THE
INTRODVCTION
TO
THE
FOLLOWING
Treatise
,
grounded
upon
1
CHRON
15.
13.
For
because
ye
did
it
not
at
the
first
,
the
Lord
our
God
made
a
breach
upon
us
,
for
that
wee
sought
him
not
after
the
due
order
.
CHAP.
I.
That
GOD
must
be
sought
in
a
right
Order
,
as
well
as
in
a
right
Ordinance
.
WE
reade
CHAP.
1
1
Sam.
4.
3
,
4.
That
the
Israelites
being
beaten
by
the
Philistims
,
they
send
for
the
Arke
of
God
from
Shiloh
to
bee
brought
into
the
Campe
,
that
it
might
save
them
out
of
the
hands
of
their
enemies
.
Such
be
the
silly
and
the
poore
confidences
of
carnall
and
superstitious
hearts
,
to
rest
and
rely
more
upon
outward
signes
of
Gods
presence
,
and
to
betrust
their
safety
with
them
,
than
to
take
care
for
the
presence
of
God
Himselfe
.
As
if
God
had
beene
so
chained
to
his
Arke
,
that
it
comming
,
God
himselfe
must
needs
come
into
their
Campe.
A
far
wiser
course
it
had
beene
,
to
have
taken
a
course
to
have
fetcht
the
Lord
of
Hosts
himselfe
,
then
the
Arke
of
the
Covenant
of
the
Lord
of
Hosts
.
GOD
could
,
and
would
have
holpen
them
without
the
Arke
;
but
alas
,
What
could
the
Ark
doe
without
God
?
They
might
have
learned
another
thing
from
Moses
,
Num.
10.
36.
And
it
came
to
passe
when
the
Arke
set
forward
,
that
Moses
said
,
Rise
up
O
Lord
,
and
let
thine
enemies
be
scattered
.
He
knew
,
and
taught
,
That
though
the
Arke
did
rise
,
yet
if
God
sate
still
,
it
would
not
make
one
enemy
flie
;
but
let
God
arise
,
and
let
his
enemies
bee
scattered
:
it
is
Gods
rising
that
is
the
enemies
scattering
.
And
suppose
there
had
beene
somewhat
in
the
outward
presence
of
the
Arke
,
yet
what
hope
of
helpe
could
they
have
by
it
,
as
it
came
attended
?
And
the
two
Sons
of
Ely
,
sayes
the
Text
,
Hophni
and
Phinehas
,
were
there
with
the
Arke
of
the
Covenant
of
God
.
Little
likelyhood
of
Gods
being
there
,
when
they
were
there
.
Their
presence
in
the
Campe
was
likelier
to
do
them
more
mischiefe
,
than
the
Arkes
presence
was
like
to
doe
them
good
.
But
they
so
dote
upon
the
Arke
,
and
put
such
confidence
in
it
,
have
it
they
must
,
and
have
it
they
will
,
not
taking
care
to
bring
God
along
with
it
,
nor
being
in
any
feare
of
miscarriage
,
though
it
comes
upon
the
prophane
shoulders
of
Hophni
and
Phinehas
.
Well
,
and
when
they
have
it
,
how
speed
they
?
That
confidence
of
theirs
was
miserably
checkt
,
not
onely
by
their
owne
ruine
and
overthrow
,
but
by
the
captivity
of
the
Arke
.
Even
that
which
they
hoped
should
have
saved
them
out
of
the
hand
of
their
enemies
,
was
delivered
into
the
enemies
hands
,
He
delivered
his
strength
into
captivity
,
and
his
glory
into
the
enemies
hand
,
Psal.
78.
61.
So
righteous
it
is
with
God
,
to
let
men
see
the
vanity
of
their
fond
confidences
,
That
the
winde
shall
carry
them
all
away
,
that
vanity
shall
take
them
,
Isa.
57.
13.
That
he
rejects
such
confidences
,
and
that
men
shall
not
prosper
in
them
,
Ier.
2.
37.
Well
,
but
now
though
Israels
confidences
be
in
the
dust
;
yet
have
the
Philistims
little
reason
to
vaunt
of
their
victory
:
The
Arke
,
though
it
saves
not
Israel
,
yet
proves
a
plague
to
the
Philistims
:
God
soone
makes
them
weary
of
their
booty
,
and
make
them
glad
to
returne
it
home
againe
,
and
that
with
flying
colours
,
and
in
an
honourable
manner
.
And
now
the
Arke
returning
,
is
not
seated
as
before
at
Shiloh
,
where
it
had
beene
till
its
captivity
,
ever
since
the
dayes
of
Ioshua
,
but
was
placed
in
the
Citie
of
Kiriath-Iearim
,
a
Citie
in
Iudah
.
There
it
remained
separated
from
the
Tabernacle
,
unto
the
time
of
Davids
ferching
it
thence
,
which
could
not
be
lesse
than
about
the
space
of
forty
seven
yeeres
.
Samuel
and
Saul
governed
the
people
forty
yeeres
,
and
David
raigned
in
Hebron
seven
yeares
before
he
came
to
Ierusalem
.
All
this
while
were
the
Arke
and
Tabernacle
separated
:
yea
,
the
Ark
was
not
inquired
at
,
all
the
dayes
of
Saul
,
1
Chro.
14.
3.
Out
of
all
which
by
the
way
we
may
note
;
That
the
want
of
some
Ordinances
of
GOD
doth
not
annull
a
Church
of
God
.
A
Church
may
want
some
Ordinances
,
Ordinances
of
great
weight
,
&
yet
be
a
true
Church
;
or
else
for
these
forty
seven
yeeres
there
had
beene
no
true
Church
,
nor
true
worship
in
Israel
;
and
so
not
in
the
world
.
The
Arke
,
and
enquiring
at
it
,
was
a
matter
of
great
weight
in
Gods
Church
,
and
worship
.
It
was
one
of
the
most
speciall
types
of
Christ
,
a
symball
of
Gods
gracious
and
speciall
presence
:
it
was
the
place
of
Gods
speciall
residence
;
hee
dwelt
betweene
the
Cherubims
,
and
from
thence
hee
gave
answers
.
It
was
the
first
and
chiefest
of
al
the
holy
things
,
for
it
principally
,
was
the
Tabernacle
made
,
Exod.
40.
18.
21.
It
sanctified
the
whole
Tabernacle
,
The
places
are
holy
whereinto
the
Arke
of
the
Lord
hath
come
,
2
Chro.
8.
11.
And
yet
this
Arke
out
of
the
Tabernacle
,
the
place
of
worship
and
sacrifice
,
the
space
of
forty
seven
yeares
.
Yea
more
,
during
all
Davids
time
it
continued
separated
from
the
Tabernacle
,
it
being
pitched
in
a
Tent
by
it selfe
at
Ierusalem
,
and
the
Tabernacle
being
at
the
High-place
in
Cibeon
,
1
Chron.
1.
4
,
5
,
6
,
13.
The
Arke
and
the
Tabernacle
never
came
together
more
,
after
it
was
once
removed
from
Shiloh
;
but
when
Salomon
built
the
Temple
,
and
the
Tabernacle
was
dissolved
,
then
was
the
Arke
placed
in
the
Holy
of
Holies
in
the
Temple
.
And
yet
all
this
while
who
will
say
they
had
not
true
worship
,
and
a
true
Church
?
wants
therefore
,
and
defects
in
a
Church
,
unchurch
it
not
.
The
Arke
now
having
continued
forty
seven
yeeres
at
Kiriath-Iearim
,
David
being
made
King
over
all
Israel
,
and
come
to
Ierusalem
;
the
first
thing
we
reade
he
did
,
after
his
plenary
possession
of
,
and
Inauguration
into
the
Kingdome
,
is
to
bring
home
the
Arke
from
Kiriath-Iearim
unto
Ierusalem
.
In
the
bringing
it
home
they
meet
with
a
shrewd
check
,
and
a
sore
miscarriage
in
the
death
of
Vzzah
;
and
that
by
reason
of
a
miscarriage
in
the
carriage
of
the
Arke
upon
a
Cart
,
which
should
have
been
born
upon
the
Priests
shoulders
.
David
finding
their
former
errour
,
and
their
faile
in
a
prescribed
formality
,
doth
now
a
second
time
set
upon
the
work
,
and
in
this
Chapter
and
place
,
direct
the
Priests
what
course
to
take
,
and
gives
them
to
understand
,
that
for
want
of
this
observance
,
God
gave
them
that
former
blow
in
Vzzahs
death
.
Sanctifie
your selves
both
ye
and
your
brethren
,
that
you
may
bring
up
the
Arke
of
the
Lord
God
of
Israel
,
namely
upon
your
owne
shoulders
,
according
to
the
Canon
,
Exod.
25.
14.
as
the
fifteenth
Verse
of
this
Chapter
explaines
it
.
For
because
ye
did
it
not
at
first
,
V.
13.
The
Lord
our
God
made
a
breach
upon
us
,
for
that
we
sought
him
not
after
the
due
order
.
As
if
hee
had
said
,
It
was
not
onely
Vzzahs
errour
in
touching
the
Ark
contrary
to
that
,
Num.
4.
15.
but
it
was
all
your
errors
to
carry
it
in
a
Cart
,
when
it
should
have
beene
borne
upon
your
shoulders
.
Indeed
unto
the
Sons
of
Gershon
,
and
to
the
Sons
of
Merari
Moses
gave
Wagons
and
Oxen
,
according
to
their
service
,
but
unto
the
Sons
of
Kohatb
(
who
were
to
beare
the
Ark
,
Num.
4.
5
,
15.
)
he
gave
none
,
Because
the
service
of
the
Sanctuary
belonging
to
them
,
was
,
that
they
should
be
are
upon
their
shoulders
,
Num.
7.
6
,
7
,
8
,
9.
A
Gershonites
or
a
Merarites
burthen
might
be
carted
,
but
not
a
Kohatbites
,
they
must
put
their
shoulders
to
the
burthen
.
And
for
this
irregularity
was
the
breach
made
.
Indeed
the
Philistins
sent
home
the
Ark
in
a
Cart
,
but
God
brookes
not
the
carting
of
the
Arke
in
Israel
:
God
will
beare
with
that
in
Heathens
and
Strangers
,
which
he
will
not
brooke
,
nor
winck
at
in
his
owne
people
,
who
must
live
by
rule
.
Hee
will
be
sanctified
in
all
those
that
draw
neere
unto
him
.
So
precisely
strict
is
God
for
the
observation
of
his
Ordinances
;
and
so
jealous
,
and
so
quick
a
Iudge
in
cases
of
the
smallest
prevarication
.
The
thirteenth
Verse
then
is
a
reason
of
that
counsell
given
,
V.
12.
You
must
sanctifie
your selves
,
and
you
must
bring
home
the
Ark.
We
went
another
way
to
worke
before
;
and
Gods
displeasure
brake
out
against
us
,
because
we
sought
him
not
after
the
due
order
.
The
Point
then
wee
may
learne
,
is
this
,
That
it
is
not
enough
to
seeke
God
,
but
we
must
seeke
him
after
the
due
order
that
he
hath
appointed
,
and
prescribed
:
And
,
That
where
God
is
not
sought
after
the
due
order
,
there
men
not
onely
meet
not
with
a
blessing
,
but
with
a
blow
,
and
with
a
breach
.
To
goe
and
fetch
the
Arke
,
and
to
enquire
of
God
at
it
,
it
was
an
Ordinance
of
God
,
but
to
neglect
the
sanctification
of
themselves
,
that
they
might
bring
up
the
Arke
of
the
Lord
,
and
to
carry
it
in
a
Cart
,
this
was
not
according
to
Gods
Order
.
His
order
was
that
they
themselves
should
beare
it
,
and
that
they
should
sanctifie
themselves
before-hand
for
the
service
.
David
and
his
people
made
full
account
of
it
,
when
they
went
about
that
dayes
worke
,
to
have
had
a
good
and
a
comfortable
day
of
it
:
but
Gods
order
being
neglected
,
instead
of
a
blessing
,
they
meet
with
a
blow
,
and
a
breach
.
It
proved
a
sad
day
,
they
were
sent
home
with
sad
and
sorrowfull
hearts
.
It
is
true
indeed
,
that
the
carrying
of
the
Arke
upon
a
Cart
,
was
a
faile
but
in
point
of
outward
order
,
the
due
outward
order
was
not
observed
.
And
if
God
be
so
severe
in
making
a
breach
upon
them
,
for
the
breach
of
an
outward
order
,
How
much
more
severe
may
it
bee
thought
will
he
be
in
denying
a
blessing
,
and
in
making
a
breach
for
the
neglect
and
breach
of
that
spirituall
and
inward
order
,
with
which
he
requires
holy
services
to
be
performed
.
God
hath
prescribed
not
onely
holy
Ordinances
and
wayes
,
in
which
he
will
be
sought
and
found
;
but
he
hath
also
prescribed
an
holy
Order
,
and
a
spirituall
manner
,
after
which
,
and
in
which
,
he
will
be
sought
in
the
use
of
those
his
Ordinances
.
Gods
Ordinance
,
and
Gods
Order
must
ever
goe
together
.
Let
us
suppose
that
which
cannot
be
.
Suppose
that
a
man
could
seeke
God
in
the
right
Order
,
in
regard
of
inward
disposition
of
spirit
,
in
a
wrong
Ordinance
;
yet
God
being
sought
in
a
wrong
Ordinance
though
in
a
right
Order
,
no
blessing
,
but
a
breach
were
to
be
expected
.
So
contrarily
,
Though
a
man
seek
God
in
a
right
Ordinance
,
yet
if
he
seeke
him
in
a
wrong
Order
,
for
inward
frame
of
heart
,
not
a
blessing
,
but
a
breach
would
follow
.
As
no
blessing
to
be
expected
from
a
right
Order
in
a
wrong
Ordinance
,
so
no
blessing
from
a
right
Ordinance
in
a
wrong
Order
.
The
blessing
is
derived
from
God
,
through
a
right
Ordinance
used
after
a
due
Order
.
We
shall
see
both
going
therefore
together
.
See
Isa.
64.
5.
Thou
meetest
him
that
rejoyces
,
and
workes
righteousnesse
,
those
that
remember
thee
in
thy
wayes
.
Here
is
first
,
Gods
blessing
,
communion
,
and
fellowship
with
God
,
Thou
meetest
him
.
When
God
meets
a
man
seeking
him
,
there
is
a
blessing
:
but
marke
in
the
next
place
how
the
blessing
is
met
withall
.
And
that
by
doing
two
things
.
First
there
is
a
seeking
in
Gods
Ordinance
.
That
remember
thee
in
thy
wayes
.
They
that
will
meet
GOD
must
seeke
him
in
his
owne
wayes
.
His
Ordinances
are
his
wayes
,
and
his
walkes
.
If
wee
make
walkes
,
and
wayes
of
our
owne
,
there
can
bee
no
meeting
of
GOD
in
them
,
because
Hee
will
walke
in
no
wayes
but
His
owne
.
Secondly
,
there
is
a
seeking
in
Gods
Order
,
that
rejoyces
,
that
workes
righteousnesse
.
There
must
bee
a
seeking
Him
in
that
Spirituall
manner
,
with
the
heart
set
in
due
order
,
in
all
those
gracious
dispositions
that
GOD
requires
,
and
then
GOD
meetes
a
man
.
But
now
as
a
man
that
seekes
GOD
out
of
His
Ordinance
meetes
not
with
Him
,
because
he
seekes
Him
not
in
His
wayes
,
so
though
a
man
doe
seeke
Him
in
His
wayes
,
yet
if
he
rejoyce
not
,
and
worke
not
righteousnesse
,
but
seekes
God
with
an
unholy
,
a
dead
,
and
a
dull
heart
,
though
he
bee
in
Gods
wayes
,
and
seeke
God
in
a
right
Ordinance
,
yet
he
seekes
not
in
a
right
order
,
and
therefore
neither
GOD
nor
His
blessing
met
withall
.
GOD
meetes
with
a
man
that
seekes
him
in
both
joyntly
,
Right
Ordinance
,
and
right
order
.
The
like
we
have
,
Ier.
29.
12
,
13.
Then
shall
ye
call
upon
me
,
&
ye
shall
goe
,
and
pray
unto
me
,
and
I
will
hearken
unto
you
,
and
ye
shall
seeke
me
,
&
find
me
,
when
you
shall
search
for
me
with
all
your
heart
.
Here
is
a
promise
of
a
blessing
to
them
that
seeke
God
.
But
first
they
must
seeke
God
in
His
Ordinance
.
Yee
shall
call
upon
mee
,
and
yee
shall
go
,
and
pray
unto
mee
;
not
goe
to
Saints
,
Angels
,
Images
,
Idols
,
that
's
none
of
Gods
Ordinance
.
Secondly
,
they
must
seeke
God
after
His
Order
,
when
yee
shall
search
for
mee
with
all
your
heart
.
Thus
Gods
blessing
attends
seeking
in
His
Ordinance
,
and
Order
joyntly
.
If
they
prayed
with
all
their
heart
,
that
were
His
Order
,
but
if
they
prayed
to
an
Image
,
that
were
not
His
ordinance
,
therefore
in
such
a
case
would
he
not
be
found
.
So
againe
,
if
they
prayed
to
Him
,
that
were
His
Ordinance
,
but
if
they
prayed
with
dead
,
and
dull
hearts
,
that
were
not
His
Order
,
therefore
neither
in
such
a
case
would
He
be
found
.
But
this
is
not
all
.
There
is
not
only
no
blessing
,
but
there
is
a
breach
where
God
is
not
sought
after
the
Due
Order
.
Wee
shall
see
it
true
in
the
severall
Ordinances
wherin
God
is
sought
.
1
In
the
Word
.
God
is
sought
in
the
Ministery
of
the
Word
,
1
Sam.
9.
9.
Before
time
in
Israel
,
when
a
man
went
to
enquire
of
GOD
,
thus
he
spake
:
Come
let
us
goe
to
the
Seer
.
Therefore
when
they
went
to
the
Seer
they
went
to
enquire
of
God
.
That
is
one
Ordinance
wherein
GOD
is
sought
.
But
yet
when
GOD
is
not
sought
in
the
due
order
in
this
Ordinance
,
it
brings
no
blessing
but
a
breach
,
1
Cor.
1.
23.
To
the
Iewes
a
stumbling
blocke
,
to
the
Gentiles
foolishnesse
,
2
Cor.
2.
16.
A
savour
of
death
unto
death
,
Is
.
28.
13.
And
the
Word
of
the
Lord
was
unto
them
—
that
they
might
goe
,
and
fall
backward
,
and
be
broken
,
and
bee
snared
and
taken
.
And
be
broken
.
There
is
a
breach
in
stead
of
a
blessing
.
2
In
prayer
.
GOD
is
sought
in
prayer
,
Zach.
8.
21
,
22.
Let
us
go
speedily
to
pray
before
the
Lord
,
and
to
seeke
the
Lord
of
Hostes
,
yea
many
people
shall
come
to
seeke
the
Lord
of
Hostes
in
Ierusalem
,
and
to
pray
before
the
Lord
.
That
is
another
Ordinance
wherein
the
Lord
is
sought
.
But
when
God
is
sought
in
prayer
,
and
not
sought
in
the
due
order
,
not
a
blessing
but
a
breach
followes
.
Psal.
109.
9.
Let
his
prayer
become
sinne
.
If
our
light
become
darkenesse
,
how
great
is
that
darkenesse
!
If
our
duties
become
sin
how
great
is
that
sinne
?
A
prayer
turned
into
sinne
is
a
curse
,
and
brings
a
curse
.
3
In
sacrifices
of
the
Old
Testament
.
They
were
Ordinances
in
which
God
was
sought
.
Hose.
5.
6.
They
shall
goe
with
their
flockes
,
and
with
their
heards
to
seeke
the
Lord
.
But
yet
if
God
were
not
sought
in
them
after
the
due
order
,
there
was
a
breach
in
stead
of
a
blessing
,
Prov.
21.
27.
The
sacrifice
of
the
wicked
is
an
abomination
,
how
much
more
when
hee
brings
it
in
wickednesse
.
when
he
brings
it
with
an
heart
out
of
order
.
Mal.
2.
3.
I
will
spread
your
doung
upon
your
faces
,
even
the
doung
of
your
sollemne
feasts
,
and
sacrifices
.
4
In
fasting
.
God
is
sought
in
it
.
Ezr.
8.
21.
I
proclaimed
a
fast
▪
to
seeke
of
him
a
right
way
for
us
.
Isa.
58.
2
,
3.
Yet
they
seeke
mee-wherefore
have
wee
fasted
?
Yet
if
GOD
not
sought
in
fasting
after
the
due
order
,
there
followes
a
breach
,
Ier.
14.
12.
When
they
fast
I
will
not
heare
their
cry
.
There
is
no
blessing
.
But
that
's
not
all
,
there
is
a
breach
also
,
But
I
wil
consume
them
by
the
sword
,
and
by
the
famine
,
and
by
the
pestilence
.
5
In
Sacraments
.
God
is
sought
in
the
use
of
them
,
2
Chron.
30.
19.
That
prepares
his
heart
to
seeke
GOD
,
namely
in
the
use
of
the
Sacrament
of
the
Passeover
.
But
yet
if
GOD
be
sought
in
the
Sacrament
,
and
not
after
the
due
order
,
it
will
proove
a
breach
;
wee
see
it
in
Tudas
,
hee
received
the
Passeover
,
the
Sop
was
the
close
of
it
,
and
see
what
followed
,
Iohn
13.
27.
And
after
the
Soppe
Satan
entred
into
him
.
The
Divell
made
a
breach
into
his
soule
.
The
Soppe
proved
poyson
to
him
,
and
when
hee
receives
it
he
receives
the
Divell
.
Not
because
hee
received
an
evill
thing
,
for
the
Nam
&
nos
hodie
accipimus
visibilem
cibum
.
Sed
aliud
est
Sacramentum
,
aliud
virtus
Sacramenti
.
Quam
multi
de
Altari
accipiunt
&
moriuntur
,
&
accipiendo
moriuntur
?
unde
dicit
apostolus
,
Iudicium
sibi
manducat
&
bibit
.
Nonne
buccella
Dominica
venenum
fuit
Indae
?
Et
tamen
Accepit
.
Et
cum
Accepit
,
Inimicus
in
cum
intravit
:
non
quia
malum
accepit
sed
quia
bonum
malè
malus
accepit
.
Aug.
Tract
.
in
Ioh.
26.
Passeover
was
Gods
Ordinance
,
but
because
,
as
Augustine
sayes
,
hee
being
an
evill
man
received
a
good
thing
in
an
evill
manner
,
in
an
undue
order
.
We
see
it
in
the
Israelites
.
1
Cor.
10.
2
,
3
,
4
,
5.
All
baptised
,
did
all
eate
the
same
Spirituall
meate
,
did
all
drinkt
he
same
Spirituall
drink
,
But
with
many
of
them
God
was
not
well
pleased
,
there
is
the
want
of
the
blessing
,
for
they
were
overthrowne
in
the
wildernesse
.
There
is
the
breach
.
We
may
see
it
in
the
Corinthians
,
1
Cor.
11.
29
,
30.
He
that
eateth
,
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himselfe
,
for
this
cause
many
are
weake
and
sickly
,
and
many
sleepe
.
He
that
eates
,
and
drinkes
the
Bread
and
Wine
in
the
Sacrament
he
uses
a
right
Ordinance
,
but
he
that
cates
and
drinks
unworthily
,
he
uses
it
not
in
a
right
Order
,
and
therfore
not
only
no
blessing
but
a
breach
followes
both
upon
soule
and
body
.
The
grounds
of
this
Truth
are
these
two
.
First
,
All
Gods
Law
is
copulative
,
Iam.
2.
10.
And
therefore
marke
Deu.
5.
17
,
18
,
19
,
20
,
21.
how
those
Commandements
are
layd
downe
,
Thou
shalt
not
kill
,
And
thou
shalt
not
commit
Adultery
,
And
thou
shalt
not
steale
,
And
thou
shalt
not
beare
false
witnesse
,
&c.
He
doth
not
say
as
Exo.
20.
Thou
shalt
not
Kill
,
Thou
shalt
not
commit
Adultery
,
Thou
shalt
not
steale
,
&c.
But
wee
see
one
of
these
Commandements
is
knit
to
the
other
by
the
Copulative
particle
And.
That
same
particle
And
is
amongst
these
Commandements
as
the
Taches
,
and
Loopes
were
amongst
the
Curtaines
of
the
Tabernacle
.
The
taches
put
into
the
loopes
did
couple
the
Curtaines
of
the
Tent
,
and
sew
the
tent
together
that
it
might
bee
one
.
Exod.
26.
10
,
11.
So
doth
this
particle
couple
these
Commandements
together
.
Now
as
it
is
with
those
Commandements
there
specified
,
so
it
is
with
all
the
rest
,
the
first
,
second
,
third
,
&c.
Thou
shalt
have
no
other
Gods
before
me
,
And
thou
shalt
not
make
to
thy selfe
any
graven
Image
,
And
thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vaine
.
So
that
the
breaking
of
one
is
the
breach
of
the
whole
Law
,
as
he
that
had
uncoupled
but
one
Curteine
of
the
Tabernacle
had
uncoupled
the
whole
Tent.
Now
then
the
same
Law
of
God
that
commands
Ordinances
,
the
same
Law
of
GOD
commandes
Order
.
And
hee
that
breakes
the
Commandement
enjoyning
order
whether
outward
or
inward
,
makes
a
breach
upon
the
whole
Law
.
And
when
we
make
a
breach
,
what
can
wee
looke
for
but
a
breach
?
God
commandes
order
,
even
outward
order
,
and
will
have
it
precisely
observed
.
Levit.
1.
7
,
8.
The
Priests
shall
lay
the
woode
in
order
upon
the
fire
,
and
the
Priests
shall
lay
the
parts
,
the
head
,
and
the
fat
in
order
upon
the
woode
.
Not
onely
woode
layd
upon
the
fire
,
but
layed
in
order
,
not
onely
the
parts
,
head
and
fat
layd
upon
the
wood
,
but
layd
in
order
.
And
Abraham
,
Gen.
22.
9.
Layd
the
wood
in
order
.
Now
GOD
that
commandes
outward
order
,
and
stands
so
punctually
upon
the
outward
order
,
how
much
more
commandes
He
,
and
standes
He
upon
inward
order
,
the
right
ordering
,
and
disposing
of
the
inward
man
?
If
God
will
have
the
wood
in
order
,
the
parts
of
the
Beast
,
the
fat
,
and
the
head
in
order
in
the
Sacrifice
,
how
much
more
requires
hee
to
have
the
Heart
and
Soule
of
a
man
in
order
in
any
holy
service
,
and
in
the
use
of
any
holy
Ordinance
of
His
?
As
to
Hezekiah
in
that
case
,
Is.
38.
1.
Set
thine
house
in
order
,
for
thou
must
dye
.
So
set
thy
Soule
in
order
,
for
thou
must
pray
,
heare
the
Word
,
receive
the
Sacrament
.
Let
all
things
bee
done
decently
,
and
in
order
,
1
Cor.
14.
40.
That
is
a
Cannon
,
and
a
Commandement
for
outward
order
,
and
God
that
will
have
men
so
Canonicall
for
His
outward
order
,
how
much
more
requires
He
that
men
be
as
regular
for
inward
order
?
Let
all
things
be
done
holily
,
and
in
Spirituall
order
.
Let
not
onely
the
Word
be
heard
,
Gods
Name
be
called
upon
,
the
Sacrament
received
,
but
let
it
bee
done
after
the
due
order
,
with
an
heart
,
and
a
spirit
so
spiritually
ordered
as
God
commandes
.
So
that
God
commanding
inward
order
,
as
well
as
an
outward
Ordinance
,
and
His
Law
being
Copulative
,
such
must
our
obedience
be
,
or
else
we
make
a
breach
in
His
Law
,
in
uncoupling
what
he
hath
coupled
together
.
What
God
hath
joyned
together
let
no
man
put
asunder
,
what
GOD
hath
coupled
together
,
let
no
man
uncouple
.
He
hath
coupled
together
the
second
Commandement
enjoyning
His
Ordinance
,
and
the
third
enjoyning
the
inward
manner
,
and
order
of
the
use
of
His
Ordinance
.
And
therefore
to
use
His
Ordinance
without
that
order
is
a
breach
of
what
He
hath
coupled
.
And
if
we
make
a
breach
in
His
Law
,
what
wonder
if
He
make
a
breach
in
our
service
,
in
our
comfort
!
2
That
same
,
Levit.
22.
21.
perfect
shall
it
be
to
be
accepted
.
God
expects
Non
est
Actio
bona
simpliciter
nisi
omnes
bonitates
concurrant
:
quia
quilibet
singularis
defectus
causat
malum
,
bonum
autem
causatur
ex
Integra
causa
.
Tho.
Aquin.
1a
.
2ae
.
qu.
18.
Art.
4.
Bonum
causatur
ex
Integra
causa
,
malum
autem
ex
singularibus
defectibus
.
Id.
ibi
.
qu.
19.
art.
6.
perfection
,
perfection
of
parts
where
man
expects
acceptance
.
Now
as
unto
that
which
is
good
so
unto
that
which
is
perfect
there
must
bee
an
entire
concurrence
of
all
requisites
.
The
defect
or
want
of
any
one
thing
required
may
cause
an
imperfection
,
but
to
the
constitution
of
perfection
,
there
must
be
a
meeting
of
all
things
required
.
It
will
appeare
in
the
case
specified
,
Lev.
22.
21.
The
sacrifices
of
Beeves
,
or
Sheepe
there
mentioned
must
be
perfect
.
Now
if
the
beast
had
wanted
but
any
one
part
,
an
eye
,
an
eare
,
an
horne
,
an
hoofe
,
any
one
of
these
defects
had
caused
an
imperfection
,
and
the
sacrifice
had
beene
imperfect
,
and
so
no
acceptance
of
it
.
But
now
to
have
made
it
perfect
to
bee
accepted
,
it
must
have
all
,
and
every
one
of
the
parts
,
every
member
of
the
body
in
its
number
,
and
proportion
.
Now
the
equity
holds
in
all
dutyes
of
worship
.
To
what
end
is
our
worship
,
if
not
accepted
,
if
we
will
have
it
accepted
wee
must
have
it
perfect
,
there
must
be
all
these
things
in
it
that
God
requires
.
Now
God
requires
in
worship
,
not
only
that
wee
use
his
Ordinance
,
but
his
order
;
as
outward
,
so
inward
.
Now
when
there
is
this
perfection
that
God
requires
,
then
may
a
blessing
,
and
acceptance
bee
expected
.
But
if
that
order
,
that
Spirituall
order
which
God
calls
for
be
wanting
,
if
wanting
in
any
one
part
of
it
,
there
the
duty
is
imperfect
,
there
no
acceptance
can
be
looked
for
,
but
rather
a
breach
.
We
may
see
it
exemplified
in
the
Law
of
the
peace
offerings
,
Levit.
7.
First
see
the
Ordinance
of
God
,
vers.
11
,
12
,
13.
There
is
the
substance
of
the
sacrifice
prescribed
.
Then
the
order
is
prescribed
.
That
they
be
eaten
in
due
time
,
v.
16.
It
shal
be
eaten
the
same
day
that
he
offers
his
sacrifice
.
That
the
flesh
be
cleane
,
v.
19.
And
the
flesh
that
touches
any
uncleane
thing
shall
not
be
eaten
.
That
the
persons
that
doe
eate
it
must
be
cleane
,
verse
19.
And
as
for
the
flesh
,
all
that
be
cleane
shall
eate
thereof
,
that
is
,
all
that
eate
therof
must
be
cleane
,
as
appeares
by
that
which
followes
,
verse
20.
So
Atque
haec
munera
pure
,
à
puris
,
pura
percipi
oportuit
ex
p●aescripto
Dei
,
Iun.
Analis
.
in
Levit.
7.
then
as
here
is
the
Ordinance
prescribed
,
so
the
order
of
eating
,
that
they
be
eaten
purely
,
that
pure
things
be
eaten
,
that
they
be
eaten
of
pure
persons
.
Their
peace
offerings
thus
eaten
were
accepted
,
because
here
was
perfection
from
the
concurrence
,
and
integrity
of
the
causes
constituting
perfection
:
But
now
if
any
one
of
these
things
were
missing
in
point
of
order
it
made
them
imperfect
,
and
so
unacceptable
.
If
not
purely
in
regard
of
time
,
though
pure
flesh
,
and
eaten
by
pure
persons
,
yet
no
blessing
,
no
acceptance
,
but
a
breach
,
verse
18.
It
shall
not
be
accepted
,
it
shall
be
an
abomination
,
and
the
soule
that
eateth
of
it
shall
be
are
his
iniquity
.
If
not
pure
flesh
eaten
,
though
in
due
time
,
and
so
purely
,
though
by
pure
persons
,
yet
not
accepted
.
If
not
eaten
by
pure
persons
though
in
due
time
,
and
though
pure
things
,
yet
not
onely
no
acceptance
,
and
blessing
but
an
uncomfortable
breach
,
even
that
soule
shall
bee
cut
off
from
his
people
,
verse
20
,
21.
So
then
perfection
being
required
unto
acceptance
,
and
an
universall
concurrence
of
all
things
commanded
by
God
required
unto
perfection
,
and
order
being
required
of
God
as
well
as
his
Ordinance
,
therefore
it
is
not
enough
to
seeke
God
in
an
Ordinance
,
but
he
must
bee
sought
after
that
due
order
which
hee
hath
prescribed
,
or
else
we
may
not
onely
meete
with
no
blessing
,
but
with
an
heavy
checke
,
and
such
a
breach
as
may
send
us
away
from
Gods
Ordinances
with
a
drooping
,
and
a
mourning
heart
.
This
serves
first
to
let
us
see
what
the
reason
is
that
many
times
after
our
Vse
1
seeking
GOD
in
His
Ordinances
it
fares
so
ill
with
us
as
it
doth
.
God
hath
promised
to
make
us
joyfull
in
,
and
so
to
send
us
joyfull
away
from
his
house
of
prayer
,
Isa.
56.
And
he
makes
his
people
not
onely
to
feele
joy
,
and
gladnesse
,
but
he
makes
them
heare
it
,
Psal.
51.
8.
He
infuses
it
by
hearing
the
Word
,
and
promises
opened
.
He
promises
to
make
us
rise
from
His
Table
full
of
quikning
,
comfort
,
joy
,
refreshment
,
and
ravishment
of
spirit
:
Take
eate
this
is
my
body
,
my
body
which
shall
feede
you
,
quicken
,
refresh
and
comfort
you
.
Now
it
may
be
thou
hast
come
many
a
Lords-Day
to
the
house
of
God
,
to
the
Table
of
the
Lord
,
and
hast
met
with
no
such
blessing
,
hast
found
no
such
cheering
,
no
such
comfortable
refreshment
:
Nay
thou
hast
rather
met
with
a
blowe
,
and
a
breach
,
thou
hast
gone
away
with
a
dead
,
a
sad
,
a
drooping
,
an
uncomfortable
spirit
.
Thou
hast
seene
it
may
bee
some
such
spirituall
token
of
Gods
displeasure
,
as
might
make
thee
call
the
Church
,
the
Table
of
the
Lord
,
Perez-uzzah
,
or
Perez-nephesh
the
breach
of
thy
soule
.
And
what
thinkest
thou
may
the
reason
be
?
Is
Gods
hand
shortned
?
Is
His
fidelity
weakend
?
Are
His
Ordinances
deforced
or
enfeebled
?
No
,
by
no
meanes
.
God
is
as
powerfull
and
as
faithfull
as
ever
,
His
Ordinances
as
energeticall
,
operative
,
and
efficacious
as
ever
:
what
then
may
the
reason
bee
?
An
hundred
to
one
,
but
the
Lord
hath
made
this
breach
upon
thy
soule
because
thou
soughtest
him
not
after
the
due
order
.
Call
thy selfe
to
an
account
,
was
there
that
prayer
,
humiliation
,
renewing
of
thy
repentance
,
and
quickning
of
thy
faith
before
hand
as
there
should
have
beene
?
If
thou
hast
made
a
breach
in
Gods
order
,
it
is
not
strange
that
God
hath
made
a
breach
in
thy
conscience
,
and
comfort
.
Certainely
it
seldome
fares
thus
ill
with
any
man
in
the
use
of
GODS
Ordinances
,
but
upon
due
search
it
will
bee
found
that
there
hath
beene
a
neglect
of
due
order
.
And
let
it
teach
us
in
the
second
place
,
not
to
rest
contented
in
the
Vse
2
bare
and
formall
use
of
any
Ordinance
;
but
let
it
be
our
great
care
,
to
seeke
God
in
it
,
after
the
due
Order
.
Doe
not
satisfie
thy selfe
,
and
set
up
thy
rest
in
praying
,
hearing
;
but
have
a
speciall
care
to
doe
these
duties
after
the
due
Order
.
But
in
more
speciall
manner
bee
exhorted
to
thinke
upon
this
,
when
thou
art
to
receive
the
Sacrament
.
Men
have
generally
an
high
conceit
of
the
Sacrament
,
what
ever
esteeme
they
have
in
the
mean
time
of
other
Ordinances
.
And
true
it
is
,
that
it
is
a
very
precious
Ordinance
of
God
,
and
highly
to
bee
esteemed
;
but
yet
strange
it
is
,
to
see
what
little
regard
men
have
to
come
in
due
Order
thereunto
.
In
any
case
men
must
come
;
and
it
were
the
greatest
wrong
that
could
be
if
they
shold
not
come
:
be
they
adulterers
,
drunkards
,
swearers
,
bee
their
lives
and
wayes
what
they
will
,
yet
because
it
is
the
custome
to
come
at
such
a
time
,
in
any
case
they
must
come
.
No
question
but
many
have
the
same
idle
and
vaine
conceits
that
some
had
in
Saint
Chrysostomes
time
,
that
if
they
came
at
such
and
such
times
,
what
Multos
video
qui
Christi
corporis
sunt
participes
inconsiderate
,
&
temere
,
&
magis
ex
consuetudine
,
&
lege
quam
ex
cogitatione
,
et
consideratione
.
Si
advenerit
,
inquit
,
tempus
sanctae
quadragesimae
,
qualiscunque
fuerit
quispiam
,
fit
particeps
mysteriorum
,
si
advenerit
dies
Epiphaniorum
.
Atqui
tempus
ad
ea
accedendi
,
neque
Epiphania
,
neque
quadragesima
,
facit
dignos
qui
accedunt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
ad
Eph.
hom.
3.
ever
their
lives
were
,
yet
it
skill'd
not
,
the
comming
at
such
times
was
disposition
sufficient
for
the
service
.
But
heare
how
he
cries
downe
that
vaine
consent
.
I
see
many
,
sayes
he
,
that
are
partakers
of
the
Body
of
Christ
,
inconsiderately
,
and
rashly
,
more
out
of
custome
and
law
,
than
out
of
consideration
.
If
the
time
(
sayes
one
)
of
holy
Lent
be
come
,
or
the
day
of
Epiphany
be
come
,
what
kinde
of
person
soever
the
man
bee
,
hee
is
made
partaker
of
the
mysteries
.
But
it
is
not
the
time
of
comming
unto
them
,
neither
Epiphany
nor
Lent
,
which
makes
them
worthy
that
come
,
but
the
sincerity
and
purity
of
the
soule
.
Alwayes
come
with
that
,
never
come
without
it
.
So
that
they
lookt
more
at
the
time
they
came
,
than
to
come
with
sincerity
and
purity
;
as
if
the
time
should
impart
that
holinesse
to
them
which
the
Sacrament
requires
,
and
they
neglected
to
bring
with
them
.
And
are
not
there
too
many
in
the
world
,
that
nourish
such
secret
conceits
in
their
hearts
,
who
thinke
,
that
so
long
as
they
come
at
such
times
as
law
and
custome
sets
,
all
is
well
enough
,
there
needs
no
more
to
look
after
.
But
let
men
know
,
that
at
what
time
soever
they
come
,
let
it
be
ever
so
soleme
a
time
,
or
how
often
soever
they
come
,
were
it
monethly
,
or
daily
,
yet
if
they
come
not
after
the
due
Order
,
they
shall
be
so
farre
from
receiving
a
blessing
,
that
they
shall
receive
a
breach
,
yea
,
a
very
curse
upon
their
soules
:
let
a
man
come
as
oft
as
he
will
to
the
Sacrament
,
yet
if
he
come
not
after
the
due
Order
,
God
will
deale
with
such
a
communicant
as
with
the
wicked
man
in
that
case
,
Iob
20.
23.
When
hee
is
about
to
fill
his
belly
,
God
shall
cast
the
fury
of
his
wrath
upon
him
,
and
shall
raine
it
upon
him
whilest
hee
is
eating
.
So
here
,
when
a
man
comes
to
the
Sacrament
,
and
not
after
the
due
Order
,
even
whilest
he
is
eating
,
GOD
may
raine
downe
his
wrath
upon
him
;
and
when
hee
thinkes
to
eate
Christs
flesh
,
and
drinke
his
bloud
,
that
which
he
eats
,
may
bee
sawced
,
and
that
which
hee
drinkes
,
may
bee
spiced
with
the
bitter
wrath
of
God
.
Such
is
the
case
oftentimes
of
many
receivers
,
who
will
bee
comming
to
the
Sacrament
without
any
regard
to
Gods
due
Order
:
as
it
was
with
the
Israelites
at
their
Quailes
,
Psa.
78.
29
,
30
,
31.
So
they
did
eate
and
were
filled
,
for
he
gave
them
their
owne
desire
:
but
whilest
the
meat
was
yet
in
their
mouths
,
the
wrath
of
GOD
came
upon
them
.
Quailes
were
dainty
food
,
but
wrath
was
ill
sawce
:
flesh
they
must
needs
have
,
no
remedy
,
and
they
murmure
that
they
have
it
not
;
flesh
they
have
,
and
wrath
they
have
.
And
the
wrath
of
God
came
upon
them
while
their
meat
was
yet
in
their
mouthes
.
Who
would
have
their
meate
to
have
had
their
sawce
?
So
,
many
will
needs
come
to
the
Sacrament
,
by
no
meanes
may
they
be
perswaded
to
forbeare
till
better
fitted
,
come
they
must
,
there
is
no
remedy
:
and
they
have
their
desire
:
but
while
the
Sacramentall
meate
is
yet
in
their
mouths
,
the
wrath
of
God
comes
secretly
and
insensibly
upon
their
soules
,
because
they
come
,
and
doe
not
seeke
God
after
the
due
Order
.
That
same
is
an
heavie
curse
,
Psa.
69.
22.
Let
their
Table
become
a
snare
before
them
,
and
that
which
should
have
beene
for
their
wellfare
,
let
it
become
a
trap
.
It
is
very
heavie
,
when
our
ordinary
Table
becomes
a
snare
unto
us
;
but
to
have
the
Table
of
the
Lord
become
a
snare
,
and
the
Sacrament
which
is
appointed
for
our
wellfare
,
to
become
a
trap
;
what
judgement
can
be
imagined
heavier
?
And
yet
this
is
the
sad
condition
of
such
as
come
not
to
the
Lords
Table
after
the
due
Order
,
even
that
holy
Table
becomes
a
snare
unto
them
.
How
wondrous
jocund
and
jolly
was
Haman
,
that
he
must
go
with
the
King
to
Esthers
banquet
?
Esther
5.
9.
Then
went
Haman
forth
,
that
day
,
joyfull
,
and
with
a
glad
heart
.
And
he
brags
of
it
,
Vers.
12.
Yea
,
Est
.
her
the
Queene
did
let
no
man
come
in
with
the
King
,
unto
the
banquet
she
had
prepared
,
but
my selfe
;
And
to
morrow
I
am
invited
unto
her
also
with
the
King
.
But
little
reason
had
the
man
to
be
so
cranke
;
for
not
only
at
the
banquet
;
but
at
the
banquet
of
wine
,
Esther
7.
7.
which
was
the
merriest
banquet
of
all
,
hee
meets
with
the
Kings
wrath
,
and
thereupon
with
the
sentence
of
death
.
How
happy
were
it
,
it
were
not
the
case
of
many
Communicants
;
full
brag
&
jolly
they
be
,
that
though
they
bee
most
unfit
,
yet
they
may
come
,
and
none
can
keepe
them
back
;
and
to
the
Sacrament
they
will
goe
,
that
they
will
:
but
alas
,
at
the
very
banquet
of
wine
they
meet
with
the
King
of
Heaven
,
his
wrath
upon
their
soules
,
which
there
arrests
them
,
and
sentences
them
to
death
.
As
if
God
should
say
,
Loe
,
here
is
a
company
of
people
come
to
my
Table
,
&
amongst
them
,
I
spie
a
great
many
that
are
not
come
after
the
due
Order
:
and
shall
such
as
these
that
thus
unduly
and
disorderly
seeke
me
,
meet
with
my
blessing
?
Shall
these
have
my
Christ
?
such
as
these
,
shall
they
eate
my
sons
flesh
,
and
drink
his
bloud
?
No
,
here
is
not
for
you
.
God
will
say
to
them
,
as
Nabal
to
Davids
servants
,
1
Sam.
15.
10
,
11.
Who
is
David
?
And
who
is
the
sonne
of
Iesse
?
Shall
I
take
my
bread
,
and
my
water
,
and
my
flesh
,
that
I
have
killed
for
my
shearers
,
and
give
it
unto
men
,
whom
I
know
not
whence
they
be
?
So
will
the
Lord
say
to
all
such
,
Who
are
ye
?
and
whence
are
ye
?
shall
I
take
my
Sacramentall
bread
,
and
my
Sonnes
flesh
and
bloud
,
which
I
have
prepared
for
such
as
come
after
the
due
Order
,
&
give
it
unto
a
company
of
persons
,
I
know
not
whence
they
are
?
Be
gone
,
and
meddle
not
;
or
if
you
will
needs
be
medling
,
not
only
no
blessing
,
but
my
curse
be
upon
your
communicating
.
Therefore
in
the
feare
of
GOD
looke
we
to
it
,
to
come
to
this
holy
Ordinance
in
an
holy
Order
.
A
great
conscience
is
to
be
made
of
comming
.
It
is
a
grievous
sin
to
neglect
Gods
Ordinance
;
and
as
great
a
conscience
is
to
be
made
of
comming
after
the
due
Order
.
Be
no
lesse
solicitous
to
come
in
due
Order
,
than
to
come
to
the
Ordinance
.
Chap.
2.
Of
preparation
before
the
Sacrament
,
and
the
necessity
of
it
.
CHAP.
2
SInce
then
our
comming
to
the
Sacrament
,
is
not
enough
,
unlesse
we
come
in
due
Order
:
and
since
the
danger
of
comming
otherwise
is
so
great
,
it
will
not
be
amisse
to
make
enquiry
,
&
to
consider
what
is
that
due
Order
,
and
that
holy
and
spirituall
manner
,
after
which
God
is
to
be
sought
in
the
Sacrament
.
This
due
Order
therefore
of
seeking
God
in
the
Sacrament
of
the
Supper
,
it
stands
especially
in
three
things
,
or
three
kinds
of
Duties
.
-
In
-
1
Doing
such
Duties
as
must
go
before
the
Sacrament
.
Antecedaneous
Duties
.
-
2
Doing
such
Duties
as
accompany
the
Action
of
Receiving
.
Duties
concomitant
.
-
3
Doing
such
Duties
as
follow
after
the
Action
of
Receiving
.
Duties
Subsequent
.
1
In
doing
such
Duties
as
must
go
before
the
Sacrament
.
And
they
may
all
be
reduced
to
this
one
duty
of
Preparation
.
The
Duty
then
before
the
Sacrament
,
is
Preparation
.
This
is
GODS
Order
,
and
this
is
to
seeke
God
after
the
due
Order
,
to
begin
with
Preparation
:
and
the
man
that
desires
to
seek
God
orderly
,
must
first
prepare
himselfe
.
A
man
comming
to
the
Sacrament
without
preparation
,
comes
not
after
the
due
Order
.
Take
heede
to
thy
foote
when
thou
entrest
into
the
House
of
the
Lord
,
Eccl.
5.
1.
Now
when
we
come
to
the
Sacrament
,
we
come
to
the
Table
of
the
Lord
:
and
if
it
concerne
a
man
to
prepare
himselfe
,
before
he
enter
into
the
House
of
the
Lord
;
then
much
more
when
he
comes
to
approach
to
the
Table
of
the
Lord
.
See
how
David
speakes
here
in
this
Text
,
Sanctifie
your selves
and
your
brethren
,
&c.
for
we
sought
him
not
after
the
due
Order
.
Therefore
they
that
will
seek
God
in
due
Order
in
the
use
of
his
Ordinances
,
must
first
sanctifie
and
prepare
themselves
.
It
holds
good
in
the
case
of
the
Sacrament
which
Samuel
spake
in
the
case
of
Sacrifice
,
1
Samuel
16.
5.
Sanctifie
your selves
,
and
come
with
me
to
the
Sacrifice
.
So
,
Sanctifie
your selves
,
and
come
to
the
Sacramt.
Come
,
but
first
sanctifie
your selves
,
Psal.
26.
6.
I
will
wash
my
hands
in
innocency
,
and
So
,
&c.
1
Cor.
11.
Let
a
man
examine
himselfe
,
&
So
,
&c.
It
was
not
enough
then
to
compasse
Gods
Altar
,
but
it
was
to
be
compassed
So.
It
is
not
enough
to
eate
of
this
bread
,
to
drinke
of
this
cup
,
but
it
must
be
eaten
So
,
drunken
So.
This
same
So
,
it
notes
unto
us
the
due
Order
of
seeking
God
in
his
Ordinance
.
We
seek
God
in
due
Order
when
we
seeke
him
So
:
we
eat
and
drinke
in
the
Sacrament
in
due
Order
when
we
eat
and
drink
So.
That
is
,
when
we
do
it
So
,
as
S.
Paul
enjoynes
,
With
due
preparation
going
before
.
There
ought
to
be
no
lesse
care
in
us
comming
to
receive
the
Sacrament
of
the
Lords
Supper
,
than
was
required
in
the
Iewes
to
the
eating
of
the
Passeover
.
And
speciall
care
was
required
of
them
for
preparation
,
see
2
Chron.
35.
6.
So
kill
the
Passeover
,
and
sanctifie
your selves
,
and
prepare
your
brethren
.
And
if
they
were
in
their
places
to
be
carefull
to
prepare
others
,
how
much
more
ought
others
to
be
carefull
to
prepare
themselves
?
And
that
is
to
be
observed
,
Exod.
12.
3.
Speake
unto
all
the
Congregation
of
Israel
,
saying
,
In
the
tenth
day
of
this
moneth
,
they
shall
take
to
them
every
man
a
Lambe
,
a
Lambe
for
an
house
.
And
Vers.
6.
And
ye
shall
keep
it
untill
the
fourteenth
day
of
the
same
moneth
.
So
that
the
Lambe
was
taken
and
set
apart
,
foure
dayes
before
it
was
killed
.
What
might
the
meaning
of
that
ceremony
be
?
what
ever
other
meaning
it
had
,
this
might
be
one
thing
aimed
at
therein
;
to
teach
them
what
care
they
were
to
have
,
of
preparing
themselves
for
eating
the
Passeover
:
if
the
Lambe
must
be
prepared
,
and
be
set
and
kept
apart
from
the
rest
of
the
flock
,
foure
whole
dayes
before
;
then
how
much
more
were
they
in
a
solemne
and
an
holy
manner
,
to
prepare
themselves
for
the
eating
of
that
Lambe
?
What
was
all
that
foure
dayes
separation
of
the
Lambe
,
but
a
continuall
standing-Sermon
,
preaching
preparation
to
them
?
It
was
as
if
God
had
said
unto
them
,
Be
ye
also
prepared
.
It
questionlesse
teaches
that
there
should
be
a
preparation
;
and
that
not
a
sudden
,
but
a
solemn
serious
preparation
,
some
good
space
of
time
before
men
come
to
receive
the
Sacrament
.
Therefore
we
reade
,
Iohn
19.
14.
That
the
Iewes
had
a
day
of
preparation
,
and
it
was
the
preparation
of
the
Passeover
.
And
Vers.
31.
Because
it
was
the
preparation
.
And
upon
that
ground
was
that
Act
of
theirs
,
In
abstaining
from
comming
that
day
into
the
Iudgement
Hall
,
Iohn
18.
28.
And
they
themselves
went
not
into
the
Iudgement-Hall
,
lest
they
should
be
defiled
;
but
that
they
might
eat
the
Passeover
.
It
shewes
,
that
upon
the
day
of
their
preparation
,
they
were
to
take
heed
of
doing
any
thing
that
might
defile
them
,
and
unfit
them
for
the
eating
of
the
Passeover
:
though
it
be
true
,
that
they
were
not
in
that
case
so
carefull
to
keepe
themselves
from
morall
,
as
from
ceremoniall
defilement
.
And
if
such
preparation
were
required
for
the
eating
of
the
Passeover
;
why
then
should
not
there
be
as
great
a
care
at
least
,
if
not
greater
,
to
come
with
due
preparation
to
the
Lords
Supper
?
Is
our
sacrament
inferior
to
theirs
,
in
institution
,
excellency
,
efficacy
,
benefit
,
and
comfort
?
Nay
,
is
it
not
in
many
regards
above
and
beyond
it
?
and
shal
our
preparation
be
lesse
than
theirs
?
When
we
are
invited
to
our
neighbours
Tables
to
feast
with
them
,
how
doe
we
spruce
up
our selves
,
in
our
comelier
and
cleanlier
apparrell
,
and
how
much
rather
will
we
choose
to
be
absent
,
then
to
come
in
undecent
and
homely
attire
?
When
we
come
to
the
Sacrament
,
we
come
to
the
Lords
Table
,
to
a
Feast
of
his
preparing
:
and
therefore
should
be
no
lesse
carefull
to
dresse
,
trim
,
and
spruce
up
our
soules
,
then
we
are
to
trim
our
bodies
when
we
goe
to
the
Tables
of
men
.
It
is
a
sad
thing
to
consider
,
what
little
care
and
conscience
men
generally
have
of
this
duty
;
and
how
rudely
and
rashly
men
thrust
themselves
into
Gods
presence
,
and
unto
his
Table
.
Many
have
the
civility
and
the
manners
,
not
to
offer
to
sit
downe
at
a
Noblemans
Table
,
because
they
doe
not
judge
themselves
persons
of
that
rank
and
quality
,
who
are
fit
to
sit
downe
at
such
a
mans
board
.
But
who
is
it
that
doth
not
thinke
himselfe
as
fit
,
and
as
worthy
,
to
sit
downe
at
Gods
Table
as
the
holiest
,
and
the
best
prepared
person
that
is
?
Our
Saviour
put
a
question
to
those
Disciples
,
Mat.
20.
22.
Are
ye
able
to
drinke
of
the
cup
that
I
shall
drinke
of
?
And
we
know
how
roundly
,
but
yet
withall
how
rashly
they
answer
,
We
are
able
.
So
,
put
the
like
question
to
most
men
;
Are
yee
able
and
ready
fitted
,
and
worthy
to
drink
of
the
Cup
of
the
Lords
Table
?
and
you
shall
have
as
round
and
as
rash
answer
,
Wee
are
able
,
wee
are
fit
and
worthy
;
and
yet
the
Lord
he
knowes
they
never
have
bestowed
one
poore
houre
in
preparation
:
they
are
so
far
from
foure
dayes
,
they
have
not
foure
houres
preparation
;
so
farre
from
a
preparation-day
,
that
there
is
not
so
much
as
a●
preparation-houre
with
them
.
The
preparation
,
specially
of
the
younger
sort
,
is
to
put
on
their
best
dresse
,
their
finer
apparell
;
and
to
be
a
little
braver
when
they
come
to
the
Sacrament
than
at
other
times
.
But
for
a
spirituall
preparation
of
the
heart
,
to
fit
it
for
so
holy
and
solemne
a
service
,
it
is
a
thing
that
is
never
once
lookt
after
nor
thought
upon
.
To
quicken
men
then
to
this
Duty
,
consider
these
things
:
1
First
,
According
to
a
mans
preparation
,
such
is
his
profit
and
benefit
.
God
proportions
every
mans
profit
by
the
Sacrament
,
according
to
his
preparation
to
the
Sacrament
.
The
more
diligent
and
serious
preparation
before
we
come
,
the
greater
benefit
and
profit
when
we
come
.
Preparation
is
the
seed
time
,
receiving
is
the
harvest
:
every
man
reapes
proportionably
to
what
he
sowes
.
He
that
sowes
nothing
,
reapes
nothing
.
No
preparation
,
no
profit
.
Hee
that
sowes
little
,
reapes
not
much
,
reapes
but
little
,
2
Cor.
9.
6.
Hee
that
soweth
sparingly
,
shall
reape
sparingly
.
He
that
is
sparing
and
slight
in
his
preparation
,
shall
reape
but
slightly
and
sparingly
in
matter
of
benefit
:
little
preparation
,
little
profit
.
But
the
more
we
prepare
our selves
,
and
the
more
time
,
paines
,
and
diligence
,
we
spend
therin
,
the
greater
benefit
and
comfort
we
shall
meet
with
in
receiving
:
for
he
which
sowes
bountifully
,
shall
reape
bountifully
.
It
is
in
the
duty
of
receiving
,
as
in
the
duty
of
praying
.
The
more
prepared
the
heart
is
to
pray
,
the
greater
is
a
mans
returne
from
heaven
,
Psal.
10.
17.
Thou
wilt
prepare
their
heart
,
thou
wilt
cause
thine
eare
to
heare
.
To
have
our
heart
prepared
is
the
due
order
of
seeking
God
in
prayer
.
And
the
more
God
gives
a
man
an
heart
to
prepare
himselfe
to
pray
,
the
more
God
prepares
his
owne
eare
to
heare
.
So
in
the
case
of
receiving
;
thou
wilt
prepare
their
heart
,
thou
wilt
cause
thine
hand
to
give
.
God
so
enlarges
his
hand
,
as
we
enlarge
our
hearts
;
and
nothing
furthers
the
enlargement
of
the
heart
more
,
than
solemne
preparation
.
Then
may
a
man
expect
a
liberall
and
plentifull
blessing
in
the
use
of
the
Ordinance
,
when
he
comes
with
a
sufficient
preparation
and
sanctification
of
himselfe
.
Hezekiah
,
his
passeover
which
he
appointed
to
be
kept
,
could
not
bee
kept
at
the
appointed
time
,
but
was
put
off
to
the
second
moneth
;
and
the
reason
is
given
of
it
,
2
Chron.
30.
3.
For
they
could
not
keepe
it
at
that
time
,
because
the
Priests
had
not
sanctified
themselves
sufficiently
:
which
implyes
,
that
when
the
Passeover
was
to
be
celebrated
,
the
Priests
were
not
only
to
sanctifie
themselves
,
but
to
sanctifie
themselves
sufficiently
.
And
so
it
holds
good
for
people
also
;
that
when
they
come
to
the
Sacrament
,
they
must
have
a
care
not
only
to
sanctifie
themselves
,
but
to
sanctifie
themselves
sufficiently
.
There
may
be
an
insufficient
preparation
;
and
where
the
preparation
is
insufficient
,
there
cannot
be
expected
such
a
sufficient
measure
of
spirituall
good
,
and
blessings
,
as
we
desire
.
The
more
sufficient
our
preparation
is
,
the
more
effectuall
the
Sacrament
shall
be
.
The
efficiency
of
the
Sacrament
,
is
ever
sutable
to
the
sufficiency
of
our
preparation
.
Fill
the
mens
sacks
with
food
as
much
as
they
can
carry
,
sayes
Ioseph
to
his
Steward
,
Gen.
44.
1.
Look
how
they
came
prepared
with
sacks
&
Beasts
,
so
they
were
sent
back
with
corne
:
the
greater
and
the
more
sacks
they
had
prepared
,
the
more
Corne
they
carry
away
:
if
they
had
prepared
but
small
sacks
,
and
a
few
,
they
had
carried
away
the
lesse
.
A
prepared
heart
is
a
vessell
that
shall
be
filled
at
the
Sacrament
,
Open
thy
mouth
wide
,
and
I
will
fill
it
,
Psal.
81.
10.
Now
the
more
or
lesse
the
heart
is
prepared
,
the
greater
or
lesser
is
the
Vessell
.
According
to
the
size
and
capacity
of
the
Vessell
shall
it
be
filled
.
Fill
such
mens
hearts
with
spirituall
blessings
,
with
vertue
from
Christ
,
with
the
comforts
of
the
Holy
Ghost
,
says
the
Lord
at
the
Sacrament
,
fill
them
with
spirituall
food
as
ful
as
they
can
hold
,
as
much
as
they
can
carry
.
What
a
sweet
comfort
is
that
?
Who
desires
not
to
carry
away
from
the
Sacrament
as
much
as
may
be
?
Then
be
carefull
to
prepare
our
hearts
,
and
prepare
Sacramenta
sunt
fodinae
gratiae
.
Dispositio
est
vasculum
gratiae
,
pro
majore
dispositione
,
&
affectu
tuo
majorem
reportabis
.
Euseb.
Ne●eml
.
then
to
the
purpose
.
The
larger
is
our
preparation
,
the
larger
is
our
Vessell
;
the
larger
our
Vessell
,
the
larger
is
our
largesse
and
doale
at
the
Sacrament
.
If
we
carry
not
away
as
much
as
we
would
,
it
is
our
owne
fault
,
that
by
preparation
we
did
not
furnish
our selves
with
a
more
capacious
vessell
.
The
poore
pittances
that
many
goe
from
the
Sacrament
withall
,
make
them
droope
when
they
are
gone
.
They
may
thank
themselves
:
for
if
Iosephs
brethren
had
brought
small
sacks
,
they
could
not
have
carried
away
much
corne
out
of
Egypt
.
Let
men
come
with
hearts
so
prepared
as
they
should
,
and
they
shall
be
laden
and
filled
with
as
much
as
they
can
carry
.
2
Secondly
,
when
we
come
to
the
Sacrament
,
We
come
to
meet
God
,
and
to
serve
God
.
We
come
to
meet
God
.
Now
it
must
be
in
cases
of
meeting
God
in
mercy
;
as
it
must
be
in
cases
of
meeting
him
when
he
is
displeased
.
Amos
4.
12.
Prepare
to
meet
thy
God
,
O
Israel
.
In
cases
of
justice
and
displeasure
,
God
will
meet
with
men
though
they
prepare
not
;
yea
,
and
because
they
prepare
not
;
but
in
a
case
of
blessing
in
the
use
of
an
Ordinance
,
no
preparation
,
no
meeting
.
They
Note
1
that
will
meet
God
in
an
Ordinance
must
draw
neer
to
him
,
Iam.
4.
Draw
neere
to
God
,
and
he
will
draw
neere
to
you
.
There
must
be
a
mutuall
drawing
neer
betweene
God
and
us
,
if
ever
we
will
meet
.
If
God
draw
neere
to
us
,
yet
if
we
draw
not
neere
to
him
,
we
cannot
meet
him
.
Now
unlesse
we
first
prepare
our selves
to
an
Ordinance
,
we
cannot
come
neere
unto
him
:
but
when
prepared
,
then
we
are
in
a
disposition
and
qualification
to
come
neere
unto
him
.
Marke
how
Hezekiah
speakes
to
the
Levites
,
2
Chron.
29.
31.
Now
ye
have
consecrated
your selves
to
the
Lord
,
Come
neere
,
and
bring
Sacrifices
,
and
Thank-offerings
into
the
house
of
the
Lord
.
The
preparation
of
a
mans
selfe
is
the
consecration
of
a
mans
selfe
;
and
when
by
preparation
a
man
is
consecrated
and
sanctified
,
then
may
a
man
come
neere
and
draw
neere
,
and
so
meet
with
God
.
But
if
no
preparation
,
no
consecration
;
if
no
consecration
,
no
drawing
neere
;
if
no
drawing
neere
,
no
meeting
with
God
.
To
the
same
purpose
is
that
,
Exod.
12.
48.
When
a
stranger
shall
sojourne
with
thee
,
and
will
keepe
the
Passeover
to
the
Lord
,
let
all
his
males
be
circumcised
,
and
then
let
him
come
neere
and
keep
it
.
So
that
first
there
must
be
circumcision
,
before
he
must
come
neere
.
An
unprepared
person
is
uncircumcised
,
and
such
an
one
may
not
come
neere
;
and
how
can
he
meet
with
God
that
may
not
come
neere
?
So
when
we
come
to
the
Sacrament
,
we
come
to
serve
God
:
it
is
a
speciall
service
of
his
Name
.
Now
no
service
can
be
done
to
God
without
preparation
,
1
Sam.
7.
3.
Prepare
your
hearts
unto
the
Lord
,
and
serve
him
.
So
that
if
no
preparation
,
no
service
.
Vnprepared
persons
in
comming
to
the
Sacrament
doe
God
no
service
at
all
.
The
very
Heathens
saw
that
by
the
light
of
Nature
,
that
God
was
not
to
be
served
at
an
adventure
,
or
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plut.
way
;
but
that
men
should
come
on
purpose
to
worship
him
,
and
come
prepared
from
their
houses
.
If
therefore
we
intend
God
a
service
in
the
receiving
of
the
Sacrament
,
Come
we
prepared
.
All
Gods
services
require
a
precedent
preparation
.
Thirdly
,
it
is
a
comfortable
signe
of
uprightnesse
and
sincerity
of
heart
,
to
prepare
our selves
religiously
for
the
receiving
of
the
Sacrament
:
and
the
more
forwardnesse
and
readinesse
in
preparation
,
the
greater
signe
of
uprightnesse
of
heart
.
When
the
Sacrifices
,
and
the
rest
of
that
service
of
God
was
to
be
performed
,
2
Chron.
29.
we
find
that
Vers.
34.
The
Priests
were
too
few
,
and
the
Levites
were
faine
to
helpe
untill
the
other
Priests
had
sanctified
,
had
prepared
themselves
:
but
what
was
the
reason
the
Levites
were
forwarder
to
sanctifie
themselves
than
the
Priests
were
?
The
reason
is
laid
downe
in
the
end
of
the
Verse
,
Because
they
were
more
upright
in
heart
:
therefore
by
proportion
it
followes
,
that
they
that
are
most
forward
and
most
carefull
to
sanctifie
and
prepare
themselves
for
the
Sacrament
,
are
the
most
sincere
and
upright
in
heart
.
And
as
in
all
Ordinances
,
so
especially
in
the
Sacrament
,
it
is
good
to
come
with
an
upright
heart
.
We
come
thither
that
it
may
doe
us
good
,
and
that
we
may
receive
good
from
God
in
it
:
with
the
more
sincerity
we
come
,
the
more
may
we
looke
for
good
,
Psal.
125.
4.
Doe
good
,
O
Lord
,
unto
those
that
bee
good
,
and
to
them
that
are
upright
in
their
hearts
.
God
will
doe
good
in
the
Sacrament
to
all
such
as
come
to
it
with
an
upright
heart
.
And
they
that
come
duly
prepared
,
come
with
upright
hearts
.
Fourthly
,
no
man
can
come
so
worthily
as
hee
ought
,
nor
so
fit
as
he
ought
;
when
wee
have
prepared
our selves
the
best
that
we
can
,
yet
alas
,
what
a
deale
of
deadnesse
and
dulnesse
of
spirit
,
what
a
deale
of
hardnesse
of
heart
will
come
along
with
us
?
But
here
now
is
one
singular
encouragement
to
seeke
God
in
this
Order
of
preparation
.
Though
a
man
may
have
many
wants
,
may
come
much
short
of
that
he
should
have
,
and
be
;
yet
if
the
Lord
see
that
a
man
sets
himselfe
seriously
to
prepare
himselfe
,
and
that
he
takes
paines
in
the
duty
,
that
he
may
seeke
God
sincerely
in
the
use
of
the
Sacrament
,
he
will
winck
at
,
beare
with
,
and
passe
by
many
failings
,
and
they
shal
prove
no
hinderance
at
all
to
his
profitable
and
comfortable
receiving
.
Consider
that
passage
2
Chron.
30.
18
,
19
,
20
,
21.
There
were
diverse
of
them
that
had
eaten
the
Passeover
otherwise
than
it
was
written
;
that
is
indeed
a
fault
,
for
that
was
not
to
eate
the
Passeover
after
the
due
Order
;
and
their
faile
was
,
That
they
had
not
cleansed
themselves
:
they
failed
in
some
legall
and
ceremoniall
purification
:
but
yet
,
though
they
failed
in
outward
preparation
,
yet
they
were
carefull
of
the
inward
and
spirituall
preparation
of
their
hearts
.
That
being
done
,
though
the
other
were
overslipped
,
Hezekiah
prayes
for
them
on
this
manner
,
The
good
Lord
pardon
every
one
that
prepares
his
heart
to
seeke
God
,
the
Lord
God
of
his
Fathers
,
the
he
be
not
cleansed
according
to
the
purification
of
the
Sanctuary
.
As
if
he
had
said
,
Lord
though
these
men
have
not
purified
themselves
with
outward
purification
,
yet
in
as
much
as
they
have
prepared
and
purified
their
hearts
,
so
long
as
the
main
and
materiall
thing
is
done
,
be
pleased
to
pardon
this
faile
:
impute
not
this
want
unto
them
,
neither
let
it
be
any
barre
to
thy
blessing
,
but
that
faile
notwithstanding
,
let
thine
Ordinance
be
powerfull
&
effectuall
unto
them
.
And
see
what
the
successe
was
,
V.
20.
And
the
Lord
hearkened
to
Hezekiah
,
and
healed
the
people
.
And
Vers.
21.
There
followed
great
gladnesse
of
heart
in
the
people
,
they
kept
the
Feast
of
unleavened
bread
with
great
gladnesse
.
See
then
how
gracious
God
is
to
passe
by
all
wants
and
weaknesses
,
to
heale
them
and
hide
them
,
when
people
are
carefull
of
the
maine
,
to
prepare
their
hearts
to
seeke
God
in
an
Ordinance
.
There
followes
gladnesse
and
joy
of
spirit
upon
it
,
that
was
a
signe
of
Gods
being
wel
pleased
with
them
.
And
that
is
ever
the
fruit
of
preparation
;
a
prepared
heart
shall
be
a
joyfull
heart
.
See
2
Chron.
29.
35
,
36.
So
the
service
of
the
house
of
the
Lord
was
set
in
Order
.
And
Hezekiah
rejoyced
,
and
all
the
people
,
that
God
had
prepared
the
people
.
Here
was
Gods
service
set
in
Order
,
and
Gods
servants
set
in
Order
,
their
hearts
prepared
and
set
in
Order
;
and
Hezekiah
and
all
the
people
rejoyced
.
Chap.
3.
Of
the
great
danger
of
comming
to
the
Sacrament
without
preparation
.
CHAP.
3
SVfficient
might
these
things
already
mentioned
be
to
make
us
carefull
to
come
to
the
Sacrament
after
the
due
Order
with
preparation
.
But
because
our
carelesse
hearts
are
not
so
easily
wrought
upon
;
try
we
yet
a
little
further
what
we
may
be
brought
unto
by
shame
or
feare
of
danger
:
for
to
come
to
the
Sacrament
without
due
preparation
,
is
both
a
shamefull
and
a
dangerous
thing
.
Rogo
vos
,
fratres
,
diligenter
attendite
,
si
ad
mensam
cujusque
pot●ntis
hominis
n●mo
presumit
cum
vestibu●
conscissis
&
inquinatis
accedere
,
●u●nto
m●●is
,
&c.
Aug.
De
temp.
Ser.
251.
1
First
,
it
is
a
matter
of
shame
.
It
were
a
matter
of
soule
shame
,
for
a
man
to
come
and
sit
downe
at
a
great
mans
Table
in
rags
and
tatters
,
in
his
nastinesse
and
filthinesse
:
and
in
such
a
case
how
would
we
take
and
tucke
up
such
an
one
,
Art
thou
not
ashamed
to
come
to
such
a
mans
Table
in
so
base
a
fashion
?
What
an
uncivill
fellow
art
thou
,
in
such
a
garbe
to
come
into
such
a
presence
?
And
is
it
not
then
a
matter
of
fouler
shame
,
to
come
rudely
,
unpreparedly
,
and
unbeseemingly
,
Quid
vero
annon
vides
vasa
abluta
adeo
nitida
&
splendida
?
His
longe
mundiores
oportet
esse
animas
,
his
sanctiores
,
&
splendidiores
.
Quare
?
Quoniam
illa
propter
nos
fiunt
talia
.
Illa
eum
qui
inest
non
participant
,
non
sentiunt
.
Nos
autem
participamus
,
&
sentimus
.
Nunc
autem
vase
quidem
sordido
uti
nolueris
,
sordida
autem
&
immunda
accedis
anima
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
in
Ephes.
1.
hom.
3
unto
the
Lords
Table
?
Consider
that
2
Chron.
30.
15.
The
Priests
and
the
Levites
were
ashamed
,
and
sanctified
themselves
.
And
why
were
they
ashamed
?
because
they
had
so
long
deferred
their
sanctification
and
preparation
,
and
therefore
at
length
for
very
shame
did
sanctifie
themselves
.
It
was
a
matter
of
shame
then
that
they
had
so
long
put
off
their
sanctification
.
They
have
cause
of
shame
that
sanctifie
not
themselves
in
due
time
for
holy
duties
.
And
if
it
be
a
matter
of
shame
to
deferre
it
,
though
done
at
the
last
;
then
how
much
more
is
it
a
shame
to
neglect
it
altogether
,
and
not
to
doe
it
at
all
?
If
a
foule
cloath
should
be
laid
on
the
Communion
Table
,
if
the
Napkin
wherein
the
bread
is
laid
were
not
cleane
;
if
the
Cup
&
Vessels
in
which
the
Wine
is
put
,
were
not
made
handsome
and
decent
,
men
wold
cry
shame
of
it
,
and
would
say
that
it
is
an
arrant
shame
that
the
linnen
and
vessels
be
in
such
a
case
;
that
it
is
an
arrant
shame
that
these
things
are
not
provided
and
prepared
to
be
in
more
decent
and
cleanly
order
.
And
a
shame
it
were
indeed
:
there
ought
to
be
an
outward
decency
in
these
things
.
Our
Saviour
made
no
choise
of
any
room
at
adventure
to
eat
the
Passeover
in
,
but
of
a
decent
handsome
furnisht
roome
,
Luke
22.
12.
He
shall
shew
you
a
large
upper
roome
,
furnished
,
there
make
ready
.
Now
then
were
it
a
shame
that
the
vessels
and
linnen
should
not
in
their
kinde
be
fitted
,
and
decently
prepared
:
what
a
foule
shame
then
not
to
have
our
soules
and
hearts
prepared
?
what
is
a
foule
cloth
or
a
sullied
vessell
,
to
a
foule
and
an
unprepared
soule
?
Oh
shame
,
that
men
will
offer
to
come
to
Gods
Table
with
sluttish
and
unprepared
spirits
!
should
not
we
much
more
be
prepared
than
the
vessels
?
They
containe
but
the
outward
elements
for
our
use
;
but
we
come
to
receive
the
body
and
bloud
of
Christ
.
Will
we
have
the
vessels
prepared
,
and
can
we
for
shame
come
with
unprepared
hearts
?
2
Secondly
,
it
is
a
matter
of
great
danger
to
come
unprepared
to
the
Table
of
the
Lord
:
that
eating
of
the
Passeover
of
theirs
otherwise
than
it
was
written
,
2
Chron.
30.
18.
it
was
a
dangerous
thing
:
and
Hezekiah
was
faine
to
make
speciall
suite
for
mercy
for
them
.
And
yet
that
want
of
theirs
was
but
an
omission
of
some
Legall
Ceremony
.
How
much
more
dangerous
had
it
beene
if
for
the
inward
substance
of
preparation
they
had
done
it
otherwise
than
it
was
written
?
To
come
to
the
Sacrament
without
such
preparation
is
dangerous
indeed
.
The
dangers
are
these
.
1
First
,
that
which
the
Apostle
speakes
of
1
Cor.
11.
27.
Whosoever
shall
eate
this
bread
and
drinke
this
cup
of
the
Lord
unworthily
,
shall
be
guilty
of
the
body
and
bloud
of
the
Lord
.
The
end
of
the
Sacrament
and
our
comming
to
it
,
is
to
shew
forth
the
Lords
death
.
But
now
if
we
come
unpreparedly
to
it
,
we
make
our selves
guilty
of
the
Lords
death
.
We
come
to
the
Sacrament
to
drink
the
Lords
bloud
,
but
if
we
come
unpreparedly
to
it
,
wee
come
to
shed
the
Lords
bloud
,
and
so
instead
of
drinkers
prove
shedders
of
Qua
ratione
reus
fit
indigne
assumens
?
perinde
nimitum
ac
si
ipse
sanguinem
Domini
effundat
.
Vt
n.
qui
tum
pupugerunt
Christum
non
ut
biberent
effuderunt
,
verum
ut
effunderent
,
sic
indigne
bibens
nihilque
inde
commodi
referens
frustra
ac
temere
profudie
sangumem
.
Theophil
.
in
1
Cor.
10.
&
Chrys.
1
Cor.
11.
hom.
27.
Christs
bloud
.
An
unworthy
receiver
is
guilty
of
Christs
bloud
:
how
so
?
because
he
doth
so
as
if
he
shed
his
bloud
:
he
doth
so
as
the
shedders
of
Christs
bloud
did
.
For
looke
as
they
that
crucified
&
pierced
Christ
,
powred
not
forth
his
blod
that
they
might
drinke
it
,
but
onely
that
they
might
powre
it
forth
and
shed
it
.
So
he
that
doth
unworthily
and
unpreparedly
drink
his
bloud
,
receiving
thereby
no
profit
nor
benefit
,
he
hath
rashly
and
in
vaine
,
shed
his
bloud
.
Now
do
but
sit
downe
and
consider
how
fearfull
a
thing
it
is
to
be
guilty
of
Christs
bloud
.
It
is
a
fearefull
thing
to
be
guilty
of
any
mans
bloud
,
yea
,
to
bee
guilty
of
a
wicked
mans
bloud
,
how
much
more
then
to
be
guilty
of
the
bloud
of
the
Sonne
of
God
,
of
the
bloud
of
God
?
Deliver
me
,
O
Lord
,
from
bloud-guiltinesse
,
cryes
David
,
Psal
.
51.
It
is
a
very
heavie
thing
,
to
have
an
hand
in
mans
bloud
.
That
same
is
a
sad
Text
,
2
Sam.
3.
28
,
29.
I
and
my
kingdome
,
sayes
David
,
are
guiltlesse
before
the
Lord
for
ever
from
the
bloud
of
Abner
the
Son
of
Ner
,
let
it
rest
on
the
head
of
Ioab
,
and
on
all
his
Fathers
house
,
and
let
there
not
faile
from
the
House
of
Ioab
,
one
that
hath
an
issue
,
or
that
is
a
Leaper
,
or
that
leaneth
on
a
staffe
,
or
that
falles
on
the
sword
,
or
that
lacks
bread
.
What
an
heavie
Imprecation
was
this
upon
Ioab
,
and
that
for
the
bloud
of
Abner
,
who
was
none
of
the
best
neither
?
And
if
so
heavie
a
curse
upon
Ioab
for
being
guilty
of
Abner's
bloud
,
how
much
more
heavie
will
the
curse
be
upon
him
that
shall
be
guilty
of
the
bloud
of
Christ
?
God
will
require
the
bloud
of
a
man
at
the
hands
of
a
beast
,
Gen.
9.
5.
The
Ox
that
killed
a
man
must
be
stoned
to
death
,
and
his
flesh
must
not
be
eaten
.
Exod.
21.
28.
Doth
God
take
care
for
Oxen
(
sayes
Saint
Paul
)
in
another
case
,
and
doth
God
doe
justice
,
and
require
justice
to
be
done
upon
Oxen
?
doth
he
require
mans
bloud
at
a
beasts
hand
?
Then
how
much
more
will
he
do
justice
upon
men
that
are
guilty
of
Christs
bloud
?
and
how
much
more
will
he
require
his
Sons
bloud
at
the
hands
of
reasonable
creatures
,
that
by
unprepared
receiving
the
Sacrament
,
make
themselves
guilty
of
it
?
Iudas
his
great
sinne
,
for
which
,
his
soule
and
his
memory
is
everlastingly
accursed
,
was
the
betraying
of
innocent
bloud
,
the
betraying
of
Christs
bloud
;
his
sin
was
,
That
he
was
guilty
of
the
bloud
of
the
Lord
.
The
horrible
sin
of
the
Iewes
which
we
professe
with
so
much
indignation
to
abhor
and
detest
,
it
was
the
shedding
of
Christs
bloud
:
and
how
remarkable
and
dreadfull
a
curse
and
vengeance
,
hath
lyen
upon
their
heads
for
the
space
of
above
fifteene
hundred
yeeres
for
that
very
bloud
,
according
to
their
owne
wish
,
His
bloud
be
upon
us
,
and
upon
our
children
?
And
doth
it
not
then
deeply
concerne
men
to
take
heed
how
they
make
themselvs
guilty
of
that
bloud
?
Why
then
in
the
feare
of
GOD
take
heed
of
comming
to
the
Sacrament
unpreparedly
.
If
thou
commest
unpreparedly
,
thou
commest
unworthily
;
and
if
thou
commest
unworthily
,
instead
of
being
a
drinker
,
thou
wilt
be
a
shedder
of
Christs
bloud
.
Bloud
is
a
crying
sin
,
take
heed
above
al
things
of
having
bloud
cry
against
thee
;
but
especially
take
heed
of
having
Christs
bloud
cry
out
against
thee
.
Christs
bloud
indeed
applied
by
faith
speaks
better
things
than
the
bloud
of
Abel
:
but
if
wee
make
our selves
guilty
of
it
,
as
we
do
,
if
we
come
unpreparedly
and
unworthily
to
the
Sacrament
,
it
speakes
no
better
things
than
the
bloud
of
Abel
:
it
then
speakes
Quod
si
ipse
pellere
non
audes
,
mihi
dicas
.
Non
permittam
ista
fi●eri
.
Animam
prius
tradam
meam
,
quam
dominicum
corpus
alicui
indigno
:
sanguinemque
meum
potius
effundi
patiar
,
quam
sacratissimum
illum
sanguinem
praeterquam
digno
concedam
.
Chrys.
in
Mat.
hom.
64.
and
cries
as
Abels
bloud
for
justice
and
vengeance
.
Woe
be
to
him
for
whom
Christs
bloud
speakes
not
;
but
woe
a
thousand
times
more
to
him
against
whom
Christs
bloud
cries
.
