AN
INTRODVCTION
To
the
worthy
receiving
of
the
Sacrament
of
the
Lords
SVPPER
.
MOst
true
is
that
of
Salomon
,
Pro.
19.2
.
Without
knowledge
the
mind
is
not
good
:
&
,
He
that
hasteth
with
his
feet
sinneth
.
True
,
where
the
mind
wants
knowledge
,
the
foot
will
be
hasty
,
Ignorance
&
Rashnes
are
inseparable
companions
:
but
this
is
true
also
,
that
Knowledge
alone
cannot
make
a
man
good
.
Where
the
minde
hath
knowledge
,
the
foote
may
be
lazie
;
and
where
knowledge
abounds
,
negligence
may
abound
too
.
Now
of
the
two
Monoris
criminis
reatus
est
,
legem
nescire
,
quàm
spernere
,
as
Salvian
speakes
;
and
an
unadvised
practise
comming
from
ignorance
,
is
farre
more
tolerable
,
-
1.
A
frequent
celebration
of
this
Sacrament
.
-
2.
A
right
remembrance
of
Christs
death
,
set
forth
unto
us
therein
.
Both
these
dueties
are
comprised
and
commended
to
us
in
those
words
of
the
institution
,
in
1.
Cor.
11.
Againe
,
Verse
24.
This
doe
ye
in
remembrance
of
mee
.
And
,
Verse
25.
This
doe
as
oft
as
yee
drinke
it
in
remembrance
of
mee
.
Verse
26.
For
as
often
as
ye
shall
eate
this
bread
and
drinke
this
c●p
,
ye
doe
shew
the
Lords
death
till
he
come
.
These
words
doe
plainely
containe
those
two
forementioned
dueties
,
concerning
the
time
when
this
Sacrament
is
to
be
celebrated
,
and
that
is
,
often
;
and
touching
the
maner
or
end
of
its
celebration
,
which
is
,
a
perpetuall
remembrance
of
the
death
of
Christ
.
For
the
first
,
that
its
a
necessary
duty
which
lies
upon
every
one
,
often
to
frequent
this
Sacrament
;
it
were
only
to
be
wished
,
that
our
practice
were
as
conformable
,
as
our
consciences
are
generally
convicted
of
the
truth
of
it
.
Yet
if
any
man
list
to
doubt
,
these
reasons
may
perswade
him
that
will
not
be
obstinate
.
1.
The
Commandement
of
Christ
,
(
This
doe
as
often
as
yee
drinke
it
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
implies
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
often
as
yee
doe
it
,
therefore
doe
it
often
;
not
once
in
our
age
,
as
Baptisme
,
neuer
to
be
repeated
;
nor
once
a
yeere
and
no
more
as
the
Passeover
:
but
many
times
in
our
age
,
many
times
in
a
yeere
,
according
as
the
Saints
in
the
Primitive
Church
understood
the
meaning
of
these
words
,
and
not
as
some
in
these
times
,
when
Sophistry
hath
wrangled
out
Diuinity
,
would
seeme
to
cavill
;
that
because
the
words
runne
(
Doe
it
as
oft
as
yee
eate
this
bread
,
and
drinke
this
cup
)
therefore
it
is
at
their
discretion
to
doe
it
as
seldome
as
they
please
.
2.
Their
owne
necessity
may
perswade
them
,
if
they
can
be
sensible
of
their
spirituall
weaknesse
and
wants
.
Let
them
looke
inward
,
and
see
how
great
need
they
have
of
many
and
often
confirmations
of
their
Faith
,
renovations
of
their
Repentance
,
of
stirring
up
the
graces
of
God
in
the
soule
,
to
adde
an
edge
and
eagernesse
unto
all
spirituall
affections
after
holinesse
,
to
get
unto
themselves
the
most
powerfull
provocations
unto
obedience
.
Every
one
that
hath
grace
knowes
how
frequently
the
power
thereof
is
impaired
by
temptations
,
weakned
by
worldly
distractions
even
of
our
lawfull
imployments
,
and
over-mastered
,
by
the
force
of
sinnefull
lusts
:
so
that
they
must
needs
discover
a
great
deale
of
ignorance
in
their
spirituall
estate
,
that
feele
not
in
their
soules
a
pronenesse
to
affamishment
,
as
well
as
in
their
bodies
;
at
least
they
bewray
intolerable
carelesnesse
▪
that
finding
the
emptinesse
and
leanenesse
of
their
soules
,
yet
neglect
to
repaire
often
unto
his
holy
Table
whereon
is
set
forth
the
Bread
of
life
,
whereof
when
they
have
eaten
,
their
[
*
](A09266-e890-b)
*
1
Sam.
30.12
spirit
may
come
againe
,
their
hearts
may
be
strengthned
,
their
soules
may
bee
replenished
as
with
marrow
and
fatnesse
.
Wherefore
give
mee
leave
to
perswade
you
to
the
practice
of
so
needfull
a
duety
,
and
withall
to
tell
you
of
that
fault
,
whereof
this
age
is
extreamly
guilty
.
A
very
shame
it
is
to
compare
the
slacknesse
of
our
dayes
with
the
forwardnesse
of
those
primitive
times
of
the
Church
,
in
the
often
celebration
of
this
holy
Sacrament
.
Then
it
was
administred
almost
euery
Lords
day
;
now
we
are
fallen
from
fifty
times
a
yeere
,
to
once
,
twice
,
thrice
,
or
for
the
greatest
part
to
foure
times
in
the
yeere
.
It
is
true
,
that
as
in
other
,
so
in
this
divine
institution
,
Satan
hath
done
much
by
his
malitious
policy
,
to
corrupt
mens
hearts
in
the
observation
of
it
:
When
the
Sacrament
was
administred
often
,
hee
brought
it
into
contempt
by
the
commonnesse
of
it
;
now
that
it
is
administred
seldome
,
thorough
ignorance
,
it
is
abused
and
neglected
as
unnecessary
.
I
may
not
prescribe
how
often
the
celebration
therof
is
fit
to
be
used
:
our
Church
hath
partly
left
it
to
the
discretion
of
her
Ministers
,
partly
injoyned
the
solemnization
therof
at
the
least
[
*
](A09266-e910-b)
*
See
the
book
of
Canons
.
three
times
a
yeere
.
Shee
hath
seene
the
untowardlinesse
of
her
children
,
who
must
be
compelled
by
Law
to
come
in
unto
this
feast
,
or
else
the
Lords
Table
is
likely
to
stand
unfurnished
of
guests
.
A
strange
matter
that
men
should
neede
a
Law
to
bring
them
to
the
Sacrament
.
One
would
thinke
that
mens
consciences
should
herein
be
a
Law
unto
themselves
,
and
that
there
were
no
necessity
to
have
a
Statute
for
hungry
men
to
eate
,
or
for
sicke
folke
to
take
physicke
.
But
here
is
the
intolerable
infidelity
and
irreligion
of
our
times
;
did
not
feare
of
Law
and
shame
of
the
world
prevaile
more
with
many
,
than
any
benefit
which
they
perceiue
is
to
be
gotten
by
frequenting
the
Sacrament
,
they
that
now
come
but
seldome
,
would
come
never
:
they
have
no
appetite
to
this
spirituall
bread
,
their
taste
cannot
rellish
this
Angels
food
,
and
thence
the
Table
of
the
Lord
is
contemptible
in
their
eyes
,
and
their
very
soule
loatheth
this
bread
of
heaven
.
I
confesse
indeed
,
that
persecution
is
a
sharpe
spurre
to
put
men
on
upon
the
diligent
practice
of
all
religious
duties
:
and
so
it
was
in
the
Primitive
Church
,
that
the
bitternesse
of
afflictions
gave
a
sweeter
relish
to
religion
.
Neverthelesse
they
must
needes
be
ill
nurtured
,
that
will
doe
nothing
without
beating
;
and
very
strange
it
is
that
men
should
constantly
wait
upon
the
service
of
God
,
when
paine
and
disgrace
terrifie
them
from
it
,
and
then
fal
off
to
neglect
it
,
when
honour
,
peace
and
liberty
invite
them
to
it
.
And
what
,
my
brethren
,
had
the
bloud
of
Christ
a
fresher
taste
in
these
first
ages
after
it
was
newly
shed
?
had
his
sacrificed
body
a
more
fragrant
smell
inviting
the
Saints
like
birds
of
prey
,
to
flye
from
far
with
maruellous
swiftnesse
,
unto
this
dead
but
yet
all-quickning
carkasse
?
Hath
it
now
,
through
tract
of
time
,
lost
that
swetnesse
wherwith
hertofore
it
cheared
both
God
and
Man
?
No
;
t
is
we
have
lost
our
senses
,
our
faith
,
our
zeale
,
our
love
.
Christs
bloud
,
like
the
Manna
in
the
Ark
,
putrifies
not
but
endureth
for
ever
,
to
feed
us
also
in
these
last
ages
of
the
world
unto
everlasting
life
.
That
fountain
which
was
opened
in
his
side
,
runs
yet
afresh
,
&
hath
an
everlasting
vertue
to
cleanse
us
from
the
leprosie
of
sinne
,
and
to
coole
the
heate
of
a
weary
soule
,
inflamed
with
sin
and
the
fire
of
Gods
wrath
:
only
if
we
can
be
sensible
of
our
thirst
,
and
that
our
hearts
can
pant
after
these
waterbrooks
,
running
amaine
unto
them
for
refreshing
,
when
wee
are
furiously
chased
by
our
iniquities
following
us
at
the
heeles
.
Wherfore
,
my
beloved
brethren
,
let
us
be
admonished
henceforward
to
make
conscience
of
frequenting
the
Lords
Table
so
often
as
by
fit
opportunity
wee
may
enjoy
the
benefit
therof
,
lest
our
lazie
sloathfulnesse
be
at
last
punished
for
a
profane
contempt
of
the
precious
bloud
of
our
Lord
Iesus
Christ
.
This
be
spoken
of
the
first
duety
in
comming
to
the
Sacrament
;
the
next
followes
touching
that
which
is
to
bee
done
about
the
celebration
of
it
.
Now
this
is
in
general
,
A
soleme
commemoration
of
the
death
of
Christ
,
expressed
in
those
words
(
Doe
this
in
remembrance
of
me
)
and
in
those
(
Yee
shew
forth
the
Lords
death
till
he
come
.
)
Which
words
doe
summarily
declare
what
was
the
end
and
intent
of
Christ
in
instituting
this
Sacrament
,
and
what
is
the
duty
which
he
requires
of
euery
Christian
in
the
solemnizing
thereof
;
namely
,
That
therin
we
should
make
a
perpetuall
commemoration
of
his
death
and
passion
unto
the
end
of
the
world
,
till
hee
come
againe
to
iudgement
.
Now
this
remembrance
of
the
death
of
Christ
in
the
Sacrament
,
is
to
be
taken
in
a
double
sense
.
1.
In
opposition
to
the
outward
Elements
and
Ceremonies
in
this
Sacrament
.
2.
In
relation
to
those
spirituall
graces
of
the
soule
,
which
are
to
bee
exercised
in
this
commemoration
.
In
the
former
must
be
shewed
upon
what
our
hearts
&
thoughts
must
be
fixed
in
the
holy
Sacrament
;
namely
,
not
on
the
Elements
and
actions
of
the
Sacrament
:
but
on
Christ
and
his
benefits
;
all
the
desires
of
our
soules
must
be
towards
him
,
and
to
the
remembrance
of
his
Name
.
In
the
latter
it
will
appeare
,
how
,
&
in
what
manner
our
soules
must
be
fixed
on
Christ
;
namely
,
not
in
a
bare
historicall
remembrance
of
his
sufferings
,
but
in
a
powerfull
and
gracious
feeling
of
the
vertue
of
his
death
,
working
life
and
holinesse
in
our
soules
.
Of
these
two
points
in
order
;
and
of
the
first
briefly
,
which
is
this
,
That
our
thoughts
are
not
to
dwel
upon
the
outward
elements
and
actions
of
the
Sacrament
,
but
from
them
to
bee
raised
up
to
the
meditation
of
Christs
sufferings
,
and
the
benefits
we
obtaine
thereby
.
Doe
this
in
remembrance
of
mee
,
saith
Christ
,
i.
e.
of
my
death
,
and
your
redemption
by
it
:
not
,
Do
this
for
it
own
sake
,
looking
no
further
than
what
is
visible
to
your
eies
in
the
outward
solemnity
.
Never
was
any
Ceremony
,
legall
&
Euangelicall
,
appointed
for
its
own
worth
,
as
if
either
God
were
pleased
▪
or
mans
soul●
edified
in
grace
by
such
carnall
observations
.
For
God
is
a
Spirit
,
and
will
alwayes
be
worshipped
in
spirit
and
truth
:
and
mans
soule
is
a
Spirit
of
a
pure
and
immortal
substance
,
which
cannot
bee
nourishd
and
maintained
in
life
and
strength
by
any
outward
fading
thing
or
action
;
but
only
by
that
which
is
proportionable
to
its
owne
celestiall
and
spiritual
quality
.
Now
this
alone
is
the
grace
and
favour
of
God
,
the
treasurie
and
store-house
wherof
is
the
person
of
our
ever-blessed
Mediator
Iesus
Christ
,
unto
whom
the
ancient
church
was
directed
in
all
Leviticall
observations
,
to
whom
these
Evangelicall
Sacraments
doe
still
direct
us
.
Wherefore
you
are
againe
to
be
admonished
,
those
especially
of
the
younger
sort
,
That
they
do
attentively
observe
what
that
thing
is
,
whereabouts
all
their
meditations
are
to
be
employed
in
this
sacred
businesse
.
Remember
that
here
Christ
crucified
is
all
in
al
,
in
every
element
,
in
every
action
.
When
thou
seest
the
Bread
and
Wine
separated
by
consecration
unto
this
holy
use
,
thinke
on
Christ
ordained
and
fore-appointed
by
the
Father
from
everlasting
,
unto
the
accomplishment
of
our
redemption
by
his
bloud-shedding
.
When
thou
seest
the
Bread
broken
and
the
Wine
powred
forth
,
thinke
on
Christ
torne
and
rent
in
his
precious
body
with
stripes
and
wounds
,
pained
even
to
the
death
in
his
most
holy
soule
,
full
of
the
wrath
of
God
&
indignation
of
the
Almighty
,
by
whom
he
was
smitten
for
thy
sinnes
,
and
plagued
for
thy
transgressions
.
When
the
Minister
offers
to
thee
the
bread
&
wine
,
think
on
Christ
given
unto
thee
of
God
freely
,
and
giving
himselfe
unto
thee
if
thou
wilt
receive
him
.
When
thou
receivest
and
eatest
these
elements
,
think
on
Christ
,
that
living
Bread
,
that
gives
life
unto
thy
soule
,
and
by
his
merits
preserves
it
from
eternall
death
.
Knit
thy
heart
unto
him
by
the
band
of
an
holy
faith
,
throw
thy selfe
into
his
armes
stretched
out
on
the
Crosse
to
embrace
thee
;
wash
thy
soule
in
his
bloud
,
that
thou
maist
bee
cleane
;
hide
thy selfe
in
the
holes
and
clefts
of
this
rocke
,
from
the
stormy
tempest
of
Gods
wrath
,
that
i●
m●y
not
touch
thee
:
put
thine
hands
and
thy
fingers
in
his
side
,
and
the
pr●nt
of
the
nailes
,
and
cry
out
with
that
blessed
Apostle
in
the
highest
degree
of
all
possible
reioycing
,
MY
LORD
,
AND
MY
GOD.
This
is
the
life
of
this
holy
Sacrament
,
whithout
which
spirituall
applications
,
all
is
but
a
dead
and
empty
Ceremony
.
Wherfore
miserable
is
their
error
,
who
out
of
ignorance
or
a
wrong
opinion
,
bend
their
senses
&
amuse
their
thoughts
,
only
upon
the
things
which
in
this
Sacrament
are
presented
unto
their
bodily
eyes
,
never
looking
up
unto
the
graces
and
merits
of
Christ
,
unto
whom
onely
these
outward
Ceremonies
do
point
.
Two
sorts
there
are
guilty
of
this
offence
:
1.
Papists
,
who
,
in
this
and
the
whole
frame
of
their
religion
,
love
to
glory
in
the
flesh
,
and
do
ate
upon
carnall
outward
ceremoniousnesse
;
rest
too
much
in
the
opus
operatum
,
the
worke
done
,
without
all
power
and
life
of
holiness
in
the
doer
.
2.
The
seco●d
sort
are
ignorant
Protestants
,
of
whom
there
be
thousands
that
understand
nothing
at
all
of
the
end
and
use
of
these
mysteries
,
It
is
pittifull
to
behold
the
demeanour
of
the
ordinary
sort
of
people
at
the
Sacrament
:
they
come
thither
they
know
not
wherefore
,
and
they
doe
there
they
know
not
what
;
they
cannot
tell
how
to
looke
,
which
way
to
turn
themselves
about
any
holy
meditations
:
many
times
their
minds
are
like
a
clocke
that
's
over-wound
above
his
ordinary
pitch
,
and
so
stands
still
;
their
thoughts
are
amazed
at
the
height
of
these
mysteries
,
and
for
the
time
they
are
like
a
blocke
,
thinking
nothing
at
all
:
or
else
their
thoughts
fall
flat
on
the
earth
to
base
and
bodily
things
,
yea
some
in
that
wonderful
simplicity
,
as
to
imagine
they
come
thither
for
a
draught
of
sweet
wine
,
and
a
morsell
of
finer
bread
:
or
at
best
they
raise
their
thoughts
no
higher
than
the
Communion
Table
,
thinking
that
if
they
have
receiued
the
outward
elements
▪
in
a
reverent
manner
,
behaved
themselves
decently
during
that
action
,
forborne
their
worldly
businesse
before
and
after
,
tempered
their
tongues
from
all
uncivill
speech
,
and
demeaned
themselves
mannerly
for
that
day
,
then
that
they
have
done
a
right
acceptable
peece
of
service
to
God
.
This
stupidity
of
many
,
whether
popish
or
clownish
,
cannot
but
be
much
commiserated
by
al
those
,
unto
whom
it
is
given
to
know
any
thing
concerning
the
mysteries
of
the
Kingdome
of
God
.
To
conclude
this
point
,
let
vs
remember
that
admonition
the
Church
giveth
us
in
this
businesse
,
calling
on
us
with
a
Sursum
corda
,
Lift
up
your
hearts
,
and
let
's
answer
in
doing
as
wel
as
saying
,
We
lift
them
up
unto
the
Lord
.
Yea
,
be
wee
alwaies
mindfull
of
that
generall
rule
which
Christ
gives
his
Disciples
,
when
they
,
together
with
the
simple
Capernaites
,
hearing
Christ
call
himselfe
[
living
Bread
]
and
[
his
flesh
Meat
indeed
]
and
[
his
Blood
Drinke
indeede
]
were
much
offended
at
it
,
as
an
absurd
impossibilitie
;
Christ
tels
them
they
mistooke
his
meaning
,
[
It
is
the
Spirit
,
saith
hee
,
that
quickneth
,
the
flesh
profiteth
nothing
:
the
words
that
I
speake
unto
you
,
they
are
Spirit
,
and
they
are
Life
.
]
Ioh.
6.63
.
Thus
you
see
whom
we
must
remember
,
in
,
and
by
this
Sacrament
,
viz.
Christ
,
and
him
crucified
:
In
the
next
place
we
are
to
consider
,
in
what
manner
this
commemoration
is
to
bee
made
,
[
Doe
this
in
remembrance
of
mee
.
]
What
?
in
a
bare
recounting
the
story
of
his
passion
,
amplifying
the
indignity
of
all
circumstances
,
in
curio●s
contemplations
about
every
passage
of
Christ
,
from
the
garden
to
the
grave
?
Is
this
all
?
no
,
nor
halfe
:
You
must
therfore
here
remember
a
rule
given
by
Divines
,
[
That
in
Scripture
words
of
knowledge
,
in
matters
betweene
God
and
Man
,
doe
imply
the
affections
,
]
And
as
God
is
said
not
to
know
the
wicked
,
because
he
likes
them
not
;
so
when
we
are
commanded
to
know
God
,
to
remember
our
Creator
,
&c.
wee
must
not
streighten
this
precept
unto
bare
speculation
of
the
Head
,
but
extend
it
unto
the
holy
devotion
of
the
Heart
,
and
obedience
of
the
Hand
.
In
this
sense
must
Christ
crucified
bee
remembred
of
us
in
the
Sacrament
,
not
only
as
an
object
of
our
Knowledg
,
but
principally
as
the
obiect
of
our
Love
,
our
Faith
,
our
Hope
,
our
Ioy
,
our
Thansgiving
,
our
Obedience
.
These
&
other
heavenly
graces
are
all
to
be
set
a
worke
,
and
imployed
about
this
remembrance
of
Christ
in
the
Sacrament
;
&
it
is
the
increase
and
exercise
of
these
graces
,
that
our
Saviour
intended
,
when
he
instituted
this
Sacrament
,
commanding
us
to
observe
it
in
remembrance
of
him
,
and
by
it
to
shew
his
death
till
his
comming
againe
.
But
that
we
may
goe
a
little
more
particularly
to
work
in
this
point
,
observe
that
there
are
foure
principall
graces
that
have
a
singular
use
in
this
holy
businesse
:
they
are
1.
Faith
,
2.
Repentance
,
3.
Thankfulnesse
,
4.
Love
.
Touching
which
,
I
would
not
have
you
expect
,
that
I
should
here
handle
them
at
large
,
by
way
of
common
place
:
my
purpose
only
at
this
time
is
to
shew
you
,
what
singular
vertue
may
bee
drawne
from
the
meditation
of
Christs
death
,
for
to
quicken
&
increase
the
life
&
power
of
all
those
forementioned
graces
.
I
will
doe
this
briefly
,
desiring
the
younger
sort
especially
,
carefully
to
attend
unto
such
generall
heads
of
meditation
as
I
shall
propose
,
to
the
end
their
thoughts
may
have
some
matter
whereon
to
worke
,
which
otherwise
will
be
too
too
wilde
,
and
confusedly
distracted
.
1.
First
then
touching
Faith
,
Christ
crucified
is
proposed
unto
us
in
the
Sacrament
,
as
the
object
of
our
Faith
alluring
us
to
a
firme
beliefe
in
him
,
upon
these
two
strong
perswasions
:
1.
That
he
is
a
Saviour
All-sufficient
,
having
with
him
plenteous
Redemption
.
One
that
hath
paid
the
utmost
farthing
that
could
be
demanded
for
our
ransome
,
having
trodden
the
winepresse
of
the
fierce
wrath
of
the
Almightie
;
and
borne
upon
his
shoulders
the
whole
burden
of
that
vengeance
,
which
would
have
sunke
our
soules
to
the
bottome
of
hell
.
A
Saviour
that
hath
utterly
defeated
all
the
powers
of
darknesse
;
and
spoyled
them
,
leading
captivity
captive
:
thereby
purchasing
for
us
a
Kingdome
that
cannot
be
shaken
,
but
sure
and
stedfast
against
all
violence
of
our
spirituall
adversaries
,
even
a
stable
and
firme
estate
in
present
grace
,
and
an
open
and
faire
passage
unto
that
immortality
and
glory
which
shal
be
revealed
.
Wherfore
justly
hath
he
in
this
Sacrament
set
forth
himself
unto
us
,
under
the
two
elements
of
Bread
and
Wine
,
parts
of
one
complete
and
perfect
nourishment
:
to
assure
us
,
that
in
his
merits
,
there
is
an
absolute
all
sufficiency
to
bring
us
to
everlasting
life
.
2.
That
hee
is
a
Saviour
freely
given
of
God
,
and
giving
himselfe
unto
us
.
Hee
laid
downe
his
life
freely
,
no
man
having
power
to
take
it
from
him
:
and
therefore
he
freely
gave
his
flesh
for
the
life
of
the
world
;
and
in
the
Sacrament
he
freely
offers
himselfe
to
every
beleever
,
to
be
receiued
and
embraced
by
him
.
Both
these
are
strong
motives
to
qu●cken
our
faith
in
remembring
Christs
death
:
for
if
either
the
greatnesse
of
the
worke
of
redemption
,
and
surpassing
difficulty
to
save
a
sinner
,
should
terrifie
us
;
we
know
what
ever
it
be
,
he
hath
finished
it
:
or
if
our
unworthines
should
discomfort
us
,
we
see
that
Christ
stayes
not
till
we
can
deserve
him
;
but
as
hee
died
for
us
when
we
were
unworthy
,
so
even
whilst
we
are
unworthy
hee
offers
himselfe
to
us
in
all
the
benefits
of
his
death
.
Wherefore
let
us
in
a
lively
faith
fasten
our
eies
upon
this
Brazen
serpent
,
lifted
up
on
the
crosse
to
cure
the
fierie
stingings
of
sinne
:
let
our
eyes
,
our
thoughts
,
and
our
affections
be
drawne
after
him
,
and
learne
we
,
as
the
Apostle
exhorts
,
to
trust
perfectly
unto
that
salvation
which
is
brought
unto
us
.
This
for
Faith
.
2.
In
the
next
place
is
required
the
exercise
of
Repentance
,
to
which
there
is
no
provocation
in
the
world
more
powerful
,
than
the
serious
meditation
of
Christ
crucified
.
Two
motives
there
are
,
which
commonly
best
prevailes
with
all
natures
,
to
worke
in
them
sorrow
for
an
offence
;
and
they
are
both
in
this
matter
most
lively
&
vigorous
.
1.
Mercy
wonderfull
and
incredible
to
a
desperate
offender
,
beyond
all
hope
and
expectation
of
his
.
When
we
were
of
no
strength
,
when
we
were
sinners
,
when
we
were
enemies
,
even
then
Christ
in
his
time
died
for
vs
,
as
the
Apostle
notably
aggrauates
the
death
of
Christ
,
Rom.
5
6.8.10
.
How
hopelesse
was
the
state
of
us
men
being
once
fallen
by
our
first
transgression
?
and
yet
even
in
the
extremity
of
misery
,
how
proudly
and
rebelliously
did
we
carrie
our selves
against
that
majesty
,
whom
wee
had
offended
?
Yet
then
behold
in
God
the
riches
of
all
patience
,
gentlenesse
and
compassion
:
he
is
mindfull
of
us
,
when
we
had
forgot
both
him
and
our selves
;
his
mercifull
wisedome
prevents
all
thought
,
and
care
,
and
possibility
in
us
of
providing
the
means
of
our
recovery
.
Now
where
malice
and
unworthinesse
is
thus
overcome
by
goodnesse
,
certainely
if
there
be
any
sparke
of
grace
,
of
noble
nature
,
of
ingenuity
left
within
us
,
it
cannot
bee
but
our
hearts
should
be
overcome
with
sorrow
,
for
offending
so
gracious
a
Master
,
and
rent
asunder
with
godly
griefe
for
the
displeasure
of
so
loving
a
Father
.
2.
The
horrible
n●ture
of
the
offence
,
which
,
when
it
is
smal
,
is
sleighted
,
but
strikes
the
hart
with
astonishment
and
confusion
,
when
t
is
capitall
.
Now
sinne
is
of
the
worst
deserving
quality
that
possibly
may
be
;
and
it
appeares
by
nothing
so
much
as
the
furious
displeasure
of
God
inflicted
on
Christ
,
when
he
bare
our
sins
in
his
body
upon
the
tree
.
Trace
him
from
the
Garden
to
Golgotha
,
and
you
shall
see
whole
armies
of
sorrowes
ready
to
invade
him
,
every
steppe
he
treads
,
the
deeper
hee
wades
into
a
sea
of
bloud
and
wounds
,
and
stripes
,
and
waters
of
affl●ction
;
men
and
divels
,
yea
and
God
himselfe
fight
against
him
;
he
is
forsaken
of
God
,
persecuted
,
despised
,
and
scorned
of
all
the
world
,
assailed
and
tempted
by
all
the
powers
of
hell
,
become
the
astonishment
of
Angels
,
the
wonder
and
amazement
even
of
senselesse
creatures
.
Ah
,
my
Brethren
were
our
soules
in
his
stead
,
and
did
wee
feele
but
the
least
part
of
that
anguish
which
possessed
and
incompassed
that
holy
person
within
and
without
:
how
miserable
might
we
judge
our
case
to
be
?
Blessed
we
are
now
,
that
in
this
we
feele
it
not
:
but
yet
wee
shall
not
be
blessed
alwaies
,
unlesse
wee
can
compassionate
his
feeling
of
it
.
Wherefore
let
us
turne
our
thoughts
upon
our
crucified
Saviour
,
and
looking
upon
him
whom
we
have
pierced
,
let
us
as
we
are
commanded
,
Zach.
