace thrô a Redeemer, & now God confirms this Covenant by the Death of his Son. But I must add no more
II. The Second thing proposed is With what Remembrance, are we to Remember these things?
1. An: Negatively. Not with a bare speculative or historical Remembrance: For so the very Devils beleive these things
2. An: Affirmatively in a few words.
1. With an affectionate Rem̄brance. Our eye should affect our hearts, 3. Lam. 51 Our Love, desire, & delight, should
2. be drawn out to Christ. (2) With a sorrowfull Rembrance. We should Remember our Apostacy & mourn that it hath cost Christ so dear. 12. Zech. 10. They shall look upon me whom they have pierced & mourn: So we should Remem-
3. ber how we have wounded Christ & mourn. (3) With a joyfull & thankfull Rembrance. That we perish not in our sins: That God has broken his Son: That Christ hath given himself for us, here is matter of joy & praise. 1. Luke. 68. 69. Blessed be the Lord God of Israel, for he hath visited & Redeemed his People, & hath raised up an horn of Salvation for us. O blessed news; O happy tydings 2. Luke. 10. 11. Behold, I bring you good tydings of great joy, which shall be to you All People. For unto you is born this day, in the city of David, a Saviour, which is Christ
4. the Lord. (4) With a fiducial Remembrance. So we are to Remember Christ as to trust in him, Rely upon the grace of God thrô him, casting the eternal concernment of your immortal Souls upon him, as a sure, only, & sufficient Saviour. Now we are to put forth the Faith of Simeon. 2. Luke. 28. 29. 30. Lord, now lettest thou thy servant depart in peace, according to thy word. For mine eyes have
5. seen thy Salvation. Again (5) with a Sin-Loathing Remembrance. The Rembrance of Christs bitter death, & Gods hatred to sin manifested hereby, should fill us with loathing to sin. 6. Ezek. 9 & 20. 43. & 36.31. What Child would not loth the bloody knife, by which his Father was
6. murdered &c (6. Last) With an adversary-silencing Rem̄brance. Conscience will accuse us, Men will accuse us, Devils will accuse us. And who shall answere for us? Why let us have this Remembrance of Christ which may Silence all: as the Apostle. 8. Ro. 33. 34—Who is he that condemneth? it is Christ that died &c
1. Use. Hince learn that we have feeble & Slippery memories, as to the greatest matters. We can Remember our worldly business, our carnal interests, but we are ready to let Slip, the things of spiritual concernment. 2. Heb. 1. Yea we are ready to forget our Jesus, our Saviour, He that hath been made flesh for us; & he that hath died on the Cross for us; Shed his Blood, & trod the wine-press of his Fathers wrath alone for us. This is plain from our text. Here is a Sacrament for our Memorial of Christ, which were a needless thing if we were sufficiently mindfull of him, & retained him in Memory enough without it.
2. Use. This serves to Reprove (1) those who neglect this Ordinance, saying they can Remember Christ without it. They do not need such a Memorial, they pray to Christ, & hear, & read often of Christ: & they need not this help of Memory. O what is this language, but such as carries along with it a Reproach of divine wisdom. Dos Christ say, my friends, you need a memorial of me; Lo here is an Ordinance to help your slippery & treacherous Memory. Do this in Remembrance of Me. And will you say, no my Lord who ever forgets thee, yet I will never forget thee. Thou art engraven upon mine heart, & I need no such memorial to keep thee in memory. Is not this I say to charge Christ foolishly? 2. They fall under Reproach who thô they do this, yet do Remember Christ.
3. Use. Last: Exhort: To all Christians to attend this Ordinance: And that in Remembrance of Christ. Remember his Incarnation: Remember his Death & passion: And Remember the benefits of both. And all this with an affectionate Remembrance; with a sorrowfull Remembrance; with a joyful & thankfull Remembrance: with a fiducial Remembrance: with a sin-loathing Remembrance; & with an adversary-silencing Remembrance. Thus Remember Christ: And this do in such a Remembrancing of him.

1 Samuel Parris, Sermon Notebook, Connecticut Historical Society, Hartford, Connecticut. See below pp. 196, 202. Henceforth, references to the Notebook will be made parenthetically in the text.

2 Paul Boyer and Paul Nissenbaum, ed., Salem-Village Witchcraft: A Documentary Record of Local Conflict in Colonial New England (Belmont, Cal., Wadsworth Pub., 1972), p. 266.