All
which
considered
,
were
enough
to
make
unworthy
and
unprepared
ones
to
resolve
with
themselves
in
the
case
of
receiving
the
Sacrament
,
as
S.
Chrysostome
did
in
the
case
of
giving
it
to
unworthy
ones
.
I
will
rather
,
sayes
he
,
give
my
life
,
than
I
will
give
the
body
of
Christ
to
any
unworthy
one
,
And
I
will
rather
suffer
mine
own
bloud
to
be
shed
,
then
I
will
give
that
most
holy
bloud
to
any
but
him
that
is
worthy
.
So
should
this
consideration
worke
men
to
those
thoughts
.
Is
it
so
dangerous
to
receive
the
Sacrament
unpreparedly
?
Shall
I
thereby
make
my selfe
guilty
of
Christs
bloud
?
Then
surely
I
will
rather
lose
my
bloud
,
then
by
unprepared
and
unworthy
receiving
make
my selfe
guilty
of
such
bloud
.
2
The
second
danger
is
,
That
a
man
comming
unpreparedly
to
the
Sacrament
,
he
not
onely
receives
no
good
,
but
a
great
deale
of
hurt
to
his
soule
.
Good
he
receives
none
.
God
blasts
his
Ordinance
to
such
a
soule
,
so
that
it
shall
not
yeeld
its
fruit
and
its
efficacie
unto
such
an
one
,
Isay
1.
13.
Bring
no
more
vaine
oblations
.
Were
not
those
oblations
of
Gods
owne
appointment
,
and
by
his
owne
precept
?
Why
then
are
they
called
vaine
oblations
?
because
they
were
to
them
in
the
use
of
them
but
vain
.
Then
a
thing
may
be
said
to
be
vaine
,
when
there
is
no
profit
in
it
.
Things
are
vaine
things
which
are
unprofitable
things
,
1
Sam.
12.
21.
Vaine
things
which
cannot
profit
.
That
is
a
vaine
thing
,
that
yeelds
not
a
man
fruit
answerable
to
his
paines
and
endeavours
.
Levit.
26.
20.
And
your
strength
shall
be
spent
in
vaine
,
for
your
Land
shall
not
yeeld
her
increase
,
neither
shall
the
Trees
of
the
Land
yeeld
their
fruits
:
They
should
use
their
strength
in
tilling
and
planting
the
Land
;
and
yet
all
their
labour
should
be
vaine
,
because
the
land
should
not
yeeld
her
increase
,
nor
the
trees
their
fruits
.
So
here
,
when
a
man
shall
use
Ordinances
,
come
to
the
Sacrament
,
and
they
doe
not
nor
can
profit
him
:
when
a
man
comes
to
the
Sacrament
,
and
it
doth
not
yeeld
its
increase
and
its
fruit
,
then
is
the
Sacrament
vaine
to
such
a
man
:
and
then
the
Sacrament
yeelds
not
fruit
,
when
men
come
unprepared
unto
it
;
for
want
of
preparation
was
the
thing
that
made
their
oblations
vaine
,
as
appeares
Isay
1.
16
,
17
,
18.
For
those
whom
he
forbids
comming
before
,
he
bids
them
come
upon
their
preparation
.
Come
now
,
namely
,
when
you
prepared
your selves
as
is
required
,
Verse
16.
17.
To
come
to
the
Sacrament
,
and
not
to
partake
of
the
benefit
and
fruit
of
it
is
an
heavie
thing
.
And
it
is
the
case
of
every
unworthy
and
unprepared
communicant
.
The
same
curse
is
upon
him
that
was
upon
the
Prince
of
Samaria
,
2
Kings
7.
2.
Behold
thou
shalt
see
it
with
thine
eyes
,
but
thou
shalt
not
eat
thereof
.
They
see
the
plenty
that
God
provides
,
but
yet
they
eat
not
of
that
spirituall
provision
with
which
God
so
richly
furnishes
his
Table
.
They
are
spiritually
in
this
case
under
those
curses
,
Hos.
4.
10.
They
shall
eat
,
and
not
be
satisfied
.
Hag.
1.
6.
Ye
eat
,
but
ye
have
not
enough
;
ye
drink
,
but
ye
are
not
filled
.
There
is
a
Law
.
Deut.
16.
16.
That
three
times
in
a
yeere
they
must
appeare
before
God
,
in
the
three
solemne
Feasts
:
And
they
shall
not
,
(
sayes
the
Text
)
appeare
before
the
Lord
empty
.
So
must
it
be
with
us
when
we
appeare
before
God
in
this
solemne
feast
at
the
Sacrament
,
we
must
not
appeare
empty
before
the
Lord
.
He
that
is
voide
of
that
disposition
of
spirit
which
God
requires
,
he
that
comes
unprepared
,
he
appeares
empty
.
And
what
will
the
danger
be
of
appearing
empty
?
Surely
as
we
come
,
so
shall
we
goe
;
God
will
send
us
away
empty
.
As
in
another
sense
,
God
sends
away
the
rich
and
the
full
empty
,
Luke
1.
53.
so
in
this
sense
he
sends
the
empty
away
empty
.
Yea
,
the
Ordinance
of
the
Sacrament
which
in
Gods
instituon
comes
to
us
as
Paul
to
the
Romans
,
Rom.
15.
29.
And
I
am
sure
that
when
I
come
unto
you
,
I
shall
come
in
the
fulnesse
of
the
blessing
of
the
Gospell
of
Christ
,
shall
come
empty
handed
to
us
,
and
shall
prove
an
empty
Sacrament
unto
us
.
So
that
upon
our
receiving
,
it
shall
be
no
better
with
us
,
than
with
those
in
that
case
,
Isa.
29.
8.
It
shal
even
be
as
when
an
hungry
man
dreames
,
and
behold
he
eats
,
but
he
awakes
and
his
soule
is
empty
:
or
as
when
a
thirsty
man
dreames
,
and
behold
he
drinks
,
but
he
awakes
and
behold
he
is
faint
,
and
his
soule
hath
appetite
.
So
shal
it
be
with
every
unprepared
Communicant
,
he
may
eat
and
drinke
the
outward
elements
,
and
may
thinke
to
eat
Christs
flesh
,
and
to
drink
Christs
bloud
,
but
he
is
but
in
a
dreame
,
he
is
never
the
fatter
nor
the
fuller
for
his
dreame
,
he
came
empty
without
preparation
,
and
he
goes
away
empty
without
profit
;
his
soule
is
empty
.
It
was
a
sad
threat
against
those
that
refused
to
come
to
the
Supper
when
they
were
invited
,
Luke
14.
24.
I
say
unto
you
that
none
of
those
that
were
bidden
shall
taste
of
my
Supper
.
They
should
not
so
much
as
taste
of
it
.
There
be
many
that
come
to
the
Supper
in
the
Sacrament
,
and
yet
though
they
come
,
meet
with
that
judgement
that
was
threatned
against
them
which
refused
to
come
to
that
Supper
.
They
come
and
taste
not
of
this
Supper
;
tast
not
the
sweetnesse
,
fatnesse
,
and
goodnesse
of
this
Ordinance
.
And
all
because
they
come
unprepared
thereunto
.
[
](A21060-e18970-b)*
*
Sacramenta
quidem
,
quantum
in
se
est
,
sine
propria
virtute
esse
non
possunt
:
nec
ullo
modo
se
absentat
divina
majestas
mysteriis
,
sed
quamvis
ab
indignis
se
sumi
vel
contingi
Sacramenta
permittant
,
non
tamen
possunt
spiritus
esse
participes
quorum
infidelitas
vel
indignitas
tantae
sanctitudini
contradicit
.
Cypr.
de
coen.
Dom.
Not
that
Gods
Ordinance
in
it self
is
forcelesse
,
&
ineffectual
,
or
that
Gods
hand
is
shortned
,
that
he
cannot
conveigh
a
blessing
thereby
,
but
therefore
the
Sacrament
proves
a
dry
and
an
empty
brest
unto
them
,
because
they
come
so
unworthily
,
and
unpreparedly
to
it
.
But
yet
this
is
not
all
.
It
is
bad
enough
to
receive
no
spirituall
good
by
receiving
the
Sacrament
,
but
there
is
a
further
danger
in
it
,
there
is
a
great
deale
of
spirituall
hurt
received
by
it
,
when
received
unpreparedly
.
For
that
is
a
sure
thing
,
that
when
men
receive
not
good
by
Ordinances
,
they
alwayes
withall
receive
a
great
deale
of
hurt
,
and
when
they
are
not
the
better
,
they
are
the
worse
for
them
.
So
much
that
of
the
Apostle
implies
,
1
Cor.
11.
17.
That
you
come
together
,
not
for
the
better
but
for
the
worse
.
And
he
speaketh
it
of
their
comming
together
to
the
Sacrament
,
as
appeares
V.
20.
So
then
when
men
come
to
the
Sacrament
&
are
not
the
better
,
they
are
the
worse
.
Men
should
come
together
to
the
Word
and
to
the
Sacrament
for
the
better
;
to
be
the
better
for
it
,
to
be
quickned
in
their
inner
man
;
to
have
communion
with
Christ
,
to
receive
efficacy
and
vertue
from
him
,
but
when
they
do
not
come
together
for
the
better
;
and
be
not
the
better
by
these
holy
duties
,
they
are
undoubtedly
the
worse
.
They
are
the
worse
,
for
the
Sacrament
disorderly
received
without
preparation
,
spiritually
the
worse
,
and
that
in
respect
of
a
double
spirituall
danger
.
1
First
,
instead
of
receiving
Christ
,
we
receive
Satan
.
We
come
indeed
to
receive
Christ
,
more
quickning
and
grace
from
him
;
but
comming
unpreparedly
,
we
not
onely
receive
not
Christ
,
but
we
receive
Satan
,
and
hardning
from
him
in
sin
,
and
more
strength
and
greedinesse
unto
sin
,
Ioh.
13.
26.
27.
And
when
he
had
dipped
the
sop
he
gave
it
to
Iudas
Iscariot
the
son
of
Simon
,
and
after
the
Sop
Satan
entred
into
him
.
Indeed
it
is
said
,
Luke
22.
3.
That
Satan
entred
into
Iudas
before
his
going
to
the
high
Priests
,
and
compacting
with
them
,
and
before
his
receiving
this
Sop.
He
entred
then
,
that
is
,
he
began
to
enter
,
but
now
at
the
receiving
of
the
Sop
he
fully
and
wholly
entred
.
His
head
was
in
before
,
but
now
after
the
Sop
he
gat
in
his
whole
body
.
Iohn
13.
2.
The
divell
had
put
it
into
his
heart
to
betray
him
,
but
now
as
it
is
said
of
Ananias
,
Nunquid
Satana●
tamen
ante
cor
ejus
intraverat
?
Omnino
fratre
,
ante
buccellam
cor
Iudae
intraverat
,
sed
affectu
,
&
voluntate
tantum
:
sed
post
bucc●llā
intravit
Satanas
effectu
,
&
opere
,
tamen
bona
fuit
buccella
.
Aug.
ad
frat
.
in
erem
.
Ser.
28.
Acts
5.
He
had
filled
his
heart
.
So
that
Satan
now
was
more
powerfull
and
efficacious
in
him
,
than
before
,
hurries
and
headlongs
him
more
violently
then
before
,
brings
him
to
a
ful
&
setled
resolution
to
practise
that
perfidious
villany
in
betraying
his
master
.
Satans
entry
implies
a
most
stiffe
and
obdurate
resolution
,
without
any
further
delay
or
deliberation
,
to
goe
thorow-stitch
with
this
mischievous
purpose
,
and
therefore
,
V.
30.
He
went
out
immediately
.
But
now
marke
the
time
of
Satans
entry
,
and
the
time
when
the
divell
brought
him
to
this
thorow
resolution
of
executing
his
treason
,
After
the
Sop
Satan
entred
into
him
.
This
Sop
was
the
close
of
the
Sacrament
of
the
Passeover
,
which
Sacrament
Iudas
had
received
,
&
the
substance
of
that
Sacrament
the
same
with
our
Sacrament
of
the
Supper
now
.
Now
one
would
have
thought
that
Iudas
not
despising
the
ordinance
but
having
been
present
at
so
holy
and
religious
an
exercise
,
it
should
have
Nam
in
Iudam
post
communicationem
mensae
diabolus
intravit
,
non
quia
contemp●erat
dominicum
corpus
,
sed
quia
impudentia
Iudae
&
malignitas
mentis
,
ut
adversarius
in
eo
habitaret
effecit
:
ut
discas
quod
indigna
&
,
fucata
mente
mysteriorum
secreta
celebrantibus
a
diabolo
praeparantur
insidiae
,
&
magis
ac
magis
assimilantur
eis
qui
non
aequo
animo
Communicate
festinant
:
&
haec
dico
,
non
ut
vos
terream
,
sed
ut
cautiores
efficiam
.
Nemo
sit
Iudas
in
mensa
.
Chrys.
de
proditione
Iuda
.
hom.
30.
beene
a
meanes
to
have
weakned
Satans
power
,
and
to
have
holpen
him
with
power
and
strength
against
Satan
.
But
Iudas
comming
unprepared
,
he
is
so
farre
from
getting
strength
against
Satan
,
that
Satan
gets
strength
against
him
,
and
that
at
the
very
time
of
the
Sacrament
,
1
Cor.
10.
21.
Ye
cannot
drink
the
cup
of
the
Lord
&
the
cup
of
Divels
:
ye
cannot
be
partakers
of
the
Lords
Table
,
and
of
the
table
of
Divels
.
But
yet
wicked
men
that
are
unworthy
,
and
unprepared
,
because
they
drinke
the
cup
of
the
Divel
,
therefore
when
they
drink
the
cup
of
the
Lord
,
are
so
farre
from
receiving
the
Lord
that
they
rather
receive
him
whose
cup
they
love
.
Because
such
delight
in
the
table
of
Divels
,
therefore
when
they
come
to
the
Lords
Table
,
Christ
enters
not
after
the
bread
,
but
he
enters
that
enterd
into
Iudas
,
he
in
whose
table
they
doe
delight
.
And
so
an
unworthy
receiver
makes
the
Table
of
the
Lord
to
be
to
him
a
Table
of
divels
,
and
his
cuppe
the
cuppe
of
divels
,
because
that
after
the
unworthy
and
unprepared
receiving
of
the
Sacrament
,
Sathan
enters
.
Sacraments
unpreparedly
received
,
are
so
far
from
making
a
way
for
CHRIST
to
enter
,
that
they
doe
but
prepare
and
make
a
way
for
Sathans
entrance
.
Satan
enters
when
the
Sacrament
is
unworthily
received
;
and
brings
men
from
the
Sacrament
with
more
hardnesse
of
heart
,
with
more
power
and
strength
in
them
to
carry
them
to
their
old
and
former
sins
.
Now
it
is
a
very
fearefull
thing
to
have
Satan
enter
into
us
at
the
Sacrament
:
it
is
fearefull
to
have
him
enter
into
us
at
any
time
,
in
any
place
;
but
to
have
him
enter
at
the
Sacrament
,
at
the
Lords
Table
,
this
is
far
more
fearefull
.
To
rise
up
from
the
Lords
Table
with
greater
greedinesse
,
and
more
eagernesse
after
our
lusts
;
to
rise
from
the
Lords
Table
with
more
strength
and
minde
than
before
,
to
do
the
divell
service
,
is
wondrous
fearefull
.
And
doth
thine
heart
tremble
at
the
thoughts
of
such
going
from
the
Sacrament
?
then
let
thine
heart
tremble
no
lesse
at
the
thoughts
of
such
comming
to
the
Sacrament
,
of
comming
unpreparedly
unto
it
.
Loth
thou
wouldest
be
to
have
Satan
enter
but
into
thine
house
,
be
as
loth
to
have
him
enter
into
thine
heart
;
especially
in
the
use
of
the
Sacrament
:
and
as
thou
wouldest
be
carefull
to
prevent
N●m
&
Sacramentum
sicut
accip●t
ad
vit●m
●ignus
,
sic
ad
judicium
,
&
mo●●em
prop●●●m
indignu●
Sacramentum
●●
sine
re
Sacramenti
,
mors
est
●umen●●
.
Res
vero
Sacramenti
praeter
Sacramentum
vita
ae●●rna
est
accip●en●●
.
Bern.
in
caen
.
Dom.
Ser.
2.
so
great
a
danger
,
so
dismall
a
case
;
so
look
to
it
to
come
in
due
order
,
duly
prepared
for
the
Sacrament
.
2
Instead
of
receiving
that
which
might
further
our
salvation
,
we
shall
receive
Iudgement
,
and
damnation
.
We
come
to
the
Sacrament
to
further
our
salvation
,
but
comming
unpreparedly
further
our
damnation
.
1
Cor.
11.
29.
He
that
eates
and
drinkes
unworthily
,
eates
and
drinkes
his
owne
damnation
.
The
Paschall
Lambe
might
not
be
eaten
raw
,
Exod.
12.
9.
Eate
not
of
it
raw
.
To
teach
that
the
Sacrament
must
not
be
eaten
unpreparedly
.
He
that
receives
unpreparedly
eates
the
Sacrament
raw
,
because
hee
comes
rawly
and
eates
it
rawly
and
unpreparedly
.
Now
to
have
eaten
the
Pascall
Lambe
raw
had
beene
both
unwholesome
,
and
dangerous
.
He
that
eates
raw
flesh
never
digests
it
kindly
.
The
eating
of
flesh
that
hath
not
been
so
well
prepared
as
it
should
,
that
hath
bin
somewhat
too
raw
,
hath
cost
many
a
man
his
life
.
As
dangerous
as
eating
of
raw
flesh
is
to
the
body
,
so
dangerous
to
the
soule
is
the
eating
of
the
Sacrament
rawly
,
and
unpreparedly
.
It
appeares
by
2
Sam.
6.
6.
That
Vzzah
put
forth
his
hand
to
the
Arke
of
God
upon
a
good
intention
,
to
save
the
Arke
from
a
fall
when
the
Oxen
stumbled
,
or
shooke
it
.
But
his
good
intention
notwithstanding
,
there
was
an
error
,
or
a
rashnesse
in
it
.
And
for
that
errour
,
and
rashnesse
the
anger
of
God
was
kindled
against
Vzzah
,
and
for
that
errour
and
rashnesse
God
smote
him
there
,
and
there
he
dyed
by
the
Arke
.
What
is
the
Arke
of
God
to
the
body
,
and
bloud
of
the
Sonne
of
God
?
And
if
God
punisht
him
so
severely
for
his
errour
,
that
he
rashly
layde
hold
on
the
Arke
,
which
yet
he
did
out
of
a
sodaine
feare
of
the
Arkes
comming
to
some
hurt
and
miscarriage
,
and
without
diliberation
,
there
being
no
place
for
deliberation
in
so
sudden
a
chop
;
if
yet
God
was
so
severe
against
him
,
how
much
more
are
they
in
danger
to
bee
smitten
for
their
errour
that
will
rashly
put
forth
their
hand
to
lay
hold
on
the
body
and
bloud
of
CHRIST
?
Especially
not
doing
it
rashly
upon
any
suddaine
occasion
that
puts
them
upon
it
,
but
having
time
,
and
liberty
for
deliberation
,
yea
and
doing
it
against
so
many
faire
warnings
as
they
continually
have
?
Every
one
that
meddles
with
the
Sacrament
unpreparedly
,
meddles
with
it
rashly
,
and
he
that
meddles
rashly
is
in
danger
of
Gods
stroake
,
of
a
worse
stroake
then
Vzzahs
was
,
of
a
stroake
upon
the
soule
,
for
he
that
eates
and
drinkes
unworthily
,
eates
and
drinkes
his
owne
damnation
.
So
strangely
doth
our
unpreparednes
pervert
Gods
Ordinance
,
Ideoque
alijs
sunt
haec
munera
odor
vitae
in
vitam
,
alijs
odor
mortis
in
mortem
:
quia
omnino
justum
est
,
ut
tanto
p●●ventur
beneficio
gratiae
con
emptores
,
nec
in
●●dignis
〈◊〉
g●atiae
pu●●●●
faci●●
ma●●●●nem
.
〈◊〉
.
de
●oen
.
dom.
and
of
an
Ordinance
of
life
makes
it
an
Ordinance
unto
death
.
That
as
they
spake
in
that
case
,
1
Reg.
4
40.
Oh
thou
man
of
God
,
death
is
in
the
pot
:
So
it
may
bee
sayd
unto
an
unprepared
Communicant
,
ôh
thou
unworthy
receiver
,
Death
is
in
the
cup.
If
thou
drinke
unpreparedly
thou
drinkest
thine
owne
death
.
And
as
God
speakes
of
Ierusalem
to
the
enemies
of
it
.
Zech.
12.
2.
Behold
I
will
make
Ierusalem
a
cup
of
poyson
or
a
cup
of
trembling
unto
all
the
people
round
about
,
so
may
it
be
sayd
of
the
cup
in
the
Sacrament
to
an
unprepared
receiver
.
Inte●●j●
nefarie
necatus
veneno
per
infectum
panem
sacrum
,
Beneconventi
,
a
Bernhardino
Monacho●e
familia
fratrun●
pradicatorum
qui
ad
hoca
Florentio●●
e●at
conductus
Carion
.
Chronic.
lib
5.
Behold
I
will
make
the
cup
in
the
Sacrament
a
cup
of
poyson
,
or
a
cup
of
trembling
to
all
unprepared
Communicants
.
The
Emperour
Henry
the
seventh
was
poisoned
in
the
bread
by
a
Monk
,
and
Pope
Victor
the
second
was
poysond
by
his
Subdeacon
in
his
challice
,
and
one
of
our
Bishops
of
Yorke
was
poysond
at
the
Sacrament
,
by
poyson
put
in
the
wine
.
Now
if
poyson
were
mingled
with
the
Sacramentall
bread
,
or
if
poyson
were
put
into
the
cup
,
would
not
men
tremble
to
eate
that
bread
?
would
not
that
cup
be
a
cup
of
trembling
?
would
not
the
very
feare
and
suspicion
of
poyson
make
men
tremble
to
drinke
of
it
?
Assuredly
if
thou
be
an
unprepared
receiver
there
is
poyson
in
thy
bread
,
in
thy
cup
,
and
it
will
poyson
thy
soule
to
death
.
And
therefore
it
should
make
men
as
much
tremble
to
come
unprepared
,
as
Medicus
enim
non
daret
venenum
,
salutem
medicus
dedit
,
sed
indigne
accipiendo
,
ad
perniciem
accepit
.
August
.
they
would
tremble
to
go
away
with
their
soules
poysoned
.
If
a
sonne
shall
aske
bread
of
any
of
you
that
is
a
Father
,
will
hee
give
him
a
stone
,
sayes
our
Saviour
?
Luk.
11.
11.
We
professe
when
we
come
to
the
Sacrament
that
wee
come
to
seeke
bread
,
and
foode
for
our
soules
.
And
bread
,
the
true
living
bread
that
came
down
from
heaven
is
there
to
be
had
,
but
when
we
come
unprepared
,
it
so
falls
out
with
us
,
that
in
stead
of
bread
we
have
a
stone
given
us
,
a
stone
that
will
choake
us
.
The
Divell
would
have
had
our
Saviour
to
have
turned
stones
into
bread
,
but
contrarily
men
comming
unpreparedly
turne
the
bread
in
the
Sacrament
into
a
stone
,
so
that
not
onely
no
more
nourishment
by
it
then
by
a
stone
,
but
so
much
danger
by
it
,
as
by
feeding
on
a
stone
,
which
is
no
lesse
then
death
.
I
will
,
sayes
David
,
Psal.
116.
13.
Take
the
cup
of
salvation
.
How
many
in
taking
the
cup
in
the
Sacrament
take
the
cup
of
damnation
?
Either
take
it
a
cup
of
salvation
,
or
take
it
not
at
all
.
3
The
third
danger
is
bodily
danger
.
Vnprepared
receiving
brings
bodily
judgements
upon
men
,
as
sickenesse
,
weakenesse
,
yea
and
death
it selfe
.
1
Cor.
11.
30.
For
this
cause
many
are
weake
,
and
sickely
amongst
you
,
and
many
sleepe
.
For
what
cause
?
For
receiving
the
Sacrament
unworthly
,
and
comming
unpreparedly
to
it
:
yea
and
some
thinke
that
it
might
be
the
Pestilence
that
was
amongst
them
for
that
sinne
,
at
least
some
mortality
was
at
that
time
amongst
them
.
As
for
the
neglect
of
his
worship
,
and
Ordinances
,
God
falls
upon
men
with
the
Pestilence
,
Ex.
5.
3.
So
no
lesse
is
he
provoked
for
the
undue
order
of
using
his
Ordinances
to
fall
upon
men
either
with
pestilence
,
or
other
sicknesses
.
There
be
many
when
they
bee
sicke
will
confesse
themselves
to
bee
sinners
,
and
that
it
is
for
their
sinnes
that
GOD
brings
sicknes
upon
them
.
Custome
,
and
fashion
teaches
men
at
the
least
to
say
so
much
.
But
if
a
man
should
aske
them
wherein
they
be
sinners
,
or
for
what
sinne
Gods
hand
is
upon
them
,
that
they
know
not
.
I
have
dreamed
a
dreame
,
sayes
Nebuchadnezzar
,
Dan.
2.
3.
but
he
knew
not
what
his
dreame
was
.
So
,
I
have
sinned
,
sayes
many
an
one
in
his
sicknesse
,
but
yet
can
scarce
tell
wherein
,
if
he
were
put
to
it
.
I
will
tell
you
therefore
wherein
you
are
sinners
,
and
for
what
one
sin
amongst
many
others
God
layes
sicknesses
,
and
that
unto
death
upon
you
.
For
this
cause
,
for
your
unprepared
and
unworthy
receiving
the
Sacrament
.
For
this
cause
God
takes
away
your
health
,
visits
you
with
sore
,
sharpe
,
long
,
mortall
sicknesses
.
If
we
would
judge
our selves
we
should
not
bee
judged
,
1
Cor.
11
,
31.
Because
men
doe
not
by
Iudging
themselves
prepare
themselves
before
they
come
,
therefore
God
doth
Iudge
them
by
punishing
with
sicknesse
and
untimely
death
after
they
come
.
It
may
be
there
be
some
that
greatly
regarde
not
the
danger
of
their
soules
that
yet
love
their
healths
,
and
lifes
well
enough
.
If
Spirituall
dangers
will
not
,
yet
let
temporall
dangers
make
men
looke
about
them
.
When
God
cast
Adam
out
of
Paradise
,
he
set
an
Angell
with
a
flaming
sword
to
keepe
him
from
offering
to
make
a
re-entry
.
If
Adam
would
have
adventured
,
hee
had
certainely
gone
upon
his
owne
death
.
And
so
hath
God
set
all
his
threatnings
against
unworthy
receivers
,
as
so
many
Angels
with
flaming
swords
,
to
keep
off
all
unprepared
persons
from
the
Sacrament
.
And
because
all
this
notwithstanding
they
will
adventure
to
come
in
their
unpreparednes
,
therefore
they
smart
for
it
,
God
kills
them
with
death
for
it
.
GODS
Iudgements
have
beene
very
remarkable
upon
such
as
have
profaned
,
despised
,
and
abused
either
the
Table
,
or
Vessels
belonging
to
the
Sacrament
,
or
the
Elements
themselves
.
For
the
prophaning
of
the
Table
,
memorable
is
that
divine
vengeance
Centuriat
.
Magdeb.
cent.
4.
ca.
3.
Theod.
lib.
3.
ca.
11
,
12.
which
was
upon
Iulian
unckle
to
Iulian
the
Apostata
.
He
comming
into
a
Church
at
Antiochia
profaned
the
Lords
Table
by
pissing
upon
it
in
contempt
,
and
smote
Euzoias
the
Bishop
who
chode
him
,
and
sought
to
hinder
him
from
such
horrible
villany
.
But
not
long
after
divine
Iustice
found
him
out
,
for
he
dyed
miserably
,
being
taken
with
a
disease
that
rotted
his
bowels
,
so
that
his
excrements
came
from
him
not
by
the
accustomed
passages
of
nature
,
but
came
thorow
his
wicked
mouth
,
which
had
said
to
Euzoias
endeavouring
to
hinder
him
from
that
vile
act
,
that
the
divine
providence
tooke
no
care
at
all
of
Christians
affaires
.
For
disposing
the
Communion
vessels
,
Centuriat
.
Magdeb.
ibid.
&
Theod.
or
scorning
at
it
that
such
pretious
vessels
should
be
used
at
the
Sacrament
,
that
Iustice
of
God
is
remarkable
upon
Felix
treasurer
to
Iulian
the
Apostata
,
and
himselfe
also
an
Apostata
,
for
he
beholding
in
the
same
Church
those
vessels
which
Constantine
,
and
Constance
had
given
for
that
use
,
behold
saith
he
in
scorne
,
En
qualibus
vasis
ministratur
Mariae
filio
.
what
vessels
the
Son
of
Mary
is
ministred
unto
withall
.
But
suddenly
the
stroake
of
God
was
upon
him
,
and
he
perisht
miserably
,
bleeding
day
and
night
at
the
mouth
.
For
abuse
of
the
Elements
:
The
Donatists
that
cast
the
holy
Sacrament
to
the
Dogs
were
themselves
after
devoured
of
Dogs
.
The
Reverend
and
learned
Bishop
that
now
is
of
Durham
,
In
his
learned
booke
of
the
Institution
of
the
Sacrament
,
li.
5.
ca.
3.
sect.
5
reports
a
story
upon
his
owne
knowledge
of
one
Sr
Booth
a
batchelour
of
Arts
in
S.
Iohns
Colledge
in
Cambridge
,
who
being
Popishly
affectted
at
the
time
of
the
Commuion
tooke
the
consecrated
bread
,
and
forbearing
to
eate
it
,
conveyed
,
and
kept
it
closely
for
a
time
;
and
afterwards
threw
it
over
the
Colledge
wall
:
but
a
short
time
after
not
induring
the
torment
of
his
guilty
conscience
,
hee
threw
himselfe
headlong
over
the
battlements
of
the
Chappell
,
and
some
few
hours
after
ended
his
life
.
Now
howsoever
all
these
were
sinners
in
another
kinde
then
unprepared
receivers
be
,
yet
thus
far
these
examples
may
be
of
use
to
our
present
purpose
,
to
let
us
see
that
God
is
a
Iealous
God
in
the
case
of
his
Sacrament
abused
and
despised
,
that
he
will
be
a
swift
witnesse
,
and
a
severe
Iudge
against
such
.
And
though
unpreparednesse
,
and
unworthy
receiving
be
not
a
sinne
so
foule
as
those
grosse
prophanations
,
yet
therein
there
is
a
prophanation
of
GODS
Name
,
and
Ordinance
,
and
therefore
very
dangerous
,
because
God
will
not
beare
nor
brooke
profanations
of
his
Ordinance
.
4
In
the
fourth
and
last
place
,
consider
this
one
thing
.
It
is
a
very
dangerous
thing
not
to
come
to
the
Sacrament
,
to
neglect
Gods
Ordinance
in
an
infrequent
use
thereof
,
or
utter
disrespect
of
it
.
Gen.
17.
14.
He
that
neglected
circumcision
was
to
bee
cut
off
.
And
we
see
that
God
would
have
killed
Moses
for
neglecting
his
Childs
circumcision
.
Exod.
4.
24.
And
see
that
place
.
Numb.
9.
13.
But
the
man
that
is
cleane
,
and
is
not
in
a
journey
,
and
forbeares
to
keepe
the
Passeover
,
even
the
same
soule
shall
be
cut
off
from
his
people
,
because
he
brought
not
the
offering
of
the
Lord
in
his
appointed
season
,
that
man
shall
beare
his
sinne
.
And
we
know
the
severity
of
their
punishment
that
neglected
to
come
to
that
Supper
of
the
King
Matth.
22.
5
,
7.
They
made
light
of
it
,
and
went
their
wayes
,
&c.
But
when
the
King
heard
thereof
,
hee
was
wroth
,
and
he
sent
forth
his
armies
,
and
destroyed
those
murtherers
,
and
burnt
up
their
City
.
Not
to
use
the
Sacrament
,
and
to
be
without
it
,
is
all
one
.
And
to
be
without
the
Sacrament
,
and
without
CHRIST
,
and
without
God
in
the
world
,
are
joyned
together
,
Ephes.
2.
11
,
12.
whilst
they
were
called
uncircumcision
,
at
that
time
they
were
without
CHRIST
,
and
without
God
in
the
world
.
And
the
necessity
of
the
use
of
the
Sacraments
appeares
by
this
,
that
before
the
Israelites
must
enter
into
Canaan
,
they
must
bee
circumcised
,
and
eate
the
Passeover
,
Iohn
5.
7
,
10.
To
teach
that
all
that
will
enter
into
the
heavenly
Canaan
must
of
necessity
in
obedience
to
GODS
Commandement
bee
partakers
of
his
Sacraments
.
It
is
therefore
very
dangerous
to
be
without
the
Sacrament
,
not
to
come
to
it
when
God
invites
to
it
.
And
yet
as
dangerous
as
it
is
not
to
come
to
Etenim
sic
vivendum
est
ut
panem
illum
semper
accipere
valeamus
,
quia
vae
ei
qui
se
alienum
fecerit
ab
eo
:
Et
multum
vae
illi
qui
spurcus
et
immundus
accesserit
.
Vtrobique
grande
periculum
.
Ideo
magna
necessitas
instat
ne
indigni
Inveni●mur
.
Bern.
de
ordi
.
vitae
.
Non
dixit
,
Cur
accubuisti
?
sed
ante
accubi●um
&
ingressum
eum
dicit
esse
indignum
.
Non
enim
dixit
,
Cur
accubuisti
?
sed
cur
intrasti
?
Chrys.
ad
Ephes.
ho.
3.
the
Sacrament
,
yet
it
is
no
lesse
dangerous
to
come
,
if
we
come
unpreparedly
.
Vnprepared
comming
is
as
dangerous
as
not
comming
.
It
is
with
this
Supper
in
the
Sacrament
,
as
it
was
with
that
supper
of
the
Kings
,
Mat.
22.
They
that
neglected
to
come
,
and
absented
themselves
,
they
smarted
.
But
v.
13.
there
was
one
that
came
to
the
Supper
,
and
yet
he
seems
to
be
more
severely
punisht
then
those
that
came
not
.
What
shall
men
be
punisht
for
not
comming
,
and
be
punisht
for
comming
too
?
Yes
surely
,
if
they
come
not
as
they
should
,
comming
will
not
serve
the
turne
.
Marke
that
question
,
v.
12.
Friend
how
camest
thou
in
hither
?
He
doth
not
say
,
Friend
how
satest
thou
down
,
but
how
camest
thou
in
?
Thereby
implying
that
his
sinne
was
not
,
that
some
indisposition
had
overtaken
him
in
sitting
downe
,
but
that
hee
did
not
looke
to
himselfe
,
and
prepare
himselfe
before
he
came
in
.
So
it
is
in
the
Supper
of
the
LORD
.
A
man
may
transgresse
as
well
in
an
unprepared
presence
,
as
in
a
profane
absence
.
And
hee
may
incurre
a
danger
by
comming
,
as
well
as
by
not
comming
.
There
is
not
a
man
comes
to
the
Sacrament
but
GOD
hath
an
eye
upon
him
to
take
notice
how
he
comes
in
,
and
if
he
come
not
in
prepared
he
is
like
to
heare
of
it
to
his
sorrow
.
We
come
to
the
Sacrament
to
enquire
of
God
,
to
seeke
his
face
,
and
to
receive
a
gracious
answer
from
him
.
But
if
we
come
unprepared
,
in
stead
of
an
answer
we
shall
meete
with
a
question
,
Friend
how
camest
thou
in
hither
?
Such
a
question
as
will
trouble
us
to
answer
;
Such
a
question
as
will
gag
us
,
that
wee
shall
not
have
a
word
to
say
for
our selves
.
A
great
many
cannot
endure
their
Ministers
should
question
it
with
them
to
prepare
them
the
better
for
that
holy
duty
,
but
let
such
know
that
God
himselfe
will
question
them
,
and
put
them
such
a
question
as
will
smite
them
dumbe
,
and
speechlesse
:
such
a
question
,
to
which
because
they
can
make
no
answer
,
they
must
answer
it
in
another
kinde
,
Take
him
,
bind
him
hand
and
foot
,
and
cast
him
into
utter
darknesse
,
there
shall
be
weeping
and
gnashing
of
teeth
.
Chap.
4.
Of
the
necessity
of
knowledge
in
a
Communicant
.
CHAP.
4
THus
we
have
seene
how
needfull
preparation
is
to
the
receiving
of
the
Sacrament
after
the
due
order
.
It
followes
now
to
consider
what
this
preparation
is
,
or
wherin
it
stands
.
The
preparation
required
before
the
Sacrament
,
is
twofold
.
Habituall
and
Actuall
:
Habituall
preparation
stands
in
the
having
of
all
such
dispositions
and
graces
,
as
qualifie
a
man
for
the
worke
of
receiving
.
Actuall
preparation
stands
in
the
exciting
and
awakening
of
those
graces
and
dispositions
,
and
renewing
of
them
when
a
man
is
to
receive
.
Both
these
must
be
done
by
him
that
will
receive
in
due
order
.
It
is
here
as
in
preaching
.
A
man
that
will
preach
the
Word
,
must
first
be
habitually
prepared
for
the
worke
,
by
having
such
gifts
,
graces
,
abilities
,
and
ministeriall
qualifications
of
learning
and
knowledge
in
the
Scriptures
,
as
are
required
to
accomplish
and
furnish
a
man
for
that
work
.
He
must
be
a
man
well
read
,
well
studied
.
Now
though
a
man
be
a
furnisht
man
,
and
have
competent
abilities
,
yet
he
will
not
on
a
sudden
without
any
study
step
up
into
the
Pulpit
,
take
a
Text
at
adventure
and
fall
a
preaching
;
but
besides
his
habituall
preparation
in
the
course
of
his
studies
,
he
will
study
afresh
upon
a
particular
Text
,
and
for
a
particular
Sermon
,
and
bestow
speciall
paines
for
that
particular
worke
;
and
that
is
Actuall
preparation
.
Mat.
13.
52.
Every
Scribe
which
is
instructed
unto
the
kingdome
of
heaven
—
bringeth
out
of
his
treasure
things
new
and
old
.
He
is
instructed
unto
the
Kingdome
of
Heaven
,
he
hath
a
treasure
of
things
new
and
old
.
There
is
his
habituall
preparation
for
preaching
;
he
brings
them
out
,
namely
by
study
and
meditation
,
he
gathers
together
things
apt
and
fit
for
the
present
worke
;
there
is
his
actuall
preparation
.
And
there
is
first
an
habituall
preparation
before
an
actuall
.
He
first
studies
Arts
,
Tongues
,
Divinity
,
and
then
after
studies
his
Sermons
:
his
first
study
is
habituall
,
his
second
is
actuall
preparation
.
Though
a
man
should
study
a
Sermon
&
have
an
actuall
preparation
,
yet
if
he
had
not
studied
Divinity
and
other
things
needful
,
but
wanted
habitual
preparation
,
it
would
prove
poore
,
lank
,
empty
stuffe
:
and
though
a
man
had
studied
Divinity
,
and
had
habituall
preparation
,
yet
if
without
study
and
premeditation
,
without
actuall
preparation
he
should
offer
to
doe
the
worke
,
hee
might
be
guilty
of
tempting
God
,
might
make
but
wilde
and
confused
worke
of
it
,
and
might
come
off
with
a
check
.
Neither
of
these
thus
preaching
should
preach
after
the
due
Order
:
and
both
these
might
be
as
those
Prophets
,
Zech.
13.
4.
It
shall
come
to
passe
in
that
day
,
that
the
Prophets
shall
bee
ashamed
every
one
of
his
vision
,
when
he
hath
prophesied
.
The
first
might
well
be
ashamed
,
because
he
wanted
habituall
,
the
second
,
because
he
wanted
actuall
preparation
.
He
is
not
fit
to
preach
that
wants
habituall
preparation
:
he
may
say
(
if
called
to
preach
)
as
Zech.
13.
5.
I
am
no
Prophet
,
I
am
an
Husband-man
;
for
man
taught
me
to
keep
cattell
from
my
youth
.
I
am
not
habitually
prepared
;
I
have
not
beene
trained
up
in
the
Schooles
,
&
amongst
the
Sons
of
the
Prophets
,
but
I
am
a
Trades-man
,
I
have
beene
brought
up
in
the
shop
in
a
Trade
from
my
youth
:
and
though
he
be
fit
to
preach
that
hath
habituall
preparation
,
yet
if
he
want
actuall
preparation
he
is
not
ready
to
preach
,
not
provided
for
it
at
such
a
time
.
And
therefore
mark
how
the
Rulers
of
the
Synagogue
speake
to
S.
Paul
and
his
companions
,
Acts
13.
15.
Ye
men
and
brethren
,
if
ye
have
any
words
of
exhortation
for
the
people
,
say
on
:
as
if
hee
had
said
,
If
ye
be
provided
for
a
Sermon
,
if
you
have
any
meditations
ready
,
bestow
them
upon
the
people
.
He
did
not
desire
they
should
adventure
into
the
Pulpit
with
their
extemporary
effusions
,
to
powre
out
what
Ad
nu●●itionem
spiritualem
requiritur
non
tantum
habitus
&
dispositio
fidei
,
sed
actus
etiam
ejus
exercitus
,
&
exercit●tus
,
ita
ut
non
omnes
fideles
semper
digni
sint
convivae
in
hac
coena
,
nisi
fidem
quam
habent
,
excitent
&
exerceant
pro
ratione
hujus
instituti
.
Ames
.
Cat.
p.
152.
ever
came
next
hand
,
2
Tim.
2.
15.
Study
to
shew
thy selfe
approved
unto
God
,
a
workman
that
needs
not
to
bee
ashamed
.
Timothy
was
a
studied
man
,
a
man
of
rare
and
singular
gifts
and
endowments
;
and
yet
for
all
that
,
if
he
would
bee
an
approved
workeman
,
S.
Paul
would
have
him
study
to
doe
it
:
he
would
not
have
him
rest
on
his
habituall
preparations
,
but
would
have
him
actually
fit
himself
for
his
work
,
when
he
was
to
worke
.
Now
thus
is
the
case
in
the
Sacrament
,
there
must
be
an
habituall
and
an
actuall
preparation
to
it
.
A
man
that
will
receive
the
Sacrament
,
must
first
be
furnished
with
such
graces
and
dispositions
,
as
a
Communicant
ought
to
have
:
and
though
he
have
such
graces
as
are
requisite
to
habituall
preparation
,
yet
may
he
not
therefore
all
on
a
sudden
rush
to
the
Lords
Table
,
and
without
any
more
adoe
receive
the
Sacrament
:
but
first
there
must
be
an
actuall
preparing
and
fitting
of
himselfe
for
the
worke
.
Both
must
be
had
,
or
else
no
due
order
in
the
worke
,
or
else
no
fruit
from
the
duty
.
There
be
,
that
in
their
fashion
do
actually
prepare
themselves
that
yet
are
voide
of
those
graces
that
are
required
to
habituall
preparation
.
And
there
be
that
are
habitually
prepared
,
and
yet
faile
in
an
actuall
fitting
of
themselves
.
To
both
these
the
Sacrament
proves
as
Iobs
brooks
to
the
Travellers
,
Iob
6.
19.
20.
The
troopes
of
Tema
looked
,
and
the
companies
of
Sheba
waited
for
them
,
as
hoping
by
the
waters
of
those
brookes
to
have
beene
refreshed
,
but
they
were
confounded
because
they
had
hoped
,
they
came
thither
and
were
ashamed
;
because
they
came
with
an
hope
to
have
found
water
in
those
brookes
:
but
they
being
dried
up
with
the
heate
of
Summer
,
their
hope
was
disappointed
,
and
so
they
went
away
ashamed
of
their
lost
labour
.
So
both
those
sorts
of
people
come
to
the
Sacrament
,
there
they
looke
and
wait
for
some
spirituall
refreshment
by
it
;
but
they
may
goe
away
ashamed
,
because
they
hoped
,
and
their
hope
is
frustrate
;
they
meet
with
no
such
thing
as
they
hoped
for
.
And
the
reason
of
their
disappointment
is
that
which
is
spoken
in
another
case
,
Matth.
22.
8.
The
wedding
is
ready
,
but
they
which
were
bidden
were
not
worthy
.
The
wedding
was
ready
,
but
the
guests
were
not
ready
.
So
the
Sacrament
is
ready
,
and
God
ready
in
the
Sacrament
to
do
his
part
,
but
these
kinde
of
Communicants
are
not
ready
,
either
not
ready
by
an
habituall
,
or
not
ready
by
an
actuall
preparation
,
and
because
not
ready
,
not
worthy
;
and
because
not
worthy
,
therefore
their
hopes
disappointed
.
Now
though
both
these
be
required
,
yet
habituall
preparation
must
bee
in
the
first
place
;
for
no
man
can
indeed
actually
fit
himselfe
,
till
he
be
habitually
prepared
;
and
in
vaine
is
all
actuall
preparation
where
habituall
goes
not
before
it
.
This
habituall
preparation
therfore
,
stands
in
having
the
soule
furnished
with
all
such
graces
and
dispositions
as
may
make
a
man
worthy
,
that
is
,
fit
for
the
Sacrament
.
And
those
graces
and
dispositions
are
these
,
-
1
Knowledge
.
-
2
Faith
.
-
3
Repentance
.
-
4
Charity
.
-
5
Obedience
.
All
these
must
a
Communicant
be
qualified
with
,
that
in
the
Sacrament
seeks
God
in
due
Order
,
and
the
want
of
any
of
these
makes
him
guilty
of
not
seeking
God
after
the
due
Order
.
1
The
first
thing
then
that
is
required
,
is
knowledge
.
The
Apostle
makes
this
a
great
fault
in
receiving
the
Sacrament
,
so
to
receive
it
,
as
not
to
discerne
the
Lords
body
,
1
Cor.
11.
29.
Not
discerning
the
Lords
body
.
Therefore
that
should
be
a
mans
care
,
so
to
come
,
as
to
discerne
the
Lords
body
.
This
Discerning
stands
in
knowledge
,
understanding
and
judgement
,
of
the
nature
,
use
,
and
necessity
of
the
Sacrament
;
the
which
,
because
they
cannot
be
known
without
the
knowledge
of
the
fundamentall
principles
of
religion
,
therefore
under
this
discerning
the
Lords
body
,
is
included
and
comprehended
a
convenient
and
competent
measure
of
knowledge
of
all
the
grounds
of
Religion
:
and
that
such
knowledge
is
necessary
for
every
one
that
desires
to
come
after
the
due
Order
,
will
appeare
by
these
following
reasons
.
1
First
,
God
prizes
knowledge
more
than
the
outward
acts
and
performances
of
his
service
.
Yea
,
so
highly
prizes
knowledge
above
outward
performances
,
that
if
it
should
needs
be
that
one
must
be
wanting
,
the
knowledge
of
God
(
without
publike
performances
)
is
more
acceptable
than
publike
performances
,
Hos.
6.
6.
I
desired
the
knowledge
of
God
more
than
burnt
offerings
.
Possibly
the
case
might
be
so
that
a
man
could
not
offer
sacrifice
,
as
it
was
with
David
in
his
exile
,
yet
having
the
knowledge
of
God
he
might
be
saved
.
But
if
a
man
did
Sacrifice
and
offer
Burnt-Offerings
,
yet
if
he
had
not
the
knowledge
of
God
hee
could
not
be
saved
.
There
may
bee
cases
in
which
a
man
cannot
come
to
receive
the
Sacrament
,
but
yet
a
man
having
the
knowledge
of
God
hee
may
be
saved
.
Iohn
17.
3.
This
is
life
eternall
to
know
Thee
,
&c.
But
let
a
man
receive
the
Sacrament
ever
so
often
,
yet
if
he
be
voide
of
the
knowledge
of
God
,
he
cannot
be
saved
;
For
God
will
haue
all
men
to
be
saved
,
and
come
,
he
sayes
not
to
the
Sacrament
,
but
to
the
knowledge
of
the
truth
.
1
Tim.
2.
4.
So
that
as
in
that
case
,
so
in
this
I
desired
knowledge
of
God
more
than
receiving
of
the
Sacramt.
Men
commonly
desire
the
receiving
of
the
Sacrament
more
than
the
knowledge
of
God
.
But
our
desires
should
be
suitable
to
Gods
desires
.
As
he
desires
so
should
we
desire
,
and
he
desires
the
knowledge
of
God
more
than
burnt
offerings
,
and
so
by
proportion
more
than
Sacraments
.
2
Secondly
,
a
man
should
so
prepare
himselfe
for
the
Sacrament
,
as
he
would
prepare
himselfe
for
his
death
,
look
how
he
would
be
loth
to
goe
to
his
grave
,
so
should
he
be
loth
to
go
to
the
Lords
Table
.
A
man
that
would
die
comfortaby
,
would
die
with
the
knowledge
of
God
;
and
a
man
that
would
receive
comfortably
,
would
receive
with
knowledge
.
It
is
a
dreadfull
thing
to
die
without
knowledge
.
If
a
man
die
without
knowledge
,
I
know
but
one
way
with
him
.
It
is
threatned
as
an
heavie
judgement
,
Ioh.
36.
12.
They
shal
die
without
knowledge
.
And
that
is
an
heavie
saying
.
Ioh.
8.
21
Ye
shall
die
in
your
sins
,
that
is
,
ye
shall
die
in
a
damned
condition
.
Now
to
die
without
knowledge
,
is
all
one
as
to
die
in
our
sins
,
for
questionless
he
that
dies
in
ignorance
dies
in
his
sins
,
and
so
dying
without
knowledge
,
dies
in
a
state
of
damnation
.
And
if
so
fearefull
to
die
without
knowledge
,
how
fearefull
to
come
to
the
Sacrament
without
knowledge
?
For
what
makes
a
man
unfit
to
die
,
makes
him
unfit
to
receive
;
and
what
condition
is
dangerous
to
die
in
,
that
condition
is
dangerous
to
receive
in
.
A
man
is
not
fit
to
receive
,
that
is
not
in
a
state
of
salvation
,
as
no
man
is
fit
to
dye
that
is
not
in
such
a
state
:
we
are
not
in
a
state
of
salvation
,
but
so
far
forth
as
we
have
the
knowledge
of
the
truth
,
1
Tim.
2.
4.
Who
would
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
.
Therefore
no
salvation
but
where
there
is
the
knowledge
of
the
truth
.
No
knowledge
then
,
and
not
yet
in
the
state
of
salvation
;
and
what
have
we
to
doe
with
the
Sacrament
that
not
in
the
state
of
salvation
?
That
man
that
is
fit
for
the
Sacrament
,
and
duly
prepared
for
it
,
is
fit
and
prepared
for
Heaven
;
and
that
man
that
is
unfit
for
Heaven
,
is
unfit
for
the
Sacrament
,
and
that
man
is
unfit
for
Heaven
that
is
without
the
knowledge
of
God
.
3
Thirdly
consider
what
is
the
end
of
our
comming
to
the
Sacrament
.
The
end
of
our
comming
is
to
have
Communion
with
God
in
his
Ordinance
.
And
therefore
there
is
a
necessity
of
comming
with
knowledge
.
He
only
comes
comfortably
and
profitably
to
the
Sacrament
,
who
therein
hath
communion
with
God
:
and
one
speciall
way
to
have
communion
with
him
,
is
to
have
the
knowledge
of
him
,
I●●
●4
7.
I
will
give
them
an
heart
to
know
me
that
I
am
the
Lord
,
And
they
shall
bee
my
people
,
and
I
will
bee
their
God
:
when
we
are
his
people
,
and
he
our
God
,
then
we
have
communion
with
him
;
and
this
cannot
be
that
he
should
be
our
God
and
we
his
people
till
we
know
him
.
We
have
nothing
to
do
with
the
Sacrament
,
nor
with
fellowship
with
God
therein
,
till
we
be
his
people
,
and
his
people
we
cannot
be
,
till
we
have
an
heart
to
know
him
.
A
man
will
not
have
communion
with
any
with
whom
he
hath
not
acquaintance
,
with
such
as
are
strangers
to
him
.
We
doe
decline
familiarity
with
strangers
:
where
the
knowledge
of
God
is
not
,
there
men
are
strangers
to
God
.
Ephes.
4.
18.
being
alienated
estranged
through
the
ignorance
that
is
in
them
.
And
so
,
no
knowledge
of
God
,
no
fellowship
with
God
:
no
knowledge
,
no
communion
.
And
to
what
end
is
it
to
come
to
the
Communion
without
communion
with
God
?
A
Communion
without
Communion
with
God
,
is
but
a
comfortlesse
Communion
.
As
therefore
we
desire
to
have
Communion
with
God
when
wee
come
to
the
Communion
,
so
come
with
knowledge
.
Knowledge
it
is
true
that
a
man
may
have
,
and
yet
have
no
communion
with
God
,
but
Communion
with
God
can
no
man
have
unlesse
he
have
knowledge
.
A
man
is
not
fit
to
partake
of
the
Sacrament
till
he
be
fit
to
partake
of
the
Covenant
;
and
that
which
is
required
to
make
a
man
fit
for
the
participation
of
the
covenant
,
is
no
lesse
required
to
make
a
man
fit
for
the
participation
of
the
Sacrament
.
Now
knowledge
is
necessarily
required
for
the
participation
of
the
covenant
,
Heb.
8.
10
,
11.
For
this
is
the
covenant
I
will
make
—
for
all
shall
know
mee
from
the
least
to
the
greatest
.
That
which
is
required
to
make
us
partakers
of
the
covenant
,
is
required
to
make
us
fit
for
communion
with
God
;
and
that
which
is
required
to
make
us
partakers
of
the
covenant
,
must
needs
be
as
much
required
to
make
us
partakers
of
the
seale
of
the
Covenant
.
Such
a
necessity
of
knowledge
there
is
in
him
that
receives
the
Sacrament
.
4
Fourthly
,
consider
,
how
utterly
unfit
a
man
is
,
whilest
he
is
in
ignorance
.
That
appeares
in
these
particulars
.
1
First
,
No
man
is
fit
to
be
a
partaker
of
the
seale
of
the
covenant
,
who
is
not
in
the
covenant
of
grace
,
neither
can
say
that
he
is
so
.
Ignorant
persons
cannot
say
that
they
are
in
the
covenant
of
grace
;
for
such
as
are
in
the
covenant
of
grace
have
received
an
anointing
,
which
teaches
them
of
all
things
.
1
Iohn
2.
27.
And
they
that
be
effectually
called
are
taught
of
God
,
Iohn
6.
45.
And
they
that
are
in
covenant
with
God
they
all
know
him
from
the
least
of
them
to
the
greatest
of
them
,
Ier.
31.
33
,
34.
Therefore
they
that
know
not
God
,
that
are
not
taught
of
God
,
they
that
are
not
anointed
,
are
not
in
covenant
with
God
.
Such
are
all
ignorant
persons
;
they
be
persons
unanointed
,
they
be
persons
untaught
of
God
,
they
know
not
God
,
therefore
are
they
not
in
covenant
with
God
,
and
being
not
in
covenant
have
nothing
to
doe
with
the
Sacrament
:
for
in
the
use
of
the
Sacrament
there
is
a
sealing
of
the
covenant
unto
us
.
Now
a
man
can
have
no
right
to
have
the
covenant
sealed
unto
him
,
till
he
be
in
the
covenant
;
and
ignorant
persons
are
not
in
covenant
with
God
:
so
that
the
ignorant
mans
receiving
,
is
but
the
having
of
a
seale
to
a
blanke
.
And
what
is
a
man
the
better
for
that
?
What
is
a
man
the
better
for
having
the
Kings
broad-Seale
to
a
Parchment
that
hath
nothing
written
in
it
?
He
hath
nothing
but
a
peece
of
Parchment
and
wax
,
he
hath
neither
land
nor
living
,
sealed
and
conveighed
to
him
thereby
.
Iust
so
it
is
in
this
case
.
2
Secondly
,
none
have
any
benefit
by
the
Sacrament
,
but
such
as
are
real
and
actual
members
of
Christs
body
.
The
Sacrament
is
spirituall
food
,
and
all
the
members
of
Christs
body
receive
nourishment
,
and
growth
by
the
use
of
this
food
,
but
yet
they
must
bee
members
of
the
body
,
or
else
no
nourishment
,
growth
,
or
life
.
Ignorant
persons
are
not
actuall
members
of
Christs
body
.
They
are
captives
of
Satan
,
fast
in
the
Divels
clutches
and
possession
.
2
Tim.
2.
25
,
26.
They
that
know
not
the
truth
are
in
the
snare
of
the
divell
,
and
are
taken
captive
by
him
at
his
will
.
Ignorance
is
the
very
power
of
the
divell
.
Acts
26.
18.
To
turne
them
from
darknesse
to
light
,
from
the
power
of
Satan
unto
God
.
That
which
is
called
darknesse
in
the
first
,
is
called
the
power
of
Satan
in
the
latter
clause
;
so
that
the
divell
having
,
and
holding
a
man
in
ignorance
,
hath
,
and
holds
him
in
his
power
.
And
are
such
the
members
of
Christs
body
that
are
wholly
in
the
power
and
possession
of
the
divell
?
Have
they
any
thing
to
doe
to
participate
of
Christs
body
in
the
Sacrament
,
that
are
no
members
of
his
mysticall
body
?
Are
such
as
are
Satans
slaves
,
vassals
,
and
captives
,
fit
to
come
to
the
Lords
Table
,
and
have
fellowship
with
the
God
of
heaven
?
3
Thirdly
,
an
ignorant
person
is
utterly
unfit
for
the
Lords
Table
.
God
forbad
to
offer
the
blinde
;
the
blinde
was
an
abomination
to
him
.
And
what
difference
betweene
a
blinde
offering
,
and
the
offering
of
the
blinde
.
A
blinde
offerer
that
hath
the
eyes
of
his
mind
out
is
worse
,
and
more
abominable
then
a
blinde
offering
.
The
Law
denyed
a
Leaper
the
benefit
of
civill
Society
,
therefore
much
more
of
holy
Communion
in
publike
services
and
sacrifices
.
Now
an
ignorant
person
is
a
kinde
of
leaper
,
he
hath
one
perillous
symptome
of
leaprosie
,
namely
that
same
,
Levit.
13.
44.
The
Priest
shall
pronounce
him
utterly
uncleane
,
his
plague
is
in
his
head
.
Therefore
when
a
man
hath
a
plague
in
his
head
he
is
utterly
uncleane
,
and
therefore
to
bee
shut
out
of
the
campe
.
verse
46.
Much
more
therefore
from
holy
society
.
An
uncleane
man
is
not
fit
to
come
to
the
Lords
Table
,
and
every
ignorant
person
having
a
plague
in
his
head
is
uncleane
,
and
therefore
unfit
for
the
Lords
Table
.
There
bee
two
things
that
shew
an
ignorant
person
unfit
for
the
Sacrament
.
1
We
judge
fooles
and
children
unfit
for
the
Sacrament
,
and
that
upon
that
ground
,
1
Cor.
11.
28.
Let
a
man
examine
himselfe
.
Because
they
cannot
examine
themselves
;
for
by
the
Apostles
rules
whosoever
cannot
examine
,
and
try
himselfe
ought
not
to
come
to
the
Sacrament
.
Now
therefore
an
ignorant
person
ought
not
to
come
because
it
is
impossible
that
an
ignorant
person
,
should
examine
himselfe
.
Yea
if
fooles
and
children
ought
not
to
come
,
then
neither
may
ignorant
persons
,
for
they
are
children
and
fooles
both
.
They
be
children
,
Heb.
5.
13.
For
every
one
that
useth
milke
is
unskilfull
in
the
word
of
righteousnesse
,
for
he
is
a
babe
,
1
Cor.
14.
20.
Be
not
children
in
understanding
,
but
in
understanding
be
men
.
And
fooles
they
be
also
,
Iere.
4.
22
For
my
people
is
foolish
.
And
why
so
?
They
have
not
knowne
me
,
they
are
sottish
children
,
they
have
no
understanding
,
Prov.
14.
7.
Goe
from
the
presence
of
a
foolish
man
.
But
how
shall
I
know
him
〈…〉
foolish
man
?
When
thou
perceivest
not
in
him
the
lips
of
knowledge
.
Are
babes
,
children
,
fooles
and
sots
fit
for
the
Sacrament
?
2
We
all
confesse
that
he
is
not
fit
to
come
to
the
Sacrament
that
comes
with
an
ill
minde
,
Prov.
21.
27.
The
sacrifice
of
the
wicked
is
an
abomination
,
how
much
more
when
hee
bringeth
it
with
a
wicked
minde
?
At
the
best
it
is
loathsome
,
but
when
brought
with
a
wicked
minde
it
is
worse
by
farre
.
Ignorant
persons
use
to
pleade
for
themselves
that
they
have
not
the
knowledge
,
and
understanding
which
others
have
,
and
cannot
answer
as
others
doe
,
yet
they
hope
they
have
as
good
meanings
,
and
come
with
as
good
mindes
as
the
best
.
Thus
silly
creatures
delude
they
themselves
,
and
their
owne
soules
.
Alas
what
talke
you
of
your
good
meanings
,
and
your
good
mindes
?
Are
not
your
mindes
ignorant
?
Have
ye
not
ignorant
mindes
?
Why
then
be
it
knowne
unto
you
that
your
mindes
are
naught
,
starke
naught
.
Will
ye
beleeve
God
?
Heare
what
hee
sayes
,
Prov.
19.
2.
Without
knowledge
the
minde
is
not
good
.
That
mans
minde
then
is
not
good
that
wants
knowledge
.
And
so
he
comes
with
an
evill
minde
to
the
Sacrament
that
comes
with
an
ignorant
minde
thereunto
.
Though
I
be
ignorant
,
sayes
one
,
yet
I
thanke
God
I
have
a
good
minde
.
How
sillily
is
this
spoken
?
as
if
one
should
say
,
though
I
have
a
blinde
eye
,
yet
I
have
as
good
an
eye
as
he
that
can
see
farthest
.
Wherein
lyes
the
goodnesse
of
the
eye
but
in
the
sight
,
and
the
goodnesse
,
of
the
minde
but
in
the
knowledge
of
God
?
He
cannot
have
a
good
minde
that
wants
goodnesse
.
An
ignorant
person
wants
goodnesse
.
See
Rom.
15.
14.
Yee
are
full
of
goodnesse
.
How
came
they
so
to
be
?
filled
with
all
knowledge
.
They
must
be
first
full
of
knowledge
,
that
will
be
full
of
goodnesse
.
Full
of
knowledge
,
full
of
goodnesse
,
voyde
of
knowledge
,
voyde
of
goodnesse
.
And
what
then
doest
thou
talke
of
thy
good
minde
that
hast
as
little
goodnesse
as
thou
hast
knowledge
in
thee
?
Therefore
let
all
ignorant
people
be
advised
to
take
heede
what
they
doe
.
It
is
woefull
to
consider
the
grosse
ignorance
of
many
Communicants
,
it
would
pity
a
mans
heart
,
and
make
his
spirit
bleede
to
see
how
many
come
to
the
Sacrament
,
and
yet
are
utterly
to
seek
in
the
very
grounds
of
Religion
.
They
heare
of
Christ
,
and
they
see
a
Sacrament
,
but
what
,
or
who
CHRIST
is
,
what
is
the
end
and
use
of
a
Sacrament
,
they
know
no
more
then
such
as
have
scarce
heard
of
CHRISTS
Name
.
In
the
feare
of
God
looke
to
your
soules
,
and
get
some
competent
measure
of
the
knowledge
of
God
,
and
CHRIST
,
before
you
offer
to
medle
with
so
holy
an
Ordinance
.
Especially
let
such
looke
to
themseles
as
may
be
taught
,
and
instructed
,
and
yet
in
a
wilfulnesse
,
and
rebellion
of
spirit
will
not
be
taught
,
nor
instructed
that
they
may
be
fitted
for
the
Sacrament
,
but
will
continue
in
their
ignorance
,
and
willfully
come
to
the
Sacrament
therein
.
As
the
LORD
speakes
to
such
persons
concerning
the
taking
of
the
Covenant
in
their
mouth
,
so
it
may
be
said
of
taking
the
seale
of
the
Covenant
into
their
mouthes
,
Psal.
50.
16
,
17.
What
hast
thou
to
doe
that
thou
shouldest
take
my
Covenant
in
thy
mouth
,
seeing
thou
hatest
instruction
,
so
in
this
case
,
what
hast
thou
to
doe
that
thou
shouldest
take
the
seale
of
my
covenant
into
thy
mouth
,
seeing
thou
hatest
instruction
,
and
refusest
,
and
scornest
to
be
taught
,
and
be
holpen
out
of
thine
ignorance
.
The
worst
I
wish
to
such
rebellious
spirits
is
,
that
the
time
may
never
come
,
in
which
with
weeping
and
howling
,
and
wringing
of
hands
they
doe
not
curse
the
time
wherein
they
scorned
to
bee
taught
,
and
instructed
before
they
came
to
the
Sacrament
.
Chap.
5.
Of
the
necessity
of
faith
in
him
that
will
bee
a
worthy
Receiver
.
CHAP.
5
THe
second
thing
requisite
in
Habituall
preparation
is
the
grace
of
faith
.
He
that
will
come
and
receive
after
the
due
order
must
come
with
faith
.
It
is
in
the
case
of
the
Sacrament
as
it
was
in
the
case
of
the
sacrifices
.
The
Iewes
were
very
carefull
,
and
precise
to
performe
the
outward
rites
of
Gods
worship
,
to
bring
their
oblations
,
sacrifices
and
the
like
.
And
yet
God
was
offended
at
them
,
and
solemnly
contests
with
them
.
Isa.
1.
11
▪
15.
To
what
purpose
is
the
multitude
of
your
sacrifices
?
Who
hath
required
this
at
your
hand
to
treade
in
my
courts
?
Bring
no
more
oblations
.
I
cannot
away
with
your
new
Moones
,
Sabbaths
,
and
the
calling
of
assemblies
,
&c.
Now
these
may
seeme
strange
speeches
.
To
what
purpose
is
the
multitude
of
your
sacrifices
?
Why
?
did
not
God
Himselfe
command
them
,
and
enjoyne
them
?
And
doth
God
use
to
enjoyne
things
to
no
purpose
?
Who
hath
required
this
at
your
hand
,
&
c
?
Who
but
God
Himselfe
?
Did
not
he
require
it
,
and
charge
them
to
doe
it
?
Is
God
weary
of
his
owne
worship
?
Doth
he
hate
his
owne
Ordinances
,
and
are
his
owne
services
burdens
to
himselfe
?
It
cannot
be
denyed
but
all
these
services
were
of
his
owne
appoyntment
,
he
himselfe
required
them
of
them
,
he
commanded
sacrifices
,
incense
,
oblations
,
but
he
withall
commanded
them
to
be
performed
after
the
due
order
.
He
never
required
these
things
to
be
done
in
that
order
and
manner
they
did
them
.
It
was
to
no
purpose
to
offer
multitudes
of
sacrifices
in
that
order
they
offered
them
,
he
hated
their
services
done
in
that
order
they
did
them
.
Why
after
what
order
did
they
performe
them
?
Not
after
the
due
order
,
for
they
did
these
things
without
faith
,
and
came
to
God
in
their
unbeliefe
,
and
therefore
it
is
that
God
thus
contests
with
them
.
But
now
consider
vers.
16
,
18.
wash
you
,
make
you
clean
,
come
now
,
and
then
we
see
that
he
that
before
forbad
them
,
now
commandes
them
to
come
,
but
yet
withall
how
he
commandes
their
comming
,
come
now
,
that
is
,
now
that
yee
have
washed
your selves
by
faith
in
Christs
bloud
,
now
come
,
come
after
this
order
,
and
welcome
.
So
that
all
that
came
to
these
sacrifices
,
and
services
without
faith
washing
themselves
in
CHRISTS
bloud
came
not
in
due
order
.
So
it
is
in
the
case
of
the
Sacrament
.
Come
without
faith
and
God
will
say
unto
you
,
To
what
purpose
is
your
frequent
receiving
of
the
Sacrament
?
To
what
purpose
is
the
multitude
of
your
Communions
?
Who
hath
required
this
at
your
hands
to
sit
downe
at
my
Table
?
Come
no
more
at
the
Sacrament
,
yee
trouble
me
,
I
am
weary
of
your
Communions
,
and
your
receiving
,
it
is
iniquity
.
But
let
us
get
faith
,
and
wash
and
sprinkle
our selves
with
Christs
bloud
,
and
then
will
God
say
,
come
now
.
This
is
to
come
after
the
due
order
:
Now
that
you
come
after
the
due
order
,
come
,
and
welcome
.
No
man
ought
to
come
till
he
come
in
due
order
,
and
no
man
can
come
in
due
order
till
hee
come
washed
in
CHRISTS
bloud
,
and
there
is
no
being
washed
in
CHRISTS
bloud
but
by
faith
.
Heb.
10.
22.
Let
us
draw
neare
with
a
true
heart
in
full
assurance
of
faith
having
our
hearts
sprinkled
from
an
evill
conscience
,
and
our
bodyes
washt
with
pure
water
.
We
saw
before
that
Gods
Ordinance
,
and
order
must
goe
together
.
We
must
come
to
the
Sacrament
,
that
is
,
Gods
Ordinance
,
but
wee
must
come
with
faith
,
that
is
Gods
order
.
As
it
is
an
heynous
sinne
to
neglect
Gods
Ordinance
,
so
it
is
no
lesse
heynous
and
dangerous
to
neglect
,
and
contemne
Gods
order
,
and
Gods
due
order
is
,
that
every
Communicant
come
prepared
with
faith
.
So
that
it
is
no
lesse
sinne
nor
danger
to
come
without
faith
then
not
to
come
at
all
.
He
sinnes
dangerously
that
comes
not
at
all
.
He
sinnes
as
dangerously
that
comes
,
and
yet
comes
without
faith
.
Consider
againe
that
same
passage
,
Matth.
22.
4
,
5.
There
were
some
invited
to
that
feast
that
came
not
.
They
made
light
of
it
,
what
tell
you
them
of
CHRIST
,
of
the
excellencies
to
be
had
in
CHRIST
,
to
be
had
in
the
Word
,
or
ministery
of
the
Gospel
,
or
in
the
Sacrament
?
They
made
light
of
it
,
but
was
this
a
light
sinne
?
They
found
it
an
heavy
sinne
to
them
in
the
end
,
verse
7.
Well
after
this
there
is
a
second
and
a
fresh
invitation
,
and
the
wedding
was
furnished
with
guests
,
ver.
9
,
10.
The
feast
being
furnished
the
King
comes
in
to
see
and
view
his
guests
,
and
one
he
spyes
that
had
not
a
wedding
garment
.
The
man
was
come
,
he
was
not
guilty
of
the
contempt
of
the
Ordinance
,
but
yet
was
guilty
of
the
neglect
of
Gods
order
.
In
he
was
come
,
but
not
after
the
due
order
.
Well
,
but
what
is
his
entertainment
?
Friend
,
how
camest
thou
in
hither
,
not
having
a
wedding
garment
,
verse
12.
that
is
,
how
haps
it
that
thou
art
come
in
,
and
not
after
the
due
order
?
That
was
a
question
that
silenced
him
,
smote
him
starke
dumb
.
But
yet
that
is
not
all
.
See
v.
13.
Take
him
,
binde
him
,
&c.
and
do
but
compare
that
with
the
seventh
v.
and
doe
but
consider
which
of
the
two
verses
sound
sadliest
.
And
see
that
it
is
no
lesse
dangerous
to
neglect
Gods
order
then
his
Ordinance
.
But
wherein
was
his
neglect
of
the
due
order
?
Not
having
a
wedding
garment
,
that
is
,
not
having
faith
,
or
the
righteousnesse
of
faith
.
He
that
coms
to
the
Sacrament
without
his
wedding
garment
,
comes
not
after
the
due
order
,
and
he
that
comes
to
the
Sacrament
without
faith
comes
without
his
wedding
garment
.
Doe
but
consider
foure
specialties
in
that
parable
,
that
will
serve
to
our
purpose
.
1
When
the
ghuests
were
come
in
,
the
King
comes
in
to
see
them
.
So
doth
the
Lord
with
all
that
come
to
the
Sacrament
.
Take
notice
of
that
,
all
ye
that
come
to
the
Sacrament
;
When
you
are
come
together
unto
the
Table
of
the
Lord
you
have
one
that
comes
in
to
overlooke
you
,
and
to
view
you
,
that
comes
with
an
examining
searching
eye
,
Let
a
man
,
sayes
the
Apostle
,
examine
himselfe
,
and
so
let
him
eate
,
&c.
And
there
is
great
reason
why
a
man
should
so
do
,
for
when
we
come
to
the
Lords
Table
,
the
Lord
will
come
in
to
see
,
to
search
,
to
examine
his
ghuests
.
God
is
not
satisfied
that
men
come
to
his
Ordinance
,
but
God
will
examine
,
and
see
whether
they
bee
come
after
the
due
order
.
If
indeed
God
should
not
come
in
to
see
his
ghuests
,
then
might
they
be
the
more
remisse
,
and
carelesse
,
but
beleeve
it
hee
will
come
in
and
see
them
and
looke
narrowly
on
them
too
,
and
therefore
I
thinke
it
neerely
concernes
men
to
looke
to
themselves
,
and
to
see
to
it
before
they
come
,
that
they
come
after
the
due
order
.
2
The
whole
house
was
full
of
ghuests
,
and
there
was
amongest
them
all
but
onely
one
man
that
wanted
a
wedding
garment
.
In
such
a
crowd
,
and
company
one
would
thinke
that
happily
one
might
have
skulked
,
and
have
lyen
hid
,
and
not
have
been
spied
out
,
and
yet
that
one
man
was
not
hid
,
but
was
found
out
.
So
if
but
one
man
come
to
the
Sacrament
,
and
come
not
after
the
due
order
,
God
wil
finde
him
out
.
The
crowd
and
multitude
cannot
hide
him
from
Gods
eye
.
And
if
one
could
not
bee
hid
in
a
multitude
,
how
much
lesse
shall
twenty
,
forty
,
or
more
bee
hidden
from
him
?
3
That
his
fault
was
the
want
of
due
order
in
comming
,
and
his
want
of
due
order
was
his
want
of
faith
.
So
not
a
man
comes
to
the
Sacrament
without
faith
but
God
spies
him
,
and
singles
him
out
with
this
question
,
friend
how
camest
thou
in
hither
,
not
having
the
grace
of
faith
?
4
That
this
man
not
comming
after
the
due
order
with
faith
to
that
feast
meets
with
a
breach
,
and
a
blow
,
verse
13.
Such
will
the
case
be
of
all
such
as
come
to
the
Sacrament
without
faith
.
Is
is
nothing
to
be
examined
by
God
?
To
be
smitten
dumbe
?
Is
it
nothing
to
bee
bound
hand
and
foot
,
and
be
cast
into
utter
darkenesse
?
If
this
bee
any
thing
then
it
is
some
thing
to
come
to
Gods
supper
without
a
wedding
garment
.
He
that
comes
in
without
a
wedding
garment
on
his
backe
shall
not
go
out
without
chaines
and
fetters
on
his
feete
.
So
that
all
this
considered
,
we
see
how
necessary
it
is
that
he
that
will
come
to
the
Sacrament
in
due
order
must
come
with
faith
.
And
that
we
may
yet
be
further
convinced
of
the
necessity
of
bringing
faith
with
us
,
consider
these
things
following
.
1
First
,
a
mans
greatest
care
should
be
so
to
come
to
the
Sacrament
,
that
his
comming
and
his
performance
of
the
duty
should
be
acceptable
.
As
good
absent
as
present
without
acceptance
:
who
cares
to
come
to
his
neighbours
table
,
unlesse
he
may
be
welcome
?
Who
had
not
rather
bee
absent
than
be
lowred
upon
,
and
to
be
entertained
with
sowre
and
darke
cloudy
lookes
?
now
it
is
not
possible
to
finde
acceptance
without
faith
.
No
mans
performance
of
any
service
is
acceptable
till
his
person
be
accepted
,
Mal.
1.
10.
I
have
no
pleasure
in
you
,
saith
the
Lord
of
hosts
,
neither
will
I
accept
an
offering
at
your
hand
:
Why
would
he
not
accept
their
offering
?
because
he
had
no
pleasure
in
them
.
He
was
not
pleased
with
their
persons
,
&
therefore
not
pleased
with
their
offerings
;
he
had
no
pleasure
in
their
persons
,
therefore
no
pleasure
in
their
performances
.
It
is
the
acceptance
of
the
person
,
that
makes
the
performance
acceptable
,
Gen.
4.
4.
God
had
respect
to
Abel
and
his
offering
:
first
to
Abel
,
and
then
to
the
offering
for
Abels
sake
.
If
God
had
not
had
respect
to
Abel
,
he
would
not
have
had
respect
to
his
offering
;
as
in
Cains
case
,
Vers.
5.
But
unto
Cain
and
his
offering
he
had
no
respect
.
But
because
God
likes
Abel
,
therefore
he
likes
his
offering
.
But
what
is
it
now
that
will
bring
our
persons
into
acceptance
,
that
God
may
take
pleasure
in
us
?
That
very
thing
that
brought
Abels
person
into
acceptance
,
Heb.
11.
4.
By
faith
Abel
offered
unto
God
a
more
excellent
sacrifice
than
Cain
:
so
that
the
way
to
bring
our
persons
into
acceptance
,
is
to
bring
faith
:
faith
is
it
which
makes
the
person
acceptable
;
leave
that
behinde
,
and
our
case
will
be
theirs
,
1
Cor.
10.
3
,
4
,
5.
They
did
all
eate
the
same
spirituall
meat
,
and
they
did
all
drinke
the
same
spirituall
drinke
,
but
with
many
of
them
God
was
not
well
pleased
.
So
we
may
eat
and
drink
the
outward
elements
in
the
Sacrament
,
but
if
we
do
it
not
with
faith
,
God
is
not
well
pleased
with
us
;
and
being
not
well
pleased
with
us
,
neither
will
he
be
well
pleased
with
our
service
.
It
was
speedy
acceptance
that
Daniel
had
in
his
prayers
,
Dan.
9.
23.
At
the
beginning
of
thy
supplications
the
commandement
came
forth
,
&c.
And
what
was
the
ground
of
his
acceptance
,
and
that
so
speedy
?
for
thou
art
greatly
beloved
.
When
a
mans
person
is
in
favour
and
beloved
of
God
,
then
followes
acceptance
.
The
way
to
get
acceptance
,
is
to
get
our
persons
beloved
:
the
way
to
get
our
persons
beloved
is
to
get
them
into
Christ
,
the
way
to
get
them
into
Christ
,
is
by
faith
.
This
is
my
beloved
Son
in
whom
I
am
well
pleased
.
God
is
well
pleased
with
no
man
till
he
be
in
Christ
;
no
man
is
beloved
but
in
his
beloved
Sonne
.
And
when
once
we
are
in
Christ
,
purged
,
and
purified
by
his
bloud
,
then
our
services
are
performed
in
righteousnesse
,
and
when
so
performed
,
then
accepted
,
Mal.
3.
3
,
4.
He
shall
purifie
the
Sonnes
of
Levi
;
namely
Christ
by
his
bloud
,
that
they
may
offer
unto
the
Lord
an
offering
in
righteousnesse
,
Then
shall
the
offerings
of
Iudah
and
Ierusalem
be
pleasant
unto
the
Lord
.
And
what
is
it
that
will
bring
us
into
Christ
,
but
the
grace
of
faith
?
As
therefore
wee
would
have
acceptance
at
the
Sacrament
,
so
come
in
due
Order
,
Come
with
faith
.
2
Secondly
,
for
what
end
come
we
to
the
Sacrament
?
Is
it
not
that
we
may
be
partakers
of
Christs
body
and
bloud
?
The
Apostle
speakes
1
Cor.
10.
17.
Of
being
partakers
of
one
bread
,
and
Vers.
21.
Of
being
partakers
of
the
Lords
Table
.
Now
,
will
this
serve
our
turne
,
and
satisfie
us
to
be
partakers
of
the
Bread
,
of
the
Wine
,
of
the
Table
;
or
doe
we
not
aime
at
an
higher
matter
,
namely
to
be
partakers
of
Christ
himselfe
?
Heb.
3.
14.
We
may
partake
of
the
bread
and
the
wine
,
we
may
be
partakers
of
the
Table
,
though
not
a
dram
of
faith
in
us
.
But
that
which
priviledges
us
to
be
partakers
of
Christ
,
of
his
body
and
bloud
,
is
faith
.
We
come
to
the
Sacrament
to
be
made
partakers
of
Christs
body
and
bloud
,
but
this
we
cannot
doe
,
nor
may
do
till
we
have
faith
.
First
,
we
cannot
doe
it
;
for
he
that
will
receive
Christs
body
and
bloud
,
must
have
an
eye
to
see
Christ
and
his
worth
,
must
have
a
foot
to
come
to
Christ
,
must
have
an
hand
to
receive
,
and
lay
hold
upon
him
,
must
have
a
mouth
to
feed
on
him
;
without
all
these
there
is
no
partaking
of
Christ
.
Now
faith
is
all
these
.
It
is
the
eye
of
the
soule
,
Isay
17.
7.
At
that
day
shall
a
man
looke
to
his
maker
,
and
his
eyes
shall
have
respect
to
the
Holy
one
of
Israel
.
Isay
45.
22.
Look
unto
me
,
and
be
ye
saved
all
the
ends
of
the
earth
.
It
is
the
foot
by
which
we
come
to
Christ
,
Iohn
6.
35.
He
that
commeth
to
me
shall
never
hunger
,
and
he
that
beleeveth
on
me
shall
never
thirst
.
Comming
and
beleeving
are
the
same
,
faith
being
that
by
which
we
come
to
Christ
.
It
is
the
hand
by
which
we
receive
him
,
Iohn
1.
12.
To
as
many
as
received
him
,
that
is
,
to
as
many
as
beleeved
in
him
.
Beleeving
and
receiving
the
same
,
because
by
faith
we
receive
Christ
.
It
is
the
mouth
by
which
we
feed
on
him
,
Iohn
6.
53.
Except
ye
eat
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
bloud
,
that
is
,
except
ye
beleeve
in
Christ
.
Now
,
can
a
man
see
without
an
eye
?
come
without
a
foot
?
receive
without
a
hand
?
feed
without
a
mouth
?