12.10
▪
(
Mourne
for
him
as
one
mourneth
for
his
onely
son
,
and
be
in
bitternesse
for
him
,
as
one
that
is
in
bitternes
for
his
first-born
.
)
Let
us
see
the
cause
of
his
sufferings
to
be
in
our selves
,
and
lament
wee
for
our
sinnes
that
have
slaine
the
Lord
of
Life
.
And
now
let
us
learne
to
acknowledge
what
a
detestable
thing
sin
is
,
which
deserved
so
horrible
a
punishment
,
that
could
turne
the
favourable
countenance
of
the
most
mercifull
and
pittifull
God
,
into
frownes
and
fierce
displeasure
against
his
eardely
beloved
Sonne
,
as
soone
as
he
beheld
in
him
the
person
of
an
offender
.
Shall
the
pleasures
of
sinne
be
sweete
to
us
,
which
caused
Christ
to
drink
of
the
bitter
cup
,
even
downe
to
the
dregges
?
Shall
wee
make
a
jest
of
that
,
that
made
God
angry
in
the
greatest
earnest
that
ever
was
?
Seemeth
that
a
light
thing
in
our
eyes
,
that
brought
on
Christ
a
burden
so
heavie
,
that
it
pressed
the
bloud
out
of
his
veines
,
the
soule
out
of
his
body
?
Oh
how
would
these
meditations
dash
in
peeces
the
conceptions
of
lust
in
their
infancie
?
How
mightily
effectuall
would
they
be
to
mortifie
our
corruptions
,
and
crucifie
the
body
of
sinne
in
us
?
Know
this
and
remember
it
,
that
of
all
motives
to
repentance
,
and
preservatives
against
the
infection
of
sinne
,
there
is
none
so
powerfull
,
as
continually
in
all
places
and
imployments
,
to
beare
about
with
us
in
our
hearts
and
meditations
,
The
Dying
of
the
Lord
Iesus
.
And
this
of
Repentance
:
it
followes
that
wee
speake
of
the
third
grace
to
bee
exercised
in
this
holy
commemoration
of
Christs
death
,
which
is
Thankfulnesse
.
A
grace
of
singular
use
in
this
Sacrament
,
which
thence
takes
its
name
of
Eucharistia
,
whereby
it
is
frequently
stiled
.
Sorrow
and
joy
must
here
be
mingled
together
;
a
sorrow
for
sinne
that
deserved
such
sufferings
,
bu●
a
ioy
unspeakable
and
glorious
,
in
Thanksgiving
to
Christ
for
his
great
mercie
,
in
taking
upon
him
such
sufferings
.
And
great
cause
there
is
,
we
should
be
thankfull
for
the
death
of
Christ
in
th●se
three
respects
.
1.
Because
by
it
the
greatest
blessing
that
ever
was
,
is
purchased
for
us
;
namely
,
pardon
of
sinne
,
reconciliation
with
God
,
grace
and
glory
.
2.
Because
there
is
on
our
part
,
the
greatest
undesert
of
it
that
may
be
.
For
wherin
was
God
beholding
unto
us
?
we
were
his
creatures
when
we
were
at
best
,
and
then
he
needed
us
not
:
wee
were
his
enemies
when
wee
were
at
worst
,
and
he
had
iust
cause
to
hate
and
punish
us
.
3.
In
regard
of
the
infinite
disproportion
betweene
us
and
Christ
who
died
for
us
;
the
iust
for
the
uniust
,
the
Lord
for
the
slave
,
the
King
for
the
subject
,
the
Creator
for
the
creature
.
All
th●se
are
forcible
motives
to
stirre
up
in
us
a
thankfull
rejoycing
in
the
Lord
our
Saviour
,
that
hath
done
so
great
things
for
our
soules
.
It
should
make
our
hearts
breake
forth
into
blessings
,
and
thankes
,
and
praises
,
admirations
,
and
extolling
of
the
wonderfull
favour
he
hath
shewed
to
the
sonnes
of
men
.
Wherefore
if
it
be
possible
,
let
us
bring
our
hearts
in
tune
to
beare
a
part
in
that
new
song
which
the
Elders
sing
before
the
throne
of
the
Lambe
,
Rev.
5.9
,
10.
[
Thou
art
worthy
to
take
the
book
and
to
open
the
seales
therof
:
for
thou
wast
slaine
and
hast
redeemed
us
to
God
by
thy
bloud
,
out
of
every
kindred
,
and
tongue
,
&
people
,
and
nation
,
and
hast
made
us
unto
our
God
,
Kings
and
Priests
,
and
we
shall
reigne
on
the
Earth
.
]
And
for
a
sweeter
harmony
,
let
the
Angels
be
admitted
into
this
quire
;
with
them
and
the
Saints
,
sing
we
as
it
is
vers.
12.
[
Worthy
is
the
Lambe
that
was
slaine
to
receive
power
,
and
riches
,
and
wisdome
,
and
strength
,
and
honour
,
and
glory
,
and
blessing
:
]
Yea
,
for
a
full
consort
,
let
us
with
every
creature
in
heaven
,
in
earth
,
under
the
earth
,
and
in
the
sea
,
sing
as
it
is
in
verse
13.
[
Blessing
,
honour
,
glory
and
power
,
be
unto
him
that
sitteth
upon
the
Throne
,
and
unto
the
Lambe
for
ever
and
ever
.
[
And
so
much
also
of
the
third
grace
:
the
last
followes
,
which
is
4.
Love
unto
Christ
,
in
a
holy
affection
of
the
soule
,
carrying
us
with
full
desire
to
the
enioying
of
him
,
&
making
us
to
preferre
our
communion
with
him
,
before
all
things
that
in
this
world
may
challenge
our
dearest
respect
.
All
those
motives
that
stir
up
to
Thankfulnesse
,
provoke
also
unto
Love
:
the
smalnes
of
our
desert
,
the
greatnesse
of
the
benefit
,
the
gloriousnes
of
the
person
,
al
are
here
in
a
singular
degree
,
and
for
them
Christ
deserves
our
Love
in
the
highest
degree
that
we
can
possibly
shew
it
in
.
Hence
the
Church
in
the
Canticles
can
find
no
names
so
fit
whereby
to
call
her
Spouse
Christ
Iesus
,
as
these
;
[
Him
whom
her
soule
loveth
,
her
Beloved
,
and
her
well
beloved
.
]
It
s
admirable
what
pleasures
she
takes
in
describing
and
talking
of
his
rare
excellencies
;
here
's
her
full
contentment
,
and
the
height
of
her
ioy
and
peace
,
that
shee
is
able
to
say
,
[
My
welbeloved
is
mine
,
and
I
am
his
.
)
Certainely
,
my
Brethren
were
our
hearts
truly
spirituall
,
had
our
soules
tasted
how
good
the
Lord
Iesus
hath
beene
unto
us
,
were
our
eyes
opened
to
see
him
at
the
right
hand
of
God
clothed
with
all
beauties
of
holinesse
,
glory
,
and
majesty
,
it
could
not
be
but
that
our
sinnes
,
our
pleasures
,
all
the
pompe
of
this
world
would
be
most
vile
and
despicable
in
our
esteeme
,
and
nothing
but
Christ
would
appeare
worthy
of
our
Love
,
Delight
,
and
Admiration
.
These
are
those
heavenly
graces
of
chiefe
marke
,
that
receive
life
and
strength
from
the
death
of
Christ
,
remembred
in
this
Sacrament
.
And
the
effect
of
them
all
is
our
obedience
in
life
and
conversation
,
that
wee
should
serve
him
faithfully
,
that
hath
bought
us
at
so
deare
a
price
.
This
is
the
trial
of
the
truth
of
all
those
forenamed
graces
;
when
our
faith
works
by
Love
,
our
Repentance
is
approved
by
reformation
,
our
Thankfulnesse
and
Love
shewne
in
keeping
of
his
Commandements
.
This
is
also
the
end
of
the
death
of
Christ
,
who
hath
redeemed
us
from
our
vain
conversation
,
wherein
wee
lived
in
the
lusts
of
the
flesh
,
that
henceforth
wee
should
live
unto
him
:
who
hath
delivered
us
from
the
feare
of
our
enemies
,
that
wee
should
serve
him
in
righteousnesse
and
holinesse
all
our
dayes
.
And
thus
you
see
what
it
is
rightly
to
remember
Christ
crucified
,
and
to
shew
forth
the
Lords
death
in
the
use
of
this
holy
Sacrament
,
even
to
remember
him
with
beleeving
,
with
penitent
,
with
thankfull
,
with
loving
,
with
obedient
harts
.
Not
to
remember
him
in
this
sort
,
is
to
forget
h●m
;
not
to
know
the
vertue
of
his
death
in
this
manner
,
is
to
bee
ignorant
of
Christ
crucified
.
An
excellent
knowledge
,
but
of
all
most
difficult
to
be
put
in
practice
:
T
is
an
easie
thing
to
turn
the
story
into
a
tragedy
,
to
make
a
Scenicall
representation
of
the
death
of
Christ
,
as
the
Papists
use
to
doe
on
good-Friday
,
or
to
compile
a
curious
declamation
of
this
subject
,
as
Popish
Postillers
and
Preachers
doe
in
their
Lenton
Sermons
.
I
discommend
not
eloquence
in
so
excellent
a
subject
,
words
cannot
be
better
bestowed
than
here
:
yet
there
is
an
error
to
be
feared
,
lest
the
tongue
onely
be
imployed
,
where
the
heart
chiefly
should
bee
busied
;
and
there
is
danger
also
lest
such
high
discourses
prove
not
unlike
those
of
Tragedians
,
made
more
to
breed
admiration
of
the
Poet
,
than
attention
and
observation
of
the
fact
.
Thus
much
I
may
safely
say
,
that
the
meditation
of
the
death
of
Christ
requires
not
so
much
strength
of
wit
and
invention
,
as
the
exercise
of
all
holy
and
zealous
affections
of
the
soule
to
the
increase
of
pietie
and
obedience
.
There
cannot
bee
a
greater
incongruitie
,
than
to
discourse
of
so
holy
a
subject
,
with
an
unhallowed
heart
;
to
amplifie
the
indignity
of
Christs
passion
,
and
yet
not
bee
moved
at
all
to
remorse
of
conscience
for
sinne
;
to
rayle
on
Iudas
and
the
Iewes
,
and
yet
sweare
by
Christ
;
to
descant
upon
his
Bloud
and
Wounds
in
passionate
discourse
,
and
ye●
to
teare
these
,
and
trample
upon
that
inexecrable
blasphemies
:
to
talke
of
Christ
,
and
yet
not
to
live
as
a
Christian
;
to
relate
to
others
the
story
of
his
crucifying
by
the
Iewes
;
and
in
the
meane
while
by
obstinate
impiety
and
prophanenesse
to
crucifie
him
againe
unto
himselfe
.
This
is
far
from
being
a
Preacher
and
a
follower
of
Christ
:
to
such
let
mee
speake
in
Salvians
words
a
little
altered
,
Christum
legunt
&
impudici
sunt
,
Christum
audiunt
&
inebriant●r
,
Christum
sequuntur
&
rapiunt
:
The
Apostle
after
hee
hath
declared
the
true
institution
of
the
Sacrament
,
and
the
right
end
to
bee
observed
in
the
celebration
of
it
,
namely
,
The
perpetuall
commemoration
of
Christs
death
,
in
the
words
before
spoken
of
;
hee
goes
forward
in
the
next
place
,
to
shew
the
great
danger
that
men
run
into
by
perverting
this
holy
institution
,
and
abusing
of
it
to
wrong
ends
&
purposes
.
They
commit
a
great
sinne
,
which
drawes
upon
them
great
judgements
both
temporall
and
eternall
,
unlesse
by
diligent
examination
of
themselves
,
the
sinne
be
prevented
,
and
the
punishment
removed
.
This
the
Apostle
doth
from
the
27.
vers.
unto
the
33.
verse
.
The
resolution
of
which
words
is
in
briefe
thus
:
They
containe
.
-
1.
The
sinne
of
unworthy
receiving
,
vers.
27.
-
2.
The
meanes
to
avoide
this
sinne
,
which
is
due
examination
of
ones
selfe
before
the
Sacrament
,
vers.
28.
-
3.
The
punishment
which
they
incurre
,
who
commit
the
sin
,
and
neglect
the
means
;
now
that
is
damnation
or
judgment
,
vers.
29.
This
punishment
as
it
is
temporal
,
is
amplified
three
waies
-
1.
By
experiment
in
the
Church
of
Corinth
,
wherein
God
made
it
appeare
by
judgments
he
inflicted
upon
them
,
how
much
hee
was
offended
at
the
profanation
of
the
Sacrament
,
verse
30.
-
2.
By
the
true
cause
of
those
afflictions
,
the
not-judging
of
th●mselves
,
vers.
31.
-
3.
By
the
right
end
wherefore
these
judgements
came
upon
them
,
which
was
to
bring
them
to
repentance
for
such
their
abuse
of
Gods
ordinance
,
lest
otherwise
going
on
they
fall
into
further
condemnation
,
vers.
32.
At
this
present
I
shall
speake
only
touching
the
sinne
of
unworthy
communicating
at
the
Lords
Table
whereof
the
Apostle
speakes
in
these
words
.
Verse
27.
Wherefore
whosoever
shall
eate
this
bread
,
and
drinke
the
cup
of
the
Lord
unworthily
,
shall
be
guilty
of
the
bodie
and
bloud
of
the
Lord
.
In
this
verse
we
have
two
generall
parts
:
-
1.
The
sin
it selfe
,
unworthy
receiving
the
Sacrament
,
in
those
words
.
[
Whosoeuer
shall
eate
,
&c.
unworthily
.
]
-
2.
The
quality
of
this
sinne
:
t
is
no
small
fault
,
but
a
bloudy
offence
,
t
is
to
be
guilty
of
murder
,
and
that
of
the
best
man
that
ever
was
,
Christ
Iesus
:
[
Hee
shall
bee
guilty
,
&c.
]
Of
these
in
order
▪
First
let
us
enquire
what
it
is
to
eate
this
Bread
and
drinke
this
Cup
,
i.
e.
to
receive
this
Sacramen●
vnworthily
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vnworthinesse
in
receiving
the
Sacrament
,
may
be
taken
in
re●pect
either
of
the
person
,
or
of
the
manner
of
receiving
.
Vnworthinesse
of
the
person
is
not
here
meant
,
for
so
t
is
apparant
that
no
man
can
come
worthily
to
the
Sacrament
,
forasmuch
as
the
best
of
men
cannot
deserve
of
God
the
smallest
blessing
of
this
life
,
much
lesse
so
great
a
favour
as
to
enioy
the
benefit
of
the
Word
and
Sacraments
to
everlasting
life
.
Wherefore
in
our
publique
Leiturgie
,
wee
doe
iustly
acknowledge
,
[
That
we
doe
not
presume
to
come
to
this
Table
,
trusting
in
our
righteousnesse
,
but
in
Gods
great
mercy
;
and
that
we
are
not
worthy
so
much
as
to
gather
the
crummes
under
the
Lords
Table
]
much
lesse
to
sit
thereat
as
a
guest
.
Vnworthinesse
then
is
here
to
be
taken
in
regard
of
the
manner
of
receiving
.
A
poore
man
may
bee
unworthy
to
be
set
at
a
Kings
table
,
but
yet
he
may
there
carry
himselfe
worthily
,
i.
e.
in
such
a
decent
behaviour
,
as
is
agreeable
to
the
reverence
and
maiesty
of
the
place
in
which
hee
is
.
So
we
are
unworthy
to
sit
at
this
Table
,
yet
when
God
invites
us
thither
,
wee
may
carry
our selves
worthily
,
i.
e.
in
such
a
holy
disposition
of
our
hearts
,
and
reverent
demeanour
in
our
outward
actions
,
as
God
requires
of
us
in
so
sacred
a
businesse
.
The
poverty
,
blindnesse
,
lamen●sse
,
and
the
like
,
is
not
objected
to
such
as
come
to
the
Marriage-feast
,
Matth.
22.
but
the
matter
that
is
questioned
,
is
the
want
of
a
wedding
garment
.
Now
you
know
,
that
hee
which
makes
a
solemne
sumptuous
feast
,
cannot
but
take
it
as
an
indignity
and
dishonour
offered
to
him
and
his
cheere
,
if
any
be
so
rude
as
to
thrust
in
himselfe
among
the
rest
,
in
his
ragged
and
vile
apparrell
.
Let
us
then
see
how
we
may
offend
in
the
manner
of
celebrating
this
Sacrament
:
We
shall
know
this
by
that
which
the
Apostle
reproves
in
these
Corinthians
.
They
had
many
faults
;
among
them
they
are
here
taxed
for
dissentions
,
&
quarrelsome
factions
amongst
themselves
,
vers.
18.
for
prophanenes
,
in
comming
to
the
Sacrament
with
as
little
reverence
as
they
did
to
their
Love-feasts
;
nay
with
lesse
,
having
in
those
feasts
first
distempered
themselves
,
vers.
21.
for
excesse
in
their
Love-feasts
,
and
thence
comming
drunken
to
the
Sacrament
,
vers.
21.
lastly
,
for
pride
and
disdaine
in
despising
the
poorer
sort
,
that
had
not
wherewithall
to
carry
matters
in
so
brave
and
frolicke
manner
as
themselves
,
vers
22.
Thus
they
cared
not
with
what
mindes
,
nor
in
w●a●
manner
they
came
to
the
Lords
Supper
,
making
the
Sacrament
an
occasion
of
debate
,
hatred
,
riot
and
luxurie
,
which
should
have
beene
a
cause
of
modesty
,
peace
,
humility
,
sobriety
,
and
love
.
The
case
was
too
too
bad
with
th●m
▪
their
disorders
being
so
fowle
,
that
the
Apostle
professeth
in
expresse
termes
,
that
this
their
comming
together
could
not
bee
called
a
celebration
of
the
Sacrament
:
[
This
is
not
,
saith
he
,
to
eate
the
Lords
Supper
]
vers.
20.
Now
what
the
Apostle
reproves
in
them
in
regard
of
the
forenamed
particulars
,
holds
true
by
proportion
in
all
communicants
,
in
regard
of
other
the
like
disorders
:
whence
in
the
generall
,
observe
this
conclusion
,
[
They
that
celebrate
this
Sac●ament
in
any
other
manner
,
with
other
mindes
,
for
other
●nds
,
than
Christ
intended
in
his
institution
of
it
,
they
observe
it
unworthily
.
]
For
this
is
a
generall
rule
touching
every
part
of
Gods
worship
,
We
must
serve
God
,
no●
as
we
thinke
fit
,
but
as
he
hath
appointed
;
God
must
bee
Iudge
of
his
owne
honour
:
and
in
all
matters
of
substaunce
,
there
is
nothing
befitting
and
aggreeable
to
his
good
liking
,
but
those
things
that
he
hat●
commanded
,
observed
,
and
done
in
that
manner
which
he
hath
prescribed
.
And
therefore
in
this
Sacrament
,
t
is
not
what
ends
and
fancies
we
have
of
it
,
but
what
manner
exercise
of
Religion
God
hath
intended
by
it
,
that
is
acceptable
.
If
this
bee
neglected
,
the
Supper
of
the
Lord
is
not
celebrated
worthily
,
but
unworthily
profaned
.
But
not
to
stay
upon
generalities
,
let
us
see
how
many
waies
the
Sacrament
is
thus
profaned
.
'T
were
endlesse
to
reckon
up
all
particulars
:
wherefore
observe
that
there
are
generally
three
sorts
of
people
who
doe
unworthily
receive
it
;
The
-
1
Ignorant
.
-
2
Superstitious
.
-
3.
Vnreformed
in
life
.
1.
The
ignorant
,
who
observe
it
of
fashion
,
by
course
of
Law
,
and
custome
of
the
Countrey
;
because
they
are
now
at
yeares
of
discretion
,
and
must
doe
as
others
doe
:
but
in
the
meane
time
know
not
a
syllable
what
it
is
,
or
whereabouts
they
goe
.
Examine
them
,
they
cannot
tell
you
what
a
Sacrament
is
,
what
the
outward
signes
are
,
what
the
graces
thereby
signified
are
,
what
the
ends
and
uses
of
a
Sacrament
bee
:
If
you
aske
them
these
questions
,
they
understand
you
no
more
,
than
if
you
spake
in
an
unknowne
language
;
or
if
they
can
answer
you
out
of
a
Catechisme
,
t
is
by
rote
;
they
doe
not
know
a
●ot
the
meaning
of
what
they
speake
:
and
you
may
perceive
it
plainly
,
doe
but
a
little
vary
the
question
from
that
which
they
finde
in
their
bookes
.
These
when
they
come
to
the
Sacrament
,
are
meerely
passive
in
all
that
businesse
;
there
their
bodies
are
,
there
they
sit
and
see
,
and
doe
as
others
doe
,
but
for
their
m●ndes
,
they
cannot
tell
which
way
to
set
them
aworke
in
any
meditation
.
Were
I
to
speake
to
an
auditory
that
is
not
learned
,
this
fault
were
much
to
be
urged
.
It
deerves
much
pity
,
to
see
abroad
that
some
are
not
taught
,
and
more
detestation
to
behold
,
that
for
the
greatest
part
,
they
will
not
learne
their
duety
,
in
this
or
any
other
part
of
Gods
worship
.
It
must
needs
much
affect
the
heart
of
any
one
that
is
Christianly
disposed
,
with
sorrow
&
indignation
,
●o
see
those
that
professe
themselves
the
servants
of
Christ
,
know
as
little
of
him
,
as
those
that
are
his
open
enemis
.
Barbarians
and
Turkes
know
the
name
of
Christ
,
and
so
doe
these
:
but
for
their
duety
in
the
worship
and
obedience
,
they
both
know
much
alike
.
This
and
more
might
be
said
,
were
it
not
in
this
place
,
where
knowledge
doth
abound
.
Neverthelesse
to
deale
plainely
,
let
no
man
flatter
himselfe
,
nor
another
.
Let
us
bee
well
advised
,
that
none
of
us
be
ignorant
amongst
so
plentifull
,
so
easie
means
of
knowledge
.
A
great
fault
it
is
in
any
,
in
us
much
greater
,
who
if
wee
bee
not
better
than
others
are
,
and
therefore
worse
,
because
we
ought
to
be
better
.
Vbi
sublimior
praerogativa
,
maior
est
culpa
,
saith
Salvian
:
and
hee
gives
a
good
reason
of
it
,
because
Praeter
eam
deformitatem
quam
vitium
in
se
habit
,
ipso
sublimitatis
nomine
notatur
.
Ignorance
in
matter
of
Religion
,
is
of
it selfe
a
notable
deformity
in
every
one
that
calls
himselfe
Christian
:
but
in
the
learned
,
their
profession
makes
it
much
more
visible
and
odious
.
Those
that
be
free
from
this
fault
,
are
also
free
from
touch
of
this
reproofe
;
but
if
any
may
iustly
blame
himselfe
for
being
ignorant
of
this
duety
,
let
me
bespeak
him
in
Salvians
words
,
Non
à
mea
sibi
hoc
lingua
dici
aestimet
sed
á
conscientia
sua
;
T
is
not
I
,
but
his
owne
conscience
that
reproves
him
.
And
let
such
a
one
carry
hence
this
lesson
to
his
study
,
That
he
that
s
ignorant
,
must
needs
bee
wicked
,
even
because
he
is
ignorant
:
nor
is
it
possible
,
but
hee
shall
faile
in
his
duety
,
whatever
he
goe
about
.
For
the
Sacrament
,
t
is
plaine
,
an
ignorant
receiver
is
an
unworthy
receiver
,
because
as
the
Apostle
speakes
afterwards
,
verse
29
[
Hee
discerneth
not
the
Lords
body
,
]
he
knowes
not
what
ends
and
uses
are
to
be
made
of
this
holy
Sacrament
.
We
must
know
that
we
now
have
no
altars
to
the
unknown
God
,
no
worship
of
a
knowne
God
in
an
unknowne
manner
;
wee
must
understand
both
whom
,
and
how
we
worship
,
else
our
service
of
him
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
reasonable
service
,
as
the
Apostle
would
have
it
,
Rom.
12.1
.
but
a
blinde
ayme
,
and
brutish
devotion
.
2.
The
Superstitious
,
who
use
the
Sacrament
quite
in
another
fashion
,
&
other
intents
than
Christ
ever
appointed
it
.
In
this
kinde
those
of
the
Romish
Church
have
intolerably
perverted
this
holy
Institution
of
Christ
,
both
Priest
and
People
.
There
s
scarce
left
any
shadow
at
all
of
the
first
Institution
,
all
's
perverted
and
corrupted
with
fond
and
impious
abuses
.
Never
was
there
any
device
more
blasphemous
,
and
more
ridiculous
too
,
than
that
abomination
of
the
Masse
.
Wherein
wee
have
a
Supper
for
the
living
,
turned
into
a
sacrifice
for
quicke
and
dead
,
a
Minister
into
a
sacrificing
Priest
,
a
Table
into
an
Altar
,
Bread
and
Wine
into
very
flesh
,
bloud
,
and
bones
,
eating
of
bread
into
devouring
of
a
living
man
,
a
cup
of
wine
turned
to
a
draught
of
mans
bloud
,
the
remembrance
of
Christs
death
,
into
adoration
of
the
outward
elements
,
all
the
simplicity
of
Sacramentall
Actions
metamorphosed
into
strange
gesticulations
,
crouching
,
ducking
,
crossing
over
the
bread
,
the
wine
,
the
Priest
,
the
people
whispering
,
murmuring
,
washing
,
shifting
from
place
to
place
,
from
this
to
that
side
,
dipping
the
bread
in
the
wine
,
mingling
the
wine
with
water
,
lifting
up
the
bread
over
the
Priests
head
,
keeping
it
like
a
Bee
in
a
boxe
,
carrying
in
procession
,
bringing
it
to
sicke
mens
bed-sides
to
keepe
thence
evill
spirits
,
carrying
it
into
the
field
in
warre
to
defend
from
gunshot
,
with
a
world
of
other
ceremonies
,
trinkets
,
and
fopperies
,
deuised
without
any
ground
in
Scripture
or
reason
,
as
may
be
seene
in
their
bookes
and
practice
.
By
this
meanes
they
have
turned
the
Sacrament
into
a
Stage-play
,
or
Masking
shew
:
where
the
poore
people
are
spectators
only
,
understanding
nothing
at
all
,
but
feeding
their
eyes
by
gazing
upon
the
outside
of
empty
ceremonies
and
idolatrous
pompe
.
It
is
a
thing
somewhat
admirable
to
consider
whence
,
and
how
so
great
impiety
,
should
spring
from
so
plaine
an
Institution
as
this
of
the
Sacrament
is
,
and
how
in
course
of
time
it
should
so
farre
degenerate
into
such
a
strange
mixture
of
foolery
and
iniquity
:
but
as
in
Gentilisme
,
the
divell
having
drawn
men
from
the
knowledge
of
one
pure
invisible
God
,
he
easily
puld
them
into
infinite
errors
,
both
to
frame
unto
themselves
many
gods
,
and
to
conceive
most
absurd
opinions
of
them
;
so
here
having
once
perverted
the
simplicity
and
sanctity
of
Christs
institution
,
he
hath
by
degrees
(
every
age
adding
some
new
tricke
or
other
)
brought
it
at
last
unto
that
Masse
of
Idolatrous
abominations
,
which
Gentilisme
it selfe
cou●d
hardly
equall
;
and
Christianity
,
but
that
it
sees
now
come
to
passe
,
could
never
have
suspected
the
possibility
of
it
.
Wee
are
highly
to
praise
Almighty
God
,
that
hath
delivered
us
and
this
whole
land
,
from
so
great
a
corruption
;
and
that
we
have
the
Sacraments
celebrated
in
our
Churches
,
in
that
pure
simplicity
of
substance
,
and
that
reverend
decency
of
ceremonies
,
as
is
agreeable
to
Christ
his
first
Institution
.
Neverthelesse
,
we
ought
yet
to
be
admonished
,
that
even
we
take
heed
of
superstition
,
that
in
our
secret
thoughts
we
incline
not
too
much
unto
that
conceit
of
Opus
operatum
.
Let
none
think
the
the
bare
outward
actions
and
elements
are
able
to
sanctifie
him
,
or
that
he
is
the
better
for
them
,
and
the
ground
he
treads
on
for
that
day
;
that
if
he
goe
fasting
,
he
hath
the
more
,
if
having
eaten
before
,
hee
hath
the
lesse
benefit
,
or
that
even
the
very
receiving
of
the
elements
,
is
of
great
vertue
to
a
sicke
man
.