3 Charles W. Upham, Salem Witchcraft (2 vols., New York, Ungar Pub., 1867), i, 312; George Bancroft, The History of the United States of America (1887; rep. Boston, 1962), pp. 394–95; Arther Miller, The Crucible (1954); Paul Boyer and Stephen Nissenbaum, Salem Possessed: The Social Origins of Witchcraft (Cambridge, Harvard Univ. Press, 1974); Larry Gragg, The Quest for Security: The Life of Samuel Parris, 1653–1720 (New York, Greenwood Press, 1990). Readers of SP’s sermons should consult Gragg’s biography for detailed accounts of the circumstances surrounding the individual texts.

4 Gragg, Quest for Security, p. 116.

5 Important studies include Harry S. Stout, The New England Soul: Preaching and Religious Culture in Colonial New England (New York, Oxford Univ. Press, 1986); Donald Weber, Rhetoric and History in Revolutionary New England (New York, Oxford Univ. Press, 1988); and Teresa Toulouse, The Art of Prophesying: New England Sermons and the Shaping of Belief (Athens, Univ. of Georgia Press, 1987).

6 The book presented here is inscribed “Lib. 3.” At one point SP refers to “Lib. 21.”

7 Gragg, Quest for Security, p. xviii.

8 See Boyer and Nissenbaum, Salem Possessed, pp. 60–65.

9 Willey, The Seventeenth-Century Background: Studies in the Thought of the Age in Relation to Poetry and Religion (New York, Columbia Univ. Press, 1934), p. 195.

10 The information in the next two paragraphs is taken largely from Michael Winship, “Satan, Cotton Mather, and Transatlantic Puritan Evangelism in the 1690s,” paper read at the Salem Conference on Witchcraft, Salem, Massachusetts, June 1992. The editors would like to thank Dr. Winship for sharing the results of his research with them.

11 See Keith Thomas, Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth- and Seventeenth-Century England (Harmondsworth, England, Penguin Books, 1978), pp. 576–83; Paul H. Kocher, Science and Religion in Elizabethan England (San Marino, Huntingdon Library, 1953), pp. 127–45.

12 Observing the similarities between the symptoms of the Goodwin children and the afflicted young women of Salem, Kenneth Silverman notes that Mather’s works were widely available and read. The Life and Times of Cotton Mather (New York, Columbia Univ. Press, 1085), p. 87.

13 Larry Gragg (Quest for Security, p. 125) makes the important point that SP did not use isolation therapy, as Cotton Mather had on Martha Goodwin.

14 See, for example, Willey, Seventeenth-Century Background, pp. 194–99, 160–68; Thomas Goddard Wright, Literary Culture in Early New England, 1620–1730 (New Haven, Yale Univ. Press, 1920), pp. 107, 142–43, 160–61; and Norman Fiering, Moral Philosophy at Seventeenth-Century Harvard (Chapel Hill, Univ. of North Carolina Press, 1981), pp. 219–20. Among the authors of the five major texts consulted by the Salem judges in their deliberations were Joseph Glanvill, Richard Baxter, and Cotton Mather. Samuel G. Drake, ed., The Witchcraft Delusion in New England (3 vols., New York, Burt Franklin, 1866), 3, 361.

15 Gragg, Quest for Security, p. 134.

16 On the long history of witchcraft proceedings in the colonial period, see John Putnam Demos, Entertaining Satan: Witchcraft and the Culture of Early New England (New York, Oxford Univ. Press, 1982), esp. ch. 12; for SP’s language, see, for example, below pp. 149–52, and Gragg, Quest for Security, pp. 123–25.

17 Another book that SP made some use of was Richard Bernard’s The Bibles Abstract and Epitomie. The Capital Heads, Examples, Sentences and Precepts of all the Principall Matters in Theologie (London, 1642), bound with Thesaurus Biblicus seu Promptuarium (London, 1644). The Abstract and Epitomie was an alphabetical listing of important theological and pastoral topics, with their major proofs and doctrines, biblical examples, and even uses, in effect providing ready-made sermon outlines for the parish minister.

18 Stout, New England Soul, p. 33.

19 Boyer and Nissenbaum, ed., Salem-Village Witchcraft, p. 280.

20 See E. Brooks Holifield, The Covenant Sealed: The development of Puritan Sacramental Theology in Old and New England, 1570–1720 (New Haven, Yale Univ. Press, 1974).