GOD
hee
lookes
that
when
he
offers
CHRIST
,
men
should
receive
him
,
and
takes
it
ill
when
it
is
not
done
.
Take
,
eat
,
this
is
my
Body
:
Christ
therefore
would
have
us
eat
him
in
the
Sacrament
.
God
is
never
better
pleased
,
than
when
he
sees
men
fall
hungerly
and
hartily
upon
Christ
:
nothing
displeases
Him
more
,
than
when
the
Bread
of
Life
,
the
flesh
of
Christ
shall
be
set
before
us
,
and
we
sit
and
looke
another
way
,
and
feed
not
and
fall
not
to
.
When
a
man
makes
a
feast
,
if
he
sees
his
guests
fall
too
,
and
feed
hard
,
how
highly
well
it
contents
him
;
but
if
hee
sees
them
sit
looking
about
them
,
and
not
to
feed
upon
those
dishes
he
hath
bin
Quomodo
igitur
corpus
Christi
edent
,
&
ejus
sanguinem
bibent
,
cum
&
illud
non
habeant
quo
solo
haec
edi
&
bibi
possunt
?
Gualib
.
in
1
Cor.
11.
27.
at
so
much
cost
and
care
to
provide
,
it
troubles
and
frets
him
.
Therefore
if
a
man
would
please
God
in
the
Sacrament
,
he
must
feed
and
partake
of
Christ
.
Now
therefore
a
man
must
bring
faith
:
he
cannot
feed
that
hath
no
mouth
,
he
hath
no
mouth
that
hath
no
faith
.
Christ
is
a
treasury
of
rich
commodities
,
there
is
any
thing
to
be
had
in
him
we
want
,
Apoc.
3.
18.
There
is
gold
to
be
had
tried
in
the
fire
,
there
is
white
raiment
,
there
is
eye-salve
to
be
had
.
But
now
,
how
may
these
be
had
,
what
is
the
way
to
get
them
?
There
Christ
tels
us
,
I
counsell
thee
to
buy
of
me
gold
,
white
raiment
,
eye-salve
.
The
way
to
get
them
then
,
is
to
buy
them
.
But
what
is
that
which
will
buy
them
?
Not
money
,
not
silver
,
Isay
55.
1.
Buy
Wine
and
Milke
without
money
,
and
without
price
:
no
money
of
the
worldlings
,
no
price
of
the
merit-monger
will
purchase
these
commodities
.
And
yet
there
is
a
money
wee
must
trade
withall
if
we
will
buy
them
,
and
without
which
they
cannot
be
had
;
and
that
coine
is
faith
:
faith
is
that
alone
which
buyes
those
riches
of
gold
,
white
raiment
,
&c.
faith
is
it
that
makes
us
partakers
of
Christs
benefits
.
Hee
that
goes
to
mercate
and
carries
no
money
in
his
purse
,
cannot
buy
commodities
that
he
wants
.
To
come
to
the
Sacrament
,
or
Christ
in
the
Sacrament
,
and
bring
no
faith
with
us
;
is
to
come
without
a
penny
in
our
purses
;
and
if
we
come
without
money
,
we
shall
be
sent
back
without
commodity
.
So
that
without
faith
we
cannot
be
partakers
of
Christ
in
the
Sacrament
.
Secondly
,
we
may
not
doe
it
.
We
may
not
doe
it
till
wee
have
right
to
eat
of
Christs
flesh
,
and
drinke
his
bloud
;
and
right
we
have
none
till
we
have
faith
.
None
had
right
to
eat
of
the
flesh
of
the
sin-Offering
,
but
the
Priests
;
only
they
might
eat
it
,
Levit.
2.
26.
The
Priests
onely
had
right
to
eat
the
shewbread
,
Lev.
24.
9.
It
shall
be
Aarons
and
his
sons
,
and
they
shall
eat
it
in
the
holy
place
,
Marke
2.
26.
Which
is
not
lawfull
to
eat
but
for
the
Priests
.
It
is
so
here
.
None
may
eat
the
flesh
of
Christ
who
is
our
true
sin-offering
but
they
that
be
Priests
;
till
we
be
Priests
we
have
no
right
to
it
,
we
must
be
Priests
before
we
can
have
this
priviledge
.
But
what
is
the
way
to
be
made
Priests
?
To
be
washed
in
Christs
bloud
,
as
the
Priests
were
consecrated
by
being
washt
in
water
,
Levit.
8.
6.
By
washing
also
are
we
made
Priests
,
Rev.
1
,
5
,
6.
He
hath
loved
us
,
and
washt
us
in
his
own
bloud
,
and
made
us
Priests
.
But
how
come
wee
to
bee
washt
in
Christs
bloud
?
That
is
done
by
faith
,
faith
takes
Christs
bloud
,
and
sprinkles
and
washes
the
conscience
therewith
,
Heb.
10.
22.
and
being
washt
by
faith
in
Christs
bloud
wee
are
made
Priests
.
And
therefore
wee
are
said
to
bee
made
Priests
by
faith
,
1
Pet.
2
,
4
,
5.
To
whom
ye
comming
ye
are
also
an
holy
Priesthood
,
that
is
,
you
beleeving
are
made
Priests
,
for
to
beleeve
is
to
come
,
and
to
come
is
to
beleeve
.
And
so
faith
making
us
Priests
doth
give
us
right
to
eat
of
these
holy
things
,
and
priviledges
us
to
be
partakers
of
Christ
.
Since
therefore
wee
cannot
eate
and
partake
of
Christ
till
we
have
a
right
,
and
we
have
no
right
till
Priests
,
and
no
Priests
but
by
faith
;
therefore
no
right
to
partake
of
Christ
till
we
have
faith
.
And
therefore
if
wee
would
come
to
the
Sacrament
after
the
due
Order
,
so
as
to
eate
of
Christ
,
and
be
partakers
of
him
,
we
must
come
with
faith
.
It
is
not
after
the
due
Order
for
any
but
a
Priest
to
eat
the
flesh
of
the
sin-offering
,
or
the
shew-bread
.
It
was
a
case
extraordinary
that
the
shew-bread
was
given
to
David
,
and
the
men
with
him
to
eat
.
We
may
not
eat
Christs
flesh
,
and
drink
his
bloud
till
we
have
a
right
to
it
;
we
have
no
right
to
it
,
till
we
be
of
Gods
family
and
houshold
.
The
Sacrament
and
Christs
flesh
and
bloud
therein
,
is
the
bread
and
food
which
God
provides
for
those
of
his
owne
household
,
and
not
for
strangers
and
foreiners
:
for
wee
finde
mention
,
Ephes.
2.
19.
of
the
household
of
God
,
and
they
there
stand
in
opposition
unto
foreiners
and
strangers
.
And
Gal.
6.
10.
there
is
mention
of
the
household
of
faith
.
When
we
are
of
the
household
of
faith
,
we
are
of
the
household
of
God
;
and
when
we
are
of
Gods
household
,
we
may
eat
his
household
provisions
;
when
we
are
of
Gods
family
,
we
may
eat
his
bread
.
But
till
we
be
of
his
family
we
have
no
right
to
his
provisions
.
We
had
need
therefore
have
faith
,
to
make
us
of
the
family
of
faith
,
that
so
wee
may
bee
of
Gods
family
,
and
may
have
right
to
his
provisions
.
They
that
will
have
right
to
Christ
in
the
Sacrament
,
they
must
be
first
Gods
children
;
It
is
not
meet
to
take
the
childrens
bread
,
and
give
it
unto
dogs
,
Mat.
15.
It
is
not
a
good
Order
in
a
family
that
dogs
should
eate
the
the
bread
that
is
provided
for
his
children
;
offall
and
scraps
are
good
enough
to
feed
dogs
withall
;
if
they
get
upon
the
Table
,
and
meddle
with
childrens
bread
,
they
shall
bee
set
downe
again
with
a
whip
or
a
cudgel
.
So
here
,
the
flesh
of
Christ
is
childrens
bread
,
and
we
have
no
right
to
it
till
we
be
children
,
and
children
we
are
made
by
faith
,
Iohn
1.
12.
To
as
many
as
beleeved
he
gave
them
this
priviledge
to
become
the
Sons
of
God
.
Gal.
3.
26.
Ye
are
all
the
children
of
God
by
faith
in
Christ
Iesus
:
And
so
by
faith
being
children
,
have
a
right
given
us
to
partake
of
this
bread
of
life
.
So
that
to
come
without
faith
is
not
to
come
after
the
due
Order
:
which
is
,
that
none
eate
Christ
,
and
be
made
partakers
of
him
,
but
such
as
by
faith
are
made
the
children
of
God
▪
Give
not
holy
things
to
dogs
,
that
is
not
the
due
Order
,
that
is
a
disorder
.
Therfore
till
we
have
faith
God
forbids
to
meddle
with
the
Sacrament
;
and
if
in
this
undue
Order
we
wil
be
medling
,
looke
for
a
check
.
God
will
say
to
such
in
this
case
,
as
he
did
to
Adam
after
he
had
eaten
the
forbidden
fruit
,
Gen.
3.
17.
Because
thou
hast
eaten
of
the
Tree
of
which
I
commanded
thee
,
saying
,
Thou
shalt
not
eate
of
it
,
cursed
is
the
ground
for
thy
sake
,
in
sorrow
shalt
thou
eat
of
it
,
&c.
So
because
thou
eatest
the
Sacrament
of
which
God
hath
commanded
thee
,
saying
,
Thou
shalt
not
eate
of
it
till
thou
bring
faith
,
therefore
in
sorrow
shalt
thou
eate
,
it
is
small
comfort
thou
shalt
have
in
thine
eating
.
3
Thirdly
,
consider
the
evils
that
follow
upon
comming
without
faith
,
and
in
our
unbeleefe
.
And
they
are
these
.
1
First
,
such
as
come
without
faith
,
are
not
welcome
to
God
:
for
such
as
come
to
the
Lords
Table
with
their
persons
,
and
consciences
defiled
cannot
be
welcome
.
We
see
Num.
9.
6.
that
there
were
certaine
men
who
were
defiled
by
the
dead
body
of
a
man
that
they
could
not
keepe
the
Passeover
.
What
if
they
had
in
that
defilement
come
to
the
Passeover
?
They
had
to
themselves
defiled
the
Passeover
.
For
holy
Ordinances
doe
not
sanctifie
defiled
persons
,
but
defiled
persons
defile
holy
Ordinances
,
as
appeares
by
the
resolution
of
that
case
,
Hag.
2.
11
,
12
,
13.
An
uncleane
person
by
a
dead
body
,
touching
the
bread
or
wine
,
makes
them
uncleane
.
It
is
not
safe
to
defile
Gods
Ordinances
.
We
know
what
was
the
voice
from
heaven
to
Peter
in
his
vision
,
Acts
10.
15.
What
God
hath
cleansed
,
call
thou
not
,
and
so
make
thou
not
common
.
A
defiled
person
comming
to
the
Sacrament
,
makes
a
cleansed
thing
common
.
Now
an
unbeleeving
person
is
a
person
defiled
,
Tit.
1.
15.
Vnto
the
pure
all
things
are
pure
,
but
unto
them
that
are
defiled
nothing
is
pure
;
no
,
not
the
pure
Ordinances
of
God
.
Every
word
of
God
is
pure
,
Prov.
30.
6.
And
so
his
Sacraments
are
pure
.
But
to
a
defiled
person
,
neither
of
these
pure
.
Well
then
,
who
are
they
now
that
are
defiled
ones
?
See
the
words
of
the
Text
,
to
them
that
are
defiled
and
unbelieving
.
Therefore
an
unbelieving
person
is
a
desiled
,
and
an
uncleane
person
.
Faith
purifies
the
heart
,
Acts
15.
9.
and
so
fits
for
pure
Ordinances
,
but
unbeliefe
defiles
the
heart
,
and
a
defiled
heart
defiles
Gods
Ordinance
to
it selfe
.
And
how
can
that
man
bee
welcome
to
an
Ordinance
,
welcome
to
a
Sacrament
,
that
defiles
it
?
2
To
come
without
faith
makes
our
comming
an
abomination
.
To
come
without
faith
is
to
come
out
of
Christ
,
and
to
performe
the
service
which
a
man
doth
,
out
of
CHRIST
.
Now
all
service
performed
out
of
Christ
,
is
abominable
to
GOD.
See
Lev.
17.
3
,
4.
What
man
soever
there
be
of
the
house
of
Israel
that
killeth
an
Oxe
and
a
Lambe
,
&c.
And
brings
it
not
to
the
doore
of
the
Tabernacle
of
the
Congregation
to
offer
an
offering
to
the
LORD
,
&c.
bloud
shall
be
imputed
to
that
man
:
he
hath
shed
bloud
,
and
that
man
shall
be
cut
off
from
among
his
people
.
And
againe
vers.
6
,
7.
And
the
Priest
shall
sprinkle
the
bloud
upon
the
Altar
of
the
Lord
at
the
doore
of
the
Tabernacle
,
&c.
And
they
shall
no
more
offer
their
sacrifices
unto
divels
.
Sacrifices
then
not
brought
to
God
to
the
doore
of
the
Tabernacle
were
as
murder
and
bloudshed
,
were
as
the
service
of
the
Divell
.
And
what
more
abominable
before
God
?
The
doore
of
the
Tabernacle
was
a
Type
of
Christ
.
Iohn
10.
I
am
the
doore
.
And
the
drift
of
that
Law
is
to
teach
that
they
should
performe
all
their
services
to
GOD
in
CHRIST
,
and
to
shew
how
loathsome
to
GOD
all
services
are
that
are
not
done
in
him
.
Now
he
that
is
in
his
unbeleefe
,
that
wants
the
grace
of
faith
is
not
in
Christ
neither
can
he
doe
any
thing
in
Christ
.
And
therefore
such
a
mans
comming
cannot
but
be
an
abomination
.
God
abhors
,
and
abominates
that
man
,
and
his
comming
that
wants
faith
.
The
end
of
comming
to
the
Sacrament
is
to
seeke
,
and
see
Gods
face
,
and
to
have
fellowship
and
communion
with
him
.
Now
if
we
come
without
faith
God
will
not
let
us
see
his
face
,
GOD
will
turne
away
and
hide
his
face
from
us
,
Deu.
32.
19.
20.
And
when
the
Lord
saw
it
hee
abhorred
them
,
because
of
the
provoking
,
&c.
And
he
sayd
,
I
will
hide
my
face
from
them
.
But
why
will
God
do
so
?
He
gives
his
reason
for
it
,
for
they
are
children
in
whom
is
no
faith
.
So
that
when
a
man
hath
not
faith
he
shall
not
see
GODS
face
in
the
use
of
his
Ordinance
,
for
how
can
a
man
see
an
hidden
face
?
But
that
is
not
all
,
GOD
not
onely
hides
his
face
,
but
he
abhorred
them
.
He
abhorred
them
because
of
their
provoking
him
.
How
did
they
provoke
him
?
Not
onely
by
that
spoken
of
in
the
verses
going
before
,
but
by
that
also
in
the
verse
following
,
because
they
were
children
in
whom
was
no
faith
.
Such
then
as
have
no
faith
have
no
communion
with
GOD
,
and
doe
provoke
God
so
as
he
abhors
them
.
There
can
bee
no
communion
with
GOD
where
a
man
is
cut
off
from
God
,
and
fellowship
with
him
.
And
where
a
man
is
cut
off
from
covenant
he
is
cut
off
from
communion
.
Now
where
there
is
no
faith
there
is
an
excision
,
a
cutting
a
man
off
from
God
,
and
covenant
with
him
,
Rom.
11.
20.
Through
unbeleife
they
are
cut
off
.
And
besides
it
is
a
provoking
sinne
.
An
unbeleever
lives
in
a
sin
that
continually
provokes
God
.
Numb.
14.
11.
How
long
will
this
people
provoke
mee
?
And
how
long
will
it
be
yer
they
beleeve
me
?
And
Psal.
78.
21
,
22.
The
Lord
was
wroth
,
so
a
fire
was
kindled
against
Iacob
,
and
anger
also
came
up
against
Israel
,
because
they
beleeved
not
in
God
.
And
what
wonder
then
that
a
man
comming
to
the
Sacrament
without
faith
is
abomination
to
GOD
,
when
his
unbeleife
angers
and
provokes
the
Lord
.
3
The
state
of
unbeliefe
is
a
state
of
spirituall
death
.
I
live
by
the
faith
of
the
Sonne
of
God
,
Gal.
2.
20.
A
beleever
is
a
living
man
,
an
unbeleever
a
dead
one
,
spiritually
dead
.
The
want
of
faith
in
the
soule
is
the
death
of
the
Vnde
mors
in
anima
?
quia
non
est
fides
;
undemors
in
corpore
?
quia
non
est
ibi
anima
▪
ergo
animae
tuae
anima
fides
est
.
August
.
in
Ioh
tract
.
Placuit
ut
corporibus
defunctorum
Eucharistia
non
detur
.
Dictum
n.
est
●
Domino
,
Accipite
,
&
edite
.
Cadavera
aut●
nec
accipere
posiunt
,
nec
edere
.
Concil
Carthag.
3.
can.
6.
soule
,
as
the
absence
of
the
soule
from
the
body
,
is
the
death
of
the
body
.
It
was
an
ancient
abuse
of
the
Sacrament
to
give
it
to
dead
bodyes
,
an
abuse
condemned
and
cast
out
by
a
Councill
upon
this
reason
:
Because
CHRIST
;
sayes
Take
,
Eate
:
But
carcases
,
and
dead
bodies
can
neither
eate
,
nor
drinke
.
It
was
a
good
reason
to
deny
it
to
dead
bodyes
.
The
very
same
reason
excluds
unbeleevers
.
Vnbeleevers
are
dead
,
unbeleevers
can
neither
eate
nor
drinke
,
for
beleeving
is
eating
&
drinking
,
Ioh.
6.
53.
What
should
a
man
doe
at
the
Sacrament
that
can
neither
eate
nor
drinke
CHRISTS
flesh
and
bloud
?
An
unbeleever
can
doe
neither
,
because
he
is
a
dead
man
,
because
hee
wants
faith
,
the
life
and
teeth
by
which
Christ
is
to
be
eaten
.
4
Vnbeleife
evacuates
,
enervates
,
and
de-sorces
the
Sacrament
of
its
efficacy
,
and
vertue
,
or
powerfull
operation
.
The
Sacrament
in
Gods
Institution
,
is
an
Ordinance
that
hath
a
fulnesse
of
spirituall
blessing
in
it
,
full
of
efficacy
,
and
spirituall
power
,
and
offers
to
empty
it selfe
with
a
rich
,
and
plentifull
blessing
upon
the
soule
of
the
receiver
.
But
yet
provided
,
that
hee
come
to
receive
it
after
the
due
order
,
that
hee
come
prepared
with
a
beleeving
heart
.
And
Christ
sayes
to
every
receiver
,
as
he
sayd
to
the
Centurion
,
Matth.
8.
13.
As
thou
hast
beleived
so
be
it
done
unto
thee
,
and
as
to
the
blinde
man
,
Matth.
9.
29.
According
to
your
faith
bee
it
unto
you
.
So
in
this
case
,
as
you
beleive
,
and
according
to
your
faith
when
you
come
to
the
Sacrament
,
so
bee
it
done
unto
you
.
According
to
your
preparation
with
faith
so
shall
mine
Ordinance
worke
,
and
be
effectuall
,
and
empty
out
it selfe
unto
you
.
And
as
every
man
brings
faith
,
so
hee
carryes
away
an
answerable
portion
of
blessing
,
and
spirituall
good
from
the
Sacrament
.
But
now
when
a
man
comes
to
the
Sacrament
in
unbeliefe
,
voyde
of
the
grace
of
faith
,
the
Sacrament
proves
but
a
dead
Ordinance
,
utterly
ineffectuall
,
utterly
empty
of
any
spirituall
good
.
That
looke
as
the
Apostle
speakes
of
CHRIST
to
them
in
case
of
circumcision
,
and
justification
by
the
workes
of
the
Law
,
Gal.
5.
2.
Behold
,
I
Paul
say
unto
you
that
if
you
be
circumcised
Christ
shall
profit
you
nothing
,
and
verse
4
,
Christ
is
become
of
no
effect
unto
you
who
ever
of
you
are
justified
by
the
Law
.
So
it
may
be
said
of
the
Sacrament
,
and
CHRIST
in
the
Sacrament
,
behold
,
the
Lord
himselfe
saies
it
unto
you
that
if
you
come
to
the
Sacrament
,
and
to
CHRIST
in
the
Sacrament
and
come
in
your
unbeliefe
:
Without
faith
that
Christ
and
the
Sacrament
shall
profit
you
nothing
,
CHRIST
and
the
Sacrament
becoms
of
no
effect
unto
you
who
ever
of
you
come
in
the
state
of
unbeliefe
.
Vnbeleife
freezes
up
,
bindes
,
and
lockes
up
the
vertue
of
the
Sacrament
,
and
CHRIST
therein
.
It
is
still
with
Christ
in
the
Sacrament
,
as
it
was
with
him
in
that
case
,
Mark
6.
5
,
6.
He
could
there
doe
no
mighty
worke
,
and
the
reason
is
rendred
in
the
next
verse
,
Hee
marvelled
because
of
their
unbeliefe
.
So
that
their
unbeliefe
did
in
a
manner
binde
CHRISTS
hands
.
It
is
sayd
verse
2.
that
the
astonished
people
sayd
,
What
wisedom
is
this
which
is
given
unto
him
,
that
even
such
mighty
workes
are
wrought
by
his
hands
.
And
yet
it
is
sayd
that
he
could
there
doe
no
mighty
worke
.
CHRIST
was
a
CHRIST
that
could
doe
mighty
workes
,
and
yet
there
could
doe
no
mighty
worke
,
because
of
their
unbeliefe
.
He
could
not
doe
any
mighty
thing
;
why
?
can
any
thing
limit
the
mighty
power
of
CHRIST
?
Not
so
;
but
he
could
not
,
because
this
is
the
order
according
to
which
alone
hee
hath
tyed
himselfe
to
worke
,
and
be
efficacious
by
,
namely
that
he
will
exert
,
and
put
forth
his
mighty
power
in
,
and
unto
those
that
beleeve
,
1.
Pet.
2.
7.
Vnto
you
that
beleeve
he
is
pretious
.
Christ
is
pretious
in
himselfe
,
but
not
pretious
,
and
efficacious
to
us
,
but
so
farre
forth
as
we
beleeve
,
Ephes.
1.
19.
The
exceeding
greatnesse
of
his
power
,
and
the
working
of
the
might
of
his
power
is
towards
them
that
beleeve
.
So
that
if
no
faith
on
our
part
,
no
exerting
nor
putting
forth
of
his
power
on
Christs
part
.
So
it
is
here
.
The
Sacrament
,
and
CHRIST
in
the
Sacrament
doth
mighty
workes
.
There
is
a
mighty
efficacy
in
the
Sacrament
.
And
yet
it
can
doe
no
mighty
worke
in
many
,
it
can
doe
no
worke
at
all
in
many
for
their
good
,
because
of
mens
unbeliefe
which
enervates
the
Sacrament
,
and
deads
the
force
and
operation
of
it
to
unbelieving
hearts
.
The
Sacrament
is
pretious
,
powerfull
,
and
efficacious
to
them
that
beleeve
,
but
the
Sacrament
received
without
faith
is
received
without
force
,
and
without
fruit
.
A
faithlesse
is
a
fruitlesse
receiver
.
Looke
how
it
is
with
the
Word
,
so
is
it
with
the
Sacrament
.
Great
things
are
spoken
in
the
Scriptures
of
the
power
,
and
efficacy
of
the
Word
.
No
where
more
then
Heb.
4.
12
,
13.
The
Word
of
God
is
quicke
and
powerfull
,
&c.
And
yet
in
the
second
verse
of
the
same
Chapter
the
Apostle
tels
us
that
it
was
powerlesse
to
some
,
and
wrought
not
with
them
.
But
what
was
the
matter
?
For
unto
us
was
the
Gospell
preached
as
well
as
unto
them
,
but
the
word
preached
did
not
profit
them
,
not
being
mixed
with
faith
in
them
that
heard
it
.
Though
the
Word
in
its
owne
nature
were
powerfull
,
yet
their
unbeliefe
made
it
powerlesse
.
Iust
so
in
the
Sacrament
,
though
it
be
a
powerfull
Ordinance
to
doe
great
things
in
the
soule
,
yet
the
Sacrament
administred
doth
not
profit
many
because
it
is
not
received
with
faith
,
and
mens
owne
unbeliefe
makes
it
powerlesse
unto
them
.
It
is
said
,
Luke
5.
17.
That
as
Christ
was
teaching
,
there
were
Pharisees
,
and
Doctors
of
the
Law
sitting
by
:
And
the
power
of
the
Lord
was
present
to
heale
them
.
It
is
ever
so
,
that
when
any
of
Gods
Ordinances
are
on
foot
,
that
then
there
is
a
power
of
God
present
to
heale
.
As
in
the
Word
,
so
also
in
the
Sacrament
.
Now
if
men
come
to
the
Sacrament
with
faith
,
that
faith
of
theirs
drawes
forth
that
power
,
and
sets
that
power
on
worke
,
and
so
makes
the
Sacrament
powerfull
.
But
if
men
come
in
their
unbeliefe
,
then
they
dead
that
power
to
themselves
,
and
so
make
the
Sacrament
powerlesse
.
Moses
hath
a
speech
,
Deut.
32.
13.
Hee
made
him
to
sucke
hony
out
of
the
Rocke
,
and
oyle
out
of
the
flinty
Rocke
.
Give
mee
leave
to
allude
to
this
speech
.
The
Sacrament
is
a
Rocke
,
and
it
is
a
Rocke
in
which
is
much
sweetnesse
,
and
fatnesse
,
hony
,
and
oyle
.
But
how
may
a
man
get
this
hony
,
and
this
oyle
,
out
of
this
Rocke
.
He
made
him
sucke
hony
out
of
the
Rocke
.
There
is
neither
hony
,
nor
oyle
,
to
bee
had
without
sucking
,
he
that
hath
faith
can
sucke
,
and
so
fetch
out
this
hony
and
oyle
.
But
now
though
this
Rocke
have
hony
and
oyle
,
if
a
man
sucke
not
,
he
hath
neither
.
Now
he
that
comes
in
his
unbeliefe
,
hee
suckes
not
,
nor
cannot
sucke
,
and
so
he
hath
but
a
dry
Sacrament
of
it
,
because
he
hath
neither
honey
,
nor
oyle
.
Vnbeleevers
they
onely
licke
the
Rocke
,
doe
not
sucke
it
,
Ve●ùm
hi
qui
verbo
tenus
co●de
〈◊〉
,
&
mente
a●●di
sacris
intersunt
,
vel
etiam
participant
●onis
lamb●nt
quidem
〈◊〉
,
sed
●●de
nec
mel
●ugunt
,
nec
oleum
.
Cyprian
.
de
Caen.
Dom.
and
so
fetch
not
the
honey
,
and
oyle
out
of
the
Rocke
,
for
it
is
sucking
and
not
licking
that
must
doe
that
.
A
childe
may
licke
the
mothers
brest
and
yet
if
it
sucke
it
not
,
gets
no
milke
.
A
thirsty
man
may
licke
the
outside
of
the
cup
,
but
that
will
never
satifie
his
thirst
.
He
that
comes
to
the
Sacrament
without
faith
,
and
rests
upon
the
use
of
the
outward
signe
,
is
like
a
man
,
as
Mr
Tyndall
speakes
in
the
like
case
,
that
thinkes
to
quench
his
thirst
by
sucking
the
Alepoole
.
By
all
this
then
we
may
see
of
what
necessity
it
is
that
every
one
that
will
come
after
the
due
order
to
the
Sacrament
come
prepared
with
faith
.
Like
enough
there
be
too
many
in
the
world
that
thinke
there
is
no
such
necessity
of
faith
.
So
long
as
they
be
in
charity
with
their
brethren
,
and
owe
no
man
any
ill
wil
,
they
hope
all
will
bee
well
enough
.
And
this
men
ought
to
doe
indeed
,
but
must
take
heed
how
they
neglect
the
other
.
Some
Papists
indeed
have
affirmed
that
faith
is
not
necessary
Cajetan
at
the
conference
at
Augusta
with
Luther
said
,
Fides
non
est
necessaria
accessaro
ad
Eucharistiam
.
Iuel
.
def.
Apol.
283.
for
a
man
that
is
to
come
to
the
Sacrament
,
but
upon
what
hath
beene
in
this
Chapter
premised
,
let
us
be
advised
in
this
case
above
all
things
,
Ephes.
6.
to
have
a
care
to
come
with
faith
,
if
we
have
any
care
to
come
after
the
due
order
.
Chap.
6.
Of
the
necessity
of
Repentance
in
him
that
will
be
a
prepared
Communicant
.
CHAP.
6
WE
are
come
now
to
the
third
thing
required
in
Habituall
preparation
to
the
Sacrament
,
and
that
is
Repentance
.
He
that
will
come
to
the
Sacrament
after
the
due
Order
,
must
come
with
repentance
,
must
be
a
man
that
hath
repented
of
his
sinnes
.
It
is
with
the
Sacrament
of
the
Supper
as
with
the
Sacrament
of
Baptisme
,
when
administred
to
men
of
yeeres
:
the
Sacrament
of
Baptisme
may
not
be
received
of
men
of
yeeres
without
solemne
repentance
,
Mat.
3.
Iohn
did
baptise
the
people
that
came
unto
him
,
but
he
first
preaches
repentance
to
them
,
Vers.
2.
and
they
professe
repentance
unto
him
before
they
be
baptised
,
Vers.
6.
They
were
baptised
of
him
confessing
their
sins
.
And
so
Acts
2.
38.
Repent
and
be
baptised
:
first
repent
,
and
then
come
to
the
Sacrament
of
Baptisme
.
It
is
so
also
with
the
Sacrament
of
the
Lords
Supper
,
repent
and
receive
the
Lords
Supper
:
first
repent
,
and
then
come
to
the
Lords
Supper
.
And
therefore
1
Cor.
11.
31.
he
wishes
us
to
judge
our selves
before
we
come
to
the
Sacrament
,
which
is
a
speciall
worke
of
repentance
.
In
the
Sacrament
wee
draw
nigh
to
God
,
and
we
desire
to
have
the
Lord
draw
nigh
to
us
.
If
therefore
we
would
draw
neere
to
God
,
or
have
him
draw
neere
to
us
,
we
must
come
after
the
due
Order
.
If
we
draw
neere
to
God
,
and
do
it
disorderly
,
he
will
not
draw
neere
to
us
,
nor
have
any
fellowship
with
us
.
Now
what
is
Gods
Order
,
and
the
due
Order
wherein
he
would
have
us
draw
neere
unto
him
,
we
finde
Iames
4.
8
,
9.
10.
Draw
nigh
to
God
,
and
hee
will
draw
nigh
to
you
.
But
after
what
Order
must
we
draw
nigh
to
him
?
Cleanse
your
hands
ye
sinners
,
and
purifie
CHAP.
5
your
hearts
you
double
minded
,
be
afflicted
,
and
mourne
,
and
weepe
,
&c.
Humble
your selves
in
the
sight
of
the
Lord
.
This
is
the
Order
after
which
wee
must
draw
neere
to
God
,
namely
,
prepared
and
fitted
for
fellowship
with
him
by
unfained
repentance
.
Hezekiah
proclaimed
a
solemne
Passeover
to
be
kept
at
Ierusalem
;
and
the
Order
after
which
they
kept
it
,
is
worth
the
observing
,
and
is
for
our
imitation
before
we
come
to
the
Sacrament
.
First
the
Priests
they
cleanse
the
Temple
,
and
brought
out
all
the
uncleannesse
that
they
found
in
the
Temple
of
the
Lord
,
into
the
court
of
the
House
of
the
Lord
:
and
the
Levites
tooke
it
to
carry
it
out
abroad
into
the
brooke
Kidron
,
2
Chron.
29.
16.
And
as
the
Priests
and
Levites
doe
their
parts
in
purging
uncleannesse
out
of
the
Temple
,
so
the
people
doe
theirs
in
purging
the
Citie
,
They
arise
,
and
take
away
the
Altars
that
were
in
Ierusalem
,
and
all
the
Altars
for
incense
tooke
they
away
and
cast
them
into
the
brooke
Kidron
2
Chron.
30.
14.
And
marke
what
followes
,
Vers.
15.
Then
they
killed
the
Passeover
,
namely
,
when
all
uncleannesse
was
fetcht
out
of
the
Temple
,
and
all
the
Altars
knockt
downe
in
the
Citie
,
and
were
thrown
into
the
brooke
Kidron
,
as
it
were
into
the
Towne-ditch
,
Then
they
killed
the
Passeover
.
First
,
there
was
a
purging
,
a
cleansing
out
of
filthinesse
:
first
,
al
the
baggage
and
uncleane
stuffe
throwne
into
Kidron
,
and
then
a
killing
of
the
Passeover
.
This
must
bee
our
Order
in
comming
to
the
Sacrament
:
first
,
purge
our
hearts
and
lives
of
al
manner
of
uncleannesse
that
may
be
found
in
them
,
by
repentance
,
and
by
repentance
throw
it
all
into
the
brooke
Kidron
,
and
then
come
to
the
Sacrament
,
then
receive
the
Lords
Supper
.
So
must
men
come
to
the
Lords
Table
,
as
the
Priests
came
to
the
services
of
the
Tabernacle
.
When
the
Priests
came
to
performe
holy
services
in
the
Tabernacle
,
see
in
what
Order
they
must
come
,
Exod.
30.
18
,
21.
They
must
wash
their
hands
CHAP.
6
and
their
feet
at
the
brazen
laver
when
they
went
into
the
Tabernacle
,
or
when
to
the
Altar
to
minister
there
.
The
equity
of
it
reached
farther
than
to
the
Priests
.
David
was
no
Priest
,
yet
Psal.
26.
I
will
wash
mine
hands
in
innocency
,
so
will
I
compasse
thine
Altar
.
He
alludes
to
the
ceremony
of
the
Priests
washing
at
the
brazen
Laver
,
before
they
ministred
at
the
Altar
;
to
let
us
see
,
that
though
this
ceremony
belonged
onely
to
the
Priests
,
yet
the
morality
belongs
to
all
,
and
that
there
is
a
washing
that
concernes
all
before
they
meddle
with
holy
services
,
and
so
with
the
Sacrament
.
As
the
Priests
were
to
wash
themselves
,
so
some
parts
of
the
Sacrifices
also
were
to
be
washt
,
Levit.
1.
9.
But
the
inwards
and
his
legs
he
shall
wash
in
water
.
The
same
Order
must
be
observed
in
comming
to
the
Sacrament
:
every
sinner
is
an
uncleane
person
,
and
uncleane
ones
must
be
washed
before
they
offer
to
have
fellowship
with
the
GOD
of
Purity
.
There
is
a
double
washing
with
which
wee
must
bee
washed
before
we
can
come
in
due
Order
.
First
the
washing
of
our selves
in
Christs
bloud
by
faith
.
And
secondly
the
washing
of
our selves
by
repentance
.
He
that
will
come
in
due
Order
,
must
wash
by
repentance
as
well
as
by
faith
:
yea
,
he
must
wash
both
his
inwards
and
his
feet
.
His
inwards
must
be
washt
,
Ier.
14.
4.
Wash
thine
heart
,
O
Ierusalem
,
how
long
shall
thy
wicked
thoughts
lodge
within
thee
?
All
inward
and
secret
lusts
must
be
washt
out
by
repentance
.
And
the
feet
must
bee
washt
also
.
Iohn
13.
10.
As
we
walke
in
our
daily
wayes
;
we
gather
a
great
deale
of
soile
,
and
this
same
soile
of
our
outward
actions
,
must
also
bee
washt
away
by
repentance
.
Why
must
the
inwards
and
the
feet
or
legs
of
the
Sacrifices
be
washt
,
above
all
the
rest
?
The
reason
is
given
,
because
the
inwards
or
intrailes
,
are
the
vessels
that
containe
the
filth
and
excrements
of
the
Beast
;
and
therefore
were
they
to
be
washt
.
And
the
legs
CHAP.
5
or
feet
to
be
washt
,
because
they
tread
in
the
dirt
,
and
mire
,
and
so
are
more
defiled
then
any
other
part
of
the
body
.
And
all
this
was
to
teach
,
that
when
wee
draw
neere
to
God
,
wee
should
specially
wash
there
where
most
filth
is
readiest
to
bee
contracted
.
Our
inwards
,
our
hearts
and
consciences
,
what
abundance
of
excrements
and
filth
have
they
?
what
dunghils
of
filthy
lusts
lye
in
our
hearts
?
our
legs
,
our
feet
,
how
doe
we
defile
them
by
walking
and
treading
in
foule
wayes
?
Even
he
that
is
washed
already
,
still
and
daily
needs
to
have
his
feet
washed
,
Iohn
13.
10.
Now
then
for
us
to
come
to
the
Lords
Table
,
with
such
inwards
,
with
such
feet
,
is
not
to
take
heed
to
our
feet
,
nor
to
come
in
due
Order
.
It
were
disorderly
to
sit
downe
at
a
mans
Table
in
so
slovenly
a
fashion
,
as
with
unwashen
hands
;
therefore
more
disorderly
to
sit
downe
at
the
Lords
Table
with
unwashen
hearts
.
The
Pharisees
quarrelled
with
our
Saviours
Disciples
,
Matth.
15.
2.
Why
(
say
they
)
doe
thy
Disciples
transgresse
the
tradition
of
the
Elders
?
for
they
wash
not
their
hands
when
they
eat
bread
.
But
to
such
Communicants
as
come
to
the
Lords
Table
without
repentance
,
it
may
be
said
upon
better
ground
,
Why
doe
ye
transgresse
the
commandement
of
the
Lord
?
For
yee
wash
not
your
hands
,
nor
your
hearts
,
when
ye
eat
bread
at
the
Lords
Table
.
Quest.
But
what
is
that
repentance
wherewith
a
man
must
come
?
How
must
a
man
repent
before
he
comes
?
Ans.
This
is
indeed
a
thing
worth
the
inquiring
after
,
because
many
that
come
to
the
Sacrament
that
yeeld
to
it
that
there
must
be
a
preparation
before
they
come
,
yet
fouly
deceive
themselves
in
their
repentance
.
Repentance
it
stands
in
a
sorrow
for
sin
,
and
an
actuall
renouncing
and
forsaking
of
sin
,
so
as
to
have
no
further
communion
with
it
.
And
here
is
that
wherewith
many
gull
themselves
,
do
mock
God
and
their
owne
soules
.
CHAP.
6
Their
consciences
tell
them
that
their
lives
are
so
vile
,
that
there
must
bee
somewhat
done
before
they
come
,
and
therefore
there
must
bee
at
least
some
sorrow
,
or
shew
of
sorrow
,
at
least
,
before
their
receiving
,
and
therfore
haply
they
will
hang
down
their
heads
,
not
for
a
day
or
two
,
that
is
somwhat
too
long
to
,
but
for
an
houre
or
two
like
a
bulrush
,
will
confesse
their
sinnes
to
God
,
and
make
a
shift
to
be
sad
and
demure
for
a
while
:
and
all
this
is
but
to
stop
the
mouth
of
conscience
.
But
yet
all
this
repentance
is
not
worth
a
bulrush
,
because
there
is
no
abdication
,
no
forsaking
and
putting
away
those
sins
,
but
the
duty
once
over
and
past
,
and
the
Sacrament
a
little
forgotten
,
upon
the
next
occasion
offered
,
they
are
as
ready
for
their
sinnes
as
ever
before
.
They
do
with
their
sinnes
when
they
come
to
the
Sacrament
,
as
Abraham
with
his
servants
when
hee
went
to
Sacrifice
Isaac
,
Gen.
22.
5.
And
Abraham
said
to
his
young
men
,
abide
you
here
with
the
Asse
,
and
I
and
the
Lad
will
goe
yonder
and
worship
,
and
come
againe
to
you
.
So
say
many
in
effect
in
this
case
to
their
sins
and
their
lusts
:
Stand
you
awhile
aside
,
I
must
goe
to
the
Sacrament
,
and
receive
the
communion
,
doe
but
stand
by
a
while
,
and
when
the
Sacrament
is
over
,
or
at
furthest
as
soon
as
the
Sacrament-day
Soror
in
Christo
amabilis
,
rogo
ut
audias
prudentiam
Serpentis
.
Serpens
enim
cum
coeperit
ire
ad
bibendum
,
antequam
veniat
ad
fontem
,
evomit
omne
venenum
.
Imitare
&
tu
charissima
hunc
serpentem
in
hac
parte
,
ut
antequam
venias
ad
fontem
,
id
est
,
communionem
corporis
&
sanguinis
Domini
,
evomas
omne
venenum
,
scilicet
,
odium
,
iram
,
malitiam
,
invidiam
,
malam
voluntatem
,
&
noxias
cogitationes
ex
corde
tuo
.
Bern.
de
modo
benevivendi
.
c.
28.
is
over
,
I
will
come
again
to
you
.
But
this
is
meere
mockery
;
in
that
repentance
which
must
duly
prepare
a
man
for
the
Sacrament
,
there
must
be
an
utter
departure
from
,
and
a
forsaking
of
our
evill
wayes
.
Before
we
come
to
the
Sacrament
to
eat
,
and
drink
there
,
we
should
do
as
the
Serpent
is
said
to
doe
,
and
in
this
case
should
be
wise
as
Serpents
.
The
Serpent
before
he
goes
to
drink
at
the
Fountaine
,
first
vomits
up
all
his
poyson
:
so
should
we
before
we
come
to
eat
and
drinke
at
the
Lords
Table
,
vomit
up
and
cast
out
all
the
poison
of
our
lusts
,
and
so
vomit
them
up
,
as
never
with
the
dog
to
returne
to
our
CHAP.
5
vomit
againe
;
cast
up
,
and
cast
away
all
our
poison
,
before
we
come
to
meddle
with
these
holy
Mysteries
.
We
saw
in
that
case
before
,
how
they
did
before
the
Passeover
,
2
Chron.
30.
14
,
15.
Then
they
killed
the
Passeover
;
Then
?
when
?
When
that
was
first
done
,
in
the
14.
Vers
.
They
arose
and
tooke
away
the
Altars
,
&c.
and
cast
them
into
the
brooke
Kidron
.
It
had
beene
but
a
folly
to
have
killed
and
have
eaten
the
Passeover
,
those
abominations
standing
and
remaining
;
therefore
they
do
not
onely
professe
a
sorrow
for
those
abominations
,
as
it
is
like
enough
they
did
professe
a
sorrow
,
but
before
they
come
to
the
Passeover
,
they
take
them
away
first
,
and
make
sure
worke
with
them
,
they
cast
them
into
the
brooke
Kidron
.
So
must
our
repentance
bee
before
wee
come
to
the
Sacrament
;
not
only
a
repentance
that
sorrowes
for
sin
,
and
yet
keepes
sin
in
the
bosome
still
;
but
such
a
repentance
that
casts
them
quite
out
,
even
into
the
brook
Kidron
.
CHAP.
6
That
is
the
right
course
which
they
tooke
,
Ezra
.
6.
21
,
22.
Marke
there
who
did
eat
the
Passeover
:
not
all
,
not
every
man
that
would
,
but
only
such
as
had
repented
,
and
so
had
prepared
themselves
for
it
.
How
did
their
repentance
appeare
?
by
their
actuall
separation
of
their
sinnes
from
them
,
All
such
as
had
separated
themselves
from
the
filthinesse
of
the
Heathen
of
the
Land
.
It
had
beene
an
hainous
and
horrible
thing
for
them
to
have
come
to
the
Passeover
in
the
filthines
of
the
Heathen
.
But
they
onely
that
did
separate
themselves
from
that
filthinesse
of
the
heathen
did
eat
.
Thus
must
it
be
also
with
a
man
that
will
eat
at
the
Sacrament
;
it
is
not
enough
for
him
to
confesse
his
sinnes
,
to
shed
some
teares
and
blubber
for
them
,
but
he
must
separate
himselfe
from
the
filthinesse
of
the
heathen
.
What
is
swearing
,
whoring
,
drunkennesse
,
profanation
of
the
Lords-day
and
other
Holy-dayes
but
the
filthinesse
of
Heathens
?
What
are
these
but
heathenish
filthinesses
?
Therefore
whosoever
is
polluted
with
any
such
filthinesse
,
or
the
filthinesse
of
any
other
sin
,
must
first
separate
himselfe
from
that
filthinesse
before
he
come
to
the
Lords
Table
.
Let
a
man
separate
himselfe
from
his
filthinesse
,
and
so
let
him
eat
of
this
bread
,
and
drink
of
this
cup.
And
the
way
to
separate
our selves
from
our
filthinesse
and
sins
,
it
is
by
repentance
.
Sin
separates
us
from
God
,
but
repentance
separates
sinne
from
us
,
and
so
fits
us
for
fellowship
with
GOD
in
his
Ordinance
.
And
this
is
that
thing
which
was
typified
in
purging
out
of
leaven
before
the
Passeover
,
Exodus
12.
15.
They
are
forbid
to
cat
leavened
bread
:
nay
,
that
would
not
serve
the
turne
,
but
Exod.
12.
19.
There
must
be
no
leaven
found
in
their
Houses
.
They
must
not
onely
have
no
leaven
in
their
mouthes
,
but
there
must
be
no
leaven
in
their
houses
,
seaven
dayes
shall
there
no
leaven
bee
found
in
your
houses
:
not
onely
no
leaven
to
be
eaten
,
but
no
leaven
to
be
seene
,
Exo.
3.
7.
And
there
shall
no
leavened
bread
be
seene
with
thee
,
neither
shall
there
be
leaven
seene
with
thee
in
all
thy
quarters
.
No
leaven
in
the
mouth
,
in
the
house
,
in
all
their
quarters
.
And
the
Iewes
were
exceeding
precise
in
purging
out
leaven
.
We
reade
Iohn
19.
14.
of
the
preparation
of
the
Passeover
,
which
was
the
day
before
the
Passeover
.
Now
on
that
day
the
father
of
the
family
,
with
other
men
lighted
wax-candles
,
searched
all
corners
to
purge
out
all
remnants
and
crums
of
leaven
.
And
their
Scribes
taught
,
that
a
man
was
to
search
after
leaven
in
secret
places
and
in
corners
,
and
to
search
it
out
by
the
light
of
a
candle
out
of
all
holes
and
corners
.
So
that
a
Iew
before
the
Passeover
would
not
have
left
a
crum
of
leaven
in
a
crany
,
or
blinde
corner
of
his
house
.
Leaven
typified
sin
and
wickednesse
,
1
Cor.
5.
8.
And
all
this
teaches
us
that
exact
care
we
should
have
to
purge
out
,
and
cast
out
all
our
sinnes
before
we
come
to
the
Sacrament
.
There
was
no
Iewes
house
had
so
many
darke
holes
,
blinde
corners
,
and
crannies
,
as
have
our
hearts
,
and
therefore
wee
should
take
the
light
,
and
candle
of
the
Word
,
Psal.
119.
105.
Thy
word
is
a
light
,
a
Lampe
;
And
by
the
light
of
this
candle
search
and
ranscke
the
blinde
corners
and
secret
crannies
of
our
hearts
,
and
out
with
all
the
very
crums
of
leaven
.
So
that
as
the
Apostle
speakes
in
that
case
,
1
Cor.
5.
7
,
8.
Purge
out
therefore
the
old
leaven
.
Therefore
let
us
keepe
the
feast
,
not
with
old
leaven
,
&c.
So
let
us
doe
in
this
case
of
comming
to
the
Sacrament
.
This
is
to
keepe
our
Passeover
after
the
due
Order
.
If
we
will
eat
of
the
Lambe
,
we
must
have
no
leaven
:
if
Lambe
no
leaven
,
if
leaven
no
Lambe
:
if
Christ
in
the
Sacrament
,
no
sins
and
lusts
favoured
;
if
sins
and
lusts
favoured
,
no
Christ
.
There
bee
that
expound
that
Text
,
Cant.
7.
2.
of
the
two
Sacraments
,
Thy
navell
is
like
a
round
goblet
which
wants
not
liquor
,
thy
belly
is
like
an
heap
of
wheat
,
set
about
with
Lilies
.
By
the
navell
they
understand
the
Sacrament
of
Baptisme
:
the
navell
serves
for
the
nourishment
of
the
babe
in
the
wombe
,
and
baptisme
nourishes
infants
and
new
borne
babes
in
the
Churches
wombe
.
By
the
belly
like
an
heape
of
wheat
,
they
understand
the
Sacrament
of
the
Lords
Supper
,
for
the
aboundance
and
store
of
excellent
spirituall
nourishment
therin
:
and
marke
with
what
this
heape
of
wheat
is
set
about
,
set
about
with
Lilies
,
signifying
Christians
of
holy
and
godly
life
.
To
be
sure
,
such
they
should
bee
by
repentance
that
come
to
this
Sacrament
,
they
should
be
Lilies
pure
and
white
;
Lilie-white
,
that
are
set
about
this
heape
of
wheat
.
It
is
not
after
the
due
Order
when
stincking
weeds
,
hemlock
,
nettles
,
and
such
trash
are
set
about
this
heape
of
wheat
,
when
scandalous
and
profane
persons
,
common
swearers
,
customary
drunkards
,
&c.
thrust
in
,
and
set
themselves
downe
at
the
Lords
Table
.
It
is
a
case
much
to
be
lamented
to
see
the
desperate
boldnesse
of
many
in
comming
to
the
Sacrament
;
swearers
,
habituall
drunkards
,
uncleane
persons
,
make
no
more
bones
of
comming
to
the
Table
of
the
Lord
,
than
of
sitting
downe
at
their
owne
ordinary
Tables
:
sweare
this
day
,
receive
the
next
,
be
drunke
on
the
eve
,
and
receive
the
Sacrament
on
the
morrow
.
Herein
dealing
as
the
Harlot
in
that
case
,
Prov.
30.
20.
She
eats
and
wipes
her
mouth
,
and
saith
,
I
have
done
no
wickednesse
,
I
am
as
honest
a
woman
as
the
best
of
my
neighbours
.
So
these
eate
and
drinke
at
the
Sacrament
,
and
wipe
their
mouthes
,
and
who
hath
any
thing
to
say
to
them
,
they
hope
they
are
as
orderly
faire
Communicants
as
the
best
.
That
therefore
men
may
bee
awakened
to
bee
more
considerate
,
and
may
bee
provoked
to
come
prepared
with
repentance
,
let
them
a
little
thinke
seriously
on
these
following
particulars
.
First
,
hee
that
comes
to
the
Sacrament
,
and
not
after
this
order
,
prepared
with
Repentance
,
shall
be
sure
to
meet
with
no
blessing
,
benefit
,
or
comfort
.
There
is
a
great
deale
of
comfort
and
joy
to
bee
had
in
the
use
of
the
Sacrament
,
provided
a
man
so
come
to
it
as
he
ought
,
provided
that
a
man
come
prepared
with
repentance
.
Marke
that
passage
,
Ezra
.
6
,
22.
They
kept
the
Feast
of
unleavened
bread
seven
dayes
with
joy
.
What
are
civill
Feasts
without
joy
?
and
what
are
holy
Feasts
without
joy
?
A
Feast
is
made
for
laughter
,
and
wine
makes
merry
,
Eccl.
10.
19.
Little
comfort
in
this
Feast
,
and
Wine
in
the
Sacrament
,
unlesse
it
make
a
mans
heart
merry
and
joyfull
.
Ioy
is
that
which
GOD
promises
to
the
right
users
of
his
Ordinances
,
Isay
56.
7.
I
will
make
them
joyfull
in
mine
house
of
prayer
.
So
God
makes
men
joyfull
in
the
house
of
preaching
,
and
joyfull
at
the
Table
of
his
house
.
They
kept
the
Feast
with
joy
.
How
so
?
For
,
(
sayes
the
Text
)
the
Lord
had
made
them
joyfull
.
But
observe
who
they
were
whom
God
made
joyfull
at
that
Feast
,
and
Passeover
:
namely
,
those
who
had
separated
themselves
from
the
filthinesse
of
the
heathen
of
the
land
.
Such
as
come
with
true
Repentance
,
God
makes
joyfull
in
the
use
of
his
Ordinance
.
A
man
may
be
bold
to
challenge
impenitent
persons
that
come
in
their
sinnes
,
and
to
charge
them
with
it
,
that
they
have
no
joy
in
their
receiving
:
God
joyes
them
not
,
makes
them
not
welcome
.
As
in
the
Gospell
,
so
at
the
Sacrament
God
makes
a
Feast
,
such
a
Feast
as
the
Feast
of
the
Gospell
is
,
Isay
25.
6.
A
Feast
of
fat
and
sweet
things
,
a
Feast
of
Wine
,
a
Feast
of
things
full
of
marrow
.
But
who
must
eate
of
that
Feast
,
who
must
be
feasted
with
that
wine
and
marrow
?
How
must
they
bee
prepared
that
eat
of
this
Feast
?
They
must
come
in
due
Order
that
come
to
that
Feast
;
and
that
due
Order
is
to
come
with
repentance
:
for
marke
what
God
subjoynes
there
,
Vers.
7.
And
I
will
destroy
the
face
of
the
covering
,
&
the
veile
that
is
spread
,
&c.
So
that
they
that
will
be
partakers
of
that
Feast
,
must
first
have
the
veile
&
the
covering
taken
away
;
they
that
come
veiled
and
covered
come
not
after
the
due
Order
,
and
therfore
shall
not
taste
of
the
sweetes
of
this
Feast
.
But
what
is
that
veile
then
that
must
be
taken
away
,
before
they
shall
eat
of
that
Feast
?
We
may
see
what
it
is
by
that
of
the
Apostle
,
2
Cor.
3.
14
,
15
,
16.
The
veile
is
the
hardnesse
of
mens
hearts
,
and
that
veile
is
taken
away
when
men
turne
to
the
Lord
.
Repentance
takes
away
that
veile
:
when
men
are
humbled
for
their
sinnes
,
and
doe
truly
repent
,
then
is
the
veile
taken
away
.
And
when
the
veile
is
taken
away
,
then
are
men
prepared
to
come
to
that
Feast
of
fat
things
.
The
Sacrament
is
a
Feast
of
fat
things
also
,
and
they
that
will
come
to
this
Feast
in
the
Sacrament
,
must
come
with
their
hearts
unveiled
.
It
is
a
Feast
of
fat
things
,
but
they
that
will
eat
of
this
Feast
of
fat
things
,
must
not
come
with
fat
hearts
.
They
that
come
with
fat
hearts
will
finde
it
a
Feast
of
leane
things
;
will
finde
neither
sweet
nor
comfort
in
the
use
of
the
Sacrament
;
Goe
make
the
heart
of
this
people
fat
,
Isay
6.
that
is
,
Goe
make
their
hearts
hard
,
and
impenitent
;
Psal.
119.
70.
Their
heart
is
fat
as
greasse
;
fat
hearts
shall
not
be
feasted
with
these
sweet
things
.
A
leane
heart
that
mournes
,
that
pines
,
that
grieves
for
sin
,
that
heart
shall
eate
of
these
fat
things
.
Psal.
22.
26.
The
poore
shall
eate
,
and
shall
bee
satisfied
.
The
man
that
is
humbled
and
abased
,
he
shall
eat
unto
satisfaction
:
so
that
they
onely
have
benefit
(
taste
the
sweet
and
the
marrow
in
this
Feast
,
that
come
prepared
with
repentance
.
But
let
a
man
come
without
repentance
and
humiliation
,
and
he
receives
no
benefit
at
all
at
the
Sacrament
,
but
findes
a
leane
and
a
drie
Feast
of
it
.
It
is
in
this
case
with
a
man
,
as
it
was
with
the
Prodigall
,
when
once
he
came
to
himselfe
,
and
was
soundly
humbled
for
his
folly
,
and
fals
to
confession
,
Father
I
have
sinned
against
thee
,
and
against
heaven
,
then
see
what
followeth
,
Luke
15.
22
,
23.
bring
hither
the
fatted
Calfe
,
let
us
eate
and
bee
merry
.
Now
that
he
repents
,
he
is
fed
,
and
feasted
with
fat
things
;
the
fat
Calfe
must
be
killed
and
prepared
.
But
look
upon
him
in
his
impenitency
,
whilest
he
is
in
his
sinnes
,
and
how
fares
hee
then
?
alas
,
he
then
eats
husks
,
feeds
with
the
Swine
,
and
his
belly
not
filled
neither
:
whilest
he
was
in
a
Swinish
condition
,
he
was
fitter
to
feed
at
a
Swines
trough
,
than
to
feed
at
his
Fathers
Table
;
and
then
he
is
fed
with
nothing
but
with
empty
huskes
.
It
is
just
so
here
.
If
men
come
to
God
and
to
his
Table
with
confession
and
contrition
of
spirit
,
with
true
and
sound
repentance
;
then
God
sayes
,
Come
bring
the
fatted
Calfe
,
make
a
Feast
,
give
this
repenting
sinner
my
Sons
flesh
and
bloud
,
his
spirit
;
let
him
eat
marrow
,
glut
his
heart
with
the
comforts
of
my
spirit
,
with
the
sweetnesse
and
goodnesse
of
Christ
.
But
when
men
come
in
their
swinish
and
brutish
lusts
,
come
no
better
than
Swine
without
repentance
for
their
sins
,
then
GOD
sends
them
to
the
trough
:
What
doe
you
a
company
of
swinish
adulterers
,
and
drunkards
,
at
my
Table
?
get
you
to
the
trough
;
the
trough
is
fitter
for
you
than
the
Communion-Table
.
And
though
such
persons
in
their
impenitency
will
thrust
and
crowd
in
to
the
Lords
Table
,
yet
they
shall
be
fed
but
with
husks
.
Impenitent
persons
find
their
food
in
the
issue
no
better
:
they
receive
but
the
huske
of
the
Sacrament
,
bare
Bread
and
Wine
,
the
naked
Elements
,
they
never
taste
a
whit
of
the
fatted
Calfe
,
they
eate
not
a
whit
of
CHRISTS
flesh
and
bloud
.
God
feeds
Swine
onely
with
huskes
,
huskes
are
good
enough
for
Hogges
.
And
what
are
impenitent
persons
better
than
Hogs
to
whom
Pearles
must
not
bee
given
.
Observe
how
the
Prodigals
father
speakes
to
him
after
his
re-repentance
,
Come
bring
the
fatted
Calfe
,
let
us
eate
and
bee
merry
.
A
man
can
never
so
eate
at
the
Sacrament
as
to
bee
merry
,
till
hee
eat
of
the
fat
,
Nehemiah
8.
10.
Goe
your
way
,
eat
the
fat
,
and
drinke
the
sweet
,
neither
bee
yee
sorry
,
that
is
,
be
you
merry
and
joyfull
;
eating
the
fat
,
and
drinking
the
sweet
,
cheeres
and
makes
the
heart
merry
.
But
when
sayes
his
father
,
let
us
eat
and
bee
merry
?
Now
after
hee
saw
his
Sonne
to
bee
sorry
,
when
hee
saw
his
soule
humbled
and
afflicted
with
sorrow
for
his
sinnes
,
he
saw
him
truly
penitent
;
Now
let
us
eate
and
bee
merry
.
It
is
to
little
purpose
,
to
eate
at
the
LORDS
Table
,
unlesse
wee
may
so
eate
that
wee
may
bee
merry
,
that
wee
may
bee
cheered
,
refreshed
,
rejoyced
.
Now
hee
that
would
eate
and
bee
merry
at
the
LORDS
Table
,
Lords
Table
must
weepe
and
be
sorry
in
his
owne
private
Chamber
,
and
Closset
.
And
when
we
have
made
our selves
sorry
God
will
make
us
merry
,
when
we
have
sadded
our
soules
by
repentance
,
God
will
glad
them
with
the
comforts
of
his
Spirit
dispersed
to
us
in
the
Sacrament
.
And
the
greater
our
sorrow
is
before
we
come
,
the
greater
will
our
mirth
be
when
we
be
come
.
But
contrarily
when
we
come
to
the
Lords
Table
,
and
have
not
beene
sorry
,
have
not
beene
humbled
,
have
not
repented
,
then
may
we
come
and
eate
,
but
we
cannot
eate
,
and
be
merry
;
we
can
have
no
comfort
,
no
joy
in
our
receiving
,
because
GOD
feeds
us
in
such
a
case
with
nothing
but
huskes
.
Huskie
food
will
never
make
the
heart
merry
,
and
where
repentance
is
wanting
it
makes
the
Sacrament
proove
to
a
man
no
better
then
an
husky
banquet
.
Where
repentance
is
wanting
a
man
in
receiving
receives
nothing
but
bare
bread
,
and
bare
wine
,
neither
is
it
any
more
with
God
then
if
a
man
did
eate
common
bread
,
and
drinke
ordinary
wine
at
his
owne
Table
.
It
is
in
Sacraments
as
it
was
with
sacrifices
.
When
men
came
to
the
sacrifices
,
and
offerings
without
repentance
see
how
God
esteemed
of
them
;
Hos.
9.
4.
For
their
bread
for
their
soule
shall
not
come
into
the
house
of
the
Lord
.
Zanch.
in
Locum
.
The
bread
for
their
soule
,
that
is
,
the
bread
for
their
life
,
their
daily
bread
for
the
sustinance
of
their
bodily
life
.
He
speakes
of
that
meate
offering
,
Levit.
2.
5.
That
meate
offering
was
appointed
of
God
for
a
spirituall
use
,
and
yet
it
is
called
the
bread
for
their
life
,
or
livelihood
.
Because
they
using
those
Ordinances
without
Repentance
,
though
the
meate
offering
were
appointed
for
a
spirituall
use
,
God
esteemed
no
other
then
common
meate
,
as
their
ordinary
bodily
bread
they
fed
upon
to
susteyne
bodily
life
.
In
the
same
sense
it
is
that
Iere.
7.
21.
the
Lord
in
a
kinde
of
scorne
calls
their
sacrifices
flesh
;
Put
your
burnt
offerings
unto
your
sacrifices
,
and
eate
flesh
.
There
wanted
repentance
in
the
offerers
,
and
therefore
God
reckons
them
but
as
other
ordinary
flesh
in
the
Shambles
.
And
being
so
,
what
had
they
more
at
their
meate
offerings
then
at
their
owne
Tables
?
what
at
their
sacrifices
more
then
might
have
beene
had
at
the
Shambles
?
And
no
wonder
,
for
God
intends
not
his
Ordinance
to
such
;
God
calls
not
,
invites
not
such
,
and
he
will
not
welcome
those
whom
he
invites
not
.
Consider
those
Canons
which
were
for
eating
the
Passeover
.
Exod.
12.
43
,
44
,
45.
This
is
the
Ordinance
of
the
Passeover
,
there
shall
no
stranger
eate
thereof
.
But
every
mans
servant
that
is
bought
for
money
when
thou
hast
circumcised
him
,
then
shall
he
eate
thereof
.
A
forreyner
,
and
an
hired
servant
shall
not
eate
therof
.
Here
be
three
Canons
.
First
no
stranger
must
eate
thereof
.
Suppose
he
had
,
yet
surely
should
he
have
had
no
Communion
with
God
,
God
would
have
beene
a
stranger
to
him
.
Secondly
no
hired
servant
must
eate
thereof
,
suppose
he
had
,
certainly
God
would
not
have
accepted
his
service
.
Thirdly
no
uncircumcised
one
must
eate
thereof
.
If
an
uncircumcised
person
had
eaten
thereof
could
he
have
looked
for
a
blessing
?
Now
all
these
three
Canons
make
against
an
impenitent
sinners
comming
to
the
Sacrament
.
For
an
impenitent
sinner
is
all
these
.
He
is
a
stranger
to
God
,
Psal.
58.
3.
The
wicked
are
estranged
from
the
wombe
.
And
Psal.
54.
3.
David
calls
the
Ziphims
who
were
notwithstanding
of
Israel
,
strangers
,
for
what
so
estranges
a
man
from
God
as
doth
sinne
?
He
is
an
hyred
servant
,
a
servant
to
Satan
,
and
his
lusts
,
Iohn
8.
34.
Whosoever
commiteth
sinne
is
the
servant
of
sinne
,
2
Pet.
2.
18.
They
themselves
are
servants
to
corruption
,
for
of
whom
a
man
is
overcome
,
of
the
same
he
is
brought
in
bondage
.
And
who
will
set
his
servant
at
his
Table
with
him
?
The
servant
abides
not
in
the
house
for
ever
,
Iohn
8.
35.
and
therefore
sits
not
down
at
Table
at
any
time
.
He
is
an
uncircumcised
person
,
Iere.
4.
3
,
4
,
Breake
up
the
fallow
ground
,
circumcise
your selves
to
the
Lord
,
and
take
away
the
fore
skine
of
your
heart
.
What
is
the
circumcision
of
the
heart
,
but
the
breaking
up
of
the
fallow
ground
,
verse
3.
So
that
a
repenting
heart
is
a
circumcised
heart
,
and
contrarily
an
impenitent
is
an
uncircumcised
heart
,
Acts
7.
51.
Ye
stifnecked
,
and
uncircumcised
in
heart
.
So
that
an
impenitent
person
is
an
uncircumcised
person
.
And
what
wonder
then
that
an
impenitent
person
meets
with
no
blessing
at
the
Sacrament
,
when
he
comes
to
eate
against
the
Canon
,
being
a
stranger
,
a
servant
,
an
uncircumcised
person
?
The
Israelites
Manna
was
Sacramentall
,
and
there
is
Manna
in
the
Lords
Supper
,
and
in
the
use
of
the
Sacrament
the
Lord
gives
that
hidden
Manna
,
Apoc.
2.
17.
But
it
is
to
be
observed
that
the
Israelites
did
not
eate
Manna
presently
so
soone
as
they
were
out
of
Aegypt
,
but
first
of
all
Sicut
populus
Israel
ante
transitum
maris
nonpotuit
manna
comedere
,
sic
nemo
valet
ante
baptismum
corpus
redemtoris
accipere
.
Anselm
.
in
1
Cor.
10.
Nondum
baptizati
,
vel
eriam
adhuc
excommunicati
,
&c.
arcebantur
a
communione
.
Centuriat
.
Magdeb.
Cent.
10.
cap.
6.
they
passed
through
the
red
Sea
,
and
that
passage
was
a
Baptisme
.
See
therfore
Saint
Pauls
order
,
1
Cor.
10.
1
,
2
,
3.
Our
fathers
all
passed
thorow
the
Sea
,
And
were
all
baptised
in
the
Sea
,
And
did
all
eate
the
same
spirituall
meate
.
So
that
before
they
did
eate
that
spirituall
meate
,
they
were
first
baptised
in
the
red
Sea
.
There
must
be
a
baptisme
before
the
Manna
may
be
eaten
.
None
ought
to
receive
the
Lords
Supper
till
he
be
first
baptised
.
It
were
utterly
against
Gods
owne
order
to
have
a
man
receive
the
Communion
before
he
be
baptised
.
That
very
order
teaches
that
there
must
be
repentance
before
we
come
to
the
Lords
Table
.
For
baptisme
is
the
baptisme
of
repentance
,
Luke
3.
3.
Iohn
came
preaching
the
baptisme
of
repentance
.
So
that
where
no
repentnace
,
there
the
Sacrament
belongs
not
to
men
,
and
they
can
have
no
benefit
by
it
,
to
whom
it
belongs
not
.
As
in
that
case
Bethsheba
speakes
,
Pro.
31.
6
,
7.
Give
strong
drinke
to
him
that
is
ready
to
perish
,
and
wine
to
those
that
be
of
heavy
hearts
,
or
bitter
of
soule
,
let
him
drinke
,
and
forget
his
poverty
,
and
remember
his
misery
no
more
.
So
it
holds
good
here
,
God
would
not
have
this
wine
to
be
given
to
every
man
,
it
is
not
for
profane
,
and
impenitent
sinners
to
drinke
this
wine
,
but
when
men
are
by
repentance
in
poverty
of
spirit
,
bitternesse
of
soule
,
heavie
in
heart
,
then
the
Lord
would
have
this
wine
given
them
;
and
such
as
come
to
drinke
it
with
such
hearts
,
they
shall
have
their
hearts
cheered
,
refreshed
and
sweetely
comforted
against
the
sense
of
their
poverty
,
and
misery
.
Repenting
sinners
goe
away
with
the
sweetnesse
,
and
comfort
of
the
Sacrament
.
The
Prophet
speakes
of
a
cup
of
consolation
that
was
wont
to
be
given
to
some
,
Iere.
16.
7.
That
cup
of
consolation
was
not
given
to
every
one
.
But
when
any
had
buried
some
deere
friend
,
and
was
in
heavinesse
and
sorrow
,
mourning
and
in
bitternesse
as
Zechariah
speakes
,
Zech.
12.
Then
their
friends
did
invite
them
to
their
houses
,
and
give
them
a
cup
of
consolation
.
So
that
that
cup
of
consolation
was
for
sad
,
and
sorrowfull
persons
only
,
only
for
mourners
.
The
cup
in
the
Sacrament
is
a
cup
of
consolation
,
but
this
cup
is
prepared
for
mourners
for
sin
,
and
when
men
receive
it
prepared
with
repentance
,
then
it
is
indeed
unto
them
a
cup
of
consolation
.
But
no
cup
of
consolation
at
al
to
such
as
in
impenitency
of
spirit
come
to
the
Sacrament
.
2
He
that
comes
to
the
Sacrament
,
and
not
after
this
order
prepared
with
repentance
,
he
not
only
meets
with
no
blessing
,
but
with
a
blow
and
a
breach
.
And
that
in
a
double
respect
.
First
,
Such
an
one
shall
not
onely
not
be
the
better
,
but
farre
the
worse
for
his
receiving
in
his
sinnes
,
and
impenitency
.
Some
have
a
conceit
that
though
they
be
such
sinners
as
they
are
,
yet
the
comming
to
the
Sacrament
will
mende
and
heale
them
,
and
may
doe
them
good
.
But
such
are
deceived
,
they
shall
be
so
farre
from
being
the
better
,
that
they
shall
be
worse
.
That
as
our
Saviour
speakes
of
a
Pharisees
Proselyte
,
Mat.
23.
15.
that
when
he
was
made
,
he
was
made
twofold
more
the
childe
of
hell
then
themselves
,
so
is
it
with
impenitent
receivers
,
by
their
receiving
they
make
themselves
twofold
more
the
children
of
hell
,
and
the
Divell
then
they
were
before
,
as
having
added
both
to
the
guilt
of
their
impenitency
the
fresh
guilt
of
the
profanation
of
Gods
Ordinance
,
and
having
doubled
their
hardnesse
,
and
increased
their
strength
to
follow
sinne
with
the
more
greedinesse
.
Such
an
one
meetes
with
an
heavy
curse
,
a
spirituall
curse
upon
his
soule
,
so
as
the
receiving
of
the
Sacrament
shall
doe
his
soule
mischiefe
.
Sacraments
worke
according
to
that
disposition
wherein
they
finde
such
as
receive
them
.
Such
as
are
the
Receivers
,
so
prove
the
Sacraments
unto
them
.
It
is
in
this
case
as
it
was
with
the
woman
under
Iealousy
,
and
suspicion
of
uncleannesse
,
drinking
the
cursed
waters
,
Numb.
5.
27
,
28.
And
when
he
hath
made
her
to
drinke
the
water
,
then
it
shall
come
to
passe
that
if
she
be
defiled
,
and
have
done
trespasse
against
her
husband
,
that
the
water
that
causes
the
curse
shall
enter
into
her
,
and
become
bitter
,
and
her
belly
shall
swell
,
and
her
thigh
shall
rot
,
and
the
woman
shall
be
a
curse
amongst
her
people
.
And
if
the
woman
be
not
defiled
,
but
be
cleane
,
then
she
shall
be
free
,
and
shall
conceive
seede
.
Looke
then
as
the
woman
was
,
such
was
the
worke
of
the
water
.
If
she
were
cleane
the
water
did
her
no
hurt
,
nay
it
did
her
good
,
she
conceived
seede
,
she
became
fruitfull
:
but
if
she
were
defiled
,
and
uncleane
it
wrought
with
a
mischiefe
,
her
belly
did
swell
,
her
thigh
did
rot
,
&
she
became
a
curse
.
It
is
so
in
receiving
the
Sacrament
.
As
men
Quicquid
recipitur
recipitur
ad
modum
recipientis
.
are
that
receive
it
,
so
is
the
worke
and
efficacy
of
it
,
either
for
good
or
hurt
,
either
for
bane
,
or
blessing
.
If
a
man
be
prepared
with
repentance
,
and
so
be
cleane
,
then
the
Sacrament
brings
a
blessing
,
it
makes
a
man
fruitfull
.
But
if
a
man
be
defiled
,
and
uncleane
,
Ideo
nemo
malo
prodest
,
quia
quicquid
ad
illum
pervenit
id
pravo
usu
corrumpitur
.
Quemadmodum
stomachus
morbo
vi●iatus
quoscunque
accepit
cibos
mutat
,
&
omne
alimentum
in
causam
dolo●is
trahit
,
ita
animus
caecus
quicquid
illi
commiss●ris
id
onus
suum
et
perniciem
,
et
occasionem
miseriae
facit
.
Senec.
de
benef
.
lib.
5.
c.
12.
as
every
impenitent
sinner
is
,
then
it
banes
,
and
mischiefes
him
,
it
proves
as
cursed
water
,
it
rots
his
soule
,
he
proves
a
more
rotten
,
and
wretched
sinner
then
before
.
An
unwholsome
,
and
diseased
stomach
what
ever
food
it
receives
it
alters
,
and
rather
nourishes
the
disease
then
the
body
,
and
turnes
wholesome
nourishment
to
matter
of
griefe
,
and
vexation
.
So
an
impenitent
soule
comming
to
Gods
Ordinance
in
its
sins
and
defilement
doth
but
turne
the
wholesome
nutriment
of
the
Sacrament
to
the
feeding
of
its
diseases
,
and
the
increasing
of
its
owne
sorrow
and
mischiefe
,
as
the
water
that
made
the
cleane
woman
fruitfull
made
the
uncleane
woman
swell
and
rot.
God
curses
the
Sacrament
to
an
impenitent
defiled
person
,
and
so
makes
a
sad
breach
upon
him
in
stead
of
a
blessing
.
Secondly
,
such
an
one
as
comes
in
his
impenitency
shall
meete
with
a
breach
in
another
kinde
,
with
Gods
heavy
wrath
falling
upon
him
at
the
Sacrament
.
That
same
is
a
terrible
Text
,
and
worthy
to
be
well
thought
upon
by
every
man
before
he
comes
to
the
Sacrament
,
Lev.
7.
20
,
21.
But
the
soule
that
eats
of
the
flesh
of
the
peace
offerings
that
pertaine
to
the
Lord
having
his
uncleannesse
upon
him
,
even
that
soule
shall
be
cut
off
from
his
people
:
Moreover
the
soule
that
shall
touch
any
uncleane
thing
,
as
the
uncleannesse
of
man
,
or
any
uncleane
beast
,
or
any
abominable
uncleane
thing
,
and
eate
of
the
flesh
of
the
sacrifice
of
peace-offerings
,
even
that
soule
shall
be
cut
off
from
his
people
.
Their
peace
offerings
were
eucharisticall
offerings
.
Now
suppose
a
man
had
defiled
himselfe
,
and
should
have
come
,
and
with
that
uncleannesse
upon
him
have
eaten
of
the
flesh
of
those
offerings
,
what
had
the
issue
beene
?
surely
it
had
beene
better
for
that
man
to
have
beene
a
bed
,
and
asleepe
,
for
that
soule
shall
be
cut
off
from
his
people
,
that
man
shall
be
destroyed
,
destroyed
by
GODS
hand
,
and
from
before
his
face
,
as
Lev.
22.
3
That
soule
shall
be
cut
off
from
my
presence
.
Nay
marke
yet
further
,
ver.
21.
That
if
a
man
did
but
touch
any
uncleane
thing
;
uncleannesse
of
man
,
or
beast
,
or
any
abominable
uncleane
thing
,
and
then
in
that
case
after
such
a
touch
,
before
he
be
clensed
shal
offer
to
eate
of
the
flesh
of
the
peace
offering
,
he
should
be
cut
off
from
his
people
.
What
?
If
no
more
uncleannesse
upon
him
then
came
by
a
touch
must
he
yet
be
cut
off
?
Must
he
be
cut
off
that
eates
but
with
a
touch
of
uncleannes
?
What
then
will
become
of
him
that
not
touches
but
wallowes
and
tumbles
in
uncleannesse
?
In
the
uncleannesse
of
whordom
,
drunkennes
?
If
he
must
be
cut
off
that
touches
the
uncleannes
of
a
man
,
what
will
become
of
him
that
wallowes
in
the
uncleannesse
of
the
Divell
?
If
he
must
be
cut
off
that
touches
but
the
uncleannesse
of
a
beast
,
then
what
will
become
of
him
that
is
an
uncleane
beast
,
an
uncleane
adulterer
,
an
uncleane
drunkard
,
or
any
other
uncleane
sinner
?
See
how
our
Saviour
speakes
,
Matth.
10.
12
,
13.
When
you
come
into
a
house
,
salute
it
,
And
if
the
house
be
worthy
;
let
your
peace
come
upon
it
,
but
if
it
be
not
worthy
,
let
your
peace
returne
to
you
.
If
the
Apostles
came
to
an
house
that
was
worthy
,
then
upon
their
salutation
the
blessing
they
prayed
for
came
upon
that
house
,
but
if
an
unworthy
house
,
the
blessing
fell
not
upon
it
,
but
returned
to
them
againe
.
So
is
it
in
the
receit
of
the
Sacrament
.
When
it
is
received
,
if
he
bee
worthy
that
receives
it
,
then
comes
a
blessing
from
GOD
upon
a
man
,
but
if
the
person
be
unworthy
then
comes
neither
blessing
,
nor
peace
.
Now
who
is
worthy
?
Iudge
in
your
owne
consciences
,
are
impenitent
sinners
that
live
,
and
lye
in
their
sins
?
Are
customary
profaners
of
Gods
Name
?
Are
habituall
drunkards
?
Are
loathsome
Adulterers
,
covetous
earth-wormes
,
are
these
worthy
?
If
these
be
worthy
who
then
is
unworthy
?
Either
these
,
or
none
are
unworthy
.
Therefore
no
peace
,
nor
blessing
can
come
upon
them
.
Nay
that
is
not
all
,
not
only
no
blessing
,
but
a
curse
shall
come
upon
them
.
If
he
will
shew
himselfe
a
worthy
man
saies
Salomon
of
Adonijah
,
there
shall
not
an
hayre
of
him
fall
to
the
earth
,
1
King
.
1.
52.
but
when
after
he
carried
himselfe
unworthily
,
it
cost
him
his
life
.
If
men
come
worthily
to
the
Sacrament
,
so
prepared
by
repentance
as
they
ought
,
they
meete
with
no
hurt
,
but
with
a
great
deale
of
good
.
But
if
wickednesse
be
found
Mutet
ergo
vitam
qui
vult
accipere
vitam
.
Nam
si
non
mutet
vitam
,
ad
judicium
accipiet
vitam
,
&
magis
ex
ipsa
corrumpitur
quàm
san●tur
,
magis
occiditur
,
quàm
vivificatur
.
Aug.
Ser.
de
Temp.
1.
in
men
,
as
Salomon
there
speakes
,
and
so
men
come
unworthily
,
God
will
curse
them
for
so
comming
.
He
that
eates
,
and
drinkes
unworthily
,
eates
and
drinkes
his
owne
damnation
.
And
who
doth
it
unworthily
,
but
he
that
doth
it
impenitently
?
And
what
can
such
unworthy
impenitent
persons
expect
but
a
breach
with
a
witnesse
?
The
Israelites
had
a
wondrous
strange
minde
to
flesh
,
Numb.
11.
4.
They
wept
and
said
,
who
shall
give
us
flesh
to
eat
?
And
as
great
a
minde
have
many
to
come
to
the
Sacrament
,
but
yet
it
fares
no
better
with
them
at
the
Sacrament
,
than
it
did
with
Israel
at
their
Quailes
,
Psal.
78.
30
,
31.
Whilst
the
meat
was
yet
in
their
mouthes
,
the
wrath
of
God
came
upon
them
,
and
slew
the
fattest
of
them
,
and
smote
downe
the
chosen
men
of
Israel
.
And
so
whilest
many
have
the
bread
and
wine
in
their
mouthes
,
the
wrath
of
God
comes
upon
them
.
But
why
so
?
Because
it
is
with
them
at
eating
the
Sacrament
,
as
it
was
with
Israel
in
another
case
,
Verse
30.
They
were
not
estranged
from
their
lusts
,
but
whilest
the
meat
was
in
their
mouthes
,
the
wrath
of
God
,
&c.
So
many
come
to
the
Sacrament
,
but
are
not
estranged
from
their
lusts
,
their
whoring
,
drunkennesse
,
worldlinesse
,
&c.
but
come
in
impenitency
,
without
sorrow
,
and
reformation
,
and
therefore
whilest
the
Sacramentall
elements
are
in
their
mouthes
,
the
wrath
of
God
comes
upon
them
;
and
so
instead
of
eating
Christ
they
eat
wrath
.
And
all
because
they
comming
in
their
impenitency
,
provoke
GOD
to
wrath
.
It
may
be
thou
feelest
no
wrath
for
the
present
,
but
yet
wrath
may
be
inflicted
insensibly
on
thy
soule
.
And
though
thou
feele
it
not
,
yet
thou
mayest
heape
and
treasure
up
wrath
against
the
day
of
wrath
.
A
man
that
brings
every
day
but
a
fagot
or
two
to
the
stack
,
may
in
time
make
a
great
heap
:
every
day
a
stick
to
the
pile
,
may
make
such
a
pile
,
as
being
fired
at
once
,
will
make
a
dreadfull
fire
.
Thou
feelest
no
wrath
for
the
present
,
but
every
Sacrament
thou
receivest
,
thou
bringest
a
fagot
to
the
heape
,
and
makest
such
an
heape
,
as
at
last
will
make
the
fire
so
much
the
greater
,
&
so
much
the
hotter
at
the
day
of
wrath
.
And
then
shalt
thou
feele
that
wrath
which
now
thou
heapest
up
.
Thou
greatenst
thine
heape
now
,
and
the
greater
the
heape
,
the
greater
the
fire
.