I
confesse
t
is
so
to
him
and
all
others
,
if
with
a
pure
heart
and
faith
unfained
,
it
be
rightly
received
;
onely
this
would
be
looked
unto
,
that
Protestants
in
profession
,
be
not
Papists
in
some
part
in
their
opinion
,
conceiving
too
highly
of
the
outward
worke
,
taking
little
heed
to
the
inward
vertue
.
Against
the
superstitious
use
of
this
and
all
other
parts
of
Gods
service
,
let
us
remember
that
rule
of
Christ
[
In
vaine
they
worship
mee
,
teachi●g
for
d●ctrines
mens
traditions
.
]
If
Scribes
and
Pharisees
,
Papist
o●
Protestant
,
deprave
Gods
ordinances
,
or
make
new
of
their
owne
,
teaching
them
for
doctrines
,
whereby
,
and
wherein
to
worship
and
please
God
(
Wee
speake
not
now
of
lawfull
ceremonies
,
that
touch
not
the
substance
of
Gods
worship
)
in
so
doing
they
teach
an
error
,
and
worship
God
in
vaine
.
3.
The
Vnreformed
,
who
haply
know
what
belongs
to
the
Sacrament
,
and
use
it
not
with
any
superstitious
conceit
,
but
yet
they
use
it
without
any
amendment
and
reformation
of
life
.
This
kinde
of
profanation
is
of
all
most
to
be
feared
amongst
us
,
where
knowledge
of
the
nature
of
the
Sacrament
,
takes
away
all
superstitious
opinion
in
the
use
of
it
.
Now
by
the
Vnreformed
,
I
meane
those
in
whom
the
use
of
this
holy
Sacrament
,
breedes
not
a
proportionable
increase
of
grace
and
sanctity
.
You
heard
heretofore
that
the
exercise
of
many
Christian
graces
,
was
intended
in
this
commemoration
of
Christs
death
,
and
where
that
is
wanting
,
all
the
rest
is
nought
worth
.
The
Sacrament
is
appointed
for
our
nourishment
in
grace
;
where
we
grow
not
by
it
,
t
is
a
signe
this
food
was
not
digested
,
but
vomited
up
againe
.
Where
Faith
,
Repentance
,
Thankfulnesse
,
and
Obedience
are
not
encreased
,
there
Christ
crucified
was
not
remembred
,
but
forgotten
in
this
Sacrament
.
Where
holinesse
thrives
not
by
so
holy
a
meanes
,
profanenesse
must
needs
bee
very
ranke
:
guilty
of
this
great
fault
were
these
Corinthians
.
They
came
to
the
Sacrament
,
but
with
what
minde
?
They
were
uncharitable
,
contentious
,
proud
,
despising
the
poore
,
and
,
which
is
worst
of
all
,
they
came
drunken
.
They
are
registred
for
it
,
vers.
21.
Who
would
thinke
it
possible
else
,
that
there
could
be
such
profanenesse
,
that
a
man
,
when
he
is
drunke
,
would
venture
to
come
into
the
Church
,
and
to
the
Sacrament
?
Such
a
one
was
Iudas
,
that
came
to
the
Passeover
,
and
was
,
or
would
have
beene
at
the
Lords
Supper
,
with
a
minde
full
of
treason
and
covetousnesse
.
Such
are
all
they
that
come
,
not
having
their
hearts
at
all
touched
with
remorse
for
their
sinnes
,
or
if
for
the
present
they
bee
somewhat
moved
,
yet
they
presently
fall
into
all
their
former
sinnes
againe
.
For
such
as
come
with
a
resolution
to
hold
on
in
their
sinnes
,
it
is
manifest
that
they
profane
the
Sacrament
extreamely
.
For
whereas
in
the
Sacrament
wee
make
publique
profession
of
our
obedience
to
Christ
,
giving
up
our
names
in
his
honourable
service
,
by
taking
on
us
this
badge
thereof
,
and
so
eate
this
Bread
and
drinke
this
Cup
,
in
a
thankfull
remembrance
of
his
death
,
whereby
that
great
blessing
of
remission
of
sinnes
is
purchased
for
us
:
who
now
can
beleeve
that
they
doe
this
heartily
,
who
in
the
meane
time
disobey
Christs
commandement
,
despise
all
holinesse
,
continuing
with
delight
and
wilfulnesse
in
those
sinnes
which
Christ
died
to
expiate
?
Is
this
the
use
we
should
make
of
Christs
death
?
[
Shall
wee
continue
in
sin●e
,
that
grace
may
abound
?
]
The
Apostle
makes
the
answer
,
[
God
forbid
.
]
How
shall
wee
live
in
sinne
,
when
Christ
is
dead
for
sinne
,
and
wee
with
him
should
bee
dead
unto
sinne
?
as
the
Apostle
argues
,
Rom.
6.
It
s
therefore
but
a
meere
mockery
of
God
,
for
men
in
the
Sacrament
to
make
shew
of
what
they
intend
not
at
all
.
Others
come
haply
with
a
good
meaning
to
doe
well
in
the
generall
,
but
this
resolution
holds
not
longer
than
a
day
or
two
,
or
a
weeke
:
afterwards
they
are
as
bad
as
before
,
yea
somewhat
worse
by
their
re●apses
.
The
one
sort
make
Christ
a
patron
of
their
sinnes
,
thinking
they
may
more
sec●rely
serve
Satan
,
under
the
protection
of
Christs
livery
.
The
other
make
the
Sacrament
a
payment
of
the
old
score
,
that
they
may
the
more
freely
runne
on
upon
the
new
;
the
pardon
of
the
former
sinnes
,
is
unto
them
a
licence
for
lewd
practices
to
come
.
Betweene
both
sorts
,
a
world
of
people
there
is
that
strangely
profane
this
blessed
Sacrament
,
never
using
it
to
any
increase
of
piety
in
their
soules
.
The
same
men
they
came
unto
it
,
the
same
they
depart
thence
,
only
herein
still
the
worse
,
because
not
amended
.
Were
they
proud
before
?
they
are
so
still
:
were
they
covetous
before
?
they
are
never
the
more
liberall
unto
the
poore
members
of
Christ
Iesus
,
for
all
that
Christ
hath
bin
so
franke-hearted
,
as
to
bestow
his
heart-bloud
upon
them
:
were
they
voluptuous
before
they
went
?
they
still
follow
the
same
pleasures
with
all
greedinesse
:
drunken
before
,
and
drunken
still
:
swearers
before
,
and
swearers
still
;
despisers
of
Gods
service
and
true
Religion
,
scoffers
at
Christian
piety
,
ignorant
,
unbeleeving
,
unfaithfull
,
unthankfull
,
impenitent
,
envious
,
malicious
before
they
went
to
the
Sacrament
,
and
they
are
the
same
men
still
.
They
have
indeed
beene
at
the
Sacrament
,
and
there
they
professe
openly
to
bee
of
the
number
of
those
that
[
Doe
truely
and
earnestly
repent
of
all
their
sinnes
,
that
are
in
love
and
charity
with
their
neighbours
,
that
intend
to
leade
a
holy
life
,
following
Gods
commandements
,
and
walking
thence-forth
in
his
holy
waies
,
]
they
there
seeme
to
confesse
[
that
they
are
heartily
sorrie
for
their
misdoings
,
that
the
remembrance
of
their
sinnes
is
grievous
,
the
burthen
of
them
intolerable
:
]
yea
they
go
further
,
promising
all
amendment
,
when
they
say
,
[
Heere
we
offer
and
present
unto
thee
O
Lord
our selves
,
our
soules
,
our
bodies
,
to
be
a
reasonable
,
holy
,
and
lively
sacrifice
.
]
Bee
not
here
good
words
now
?
but
what
s
the
effect
of
all
these
prayers
and
protestations
?
Looke
upon
them
,
you
shall
see
nothing
at
all
performed
of
that
which
was
spoken
:
there
s
no
alteration
in
them
;
they
are
still
the
same
men
they
were
.
What
Ieremy
spake
unto
those
false-hearted
Iewes
,
Ier.
42.20
.
[
Surely
yee
dissembled
in
your
hearts
,
when
yee
sent
mee
unto
the
Lord
your
God
,
saying
Pray
for
us
unto
the
Lord
our
God
and
according
to
all
that
the
Lord
our
God
shall
say
declare
unto
us
and
we
will
doe
it
,
]
may
bee
applied
unto
these
men
;
questionlesse
they
thought
not
of
what
they
spake
,
or
spake
what
they
did
not
meane
,
when
they
thus
professed
before
God
and
his
Church
their
repentance
and
resolution
for
obedience
.
No
,
those
were
but
words
of
course
:
if
the
heart
had
intended
what
the
tongue
uttered
:
it
had
not
bin
possible
for
men
to
tell
God
a
lye
unto
his
face
,
in
so
serious
a
matter
.
Was
indeed
the
burden
of
sinne
intolerable
?
was
the
sorrow
for
it
hearty
and
earnest
then
?
and
is
yet
the
practice
of
the
same
sins
pleasant
,
easie
,
and
full
of
contentment
?
Is
any
man
so
mad
to
thrust
his
shoulders
under
that
weight
which
he
knowes
to
be
insupportable
?
And
what
is
now
become
of
all
that
sweetnesse
,
of
the
mercy
of
our
Lord
Iesus
Christ
,
in
pa●doning
that
which
wa●
past
?
was
it
never
felt
at
all
?
or
is
it
so
soone
forgotten
?
or
may
be
so
easily
recovered
?
Is
his
love
so
little
worth
,
as
thou
wilt
part
with
it
for
every
toy
?
or
is
it
so
common
and
cheape
,
that
a
faire
word
or
two
may
win
it
?
It
is
not
c●edible
,
that
those
who
have
indeed
washed
their
garments
in
the
bloud
of
the
Lambe
,
and
made
them
white
,
would
so
qu●ckly
d●file
them
againe
,
had
they
beene
of
a
right
breed
,
i.
e
Sheepe
of
the
Lords
flocke
,
and
not
Swine
of
another
Heard
.
Wherefore
now
let
every
one
of
us
descend
into
his
owne
heart
,
and
trie
how
the
case
stands
with
his
soule
:
if
his
conscience
tell
him
that
he
is
as
bad
this
yeare
as
hee
was
last
,
as
unreformed
after
,
as
before
the
Sacrament
,
that
his
heart
is
as
full
of
evill
thoughts
his
mouth
of
unseemely
,
uncleane
,
and
cursed
speaking
,
his
life
of
carelesse
and
irreligious
practices
as
ever
,
let
him
conclude
with
himselfe
,
That
hitherto
hee
hath
eaten
this
Bread
,
and
drunke
this
Cup
of
the
Lord
unworthily
;
most
shamefully
abusing
that
to
profanenes
and
impiety
,
which
God
hath
appointed
for
the
exercise
and
increase
of
holinesse
and
true
devotion
.
Hitherto
of
the
Sinne
it selfe
,
how
,
and
by
whom
it
is
committed
.
In
the
next
place
wee
must
consider
of
the
quality
of
it
:
T
is
very
hainous
,
and
they
that
commit
it
,
[
are
guilty
of
the
body
and
bloud
of
the
Lord
.
]
A
very
hard
censure
of
a
fault
that
seemes
not
to
bee
very
great
.
What
?
to
profane
the
Sacrament
,
shall
it
bee
counted
murder
and
bloud-guiltinesse
?
an
abetting
and
consenting
to
the
damnable
fact
of
Iudas
and
the
Iewes
,
in
crucifying
the
Lord
of
Life
?
A
very
horrible
offence
.
But
here
not
much
out
of
the
way
,
let
us
learne
one
observation
that
may
be
of
use
to
rectifie
our
judgements
in
this
and
other
the
like
matters
:
T
is
this
,
[
The
quality
of
Sinne
is
not
to
be
measured
by
ours
,
but
by
Gods
Iudgement
of
it
.
]
As
the
heavens
are
above
the
Earth
,
so
are
my
waies
higher
than
your
waies
,
and
my
thoughts
above
your
thoughts
,
saith
God
,
Esay
55.8
.
T
is
true
in
all
things
,
and
it
holds
in
this
also
about
the
nature
of
si●ne
;
[
God
seeth
not
as
man
seeth
,
he
iudgeth
not
as
man
iudgeth
.
]
T
is
as
naturall
to
man
to
extenuate
sinne
,
as
it
is
to
sinne
:
to
make
a
small
fault
of
a
great
,
and
no
fault
of
a
little
one
.
Our
love
to
the
pleasure
of
sinne
,
blindes
our
iudgement
in
discerning
of
its
filthy
nature
.
Whence
issued
that
notorious
depravation
of
the
Law
of
God
,
by
those
favourable
and
flattering
interpretations
thereof
,
which
the
Pharisees
of
old
brought
in
,
and
those
of
Rome
still
maintaine
,
yea
naturally
every
one
of
us
allow
them
in
our
harts
.
Alas
,
what
great
harme
can
there
be
in
't
,
to
be
rashly
angry
,
when
a
man
's
urg●d
to
it
?
to
call
our
brother
foole
?
to
looke
on
a
woman
with
some
ill
desire
and
no
more
?
to
sweare
by
Ierusalem
,
by
the
Temple
,
the
Altar
,
by
ones
Head
,
this
Hand
,
this
Light
,
or
such
other
little
oathes
?
these
be
small
matters
,
veniall
sinnes
,
and
why
should
we
bee
so
nice
,
as
not
to
thinke
that
the
Pharisees
were
in
the
righ●
;
leaving
out
such
petty
matters
,
as
not
forbidden
by
the
Law
?
True
most
men
would
thinke
so
;
but
our
great
and
onely
Doctor
,
Christ
Iesus
,
whom
wee
ought
to
heare
,
hath
taught
us
another
lesson
,
not
to
iudge
any
thing
a
toy
and
trifle
,
that
breakes
Gods
Law
,
and
brings
the
soule
in
danger
of
hell
fire
.
See
Matth
5.
For
a
man
,
whose
calling
requires
it
,
not
to
reprove
his
brother
,
when
hee
sees
him
runne
into
an
ill
co●rse
,
and
by
loving
rebuke
to
reclaime
him
,
wo●ld
be
interpreted
by
most
for
a
courtesie
,
rather
than
an
unkindnesse
,
Why
should
he
meddle
,
and
put
his
friend
into
melancholy
,
provoke
him
to
anger
and
dislike
of
him
,
with
many
pretences
?
See
now
what
God
iudges
of
this
kinde-heartednesse
,
he
ca●ls
it
hatred
of
our
brother
in
plaine
tearmes
,
Levit.
19.17
.
[
Thou
shalt
not
hate
thy
brother
in
thy
heart
,
thou
shalt
in
any
wise
rebuke
thy
neighbour
and
not
suffer
sinne
upon
him
.
]
Saul
had
a
faire
excuse
,
one
would
have
thought
;
the
people
must
have
a
little
content
in
the
spoyle
of
the
Amalekites
▪
and
God
must
●ave
a
sacrifice
too
:
if
then
something
of
the
best
bee
spared
from
destruction
,
will
Samuel
take
it
so
hainously
?
Yea
that
hee
will
,
and
God
also
,
who
by
Samuel
tells
Saul
,
that
however
he
sleight
the
matter
,
yet
this
his
offence
is
Rebellion
,
and
that
as
bad
as
Witchcraft
,
and
that
his
transgr●ssion
is
Iniquity
and
Idolatry
;
and
,
that
which
will
grieve
Saul
more
than
the
losse
of
Gods
favour
,
he
shall
lose
his
Kingdome
for
it
,
1
Sam.
15.
It
s
a
small
thing
to
eate
an
Apple
:
true
;
but
t
is
a
great
matter
to
disobey
God
,
and
if
Adam
transgresse
,
though
but
in
taking
of
an
Apple
,
he
shall
dye
for
it
,
and
all
his
posterity
.
Nothing
then
is
small
,
whereupon
depends
the
sanctity
of
Gods
commandement
and
our
obedience
.
Now
here
you
must
remember
,
that
there
s
a
double
reason
,
why
wee
our selves
are
not
equall
judges
of
the
nature
and
quality
of
sinne
.
1.
Because
we
are
the
parties
accused
,
and
impleaded
as
guilty
of
sin
;
and
therfore
we
cannot
be
equall
arbitrators
in
our
owne
cause
,
where
love
of
sin
,
and
of
our selves
must
needs
make
us
partiall
.
2.
Our
judgement
is
not
the
rule
of
righteousnesse
,
but
only
Gods
will
and
Gods
law
.
Hee
is
Iudge
,
and
the
only
L●●-giver
that
must
save
or
destroy
,
acquit
or
condemne
.
He
is
the
person
offended
that
only
can
without
partiality
interpret
the
quality
of
the
offence
.
Let
this
then
bee
a
caution
to
make
us
looke
about
us
and
advise
what
we
have
to
do
when
wee
deale
with
sinne
.
We
know
not
what
we
goe
about
when
we
meddle
with
it
;
it
's
like
entermedling
with
State
businesses
;
a
small
matter
,
as
a
word
misplaced
,
a
circumstance
not
observed
,
throwes
a
man
before
hee
is
aware
into
a
Premunire
or
Treason
.
Power
is
in
the
hand
of
a
King
,
and
t
is
hee
must
interpret
how
farre
hee
takes
himselfe
wronged
by
the
attempt
.
So
in
sinne
,
when
wee
meddle
with
it
,
wee
meddle
with
God
our
chiefest
Soveraigne
Lord
▪
our
allegiance
to
heaven
is
streight-waies
called
in
question
,
every
offence
in
this
case
is
Capitall
,
and
incurres
the
punishment
of
rebellion
.
Wherefore
it
concernes
us
so
to
thinke
of
sinne
,
as
God
speakes
of
it
,
and
in
this
point
lesse
than
in
any
,
to
leane
unto
our
owne
wisedome
,
but
to
be
rul'd
by
his
.
All
our
Distinctions
,
Extenuations
,
Qualifications
,
Rejections
upon
other
,
good
Intentions
,
with
a
thousand
such
other
shifts
,
will
vanish
away
into
horror
and
utter
confusion
,
when
God
shall
lay
righteousnesse
in
the
ballance
,
and
censure
our
sinnes
according
to
his
most
impartiall
and
exact
judgement
.
Thus
much
I
thought
it
not
amisse
to
obserue
by
the
way
;
seeing
the
Apostle
seemes
to
goe
farre
in
censuring
this
sinne
of
unworthy
communicating
,
to
be
no
lesse
fault
than
guiltinesse
of
bloud
:
that
wee
may
not
thinke
the
Spirit
of
God
here
speaks
by
an
Hyperbole
;
but
that
we
may
learne
,
as
here
,
so
in
other
things
,
to
bring
ou●
judgements
to
his
,
and
not
to
qualifie
his
by
our
Rhetoricall
devices
.
Wee
must
now
proceede
to
enquire
what
the
Apostle
meanes
,
when
hee
saith
,
that
such
as
eate
and
drinke
unworthily
,
are
guilty
of
the
body
and
bloud
of
the
Lord
.
By
the
body
and
bloud
of
the
Lord
,
he
meanes
the
Death
of
Christ
Iesus
,
whose
body
was
crucified
,
and
his
bloud
shed
by
the
Iewes
.
But
here
the
question
is
,
how
such
as
profane
the
Sacrament
are
guilty
of
Christs
death
?
I
answer
,
Guiltinesse
of
a
fault
,
reacheth
partly
to
the
Actors
,
partly
to
the
Abettors
of
it
;
such
as
give
counsell
and
ayd
to
the
doing
,
or
consent
to
it
when
t
is
done
.
Those
are
the
principall
,
these
the
accessory
;
and
in
all
crimes
that
are
capitall
,
the
same
punishment
is
due
unto
both
.
Now
the
Iewes
were
the
principall
actors
,
and
so
in
the
first
place
guilty
of
Christs
death
,
at
whose
hands
his
bloud
innocently
shed
shall
be
required
▪
But
others
may
be
abettors
of
this
their
fact
;
as
both
the
posterity
of
the
Iewes
are
unto
this
day
,
who
blaspheme
his
name
,
and
account
him
justly
put
to
death
by
their
fathers
,
as
a
malefactor
and
deceiver
,
for
which
cause
they
still
feele
the
vengeance
of
God
upon
them
,
according
to
their
fathers
curse
;
[
His
Bloud
be
upon
us
and
our
children
;
]
and
also
many
Christians
are
,
who
professing
the
name
of
Christ
,
yet
deny
the
vertue
of
his
death
and
suffering
.
But
is
any
Christian
so
wicked
as
to
allow
of
that
fact
of
the
Iewes
in
crucifying
Christ
?
Yea
that
there
is
,
even
all
those
that
use
this
Sacrament
of
his
body
and
bloud
unworthily
,
they
allow
it
,
and
by
so
doing
are
guilty
of
his
death
.
But
how
can
this
be
so
?
Thus
:
He
that
profaneth
and
abuseth
this
holy
Sacrament
,
doth
in
a
speciall
manner
offer
contempt
unto
the
body
and
bloud
of
Christ
.
Forasmuch
as
the
Sacrament
is
appointed
for
this
very
end
,
to
bee
a
signe
and
visible
representation
of
the
death
of
Christ
,
wherein
his
sufferings
and
the
benefits
of
them
unto
us
,
are
in
lively
characters
figured
out
before
us
,
and
,
as
by
a
seale
,
confirmed
unto
our
use
and
comfort
.
Wherefore
,
when
this
most
solemne
and
holy
commemoration
of
Christ
crucified
,
is
celebrated
in
any
other
manner
,
than
what
is
agreeable
to
the
dignity
and
greatnesse
of
so
excellent
a
person
,
so
excellent
a
blessing
as
Christ
crucified
is
unto
us
:
then
,
however
wee
may
thinke
wee
honour
him
by
our
outward
service
,
yet
Christ
takes
himselfe
to
be
dishonoured
,
and
his
death
despised
.
Other
waies
there
are
whereby
dishonour
falls
upon
Christ
;
as
by
disobedience
to
his
Gospell
,
despising
of
his
Ministers
,
&c.
but
this
is
an
immediate
contempt
of
him
,
when
hee
is
dis-regarded
in
that
very
thing
which
sets
forth
his
death
and
sufferings
:
an
indignity
in
this
kinde
,
is
a
villeny
,
that
s
offered
properly
and
immediately
to
his
sacred
person
and
precious
merits
.
As
in
a
like
,
but
much
inferior
case
,
when
the
picture
,
seale
,
armes
,
chaire
of
Estate
of
any
King
,
are
violated
,
the
disgrace
done
to
them
,
redounds
immediately
to
the
contempt
of
the
Kings
person
,
and
the
doer
of
it
is
punishable
,
as
if
hee
had
attempted
violence
upon
the
King
himselfe
.
So
hee
that
unworthily
useth
this
Sacrament
of
Christs
death
,
must
needs
offer
contempt
to
his
death
it selfe
.
Now
no
man
can
in
any
sort
dis-esteeme
the
death
of
Christ
,
but
he
in
part
consents
to
the
treasonable
conspiracies
and
practices
of
Iudas
and
the
Iewes
,
in
putting
him
to
death
,
as
if
it
were
a
matter
not
ill
done
,
o●
not
so
ill
done
as
it
was
indeed
.
Yea
,
hee
that
sleightly
passeth
over
the
death
of
an
innocent
person
,
making
a
small
matter
of
it
;
he
either
makes
the
innocent
to
be
indeed
nocent
,
one
that
hath
iustly
deserved
to
be
slaine
,
who
being
slaine
deserves
so
little
regard
,
or
at
least
hee
makes
himselfe
nocent
,
breeding
a
iust
suspicion
that
hee
was
or
would
have
been
consenting
to
that
mans
death
.
You
see
then
,
that
it
is
no
small
matter
to
profane
the
Sacrament
;
but
a
very
hainous
offence
,
which
brings
us
within
the
guilt
of
that
horrible
sinne
of
murdering
the
Lord
of
Life
,
the
thought
whereof
should
make
us
to
tremble
,
and
to
detest
both
them
that
did
it
,
and
our selves
too
,
if
we
be
accessary
to
it
.
This
should
make
us
very
carefull
and
wary
,
how
wee
approach
unto
the
Table
of
the
Lord
,
seeing
as
the
benefit
is
great
if
we
rightly
receive
this
holy
Sacrament
,
so
the
danger
is
as
great
if
we
receive
it
unworthily
,
because
thereby
we
become
guilty
of
the
death
of
Christ
.
I
would
I
might
perswade
you
seriously
to
thinke
of
this
point
:
much
rashnesse
and
impiety
in
comming
to
the
Sacrament
would
be
prevented
by
this
meanes
,
if
men
would
duely
consider
how
fearefull
a
sinne
they
commit
when
they
come
unpreparedly
and
unreverently
thereunto
.
All
the
difficulty
lies
in
this
,
if
they
would
but
beleeve
,
that
this
were
such
a
fault
indeed
.
The
Apostle
we
see
is
expresse
,
[
Whosoever
eateth
unworthily
is
guilty
,
&c.
]
but
yet
men
can
hardly
assent
to
this
.
What
?
are
they
not
baptized
into
the
name
of
Christ
?
are
they
not
Christians
professing
the
Gospell
of
Christ
?
doe
they
not
receive
the
Sacrament
in
honour
of
Christ
?
and
will
yee
yet
iudge
them
such
beasts
and
miscreants
,
that
they
are
consenting
to
the
death
of
their
Saviour
?
They
were
not
worthy
to
live
an
houre
,
if
they
did
beare
an
ill
minde
towards
him
,
they
could
wish
him
accursed
,
whosoever
loves
not
the
Lord
Iesus
;
for
themselves
they
love
him
,
and
honour
him
in
their
hearts
:
if
any
Iew
or
Turke
should
revile
him
,
they
will
fight
and
die
for
his
sake
;
yea
if
any
affirme
that
they
hate
him
,
they
le
spit
in
his
face
,
and
have
him
by
the
eares
.
Here
now
bee
great
words
,
one
would
thinke
;
and
men
that
are
thus
resolved
,
can
wee
judge
them
otherwise
than
the
very
friends
of
Christ
?
Wee
judge
them
not
:
but
let
us
heare
what
the
Scripture
saith
,
[
He
that
eates
,
&c.
unworthily
,
is
guilty
,
&c.
]
Guilty
hee
is
not
,
but
by
consent
;
consent
hee
would
not
unlesse
he
did
despise
and
hate
Christ
;
this
hee
cannot
doe
and
bee
his
friend
:
yet
this
he
may
doe
even
then
whilst
he
eats
this
Bread
and
drinks
this
Cup
with
a
good
meaning
as
he
imagines
,
in
a
honourable
celebration
of
the
memory
of
Christs
death
.
Wherefore
that
such
men
may
not
deceive
themselves
with
vaine
imaginations
,
I
will
commend
unto
their
observation
one
conclusion
more
that
ariseth
from
these
words
,
and
then
I
have
done
.
T
is
this
,
[
Many
that
professe
Christianity
,
thinking
that
they
love
and
honour
Christ
,
may
yet
hate
him
as
much
as
the
Iewes
did
that
crucified
him
,
]
The
point
is
cleere
from
the
Apostles
doctrine
,
whereby
we
see
,
that
men
may
thinke
to
honour
Christ
by
receiving
the
Sacrament
of
his
body
and
bloud
,
whilest
yet
at
that
very
time
they
may
so
farre
dishonour
him
,
as
to
bee
accounted
enemies
and
haters
of
him
,
such
as
stand
guilty
before
God
of
shedding
the
bloud
of
that
his
onely
Sonne
.
No
Christian
,
you
may
be
sure
,
would
be
so
furiously
mad
,
to
goe
to
the
Sacrament
with
such
an
intent
,
therein
to
professe
his
malice
against
Christ
,
and
bring
upon
himselfe
the
guilt
of
his
bloud
:
but
see
how
bad
t
is
to
trust
our
own
good
meanings
,
and
how
easily
wee
may
commit
a
fault
,
whilst
we
verily
thinke
we
doe
auoide
it
.
The
heart
of
man
is
wicked
,
many
times
making
profession
of
love
,
when
t
is
full
of
secret
enmity
and
hatred
:
withall
,
mans
heart
is
so
strangely
deceitfull
,
that
it
may
sometimes
hate
,
where
it
directly
intends
to
love
.
The
truth
of
this
is
certaine
,
and
of
singular
use
in
judging
truely
of
our
spirituall
estate
.
I
will
but
briefly
touch
in
so
much
as
concernes
our
present
purpose
,
Exod.
20.5
.
God
threatneth
to
punish
Idolaters
to
the
fourth
generation
.
Yea
but
why
should
God
be
angry
with
h●s
friends
?
they
honour
God
,
and
would
not
for
a
world
robbe
him
of
his
glory
;
t
is
not
the
creature
,
but
him
they
worship
in
the
creature
:
their
piety
is
so
great
towards
him
,
that
willingly
they
would
alwayes
have
him
in
their
mindes
,
and
what
better
than
an
image
to
put
them
in
remembrance
?