21 Upham, Salem Witchcraft, 3, 316.

22 Boyer and Nissenbaum, ed., Salem-Village Witchcraft, pp. 278, 280.

23 Of the 38 males cited for delinquent payments in Dec. 1689, none was listed as a member in full covenant as of May 1690, indicating that SP’s supporters were joining the church while his opponents were not. Ibid., pp. 350, 269–72.

24 Boyer and Nissenbaum, Salem Possessed, pp. 169–70.

25 Boyer and Nissenbaum, ed., Salem-Village Witchcraft, p. 271. The Salem Village church joined a minority of churches in eastern Massachusetts in refusing to adopt the Half-Way Covenant.

26 Gragg, Quest for Security, pp. 98–100.

27 Boyer and Nissenbaum, ed., Salem-Village Witchcraft, p. 307.

28 Gragg, Quest for Security, p. 135. The confessions came mostly from Andover inhabitants.

29 Boyer and Nissenbaum, Salem Possessed, pp. 176–77.

30 Gragg, Quest for Security, pp. 158–60.

31 See below p. 276. SP may refer, at least in part, to testimonies from the trials that speak of witches’s sabbaths and the observance of a “Bloody Sacrament.” Several witnesses stated that they had heard of or partaken in the sinister parody of the Lord’s Supper. For example, Mary Lacy noted that “The bread was brownish & the wine Red. They had also a table and Erthen Cups & there was so many that there was not bread Enough for them all. Some of them Stole bread and some brought bread with them and some of the bred look’t of a Reddish Color.” Other witnesses confirmed that the “Bloody Sacrament” had been administered on several occasions in SP’s own pasture. Paul Boyer and Stephen Nissenbaum, ed., The Salem Witchcraft Papers (3 vols., New York, Da Capo Press, 1977), p. 523; see also pp. 66, 363, 504, 624, 647. On the perpetuation of occult beliefs in early American popular piety, see David D. Hall, Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England (New York, Knopf, 1989); Jon Butler, Awash in a Sea of Faith: Christianizing the American People (Cambridge, Harvard Univ. Press, 1990); and Richard Godbeer, The Devil’s Dominion: Magic and Religion in Early New England (New York, Cambridge Univ. Press, 1992).

32 Boyer and Nissenbaum, Salem-Village Witchcraft, p. 297.

33 Ibid., p. 296.

34 See, for example, Perry Miller, The New England Mind: From Colony to Province (Cambridge, Harvard Univ. Press, 1953); Robert G. Pope, The Half-Way Covenant: Church Membership in Puritan New England (Princeton, Princeton Univ. Press, 1969); and Stephen Foster, Their Solitary Way: The Puritan Social Ethic in the First Century of Settlement (New Haven, Yale Univ. Press, 1971).

35 Holifield, The Covenant Sealed; Charles Hambrick-Stowe, The Practice of Piety: Puritan Devotional Practices in Seventeenth-Century New England (Chapel Hill, Univ. of North Carolina Press, 1982); and Leigh Eric Schmidt, Holy Fairs: Scottish Communions and American Revivals in the Early Modern Period (Princeton, Princeton Univ. Press, 1989).

36 Hall, Worlds of Wonder, pp. 154–61. The fact that the Salem Village brethren voted to limit baptism amidst the first flurry of opposition to SP in Feb. 1689/90 suggests that sacramental privileges became a political weapon in the intra-village struggle, effectively closing out SP’s opponents. The number of baptisms dropped as precipitously after Aug. 1691 as did the number of admissions to full communion. Gragg, Quest for Security, p. 89.

37 However, most of the 62 members admitted during that period were SP’s supporters and remained sympathetic to him. For admissions, see the Salem Church Records in Boyer and Nissenbaum, eds., Salem-Village Witchcraft, pp. 269–76.

38 Ibid., pp. 275–76.

39 See Edmund S. Morgan, “New England Puritanism: Another Approach,” William and Mary Quarterly XVIII (1966), 241; James Hoopes, “Art as History: Perry Miller’s New England Mind,” American Quarterly (1982), 21–22; and Theodore Dwight Bozeman, To Live Ancient Lives: The Primitivist Dimension in Puritanism (Chapel Hill, Univ. of North Carolina Press, 1988), appendix.