Now
the
reasons
why
God
thus
sadly
makes
a
breach
upon
impenitent
sinners
are
specially
two
.
1
Because
every
impenitent
sinner
defiles
the
Lords
Table
,
and
the
Sacrament
.
Holinesse
becomes
thine
house
,
O
Lord
,
and
so
no
lesse
,
holinesse
becomes
thy
Table
,
O
Lord
.
As
God
himselfe
is
holy
,
so
his
word
Sicut
sanctum
Canes
non
sanctificat
,
nec
margaritae
porcos
nutriunt
,
sed
contra
Canes
coinquinant
sanctum
,
&
porci
margaritas
,
confringunt
.
Sic
si
hom
inibus
caninos
,
vel
porcinos
mores
habentibus
sanctum
dederis
,
nec
sanctum
illos
sanctificat
,
sed
contra
,
ipsi
sanctum
coinquinant
.
Chrys.
hom.
17.
oper.
imper
.
and
Sacraments
are
holy
,
and
therefore
an
horrible
thing
to
polute
and
defile
the
Sacrament
.
Now
every
impenitent
sinner
doth
so
.
An
impenitent
sinner
is
a
filthy
person
,
and
he
befilths
every
thing
he
meddles
withall
.
He
is
an
uncleane
person
.
Now
to
the
uncleane
all
things
are
unclean
,
holy
things
sanctifie
not
them
,
but
they
pollute
holy
things
:
under
the
Law
,
an
uncleane
person
defiled
the
Campe
,
Num.
5.
2
,
3.
Put
out
of
the
Campe
whosoever
is
defiled
,
that
they
defile
not
their
Campes
.
He
defiled
every
bed
he
lay
on
,
and
every
thing
hee
sate
on
,
Levit.
15.
4.
He
defiled
every
man
he
toucht
,
Lev.
15.
7.
His
very
Saddle
he
rode
upon
was
uncleane
,
Lev.
15.
9.
He
defiled
the
Tabernacle
of
the
Lord
.
Num.
19.
13.
He
defiled
bread
,
potage
,
wine
,
oile
,
&c.
Hag.
2.
13.
Thus
an
uncleane
sinners
pitch
touches
nothing
which
it
defiles
not
.
He
defiles
Word
and
Sacraments
,
the
Lords
Tabernacle
and
his
Table
.
Is
it
any
wonder
then
that
comming
to
the
Sacrament
,
he
meets
with
a
breach
and
a
curse
?
If
any
man
defile
the
Temple
of
the
Lord
,
him
shall
God
destroy
,
1
Cor.
3.
17.
Put
Table
in
stead
of
Temple
,
and
it
is
as
true
;
if
any
man
defile
the
Table
of
the
Lord
,
him
shall
God
destroy
,
He
that
defiles
the
Tabernacle
of
the
Lord
,
shall
be
cut
off
from
Israel
,
Num.
19.
13.
And
whosoever
defiles
the
Table
of
the
Lord
as
well
as
the
Tabernacle
of
the
Lord
,
shall
God
cut
off
from
his
people
.
Their
sinne
was
foule
and
hainous
,
Mal.
2.
12.
that
said
,
the
Table
of
the
Lord
was
polluted
;
what
is
their
sin
then
that
doe
not
say
the
Table
of
the
Lord
is
polluted
,
but
doe
pollute
and
defile
it
?
GOD
sorely
complaines
of
it
,
that
their
common
Tables
in
their
houses
at
which
they
did
eat
and
drinke
,
and
take
their
common
repast
,
that
they
were
defiled
with
drunkennesse
and
gluttony
,
Isa.
28.
8.
All
Tables
are
full
of
vomit
,
and
filthinesse
,
so
that
there
is
no
place
cleane
.
An
horrible
thing
to
defile
a
mans
owne
Table
with
the
vomit
&
filthinesse
of
drunkennesse
?
what
an
horrible
thing
then
to
pollute
Gods
Table
with
such
filth
?
And
what
doth
that
man
better
,
that
when
he
hath
defiled
himselfe
with
drunkennesse
,
and
with
the
vomit
and
filth
of
it
,
yet
before
hee
hath
humbled
himselfe
with
sorrow
for
it
,
and
before
he
hath
utterly
forsaken
and
renounced
it
,
doth
presume
in
that
filthy
case
to
come
to
Gods
Table
?
How
horrible
a
thing
were
it
to
defile
the
Lords
Table
with
the
vomit
of
drunkennesse
,
now
let
all
that
defile
themselves
with
drunkennesse
bethinke
themselves
,
how
they
can
before
God
free
themselves
from
it
.
And
so
all
that
live
in
other
foule
sins
,
let
them
consider
how
they
can
wash
their
hands
from
the
guilt
of
this
sin
.
Therefore
when
God
sees
his
Ordinance
defiled
by
them
,
his
wrath
is
kindled
,
and
he
smites
them
with
a
curse
.
Incense
from
foule
hands
is
an
abomination
,
Isa.
1.
13
,
15.
not
only
no
sweetnesse
in
it
,
but
a
filthy
Incensi
odor
de
immundorum
manibus
reputatus
est
profaetore
,
&
i●am
non
gratiam
praesumptio
meruit
.
Cyp.
de
caen
.
Dom.
stench
in
it
,
yea
,
such
an
offensive
savour
from
it
,
as
provokes
God
to
wrath
.
If
a
beast
touch
the
Mountaine
,
it
must
be
stoned
or
thrust
through
with
a
dart
,
Heb.
12.
20.
If
such
severity
against
a
Beast
,
how
much
more
shall
it
be
against
a
Man
,
that
by
his
base
and
brutish
lusts
makes
himselfe
a
Beast
,
and
yet
will
dare
,
not
only
to
touch
the
Mountaine
,
but
to
goe
up
into
the
Mountaine
?
Any
beast
that
had
toucht
the
mountaine
,
must
have
died
for
it
,
though
it
had
beene
a
clean
beast
,
how
much
more
if
it
had
beene
an
uncleane
beast
?
That
man
that
by
his
base
and
brutish
courses
becomes
a
beast
,
he
is
not
only
a
beast
,
but
an
uncleane
beast
.
If
a
sheepe
had
toucht
the
mountaine
,
it
must
have
been
stoned
or
thrust
through
with
a
dart
,
much
more
then
should
a
Dog
or
an
Hog
,
if
they
had
toucht
the
Mountaine
.
O
that
they
would
seriously
consider
this
who
in
the
guilt
of
their
sins
,
smoaking
and
reeking
,
thrust
in
themselves
unto
the
Table
of
the
Lord
,
and
that
their
hearts
would
tremble
to
thinke
how
dreadfull
a
thing
it
is
to
pollute
Gods
Ordinance
.
Is
it
a
small
thing
in
your
eyes
to
defile
Gods
Table
?
Is
it
nothing
with
you
to
pollute
holy
things
?
It
was
a
smart
and
piercing
speech
of
Ambrose
to
Theodosius
,
offering
to
come
in
the
guilt
of
that
slaughter
at
Thessalonica
,
Istasne
adhue
stillantes
injustae
caedis
cruore
manus
extendes
,
&
iis
sanctissimum
Domini
corpus
prehendes
?
Vel
tu
pretiosum
sanguinem
Domini
admovebis
ori
tuo
?
Magdeb.
Cent.
4
cap.
6.
What
?
wilt
thou
reach
forth
those
hands
of
thine
yet
dropping
with
the
bloud
of
unjust
slaughter
,
and
with
them
lay
hold
upon
the
most
holy
body
of
the
Lord
?
or
wilt
thou
offer
to
put
that
precious
bloud
to
thy
mouth
?
So
may
it
bee
said
to
many
comming
to
the
Sacrament
:
What
?
will
you
reach
forth
those
hands
of
yours
defiled
with
bloud
,
with
the
bloud
of
oppression
?
These
fingers
of
yours
defiled
with
iniquity
,
Isay
,
59.
3.
and
with
these
hands
and
fingers
touch
these
holy
mysteries
?
with
these
lips
of
yours
that
have
spoken
lies
,
that
daily
drivell
forth
such
a
deale
of
obscene
filth
;
that
with
so
many
foule
oathes
and
bloudy
blasphemies
have
dishonoured
God
;
with
these
mouthes
with
which
you
have
so
often
swine-like
swilled
unto
drunkennesse
,
&
with
which
you
have
drunke
of
the
cup
of
divels
;
with
these
lips
and
mouthes
will
ye
offer
to
drinke
the
precious
bloud
of
Christ
?
Is
it
not
sin
and
guilt
enough
,
that
with
your
sins
you
have
already
defiled
your
hands
,
fingers
,
lippes
,
mouthes
,
but
that
now
also
you
will
needs
come
,
and
defile
the
Lords
Table
?
it
is
more
than
you
can
answer
that
you
have
thus
defiled
your selves
,
why
will
you
double
your
sin
and
your
damnation
in
defiling
also
these
sacred
Mysteries
?
Consider
this
with
trembling-hearts
all
impenitent
persons
,
and
you
especially
that
dare
impudently
croud
into
the
Sacrament
,
when
you
come
piping
hot
out
of
your
sinnes
and
provocations
.
2
Secondly
,
because
a
man
comming
in
his
impenitency
hee
brings
his
sinnes
along
with
him
,
and
they
put
God
in
minde
to
doe
justice
upon
him
.
There
is
a
prayer
for
their
King
,
Psal.
20.
3.
The
Lord
remember
all
thine
offerings
,
and
accept
thy
burnt
sacrifice
.
That
is
a
speciall
thing
we
should
aime
at
in
all
our
services
,
that
God
would
remember
them
,
that
they
may
come
up
in
remembrance
before
God
.
Now
when
a
man
lies
in
his
sinnes
,
and
brings
them
with
him
to
any
holy
service
they
will
rise
up
in
remembrance
against
him
at
that
very
instant
,
and
so
not
his
services
but
his
sins
being
remembred
,
a
man
shall
not
onely
misse
of
acceptance
,
but
meet
with
a
breach
and
a
curse
:
see
Hos.
8.
13.
They
sacrifice
flesh
for
the
Sacrifices
of
mine
offerings
,
and
eat
it
,
but
the
Lord
accepteth
them
not
.
But
why
did
not
God
accept
them
?
the
next
words
shew
the
reason
,
now
will
he
remember
their
iniquity
:
no
marvell
he
remembers
not
their
Sacrifices
,
when
he
remembers
their
iniquity
.
And
yet
this
is
not
all
:
he
will
not
onely
not
accept
,
but
he
will
visite
their
sins
.
When
iniquity
comes
up
in
remembrance
,
God
will
visite
their
sin
.
And
when
will
he
visit
?
now
will
he
remember
their
iniquity
and
visit
their
sin
.
Now
will
he
remember
their
iniquity
,
now
,
even
just
now
,
as
they
be
sacrificing
,
and
now
will
he
visit
their
sins
,
even
then
plague
&
smite
them
spiritually
,
when
in
their
Sacrifices
.
God
remembers
wicked
mens
sinnes
at
all
times
,
especially
when
they
come
to
him
in
holy
duties
;
even
then
when
they
come
to
the
Sacrament
he
remembers
them
then
;
freshly
remembers
them
then
.
When
GOD
sees
a
wicked
man
come
with
his
sins
to
the
Sacrament
,
he
doth
(
as
it
were
)
on
this
manner
speake
in
heaven
:
Behold
here
is
a
man
come
to
the
Sacrament
without
repentance
,
&
he
thinks
to
do
me
a
goodly
piece
of
service
,
but
by
no
meanes
do
I
accept
him
,
nay
,
I
abhor
him
,
and
am
angry
at
his
comming
.
I
remember
that
at
such
a
time
he
was
drunk
,
I
remember
that
hee
is
an
adulterer
,
a
covetous
worldling
;
I
remember
at
such
a
time
how
he
griped
,
pinched
,
and
defrauded
his
brother
;
I
remember
hee
is
a
common
neglecter
of
the
duties
of
my
worship
;
and
now
without
repentance
for
these
sins
,
he
is
come
to
my
Table
,
therefore
now
,
all
these
his
sins
come
up
a
fresh
in
my
remembrance
,
and
he
shall
be
so
farre
from
being
accepted
,
that
I
wil
now
at
this
very
time
of
his
receiving
smite
him
with
my
wrath
,
my
curse
be
upon
him
and
his
receiving
,
instead
of
a
blessing
;
let
Satan
enter
into
him
,
and
carry
him
on
stil
to
all
ungodlines
.
It
is
a
heavie
judgment
to
have
God
remember
and
avenge
our
sins
in
the
Sacrament
.
Thus
God
doth
with
impenitent
persons
,
because
they
bring
their
sinnes
thither
with
them
.
Sins
brought
along
to
the
spirituall
banquet
of
the
Sacrament
,
they
will
doe
by
men
as
Esther
did
by
Haman
at
the
banquet
of
wine
,
Esther
7.
2
,
6.
whilest
he
is
at
the
banquet
of
Wine
,
she
petitions
against
him
,
and
she
accuses
him
;
the
adversary
and
enemy
is
this
wicked
Haman
:
and
Vers.
7.
the
Kings
wrath
is
up
at
the
banquet
of
wine
,
and
he
presently
gives
sentence
against
him
.
So
all
the
sinnes
that
a
man
repents
him
not
of
,
when
hee
comes
to
the
Sacrament
to
come
with
him
,
and
they
being
present
,
doe
pick
out
that
very
time
to
accuse
him
,
and
to
say
,
This
man
is
a
drunkard
,
and
uncleane
person
,
a
common
swearer
,
an
adversary
,
an
enemy
to
religion
;
even
thus
at
the
Banquet
of
Wine
,
sin
unrepented
of
puts
in
accusations
against
men
.
And
therefore
no
wonder
that
Gods
wrath
is
kindled
against
such
even
at
the
banquet
of
Wine
,
when
they
bring
along
those
with
them
that
accuse
them
,
and
clamour
against
them
at
that
very
time
.
So
that
these
things
considered
,
let
us
be
awakened
and
stirred
up
in
the
feare
of
God
to
looke
to
it
that
wee
presume
not
to
come
to
Gods
Table
in
our
sins
and
impenitency
;
unlesse
we
have
mourned
for
our
sins
,
the
Sacramentall
bread
will
be
unto
us
as
bread
of
mourners
,
Hos.
9.
4.
uncleane
bread
that
will
defile
us
;
unlesse
wee
doe
by
repentance
wash
away
our
filthinesse
,
we
shall
pollute
Gods
Ordinance
,
and
bring
accusers
with
us
,
that
will
put
God
in
remembrance
to
curse
us
.
And
were
it
not
better
for
us
before
we
come
,
to
remember
our
sins
our selves
,
and
to
be
humbled
for
them
and
renounce
them
?
Christs
body
was
laid
in
a
new
Sepulchre
,
where
never
any
had
beene
laid
,
and
he
wil
give
his
body
to
none
but
such
as
come
with
a
new
heart
.
This
new
wine
must
not
be
put
into
old
vessels
,
but
new
Wine
must
be
put
into
new
vessels
.
Be
new
vessels
therefore
by
repentance
,
that
the
new
wine
of
the
comforts
of
Gods
spirit
may
be
powred
Rogo
vos
fratres
,
num
est
aliquis
qui
in
arca
sordibus
plena
velit
mittere
vestem
suam
?
Et
si
in
arca
sordibus
plena
non
mittitur
vestis
pretiosa
,
qua
fronte
in
anima
quae
peccatorum
sordibus
inquinatur
Christi
Eucharistia
suscipitur
.
Non
puto
esse
aliquem
hominem
qui
in
arca
sua
ubi
pretiosas
vestes
habet
repositas
,
acquiescat
aut
carbonem
vivum
aut
qualem
cunque
scintillam
includere
.
Quare
hoc
fratres
?
quia
timet
ne
comburantur
vestimenta
quibus
in
festivitate
induitur
.
Rogo
vos
fratres
,
qui
in
arca
sua
non
vult
scintillam
ignis
includere
,
quare
in
anima
sua
flammam
iracundiae
non
timet
accendere
.
Aug.
ser.
de
Temp.
252.
into
us
at
the
Sacrament
.
I
will
close
this
point
with
S.
Augustines
words
,
If
a
man
will
not
put
a
faire
and
precious
garment
into
a
foule
Chest
,
with
what
face
can
he
take
the
Sacrament
of
the
Eucharist
into
a
filthy
soule
?
There
is
no
man
that
will
put
live
coales
into
the
chest
where
he
puts
his
best
apparell
.
Why
so
brethren
?
because
hee
feares
his
garments
may
be
burned
with
which
he
cloathes
himselfe
on
Festivals
.
I
beseech
you
brethren
,
he
that
will
not
put
fire
into
his
chest
,
why
is
he
not
afraid
to
kindle
the
flame
of
wrath
in
his
owne
soule
?
Chap.
7.
Of
the
Necessity
of
Charity
and
Love
in
him
that
will
bee
an
Orderly
Communicant
.
NOw
followes
the
fourth
thing
required
in
habituall
preparation
to
the
Sacrament
,
and
that
is
charity
and
love
towards
our
brethren
.
This
is
a
thing
necessarily
required
.
This
is
a
truth
confessed
on
all
hands
,
that
men
should
be
in
charity
that
come
to
the
Sacrament
.
And
many
that
have
no
great
care
,
nor
make
any
great
conscience
of
comming
with
knowledge
,
faith
or
repentance
,
yet
will
seeme
to
make
some
scruple
of
comming
without
charity
.
Yea
though
many
will
not
abstaine
for
their
drunkennesse
,
oathes
,
&c.
yet
if
there
be
a
breach
,
and
a
falling
out
betweene
them
,
and
others
they
will
by
no
meanes
meddle
;
though
without
breach
of
charity
a
man
may
judge
of
them
that
they
are
reasonably
well
contented
that
they
have
so
faire
an
excuse
to
stop
the
mouthes
of
their
consciences
that
are
ready
to
checke
them
,
and
quarrell
with
them
for
their
neglect
of
GODS
Ordinance
.
For
if
out
of
conscience
they
scruple
comming
to
the
Sacrament
without
charity
,
why
then
scruple
they
not
living
without
it
?
But
yet
this
showes
that
men
generally
acknowledge
that
love
is
a
necessary
preparative
to
the
Sacrament
.
It
is
that
which
indeed
is
necessary
in
all
our
services
of
God
,
and
dutyes
of
his
worship
.
It
is
required
in
all
that
will
pray
aright
,
1
Tim.
2.
8.
I
will
that
men
pray
every
where
lifting
up
pure
hands
without
wrath
.
Every
Christians
care
should
be
to
have
his
prayer
like
Iobs
,
Iob
16.
17.
Also
my
prayer
is
pure
.
The
way
to
have
our
prayer
pure
,
is
to
lift
up
pure
hands
without
wrath
.
Love
is
that
which
makes
heart
,
and
hands
,
and
so
prayer
pure
from
the
defilement
of
wrath
.
It
is
required
in
all
that
will
heare
the
Word
aright
,
Iames
1.
19.
They
that
will
bee
swift
to
heare
,
must
bee
slow
to
wrath
,
and
verse
21.
all
superfluity
of
maliciousnesse
must
be
layd
apart
to
fit
for
the
receiving
of
the
Word
.
So
1
Pet.
2.
1
,
2.
Wherfore
laying
aside
all
malice
,
as
new
borne
babes
desire
the
sincere
milke
of
the
Word
.
And
so
likewise
no
lesse
requisite
in
all
such
as
will
come
to
the
Sacrament
in
due
order
.
Every
sacrifice
was
to
be
salted
with
salt
,
Levit.
2.
13.
And
every
oblation
of
thy
meate
offring
shalt
thou
season
with
salt
.
Thou
shall
not
suffer
the
salt
of
the
Covenant
of
thy
God
to
be
lacking
,
&c.
with
all
thine
offrings
thou
shalt
offer
salt
.
Vnseasoned
services
are
unsavoury
services
.
Services
without
salt
are
services
without
savour
.
And
here
is
a
salt
with
which
all
our
duties
are
to
be
sprinkled
,
Marke
9.
50.
Have
salt
in
your selves
,
and
have
peace
one
with
another
.
And
as
at
all
times
,
so
especially
is
it
required
before
we
come
to
the
Sacrament
.
If
without
love
,
we
are
neither
fit
to
pray
nor
heare
,
then
not
fit
to
receive
the
Sacrament
;
for
he
is
not
fit
to
receive
the
Sacrament
,
that
is
neither
fit
to
pray
,
nor
heare
the
Word
.
The
necessity
of
it
will
appeare
by
these
things
.
1
By
that
so
well
knowne
a
place
,
Matth.
5.
23
,
24.
If
thou
bring
thy
Nun
quam
mihi
contingat
turbatum
ad
pacis
accedere
sacrificium
,
cum
ita
&
disceptatione
contingere
Sacramentum-Certe
non
recipitur
munus
quodcunque
meum
quod
defero
ad
altare
,
nisi
ante
placato
fratre
,
quem
me
forte
laesisse
meminero
,
quanto
minùs
si
meipsum
non
placavero
priùs
.
Bern.
de
precept
.
&
dispens
.
guift
to
the
Altar
,
and
there
remember
that
thy
brother
hath
ought
against
thee
,
leave
there
thy
guift
before
the
Altar
,
and
goe
thy
way
,
first
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
guift
.
It
may
seeme
to
be
somewhat
an
odde
thing
,
an
incongruous
carriage
,
and
to
carry
some
shew
of
irreverence
with
it
,
that
a
man
being
come
into
the
Temple
,
having
brought
his
offering
before
the
Altar
,
should
all
on
a
sudden
turne
his
backe
upon
the
Altar
,
and
goe
his
waies
out
of
the
Temple
.
Might
not
a
man
therefore
in
such
a
case
better
have
stayed
there
still
,
so
that
in
his
heart
he
were
sorry
for
the
wrong
done
to
his
neighbour
,
and
be
fully
resolved
so
soon
as
the
sacrifice
is
ended
,
to
reconcile
himselfe
to
him
?
No
,
it
will
not
serve
the
turne
,
but
how
od
,
and
undecent
it
may
seem
to
be
,
yet
go
thy
way
;
and
first
be
reconciled
,
and
then
come
and
offer
thy
guift
.
Not
offer
thy
guift
,
and
then
go
and
be
reconciled
.
This
must
be
done
first
;
it
is
a
preparative
duty
,
and
preparative
duties
must
be
done
before
the
services
themselves
be
done
.
Now
as
in
Sacrifices
so
is
it
in
Sacraments
,
Et
tum
veniens
offeres
munus
tuum
.
Vae
mihi
misero
,
ne
dicam
&
tibi
,
qui
tanto
tempore
aut
non
obtuli
munus
,
aut
ira
permanente
,
sine
causa
obtuli
.
Hieronym
.
Ep.
ad
Castorin
.
Matert
.
GOD
will
have
love
,
and
reconciliation
before
men
come
to
His
Table
.
Go
first
and
be
reconciled
before
thou
goe
to
receive
the
Sacrament
.
He
that
will
goe
to
the
Sacrament
without
charity
,
can
looke
for
no
better
then
to
returne
without
fruit
.
Vncharitable
receiving
can
bee
no
better
then
unprofitable
receiving
.
2
That
same
,
1
Cor.
12.
13.
By
one
spirit
wee
are
all
baptised
into
one
body
,
and
[
by
one
spirit
]
have
beene
all
made
to
drinke
into
one
spirit
.
The
Apostle
had
shown
before
,
v.
8
,
9
,
10.
that
though
some
men
do
receive
personall
peculiar
gifts
,
yet
they
are
given
by
the
spirit
for
the
good
of
the
whole
Church
.
The
reason
in
briefe
is
because
all
the
whole
Church
is
but
one
body
,
and
one
soube
:
and
every
beleever
being
a
member
of
that
body
,
whatsoever
he
hath
,
he
hath
it
not
for
himsefe
,
but
for
the
common
good
of
the
body
.
But
now
the
question
might
be
whether
all
beleevers
be
one
body
,
and
one
spirit
or
soule
.
Now
therefore
the
Apostle
shewes
,
and
proves
this
unity
of
the
Church
,
that
all
beleevers
are
one
body
and
soule
,
from
the
end
,
and
effect
of
the
Sacrament
,
which
is
to
seale
this
unity
.
That
they
be
one
body
it
appeares
by
the
Sacrament
of
baptisme
,
for
by
one
Spirit
wee
are
baptised
into
one
body
.
That
they
be
one
spirit
,
or
soule
it
appeares
by
the
Sacrament
of
the
Lords
Supper
,
for
by
one
spirit
we
are
made
to
drink
into
one
Spirit
,
or
soule
.
Thus
by
both
the
Sacraments
is
this
unity
sealed
.
Observe
then
that
a
mayne
end
,
and
use
of
the
Supper
is
,
that
wee
may
be
made
to
drinke
into
one
spirit
,
into
the
Sacrament
in
love
and
charity
,
CHAP.
7
or
else
how
shall
the
end
and
use
of
the
Sacrament
be
made
good
?
How
can
they
be
made
to
drink
into
one
spirit
,
that
are
of
two
spirits
,
of
two
different
,
contrary
spirits
?
it
is
exceeding
requisite
that
they
be
of
one
spirit
,
that
come
to
be
made
drinkers
into
one
spirit
.
It
is
love
that
makes
men
of
one
spirit
,
and
so
fits
them
to
bee
made
in
the
Sacrament
to
drinke
into
one
spirit
:
love
makes
men
of
one
spirit
,
the
Sacrament
seales
this
unity
of
spirit
.
There
cannot
be
an
unity
of
spirit
sealed
,
till
there
be
an
unity
of
spirit
made
.
Now
because
it
is
love
that
makes
this
unity
,
and
this
unity
must
be
sealed
at
the
Sacrament
,
therfore
necessarily
must
a
man
come
with
love
that
will
come
aright
to
the
Sacrament
,
or
else
hee
frustrates
a
maine
end
of
the
Sacrament
.
3
Thirdly
,
as
the
Sacrament
of
Baptisme
is
the
Sacrament
of
our
new
birth
,
so
the
Sacrament
of
the
Supper
is
the
Sacrament
of
our
new
life
,
and
spirituall
nutrition
and
growth
.
And
unto
it
should
a
man
come
,
that
in
the
right
and
religious
use
of
it
he
may
be
spiritually
nourished
,
and
may
thrive
and
grow
in
grace
and
goodnesse
.
Now
no
man
can
grow
,
thrive
,
or
be
nourished
by
the
use
of
the
Sacrament
,
that
comes
to
it
without
love
.
The
whole
Church
is
a
body
,
every
Christian
is
a
member
of
that
body
;
now
a
member
that
will
grow
in
the
body
,
and
thrive
,
must
necessarily
be
united
to
and
conjoyned
with
the
body
.
If
a
member
be
separated
from
the
body
it
cannot
be
nourished
,
nor
grow
:
an
hand
or
an
arme
rent
or
cut
off
from
the
body
,
cannot
be
nourished
,
nor
grow
.
Nay
,
though
a
part
of
the
body
bee
not
separated
from
the
rest
,
yet
if
there
be
but
a
dislocation
of
a
part
,
so
that
it
be
only
out
of
joynt
,
it
cannot
thrive
and
prosper
till
it
be
set
in
joynt
againe
.
So
it
is
here
in
the
body
Mysticall
;
it
is
a
growing
body
,
every
member
thereof
growes
and
increases
,
Col.
2.
19.
It
increases
with
the
increase
of
God
.
But
how
comes
it
to
increase
?
All
the
body
by
joynts
and
bonds
having
nourishment
ministred
and
knit
together
,
increaseth
with
the
increase
of
God
.
So
that
unlesse
the
body
bee
knit
together
by
joynts
and
bands
,
it
cannot
increase
by
the
ministration
of
nourishment
.
But
now
what
are
these
joynts
and
bands
,
and
what
is
it
that
knits
the
parts
of
the
body
so
together
as
that
it
increases
?
That
the
Apostle
layes
downe
somewhat
more
fully
,
Ephes.
4.
16.
From
whom
the
whole
body
fitly
joyned
together
,
and
compacted
by
that
which
every
joynt
supplies
,
makes
increase
of
the
body
unto
the
edifying
of
it selfe
in
love
.
These
words
are
taken
and
translated
from
the
naturall
body
,
and
the
Apostle
shewes
that
it
is
in
the
Church
,
the
mysticall
body
of
Christ
,
as
in
a
naturall
body
.
Now
in
a
naturall
body
;
first
,
there
be
diverse
and
small
members
which
goe
to
the
making
of
it
up
:
secondly
,
these
members
are
fitly
joyned
and
compacted
together
:
thirdly
,
there
is
a
conjunction
of
them
after
an
excellent
manner
,
and
that
thus
:
all
the
severall
parts
they
have
their
bones
,
the
solid
parts
of
those
members
.
Now
these
bones
are
coupled
by
the
joynts
,
so
as
the
end
and
the
round
part
of
one
bone
goes
into
the
hallow
end
of
another
;
This
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
4.
16.
Col.
2.
19.
But
this
is
not
all
,
but
as
the
joynts
are
fitted
and
suited
each
to
other
,
so
as
the
round
part
of
one
joynes
to
the
hallow
part
of
the
other
;
so
also
that
there
may
be
a
sure
coarticulation
,
there
be
certaine
ligaments
and
bonds
that
grow
fast
to
the
end
of
each
bone
in
the
joynt
,
that
fasten
bone
to
bone
,
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Col.
2.
19.
There
is
not
only
a
fitnesse
by
which
one
bone
suites
with
another
in
the
joynt
,
but
there
a
fastnesse
also
by
vertue
of
that
bond
that
knits
bone
to
bone
.
This
is
a
compaction
by
that
which
both
the
bones
in
the
joynt
mutually
minister
:
fourthly
,
the
parts
of
the
body
thus
sweetly
fitted
and
suited
together
,
and
thus
firmely
fastened
,
they
all
by
their
nourishment
received
,
thrive
,
and
grow
,
and
so
the
body
increases
,
which
it
could
not
doe
if
there
were
a
dis-union
,
or
a
dislocation
,
or
●
luxation
of
those
parts
.
Now
thus
it
is
in
the
Church
the
body
of
Christ
:
2.
There
be
many
and
sundry
members
to
make
up
this
body
.
2.
They
are
all
joyned
and
compact
together
.
3.
Their
conjunction
is
after
the
same
manner
.
The
mindes
and
spirits
of
beleevers
are
so
coupled
together
,
as
that
one
mans
spirit
doth
as
it
were
insinuate
it selfe
into
anothers
:
and
that
this
conjunction
&
joynt
may
be
the
surer
,
there
be
certaine
bonds
and
ligaments
that
knit
these
members
together
:
and
these
bonds
are
two
:
first
,
The
Spirit
of
God
,
they
have
all
one
and
the
same
spirit
,
Ephes.
4.
4.
One
body
,
one
spirit
:
and
by
this
one
spirit
Christians
are
knit
in
this
one
body
,
1
Cor.
12.
13.
Secondly
,
The
bond
of
love
,
and
peace
;
and
every
joynt
or
member
supplies
and
ministers
this
bond
each
to
other
whereby
they
are
knit
each
to
other
,
Ephes.
4.
3.
Endeavouring
to
keepe
the
unity
of
the
Spirit
;
that
is
,
endeavouring
to
be
of
one
spirit
and
minde
,
as
two
bones
meeting
at
a
joynt
are
coupled
in
the
unity
of
the
joynt
:
there
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
spoken
of
,
Rom.
12.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
is
a
fit
joyning
together
,
and
this
is
added
in
the
bond
of
peace
.
There
is
the
compaction
of
both
,
by
that
which
each
joynt
supplies
,
each
Christian
supplying
and
ministring
the
bond
of
peace
and
love
,
doe
thus
knit
and
joyne
together
themselves
members
in
the
same
body
:
this
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Col.
2.
19.
there
is
mention
not
only
of
joynts
,
but
of
bonds
.
And
Col.
3.
14.
love
is
called
The
bond
of
perfection
;
that
is
,
a
bond
which
doth
perfectly
binde
together
the
members
of
the
mysticall
body
,
each
ministring
and
supplying
love
to
another
;
as
the
ligaments
that
knit
bones
together
are
mutually
ministred
from
both
the
bones
:
so
that
the
compaction
of
the
members
is
by
the
ligament
of
love
,
as
the
Apostle
expresses
it
,
Ephes.
4.
16.
Fourthly
,
the
body
of
the
Church
thus
compacted
increases
it selfe
,
and
is
edified
and
growes
up
,
Epes
.
4.
16.
Maketh
increase
of
the
body
unto
the
edifying
of
it selfe
in
love
.
The
body
encreases
and
edifies
when
the
severall
parts
doe
,
and
they
doe
increase
and
grow
when
joyned
together
and
knit
together
in
love
.
So
that
all
this
serves
to
shew
the
necessity
of
love
in
such
as
come
to
the
Sacrament
;
we
come
to
the
Sacrament
to
be
nourished
,
to
grow
,
to
increase
:
none
of
these
can
be
done
without
love
.
A
man
comming
to
the
Sacrament
out
of
charity
,
is
a
member
out
of
joynt
,
yea
,
as
a
member
disunited
.
It
is
not
possible
such
a
member
should
bee
nourished
and
thrive
.
As
therefore
a
man
would
finde
nourishment
and
increase
with
the
rest
of
the
body
,
so
it
concernes
him
to
come
prepared
with
love
.
4
God
requires
that
men
should
eat
their
bodily
food
with
love
&
mutual
charity
.
There
is
little
contentment
in
bodily
Feasts
,
when
men
sit
down
at
one
Table
with
divided
hearts
and
affections
:
we
may
see
Acts
2.
46.
how
the
Primitive
Christians
did
eat
their
common
bread
at
their
common
Tables
,
Breaking
bread
from
house
to
house
,
did
eat
their
bread
with
gladnesse
and
singlenesse
of
heart
:
the
which
they
could
not
have
done
if
they
had
not
met
at
their
Houses
and
Tables
,
as
they
did
in
the
Temple
,
in
the
same
Verse
,
with
one
accord
,
or
unanimously
.
They
could
not
have
eaten
with
gladnesse
and
singlenesse
of
heart
,
if
they
had
not
eaten
together
in
love
.
For
there
can
be
neither
gladnesse
nor
singlenes
of
heart
where
love
is
wanting
.
And
if
they
came
together
with
such
love
&
affection
to
their
common
tables
to
take
their
bodily
repast
,
how
much
more
think
we
did
they
come
with
love
,
and
all
good
mutual
affection
one
to
another
to
the
Lords
Table
.
Therefore
it
was
that
before
the
Sacrament
they
had
their
love-feasts
to
testifie
with
what
affection
they
came
to
the
Lords
Supper
.
The
sweet
and
sauce
of
common
repast
,
is
love
;
Prov.
15.
17.
Better
is
a
dinner
of
greene
herbes
where
love
is
,
than
a
stalled
Oxe
with
hatred
:
love
makes
a
few
green
herbes
farre
better
cheere
,
than
the
greatest
fare
that
is
eaten
with
hatred
and
malice
.
If
love
therefore
be
required
at
our
own
Tables
,
that
when
wee
eate
together
wee
should
eate
in
love
,
how
much
more
then
will
God
require
it
in
those
that
come
to
sit
downe
at
his
Table
?
Saint
Augustine
would
not
endure
any
at
his
Quisquis
amat
dictis
absentum
rodere
fam●m
,
Hanc
mensam
indignam
noverit
esse
sibi
.
Posid
.
de
vita
.
Aug.
cap.
22.
Table
that
should
shew
any
malice
against
others
in
backbitings
or
detractions
,
and
had
two
Verses
written
on
his
Table
,
to
bee
Monitours
to
such
as
sate
thereat
,
that
in
such
cases
that
Table
was
not
for
them
.
And
how
much
lesse
will
the
Lord
endure
any
at
his
Table
that
come
thither
with
malice
and
hatred
against
their
brethren
.
Such
must
know
that
they
are
utterly
unworthy
to
come
to
the
Lords
Table
.
To
come
to
the
Sacrament
in
malice
,
and
to
eat
it
in
distemper
of
spirit
is
not
to
eate
the
Lords
Supper
:
that
is
,
such
as
so
come
do
not
so
receive
it
in
regard
of
the
benefit
and
blessing
,
as
if
they
received
so
holy
an
Ordinance
as
the
Lords
Supper
:
see
1
Cor.
11.
20.
When
ye
come
together
therefore
into
one
place
,
this
is
not
to
eat
the
Lords
Supper
.
The
particle
,
Therefore
,
carries
the
words
to
some
thing
before
,
to
that
Vers.
18.
When
you
come
together
in
the
Church
,
I
here
there
be
divisions
amongst
you
;
when
ye
come
together
therefore
in
one
place
,
this
is
not
to
eate
the
Lords
Supper
.
Therefore
when
men
come
together
,
and
there
be
divisions
amongst
them
,
this
is
not
to
eate
the
Lords
Supper
;
for
such
persons
eat
not
the
Lords
Supper
in
regard
of
the
benefits
and
blessings
that
are
received
at
the
Lords
Supper
because
they
eate
not
after
the
due
order
.
This
is
not
to
eate
the
Lords
Supper
sayes
the
Apostle
,
for
verse
21.
in
eating
every
one
takes
before
other
his
owne
Supper
,
and
one
is
hungry
,
and
another
is
drunken
.
So
it
may
bee
sayd
in
this
case
,
to
come
in
malice
to
the
Lords
Table
,
this
is
not
to
eate
the
Lords
Supper
,
which
is
a
Supper
of
love
,
for
how
doe
they
eate
the
Lords
Supper
,
when
in
eating
,
one
mans
heart
swells
against
another
,
one
man
is
sicke
with
envy
,
another
is
filled
with
malice
and
hatred
.
They
eate
my
people
as
they
eate
bread
,
Psal.
14.
4.
Ye
bite
and
devoure
one
another
,
Gal.
5.
15.
Thinke
wee
when
men
eate
up
one
another
and
devoure
one
another
that
they
be
fit
to
eate
at
the
LORDS
Table
,
or
to
eate
the
LORDS
Body
?
or
if
they
doe
eate
the
Sacrament
thinke
wee
that
they
doe
eate
the
LORDS
Supper
?
That
they
suppe
with
CHRIST
and
have
any
fellowship
with
him
?
It
is
a
good
disposition
in
one
sense
to
eate
the
Supper
of
the
LORD
in
bitternesse
,
with
bitternesse
of
sorrow
for
sinne
,
but
to
come
in
bitternesse
of
spirit
in
regard
of
hatred
and
malice
,
this
is
that
which
will
so
imbitter
the
Ordinance
unto
us
,
that
we
shall
have
little
comfort
in
the
action
.
The
Sacrament
is
a
seale
,
and
in
the
right
use
of
it
the
spirit
seales
up
a
mans
redemption
to
him
.
Now
he
that
would
at
any
time
be
sealed
by
the
Spirit
of
God
,
especially
in
the
use
of
the
seale
of
the
Sacrament
must
take
heede
that
hee
grieve
not
the
Spirit
of
GOD
;
And
grieve
not
the
holy
Spirit
of
God
whereby
ye
are
sealed
unto
the
day
of
Redemption
,
Ephes.
4.
30.
If
we
grieve
him
how
shall
we
looke
to
have
him
seale
us
?
Specially
when
we
come
to
the
Sacrament
?
I
but
what
is
it
that
grieves
him
so
that
he
will
not
seale
?
Iudge
by
that
which
immediately
followes
,
verse
31.
Let
all
bitternesse
,
and
wrath
,
and
anger
,
and
clamour
,
and
evill
speaking
be
put
away
from
you
with
all
malice
.
Therefore
bitternesse
,
wrath
,
and
malice
,
they
grieve
the
sealing
Spirit
of
God
.
We
loose
our
errand
when
we
come
to
the
Sacrament
,
and
goe
away
unsealed
;
we
goe
away
unsealed
when
we
grieve
the
Spirit
;
we
grieve
the
Spirit
when
we
come
to
the
Sacrament
with
a
malicious
,
and
an
imbittered
Spirit
.
Therefore
as
at
all
times
it
is
good
counsell
to
put
away
bitternesse
,
and
malice
,
so
it
is
especially
when
men
come
to
the
Sacrament
.
There
is
a
leaven
of
malice
,
and
the
feast
must
not
be
kept
with
that
leaven
,
1
Cor.
5.
8.
This
must
be
purged
out
as
old
leaven
.
That
same
of
the
Apostle
1
Co.
14.
20.
may
serve
for
a
rule
for
comming
to
the
Sacrament
;
Brethren
be
not
children
in
understanding
,
how
bee
it
in
malice
bee
yee
children
.
How
many
come
to
the
Sacrament
as
children
in
one
sense
,
and
not
as
children
in
another
?
As
children
in
an
ill
sense
,
and
not
as
children
in
a
good
sense
;
for
knowledge
as
very
children
,
to
come
thus
like
children
is
a
dangerous
thing
.
But
to
come
as
children
in
regard
of
malice
,
as
free
,
as
voyde
of
it
as
children
,
thus
to
come
like
children
is
an
happy
thing
.
And
as
our
Saviour
speakes
in
another
case
of
receiving
the
Kingdome
of
GOD
,
so
in
this
sense
it
is
true
of
receiving
the
Sacrament
,
Luke
18.
17.
Verily
I
say
unto
you
,
whosoever
shall
not
receive
the
Kingdome
of
GOD
as
a
little
childe
shall
in
no
wise
enter
therein
.
So
whosoever
shall
not
receive
the
Sacrament
as
a
little
childe
,
in
regard
of
freedome
from
malice
,
he
shall
reape
no
fruit
by
his
receiving
.
Therefore
as
Saint
Paul
speakes
of
charity
in
the
generall
,
so
I
close
this
point
concerning
charity
in
this
particular
to
fit
a
man
for
the
Sacrament
,
1
Cor.
13.
2
,
3.
Though
I
have
the
gift
of
prophecy
,
and
understand
all
mysteries
,
&c.
and
have
no
charity
,
I
am
nothing
.
And
though
I
bestow
all
my
goods
to
feede
the
poore
,
&c.
and
have
not
charity
it
profits
mee
nothing
.
So
in
this
case
,
though
thou
often
,
and
frequently
receive
these
holy
mysteries
,
and
yet
have
not
charity
thou
art
nothing
,
and
thy
receiving
is
nothing
.
Though
thou
receivest
the
Sacrament
every
day
in
the
weeke
,
and
givest
liberally
at
the
Sacrament
to
the
poore
,
and
yet
hast
not
charity
,
it
profits
thee
nothing
.
So
much
wrong
they
doe
themselves
that
come
not
in
due
Order
to
the
Sacrament
,
with
that
Love
and
Charity
which
GOD
requires
.
Chap.
8.
The
Necessity
of
obedience
in
an
Orderly
Communicant
.
CHAP.
8
THe
last
thing
remaines
requisite
in
Habituall
preparation
to
the
Sacrament
,
and
that
is
obedience
to
GOD
,
and
his
Commandements
.
Hee
that
will
come
after
the
due
order
must
bee
such
an
one
as
Psal.
50.
23.
That
orders
his
conversation
aright
.
That
he
doth
,
that
walkes
orderly
according
to
the
rule
of
Gods
Word
,
and
in
obedience
thereto
.
Such
an
orderly
man
must
he
be
that
will
be
an
orderly
Communicant
.
It
is
impossible
for
him
to
be
an
orderly
Communicant
who
is
a
disorderly
man
.
He
walkes
disorderly
that
walkes
disobediently
,
2
Thes.
3.
7.
That
walkes
disorderly
.
Who
is
he
that
doth
so
?
verse
14.
If
any
man
obey
not
our
word
.
And
if
it
were
possible
to
have
all
the
former
things
without
this
,
yet
the
want
of
this
would
marre
all
.
For
CHAP.
7
what
though
a
man
had
all
knowledge
,
and
all
understanding
that
can
fall
within
a
mortall
capacity
,
yet
what
is
it
all
if
obedience
were
wanting
.
All
such
knowledge
is
as
ignorance
,
1
Iohn
2.
3
,
4.
Hereby
we
know
that
we
know
him
if
we
keepe
his
Commandements
,
He
that
saith
,
I
know
him
,
and
keepeth
not
his
Commandements
is
a
lyar
,
and
the
truth
is
not
in
him
.
There
be
that
see
many
things
,
and
yet
are
blinde
,
Isa.
42.
19
,
20.
and
that
because
obedience
is
wanting
.
And
how
welcome
ignorant
,
and
blinde
persons
be
to
the
Sacrament
we
saw
before
.
And
what
evidence
is
there
of
the
truth
of
faith
where
obedience
is
wanting
?
Thou
sayest
thou
hast
faith
when
thou
commest
to
the
Sacrament
,
shew
me
thy
faith
by
thy
works
,
by
thine
obedience
.
As
faith
is
the
principall
of
all
true
obedience
,
so
obedience
is
the
evidence
of
true
faith
.
He
that
is
wanting
in
obedience
must
needs
be
wanting
in
faith
,
and
he
that
coms
to
the
Sacrament
without
faith
CHAP.
8
comes
to
no
purpose
.
And
how
will
it
appeare
that
that
man
hath
repented
,
and
truly
turned
from
his
sin
,
who
is
not
yet
in
the
wayes
of
obedience
.
There
is
no
man
repents
but
he
brings
forth
fruits
worthy
of
repentance
.
The
fruits
of
obedience
are
the
fruits
beseeming
repentance
.
And
how
is
there
love
without
obedience
,
when
love
is
the
fulfilling
of
the
Law
,
Rom.
13.
8.
How
can
the
Law
bee
fulfilled
without
obedience
.
So
needfull
is
obedience
to
qualify
a
man
for
the
Sacrament
.
A
mans
care
must
be
to
eate
,
and
drinke
worthily
.
He
that
will
doe
so
,
must
have
a
care
to
doe
that
,
Col.
1.
10.
To
walke
worthy
of
the
Lord
.
He
that
is
an
unworthy
walker
can
never
be
a
worthy
receiver
.
But
how
may
a
man
walke
worthily
,
or
what
is
it
to
walke
worthy
of
GOD
?
The
Apostle
teaches
us
what
it
is
in
the
same
place
,
That
yee
might
walke
worthy
of
the
Lord
unto
all
pleasing
being
fruitfull
in
every
good
worke
.
So
that
to
walke
obediently
is
to
walke
worthily
.
And
such
a
worthy
walking
fits
for
a
worthy
receiving
.
It
is
that
which
GOD
regards
more
then
all
outward
performances
,
then
the
services
of
his
worship
.
It
is
a
common
error
in
many
men
to
thinke
that
if
they
performe
the
outward
duties
of
worship
they
doe
enough
,
and
that
these
alone
are
highly
well
pleasing
to
God
though
no
more
be
done
.
They
thinke
,
so
long
as
they
pray
,
heare
the
Word
,
receive
the
Sacrament
all
is
wondrous
well
,
though
they
make
no
conscience
of
obedience
to
Gods
will
otherwise
;
Though
they
obey
not
yet
because
they
doe
duties
of
worship
that
they
doe
God
very
acceptable
service
,
whereas
the
truth
is
that
when
we
give
not
God
obedience
,
all
services
have
poore
acceptance
.
Profession
of
Religion
,
and
godlinesse
a
good
thing
it
is
,
but
yet
a
vaine
thing
without
obedience
.
Excellent
speech
becomes
not
a
foole
,
Pro.
17.
7.
And
what
though
Israel
cry
,
my
God
wee
knowe
thee
,
what
is
this
to
the
purpose
so
long
as
Israel
hath
cast
off
the
thing
that
is
good
,
Hos.
8.
2
,
3.
Disobedient
profession
is
abominable
and
a
kinde
of
Athisme
denying
GOD
,
Tit.
1.
16.
And
as
profession
,
so
performances
vaine
.
Their
sacrifices
without
obedience
as
acceptable
as
a
Dogges
head
,
or
as
Swines
bloud
,
Isa.
66.
3.
Hearing
without
obedience
as
good
as
nothing
,
Ezek.
33.
31
,
32.
no
more
then
hearing
a
song
,
or
a
Musician
.
GOD
is
highly
well
pleased
with
prayer
,
and
yet
he
that
prayes
to
God
and
yeelds
him
not
obedience
will
finde
poore
speede
,
Prov.
28.
9.
He
that
turnes
away
his
eare
from
hearing
the
Law
,
even
his
prayer
shall
be
abomination
.
Yea
the
receiving
of
Sacraments
is
to
as
little
purpose
as
all
the
rest
,
Rom.
2.
25
,
26.
Circumcision
profits
with
obedience
.
Circumcision
is
made
uncircumcision
without
obedience
,
and
uncircumcision
with
obedience
preferred
before
circumcision
without
.
Circumcision
profits
if
thou
keepe
the
Law
,
so
receiving
the
Communion
profits
,
and
thou
shalt
finde
benefit
and
good
by
it
,
if
thou
be
one
that
walkest
in
obedience
to
GOD.
But
if
thou
be
a
breaker
of
the
Law
thy
circumcision
is
made
uncircumcision
.
So
if
thou
be
not
obedient
to
GOD
and
his
Law
thy
receiving
is
no
better
then
not
receiving
.
It
is
a
good
thing
to
come
to
the
Sacrament
,
but
it
is
a
better
thing
to
give
God
obedience
,
and
it
is
the
best
of
all
,
when
first
giving
GOD
obedience
wee
then
come
to
receive
the
Sacrament
.
That
which
Samuel
speakes
to
Saul
is
true
in
this
case
,
1
Sam.
15.
22.
Behold
,
to
obey
is
better
then
sacrifice
.
Sacrifice
was
a
solemne
service
.
Saul
thought
sacrifice
was
a
goodly
thing
,
and
so
it
was
when
performed
with
obedience
,
but
he
thought
if
God
had
sacrifice
,
it
was
no
matter
for
obedience
.
Therefore
Samuel
teaches
him
another
lesson
,
that
his
obedience
without
a
sacrifice
had
beene
better
then
a
sacrifice
without
obedience
.
And
so
behold
,
to
obey
is
better
then
to
receive
Sacraments
.
There
were
diverse
reasons
why
obedience
was
better
then
sacrifice
.
1.
Because
obedience
was
more
spiritual
then
sacrifice
.
2.
Sacrifice
was
only
at
set
,
and
solemne
times
,
obedience
was
to
be
daily
,
hourly
.
3.
Sacrifice
wicked
men
might
and
did
offer
,
Cain
sacrificed
as
well
as
Abel
;
obedience
onely
could
a
good
man
performe
,
a
wicked
man
obeyed
not
God
.
4.
Sacrifice
was
nothing
if
separated
from
obedience
,
obedience
separated
from
,
and
performed
without
sacrifice
might
be
acceptable
.
5.
Obedience
qualified
,
and
fitted
a
man
for
sacrifice
,
and
prepared
him
to
be
an
acceptable
sacrificer
.
But
sacrifice
fitted
not
a
disobedient
person
unto
obedience
.
Therefore
to
obey
was
better
then
to
sacrifice
.
Vpon
the
same
grounds
to
obey
is
also
better
then
to
receive
Sacraments
.
It
is
a
more
spirituall
service
then
bare
receiving
,
it
is
a
continuall
and
a
more
daily
duty
;
it
is
duty
which
many
doe
not
,
cannot
do
,
that
yet
receive
the
Sacraments
:
it
may
be
accepted
when
the
Sacrament
is
not
received
,
not
the
receiving
of
the
Sacrament
accepted
without
it
;
and
it
is
that
which
qualifies
and
prepares
a
receiver
for
the
Sacrament
.
And
how
needfull
it
is
for
a
Communicant
to
bee
prepared
thus
,
will
appeare
by
these
things
:
1
First
,
when
we
come
to
the
Sacrament
,
we
come
to
eat
the
flesh
and
bloud
of
Christ
,
wee
come
to
eate
Christ
.
It
is
but
a
folly
to
hope
to
eat
Christ
,
when
we
yeeld
not
God
obedience
,
My
flesh
is
meat
indeed
,
and
my
bloud
is
drinke
indeed
,
Iohn
6.
But
for
whom
is
it
meat
and
drink
?
For
such
as
when
they
come
to
the
Sacrament
are
found
such
as
our
Saviour
was
,
Iohn
4.
34.
My
meat
is
to
doe
the
will
of
him
that
sent
me
;
Take
,
eat
,
this
is
my
body
:
hee
therefore
offers
his
body
to
be
eaten
.
But
may
any
one
eate
it
?
Is
it
meate
for
all
sorts
to
eat
?
No
,
see
who
they
are
that
eat
and
drinke
,
Cant.
5.
1.
Eat
,
O
friends
,
yea
,
drinke
abundantly
,
O
beloved
:
He
cals
upon
his
friends
,
and
his
beloved
,
and
cheeres
them
up
to
eat
and
drink
;
we
must
then
be
his
friends
and
his
beloved
if
we
will
eat
and
drinke
.
And
who
then
are
his
friends
?
who
are
his
beloved
?
Such
as
yeeld
him
obedience
,
such
are
his
friends
;
Iohn
15.
14.
Ye
are
my
friends
if
ye
doe
whatsoever
I
command
you
.
Such
are
his
beloved
,
Iohn
14.
21.
Hee
that
hath
my
Commandements
,
and
keepes
them
,
he
it
is
that
loveth
me
,
and
he
that
loveth
me
shall
be
loved
of
my
Father
,
and
I
will
love
him
;
he
shal
be
my
beloved
.
Such
are
his
best
beloved
friends
,
his
brother
,
sister
,
and
mother
,
Mat.
12.
49
,
50.
Such
friends
shall
be
sure
to
eat
and
drinke
,
and
to
drinke
abundantly
;
&
obedience
making
us
such
friends
,
makes
us
fit
to
eat
and
drinke
at
his
Table
.
Looke
how
the
Prophet
speakes
of
eating
the
good
things
of
the
Land
;
so
it
is
in
eating
the
good
things
of
the
Sacrament
,
Isay
1.
19.
If
ye
be
willing
and
obedient
,
ye
shall
eat
the
good
things
of
the
Land
.
There
were
good
things
in
the
Land
of
Canaan
,
it
was
a
Land
flowing
with
milke
and
honey
;
they
were
good
things
.
There
were
precious
fruits
brought
forth
by
the
Sun
,
and
precious
things
thrust
forth
by
the
Moone
,
Deut.
33.
14.
Now
God
promises
them
to
make
them
partakers
of
these
good
things
,
that
they
should
eat
of
these
precious
fruits
of
the
Land
;
but
marke
upon
what
condition
,
If
ye
be
obedient
yee
shall
eate
the
good
things
of
the
Land
.
The
case
is
the
same
here
.
In
the
Sacrament
there
be
good
things
,
there
be
precious
things
put
forth
by
the
Sonne
of
Righteousnesse
,
thrust
forth
by
the
Spirit
of
God
.
Now
these
things
are
there
to
be
eaten
;
take
,
eat
,
this
is
my
body
,
but
yet
they
are
to
be
eaten
with
the
same
condition
,
If
yee
bee
obedient
,
ye
shall
eat
the
good
things
of
the
Sacrament
.
If
then
wee
come
without
obedience
wee
misse
eating
the
good
things
of
the
Sacrament
;
and
as
good
not
eat
the
Sacrament
,
as
not
eate
the
good
things
of
it
.
Any
man
may
eat
the
Sacrament
,
but
only
such
as
be
obedient
,
eat
the
good
things
of
it
:
judge
then
how
much
it
concernes
to
come
to
the
Sacrament
prepared
with
obedience
.
2
Secondly
,
when
we
come
to
the
Sacrament
,
we
come
thither
to
have
communion
with
Christ
.
They
must
first
be
obedient
to
Christ
that
will
have
communion
with
Christ
,
Revel.
3.
20.
There
is
a
promise
of
communion
that
Christ
will
have
with
us
,
and
that
we
shall
have
with
him
,
I
will
come
in
to
him
and
will
sup
with
him
,
and
he
with
me
;
we
will
have
mutuall
communion
together
.
But
yet
marke
upon
what
termes
that
communion
is
promised
,
Behold
,
I
stand
at
the
doore
and
knock
,
if
any
man
will
open
unto
mee
,
I
will
come
in
,
&c.
Christ
Hee
knocks
at
the
doore
of
mens
hearts
,
by
the
gratious
motions
of
his
Spirit
;
by
the
ministery
of
his
word
he
cals
for
this
and
for
that
duty
:
now
when
wee
yeeld
obedience
to
his
voice
and
cals
,
then
we
open
the
doore
,
and
when
the
doore
is
opened
he
enters
,
and
there
followes
mutuall
fellowship
betweene
him
and
us
:
if
the
doore
be
kept
barred
and
bolted
,
then
neither
entrance
,
nor
supper
;
but
when
the
doore
is
unlockt
and
set
open
,
then
he
enters
,
and
the
mutuall
Supper
followes
.
To
teach
us
,
that
then
Christ
will
have
communion
with
us
when
we
are
obedient
to
his
voice
;
but
no
obedience
to
him
,
no
communion
with
him
;
even
from
the
Lords
Supper
wil
he
send
them
away
supperlesse
,
that
have
not
opened
to
him
and
yeelded
obedience
before
their
comming
to
the
Table
.
There
is
a
promise
Ioh.
14.
21
,
23.
that
Christ
will
come
unto
us
,
that
he
will
manifest
himselfe
unto
us
:
now
Christ
never
makes
good
this
promise
more
than
in
the
use
of
the
Sacrament
;
there
he
comes
to
a
man
,
and
there
he
manifests
and
makes
knowne
himselfe
to
a
man
,
that
looke
as
it
is
said
in
that
case
,
Luke
24.
30
,
31.
That
as
he
sate
at
meat
with
them
,
and
took
bread
and
blessed
it
,
and
brake
,
and
gave
them
,
their
eyes
were
opened
and
they
knew
him
,
and
Vers.
35.
He
was
knowne
of
them
in
breaking
of
bread
;
so
it
is
in
this
case
in
the
breaking
and
giving
the
Sacramentall
bread
,
the
faithfull
have
their
eyes
opened
,
and
they
know
him
,
he
is
made
knowne
to
them
in
breaking
of
Sacramentall
bread
;
in
the
use
of
the
Supper
he
specially
manifests
himselfe
to
them
.
But
now
observe
the
condition
on
which
Christ
makes
this
promise
,
Verse
21.
He
that
hath
my
Commandements
and
keepes
them
,
he
it
is
that
loves
mee
,
and
hee
that
loveth
mee
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
I
will
manifest
my selfe
to
him
:
and
so
Vers.
23.
If
any
man
love
me
,
hee
will
keepe
my
words
,
and
my
Father
will
love
him
,
and
wee
will
come
unto
him
and
make
our
abode
with
him
:
so
that
both
these
promises
run
with
the
condition
of
obedience
;
upon
a
mans
obedience
will
Christ
come
,
upon
a
mans
obedience
will
he
manifest
himselfe
to
him
.
As
good
not
come
to
the
Sacrament
,
unlesse
Christ
also
come
in
it
to
a
man
:
as
good
never
come
,
unlesse
Christ
manifest
himselfe
to
him
.
If
then
we
would
have
Christ
come
and
manifest
himselfe
to
us
in
the
Sacrament
,
so
must
it
be
our
care
to
come
with
,
and
to
manifest
our
obedience
.
A
man
may
aske
that
question
that
Iudas
doth
,
Iohn
14.
22.
Lord
how
is
it
that
thou
wilt
manifest
thy selfe
unto
us
,
and
not
unto
the
world
?
So
,
how
is
it
that
Christs
manifests
himselfe
to
some
in
the
Sacrament
,
and
not
to
other
some
?
To
which
the
same
answer
in
effect
may
be
given
that
there
Christ
gives
;
because
some
are
obedient
to
God
,
they
love
him
and
keepe
his
Commandements
;
therefore
hee
shewes
himselfe
to
them
in
the
Sacrament
,
and
they
therein
have
communion
with
him
,
but
others
live
not
,
walke
not
in
obedience
:
therefore
he
neither
comes
to
them
when
they
come
to
the
Sacrament
,
nor
shewes
or
manifests
himselfe
to
them
,
they
goe
as
they
come
.
The
Apostle
,
2
Cor.
13
,
14.
speakes
of
the
communion
of
the
Holy
Ghost
,
The
communion
of
the
Holy
Ghost
bee
with
you
all
.
That
which
he
wishes
them
should
be
the
thing
we
should
especially
aime
at
in
comming
to
the
Communion
,
namely
,
that
the
communion
of
the
Holy
Ghost
should
be
with
us
.
And
it
is
a
cleere
case
that
the
Holy
Ghost
is
to
be
received
in
the
Sacraments
,
Act●
2.
38.
Be
baptised
and
ye
shall
receive
the
gift
of
the
Holy
Ghost
,
and
he
is
no
lesse
to
be
received
in
the
Supper
,
than
in
Baptisme
.
And
when
we
receive
him
his
communion
will
be
with
us
.
Now
how
may
he
be
received
?
Doe
all
that
receive
the
Sacrament
,
receive
him
?
No
,
The
world
cannot
receive
him
,
Iohn
14.
17.
But
who
are
they
then
to
whom
God
gives
the
Holy
Ghost
?
See
Acts
5.
32.
The
Holy
Ghost
whom
God
hath
given
to
them
that
obey
him
.
So
that
upon
obedience
we
have
the
Holy
Ghost
,
and
upon
it
his
communion
is
with
us
,
as
otherwise
,
so
also
in
the
Sacrament
.
What
is
it
that
a
man
should
desire
in
comming
to
the
Sacrament
,
but
that
;
Cant.
1.
2.
Let
him
kisse
we
with
the
kisses
of
his
mouth
,
for
thy
love
is
better
than
wine
.
Communion
with
Christ
,
and
the
expressions
of
his
favour
and
love
,
these
are
the
things
should
be
desired
and
looked
after
.
What
is
the
receiving
of
bread
and
wine
,
if
a
man
meet
not
with
expressions
of
Christs
love
;
if
Christ
kisse
him
not
with
the
kisses
of
his
mouth
?
What
may
be
the
meanes
to
get
Christ
to
kisse
a
man
in
the
Sacrament
?
That
same
Psal.
2.
Kisse
the
Son
,
namely
,
with
a
kisse
of
obedience
and
subjection
,
for
so
kissing
sometime
betokned
,
Gen.
41.
40.
let
us
give
him
the
kisse
of
obedience
and
subjection
,
and
he
will
give
us
the
kisse
of
his
love
,
〈…〉
other
times
,
so
especially
in
the
use
of
the
Sacrament
.
By
both
these
things
then
we
see
,
how
needfull
it
is
for
a
Communicant
to
be
prepared
with
obedience
.
And
by
this
also
we
see
how
many
deceive
themselves
in
their
comming
to
the
Sacrament
,
who
minde
nothing
lesse
than
an
obedient
walking
in
a
godly
course
to
fit
them
for
the
Sacrament
.
How
many
that
give
no
regard
at
all
to
Gods
word
,
that
indeed
slight
it
,
and
obedience
to
it
,
and
yet
would
seeme
to
make
an
high
account
of
the
Sacrament
?
Make
men
what
account
they
will
of
the
Sacrament
,
yet
if
they
slight
the
Word
and
obedience
to
it
,
they
shall
finde
as
little
comfort
or
benefit
in
the
Sacrament
,
as
they
give
respect
and
obedience
to
the
Word
.
See
how
the
Lord
speakes
,
Psal.
50.
16
,
17.
What
hast
thou
to
doe
,
that
thou
shouldest
take
my
covenant
in
thy
mouth
seeing
thou
castest
my
words
behind
thee
.
So
God
will
also
say
,
what
hast
thou
to
doe
to
take
the
Seale
of
the
covenant
into
thy
mouth
,
the
Sacrament
into
thy
mouth
,
seeing
thou
castest
my
words
behinde
thee
,
and
refusest
to
CHAP.
9
yeeld
obedience
thereunto
.
What
Quid
est
autem
dementius
quàm
Sacramentis
Domini
communicare
,
&
verbis
Domini
non
communicare
?
Aug.
de
Bapt.
cont.
Donat.
lib.
2.
cap.
55.
likelihood
that
God
will
vouchsafe
communion
with
that
man
in
the
Sacrament
,
that
regards
not
to
have
any
communion
with
him
in
his
word
?
It
is
a
madnesse
to
pretend
a
desire
of
communion
with
God
in
the
Sacrament
,
and
to
refuse
communion
with
him
in
his
Word
:
for
so
they
do
that
yeeld
not
obedience
to
Gods
Word
.
There
is
communion
with
God
in
obedience
,
Ier.
7.
23.
Obey
my
voice
,
and
I
will
be
your
God
,
and
you
shall
bee
my
people
.
And
therefore
a
refusall
of
communion
with
God
,
in
refusing
obedience
and
respect
to
his
Word
.
And
certainly
he
can
have
no
communion
with
God
in
one
Ordinance
,
that
refuses
to
have
communion
with
him
in
another
.
Chap.
9.
Of
the
solemne
sequestring
and
setting
a
mans
selfe
apart
before
the
Sacrament
.
THus
we
see
how
a
Communicant
is
habitually
prepared
,
and
wherin
his
habituall
preparation
stands
.
It
followes
now
to
speake
of
that
actuall
preparation
,
which
is
required
in
every
one
that
would
bee
a
worthy
and
a
welcome
guest
at
the
Lords
Table
,
and
would
come
after
that
due
Order
that
is
required
:
for
though
a
man
have
all
these
forenamed
qualifications
,
yet
he
must
not
here
set
up
his
rest
:
but
there
is
yet
a
further
worke
to
be
done
,
as
wee
partly
before
saw
in
the
fourth
Chapter
.
This
actuall
preparation
stands
in
the
fitting
of
himselfe
in
speciall
manner
for
that
worke
,
and
service
of
receiving
,
by
doing
those
things
,
and
performing
such
duties
,
which
are
requisite
not
onely
for
a
good
Christian
,
but
for
a
good
and
profitable
Communicant
.
Knowledge
,
Faith
,
Repentance
,
Charity
,
and
Obedience
,
are
required
in
every
one
that
will
bee
a
good
Christian
.
A
good
Christian
a
man
must
be
before
he
can
be
a
good
Communicant
:
but
yet
a
good
Christian
is
not
enough
in
the
generall
,
there
must
be
something
in
speciall
done
in
reference
to
this
duty
.
Indeed
some
Papists
thinke
that
actuall
devotion
is
not
necessary
to
the
receiving
of
the
Sacrament
;
because
as
the
Sacrament
was
of
ancient
given
to
children
,
so
now
it
may
be
given
to
mad-men
,
and
frantick
persons
who
have
no
actuall
devotion
at
all
.
But
it
suffices
that
this
conceit
is
disallowed
of
their
owne
men
:
for
to
give
persons
without
actuall
devotion
no
more
right
to
the
Sacrament
then
to
children
and
mad-men
,
is
to
give
them
no
right
at
all
.
There
is
no
question
but
they
may
come
as
orderly
to
the
Sacrament
,
as
children
and
mad-men
may
doe
.
But
whosoever
it
is
that
will
come
orderly
,
must
have
actuall
devotion
,
and
actuall
preparation
,
yea
,
though
he
be
already
habitually
prepared
.
The
five
wise
Virgins
took
oile
in
their
Vessels
with
their
lamps
,
Mat.
25.
4.
and
their
lampes
were
burning
,
but
yet
when
they
heare
the
Bridegroome
was
comming
they
presently
arise
and
trim
their
lampes
,
and
so
prepare
to
goe
and
meet
him
.
They
prepared
to
meet
him
when
they
tooke
their
lampes
,
and
when
they
lighted
them
,
and
when
they
tooke
oile
in
their
vessels
:
all
this
was
preparation
to
meet
the
Bridegroome
;
but
when
they
heare
the
Bridegroom
was
comming
,
then
they
fall
to
a
fresh
preparation
,
in
trimming
their
lampes
to
make
them
burne
brighter
and
cleerer
.
So
it
is
in
this
case
;
habituall
preparation
is
like
the
taking
and
lighting
the
lampes
,
and
carrying
oile
in
the
vessels
:
actuall
preparation
is
like
the
fresh
trimming
of
them
when
they
burnt
dimly
.
The
geting
of
knowledge
,
faith
,
repentance
,
love
,
and
obedience
,
this
is
the
taking
and
the
lighting
of
the
lampes
,
and
taking
oile
in
the
Vessels
,
but
the
renewing
,
exciting
of
these
,
and
the
doing
of
other
things
in
actuall
preparation
,
is
the
trimming
of
the
lampes
.
A
Musitian
hath
skill
and
cunning
on
his
instrument
,
but
yet
if
his
Instrument
be
out
of
tune
,
and
his
hands
cold
,
and
his
fingers
num
;
he
will
first
tune
his
Instrument
,
and
warme
and
rub
his
hands
and
fingers
to
make
them
active
and
nimble
,
to
play
on
his
Instrument
.
An
Artificer
hath
the
skill
of
his
trade
,
and
knowes
the
mystery
of
it
thorowly
well
;
but
yet
when
he
goes
to
build
a
house
,
or
doe
some
such
worke
,
hee
first
grindes
,
whets
,
and
sharpens
his
tooles
.
If
a
Musitian
shall
play
upon
an
untuned
Instrument
,
or
with
his
benummed
fingers
,
he
will
make
but
harsh
and
unpleasing
musick
.
If
the
Carpenter
though
ever
so
expert
in
his
faculty
,
shall
worke
with
blunt
and
gapt
tooles
,
hee
will
make
but
bungling
and
clouterly
worke
of
it
.
And
though
a
man
may
have
knowledge
,
faith
,
&c.
yet
if
he
rest
contented
with
that
habituall
preparation
,
and
doe
not
besides
actually
prepare
and
fit
himselfe
,
hee
is
like
to
meet
with
little
comfort
and
content
in
the
duty
,
in
regard
of
the
cold
and
dead
manner
of
performance
:
he
will
but
fumble
and
bungle
in
the
worke
.
So
that
besides
this
habituall
there
is
an
actuall
preparation
necessary
.
Now
this
actual
preparation
stands
in
these
things
:
-
1
In
a
solemne
sequestration
of
a
mans
selfe
.
-
2
In
examination
.
-
3
In
renewing
&
quickning
these
former
graces
in
us
.
-
4
In
raising
and
stirring
up
in
our selves
strong
desires
after
Christ
.
-
5
In
stirring
up
in
our selves
a
strong
expectation
of
the
benefits
of
the
Sacrament
.
-
6
In
seeking
God
in
speciall
and
more
than
ordinary
manner
by
prayer
.
1
For
the
first
.
In
this
actuall
preparation
there
must
be
an
abstraction
and
a
solemne
sequestration
of
the
soul
from
all
other
avocations
whatsoever
.
There
may
be
,
and
must
bee
some
fitting
of
a
mans
selfe
for
the
duty
,
from
the
time
that
a
man
hath
notice
of
the
Sacrament
to
be
admiinstred
;
but
now
on
the
day
before
,
when
the
time
of
receiving
approaches
,
a
man
should
at
least
towards
the
end
of
the
foregoing
day
separate
himselfe
from
all
other
thoughts
and
occasions
,
&
mind
wholly
the
worke
of
preparation
to
the
Sacrament
.
And
this
sequestration
of
a
mans
selfe
stands
in
two
things
.
1
In
setting
aside
all
lawfull
thoughts
,
occasions
,
and
businesses
of
our
callings
.
Set
by
all
such
cares
and
thoughts
,
and
wholly
suspend
them
.
Doe
as
Abraham
did
when
he
went
to
sacrifice
Isaac
at
Mount
Moriah
,
Gen.
22.
4
,
5.
When
he
saw
the
place
afar
off
,
he
said
unto
them
abide
you
here
with
the
Asse
,
and
I
and
the
Lad
will
goe
worship
.
It
was
wisely
and
well
done
of
Abraham
.
He
saw
and
knew
that
if
they
had
gone
with
him
they
would
have
distracted
him
,
they
would
have
bin
troublesome
to
him
,
and
have
hindred
him
in
the
Sacrifice
,
they
would
have
cried
out
,
and
have
made
such
clamours
,
that
with
no
quietnesse
and
freedome
of
spirit
he
could
have
done
the
service
.
Therfore
when
he
saw
the
place
a
farre
off
,
he
bids
them
stay
behinde
,
it
was
a
preparation
afarre
off
,
when
he
saw
the
place
afarre
off
.
The
like
should
our
care
be
when
we
see
the
time
afar
off
,
but
specially
when
wee
see
the
time
neere
and
at
hand
,
the
Even
before
,
wee
should
then
set
aside
all
our
thoughts
and
businesses
,
and
bid
them
wholly
stand
aside
,
and
not
suffer
them
,
not
onely
not
to
goe
to
the
Mount
with
us
,
but
not
to
goe
into
our
closets
,
and
secret
chamber
with
us
.
It
may
bee
such
a
businesse
will
bee
calling
upon
thee
to
attend
,
and
thinke
upon
it
,
It
is
a
matter
of
some
consequence
and
concernment
,
it
is
not
good
to
slight
it
.
It
may
bee
there
is
such
an
occasion
of
weight
that
cals
upon
thee
to
be
remembred
;
but
in
such
a
case
say
to
all
secular
occasions
,
and
avocations
as
Nehemiah
did
to
Sanballat
and
Geshem
when
they
sent
to
him
,
Nehemiah
6.
2.
Come
(
say
they
)
let
us
meet
together
in
some
of
the
Villages
,
&c.
But
marke
how
hee
answers
them
,
Vers.
3.
And
I
sent
messengers
unto
them
,
saying
,
I
am
doing
a
great
worke
so
that
I
cannot
come
downe
;
why
should
the
worke
cease
whilest
I
leave
it
and
come
downe
to
you
?
And
though
these
fellowes
had
so
round
and
resolute
an
answer
,
yet
they
were
importuning
him
still
,
Verse
4.
Yet
they
sent
unto
mee
foure
times
after
this
sort
,
and
as
often
as
they
sent
,
so
often
hee
gave
them
that
answer
,
And
I
answered
them
after
the
same
manner
.
So
when
a
man
begins
to
sequester
himselfe
,
and
to
set
himselfe
apart
for
his
actuall
preparation
,
this
and
the
other
businesse
wil
be
calling
upon
a
man
,
come
let
us
think
upon
this
thing
,
and
let
us
consider
that
;
but
then
should
a
man
answer
,
I
am
doing
a
great
worke
,
I
am
preparing
my selfe
for
the
Sacrament
,
I
cannot
attend
upon
you
,
why
should
the
work
of
preparation
cease
whilest
I
leave
it
and
attend
upon
you
?
And
though
they
haunt
and
importune
thee
,
even
unto
four
times
after
this
sort
,
yet
still
answer
them
after
the
same
manner
.
We
finde
in
their
fasts
,
Zech.
7.
3.
the
phrase
of
separating
themselves
,
should
I
weepe
separating
my selfe
.
Now
as
in
fasting
,
so
in
our
preparation
to
this
holy
Feast
,
there
should
be
a
separating
of
a
mans
selfe
.
And
this
is
a
maine
part
of
this
separation
,
when
a
man
separates
himselfe
from
all
his
secular
thoughts
and
businesses
,
and
sets
them
wholly
aside
to
fit
himselfe
the
better
for
this
worke
.
It
must
be
here
as
in
the
case
of
prayer
,
Matthew
6.
6.
When
thou
prayest
enter
into
thy
closet
,
and
when
thou
hast
shut
thy
doore
,
pray
,
&c.
I
know
our
Saviour
meanes
it
in
another
sense
,
that
in
regard
of
privacy
and
secrecy
,
a
man
should
shut
his
doore
when
he
prayes
;
but
yet
also
in
another
sense
should
a
man
first
shut
his
doore
,
and
then
pray
,
that
is
,
shut
his
doore
against
all
such
thoughts
,
as
may
distract
him
in
the
duty
,
he
should
shut
out
of
doores
all
distracting
thoughts
,
and
cause
them
to
stand
without
doores
that
he
may
doe
the
duty
with
the
more
freedome
.
And
so
in
this
duty
of
preparation
,
enter
into
thy
closet
,
and
when
thou
hast
shut
thy
doore
prepare
thy selfe
;
when
thou
hast
shut
out
of
doores
all
secular
cares
and
thoughts
of
other
businesse
,
set
upon
the
work
of
preparation
.
In
receiving
the
Sacrament
there
is
a
service
to
be
done
to
God
.
Now
we
must
serve
God
in
that
order
that
a
servant
doth
his
master
.
See
how
our
Saviour
speakes
of
a
servant
to
doe
his
master
service
,
Luke
17.
8.
Girde
thy selfe
,
and
serve
mee
.
It
was
the
fashion
in
those
Easterne
parts
,
for
men
to
go
in
long
garments
downe
to
their
feete
.
And
therefore
when
men
were
to
goe
about
any
worke
,
they
used
to
gird
,
and
tuck
up
their
garments
that
they
might
not
trouble
them
in
their
worke
,
by
hanging
loose
about
their
heeles
.
So
it
must
be
with
us
when
we
goe
about
any
service
to
GOD
;
we
must
first
gird
up
our selves
,
and
then
serve
him
.
A
loose
,
discinct
,
and
a
diffluent
mind
is
not
fit
to
doe
God
any
service
.
Therfore
we
are
called
upon
to
gird
up
our
loynes
,
Luke
12.
35.
Let
your
loines
be
girded
about
,
1
Pet.
1.
13.
Wherefore
gird
up
the
loines
of
your
mindes
.
Two
things
are
required
in
a
good
servant
.
1.
Readinesse
,
and
preparednesse
to
do
his
masters
commands
so
soone
as
he
calls
.
2.
Nimblenesse
,
handinesse
,
and
handsomenesse
in
doing
what
he
is
enjoyned
.
Now
this
girding
implyes
both
.
1.
A
prepared
readinesse
before
hand
to
doe
his
masters
will
.
A
servant
that
is
girded
and
hath
his
garments
trust
up
about
him
,
let
his
master
bid
him
doe
such
a
service
,
he
is
ready
,
and
prepared
to
doe
it
so
soone
as
he
speaks
,
Luk.
12.
35.
36.
Let
your
loynes
be
girded
,
and
ye
your selves
like
men
that
waite
for
their
Lord
,
that
when
he
comes
and
knockes
they
may
open
unto
him
immediately
.
Let
a
servant
be
ungirt
,
and
he
is
not
so
ready
to
doe
what
his
master
commands
,
because
first
he
must
have
a
time
to
gird
himselfe
,
and
his
masters
worke
must
stay
till
he
be
girded
,
and
he
must
be
girding
,
when
he
should
be
working
.
2.
It
implies
dexterity
,
and
handsomenesse
in
his
worke
.
An
ungirt
servant
if
he
served
his
master
and
did
his
worke
enjoyned
,
yet
he
could
not
doe
it
cleaverly
,
because
his
garment
hanging
loose
about
him
would
so
puzzle
,
and
cumber
him
:
an
ungirt
servant
would
be
but
a
fumbling
puzzle
in
his
worke
.
And
therfore
the
master
bids
his
servant
first
gird
himselfe
,
and
then
serve
him
.
It
is
just
so
in
all
Gods
services
,
and
so
in
this
service
of
receiving
the
Sacrament
.
God
requires
a
preparednesse
to
,
and
an
handinesse
in
the
worke
.
And
therefore
this
girding
up
of
our
loines
is
exceeding
necessary
before
our
comming
to
the
Sacrament
.
First
,
because
God
lookes
that
when
we
come
to
the
Sacrament
we
should
be
ready
to
doe
the
worke
he
there
requires
.
If
the
loines
of
our
mindes
be
ungirt
,
and
we
come
to
the
Sacrament
with
loose
spirits
,
distracted
with
a
company
of
earthly
cares
,
we
shall
be
unready
to
doe
the
worke
of
receiving
CHRIST
which
he
there
commandes
.
He
will
command
us
there
to
take
,
and
receive
CHRIST
.
Now
if
we
come
with
loose
hearts
,
and
mindes
,
we
must
make
God
stay
our
leasure
before
we
can
doe
it
;
we
must
first
have
some
time
to
gird
up
our
loynes
,
and
to
tucke
up
this
tatter
,
and
that
ragge
,
and
the
other
danglement
that
hangs
about
our
heeles
,
before
we
can
take
,
and
receive
CHRIST
.
And
so
we
must
be
girding
,
and
tucking
when
wee
should
be
receiving
.
Secondly
,
because
if
we
come
with
ungirt
loines
,
with
loose
spirits
,
and
doe
Gods
worke
so
,
we
shall
doe
it
puzlingly
,
and
fumblingly
.
Our
long
garments
hanging
loose
about
our
sides
and
heeles
,
we
shall
make
but
poore
worke
of
it
.
If
a
master
had
commanded
a
Iewish
servant
with
his
loines
ungirt
to
have
gone
to
plow
,
or
to
have
digged
in
his
vineyard
,
how
awkely
would
he
have
done
these
workes
?
He
could
not
have
followed
his
Plough
but
he
would
ever
,
and
anon
have
been
treading
upon
his
loose
garment
,
and
have
beene
ready
to
have
fallen
upon
his
face
,
he
could
not
have
set
his
foote
upon
his
spade
,
but
he
would
have
beene
treading
upon
the
loose
skirt
of
his
garment
which
would
have
exceedingly
hindred
,
and
troubled
him
in
his
worke
,
he
could
not
have
been
expedite
in
his
businesse
,
so
long
as
his
garments
hang
about
his
feet
.
It
wil
be
no
better
with
us
comming
to
the
Sacrament
with
ungirt
hearts
,
and
mindes
,
our
loose
thoughts
will
be
so
troublesome
that
it
will
be
impossible
for
us
ever
to
make
good
worke
of
it
.
And
therefore
looke
how
God
would
have
that
first
Passeover
eaten
,
so
must
it
be
in
eating
the
Sacrament
,
Exod.
12.
11.
And
thus
shall
yee
eate
it
,
that
is
,
after
this
order
,
with
your
loines
girded
.
And
thus
shall
you
eat
the
Lords
Supper
,
with
your
loines
girded
.
And
this
is
one
maine
part
of
girding
our
loines
,
the
setting
aside
,
&
putting
by
al
our
secular
thoughts
,
and
imployments
.
We
shall
finde
two
cases
that
made
a
man
unfit
for
eating
the
Passeover
.
Numb.
9.
10
,
13.
Vncleannesse
by
a
dead
body
,
and
being
in
journey
a
far
off
.
If
a
man
had
touched
a
dead
body
it
made
him
uncleane
,
and
so
unfit
for
the
Passeover
.
It
was
not
fit
an
uncleane
person
should
meddle
with
so
holy
an
Ordinance
.
But
observe
,
that
not
onely
a
man
uncleane
by
a
dead
body
was
unfit
for
the
Passover
,
but
a
man
that
was
in
a
journie
a
farre
off
.