They
desire
much
to
have
their
weaknesse
helped
,
and
a
lively
picture
is
a
singular
matter
to
stirre
up
devotion
;
besides
;
their
reverence
of
this
majesty
is
so
much
,
that
in
very
modesty
they
will
not
presume
into
his
presence
,
but
by
meditation
of
a
Saint
or
Angell
;
and
he
that
honors
Gods
friend
,
doth
not
,
they
hope
,
dishonour
God
.
Thus
plead
they
of
the
Romish
Church
,
and
the
like
pretences
had
the
ancient
Idolaters
among
the
Gentiles
and
Iewes
,
thinking
verily
that
in
thus
doing
,
they
had
demonstrated
much
love
towards
God
.
But
doth
God
take
it
so
?
no
,
in
his
wrath
and
jealousie
he
will
punish
them
and
their
posterity
,
as
haters
of
him
:
for
did
they
love
him
,
they
would
have
kept
his
commandement
,
as
it
is
ver.
6.
worshipping
him
as
himselfe
had
prescribed
,
not
as
themselves
listed
.
And
this
hatred
which
Idolaters
beare
towards
God
,
is
most
manifest
,
when
at
any
time
God
shal
send
his
Prophets
and
Ministers
,
to
charge
them
with
his
commandement
,
and
require
them
upon
their
allegiance
to
forsake
such
their
courses
,
then
doth
the
malice
and
bitternesse
of
their
hearts
breake
forth
outragiously
in
all
despitefull
contempt
and
cruell
usage
of
the
Lords
messengers
,
as
all
the
stories
of
the
Scripture
doe
testifie
.
Againe
,
there
s
no
doubt
but
the
Scribes
and
Pharisees
,
thought
that
Christ
used
them
very
hardly
and
uncharitably
,
when
he
told
them
that
they
allowed
the
deedes
of
their
forefathers
,
in
murdering
the
holy
Prophets
of
the
Lord
,
Christ
,
if
he
would
,
might
see
well
enough
that
they
were
no
such
men
,
nor
so
bloudy
minded
,
their
doings
testifie
the
high
opinion
they
have
of
the
Prophets
[
for
they
build
the
tombes
of
the
Prophets
,
and
garnish
the
sepulchres
of
the
righteous
[
let
their
owne
words
be
witnesse
of
their
dislike
they
have
of
such
foule
facts
,
[
If
we
,
say
they
,
had
beene
in
their
dayes
of
our
fathers
,
we
would
not
have
beene
partners
with
them
in
the
bloud
of
the
Prophets
.
]
No
,
would
not
?
then
t
is
likely
a
Prophet
shall
finde
honourable
entertainement
among
the
Scribes
and
Pharisees
,
if
he
live
in
their
daies
.
Now
see
,
t
is
a
Prophet
that
speakes
unto
them
,
that
great
and
only
Prophet
,
whereof
all
others
spake
;
namely
,
the
Messias
:
if
they
honour
any
,
they
le
sure
honour
him
.
Nothing
lesse
,
the
very
same
murderous
minde
their
fathers
bare
towards
the
old
Prophets
,
the
same
doe
these
their
children
carry
toward
this
Prince
of
Prophets
;
witnesse
that
of
Christ
,
Ioh.
8.40
.
[
Now
yee
goe
about
to
kill
mee
,
a
man
that
hath
told
you
the
truth
,
which
I
have
heard
from
God
.
]
And
as
much
kindnesse
would
these
men
have
shewed
to
any
of
the
Prophets
,
had
they
been
then
living
,
and
as
eager
in
rebuking
those
vices
for
which
Christ
taxed
those
times
.
Wherefore
,
Christ
knowing
the
ungracious
temper
of
their
hearts
,
full
of
all
hypocrisie
and
wickednesse
,
iustly
pronounceth
them
guiltie
of
their
fathers
fault
,
and
tells
them
in
plaine
termes
,
that
[
the
bloud
of
all
the
Prophets
,
shed
from
the
foundation
of
the
world
,
shall
bee
required
of
that
generation
,
]
as
you
may
read
,
Luk.
11.47
.
&
seq
.
Againe
,
should
these
Pharisees
and
other
Iewes
,
who
crucified
Christ
,
have
beene
told
before
hand
,
how
vilely
and
maliciously
they
would
use
the
long
expected
Messias
,
whom
they
so
much
honoured
and
desired
after
:
with
what
indignation
,
thinke
you
would
they
have
defied
him
that
should
thus
have
called
their
loyalty
in
question
?
Wel
,
Christ
is
come
amongst
them
;
do
they
receive
him
lovingly
?
No
,
now
their
hote
love
to
the
Messias
is
turned
to
hatred
and
despight
;
they
vilifie
him
by
base
reproaches
,
and
conspire
against
him
by
all
meanes
possible
.
What
s
now
the
cause
of
this
?
did
not
Christ
manifest
himselfe
even
unto
their
consciences
what
he
was
?
Yes
,
but
here
s
that
marres
all
;
't
was
another
manner
of
Messias
that
they
lookt
for
,
a
magnificent
King
,
under
whom
they
might
domineere
over
all
the
world
,
live
in
state
,
and
enioy
their
pleasures
;
such
a
one
they
expected
,
such
a
one
they
lov'd
:
as
for
Christ
,
he
was
a
poore
man
in
shew
,
and
little
hope
they
saw
of
great
matters
by
him
;
besides
,
he
was
,
as
they
thought
,
too
too
eager
in
reforming
the
monstrous
abuses
of
the
Iewish
Church
;
he
was
,
as
Malachy
prophesied
of
him
,
[
like
a
purging
fire
,
and
like
Fullers
s●pe
,
sitting
himselfe
d●wn
to
trie
and
refine
the
silver
,
yea
even
to
purifie
the
sonnes
of
Levi
,
and
to
purge
them
as
gold
and
silver
,
that
he
might
offer
unto
the
Lord
an
offering
in
righteousnesse
,
]
Mal.
3.2.3
.
He
fals
foule
upon
the
ambition
,
covetousnes
,
hypocrisie
,
&
other
great
enormities
of
the
Pharisees
,
Scribes
,
and
chiefe
Rulers
;
he
spares
none
,
but
freely
reproves
every
offendor
,
and
smites
at
every
corruption
with
that
sharp
two
edged
sword
,
which
goeth
out
of
his
mouth
.
This
enrageth
the
corrupt
mindes
of
the
Iewes
,
and
quite
dasheth
all
their
imaginary
love
and
respect
,
which
they
seemed
to
beare
to
the
Messias
▪
the
honourable
and
good
affection
which
they
had
conceived
towards
his
person
,
is
turned
into
the
very
gall
of
bitternesse
,
when
once
his
person
appeares
accompanied
with
such
circumstances
and
quallities
,
as
are
utterly
distastefull
to
●heir
false
opinions
and
corrupt
affections
.
So
that
now
,
as
the
Prophet
Malachy
had
foretold
,
so
it
falls
out
,
[
Who
may
abide
the
day
of
his
comming
,
and
who
may
endure
when
he
appeareth
?
]
Mal.
3.2
.
These
Iewes
could
not
abide
it
with
any
patience
,
nor
can
any
whose
harts
are
like
unto
theirs
.
Now
the
cause
of
all
this
,
why
men
indeed
may
hate
that
good
they
seeme
to
love
,
is
from
that
perpetuall
enmity
which
is
betweene
the
flesh
and
the
spirit
,
corruption
and
grace
.
A
bad
man
that
s
unregenerate
,
may
for
some
respects
professe
much
love
and
liking
of
the
Gospell
and
of
Religion
,
and
hee
may
for
the
present
speake
as
hee
thinkes
:
but
in
the
meane
while
he
is
not
aware
,
that
still
there
remaines
in
him
a
roote
of
bitternesse
,
deeply
fastned
in
his
nature
,
which
till
it
be
plucked
up
,
makes
all
religion
distastefull
to
him
.
There
s
in
him
an
habituall
corrupt
temper
of
his
heart
,
that
stands
utterly
opposite
to
God
and
Goodnesse
:
and
let
it
bee
but
once
stirred
by
the
preaching
and
application
of
the
Word
,
you
shall
see
presently
,
th●t
the
man
who
made
shew
of
much
love
and
affection
to
Christ
and
his
Gospell
,
now
boyles
in
fierce
rage
and
inward
malice
against
them
,
his
heart
swels
with
very
scorne
and
disdaine
to
be
brought
in
obedience
under
the
commands
of
the
Word
;
and
now
he
testifies
to
all
the
world
,
that
he
cares
not
a
button
for
God
,
for
Christ
,
for
Prophet
,
for
Apostle
,
for
Minister
,
for
all
or
any
of
them
:
they
are
none
of
his
friends
:
that
will
crosse
him
thus
in
his
contentments
,
and
hee
will
be
an
enemy
to
all
that
thus
controule
him
.
Wherfore
you
see
how
dangerous
t
is
to
trust
our selves
,
wherein
without
great
heed
taken
,
we
may
be
Christs
bitter
enemies
,
when
we
thinke
we
are
his
deare
friends
.
Let
this
be
observed
by
those
that
are
apt
to
thinke
;
Oh
if
Christ
liv'd
on
the
earth
,
or
the
Apostle
Paul
,
or
some
other
of
those
famous
men
were
alive
to
preach
unto
us
,
wee
would
honour
them
with
all
possible
reverence
,
we
would
kisse
the
ground
they
trod
on
,
chaine
our
eares
to
their
lips
,
follow
them
,
heare
them
,
obserue
them
,
doe
as
they
bid
vs
.
Fond
conceits
of
men
that
know
not
what
they
say
:
such
was
the
opinion
of
the
Pharisees
touching
the
old
Prophets
[
Oh
had
we
then
lived
,
&c.
]
such
was
the
rich
mans
dreame
in
hell
,
[
Oh
,
father
Abraham
,
but
if
one
come
from
the
dead
.
]
Wee
know
how
vaine
these
imaginations
were
,
and
will
alwayes
prove
.
Men
admire
vertue
when
they
see
it
not
,
and
the
old
proverbe
is
true
,
Dead
men
doe
not
bite
:
The
Prophets
are
dead
,
Christ
is
gone
to
heaven
Paul
preaches
no
more
,
their
names
are
now
most
honourable
;
t
is
a
credit
to
bee
their
Disciples
,
and
as
for
their
writings
,
we
can
chuse
either
not
to
reade
them
,
or
not
to
apply
them
.
But
did
we
indeed
s●e
the
holinesse
,
hum●lty
,
zeale
,
severity
against
sinne
,
strictnesse
of
conversation
,
still
living
and
breathing
in
these
men
:
were
Christ
againe
in
that
his
humbled
estate
,
or
any
of
his
servants
to
preach
unto
us
out
of
our
Pulpits
,
should
they
with
their
accustomed
boldnesse
and
zeale
freely
rebuke
the
disorders
that
are
amongst
all
sorts
of
men
,
the
Atheisme
,
Infidelity
,
Profanenesse
,
Pride
,
Luxury
,
Oppression
,
&c.
that
are
now
in
the
Christian
world
;
Christ
must
be
crucified
againe
,
and
scorned
as
much
as
ever
,
Paul
should
againe
be
accused
by
many
a
Tertullus
for
a
pestilent
fellow
,
and
mover
of
sedition
throughout
the
world
,
Act.
24.5
.
Amaziah
would
make
a
complaint
upon
Amos
to
Iereboam
,
that
Amos
hath
conspired
against
him
in
the
midst
of
the
house
of
Israel
,
and
that
the
Land
is
not
able
to
beare
all
his
words
,
Amos
7.10
,
Ahab
would
againe
call
Eliah
a
troubler
of
Israel
,
and
his
enemy
,
because
hee
reproves
him
of
his
Idolatry
,
covetousnesse
,
and
murder
,
1
King
.
13.17
.
&
21.20
.
Looke
what
measure
they
found
in
their
times
,
the
same
they
should
finde
.
The
reason
is
manifest
from
that
of
Salomon
,
[
the
rightious
is
an
abomination
to
the
wicked
]
impiety
and
ungodlinesse
abhorres
the
fellowship
of
holinesse
&
puritie
;
they
that
doe
evill
will
hate
the
light
:
and
that
of
Christ
stands
good
for
ever
,
Ioh.
7.7
.
[
The
world
hateth
me
,
because
I
testifie
of
it
,
that
the
workes
thereof
are
evill
.
]
It
hated
him
then
in
his
owne
person
;
it
hates
him
now
in
his
Word
,
Sacraments
,
Ministers
,
and
Ambassadors
,
all
which
are
by
ungracious
men
,
yet
calling
them
for
Christians
,
derided
,
scoffed
,
contemned
and
trampled
upon
by
a
thousand
indignities
:
and
hate
him
it
will
still
,
so
long
as
Christ
by
his
Word
&
Ministers
shall
rebuke
men
of
all
their
ungodly
doings
,
It
is
not
possible
that
men
should
ever
love
those
,
in
whom
as
Salvian
speakes
,
Nihil
vident
suum
,
quoniam
Dei
totum
;
To
conclude
then
,
let
us
not
thinke
,
that
because
wee
are
baptized
,
professe
Religion
,
heare
the
Word
,
receive
the
Sacrament
;
wee
are
therefore
such
as
doe
truely
love
and
honour
the
Lord
Iesus
Christ
.
No
,
let
us
goe
upon
a
surer
ground
,
and
that
is
that
most
certaine
and
infallible
rule
which
Christ
gives
,
Iohn
15
14.
[
Yee
are
my
friends
if
you
doe
whtsoever
I
command
you
.
]
Hee
loves
him
truely
that
loves
to
obey
him
,
and
for
his
sake
will
bee
content
to
doe
any
thing
he
bids
him
▪
be
disobedient
,
and
pretend
what
thou
wilt
,
thou
art
an
enemy
of
Christ
,
and
Christ
an
enemie
of
thine
.
Thinke
of
this
seriously
as
many
as
God
shall
touch
their
hearts
to
goe
unto
the
Sacrament
,
that
they
may
first
purge
their
soules
of
their
inward
rebellion
,
and
naturall
hatred
of
Christ
,
lest
whilst
they
in
the
Sacrament
seeke
for
life
by
his
death
,
they
become
guilty
of
his
death
.
And
remember
,
that
as
the
bloud
of
Christ
sprinkled
on
the
soule
by
an
holy
faith
,
speakes
better
things
than
the
bloud
of
Abel
,
namely
,
for
mercy
and
pardon
to
bee
given
us
;
so
where
t
is
despised
and
troden
under
foot
,
being
counted
as
an
unholy
thing
,
it
cries
much
●owder
for
vengeance
than
did
the
bloud
of
Abel
,
and
deserves
a
sorer
punishment
than
any
transgression
against
Moses
Law
,
Heb.
10.28
,
29.
Thus
we
have
seene
the
nature
and
quality
of
this
sinne
of
Vnworthy
partaking
at
the
Lords
table
:
it
followes
that
we
goe
forward
unto
the
meanes
which
the
Apostle
here
prescribes
for
the
avoiding
of
this
sinne
,
and
that
is
diligent
examination
of
a
mans
selfe
before
hee
come
unto
the
Sacrament
.
This
the
Apostle
sets
downe
,
vers.
28.
in
these
words
,
Wherefore
let
a
man
examine
himselfe
,
and
so
let
him
eate
of
that
Bread
,
and
drinke
of
that
Cup.
The
words
need
not
any
curiosity
in
the
division
or
interpretation
of
them
.
The
sence
is
plaine
:
Here
s
a
duetie
commanded
unto
us
,
that
s
Examination
of
ones
selfe
;
and
here
the
time
or
particular
occasion
that
requires
it
,
that
s
Before
we
come
to
the
Sacrament
.
T
is
not
put
to
our
discretion
,
the
words
are
imperative
:
Let
a
man
examine
,
let
him
eate
;
He
must
doe
both
,
but
first
examine
,
then
eate
.
The
practicall
conclusion
that
hence
issues
out
is
this
.
[
It
is
a
necessary
duty
of
every
one
,
first
,
to
examine
himselfe
before
he
presume
to
come
to
the
Lords
Table
.
]
In
unfolding
unto
you
this
point
of
most
excellent
practice
in
Christianity
,
let
us
ascend
a
little
from
the
particular
to
the
generall
;
first
touching
upon
the
nature
,
necessity
,
and
use
of
Selfe-examination
considered
at
any
time
,
then
descending
to
the
explication
of
this
duety
,
with
its
particular
relation
to
the
Sacrament
.
To
examine
ones
selfe
is
in
briefe
,
to
take
a
true
suruey
of
our
spirituall
estate
in
grace
.
This
done
by
comparing
our
present
condition
,
what
wee
finde
in
our selves
,
with
the
Scriptures
.
The
Scriptures
are
they
that
supply
unto
us
all
Articles
to
be
inquired
of
;
telling
us
what
is
good
,
and
required
of
us
,
what
evill
,
and
forbidden
to
us
.
They
acquaint
us
with
the
nature
of
every
sinne
,
of
every
grace
,
making
a
full
discovery
of
the
kindes
and
properties
of
both
.
When
now
a
man
shall
question
himselfe
upon
such
interrogatories
as
these
;
Such
and
such
sinnes
are
forbidden
in
the
Word
,
and
they
that
love
and
live
in
the
practice
of
them
,
are
wicked
and
gracelesse
persons
.
Am
I
one
of
them
that
delight
in
doing
such
things
?
Againe
,
Such
and
such
graces
and
dueties
are
required
of
all
thos●
that
are
truely
good
and
godlie
men
,
Have
I
those
graces
?
Doe
I
practice
those
dueties
?
The
conscience
being
thus
examined
,
will
returne
a
true
answer
to
every
question
,
Yea
or
Nay
.
Whence
it
will
be
easie
to
give
a
true
censure
of
our
spirituall
estate
,
how
matters
goe
with
us
in
regard
of
grace
or
corruption
.
This
is
,
in
few
words
,
selfe-examination
:
the
necessity
of
which
duety
will
appeare
unto
you
by
consideration
of
a
double
consequent
that
followes
;
one
upon
the
neglect
,
the
other
upon
the
practice
thereof
.
1.
The
neglect
of
this
Christian
duety
,
breeds
ignorance
of
a
mans
spirituall
estate
:
a
fault
very
easie
to
be
run
into
,
but
be
yee
assured
,
of
very
great
danger
to
those
that
take
no
notice
of
it
in
themselves
.
T
is
true
,
that
mans
heart
is
deceitfull
above
all
things
,
and
t
is
very
difficult
to
know
it
thoroughly
;
besides
that
,
love
of
sinne
and
selfe-love
makes
us
unwilling
to
see
our
own
foule
corruptions
,
or
to
enquire
after
such
vertues
and
graces
,
as
we
know
the
want
of
them
would
but
grieve
us
,
and
we
suppose
withall
,
that
if
we
had
them
,
they
would
be
but
a
burthen
to
us
.
Wherefore
we
are
apt
to
cast
a
vaile
upon
our
understanding
,
and
take
up
our
rest
in
an
ignorant
perswasion
,
that
all
is
well
with
us
,
because
wee
list
not
to
know
what
wee
want
.
Which
resolution
how
dangerous
it
is
,
will
soone
appeare
to
any
that
can
understand
what
mischiefes
these
are
;
namely
,
hardnesse
of
heart
,
presumptuous
boldnesse
in
sinning
,
continuall
danger
to
fall
from
bad
to
worse
,
and
a
fearefull
preparation
for
all
future
terrors
.
There
is
no
Milstone
or
Adamant
so
unyeelding
to
the
stroke
of
the
hammer
,
as
is
that
heart
which
hath
once
for
all
taken
up
this
conclusion
,
All
is
wel
with
me
.
Counsel
him
,
admonish
him
threaten
him
out
of
the
Word
,
Lapidi
dixeris
(
in
another
sense
)
he
heares
you
not
,
you
may
hold
your selfe
quiet
,
hee
is
well
and
warme
,
what
doe
you
disquieting
him
?
Discover
unto
him
the
danger
of
such
courses
as
hee
followes
;
that
if
he
continue
therein
hee
runnes
upon
his
owne
eternall
ruine
and
destruction
,
you
move
him
not
a
jot
,
except
it
be
to
choler
:
in
which
,
for
your
courtesie
,
he
'le
returne
such
an
answer
as
this
;
Sir
,
shift
for
your selfe
,
care
not
for
mee
,
I
trust
to
doe
well
enough
for
all
that
you
say
to
the
contrary
:
and
so
hee
goes
on
presumptuously
,
till
at
last
he
perish
in
his
great
folly
.
Besides
,
such
a
carelesse
regard
of
ones
spirituall
estate
,
throwes
a
man
every
moment
upon
a
thousand
unexpected
dangers
.
Hee
that
knowes
not
how
bad
he
is
assuredly
he
cannot
tell
how
bad
he
shall
be
.
We
walke
among
snares
,
and
temptations
are
laid
for
us
,
which
way
soever
wee
turne
our selves
about
:
to
prevent
these
,
there
needs
great
wisedome
and
watchfulnesse
;
hee
that
hath
neither
,
can
hee
hope
to
escape
taking
?
When
the
prudent
are
oftentimes
caught
,
what
shall
become
of
rash
and
heedlesse
adventurers
?
Surely
experience
tells
us
what
is
the
issue
of
such
wretchlesse
and
ill-advised
men
:
when
God
in
his
righteous
judgement
shall
suffer
them
to
fall
upon
some
fearfull
temptations
,
that
fit
their
secret
,
but
to
themselves
unknowne
corruptions
,
they
take
fire
at
the
first
stroake
,
and
breake
out
into
those
vile
impieties
,
when
even
themselves
aforetime
could
not
thinke
of
without
detestation
.
But
yet
there
s
a
misery
worse
than
all
this
:
when
once
God
shall
awake
such
a
sleepy
conscience
,
and
teare
off
that
covering
wherewith
sloath
and
security
had
●●uffled
and
over-spread
it
.
When
by
some
notable
judgment
fallen
on
a
man
,
God
shall
quicken
in
him
the
remembrance
of
his
former
iniquities
,
or
when
sicknesse
shall
seaze
on
him
,
summoning
him
to
death
,
and
death
to
judgement
,
when
hee
shall
see
his
sinnes
set
in
order
before
him
,
and
large
rolles
of
inditement
written
against
him
,
within
and
without
full
of
sinnes
and
woes
:
thinke
you
not
that
a
man
hath
then
rewarded
evill
unto
his
soule
,
by
plunging
himselfe
into
those
perplexities
,
which
watchfulnesse
in
time
would
have
prevented
?
Oh
what
a
maze
is
such
a
man
in
,
who
hath
so
many
reckonings
to
be
made
up
;
when
new
and
old
must
be
reckoned
for
at
once
,
when
so
many
thousand
thousand
debts
are
to
be
cleared
,
whereof
there
is
not
so
much
as
one
poore
farthing
discharged
?
Had
it
not
beene
wisedome
to
have
lookt
into
these
things
betimes
,
againe
and
againe
to
have
set
all
reckonings
to
right
,
to
have
gotten
the
debt-booke
crossed
,
the
obligation
cancelled
,
and
a
discharge
sealed
up
unto
our
consciences
in
the
bloud
of
Iesus
Christ
?
This
had
beene
a
safe
course
;
and
not
like
desperate
Bankrouts
to
let
all
things
runne
at
adventure
.
Then
might
one
have
rejoyced
in
sicknesse
,
and
triumpht
in
death
,
being
delivered
from
all
those
terrors
,
which
utterly
overwhelme
those
carelesse
persons
,
who
in
their
dayes
of
peace
and
health
never
remembred
God
or
themselves
.
This
and
more
also
if
more
can
be
,
is
the
danger
of
this
duetie
of
examination
,
neglected
:
the
benefit
that
comes
by
the
2.
Practice
of
it
,
is
on
the
contrary
,
a
distinct
and
cleare
knowledge
of
our
spirituall
estate
.
By
this
proofe
and
examination
of
our selves
,
we
shall
know
plainly
whether
we
be
in
the
Faith
,
whether
Christ
be
in
us
,
yea
or
no
;
whether
we
be
dead
in
sinne
,
or
alive
to
righteousnesse
:
wee
shall
see
what
graces
we
have
,
what
we
want
,
what
corruption
we
have
overcome
,
what
doe
yet
overcome
us
,
what
godly
duties
we
practise
,
what
we
omit
,
where
wee
doe
well
,
where
wee
faile
.
This
will
discover
unto
the
whole
temper
of
our
soules
,
what
evil
affection
is
strongest
in
us
,
in
what
thing
we
are
aptest
to
sinne
,
that
so
wee
may
be
the
more
●eedfull
to
prevent
a
danger
:
againe
,
what
graces
are
weakest
in
us
,
what
most
usefull
for
us
,
that
so
we
may
get
these
,
and
strengthen
those
.
This
particular
distinct
knowledge
of
our selves
,
will
bring
forth
these
three
blessed
effects
.
1.
Wakefulnesse
and
tendernesse
of
Conscience
.
Hee
that
is
thoroughly
acquainted
with
the
state
of
his
body
,
tha●
knowes
what
dish
is
hurtfull
,
what
healthfull
to
him
;
he
t●at
hath
found
what
the
danger
of
a
surfeit
is
,
will
be
,
you
may
be
sure
,
wary
of
his
diet
and
course
of
living
.
Nature
learnes
us
this
care
over
a
crazie
body
,
and
grace
will
teach
as
much
watchfulnesse
over
a
sinfull
soule
.
Hee
that
hath
taken
thorough
notice
of
the
great
distempers
of
his
heart
,
how
quickly
enticed
by
every
temptation
to
practise
any
evill
,
to
neglect
any
good
duties
:
Hee
that
hath
found
how
ougly
and
fearefull
the
face
of
sinne
is
,
when
it
is
presented
in
its
true
shape
,
stripped
of
all
its
lying
pleasures
or
profits
,
and
accompanied
onely
with
Gods
hatred
and
curse
.
He
that
hath
found
what
it
is
to
venter
upon
sinne
,
with
the
losse
of
Gods
favour
,
the
joy
of
the
holy
Ghost
,
the
peace
and
sweetest
repose
of
a
good
conscience
,
blame
him
not
,
my
Brethren
,
if
hee
be
affraid
of
sinne
.
Doe
not
censure
him
for
foolishly
precise
,
if
hee
often
aske
,
and
inquire
,
and
doubt
in
many
particulars
of
his
practice
,
not
daring
to
hazzard
himselfe
where
haply
hee
sees
others
goe
on
confidently
.
Nay
,
blessed
is
this
tempter
of
the
heart
,
if
that
of
Salomon
be
true
,
[
Blessed
is
hee
that
feareth
alwayes
.
]
By
how
much
more
odious
is
the
sinne
of
those
,
who
in
their
hearts
despise
this
tendernesse
of
conscience
,
and
with
their
tongues
raile
,
revile
,
and
curse
it
,
deeming
it
the
signe
of
a
silly
effeminate
mind
to
be
affraid
of
any
sinne
,
especially
of
small
offences
?
But
ever
let
those
that
beare
the
faces
of
men
,
and
name
of
Christians
detest
such
impiety
,
that
,
tramples
under
foote
with
scorne
and
disdaine
,
the
most
precious
comfort
of
a
Christians
soule
,
a
Good
Conscience
.
Those
men
will
then
see
their
errour
,
when
God
shall
coole
the
heate
of
their
high
bloud
,
and
rebete
the
edge
of
their
furious
resolutions
,
by
casting
them
upon
their
beds
of
affliction
,
and
scourging
them
with
the
rod
of
his
indignation
.
Then
they
will
confesse
that
a
good
conscience
,
softned
by
grace
,
and
purged
by
the
sprinkling
of
the
bloud
of
Christ
,
from
the
guilt
of
sinne
,
is
more
worth
than
millions
of
those
unlawfull
pleasures
,
wherein
only
,
they
sometimes
thought
,
true
contentment
was
to
be
found
.
2.
Humility
.
He
that
shall
often
looke
his
face
in
the
glasse
of
the
Law
of
Liberty
,
which
will
not
make
him
one
jot
fairer
or
fouler
than
he
is
,
but
truly
discover
unto
him
all
his
deformities
;
such
a
one
will
not
be
forward
to
fall
in
love
with
his
owne
beauty
.
When
he
sits
downe
to
try
himselfe
by
this
Law
,
he
findes
therein
all
perfection
of
holinesse
commanded
but
not
the
thousand
part
of
this
holinesse
and
goodnesse
in
himselfe
.
He
reades
in
the
Law
large
Catalogues
of
sinnes
forbidden
,
upon
paine
of
Gods
eternall
displeasure
,
and
in
his
owne
conscience
hee
finds
the
guilt
of
all
or
most
of
those
transgressions
.