40 Edward Taylor, A Treatise Concerning the Lord’s Supper, ed. Norman S. Grabo (East Lansing, Univ. of Michigan Press, 1966).

41 Years later, seven members voted against removing the sentence of excommunication from Martha Kory, demonstrating continuing support for SP’s interpretation of the events.

42 “As to the AUTHOR of this Book, it is better to suspend our judgment than to make random assertions. Those who think that it was JOSHUA, because his name stands on the title page, rest on weak and insufficient grounds.” John Calvin, Commentaries on the Book of Joshua, trans. Henry Beveridge (Grand Rapids, Michigan, Eerdmans, 1949), p. xvii.

43 At this point SP wrote “1. Prop: Vide pag. 8. latter part*” to cue him to the statement of the first proposition that he neglected to include here and wrote on the next page. The proposition has been shifted in accordance with his directions.

44 SP writes “Vide pag. 7. the last words” to instruct him where to place the misplaced proposition.

45 “It was a memorative, introduttive, demonstrative, prefigurative, and distinctive sign.”

46 SP seems to be referring to Calvin (possibly directly or more likely through a commentary) on the issue of the wicked partaking of the sacraments. In the Institutes of the Christian Religion (1536), bk. IV, ch. xiv, §7 (ed. John T. McNeill [Philadelphia, Westminster Press, 1977], pp. 1281–82), Calvin argues, “They are not reasoning closely enough when they argue that the sacraments are not testimonies of God’s grace because they are offered to the wicked, who, however, do not find God more favorable but rather incur a heavier condemnation. For by the same argument, because the gospel is heard but rejected by many, and because Christ was seen and recognized by many but very few of them accepted him, nether gospel nor Christ would be a testimony of God’s grace.”

47 A reference to Richard Bernard (c. 1567–1641), an English divine who briefly espoused Separatism and then returned to the Church of England. On SP’s use of Bernard’s works, see above p. 8, n. 17 and below p. 150, n. 31 and p. 321, n. 52; see also Gragg, Quest for Security, p. 58.

48 John Trapp, A Commentary or Exposition Upon All of the Books of the New Testament (London, 1656; rep. 1865), pp. 715–16. “Not for filthy lucre] As your church-choppers and money changers, that take up the ministry only as a trade to pick a living out of it. We preach the gospel amongst us, saith a Popish writer, tantum ut nos pascat et vestiat, merely for food and raiment.” As seen throughout the notebook, SP relied heavily on the works of John Trapp (1601–1669), a minister in the Church of England. Trapp’s commentaries, studded with references to the church fathers and Reformation writers, as well as arcane quotes from a variety of sources, provided the parish minister with manifold anecdotes and appropriate citations. This acquisition of knowledge at second- and third-hand is an illustration of the Puritan penchant for anthologization.

49 SP writes: “Se the. 2^d sermon on this subject in page the. 30.” See below, p. 66.

50 John Trapp, A Commentary or exposition upon all the Epistles and the Revelation of John the Divine (London, 1647), p. 35. The Latin phrase, which translates as, “Touch the mountains and they will smoke,” is from the Vulgate, Ps. 103:32: “Qui respicit terram, et faciteam fremere; qui tanget montes, et fumigant.”

51 By “it is noted,” SP is referring to the marginal commentaries that appeared in the KJV of the times. For the significance of such commentary, see Harry S. Stout, “The Word and Order in Colonial New England,” in Nathan O. Hatch and Mark A. Noll, ed., The Bible in America: Essays in Cultural History (New York, Oxford, 1982), pp. 19–38.

52 “Before or preferably during the meal.”

53 “After the meal.”

54 SP writes: “Se the first sermon in page. 16.” See above, p. 52.

55 SP writes: “Se the 1^st sermon on Page. 21.” See above, p. 57.

56 Commenting on the portion of the verse that reads, “To be tempted of the devil,” Trapp writes, “No sooner was Christ out of the water of Baptisme, then in the fire of Temptation.” John Trapp, A Commentary or Exposition upon The four Evangelists, And The Acts of the Apostles (London, 1647), p. 56.

57 MS: “Annas.”

58 “He who does not know how to dissimulate, does not know how to live.”

59 “During the meal.”