Why
was
such
a
man
unfit
?
Like
enough
being
in
a
journey
his
minde
,
and
thoughts
would
be
so
taken
up
with
the
businesse
of
his
journey
,
or
being
in
a
journey
a
farre
off
,
his
minde
would
be
so
upon
home
,
and
he
would
be
so
taken
up
with
such
cares
,
and
feares
as
usually
men
are
filled
withall
when
they
are
farre
from
home
,
that
he
by
reason
of
those
thoughts
,
and
distractions
would
be
utterly
unfit
for
the
Passeover
.
Many
are
in
the
minde
that
if
they
be
free
from
a
dead
body
,
that
if
they
have
not
defiled
themselves
with
some
grosse
sinne
,
of
drunkennesse
,
uncleannesse
and
the
like
,
that
they
are
very
fit
for
the
Sacrament
,
but
in
the
meane
time
come
to
the
Sacrament
whilest
they
are
in
their
journies
,
with
hearts
undischarged
of
earthly
businesse
,
and
cares
,
and
having
their
hearts
in
journies
,
travelling
up
and
downe
after
one
worldly
businesse
or
other
,
even
when
they
are
at
the
LORDS
Table
.
Therefore
let
men
take
notice
,
that
a
journey
may
unfit
for
the
Lords
Table
,
as
well
as
a
dead
body
.
That
he
is
unfit
to
come
to
the
Sacrament
,
that
hath
a
company
of
earthly
cares
,
and
thoughts
pestering
his
minde
,
as
well
as
he
that
hath
defiled
himselfe
with
some
grosse
sinne
.
It
is
lamentable
to
consider
how
many
men
bring
their
servants
,
and
the
Asse
,
even
to
the
very
mount
,
how
many
are
called
away
from
the
Lords
worke
to
meete
with
their
Sanballats
,
and
Geshems
,
how
many
are
in
their
journies
when
they
are
comming
,
and
when
they
are
come
to
the
Sacrament
.
When
our
Saviour
CHRIST
overtook
the
two
Disciples
going
to
Emmaus
,
he
asked
them
this
question
,
Luke
24.
17.
What
manner
of
communications
are
these
that
ye
have
one
to
another
as
ye
walke
?
So
let
one
but
aske
men
,
What
manner
of
thoughts
are
they
that
you
have
in
your
hearts
over
night
before
the
Sacrament
?
What
manner
of
conferences
,
and
communications
be
they
that
they
have
one
with
another
,
the
night
before
,
nay
the
very
morning
as
they
walk
together
to
the
publique
assemblies
to
receive
the
Sacrament
?
How
happy
were
it
that
they
could
answer
as
the
two
Disciples
did
there
,
verse
19.
Concerning
Iesus
of
Nazareth
,
concerning
the
benefits
and
the
ends
of
the
Sacrament
,
and
the
preparation
required
to
it
.
But
it
is
nothing
so
.
If
their
communications
,
and
conferences
be
not
vaine
,
foolish
and
froathy
,
yet
at
the
best
they
are
but
mercate
communications
,
conferences
about
Sheep
,
Oxen
,
about
the
prices
of
graine
,
&c.
and
with
these
conferences
come
they
to
the
very
Church
doores
when
they
come
to
receive
the
Sacrament
.
Is
not
this
worse
then
to
have
received
the
Sacrament
of
the
Passeover
a
man
being
in
a
journey
?
Is
not
this
a
pitifull
preparation
to
this
holy
service
?
When
men
come
to
the
Sacrament
piping
hot
out
of
the
world
,
out
of
their
worldly
conferences
,
and
from
their
worldly
thoughts
,
and
have
not
some
convenient
time
before
discharged
,
and
disburdened
their
hearts
of
them
,
must
not
that
frame
of
heart
,
and
bent
of
spirit
needs
come
along
with
them
to
the
Lords
Table
?
And
must
they
not
needs
be
tumultuous
and
troublesome
?
Must
they
not
needs
make
such
a
noyse
and
such
a
dinne
as
must
cause
distraction
in
this
holy
service
?
And
how
can
such
a
frame
of
spirit
agree
with
the
Apostles
rule
,
1
Cor.
7.
35.
That
you
may
attend
upon
the
Lord
without
distraction
?
Which
is
a
rule
as
well
for
receiving
the
Sacrament
,
as
for
all
other
services
of
God
.
What
doe
such
men
bring
upon
themselves
,
but
the
Aegyptian
plague
of
the
flyes
?
The
flyes
came
into
Pharaohs
house
,
and
the
houses
of
his
servants
,
so
as
the
Land
was
corrupted
by
reason
of
the
flyes
.
Exod.
8.
24.
But
in
the
Land
of
Goshen
where
Gods
people
were
,
there
were
no
swarmes
of
flies
,
verse
22.
It
should
be
with
the
Lords
people
at
the
Sacrament
,
as
in
Goshen
;
there
should
be
no
flyes
there
to
trouble
them
with
their
buzing
importunity
.
It
must
be
with
a
godly
man
at
the
Sacrament
as
it
is
sayd
to
have
beene
in
the
Temple
.
There
was
abundance
of
flesh
sacrificed
in
the
Temple
,
and
yet
they
say
there
was
never
any
flye
seene
in
the
Temple
.
So
should
it
be
with
us
at
the
Sacrament
,
not
a
fly
to
be
seene
,
or
heard
buzzing
there
.
The
way
to
have
it
so
is
,
beforehand
,
to
drive
away
these
flyes
,
these
buzzing
thoughts
,
by
setting
them
aside
the
day
before
,
and
then
labour
so
to
remove
them
as
at
last
the
Aegyptian
flyes
were
removed
,
Exod.
8.
31.
He
removed
the
swarmes
of
flyes
,
there
remained
not
one
.
And
when
they
are
thus
removed
before
,
then
shall
not
a
man
be
troubled
with
them
at
the
Sacrament
.
It
should
be
a
mans
wisedome
to
deale
with
his
lawfull
and
honest
cares
,
and
the
thoughts
of
his
calling
before
he
comes
to
the
Sacrament
,
as
Nehemiah
did
with
those
Merchants
before
the
Sabbath
.
Nehe.
13.
19
,
20
,
21
,
22
,
23.
When
the
gates
of
Ierusalem
began
to
be
darke
,
before
the
Sabbath
,
I
commanded
that
the
gates
should
●e
shut
,
and
charged
,
they
should
not
be
opened
till
after
the
Sabbath
,
and
some
of
my
servants
I
set
at
the
gate
,
&c.
So
the
merchants
lodged
without
Ierusalem
once
or
twice
.
Then
I
testified
against
them
,
and
sayd
unto
them
,
why
lodge
ye
about
the
wall
?
If
you
do
so
againe
I
will
lay
holde
on
you
.
From
that
time
forth
they
came
no
more
on
the
Sabbath
.
Do
so
with
the
honest
,
and
lawfull
cares
of
thy
calling
before
the
Sacrament
.
Shut
up
the
gate
of
thine
hart
against
them
,
and
let
it
not
be
opened
till
all
the
duties
of
the
Sacrament-day
be
ended
.
It
may
be
they
will
be
hankring
,
and
hanging
about
for
entrance
,
but
set
a
watch
at
the
gate
of
thine
heart
,
testifie
against
them
,
rebuke
them
,
threaten
them
,
let
thy
spirit
rise
against
them
in
an
holy
indignation
,
and
this
will
be
a
good
meanes
to
helpe
to
a
gracious
liberty
from
Cessa
ab
inquietudine
tua
,
non
si●
tumultus
quidam
in
corde
tuo
per
corruptionem
volitantibus
phantasmatibus
,
&
compungentibus
te
—
Cimphe
,
natae
sunt
in
terra
Aegypti
de
●●mo
,
mascae
quaedam
,
sunt
min●tissimae
,
inquietissimae
,
inordinate
volitantes
,
in
oculos
i●●uentes
,
non
permitte●●es
hominem
quiesc●●e
,
dum
a●●g●●tur
iterum
i●ruunt
,
dum
abactae
fuerint
ru●su
redeunt
,
s●c●●
omnia
vana
●hanta●mata
co●d●●
,
Aug.
in
fragm
.
serm.
de
De.
alog
.
their
annoyance
.
But
for
want
of
this
preparation
duty
how
many
,
even
when
they
are
at
the
Sacrament
,
are
no
lesse
pestered
with
their
cares
,
and
earthly
thoughts
,
then
the
Aegyptians
with
the
bitings
,
and
burrings
of
their
flyes
?
Those
flyes
miserably
pestred
the
Aegyptians
,
and
plauged
them
exceedingly
;
what
ever
they
were
a
doing
they
were
about
them
,
very
unquiet
,
flying
in
the
eyes
of
them
,
not
suffering
them
to
be
quiet
.
If
they
drave
them
away
they
came
upon
them
againe
,
if
they
chased
them
away
they
still
returned
.
This
was
a
vile
vexation
.
And
this
is
the
case
of
many
comming
to
the
Sacrament
,
just
so
are
they
pestered
with
their
cares
,
and
thoughts
that
these
flyes
even
corrupt
the
duty
,
as
the
Aegyptian
flyes
did
the
Lande
And
all
is
from
the
neglect
of
its
dutie
.
What
acceptance
a
man
is
like
to
finde
in
such
a
service
,
judge
by
that
Law
,
Exodus
22.
31.
Ye
shall
not
eate
any
flesh
that
is
torne
of
beasts
in
the
field
,
ye
shall
cast
it
to
the
Dogges
.
Torne
flesh
it
was
neither
fit
for
service
of
men
,
nor
of
GOD.
Not
for
service
of
man
,
for
they
must
not
eate
it
.
Yee
shall
cast
it
to
the
Dogges
.
Torne
flesh
must
not
be
mans
meat
,
but
Dogges
meate
.
It
was
not
fit
for
the
service
of
GOD.
For
if
torne
flesh
must
be
cast
to
the
Dogs
,
it
had
beene
an
haynous
thing
to
have
offered
that
to
GOD
,
which
was
to
be
given
to
Dogges
.
And
if
a
man
had
brought
a
torne
,
rent
beast
for
Sacrifice
,
GOD
by
no
meanes
would
have
accepted
it
,
Mal.
1.
13.
Yee
brought
that
which
was
torne
,
should
I
accept
this
at
your
hands
?
GOD
then
will
accept
no
torne
Sacrifices
.
Distracted
communicating
,
it
is
torne
flesh
.
A
man
that
receives
the
Sacrament
with
his
head
and
his
heart
full
of
worldly
thoughts
,
doth
as
highly
offend
,
as
a
Iew
should
have
done
that
had
eaten
of
a
torne
beast
which
should
have
beene
cast
to
the
Dogges
.
He
offends
as
highly
as
he
,
that
should
have
sacrificed
torne
flesh
(
dogges
meat
)
to
GOD.
When
thou
commest
to
the
Sacrament
,
and
hast
not
first
separated
thy selfe
from
these
worldly
thoughts
,
and
so
likewise
much
more
from
all
vaine
,
idle
,
lustfull
thoughts
,
and
hast
not
first
discharged
thy selfe
beforehand
of
all
disturbing
,
distracting
,
distempering
thoughts
,
this
is
a
torne
sacrifice
,
and
should
God
accept
it
at
thine
hands
?
God
loathes
rather
such
torne
services
.
And
thus
is
the
first
thing
to
be
done
in
this
sequestration
of
our selves
,
this
setting
aside
,
and
putting
away
all
,
even
our
honest
and
lawfull
thoughts
of
our
callings
,
and
therefore
much
more
all
other
sinfull
and
foolish
thoughts
.
Abstraction
of
the
minde
from
whatsoever
may
cause
Distraction
.
2
The
second
thing
to
be
done
in
this
sequestring
,
and
setting
our selves
Sicut
enim
Domina
volens
aliquod
unguentum
conficere
pre●iolum
suscitat
famulas
suas
,
atque
ad
semetipsam
congregat
,
imperat
aliae
tenere
libram
,
aliae
●e●e●e
injungit
,
aliam
jube
:
miscere
,
&c.
Ita
&
anima
quae
pretiosissimum
●stud
unguentum
componere
,
ac
serv●●e
d●siderat
▪
omnes
corporis
su●sensus
ad
seipsam
congreget
,
segnitiemque
ipsorum
,
ac
negligentiam
deturbans
,
tota
solicitudine
vigilare
&
in
hoc
tantum
quod
proposu●
cogat
intendere
.
Chrys.
de
compunct
.
●●rd
.
l.
●
.
apart
,
is
to
summon
and
call
in
,
and
to
collect
together
all
the
powers
and
faculties
of
the
soule
,
to
attend
upon
the
businesse
now
in
hand
.
As
David
,
when
he
was
to
praise
God
,
hee
cals
upon
all
that
is
within
him
to
set
upon
the
service
,
Psal.
103.
1.
My
soule
praise
thou
the
Lord
,
and
all
that
is
within
me
blesse
his
holy
name
.
So
when
we
now
goe
about
to
prepare
our selves
for
the
Sacrament
,
call
upon
all
that
is
within
us
,
all
the
powers
of
our
soule
to
be
ready
to
attend
this
businesse
;
that
now
all
other
businesses
being
husht
and
ceased
,
they
bend
all
their
strength
to
do
the
present
worke
in
hand
.
So
fit
we
our selves
for
receiving
,
as
David
fits
himselfe
for
singing
&
giving
praise
,
Psal.
57.
7
,
8.
My
heart
is
fixed
,
O
God
,
my
heart
is
fixed
,
I
will
sing
and
give
praise
.
Awake
up
my
glory
,
awake
Psaltery
and
Harpe
,
I
my selfe
will
awake
early
.
When
he
would
sing
and
give
praise
to
God
,
first
he
hath
his
heart
fixed
,
or
firmely
prepared
;
he
doubles
it
,
my
heart
is
fixed
,
O
God
,
my
heart
is
fixed
.
The
first
may
imply
the
fi●●●
duty
,
a
setting
apart
of
all
other
thoughts
.
An
heart
taken
up
with
worldly
thoughts
,
when
a
man
goes
about
Gods
service
;
is
not
a
fixed
heart
,
but
a
wandring
,
stragling
heart
,
a
kinde
of
planetary
spirit
.
As
there
bee
fixed
starres
and
planets
,
wandring
starres
,
so
there
bee
wandring
spirits
,
and
fixed
hearts
in
Gods
service
.
Now
Davids
heart
was
a
fixed
heart
,
an
heart
firmely
prepared
,
not
taken
up
,
nor
wandring
after
any
by-businesse
,
when
hee
prepared
himselfe
to
that
service
.
The
second
may
imply
this
second
duty
;
my
heart
is
fixed
and
bent
with
all
its
power
to
do
the
duty
,
and
therefore
hee
awakens
his
glory
,
his
tongue
,
his
Psaltery
,
his
Harpe
,
himselfe
to
the
worke
.
So
should
a
mans
heart
be
doubly
fixed
when
he
fits
himself
for
receiving
the
Sacrament
:
fixed
as
not
drawne
away
,
and
drawne
about
other
businesse
,
and
fixed
,
as
bent
wholly
with
all
the
powers
of
it
to
doe
the
work
of
preparation
.
So
fixed
upon
the
businesse
,
as
he
should
summon
,
and
awaken
,
all
the
powers
of
the
soule
to
attend
it
.
Awake
my
understanding
,
and
mine
affections
,
awake
my
affections
,
and
all
that
is
within
me
,
awake
and
stirre
up
your selves
,
to
attend
this
great
worke
in
hand
.
Chap.
10.
Of
Examination
.
CHAP.
10
THe
heart
thus
withdrawne
from
all
avocations
,
and
bent
upon
the
worke
of
preparation
,
let
a
man
in
the
next
place
come
to
the
second
duty
of
examination
,
to
that
duty
which
the
Apostle
prescribes
,
1
Cor.
11.
28.
Let
a
man
examine
himselfe
,
and
so
let
him
eate
of
this
bread
,
and
drinke
of
this
cup.
Vnto
orderly
receiving
,
is
required
,
a
precedent
examination
of
a
mans
selfe
.
A
duty
,
though
to
bee
done
at
other
times
,
yet
never
more
seasonable
then
before
our
comming
to
the
Sacrament
;
and
yet
a
duty
to
which
above
al
others
we
are
naturally
extreamly
backward
.
Might
some
slight
formalities
serve
the
turne
,
wee
could
be
contented
withal
,
but
if
men
be
pinched
and
pressed
to
a
solemne
examination
of
,
&
a
strict
inquiry
into
themselves
,
they
are
ready
to
snuff
at
it
,
and
to
say
of
this
duty
as
they
speake
in
that
case
,
Mal.
1.
13.
Behold
what
a
wearinesse
is
it
?
It
is
a
duty
so
CHAP.
9
wearisome
and
toilesome
,
that
they
have
neither
list
to
,
nor
leisure
for
it
.
That
therfore
men
may
be
the
more
cheerefull
and
willing
to
it
,
consider
these
two
things
:
1
This
is
an
undoubted
and
a
sure
truth
,
that
a
mans
comfort
depends
as
well
upon
his
knowledge
of
his
fitnesse
,
as
upon
his
fitnesse
it selfe
.
It
is
not
enough
to
be
fit
and
worthy
,
but
a
man
must
know
it
.
So
long
as
the
conscience
questions
a
mans
fitnesse
,
and
is
in
doubt
whether
a
man
be
fit
or
no
,
though
hee
bee
fit
and
well
prepared
,
yet
the
doubts
of
the
conscience
,
and
the
feares
it
is
in
,
will
not
only
allay
,
but
quite
forestall
all
the
comforts
that
would
arise
from
his
fitnesse
.
To
a
mans
comfortable
receiving
,
it
is
as
needfull
to
know
his
fitnesse
,
as
to
have
it
.
There
is
no
grace
or
good
thing
that
a
Christian
hath
,
but
it
may
be
knowne
to
him
that
he
hath
it
.
What
is
a
rich
man
better
than
a
poore
man
,
if
he
be
not
privie
to
his
wealth
,
if
he
have
treasure
and
know
it
not
?
Wherein
are
his
wants
,
feares
,
cares
,
distractions
,
and
disquiets
of
spirit
lesse
than
a
poore
mans
?
It
was
Laodiceas
ill
condition
,
Apoc.
3.
17.
Thou
sayest
I
am
rich
,
and
knowest
not
that
thou
art
poore
.
And
it
is
many
a
mans
condition
,
He
saith
I
am
poore
,
and
knowes
not
that
he
is
rich
.
This
is
the
safer
condition
indeed
of
the
two
,
but
yet
for
the
present
,
it
is
but
a
drooping
and
uncheerefull
estate
.
Therefore
as
our
safety
lyes
in
having
Christ
and
his
graces
,
so
our
comfort
lyes
in
knowing
that
we
have
them
.
And
know
our
wealth
wee
may
.
A
Christian
not
onely
knowes
God
,
but
hee
knowes
that
hee
knowes
him
,
1
Iohn
2.
3.
And
hereby
wee
know
that
we
know
him
.
A
Christian
not
onely
is
in
God
,
but
he
may
know
that
he
is
in
God
,
1
Iohn
2.
5.
Hereby
know
wee
that
wee
are
in
him
.
And
1
Iohn
.
4.
13.
Hereby
know
we
that
we
dwell
in
him
.
A
Christian
may
know
that
he
beleeves
,
1
Iohn
CHAP.
10
5.
10.
He
that
beleeves
on
the
Sonne
of
God
,
hath
the
witnesse
in
himselfe
.
A
Christian
may
know
that
God
loves
him
,
1
Iohn
4.
16.
And
we
have
knowne
and
beleeved
the
love
that
God
hath
to
us
.
A
Christian
may
know
that
he
loves
Gods
children
,
1
Iohn
5.
1.
By
this
we
know
that
we
love
the
children
of
God
.
A
Christian
may
know
that
he
is
of
the
truth
,
1
Iohn
4.
19.
And
hereby
we
know
that
wee
are
of
the
truth
.
A
Christian
may
know
that
God
abides
in
him
,
1
Iohn
3.
24.
And
hereby
we
know
that
hee
abides
in
us
.
A
Christian
may
know
that
he
hath
eternall
life
,
1
Iohn
.
5.
13.
That
ye
may
know
that
ye
have
eternall
life
.
But
now
how
comes
a
Christian
to
know
all
these
things
?
The
way
by
which
a
man
gets
the
knowledge
of
all
these
things
,
is
the
examination
of
himselfe
.
A
man
first
tries
and
examines
himselfe
in
all
these
,
and
by
examination
comes
to
the
knowledge
of
them
,
and
from
the
knowledge
of
them
arises
his
comfort
in
them
.
So
it
is
in
the
case
of
fitnesse
for
the
Sacrament
.
It
is
abundance
of
comfort
the
heart
hath
in
the
knowledge
of
its
owne
fitnesse
;
and
this
knowledge
arises
from
the
examination
of
a
mans
selfe
.
A
man
that
examines
not
himselfe
,
for
ought
he
knowes
,
may
come
an
unworthy
guest
,
hee
knowes
not
whether
he
be
worthy
or
no
;
but
this
he
knowes
,
that
hee
that
is
unworthy
is
unwelcome
,
and
so
cannot
come
but
with
a
tremulous
and
an
hesitant
heart
,
fearing
lest
instead
of
a
blessing
he
may
meet
with
a
breach
.
It
is
impossible
in
such
a
case
that
a
man
should
receive
comfortably
.
I
dare
not
say
of
eating
the
Sacrament
,
as
S.
Paul
speakes
in
the
case
of
eating
some
meates
,
Rom.
14.
23.
And
he
that
doubts
is
damned
if
he
eat
;
a
man
may
come
with
doubts
and
feares
to
the
Sacrament
,
and
come
acceptably
:
but
this
I
may
say
,
That
he
that
doubts
of
the
lawfulnesse
of
his
comming
,
he
exceedingly
hinders
his
owne
comfort
if
hee
eate
doubtingly
,
doubting
whether
he
be
fit
to
eat
,
doubting
whether
he
may
come
,
yea
,
or
no
;
eating
with
such
doubtings
must
needs
be
prejudiciall
to
a
mans
comfortable
eating
.
Now
the
way
to
prevent
such
doubtings
,
is
to
live
by
that
rule
the
Apostle
gives
in
that
case
of
eating
,
Rom.
14.
5.
Let
every
man
bee
fully
perswaded
in
his
owne
minde
.
Be
carefull
beforehand
to
take
such
a
course
,
as
may
assoile
and
cleere
up
such
doubts
:
take
such
a
course
as
may
assure
,
and
perswade
your
hearts
,
that
you
are
fit
in
an
acceptable
measure
to
come
to
the
Sacrament
.
But
what
course
may
be
taken
to
this
purpose
?
Let
a
man
examine
himselfe
.
The
way
to
put
all
out
of
doubt
,
and
to
prevent
such
troublesome
doubtings
when
we
are
come
,
is
selfe
examination
.
For
when
a
man
hath
seriously
examined
himselfe
,
hee
shall
thereby
bee
inabled
to
give
a
true
judgement
of
his
own
fitnesse
;
and
an
examined
heart
,
that
upon
examination
hath
found
it selfe
fit
,
is
able
to
charme
all
troublesome
doubts
,
and
can
say
to
them
,
Be
stil
,
&
trouble
me
not
,
for
I
have
throughly
examined
my selfe
,
and
upon
serious
and
sincere
examination
,
I
know
that
I
am
a
fit
and
a
worthy
Communicant
.
Doubts
,
they
trouble
the
heart
,
examination
prevents
doubts
,
and
settles
the
heart
,
and
puts
things
out
of
doubt
.
When
Christ
after
his
resurrection
appeared
to
his
Disciples
;
they
were
terrified
and
affrighted
,
Luke
24.
37.
but
see
how
Christ
answers
them
,
Vers.
38.
Why
are
yee
troubled
,
and
why
do
doubts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
arise
in
your
hearts
.
They
should
with
all
gladnesse
have
received
and
imbraced
Christ
,
but
contrarily
,
they
were
troubled
.
And
whence
came
the
trouble
of
their
spirits
?
Why
doe
doubts
arise
in
your
hearts
?
Mark
then
,
that
doubts
trouble
the
heart
,
and
unfit
it
for
the
receiving
of
Christ
.
They
doubted
whether
hee
were
Christ
or
not
,
and
were
so
troubled
with
these
doubts
,
that
as
yet
they
received
him
not
.
But
afterwards
their
doubts
are
turned
into
joy
,
V.
41.
They
rejoyce
at
the
sight
and
presence
of
Christ
,
but
how
came
these
doubts
to
be
removed
,
and
to
be
changed
into
joy
?
Christ
puts
them
to
the
examination
and
triall
of
himselfe
,
Vers.
39.
to
put
them
out
of
doubt
,
Behold
my
hands
,
and
my
feet
,
that
it
is
I
my selfe
;
and
when
he
had
thus
spoken
,
he
shewed
them
his
hands
and
his
feet
.
As
if
he
had
said
,
I
see
you
are
much
troubled
with
doubtings
,
whether
I
be
Christ
,
or
not
;
examine
and
try
me
,
view
me
,
feele
me
,
handle
me
,
and
you
shal
find
by
examination
,
that
I
am
not
as
you
think
,
a
spirit
.
And
so
in
probability
they
examining
him
with
their
eyes
,
and
with
their
hands
found
him
to
be
no
spirit
;
found
him
to
bee
Christ
,
and
had
their
doubts
removed
,
and
joyfully
received
him
for
Christ
indeed
.
Thus
,
as
this
examination
removed
&
cleered
their
doubts
that
troubled
them
;
so
examination
of
our selves
would
prevent
the
doubtings
that
are
ready
to
trouble
us
in
receiving
the
Sacrament
.
If
we
would
behold
and
see
,
if
we
would
look
into
our
hearts
,
and
feele
and
handle
our
owne
hearts
,
yea
,
search
and
dive
into
them
by
examination
,
how
should
we
prevent
our
troublesome
doubtings
,
and
how
should
we
meet
with
joy
&
comfort
instead
of
doubtings
?
We
come
to
Christ
in
the
Sacrament
;
In
one
sense
,
in
regard
of
that
awfull
respect
wee
should
have
unto
his
blessed
Majesty
,
we
should
come
to
Christ
as
that
woman
did
,
Mark
5.
33.
The
woman
fearing
and
trembling
,
came
and
fell
downe
before
him
:
but
in
another
sense
,
namely
when
it
rises
from
an
ignorance
of
our
own
estate
,
whether
we
be
fit
to
come
to
his
ordinance
,
or
not
,
and
from
the
doubtings
of
conscience
,
that
we
are
not
prepared
as
we
should
be
;
thus
to
come
with
feare
and
trembling
is
not
good
:
examination
would
prevent
feare
.
By
examination
we
should
finde
out
the
truth
of
our
condition
,
we
should
finde
out
whether
we
be
fit
or
not
.
And
upon
examination
finding
our selves
fit
,
we
should
come
with
an
holy
boldnesse
and
confidence
of
spirit
,
to
Christ
in
his
Ordinance
.
As
therefore
we
desire
to
have
our
hearts
discharged
of
troubles
,
and
doubts
,
when
wee
are
drawing
neere
to
the
Lords
Table
;
as
we
would
not
have
conscience
pester
us
with
disquieting
scruples
,
and
unseasonable
disputes
,
&
reasonings
whether
we
may
come
or
no
;
so
beforehand
bestow
some
time
and
paines
in
a
private
scrutiny
,
and
search
of
our selves
:
examination
wil
prevent
all
these
,
and
we
shall
be
able
to
hush
and
still
them
all
,
if
wee
can
say
,
I
have
examined
mine
heart
,
I
have
sincerely
tried
my selfe
,
and
I
find
upon
good
examination
,
that
I
have
good
leave
to
come
to
the
Lords
Ordinance
.
2
Secondly
,
it
is
better
a
great
deale
to
examine
our selves
before
we
come
,
then
to
be
examined
by
God
.
God
wil
examine
such
to
the
purpose
,
that
wil
not
be
at
the
pains
&
trouble
to
examine
themselves
.
It
was
a
sharp
kinde
of
examination
by
which
Saint
Paul
should
have
beene
examined
,
Acts
22.
24.
The
chiefe
Captaine
commanded
that
he
should
be
examined
by
scourging
.
Certainly
,
when
men
neglect
selfe-examination
,
God
will
himselfe
examine
them
,
but
it
will
be
an
examination
with
scourging
.
Every
interrogatory
and
question
that
God
puts
to
us
,
shall
be
as
a
smarting
lash
with
a
scourge
,
yea
,
as
a
stinging
lash
with
a
Scorpion
.
The
man
that
came
to
the
Feast
without
his
wedding
garment
,
never
examined
himselfe
before
he
came
,
whether
he
had
a
nuptiall
garment
to
goe
in
or
not
;
God
therefore
examines
him
,
but
it
is
with
a
scourging
question
that
made
his
heart
smart
,
Friend
,
how
carnest
thou
in
hither
,
not
having
a
wedding
garment
?
It
was
a
scourging
question
,
that
drew
bloud
on
his
conscience
.
When
a
man
comes
to
the
Sacrament
,
and
hath
not
examined
himselfe
,
and
God
comes
to
him
,
and
sayes
,
as
to
Eliah
,
1
Kings
.
19.
13.
What
doest
thou
here
Eliah
?
So
,
what
doest
thou
here
at
my
Table
?
How
will
such
a
question
pinch
the
conscience
,
what
a
girding
lash
will
it
be
to
a
mans
heart
?
Those
are
lashing
interrogatories
,
Isa.
1.
12.
Who
required
these
things
at
your
hands
,
to
tread
in
my
Courts
?
Isay
58.
5.
Is
it
such
a
fast
that
I
have
chosen
?
Psal.
50.
16.
What
hast
thou
to
doe
,
that
thou
shouldest
take
my
covenant
in
thy
mouth
?
Ier.
7.
9
,
10.
Will
yee
steale
,
murder
,
and
commit
adultery
,
&c.
and
come
and
stand
before
me
in
this
house
?
These
be
scourging
examinations
,
that
fetch
bloud
at
every
stroake
:
with
such
kind
of
questions
and
such
kind
of
interrogatories
,
will
God
examine
men
that
come
unself-examined
to
the
Sacrament
.
Now
when
God
shall
come
to
such
examinations
,
who
may
abide
the
day
of
his
comming
?
and
who
shall
stand
when
he
appeares
?
as
Malachi
speaks
in
another
case
,
Mal.
3.
2.
How
terrible
a
thing
will
it
be
to
be
thus
examined
:
were
it
not
good
for
every
one
to
take
a
course
to
prevent
so
sharpe
an
examination
?
There
is
a
way
to
doe
it
,
and
that
is
,
before
wee
come
to
the
Sacrament
,
let
a
man
examine
himselfe
;
for
as
the
Apostle
sayes
,
1
Cor.
11.
31.
If
we
would
judge
our selves
,
we
should
not
be
judged
,
namely
,
of
the
Lord
:
so
if
we
would
examine
our selves
,
we
should
not
be
examined
of
the
Lord
.
But
if
we
examine
not
our selves
,
then
shal
we
be
both
examined
and
judged
of
the
Lord
.
When
a
man
hath
examined
himself
,
he
needs
not
feare
Gods
examination
;
nay
,
a
man
may
then
be
willing
to
come
under
Gods
examination
.
David
puts
himself
upon
Gods
examination
,
Psa.
139.
23
,
24.
Search
me
,
O
God
,
and
know
mine
heart
,
try
me
,
and
know
my
thoughts
,
and
see
if
there
bee
any
wicked
way
in
me
.
Certainly
,
David
never
durst
have
beene
so
bold
,
as
to
have
put
himselfe
upon
Gods
examination
,
if
he
had
not
first
examined
himselfe
.
But
having
first
examined
himselfe
,
and
thereupon
knowing
his
own
conscience
throughly
well
,
now
he
dares
be
tried
by
God
himselfe
.
Oh
,
with
what
sweet
confidence
might
we
put
our selves
upon
Gods
owne
triall
when
we
come
to
the
Sacrament
,
if
we
our selves
had
had
our selves
upon
triall
first
?
But
how
dreadfull
will
Gods
examination
be
to
such
,
who
neither
use
,
nor
list
,
nor
care
,
before
they
come
to
the
Sacrament
,
to
examine
themselves
?
Chap.
11.
Of
the
examination
of
Faith
.
THat
this
duty
of
examination
must
be
done
,
we
have
seene
.
Let
us
now
consider
what
it
is
on
which
we
must
examine
our selves
.
And
the
things
upon
which
we
must
examine
our selves
,
are
these
three
.
-
1
The
●●●th
of
our
graces
.
-
2
The
growth
of
them
.
-
3
Our
wants
.
The
graces
that
must
bee
tried
and
examined
,
must
bee
specially
those
before
named
,
required
to
bee
habitually
in
a
Communicant
,
Faith
,
Repentance
,
Love
,
and
Obedience
.
The
truth
,
growth
,
and
wants
of
them
,
all
must
bee
examined
.
A
man
should
examine
grace
as
he
doth
gold
.
Gold
may
be
counterfeit
,
may
shew
faire
,
and
yet
be
base
mettall
;
in
such
a
case
,
a
man
examines
it
by
the
Touchstone
,
and
bringeth
it
to
the
Test
:
gold
may
CHAP.
11
be
true
and
good
,
but
may
faile
in
the
weight
;
it
may
be
good
gold
,
but
too
light
:
in
such
a
case
,
a
man
brings
it
to
the
scales
,
and
to
the
weight
,
and
so
either
weight
or
want
is
discovered
.
So
must
grace
bee
examined
.
There
is
a
great
deale
of
counterfeit
grace
in
the
world
.
All
is
not
gold
that
glisters
;
and
all
is
not
grace
that
makes
a
shew
.
There
is
a
great
deale
of
copper
grace
,
copper
faith
,
repentance
,
&c.
in
the
world
▪
What
did
Moses
for
a
time
,
but
the
Aegyptian
Sorcerers
did
the
same
?
Moses
turnes
the
waters
into
bloud
,
so
doe
they
,
Exod.
7.
22.
Moses
brings
Frogs
upon
the
Land
,
so
doe
they
,
Exod.
8.
6.
7.
And
their
bloud
and
Frogs
seemed
as
true
bloud
and
Frogs
,
as
those
brought
by
Moses
.
Those
things
they
did
,
seemed
as
great
miracles
as
what
Moses
did
;
yet
Moses
wrought
realities
,
all
theirs
were
but
juglings
and
sorceries
.
There
is
nothing
that
a
true
Christian
can
have
,
or
doe
,
but
an
hypocrite
may
have
and
doe
,
for
the
outward
semblance
as
much
as
he
.
Therefore
since
a
mans
graces
may
be
counterfeit
,
they
must
be
brought
to
the
touchstone
,
and
be
examined
there
for
their
truth
.
Againe
,
there
is
much
true
grace
,
that
is
grace
indeed
,
faith
,
and
repentance
indeed
,
which
yet
have
not
that
growth
,
that
their
time
and
meanes
they
have
beene
under
requires
,
and
so
want
of
their
weight
.
How
often
doth
CHRIST
rebuke
his
Disciples
with
this
,
O
ye
of
little
faith
.
Therefore
in
such
a
case
,
a
man
must
bring
his
graces
to
bee
examined
by
the
ballance
of
the
Sanctuary
,
which
may
make
knowne
to
every
man
,
what
is
the
weight
,
and
what
is
the
want
of
his
graces
.
1
First
then
try
and
examine
the
truth
of
Grace
,
whether
these
graces
be
truly
in
us
,
or
no.
The
first
grace
to
be
tryed
is
the
grace
of
faith
.
That
which
the
Apostle
puts
Christians
upon
at
all
times
is
specially
of
use
before
the
Sacrament
,
2
Cor.
13.
5.
Examine
your selves
whether
you
be
in
the
faith
,
prove
your
owne
selves
.
The
Corinthians
were
very
busie
about
examining
S.
Paul
,
and
his
ministery
,
verse
3.
Since
ye
seeke
a
proofe
of
CHRIST
speaking
in
me
,
and
so
we
are
very
ready
to
be
busie
in
the
examination
of
other
men
,
and
their
faith
,
but
sayes
Saint
Paul
,
examine
your selves
:
so
it
is
good
for
us
at
all
times
,
but
specially
before
the
Sacrament
,
to
examine
our
owne
faith
.
As
Philip
,
before
he
administred
the
Sacrament
of
baptisme
to
the
Eunuch
,
Acts
8.
37.
did
examine
him
of
his
faith
:
so
should
every
man
before
the
receiving
of
the
Sacrament
of
the
Supper
examine
himselfe
of
his
faith
.
These
reasons
that
pinch
us
to
examination
of
our
faith
at
all
times
,
have
strength
in
them
to
doe
it
specially
at
this
time
.
as
,
First
without
this
tryall
,
and
examination
a
man
may
be
cheated
,
gulled
,
and
cosened
in
the
poynt
of
faith
.
It
is
good
therefore
to
try
before
we
trust
,
Iob
34.
3.
The
eare
tryes
words
as
the
mouth
tastes
meate
.
To
the
eye
many
meates
seeme
pleasant
,
and
dainty
,
but
the
mouth
tasting
them
knowes
justly
what
they
be
.
So
the
eare
heares
words
.
We
should
get
a
good
spirituall
eare
,
that
we
may
be
able
judiciously
to
discerne
the
faire
,
and
flattering
words
of
Satan
,
and
our
owne
hearts
.
These
will
give
a
man
as
good
words
as
may
be
.
Doe
not
,
say
they
,
disquiet
thine
heart
with
needlesse
feares
,
cheere
up
thine
heart
man
,
thou
needest
not
question
the
truth
of
thy
faith
,
These
are
good
words
.
But
now
,
as
the
mouth
tastes
meate
,
and
by
tasting
takes
a
tryall
of
it
,
so
must
we
labour
to
have
such
an
eare
as
may
try
these
words
whether
they
be
true
or
not
.
A
good
musitian
had
neede
to
have
a
good
eare
,
and
a
good
Christian
hath
neede
of
a
good
care
too
,
by
which
he
may
be
able
to
judge
of
the
false
,
and
flattering
musicke
the
Divell
,
and
his
owne
heart
make
him
.
Try
the
spirits
,
1
Ioh.
4.
1.
As
forreyne
spirits
without
,
so
it
is
good
to
try
the
secret
spirits
within
us
.
For
there
be
two
spirits
,
the
Spirit
of
God
,
and
the
spirit
of
Satan
;
and
Satans
spirit
doth
often
counterfeit
the
voice
of
Gods
Spirit
,
and
tels
us
that
we
have
faith
,
excellent
measures
of
faith
,
when
there
is
no
such
matter
:
therefore
try
the
spirits
.
That
was
a
vile
thing
in
the
people
,
Acts
12.
after
Herods
Oration
,
to
cry
out
,
The
voice
of
God
.
It
is
much
more
vile
in
us
,
when
Satan
and
our
owne
heart
shall
flatter
us
,
with
false
conceits
of
faith
,
to
cry
out
,
The
voice
of
God
,
and
the
voice
of
the
Spirit
.
Try
therefore
before
you
trust
.
2
Secondly
,
it
is
a
very
hopefull
and
comfortable
evidence
of
the
truth
of
faith
,
when
it
is
willing
to
be
tried
,
and
desirous
to
be
examined
.
It
is
a
suspicion
that
that
mans
gold
is
not
good
,
that
is
unwilling
to
have
it
toucht
;
that
a
mans
cause
is
naught
,
when
he
is
unwilling
to
have
it
tried
;
that
a
man
is
no
Scholler
,
that
shuns
examination
.
It
is
a
signe
that
a
mans
gold
is
good
,
that
is
willing
and
desirous
to
have
it
brought
to
the
touch
.
A
good
cause
desires
a
faire
triall
.
A
good
Scholler
that
hath
it
in
him
,
is
willing
to
undergoe
examination
,
which
a
dunce
and
a
non-proficient
hath
no
liking
to
.
A
faith
that
is
a
true
faith
,
will
be
willing
to
undergoe
any
triall
and
examination
.
3
Thirdly
,
the
triall
and
examination
of
faith
,
is
the
strengthning
and
increasing
of
it
.
Faith
examined
and
tried
,
proves
a
faith
increased
and
strengthned
.
Some
things
sometimes
prove
the
worse
,
and
suffer
losse
by
triall
;
but
the
more
faith
is
tried
,
the
more
faith
is
increased
.
Gold
is
not
the
worse
,
but
the
better
,
the
purer
for
triall
.
As
the
fiery
triall
of
faith
betters
it
,
and
makes
it
the
more
pretious
,
and
makes
it
to
be
found
unto
praise
,
and
honour
and
glory
,
at
the
appearing
of
Iesus
Christ
,
1
Pet.
1.
7.
So
doth
selfe-triall
make
it
more
pretious
,
and
more
glorious
.
Examination
and
triall
of
a
good
Scholler
hurts
him
not
,
either
in
his
learning
or
his
credit
;
nay
,
it
advances
him
much
in
both
:
his
very
examination
rubs
up
his
learning
,
it
brings
much
to
minde
that
would
have
been
forgotten
,
yea
,
it
puts
much
learning
into
a
Scholler
:
and
besides
,
it
conduces
much
to
his
praise
,
and
honour
,
it
sends
him
away
with
the
credit
of
an
approved
learned
man
.
It
is
so
in
the
examination
of
faith
.
In
trying
faith
there
is
an
exercise
of
faith
,
and
by
exercise
it
is
but
increased
and
manifested
.
4
Fourthly
,
who
knowes
but
his
faith
may
come
to
a
fiery
triall
,
1
Pet.
1.
7.
and
4.
12.
Bilney
first
tried
his
finger
by
himselfe
in
the
Candle
,
before
he
tried
his
whole
body
in
the
fire
at
the
stake
.
How
shall
our
faith
abide
the
fiery
triall
by
others
,
if
it
have
never
beene
put
to
this
triall
by
our selves
?
When
fiery
trials
come
,
how
many
mens
faith
which
was
thought
more
precious
than
gold
,
proves
more
vile
than
drosse
?
And
what
is
the
reason
?
Therefore
failes
their
faith
in
fiery
trials
,
because
it
was
never
put
to
,
nor
would
abide
selfe-triall
,
Ier.
12.
5.
If
thou
hast
run
with
the
Footmen
,
and
they
have
wearied
thee
,
then
how
canst
thou
match
thy selfe
with
Horses
?
How
shall
that
faith
try
a
match
with
Horse-men
,
that
never
tried
a
match
with
Foot-men
?
How
shall
he
abide
a
fiery
triall
,
that
hath
ever
shunned
and
beene
shy
of
a
closet
triall
?
How
wilt
thou
abide
to
be
tried
at
a
barre
,
at
a
stake
,
that
art
loath
to
be
tried
in
thy
chamber
,
in
thy
closet
?
Examine
your selves
upon
your
beds
,
Psal.
4.
He
will
never
abide
to
be
examined
at
a
barre
that
will
not
abide
to
examine
himselfe
upon
his
bed
.
Yea
,
selfe-triall
is
it
that
prepares
,
and
fits
,
and
traines
up
a
man
to
doe
service
in
the
fiery
triall
.
David
could
not
goe
in
Sauls
armour
,
because
he
was
not
accustomed
to
it
,
he
is
likely
to
undergoe
a
fiery
triall
of
his
faith
,
that
hath
accustomed
himselfe
to
the
duty
of
selfe-triall
.
Abraham
was
likely
to
doe
good
on
it
,
when
hee
carries
not
forth
a
company
of
raw
fellowes
from
the
plough
,
but
armes
his
trained
servants
,
Genesis
14.
14.
They
will
never
be
fit
for
fighting
,
that
have
not
beene
used
to
training
.
Selfe-triall
is
training
,
the
fiery-triall
is
fighting
.
They
are
like
,
and
fit
to
fight
that
have
beene
trained
up
to
it
.
5
Fifthly
,
is
our
faith
so
low
prized
by
us
,
and
of
so
little
esteeme
with
us
,
that
we
care
not
of
all
other
things
we
have
,
how
it
proves
?
Men
will
not
have
Oxen
,
but
will
put
them
to
triall
,
Luke
14.
19.
I
have
bought
five
yoke
of
Oxen
,
and
am
going
to
prove
them
.
Men
will
try
whether
their
Oxen
be
good
and
usefull
;
and
care
we
not
what
our
faith
proves
,
usefull
or
useless
?
what
a
monstrous
wretchednesse
of
spirit
is
this
?
Therefore
as
at
all
other
times
,
so
specially
be
carefull
to
examine
your
faith
,
when
to
come
to
the
Sacrament
.
How
often
have
men
tried
it
,
that
their
comming
to
the
Sacrament
hath
beene
fruitlesse
;
their
owne
hearts
seriously
dealt
withal
,
will
witnes
to
them
that
their
receiving
hath
beene
to
little
,
or
no
purpose
.
And
what
hath
beene
the
cause
of
it
,
but
because
there
was
no
examination
of
faith
?
How
can
they
receive
any
benefit
by
the
Sacrament
,
that
go
at
an
adventure
,
not
knowing
whether
they
bring
that
with
them
,
that
must
make
the
Sacrament
effectuall
to
them
?
Quest.
How
then
may
a
man
so
try
and
examine
his
faith
,
as
that
he
may
know
the
truth
thereof
,
that
it
is
true
faith
?
Answ.
The
Apostles
phrase
of
faith
unfained
,
twice
used
by
him
to
Timothy
,
1
Tim.
1.
5.
and
2
Tim.
1.
5.
Faith
without
hypocrisie
,
as
the
word
is
,
implies
that
there
is
a
faith
feined
,
an
hypocriticall
faith
.
Therefore
it
is
not
a
needlesse
question
to
make
inquiry
,
how
truth
of
faith
may
bee
discerned
.
Our
times
are
happy
in
the
abundance
of
helpes
they
have
in
this
kinde
;
and
this
point
being
so
largely
and
fully
handled
in
many
learned
Treatises
that
are
extant
,
and
in
every
mans
hand
;
I
will
give
but
a
touch
upon
it
,
and
so
passe
on
.
True
faith
then
may
be
knowne
by
the
effects
and
fruits
of
it
.
Every
Tree
is
knowne
by
the
fruits
.
When
the
Spies
returned
from
searching
the
Land
of
Canaan
,
they
brought
with
them
a
cluster
of
Grapes
,
and
Pomgranates
,
and
Figs
,
Num.
13.
23.
And
they
report
and
evidence
it
to
be
a
good
land
,
by
these
fruits
,
Vers.
27.
It
flowes
with
milke
and
honey
,
and
this
is
the
fruit
of
it
,
holding
forth
and
shewing
those
fruits
they
brought
thence
.
By
the
fruits
of
it
,
it
appeared
that
it
was
a
good
Land
.
And
so
the
way
to
search
and
finde
out
the
goodnesse
of
our
faith
,
is
to
bring
forth
of
the
Figs
,
Pomgranates
,
and
clusters
;
that
by
shewing
them
to
our
consciences
,
wee
may
bee
able
to
say
,
Surely
our
faith
is
a
good
,
and
a
true
faith
,
and
these
be
the
fruites
of
it
.
Now
the
fruits
and
effects
by
which
faith
may
be
examined
,
are
three
:
-
1
Such
as
respect
God
,
and
Christ
.
-
2
Such
as
respect
our selves
.
-
3
Such
as
respect
our
brethren
.
1
First
,
the
effects
of
faith
,
as
it
respects
God
,
are
these
.
1
First
,
Obedience
to
God
and
his
word
,
and
fruitfulnesse
in
all
good
workes
.
True
faith
is
no
droane
,
no
loiterer
,
but
it
is
an
active
and
a
working
grace
,
Gal.
5.
6.
Faith
which
works
.
1
Thess.
1.
3.
Your
worke
of
faith
.
2
Thess.
1.
11.
The
worke
of
faith
with
power
.
A
workeman
may
be
tried
by
his
worke
.
What
is
the
worke
of
faith
?
It
workes
with
power
.
It
makes
a
man
with
power
to
yeeld
GOD
obedience
,
and
to
endeavour
the
doing
of
Gods
will
,
to
the
which
no
man
hath
any
power
at
all
.
Hence
called
the
obedience
of
faith
,
Heb.
11.
8.
Rom.
16.
26.
Because
faith
workes
obedience
,
and
no
man
can
give
God
the
obedience
of
his
heart
,
that
hath
not
faith
in
his
heart
.
On
the
contrary
,
unbeleeving
and
disobedient
persons
are
joyned
together
,
Tit.
1.
15
,
16.
They
who
are
called
unbeleeving
,
Vers.
15.
are
called
disobedient
,
Vers.
16.
It
is
an
hard
duty
to
forgive
an
offending
brother
upon
his
repentance
,
a
difficult
point
of
obedience
.
But
yet
it
must
be
done
,
Luke
17.
4.
If
thy
brother
turne
againe
unto
thee
,
saying
,
I
repent
,
thou
shalt
forgive
him
.
But
how
shall
we
be
able
to
doe
it
?
See
Vers.
5.
And
the
Apostles
said
unto
the
Lord
,
Increase
our
faith
.
Faith
then
where
it
is
,
inables
to
duties
of
obedience
,
&
facilitates
hard
works
.
The
children
of
Abraham
do
the
workes
of
Abraham
,
Iohn
8.
and
Abrahams
workes
were
workes
of
obedience
.
We
must
be
Abrahams
children
,
before
we
can
doe
the
workes
of
Abraham
.
And
Gal.
3.
7.
They
which
are
of
faith
,
are
the
children
of
Abraham
.
They
that
have
the
faith
of
Abraham
,
doe
his
workes
.
Now
then
hereby
let
a
man
examine
his
faith
.
Put
that
question
to
thy
conscience
which
Saint
Iames
puts
,
Iam.
2.
Shew
me
thy
faith
by
thy
workes
.
Shew
the
coates
and
garments
which
this
Dorcas
hath
made
.
And
so
many
works
of
obedience
as
thou
canst
shew
,
so
many
witnesses
shalt
thou
produce
of
the
truth
of
thy
faith
.
But
if
thy
faith
be
idle
,
slothfull
to
doe
service
,
a
faith
that
workes
not
,
suspect
the
truth
of
it
,
and
know
that
such
a
faith
will
not
serve
to
admit
thee
to
the
eating
of
the
Sacrament
.
For
the
Apostles
injunction
in
that
case
,
2
Thess.
3.
10.
That
if
any
would
not
worke
,
neither
should
he
eat
,
holds
as
true
in
this
case
of
an
idle
faith
,
as
in
that
case
of
an
idle
man
.
2
Secondly
,
true
faith
beleeves
God
,
and
depends
upon
him
in
all
things
,
and
at
all
times
.
It
beleeves
him
not
only
in
some
things
,
but
in
all
,
not
only
at
some
times
,
but
at
all
.
It
beleeves
Gods
promises
for
spirituall
things
,
Gal.
3.
22.
for
temporall
things
,
Psal.
37.
3.
It
beleeves
Gods
Commandements
to
be
his
Commandements
,
to
be
just
,
holy
,
and
good
,
Psal.
119.
66.
I
have
beleeved
thy
commandements
.
It
beleeves
Gods
threatnings
,
Ion.
3.
4
,
5.
Yet
forty
dayes
,
&c.
So
the
people
of
Nineveh
beleeved
God
.
It
beleeves
God
not
only
in
time
of
peace
,
but
in
times
of
distresse
,
affliction
,
and
tentation
,
Psal.
73.
1.
Yet
God
is
good
to
Israel
.
Yea
,
even
then
when
all
things
goe
against
it
,
Iob
13.
15.
Though
hee
slay
mee
,
yet
will
I
trust
in
him
,
Psal.
46.
2.
Hab.
3.
17
,
18.
faith
it
beleeves
All
things
,
Luke
24.
25.
O
slow
of
heart
to
beleeve
all
that
the
Prophets
have
spoken
.
Faith
beleeves
God
in
all
.
Examine
thy
faith
by
this
:
put
these
interrogatories
to
thy
conscience
.
Beleevest
thou
God
in
his
promises
for
this
life
,
as
well
as
for
a
better
?
For
thy
daily
bread
,
as
well
as
for
thy
salvation
?
Beleevest
thou
all
Gods
Commandements
,
without
questioning
any
whether
it
be
his
or
no
?
Beleevest
thou
his
threatnings
as
well
as
his
promises
?
Doest
thou
hang
upon
him
and
his
promise
,
and
live
upon
that
in
all
thy
pinches
,
straights
,
and
exigents
?
As
thou
canst
answer
these
,
so
mayest
thou
answer
for
thy
faith
.
But
this
will
convince
many
,
not
to
bee
faithfull
,
but
faithlesse
.
Oh
,
they
do
beleeve
Gods
promises
with
all
their
hearts
:
but
what
promises
?
for
life
and
salvation
.
But
how
beleeve
they
Gods
promises
for
the
things
of
this
life
?
Let
that
be
judged
by
their
covetousnesse
,
worldlinesse
,
their
carking
immoderate
cares
,
He
that
beleeves
makes
not
haste
.
Isay
28.
Therefore
he
that
makes
haste
doth
not
beleeve
.
Such
haste
to
be
rich
,
such
haste
after
the
world
,
such
carking
,
caring
,
such
pining
and
whining
;
what
doth
it
but
proclaime
their
grosse
distrust
in
Gods
providence
,
and
promises
?
Thou
that
beleevest
not
God
for
thy
body
,
beleevest
him
lesse
for
thy
soule
.
Thou
that
beleevest
not
God
for
a
crust
,
beleevest
him
lesse
for
a
Crowne
.
Try
men
in
Gods
Commandements
,
pinch
and
presse
them
with
the
very
letter
of
the
Law
.
Tush
they
will
never
beleeve
that
God
requires
such
strictnesse
.
Try
them
with
threatnings
,
and
thunder
them
ever
so
against
them
,
yet
they
have
not
so
much
faith
as
the
divels
,
who
beleeve
and
tremble
.
Let
meanes
bee
wanting
,
or
meanes
be
against
them
,
and
they
are
of
Thomas
his
profession
,
Except
I
see
and
feele
,
I
will
not
beleeve
.
Whilest
all
is
with
men
as
they
would
have
it
,
they
are
full
of
faith
;
but
let
God
pinch
them
,
and
bring
them
into
a
strait
,
and
where
is
their
faith
then
?
3
Thirdly
,
A
sweet
and
holy
boldnesse
of
accesse
unto
the
Throne
of
Grace
,
with
confidence
in
Gods
goodnesse
,
and
his
gracious
acceptation
of
us
.
Why
are
yee
afraid
,
O
yee
of
little
faith
!
It
was
spoken
in
another
case
;
But
yet
the
more
faith
,
the
lesse
feare
in
any
case
.
A
guilty
conscience
,
〈…〉
.
5.
7.
if
awake
,
hath
no
great
list
to
come
before
GODS
face
;
but
when
once
by
true
faith
in
CHRISTS
bloud
,
guilt
is
taken
off
,
and
by
faith
a
man
is
made
friends
with
GOD
,
Iames
2.
23.
Then
shall
a
man
have
the
boldnesse
of
a
friend
to
come
to
the
LORD
in
prayer
.
Many
that
have
not
a
dramme
of
faith
are
bold
enough
,
For
who
so
bold
as
blinde
Bayard
,
as
ignorant
and
silly
ones
are
.
But
yet
there
is
a
great
difference
betweene
the
boldnesse
of
a
friend
,
and
the
boldnesse
of
a
stranger
.
For
Strangers
may
bee
bold
with
a
kinde
of
sawcinesse
and
intrusion
,
but
they
are
not
so
welcome
as
bold
;
neither
hath
a
stranger
that
ground
for
,
nor
that
contentment
in
his
boldnesse
that
a
friend
may
have
;
his
heart
will
secretly
check
him
,
though
hee
face
it
out
for
the
present
,
and
be
ready
to
tell
him
,
that
hee
goes
further
than
civility
,
and
good
manners
can
warrant
him
.
But
a
friends
boldnesse
is
out
of
that
sweetnesse
of
interest
,
and
acquaintance
,
and
intimate
communion
each
with
other
.
So
that
boldnesse
which
faith
breeds
,
is
from
that
knowledge
of
God
,
that
peace
,
communion
,
and
acquaintance
it
hath
with
God
in
Christ
.
This
is
that
boldnesse
spoken
of
,
Ephes.
3.
12.
In
whom
we
have
boldnesse
,
and
accesse
with
confidence
through
the
faith
of
him
.
Heb.
4
16.
Let
us
therefore
come
boldly
unto
the
throne
of
grace
.
But
how
shall
we
doe
to
come
boldly
?
See
Heb.
10.
22.
Let
us
draw
neere
with
a
true
heart
in
a
full
assurance
of
faith
.
A
man
may
therefore
try
his
faith
,
by
the
carriage
of
his
heart
in
prayer
.
If
with
a
friendlike
boldnesse
,
and
with
a
confidence
of
his
gracious
acceptance
we
can
come
unto
God
,
and
with
such
a
boldnesse
can
powre
out
our
hearts
unto
him
,
it
is
a
comfortable
evidence
of
the
truth
of
faith
.
The
contrary
shewes
how
far
most
men
are
from
faith
.
Deale
truly
with
thy self
;
speakest
thou
not
to
God
in
prayer
,
as
to
a
stranger
,
as
to
one
with
whom
thou
hast
no
intire
familiarity
or
acquaintance
?
Certainly
true
faith
is
better
acquainted
with
God
than
so
.
4
Fourthly
,
a
desire
of
Christs
appearance
,
and
his
second
comming
to
judgement
.
We
walke
here
by
faith
and
not
by
sight
.
But
where
faith
is
,
it
longs
to
be
turned
into
sight
,
and
to
have
the
immediate
fruition
of
the
Lord
Iesus
.
Therefore
the
voice
of
faith
is
that
,
Cant.
8.
14.
Make
haste
my
beloved
,
and
be
like
unto
the
Roe
.
And
that
Apoc.
22.
Come
Lord
Iesus
,
come
quickly
,
not
onely
come
,
but
quickly
;
that
is
,
make
haste
with
that
speed
that
the
Roe
runnes
withall
.
Hence
beleevers
are
said
,
not
only
to
looke
for
the
blessed
hope
and
appearing
of
our
Saviour
Christ
,
but
also
to
hasten
the
appearing
of
him
,
2
Pet.
3.
12.
Looking
for
and
hasting
unto
the
comming
of
the
day
of
God
.
For
though
in
another
case
it
is
true
which
the
Prophet
speakes
,
Isay
28.
Hee
that
beleeves
makes
not
haste
,
yet
in
this
case
,
hee
that
beleeves
most
,
makes
most
haste
,
and
cannot
but
make
haste
,
and
therfore
makes
haste
,
because
he
beleeves
.
And
no
wonder
that
faith
in
her
desires
hastens
the
appearance
of
CHRIST
,
when
as
it
is
the
beleeving
soules
solemn
mariage
day
.
What
espoused
Bride
longs
not
for
the
mariage
day
,
when
shee
shall
enjoy
her
Bridegroome
?
Faith
unites
Christ
and
the
beleever
,
and
contracts
them
together
.
Now
when
once
the
contract
is
past
,
there
followes
a
longing
for
the
mariage-day
.
And
this
longing
after
the
mariage-day
,
is
a
signe
of
a
contract
made
by
faith
.
Doth
thy
soule
then
long
for
those
blessed
nuptials
with
the
Lord
Christ
,
when
thy
soule
shall
have
the
fill
of
his
Love
?
Doth
the
Spirit
in
thee
cry
,
Come
Lord
Iesus
,
make
haste
my
beloved
?
Oh
happy
signes
of
true
faith
.
But
now
enter
into
thy
soule
,
O
thou
covetous
worldling
,
and
thou
voluptuous
epicure
,
&c.
Deale
seriously
and
honestly
,
and
tell
the
plaine
truth
.
Is
there
any
one
thing
in
the
world
thou
thinkest
lesse
upon
,
wishest
lesse
,
or
dreadest
more
,
than
the
comming
of
Christ
?
When
S.
Paul
disputed
of
Righteousnesse
,
and
the
judgement
to
come
,
before
Foelix
,
he
trembled
.
How
many
boast
of
righteousnesse
,
even
of
the
righteousnesse
of
faith
,
but
how
troublesome
are
the
thoughts
of
the
judgement
,
and
Christ
,
to
come
unto
them
?
How
heartily
could
they
wish
,
oh
that
that
day
might
never
come
.
Let
such
as
cannot
rejoyce
in
the
thoughts
of
that
day
in
some
measure
,
and
desire
it
as
the
day
of
their
refreshing
,
question
,
if
not
the
truth
,
yet
the
strength
of
their
faith
2
Secondly
,
The
effects
of
faith
in
regard
of
our selves
.
And
they
are
these
:
1
First
,
the
Operation
and
effectuall
working
of
the
Word
upon
our
hearts
:
faith
is
that
which
makes
all
Gods
Ordinances
effectuall
,
and
so
the
word
,
1
Thess.
2.
13.
The
word
of
God
which
effectually
workes
in
you
that
beleeve
.
Indeed
,
the
word
workes
on
those
that
beleeve
not
;
workes
their
hearts
to
rage
and
rebellion
,
workes
to
their
hardning
and
damnation
.
But
it
workes
no
good
thing
,
when
faith
is
not
to
set
it
on
worke
,
Heb.
4.
2.
The
word
which
they
heard
profited
them
not
,
because
it
was
not
mixed
with
faith
.
The
Gospell
is
the
power
of
God
to
every
one
that
beleeves
,
Rom.
1.
16.
Faith
is
as
the
vitall
and
naturall
heat
of
the
soule
.
If
the
body
be
dead
,
and
without
naturall
heat
,
give
a
man
the
most
stirring
and
working
Physick
that
is
,
and
yet
it
workes
not
,
because
there
wants
a
principle
of
life
and
heate
,
to
set
it
on
worke
.
Iust
so
is
it
here
.
The
word
dispensed
in
the
most
powerfull
manner
that
can
bee
,
workes
not
upon
an
unbeleeving
heart
,
because
the
heart
is
dead
without
faith
:
but
if
any
faith
in
the
heart
,
it
makes
the
Word
worke
effectually
.
Try
thy selfe
by
this
:
workes
the
Word
upon
thy
soule
?
workes
it
thee
to
a
conformity
to
it selfe
,
so
as
thou
art
cast
into
the
mould
of
it
.
Such
efficacy
of
the
Word
argues
a
presence
of
faith
in
thine
heart
.
But
how
many
discovers
this
to
be
void
of
faith
?
How
many
have
lived
all
their
dayes
,
and
are
even
growne
gray
under
the
Gospell
,
and
yet
what
grace
or
goodnesse
have
all
the
Sermons
that
ever
they
have
heard
wrought
in
them
,
more
than
in
such
as
scarce
in
all
their
dayes
ever
heard
Sermon
?
Nay
,
what
is
wrought
in
many
,
but
scorne
,
rebellion
,
resolution
of
disobedience
,
wrath
,
swelling
,
and
hellish
boiling
of
the
heart
,
both
against
Minister
and
doctrine
?
Are
these
the
workes
of
faith
?
or
is
it
rather
a
signe
that
he
workes
in
their
hearts
,
that
effectually
workes
in
the
children
of
disobedience
.
This
is
a
fearfull
signe
that
a
man
is
in
the
state
of
unbeleefe
.
2
Secondly
,
Sanctification
,
and
holinesse
of
heart
and
life
,
Acts
15.
9.
their
hearts
were
purified
by
faith
.
Pharisisme
may
wash
thy
hands
,
but
faith
washes
hand
and
Heart
.
Pharisisme
washes
cleane
the
outside
of
the
cup
,
and
platter
,
but
Faith
makes
cleane
the
inward
part
also
;
yea
,
there
faith
begins
the
worke
.
Faith
is
not
onely
an
holy
,
but
an
hallowing
grace
.
Acts
26.
18.
Amongst
them
which
are
sanctified
by
faith
.
We
finde
a
woman
in
the
Gospell
that
had
beene
troubled
twelve
yeeres
with
a
bloudy
issue
,
who
was
healed
:
but
how
came
shee
to
be
healed
?
She
touches
the
garment
of
Christ
,
touches
but
the
hem
,
and
yet
straightway
the
Fountaine
of
her
bloud
was
dried
up
,
Marke
5.
29.
It
is
true
that
it
was
Christ
that
healed
her
,
It
was
vertue
that
went
out
of
Christ
that
healed
her
,
Vers
.
30.
and
yet
Vers.
34.
Thy
faith
hath
made
thee
whole
.
Faith
then
fetches
healing
vertue
from
Christ
,
and
heales
diseases
.
The
faith
that
is
true
faith
,
fetches
healing
vertue
from
Christ
.
Every
mans
heart
naturally
hath
such
a
spirituall
disease
,
as
shee
had
a
bodily
.
That
disease
which
the
woman
had
,
did
typifie
under
the
Law
,
the
naturall
filthinesse
of
our
hearts
.
Prov.
4.
24.
Observe
the
heart
,
from
thence
are
the
issues
of
life
.
Every
action
issues
from
the
heart
,
the
Fountaine
of
all
our
actions
.
This
Fountaine
is
a
Fountaine
of
bloud
:
and
all
the
issues
from
this
Fountaine
,
in
our
thoughts
,
words
,
actions
,
all
these
issues
are
bloudy
issues
,
and
very
filthy
and
loathsome
before
God
,
Mat.
15.
18
,
19
,
20.
Hence
hands
defiled
with
bloud
,
Isay
59.
3.
Bloudy
filth
,
Isay
4.
4.
Their
way
was
before
me
,
as
the
uncleannesse
of
a
removed
woman
,
Ezek.
36.
17.
and
Hos.
4.
2.
Bloud
toucheth
bloud
.
Many
bloudy
issues
out
of
the
heart
,
one
issue
meets
with
another
,
and
so
bloud
touches
bloud
.
Now
when
faith
is
once
wrought
in
the
heart
,
it
workes
strange
cures
both
in
heart
and
life
.
There
were
wont
to
be
filthy
issues
out
of
the
heart
,
in
vile
loathsome
noisome
thoughts
of
uncleannesse
,
wantonnesse
,
covetousnes
,
worldlinesse
.
There
was
wont
to
be
a
filthy
issue
at
the
mouth
,
a
deale
of
vaine
filthy
rotten
communication
,
bloudy
oathes
and
curses
.
There
was
wont
to
bee
issues
in
all
the
severall
actions
and
passages
of
the
life
.
But
now
when
faith
comes
into
the
heart
,
that
presently
carries
a
man
unto
Christ
,
touches
him
,
fetches
healing
vertue
from
him
,
that
dries
up
this
Fountaine
of
bloud
in
some
good
measure
,
and
so
heales
all
those
loathsome
bloudy
issues
.
It
is
true
,
that
where
faith
is
,
there
may
be
stil
some
ouzings
of
this
Fountaine
,
but
yet
the
flux
of
it
is
nothing
so
aboundant
,
and
so
continuall
as
formerly
.
A
mans
heart
naturally
is
like
the
Sea
,
Psal.
104.
25
,
26.
This
great
and
wide
sea
,
wherein
are
things
creeping
innumerable
,
both
small
and
great
beasts
:
There
goe
the
Ships
,
there
is
that
Leviathan
whom
thou
hast
made
to
play
therein
.
In
the
sea
,
there
be
vast
Whales
,
huge
Leviathans
that
sport
themselves
,
and
play
in
the
deepes
thereof
;
but
besides
those
huge
Whales
,
what
a
world
of
creeping
and
crawling
smal
creatures
are
there
to
be
found
therein
.
Such
is
the
heart
of
a
naturall
man
;
there
be
therein
,
not
only
some
Leviathans
,
some
speciall
uncleane
and
foule
lusts
,
some
speciall
Sea-monsters
,
but
there
are
also
creeping
things
innumerable
,
a
world
of
crawling
bugs
and
baggage
vermin
.
That
looke
as
is
said
of
Gods
Angels
,
Dan.
7.
10.
Thousand
thousands
ministred
unto
him
,
and
ten
thousand
times
ten
thousand
stood
before
him
.
So
may
it
be
said
of
the
lusts
and
corruptions
of
an
unbeleeving
heart
,
that
thousand
thousands
minister
unto
Satan
,
and
ten
thousand
times
ten
thousand
corruptions
are
crawling
&
creeping
there
.
But
faith
once
come
into
the
heart
▪
not
only
those
Leviathans
,
but
those
creeping
things
are
strangely
ferretted
out
of
the
heart
.
That
as
Gen.
1.
26.
God
spake
of
man
in
his
creation
,
Let
us
make
man
in
our
image
after
our
likenesse
,
and
let
them
have
dominion
over
the
fish
of
the
sea
,
&c.
and
over
every
creeping
thing
,
&c.
So
in
the
new
creation
,
when
God
stamps
his
image
upon
a
man
,
and
gives
him
faith
,
he
gives
it
dominion
over
every
creeping
thing
;
so
that
in
a
gracious
measure
it
frees
the
heart
,
from
these
creeping
,
crawling
corruptions
and
lusts
,
that
so
aboundantly
swarmed
in
the
heart
.
It
is
true
,
that
after
faith
,
some
Serpent
may
creepe
into
the
paradise
of
a
beleeving
heart
;
but
yet
,
first
there
is
not
a
quarter
of
those
creeping
things
that
were
there
before
in
multitudes
innumerable
,
and
those
that
be
there
are
not
there
without
loathsomenesse
and
vexation
.
A
cleanly
person
may
get
some
vermin
creeping
about
him
,
but
yet
they
swarme
not
,
as
in
rogues
,
neither
are
they
about
him
without
vexation
,
indignation
,
and
loathing
of
them
,
contrary
to
what
they
are
in
a
nasty
beggarly
rogue
,
that
takes
no
offence
at
them
at
all
.
Now
then
try
thy
faith
by
the
holinesse
it
hath
wrought
,
by
the
holinesse
,
and
purification
of
thine
heart
.
If
these
old
bloudy
issues
bee
staunched
,
if
this
puddle
,
myry
Fountaine
dried
up
;
that
now
on
the
contrary
thou
canst
say
with
David
,
Psal.
104.
34.
My
meditation
of
him
shall
be
sweet
:
if
the
thoughts
of
thine
heart
be
sweet
and
savoury
,
if
thou
finde
thy
heart
in
a
gracious
measure
freed
from
these
creeping
things
,
thou
hast
cause
to
rejoyce
in
thy
faith
.
But
contrarily
,
here
is
that
which
convinces
men
still
to
bee
in
their
unbeleefe
,
because
they
have
still
their
bloudy
issues
.
As
a
Fountaine
casteth
out
her
waters
,
so
their
hearts
cast
out
their
wickednesse
,
Ier.
6.
7.
What
soule
abominations
,
and
secret
loathsome
lusts
,
are
harboured
and
lodged
within
their
hearts
?
What
covetous
,
proud
,
malicious
,
loose
and
adulterous
thoughts
,
with
a
continuall
flux
,
issue
out
of
their
soules
?
yea
,
and
that
with
delight
,
following
,
and
contentfully
pursuing
them
in
their
speculations
.
God
speakes
of
detestable
things
he
will
save
his
people
from
,
Ezek.
37.
23.
But
now
those
mens
detestable
things
are
their
delectable
things
.
A
signe
no
faith
in
their
hearts
.
What
litters
and
legions
of
creeping
things
in
their
hearts
,
yea
,
and
that
without
any
controll
,
yea
,
with
much
pleasure
and
contentment
?
A
signe
of
a
faithlesse
heart
.
3
Thirdly
,
A
strife
and
strugling
against
,
with
a
victory
and
conquest
over
sinne
and
Satan
,
corruptions
,
and
tentations
.
Where
faith
once
comes
into
the
heart
,
there
followes
that
conflict
and
combate
,
Gal.
5.
17.
Flesh
against
spirit
,
and
spirit
against
flesh
.
All
was
jolly
quiet
at
Ephesus
,
before
S.
Paul
came
thither
,
but
when
Saint
Paul
was
once
gotten
in
,
and
had
some
footing
there
,
see
what
followed
,
Acts
19.
23.
And
the
same
time
there
arose
no
small
stir
about
that
way
;
namely
,
that
way
of
God
that
S.
Paul
taught
,
or
as
some
coppies
have
it
,
Against
that
way
;
and
wee
see
in
the
story
,
what
hurly-burlies
Demetrius
raised
in
Ephesus
.
When
the
strong
man
armed
,
keepes
his
Pallace
,
his
goods
are
in
peace
:
all
pretty
quiet
and
faire
,
whilest
a
man
in
the
state
of
unbeleefe
;
but
when
a
stronger
than
he
shall
come
upon
him
,
when
faith
comes
,
and
shall
set
upon
the
dispossession
of
Satan
,
and
corruption
,
and
they
perceive
that
by
faiths
entrance
,
their
trading
,
and
Diana
,
shall
downe
;
then
there
is
to
doe
,
then
there
followes
no
small
stir
.
It
is
with
a
man
then
,
as
with
S.
Paul
,
2.
Cor.
7.
5.
Wee
had
no
rest
,
but
we
were
troubled
on
every
side
,
without
were
fightings
,
within
were
feares
.
When
once
faith
comes
into
the
heart
,
a
Christians
heart
is
a
Rebeccas
wombe
:
there
is
an
Esau
and
a
Iacob
strugling
and
spurning
each
at
other
.
There
is
an
Ephraim
against
a
Manasseh
,
and
a
Manasseh
against
Ephraim
.
But
yet
in
this
combate
and
conflict
,
faith
makes
a
man
victorious
,
gets
the
better
of
tentations
,
subdues
,
mortifies
,
and
vanquishes
,
rebellious
lusts
and
corruptions
.
Esau
and
Iacob
struggle
,
but
the
elder
must
serve
the
younger
.
Though
corruption
bee
the
elder
,
as
being
borne
into
the
world
with
a
man
,
yet
it
must
bee
made
a
servant
when
faith
comes
.
Faith
is
another
Rachel
,
Gen.
30.
8.
With
the
wrestlings
of
God
have
I
wrestled
,
and
I
have
prevailed
.
It
is
betweene
faith
and
lusts
,
as
it
was
betweene
the
house
of
Saul
and
David
,
2
Sam.
3.
1.
Now
there
was
long
warre
betweene
the
house
of
Saul
,
and
the
house
of
David
,
but
David
waxed
stronger
and
stronger
,
and
the
house
of
Saul
waxed
weaker
and
weaker
.
There
is
a
continuall
trucelesse
warre
beweene
faith
and
lusts
,
corruptions
,
tentations
,
but
faith
waxes
stronger
and
stronger
,
and
corruption
and
lust
waxes
weaker
and
weaker
.
Faith
is
the
master
of
the
field
,
though
there
be
enemies
up
in
armes
.
Faith
is
a
victorious
grace
,
like
him
that
rode
on
the
white
Horse
,
Apocalyps
6.
2.
It
goes
forth
conquering
,
and
to
conquer
.
1
Iohn
5.
4.
This
is
the
victory
that
overcomes
the
world
,
even
our
faith
.
It
overcomes
the
men
of
the
world
,
the
lusts
of
the
world
,
and
so
all
other
lusts
.
It
conquers
the
divell
himselfe
,
Iames
4.
7.
Resist
the
divell
and
hee
will
flye
from
you
.
When
the
enemy
flies
there
is
a
victory
.
Whence
is
this
victory
?
from
resistance
.
But
whence
comes
power
to
resist
?
that
comes
from
faith
,
1
Pet.
5.
8.
Whom
resist
stedfast
in
the
faith
.
The
shield
of
faith
hath
a
rare
excellency
above
other
shields
,
Ephes.
6.
16.
Taking
the
shield
of
faith
,
wherewith
ye
shall
be
able
to
quench
all
the
fiery
darts
of
the
wicked
.
It
is
not
only
a
fencing
,
but
a
quenching
shield
:
it
not
onely
keepes
off
,
but
puts
out
the
fire
.
And
so
it
mortifies
and
crucifies
,
all
our
lusts
,
and
subdues
and
brings
them
under
.
As
in
that
case
,
Heb.
11.
33
,
34.
Through
faith
they
subdued
Kingdomes
,
waxed
valiant
in
fight
,
turned
to
flight
the
armies
of
Aliens
.
So
doth
faith
worke
the
same
spirituall
effects
still
.
In
whose
heart
once
it
is
,
it
subdues
therein
the
kingdome
of
lust
,
and
the
dominion
of
corruption
,
it
unthrones
them
;
it
makes
a
man
valiant
to
fight
against
,
and
puts
to
flight
his
lusts
.
That
faith
that
layes
hold
on
Christ
crucified
,
doth
fetch
crucifying
vertue
from
him
,
whereby
it
weakens
and
infeebles
the
body
of
corruption
.
By
this
try
we
our
faith
.
If
we
finde
those
wrestlings
and
struglings
against
,
and
power
,
and
victory
,
over
our
lusts
,
conclude
thereupon
the
presence
of
a
lively
and
powerfull
faith
:
but
the
want
of
these
argue
a
want
of
faith
.
There
is
indeed
a
strife
betweene
the
judgement
and
affections
of
an
unbeleever
;
betweene
his
minde
,
judging
such
an
action
to
bee
against
credit
,
profit
,
&
his
sensuality
headstrongly
headlonging
him
upon
its
satisfaction
,
but
yet
not
between
wil
and
will
,
affection
and
affection
,
minde
and
minde
,
no
strife
in
the
same
faculty
,
as
in
a
beleever
.
And
there
may
bee
a
victory
that
an
unbeleevers
minde
and
his
judgement
may
have
over
his
sensuality
,
pleading
to
him
his
losse
of
credit
,
profit
,
friends
,
&c.
which
is
but
a
bare
restraining
of
corruption
in
some
one
particular
;
but
this
is
far
from
a
victory
,
subduing
and
mortifying
,
the
power
and
body
of
sin
,
to
bring
it
into
a
languishing
consumption
,
which
is
the
worke
of
faith
.
Sin
may
live
,
yea
,
and
rebell
in
a
beleeving
heart
;
for
it
is
with
lusts
in
a
beleevers
heart
,
as
with
those
beasts
,
Dan.
7.
12.
As
concerning
the
rest
of
the
beasts
,
they
had
their
dominion
taken
away
,
yet
their
lives
were
prolonged
for
a
season
and
a
time
.
They
had
their
lives
for
a
time
prolonged
,
but
their
dominion
was
taken
away
.
So
in
a
beleever
,
his
lusts
have
their
lives
prolonged
for
a
time
,
but
yet
their
dominion
is
taken
away
;
they
live
,
but
they
live
slaves
,
and
they
dye
gradually
,
both
they
,
and
their
rebellions
.
4
Fourthly
,
True
faith
growes
and
increases
,
2
Pet.
3.
18.
Grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Iesus
Christ
:
yea
,
it
growes
exceedingly
,
2
Thess.
1.
3.
Your
faith
growes
exceedingly
:
and
Rom.
1.
17.
The
righteousnesse
of
God
is
revealed
from
faith
to
faith
.
Graines
of
mustard-seed
grow
to
the
procerity
,
and
spred
of
trees
,
in
which
the
fowles
of
heaven
may
nestle
.
Men
may
try
themselves
by
this
.
So
much
growth
,
so
much
truth
of
faith
.
But
how
would
it
puzzle
the
most
to
find
any
such
growth
.
They
have
beleeved
ever
since
they
can
remember
,
and
yet
what
beleeve
they
more
now
,
than
at
the
first
.
The
faith
that
grows
not
,
lives
not
;
the
faith
that
lives
not
,
is
dead
.
Most
mens
faith
therefore
is
fit
for
the
grave
.
Lord
,
saies
Martha
of
Lazarus
,
Hee
by
this
time
stinketh
,
for
he
hath
beene
dead
foure
dayes
.
And
what
is
theirs
then
but
a
carrion
faith
,
that
hath
beene
dead
more
than
so
many
yeeres
?
for
what
more
spirituall
strength
have
they
,
then
at
first
?
what
more
experience
of
Gods
dealing
?
what
neerer
acquaintance
with
Christ
?
or
what
sweeter
communion
with
him
?
Not
a
jot
,
therefore
not
a
jot
of
true
faith
.
3
Thirdly
,
Effects
respecting
our
brethren
;
and
they
are
these
:
1
First
,
Mercy
,
Love
,
Compassion
,
and
beneficence
,
to
the
members
of
Christ
in
necessity
,
Gal.
5.
6.
Faith
workes
by
love
,
as
by
love
to
God
,
so
also
to
our
brethren
.
Therfore
so
often
joyned
together
,
as
an
individuall
paire
,
2
Thess.
1.
3.
Psal.
5.
1
Tim.
1.
5.
And
therefore
when
Tyrus
should
be
converted
to
the
faith
,
she
should
leave
hoarding
and
heaping
up
her
wealth
,
and
should
find
another
manner
of
imployment
for
it
,
namely
,
to
feed
and
cloath
Gods
Saints
,
Isay
23.
18.
Her
merchandise
shall
not
be
treasured
nor
layed
up
,
for
her
merchandise
shall
be
for
them
that
dwell
before
the
Lord
,
to
eat
sufficiently
,
and
for
durable
cloathing
.
When
Tyrus
should
once
beleeve
she
should
trade
in
a
new
kind
of
merchandise
,
she
should
trade
in
workes
of
mercy
and
bounty
in
releeving
and
refreshing
the
necessities
of
Gods
Saints
.
Faith
is
full
of
bowels
,
tender-hearted
,
and
open-handed
to
Christs
members
in
want
.
She
is
a
right
Dorcas
,
Acts
9.
39.
that
makes
coates
and
garments
,
to
cloath
and
keepe
warme
the
backs
and
loynes
of
Christs
servants
in
want
.
If
we
finde
such
compassionate
bowels
in
us
,
hands
ready
to
the
good
workes
of
mercy
,
to
do
poore
Christians
good
for
Christs
sake
,
in
those
bowels
there
lyes
faith
.
If
we
do
love
a
Saint
because
a
Saint
,
that
love
is
of
faiths
working
.
How
doth
this
one
thing
damne
the
common
faith
of
the
world
?
They
beleeve
in
Christ
,
that
they
do
;
but
how
love
they
a
godly
man
?
Is
there
any
whom
they
more
disaffect
,
distast
,
or
against
whom
they
shew
more
imbittered
malice
?
This
malicious
spitefull
faith
,
is
not
the
faith
of
Christians
.
Thus
divels
beleeve
,
they
beleeve
,
and
are
malicious
.
This
is
a
divelish
faith
;
the
divels
so
beleeve
as
that
they
tremble
,
and
yet
tremble
not
to
be
malicious
against
those
that
doe
beleeve
.