When
he
scans
his
best
workes
,
hee
findes
they
fall
farre
short
of
that
faith
,
zeale
,
sincerity
,
and
perfect
charity
,
wherein
they
ought
to
have
beene
performed
.
This
examination
lets
him
see
that
he
hath
little
whereof
to
be
proud
;
&
now
what
ev●●
others
may
thinke
of
him
,
he
knowes
so
much
evill
,
and
so
little
good
by
himselfe
,
that
hee
cannot
thinke
highly
and
honourably
of
himselfe
.
Let
him
be
despised
,
reviled
,
reproched
as
base
and
vile
,
it
is
no
corasive
to
him
;
for
why
?
he
abhorres
himselfe
more
than
another
can
despise
him
,
and
is
more
vile
in
his
owne
esteem
,
than
he
can
be
in
anothers
reproaches
.
Thus
when
he
looks
on
his
graces
,
he
sees
Gods
glory
:
when
on
his
sins
,
his
owne
shame
:
which
breeds
in
him
all
humble
affections
of
thankfulnesse
to
God
,
that
of
bad
hath
made
him
good
:
and
carefulnesse
in
himselfe
that
of
good
hee
may
become
much
better
.
3.
True
Peace
and
Comfort
in
life
and
death
,
Often
reckoning
(
saith
the
Proverbe
)
makes
long
friends
.
T
is
never
truer
than
in
this
matter
:
Hee
that
often
cals
himselfe
to
a
strict
account
,
judging
himselfe
for
his
transgressions
,
weeping
over
them
in
godly
sorrow
,
never
ceasing
till
pardon
be
obtained
;
this
man
alone
possesseth
his
heart
in
peace
and
comfort
.
Hee
knowes
God
is
at
peace
with
him
,
and
therefore
nothing
can
p●t
him
to
much
feare
or
trouble
:
which
makes
him
with
much
quietnesse
and
resolution
expect
the
approach
of
all
adversity
,
of
sicknesse
,
of
death
,
of
judgement
.
Again
,
wheras
the
joy
of
a
mans
heart
in
this
life
is
,
that
hee
shall
be
saved
in
the
life
to
come
;
this
can
never
bee
sound
where
no
examination
is
had
,
upon
what
reasons
and
certaine
grounds
this
hope
is
built
.
Many
have
fel
short
of
that
they
looked
after
,
because
they
expected
heaven
,
when
it
did
not
belong
to
them
.
A
severe
triall
of
our selves
will
prevent
this
error
,
and
give
exact
notice
of
the
truth
of
such
graces
,
which
God
hath
given
us
as
pledges
of
future
glory
,
that
so
shall
our
re●oycing
in
the
hope
of
salvation
be
full
and
perfect
.
Lastly
,
our
jo●
and
peace
will
be
by
this
means
cons●ant
,
whilest
through
frequent
examination
of
our
hearts
,
and
watchfulnesse
over
our
wayes
,
wee
shall
prevent
many
sinnes
that
would
wound
our
consciences
,
and
pierce
our
hearts
thorow
with
many
sorrowes
.
Vse
.
You
see
the
duety
;
but
all
this
is
nothing
worth
the
knowing
,
unlesse
you
will
practise
it
.
The
practice
,
I
confesse
,
is
hard
:
men
being
loth
to
see
that
by
themselves
which
they
like
not
;
and
Satan
,
as
loth
men
should
do
that
which
he
knowes
would
doe
them
good
.
For
man
,
t
is
impossible
to
him
to
perswade
the
heart
;
but
oh
thou
,
that
Blessed
Spirit
of
Grace
,
which
speakest
to
the
heart
of
the
unwilling
,
to
make
them
willing
to
every
good
work
,
perswade
your
hearts
and
mine
to
the
serious
practice
of
this
most
Christian
duety
.
My
beloved
Brethren
,
I
cannot
but
be
earnest
in
this
matter
,
because
,
who
can
but
see
and
bewaile
the
backwardnesse
and
generall
neglect
of
us
all
in
this
point
?
T
is
a
shame
to
see
the
carelesnesse
of
most
,
that
seeke
to
know
all
things
but
themselves
.
They
enquire
after
all
without
them
,
nothing
within
them
.
Their
mindes
are
as
ill
set
as
their
eyes
,
they
can
turne
neither
of
them
inward
.
Speake
I
this
of
the
unlearned
,
or
of
the
learned
also
?
I
would
I
did
not
of
these
.
But
t
is
no
breach
of
charity
to
say
,
that
there
are
many
among
us
,
who
know
the
Histories
of
a
thousand
yeares
past
,
that
yet
cannot
tell
you
the
particulars
of
their
owne
lives
;
men
well
acquainted
with
the
mysteries
of
Arts
&
Nature
,
but
utterly
ignorant
of
the
secrets
of
their
owne
soules
.
How
many
are
there
amongst
us
,
that
can
say
with
David
,
Psal.
119.59
.
[
I
have
thought
on
my
waies
,
and
turned
my
feete
unto
thy
testimonies
?
]
Nay
,
we
have
a
thousand
matters
to
thinke
on
all
the
day
long
,
the
night
too
,
the
weeke
,
the
yeare
:
but
who
sits
downe
,
and
thinkes
on
himselfe
,
questioning
thus
with
his
owne
heart
;
What
am
I
?
What
doe
I
?
How
live
I
?
Such
a
course
I
follow
,
is
it
good
and
lawfull
?
Such
things
I
doe
not
,
are
they
my
duety
,
yea
or
no
?
Is
God
my
friend
?
Am
I
his
?
What
hope
have
I
of
heaven
?
Say
I
dye
to
morrow
,
to
day
,
this
very
houre
,
where
s
my
assurance
I
shall
bee
saved
?
What
Apology
can
I
make
against
the
accusations
of
Satan
and
my
conscience
?
Will
Christ
be
mine
Advocate
when
I
shall
stand
in
judgement
?
Doe
I
grow
in
grace
,
or
doe
I
decay
?
Doth
my
Faith
,
my
Love
,
my
Obedience
,
my
Knowledge
,
increase
or
decrease
?
Am
I
better
this
yeare
than
I
was
last
?
What
sinnes
have
I
conquered
now
,
that
held
mee
in
combate
then
?
What
graces
have
I
obtained
now
,
that
I
had
not
then
?
Do
we
thus
commune
with
our
owne
hearts
,
upon
our
beds
,
or
in
our
studies
?
Surely
when
God
lookes
downe
from
heaven
upon
us
in
our
severall
imployments
,
taking
notice
of
our
busie
imaginations
and
enquiries
;
may
not
hee
say
to
us
,
as
hee
spake
by
Ieremy
to
the
Iewes
,
Ier.
8
6.
[
I
hearkened
and
heard
,
but
they
spake
not
aright
:
no
man
repented
him
of
his
wickednesse
,
saying
,
What
have
I
done
?
every
one
turned
to
his
course
,
as
the
horse
rusheth
into
the
battell
.
]
Yea
this
inquirie
,
What
have
wee
done
?
seemes
only
to
be
wanting
among
so
many
questions
,
as
are
every
day
scanned
by
us
.
Hence
it
comes
,
that
most
of
us
,
when
we
are
brought
to
the
triall
,
and
required
by
others
or
our
owne
consciences
,
to
answer
distinctly
touching
the
estate
of
o●r
soules
,
in
matters
betweene
God
and
us
,
we
shuffle
and
shift
it
off
,
with
an
,
I
thinke
so
,
I
hope
well
,
I
perswade
my selfe
all
shall
bee
well
,
I
shall
doe
as
well
as
men
of
my
ranke
:
but
in
the
meane
time
,
all
these
hopes
and
good
opinions
goe
upon
no
cleare
and
certain
grounds
at
all
.
Me
thinkes
that
admonition
of
the
Apostle
,
Heb.
3.12
.
should
shake
us
out
of
this
lazie
humour
[
Take
heede
,
Brethren
,
lest
there
be
in
any
of
you
an
evill
heart
of
unbeliefe
,
in
departing
from
the
liuing
God
.
]
Locke
to
it
,
a
man
may
bee
starke
naught
,
and
yet
thinke
himselfe
good
:
it
stands
us
in
hand
to
goe
upon
sure
proofe
in
so
weighty
a
businesse
,
and
not
upon
blinde
surmises
and
groundlesse
presumptions
.
Here
therefore
let
me
exhort
you
to
observe
two
directions
.
1.
To
take
all
opportunities
that
shall
bee
offered
us
for
the
exercise
of
this
duty
.
We
are
not
at
all
times
alike
disposed
to
this
;
there
are
speciall
occasions
that
fit
us
for
it
.
Many
times
one
sad
accident
or
other
turnes
home
our
thoughts
to
our selves
,
and
makes
us
see
what
we
are
in
other
men
.
The
losse
of
a
deare
friend
,
the
sound
of
a
passing-bell
,
the
sight
of
a
dying
man
,
hath
a
strange
vertue
many
times
,
to
compose
a
disordered
heart
,
putting
it
into
an
excellent
calmenesse
to
attend
any
religious
imployment
.
Sometimes
a
Sermon
hath
set
us
to
rights
,
and
sent
us
home
quickned
with
much
holy
affection
more
than
ordinary
.
Sometimes
vacation
from
all
businesse
,
lends
many
a
silent
and
still
houre
.
Sometimes
a
fit
of
naturall
melancholy
and
pensivenesse
,
makes
us
apt
for
inbred
speculation
.
Sometimes
a
wakefull
bed
calls
upon
us
to
examine
our
hearts
.
Many
such
occasions
God
offers
,
if
wee
were
wise
to
see
them
,
and
willing
to
make
use
of
them
.
Much
were
gained
in
this
,
and
all
other
Christian
practices
,
by
the
observation
of
such
seasonable
opportunities
▪
if
our
folly
and
sloath
did
not
robbe
us
of
so
great
a
benefit
.
2.
If
opportunities
will
not
bee
had
of
their
owne
offering
,
then
make
some
.
Spare
an
houre
in
a
weeke
,
or
a
day
in
a
moneth
for
this
businesse
.
Certainly
t
is
strange
how
we
post
over
the
time
of
this
our
short
pilgrimage
:
wee
eate
away
one
part
,
sleepe
away
another
,
idle
away
a
third
,
and
of
the
remainder
God
hath
by
farre
the
least
part
.
Doe
we
spend
two
houres
of
foure
and
twenty
in
religious
services
?
Nay
one
were
a
faire
allowance
with
most
of
us
.
What
shall
we
say
?
Is
not
heaven
worth
the
having
?
or
may
a
man
so
easily
get
thither
?
or
must
God
give
it
us
when
we
seeke
not
after
it
?
Let
them
blush
for
shame
of
their
intolerable
carelesnesse
,
who
have
so
much
,
or
so
little
to
doe
,
that
they
never
could
spare
day
or
houre
for
these
meditations
,
to
set
themselves
of
purpose
upon
a
thorough
examination
of
their
owne
hearts
and
lives
.
T
is
singular
profanenesse
for
a
man
that
h●th
a
God
to
serve
,
a
Soule
to
save
,
a
Heaven
to
hope
for
,
a
Hell
to
feare
,
Sinnes
to
be
avoyded
,
Graces
to
be
gotten
▪
yet
not
to
find
an
houre
spare
to
thinke
of
these
weighty
affaires
.
Tell
mee
not
thou
hast
a
calling
,
a
study
,
many
businesses
that
require
thy
presence
and
diligence
,
and
thou
canst
not
intend
all
.
Intend
thou
the
chiefest
;
and
that
's
Religion
:
Diligence
in
a
calling
,
knowledge
of
arts
,
skill
of
languages
;
in
a
word
,
Learning
will
never
bring
a
man
to
heaven
;
t
is
Religion
must
doe
that
.
That
is
good
in
its
time
and
place
,
this
only
absolutely
necessary
:
When
love
of
learning
and
preferments
tell
thee
t
is
needfull
thou
bee
a
schollar
,
let
love
to
God
and
thy
soule
make
answer
,
t
is
more
needfull
thou
be
a
Christan
:
care
for
that
,
but
not
before
this
.
Moreover
,
know
this
,
that
convenient
seasons
wisely
chosen
and
spared
from
civill
imployments
unto
religious
exercises
,
never
hinder
but
blesse
all
other
our
affaires
.
And
perswade
thy selfe
now
of
this
truth
,
which
one
day
thou
shalt
not
chuse
but
acknowledge
,
That
those
daies
and
houres
which
are
spe●t
in
prayer
,
in
fasting
,
in
examination
of
thy
heart
,
and
such
other
exercises
of
repentance
,
will
bring
thee
more
true
peace
and
comfort
upon
thy
death
●ed
,
than
all
other
times
of
thy
life
besides
:
Wherefore
be
wise
,
and
redeeme
the
season
:
and
thou
that
in
thy
busiest
employments
,
canst
every
weeks
,
every
day
,
finde
a
spare
houre
for
to
talke
with
a
friend
,
to
sport
,
to
doe
nothing
,
to
doe
evill
;
save
this
waste
,
and
turne
it
to
a
better
use
,
and
let
God
have
that
small
part
,
who
deserves
all
.
Beloved
,
let
me
heartily
intreate
you
,
to
reserve
to
your selves
sometime
for
these
purposes
.
I
will
stint
no
man
and
I
thinke
,
I
shall
over-burden
none
,
If
I
should
perswade
each
one
to
set
apart
from
all
businesse
an
houre
or
twaine
in
a
week
,
a
day
in
a
moneth
,
for
this
spiritual
exercise
.
Our
great
negligence
,
gives
occasion
of
despairing
,
that
we
shall
never
equall
those
rare
patternes
of
holinesse
,
which
this
and
other
ages
have
commended
unto
us
;
who
thought
it
no
wearinesse
,
every
night
to
scan
the
actions
of
the
day
,
every
weeke
,
moneth
,
and
yeare
,
to
make
surv●y
of
what
had
been
done
in
that
time
.
Their
industry
was
blessed
,
and
they
enioyed
the
fruits
thereof
,
in
al
abundant
increase
of
graces
and
comforts
,
and
the
world
cannot
but
acknowledge
it
.
Let
us
follow
them
,
though
wee
cannot
overtake
them
;
and
wee
also
,
according
to
our
endeavour
,
may
expect
a
blessing
too
,
in
all
increase
of
grace
and
peace
unto
our
soules
.
Thus
of
this
duety
in
generall
,
as
fitting
to
bee
used
by
a
Christian
at
all
convenient
occasions
:
let
us
come
to
consider
of
it
,
as
it
is
a
speciall
preparation
before
the
receiving
of
the
Sacrament
,
when
by
no
meanes
it
ought
to
bee
neglected
.
Whosoever
will
eate
of
that
Bread
,
and
drinke
of
that
Cup
,
must
first
examine
himselfe
.
This
1.
Excludes
from
the
Sacrament
all
such
,
as
thorough
naturall
or
casuall
impotency
,
are
not
able
to
examine
themsels
:
as
Children
,
Fooles
,
Madmen
.
2.
The
necessity
of
this
practice
,
leades
us
to
enquire
wherein
this
examination
doth
consist
,
that
every
one
may
know
how
to
discharge
himselfe
therein
.
In
generall
,
the
summe
of
this
triall
,
is
,
Whether
we
come
worthily
to
the
Sacrament
,
or
no.
Now
to
make
us
fit
and
worthy
partakers
of
the
Sacrament
,
there
are
required
in
us
(
as
heretofore
hath
been
shewed
)
divers
spirituall
grace
,
whereof
whosoever
is
destitute
,
he
certainly
profanes
this
holy
ordinance
,
and
by
unworthy
receiving
,
makes
himselfe
guiltie
of
the
Death
of
Iesus
Christ
.
Wherefore
wee
must
know
what
those
graces
are
,
and
whether
they
be
in
us
in
truth
,
yea
or
no.
There
are
chiefly
these
Graces
required
in
a
worthy
receiver
,
Faith
,
Repentance
,
Charity
:
touching
which
wee
are
to
enquire
after
some
certaine
and
infallible
rules
,
whereby
we
may
be
assured
,
that
wee
have
or
want
those
graces
.
This
I
shall
doe
briefly
in
every
one
of
them
.
For
the
triall
of
our
Faith
,
whereby
we
firmely
rest
our
soules
upon
the
promise
of
salvation
in
Christ
,
we
have
these
two
certaine
markes
to
discover
the
truth
of
it
unto
us
.
1.
Equality
of
Obedience
unto
all
Gods
Commandements
:
True
Faith
hath
alike
respect
to
every
word
of
God
.
Hee
that
truely
beleeves
any
one
part
of
Gods
will
beleeves
the
rest
also
;
because
hee
knowes
,
all
is
of
God
.
Whosoever
therefore
shall
say
,
That
hee
doth
this
good
worke
,
or
leaves
that
ill
practice
,
out
of
Faith
in
Gods
Word
,
because
he
beleeves
Gods
commands
,
prohibitions
,
and
threatnings
in
such
and
such
particulars
;
this
man
tells
an
apparant
lie
,
if
his
eonstent
endeavour
be
not
the
same
in
all
other
particulars
,
wherein
his
Faith
and
Obedience
stands
ingaged
unto
God
,
as
deeply
,
upon
as
strict
termes
,
as
in
those
few
things
that
he
observes
.
This
point
hath
beene
heretofore
more
at
large
handled
in
its
proper
place
;
and
therefore
now
I
doe
but
name
it
.
Let
it
alwaies
be
remembred
as
an
infallible
triall
of
that
Faith
which
is
sound
and
sincere
.
Looke
we
then
every
man
into
his
life
,
and
take
we
good
heed
to
our
waies
,
whether
they
bee
strait
or
crooked
:
If
thy
practices
bee
uneven
,
that
thou
obeyest
in
some
things
,
not
in
others
,
taking
liberty
to
transgresse
,
where
pleasures
,
profits
,
or
any
predominant
carnall
affection
craves
service
and
satisfaction
at
thy
hands
,
doing
iust
so
much
of
Gods
will
,
as
may
stand
with
thine
own
and
other
mens
good
liking
:
In
this
case
,
thou
must
seeke
for
true
Faith
,
for
as
yet
thou
hast
it
not
.
But
if
thy
courses
be
regular
and
uniforme
,
that
in
all
things
thou
unfainedly
endeavourest
to
bring
thy
will
to
Gods
will
,
offering
thy
hearty
obedience
to
every
thing
that
he
commands
thee
,
to
things
that
crosse
thee
and
the
world
,
as
well
as
that
content
either
;
not
caring
who
be
offended
,
so
God
be
pleased
by
thine
obedience
:
In
this
case
,
thou
maist
rejoyce
in
that
thou
hast
a
sure
testimony
in
thy selfe
,
that
thy
Faith
is
without
falshood
and
hypocrisie
.
2.
Trusting
on
God
in
all
temporall
matters
.
Gods
truth
is
the
same
in
promises
of
this
life
,
as
in
those
of
the
life
to
come
.
Wherefore
he
that
affirmes
,
that
hee
beleeves
undoubtedly
God
will
be
gracious
to
his
soule
,
according
to
his
mercifull
promise
in
Christ
;
if
he
tell
true
,
hee
must
also
beleeve
undoubtedly
,
that
God
will
provide
for
his
bo●y
,
according
to
those
loving
promises
,
which
hee
hath
made
in
matters
of
this
life
.
Hee
then
that
being
placed
in
low
estate
,
seekes
by
indirect
meanes
of
bribery
and
flattery
to
climbe
higher
,
disdaining
to
wait
on
the
provident
hand
of
heaven
,
which
will
soone
finde
a
fit
advancement
for
him
,
when
he
is
fit
for
it
:
Hee
that
is
in
poverty
,
and
will
grow
rich
,
or
that
is
rich
,
and
will
become
mightie
by
fraudulent
and
unjust
practices
;
Hee
that
is
wealthy
,
stored
with
sufficiency
in
temporall
blessings
,
yet
still
cares
and
fears
,
lest
he
should
want
,
and
fall
to
beggery
:
He
that
dares
not
be
liberall
to
the
poor
,
for
feare
it
should
impoverish
his
estate
:
Hee
that
in
adversity
makes
flesh
his
arme
,
putting
his
trust
in
his
purse
,
his
wits
,
his
friends
,
making
haste
for
his
escape
by
all
unlawfull
shifts
,
leaping
the
wal
,
not
staying
till
God
open
the
prison
doore
:
He
that
dares
not
trust
God
with
his
children
,
fearing
their
miscar●iage
,
except
himselfe
see
them
well
provided
for
:
all
these
and
the
like
have
not
learned
as
yet
,
what
it
is
truely
to
beleeve
the
promise
of
merc●
of
Christ
Iesus
,
when
as
they
dare
not
take
Gods
word
for
smaller
matters
.
T
is
certaine
he
doth
not
indeed
trust
God
with
his
soule
,
that
dares
not
trust
him
with
his
estate
.
But
when
in
all
occasions
and
conditions
of
this
life
,
a
man
can
patiently
wait
on
God
,
using
lawfull
meanes
,
committing
the
successe
to
God
,
preparing
himself
with
contentednesse
for
every
event
,
however
God
shall
dispose
of
matters
:
this
confident
and
quiet
resolution
▪
flowes
from
the
stedfast
apprehension
of
that
glorious
and
rich
mercy
,
which
God
hath
vouchsafed
to
his
soule
:
which
makes
him
rest
assured
,
that
all
things
needfull
will
bee
supplied
in
season
for
the
reliefe
of
body
and
estate
.
This
for
the
triall
of
our
Faith
.
The
second
Grace
to
be
enquired
after
,
is
Repentance
;
which
we
may
describe
to
be
,
A
spirituall
sorrow
for
sinne
joyned
with
a
true
hatred
of
it
.
There
s
inward
griefe
for
the
fact
,
and
the
offence
thereby
given
unto
God
:
And
there
s
inward
hatred
or
aversion
of
the
heart
,
from
the
foulenesse
and
corruption
of
sinne
remaining
in
us
.
This
change
of
the
affection
is
wrought
in
true
Repentance
.
The
proper
markes
wherof
are
expressed
by
the
Apostle
,
2.
Cor.
7.11
.
We
cannot
runne
over
the
particulers
,
let
us
take
the
generall
summe
,
whereunto
they
may
be
cast
;
and
that
is
,
Amendment
:
This
is
a
sure
marke
that
will
never
faile
:
hee
that
in
truth
dislikes
and
sorrowes
for
his
sinne
,
he
will
endeavour
to
amend
it
.
They
are
alwaies
ioyned
together
,
Repent
and
Amend
your
lives
.
He
that
can
confesse
sinne
,
speake
against
sinne
,
and
weepe
for
sinne
;
yet
after
a
while
returne
freely
to
the
practice
of
sinne
;
beleeve
him
not
,
there
s
seven
abominations
in
his
heart
:
hee
loves
sinne
in
his
very
soule
,
even
then
when
his
tongue
and
his
eyes
seem
to
proclaime
his
detestation
of
it
.
There
may
be
,
I
confesse
,
a
relapse
into
the
same
fault
,
thorough
much
infirmity
and
violence
of
temptation
:
but
a
willing
continuance
in
an
ill
course
,
and
true
Repentance
,
are
utterly
incompatible
.
Wherefore
this
triall
is
easie
;
see
what
reformation
there
is
in
th●
li●e
;
if
when
thou
hast
been
reproved
by
the
Word
for
such
faults
,
as
thou
knowest
thy selfe
guilty
of
,
thine
heart
hath
smitten
,
and
thy
soule
beene
humbled
within
thee
with
that
sorrow
,
which
hath
brought
forth
a
full
resolution
and
constant
endeavour
of
Amendment
,
then
maiest
thou
bee
truely
called
a
Penitent
Convert
;
but
if
for
the
present
thou
didst
cry
God
mercy
,
and
afterward
holdest
on
still
in
the
same
ungodly
practices
,
then
reckon
thy selfe
to
be
as
thou
art
,
an
Impenitent
and
Obstinate
sinner
.
This
of
Repentance
.
Next
followes
.
The
third
grace
to
be
inquired
into
,
and
that
is
Charitie
.
This
is
a
large
word
,
and
hath
reference
sometime
to
God
,
sometime
to
Man
.
Charity
or
Love
towards
God
,
is
not
properly
that
grace
which
here
wee
understand
.
T
is
true
,
the
heart
of
man
ought
to
bee
replenished
with
heavenly
love
unto
God
and
Christ
,
in
all
spirituall
exercises
;
and
especially
in
this
Sacrament
,
wherein
their
love
to
him
is
so
graciously
revealed
.
But
the
triall
of
the
two
former
graces
,
will
quickly
shew
what
true
Love
of
God
there
is
in
us
:
He
that
Obeyes
,
Beleeves
.
He
that
Amends
,
Repents
.
The
very
same
,
Obedience
and
Reformation
,
are
the
touch-stone
of
our
Love
to
God
,
according
to
that
infallible
Canon
set
downe
by
our
Saviour
,
Ioh.
14.15
.
[
If
you
love
mee
,
keepe
my
commandements
.
]
He
that
will
not
do
what
God
would
have
,
he
hates
God
&
Iesus
Christ
at
the
very
heart
,
let
him
make
,
never
so
great
shewes
of
love
unto
them
.
But
we
passe
from
this
,
to
that
Charity
which
properly
comes
here
to
be
enquired
after
,
viz.
that
which
respecteth
man
;
which
in
generall
,
is
that
affection
of
the
heart
,
whereby
we
wish
good
unto
our
neighbour
as
to
our selves
▪
and
are
willing
,
in
what
we
are
able
,
to
doe
him
that
good
,
we
would
have
done
to
our selves
in
his
case
.
This
affection
is
branched
by
the
Apostle
Peter
,
2.
Pet.
1.7
.
into
two
parts
;
1.
Brotherly
Kindnesse
,
and
2.
Love
.
That
s
more
particular
,
respecting
man
as
a
Christian
,
made
one
of
the
houshold
of
Faith
,
and
of
that
blessed
number
of
those
,
whom
Christ
is
not
ashamed
to
call
Brethren
.
This
is
more
generall
,
respecting
man
as
a
man
,
made
like
unto
us
in
one
communion
of
Nature
.
Let
us
see
what
may
be
the
triall
of
our
Charity
both
waies
.
1.
Of
our
Love
unto
the
godly
.
The
proofe
hereof
is
this
:
If
it
be
indifferent
,
without
respect
of
Persons
;
if
it
be
constant
,
without
respect
of
Times
.
He
truly
loves
a
righteous
man
in
the
name
of
a
righteous
man
,
because
hee
is
such
,
that
can
finde
in
his
heart
to
place
his
entire
affection
any
where
,
where
God
hath
placed
his
,
be
he
stranger
or
acquaintance
,
meane
or
mighty
,
honourable
or
base
:
t
is
all
one
,
if
God
have
cast
his
love
upon
him
,
that
s
sufficient
to
make
him
worthy
of
any
mans
love
in
the
world
.
Does
his
estate
alter
,
and
fals
he
into
disgrace
with
the
world
,
into
persecution
,
into
poverty
?
Charity
failes
not
for
all
this
.
T
is
not
affliction
shal
divide
between
Ionathans
soule
,
&
the
soule
of
David
.
Religion
ties
no
such
loose
knots
betweene
Gods
love
to
us
,
or
our
love
one
to
another
.
Nor
tribulation
,
nor
anguish
,
nor
persecution
,
nor
famine
,
nor
nakednesse
,
nor
perill
,
nor
the
sword
,
nor
death
,
nor
any
thing
can
separate
us
from
the
love
of
God
our
heavenly
Father
;
and
how
then
should
these
things
worke
in
those
,
that
are
his
children
,
a
breach
of
affection
one
towards
another
?
But
now
on
the
contrary
side
,
He
that
loves
Religion
in
a
rich
,
gentle
,
or
nobleman
,
but
sleights
it
in
a
poore
and
meane
man
:
hee
that
loves
the
company
and
commerce
with
those
that
are
Religious
,
because
they
are
affable
,
of
faire
and
pleasant
conditions
,
men
of
excellent
endowments
for
learning
,
policy
,
&c.
because
able
to
doe
him
a
good
turne
or
an
ill
,
or
in
regard
they
are
such
as
will
deale
truely
,
and
not
cozen
him
:
hee
that
can
looke
strangely
upon
a
good
man
in
adversity
,
turning
him
off
with
a
few
cold
words
,
when
he
seekes
for
some
helpe
at
his
hands
:
hee
that
of
many
children
hath
some
truely
Religio●s
,
yet
in
dividing
his
estate
,
hath
no
respect
to
Grace
,
to
honour
that
with
a
speciall
blessing
:
hee
that
in
a
marriage
desires
Religion
onely
as
over-weight
to
so
many
pounds
of
gold
;
such
mens
love
unto
Religious
persons
is
meerely
counterfeit
,
and
no
better
than
plaine
dissimulat●on
.
2.