60 “The faithfulness of a friend is tested in a disputed matter.”

61 “Do not boast of anything that is your own, unless you keep your own eyes on the crucified one.” This seems to be a paraphrase of Gal. 6:14.

62 John Trapp, A Commentary or Exposition upon the four Evangelists, And The Acts of the Apostles, p. 55: “Luther observed of himself, that when God was about to set him upon any speciall service, he either laid some fit of sicknesse upon him before-hand, or turned Satan loose upon him . . . Hence also it was that in his Sermons, God have him such a grace . . . that when he preached, they that heard him thought, every one, his own temptations to be severally touched and noted. Whereof when signification was given unto him by his friends, and he demanded how that could be? Mine own manifold temptations (saith he) and experiences are the cause thereof. For from his tender years he was much beaten and exercised with spirituall conflicts.”

63 “See sermons following for more sustained treatment.”

64 Trapp, Commentary or Exposition Upon All of the Epistles and the Revelation of John the Divine, p. 245. “Became obedient unto death] That is, to his dying day, saith Beza. He went thorow many a little death all his life long, and at length underwent that cursed and painful death of the Crosse, his soul also being heavy to the death, Mat. 26.” The revised ed. (Commentary or Exposition Upon All of the Books of the Old Testament, p. 606) adds, “He suffered the insufferable wrath of God for a season. Ne perderet obedientiam, perdidit vitam, saith Bernard.”

65 Here again SP draws on Trapp, Commentary on the four Evangelists, And The Acts of the Apostles, p. 136: “Possumus etiam hinc asseverare ex latere Christi Fluxisse nostra Sacramenta, saith Calvin, We may safely say that our Sacraments issued out of Christ’s side.” In Commentary on the Gospel According to John (trans. William Pringle [Grand Rapids, Eerdmans, 1949], p. 133), Calvin discusses how the blood and water symbolize the sacrifice for and the washing away of sin. The sacraments, he argues, have the same design of purification and sanctification. “For this reason, I do not object to what Augustine says, that our sacraments flowed from Christ’s side.”

66 I.e. Job 1:21.

67 SP does not specify whether he omitted merely the preceding sentence or the whole use. He probably decided to leave out part or all of this point because of its confrontational tone. At this time, a portion of the congregation was behind in paying its ministerial rate, and SP was involved in a struggle to obtain parsonage lands. See Gragg, Quest for Security, pp. 87–88, 91–92.

68 “May we follow you, Lord, through you, to you, because you are truth: through you, you are the way; to you, because you are the life.” SP once more uses Trapp, Commentary Upon the four Evangelists, And The Acts of the Apostles, p. 88. Expounding on John 14:6, where Christ says “I am the way, the truth, and the life,” Trapp states, “As if he should say, Thou hast no whither to go but to me, nor which way to go but by me, that thou mayest attain eternall life. Which made Bernard say, Sequemur, Domine, te, per te, ad te: Te, quia veritas, per te, quia via, ad te, quia vita. And this was one ofthose sweet sayings, that old Beza had much in his mouth, a little afore his death.”

69 Trapp, Commentary or Exposition Upon All of the Books of the New Testament, p. 680, on Heb. 10:20: “By a new] Fresh, and as effectual at all times, as if Christ were but newly sacrificed for us. Tarns recens mihi nunc Christus est, ac si hac hora fudisset sanguinem, saith Luther. Christ is even now as fresh to me as if this very hour he had shed his precious blood.”

70 MS: “arisise.”

71 “The Master’s victory is the slave’s triumph.” Hieronymus is better known as St. Jerome (d. 420), a biblical translator and commentator and monastic theologian most known for his condemnation of Pelagianism, an early heretical movement that posited that with the resurrection of Christ, humankind was capable of attaining perfect righteousness while yet on earth.

72 SP apparently drew the structure for the remainder of this sermon from Bernard, The Bibles Abstract and Epitomie, p. 13, where the author lists and considers “Christs apparitions after his Resurrection.”

73 MS: “Exhortation.”

74 “Place your faith in heaven and you shall have touched.” SP in all likelihood found this reference to Augustine, Bishop of Hippo (d. 604), in a commentary.