And
what
is
their
bounty
and
mercy
?
Alas
,
they
are
not
only
close
fisted
,
but
with
the
man
in
the
Gospell
,
they
have
a
withered
hand
,
not
able
to
stretch
out
their
hand
in
any
worke
of
compassion
.
Such
a
creeple
,
and
same-handed
faith
,
is
not
the
faith
that
will
passe
with
God
.
2
Secondly
,
a
desire
,
and
an
endeavour
to
bring
others
to
the
faith
.
It
having
once
tasted
,
and
found
the
sweetnesse
and
goodnesse
that
is
in
Christ
,
and
in
the
wayes
of
God
,
it
cannot
rest
,
but
it
must
seeke
others
,
to
bring
them
to
participate
of
the
same
goodnesse
with
it selfe
Phil.
6.
That
the
communication
of
thy
faith
.
Faith
is
a
communicative
grace
,
and
a
generative
grace
.
S.
Paul
once
come
to
the
faith
hath
Timothy
his
own
son
in
the
faith
,
1
Tim.
1.
2.
When
Andrew
hath
found
Christ
he
cals
Peter
;
when
Philip
hath
met
with
,
he
must
bring
Nathaniel
.
Faith
indeed
in
one
sense
doth
impropriat
Christ
,
and
speakes
as
Thomas
,
My
Lord
and
my
God
:
but
yet
though
in
its
application
it
make
Christ
her
own
,
yet
not
so
as
it
would
exclude
others
;
but
knowing
the
all-sufficiency
of
Christ
doth
desire
to
make
him
common
,
to
as
many
as
it
can
,
and
in
that
regard
sayes
,
Our
Lord
and
our
God
.
So
far
forth
then
,
as
thou
endeavourest
to
bring
on
others
to
faith
in
Christ
,
so
much
evidence
hast
thou
of
faith
in
thy self
.
But
if
others
specially
such
as
neere
unto
thee
may
be
what
they
will
,
for
any
care
or
endeavour
of
thine
,
it
is
an
evill
signe
,
that
thou
thy selfe
wantest
that
,
to
which
thou
hast
no
care
to
bring
others
.
Many
other
trials
might
be
added
for
the
discerning
of
our
faith
,
but
these
shall
suffice
,
referring
the
Reader
to
the
larger
treatises
,
of
such
as
have
bestowed
their
profitable
paines
in
this
argument
.
Chap.
12.
The
examination
of
Repentance
.
CHAP.
12
HOw
faith
is
to
be
examined
,
we
have
seene
,
let
us
now
see
how
we
may
try
and
examine
the
truth
of
repentance
.
How
true
repentance
may
be
discerned
,
we
may
know
by
that
speech
of
Iohn
Baptist
,
Mat.
3.
8.
Bring
forth
fruits
therefore
worthy
of
repentance
,
fruits
meet
for
repentance
,
such
as
become
,
and
evidence
repentance
:
where
true
repentance
is
,
there
bee
ever
such
fruits
.
And
those
fruits
are
these
:
1
First
,
shame
for
sin
.
True
repentance
is
ever
accompanied
with
shame
,
Ier.
31.
19.
I
was
ashamed
,
yea
,
even
confounded
,
&c.
Ezek.
16.
61.
Then
shalt
thou
remember
thy
wayes
,
and
be
ashamed
;
yea
,
it
so
individually
goes
with
repentance
,
that
it
is
put
for
repentance
it selfe
,
2
Thess.
3.
14.
That
they
may
be
ashamed
;
that
is
,
that
they
may
repent
and
reforme
their
evill
course
.
The
Heathens
said
,
That
blushing
was
the
colour
of
Vertue
:
meaning
,
that
it
was
a
good
signe
to
see
a
man
blush
and
be
ashamed
when
he
had
done
amisse
.
And
we
may
truly
say
,
that
blushing
is
the
colour
of
Repentance
,
Ezra
9.
6.
I
am
ashamed
,
and
blush
to
lift
up
my
face
.
It
is
true
indeed
,
that
men
may
bee
and
are
ashamed
,
that
are
far
enough
from
repentance
.
There
is
a
shame
of
the
face
,
and
a
shame
of
the
heart
:
they
have
the
shame
of
face
,
but
not
the
shame
of
heart
.
And
if
they
have
the
shame
of
heart
,
yet
there
is
a
double
kinde
of
that
shame
.
1.
First
,
the
shame
of
a
thiefe
,
Ier.
2.
26.
As
the
thiefe
is
ashamed
when
he
is
found
,
so
is
the
house
of
Israel
ashamed
.
And
so
there
is
the
shame
of
any
infamous
sinner
,
which
arises
from
the
disgrace
and
discredit
of
his
action
,
that
hee
hath
done
such
a
thing
by
which
hee
hath
crackt
his
credit
,
or
may
bring
himselfe
to
some
shamefull
punishment
,
the
whip
,
stocks
,
or
the
gallowes
.
So
wicked
men
may
be
ashamed
of
their
sins
in
their
heart
and
conscience
,
because
of
that
shame
their
sinne
will
bring
them
unto
in
hell
.
2.
Secondly
,
there
is
a
shame
of
a
sonne
or
childe
,
a
filiall
gracious
shame
of
heart
and
conscience
;
and
that
is
,
when
a
mans
shame
rises
not
from
the
shamefull
consequents
that
follow
sin
;
but
out
of
a
sight
of
the
filthinesse
,
and
loathsome
basenesse
of
their
sinnes
,
they
see
them
so
nasty
and
so
filthy
,
that
it
makes
them
ashamed
that
they
have
defiled
themselves
with
such
filth
.
And
this
is
the
shame
that
is
in
the
cheeks
of
true
repentance
.
There
is
a
great
deale
of
difference
betweene
the
shame
of
a
thiefe
when
he
is
taken
,
and
the
shame
of
a
man
that
fals
into
a
puddle
,
into
the
kennell
,
or
the
myre
:
a
thiefe
is
ashamed
,
because
some
disgrace
will
light
upon
him
,
or
some
punishment
of
shame
.
A
man
that
is
fallen
into
the
myre
,
or
kennell
,
he
is
ashamed
;
but
his
shame
is
from
the
filthy
,
nasty
,
unsavoury
pickle
that
he
is
in
.
So
a
wicked
man
hath
shame
of
conscience
,
because
his
conscience
tels
him
he
shall
come
to
shame
in
hell
:
but
a
true
penitent
man
hath
shame
of
conscience
,
because
his
conscience
tells
him
,
that
he
hath
defiled
and
besmeared
himselfe
with
loathsome
filth
.
And
such
a
shame
as
this
,
may
prove
a
surer
signe
of
repentance
then
sometimes
sorrow
may
doe
.
There
may
be
a
griefe
and
a
sorrow
for
sin
,
that
may
come
from
the
sense
and
apprehension
of
wrath
,
and
such
a
griefe
will
not
evidence
true
repentance
:
but
a
shame
for
sinne
,
out
of
the
sense
of
the
filthinesse
and
vilenesse
of
sinne
,
is
an
unfailing
evidence
of
the
faith
of
repentance
.
If
upon
examination
we
can
finde
such
a
shame
in
our
soules
,
if
with
Ezra
wee
are
ashamed
,
and
blush
to
lift
up
our
face
,
not
because
our
shamefull
punishments
are
increased
over
our
heads
,
not
because
our
trespasses
will
sinke
us
downe
into
hell
,
but
because
Our
iniquities
are
increased
over
our
heads
,
and
our
trespasse
is
growne
up
to
the
heavens
:
such
shame
yeelds
comfort
.
But
few
are
thus
ashamed
of
sinne
;
now
how
many
glory
in
their
shame
,
in
their
sinne
,
which
should
be
,
and
is
their
shame
.
The
Prophet
Isaiah
complaines
of
a
brow
of
brasse
,
Isaiah
48.
4.
The
Prophet
Ieremy
,
of
an
Whores
forehead
,
Ierem.
3.
3.
And
Zephany
,
Of
sinners
that
know
no
shame
,
Zeph.
3.
5.
Sinners
have
lost
those
few
remaining
sparkes
of
modesty
they
were
wont
to
have
,
and
are
so
farre
from
being
ashamed
of
their
sins
,
that
they
rather
count
it
a
shame
not
to
sinne
.
May
not
the
Lord
say
of
many
now
,
as
he
twice
complains
,
Ier.
6.
15.
8.
12.
Were
they
ashamed
when
they
had
committed
abomination
?
nay
,
they
were
not
at
all
ashamed
,
neither
could
they
blush
.
And
are
not
men
growne
to
that
height
of
Sodomes
impudency
,
Isay
3.
9.
The
shew
of
their
countenance
doth
witnes
against
them
,
and
they
declare
their
sin
as
Sodome
,
they
hide
it
not
.
Is
the
drunkard
ashamed
of
his
drunkennesse
?
They
that
are
drunke
,
are
drunke
in
the
night
,
1
Thess.
5.
Drunkennesse
then
had
some
shame
,
it
sought
to
mantle
it self
with
the
darknesse
of
the
night
.
But
are
men
now
ashamed
of
drunkennesse
in
the
open
day
,
in
the
open
streets
?
So
for
swearers
,
adulterers
,
and
others
.
Such
impudency
proclaimes
mens
impenitency
in
an
high
degree
:
such
persons
are
as
far
from
repentance
,
as
they
are
from
shame
.
2
Secondly
,
deepe
sorrow
,
and
hearty
griefe
for
sin
.
Where
consider
two
things
:
1.
first
,
The
object
of
repenting
sorrow
.
2.
secondly
,
The
depth
and
greatnesse
of
it
.
Both
will
try
truth
of
repentance
.
1
First
,
the
object
of
repenting
sorrow
,
is
sin
.
It
is
sin
that
specially
afflicts
and
disquiets
a
repenting
soul
,
that
is
the
thing
that
wrings
and
pinches
it
.
Where
was
it
that
the
prodigals
shooe
did
specially
wring
him
?
Luke
15.
21.
Father
I
have
sinned
against
heaven
;
that
is
,
against
God
in
heaven
:
he
doth
not
say
,
Father
I
am
in
a
depth
of
misery
,
ready
to
perish
with
hunger
,
in
that
pinching
distresse
that
I
would
be
glad
to
eate
husks
with
Hogs
.
But
,
Father
I
have
sinned
.
This
is
the
griefe
of
a
repenting
soule
,
that
Gods
Majesty
hath
beene
offended
in
and
by
his
sinnes
.
This
was
that
which
lay
heaviest
upon
,
and
sate
closest
to
Davids
heart
.
He
neither
cries
out
of
his
discredit
and
shame
in
the
world
,
nor
yet
speakes
a
syllable
of
wrath
,
or
hell
;
but
Psal.
51.
3
,
4.
My
sin
is
ever
before
me
,
against
thee
only
have
I
sinned
,
and
have
done
this
evill
in
thy
sight
.
My
sinne
is
ever
before
me
,
not
Hell
and
damnation
is
ever
before
me
;
not
the
shame
and
reproach
of
the
world
,
but
my
sin
is
ever
before
me
.
It
is
this
,
Lord
that
pinches
and
disquiets
mee
,
that
I
have
sinned
and
done
this
evill
in
thy
sight
.
A
good
heart
feares
more
the
committing
of
sin
,
than
the
suffering
of
punishment
following
it
,
Prov.
30.
9.
Give
me
not
poverty
,
lest
I
be
poore
,
and
steale
,
and
take
the
name
of
my
God
in
vaine
.
He
doth
not
say
,
lest
I
be
poore
,
and
steale
,
and
bring
my selfe
under
the
Magistrates
sword
,
or
thy
wrath
;
but
he
lookes
only
at
the
sin
,
lest
I
steale
,
and
take
thy
Name
in
vaine
.
He
feares
the
prophaning
of
GODS
Name
more
,
than
the
bringing
of
his
owne
name
and
person
in
question
.
And
to
this
purpose
is
that
which
Elihu
charges
Iob
withall
,
Iob
36.
21.
Regard
not
iniquity
,
for
this
thou
hast
chosen
rather
than
affliction
;
that
is
,
thou
hast
rather
chosen
sin
and
iniquity
,
than
poverty
and
affliction
:
as
if
he
had
said
,
inasmuch
as
thou
hast
vainely
,
and
rashly
,
expostulated
with
God
,
V.
20.
desiring
death
,
rather
than
to
beare
this
affliction
:
thou
art
guilty
of
iniquity
,
and
sinnest
in
this
thy
choice
.
This
therefore
implies
,
that
a
good
heart
would
rather
choose
affliction
,
than
iniquity
;
to
suffer
affliction
,
than
to
do
iniquity
.
Now
,
as
a
good
heart
is
more
afraid
of
sin
,
than
affliction
and
punishment
;
so
likewise
a
repenting
heart
is
more
grieved
for
sinne
committed
,
then
for
sorrow
to
bee
suffered
.
We
shall
finde
David
in
great
anguish
and
distresse
of
spirit
,
Psal.
25.
17.
18.
The
troubles
of
mine
heart
are
inlarged
,
oh
bring
thou
mee
out
of
my
distresses
;
wringing
,
pressing
anguishes
looke
upon
my
affliction
and
my
paine
.
Here
be
troubles
of
heart
,
distresses
of
spirit
,
affliction
,
and
paine
.
But
what
is
it
now
,
that
thus
wrings
,
distresses
,
and
paines
David
?
See
the
last
words
,
And
forgive
all
my
sinnes
,
not
forgive
all
my
punishments
;
Davids
sin
,
not
his
punishment
,
was
his
paine
.
Wee
shall
see
the
like
in
him
,
2
Sam.
24.
10.
I
have
sinned
greatly
,
I
beseech
thee
take
away
the
iniquity
of
thy
servant
:
hee
mentions
not
the
taking
away
of
any
smart
:
nay
,
Vers.
17.
He
is
willing
to
beare
it
,
I
have
sinned
,
let
thine
hand
be
against
me
.
He
begs
that
the
punishment
may
be
laid
upon
him
,
but
begs
that
his
iniquity
may
be
taken
away
.
Let
God
be
pleased
to
take
away
his
iniquity
,
and
he
is
nothing
solicitous
for
the
punishment
:
the
offence
of
GOD
troubled
him
,
more
than
his
personall
smart
.
So
that
Gods
heart
were
but
towards
him
in
the
pardon
of
his
sinne
,
he
did
not
care
though
Gods
hand
were
against
him
in
smiting
him
with
temporall
chastisement
.
And
this
will
better
appeare
,
if
wee
doe
but
compare
Pharaoh
with
David
,
Ex.
8.
8.
Intreat
the
Lord
that
hee
may
take
away
the
Frogs
from
mee
:
the
Frogs
troubled
him
more
than
his
sin
against
God
,
Take
away
the
Frogs
,
but
no
mention
at
all
of
taking
away
his
sin
.
And
when
afterwards
,
a
confession
of
sin
is
extorted
from
him
,
yet
was
it
not
his
sin
that
disquieted
him
,
Exod.
9.
27
,
28.
not
take
away
my
sin
,
but
take
away
the
thunderings
and
the
haile
.
Lord
,
sayes
David
,
Take
away
the
iniquity
of
thy
servant
:
oh
,
sayes
Pharaoh
,
take
away
these
filthy
Frogs
,
and
this
dreadfull
thunder
.
A
repenting
heart
is
more
troubled
at
sin
,
then
at
thunder
and
Frogs
.
It
sees
more
filthinesse
in
sin
,
than
in
Frogs
or
Toads
,
or
what
ever
else
can
bee
presented
more
ugly
to
it
.
A
repenting
sinner
hath
his
eye
upon
God
,
and
upon
his
Law
.
Hee
sees
the
holinesse
of
God
,
that
he
is
a
God
of
pure
eyes
that
cannot
behold
iniquity
,
Hab.
1.
13.
Hee
sees
him
a
good
,
gracious
,
patient
Father
,
and
so
it
cuts
him
to
the
heart
to
have
offended
such
a
Father
,
and
God
.
He
looks
upon
the
Law
,
and
sees
it
to
be
Holy
,
just
,
and
good
;
and
this
gals
him
to
the
heart
,
to
have
violated
so
holy
and
so
pure
a
Law
.
Now
wicked
men
,
they
looke
wholly
at
the
justice
and
wrath
of
GOD
,
at
the
curse
of
the
Law
,
and
so
nothing
troubles
them
but
the
feare
of
hell
and
death
.
If
these
might
be
avoided
,
the
offending
of
an
holy
and
good
God
,
the
violating
of
an
holy
and
a
good
Law
,
would
not
a
whit
afflict
or
disquiet
them
.
Nay
,
it
is
remarkable
in
David
,
that
though
hee
had
upon
Nathans
message
to
him
confessed
his
sin
,
and
Nathan
upon
his
confession
had
pronounced
the
pardon
of
it
;
yet
after
this
he
cries
out
,
My
sinne
is
ever
before
me
,
against
thee
only
have
I
sinned
.
Marke
then
,
that
even
pardoned
sinne
,
forgiven
sin
,
vexes
and
disquiets
a
true
repenting
heart
.
It
pinches
him
,
and
disquiets
him
,
though
it
be
forgiven
;
it
grieves
him
that
he
hath
so
played
the
foole
,
and
that
ever
he
was
such
a
beast
to
offend
so
gracious
a
God
.
When
the
Prodigals
Father
sees
him
comming
a
far
off
,
he
runs
to
meet
him
,
shewes
compassion
to
him
,
fals
upon
him
,
and
kisses
him
.
That
kisse
was
the
seale
of
his
pardon
,
as
if
he
had
said
,
Behold
,
I
forgive
thee
all
thy
sin
,
as
when
David
kissed
Absalom
,
and
Esau
kissed
Iacob
,
they
both
did
it
in
token
of
full
reconciliation
.
And
yet
for
all
this
,
see
how
the
Prodigall
speakes
:
he
sayes
not
,
O
Father
,
from
the
ground
of
my
heart
I
unfainedly
thanke
thee
,
oh
how
great
is
my
Fathers
goodnesse
thus
to
pardon
me
,
&c.
but
Father
I
have
sinned
against
thee
.
I
,
but
his
Father
had
kissed
him
,
and
thereby
testified
that
he
had
freely
forgiven
him
,
what
need
hee
confesse
his
pardoned
sin
?
Why
is
he
not
rather
in
the
confession
of
praise
,
than
in
the
confession
of
sin
?
Oh
no
:
A
repenting
sinner
is
so
affected
and
grieved
with
the
offence
of
God
in
his
sinne
,
that
though
God
have
pardoned
and
forgiven
it
,
yet
he
cannot
but
mourne
for
it
,
and
be
afflicted
with
it
,
that
so
holy
a
Law
hath
beene
broken
by
him
,
that
so
good
a
God
hath
beene
offended
by
him
,
Psal.
25.
6
,
7.
Remember
,
O
Lord
,
thy
tender
mercies
,
remember
not
the
sinnes
of
my
youth
.
If
God
remember
mercy
,
hee
forgets
and
forgives
sinne
.
If
God
forget
it
,
why
doth
David
remember
the
sins
of
his
youth
?
Yes
,
so
will
a
true
repenting
heart
doe
;
it
will
remember
the
sin
that
God
forgets
,
it
will
mourn
for
the
sin
which
God
hath
forgiven
.
Now
hereby
may
men
try
the
truth
of
their
repentance
.
Pharaoh
can
say
,
I
have
sinned
,
yet
was
he
not
to
be
trusted
:
and
Saul
can
say
so
too
,
as
well
as
hee
,
I
have
sinned
:
and
Iudas
can
say
,
I
have
sinned
,
as
well
as
them
both
,
and
yet
not
a
true
penitentiary
of
them
all
.
We
may
say
as
much
,
and
make
large
confessions
before
the
Sacrament
too
,
and
yet
be
farre
from
true
repentance
.
Deale
honestly
:
if
thou
be
grieved
indeed
,
what
is
it
that
grives
thee
?
sinne
,
or
smart
.
Such
as
is
the
object
of
thy
griefe
,
such
is
thy
repentance
.
As
in
the
case
of
feare
of
sin
,
so
is
it
in
the
Qui
Gehennas
meluit
,
non
peccare
metuit
,
sed
ardere
.
Ille
autem
peccare
metuit
,
qui
peccatum
ipsum
sic
ut
Gehennas
odit
.
August
.
●ep
.
144.
case
of
griefe
for
sin
.
In
the
case
of
fear
,
Augustines
saying
is
true
,
He
that
feares
hell
▪
feares
not
to
sin
,
but
to
burne
.
But
he
feares
to
sin
,
who
so
hates
sin
it
selfe
,
as
hell
.
To
feare
hell
,
is
to
feare
burning
,
not
sinning
;
he
feares
sinning
,
that
dreads
sinning
as
he
dreads
burning
.
It
is
so
in
case
of
griefe
:
he
that
is
sorry
because
of
hell
,
is
not
sorry
because
he
hath
sinned
,
but
because
he
shall
burne
.
He
is
truly
sorry
for
sin
,
that
is
more
grieved
for
sinning
than
he
is
afraid
of
burning
.
If
then
sin
,
meere
sin
,
without
relation
to
hell
,
be
that
which
doth
disquiet
us
,
and
this
be
the
thing
that
mainly
troubles
us
,
that
we
have
beene
such
beasts
to
offend
God
,
there
is
a
cause
of
great
joy
in
such
sorrow
,
it
is
an
evidence
of
thy
true
repentance
.
But
if
dread
of
hell
,
and
the
feare
of
being
damned
,
bee
the
thing
that
workes
this
sorrow
and
griefe
in
us
,
there
is
little
cause
of
comfort
in
such
repentance
.
So
may
our
repentance
be
tryed
by
the
object
of
our
sorrow
.
2
Secondly
,
the
depth
and
greatnesse
of
this
sorrow
,
will
serve
to
try
the
truth
of
our
repentance
.
The
sorrow
of
repentance
is
not
a
slight
,
overly
,
superficiall
griefe
,
but
a
deepe
and
an
hearty
sorrow
.
That
as
David
speaks
of
in
that
case
,
Ps.
73.
21.
Thus
was
mine
heart
grieved
,
or
thus
was
mine
heart
leavened
;
that
is
,
his
griefe
was
so
great
,
that
his
heart
was
leavened
with
it
.
A
little
leaven
leavens
the
whole
lumpe
,
therefore
much
leaven
doth
it
much
more
;
his
whole
heart
was
sowred
with
the
leaven
of
sorrow
.
Such
is
the
griefe
and
sorrow
of
repentance
;
it
is
a
leavening
griefe
that
leavens
the
whole
lumpe
of
the
heart
,
it
seasons
and
affects
all
the
whole
heart
.
Therefore
the
mourning
of
repentance
is
called
a
great
mourning
,
Zach.
12.
11.
In
that
day
there
shall
be
a
great
mourning
in
Ierusalem
.
How
great
?
as
the
mourning
of
Hadadrimmon
,
in
the
valley
of
Megiddo
.
As
great
as
was
the
mourning
for
the
untimely
losse
of
Iosiah
.
How
great
that
was
,
see
2
Chro.
35.
24
,
25.
So
deepe
is
the
sorrow
,
and
so
great
is
the
sorrow
for
sin
in
repentance
.
Yea
,
it
is
a
bitter
mourning
,
Zech.
12.
10.
And
they
shall
mourne
for
him
,
as
one
mournes
for
his
onely
Sonne
,
and
shall
bee
in
bitternesse
for
him
,
as
one
that
is
in
bitternesse
for
his
first-borne
.
A
man
that
looses
his
first-borne
,
and
his
only
sonne
,
how
bitterly
mournes
that
man
?
Repentance
mournes
so
bitterly
,
Peter
went
out
,
and
wept
bitterly
;
they
be
waters
of
Marah
that
flow
from
the
eyes
of
repentance
.
Nay
,
though
it
be
a
bitter
sorrow
,
which
is
for
the
losse
of
an
only
son
,
and
the
losse
of
deere
friends
;
yet
in
repentance
God
lookes
for
a
geeater
sorrow
than
that
is
,
which
is
for
the
death
of
dearest
friends
:
therefore
Isay
22.
12.
The
Lord
called
to
weeping
,
mourning
,
and
baldnesse
.
God
in
speciall
manner
prohibited
baldnesse
in
their
mournings
for
the
dead
,
Deut.
14.
1.
Yee
shall
not
cut
your selves
,
nor
make
any
baldnesse
betweene
your
eyes
,
for
the
dead
:
and
yet
God
that
forbad
it
in
mourning
for
the
dead
,
cals
for
it
in
mourning
for
sinne
.
To
teach
how
great
our
sorrow
for
sin
should
be
;
that
there
ought
to
be
a
greater
sorrow
in
repentance
for
sin
,
than
of
naturall
affection
for
the
losse
of
our
dearest
friends
by
death
.
It
was
a
great
sorrow
that
of
Davids
for
Amnons
death
,
2
Sam.
13.
36
,
37.
The
King
wept
very
sore
,
or
with
a
great
weeping
greatly
:
and
David
mourned
for
his
son
every
day
.
He
wept
:
He
wept
with
a
great
weeping
,
and
with
a
great
weeping
greatly
:
And
he
mourned
daily
.
Such
is
the
sorrow
of
repentance
,
a
deepe
and
a
daily
sorrow
,
till
God
allay
it
with
some
answers
of
peace
.
Hence
it
is
that
it
manifests
it selfe
with
such
outward
expressions
.
The
Publican
smites
upon
his
breast
,
Luke
18.
And
Ephraim
smites
upon
his
thigh
,
Ier.
31.
19.
And
Ezra
rends
his
garment
,
plucks
the
haire
off
his
head
and
beard
,
Ezra
9.
3.
All
but
to
testifie
the
deepe
and
hearty
sorrow
for
sin
.
By
this
may
men
take
a
triall
of
their
repentance
.
If
thou
hast
had
a
leavened
spirit
,
an
imbittered
spirit
,
&
hast
lamented
after
the
Lord
,
1
Sam.
7.
2.
whom
thou
hadst
lost
by
thy
sin
,
as
thou
wouldest
have
lamented
after
a
deere
lost
friend
;
if
thou
hast
beene
in
the
waters
of
Marah
,
the
greater
thy
griefe
hath
beene
,
the
greater
cause
of
comfort
hast
thou
in
the
truth
of
repentance
.
But
so
formall
,
so
slight
,
is
the
sorrow
of
many
hearts
for
sin
,
that
it
is
a
cleere
case
they
are
strangers
to
repentance
.
3
Thirdly
,
A
forsaking
,
an
utter
Post
luctum
poenitentiae
non
redeas
ad
peccatum
,
non
iterum
facias
quod
iterum
plangas
.
Non
est
paenitens
sed
irrisor
,
qui
adhuc
agit
unde
paenitent
.
Bern.
de
modo
bene
vivendi
.
ejection
,
and
rejection
of
all
our
former
sinfull
lusts
and
wayes
,
Prov.
28.
He
that
confesseth
and
forsaketh
.
Repentance
not
only
confesses
,
but
forsakes
the
confessed
sin
,
Iob
34
32.
If
I
have
done
iniquity
,
I
will
doe
no
more
.
That
is
the
language
and
the
resolution
of
true
repentance
,
Ephes.
4
28.
Let
him
that
stole
steale
no
more
.
True
repentance
makes
men
doe
as
God
did
when
he
repented
him
,
Gen.
6.
6
,
7.
And
it
repented
the
Lord
that
he
had
made
man
on
earth
,
and
it
grieved
him
at
his
heart
:
but
that
was
not
all
,
And
the
Lord
said
I
will
destroy
man
,
whom
I
have
created
from
the
face
of
the
earth
,
both
man
and
beast
,
&c.
for
it
repents
me
that
I
have
made
them
.
Nay
,
repentance
in
man
goes
further
,
one
Noah
found
grace
in
the
eyes
of
the
Lord
,
and
hee
was
spared
from
the
common
destruction
;
but
here
,
not
one
lust
or
sin
finds
grace
in
the
eyes
of
a
man
,
that
truly
repents
,
but
all
must
be
drowned
in
the
floud
of
the
teares
of
repentance
.
It
is
with
a
man
that
hath
the
griefe
of
true
repentance
,
as
it
was
with
Nehemiah
,
Neh.
13.
7
,
8.
I
came
to
Ierusalem
,
and
understood
of
the
evill
that
Eliashib
had
done
for
Tobia
,
in
preparing
him
a
chamber
in
the
courts
of
the
house
of
God
,
and
it
grieved
mee
sore
:
but
he
rests
not
there
,
but
goes
further
,
therefore
I
cast
forth
all
the
houshold-stuffe
of
Tobiah
out
of
the
chamber
.
What
should
Tobiah
doe
with
a
chamber
there
?
Therefore
he
not
onely
outs
Tobiah
,
but
out
goes
all
his
stuffe
too
.
So
doth
repentance
,
when
it
considers
all
the
evill
that
Satan
and
corruption
have
done
,
and
how
they
have
taken
up
chambers
in
the
heart
,
that
should
be
the
house
of
God
,
it
is
grieved
sore
,
and
thereupon
it
outs
Satan
and
all
his
stuffe
;
neither
Satan
,
nor
his
stuffe
,
shall
bee
chamberd
there
any
longer
.
So
doth
repentance
dispossesse
Satan
of
the
soule
,
as
Christ
dispossessed
his
body
of
him
,
Marke
9.
25.
Thou
dumbe
and
deafe
spirit
,
I
charge
thee
to
come
out
of
him
,
and
enter
no
more
into
him
:
so
repentance
casts
Satan
and
filthy
abominations
out
of
a
man
,
that
they
enter
no
more
,
they
are
cast
out
for
ever
.
Teares
of
repentance
are
not
onely
wetting
but
washing
teares
,
Isay
1.
16.
Wash
you
,
make
you
cleane
.
Davids
teares
washt
his
couch
,
Psal.
6.
and
so
much
more
washt
himselfe
.
Baptisme
is
called
the
Baptisme
of
Repentance
,
Luke
3.
3.
In
baptisme
there
is
a
washing
away
of
sinne
.
And
how
is
baptisme
the
baptisme
of
repentance
,
if
in
repentance
there
were
not
the
doing
away
of
sinne
.
If
a
man
could
shed
a
sea
of
teares
,
yet
if
he
doe
not
drowne
his
sin
in
that
sea
,
what
were
he
the
better
?
If
a
man
should
weepe
his
eyes
out
,
yet
if
he
weepe
not
his
sins
out
,
to
what
purpose
were
it
?
Wheresoever
repentance
is
,
there
must
necessarily
follow
this
forsaking
,
and
casting
off
our
sins
,
because
with
true
repentance
these
two
things
ever
goe
:
first
,
an
abomination
and
loathing
of
sin
;
the
man
that
repents
horribly
,
loathes
his
sins
by
which
he
hath
offended
,
Iob
42.
6.
I
abhorre
my selfe
,
and
repent
.
Ezek.
20.
43.
Ye
shall
loath
your selves
in
your
own
sight
for
all
your
evils
that
ye
have
committed
.
Secondly
,
an
indignation
against
sin
,
2
Cor.
7.
What
indignation
?
Hosea
14.
8.
Ephraim
shall
say
,
what
have
I
to
doe
any
more
with
Idols
?
Now
that
which
a
man
loathes
,
and
that
against
which
a
man
hath
an
indignation
,
hee
must
needs
put
it
and
cast
it
away
from
him
,
see
Isay
30.
22.
Thou
shalt
cast
them
away
,
namely
,
their
Idols
;
and
why
so
?
Because
they
loathed
them
,
they
were
as
a
menstruous
cloath
;
and
because
they
had
indignation
against
them
,
Thou
shalt
say
unto
it
,
Get
thee
hence
.
So
that
let
there
once
be
abomination
and
indignation
,
and
there
will
be
a
casting
away
.
Try
thy
repentance
by
this
;
consider
what
have
thy
sins
,
thy
beloved
sins
beene
;
is
thy
drunkennesse
with
loathing
and
indignation
forsaken
?
are
thine
oathes
,
uncleannesse
,
covetous
courses
,
&c
with
loathing
and
indignation
Nam
qui
plangit
peccatum
&
iterum
facit
peccatum
,
quasi
si
quis
lavet
laterem
crudum
qui
qui
quanto
amplius
laverit
tam
amplius
faciet
lutum
.
Bern.
de
modo
bene
vivendi
.
abandoned
?
it
is
a
good
signe
.
But
how
idely
talke
they
of
repentance
,
who
because
they
have
blubbered
out
a
few
teares
,
thinke
all
is
well
,
when
yet
they
still
live
and
lye
in
their
sins
,
and
hold
them
as
fast
as
ever
.
The
Mariners
when
they
found
out
Ionas
,
yet
faine
they
would
have
saved
him
,
wondrous
loath
to
cast
him
over-board
.
Many
see
their
sins
,
and
know
them
to
be
dangerous
sins
,
but
yet
exceeding
loth
to
shake
hands
with
them
,
loth
to
throw
them
into
the
sea
,
but
will
rather
adventure
their
owne
casting
away
,
than
cast
them
over-board
.
Never
deceive
thy selfe
;
though
thou
hast
sighed
,
cried
,
prayed
,
beg'd
mercy
,
yet
if
still
thou
live
and
goe
on
in
thy
sinfull
courses
,
there
is
no
truth
of
repentance
in
thee
.
4
Fourthly
,
A
walking
in
holinesse
and
obedience
,
and
bringing
forth
the
fruits
thereof
.
Bring
forth
fruits
meet
for
repentance
.
There
is
mention
,
Rom.
6.
Of
fruits
in
holinesse
,
and
Phil.
1.
11.
Of
fruits
of
righteousnesse
,
and
Col.
1.
5.
Of
fruits
of
obedience
:
Now
such
fruits
are
meet
for
repentance
.
Bring
forth
fruits
,
saith
S.
Iohn
,
meet
for
repentance
.
It
is
a
metaphor
taken
from
trees
transplanted
,
or
grafted
into
other
stocks
.
Before
their
grafting
they
bring
forth
fruit
,
but
it
is
bitter
and
sowre
fruit
,
wildings
and
crabs
;
but
new
siances
grafted
upon
those
stocks
,
there
is
new
fruit
brought
forth
.
A
Pepon
being
grafted
upon
a
Crab
stock
,
the
stock
brings
forth
no
more
Crabs
,
but
Pepons
,
a
new
and
a
good
fruit
.
Such
a
change
and
renovation
is
there
in
repentance
,
it
makes
a
man
a
new
man
,
walking
in
newnesse
of
life
,
Ephes.
4.
23
,
24.
Be
renewed
in
the
spirit
of
your
minde
,
and
put
on
the
new
man
.
How
shall
it
appeare
that
this
is
done
?
Amongst
other
things
by
that
,
Vers.
28.
Let
him
that
stole
steale
no
more
,
there
is
the
former
thing
in
the
forsaking
of
sin
.
But
that
is
not
all
,
there
is
yet
more
to
be
done
,
But
rather
let
him
labour
,
working
with
his
hands
the
thing
that
is
good
,
that
he
may
have
to
give
to
him
that
needs
.
So
that
repentance
not
only
bindes
the
hands
from
theeving
,
but
opens
them
to
giving
.
It
makes
a
theefe
become
a
mercifull
man
.
It
was
the
Churches
sin
,
Cant.
5.
3.
that
when
Christ
knockt
,
and
would
have
had
her
opened
unto
him
,
she
neglects
him
,
and
puts
him
off
with
excuses
.
But
afterwards
V.
4.
Her
bowels
were
moved
for
him
,
or
in
her
,
her
bowels
made
a
troubled
noise
,
sounded
,
and
rumbled
,
that
is
,
she
was
exceedingly
grieved
and
disquieted
,
that
she
had
done
so
foolishly
.
But
that
doth
not
serve
her
turne
,
to
grieve
for
her
fault
,
but
shee
will
mend
it
too
,
and
fals
to
doing
of
duty
,
Vers.
5.
I
rose
up
to
open
to
my
beloved
.
Many
have
their
bowels
move
within
them
,
but
yet
it
will
not
move
them
out
of
their
beds
;
they
lye
still
,
but
I
rose
up
and
open'd
,
sayes
the
Church
,
and
makes
after
CHRIST
whom
she
had
foolishly
neglected
.
Try
thy
repentance
by
it
.
Sonne
,
goe
worke
to
day
in
my
Vineyard
,
sayes
the
Father
in
the
Parable
to
his
Son
,
he
answered
and
said
,
I
will
not
,
but
afterwards
he
repented
,
and
went
,
Mat.
21.
28
,
29.
He
repented
,
because
he
was
not
only
grieved
for
his
former
disobedience
,
but
also
because
he
went
,
&
did
his
Fathers
work
in
the
Vineyard
.
If
thou
doe
the
like
,
if
thou
so
grieve
for
former
disobediences
,
as
that
now
thou
fallest
to
thy
Fathers
worke
,
and
fallest
hard
and
close
to
it
,
then
thou
repentest
.
The
contrary
convinces
men
of
impenitency
.
It
is
not
weeping
,
but
working
,
that
must
evidence
repentance
;
wee
may
see
many
weepe
,
but
we
cannot
see
them
worke
;
and
all
that
repent
must
turne
to
God
,
and
doe
workes
meet
for
repentance
,
Acts
26.
20.
Where
no
such
workes
of
holinesse
and
obedience
,
there
is
no
turning
to
God
,
nor
truth
of
repentance
.
Chap.
13.
The
Examination
of
Love
.
COme
we
now
in
the
next
place
to
the
Examination
of
Love
.
There
is
deceit
and
hypocrisie
in
love
as
well
as
in
faith
,
Let
love
,
sayes
the
Apostle
,
bee
without
dissimulation
,
Rom.
12.
9.
or
without
hypocrisie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Pet.
1.
22.
Vnto
unfained
love
of
the
brethren
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vnto
a
love
of
the
brethren
without
hypocrisie
.
So
that
there
may
be
hypocrisie
in
love
,
and
a
man
may
play
the
hypocrite
in
his
love
,
as
well
as
in
the
profession
of
his
faith
.
God
hates
hypocrisie
wheresoever
,
as
well
in
the
second
Table
,
as
the
first
.
And
therefore
requires
sincerity
in
our
love
to
our
brethren
,
1
Iohn
.
3.
18.
My
little
children
,
let
us
not
love
in
word
,
neither
in
tongue
,
but
in
deed
,
and
in
truth
.
Men
must
have
love
in
their
tongues
,
and
love
in
their
words
,
but
CHAP.
13
that
is
not
all
,
men
must
have
and
shew
love
in
their
deeds
.
Love
,
that
is
all
words
and
all
tongue
,
and
no
deeds
,
is
hypocri
〈…〉
▪
and
dissembling
love
,
Iames
2.
15
,
●6
.
There
we
finde
love
in
words
,
a
loving
tongue
,
but
where
〈…〉
deeds
?
There
is
no
loving
hand
,
Notwithstanding
ye
give
them
not
those
things
,
&c.
Love
that
hath
a
smoth
and
a
kinde
tongue
,
and
yet
hath
a
withered
hand
,
shewes
it selfe
in
no
good
deeds
and
workes
,
it
is
but
a
fained
and
a
dissembling
love
.
It
is
no
more
than
an
hypocrite
may
doe
.
Nay
,
a
man
may
have
a
loving
tongue
,
and
be
like
Nepthali
,
Gen.
49.
21.
Give
goodly
words
,
yea
,
and
may
doe
goodly
deeds
,
not
be
wanting
in
outward
actions
and
expressions
;
and
yet
for
all
this
may
play
the
hypocrite
,
and
his
love
not
be
without
dissimulation
.
Therefore
the
Apostle
yet
addes
one
thing
more
,
Let
us
love
in
deed
and
in
truth
.
Therefore
there
may
be
words
,
and
tongue
,
and
deeds
,
and
yet
not
truth
.
And
so
long
as
that
is
wanting
,
bee
there
else
what
there
will
,
all
is
but
hypocrisie
;
words
,
tongue
,
and
deeds
,
may
bee
without
truth
〈…〉
uth
will
never
be
without
them
〈…〉
ve
will
creep
where
it
cannot
goe
.
That
therefore
the
Apostle
gives
in
cha〈…〉
to
elder
men
,
belongs
to
all
,
Tit.
2.
2.
That
the
aged
men
be
sound
in
faith
and
charity
.
It
is
not
enough
to
be
sound
in
faith
,
but
we
must
be
sound
in
love
.
As
faith
must
bee
without
hypocrisie
,
1
Tim.
1.
5.
so
must
love
,
Rom.
12.
9.
It
is
dangerous
to
bee
rotten
in
the
faith
,
it
is
also
dangerous
to
be
rotten
in
our
love
.
It
therefore
concernes
a
man
as
well
to
examine
the
truth
of
his
love
,
as
of
other
graces
.
Men
may
doe
much
and
go
far
in
the
love
of
Gods
people
,
and
yet
not
love
them
as
they
ought
to
be
loved
.
First
,
they
may
hold
an
outward
correspondency
with
them
in
outward
peace
and
neighbourhood
,
they
may
live
quietly
by
them
,
and
with
them
,
bee
free
from
quarrels
,
suits
,
contentions
,
vexations
,
and
oppositions
against
them
,
and
in
these
respects
may
keepe
faire
quarter
with
them
,
and
yet
for
all
this
not
love
them
as
godly
people
are
to
be
loved
.
Abimelech
and
Phicol
,
Gen.
26.
28
,
29.
desire
to
live
peaceably
and
quietly
with
Isaac
,
that
there
may
bee
an
oath
,
and
a
covenant
betweene
them
:
But
yet
these
being
heathens
,
could
not
love
Isaac
as
a
godly
man
should
be
loved
.
They
departed
from
him
in
peace
,
Vers.
31.
Peace
is
one
thing
,
and
love
is
another
.
2
Secondly
,
they
may
preferre
,
dignifie
,
advance
,
and
honour
them
,
and
yet
not
love
them
as
godly
men
should
be
loved
.
Besides
Gods
sanctifying
graces
,
there
are
oftentimes
in
Gods
children
other
gifts
of
wisdome
,
prudence
,
learning
,
fidelity
,
skill
and
activity
in
secular
imployments
.
All
which
may
gaine
them
great
respect
in
other
mens
hearts
.
So
Pharaoh
honoured
Ioseph
,
and
we
see
his
ground
,
Gen.
41.
38
,
39
,
40.
So
Nebuchadnezzar
preferred
Daniel
,
and
we
see
his
ground
,
Dan.
2.
47
,
48.
So
Laban
set
Iacob
over
his
flocks
,
and
we
see
his
ground
,
Gen.
30.
27.
So
many
a
Master
loves
a
godly
servant
,
not
because
he
is
a
good
man
,
but
because
he
is
a
good
servant
.
This
is
selfe-love
,
they
love
them
,
because
they
love
themselves
:
such
men
are
for
their
ends
of
profit
,
advantage
,
&c.
and
for
their
turnes
;
and
therefore
out
of
a
selfe-love
,
and
selfe-respect
,
love
and
respect
them
.
That
their
love
of
them
is
not
for
their
godlinesse
,
appeares
by
this
,
because
though
there
were
not
one
dram
of
grace
and
godlinesse
in
them
,
yet
for
their
other
abilities
should
they
be
no
lesse
deere
unto
them
,
then
now
they
are
with
all
their
graces
.
3
Thirdly
,
they
may
magnifie
them
,
highly
commend
and
reverence
them
for
good
men
,
and
yet
not
love
them
as
godly
men
should
be
loved
.
Abimelech
called
Isaac
,
The
blessed
of
the
Lord
,
Gen.
26.
Herod
observed
and
reverenced
Iohn
,
Marke
6.
The
people
magnified
the
beleevers
,
Acts
5.
13.
There
were
a
great
many
that
hated
,
opposed
,
and
vilefied
them
;
but
yet
among
the
Iewes
there
were
some
that
were
of
a
more
tolerable
and
equall
temper
;
and
though
they
durst
not
goe
so
far
,
as
to
joyne
themselves
with
them
,
yet
thus
farre
they
went
,
that
when
others
reproached
,
scorned
,
and
calumniated
them
,
they
were
ready
to
commend
and
pleade
for
them
.
They
would
haply
thus
speake
,
Well
,
you
may
say
this
and
that
,
and
speake
your
pleasure
of
them
,
but
when
you
have
said
all
that
ever
you
can
,
yet
we
see
they
be
very
good
people
,
very
conscionable
and
godly
men
,
they
are
〈◊〉
other
but
what
you
and
we
should
●●
.
Here
was
magnifying
of
them
,
but
yet
not
loving
them
as
they
should
have
beene
loved
,
because
as
the
Text
saies
,
Of
these
no
man
durst
joyne
himselfe
to
them
.
All
this
arises
not
from
love
,
but
from
the
conviction
of
conscience
,
upon
the
sight
of
the
lustre
and
beauty
of
their
shining
graces
,
and
upon
the
experience
of
the
integrity
of
their
wayes
.
Conscience
convinced
cannot
but
open
the
mouth
to
give
godly
men
an
honourable
testimoniall
,
in
magnifying
and
reverencing
them
.
4
Fourthly
,
they
may
doe
them
many
kinde
offices
,
courtesies
,
and
favours
,
and
yet
for
all
this
not
love
them
as
godly
men
are
to
be
loved
.
Ierobo●m
may
invite
a
Prophet
to
dinner
.
The
very
Barbarians
did
shew
courtesie
to
them
,
Acts
28.
2.
and
yet
were
farre
enough
from
this
love
.
Humanity
,
civility
,
good
nature
,
and
good
nurture
,
may
carry
men
farre
in
this
kinde
.
5
Fifthly
,
they
may
as
honour
their
lives
,
so
desire
their
deaths
,
and
yet
not
love
them
as
godly
men
should
be
loved
.
Balaam
desires
the
death
of
the
righteous
,
and
that
his
latter
end
may
be
like
unto
his
;
and
yet
Balaam
that
faine
would
have
cursed
Israel
,
was
farre
enough
from
the
love
of
a
Saint
.
Many
when
they
see
a
godly
mans
end
,
may
speake
honorably
of
him
,
and
wish
,
Oh
that
my
soule
might
rest
with
his
,
oh
that
my
soule
might
speed
as
his
,
for
I
am
perswaded
he
is
in
heaven
;
and
yet
all
this
while
not
love
a
godly
man
as
a
godly
man
should
be
loved
.
6
Sixthly
,
they
may
honour
the
memory
of
them
when
dead
and
gone
,
and
upon
all
occasions
give
them
honourable
testimonialls
for
their
piety
,
godlinesse
,
&c.
and
yet
not
love
them
as
godly
men
should
be
loved
.
The
Pharisees
,
Matth.
23.
built
up
the
Sepulchres
of
the
Prophets
,
and
seemed
to
shew
great
love
to
their
memorials
;
and
yet
if
they
had
beene
alive
,
they
would
have
dealt
no
better
by
them
than
their
Fathers
did
.
Thus
much
may
be
done
,
and
yet
love
wanting
;
that
love
wanting
wherewith
a
Saint
is
to
be
loved
.
For
with
such
a
love
must
a
man
come
to
the
Sacrament
,
in
which
there
is
so
speciall
an
exercise
of
the
communion
of
Saints
.
Since
therefore
all
this
is
not
enough
,
let
us
see
then
what
it
is
that
is
required
more
,
that
our
love
may
bee
such
,
as
will
qualifie
us
for
the
orderly
receiving
of
the
Sacrament
.
True
love
then
to
the
members
of
Christ
,
to
godly
and
gracious
persons
,
may
bee
thus
knowne
.
1
First
,
it
loves
them
as
Saints
under
the
relation
of
brethren
,
because
they
be
brethren
,
because
they
bee
sons
of
God
the
same
Father
,
sons
of
the
Church
the
same
common
mother
,
and
members
of
Christ
our
elder
Brother
.
When
a
man
loves
godly
men
,
not
because
they
be
great
,
rich
,
learned
,
wise
,
because
they
may
doe
or
have
done
him
a
pleasure
;
but
meerely
because
they
have
Gods
Image
upon
them
,
in
grace
and
holinesse
,
he
loves
them
,
as
godly
persons
should
be
loved
.
When
Gods
grace
in
them
is
the
ground
,
and
Gods
Image
upon
them
is
the
Loadstone
of
our
love
,
when
we
love
them
not
because
we
love
our
gaine
,
respect
,
&c.
but
because
we
love
God
,
and
see
them
to
be
his
,
then
is
our
love
right
,
1
Iohn
5.
2.
Hereby
wee
know
that
wee
love
the
children
of
God
,
and
love
them
as
the
children
of
God
,
bearing
Gods
Image
upon
them
,
when
wee
love
God
.
That
is
true
love
of
godly
men
when
our
love
to
them
is
grounded
upon
,
and
flowes
from
our
love
to
God
.
On
the
contrary
may
it
be
said
of
many
,
that
they
love
not
the
children
of
God
.
No
,
not
love
the
children
of
God
?
Why
,
I
love
such
and
such
a
man
,
and
you
will
not
say
but
they
are
the
deere
children
of
God
.
I
but
by
this
wee
know
that
men
love
not
the
children
of
God
,
when
men
love
themselves
,
and
seek
their
owne
base
ends
.
It
is
one
thing
in
some
sort
to
love
a
man
that
is
a
childe
of
God
,
and
another
to
love
him
because
he
is
a
childe
of
God
.
It
is
one
thing
to
love
a
godly
man
,
and
another
because
he
is
a
godly
man
.
A
man
may
love
one
who
is
a
Scholler
and
a
Preacher
,
but
yet
not
love
him
because
he
is
a
Scholler
or
a
Preacher
;
nay
,
it
may
be
he
could
love
him
a
great
deale
better
if
he
were
neither
.
The
Apostle
speakes
of
love
out
of
a
pure
heart
,
1
Tim.
1.
5.
And
S.
Peter
of
loving
the
brethren
with
a
pure
heart
,
1
Pet.
1.
22.
When
love
is
pure
,
it
is
true
.
Then
it
is
pure
love
,
when
it
springs
from
none
other
Fountaine
but
the
lovelinesse
of
Gods
grace
and
Image
,
in
those
whom
we
love
.
2
Secondly
,
true
love
to
the
children
of
God
,
and
to
Saints
;
it
loves
such
above
all
others
,
the
best
of
all
others
,
1
Pet.
2.
17.
Honour
all
men
,
love
the
brotherhood
.
There
is
a
love
,
and
a
respect
to
be
given
to
all
men
,
according
to
their
relations
,
worth
,
quality
,
&c.
but
yet
true
Christian
love
bestowes
its
Beniamins
portion
,
the
specialty
,
and
choise
of
its
affection
upon
godly
ones
.
It
loves
a
godly
religious
man
better
than
a
learned
man
;
and
the
more
godly
a
man
is
,
it
loves
him
the
more
.
Doe
good
to
all
,
but
specially
to
the
houshold
of
faith
,
Gal.
6.
So
love
all
men
in
their
order
and
degree
,
but
let
your
brotherly
love
,
your
heartiest
and
sweet
affection
,
be
towards
such
as
are
brethren
.
Love
the
brother-hood
.
A
love
of
the
brother-hood
must
be
a
brotherly
love
,
a
love
as
to
brethren
.
In
a
Family
,
a
man
loves
all
the
servants
,
but
yet
he
beares
a
more
speciall
neerenesse
and
deerenesse
of
affection
to
his
brethren
,
than
to
servants
,
1
Pet.
3.
8.
Love
as
brethren
.
We
reade
of
a
young
man
,
Mark
.
10.
that
came
running
to
Christ
,
and
enquiring
how
he
might
inherit
eternall
life
.
And
we
reade
of
Lazarus
whom
Christ
raised
from
the
dead
,
Ioh.
11.
It
is
said
of
both
,
that
Christ
loved
them
:
of
the
rich
young
man
,
Marke
10.
21.
Then
Iesus
beholding
him
,
loved
him
:
of
Lazarus
,
Iohn
11.
3.
Lord
,
he
whom
thou
lovest
is
sick
.
Now
the
young
man
was
a
Pharisee
,
only
he
had
some
candour
and
ingenuity
in
him
,
more
than
usually
was
in
Pharisaicall
spirits
,
and
so
farre
Christ
loved
him
,
shewed
loving
respect
and
carriage
towards
him
.
But
now
Lazarus
was
a
godly
and
an
holy
man
,
and
therefore
Christ
loved
him
with
a
more
specialty
of
affection
.
He
loved
the
one
as
a
morall
faire
conditioned
man
,
that
had
some
good
desires
and
inclination
towards
good
;
but
he
loved
Lazarus
deerely
,
and
intimately
,
as
a
godly
and
a
good
man
,
with
such
specialty
of
affection
,
that
it
was
enough
to
know
him
without
his
Name
,
by
Christs
love
to
him
;
The
man
whom
thou
lovest
.
By
this
try
the
truth
of
thy
love
:
Whom
lovest
thou
best
?
Have
the
best
men
the
best
of
thine
affection
?
Are
those
deerest
to
thee
,
who
are
deerest
to
God
?
the
best
evidence
that
can
be
of
the
truth
of
thy
love
.
But
this
proves
many
to
want
this
love
,
and
that
they
love
not
the
godly
as
godly
men
should
be
loved
,
what
ever
their
professions
and
protestations
of
love
be
.
For
let
it
be
granted
that
they
love
them
,
yet
let
it
bee
enquired
whom
they
love
best
,
to
whom
their
hearts
and
affections
are
closest
knit
.
Looke
upon
those
that
are
deepest
in
their
affections
,
and
judge
whether
they
be
at
the
best
,
more
than
morall
and
civill
;
and
whether
those
that
be
godly
and
religious
have
halfe
that
affection
and
love
that
meere
civill
persons
have
.
Thou
doest
not
love
godly
men
best
,
therefore
thy
love
is
hypocriticall
;
thou
lovest
a
morall
man
better
than
one
that
is
religious
,
therefore
thy
love
is
with
dissimulation
.
3
Thirdly
,
true
love
loves
as
the
Colossians
did
,
Gol.
1.
4.
It
loves
all
the
Saints
.
Where
grace
is
the
ground
of
love
,
where
ever
grace
is
,
there
is
love
,
as
fire
still
followes
the
fuell
.
Grace
hath
the
same
beauty
in
all
;
and
if
grace
be
the
attractive
of
affection
,
it
drawes
affection
to
all
in
whom
it
is
.
The
love
that
is
amongst
Gods
Saints
is
compared
to
the
ointment
that
was
powred
upon
Aarons
head
,
Psal.
133.
2.
It
was
powred
upon
his
head
,
but
it
rested
not
there
,
it
ran
also
downe
upon
his
beard
,
nay
,
it
ran
downe
to
the
skirts
of
his
garments
.
So
the
love
that
is
among
the
Saints
,
it
diffuses
it selfe
to
all
the
members
of
Christ
,
it
runs
not
only
upon
the
head
and
beard
,
but
upon
the
skirts
of
the
garments
to
the
very
lowest
and
meanest
of
Gods
people
in
whom
there
is
grace
.
It
excludes
not
any
whom
God
hath
received
,
Rom.
14.
3.
despises
not
any
whom
God
hath
chosen
,
Iames
2.
5
,
6.
Love
the
brotherhood
,
sayes
S.
Peter
.
He
doth
not
say
,
love
a
brother
,
or
such
of
the
brethren
,
but
love
the
brother-hood
,
the
whole
fraternity
,
society
,
and
company
of
the
Saints
,
the
whole
brood
and
brother-hood
of
Gods
people
.
Try
thy
love
by
this
.
He
that
loves
a
godly
man
for
his
grace
,
that
hath
no
other
thing
to
commend
him
,
neither
friends
,
nor
riches
,
nor
credit
,
nor
profit
,
that
can
love
poore
godlinesse
,
as
well
as
rich
godlinesse
,
that
can
love
grace
in
rags
,
as
well
as
in
robes
,
in
russet
and
leather
,
as
well
as
in
silkes
and
velvets
;
such
a
love
to
all
Saints
is
a
good
evidence
of
truth
of
love
.
But
when
men
love
onely
some
great
and
rich
ones
that
have
grace
,
and
regard
not
meaner
ones
though
gracious
,
it
is
a
signe
that
it
is
not
true
love
.
Yea
,
it
is
a
blameable
errour
in
many
,
that
though
their
love
be
indeed
to
the
godly
,
yet
it
is
with
a
kinde
of
confinement
only
to
some
as
worthy
of
their
communion
and
affection
.
It
is
not
to
be
denied
,
but
that
a
man
may
love
some
godly
men
more
than
othersome
.
Christ
himselfe
had
his
beloved
Disciple
,
and
wee
shall
finde
that
thrice
Christ
shewed
some
speciality
of
favour
and
affection
to
three
of
them
above
the
rest
,
Luke
8.
51.
He
suffered
none
to
goe
in
,
save
Peter
,
Iames
,
and
Iohn
.
Luk.
9.
28.
in
his
transfiguration
he
tooke
up
with
him
onely
Peter
,
Iames
and
Iohn
.
And
in
his
agony
when
he
sequestered
himself
from
the
rest
of
his
Disciples
,
yet
he
takes
these
three
along
with
him
,
Mat.
26.
37.
But
yet
such
a
confinement
of
our
affection
to
some
choise
ones
,
as
goes
with
a
contempt
or
plaine
neglect
,
and
exclusion
of
others
of
meaner
abilities
and
graces
,
is
an
unwarrantable
thing
,
such
as
will
not
be
allowed
by
this
signe
of
love
now
instanced
in
.
4
Fourthly
,
true
love
loves
and
delights
in
the
fellowship
and
society
of
the
godly
.
Love
the
brother-hood
sayes
S.
Peter
.
He
doth
not
say
,
love
the
brethren
,
but
love
the
brother-hood
,
that
is
,
as
some
expound
it
,
the
fellowship
of
the
brethren
,
and
so
our
former
translation
reades
it
,
Love
brotherly
fellowship
.
Brother-hood
implyes
sometimes
fellowship
,
as
Zech.
11.
14.
I
will
breake
the
brother-hood
betweene
Iudah
and
Israel
.
The
naturall
relation
between
them
could
not
be
broken
,
but
their
mutuall
society
and
fellowship
should
be
broken
,
they
should
be
divided
and
dispersed
each
from
other
.
So
then
,
they
that
love
the
godly
,
love
their
brother-hood
,
their
company
,
their
conference
and
communion
with
them
.
This
evidence●
t●●
truth
of
Davids
love
,
Psal.
1●
.
3.
All
my
delight
is
in
the
Saints
on
earth
,
my
delight
is
in
their
company
and
conference
.
Many
in
the
world
magnifie
the
Saints
in
heaven
;
yea
,
some
over
▪
magnifie
them
,
whilest
they
would
give
divine
worship
to
them
;
but
in
the
meane
time
make
little
account
of
the
Saints
on
earth
,
nay
,
hate
them
,
imprison
,
kill
,
and
burne
them
,
Apoc.
13.
7.
but
David
delights
in
the
Saints
on
earth
.
Psal.
119.
63.
I
am
a
companion
of
all
them
that
feare
thee
,
and
of
them
that
keepe
thy
precepts
.
Try
then
,
where
lyes
thy
delight
?
What
is
the
company
and
society
thou
affectest
?
If
it
be
the
society
of
the
godly
,
thy
love
is
to
them
.
But
this
discovers
the
hypocrisie
of
many
mens
love
.
They
doe
love
godly
men
with
all
their
hearts
.
But
yet
examine
who
be
their
companions
,
and
marke
who
they
be
in
whose
society
they
delight
,
and
are
they
such
as
are
godly
and
religious
?
Take
they
not
more
delight
in
the
fellowship
of
drunkards
,
vaine
and
●●●thy
persons
?
Is
not
godly
company
the
most
irkesome
,
wearisome
thing
in
the
world
to
them
?
What
can
cleere
it
more
,
that
men
love
not
the
godly
.
It
may
be
thou
commendest
them
,
and
speakest
all
good
of
them
;
but
if
thou
joyne
not
in
society
with
them
,
thou
doest
but
as
those
before
spoken
of
,
Acts
5.
13.
They
gave
the
beleevers
good
words
,
but
they
durst
not
joyne
themselves
unto
them
.
It
may
be
thou
speakest
not
against
them
,
not
because
thou
lovest
them
,
but
because
thou
lovest
thy selfe
,
that
they
may
not
speake
against
thee
.
It
may
be
thou
speakest
well
of
them
,
and
all
because
with
good
words
thou
wouldest
buy
good
words
againe
.
This
is
love
in
word
,
in
tongue
,
but
not
in
deed
and
in
truth
.
Look
where
thy
delight
and
company
is
,
there
is
thy
love
.
5
True
love
is
hardly
angred
,
easily
pleased
.
Hardly
angred
,
1
Cor.
13.
4.
Charity
suffers
long
.
Vers.
5.
It
is
not
easily
provoked
.
It
will
suffer
long
,
and
beare
much
,
ere
it
will
break
.
It
may
be
provoked
,
but
not
easily
.
Easily
pleased
,
1
Cor.
13.
4.
Charity
is
kind
,
Iames
3.
17.
The
wisdome
that
is
from
above
,
is
gentle
,
easily
to
be
intreated
.
God
is
love
(
sayes
the
Apostle
,
1
Iohn
4.
8.
And
God
is
slow
to
anger
,
Ps.
103.
8.
He
suffers
long
,
Exod.
34.
6.
He
is
not
easily
provoked
.
And
he
is
easily
reconciled
.
Psal.
103.
9.
Neither
will
he
keepe
his
anger
for
ever
.
Nay
,
not
easily
to
be
intreated
,
but
he
intreates
and
beseeches
us
,
the
offending
parties
,
to
bee
reconciled
,
2
Cor.
5.
20.
Now
what
makes
God
so
slow
to
anger
,
so
quick
,
so
easie
to
be
appeased
?
Because
God
is
love
.
It
is
the
nature
of
love
so
to
be
,
and
love
is
his
nature
.
The
Apostle
presses
Christians
to
two
speciall
things
,
Col.
3.
13.
For
bearing
one
another
,
and
forgiving
one
another
,
if
any
man
have
a
quarrell
against
any
.
I
but
these
bee
hard
things
to
bee
done
,
how
shall
a
man
come
to
be
able
to
doe
these
things
?
Therefore
the
Apostle
teaches
us
a
way
how
to
doe
it
in
the
very
next
verse
and
words
,
And
above
all
things
put
on
charity
,
which
is
the
bond
of
perfectnesse
.
The
way
to
do
these
things
,
is
to
get
charity
and
love
.
Mark
then
the
nature
of
love
.
It
is
not
easily
provoked
,
it
is
hardly
angred
,
it
is
a
forbearing
grace
.
It
is
easie
to
be
pleased
.
It
is
a
forgiving
grace
.
It
is
hardly
angred
,
because
it
forbeares
.
It
is
easily
pleased
,
because
it
forgives
.
Love
is
a
forbearer
,
and
a
forgiver
.
Try
thy selfe
by
this
.
If
thou
art
exceeding
loth
to
be
provoked
,
sufferest
much
,
and
sufferest
long
,
and
art
willing
to
beare
,
till
the
number
and
weight
of
the
burthens
grow
so
heavie
and
unsupportable
,
that
thy
back
is
ready
to
breake
before
thou
complaine
.
If
thou
art
willing
to
swallow
injuries
and
wrongs
one
in
the
neck
of
another
,
so
long
as
they
are
swallowable
,
that
they
would
not
choake
or
poison
thee
if
thou
shouldest
offer
to
swallow
any
more
(
for
no
charity
bindes
a
man
openly
to
wrong
himselfe
)
such
forbearance
argues
that
thou
hast
put
on
charity
.
If
offences
be
given
thee
,
and
wrong
,
grosse
wrong
done
thee
,
yet
if
thou
canst
readily
,
cheerefully
,
willingly
,
and
cordially
forgive
,
it
is
a
good
signe
of
true
love
.
But
how
farre
are
many
from
the
truth
of
this
grace
in
their
hearts
,
who
are
easily
off
the
hookes
,
and
presently
provoked
,
and
all
to
peeces
upon
a
small
offence
given
;
nay
,
it
may
be
upon
no
offence
given
at
all
,
only
upon
an
accidentall
slip
,
or
a
faile
in
a
formality
and
complement
.
No
forbearance
argues
small
charity
.
As
far
are
they
from
love
that
are
of
implacable
,
irreconcileable
spirits
;
once
lost
,
and
lost
for
ever
,
whom
no
kindnesses
can
overcome
,
whom
no
satisfactions
can
appease
,
nor
no
wisdome
can
set
in
joynt
againe
.
Quest.
But
what
if
a
man
have
done
me
wrong
,
and
diverse
wayes
injured
me
by
offensive
carriages
;
whether
am
I
bound
to
forgive
him
or
no
,
hee
seeking
no
reconciliation
with
me
.
Am
I
bound
to
forgive
,
where
forgivenesse
is
not
sought
,
and
must
I
stay
from
the
Sacrament
because
I
have
not
forgiven
one
that
wrongs
me
,
and
seekes
not
peace
.
Answ.
In
forgiving
of
an
offender
there
be
three
things
:
1
The
letting
fall
of
al
wrath
,
malice
,
and
desire
of
revenge
.
2
The
testification
of
forgivenesse
.
A
solemne
profession
of
remission
.
3
The
re-acceptance
,
and
re-admission
of
an
offendour
into
former
society
,
communion
,
and
familiar
converse
.
For
the
first
.
A
man
is
bound
to
forgive
in
that
respect
whether
the
party
offending
aske
forgivenesse
,
or
aske
it
not
.
A
man
must
so
forgive
as
that
he
must
beare
no
malice
,
nor
nourish
any
thoughts
of
revenge
.
For
though
mine
adversary
sinne
in
his
obstinacy
,
yet
his
sin
will
not
warrant
me
to
sin
in
malice
,
and
thoughts
of
revenge
.
If
mine
enemy
will
not
doe
that
which
belongs
to
him
,
yet
I
may
not
doe
that
which
belongs
to
God
.
Therefore
for
matter
of
revenge
,
and
malice
,
we
must
alwayes
forgive
:
and
unlesse
a
man
doe
so
forgive
as
to
let
fall
all
malice
and
thoughts
of
revenge
,
he
sins
in
comming
to
the
Sacrament
.
For
the
second
.
Our
Saviour
gives
a
rule
,
Luke
17.
4.
If
he
trespasse
against
thee
seven
times
in
a
day
,
and
seven
times
in
a
day
turne
againe
unto
thee
,
saying
,
It
repents
me
,
or
I
repent
,
thou
shalt
forgive
him
.
He
doth
not
say
,
If
thy
brother
offend
against
thee
seven
times
,
thou
shalt
forgive
him
seven
times
:
but
if
he
say
,
I
repent
.
Whether
he
say
so
,
or
not
,
I
must
forgive
him
in
regard
of
malicious
and
vindictive
thoughts
.
But
I
am
not
bound
to
testifie
my
forgiving
him
,
and
to
say
to
him
,
I
forgive
thee
,
unlesse
he
say
,
I
repent
.
To
forgive
is
one
thing
,
and
to
say
I
forgive
and
make
a
solemne
profession
of
remission
is
another
.
For
the
third
.
A
man
is
not
bound
in
that
particular
to
forgive
till
just
satisfaction
be
given
.
Satisfaction
being
duly
given
,
I
must
forgive
so
far
,
but
satisfaction
obstinately
denied
,
I
may
refuse
society
and
fellowship
with
him
.
Religion
bindes
not
to
receive
an
enemy
into
bosome
communion
:
now
so
long
as
he
stands
out
in
his
enmity
,
he
can
be
interpreted
to
be
none
other
,
so
long
as
hee
sayes
not
,
It
repents
him
:
yea
,
and
though
a
man
doe
not
forgive
in
these
two
cases
,
yet
may
he
with
a
good
conscience
come
to
the
Sacrament
.
And
therefore
marke
how
our
Saviour
speakes
,
Matth.
5.
23
,
24.
If
there
thou
remembrest
that
thy
brother
hath
ought
against
thee
,
go
thy
wayes
and
bee
first
reconciled
,
&c.
He
doth
not
say
,
If
there
thou
remembrest
that
thou
hast
ought
against
thy
brother
.
Thereby
shewing
that
the
barre
is
against
the
party
delinquent
,
and
that
a
person
receiving
injury
and
wrong
,
so
he
come
without
malice
,
and
forgive
in
the
first
respect
,
is
not
debarred
Gods
ordinance
,
though
he
remit
not
in
both
the
last
,
just
satisfaction
not
being
tendred
upon
wrong
done
.
6
Sixthly
,
true
love
loves
fervently
:
fervent
love
,
and
unfained
love
are
joyned
together
,
1
Pet.
1.
22.
True
love
will
abound
and
increase
more
and
more
,
1
Thess.
4.
10.
Yee
love
all
the
brethren
,
but
we
beseech
you
that
ye
increase
more
and
more
.
It
sets
it selfe
no
sint
nor
bounds
,
it
is
ready
and
willing
to
give
and
take
all
occasions
,
for
increase
and
confirmation
.
As
fire
is
not
only
ready
to
kindle
,
when
blowne
,
but
ready
to
catch
of
it selfe
any
combustible
matter
being
ministred
.
True
love
hates
all
hypocriticall
reservations
,
and
le
ts
out
it selfe
to
the
giving
and
imbracing
of
all
opportunities
that
may
prove
incentives
to
it
.
Thereby
try
and
examine
the
truth
of
thy
love
.
A
sparke
will
kindle
to
a
flame
if
it
bee
true
.
But
this
one
thing
discovers
a
great
deale
of
hallow-hearted
hypocriticall
love
in
the
world
.
There
bee
that
for
their
turnes
and
ends
can
doe
more
,
and
dispense
further
than
they
will
for
God
and
his
Commandement
:
if
God
and
his
Commandement
,
and
coales
heaped
upon
their
heads
,
call
for
the
letting
fall
of
their
stomacks
,
they
cannot
stoope
to
it
,
nay
,
with
scorne
and
pride
of
spirit
,
reject
tenders
and
offers
of
love
.
But
if
some
end
of
their
own
to
be
compassed
,
or
turn
of
their
own
to
be
served
,
then
they
can
make
a
shift
to
make
some
shewes
of
love
and
desire
of
friendship
;
but
yet
with
resolutions
to
keepe
a
faire
distance
,
that
there
shall
never
bee
an
intire
knitting
,
and
mutuall
closing
of
affections
;
and
therefore
set
themselves
bounds
,
and
a
stint
,
beyond
which
they
are
resolved
never
to
passe
.
They
will
not
be
wanting
in
common
courtesies
,
civill
correspondencies
,
but
yet
for
intirenesse
,
and
intimate
familiarity
,
will
be
sure
to
block
up
the
way
thereto
,
by
affected
distances
,
and
reservations
of
themselves
.
They
will
be
pardoned
for
familiarity
,
that
is
more
than
needs
.
A
carriage
faire
to
the
worlds
eye
,
that
the
world
shall
not
see
but
all
is
well
,
they
will
frame
to
,
but
further
they
resolve
never
to
goe
.
Surely
they
were
as
good
say
,
they
will
play
the
hypocrites
with
men
,
and
that
their
love
shall
be
with
dissimulation
.
For
love
which
sets
it selfe
bounds
and
bars
,
beyond
which
it
will
not
step
,
that
love
steps
not
beyond
hypocrisie
.
That
love
which
will
not
kindle
,
which
will
neither
bee
blowne
to
a
flame
,
nor
take
flame
,
it
is
love
dissembled
.
True
fire
,
though
it
bee
ever
so
little
a
spark
,
may
be
blowne
and
be
brought
to
a
flame
;
but
all
the
blowing
in
the
world
will
never
make
painted
fire
burne
.
Such
persons
are
but
like
Salomons
silverd
potsheard
,
Prov.
26.
23.
Burning
lips
and
a
wicked
heart
,
are
a
potsheard
covered
with
silver
drosse
.
What
ever
faire
silverly
shewes
they
make
,
they
are
potsheards
slubbered
over
with
drosse
.
Such
love
as
is
not
fervent
,
is
fained
.
So
much
for
the
examination
of
love
.
Chap.
14.
The
Examination
of
Obedience
.
CHAP.
14
THe
last
thing
whose
truth
is
to
be
examined
,
is
Obedience
.
There
is
deceit
in
obedience
,
and
much
hypocrisie
may
be
in
it
.
Saul
glories
in
his
obedience
,
1
Sam.
15.
13.
I
have
performed
the
commandement
of
the
Lord
.
Behold
,
I
have
obeyed
God
.
Yea
,
after
Samuel
had
pinched
him
with
so
close
an
answer
,
he
still
stands
to
it
,
Vers.
20.
Yea
,
I
have
obeyed
the
voice
of
the
Lord
,
and
have
gone
the
way
which
the
Lord
sent
me
.
And
yet
Samuel
charges
him
still
with
rebellion
and
disobedience
,
and
leaves
him
not
till
he
makes
him
confesse
his
sinne
.
So
ready
are
men
to
deceive
themselves
in
their
obedience
to
God
,
as
if
their
obedience
were
good
and
acceptable
,
when
there
is
no
such
matter
.
Men
will
not
be
borne
downe
but
that
they
are
obedient
people
to
God
,
I
have
performed
the
commandement
of
the
Lord
,
Behold
I
have
obeyed
God
,
sayes
Saul
,
and
so
say
many
as
well
as
he
,
as
farre
from
it
as
was
he
.
But
as
Samuel
there
convinced
Saul
,
1
Sam.
15.
14.
so
may
men
be
convinced
of
disobedience
.
What
meanes
then
,
sayes
Samuel
,
this
bleating
of
the
sheepe
in
mine
eares
,
and
the
lowing
of
the
Oxen
which
I
heare
.
There
was
not
an
Oxe
that
Iowed
,
not
a
Sheepe
that
bleated
,
but
openly
,
and
loudly
,
proclaimed
Saul
a
disobedient
person
.
So
men
say
they
doe
obey
God
,
and
they
are
wronged
to
be
charged
with
disobedience
.
But
what
then
meanes
the
bleating
and
the
lowing
of
their
oathes
?
What
meanes
then
the
neglect
of
God
,
in
the
publike
ordinances
,
in
their
private
families
?
what
meane
their
Lords-day
profanations
?
what
meane
their
whoredomes
,
drunkennesse
,
and
other
not
bleating
,
not
lowing
,
but
crying
,
loud
crying
sins
,
in
the
eares
of
God
and
man
?
It
is
needfull
therefore
that
men
examine
their
obedience
,
whether
it
be
such
as
is
required
in
him
that
will
be
an
orderly
Communicant
.
True
obedience
then
may
be
knowne
by
these
things
:
-
1
The
Grounds
of
it
.
-
2
The
End
of
it
.
-
3
The
Properties
of
it
.
The
Grounds
of
obedience
are
3.
1
First
,
the
ground
of
true
obedience
is
the
authority
and
will
of
God
.
Gods
will
is
,
that
such
a
thing
bee
done
,
and
his
power
is
soveraigne
and
absolute
to
command
,
so
as
whatsoever
hee
commands
it
must
bee
done
,
because
he
commands
.
Therefore
we
shall
finde
,
Levit.
19.
that
in
that
one
Chapter
this
one
reason
,
I
am
the
Lord
,
is
used
thirteene
severall
times
.
The
meaning
whereof
is
this
;
such
and
such
commandements
I
enjoyne
you
,
if
you
will
know
the
ground
why
you
shold
obey
them
,
this
is
the
ground
,
I
am
the
Lord
,
a
God
of
soveraigne
power
and
authority
,
and
my
will
it
is
that
such
things
be
done
.
And
therefore
it
is
that
Gods
will
is
brought
in
Scripture
,
as
the
reason
of
the
obedience
that
is
required
.
1
Thess.
4.
3.
For
this
is
the
will
of
God
even
your
sanctification
.
So
1
Thes.
5.
18.
1
Pet.
2.
15.
The
ground
therefore
of
all
obedience
must
be
the
will
and
Commandement
;
that
if
a
man
bee
asked
a
reason
of
his
obedience
,
why
he
doth
this
or
that
,
he
may
be
able
to
say
,
I
see
it
is
Gods
will
and
commandement
it
should
be
done
,
and
because
it
is
his
will
,
therefore
I
doe
it
.
This
was
the
ground
of
Davids
obedience
,
Psal.
119.
4.
5.
Thou
hast
commanded
us
to
keepe
thy
precepts
diligently
,
Oh
that
my
wayes
were
directed
to
keepe
thy
Statutes
.
His
desires
were
exceeding
strong
to
give
God
obedience
in
keeping
his
statutes
,
and
the
ground
of
it
was
,
Thou
hast
commanded
.
That
onely
and
properly
is
obedience
,
which
is
done
Intuitu
voluntatis
,
by
looking
at
Gods
will
,
by
having
a
respect
or
an
eye
to
Gods
commandement
,
Psal.
119.
6.
and
doing
it
because
it
is
his
will
.
Looke
as
it
is
in
the
case
of
faith
,
so
is
it
in
the
case
of
obedience
.
Then
a
man
beleeves
,
when
the
ground
of
his
faith
is
onely
the
Word
of
God
;
he
beleeves
onely
because
it
is
the
Word
and
will
of
God
he
should
beleeve
.
If
a
man
beleeve
such
a
truth
because
he
hath
good
arguments
and
reasons
for
it
,
by
which
he
is
led
to
beleeve
it
,
this
is
science
,
but
not
faith
.
Thus
is
it
in
obedience
,
to
doe
things
commanded
upon
other
grounds
then
the
commandement
,
is
not
obedience
.
Suppose
a
man
doe
the
same
same
thing
that
God
commands
,
and
yet
know
not
that
God
commands
it
,
this
is
no
obedience
:
or
if
a
man
do
know
that
it
is
commanded
,
but
doth
it
not
,
because
it
is
commanded
,
neither
is
this
obedience
to
God
;
for
as
where
there
is
no
Law
,
there
is
no
transgression
,
so
where
there
is
no
knowledge
of
a
Law
,
there
is
no
obedience
.
In
all
true
obedience
there
must
be
a
knowledge
of
,
and
an
eye
to
the
will
of
God
,
Rom.
12.
2.
Proving
what
is
the
will
of
God
,
that
is
,
searching
and
trying
,
and
so
allowing
the
good
and
acceptable
will
of
the
Lord
,
Ephes.
5.
17.
Vnderstanding
what
the
will
of
the
Lord
is
.
Both
which
places
imply
thus
much
,
that
that
onely
is
obedience
indeed
,
which
is
done
upon
the
knowledge
and
conscience
of
being
Gods
will
.
To
doe
that
which
is
Gods
will
,
and
not
to
doe
it
because
it
is
his
will
,
is
not
obedience
.
By
this
may
a
man
try
his
obedience
.
If
thine
heart
can
sincerely
witnesse
that
the
ground
of
thy
obedience
and
all
thine
actions
therein
,
is
Gods
will
,
that
thou
seest
it
is
his
will
to
have
it
done
,
and
because
it
is
his
will
thou
doest
it
,
such
obedience
is
upon
the
right
ground
.
But
by
this
may
the
unsoundnesse
of
many
a
mans
obedience
be
discovered
.
Some
men
come
duly
to
publike
duties
of
Gods
worship
and
service
;
but
what
is
the
ground
?
Is
it
the
will
of
God
,
or
the
law
of
Man
,
or
the
talke
of
the
World
,
that
brings
them
thereunto
.
Many
a
man
is
diligent
in
his
calling
,
followes
it
close
,
and
it
is
a
thing
commanded
of
God
so
to
do
.
But
if
a
man
doe
it
,
not
because
God
wils
it
,
but
because
desire
of
gaine
carries
him
on
,
or
necessity
of
maintenance
forces
him
thereto
,
this
is
no
obedience
to
God
,
but
obedience
to
his
covetousnesse
,
or
obedience
to
his
necessities
,
which
call
upon
him
for
diligence
and
painfulnesse
.
2
Second
ground
of
obedience
,
The
grace
of
faith
.
True
obedience
must
spring
and
flow
from
faith
.
S.
Paul
speakes
,
Rom.
16.
26.
Of
the
obedience
of
faith
,
that
is
,
that
obedience
which
in
beleeving
we
give
to
God
.
But
yet
in
a
larger
sense
,
all
obedience
may
be
called
the
obedience
of
faith
,
because
by
it
we
give
God
that
obedience
we
give
him
,
Heb.
11.
8.
By
faith
Abraham
obeyed
God
.
Faith
quickens
and
enables
to
obedience
,
so
as
without
it
wee
can
give
God
no
obedience
.
Therefore
Rom.
3.
3●
Faith
stablishes
the
Law
;
because
it
is
faith
that
helpes
a
man
to
performe
all
the
obedience
he
performes
to
it
.
Faith
is
the
ground
of
obedience
thus
.
1
First
,
a
man
must
first
beleeve
what
the
will
of
God
is
,
before
hee
will
goe
about
to
yeeld
it
any
obedience
.
2
Secondly
,
all
obedience
flowes
from
a
mans
laying
hold
on
the
covenant
of
grace
.
In
that
covenant
God
articles
with
us
,
and
binds
himselfe
to
enable
to
obedience
,
Ezek.
36.
27.
Now
this
covenant
must
be
laid
hold
on
for
ability
and
strength
to
obedience
,
before
a
man
can
obey
God
.
It
is
true
in
obedience
to
every
Commandement
which
is
spoken
of
the
fourth
,
Isay
56.
4.
That
keepe
my
Sabbath
,
and
take
hold
of
my
Covenant
.
In
the
Covenant
there
is
promised
strength
unto
obedience
;
and
this
covenant
being
taken
hold
on
,
strength
to
obedience
is
given
.
Now
that
which
layes
hold
upon
the
covenant
is
faith
,
which
from
the
covenant
fetches
ability
to
obedience
.
3
Thirdly
,
CHRIST
is
the
principle
of
all
spirituall
life
and
activity
,
Iohn
15.
5.
Phil
4.
13.
Christ
must
first
dwell
in
a
man
before
hee
hath
strength
in
the
inner
man
,
Ephes.
3.
16
,
17.
Now
all
vertue
to
be
fetcht
from
Christ
,
must
be
drawne
out
of
him
by
faith
.
And
he
by
faith
dwels
in
us
,
Ephes.
3.
17.
No
obedience
,
till
we
have
Christ
effectually
working
in
us
,
and
quickning
us
by
his
spirit
;
and
no
Christ
but
by
faith
.
By
this
then
a
man
may
try
the
truth
of
his
obedience
.
If
it
be
fruit
comming
from
a
root
of
faith
,
it
is
good
fruit
.
I
beleeved
,
therefore
I
spake
,
Psal.
116.
So
if
thou
canst
say
,
I
beleeve
,
therefore
I
pray
,
and
doe
God
service
,
Iohn
9.