Of
our
Love
that
s
common
to
all
men
.
Among
other
arguments
of
this
Charitable
affection
,
wee
have
these
two
that
are
infallible
,
whereby
we
may
proceed
in
this
triall
.
1.
When
a
man
can
truely
grieve
in
the
Evill
,
and
heartily
rejoyce
in
the
Good
that
befals
our
neighbour
.
This
is
a
sure
marke
of
a
charitable
minde
,
when
a
man
can
truely
grieve
at
their
afflictions
,
pitie
them
in
their
decayes
,
losses
,
disgraces
,
sicknesses
;
but
above
all
in
their
Sinnes
.
When
a
man
can
visit
them
,
counsell
them
,
comfort
them
,
reprove
them
in
love
and
mildenesse
,
and
pray
heartily
for
them
.
Againe
,
in
such
good
things
as
befall
them
,
if
wee
can
unfainedly
rejoyce
in
them
:
in
their
graces
,
their
civill
vertues
,
their
learning
,
their
reputation
amongst
men
,
their
places
of
preferment
,
with
the
like
.
If
we
can
wish
them
well
to
thrive
with
those
good
things
,
and
desire
that
they
may
doe
much
good
with
them
.
If
we
can
speake
well
,
and
thinke
well
of
them
,
because
God
,
the
Church
,
the
State
hath
use
of
them
,
what
ever
relation
they
have
to
us
;
yea
especially
,
though
their
credit
seeme
to
obscure
and
hinder
ours
.
This
is
true
Charity
,
like
that
of
Moses
,
Num.
11.29
.
[
Would
God
that
al
the
Lords
people
were
Prophets
.
]
Is
he
Magistrate
,
Minister
,
Schollar
,
&c.
as
good
or
better
than
I
am
,
Would
God
not
he
alone
,
but
all
others
were
so
too
,
that
amongst
the
good
,
I
were
the
meanest
.
But
on
the
ot●er
side
,
privily
to
rejoyce
in
the
evils
of
other
men
,
to
repine
at
their
prosperity
,
to
bee
displeased
with
our
neighbour
for
being
equall
,
or
better
than
our selves
,
and
halfe
angry
with
God
for
making
him
so
;
these
be
symptomes
of
a
bad
minde
,
wherein
malice
,
envie
,
and
spite
,
have
eaten
up
all
loving
respect
unto
our
brethren
.
2.
A
minde
willing
to
pardon
offences
done
to
us
,
and
to
seeke
reconciliation
where
we
have
given
them
.
This
is
a
very
hard
matter
to
put
in
practice
mens
minds
are
so
full
of
pride
,
scorne
,
and
malice
,
that
they
cannot
stoope
to
others
:
they
count
it
cowardlinesse
to
put
up
a
wrong
done
them
,
and
basenesse
to
acknowledge
an
injury
done
to
another
.
Wherefore
they
resolve
to
take
no
wrong
,
to
doe
no
right
.
This
is
farre
from
Christian
Charity
,
which
is
alwayes
accompanied
with
a
patient
,
peaceable
,
and
humble
minde
.
Wee
see
what
men
will
doe
,
in
case
they
have
offended
their
deare
friends
,
whom
they
much
respect
;
they
rest
not
till
by
just
excuse
,
or
plaine
confession
,
they
have
reconciled
themselves
,
and
wonne
their
loves
againe
.
Why
will
they
not
doe
so
towards
others
?
T
is
because
they
love
them
not
,
nor
care
for
their
love
;
and
therefore
they
are
at
a
point
:
if
themselves
receive
hurt
they
le
right
themselves
if
they
can
;
if
they
doe
hurt
,
let
others
looke
to
it
,
and
get
satisfaction
where
they
can
.
But
that
heart
which
is
charitable
,
preferres
peace
and
good
will
amongst
men
,
before
all
such
wilde
and
furious
resolutions
.
He
will
doe
for
man
what
God
hath
done
for
himselfe
,
who
hath
freely
pardoned
him
farre
greater
offences
;
and
,
though
he
were
the
offended
party
,
yet
first
sought
reconciliation
with
him
.
Thus
much
for
the
examination
of
our
hearts
touching
these
severall
Graces
.
In
conclusion
I
will
but
name
two
questions
,
and
answer
them
in
one
word
.
1.
What
is
to
be
done
,
if
,
after
examination
,
wee
finde
our selves
unworthy
?
I
answer
,
They
that
finde
their
wants
of
these
Graces
,
and
acknowledge
it
,
mourne
for
it
,
pray
for
the
redresse
of
it
,
these
are
indeed
worthy
,
though
not
so
worthy
as
they
would
be
.
But
for
those
that
neither
have
these
Graces
,
nor
care
to
have
them
such
are
utterly
unworthy
.
Dogges
they
are
,
to
whom
this
Bread
is
not
to
be
given
.
2.
What
if
men
finde
themselues
fit
at
one
time
,
neede
they
make
no
other
triall
at
other
times
?
I
answer
:
Yea
,
they
must
alwaies
examine
their
hearts
.
The
Precept
is
generall
,
not
limited
to
this
or
that
time
.
Sinne
is
deceitfull
,
and
our
hearts
may
be
hardened
by
such
carelesnesse
.
A
godly
man
is
not
so
priviledged
,
but
hee
may
receive
the
Sacrament
unworthily
,
comming
to
it
in
a
carelesse
and
prophane
manner
.
And
therefore
these
Graces
must
ever
more
be
set
aworke
,
and
fresh
meanes
still
useth
for
their
increase
.
We
have
done
with
the
sin
of
Prophanation
of
the
Lords
Table
,
in
Vnworthy
receiving
of
those
holy
mysteries
,
mentioned
vers.
27.
We
have
also
shewed
what
is
the
meanes
whereby
that
sinne
may
be
avoided
;
which
is
due
examination
of
a
mans
selfe
,
spoken
of
,
vers.
28.
Wee
must
now
goe
forward
unto
the
punishment
of
this
sinne
,
when
men
come
unto
the
Sacrament
unworthily
:
this
is
set
downe
vers.
29.
in
these
words
,
[
For
hee
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himselfe
,
not
discerning
the
Lords
body
.
]
These
words
containe
a
plaine
declaration
of
that
danger
whereinto
men
runne
,
who
neglecting
duely
to
examine
themselves
approach
unworthily
to
the
Table
of
the
Lord
.
They
bring
themselves
in
danger
of
damnation
that
do
so
;
and
therfore
they
had
need
be
very
wary
&
circumspect
,
with
what
minde
,
and
how
disposed
,
they
venture
to
come
unto
the
Sacrament
.
In
the
words
we
have
two
parts
:
First
,
The
sin
of
unworthy
receiving
the
Sacrament
,
mentioned
before
,
verse
27.
Here
againe
repeated
with
an
addition
of
an
interpretation
,
what
is
meant
by
eating
and
drinking
unworthily
.
[
For
he
that
eateth
and
drinketh
unworthily
,
]
But
how
is
that
done
?
the
last
words
of
the
verse
shew
it
[
Not
discerning
the
Lords
Body
.
]
Secondly
,
The
punishment
that
s
inflicted
upon
this
sinne
,
which
is
Damnation
,
or
Iudgement
,
in
these
words
[
Hee
eateth
and
drinketh
damnation
to
himselfe
.
)
Touching
the
sinne
of
eating
and
drinking
unworthily
,
we
have
spoken
at
large
heretofore
;
for
the
present
,
I
shall
only
adde
a
word
or
two
concerning
that
clause
which
the
Apostle
addes
by
way
of
interpretaton
,
viz·
(
Not
discerning
the
Lords
Body
.
]
The
meaning
of
the
phrase
is
not
obscure
.
To
discern
the
Lords
Body
,
is
to
put
a
right
difference
between
the
outward
Elements
in
the
Sacrament
,
and
common
bread
and
wine
.
This
difference
is
not
at
all
in
substance
,
but
in
the
use
;
the
one
is
profane
,
the
other
sacred
;
being
set
apart
to
signifie
unto
us
the
benefits
of
Christs
death
&
passion
.
He
then
that
toucheth
these
outward
Elements
,
without
any
due
regard
unto
their
mysticall
use
,
as
they
set
forth
unto
us
our
Redemption
by
the
Body
and
Bloud
of
Christ
,
but
useth
them
as
he
would
doe
his
ordinary
food
,
hee
discerneth
not
the
Lords
Body
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
separateth
not
,
nor
putteth
any
distinction
between
the
holy
and
profane
,
but
useth
that
which
is
sacred
in
a
profane
manner
▪
Of
such
that
doe
this
,
there
are
two
sorts
:
1.
One
Ignorant
,
that
know
not
the
signification
and
use
of
these
things
,
who
come
unto
the
Sacrament
upon
meere
outward
respects
,
without
all
regard
to
the
spirituall
use
of
it
.
They
know
not
poore
soules
,
what
it
is
to
feed
on
Christ
by
Faith
,
how
his
flesh
becomes
meat
indeed
,
&
his
bloud
drinke
indeed
unto
them
,
they
have
no
skill
in
such
mysteries
as
these
.
Bread
and
Wine
they
see
upon
a
Table
,
and
some
extraordinary
solemnity
in
the
distribution
thereof
;
and
therefore
,
as
at
a
great
mans
table
,
they
behave
themselves
soberly
and
mannerly
:
and
that
s
all
the
devotion
they
have
,
or
thinke
they
need
to
have
.
2.
Another
sort
are
Negligent
persons
,
that
know
well
enough
the
end
and
use
of
these
things
,
but
by
reason
of
security
,
with
other
worldly
and
wicked
affections
,
they
become
carelesse
and
unprofitable
partakers
of
these
holy
mysteries
.
They
stirre
not
up
their
hearts
unto
the
exercise
of
these
heavenly
graces
unto
worthy
receiving
.
They
strive
not
for
more
assurance
of
Faith
,
in
laying
hold
on
the
promise
of
grace
offered
them
in
Christ
;
their
hearts
are
not
touched
with
greater
sorrow
for
sinne
that
hath
crucified
Christ
,
nor
more
ardent
love
unto
Christ
,
who
by
his
bloud
hath
washed
away
their
sinnes
,
nor
spirituall
joy
in
Christ
,
who
hath
done
so
great
things
for
them
.
Their
resolutions
of
obedience
unto
Christ
are
not
quickned
,
with
more
vigor
and
constancy
than
before
.
But
in
this
and
all
other
graces
,
they
are
as
they
were
,
not
a
whit
amended
and
increased
by
this
so
holy
meanes
,
as
God
hath
of
purpose
appointed
for
the
nourishment
of
grace
in
the
heart
,
and
obedience
in
life
.
Both
these
sorts
are
faulty
,
in
not
discerning
the
Lords
Body
;
the
one
not
doing
it
at
all
,
the
other
no●
as
they
should
doe
it
.
As
in
the
time
of
the
Ceremoniall
Law
,
these
that
observed
the
Legall
Ceremonies
,
either
without
knowledge
of
their
use
,
or
without
true
devotion
in
faith
and
obedience
,
both
did
profane
them
:
so
is
it
still
in
these
ceremonies
of
the
Gospell
.
They
doe
not
discerne
Lords
Body
,
who
either
mistake
the
shadow
for
the
substance
,
ignorantly
supposing
nothing
else
is
to
be
looked
after
,
but
that
which
is
visible
in
the
outward
Ceremony
:
or
who
know
whereto
these
Sacramentall
Ceremonies
tend
,
but
out
of
negligent
profanenesse
,
use
them
not
with
that
spiritual
affection
,
which
is
agreeable
to
the
institution
of
God
.
Of
the
two
faults
,
t
is
hard
to
say
,
which
is
greater
,
and
which
the
Apostle
most
chargeth
the
Corinthians
withal
,
or
whether
both
alike
.
They
were
a
Church
,
but
newly
converted
from
Gentilisme
,
out
of
whom
t
was
hard
to
take
away
,
on
a
sudden
,
their
former
ignorance
and
profanenesse
.
They
had
been
instructed
,
but
yet
they
might
in
many
things
be
mis-led
through
blindnesse
.
Neverthelesse
,
profanenesse
seemes
to
have
borne
the
greatest
sway
amongst
them
;
offending
not
so
much
,
because
they
knew
not
what
was
their
duety
about
the
Sacrament
,
as
for
that
they
cared
not
to
observe
it
.
The
conclusion
that
ariseth
from
these
words
of
the
Apostle
,
is
this
in
the
generall
.
[
The
worship
of
God
is
then
profaned
,
when
the
Ceremony
and
outward
worke
thereof
is
performed
,
but
the
spirituall
inward
service
neglected
.
]
Bread
and
Wine
,
breaking
,
powring
out
,
distributing
,
eating
and
drinking
,
all
these
things
are
but
sensible
representations
of
spiritiuall
good
things
;
they
are
the
shadow
,
but
the
substance
is
Christ
;
and
therefore
if
the
heart
dwell
only
upon
these
outward
Ceremonies
,
and
Christ
be
neglected
,
the
Sacrament
,
without
all
doubt
,
is
profaned
.
God
hath
appointed
those
things
to
helpe
our
infirmity
,
thereby
to
ascend
unto
higher
matters
;
but
not
to
nourish
is
in
our
weaknesse
,
still
to
gaze
on
transitory
outward
things
.
This
is
a
generall
rule
,
not
for
Sacraments
alone
,
but
in
every
part
whatsoever
of
Gods
most
holy
worship
.
The
service
of
God
during
the
time
of
the
Law
,
consisted
much
of
carnall
ordinances
,
as
the
Apostle
calls
the
Sacrifices
,
Meates
,
Drinkes
,
divers
Washings
with
such
like
outward
observations
in
the
Iewish
Church
,
Heb.
9.10
.
But
yet
then
in
these
carnall
ordinances
,
there
was
a
spirituall
worship
required
;
namely
,
that
these
things
were
to
bee
observed
with
knowledge
,
in
fath
,
in
zeale
to
Gods
glorie
,
and
with
reformation
of
life
.
When
those
externall
rites
were
kept
without
this
spirituall
use
of
them
,
wee
know
how
meanly
and
contemptibly
God
speakes
of
such
a
mechanicall
worship
,
Esa.
1.
vers.
11.
&
seq
.
He
sets
forth
his
displeasure
against
such
services
,
in
all
termes
of
dislike
and
disdaine
:
telling
the
people
,
That
the
multitude
of
their
Sacrifices
is
[
to
no
purpose
,
]
that
[
Hee
delights
not
]
in
the
bloud
of
bullocks
,
and
fat
of
fed
beasts
,
that
hee
[
requires
no
]
such
things
at
their
hands
,
that
such
oblations
are
[
vaine
]
and
an
[
abomination
,
]
their
solemne
feasts
and
assemblies
he
[
cannot
away
with
them
,
]
that
his
[
soule
hateth
them
]
that
[
they
are
trouble
to
him
,
and
hee
is
weary
to
beare
them
.
]
And
wherefore
now
all
this
disdaine
of
such
Ceremoniall
worship
?
the
reason
is
,
vers
15.
[
Your
hands
●re
full
of
bloud
.
]
Againe
,
Chap.
66.3
.
hee
sets
it
out
to
the
full
how
acceptable
such
service
is
to
him
,
[
Hee
that
killeth
an
oxe
,
is
as
if
he
slew
a
man
:
hee
that
sacrificeth
a
lambe
,
as
if
he
cut
off
a
dogges
necke
,
he
that
offereth
an
oblation
,
as
if
hee
offered
swines
bloud
;
he
that
burneth
incense
,
as
if
he
blessed
an
idoll
.
]
Nothing
can
bee
spoke
with
greater
scorne
and
indignation
:
the
reason
wherof
followes
in
the
next
words
,
[
Yea
,
they
have
chosen
their
owne
waies
,
and
their
soule
delighteth
in
their
abominations
.
]
So
long
as
they
follow
this
course
,
God
detests
thhem
and
all
their
services
.
Now
in
the
times
of
the
Gospell
,
Christ
having
The
Kingdome
of
God
,
saith
the
Apostle
,
is
not
meates
and
drinkes
,
but
righteousnesse
,
and
peace
,
and
ioy
in
the
holy
Ghost
.
]
These
things
are
first
acceptable
to
God
,
and
other
things
for
them
.
Outward
Ceremoniousnesse
is
meere
hypocrisie
,
where
grace
and
sanctity
is
not
first
mover
to
such
observances
.
T
is
a
poore
matter
to
forbeare
a
meale
or
twaine
,
and
yet
take
ones
fill
in
sinne
till
he
surfeit
;
to
goe
softly
,
looke
sadly
,
speake
faintly
,
and
weepe
a
little
too
,
as
it
were
in
sorrow
for
sinne
,
and
carry
in
ones
breast
a
heart
unrent
,
unbroken
,
unsof●ned
,
by
true
sense
of
sinne
,
and
worke
of
grace
.
What
profit
is
it
,
to
speake
a
Sermon
,
or
heare
a
Sermon
,
when
onely
one
mans
tongue
and
the
others
eares
are
imployed
for
that
houre
?
when
it
comes
not
from
the
Preachers
heart
,
nor
pierceth
unto
the
hearers
conscience
,
neither
the
one
nor
the
other
intending
to
practice
as
they
speake
or
heare
?
To
what
purpose
is
it
to
●ow
the
body
to
God
,
and
yet
to
make
ones
heart
like
an
iron
sinew
,
that
s
too
stiffe
and
stout
to
bend
in
obedience
to
Gods
Commandements
?
If
the
tongue
goe
glibbe
,
the
eyes
and
hands
lift
up
to
heaven
,
yet
if
the
thoughts
wander
,
the
heart
and
affection
lie
flat
upon
the
earth
,
will
such
a
prayer
be
an
acceptable
Sacrifice
?
What
avail●s
it
a
man
to
have
his
face
sprinkled
with
a
little
cold
water
,
but
not
to
have
his
heart
washed
from
an
evill
conscience
,
and
purged
from
the
uncleannesse
of
sinnefull
corruption
?
to
take
on
him
in
Baptisme
the
badge
of
Christianity
,
yet
in
his
conversation
to
live
like
an
Infidell
,
in
all
disobedience
to
the
Lawes
of
Christ
?
Will
it
advantage
a
man
any
whit
,
that
he
goes
foure
or
five
times
a
yeere
to
the
holy
Sacrament
,
if
he
be
either
ignorant
of
what
hee
goes
about
,
or
prophanely
carelesse
of
making
good
use
of
what
hee
knowes
?
If
hee
remaine
still
irreligious
and
impenitent
,
continuing
in
covetousnesse
,
in
swearing
,
in
lying
,
in
idlenesse
,
in
uniust
practices
to
get
gaine
,
in
common
neglect
of
the
exercises
of
Religion
,
a
secret
despiser
of
grace
,
and
scoffer
at
true
sincerity
,
with
other
the
like
ungodly
practices
:
will
it
helpe
or
save
him
,
that
at
solemne
times
,
hee
comes
to
the
Lords
Table
,
there
eates
a
bit
of
bread
,
drinks
a
little
wine
,
heares
a
few
prayers
,
staies
till
all
be
done
,
and
so
away
the
same
man
hee
came
thither
?
No
,
this
helpes
not
,
but
hurts
exceedingly
,
having
brought
upon
himselfe
the
guilt
of
a
fearefull
transgression
,
in
profaning
the
holy
Sacrament
,
because
hee
discerneth
the
Lords
Body
.
God
,
who
looketh
unto
the
heart
,
and
is
well
pleased
in
the
sincerity
thereof
,
regards
no
Ceremony
without
obedience
,
but
hates
such
complementall
hypocrisie
,
as
much
as
wee
doe
detest
the
like
dissimulation
in
a
man
,
that
vailes
bonnet
,
bowes
hammes
,
smiles
in
your
face
,
speaks
faire
and
friendly
,
but
yet
his
heart
is
not
with
you
.
But
we
passe
from
this
point
,
having
touched
upon
it
heretofore
;
wee
come
unto
the
punishment
here
denounced
against
unworthy
receivers
of
the
Sacrament
,
viz.
Damnation
,
[
He
eateth
and
drinketh
damnation
to
himselfe
.
For
these
words
wee
are
to
enquire
what
is
meant
by
Damnation
in
this
place
,
and
what
it
is
to
eate
and
drinke
it
.
Damnation
in
this
place
signifies
two
things
.
-
1.
That
punishment
of
man
in
hell
fire
,
which
wee
call
eternall
damnation
.
-
2.
Those
evills
which
in
this
life
are
inflicted
upon
transgressors
,
which
we
call
afflictions
and
temporall
iudgment
.
Both
these
are
included
in
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
rendred
Damnation
.
That
eternall
iudgement
in
hell
fire
,
is
hereby
meant
,
will
be
made
apparant
unto
us
1.
From
the
nature
of
the
sinne
of
profanation
of
the
Sacrament
;
which
were
it
but
a
small
offence
,
did
yet
deserve
the
wages
of
eternall
death
,
but
being
so
hainous
and
horrible
a
crime
as
it
is
,
viz.
Guiltinesse
of
the
Death
of
Christ
,
it
must
make
him
that
commits
it
,
obnoxious
to
everlasting
condemnation
.
2.
From
the
quality
of
the
persons
that
commit
this
sin●e
,
who
are
partly
the
wicked
,
that
continually
profane
this
Sacrament
,
partly
the
godly
,
that
yet
sometimes
profane
it
too
.
Such
as
bee
ungodly
,
unbeleeving
persons
,
they
,
without
doubt
,
bring
themselves
in
certaine
danger
,
not
of
temporall
judgement
alone
,
but
much
more
of
eternall
damnation
,
for
their
perpetuall
abuse
of
th●se
sacred
mysteries
,
whereof
they
partake
without
faith
,
repentance
,
or
any
amendment
of
life
at
all
.
As
for
the
true
beleevers
,
they
doe
sometime
come
unworthily
to
this
holy
Table
,
being
now
and
then
overtaken
with
security
,
and
seduced
by
manifold
temptations
,
though
otherwise
holy
and
godly
men
.
This
their
negligence
deserves
also
the
same
punishment
,
though
God
for
Christs
sake
be
pleased
to
turne
from
them
his
everlasting
wrath
,
making
them
only
to
feele
a
little
part
of
his
displeasure
,
in
some
temporall
afflictions
,
wherewith
hee
chastiseth
them
for
the
amendment
of
their
error
.
Now
what
temporall
judgements
are
signified
by
this
word
Damnation
,
is
manifest
also
by
the
Text
,
in
the
verse
following
,
where
the
Apostle
mentions
sicknesses
,
infirmities
and
temporall
death
,
as
afflictions
laid
upon
the
Corinthians
,
for
their
profane
abuse
of
the
Sacrament
.
[
For
this
cause
many
are
sicke
,
&c.
]
God
corrected
them
to
bring
them
to
repentance
and
amendment
of
their
fault
,
that
so
leaving
their
sinne
,
they
might
escape
eternall
condemnation
.
This
then
is
the
full
meaning
of
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
viz.
Eternall
and
Temporall
judgement
:
whereunto
all
are
liable
that
profane
●he
Sacrament
,
in
not
discerning
the
Lords
Body
;
be
they
beleevers
or
unbeleevers
,
godly
or
wicked
.
Only
here
is
the
difference
;
the
one
sort
by
this
sinne
deserve
both
,
and
have
both
,
being
punished
eternally
and
temporal●y
too
for
the
most
part
.
But
the
other
deserves
both
,
yet
feels
but
one
;
being
in
mercy
chastised
with
temporall
afflictions
,
that
comming
to
repentance
they
may
avoide
eternall
punishment
.
Wherefore
I
take
it
,
our
last
Translators
have
with
good
reason
rendred
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
[
Iudgement
]
but
[
Damnation
]
the
highest
degree
of
judgement
,
and
that
proper
punishment
which
this
sin
of
unworthy
receiving
doth
deserve
.
So
that
the
observation
which
[
*
](A09266-e3870-b)
*
Zanch
observat.
in
con
.
fess
.
suam
de
Relig.
Christiana
in
cap.
16.
appor
.
10.
some
here
make
upon
the
word
,
that
the
Apostle
here
useth
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
not
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
thereby
signifying
not
[
exitium
aeternum
]
but
[
castigationes
temporales
]
is
not
here
to
be
admitted
.
Neither
doth
the
Analysis
of
this
place
require
it
,
nor
yet
the
use
of
the
word
in
other
[
*
](A09266-e3920-b)
*
Ioh
3.17.18.19
2.
Thes
2.12
.
1.
Tim.
3.12
.
places
.
It
being
apparant
that
these
words
are
used
indifferently
in
the
same
signification
.
Having
now
s●ene
what
is
meant
by
Damnation
,
it
is
easie
to
understand
what
is
meant
by
eating
and
drinking
damnation
;
which
is
in
plaine
termes
,
To
commit
such
a
sinne
in
profaning
the
Sacrament
,
as
deserves
both
eternall
and
temporall
judgement
.
Not
that
there
is
in
those
outward
elements
of
Bread
and
Wine
any
destructive
and
hurtfull
quality
,
or
that
Christ
,
signified
by
those
elements
,
is
become
of
his
owne
nature
a
savour
of
death
,
and
cause
of
damnation
unto
any
;
but
because
in
the
prophane
use
of
those
holy
things
they
commit
a
fearefull
sinne
,
whereby
Gods
wrath
is
provoked
against
them
,
to
the
punishing
of
them
with
temporall
and
eternall
plagues
.
The
Sacrament
is
not
as
poyson
,
which
of
its
nature
workes
death
in
the
eater
;
but
it
is
the
food
of
life
,
most
healthfull
and
nourishing
unto
the
soule
,
if
it
be
received
into
an
heart
duely
prepared
for
i●
.
But
as
the
fruits
of
that
tree
of
knowledge
of
Good
and
Evill
,
might
be
wholesome
in
it selfe
,
yet
Adam
did
eate
his
death
,
when
hee
tasted
of
it
contrary
to
Gods
Commandement
:
so
this
Table
of
the
Lord
,
which
is
a
feast
of
choisest
delicates
for
refreshing
of
the
soule
,
when
men
come
rightly
prepared
thereto
,
becomes
the
bane
and
destruction
of
soules
,
when
men
present
themselves
thereat
with
unbeleeving
,
impenitent
,
and
unholy
hearts
.
This
the
Apostle
signifies
in
that
word
,
Hee
eateth
and
drinketh
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
himselfe
damnation
;
to
teach
us
,
that
the
cause
why
these
things
,
ordained
for
our
good
,
prove
hurtfull
unto
us
,
is
not
in
the
things
themselves
,
but
in
mans
sinne
,
that
unworthily
partakes
of
them
.
That
other
interpretation
,
He
eats
damnation
to
himselfe
,
not
unto
Others
who
communicate
with
him
:
this
sits
well
against
the
Schismaticall
humours
of
some
,
who
thinke
our
Sacraments
and
solemne
assemblies
,
polluted
by
the
sinne
of
those
that
are
wicked
amongst
us
;
and
therefore
dare
not
joyne
with
us
in
the
worship
of
God
,
for
feare
of
infection
:
but
this
fits
not
so
well
unto
the
Text
,
wherein
[
Non
quis
damnationem
incurrat
,
sed
quis
sit
huius
exitij
author
indicatur
,
]
as
Beza
truly
notes
upon
this
place
and
word
.
From
these
words
thus
expounded
,
I
deduce
this
practicall
conclusion
,
[
The
profanation
of
Gods
most
holy
worship
,
deserves
eternall
and
temporall
punishment
.
]
I
frame
the
Conclusion
generally
touching
every
part
of
Gods
worsh●p
,
as
well
as
the
Sacrament
.
T
is
a
high
dishonour
to
the
very
person
of
Christ
,
when
the
Sacrament
of
his
Body
and
Bloud
is
abused
;
t
is
also
a
horrible
sinne
committed
against
the
majesty
of
God
,
whensoever
we
profanely
mocke
and
contemne
him
in
any
of
those
things
wherein
he
would
be
sanctified
and
honoured
by
us
.
And
therefore
wee
may
ascend
from
the
particular
to
the
generall
,
and
consider
how
great
a
sinne
it
is
to
profane
any
one
wha●soever
of
the
sacred
ordinances
of
Gods
service
,
and
what
punishment
they
incurre
that
doe
so
.
All
offences
become
greater
or
lesse
,
according
as
the
person
,
against
whom
they
are
committed
,
is
of
more
or
lesse
dignity
.
Therefore
a
sinne
ag●inst
●od
,
is
greater
than
a
wrong
against
our
Neighbour
.
Further
,
those
offences
which
immediately
touch
th●
person
offended
,
are
more
hainous
than
those
that
strike
him
at
the
rebound
.