75 Thianthropos: “God-man.”

76 The passage to which SP is here referring is in William Ames’ Medulla Theologica (London, 1623), bk. I, ch. xxiii: “The place from which he ascended was the Mount of Olives, Acts 1:12. It was here also that he suffered his deepest humiliation, Luke 22:39. This occurred so that he might teach that his suffering and ascension pertained to the same thing.” SP, as with virtually all Puritan clergymen, would have had a strong grounding in the works of Ames (1576–1633), whose works were part of the curriculum of Harvard when SP attended. Indeed, he seems to have taken Ames’ structure in the Medulla for his series of sacrament sermons on Christ’s suffering, resurrection, ascension, and exaltation. Sections 21–24 of that book deal with the life of the humiliated Christ, his death, exaltation, and the application of his death and resurrection. In dealing with Christ’s life, for example, Ames divides his discussion of Christ’s humiliation into two parts: his conception and birth, and the period after his birth. SP uses the same organizing concepts, but where Ames treats the passive and active nature of Christ’s obedience, SP deals in great detail with Christ’s physical sufferings.

77 Theos: “God.”

78 Augustine asserted the co-eternality of the Father and Son in criticism of the teachings of Arius (250–336), a Greek-speaking African cleric who held that Christ was not divine, but rather was a super-angelic creature who shared neither the same essence nor nature with God the Father. The ultimate source of this reference may be Augustine’s essay on The Trinity, where, distinguishing between “Father” and “God,” he states, “The Arians, of course, understand these words as though the Son were not the true God. But setting them aside, let us see if, when he [the Lord] says to the Father: ‘that they may know thee, the one true God,’ we are to understand them in this sense, that the Father alone is also the true God, lest we should not understand any to be God except the three together, the Father, the Son, and the Holy Spirit. Are we, therefore, from the Lord’s testimony to call the Father the one true God, the Son the one true God, and the Holy Spirit the one true God, and at the same time call the Father, the Son, and the Holy Spirit, that is, the Trinity itself together, not three gods, but one true God?” The Writings of St. Augustine, in Fathers of the Church (New York, Fathers of the Church, 1959), 45, 211.

79 Here follows the equivalent of about eleven deleted, illegible lines.

80 “The corruption of the very best is the worst wickedness.”

81 Louis XIV ruled France from 1643–1715. In 1685, he revoked the Edict of Nantes, which had allowed free exercise of religion for French Protestants.

82 “Verse 44. Ye are of your father the devil.] . . . Satan is called the God of this world; because as God at first did but speake the word, and it was done: so if the divel do but hold up his finger, give the least hint, they obey him.” Trapp, A Commentary or Exposition upon The four Evangelists, And The Acts of the Apostles, p. 46.

83 These are quotes from Richard Baxter’s The Certainty of the Worlds of Spirits. Fully Evinced by unquestionable Histories of Apparitions and Witchcrafts, Operations, Voices, &c. (London, 1691). The first reference is to Joseph Hall, the Bishop of Norwich (1574–1656); SP then quotes practically verbatim from Baxter (pp. 122–23). The case Baxter cites about the “woman who pretended to have the holy Ghost” is, he tells us, taken from “the Epistle of Finnilianus to Cyprian, Ep. 75, Pag. 238.” It is interesting to note that in the next paragraph (pp. 123–24), Baxter goes on to describe the “case of Mrs. Hutchinson, and Mrs. Dyer in New England.” He concludes, “Though I find no proof of Witch-craft in their Case, there is much of Satanical Delusion, joined with Humane Self-conceit and Pride.”

84 Johann Heinrich Alsted (1588–1638) was a philosopher and theologian who taught at the universities of Herborn and Weissenburg, Germany. SP here refers to Alsted “on this topic,” which could possibly be in Triumphus Bibliorum Sacrorum; seu Encyclopedia Biblica (Frankfurt, 1625), one of Alsted’s many compendiums of philosophical, scientific, theological, and biblical knowledge.

85 MS: “keen”

86 MS: “inudued.”

87 SP deletes: “See farther on this subject Lib. 4. pag. 19.”

88 MS: “thro.”

89 In the margin appears the word “Dagger,” in a different, later hand.

90 SP deletes: “30.”

91 SP deletes: “For this cause many are weak & Sickly among you, & many sleep.”

92 This second notation is to a later repreaching.

93 Here SP draws from Bernard, The Bibles Abstract and Epitomie, p. 54, under the topic “Man what he is.”

{Conco. Nona.

{Conc^o. Nona.