38.
He
said
,
Lord
I
beleeve
,
and
he
worshipped
him
.
I
beleeve
,
therefore
I
sanctifie
the
Lords-day
,
I
beleeve
,
and
therefore
I
doe
duties
of
obedience
;
then
is
thine
obedience
true
fruit
of
Paradise
,
because
it
growes
upon
the
tree
of
life
.
But
if
thine
obedience
arise
from
a
root
only
of
morality
,
it
is
but
hedge
fruit
.
3
Third
ground
of
obedience
,
is
the
true
love
of
God
and
Christ
.
Indeed
obedience
must
not
bee
upon
constraint
;
but
in
one
sense
it
is
by
constraint
,
yet
by
the
constraint
of
Love
,
2
Cor.
5.
14.
For
the
love
of
Christ
constrains
us
.
Love
hath
such
an
active
power
that
it
constraines
us
to
obedience
,
not
only
that
love
which
Christ
beares
to
us
,
but
which
wee
beare
to
him
.
Obedience
to
God
must
be
filiall
obedience
,
1
Pet.
1.
14.
As
obedient
children
.
Now
the
obedience
of
a
son
to
his
Father
flowes
from
love
.
The
love
of
his
Father
sets
him
on
worke
,
to
do
what
his
father
commands
.
The
good
son
in
the
Vineyard
,
Mat.
21.
When
his
Father
bid
him
go
work
in
his
Vineyard
,
he
at
first
said
,
I
will
not
,
but
afterwards
he
repented
,
and
went
and
wrought
in
the
Vineyard
.
Now
what
was
it
that
made
him
obey
his
Father
:
his
Father
promised
no
wages
if
hee
would
go
worke
,
nor
threatned
him
any
evill
if
hee
did
not
worke
,
but
there
was
only
a
bare
command
,
Mat.
21.
28.
Son
go
work
to
day
in
my
Vineyard
:
here
are
neither
wages
promised
,
nor
anger
threatned
,
and
yet
hee
went
.
It
was
neither
hope
of
wages
,
nor
feare
of
punishment
,
that
carried
him
;
but
meerely
a
sonlike
love
,
and
the
dutifull
affection
he
owed
to
his
Father
,
that
wrought
upon
his
heart
,
and
constrained
him
to
goe
,
though
at
first
he
refused
it
.
And
such
is
true
obedience
unto
God
.
Love
unto
God
is
the
weight
that
sets
the
wheeles
on
going
,
Iohn
14.
If
ye
love
me
,
keepe
my
commandements
.
1
Iohn
5.
3.
This
is
the
love
of
God
,
that
we
keepe
his
commandements
.
Try
we
our
obedience
by
this
.
What
is
it
that
moves
to
obedience
?
If
thou
canst
plainely
say
,
as
the
servant
,
Exod.
21.
5.
I
love
my
Master
,
I
will
not
goe
out
free
;
so
,
I
love
my
God
,
I
will
not
sweare
,
&c.
I
love
my
God
,
therfore
I
will
yeeld
him
all
carefull
obedience
.
If
love
be
the
weight
and
the
oile
that
makes
the
wheeles
run
,
thine
obedience
is
such
as
it
ought
to
bee
.
But
this
discovers
a
great
deale
of
false
obedience
.
Some
men
yeeld
obedience
for
the
love
of
themselves
,
the
love
of
their
credit
.
Such
was
the
Pharisees
obedience
,
in
their
almes
,
prayers
,
and
fastings
,
onely
to
purchase
credit
with
men
.
Such
is
a
civill
mans
obedience
,
whose
obedience
is
only
to
such
commandements
,
and
onely
to
such
branches
of
those
commandements
,
the
breach
whereof
would
blemish
his
reputation
,
and
blurre
his
credit
in
the
world
.
Some
yeeld
obedience
,
and
worke
in
the
Vineyard
for
their
penny
,
such
as
doe
all
they
doe
with
a
conceipt
of
binding
God
to
them
;
and
bringing
him
into
their
debt
.
Some
againe
yeeld
some
obedience
neither
for
love
,
nor
wages
,
but
for
meere
feare
;
for
feare
either
of
the
penall
lawes
of
men
which
fence
any
commandement
of
God
,
or
for
feare
of
a
greater
measure
of
wrath
in
Hell
.
None
of
all
these
is
filiall
obedience
rising
from
love
:
These
are
obedient
workemen
,
obedient
slaves
,
that
dread
the
whip
,
but
not
obedient
children
.
It
is
love
to
the
Father
,
not
wages
from
the
Father
,
that
is
the
ground
of
a
childes
obedience
.
The
sonne
of
a
poore
man
that
hath
not
a
penny
to
give
,
or
leave
him
,
yeelds
his
father
obedience
as
cheerfully
as
the
sonne
of
a
rich
man
,
that
lookes
for
a
great
inheritance
.
If
there
were
no
heaven
,
Gods
children
would
obey
him
,
and
though
no
hell
,
yet
would
they
doe
their
duty
.
So
powerfully
doth
the
love
of
their
Father
constraine
them
.
2
Secondly
,
the
end
of
obedience
that
is
obedience
indeed
,
is
the
honour
and
glory
of
God
,
1
Cor.
10.
Whatsoever
ye
doe
,
let
all
be
done
to
the
glory
of
God
.
Iohn
15.
8.
Herein
is
my
Father
glorified
,
that
yee
beare
much
fruit
.
The
maine
end
that
true
obedience
propounds
,
is
the
glory
of
him
that
commands
.
When
Christs
people
give
him
obedience
,
it
is
the
setting
of
the
crowne
upon
his
head
,
what
makes
him
more
a
King
than
obedience
,
Cant.
3.
11.
Behold
King
Salomon
with
the
Crowne
wherewith
his
mother
crowned
him
.
Now
this
is
the
main
end
of
right
obedience
,
that
the
Crown
may
be
set
on
Christs
head
,
that
it
may
bring
him
in
the
honour
of
the
King
,
the
crowned
King
of
the
Church
,
Phil.
1.
11.
Filled
with
the
fruits
of
righteousnes
,
which
are
unto
the
glory
and
praise
of
God
.
Let
every
man
examine
his
owne
heart
,
what
his
end
is
in
his
obedience
.
If
wee
have
any
other
maine
end
but
Gods
glory
,
it
makes
it
obedience
to
our
end
,
and
not
to
God
.
How
many
yeeld
that
obedience
they
do
,
not
to
set
the
Crowne
on
Christs
head
,
but
to
set
the
crown
upon
their
owne
heads
.
So
doe
hypocrites
that
seeke
their
owne
praise
,
and
credit
,
or
profit
;
so
doe
all
specially
that
doe
any
thing
with
a
conceit
of
meriting
at
Gods
hand
.
Such
obedience
as
hath
squint
respects
at
base
and
by
ends
,
is
in
Gods
sight
as
base
as
the
ends
it
lookes
at
.
3
Thirdly
,
the
properties
of
obedience
.
And
they
are
these
:
1
First
,
true
obedience
to
God
must
bee
universall
.
And
that
in
a
three-fold
respect
.
1
In
regard
of
the
subject
or
person
that
yeelds
obedience
,
he
must
do
it
with
the
strength
of
his
whole
man
,
and
all
the
faculties
thereof
,
Ps.
119.
4.
To
bee
kept
exceedingly
.
Psal.
103.
1.
All
that
is
within
me
.
And
thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
&c.
2
In
regard
of
the
object
,
and
of
the
commandements
to
be
obeyed
.
They
must
be
all
obeyed
,
Deut.
6.
25.
Psal.
119.
128.
The
obedience
to
bee
given
to
God
,
is
a
filiall
obedience
,
1
Pet.
1.
14.
Now
filiall
obedience
must
be
universall
,
Col.
3.
20.
Children
obey
your
parents
in
all
things
,
for
this
is
well
pleasing
unto
the
Lord
.
It
is
not
well
pleasing
to
God
,
when
children
will
obey
their
parents
only
in
what
they
thinke
good
.
That
is
to
yeeld
obedience
upon
courtesie
,
and
not
upon
duty
.
See
what
a
filiall
obedience
the
sons
of
Ionadab
gave
their
father
,
Ier.
35.
8
,
10.
In
all
that
he
hath
charged
us
.
According
to
all
our
father
commanded
.
It
was
but
an
homely
businesse
that
Kish
sent
Saul
about
all
considered
.
Kish
,
a
man
of
great
substance
,
A
mighty
man
of
power
,
1
Sam.
9.
1.
And
Saul
his
son
,
a
choise
young
man
,
and
a
goodly
,
not
a
goodlier
man
amongst
all
the
children
of
Israel
,
and
yet
his
father
sends
him
with
one
of
his
servants
to
seeke
the
Asses
.
And
though
it
were
but
a
meane
service
,
yet
Saul
yeelds
him
obedience
.
Our
obedience
to
God
must
be
a
child-like
obedience
;
a
childe-like
obedience
is
universall
to
all
commandements
without
exceptions
,
dispensations
,
and
reservations
.
Here
Saul
failed
,
1
Sam.
15.
3
In
regard
of
all
time
.
Obedience
must
not
be
for
some
times
,
nor
for
a
time
.
Not
for
sometimes
,
to
bee
sometimes
on
,
and
sometimes
off
,
but
it
must
be
a
constant
,
setled
,
even
course
of
obedience
,
that
God
lookes
for
.
Some
men
have
their
fits
of
goodnesse
,
and
have
their
good
daies
,
as
men
in
an
ague
,
but
are
fickle
and
loose
hearted
,
hold
not
their
hearts
close
to
God
and
good
duties
.
Thus
is
that
obedience
which
the
Scripture
calls
walking
with
God
.
Some
take
a
turne
or
two
with
him
,
go
with
him
three
or
foure
steps
;
but
that
is
not
walking
with
him
.
Walking
with
God
,
implies
a
setled
even
course
of
obedience
to
him
.
Neither
must
obedience
be
for
a
time
,
but
it
must
be
continuall
to
our
lives
end
,
Luk.
1.
75.
All
the
dayes
of
our
lives
.
2
King
.
17.
37.
He
shall
observe
to
doe
for
ever
more
.
Phil.
2.
8.
Christ
became
obedient
unto
death
:
that
is
,
as
Beza
expounds
it
,
Vnto
his
dying
day
:
not
onely
obedient
in
his
death
:
but
Christs
obedience
as
it
begun
at
his
incarnation
,
so
it
continued
to
his
dying
day
on
the
crosse
.
2
Secondly
,
true
obedience
is
prompt
and
present
;
ready
and
speedy
,
without
shucking
and
hucking
,
without
delayes
and
consults
,
Psal.
119.
60.
I
made
hast
,
and
delayed
not
.
Mar.
1.
18.
And
immediately
they
forsooke
their
nets
,
and
followed
him
.
Zech.
5.
9.
They
had
the
wind
in
their
wings
.
Wings
,
and
wind
in
their
wings
,
to
note
,
as
Iunius
observes
,
their
readinesse
in
their
obedience
.
Thy
will
bee
done
in
earth
,
as
it
is
in
heaven
.
The
Angels
in
heaven
are
exceeding
ready
,
and
speedy
in
their
obedience
,
and
therefore
mention
also
is
made
of
their
wings
.
It
was
Lots
fault
to
linger
,
Gen.
19.
16.
There
be
that
say
they
will
repent
,
and
they
will
reforme
their
wayes
.
Obedience
makes
haste
,
delayes
not
.
Where
there
be
delayes
,
where
there
is
lead
in
the
heels
,
or
the
wings
be
pluckt
,
or
clipt
,
where
men
put
off
obedience
to
the
time
to
come
,
they
may
justly
question
the
truth
of
their
obedience
.
3
Thirdly
,
true
obedience
is
free
,
willing
,
unconstrained
,
Psal.
110.
3.
Thy
people
shall
come
willingly
.
Psal.
40.
8.
Then
I
said
,
loe
I
come
to
doe
thy
will
.
Obedience
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
9.
7.
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
grudgingly
,
or
of
necessity
,
not
sad
,
nor
forced
;
but
Col.
3.
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Rom.
6.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
the
soule
and
the
heart
.
His
commandements
are
not
grievous
,
1
Iohn
5.
3.
To
wicked
men
,
the
word
of
the
Lord
is
a
burthen
,
Ier.
23.
33.
Cords
and
bonds
,
Psal.
2.
3.
Yokes
and
bonds
,
Ier.
5.
5.
Now
according
to
all
these
things
frame
Articles
,
and
Interrogatories
,
and
put
thy
conscience
to
examination
.
This
in
briefe
may
suffice
for
the
triall
of
the
truth
of
grace
.
Chap.
15.
The
growth
of
grace
,
and
our
wants
,
examined
.
CHAP.
15
THe
second
thing
to
be
examined
followes
,
the
growth
of
our
Graces
.
It
is
a
point
that
concernes
a
man
at
all
times
to
looke
to
the
growth
of
his
Grace
,
as
that
which
must
evidence
the
truth
of
it
:
for
where
there
is
no
growth
of
Grace
,
there
is
no
truth
of
Grace
.
True
Grace
is
growing
grace
.
There
is
a
growing
in
knowledge
,
2
Pet.
3.
18.
A
growing
in
wisedome
,
Luke
2.
40.
A
growing
in
faith
,
2
Thess.
1.
3.
All
true
grace
growes
.
There
bee
counterfeit
and
false
graces
;
and
this
is
a
maine
thing
that
differences
true
and
counterfeit
ones
:
True
grace
growes
,
counterfeit
grace
growes
not
.
There
is
a
great
deale
of
difference
betweene
a
true
Tree
,
and
a
pictured
Tree
,
betweene
a
true
child
,
and
the
statue
or
Image
of
a
childe
.
A
true
childe
growes
,
but
the
Image
growes
not
,
it
is
no
taller
nor
bigger
at
an
hundred
yeeres
end
,
than
it
was
the
first
day
it
was
made
.
Where
there
is
truth
of
grace
,
there
is
life
of
grace
,
and
life
will
put
forth
it selfe
and
cause
a
growth
,
as
we
see
in
living
Trees
,
and
living
men
that
are
not
yet
come
to
the
fulnesse
of
their
growth
,
they
grow
because
they
live
.
And
to
shew
that
true
grace
growes
,
we
shall
finde
in
Scripture
severall
ages
of
Christianity
and
religion
,
which
are
the
severall
degrees
of
spirituall
growth
,
the
severall
degrees
of
the
growth
of
a
Christian
:
ye
have
,
1
His
conception
,
and
the
forming
of
him
in
the
wombe
,
Gal.
4.
19.
2
His
birth
,
1
Peter
1.
23.
1
Peter
2.
2.
3
His
childe-hood
,
1
Cor.
3.
1
,
2.
Heb.
3.
13.
1
Iohn
2.
13.
His
infancy
.
4
His
well-growne
age
,
or
youth
,
when
he
is
past
the
spoone
,
1
Iohn
2.
13.
Young
men
.
5
His
full
growne
age
,
Ephes.
4.
13.
when
he
comes
to
mans
estat
,
Heb.
5.
6
His
old
age
.
Mnason
,
an
old
Disciple
,
Acts
21.
16.
when
a
man
is
growne
a
gray-headed
experienced
Christian
,
1
Iohn
2.
13.
when
men
be
grown
Fathers
.
Such
as
Psa.
92.
12
,
13
,
14.
All
to
shew
,
that
where
there
is
grace
in
truth
,
there
will
be
growth
.
And
therefore
it
concernes
us
at
all
times
to
try
the
growth
of
our
grace
.
But
though
at
all
times
it
concernes
us
to
examine
the
growth
of
grace
,
yet
in
speciall
manner
doth
it
concerne
us
before
we
come
to
the
Sacrament
.
As
the
Sacrament
of
Baptisme
is
the
Sacrament
of
our
new
birth
,
so
is
the
Sacrament
of
the
Lords
Supper
,
the
Sacrament
of
our
spirituall
nutrition
and
growth
.
And
therefore
is
this
a
reason
why
baptisme
is
but
once
;
but
the
Supper
is
often
administred
and
received
,
because
a
man
is
born
but
once
,
but
after
he
is
borne
,
he
stands
in
need
to
be
fed
often
for
his
nourishment
and
growth
.
And
spirituall
growth
is
a
maine
end
and
fruit
of
this
Ordinance
.
What
makes
the
body
grow
more
,
than
the
use
of
food
,
in
eating
and
drinking
?
In
the
Supper
there
is
provision
of
spirituall
food
to
make
us
grow
.
So
that
in
this
respect
I
may
allude
to
that
,
Zech.
9.
17.
How
great
is
his
goodnes
,
&
how
great
is
his
beauty
?
corn
shal
make
the
young
Man
grow
,
&c.
Gods
goodnesse
is
great
in
the
Sacrament
;
he
gives
bread
and
wine
,
and
with
them
,
to
every
faithfull
receiver
,
the
Body
and
Bloud
of
his
Sonne
;
that
by
the
bread
of
his
flesh
,
and
the
wine
of
his
bloud
,
hee
may
cause
Christians
to
grow
.
So
that
it
concernes
us
much
to
examine
our
growth
,
that
we
may
know
what
good
our
former
receiving
hath
done
us
.
It
is
a
great
helpe
to
our
profit
in
receiving
the
Sacrament
,
to
examine
our selves
how
we
have
profited
formerly
.
Then
may
we
know
whether
we
have
profited
,
when
we
know
whether
wee
have
growne
.
Such
,
and
so
much
as
is
our
growth
,
such
and
so
much
is
our
profit
.
And
when
we
finde
that
we
have
profited
,
then
may
we
comfortably
still
expect
the
like
blessing
upon
our
use
of
the
Ordinance
.
A
man
must
needs
go
with
little
cheerefulnesse
to
the
Lords
Table
,
when
he
knowes
not
whether
he
shall
get
any
good
by
going
,
or
not
.
That
man
that
knowes
not
whether
ever
hee
have
received
any
good
or
no
,
by
his
former
receiving
,
can
have
little
hope
of
receiving
any
good
by
his
future
receiving
.
But
when
a
man
sees
he
is
growne
by
the
use
of
the
Ordinance
,
then
he
must
needs
goe
full
of
hope
to
the
Ordinance
.
The
way
to
know
a
mans
growth
,
is
examination
,
and
that
by
the
signes
of
growth
.
And
they
be
these
:
1
First
,
spirituall
strength
.
The
more
growth
,
the
more
strength
in
spirituall
things
.
In
nature
,
strength
followes
growth
.
Trees
in
their
first
beginings
are
weake
,
will
bend
and
bowe
every
way
,
but
as
they
grow
,
they
grow
stronger
,
and
grow
to
that
strength
,
that
they
are
fit
for
Timber
,
and
the
strongest
services
.
When
a
Man
is
new
borne
,
and
a
Babe
,
how
weake
and
feeble
a
creature
is
he
?
but
as
he
growes
up
,
so
he
is
stronger
and
stronger
,
and
is
at
last
fit
for
man-like
services
.
So
it
is
in
spirituall
growth
.
A
man
at
first
is
weake
,
Rom.
14.
1.
but
growth
brings
strength
.
The
man
that
growes
in
grace
growes
so
strong
,
that
he
can
wrestle
with
a
spirituall
enemy
.
A
babe
or
a
childe
cannot
wrestle
with
a
Man
,
much
lesse
with
a
strong
Man
;
but
a
growne
Man
,
he
can
wrestle
with
a
strong
Man
,
and
haply
can
make
his
part
good
with
him
,
foile
him
,
and
lay
him
on
his
backe
.
So
a
growne
Christian
can
wrestle
with
Powers
and
Principalities
,
Ephes.
6.
with
lusts
and
corruptions
,
and
can
get
mastery
and
victory
over
them
.
Yea
,
a
Christian
that
is
growne
can
wrestle
with
GOD
himselfe
,
as
Iacob
did
.
Now
when
a
man
is
so
strong
,
that
he
can
wrestle
with
strong
ones
,
it
is
a
signe
that
he
hath
growth
in
grace
.
The
man
that
growes
in
grace
,
growes
so
strong
,
that
he
can
beare
burdens
,
the
heavie
burdens
of
afflictions
,
and
of
the
crosse
.
An
heavie
burden
laid
on
a
childes
back
,
would
breake
his
back
,
but
a
growne
man
hath
the
strength
to
beare
a
great
weight
.
Sampson
could
carry
the
Gates
of
Gaza
upon
his
shoulders
when
he
was
a
growne
man
,
that
would
have
crusht
him
to
peeces
when
he
was
a
childe
.
He
that
can
beare
Christs
crosse
in
any
kind
,
hath
a
proportionable
measure
of
growth
.
It
is
then
with
spirituall
growth
and
strength
,
as
it
was
with
Christs
natural
and
spiritual
strength
,
Luke
2.
40.
The
childe
grew
and
waxed
strong
in
spirit
.
So
if
we
grow
we
wax
strong
in
spirit
,
Pro.
24.
10.
If
thou
faint
in
the
day
of
adversity
,
thy
strength
is
but
small
.
Small
is
their
strength
that
cannot
beare
a
scorne
,
a
lash
with
the
tongue
,
that
shrink
and
sink
at
a
sowre
looke
.
As
the
man
is
,
so
is
his
strength
,
say
they
to
Gideon
.
And
as
a
mans
strength
is
,
so
is
a
man
;
if
but
small
strength
,
small
growth
,
little
strength
,
as
little
growth
.
2
Secondly
,
a
mans
growth
may
be
judged
by
his
stomack
,
by
his
appetite
to
his
spirituall
food
.
So
we
see
it
is
in
nature
.
Young
men
have
farre
better
stomacks
to
their
meat
than
old
men
have
,
and
the
reason
is
,
because
they
are
growing
:
for
where
there
is
growth
,
there
is
a
more
speedy
expence
of
the
nourishment
that
is
concocted
;
and
therefore
hunger
in
young
bodies
,
is
counted
a
signe
of
growth
.
Men
that
have
done
growing
are
hungry
also
;
but
nothing
so
soon
hungry
,
nor
so
sharp
as
yonger
stomacks
;
because
where
nature
is
growing
,
it
cals
faster
and
sooner
for
a
supply
than
where
it
hath
done
.
So
it
is
here
.
The
man
that
growes
in
grace
,
hath
an
hungry
soule
,
a
sharpe
appetite
;
he
is
never
well
but
when
he
is
feeding
,
he
takes
all
occasions
to
be
eating
:
though
he
have
had
a
good
meale
,
and
have
beene
well
satisfied
,
yet
hee
is
quickly
hungry
againe
.
Though
he
have
bin
well
fed
on
the
Sunday
,
yet
he
can
have
a
stomack
to
a
Sermon
againe
,
before
the
week
goe
about
.
Though
hee
have
had
sweet
satisfaction
and
refreshment
at
the
Sacrament
,
yet
he
hath
a
good
stomack
to
the
Sacrament
againe
,
before
the
moneth
come
about
againe
.
Growers
are
hungry
,
and
great
feeders
.
If
it
be
thus
with
us
,
we
have
an
happy
evidence
of
our
growth
.
But
this
shewes
how
few
grow
,
because
so
little
hunger
after
their
spirituall
food
in
the
Word
and
Sacrament
.
You
have
many
can
goe
fasting
a
long
while
together
;
one
meale
in
halfe
a
yeare
,
nay
,
in
an
whole
yeere
can
serve
their
turne
,
and
it
is
enough
,
richly
enough
in
conscience
;
what
needs
such
adoe
?
It
is
easie
to
judge
such
a
mans
growth
,
what
it
is
.
Their
birth
is
rather
to
be
questioned
than
their
growth
.
3
Thirdly
,
growth
in
grace
is
visible
and
sensible
to
others
.
Where
grace
growes
,
it
so
growes
that
others
may
discerne
it
and
see
it
.
It
is
true
here
,
as
Mark
4.
26
,
27.
The
seed
should
spring
and
grow
up
,
hee
knowes
not
how
.
We
cannot
see
corn
grow
,
but
we
can
discern
when
it
is
grown
.
For
when
it
is
come
from
sprouting
to
the
blade
,
from
the
blade
to
the
full
corne
in
the
eare
,
by
these
severall
degrees
it
is
discerned
that
it
is
growne
,
though
wee
could
not
see
how
it
grew
.
So
though
we
cannot
discerne
the
growing
of
grace
,
yet
we
may
discern
when
it
is
grown
.
So
Luke
2.
52.
It
is
said
that
our
Saviour
increased
in
wisedome
before
men
,
for
it
is
referred
to
both
things
there
specified
,
1
Tim.
4.
15.
That
thy
profiting
may
appeare
to
all
.
If
corne
be
sowne
and
speere
in
the
ground
;
yet
if
it
come
not
up
and
appeare
above
ground
,
wee
doe
not
reckon
that
it
growes
.
There
is
no
man
that
growes
in
grace
,
but
his
grace
will
be
sensible
in
one
kinde
or
other
.
A
Tree
that
is
stinted
and
growes
not
,
and
a
Tree
that
growes
and
thrives
,
may
bee
discerned
each
from
other
by
their
very
bark
and
rind
,
a
man
may
distinguish
them
by
their
lookes
.
By
a
mans
looks
and
complexion
it
may
be
discern'd
that
a
man
is
growing
.
A
mans
growth
is
discerned
by
his
visage
&
by
his
voice
.
A
man
that
hath
had
a
sicknesse
,
that
hath
kept
under
his
growth
,
so
long
was
ill
coloured
ill
complexioned
,
but
if
once
his
disease
bee
cured
,
and
a
mans
growth
mends
,
there
followes
an
alteration
of
his
complexion
.
So
is
spirituall
growth
discerned
;
when
a
man
growes
in
grace
,
there
will
bee
an
alteration
of
the
visage
,
an
amendment
of
the
complexion
.
The
visage
of
a
man
that
growes
,
continues
not
the
same
it
did
before
,
Eccl.
8.
1.
A
mans
wisdome
makes
his
face
to
shine
,
and
the
boldnesse
of
his
face
shall
bee
changed
.
As
when
we
have
not
seene
some
persons
a
long
time
,
they
grow
out
of
our
knowledge
,
there
is
such
an
alteration
in
their
visage
we
scarce
know
them
,
they
are
so
altered
by
their
growth
,
that
they
looke
nothing
like
the
men
they
were
wont
to
doe
:
so
in
this
case
,
a
mans
visage
and
outward
carriage
,
strangely
alters
where
the
soul
growes
in
grace
:
the
outward
behaviour
of
a
mans
life
so
changes
,
that
a
man
knowes
him
not
by
his
former
lookes
.
It
may
be
a
mans
behaviour
was
covetous
,
earthly
,
carnall
,
but
if
a
man
once
grow
in
grace
,
he
is
growne
cleane
to
another
kind
of
behaviour
.
That
look
as
it
is
said
of
Christ
,
Luke
9.
53.
They
saw
what
he
was
by
his
face
;
so
may
a
growing
Christian
be
discerned
by
his
face
:
the
life
of
such
a
man
hath
another
kinde
of
face
,
and
of
lookes
with
it
,
so
as
his
old
acquaintance
wonder
at
it
,
1
Pet.
4.
4.
Thus
also
is
growth
in
grace
sensible
by
the
alteration
of
the
voice
.
When
one
growes
towards
mans
estate
,
his
voice
alters
and
changes
,
he
speakes
no
longer
like
a
childe
,
but
he
begins
to
have
a
big
and
a
man-like
voice
,
1
Cor.
13.
11.
When
I
was
a
childe
,
I
spake
as
a
childe
,
but
when
I
became
as
a
man
,
I
spake
as
a
man
;
which
is
true
,
not
onely
of
the
subject
,
but
of
the
sound
of
a
mans
speech
.
So
the
growth
of
a
Christian
in
grace
,
is
sensible
by
the
alteration
and
change
of
his
voice
.
Even
in
this
sense
it
is
true
,
though
spoken
in
another
,
that
they
that
beleeve
shall
speake
with
new
tongues
,
Marke
16.
17.
The
vaine
,
frothy
,
earthly
tongue
is
gone
:
hee
speakes
not
vainly
,
foolishly
,
so
children
doe
;
but
he
speakes
profitably
,
to
edification
,
Iohn
3.
31.
He
that
is
of
the
earth
,
is
of
the
earth
,
and
he
speakes
of
the
earth
.
1
Iohn
4.
5.
They
are
of
the
world
,
therefore
speak
they
of
the
world
.
Here
is
an
old
tongue
.
But
Psal.
37.
30.
The
mouth
of
the
righteous
speakes
wisdome
,
and
his
tongue
talkes
of
judgement
.
Prov.
31.
26.
She
openeth
her
mouth
with
wisdome
,
and
in
her
tongue
is
the
law
of
grace
.
Col.
4.
6.
Let
your
speech
be
alwayes
with
grace
.
Ephes.
4.
29.
That
it
may
minister
grace
to
the
hearers
.
Here
is
a
new
tongue
:
here
is
a
change
of
the
voice
,
and
a
signe
of
growth
.
Looke
then
upon
thine
owne
complexion
,
thou
shalt
see
by
it
,
whether
thou
hast
grown
in
grace
by
thy
former
receiving
the
Sacrament
,
Dan.
1.
12
,
13
,
15.
Give
thy
servants
pulse
to
eat
,
and
water
to
drinke
.
Then
let
our
countenances
be
lookt
upon
,
—
And
their
countenances
appeared
fairer
and
fatter
in
flesh
than
all
the
children
,
&c.
By
the
looking
upon
Daniels
countenance
and
the
rest
,
it
appeared
that
they
thrived
and
prospered
with
their
pulse
and
water
.
So
much
more
by
mens
countenances
,
carriages
,
and
behaviours
,
if
they
be
looked
upon
,
whether
they
thrive
,
and
grow
with
their
Sacramentall
food
formerly
received
.
But
mens
old
visages
,
and
ill-favoured
complexions
,
are
ill
signes
how
little
growth
there
is
.
With
too
many
it
is
as
with
Pharaohs
seven
ill-favoured
Kine
,
they
ate
up
the
well-favoured
,
and
the
fat
,
but
were
still
as
ill-favoured
as
before
.
Many
come
to
the
Sacrament
after
Sacrament
,
and
eat
and
drinke
at
the
Lords
Table
,
but
what
alteration
in
their
lives
?
Are
not
their
lives
as
ill-favoured
still
as
before
.
Listen
to
their
voices
,
and
as
little
change
shall
you
finde
there
,
as
in
their
lives
.
Thus
may
we
examine
the
growth
of
grace
in
generall
.
But
besides
this
,
there
must
be
a
speciall
examination
of
the
growth
of
the
grace
of
faith
:
and
that
may
briefly
be
thus
discerned
.
A
growne
faith
is
a
great
faith
,
O
Woman
,
great
is
thy
faith
,
Mat.
15.
Great
faith
is
seene
:
1
First
,
not
only
in
obedience
,
but
in
great
obedience
.
Great
faith
does
great
workes
of
obedience
.
It
was
a
great
worke
of
Abraham
,
to
sacrifice
his
son
.
No
wonder
he
did
it
,
who
was
a
man
of
so
great
faith
as
he
hath
the
honour
to
bee
the
father
of
the
faithfull
,
I
am
.
2.
5.
Rich
in
faith
.
1
Tim.
6.
18.
Rich
in
good
workes
.
It
is
a
signe
that
a
man
is
Rich
in
faith
,
when
rich
in
good
workes
.
A
poverty
or
beggery
in
good
workes
cannot
stand
with
a
riches
in
faith
.
2
Secondly
,
in
great
victories
and
conquests
over
great
lusts
,
where
corruptions
and
lusts
are
strong
,
and
get
head
,
faith
is
little
,
Mat.
6.
30
,
31.
Mat.
16.
8.
O
ye
of
little
faith
.
But
where
faith
growes
great
,
it
fetches
downe
the
greatest
lust
,
the
most
radicated
corruptions
.
As
faith
of
miracles
,
a
graine
of
it
removes
Mountaines
,
Mat.
17.
19
,
20.
Plucks
up
trees
by
the
roots
,
Luke
17.
6.
So
much
more
doth
justifying
faith
,
when
growne
and
great
.
Many
talke
of
a
great
faith
,
yet
cannot
remove
Mole-hils
,
nor
pluck
up
small
twigs
.
Many
will
sweare
by
their
faith
;
how
swearing
and
beleeving
will
stand
together
,
I
leave
it
to
them
to
scanne
.
I
but
this
is
(
they
will
say
)
a
small
matter
,
a
matter
of
nothing
to
sweare
by
a
mans
faith
.
The
smaller
a
matter
it
is
,
the
greater
evidence
that
such
have
not
a
great
faith
;
because
that
would
get
great
victories
over
great
evils
,
therefore
much
more
over
small
ones
.
It
is
no
great
faith
that
cannot
remove
so
small
a
Mole-hill
,
that
cannot
pluck
up
so
small
a
twig
.
3
Thirdly
,
In
this
,
that
it
can
and
will
beleeve
on
God
,
as
a
man
may
say
with
reverence
,
whether
God
will
or
no.
It
will
beleeve
in
an
angry
God
,
in
a
killing
God
,
Though
he
slay
me
,
yet
will
I
trust
in
him
.
It
will
beleeve
in
a
forsaking
God
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Why
hast
thou
forsaken
me
,
and
yet
my
God
.
It
will
not
bee
beaten
off
,
not
damped
,
nor
discouraged
with
silence
,
nor
with
sad
answers
,
Matth.
15.
28.
O
woman
,
great
is
thy
faith
.
A
signe
it
was
great
,
or
else
such
great
discouragements
had
overcome
it
.
4
Fourthly
,
great
confidence
and
strength
of
heart
in
the
midst
of
dangers
and
feares
,
Psal.
112.
7.
Hee
shall
not
be
afraid
of
evill
tydings
,
why
so
?
His
heart
is
fixed
trusting
in
the
Lord
.
A
fixed
heart
in
such
a
case
a
signe
of
great
faith
.
Much
feare
is
an
argument
of
little
faith
,
Mat.
8.
26.
Why
are
ye
so
fearefull
,
O
ye
of
little
faith
?
Had
they
not
reason
to
be
fearefull
?
It
was
a
great
danger
they
were
in
,
Vers.
24
,
25.
True
,
but
yet
if
they
had
had
great
faith
,
they
would
have
had
great
courage
and
confidence
in
that
great
danger
.
For
faith
foresees
dangers
,
hath
a
quick
eye
to
discerne
a
storme
before
it
comes
,
and
so
gives
a
man
the
liberty
of
himselfe
to
provide
against
the
worst
,
and
so
that
errour
is
taken
off
which
suddennesse
brings
with
it
.
And
besides
,
when
a
danger
is
come
,
faith
doth
as
the
bloud
of
the
body
doth
in
time
of
feare
,
it
gets
to
the
heart
,
and
succours
and
strengthens
it
,
Iohn
14.
1.
Let
not
your
heart
bee
troubled
,
yee
beleeve
in
God
,
beleeve
also
in
me
.
Great
faith
is
full
of
great
quiet
,
great
comfort
,
great
courage
,
and
confidence
in
the
middest
of
great
feares
and
dangers
.
Thus
in
briefe
may
a
man
know
the
growth
of
faith
.
But
if
a
man
cannot
finde
his
faith
so
growne
,
yet
is
it
no
barre
to
his
accesse
to
the
Ordinance
.
If
a
man
find
his
faith
weak
,
yet
may
he
come
,
yet
must
he
come
that
hee
may
helpe
it
hereby
in
its
growth
.
But
the
more
our
faith
is
growne
,
the
more
comfort
shall
we
have
in
comming
,
and
the
more
benefit
shall
wee
carry
away
with
us
Optima
dispositio
ad
Sacramentum
Eucharistiae
est
,
non
nisi
ea
qua
pessime
es
dispositus
,
&
e
contra
tunc
pessime
es
dispositus
,
quando
aptissime
.
Quod
sic
intelligitur
,
quod
quando
sentis
te
miserrimum
&
egenum
gratia
,
jam
co
ipso
capax
es
gratiae
,
&
idoneus
maxime
.
Luther
.
from
the
Sacrament
.
3
The
third
thing
,
wherein
our
examination
must
be
,
is
our
wants
.
A
speciall
end
of
our
comming
to
the
Sacrament
,
is
to
have
our
spirituall
wants
supplied
.
If
we
will
have
our
wants
supplied
,
we
must
come
purposely
with
that
intention
.
We
cannot
do
that
unlesse
we
know
distinctly
and
directly
what
our
wants
are
.
We
cannot
know
what
our
wants
of
grace
are
,
unlesse
we
looke
into
our
soules
by
examination
.
Wee
should
doe
in
this
case
,
as
we
see
such
doe
as
go
or
send
to
market
:
at
the
market
there
is
a
supply
to
be
had
of
all
the
wants
of
the
family
;
if
there
want
bread
,
if
there
want
food
,
if
any
other
houshold
necessaries
be
wanting
,
they
are
to
be
had
at
the
market
;
therefore
when
any
is
to
be
sent
or
to
goe
to
the
market
,
there
is
an
inquiry
what
is
wanting
in
the
house
.
Is
there
bread
or
bread-corne
enough
in
the
house
?
Is
there
not
such
and
such
a
necessary
wanting
?
do
you
not
need
such
a
provision
into
the
house
?
So
when
we
are
to
go
to
the
Lords
Table
should
we
doe
with
our selves
.
The
wants
of
the
soule
are
not
a
few
.
There
is
nothing
that
the
soule
can
want
or
wish
,
but
it
may
bee
had
aboundantly
in
Christ
,
and
in
him
in
his
Ordinance
.
Now
therefore
should
the
soule
before
the
Sacrament
bee
inquisitive
into
its
owne
wants
.
Say
to
thy
soule
,
I
am
now
going
to
the
Sacrament
,
there
is
abundance
of
spirituall
commodity
to
bee
had
,
now
then
what
is
it
that
thou
wantest
?
Doest
thou
not
want
assurance
of
thy
pardon
?
Doest
thou
not
want
strength
of
faith
?
Doest
thou
not
want
power
against
such
a
speciall
lust
that
hath
haunted
thee
,
and
pester'd
thee
a
great
while
?
Doest
thou
not
want
some
healing
vertue
to
staunch
some
bloudy
issue
?
Doest
thou
not
need
some
quickning
in
thy
spirit
?
Thus
labour
to
search
and
find
out
what
be
the
wants
of
thy
soule
,
and
what
be
thy
particular
necessities
.
In
the
Sacrament
of
the
Lords
Supper
wee
goe
to
CHRIST
IESVS
to
have
him
helpe
us
in
our
wants
and
necessities
.
Now
CHRIST
IESVS
will
first
have
us
know
our
wants
,
and
be
particularly
sensible
of
them
,
before
he
will
supply
them
.
Hee
councels
the
Church
of
Laodicea
,
to
buy
of
him
gold
,
raiment
,
eye
salve
,
Apocal.
3.
18.
But
first
hee
convinces
her
of
her
wants
,
of
her
poverty
,
nakednesse
,
and
blindnesse
,
that
shee
comming
to
him
in
a
particular
sense
of
those
wants
,
and
making
that
her
errand
to
him
,
shee
may
have
them
supplied
.
It
was
,
one
would
thinke
,
a
strange
question
,
that
our
Saviour
put
to
that
man
,
Iohn
5.
6.
Wilt
thou
bee
made
whole
?
was
there
any
question
to
be
made
of
it
,
whether
that
a
man
that
had
beene
sicke
eight
and
thirty
yeeres
would
be
willing
to
be
made
whole
?
It
is
sure
he
desired
nothing
more
:
why
then
doth
Christ
aske
him
that
question
?
purposely
to
affect
him
with
the
sense
of
his
want
,
to
make
him
the
more
sensible
of
his
necessity
.
So
will
Christ
have
men
affected
with
the
sense
of
their
wants
,
that
would
have
a
supply
of
their
wants
from
him
.
It
will
not
serve
a
mans
turne
in
the
generall
,
to
know
he
wants
benefit
from
Christ
,
but
he
will
have
a
man
in
particular
be
sensible
of
that
speciall
want
wherein
he
would
have
his
helpe
.
That
is
a
remarkable
place
to
this
purpose
,
Luke
18.
35
,
36.
The
blinde
man
hearing
that
Christ
past
by
,
he
cries
out
,
Have
mercy
on
me
,
O
Lord
,
thou
Son
of
David
,
and
hee
cries
so
againe
,
Vers.
39.
At
last
Christ
cals
him
to
him
,
Vers.
40
,
41.
and
said
,
What
wilt
thou
that
I
shall
do
unto
thee
?
Did
not
Christ
see
he
was
blinde
,
and
did
not
hee
know
what
mercy
it
was
he
beg'd
?
Yes
questionlesse
.
But
yet
he
would
first
have
him
particularize
his
wants
,
and
in
what
particular
it
was
he
would
have
him
shew
him
mercy
,
before
hee
would
doe
it
.
Have
mercy
on
mee
,
was
a
general
suit
;
many
wayes
might
mercy
be
shewed
:
therefore
Christ
presses
him
to
instance
in
his
particular
want
,
What
wilt
thou
that
I
shall
do
unto
thee
?
what
is
the
particular
mercy
thou
standest
in
need
of
,
that
thou
wouldest
have
me
help
thee
withall
?
and
then
followes
his
answer
,
Lord
that
I
may
receive
my
sight
;
Lord
,
I
am
blinde
in
this
particular
,
I
have
need
of
thee
to
open
mine
eyes
.
And
then
Christ
saith
,
Receive
thy
sight
.
And
he
received
his
sight
.
They
then
that
come
to
Christ
to
receive
any
thing
from
him
with
a
sense
of
the
want
of
that
they
would
receive
,
they
are
they
that
are
like
to
speed
in
their
receiving
,
what
they
desire
to
have
from
Christ
.
I
doubt
whether
hee
should
have
had
that
mercy
,
if
he
had
only
still
beg'd
for
mercy
in
generall
;
but
when
once
he
comes
with
a
particular
sense
of
his
want
,
then
hee
findes
Christ
ready
to
helpe
him
.
It
must
be
thus
with
us
when
we
come
to
the
Sacrament
,
if
ever
we
will
have
good
by
it
.
Many
they
come
that
they
may
receive
good
by
it
,
but
doe
not
pitch
upon
such
particular
good
as
they
need
,
and
all
because
they
know
not
what
particular
good
from
Christ
they
want
:
and
that
is
not
knowne
for
want
of
examination
.
There
is
nothing
more
prejudiciall
to
mens
benefit
by
the
Sacrament
than
this
one
thing
,
that
men
before
they
come
doe
not
finde
out
their
wants
,
and
so
in
the
sense
of
them
seek
to
Christ
in
his
Ordinance
.
They
comming
without
the
sense
of
any
particular
want
,
they
come
without
the
desire
of
any
particular
grace
or
benefit
from
Christ
.
And
comming
without
desire
,
goe
as
they
come
.
As
our
Saviour
speakes
to
his
Disciples
,
Luke
22.
35.
When
I
sent
you
without
purse
,
&c.
lacked
ye
any
thing
?
And
they
said
,
nothing
.
So
if
a
man
should
aske
many
,
When
ye
went
to
the
Sacrament
,
lacked
ye
any
thing
?
did
you
want
any
thing
in
your
own
particular
feeling
?
they
may
answer
,
nothing
.
And
what
received
they
then
?
just
as
much
as
they
lacked
,
just
nothing
.
Therefore
it
should
be
a
mans
wisdome
,
so
to
examine
his
owne
wants
,
that
if
Christ
should
say
to
him
when
he
is
come
to
the
Sacrament
,
what
is
it
that
thou
wouldest
I
should
doe
for
thee
?
thou
mightest
be
able
out
of
a
privity
to
thine
own
wants
,
upon
examination
to
answer
,
Lord
that
my
pardon
might
bee
sealed
,
Lord
,
that
I
may
receive
the
vertue
of
thy
death
,
that
such
a
rebellious
lust
might
be
mortified
,
Lord
,
that
I
may
receive
thy
Spirit
,
that
mine
uncleane
heart
might
be
sanctified
,
that
I
might
bee
enabled
with
more
strength
to
performe
such
a
duty
,
&c.
And
Lord
,
upon
this
very
errand
,
and
for
this
end
doe
I
come
now
to
thee
in
thine
Ordinance
,
to
have
help
in
this
or
that
particular
from
thee
.
If
once
we
could
come
thus
with
the
sight
of
our
wants
to
receive
,
then
would
Christ
answer
,
and
say
,
Receive
the
mercies
thou
feelest
the
want
of
,
receive
my
Spirit
,
receive
power
against
thy
lusts
,
receive
strength
to
obedience
.
They
that
come
for
they
know
not
what
,
goe
even
away
with
they
know
not
what
.
Chap.
16.
Habituall
graces
to
be
quickned
and
renewed
,
before
the
receiving
of
the
Sacrament
.
CHAP.
16
THus
have
wee
seene
the
second
thing
,
in
which
actuall
preparation
stands
,
namely
,
examination
.
The
third
thing
followes
,
and
that
is
the
quickning
and
renewing
of
our
habituall
graces
.
That
which
S.
Paul
wishes
Timothy
to
doe
,
and
which
is
needfull
for
Christians
to
do
at
all
times
,
is
of
speciall
use
,
and
needfull
to
be
done
before
the
Sacrament
,
namely
that
2
Tim.
1.
6.
I
put
thee
in
remembrance
,
that
thou
stirre
up
the
gift
,
or
grace
of
God
that
is
in
thee
,
that
thou
blow
up
,
and
cause
to
kindle
,
the
grace
of
God
.
Fire
that
lyes
raked
up
in
the
ashes
,
here
and
there
a
coale
,
wil
not
on
a
sudden
kindle
and
burne
out
into
a
flame
,
but
if
a
man
before-hand
gather
the
coales
together
,
and
lay
on
some
small
sticks
,
and
blow
those
coales
,
and
kindle
those
sticks
,
then
when
a
man
will
,
hee
adding
more
fuell
,
he
may
have
it
burne
and
flame
out
as
he
please
.
At
the
Sacrament
a
man
would
be
willing
to
have
all
his
graces
up
in
a
burning
flame
;
now
that
will
not
be
done
on
a
sudden
,
but
if
before
the
Sacrament
we
lay
these
coales
together
,
and
bee
blowing
them
,
and
kindling
them
with
some
fuell
in
private
,
then
when
we
come
at
the
Sacrament
,
they
will
the
easier
and
sooner
flame
out
.
Now
the
graces
specially
to
be
quickned
,
and
renewed
,
are
faith
and
repentance
.
1
First
,
it
is
not
enough
for
a
man
that
he
have
faith
,
but
if
a
man
will
come
in
due
order
,
he
must
before
his
comming
,
quicken
,
awaken
,
and
stir
up
,
and
renew
his
faith
.
Though
a
man
have
faith
,
yet
if
he
come
with
his
faith
halfe
asleepe
,
he
comes
not
in
due
Order
.
A
man
that
is
sleepy
and
drowsie
,
is
a
true
man
,
but
yet
he
is
an
unfit
man
to
be
implyed
in
a
businesse
of
weight
,
wherein
he
had
need
to
have
his
wits
about
him
,
in
a
businesse
that
will
require
the
activity
of
all
his
parts
and
faculties
.
A
faith
that
is
drowsie
,
and
halfe
asleepe
,
is
haply
a
true
faith
,
but
yet
is
not
a
fit
faith
to
come
to
the
Sacrament
,
it
being
a
businesse
that
requires
all
the
livelinesse
and
activity
that
possibly
faith
can
have
.
A
man
that
would
have
a
good
stomack
to
his
meat
,
and
have
his
meat
doe
him
good
,
will
a
little
before
his
meat
use
some
exercise
which
may
awaken
his
spirits
,
and
stirre
up
his
naturall
heate
:
he
hath
life
in
his
body
before
,
and
heat
in
his
body
before
,
but
yet
if
a
little
stirring
and
exercise
be
used
before
meat
,
it
raises
a
mans
spirits
,
prepares
for
,
and
helpes
digestion
,
and
a
mans
meat
does
him
a
great
deale
the
more
good
.
So
in
this
case
some
exercising
of
faith
,
and
setting
it
on
worke
before
the
Sacrament
,
would
bring
warmth
and
heate
into
it
,
and
would
sweetely
prepare
it
to
worke
the
more
kindely
at
the
Sacrament
,
and
so
would
the
Sacrament
doe
a
mans
soule
much
the
more
good
.
The
Physicians
say
,
that
a
breakfast
moderately
and
Seasonably
taken
,
gets
a
man
the
better
stomacke
to
his
dinner
,
because
thereby
a
mans
naturall
heat
is
awakened
,
and
the
spirits
raised
,
and
so
the
better
way
prepared
for
concoction
.
Doe
so
here
,
take
a
breakfast
before
this
feast
,
set
Faith
a
feeding
on
some
promise
or
other
,
and
so
whet
and
provoke
the
appetite
of
thy
faith
.
A
man
that
is
to
run
a
Race
,
will
not
put
off
all
to
the
very
point
of
running
,
then
would
he
be
so
pursie
and
breathlesse
that
hee
would
run
to
little
purpose
,
but
because
he
would
be
sure
to
have
his
wind
and
legs
at
command
in
his
Race
,
he
will
for
many
dayes
together
bee
exercising
himselfe
before
the
day
of
his
Race
,
he
will
run
so
much
one
day
,
so
long
another
,
and
so
will
be
every
day
breathing
himselfe
,
that
when
he
comes
to
run
,
he
may
have
wind
at
will
,
and
neither
legs
nor
lungs
may
faile
him
.
So
,
before
the
Sacrament
,
it
is
good
to
be
exercising
our
faith
,
that
it
may
be
in
breath
,
and
fit
to
performe
its
office
when
at
the
Sacrament
.
A
faith
unexercised
before
,
will
prove
pursey
and
short
winded
,
when
it
should
do
the
main
busines
at
the
Sacrament
.
Quest.
But
how
should
a
man
thus
exercise
and
quicken
his
faith
,
before
he
comes
to
the
Sacrament
.
Ans.
Take
some
of
the
promises
and
set
thy
faith
on
worke
upon
them
.
Thou
commest
to
the
Sacrament
to
eat
Christ
.
Before
thou
commest
to
eat
him
at
his
Table
,
first
labour
to
taste
him
in
chewing
some
promise
;
and
that
taste
gotten
of
him
in
the
chewing
of
a
promise
,
would
sweetly
prepare
faith
to
the
eating
of
him
in
the
Supper
:
we
shall
conceive
it
the
better
by
some
instance
.
God
commands
us
to
come
to
Christ
,
Come
,
for
Luke
14.
17.
al
things
are
ready
.
We
have
not
only
a
commandement
which
yet
might
have
sufficed
,
but
wee
have
a
promise
,
Ioh.
6.
37.
Him
that
comes
to
me
I
will
in
no
wise
cast
out
,
that
is
,
I
will
with
all
hearty
welcome
,
imbrace
,
and
receive
him
that
comes
unto
me
,
that
beleeves
in
me
.
Why
then
I
see
,
that
come
and
welcome
.
He
that
bids
me
,
if
I
come
at
his
bidding
,
he
will
bid
me
welcome
.
Doth
my
soule
doubt
of
it
?
Why
then
doe
but
consider
what
Christ
is
now
,
by
what
he
was
when
on
earth
.
I
finde
in
the
Gospell
that
the
poorest
and
meanest
that
were
might
come
unto
him
.
I
see
Matth.
21.
14.
That
the
lame
and
the
blinde
came
unto
him
;
they
came
,
and
they
were
welcome
,
They
came
unto
him
,
and
he
healed
them
.
I
see
then
if
I
come
to
him
,
I
shall
finde
him
an
healing
Christ
.
And
how
much
doth
my
soule
need
healing
?
I
see
,
Mat.
8.
2
,
3.
that
a
Leper
comes
,
a
foule
uncleane
Leper
,
and
yet
he
is
not
loathed
for
his
leaprosie
,
neither
doth
Christ
check
him
,
and
bid
him
keepe
off
,
but
he
was
welcome
to
,
and
had
his
leprosie
cleansed
.
I
never
find
Christ
displeased
with
any
for
comming
to
him
,
never
finde
him
complaining
of
any
for
comming
.
I
see
none
refused
or
forbidden
comming
unto
him
.
I
heare
him
complaining
,
that
men
did
not
,
would
not
come
unto
him
,
Iohn
5.
40.
And
ye
will
not
come
unto
mee
.
I
finde
him
displeased
with
his
Disciples
,
for
forbidding
little
ones
to
come
unto
him
,
Mark
10.
13
,
14.
and
V.
16.
Suffer
little
children
to
come
,
yea
and
he
imbraces
and
blesses
them
.
Then
I
see
Christ
barres
none
from
comming
.
My
conscience
discourages
me
,
and
tels
me
,
If
I
were
so
holy
as
such
a
man
,
&c.
then
I
might
come
.
But
what
wilt
thou
that
hast
beene
such
a
sinner
doe
going
?
Well
,
but
I
see
the
lame
,
the
blinde
,
yea
,
the
Lepers
were
admitted
with
welcome
.
What
then
though
I
bee
a
Leper
;
yet
since
he
bids
mee
come
,
and
promises
to
bid
me
welcome
,
I
will
go
to
him
,
Lord
Christ
I
will
come
to
thee
.
What
ever
I
have
beene
,
I
have
beene
but
a
prodigall
,
and
I
see
prodigals
shall
be
welcome
if
they
come
.
The
Prodigall
leaves
his
Fathers
house
,
runs
riot
,
wastes
all
,
and
being
pincht
with
hunger
,
bethinkes
himselfe
of
his
Fathers
house
,
I
will
,
sayes
he
,
goe
unto
my
Father
,
&c.
Go
to
his
Father
:
alas
,
what
should
such
an
one
that
hath
run
his
race
do
going
to
his
Father
?
with
what
heart
or
hope
,
with
what
face
and
forehead
,
could
he
come
into
his
Fathers
fight
?
but
yet
he
arose
and
came
to
his
Father
,
Luke
15.
20.
And
what
followed
,
But
when
hee
was
yet
a
great
way
off
,
his
Father
saw
him
,
and
had
compassion
,
and
ran
and
fell
on
his
neck
,
and
kissed
him
.
Behold
,
O
my
soule
,
the
unconceiveable
readinesse
and
uncredible
forwardnesse
of
the
Lord
to
welcome
and
receive
a
comming
,
a
beleeving
sinner
.
1
First
,
I
see
that
his
Father
sees
him
first
,
yea
,
before
he
sees
his
Father
.
No
sooner
doth
a
man
thinke
upon
looking
towards
God
,
but
God
lookes
towards
him
.
How
great
is
the
Fathers
desire
towards
his
son
!
It
is
said
,
that
after
Absoloms
three
yeeres
exile
,
that
Ioab
perceived
that
the
Kings
heart
was
towards
Absalom
,
2
Kings
14.
1.
Thus
seemes
this
Fathers
heart
to
be
towards
his
sonne
,
yea
,
that
his
desire
such
,
as
if
he
sate
in
some
higher
place
,
watching
to
see
when
he
should
come
,
that
he
might
no
sooner
bee
within
ken
,
but
hee
might
spie
him
,
according
to
that
,
Iohn
30.
18.
The
Lord
will
wait
,
that
he
may
be
gracious
unto
you
.
I
see
then
the
Lord
stands
waiting
and
watching
,
that
we
can
no
sooner
be
upon
our
way
to
come
,
but
he
sees
and
spies
us
to
bid
us
welcome
.
2
Secondly
,
I
see
that
he
saw
him
whilest
he
was
yet
a
great
way
off
.
He
was
but
yet
in
the
beginning
of
his
way
in
comming
.
His
Father
might
have
let
him
alone
till
he
had
beene
come
quite
home
to
his
house
,
and
it
had
beene
singular
mercy
to
have
welcomed
him
then
.
But
it
is
done
whilest
he
is
yet
a
great
way
off
.
Is
the
Lord
thus
ready
to
welcome
mee
,
when
yet
a
great
way
off
,
what
will
he
be
if
I
be
come
neere
to
him
.
Certainly
,
the
Lord
that
will
draw
nigh
to
such
,
as
yet
,
a
great
way
off
,
will
much
more
draw
nigh
to
those
that
draw
nigh
to
him
.
3
Thirdly
,
I
see
his
Father
had
compassion
on
him
,
I
see
his
bowels
yerne
,
worke
,
and
stir
within
him
at
the
sight
of
his
sonne
,
at
the
sight
of
him
afarre
off
.
Gods
bowels
yerne
within
him
,
towards
a
beleeving
repenting
sinner
.
It
is
said
of
that
Harlot
,
1
Kings
3.
26.
That
her
bowels
yearned
,
or
were
hot
upon
her
son
.
So
when
the
Lord
sees
a
sinner
come
to
him
,
his
bowels
wax
hot
,
and
yerne
within
him
,
Ier.
31.
18.
20.
Therefore
my
bowels
are
troubled
for
him
,
I
will
surely
have
mercy
upon
him
.
God
hath
not
only
mercy
,
but
bowels
of
mercy
,
Luke
1.
78.
And
these
bowels
be
sounding
bowels
,
or
a
multitude
of
bowels
,
Isay
63.
15.
He
delights
in
loving
kindnesse
,
Ier.
9.
24.
And
he
pardons
sin
,
because
mercy
pleases
him
,
Mic.
7.
18.
4
Fourthly
,
I
see
that
his
Father
ran
.
How
rich
and
aboundant
mercy
had
it
beene
in
his
Father
,
to
have
stood
still
till
he
had
come
at
him
;
but
what
mercy
is
this
that
he
will
goe
towards
him
,
and
give
him
a
meeting
.
Oh
mercy
,
that
his
Father
ran
not
from
him
;
but
what
mercy
call
you
this
,
that
his
Father
runs
to
him
?
If
hee
would
needs
goe
meet
him
,
why
might
it
not
have
served
the
turne
,
to
have
walked
towards
him
with
a
softly
and
grave
pace
!
No
,
no
:
I
see
that
serves
not
the
Lords
turne
.
When
a
sinner
comes
to
the
Lord
,
mercy
not
only
comes
,
and
goes
a
foot-pace
,
but
mercy
runs
.
Mercy
comes
upon
the
wings
.
Gods
rowling
bowels
sets
his
feet
on
running
.
That
as
David
speakes
of
Gods
readinesse
to
helpe
him
,
when
he
called
upon
him
in
his
danger
,
Psal.
18.
6.
9.
10.
He
rode
upon
a
Cherub
,
and
did
flye
,
yea
,
he
did
flye
upon
the
wings
of
the
winde
.
So
when
a
sinner
comes
to
God
,
mercy
comes
to
him
;
not
walking
,
but
running
,
not
on
foot
,
but
riding
,
riding
on
the
wings
of
the
wind
.
That
looke
as
Gabriel
came
with
an
answer
to
Daniels
prayers
,
Dan.
9.
21.
Hee
being
caused
to
flye
swiftly
,
or
with
wearinesse
of
flight
;
he
not
only
came
,
but
came
flying
;
not
only
flying
,
but
flying
swiftly
;
yea
,
so
swiftly
,
as
hee
had
wearied
himselfe
with
the
swiftnesse
of
his
flight
to
make
haste
.
So
comes
mercy
to
a
man
comming
to
Christ
;
it
is
caused
to
flye
swiftly
,
with
wearinesse
of
flight
.
The
Father
ran
:
mercy
comes
full
speed
.
Nay
,
what
a
difference
doe
I
see
,
betweene
the
offending
son
,
and
the
offended
Father
!
The
sons
pace
is
,
He
arose
,
and
came
;
he
came
walking
on
towards
his
Father
.
The
Fathers
pace
is
,
And
hee
ran
.
The
son
most
needed
to
have
run
,
his
belly
was
pincht
with
hunger
;
yet
he
onely
walkes
,
but
the
Father
runnes
.
Bowels
troubled
with
mercy
,
out-pace
bowels
pinched
with
hunger
.
God
,
I
see
then
,
makes
more
haste
to
shew
mercy
,
than
we
make
to
receive
mercy
.
Whilest
we
doe
but
go
towards
him
,
he
runs
towards
us
.
Whilest
misery
goes
but
a
walking
,
mercy
comes
a
running
pace
.
God
,
who
is
slow
to
anger
,
Psal.
103.
8.
is
swift
to
mercy
.
He
ran
.
And
why
then
,
O
my
soule
,
shouldest
thou
bee
slow
of
heart
to
beleeve
?
up
,
and
run
to
him
,
that
will
come
running
with
his
mercy
,
and
his
Christ
to
thee
.
5
Fifthly
,
I
see
him
falling
upon
his
neck
:
And
fell
on
his
neck
;
that
is
,
he
hugged
,
and
imbraced
him
.
How
!
Fell
upon
his
necke
,
and
imbraced
him
!
Who
would
not
have
beene
loth
to
have
toucht
him
?
yea
,
to
have
come
neere
him
?
Is
he
not
in
his
loathsome
stinking
rags
?
Smels
he
not
of
the
Swine
he
kept
?
Could
a
man
come
neere
him
,
without
stopping
his
nose
?
Would
not
a
man
be
ready
to
lay
up
his
stomack
,
upon
such
an
imbracement
?
Certainly
,
a
sinner
is
a
loathsome
verminous
person
,
not
onely
clothed
in
rags
,
but
in
stinking
and
vile
rags
,
Isay
64.
6.
All
our
righteousnesses
are
as
filthy
rags
.
What
then
are
our
unrighteousnesses
?
What
loathsome
rags
are
they
?
And
yet
let
a
sinner
come
to
the
Lord
,
and
the
Lord
will
fall
upon
his
neck
,
will
hug
him
,
and
imbrace
him
.
Isaac
smelt
the
savour
of
Iacobs
raiment
,
and
he
blessed
him
,
Gen.
27.
27.
That
was
a
sweet
savour
.
The
smell
of
my
sonne
is
as
the
smell
of
a
field
which
the
Lord
hath
blessed
:
no
wonder
that
Isaac
blesses
him
.
But
here
is
one
in
such
an
unsavoury
pickle
,
that
when
his
Father
should
smell
the
savour
of
his
garments
,
one
would
have
thought
he
should
have
cursed
him
,
because
his
smell
was
as
the
smell
of
a
Swine
,
as
the
smell
of
a
Gaole
.
But
yet
for
all
that
his
Father
claspes
him
in
his
armes
,
and
blesses
him
with
an
hearty
welcome
.
Mercy
then
,
I
see
,
is
not
squeamish
,
is
not
nice
,
and
dainty
,
but
let
a
sinner
have
beene
what
he
will
,
let
him
be
as
filthy
,
as
unsavory
as
he
can
;
yet
if
once
he
loath
himselfe
,
God
will
not
loath
him
;
if
hee
once
come
to
God
,
God
will
claspe
him
with
the
armes
of
mercy
.
The
Prodigall
comes
to
his
Father
,
with
the
savour
,
and
in
the
habit
of
a
loathsome
rogue
,
and
yet
his
Father
fals
upon
his
neck
.
O
the
stupendious
and
astonishing
mercies
,
and
goodnesse
of
God
,
to
a
sinner
that
comes
unto
him
.
And
will
God
thus
imbrace
a
Prodigall
in
his
loathsome
rags
,
and
will
he
not
imbrace
him
much
more
afterwards
,
when
he
hath
put
the
best
robe
upon
him
?
Oh
the
welcome
then
that
they
shall
finde
with
God
,
that
have
put
on
Christ
,
and
are
clothed
with
the
sweet
smelling
garment
of
their
elder
brother
,
that
have
the
whole
raiment
of
Christs
righteousnesse
upon
them
!
6
Sixthly
,
but
yet
behold
a
greater
wonder
than
all
the
rest
.
I
see
him
kissing
his
son
.
And
he
kissed
him
.
Who
could
have
brooked
to
have
imbraced
a
person
in
so
filthy
a
pickle
;
much
more
,
who
could
have
brooked
to
have
kissed
such
an
one
?
What!
kisse
those
lips
that
had
beene
lately
lapping
in
the
Hogs
trough
!
Kisse
those
lips
that
had
so
often
kissed
those
base
and
baggage
Harlots
of
his
!
Kisse
him
!
A
man
would
have
thought
he
should
rather
have
kickt
him
,
than
have
kist
him
:
and
yet
his
Father
kisses
him
.
There
is
a
passage
somewhat
like
this
,
Gen.
33.
4.
Esau
ran
to
meet
Iacob
,
and
embraced
him
,
and
fell
upon
his
neck
,
and
kissed
him
.
A
strange
,
and
a
wonderfull
thing
,
that
he
that
had
threatned
to
kill
him
,
and
came
now
upon
that
errand
,
to
kill
him
and
all
his
,
that
his
heart
should
so
strangely
bee
altered
by
God
,
that
killing
should
be
turned
into
kissing
.
It
was
very
strange
that
Esau
should
kisse
Iacob
;
but
it
is
more
strange
here
,
that
this
Father
should
kisse
this
Prodigall
.
It
is
an
observable
thing
in
that
place
,
Gen.
33.
4.
That
over
that
word
kissed
,
in
the
Hebrew
Text
,
there
be
set
three
extraordinary
pricks
,
or
markes
,
to
put
the
Reader
in
minde
,
that
he
should
observe
this
matter
well
,
as
a
very
strang
thing
.
Now
how
much
more
might
three
such
pricks
,
nay
three
times
three
such
markes
be
set
over
this
word
here
,
He
kissed
him
!
Here
is
a
matter
of
greater
wonder
,
worthy
greater
observation
,
that
such
a
Father
should
kisse
such
a
son
,
in
such
a
filthy
pickle
.
It
had
beene
much
if
he
might
have
kist
his
Fathers
hand
,
but
he
gives
him
not
his
hand
,
but
his
mouth
to
kisse
.
Was
it
not
much
that
Christ
would
suffer
that
sinfull
woman
,
Luke
7.
who
had
defiled
her
lips
with
many
an
adulterous
kisse
,
to
kisse
his
feet
;
but
Christ
gives
not
his
feet
,
but
his
mouth
,
his
lips
,
to
be
kissed
by
beleeving
,
repenting
sinners
,
Cant.
1.
1.
Let
him
kisse
mee
with
the
kisses
of
his
mouth
.
Behold
then
the
ineffable
goodnesse
of
God
to
all
that
come
to
him
.
Though
this
son
a
Prodigall
,
yet
his
Father
kisses
him
,
gives
him
a
kisse
,
the
seale
and
pledge
of
his
pardon
and
remission
.
See
then
,
oh
my
soule
,
what
here
is
to
excite
and
stir
up
thy
faith
,
and
to
quicken
it
mightily
.
Behold
,
God
hath
an
eye
of
mercy
,
he
sees
a
farre
off
.
Hee
hath
bowels
of
mercy
;
Hee
had
compassion
.
Hee
hath
feet
of
mercy
;
He
ran
to
him
.
He
hath
armes
of
mercy
;
He
fell
upon
him
,
and
imbraced
him
.
He
hath
lips
of
mercy
;
And
he
kissed
him
.
Wouldest
thou
not
come
to
God
,
if
he
would
looke
upon
thee
?
He
will
see
thee
whilest
yet
a
great
way
off
.
Wouldest
thou
not
come
,
if
God
will
compassionate
thee
?
He
will
draw
forth
the
bowels
of
his
compassions
to
thee
.
Wouldest
thou
not
come
to
him
,
if
he
would
meet
thee
?
Behold
,
he
will
run
to
meet
thee
.
Wouldest
thou
not
come
,
if
God
would
imbrace
thee
?
Loe
,
he
will
fail
upon
thee
,
and
claspe
thee
in
the
armes
of
his
mercy
.
Wouldest
thou
not
come
if
he
would
pardon
thee
?
He
will
seale
thy
pardon
with
a
kisse
.
Oh
my
soule
,
up
,
come
to
Christ
,
receive
and
imbrace
him
without
any
more
adoe
.
Thus
by
considering
GODS
promises
,
and
weighing
his
sweet
mercies
in
Christ
,
faith
cannot
but
receive
much
life
and
quickning
.
So
may
a
man
doe
with
other
like
places
,
and
with
promises
,
whereof
the
Word
is
full
.
This
shall
suffice
for
instance
to
direct
us
,
and
let
us
see
how
much
the
consideration
of
the
promises
would
conduce
to
the
quickning
of
our
faith
.
2
Secondly
,
it
is
not
enough
for
a
man
to
have
repented
in
his
first
conversion
,
nor
to
have
it
renewed
it
upon
some
sin
since
fallen
into
;
but
it
is
required
that
before
the
Sacrament
,
there
be
alwayes
a
fresh
renewing
of
repentance
.
So
oft
as
the
Priests
went
into
the
Tabernacle
,
they
washt
their
hands
and
their
feet
,
at
every
fresh
entrance
,
a
fresh
washing
,
Exod.
40.
31
,
32.
When
they
went
into
the
Tent
of
the
Congregation
,
and
when
they
came
neere
unto
the
Altar
,
they
washed
,
as
the
Lord
commanded
Moses
.
So
must
it
be
here
,
there
must
be
a
fresh
washing
in
the
laver
of
repentance
,
before
the
receiving
of
the
Sacrament
.
And
that
upon
these
reasons
:
1
First
,
though
wee
bee
well
washed
before
one
Sacrament
,
yet
before
another
it
is
a
great
deale
of
soile
that
our
soules
gather
.
Though
wee
wash
our
hands
well
this
morning
,
yet
because
a
man
is
medling
with
this
businesse
,
and
medling
with
that
worke
,
it
cannot
bee
but
his
hands
will
bee
sullied
before
next
morning
againe
.
Men
have
many
occasions
of
businesse
in
the
world
,
meet
with
many
snares
and
tentations
,
have
many
slips
,
and
treadings
awry
,
and
so
contracting
fresh
pollutions
there
is
need
of
fresh
purgations
.
Wee
desire
at
the
Sacrament
to
have
CHRIST
make
a
fresh
entrance
into
our
hearts
,
therefore
there
must
bee
a
fresh
trimming
and
dressing
up
of
the
house
;
as
when
wee
looke
for
ghests
,
though
our
houses
bee
tollearably
handsome
already
,
yet
we
doe
afresh
dresse
up
our
houses
for
their
entertainment
,
and
make
them
more
than
ordinarily
handsome
;
every
roome
is
swept
,
washed
,
rubbed
,
strewed
,
and
garnished
.
How
much
more
should
there
be
a
fresh
trimming
,
and
dressing
up
of
the
roomes
of
our
hearts
,
for
the
entertainment
of
so
glorious
a
ghest
as
the
LORD
CHRIST
is
.
Looke
as
it
is
said
of
Sathan
in
his
kinde
,
Mat.
12.
44
,
45.
That
when
he
findes
his
house
swept
,
and
garnished
,
then
hee
enters
and
dwels
there
;
so
it
is
true
of
the
LORD
CHRIST
in
his
kinde
,
that
when
he
findes
his
house
swept
and
garnished
,
then
he
enters
and
dwels
there
.
He
will
not
enter
into
,
nor
dwell
in
a
sluttish
undrest
heart
.
Repentance
renewed
before
the
Sacrament
,
it
sweeps
and
garnishes
the
heart
,
and
so
fits
it
for
Christs
entrance
.
The
entertainment
wee
should
give
the
Saints
of
God
,
should
be
much
more
given
to
Christ
himselfe
.
How
should
the
Saints
of
God
be
entertained
?
see
3
Iohn
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Deo
convenienter
,
sayes
Beza
.
It
is
a
phrase
hard
to
be
englished
,
Agreeably
to
God
,
as
one
would
say
.
Christ
is
God
,
blessed
for
ever
;
and
therefore
when
we
entertaine
him
,
we
must
entertaine
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
such
entertainment
as
beseemes
God
.
Then
wee
doe
so
entertaine
him
when
the
heart
is
swept
and
garnished
.
That
is
done
by
the
fresh
renewing
of
our
repentance
,
when
we
come
to
receive
him
in
the
Sacrament
.
2
Secondly
,
when
wee
come
to
receive
the
Sacrament
,
wee
come
to
renew
our
acquaintance
with
the
Lord
.
Now
what
it
is
that
helpes
to
bring
us
into
acquaintance
,
the
renewing
of
that
must
renew
our
acquaintance
.
What
is
it
that
helpes
bring
us
into
acquaintance
with
God
?
see
Iob
22.
21.
23.
Acquaint
now
thy selfe
with
him
.
If
thou
returne
to
the
Almighty
.
Repentance
a
great
meanes
of
acquaintance
with
God
,
and
so
renewing
of
repentance
a
great
meanes
to
renew
acquaintance
with
God
.
Since
therefore
in
the
Sacrament
there
is
a
renewing
and
a
refreshing
of
our
acquaintance
with
God
,
there
must
necessarily
be
a
renewing
of
our
repentance
before
the
Sacrament
.
3
Thirdly
,
the
Scriptures
speake
of
a
sealing
with
the
holy
Ghost
,
2
Cor.
1.
22.
Ephes.
1.
13.
Ye
were
sealed
with
the
holy
Spirit
of
promise
,
and
Ephes.
4.
30.
Now
as
in
Courts
,
there
be
some
dayes
that
are
called
Sealing-dayes
;
so
there
be
some
speciall
sealing-times
and
sealing-dayes
in
this
kinde
.
Sacraments
are
seales
,
Rom.
4.
11.
And
Sacrament
dayes
are
the
sealing
dayes
of
the
Court
of
Heaven
.
So
that
when
a
man
comes
to
the
Sacrament
he
comes
to
be
sealed
.
And
therefore
in
this
regard
there
must
be
a
renewing
of
repentance
before
the
receiving
of
the
Sacrament
.
Otherwise
a
man
is
not
sealeable
,
not
capable
of
the
seale
and
the
impression
of
it
.
Hard
wax
will
not
receive
the
print
of
the
seale
.
Before
we
put
the
seale
to
the
wax
,
wee
first
melt
the
wax
,
or
warme
,
and
so
soften
it
at
the
fire
,
and
so
prepare
it
for
a
capacity
of
the
seales
impression
.
So
when
the
heart
is
melted
and
is
softned
,
then
it
is
fit
to
take
the
seale
of
the
Spirit
in
the
use
of
the
seale
in
the
Sacrament
.
Now
the
renewing
of
repentance
before
the
Sacrament
,
is
a
melting
,
a
warming
,
and
a
softning
of
the
heart
,
and
a
fitting
it
for
the
seale
.
So
needfull
then
and
requisite
,
as
the
melting
or
softning
of
the
wax
is
before
sealing
,
so
needfull
is
the
renewing
of
repentance
before
the
Sacrament
.
Many
come
to
the
Sacrament
,
and
there
is
no
print
or
impression
made
in
their
heart
,
there
is
no
appearance
of
any
seale
;
let
such
consider
whether
they
did
not
neglect
the
softning
of
their
hearts
by
not
renewing
their
repentance
.
Quest.
Wherein
stands
this
renewing
of
repentance
?
Ans.
1.
First
,
in
a
fresh
examination
of
our
hearts
,
to
finde
out
our
sinnes
and
corruptions
.
We
saw
before
,
that
we
must
examine
our
graces
,
but
that
is
not
all
,
there
must
bee
an
examination
of
our selves
for
our
sins
.
That
Lam.
3.
40.
Let
us
search
and
try
our
wayes
,
is
to
be
done
in
our
renewed
repentance
before
the
Sacrament
.
Better
we
our selves
search
and
make
inquiry
,
before
we
goe
to
the
Sacrament
,
than
God
should
inquire
after
our
iniquities
,
and
make
a
search
after
our
sins
at
the
Sacrament
.
Iob
complaines
,
Iob
10.
6.
That
God
enquired
after
his
iniquity
,
and
searched
after
his
sin
.
That
is
a
sore
thing
.
We
can
looke
for
no
better
at
the
Sacrament
,
if
we
have
not
done
it
before
we
come
thither
.
2
Secondly
,
in
a
solemne
confession
of
sin
,
with
deepe
humiliation
for
them
.
This
confession
,
let
it
be
full
,
and
bring
out
thy
sins
,
as
they
tooke
the
Vessels
of
the
Temple
,
Ezra
8.
34.
By
number
and
by
weight
.
By
number
first
.
Charge
thy selfe
impartially
with
all
the
sins
thou
canst
recall
.
So
let
thy
confession
be
full
in
regard
of
enumeration
,
Lev.
16.
21.
All
their
iniquities
,
all
their
transgressions
.
Then
by
weight
;
so
let
thy
confessions
be
full
in
regard
of
aggravation
,
make
them
as
great
and
as
foule
in
their
natures
and
circumstances
as
thou
canst
,
Psal.
25.
11.
Psa.
40.
12.
2
Sam.
24.
10.
And
thus
haply
may
we
understand
that
place
,
Levit
16.
21.
He
shall
confesse
all
their
iniquities
,
and
all
their
transgressions
in
all
their
sins
:
not
only
their
sins
,
but
all
their
transgressions
in
their
sinnes
;
that
is
,
hee
shall
not
onely
confesse
their
sins
,
but
he
shall
aggravate
their
sins
,
by
laying
open
how
many
transgressions
were
wrapped
up
in
their
severall
sinnes
,
and
how
many
transgressions
were
in
the
severall
circumstances
of
their
sins
.
The
laden
soul
is
called
to
come
to
Christ
,
is
promised
ease
and
refreshment
:
and
this
promise
is
made
good
in
the
use
of
the
Sacrament
.
As
therefore
we
would
bee
in
the
number
of
those
whom
Christ
cals
,
and
to
whom
he
promises
ease
and
refreshment
;
yea
,
as
we
would
have
this
ease
and
refreshment
in
the
Sacrament
,
so
come
with
laden
soules
as
much
as
we
can
.
The
heavier
and
the
weightier
wee
make
our
sins
in
our
confessions
,
the
likelier
they
are
to
lade
us
.
And
let
thy
confessions
be
with
deepe
humiliation
;
let
them
bee
dolorous
confessions
with
griefe
and
sorrow
for
sin
,
and
from
a
sight
and
sense
of
it
.
Labour
to
see
and
feele
thy
sin
,
and
sight
and
sense
of
it
will
worke
sorrow
for
it
.
Sight
helpes
to
sorrow
.
As
in
that
case
,
Lam.
3.
51.
Mine
eye
affects
mine
heart
:
so
is
it
true
in
the
sight
of
sin
:
the
eye
that
sees
sin
affects
the
heart
,
feeling
of
sin
helpes
to
sorrow
.
The
weight
of
it
felt
,
will
bring
the
heart
to
sorrow
in
confession
.
Davids
confession
was
with
sorrow
,
Psal.
38.
18.
I
will
declare
,
that
is
,
confesse
mine
iniquity
.
But
how
shall
his
confession
be
qualified
?
I
will
be
sorry
for
my
sin
.
How
comes
he
by
his
sorrow
?
Surely
by
that
,
Vers.
4.
For
mine
iniquities
are
gone
over
mine
head
,
as
an
heavie
burthen
;
they
are
too
heavie
for
me
.
What
can
make
the
heart
more
heavie
than
when
it
feeles
the
heavinesse
and
weight
of
sin
?
So
should
a
man
carry
himselfe
in
his
confession
before
the
Sacrament
,
as
Ephraim
did
in
that
confession
of
his
,
Ier.
31.
18.
I
have
heard
Ephraim
bemoaning
himselfe
.
Make
thy
confessions
before
the
Sacrament
,
bemoaning
confessions
.
Let
our
confessions
be
ever
so
long
and
so
large
,
ever
so
exact
and
particular
,
yet
if
done
without
sorrow
,
it
is
but
an
historicall
confession
.
It
is
all
one
,
as
if
a
man
should
come
and
tell
God
a
Story
,
or
a
long
Tale
of
his
sins
.
God
doth
not
require
our
confessions
before
the
Sacrament
,
to
tell
him
that
which
hee
knowes
not
;
he
knowes
our
sins
better
than
our selves
,
but
that
in
our
confessions
wee
should
have
our
hearts
sorrowfully
affected
for
them
.
Be
sure
therefore
before
thou
come
to
the
Sacrament
,
to
renew
thy
repentance
in
confession
:
one
sweet
advantage
shalt
thou
have
by
it
amongst
others
,
and
that
is
this
;
Our
selfe-accusations
in
our
confessions
will
be
a
prevention
,
and
a
disappointment
of
Satans
accusations
against
us
.
The
Divell
,
even
at
the
Sacrament
,
will
bee
laying
in
against
us
;
it
is
good
therefore
to
take
a
course
to
defeat
him
.
He
will
be
pleading
against
a
man
,
Lord
,
shall
this
man
be
welcome
to
thy
Table
?
Shall
he
receive
the
benefit
of
thine
Ordinance
?
He
hath
done
thus
and
thus
;
I
can
lay
to
his
charge
these
and
these
sins
.
Thus
by
his
accusations
will
he
seek
to
put
in
a
bar
against
a
blessing
upon
us
.
Now
when
a
man
before
the
Sacrament
renewes
his
repentance
,
and
hath
in
his
confessions
brought
in
the
accusations
Praeventus
Diabolus
in
accusatione
,
ultra
nos
accusare
non
poterit
.
Et
si
ipsi
nostri
simus
accusatores
proficit
nobis
ad
salutem
,
si
vero
expectemus
ut
a
Diabolo
accusemur
,
accusatio
illa
nobis
cedit
ad
poenam
.
Orig.
Hom.
3.
in
Levit.
against
himselfe
,
Satan
is
prevented
:
for
then
wee
doe
,
as
I
may
say
,
furnish
the
Lord
with
an
answer
to
stop
Satans
mouth
:
for
then
will
the
Lord
be
ready
to
answer
for
us
,
Why
Satan
,
thou
accusest
this
man
of
nothing
,
whereof
he
hath
not
already
,
to
the
full
,
accused
himselfe
;
he
himselfe
hath
accused
himselfe
of
all
this
already
.
Thou
commest
too
late
,
all
thine
accusations
shall
be
no
barre
to
my
blessing
.
The
elder
brothers
nose
swels
at
his
Fathers
kindnesse
and
goodnesse
to
his
prodigall
brother
,
and
therefore
Luke
15.
30.
He
rips
up
all
his
courses
,
and
throws
the
filth
of
them
in
his
face
,
that
hee
was
one
that
had
devoured
his
Fathers
living
,
and
had
spent
it
among
Harlots
.
And
this
hee
doth
now
whilest
they
are
at
the
Feast
,
at
the
fatted
Calfe
,
and
good
cheere
.
Yet
all
this
doth
the
prodigall
no
hurt
,
the
musick
ceases
not
,
the
Feast
is
not
broken
off
,
nor
he
thrust
out
of
dores
againe
.
And
how
comes
it
about
that
all
this
did
him
no
hurt
?