Therefore
if
we
compare
the
sinnes
of
the
first
table
,
with
the
sinnes
against
the
second
;
in
the
generall
,
wee
may
judge
those
sinnes
,
whereby
God
himselfe
is
immediately
contemned
in
this
worship
,
are
greater
than
those
wherein
he
is
despised
mediaté
&
secundariò
,
because
wee
neglect
our
duety
to
man
.
But
not
to
enter
into
an
exact
comparison
about
this
point
:
this
is
for
certaine
,
That
all
offences
committed
in
the
matter
of
Gods
worship
,
are
of
a
most
provoking
nature
,
such
as
he
cannot
endure
without
severe
punishment
inflicted
on
the
offendors
.
Atheisme
,
Infidelitie
,
hatred
of
God
,
&c.
bee
sinnes
,
the
very
names
whereof
be
terrible
:
Idolatry
,
Superstition
,
Wil-worship
,
Profane
and
Negligent
worship
,
these
have
gentler
names
,
but
be
most
hatefull
sinnes
,
against
which
Gods
wrath
and
jealousie
burnes
,
to
see
his
holinesse
and
honour
trampled
in
the
dust
by
base
and
sinnefull
wretches
.
A
King
must
needs
take
it
very
tenderly
,
to
be
dis-regarded
in
those
very
ceremonies
,
wherein
he
lookes
for
speciall
honour
from
his
subiects
;
much
more
must
God
be
offended
,
if
when
he
hath
made
us
for
to
honor
him
,
&
made
orders
according
to
which
wee
should
shew
our
reverence
and
subjection
,
wee
shall
out
of
our
pride
devise
other
wayes
of
our
owne
to
worship
him
,
or
out
of
negligence
and
profanenesse
of
spirit
,
doe
those
things
hee
hath
prescribed
we
care
not
how
.
Against
this
sinne
God
hath
ever
revealed
from
heaven
his
fierce
wrath
,
upon
States
and
Kingdomes
,
as
well
as
private
persons
,
by
whom
he
hath
beene
despised
and
neglected
in
his
worship
.
[
Cursed
(
saith
Ieremy
,
chap.
48
,
10
)
is
he
that
doth
the
workes
of
the
Lord
negligently
.
]
This
was
a
particular
threatning
against
those
that
would
spare
Moab
,
and
not
execute
the
full
judgement
of
God
upon
that
people
in
their
utter
destruction
,
but
kept
backe
their
swords
from
bloud
.
Notwithstanding
the
rule
is
appliable
to
all
particulars
whatsoever
in
Gods
service
;
Cursed
is
he
that
doth
any
thing
negligently
,
which
God
sets
him
about
:
for
it
is
Gods
worke
,
who
as
he
is
a
bountifull
rewarder
,
so
is
he
a
severe
exactor
of
faithfull
service
at
our
hands
.
He
will
not
balke
us
in
our
reward
,
and
accordingly
he
lookes
wee
should
not
falter
with
him
in
our
obedience
.
To
sleight
him
in
his
worship
,
doing
matters
by
halves
,
seeming
more
to
content
our
idle
humours
,
than
ayming
sincerely
at
his
glory
,
is
a
foule
contempt
,
and
cannot
but
bring
a
curse
upon
us
.
[
Yee
have
despised
my
Name
]
saith
God
unto
the
Priests
,
Mal.
1.6
Wherein
,
say
then
?
In
that
[
Ye
offer
uncleane
bread
upon
mine
altar
▪
]
verse
7.
Matters
were
come
to
that
passe
in
this
Prophets
time
,
that
neither
Priest
nor
People
cared
a
●ot
how
God
was
served
.
Any
thing
they
thought
would
content
him
;
and
therefore
they
presumed
to
offer
that
to
him
,
which
they
durst
not
present
unto
their
Prince
or
Governour
;
the
blinde
,
the
lame
,
the
torne
,
the
sicke
,
any
thing
which
their
covetousnesse
could
best
spare
,
was
a
sacr●fice
good
enough
for
God
.
Yea
the
whole
frame
of
Legal
Ceremonies
they
were
utterly
weary
of
them
,
counting
them
base
and
contemptible
,
and
in
effect
,
nothing
but
an
unprofitable
drudgery
.
Doth
God
take
this
well
at
their
hands
?
No
,
hee
curseth
them
for
this
their
impiety
,
[
Cursed
bee
the
deceiver
,
which
hath
in
his
flocke
a
male
,
and
voweth
and
sacrificeth
unto
the
Lord
a
corrupt
thing
.
]
The
reason
followes
,
[
For
I
am
a
great
King
,
saith
the
Lord
of
Hosts
,
and
my
Name
is
dreadfull
among
the
heathen
.
]
Wherefore
it
must
needs
be
a
horrible
offence
in
the
Iewes
,
the
people
of
God
,
thus
to
vilifie
so
great
a
maiesty
,
when
even
the
Gentiles
themselves
yeelded
a
more
awefull
reverence
thereunto
.
I
shall
not
neede
to
stand
long
in
prouing
a
truth
so
evident
;
the
time
and
paines
will
haply
bee
better
imployed
in
making
application
of
it
to
our selves
.
A
threefold
use
of
this
point
I
commend
unto
your
consideration
and
practice
.
Vse
.
1.
First
,
Information
of
our
iudgement
touching
such
evills
,
as
wee
see
doe
befall
men
in
this
life
.
Wee
behold
the
best
Churches
in
great
calamities
,
the
best
men
sorely
afflicted
,
and
we
wonder
that
God
should
deale
so
rigorously
with
those
that
serve
and
worship
him
.
Wee
ghesse
at
many
causes
,
but
seldome
doe
we
hit
upon
the
right
,
which
here
the
Apostle
intimates
unto
,
viz.
Profanation
of
the
ordinances
of
Gods
worship
.
This
Irreligiousnesse
in
Gods
service
,
is
the
maine
cause
,
as
of
other
sins
,
so
of
all
judgements
.
Vnrighteousnesse
against
man
,
issues
from
irreligion
towards
God
;
and
therefore
in
punishment
we
must
chiefly
cast
our
eyes
that
way
,
if
wee
will
follow
the
streame
up
unto
it
first
fountain
.
We
commonly
looke
another
way
,
and
put
off
our
calamities
vpon
other
causes
.
If
any
other
but
the
Apostle
had
told
these
Corinthians
,
that
their
sicknesses
and
death
was
sent
upon
them
●or
their
profanation
of
the
Lords
Supper
,
they
would
haue
doubted
of
his
opinion
.
Many
were
sicke
and
dyed
,
but
what
of
that
?
men
cannot
live
or
bee
well
alwayes
;
these
things
come
at
adventure
,
or
by
course
of
Nature
:
t
was
want
of
care
in
their
dyet
,
t
was
the
malignity
of
some
unwholsome
dish
,
want
of
exercise
,
ill
temper
of
the
body
,
infection
of
the
aire
,
and
such
like
causes
,
have
made
them
weake
and
sickly
;
want
of
physicke
,
want
of
looking
to
,
old
age
,
or
some
such
matter
hath
brought
them
to
their
end
.
Any
thing
,
rather
than
what
the
Apostle
speakes
of
,
should
be
reckoned
up
as
the
cause
of
their
present
griefes
.
But
hee
having
a
better
spirit
to
judge
of
matters
,
tells
them
plainly
,
that
what
ever
they
may
imagine
,
t
was
for
abuse
of
the
Sacrament
,
[
For
this
cause
]
that
sicknesses
and
deaths
reigned
amongst
them
.
When
the
Iewes
endured
so
many
miseries
,
even
from
their
first
plantation
in
the
land
,
to
their
finall
casting
out
from
thence
,
they
were
seldome
aware
of
this
point
,
that
their
corruptions
and
abuses
in
Gods
worship
brought
such
plagues
upon
them
:
If
the
Philistims
,
Canaanites
,
and
other
Borderers
upon
them
,
doe
spoile
their
Country
,
tyrannize
over
them
,
and
oppresse
them
with
cruell
slavery
,
as
they
did
in
the
times
of
the
Iudges
,
they
will
interpret
this
to
be
nothing
but
an
old
grudge
,
which
these
Nations
bare
against
the
Israelites
,
for
dis-possessing
them
of
their
Countrey
,
for
which
they
were
hated
,
and
all
occasions
sought
to
worke
revenge
.
If
the
Kingdome
be
divided
,
that
s
nothing
but
Rehoboams
folly
,
and
ill
counsell
of
ill
advised
Courtiers
:
If
Israel
make
warre
on
Iudah
,
or
Iudah
upon
Israel
,
that
s
but
policy
to
keepe
downe
one
another
,
lest
one
should
encroach
upon
both
Kingdomes
:
If
there
be
civill
warres
,
that
s
thorough
the
factions
of
potent
and
ambitious
States-men
:
If
a
Forreiner
invade
them
,
t
is
nothing
but
the
pride
of
ambitious
tyrants
,
that
cannot
be
content
with
their
owne
,
but
seeke
after
glory
and
greatnesse
in
the
ruine
of
other
Kingdomes
.
Yea
if
a
Salmanasser
or
Nebuchadnezzar
carry
them
away
captive
out
of
their
land
,
though
they
may
thinke
in
the
generall
,
that
God
is
not
well
pleased
with
them
,
yet
they
would
resolve
these
effects
into
other
causes
,
more
proper
,
as
they
conceive
;
T
was
weaknesse
in
their
Kings
degenerating
from
their
ancient
valour
,
want
of
good
confederates
,
of
good
counsellors
▪
of
skilfull
and
trusty
commanders
,
of
hardy
souldiers
,
they
were
over-borne
by
multitude
;
and
these
,
or
some
thing
like
these
,
were
the
cause
of
this
misfortune
:
but
of
their
sinnes
,
they
thinke
not
of
that
matter
.
Many
there
were
,
no
doubt
,
who
iudged
better
touching
the
successe
of
Civill
and
Ecclesiasticall
affaires
,
whose
eyes
God
had
opened
to
discerne
the
equall
dependance
betweene
the
sinnes
and
the
punishments
of
the
present
age
wherein
they
lived
;
but
for
the
generality
of
the
State
,
their
thoughts
went
another
way
after
worldly
and
politicke
reasons
.
Which
was
the
cause
that
being
so
often
smitten
,
yet
they
returned
not
to
God
that
smote
them
,
because
they
were
ignorant
of
their
sins
,
for
which
he
smote
them
.
Thence
in
many
grievous
calamities
of
the
State
,
they
did
what
they
could
by
all
politick
[
*
](A09266-e4180-b)
*
Hos.
5.13
.
&
7.11
.
[
They
call
to
Egypt
,
they
goe
to
Ashur
.
]
means
to
uphold
the
ruines
thereof
;
but
yet
there
was
no
reformation
at
all
of
the
horrible
corruptions
of
Gods
pure
Religion
.
This
they
looked
not
after
,
as
if
all
had
beene
well
on
that
side
;
whereas
indeed
the
maine
crakce
which
threatned
the
downefall
of
that
glorious
state
,
was
not
in
the
roofe
,
or
sides
of
the
building
,
barely
in
the
Lawes
and
Civill
governement
;
but
in
that
onely
strong
pillar
,
whereupon
all
rested
,
viz.
Religion
,
now
rent
and
shivered
in
pieces
.
Had
wee
a
history
of
those
times
of
the
Iewish
state
,
compiled
by
Iewish
Politicians
living
then
,
and
relating
unto
us
the
same
publicke
events
,
which
wee
finde
recorded
in
Scripture
,
it
would
quickly
appeare
by
the
comparison
,
that
God
iudged
otherwise
of
the
causes
of
those
things
,
than
the
State
then
did
.
Those
stories
would
be
like
unto
these
written
in
latter
ages
,
touching
Christian
Common-wealths
,
where
Church
and
State
are
put
asunder
,
as
having
little
dependance
one
upon
another
;
All
notable
events
,
prosperous
or
unhappy
,
the
rising
or
decay
of
states
,
or
great
men
in
the
state
,
&c.
are
curiously
enquired
into
,
all
consells
and
circumstances
scanned
and
censured
;
but
for
Religion
,
what
entercourse
it
hath
with
such
events
,
there
is
scarce
so
much
as
a
glance
that
way
.
So
●linde
and
earthly
is
every
man
,
in
discerning
aright
of
Gods
iudgements
,
and
the
course
of
his
government
over
all
humane
affaires
.
Wherefore
,
that
man
may
see
his
error
in
this
point
,
God
hath
beene
pleased
by
revelation
from
heaven
,
to
make
knowne
unto
him
the
chiefe
cause
of
such
calamities
,
as
come
upon
States
and
Kingdomes
professing
true
Religion
.
For
which
purpose
,
God
raised
up
Prophets
from
time
to
time
,
to
put
the
Iewes
in
remenbrance
of
that
which
otherwise
they
would
not
have
thought
of
,
viz.
that
for
their
abominable
corruptions
in
Gods
worship
,
and
other
sinnes
proceeding
thence
,
they
were
thus
plagued
.
These
men
cryed
out
loud
enough
to
be
heard
,
saying
,
as
it
is
2
King
.
17.13
.
[
Turne
from
your
evill
waies
,
and
keepe
my
commandements
and
my
statutes
.
]
But
then
,
as
now
,
the
poore
Prophets
preached
to
little
purpose
;
they
might
talke
till
they
were
weary
,
few
men
regarded
what
they
said
.
Wherefore
God
hath
caused
their
Sermo●s
,
and
the
Stories
of
their
times
,
to
be
recorded
in
everlasting
monumen●s
,
that
all
ages
of
the
world
may
take
notice
of
the
true
cause
of
Gods
iudgements
,
Wherein
wee
see
that
God
le
ts
passe
,
as
scarce
worth
the
naming
,
all
civill
considerations
,
and
brings
all
the
prosperity
or
adversity
of
Church
or
State
unto
this
head
,
viz.
the
Neglect
or
Regard
had
unto
Religion
and
Iustice
.
The
children
of
Israel
did
wickedly
in
the
sight
of
the
Lord
,
they
served
Baal
and
the
gods
of
the
Nations
,
they
forsooke
the
Lord
,
they
walked
not
in
his
statutes
,
these
be
the
reasons
,
for
which
matters
goe
ill
with
them
,
as
we
may
finde
it
at
large
expressed
,
Iudg.
2.
&
2.
King
.
17.
&
2.
Chron.
36.
Yea
in
this
matter
God
gave
unto
them
a
generall
rule
,
whereby
to
rectifie
their
iudgement
,
and
ours
in
the
like
case
,
in
the
29.
of
Deut.
Where
Moses
tells
them
,
that
when
their
posterity
,
or
the
stranger
from
a
far
land
should
see
the
plagues
of
the
Iewes
countrey
,
and
the
diseases
thereof
,
where
with
the
Lord
should
smite
it
,
they
would
aske
after
the
reason
of
it
,
and
say
[
Wherefore
hath
the
Lord
done
thus
unto
his
land
?
what
meaneth
the
heate
of
this
great
anger
?
]
The
answer
followes
,
[
Then
men
shall
say
,
because
they
have
forsaken
the
Covenant
of
the
Lord
God
of
their
fathers
,
which
hee
made
with
them
when
hee
brought
them
forth
out
of
the
land
of
Egypt
.
For
they
went
and
served
other
gods
,
and
worshipped
them
:
gods
whom
they
knew
not
,
and
whom
hee
had
not
given
unto
them
.
And
the
anger
of
the
Lord
was
kindled
against
this
land
,
to
bring
upon
it
all
the
curses
that
are
written
in
this
booke
.
]
vers.
14
,
15
,
16
,
17.
According
to
this
observation
wee
may
judge
of
the
state
of
the
Christian
Church
,
ruinated
in
the
East
by
Saracens
and
Turkes
,
over-run
in
the
West
by
Goths
,
Vandals
,
and
other
Northren
nations
,
then
when
pure
Religion
was
corrupted
by
Sects
and
Heresies
,
by
superstitious
abuses
brought
into
the
worship
of
God
,
especially
into
the
Sacrament
,
more
and
more
polluted
by
abominable
vaniti●s
,
by
pride
and
contention
among
the
Bishops
;
by
negl●gence
in
the
inferiour
Clergie
,
by
tur●ing
Religion
into
regular
hypocrisie
each
one
serving
God
after
the
statutes
of
Ahab
,
and
decrees
of
the
house
of
Om●i
,
I
meane
,
after
the
rule
of
his
new
devised
order
,
but
not
according
to
that
rule
prescribed
in
the
Word
,
whereby
alone
all
must
walke
that
looke
for
peace
upon
themselves
and
the
Israell
of
God
.
When
thus
by
superstition
,
profanenesse
,
impiety
,
and
all
filthy
corruptions
in
doctrine
and
manners
,
the
name
of
Christian
became
even
to
be
a
dishonour
unto
Christ
,
God
dealt
with
them
as
before
he
had
done
with
the
Iewish
Church
,
delivering
them
over
into
the
hands
of
cruell
enemies
,
who
vexed
and
spoyled
them
on
every
side
.
But
what
shall
wee
say
unto
Churches
reformed
and
purged
from
the
leaven
of
such
corruptions
?
may
we
apply
this
rule
unto
them
?
Yea
wee
must
even
in
these
daies
of
distresse
and
trouble
,
wherein
God
dasheth
the
nations
of
the
earth
together
,
breaking
them
one
upon
another
like
earthen
vessels
.
Now
that
the
Kingdomes
of
the
earth
are
shaken
,
and
the
Church
of
God
persecuted
and
afflicted
with
fire
,
sword
,
and
desolation
;
We
that
are
yet
but
passengers
,
going
on
in
quiet
by
the
way
,
cannot
but
behold
and
bewaile
her
sorrow
,
which
sitteth
upon
the
ground
,
weeping
sore
in
the
night
for
these
miseries
that
are
come
upon
her
.
Oh
that
our
heads
were
full
of
water
,
and
our
eyes
a
fountaine
of
teares
,
that
we
also
could
weep
day
and
night
for
the
slaine
of
the
daughter
of
Zion
!
But
now
if
wee
stand
still
and
wonder
,
and
enquire
[
How
doth
the
City
sit
solitary
that
was
full
of
people
?
how
is
shee
become
a
widow
?
shee
that
was
great
among
the
Nations
,
&
a
Princesse
among
the
Provinces
,
●ow
is
shee
become
tributary
?
]
Heare
what
answer
her selfe
will
make
:
[
The
[
*
](A09266-e4420-b)
*
Vers.
14.
yoke
of
my
transgressions
is
bound
by
his
hand
,
they
are
wreathed
and
come
up
upon
my
necke
]
therefore
it
followes
,
[
he
hath
made
my
strength
to
fall
,
the
Lord
hath
delivered
mee
into
their
hands
,
from
whom
I
am
not
able
to
rise
up
]
And
againe
,
[
[
*
](A09266-e4460-b)
*
Vers.
18.
The
Lord
is
righteous
,
for
I
have
rebelled
against
his
commandements
:
Heare
I
pray
you
all
people
,
and
behold
my
sorrow
,
my
virgins
and
my
young
men
are
gone
into
captivity
.
]
And
againe
,
[
[
*
](A09266-e4480-b)
*
Vers.
20.
Behold
,
O
Lord
,
for
I
am
in
distresse
,
my
bowels
are
troubled
,
my
heart
is
turned
within
me
:
For
I
have
grievously
rebelled
▪
]
Yea
this
is
it
.
T
is
the
sinnes
of
a
Church
that
kinde
a
fire
in
her
palaces
;
Her
sinnes
that
sharpen
her
enemies
sword
to
the
slaughter
,
Her
sinnes
that
destroy
her
strong
Hold
,
and
make
the
rampart
and
the
wall
to
lament
and
languish
together
.
Let
us
not
here
cry
out
upon
men
,
complaine
upon
Princes
,
blame
wee
know
not
whom
,
nor
for
what
;
as
if
all
had
been
well
,
had
they
done
,
or
would
they
doe
as
wee
have
contrived
it
:
but
lay
we
the
blame
where
the
fault
is
,
and
say
we
,
That
they
be
the
sinnes
of
the
Church
that
kept
good
things
from
her
,
and
brought
evill
upon
her
.
And
be
we
still
sighing
in
silence
,
for
t
is
the
Lord
hath
done
this
;
even
he
hath
done
that
which
he
had
devised
;
he
hath
covered
the
daughter
of
Zion
with
a
cloud
in
his
anger
,
and
cast
downe
from
heaven
to
earth
the
beauty
of
Israel
.
Indeede
Reformation
is
a
glorious
name
;
a
Church
reformed
and
restored
unto
purity
of
doctrine
and
discipline
,
is
a
glorious
society
.
But
it
s
one
thing
to
have
Gods
pure
worship
established
by
Law
,
another
thing
to
have
it
settled
in
mens
hearts
,
and
observed
in
their
practice
.
The
doctrine
of
a
Church
may
be
pure
,
the
Sacraments
rightly
administred
,
the
government
duely
ordered
;
and
yet
God
may
be
highly
dishonoured
by
that
Church
,
when
that
which
is
well
adpointed
is
not
yet
well
used
.
This
is
haply
the
Corinthians
case
here
in
the
Text
;
they
did
not
,
for
ought
we
can
prove
,
pervert
the
Institution
of
the
Sacrament
,
adding
or
omitting
any
thing
materiall
to
the
essence
thereof
:
but
yet
they
displeased
God
in
the
celebration
of
it
,
because
they
observed
the
outward
forme
,
but
with
irreligious
and
gracelesse
hearts
,
making
to
themselves
no
spirituall
benefit
at
all
.
So
is
it
with
any
Church
wherein
purity
of
Doctrine
,
Sacraments
,
and
Discipline
is
maintained
,
but
this
forme
of
god●inesse
is
without
the
power
of
it
,
no
fruits
thereof
appearing
in
mens
obedience
unto
the
Gospell
.
I
●peake
not
this
to
accuse
our
brethren
,
but
to
warne
our selves
.
They
feele
the
smart
,
and
no
doubt
,
doe
know
their
sinnes
.
Our
duety
is
to
pray
for
them
,
that
God
would
speake
peace
to
his
people
in
their
affliction
,
and
restore
unto
them
joy
of
heart
for
the
daies
of
mourning
which
they
have
seene
.
Well
,
le
ts
pitie
them
,
and
looke
wee
to
our selves
,
whose
priviledges
and
blessings
are
as
many
as
theirs
,
and
our
sinnes
haply
more
.
Be
we
instant
in
prayer
,
that
God
will
pardon
the
deformities
of
our
reformed
Church
;
I
meane
,
the
neglect
of
his
Worship
,
the
contempt
of
his
Word
,
the
scorning
of
his
Ministers
,
the
profanation
of
the
Sacraments
,
the
despising
of
government
,
the
schismes
and
discords
amongst
us
,
the
profanenesse
of
mens
lives
,
the
Infidelity
,
Atheisme
,
Pride
,
Intemperance
,
Injustice
,
with
such
corruptions
as
disgrace
Christian
Religion
,
discredit
our
most
Christian
Church
,
dishonour
God
,
and
provoke
his
wrath
against
the
Land
.
T
is
not
the
power
of
an
enemy
,
the
conspiracy
of
Iesuits
,
the
malice
of
hell
that
shall
endanger
us
,
if
our
sinnes
doe
not
fight
more
powerfully
against
us
,
than
the
force
or
craft
of
any
adversary
.
Spare
then
O
God
thy
people
,
and
be
mercifull
to
the
iniquities
of
the
remnant
of
thine
heritage
.
Pardon
our
sins
and
helpe
us
graciously
.
So
shal
thy
blessing
alwaies
continue
upon
the
head
of
thine
anointed
,
thy
favor
upon
his
posterity
,
thy
peace
upon
this
Church
,
and
prosperity
upon
thy
people
.
I
have
but
one
word
more
to
say
,
and
I
have
done
;
and
that
is
,
Vse
2.
●or
exhortation
,
that
wee
would
put
in
practice
what
we
know
touching
this
point
.
Profanenesse
in
matters
of
Gods
worship
bring
temporall
and
eternal
punishments
upon
a
man
.
Apply
this
to
that
condition
wherein
thou
art
,
whether
adversity
or
prosperity
.
If
affliction
be
upon
thee
,
on
thy
body
,
thy
soule
,
thy
name
,
thy
estate
,
thy
friends
,
come
to
scrutiny
and
make
search
where
and
what
thy
sinne
is
.
Say
with
thy selfe
,
Doe
not
I
neglect
some
parts
of
Gods
worship
?
doe
I
not
use
others
carelesly
?
Where
thou
findest
the
fault
,
repent
of
it
,
amend
it
speedily
,
and
so
God
will
remove
his
rod
from
thee
,
and
in
due
time
make
thy
paths
prosperous
.
But
if
they
be
so
already
,
and
thou
desirest
to
have
thy
peace
continued
unto
thee
,
here
learne
the
way
to
enjoy
comforts
,
and
prevent
many
sorrowes
.
Attend
diligently
unto
the
worship
of
God
,
doe
not
slubber
it
over
,
doe
him
service
,
and
doe
it
faithfully
,
else
t
is
no
service
but
sloath
.
Heare
the
Word
,
but
attentively
,
and
mix
it
with
faith
;
pray
,
but
fervently
;
fast
,
but
unloose
the
bonds
of
wickednesse
;
receive
the
Sacrament
,
but
fruitfully
.
Doe
not
these
things
as
common
businesses
,
goe
not
to
Church
as
thou
wouldest
goe
to
thy
chamber
;
preach
not
,
nor
heare
a
Sermon
as
thou
wouldest
doe
an
Oration
,
pray
not
to
God
as
thou
wouldest
speake
to
a
man
,
come
not
to
the
Lords
Table
as
to
an
ordinary
repast
.
Put
on
other
affections
and
thoughts
in
sacred
,
than
thou
doest
in
civill
businesses
:
advise
thy selfe
before
thou
meddle
with
them
;
in
doing
of
them
stirre
up
thy
heart
to
a
regard
of
God
with
whom
thou
hast
to
doe
;
of
thy
soule
,
whose
well
or
ill-fare
depends
much
upon
these
things
.
Know
that
it
is
no
light
matter
to
mocke
God
to
his
face
,
to
come
before
him
with
the
body
,
and
draw
neere
with
the
lips
,
but
turne
from
him
in
thy
heart
,
to
make
a
shew
of
regarding
him
,
but
indeed
to
sleight
him
.
Remember
Salomons
rule
,
[
Take
heed
to
thy
●ort
,
&c
,
]
Eccles.
5.1
.
when
thou
goest
to
the
House
of
God
,
i.
e.
to
performe
any
worship
to
him
,
take
heed
to
thy
footing
,
be
advised
whereabouts
thou
goest
,
[
and
be
more
neare
to
heare
,
]
that
is
,
to
obey
Gods
will
declared
unto
thee
in
his
Word
,
[
than
to
offer
the
Sacrifice
of
fooles
,
]
i.
e.
to
observe
the
ceremonie
and
outward
worship
,
without
obedience
and
inward
grace
;
as
fooles
doe
,
who
thinke
by
such
service
they
please
God
,
whereas
in
so
doing
,
they
doe
evill
,
and
sorely
offend
him
.
Only
this
spirituall
service
in
faith
and
obedience
is
acceptable
;
all
other
without
this
is
vaine
,
neither
pleaseth
God
nor
profits
us
.
This
doing
wee
shall
have
good
prosperity
,
providing
well
for
our
comfort
in
this
life
,
in
the
escape
of
many
evils
that
profanenesse
would
bring
on
us
,
and
also
for
our
happinesse
in
the
world
to
come
.
Thus
much
be
spoken
touching
the
punishment
of
the
sinne
of
Vnworthy
receiving
;
namely
,
that
by
so
doing
men
runne
them
into
hazzard
of
temporall
and
eternall
judgements
,
in
this
29
verse
.
I
now
proceed
unto
the
30
verse
▪
wherein
the
Apostle
shewes
unto
the
Corinthians
the
danger
of
their
profanation
of
the
Sacrament
,
by
a
particular
instance
of
their
present
miserable
condition
,
wherein
they
now
were
by
reason
of
such
their
offence
.
What
hee
had
spoken
generally
touching
all
unworthy
Communicants
,
that
they
eat
and
drinke
damnation
unto
themselves
,
he
declares
to
be
most
true
in
a
reall
experiment
among
themselves
,
in
the
words
of
the
30
verse
.
[
For
this
cause
,
many
among
you
are
weake
,
and
sicke
,
and
many
sleepe
.
]
They
need
not
looke
farre
for
a
proofe
,
let
them
but
turne
home
their
eies
upon
themselves
,
they
might
see
apparant
marks
of
Gods
anger
against
them
,
for
their
sinnefull
abuse
of
the
blessed
Sacrament
.
The
weake
and
sickly
bodies
,
the
dead
carkasses
of
so
many
amongst
them
,
were
witnesses
sufficient
that
God
was
highly
displeased
at
them
for
profaning
his
holy
Table
.
The
words
fall
into
two
parts
:
First
,
a
Cause
[
For
this
cause
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
this
matter
;
namely
,
a
sinne
before
mentioned
,
for
not
discerning
the
Lords
Body
in
the
Sacrament
.
Secondly
,
an
effect
,
and
that
is
a
particular
punishment
,
described
1.
by
the
persons
upon
whom
t
is
inflicted
,
The
Corinthians
;
and
that
not
one
or
two
,
but
many
there
were
that
suffered
it
[
Many
among
you
,
&c.
]
2.
by
the
qualities
and
degrees
of
this
punishment
,
t
is
Bodily
,
upon
the
outward
man
,
in
three
degrees
,
Weaknesses
,
Sicknesses
,
and
Death
.
[
Many
are
weake
]
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
sicke
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
many
sleep
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
i.
e.
are
dead
.
Of
these
briefly
and
plainly
.
[
For
this
cause
.
]
The
Apostle
here
admonisheth
them
of
that
,
which
of
themselves
they
would
not
easily
have
thought
of
.
God
punisheth
them
,
yet
still
they
profane
the
Sacrament
;
and
why
?
they
are
not
aware
that
those
plagues
were
sent
of
God
for
that
their
sin
.
Therefore
the
Apostle
points
out
unto
them
the
true
cause
of
all
their
misery
,
[
For
this
cause
]
saith
hee
,
are
ye
punished
;
whatever
else
they
might
vainely
imagine
,
t
was
their
abuse
of
the
Lords
Supper
that
drew
on
all
that
mischiefe
.
To
teach
us
,
That
[
Many
men
are
punished
,
who
yet
are
ignorant
of
the
cause
why
they
are
punished
.
]
Naturally
we
are
all
children
of
darknesse
,
and
,
like
men
in
the
darke
,
wee
know
nor
by
whom
nor
wherefore
we
are
smitten
.
When
God
strikes
us
for
sinne
,
Satan
deales
with
us
as
the
Iewes
with
Christ
,
blindfold
him
,
and
then
bid
him
prophesie
who
smote
him
.
So
in
afflictions
,
wee
commonly
grope
as
blinde
men
,
ghessing
at
this
cause
,
and
that
,
but
seldome
fastening
on
the
right
.
It
is
the
great
unhappinesse
of
our
ignorant
and
corrupted
mindes
,
never
to
know
aright
our
friends
or
our
foes
;
and
t
is
the
policie
of
Satan
to
delude
our
judgements
by
carnall
reasoning
,
that
when
God
afflicts
us
to
bring
us
to
repentance
,
wee
should
yet
then
doe
more
and
more
wickedly
,
by
not
seeing
nor
amending
the
sinne
for
which
wee
are
punished
;
that
so
by
sinne
we
might
be
brought
into
misery
,
and
by
misery
our
sinne
might
be
yet
increased
.
This
note
serves
us
unto
a
double
use
:
1.
To
let
us
understand
,
what
,
among
other
,
is
one
true
cause
of
mens
Vnprofitablenesse
under
the
afflicting
hand
of
God
.
Hence
their
murmuring
,
and
impatience
,
and
want
of
reformation
,
because
they
do
not
rightly
discerne
the
cause
,
wherefore
this
or
that
punishment
lyes
upon
them
.
Creatures
accustomed
unto
darknesse
,
are
of
all
other
most
fierce
and
furious
;
as
beasts
of
prey
:
so
men
abiding
in
the
darknesse
of
corrupted
nature
,
have
brutish
and
fell
affections
,
full
of
rage
and
wrathfulnesse
,
when
they
are
provok'd
by
any
smart
and
paine
,
they
flye
upon
God
,
and
man
,
and
all
that
comes
next
to
hand
,
hoping
to
rid
themselves
of
their
afflictions
,
not
by
a
reformation
,
but
by
revenge
.
But
when
once
such
men
are
brought
forth
into
the
light
,
they
grow
tamer
;
then
they
see
the
foulenesse
of
their
offences
,
how
much
evill
they
have
done
,
yet
how
l●ttle
they
s●ffer
in
comparison
;
whence
they
truly
judge
,
that
t
is
unreasonable
to
murmure
against
God
,
who
hath
so
great
reason
to
chastise
them
.
2.
To
teach
us
what
just
cause
there
is
,
that
we
should
be
corrected
of
God
,
to
the
end
,
wee
may
come
to
the
knowledge
of
our selves
.
Indeede
corrections
of
themselves
cannot
doe
this
;
t
is
the
Word
and
Instruction
that
brings
us
to
knowledge
of
our
estates
.
But
ordinarily
instructions
pierce
not
,
till
corrections
have
sharpened
them
A
man
that
lives
at
peace
and
hearts
ease
,
is
apt
to
passe
by
rebukes
with
very
little
notice
of
them
,
perhaps
with
contempt
,
because
hee
iudgeth
himselfe
well
:
but
when
chastisements
have
softned
the
heart
,
and
awakened
the
conscience
,
then
rebukes
have
a
keener
edge
,
and
they
wound
deeply
.
Wherefore
Salomon
saith
excellently
,
Prov.
6.23
.
[
The
commandement
is
a
lanterne
,
and
instruction
a
light
:
and
correction
with
instruction
are
the
way
of
life
.
]
Instructions
are
the
light
that
guides
us
in
the
way
;
but
corrections
ioyned
with
them
,
doe
quicken
our
eye-sight
,
and
make
us
heedfull
to
follow
the
directions
of
the
Word
.
It
is
with
man
in
this
case
,
as
with
dogges
and
other
unreasonable
creatures
,
(
for
every
man
borne
,
is
,
as
Iob
speakes
like
a
wilde
Asse
colt
)
which
when
they
are
punished
for
any
fault
,
wee
usually
bring
them
unto
the
sight
of
that
thing
,
wherein
they
have
done
it
,
else
they
le
never
amend
it
.
Such
is
our
dulnesse
in
discerning
of
our
faults
,
that
we
seldome
acknowledge
and
amend
them
,
till
correction
have
made
us
looke
about
us
,
and
learne
that
which
instruction
alone
could
not
teach
us
.
[
It
is
good
for
mee
,
saith
the
Prophet
David
that
I
have
beene
afflicted
,
that
I
might
learne
thy
Law
.
]
Had
hee
not
been
taught
it
before
?
Yes
,
but
Vexatio
dat
Intellectum
.
Adversity
was
a
better
Schoolmaster
than
Instruction
,
and
that
makes
him
now
to
heed
,
what
before
hee
attended
not
.
Wherefore
when
Gods
hand
is
any
time
heavie
upon
us
,
let
this
bee
our
first
care
,
that
[
Every
one
know
the
plague
in
his
owne
heart
,
]
as
Salomon
speakes
,
1.
King
.
8.38
.
This
knowledge
of
the
sinne
is
the
first
step
to
repentance
,
and
that
is
the
only
way
to
escape
the
punishment
.
Let
us
imitate
the
Church
in
the
third
Chapt.
of
the
Lamentations
,
first
lay
downe
this
as
a
general
conclusion
,
That
sinne
brings
affliction
,
[
Wherefore
doth
a
living
man
complaine
,
a
man
for
the
punishment
of
his
sinnes
?
]
vers.
39.
Thence
goe
to
a
particular
application
to
our selves
entring
into
a
serious
consideration
of
our
owne
waies
;
to
finde
the
sinne
for
which
we
are
afflicted
,
[
Let
us
search
and
try
our
waies
,
and
turne
againe
unto
the
Lord
.
Let
us
lift
up
our
hearts
with
our
hands
unto
God
in
the
heavens
.
Wee
have
transgressed
,
and
have
rebelled
,
and
thou
hast
not
pardoned
,
&c.
]
vers.
40.41
,
42.
Without
this
course
observed
,
there
is
nothing
to
be
expected
from
a
man
in
affliction
and
misery
,
but
only
sullen
and
uniust
complaints
,
with
stubborne
continuance
in
his
sinne
.
Hee
wil
blame
God
,
and
curse
men
,
cry
out
upon
the
malice
of
Satan
,
the
malignity
of
the
Starres
,
the
unhappy
concourse
of
second
causes
,
hee
will
finde
fault
with
all
things
,
and
that
mostly
which
is
least
to
be
blamed
,
not
considering
meane
while
that
his
sinne
hath
procured
all
this
unto
him
.
[
Why
criest
thou
in
thine
affliction
?
]
saith
God
to
the
Iewish
Church
,
Ier.
30.15
.
complaining
bitterly
of
her
miserable
estate
,
Why
criest
thou
?
What
doest
thou
complaine
to
no
purpose
?
If
thou
wilt
grieve
at
any
thing
grieve
for
thy
sinne
,
never
looke
to
cure
thy
sorrow
till
thy
sinne
bee
cured
;
for
so
it
followes
,
[
Thy
sorrow
is
incurable
for
the
multitude
of
thine
iniquity
:
because
thy
sinnes
were
increased
I
have
done
these
things
unto
thee
.
]
Now
to
avoide
this
mischiefe
,
observe
a
few
directions
,
which
may
help
us
to
finde
out
our
sinne
when
we
lie
under
punishment
:
they
are
these
.
1.
Diligent
meditation
in
the
Word
,
whereby
wee
shall
learne
what
are
the
sinnes
that
goe
before
such
and
such
punishments
;
whereunto
wee
must
ioyne
humble
prayer
unto
God
for
wisedome
to
discerne
of
our
owne
corrupt
hearts
and
lives
:
that
so
by
the
light
of
the
Word
,
and
assistance
of
the
Spirit
,
we
may
follow
the
search
till
wee
finde
out
the
malefactor
.
When
the
Israelites
were
beaten
by
the
Cananites
at
Ai
,
and
that
they
were
ignorant
for
what
offence
that
disaster
happened
to
them
,
Ioshua
and
the
Elders
betake
them
to
fasting
and
prayer
before
the
Arke
.
After
that
,
God
saith
to
Ioshua
,
[
Get
thee
up
,
wherefore
liest
thou
th●●
upon
thy
face
?
Israel
hath
sinned
.
]
Iosh.
7.20.21
.
T
was
Achans
privie
theft
of
execrable
goods
that
had
troubled
all
Israel
;
till
that
be
expiated
,
God
will
not
bee
with
them
any
longer
.
Let
us
doe
the
like
when
any
unknowne
sinne
troubles
us
,
when
our
bodies
are
distempered
,
our
estates
vexed
,
our
consciences
disquieted
,
and
we
know
not
well
wherefore
;
Fall
wee
downe
before
the
Arke
,
goe
to
the
Word
&
Prayer
,
aske
counsell
of
God
,
and
hee
shall
discover
unto
us
what
is
that
Achan
,
what
the
secret
accursed
sinne
that
workes
us
all
this
woe
.
2.
Consider
wee
diligently
the
quality
of
the
punishment
it selfe
;
for
the
rule
holds
true
very
commonly
,
that
God
punisheth
men
in
the
same
kinde
wherein
they
offend
.
Whence
it
will
be
easie
,
by
the
punishment
to
judge
of
the
sinne
:
If
a
Land
be
smitten
with
a
famine
of
bread
,
is
it
not
because
plenty
hath
bred
luxury
?
if
with
a
famine
of
the
Word
,
was
it
not
because
it
was
entertained
with
disobedience
and
contempt
?
if
with
poverty
,
t
is
because
riches
bred
vice
:
if
David
defile
his
neighbours
wife
,
so
shall
Absolom
deale
with
his
owne
concubines
;
if
hee
murder
Vriah
,
so
shall
Absolom
doe
to
Amnon
,
and
seeke
to
doe
the
same
to
his
father
.
Is
a
man
vexed
with
disobedient
children
,
t
is
likely
himselfe
was
so
to
his
owne
parents
?
if
friends
be
unfaithfull
to
thee
,
hast
not
thou
beene
so
to
thine
?
or
hast
thou
not
made
flesh
thine
arme
,
and
put
more
trust
in
them
,
than
God
?
Is
disgrace
fallen
upon
thee
,
and
wast
thou
not
proud
before
?
Doe
thy
gifts
of
minde
or
body
decay
,
and
is
it
not
because
thou
art
high
minded
,
unthankefull
to
God
,
3.
Observe
advisedly
the
inditements
,
which
at
such
a
time
thy
conscience
shall
bring-in
against
thee
.
Conscience
is
a
faithfull
Register
,
and
what
ever
drowsinesse
may
possesse
it
in
times
of
peace
,
yet
so
soone
●s
its
netled
and
stung
with
the
feare
of
approaching
judgement
,
or
the
sense
of
present
smart
,
it
growes
very
clamarous
,
and
will
give
us
information
touching
our
estate
,
both
true
enough
and
loud
enough
,
if
wee
list
to
heare
and
observe
what
it
saith
.
If
a
storm
be
toward
,
the
sea
quickly
foretokens
it
by
its
working
,
and
change
of
colour
.
And
in
corrupt
bodies
,
the
least
alteration
of
the
weather
,
breeds
a
distemper
in
them
.
So
doe
all
outward
change
,
,
whether
felt
or
feared
,
worke
strange
alterations
in
the
soule
that
s
tainted
with
the
guilt
of
any
foule
transgressions
.
Then
be
sinnes
that
were
almost
forgotten
,
all
mustered
up
together
,
and
brought
to
a
fresh
remembrance
,
as
if
done
but
yesterday
:
and
if
wee
doe
attentively
marke
what
Conscience
then
pleads
against
us
,
wee
shall
heare
it
ring
in
our
eares
such
voices
as
these
,
Loe
,
seest
thou
not
iudgement
ready
now
to
take
hold
on
thee
for
such
a
sinne
,
at
such
a
time
committed
?
And
thou
beest
remembred
,
once
thou
committedst
such
a
secret
abomination
,
now
see
God
punisheth
thee
for
it
openly
:
So
many
yeeres
agoe
such
a
villany
was
done
by
thee
,
now
at
last
God
hath
met
with
thee
for
it
.
Admirable
is
the
worke
of
Conscience
in
this
regard
,
and
very
remarkeable
in
the
brethren
of
Ioseph
.
They
had
sold
their
brother
,
and
cou●ened
their
father
,
and
all
was
husht
up
for
a
long
time
.
After
they
goe
downe
to
Egypt
they
are
roughly
used
there
by
their
unknowne
brother
,
imprisoned
as
Spies
,
no
entreaties
nor
apologies
will
serve
their
turne
.
Now
their
sinne
revives
and
their
brother
Ioseph
comes
into
their
mindes
;
they
cannot
keepe
it
in
,
their
traiterous
and
unmercifull
usage
of
their
poore
brother
,
swels
in
their
consciences
,
and
bursts
forth
at
their
tongues
;
they
cannot
take
so
much
time
as
till
they
bee
all
in
private
,
but
even
in
Iosephs
presence
they
must
out
with
it
,
[
Wee
have
sinned
against
our
brother
,
&c.
—
therefore
is
this
trouble
come
upon
us
.
]
Gen.
42.21
.
So
Iob
in
his
elder
yeares
,
when
he
fell
into
those
great
calamities
,
though
a
holy
and
good
man
,
yet
confesseth
that
he
smarted
for
the
sinnes
of
his
youth
.
[
Thou
writest
bitter
things
against
mee
,
and
makest
mee
to
possesse
the
sinnes
of
my
youth
.
]
saith
hee
,
Iob
13.26
.
Sinne
may
be
soone
committed
,
but
t
is
not
so
soone
forgotten
:
God
remembers
it
,
and
Conscience
registers
it
,
and
an
hundred
yeares
after
the
fact
done
,
a
man
may
heare
on
't
againe
,
to
his
woe
and
griefe
.
By
these
three
directions
well
observed
,
wee
may
speedily
attaine
the
knowledge
of
our
sinne
,
for
which
,
at
any
time
,
Gods
punishing
hand
lies
upon
us
:
that
so
knowing
where
the
disease
lyeth
,
we
may
with
speedy
successe
apply
the
medicine
of
Repentance
and
true
Reformation
.
And
so
much
of
this
point
.
I
goe
forward
.
[
For
this
cause
many
are
weake
.
]
For
the
abuse
of
the
Sacrament
,
in
not
discerning
the
Lords
Body
,
God
plagued
them
in
their
owne
bodies
with
diseases
and
death
.
Hence
the
conclusion
is
,
That
[
The
abuse
of
spirituall
good
things
,
causeth
losse
of
bodily
and
temporall
good
things
.
This
is
agreeable
to
reason
and
equity
,
That
where
the
greater
good
is
despised
,
there
men
should
bee
punished
with
deprivation
of
that
good
,
which
is
lesse
in
worth
,
but
more
in
their
esteeme
;
to
the
end
,
that
by
the
want
of
this
,
they
might
learne
to
have
a
better
regard
unto
the
other
.
They
that
abuse
spirituall
good
things
,
will
much
more
abuse
corporall
good
things
:
wherefore
God
at
once
both
prevents
their
sinne
in
these
,
by
taking
them
away
,
and
also
punisheth
their
sinne
in
those
,
by
such
a
deprivation
of
these
.
Besides
it
is
the
nature
of
sinne
,
as
it
infects
the
soule
,
so
it
hurts
the
body
,
and
all
externall
good
things
.
Adams
abuse
of
the
forbidden
fruit
,
brought
destruction
upon
his
soule
,
and
death
upon
his
body
,
and
a
curse
upon
all
●he
world
,
which
God
had
given
him
as
his
patrimony
and
inheritance·
No
lesse
dangerous
is
the
abuse
of
the
commanded
fruit
(
that
wee
so
call
Iesus
Christ
,
the
Tree
of
Life
)
in
the
Sacrament
.
They
that
eate
it
worthily
,
feed
therby
both
soule
and
body
;
they
t●at
profanely
use
it
,
bring
destruction
upon
both
.
[
Godlinesse
,
sa●th
the
Apostle
,
hath
the
promises
of
this
life
,
and
that
which
is
to
come
;
]
and
therefore
on
the
contrary
,
Vngodlinesse
,
hath
the
threatnings
of
both
.
[
My
sonne
,
let
thine
heart
keepe
my
commandements
,
]
saith
Salomon
,
Prov.
3.1
.
If
he
doe
it
,
they
shall
bring
him
increase
of
daies
,
prosperity
,
favour
in
the
sight
of
God
and
man
,
health
to
his
navell
,
and
marrow
unto
his
bones
,
with
abundance
unto
his
barnes
and
winepresses
,
as
it
followes
in
the
next
verses
of
that
Chapter
.
So
on
the
other
side
,
where
God
is
disobeyed
,
his
Word
and
Ordinances
despised
,
there
nothing
thrives
well
,
neither
for
body
,
nor
name
,
nor
goods
,
but
sin
,
like
a
blasting
winde
,
makes
all
to
wither
,
and
fade
away
like
a
leafe
.
This
may
lesson
us
two
things
;
1.
That
if
we
would
have
our
bodies
and
lives
to
be
precious
in
Gods
account
,
we
learn
our selves
to
make
precious
account
of
his
service
and
holy
ordinances
.
If
wee
contemne
the
sacred
Body
and
Bloud
of
Christ
,
and
make
no
reckoning
of
his
death
,
it
is
but
just
with
God
to
give
up
our
vile
and
sinnefull
bodies
to
bee
as
●ung
for
the
earth
,
that
sicknesse
should
consume
us
,
and
the
grave
have
dominion
over
us
.
No
marvell
if
we
be
left
in
bodily
weaknesses
,
when
we
labour
not
to
feele
the
strengthening
power
and
comfort
of
the
Sacrament
in
our
soules
.
If
we
dishonour
God
in
despising
his
Word
,
and
Sacraments
and
Ministers
,
t
is
equall
that
hee
should
poure
contempt
upon
us
,
and
give
up
our
names
for
a
reproach
upon
earth
.
They
only
can
expect
that
God
should
have
a
tender
regard
of
their
lives
,
and
health
,
and
credit
and
other
good
things
they
enjoy
,
who
have
themselves
a
dutifull
respect
of
his
glory
,
and
doe
with
all
thankfulnesse
and
good
conscience
,
receive
and
use
the
favour
and
meanes
of
grace
he
bestowes
on
them
.
2.
This
shewes
the
cause
,
why
many
times
those
that
professe
true
Religion
fare
worse
than
others
,
in
regard
of
so
many
troubles
and
afflictions
as
betide
them
more
than
others
.
The
reason
is
,
because
as
the
spirituall
good
things
which
God
bestoweth
on
his
Church
,
are
greater
than
any
other
favours
which
he
imparts
unto
other
men
;
so
is
their
abuse
of
them
more
highly
displeasing
unto
God
,
than
others
contempt
of
more
inferiour
favours
.
But
of
this
I
have
spoken
largely
upon
the
29.
verse
,
therefore
I
doe
but
name
it
now
.
To
proceed
,
[
Many
among
you
are
sicke
,
&c.
)
Many
:
The
sinne
of
profaning
the
Sacrament
,
was
not
a
particular
private
sinne
of
some
one
or
few
among
the
Corinthians
;
but
it
was
a
publike
disorder
,
and
a
common
fault
of
the
greatest
part
.
Now
accordingly
,
the
punishment
lights
not
upon
a
few
,
here
and
there
one
;
but
upon
Many
:
as
there
were
many
that
had
sinned
.
But
yet
touching
the
community
of
these
judgements
upon
the
Corinthian
Church
,
it
is
to
be
noted
,
that
they
were
not
such
iudgements
as
came
indifferently
upon
the
City
of
Corinth
.
For
then
they
might
have
replyed
,
that
these
sicknesses
and
death
came
not
upon
them
for
their
profanation
of
the
Sacrament
,
seeing
they
lighted
as
well
upon
the
rest
of
the
Idolatrous
Citizens
.
Wherefore
as
the
sinne
was
peculiar
unto
the
Christians
that
were
in
Corinth
,
so
also
were
these
punishments
,
in
some
speciall
extraordinary
manner
,
inflicted
on
them
;
whereby
it
appeared
,
that
God
singled
them
out
in
speciall
for
their
foule
profanation
of
his
most
holy
worship
.
The
practicall
conclusion
hence
is
,
That
[
Common
sins
,
have
common
punishments
.
]
When
the
Vlcer
is
spread
over
the
whole
body
,
a
Plaister
is
ill
applied
but
unto
one
part
.
Where
God
comes
to
cure
,
hee
fits
his
medicine
to
the
disease
;
and
were
hee
comes
to
kill
,
his
consuming
wrath
runnes
so
farre
as
doth
the
over-flowing
of
iniquity
in
that
place
,
wherewith
hee
hath
to
deale
.
If
hee
bee
to
punish
a
whole
world
,
after
hee
hath
provided
for
the
safety
of
his
Church
,
all
the
rest
perish
to
the
last
man
.
If
he
be
to
destroy
a
Sodome
,
wherein
there
is
not
one
righteous
,
they
shall
die
every
mothers
sonne
of
them
.
This
may
teach
us
a
twofold
lesson
:
1.
That
if
wee
will
escape
from
common
plagues
,
wee
learne
to
live
free
from
common
sinnes
.
Let
us
not
partake
with
others
in
their
sinnes
,
lest
wee
also
share
with
them
in
their
punishments
.
[
Flee
out
of
the
middest
of
Babel
,
and
deliver
every
man
his
soule
,
be
not
destroyed
in
her
iniquity
,
]
saith
the
Prophet
Ieremy
,
Chapt.
51.8
.
unto
the
Iewes
residing
at
Babylon
in
Chaldea
.
[
Go
out
of
her
my
people
,
that
yee
be
not
partakers
of
her
sinnes
,
and
that
yee
receive
not
of
her
plagues
,
]
saith
the
voice
from
heaven
unto
the
godly
,
abiding
in
the
mysticall
Romish
Babylon
.
Let
us
now
follow
this
admonition
,
and
withdraw
our selves
from
amongst
all
ungodly
persons
in
the
world
;
not
in
place
,
for
then
we
must
goe
out
of
the
world
:
but
in
our
love
and
practice
of
their
wicked
doings
,
that
in
nothing
wee
have
fellowship
with
the
unfruitfull
workes
of
darknesse
.
How
shall
wee
doe
this
,
yee
will
say
?
The
best
way
we
can
follow
,
is
this
,
Learne
to
mourne
for
common
sinnes
,
and
so
thou
shalt
bee
sure
to
live
free
from
them
.
Put
on
that
holy
affection
which
was
in
David
.
Let
thine
eyes
runne
with
rivers
of
waters
,
&
seq
.
Where
they
may
see
such
their
vaine
confidence
pulled
downe
to
the
dust
,
in
the
example
of
others
that
have
likewise
trusted
to
it
,
and
bin
confounded
.
2.
Wee
learne
hence
what
to
judge
,
of
any
Christian
Church
,
when
once
corruptions
grow
common
and
overspreading
all
.
If
God
begin
once
to
take
in
hand
to
punish
such
a
Church
,
will
it
be
thinke
you
,
some
light
touch
,
and
easie
afflictio●
?
Nay
,
Flagellum
mundans
,
an
over-flowing
scourge
is
then
to
be
expected
,
a
scourge
that
shall
go
thorough
every
quarter
of
the
Church
,
to
whip
out
from
thence
those
that
have
polluted
and
defiled
it
by
their
abomination
in
every
place
.
These
Corinthians
were
but
a
poor
handfull
of
people
,
newly
drawn
out
of
Gentilisme
,
in
one
no
very
great
City
,
yet
see
how
sharply
the
Lord
deals
with
them
for
this
one
abuse
of
the
Sacrament
.
Many
of
those
,
that
in
all
were
but
a
few
,
are
severely
punished
for
it
.
What
then
,
and
how
sore
wil
be
the
judgements
of
such
Churches
,
which
have
flourished
〈…〉
extent
,
aboundance
o●
peace
,
〈◊〉
●ight
and
liberty
of
the
Gospell
so
long
,
wherein
yet
the
fruits
of
Obedience
,
worthy
of
so
unspeakable
mercies
,
a●e
not
to
be
found
?
Iudgement
is
already
begun
at
the
house
of
God
,
and
wee
cannot
but
with
bleeding
hearts
bewaile
the
wofull
desolations
come
upon
some
,
and
the
utter
ruine
threatned
unto
all
forraine
Churches
.
Oh
my
beloved
brethren
,
let
us
pray
dayly
and
fervently
,
that
the
Lord
would
now
say
to
his
destroying
Angell
,
It
is
sufficient
,
Hold
now
thy
hand
.
That
he
would
make
warres
to
cease
unto
the
ends
of
the
earth
,
that
hee
would
give
peace
to
them
his
people
,
who
want
it
,
that
he
will
continue
peace
to
us
his
people
,
that
yet
enjoy
it
.
That
the
cup
of
his
furious
indignation
,
wherof
so
many
nations
of
the
earth
have
beene
made
to
drinke
,
may
not
passe
over
unto
us
;
but
the
dregges
thereof
,
if
any
remaine
,
may
rather
bee
powred
out
upon
the
nations
that
know
him
not
,
nor
call
upon
his
Name
:
but
amongst
us
for
ever
may
his
Gospell
flourish
,
upon
us
bee
his
peace
and
protection
unto
the
worlds
end
,
Amen
,
O
Lord
,
for
thy
Son
Christs
sake
.
I
come
to
the
last
words
.
[
Many
weak
,
&
sick
,
&
many
sleep
.
]
Here
is
the
punishment
in
the
three
degrees
of
it
:
1.
Weaknesses
,
viz.
the
first
languishing
of
the
body
,
and
inclination
unto
diseases
:
2.
Sicknesses
,
the
next
degree
,
when
diseases
had
fully
seazed
on
the
body
;
3.
Death
,
the
last
degree
and
complement
of
both
the
former
.
Now
of
the
two
first
degrees
,
which
were
the
lesser
evills
,
the
Apostle
saith
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Multi
,
Many
were
afflicted
with
them
:
but
of
the
third
,
the
greater
evill
,
namely
,
Death
,
he
alters
the
word
,
and
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Satis
multi
,
not
a
few
were
dead
,
though
not
so
many
as
weake
and
sicke
.
From
this
diversity
in
these
punishments
observe
we
in
the
last
place
,
That
[
God
in
punishing
man
for
sin
,
orders
his
punishments
differently
,
according
to
the
quality
of
the
offence
,
and
party
offending
.
Some
sinnes
are
of
deeper
dye
than
others
,
and
require
more
washing
to
〈◊〉
them
off
.
Some
are
like
unto
humors
se●led
in
the
body
,
which
require
stronger
potions
to
purge
them
out
;
others
be
,
as
some
infirmities
,
newly
fallen
upon
the
body
,
which
are
cured
by
medicines
of
weaker
ingredients
.
As
when
men
have
made
a
bargaine
,
men
will
haue
earnest
,
or
so
to
confirme
it
;
so
is
the
Sacrament
to
confirme
the
Covenant
.
FINIS
.