Because
the
prodigall
had
prevented
his
brother
,
he
himselfe
had
accused
himselfe
to
the
full
in
his
confessions
,
when
he
came
to
his
Father
:
and
so
by
his
owne
confession
,
had
tooke
out
the
sting
and
poison
of
his
brothers
malicious
accusation
.
So
that
his
brother
comes
too
late
now
,
the
Feast
and
the
merriment
goe
on
neverthelesse
.
So
will
the
Divell
bee
snarling
against
,
and
picking
quarrels
against
men
,
even
in
the
Feast
time
;
but
he
comes
too
late
to
doe
them
hurt
,
if
they
themselves
have
first
put
in
the
bils
of
their
owne
inditements
against
themselves
in
their
confessions
before
their
comming
to
the
Sacrament
.
3
Thirdly
,
in
judging
and
condemneing
our selves
.
The
duty
instanced
in
S.
Paul
,
1
Cor.
11.
especially
in
judging
our selves
unworthy
the
favour
and
honour
of
comming
to
the
Lords
Table
.
Lord
,
I
am
not
worthy
,
sayes
the
Centurion
,
that
thou
shouldest
come
under
my
roofe
.
So
should
we
acknowledge
our
utter
unworthinesse
of
comming
under
the
roofe
of
Gods
house
,
much
more
of
comming
to
his
Table
.
We
should
judge
our selves
unworthy
of
such
fellowship
with
God
.
And
the
more
unworthy
we
judge
our selves
,
the
worthier
ghests
shall
we
be
in
the
Lords
acceptance
.
And
thus
must
our
faith
and
our
repentance
bee
renewed
,
before
our
comming
to
the
Lords
Table
.
Chap.
17.
Excitation
of
earnest
desires
after
Christ
;
and
a
strong
expectation
to
receive
him
and
his
benefits
.
CHAP.
17
THE
fourth
thing
to
bee
done
in
actuall
preparation
,
is
the
excitation
and
stirring
up
in
our selves
strong
and
earnest
desires
,
that
we
may
come
with
inlarged
hearts
and
affections
,
with
hungring
and
thirsting
desires
after
Christ
in
his
Ordinance
,
and
after
the
Ordinance
in
which
Christ
is
to
be
had
.
This
is
the
due
Order
that
God
requires
;
hee
that
comes
thus
,
comes
in
due
Order
.
So
should
men
come
to
the
Sacrament
,
as
Christ
to
that
Passeover
,
Luke
22.
15.
With
desire
have
I
desired
to
eat
this
Passeover
with
you
:
that
is
,
I
have
exceedingly
,
earnestly
,
and
heartily
desired
to
eat
it
with
you
;
not
desired
it
,
but
desired
it
with
desire
.
Single
desires
will
not
serve
the
turne
,
but
a
man
must
come
with
desiring
desires
,
with
double
desires
,
with
earnest
and
strong
desires
,
that
will
seek
God
after
the
due
Order
.
God
must
be
sought
after
the
same
order
in
the
Sacrament
,
as
in
other
his
Ordinances
.
After
this
Order
must
GOD
bee
sought
in
all
his
Ordinances
,
Psa.
63.
1.
O
God
,
thou
art
my
God
,
early
will
I
seeke
thee
.
There
is
the
duty
of
seeking
.
He
will
seeke
God
in
his
Ordinances
,
in
his
Word
,
Worship
,
Sacrifices
,
&c.
Well
,
but
after
what
Order
will
he
seeke
him
?
After
the
due
Order
.
How
is
that
?
with
longing
,
thirsting
,
enlarged
desires
of
spirit
,
My
soule
thirsteth
for
thee
,
my
flesh
longeth
for
thee
.
Then
comes
a
man
to
Gods
Ordinances
,
and
so
to
the
Sacrament
in
due
Order
,
when
hee
comes
with
these
thirsting
,
longing
desires
.
So
should
a
man
come
to
the
Sacrament
,
as
an
hungry
man
comes
to
his
meat
,
as
a
thirsty
man
to
his
drinke
.
A
man
that
is
hungry
,
is
not
only
willing
to
eat
,
a
man
that
is
thirsty
,
is
not
onely
willing
to
drinke
,
but
he
strongly
longs
after
his
meat
,
and
drinke
;
with
desire
he
desires
it
,
and
thinks
it
very
long
till
he
have
it
.
In
the
Sacrament
there
is
not
only
food
,
but
a
Feast
,
such
a
Feast
as
that
,
Isay
25.
6.
If
an
hungry
man
will
long
after
food
,
what
will
he
doe
after
a
Feast
,
after
a
Feast
of
choice
dainties
?
How
needfull
this
disposition
is
,
appeares
by
these
things
.
1
First
,
onely
such
are
invited
to
the
Sacrament
,
as
are
invited
to
come
to
Christ
:
for
what
come
they
to
the
Sacrament
for
,
but
to
come
to
Christ
.
Now
they
onely
are
invited
to
come
to
Christ
,
and
they
onely
are
fit
to
come
to
Christ
,
that
doe
hunger
and
thirst
after
him
with
inlarged
desires
,
Isa.
55.
1.
Iohn
7.
37.
Apoc.
22.
17.
So
must
they
be
qualified
that
will
receive
Christ
,
and
so
must
they
bee
qualified
also
that
will
receive
him
in
the
Sacrament
.
It
is
cheerely
comming
to
the
Sacrament
,
when
a
man
knowes
he
shall
be
welcome
.
He
shall
be
sure
to
be
welcome
that
is
invited
,
and
the
desiring
,
hungry
,
thirsty
,
enlarged
spirit
,
is
undoubtedly
invited
.
2
Secondly
,
to
such
onely
is
the
end
of
the
Sacrament
made
good
.
As
such
are
only
invited
,
so
such
are
onely
fed
and
feasted
.
What
come
we
to
the
Sacrament
for
?
Come
we
not
to
be
made
partakers
of
the
good
things
there
prepared
for
us
?
God
,
he
prepares
,
and
makes
ready
for
us
,
Mat.
22.
4.
And
when
we
come
,
we
come
to
eat
the
good
things
GOD
hath
prepared
,
and
made
ready
for
us
.
Now
if
wee
would
eat
those
things
which
GOD
hath
prepared
for
us
,
we
must
come
prepared
with
hunger
,
thirst
,
and
desires
after
these
things
.
And
when
we
come
thus
qualified
,
wee
shall
bee
sure
to
meet
with
a
blessing
,
and
to
feed
upon
that
which
God
hath
prepared
.
God
that
would
have
men
deale
their
bread
to
the
hungry
,
Isay
,
58.
7.
will
certainly
himselfe
much
more
deale
bread
to
an
hungry
soule
,
Psa.
107.
9.
For
he
satisfieth
the
longing
soule
,
and
fils
the
hungry
with
goodnesse
.
Do
we
not
come
to
the
Sacrament
to
be
filled
,
to
be
satisfied
?
would
we
not
be
loth
to
be
sent
away
lanke
and
empty
?
They
that
come
with
longing
soules
,
shall
be
sent
away
with
satisfied
soules
.
Isay
44.
3.
I
will
powre
water
upon
him
that
is
thirsty
,
and
flouds
upon
the
drie
ground
.
Not
drop
,
but
powre
,
not
a
showre
,
but
a
floud
.
So
liberally
God
answers
hungring
and
enlarged
desires
.
There
is
a
phrase
,
Isa.
58.
10.
If
thou
draw
out
thy
soule
to
the
hungry
.
When
men
come
hungry
to
his
Ordinance
,
God
will
draw
out
his
soule
to
satisfie
them
.
We
shall
see
it
made
good
in
Davids
case
,
Psa.
63.
1.
My
soule
thirsteth
,
my
flesh
longeth
.
What
came
of
it
?
Did
hee
long
in
vaine
?
Did
hee
lose
his
longing
?
No
:
but
Verse
5.
My
soule
shall
bee
satisfied
as
with
morrow
and
fatnesse
,
and
my
mouth
shall
praise
thee
with
joyfull
lips
.
So
aboundantly
should
his
heart
be
satisfied
and
cheered
,
with
the
fat
and
sweet
of
GODS
Ordinances
,
that
hee
should
breake
out
into
the
praises
of
GOD
,
What
an
excellent
thing
is
it
to
taste
the
marrow
and
fat
of
Gods
Ordinances
!
much
more
to
feed
on
it
!
much
more
to
feed
unto
fulnesse
and
satisfaction
!
whose
teeth
would
not
water
after
such
curious
delicates
?
Bring
longing
,
hungry
enlarged
desires
,
and
fat
,
and
marrow
shall
be
our
portion
.
For
herein
hath
spirituall
hunger
an
advantage
above
bodily
.
Bodily
hunger
a
man
may
hunger
withall
,
and
yet
his
hunger
helpes
him
to
no
meat
nor
satisfaction
:
But
spirituall
hunger
doth
,
as
having
the
promise
of
satisfaction
.
Christ
out
of
his
compassions
will
liberally
releeve
all
hungry
Ecce
,
pauper
venio
ad
te
divitem
,
miser
ad
misericordem
,
ne
recedam
vac●us
,
vel
contemptus
.
Esu●iens
incipio
te
quaere●e
,
ne
deserar
●
te
jejunus
.
Famelicus
accedo
,
ne
●ecedam
impastus
.
Et
si
antequam
comedam
suspiro
,
da
vel
post
suspiria
ut
comedam
.
August
.
lib.
medit
.
c.
39.
soules
that
with
desire
seek
after
him
.
Excellent
is
that
place
,
Mat.
15.
32.
Then
Iesus
called
his
Disciples
unto
him
,
and
said
,
I
have
compassion
on
the
multitude
,
because
they
continue
with
me
now
three
dayes
,
and
have
nothing
to
eat
,
and
I
will
not
send
them
away
fasting
,
lest
they
faint
in
the
way
.
He
that
would
not
out
of
his
compassions
send
away
the
multitude
with
fasting
bodies
,
lest
they
should
faint
;
how
much
more
,
thinke
we
,
will
he
compassionately
regard
an
hungry
soule
,
and
not
send
it
away
fasting
from
the
Sacrament
,
lest
it
should
faint
.
Christs
compassions
will
not
suffer
him
to
send
away
an
hungry
soule
fasting
.
Alas
,
he
knowes
it
would
faint
if
it
should
come
empty
,
and
goe
away
empty
,
if
it
should
come
hungry
,
and
goe
away
hungry
.
3
Thirdly
,
the
more
strength
in
our
desires
,
the
more
hunger
in
our
spirits
,
the
more
aboundant
and
the
more
plentifull
satisfaction
.
The
more
our
hearts
are
inlarged
in
our
desires
,
the
more
Gods
hand
will
be
inlarged
in
his
bounty
,
Psal.
81.
10.
Open
thy
mouth
wide
,
and
I
will
fill
it
.
God
hath
an
open
hand
,
for
all
that
have
an
open
mouth
.
God
hath
an
hand
wide
open
,
for
such
as
have
their
mouthes
wide
open
.
A
mouth
wide
opened
,
shall
be
a
mouth
full
filled
.
A
wide
mouth
shall
be
a
full
mouth
.
God
will
inlarge
himselfe
to
all
that
come
to
him
with
inlarged
hearts
.
Gods
admeasurements
of
grace
and
spirituall
good
,
are
suitable
to
mens
inlargements
and
dilations
of
their
spirits
.
Three
things
fit
a
Vessell
to
receive
a
great
measure
of
liquor
.
1.
When
it
is
of
large
capacity
.
A
small
Vessell
may
be
filled
,
but
yet
a
small
Vessell
cannot
have
so
much
infused
into
it
,
as
a
Vessell
that
is
of
larger
capacity
.
The
larger
the
bucket
is
that
is
let
downe
into
the
Well
,
the
more
water
it
brings
up
.
2.
When
it
is
an
open
Vessell
.
Though
a
Vessell
be
of
sufficient
capacity
,
yet
if
the
Vessell
bee
shut
,
and
the
mouth
of
it
closed
up
,
though
it
be
throwne
into
the
Sea
where
there
is
water
enough
,
yet
it
fils
not
.
3.
When
it
is
wide
open
.
Though
the
mouth
of
a
Vessell
be
open
,
yet
if
it
be
not
wide
open
,
it
doth
not
fill
so
readily
.
Take
a
Bottle
,
or
a
narrow-mouth'd
Glasse
,
and
dowse
it
under
the
water
,
and
yet
it
may
bee
pulled
up
againe
with
little
or
no
water
in
it
,
though
it
bee
of
great
capacity
,
because
the
narrownesse
of
the
mouth
hinders
the
ready
and
quick
passage
of
water
into
it
.
A
wide-mouth'd
Vessell
,
as
a
Paile
or
Bucket
,
is
no
sooner
under
water
,
but
it
is
instantly
filled
,
because
the
mouth
of
the
Vessell
is
wide
and
broade
.
So
when
we
come
to
Gods
Ordinances
,
to
the
Sacrament
,
wee
should
come
so
as
to
be
filled
,
wee
should
come
to
get
as
liberall
largesses
as
possibly
we
can
.
The
way
to
doe
that
,
is
to
have
our
hearts
Vessels
of
competent
capacity
,
to
have
them
opened
,
to
have
them
wide
opened
.
The
way
to
doe
these
things
,
is
to
have
our
hearts
inlarged
with
hungring
and
longing
desires
.
Such
enlarged
desires
open
the
mouth
,
&
open
it
wide
;
and
when
our
mouthes
are
opened
,
God
will
open
his
hand
,
his
filling
hand
.
As
therefore
we
desire
to
have
the
Lord
fill
our
mouthes
when
we
come
to
the
Lords
Table
,
so
let
us
get
our
mouthes
wide
open
.
When
wee
come
to
the
Sacrament
,
why
come
wee
?
Is
it
not
that
wee
may
eat
our
fill
of
Christs
body
,
and
drink
our
fill
of
his
bloud
?
Is
it
not
that
we
may
go
from
the
Lords
Table
as
Christ
went
from
Iordan
,
full
of
the
Holy
Ghost
?
As
we
desire
to
have
full
mouthes
,
so
let
us
bring
opened
,
wide
opened
mouthes
.
When
men
come
to
the
Sacrament
with
hearts
enlarged
,
and
hungring
desires
,
Christ
will
give
such
a
Commandement
to
the
Sacrament
,
as
he
did
to
those
servants
concerning
the
water-pots
,
and
it
shall
doe
as
they
did
,
Iohn
2.
7.
Iesus
said
unto
them
,
fill
the
water-pots
with
water
.
And
they
filled
them
up
to
the
brim
.
So
in
this
case
will
Christ
say
,
Loe
,
here
be
men
come
with
inlarged
hearts
,
with
earnest
and
strong
desires
,
I
see
they
have
opened
their
mouthes
wide
;
fill
them
with
my
Spirit
,
with
my
vertues
,
and
efficacies
,
fill
them
with
spirituall
strength
against
their
corruptions
,
fill
them
with
power
to
walke
in
obedience
:
and
upon
this
command
of
Christ
,
the
Sacrament
shall
empty
it selfe
with
an
aboundant
blessing
upon
their
soules
,
yea
,
it
shall
fill
them
up
to
the
brim
.
What
an
happy
thing
is
it
to
be
full
,
brim-full
of
Christ
?
A
mouth
wide
open
,
will
be
a
meanes
to
fill
the
heart
full
,
brimme
full
of
Christ
.
That
man
comes
happily
to
the
Sacrament
indeed
,
that
can
say
after
his
being
at
the
Sacrament
,
as
they
did
in
that
case
,
Psal.
126.
2
,
3.
Then
was
our
mouth
filled
with
laughter
,
and
our
tongue
with
singing
.
The
Lord
hath
done
great
things
for
us
,
whereof
we
are
glad
.
Now
,
wouldest
thou
be
able
after
a
Sacrament
to
say
,
When
I
was
at
the
Sacrament
,
then
was
my
mouth
filled
with
laughter
,
my
tongue
with
signging
,
and
mine
heart
with
spirituall
comfort
and
joy
;
The
Lord
hath
done
great
things
for
me
,
whereof
I
am
glad
.
Wouldest
thou
after
a
Sacrament
be
able
thus
to
say
?
Why
then
when
thou
goest
to
the
Sacrament
,
Open
thy
mouth
,
and
open
thy
mouth
wide
,
and
GOD
will
fill
thy
mouth
with
laughter
,
and
thine
heart
with
spirituall
joy
.
It
is
true
,
that
a
great
many
goe
from
the
Sacrament
,
and
their
mouthes
are
not
filled
with
laughter
,
but
with
complaints
,
with
sad
complaints
of
the
little
good
they
receive
at
the
Sacrament
.
Many
come
from
the
Sacrament
with
empty
mouthes
,
empty
hearts
?
And
what
may
the
reason
of
it
be
?
Is
not
God
as
bountifull
as
he
was
wont
to
be
?
Yes
surely
:
he
is
the
same
God
that
ever
,
his
hand
is
not
shortned
;
but
the
very
reason
is
,
that
men
come
with
shut
mouthes
,
or
at
lest
,
with
their
mouthes
but
narrowly
opened
;
and
shut
mouthes
,
and
narrow
mouthes
,
must
needs
be
empty
mouthes
.
Wee
open
not
,
therfore
God
fils
not
;
we
open
not
wide
,
therefore
God
fils
not
full
.
Is
the
Sea
empty
,
because
a
stopt
Vessell
is
not
filled
when
throwne
into
it
?
Is
there
no
water
in
the
River
,
because
a
narrow
mouth'd
Vessell
brings
up
so
little
?
Surely
there
is
a
sufficiency
of
all
spirituall
good
,
in
Christ
a
fulnesse
of
blessing
in
Gods
Ordinance
:
all
the
fault
is
in
our
own
indisposition
,
we
come
with
dead
,
livelesse
,
formall
,
narrow
,
straight
,
and
closed
hearts
,
and
that
is
the
very
bane
of
the
businesses
,
See
how
Saint
Paul
speakes
to
the
Corinthians
,
2
Cor.
6.
11
,
12.
O
ye
Corinthians
,
our
mouth
is
open
unto
you
,
our
heart
is
inlarged
,
yee
are
not
straitned
in
us
,
but
yee
are
straitned
in
your
owne
bowels
.
So
sayes
Christ
:
O
ye
sons
of
men
,
mine
hand
is
full
,
mine
hand
,
and
mine
heart
is
open
unto
you
,
mine
Ordinance
in
the
Sacrament
is
open
unto
you
;
that
is
not
straitned
in
its
owne
nature
,
but
it
is
ready
to
powre
out
it selfe
to
you
.
What
is
the
matter
then
that
ye
go
away
so
empty
mouthed
?
ye
are
straitned
in
your
owne
bowels
,
you
have
not
opened
mouthes
,
nor
inlarged
hearts
.
Certainly
,
if
men
could
come
to
the
Sacrament
,
as
Hannah
did
to
that
service
of
Thanksgiving
,
1
Sam.
2.
1.
it
would
be
farre
otherwise
with
us
;
Mine
heart
,
saith
she
,
is
inlarged
over
mine
enemies
.
So
if
we
could
say
,
mine
heart
is
inlarged
towards
my
Saviour
,
my
desires
,
and
hunger
is
inlarged
after
him
,
we
shold
then
finde
Gods
hand
suitably
inlarged
to
our
hearts
.
Quest.
But
how
should
a
man
get
his
mouth
wide
opened
,
how
should
he
get
his
desires
thus
inlarged
after
Christ
?
Answ.
1.
First
,
get
a
sense
and
a
sight
of
Christs
worth
,
and
thine
owne
wants
.
Offer
meat
and
drinke
to
a
man
that
is
full
,
and
he
will
not
open
his
mouth
to
receive
it
,
The
full
despises
the
honey-combe
;
but
let
a
man
alone
till
his
stomack
be
empty
,
and
when
once
he
feeles
the
pinches
and
twitches
of
emptinesse
,
and
when
once
he
feeles
the
want
of
meat
and
drinke
,
and
so
begins
to
prize
the
worth
of
it
,
he
will
quickly
open
his
mouth
,
and
open
it
wide
,
readily
,
and
greedily
too
,
if
food
be
presented
to
him
.
Such
a
sense
of
the
want
and
the
worth
of
Christ
,
would
open
our
mouth
wide
indeed
.
There
is
nothing
so
shuts
up
our
mouthes
as
our
senselessenesse
of
our
wants
,
and
the
worth
of
Christ
.
The
pincht
Prodigall
can
thinke
upon
,
and
desire
the
bread
in
his
Fathers
house
.
Labour
therefore
to
affect
thine
heart
with
the
sense
of
thy
want
of
Christ
;
labour
to
feele
how
miserable
thou
art
without
him
;
labour
to
see
his
riches
,
excellencies
,
and
all
his
all-sufficiencies
,
these
things
would
be
as
keyes
to
unlock
and
open
our
shut
mouthes
.
2
Secondly
,
labour
in
private
,
before
you
come
to
the
Sacrament
,
by
your
owne
endeavours
,
to
stretch
and
widen
your
mouthes
.
Strive
by
much
prayer
to
get
thine
heart
inlarged
.
Inlargements
of
the
heart
in
private
prayer
,
will
fit
the
heart
for
inlargement
in
the
Sacrament
.
One
duty
affords
contribution
to
another
,
and
one
duty
disposes
to
another
.
Labour
to
have
thine
heart
inlarged
by
private
meditations
and
workings
upon
the
promises
.
This
is
that
which
is
the
mischiefe
of
all
,
Men
put
off
the
worke
of
opening
their
mouthes
,
till
in
a
manner
they
be
opening
their
mouthes
to
receive
the
Elements
,
and
having
the
work
then
to
doe
,
they
are
so
shut
up
in
hardnesse
,
and
deadnesse
,
that
they
cannot
by
any
meanes
open
their
mouthes
at
all
.
The
heart
will
not
on
a
sudden
,
and
at
a
beck
,
be
brought
into
a
Sacramentall
frame
;
it
is
a
worke
that
will
ask
time
and
paines
.
The
opening
of
the
spirituall
mouth
,
and
the
widening
of
it
,
is
not
so
soone
,
nor
so
easily
done
,
as
the
opening
of
the
bodily
mouth
.
It
is
a
worke
that
must
bee
done
gradually
,
and
with
some
striving
before
hand
.
It
will
aske
much
prayer
.
The
same
God
that
must
fill
them
,
it
is
even
he
that
must
open
them
,
and
therefore
hee
must
be
sought
to
earnestly
.
It
will
aske
much
meditation
and
strugling
in
private
.
A
man
that
would
make
a
bladder
capacious
to
hold
spices
,
he
blowes
it
,
and
rubs
it
,
and
blowes
and
rubs
it
many
times
over
,
and
all
to
make
it
the
larger
.
If
a
man
were
promised
,
that
on
such
a
day
hee
should
have
as
much
money
as
his
purse
would
hold
,
how
would
hee
every
day
before
be
stretching
,
and
reaching
his
purse
,
that
by
little
and
little
hee
might
stretch
it
to
such
a
bignesse
and
capacity
,
that
it
might
receive
a
great
summe
.
If
therefore
thou
wouldest
have
thy
heart
capacious
and
large
at
the
Sacrament
,
bee
often
before
the
Sacrament
strugling
with
thine
owne
heart
,
and
get
it
well
inlarged
by
the
serious
use
of
private
helpes
.
Our
customary
formality
undoes
us
.
When
we
should
be
eating
and
drinking
,
then
have
wee
our
mouthes
to
open
.
How
can
they
eat
and
drinke
,
whose
mouthes
are
not
opened
?
It
is
said
of
Solomon
in
another
case
,
1
King
.
4.
29.
God
gave
Solomon
largenesse
of
heart
,
as
the
sand
that
is
on
the
Sea
shoare
.
It
is
said
of
Hell
,
Isai.
5.
14.
that
Hell
hath
enlarged
her selfe
,
and
opened
her
mouth
without
measure
.
Now
if
it
were
thus
with
our
hearts
,
that
we
had
largenesse
of
heart
,
as
the
sand
on
the
Sea
shore
,
if
our
hearts
were
inlarged
,
and
our
mouthes
opened
without
measure
,
yet
were
there
aboundantly
enough
in
Christ
to
fill
our
hearts
,
and
satisfie
the
hungring
desires
of
our
soules
:
our
desires
cannot
exceed
Christs
riches
,
nor
Gods
bounty
,
he
is
able
to
give
above
all
that
we
can
aske
or
thinke
:
and
therefore
let
us
labour
with
all
our
might
,
for
a
distention
,
and
a
dilation
of
our
hearts
and
desires
,
stretch
,
and
widen
them
to
the
utmost
we
possibly
can
.
Object
.
Men
seeme
generally
to
have
these
inlarged
desires
,
this
hunger
and
thirst
;
for
how
desirous
doe
men
seeme
to
be
to
come
to
the
Sacrament
,
and
how
wondrous
ill
would
they
take
it
to
be
kept
back
?
Answ.
There
be
false
hungers
,
and
false
thirsts
,
false
desires
.
1.
First
,
there
is
a
desire
that
comes
from
custome
and
fashion
.
It
is
the
custome
of
the
Time
,
or
the
custome
of
the
Towne
,
and
by
any
meanes
they
will
bee
neighbour-like
;
and
because
others
go
to
the
Sacrament
,
they
must
needs
go
too
.
It
is
not
any
desire
of
Christ
,
nor
any
hungring
after
him
in
his
Ordinance
,
that
drawes
them
on
,
but
only
a
desire
to
doe
as
others
doe
.
You
shall
see
many
desire
to
go
to
a
Feast
,
whither
they
see
all
their
neighbours
go
,
and
will
take
it
exceeding
ill
,
if
they
be
not
invited
;
not
because
they
want
a
meales
meat
,
or
because
they
greatly
care
for
the
cheere
,
but
because
the
rest
of
their
neighbours
go
,
and
it
would
be
some
disgrace
to
them
to
bee
left
out
;
and
therefore
are
very
desirous
to
goe
,
though
they
weigh
not
the
cheere
a
whit
,
when
they
come
there
.
2.
Secondly
,
there
is
a
desire
that
comes
from
superstition
.
Many
have
a
strong
conceit
,
That
the
very
deed
doing
,
what
ever
they
be
that
do
it
,
and
how
ever
they
doe
it
,
will
work
wonders
with
them
.
They
are
perswaded
,
that
if
they
do
but
receive
the
Sacrament
,
that
they
shall
receive
some
good
thing
,
though
they
know
no
more
than
the
post
,
what
good
thing
it
is
that
is
to
be
received
.
This
is
a
superstitious
thirst
.
3.
Thirdly
,
there
is
a
true
thirst
,
and
a
right
hunger
indeed
.
And
this
is
discerned
and
distinguished
from
the
other
by
these
things
.
1
First
,
by
the
object
of
it
,
for
it
is
directly
carried
after
Christ
,
fellowship
,
and
communion
with
him
,
and
fruition
of
him
and
his
benefits
,
Psal.
42.
1
,
2.
My
soule
panteth
after
thee
,
O
God
,
my
soule
thirsteth
for
God
,
for
the
living
God
,
when
shall
I
come
and
appeare
before
God
?
This
neither
doe
ignorant
nor
superstitious
persons
doe
.
Experience
proves
it
,
for
when
they
are
questioned
withall
what
makes
them
desirous
to
come
to
the
Sacrament
,
either
they
can
give
no
reason
why
they
desire
to
come
,
or
else
never
give
any
such
reason
as
this
.
Their
desires
,
at
the
best
,
are
but
after
the
worke
and
the
performance
,
beyond
which
they
never
looke
.
2
Secondly
,
by
the
grounds
of
it
:
for
the
grounds
of
true
desires
,
1.
Either
a
sense
of
the
want
of
Christ
,
a
selfe-emptinesse
.
Want
of
drinke
makes
men
thirst
,
want
of
meat
makes
men
hunger
.
So
true
desires
come
from
the
sense
of
a
mans
owne
wants
and
emptinesse
,
which
can
only
bee
supplied
,
and
satisfied
by
Christ
.
2.
Or
else
from
the
sense
of
former
sweetnesse
and
goodnesse
of
Christ
in
the
use
of
the
Ordinance
.
A
man
hath
formerly
received
the
Sacrament
,
and
in
the
use
of
it
hath
found
aboundance
of
sweetnesse
in
communion
with
CHRIST
,
hath
found
pardon
sealed
,
faith
strengthned
,
hath
found
his
heart
inlivened
,
and
inlarged
,
hath
gotten
some
power
against
his
lusts
,
some
strength
unto
obedience
:
and
having
formerly
received
some
good
by
it
,
this
quickens
and
stirres
up
his
desires
,
and
makes
them
the
more
vehement
after
Christ
and
his
Ordinance
.
But
with
ignorant
and
superstitious
persons
,
it
is
not
so
.
It
is
neither
a
sense
of
present
wants
,
nor
feeling
of
former
benefit
that
moves
their
desires
to
come
.
3
Thirdly
,
by
the
qualities
or
properties
of
it
.
They
are
these
:
1
First
,
an
holy
kinde
of
impatience
in
the
want
of
the
Ordinance
.
A
man
in
bodily
hunger
and
thirst
,
growes
impatient
in
case
of
delay
,
thinkes
every
minute
seven
,
till
hee
come
where
he
may
have
that
which
will
satisfie
.
True
desires
,
specially
in
case
of
delay
,
thinke
long
,
till
they
be
at
the
Ordinance
where
Christ
is
to
be
had
.
It
is
not
once
in
a
yeere
will
serve
his
turne
.
An
hungry
man
eats
oft
,
a
thirsty
man
drinkes
oft
,
and
thinkes
long
till
he
comes
to
his
meat
,
and
drink
.
It
is
so
here
,
Psa.
42.
1
,
2.
My
soule
thirsteth
,
when
shall
I
come
?
Not
so
with
ignorant
,
formall
,
and
superstitious
ones
.
Let
all
be
but
agreed
to
stay
from
the
Sacrament
,
and
once
in
a
yeere
will
richly
suffice
them
.
2
Secondly
,
nothing
quiets
the
heart
,
nor
can
still
the
craving
desires
of
it
,
but
injoyment
of
Christ
in
his
Ordinance
.
When
a
man
is
heartily
hungry
,
and
thirsty
,
nothing
satisfies
him
but
meat
and
drinke
.
Give
him
what
else
you
will
,
yet
still
he
craves
meate
and
drink
.
So
give
a
man
what
you
will
,
that
desires
Christ
in
the
Ordinance
,
yet
his
soule
is
not
quiet
and
satisfied
.
Give
him
the
Ordinance
,
yet
if
hee
have
not
Christ
in
the
Ordinance
,
his
desires
are
not
at
quiet
.
Formality
,
and
superstition
,
let
them
but
do
the
outward
worke
,
let
them
but
receive
the
outward
Elements
,
though
they
receive
nothing
at
all
else
,
yet
they
are
well
a-payd
,
and
their
spirits
highly
well
contented
.
They
thinke
themselves
as
well
as
a
Sacrament
can
make
them
.
3
Thirdly
,
great
and
sweet
contentment
in
the
use
of
the
Ordinance
.
What
sweet
contentment
doth
an
hungry
man
finde
in
eating
his
meat
,
in
drinking
his
drinke
,
Iudg.
15.
19.
When
hee
had
drunke
,
his
spirit
came
againe
and
he
revived
,
Prov.
25.
25.
As
cold
waters
to
a
thirsty
soule
,
so
is
good
newes
from
a
far
Country
.
The
Proverbe
implies
a
great
deale
of
contentment
,
that
a
thirsty
man
takes
in
drinking
cold
waters
.
No
such
sweet
findes
formality
,
or
superstition
,
in
the
use
of
the
Sacrament
.
And
so
much
may
suffice
for
this
fourth
thing
.
5
The
fifth
thing
to
bee
done
in
actuall
preparation
is
,
To
raise
up
in
our selves
,
and
to
come
with
a
strong
expectation
of
the
benefits
to
bee
received
in
the
Sacrament
.
There
be
excellent
and
precious
things
to
bee
received
in
the
Sacrament
.
As
in
the
institution
we
have
a
commandement
to
eat
and
drinke
,
Take
and
eat
:
so
we
have
a
promise
from
Christ
of
excellent
things
to
be
dispensed
in
this
Ordinance
.
Take
and
eat
:
why
,
what
if
we
take
and
eat
?
what
shall
we
take
,
and
what
shall
we
eat
?
What
is
it
that
is
to
be
had
in
the
use
of
this
Ordinance
?
This
is
my
body
.
Drinke
ye
all
of
this
;
What
shall
wee
drinke
?
This
is
my
bloud
.
So
then
Christ
in
the
institution
of
this
Sacrament
,
hath
promised
that
worthy
receivers
shall
eat
his
body
,
shall
drinke
his
bloud
.
In
the
Sacrament
Christ
tenders
his
body
to
be
eaten
,
and
his
bloud
to
be
drunke
;
and
promises
that
he
will
give
those
things
to
the
faithfull
receiver
.
Now
then
when
we
come
to
the
Sacrament
,
we
should
come
with
an
expectation
to
have
these
promises
made
good
,
we
should
come
with
a
full
account
to
receive
these
things
promised
.
When
Peter
and
Iohn
went
up
to
the
Temple
,
the
Creeple
asking
an
almes
of
them
,
Acts
3.
4.
they
fastning
their
eyes
on
him
,
said
unto
him
,
looke
on
us
.
And
the
Text
sayes
,
hee
gave
heed
unto
them
,
expecting
to
receive
something
of
them
.
And
his
expectation
was
not
disappointed
,
he
received
something
,
and
a
better
thing
than
he
expected
.
When
we
come
to
the
Sacrament
,
we
should
give
good
heed
to
the
Sacramentall
promises
,
and
should
have
a
fixed
eye
upon
them
,
expecting
to
receive
something
from
them
,
and
from
the
Ordinance
.
And
surely
such
expectation
of
ours
should
not
be
disappointed
.
If
we
come
with
expectation
,
God
would
never
send
us
away
without
satisfaction
in
our
expectation
.
We
never
finde
any
that
came
to
Christ
to
be
healed
,
or
holpen
in
any
kinde
,
but
they
came
to
him
with
a
strong
expectation
to
receive
the
benefit
they
came
for
.
If
a
Leper
came
,
he
came
with
expectation
of
cleansing
.
If
a
blind
man
came
,
he
came
with
expectation
of
his
sight
.
If
a
lame
man
came
,
he
came
with
expectation
of
the
restitution
of
his
limbs
.
And
we
never
reade
in
all
the
Gospell
,
that
ever
any
man
that
came
with
an
expectation
of
any
good
from
him
,
that
was
turned
away
with
his
expectation
deceived
.
If
I
have
caused
the
eyes
of
the
widdow
to
faile
,
sayes
Iob
,
Chap.
31.
16.
Poore
Widowes
,
that
were
oppressed
and
wronged
by
others
,
or
that
were
in
want
,
and
needed
succour
,
they
came
to
Iob
,
and
they
came
to
him
with
expectation
,
that
he
would
assuredly
pleasure
them
.
Their
eyes
were
to
Iob
,
and
Iob
seeing
that
they
came
to
him
with
such
an
expectation
,
he
by
no
meanes
would
cause
the
expecting
eyes
of
the
Widow
to
faile
.
If
we
would
so
come
to
the
Sacrament
with
our
eyes
to
Christ
,
and
to
his
promises
,
expecting
his
making
good
his
promises
to
us
,
hee
would
not
cause
our
eyes
to
faile
.
Thus
therefore
resolve
,
Christ
hath
promised
to
give
in
the
Sacrament
his
body
and
his
bloud
,
to
give
the
benefits
of
his
death
,
he
hath
promised
to
seale
pardon
,
to
manifest
himselfe
,
to
give
power
against
lusts
,
&c.
I
will
therefore
now
go
to
this
Ordinance
,
with
a
particular
expectation
of
such
and
such
a
particular
blessing
as
my
soule
stands
in
need
of
.
And
most
sure
it
is
,
that
the
want
of
this
duty
proves
very
prejudiciall
to
us
.
How
come
many
from
the
Sacrament
without
any
benefit
,
or
good
at
all
.
How
fals
it
out
so
?
They
have
as
much
as
they
expected
;
as
they
went
expecting
nothing
,
so
they
come
away
receiving
nothing
.
God
will
not
drop
downe
his
blessings
upon
oscitant
and
negligent
hearts
.
We
our selves
will
not
give
unto
others
where
wee
know
there
is
no
such
thing
expected
from
us
.
Chap.
18.
God
to
be
sought
in
speciall
manner
by
prayer
,
before
the
Sacrament
.
CHAP.
18
THere
remaines
now
onely
the
sixth
and
last
thing
to
be
done
in
actuall
preparation
,
and
that
is
the
solemne
and
serious
seeking
of
God
in
prayer
.
Indeed
prayer
is
a
common
preparative
duty
to
all
services
of
God
,
yea
,
to
all
workes
we
take
in
hand
,
Col.
3.
17.
And
whatsoever
ye
doe
in
word
or
deed
,
doe
all
in
the
name
of
the
Lord
Iesus
;
that
is
,
calling
upon
the
name
of
the
Lord
,
and
seeking
first
to
him
by
prayer
.
It
is
layed
to
their
charge
as
a
great
sin
,
Isay
30.
2.
That
walke
to
go
downe
into
Egypt
,
and
have
not
asked
at
my
mouth
.
No
businesse
,
especially
businesse
of
weight
and
concernement
,
should
be
undertaken
without
prayer
.
And
what
businesse
of
greater
weight
,
what
businesse
wherein
we
stand
so
much
in
need
of
God
,
and
his
helpe
,
as
in
the
worthy
receiving
of
the
Sacrament
?
If
common
and
ordinary
businesse
must
not
be
medled
withall
without
prayer
for
direction
and
blessing
,
how
much
lesse
should
this
great
businesse
of
receiving
the
Sacrament
?
How
needfull
a
duty
this
is
will
thus
appeare
:
1
First
,
this
duty
neglected
,
it
will
cast
a
dampe
upon
all
other
our
preparations
.
This
failing
in
the
last
act
,
will
marre
all
that
hitherto
wee
have
done
,
neither
can
a
blessing
be
expected
upon
all
the
rest
,
in
the
want
of
this
.
We
know
Solomons
Proverbe
,
Prov.
16.
1.
The
preparations
of
the
heart
are
in
man
,
but
the
answer
of
the
mouth
is
from
the
Lord
.
The
meaning
of
it
is
,
that
though
a
man
have
studied
hard
,
and
have
well
provided
and
prepared
himselfe
what
to
say
,
yet
he
hath
need
of
Gods
help
,
to
deliver
the
thoughts
of
his
mind
,
and
that
a
man
cannot
bring
forth
his
conceptions
without
the
obstetrication
of
Gods
assistance
.
A
Minister
,
when
he
is
to
preach
,
spends
time
in
preparation
for
the
work
;
now
when
he
is
thus
prepared
,
yet
he
needs
the
helpe
of
God
for
a
doore
of
utterance
.
Is
it
not
therefore
exceeding
necessary
for
a
Minister
,
though
he
have
ever
so
well
prepared
himselfe
by
study
,
to
seeke
to
God
by
prayer
,
that
utterance
may
be
given
unto
him
,
that
he
may
open
his
mouth
,
as
S.
Paul
desires
to
be
prayed
for
,
Eph.
6.
19.
Though
a
man
by
study
be
well
and
sufficiently
provided
,
yet
if
a
man
,
without
prayer
to
GOD
for
his
assistance
,
should
up
into
the
Pulpit
,
might
not
such
an
one
feare
that
his
mouth
might
be
stopt
,
and
God
should
silence
him
in
the
Pulpit
?
Or
could
he
looke
at
lest
that
his
tongue
should
so
speake
,
as
that
the
preparations
of
his
heart
should
go
to
the
hearts
of
others
?
For
al
a
Ministers
preparations
,
notwithstanding
he
stands
in
need
of
Gods
speciall
assistance
,
and
therefore
it
neerely
concernes
him
,
together
with
his
preparations
to
seeke
to
God
by
prayer
,
for
that
helpe
and
assistance
of
his
.
Iust
so
it
is
in
the
case
of
the
Sacrament
.
The
preparations
of
the
heart
are
in
man
,
but
yet
ability
and
power
to
do
the
work
at
the
Sacrament
,
is
from
the
Lord
;
so
that
if
God
helpe
not
,
and
assist
not
,
all
preparations
come
to
little
.
And
it
cannot
be
expected
that
God
should
helpe
,
when
he
is
neglected
and
not
sought
to
,
and
intreated
to
helpe
.
We
need
Gods
helpe
in
all
things
,
but
specially
in
holy
duties
.
What
was
the
bearing
of
the
Ark
on
the
Priests
shoulders
to
the
receiving
of
the
Sacrament
?
One
would
think
there
should
have
needed
no
such
speciall
help
to
that
work
of
bearing
the
Arke
,
besides
the
generall
concourse
of
Gods
providence
.
And
yet
it
is
said
,
1
Chron.
15.
26.
That
God
helped
the
Levites
that
bare
the
Arke
:
yea
,
it
was
such
speciall
helpe
,
that
they
offered
sacrifices
upon
it
.
And
if
they
needed
the
helpe
of
GOD
to
beare
the
Arke
of
the
Lord
;
how
much
more
do
we
need
the
helpe
of
God
in
this
solemne
action
and
service
of
receiving
the
Sacrament
?
And
if
such
need
of
helpe
,
is
there
not
then
as
much
need
of
prayer
?
Will
helpe
come
from
God
without
prayer
?
Will
the
Lord
helpe
us
if
we
seeke
not
for
his
helpe
?
nothing
lesse
.
Nay
,
so
farre
from
helping
us
,
that
we
may
rather
feare
he
will
curse
our
performances
.
For
upon
our
preparations
,
before
specified
,
to
come
to
the
Sacrament
without
speciall
seeking
God
in
prayer
,
what
is
it
better
than
a
trusting
in
our selves
,
and
in
our
preparations
?
Assuredly
God
will
blast
all
selfe-confidences
,
and
all
confidences
in
our
owne
preparations
.
Therefore
never
thinke
thy selfe
duly
prepared
,
till
to
all
the
rest
thou
hast
joyned
solemne
and
earnest
seeking
of
God
by
prayer
.
2
Secondly
,
it
should
bee
a
mans
great
care
,
both
to
sanctifie
himselfe
to
the
Ordinance
,
and
to
have
the
Ordinance
sanctified
to
him
.
Sanctifie
your selves
,
sayes
Iosiah
,
2
Chron.
35.
6.
to
the
Levites
.
Now
prayer
is
the
way
to
doe
both
.
It
sanctifies
us
to
the
Ordinance
,
and
the
Ordinance
to
us
,
1
Tim.
4.
All
things
are
sanctified
by
the
word
and
prayer
.
All
things
,
both
persons
to
the
Ordinances
,
and
Ordinances
to
the
persons
,
not
only
meats
and
drinkes
,
but
Ordinances
,
Sacraments
are
sanctified
to
our
uses
by
prayer
.
Where
prayer
is
neglected
,
neither
is
the
person
sanctified
to
the
Ordinance
,
nor
the
Ordinance
to
the
person
.
3
Thirdly
,
what
an
happy
and
a
joyfull
thing
is
it
,
when
a
man
comes
to
the
Sacrament
,
and
it
shall
as
it
were
say
to
a
man
,
as
Ananias
said
to
Saul
,
Acts
9.
17.
Brother
Saul
,
the
Lord
hath
sent
me
unto
thee
,
that
thou
mightst
receive
thy
sight
,
and
be
filled
with
the
Holy
Ghost
.
So
when
the
Sacrament
shall
come
with
such
commission
to
us
,
how
blessed
a
thing
is
it
?
The
Lord
hath
sent
mee
unto
thee
,
that
thou
mayest
receive
comfort
,
and
be
filled
with
the
Holy
Ghost
.
Now
there
is
a
course
to
be
taken
,
that
the
Sacrament
may
bee
sent
with
such
a
Commission
.
But
what
may
that
course
be
?
Doe
as
Saul
did
,
Vers.
11.
Ananias
,
goe
inquire
for
Saul
,
&c.
for
behold
he
prayes
.
Saul
was
praying
,
and
praying
hard
,
and
then
when
he
is
at
prayer
,
before
Ananias
his
comming
,
then
God
gives
this
Commission
,
Go
Ananias
,
go
thy
wayes
to
Saul
,
and
let
him
be
filled
with
the
Holy
Ghost
,
for
behold
he
prayes
.
So
if
men
before
the
Sacrament
would
spend
time
in
prayer
,
and
be
earnest
in
seeking
God
,
God
would
give
a
Commission
and
a
charge
unto
his
Ordinance
,
Go
and
be
effectuall
and
powerfull
to
such
a
man
,
be
a
meanes
to
fill
him
with
the
Holy
Ghost
,
for
behold
he
prayes
;
and
hath
before
his
comming
to
my
Table
spent
much
time
in
prayer
.
It
was
at
the
Sacrament
of
Christs
baptisme
that
Christs
prayer
opened
Heaven
and
brought
downe
the
Holy
Ghost
,
Luke
3.
21
,
22.
And
there
is
no
question
,
but
our
prayers
at
the
Lords
Supper
,
would
the
more
easily
and
readily
open
heaven
,
and
bring
downe
the
Holy
Ghost
,
if
we
did
but
begin
the
work
at
home
in
private
prayer
by
our selves
.
Vpon
these
considerations
therefore
let
us
bee
stirred
up
to
bestow
much
time
in
private
prayer
by
our selves
,
before
our
comming
to
the
Sacrament
.
Doe
in
this
case
as
the
Prophet
speaks
in
that
,
Zech.
12.
12
,
13
,
14.
Every
family
apart
,
their
wives
apart
.
We
must
not
only
pray
when
we
are
met
in
publike
,
and
joyne
with
the
Minister
,
but
we
must
pray
in
our
Families
,
pray
in
our
Closets
,
every
Family
apart
,
the
Husband
apart
,
the
Wife
apart
,
the
Children
apart
,
the
Servants
apart
,
every
soule
apart
by
himselfe
.
And
have
a
speciall
care
in
prayer
to
put
up
to
God
such
Petitions
as
are
suitable
to
the
businesse
of
the
Sacraments
;
yea
not
onely
is
God
to
be
sought
by
frequent
and
fervent
prayer
,
but
when
we
finde
our
hearts
more
dull
and
untoward
to
the
worke
,
it
is
not
amisse
to
quicken
and
put
more
life
into
our
prayers
by
fasting
.
It
may
be
thou
hast
such
hardnesse
and
deadnesse
in
thine
heart
as
can
not
be
cast
out
but
by
fasting
and
prayer
.
Holy
fasting
proves
an
excellent
preparative
to
holy
feasting
.
Fasting
prayers
wil
bring
feasting
joyes
.
Thus
is
God
in
speciall
manner
to
be
sought
by
prayer
.
But
how
this
is
done
is
pittifull
to
consider
.
Many
know
not
what
praying
meanes
.
He
that
cannot
pray
,
can
never
receive
the
Sacrament
as
hee
ought
to
doe
.
How
rarely
is
God
sought
apart
in
the
closet
?
Or
if
any
prayer
be
used
,
what
is
it
but
mens
customary
formalities
that
they
use
at
all
other
times
,
which
no
more
concernes
the
Sacrament
,
than
the
riding
of
a
journey
,
or
going
to
plough
,
or
any
other
common
occasion
.
There
is
no
putting
up
of
Petitions
agreeable
to
the
occasion
,
no
begging
of
those
particular
blessings
that
are
to
be
had
in
the
use
of
the
Ordinance
.
Not
one
of
an
hundred
thinkes
on
these
things
.
Vrge
men
to
prayer
in
this
kinde
,
and
may
they
not
answer
,
as
David
to
Saul
when
in
his
armour
,
1
Sam.
17.
39.
I
cannot
goe
with
these
,
for
I
have
not
beene
accustomed
to
them
.
So
they
cannot
pray
and
seeke
God
when
they
are
to
come
to
the
Sacrament
,
because
they
are
not
accustomed
to
these
duties
at
other
times
.
How
can
they
pray
before
they
come
to
the
Sacrament
,
that
pray
not
at
other
times
?
And
thus
we
now
see
how
we
are
to
prepare
our selves
before
we
come
to
the
Sacrament
.
Now
therefore
be
we
exhorted
to
take
paines
,
and
to
be
industrious
in
the
doing
of
these
duties
of
preparation
;
up
and
be
doing
,
and
the
Lord
will
be
with
you
.
And
for
our
better
encouragement
to
be
painfull
and
industrious
in
seeking
God
in
these
duties
of
preparation
,
know
this
,
That
God
will
never
be
wanting
to
true
and
industrious
desires
and
endeavours
.
God
will
give
good
and
happy
successe
,
sweet
and
gracious
answers
,
to
all
such
as
seek
him
industriously
in
those
wayes
and
meanes
that
he
appoints
.
Luk.
19.
1
,
5.
Zacheus
had
a
great
desire
to
see
Christ
,
but
yet
had
great
discouragements
.
The
crowd
was
great
,
and
he
a
little
man
.
But
his
discouragements
dampe
not
his
desires
,
but
his
desires
make
him
industrious
against
his
discouragements
.
He
runs
before
▪
climbes
up
into
the
Sycamore
,
or
wilde
Fig-tree
,
gets
him
a
place
there
,
from
whence
he
might
see
Christ
over
the
heads
of
the
multitude
.
And
what
comes
of
all
this
?
Was
it
labour
lost
?
Was
it
paines
taken
to
no
purpose
?
No.
It
proved
paines
wondrous
well
worth
the
while
:
for
do
but
see
what
followed
upon
it
.
1
First
,
as
soone
as
Christ
comes
neere
him
,
he
lookes
up
to
,
and
sees
him
.
It
had
beene
small
comfort
to
have
seene
Christ
,
if
Christ
had
not
seene
him
.
They
that
set
themselves
to
seeke
Christ
,
shall
not
onely
see
Christ
,
but
shall
be
seene
of
Christ
.
How
many
of
the
multitude
see
Christ
,
crowd
,
and
touch
Christ
,
and
yet
are
not
once
minded
,
nor
regarded
by
Christ
?
But
Zacheus
who
is
thus
painfully
industrious
to
see
Christ
,
both
sees
,
and
is
seene
.
2
Secondly
,
Hee
not
onely
sees
Christ
,
and
is
seene
of
him
,
but
hee
heares
Christ
,
and
heares
him
call
him
by
his
name
,
and
in
particular
to
speak
to
him
.
For
Christ
to
speake
to
him
,
and
to
speake
to
him
by
name
,
being
a
man
he
had
never
seene
before
,
how
must
this
needs
affect
and
ravish
his
heart
?
3
Thirdly
,
hee
invites
himselfe
home
to
his
house
,
to
be
his
guest
,
to
eat
and
drinke
with
him
.
If
he
had
but
barely
seene
Christ
,
it
had
beene
some
content
,
he
had
not
altogether
lost
his
end
.
But
that
's
not
all
,
Christ
lookes
up
to
him
,
casts
up
a
gracious
looke
towards
him
.
Oh
what
a
sweet
comfort
is
it
,
to
have
Christ
looke
graciously
towards
one
!
And
yet
that
's
not
all
neither
,
but
Christ
speakes
to
him
by
name
,
Zacheus
▪
As
if
hee
had
said
,
Though
thou
knowest
not
me
,
nor
I
ever
saw
thee
before
,
yet
that
thou
mayest
know
that
I
take
speciall
notice
of
thee
,
and
beare
a
speciall
favour
to
thee
,
Loe
,
I
call
thee
by
thy
Name
.
The
good
Shepherd
knowes
his
Sheepe
,
and
cals
them
by
name
,
Iohn
10.
Know
therefore
that
I
call
thee
by
name
,
and
call
thee
by
name
as
one
of
my
Sheepe
.
This
was
sweet
.
If
Christ
had
said
no
more
but
this
,
Well
done
Zacheus
,
thou
out
of
a
desire
to
see
me
hast
taken
paines
,
now
see
me
,
look
upon
me
thy
fill
,
that
had
beene
sweet
;
but
here
is
more
yet
,
Zacheus
,
come
downe
,
I
will
go
to
thine
house
,
to
thy
Table
with
thee
,
thou
shalt
be
my
Host
,
and
I
will
be
thy
guest
.
Since
thou
hast
taken
so
much
paines
to
run
,
and
climbe
,
and
hast
by
thy
paines
overcome
all
discouragements
,
Come
,
come
downe
Zacheus
,
thou
shalt
entertaine
me
,
have
me
for
thy
guest
,
and
have
sweet
fellowship
and
communion
with
me
.
So
sweetly
,
so
aboundantly
,
were
Zacheus's
painfull
endeavours
recompensed
.
Oh
,
what
sweet
and
precious
figs
doth
Zacheus
gather
in
this
wilde
fig-tree
?
Who
would
not
run
and
climbe
,
and
clamber
with
all
his
might
into
such
a
Tree
,
to
pick
such
excellent
fruit
?
When
we
therefore
are
to
come
to
the
Sacrament
,
do
we
the
like
.
When
we
come
to
the
Sacrament
,
would
we
not
be
glad
to
see
Christ
,
to
have
him
look
graciously
upon
us
,
to
have
communion
with
him
,
to
have
him
invite
himselfe
to
us
,
to
have
him
be
a
guest
in
our
hearts
?
Would
we
not
be
glad
to
have
it
thus
with
us
?
Surely
there
is
little
comfort
in
the
Sacrament
,
when
it
is
not
thus
with
us
.
Word
and
Sacrament
both
,
are
but
dead
and
dull
services
when
Christ
is
not
seene
in
them
;
when
we
heare
not
his
voice
,
see
not
his
face
in
them
.
Therefore
when
we
are
to
come
to
the
Sacrament
,
looke
to
that
,
and
provide
for
it
before-hand
;
that
when
we
are
come
,
we
may
see
Christ
,
have
him
see
and
owne
us
.
But
how
may
that
be
done
?
Set
thine
heart
,
first
,
strongly
to
desire
to
see
Christ
;
and
then
though
thou
may
have
discouragements
,
that
there
is
a
multitude
,
and
a
crowd
of
duties
to
be
done
,
and
that
thy
stature
and
strength
is
very
little
,
and
therefore
no
great
hope
that
thou
shouldest
get
the
sight
of
Christ
in
the
Ordinance
;
yet
for
all
that
,
hold
on
thy
desires
to
see
Christ
,
and
run
before
,
and
get
up
,
and
though
it
cannot
be
done
without
much
adoe
,
yet
climbe
up
into
the
Sycamore
Tree
,
and
thou
shalt
see
Christ
,
and
have
communion
with
him
from
the
top
of
that
Tree
.
I
,
but
what
is
that
Sycamore
Tree
?
what
is
this
running
before
?
what
is
this
climbing
up
?
It
is
out
of
a
desire
to
see
and
enjoy
Christ
in
his
Ordinance
,
an
industrious
paines-taking
in
private
duties
of
preparation
,
examination
,
excitation
,
and
renewing
of
faith
and
repentance
,
and
striving
in
prayer
with
God
.
This
is
running
before
,
this
is
climbing
up
into
the
Sycamore
Tree
.
And
whosoever
takes
paines
before-hand
,
in
the
fore-named
and
forehandled
duties
of
preparation
,
he
runs
before
,
he
climbes
up
into
the
Sycamore
,
&
shall
speed
as
happily
as
Zacheus
did
;
shal
from
the
top
of
that
Sycamore
,
so
painfully
climbed
,
see
Christ
,
and
enjoy
fellowship
with
him
.
All
that
come
to
the
Sacrament
say
they
desire
to
see
Christ
,
and
injoy
him
there
;
and
yet
to
how
many
doth
Christ
say
in
effect
,
at
the
Sacrament
,
as
the
Lord
speakes
to
Ezekiel
,
Ezek.
12.
18.
Son
of
man
,
eat
thy
bread
with
quaking
,
and
drink
thy
water
with
trembling
.
So
,
Son
of
man
,
eat
thy
Sacramentall
bread
with
quaking
,
and
drinke
the
Sacramentall
wine
with
trembling
,
Go
,
get
your
wayes
home
with
a
drooping
,
and
an
heavie
heart
.
But
why
should
they
so
do
?
because
they
see
not
Christ
,
nor
Christ
looks
not
at
them
,
vouchsafes
no
fellowship
with
them
in
his
Ordinance
.
Go
thy
way
,
eat
thy
bread
with
joy
,
and
drink
thy
wine
with
a
merry
heart
▪
sayes
he
,
Eccles.
9.
7.
for
God
now
accepts
thy
workes
:
but
contrarily
may
it
be
said
to
many
,
Go
thy
way
,
eat
thy
bread
at
the
Sacrament
,
with
sorrow
,
and
drink
thy
wine
at
the
Sacrament
,
with
an
heavie
heart
,
for
God
accepts
not
thy
work
,
nor
thy
service
herein
.
Christ
doth
not
looke
upon
thee
,
doth
not
invite
himselfe
to
thee
.
And
what
may
the
reason
of
it
be
?
Men
say
,
they
desire
to
see
and
injoy
Christ
in
the
Sacrament
,
but
they
doe
not
run
before
,
they
doe
not
take
paines
to
climbe
up
into
the
Sycamore
Tree
.
Their
desires
are
,
idle
,
lazie
,
slothfull
;
there
is
no
industrious
preparation
,
no
industrious
examination
,
no
industrious
renewing
faith
and
repentance
,
there
is
no
industrious
praying
,
and
painfull
seeking
of
God
before
▪
hand
.
And
hence
is
our
mischiefe
and
miscarriage
,
we
run
not
,
we
climbe
not
,
and
therefore
we
see
not
.
So
long
as
Zacheus
kept
on
the
ground
,
he
saw
not
Christ
,
nor
could
see
him
;
but
when
he
had
run
before
,
and
climbed
,
then
he
doth
more
than
see
him
.
Our
desires
keepe
on
the
ground
,
we
spend
no
time
,
wee
take
no
paines
,
the
week
,
and
the
day
before
,
and
therefore
we
misse
the
comfortable
sight
of
Christ
in
the
Sacrament
.
But
let
our
desires
be
once
running
and
climbing
desires
,
let
them
once
get
up
in
the
Sycamore
Tree
,
and
they
shall
finde
fruit
worth
the
running
and
the
climbing
for
,
Pro.
27.
18.
Whoso
keepes
the
Fig
tree
,
shall
eat
the
fruit
thereof
;
so
,
he
that
climbs
the
Fig-tree
,
shall
eat
the
fruit
thereof
.
We
must
not
thinke
that
these
Figs
will
drop
into
our
mouthes
,
they
must
climbe
for
them
that
will
have
them
,
and
climbing
is
painfull
.
They
that
will
take
Zacheus's
paines
,
shall
reape
Zacheus's
gaines
.
A
little
faith
,
a
faith
of
as
small
a
stature
as
Zacheus
,
if
it
be
industrious
,
and
will
take
paines
before-hand
,
will
helpe
a
man
to
great
benefit
and
comfort
from
Christ
in
his
Ordinance
.
Though
industrious
preparation
,
examination
,
prayer
,
&c.
be
teadious
and
wearisome
to
sloathfull
flesh
,
and
that
pretends
a
presse
and
a
crowd
of
earthly
businesses
that
must
be
lookt
to
,
and
a
crowd
of
duties
to
be
done
,
that
will
keepe
a
man
off
from
a
possibility
of
seeing
Christ
;
yet
all
the
wearisomenesse
notwithstanding
,
and
presse
of
secular
businesse
notwithstanding
,
hold
thy selfe
closely
to
this
worke
,
there
will
come
that
comfort
,
and
that
sweet
in
the
Sacrament
,
that
will
pay
for
all
.
Though
it
were
troublesome
to
run
before
,
though
it
were
a
matter
of
trouble
and
difficulty
to
climbe
and
clamber
into
the
Sycamore
Tree
,
yet
findes
Zacheus
that
precious
fruit
therein
,
that
richly
payd
him
for
all
his
paines
.
Now
besides
all
this
paines
in
our
own
personall
preparation
,
we
must
also
know
that
we
must
have
a
care
to
prepare
others
,
as
wee
stand
charged
with
them
in
their
severall
relations
to
us
.
Ministers
must
not
onely
prepare
themselves
,
but
must
do
their
best
to
prepare
their
people
.
As
Iosiah
speakes
to
them
,
2
Chron.
35.
6.
Sanctifie
your selves
,
and
prepare
your
brethren
:
so
it
may
be
said
to
Ministers
,
sanctifie
your selves
,
and
prepare
your
people
:
so
to
Parents
,
sanctifie
your selves
,
and
prepare
your
children
:
so
to
Masters
and
Governours
,
sanctifie
your selves
;
and
prepare
your
servants
and
your
Families
.
See
Exod.
12.
26
,
27.
It
shall
come
to
passe
,
that
when
your
children
shall
say
,
What
mean
you
by
this
service
,
that
ye
shall
say
,
It
is
the
Sacrifice
of
the
Lords
Passeover
,
&c.
And
Vers.
48.
When
a
stranger
shall
sojourne
with
thee
,
and
will
keepe
the
Passeover
to
the
Lord
,
let
all
his
males
bee
circumcised
,
&c.
Such
whom
it
concerned
,
must
looke
that
he
were
prepared
before
he
came
.
Thou
therfore
that
hast
others
under
thy
charg
,
have
a
care
to
prepare
them
,
instruct
them
,
direct
them
,
call
upon
them
to
have
a
care
to
come
in
due
Order
.
If
thou
know'st
any
sin
or
evill
in
them
,
admonish
them
,
and
advise
them
to
repentance
for
it
,
and
to
a
resolution
to
a
reformation
of
it
before
they
come
to
the
Sacrament
.
And
thus
much
for
preparation
to
the
Sacrament
.
Ob.
But
when
I
have
done
all
that
I
can
,
I
must
say
,
I
am
an
unprofitable
servant
.
When
ye
have
done
all
those
things
which
are
commanded
you
,
sayes
our
Saviour
,
say
,
We
are
unprofitable
servants
,
we
have
done
that
which
was
our
duty
to
do
.
The
Lord
then
be
mercifull
unto
me
;
for
if
when
I
have
done
all
that
is
commanded
me
,
and
when
I
have
done
that
which
is
my
duty
to
doe
,
I
must
say
,
I
am
an
unprofitable
servant
;
then
how
much
more
must
I
say
it
,
that
am
far
short
of
doing
all
that
in
this
particular
I
am
commanded
to
do
,
and
have
not
done
that
which
is
my
duty
to
do
?
I
doubt
therefore
that
I
may
not
come
to
the
Sacrament
,
because
I
cannot
finde
my selfe
thus
prepared
;
I
were
better
keepe
away
than
come
,
unlesse
I
were
thus
prepared
.
I
have
done
what
I
possibly
can
do
,
but
alas
,
how
short
am
I
of
what
is
required
?
Answ.
1.
First
,
have
recourse
here
to
that
which
before
was
said
in
the
last
point
of
the
second
Chapter
.
Labour
and
endeavour
to
be
as
exactly
prepared
as
possibly
thou
canst
,
but
if
thou
canst
not
attaine
to
that
measure
and
degree
of
preparation
thou
desirest
,
yet
if
thy
heart
witnesse
to
thee
,
that
what
is
wanting
in
thy
preparation
,
is
not
from
sloth
,
idlenesse
,
and
lothnesse
to
take
paines
,
but
it
is
the
highest
degree
that
with
all
thy
paines
thou
art
able
to
attaine
unto
;
I
say
unto
thee
in
this
case
,
as
Saul
spake
to
David
in
that
,
1
Sam.
17.
37.
Goe
,
and
the
Lord
be
with
thee
.
Go
to
the
Sacrament
,
and
feare
not
,
but
that
the
Lord
will
be
with
thee
.
2
Secondly
,
if
indeed
thou
hast
no
faith
,
no
repentance
at
all
wrought
or
renewed
in
thee
,
I
would
in
any
case
advise
thee
to
forbeare
;
for
why
shouldest
thou
destroy
thy selfe
,
as
Salomon
speakes
in
that
case
,
Eccl.
7.
16.
But
now
deale
uprightly
,
as
in
Gods
presence
,
and
take
heed
as
well
of
bearing
false
witnesse
against
thy self
,
as
against
thy
neighbour
.
It
is
a
sin
to
beare
false
witnesse
against
thy selfe
,
as
well
as
to
foredoe
thy selfe
,
and
therefore
make
conscience
of
it
,
deale
sincerely
therefore
.
Darest
thou
confidently
,
and
upon
unquestionable
grounds
affirme
it
,
that
thou
hast
no
faith
,
no
repentance
?
I
much
feare
me
,
sayest
thou
,
that
I
have
not
.
That
is
not
the
point
what
thou
fearest
,
but
what
thou
assuredly
knowest
.
A
man
may
have
much
faith
that
feares
hee
hath
none
:
yea
,
there
may
bee
greatest
faith
,
where
there
be
greatest
feares
.
Thou
,
upon
serious
examination
of
thine
owne
condition
,
not
upon
an
ignorant
selfe-love
,
darest
not
for
a
world
,
resolutely
and
peremptorily
say
,
thou
hast
no
faith
,
no
grace
,
no
part
in
Christ
;
then
take
heed
how
thou
upon
thy
feares
forbeare
Gods
Ordinance
.
3
Thirdly
,
if
thou
have
done
thine
utmost
in
the
sincerity
of
thy
spirit
to
fit
thy selfe
for
the
duty
,
and
thine
heart
charges
thee
,
neither
with
any
grosse
guilt
in
thy
life
,
nor
with
any
slothfull
formality
in
thy
preparation
,
though
thou
canst
not
finde
thy selfe
so
fitted
as
thou
wouldest
,
yet
go
to
the
Ordinance
,
if
it
be
upon
conscience
of
giving
God
obedience
.
Christ
commands
the
use
of
the
Sacrament
,
Doe
this
in
remembrance
of
me
.
Now
though
thine
owne
feares
discourage
and
dis-hearten
thee
,
and
when
thou
lookest
at
thy selfe
,
thou
fearest
to
go
;
yet
if
when
thou
lookest
at
Gods
commandement
,
and
in
the
conscience
of
it
fearest
to
stay
away
,
here
in
this
conflict
of
feares
,
let
this
last
feare
get
the
victory
;
and
be
more
afraid
to
stay
from
the
Sacrament
,
in
regard
of
Gods
commandement
,
then
to
come
to
the
Sacrament
in
regard
of
thy
discouragement
.
Gods
commandement
sayes
Go
,
thine
own
discouragements
sayes
Goe
not
.
Give
obedience
rather
to
Gods
commandement
,
than
to
thine
owne
feares
.
Obedience
yeelded
to
God
,
out
of
pure
conscience
to
his
commandement
;
yeelded
,
I
say
,
against
discouragements
and
feares
,
may
be
no
whit
inferiour
unto
,
nor
lesse
acceptable
then
a
preparation
in
a
more
exact
and
excellent
degree
then
yet
thou
hast
.
Such
obedience
is
most
excellent
and
most
acceptable
;
for
that
is
the
most
excellent
obedience
,
when
there
is
nothing
else
to
toll
and
draw
us
on
but
only
Gods
commandement
.
When
a
man
finds
himselfe
in
such
a
frame
of
spirit
,
as
that
he
questions
not
but
to
meet
with
comfort
,
and
a
good
answer
at
the
Sacrament
;
then
possibly
not
Gods
commandement
,
but
that
comfort
may
rather
seeme
to
draw
him
to
the
duty
.
But
now
when
a
man
hath
some
discouragements
,
in
regard
of
the
feares
of
the
indisposition
of
his
spirit
,
and
yet
in
regard
of
Gods
commandement
,
dares
not
absent
himself
,
dares
not
but
go
:
it
is
cleere
,
that
such
obedience
is
pure
obedience
,
because
there
is
nothing
to
draw
him
on
but
Gods
commandement
,
and
that
hee
doth
the
duty
upon
this
ground
,
Because
God
will
have
him
do
it
,
&
that
he
doth
it
more
for
Gods
sake
,
than
his
own
.
Excellent
is
that
Exo.
14.
15.
The
Lord
said
unto
Moses
,
speak
unto
the
children
of
Israel
that
they
go
forward
.
Forwards
Why
,
there
was
great
danger
before
them
,
they
go
upon
a
manifest
danger
,
the
Sea
is
before
them
.
As
good
go
backward
to
the
Aegyptians
,
or
as
good
stand
still
and
let
the
Aegyptians
come
and
put
them
to
the
sword
,
as
to
goe
forward
.
It
is
but
death
to
stand
still
,
but
death
to
go
backward
,
and
it
is
no
better
than
death
to
goe
forward
.
What
safety
can
be
expected
by
going
into
the
Sea
?
Well
,
for
all
this
,
speake
to
the
children
of
Israel
that
they
go
forward
.
Now
to
go
forward
,
because
God
commands
it
,
when
nothing
but
present
danger
in
sight
,
was
an
argument
of
pure
obedience
:
it
was
not
safety
,
but
conscience
of
obedience
to
Gods
commandement
,
that
carried
them
forwards
.
A
man
in
the
truth
and
sincerity
of
his
spirit
hath
done
his
utmost
in
his
preparation
,
and
yet
his
heart
misgives
him
that
he
shall
sin
to
go
to
the
Sacrament
,
and
that
he
shall
run
himselfe
upon
a
manifest
danger
;
speake
unto
such
a
man
that
he
go
forward
,
because
God
commands
him
to
doe
him
this
service
,
and
his
going
forward
in
obedience
,
being
pure
obedience
,
it
shall
returne
him
at
last
as
great
comfort
,
as
if
he
had
beene
so
prepared
as
his
desire
was
to
have
beene
.
Object
.
I
,
but
my
heart
is
full
of
feares
and
doubts
;
I
feare
and
tremble
to
come
to
Gods
Ordinance
in
my
feares
.
Answ.
Yet
come
;
Feares
in
comming
are
no
barre
to
comfort
.
Thou
mayest
come
in
feare
,
and
yet
goe
away
with
much
comfort
.
See
Mark
5.
33.
The
Woman
fearing
and
trembling
came
and
fell
downe
before
him
.
And
what
sayes
Christ
to
her
?
Vers.
34.
Daughter
,
go
in
peace
.
She
comes
to
Christ
with
feare
,
she
goes
away
in
peace
;
she
came
trembling
,
she
goes
away
rejoycing
.
If
her
feare
and
trembling
had
kept
her
from
Christ
,
she
had
missed
of
that
sweet
and
comfortable
answer
,
Daughter
,
go
in
peace
.
We
know
not
what
comfort
we
deprive
our selves
of
,
when
we
suffer
our
feares
and
jealousies
to
prevaile
so
farre
with
us
,
as
to
keepe
us
from
Christ
in
his
Ordinances
.
Object
.
But
my
feare
is
,
that
I
shall
not
meet
with
Christ
,
nor
finde
him
in
his
Ordinance
,
and
therefore
what
should
I
do
there
?
Answ.
A
man
may
then
meet
with
Christ
,
and
find
him
,
when
he
least
of
all
hopes
to
finde
him
.
Mary
meets
with
Christ
,
Iohn
20.
15.
and
supposes
he
had
beene
the
Gardiner
,
and
accordingly
inquires
of
him
as
of
the
Gardiner
,
Where
hee
had
laid
Christ
.
But
yet
before
an
answer
could
be
returned
her
,
she
turned
her selfe
from
him
,
for
when
Christ
speakes
to
her
,
Vers.
16.
She
turnes
her selfe
to
him
.
Therefore
she
had
turned
away
from
him
,
as
thinking
it
a
bootlesse
businesse
to
stand
talking
with
him
,
and
inquiring
of
him
about
finding
of
Christ
.
And
just
when
she
as
hopelesse
of
finding
Christ
by
him
,
turnes
her selfe
from
him
,
Christ
calls
her
by
her
name
,
Mary
.
So
that
a
man
may
often
finde
Christ
,
when
he
least
hopes
for
it
.
Therefore
though
thou
hast
but
little
hope
to
finde
Christ
at
the
Sacrament
,
yet
turne
not
from
it
,
but
come
to
Christ
in
his
Ordinance
,
even
then
when
thou
least
hopest
for
it
,
mayest
then
heare
so
gratious
a
compellation
from
CHRIST
,
as
may
make
thy
soule
joyfully
eccho
backe
againe
,
Rabboni
.
Chap.
19.
Meditation
,
and
exercise
of
Repentance
at
the
Sacrament
.
CHAP.
19
A
Communicant
being
thus
fitted
and
prepared
,
and
being
now
come
to
the
Lords
Table
,
it
followes
to
consider
,
what
behaviour
is
there
required
of
him
.
It
is
not
enough
for
a
man
to
dresse
,
and
trime
up
himselfe
in
his
handsomer
apparell
before
he
comes
to
a
great
mans
table
,
but
there
is
a
great
care
also
to
be
had
of
that
carriage
,
and
behaviour
that
beseemes
such
a
mans
table
,
and
person
.
Though
a
man
come
handsome
,
and
cleanely
apparel'd
to
a
great
mans
Table
,
yet
hee
may
there
carry
himselfe
so
rudely
,
unmannerly
,
and
uncivilly
that
hee
may
give
great
offence
.
As
therefore
wee
must
have
a
care
to
get
our
hearts
into
an
holy
,
and
fitting
frame
before
we
come
,
so
no
lesse
must
our
care
bee
to
have
them
in
a
convenient
frame
during
the
time
of
the
whole
action
.
Though
a
man
have
bestowed
much
paines
with
his
heart
before
his
comming
,
yet
,
if
there
bee
not
a
care
of
due
behaviour
in
the
action
,
all
his
former
paines
may
bee
lost
.
Though
the
Priests
had
been
carefull
to
have
washed
themselves
,
and
to
put
on
their
Priestly
garments
,
yet
might
they
be
guilty
of
irregularities
at
the
Altar
in
not
placing
the
wood
,
or
the
parts
of
the
sacrifice
in
due
order
,
Leviticus
1.
Therefore
as
the
Apostle
speakes
in
the
generall
,
so
it
may
be
said
in
this
particular
,
2
Iohn
8.
Looke
to
your selves
that
wee
loose
not
those
things
which
wee
have
wrought
,
&c.
So
looke
to
your selves
when
yee
have
bestowed
a
great
deale
of
time
,
and
paines
in
preparation
,
that
by
a
loose
,
and
carelesse
carriage
in
the
duely
doing
,
you
loose
not
the
things
you
have
done
.
There
must
bee
a
care
therefore
of
the
duties
to
be
done
in
the
Action
,
Duties
convenient
.
There
bee
some
duties
in
which
the
whole
congregation
joyne
together
,
in
which
we
must
take
heed
of
all
loosenesse
,
and
evagation
of
spirit
,
especially
exprest
in
idle
gazing
about
,
have
a
care
to
hold
the
heart
close
to
all
those
duties
in
which
all
joyne
together
.
But
I
meane
not
to
insist
in
these
.
There
are
therefore
some
speciall
;
and
personall
duties
that
every
one
is
particularly
by
himselfe
to
performe
,
and
those
have
a
speciall
care
of
.
The
duty
in
generall
to
be
done
at
the
Sacrament
.
16.
The
offering
up
of
our selves
to
God
in
an
holy
,
and
spirituall
disposition
in
receiving
of
the
Supper
.
This
generall
branches
it selfe
into
diverse
particulars
.
And
they
are
these
.
1.
First
,
solemne
,
serious
and
deepe
meditation
.
A
leading
duty
to
others
that
follow
,
and
that
which
onely
furthers
them
.
There
must
bee
an
heart
enlarged
with
godly
sorrow
for
sinne
,
there
must
be
compunction
,
and
contrition
of
spirit
.
It
is
meditation
that
must
fit
for
it
,
and
bring
that
,
and
lay
that
to
the
h●●●●
which
must
bruise
it
.
Meditation
gives
a
man
Meditatio
siquidem
pascit
scientiam
,
scientia
compunctionem
,
compunctio
devotionem
.
Inter
opera
August
.
l.
3.
de
Spir.
&
anima
.
a
sight
,
and
knowledge
of
himselfe
,
of
his
sinnes
,
of
the
riches
of
Gods
mercies
in
Christ
,
and
such
knowledge
is
it
which
workes
compunction
of
spirit
.
We
are
to
be
taken
up
in
duties
of
Thankesgiving
,
and
to
bee
more
than
ordinarily
enlarged
therein
.
There
is
no
such
way
to
enlarge
the
heart
in
that
duty
,
as
by
meditation
to
heate
and
warme
our
hearts
.
So
Psalme
104.
33.
34.
I
will
sing
unto
the
Lord
as
long
as
I
live
,
I
will
sing
praise
unto
my
God
whilest
I
have
my
being
,
my
meditation
of
him
shall
bee
sweete
,
I
will
be
glad
in
the
Lord
.
There
is
nothing
so
feeds
spirituall
joy
,
and
so
maintaines
and
holds
up
that
holy
flame
that
should
be
in
a
mans
heart
in
the
duty
of
thankesgiving
,
as
doth
meditation
.
That
is
the
Oyle
and
the
Fuell
that
keepes
such
fire
burning
.
The
sweeter
our
meditation
is
,
the
more
is
the
heart
prepared
,
and
enlarged
to
prayses
,
thankesgiving
,
and
joy
in
the
Lord
.
Therefore
a
speciall
duty
to
bee
done
at
the
Sacrament
is
,
to
take
up
our
hearts
with
serious
meditation
.
And
for
the
better
raising
and
feeding
meditation
,
it
is
good
when
we
are
come
to
the
Lords
Table
,
to
doe
as
Solomon
wishes
us
to
doe
in
that
case
,
Proverbs
23.
1.
When
thou
sittest
to
eate
with
a
Ruler
,
consider
diligently
what
is
before
thee
.
He
advises
it
for
a
mans
better
caution
,
if
hee
be
a
man
given
to
his
appetite
,
that
hee
may
not
be
desirous
of
such
dainties
as
are
set
before
him
.
But
in
this
case
it
is
good
to
consider
what
is
set
before
us
to
provoke
our
appetite
,
and
to
stirre
up
in
us
a
longing
after
those
dainties
.
Consider
therefore
what
is
set
before
thee
,
what
is
done
before
thee
.
Consider
the
Sacramentall
elements
,
the
sacramentall
promises
,
and
sacramentall
actions
.
Here
then
wee
see
Bread
,
and
Wine
set
before
us
,
and
not
bare
bread
and
wine
,
but
the
sacramentall
Body
,
and
Blood
of
Christ
:
This
is
my
Body
,
This
is
my
Blood
.
Behold
then
what
a
Feast
God
hath
prepared
for
us
;
such
a
feast
as
that
:
Isa.
25.
6.
A
feast
of
fat
things
,
a
feast
of
wines
on
the
lees
,
of
fat
things
,
full
of
marrow
,
of
wines
on
the
lees
well
refined
.
Alas
!
how
leane
are
our
soules
?
What
hunger-starved
spirits
have
wee
?
But
here
be
fat
things
,
full
of
marrow
to
feed
,
and
fat
our
leane
soules
.
How
dead
and
dull
are
our
hearts
;
but
here
is
wine
upon
the
lees
,
here
is
wine
that
goes
downe
sweetly
,
that
will
cause
the
lips
of
those
that
are
asleepe
,
to
speake
,
that
will
refresh
&
sweetly
quicken
our
spirits
.
Here
wee
see
this
Bread
broken
,
this
Wine
powred
out
.
Here
we
see
Christ
crucified
before
our
eyes
;
now
we
see
him
hanging
,
and
bleeding
upon
the
crosse
,
wee
now
see
him
pressed
,
and
crushed
under
the
heavie
pressure
of
his
Fathers
infinite
wrath
:
Now
we
see
him
in
the
Garden
in
his
bloody
sweate
.
Now
may
wee
behold
him
under
the
bitter
conflict
,
with
his
Fathers
Celebrantes
commonemur
quasi
ungulam
findens
,
&
●●minan●
pecus
●●voca●e
ad
fance●
▪
&
minu●atim
commolere
Dominicae
institutionis
exemplum
,
ut
semper
passio
sist
in
memo●ia
,
&c.
Cypr.
de
caena
Dom.
M●d●t●●io
●uminat
●●vores
vulne
〈◊〉
▪
fixu●as
●la
vorum
,
lanceam
ut
acetum
,
persecuto●ū
faevi●iam
,
Apostolo●um
fugam
,
&
mo●●em
●urpissimam
,
corporis
sepulturum
.
Bernard
.
Hom
de
d●ob
.
Discip
.
e●nt
.
ad
E●●
.
wrath
upon
the
crosse
.
Behold
the
man
,
saies
Pilate
,
That
is
our
duty
to
doe
now
by
meditation
,
to
represent
unto
our selves
the
bitternesse
of
Christ's
passion
:
Exod.
24.
8.
And
Moses
tooke
the
blood
,
and
sprinkled
it
on
the
people
,
and
said
:
Behold
the
blood
of
the
Covenant
.
So
here
:
Behold
the
Lambe
of
God
that
takes
away
the
sins
of
the
world
:
Ioh.
1.
and
behold
the
blood
of
that
innocent
,
and
spotlesse
Lambe
;
yea
,
behold
him
now
shedding
his
precious
blood
to
take
away
the
sinnes
of
the
world
,
and
looke
upon
him
as
the
Scape-goat
,
bearing
,
and
carrying
our
sinnes
upon
him
.
Represent
we
unto
our selves
in
our
meditations
,
as
lively
as
wee
are
able
,
all
the
sorrowes
of
Christ's
passion
.
Ps.
26.
6.
How
prodigious
a
darkenesse
was
there
at
Christ's
passion
for
three
houres
together
?
Surely
a
speciall
end
of
this
darknesse
,
was
to
shew
the
dreadfull
and
horrible
wrath
of
God
against
his
owne
Sonne
,
now
hanging
on
the
crosse
,
a
sacrifice
for
the
worlds
sinnes
,
was
it
nothing
,
or
was
it
but
a
small
matter
that
God
did
manifest
his
wrath
against
him
,
by
letting
loose
the
tongues
,
and
hands
of
all
his
carnall
enemies
against
him
,
but
that
the
Lord
himselfe
from
heaven
would
reveale
his
wrath
against
the
unrighteousnesse
of
the
world
,
which
now
lay
upon
him
.
Now
stood
Christ
in
our
stead
,
we
should
have
suffered
the
horrour
of
darkenesse
for
ever
,
even
that
blacknesse
of
darknesse
,
as
Iude
calls
it
.
Now
Christ
undertaking
for
us
he
suffers
darknesse
.
And
God
by
this
,
as
by
a
visible
signe
,
would
testifie
,
that
the
blacknesse
of
darkenesse
,
caused
by
Gods
wrath
for
sin
,
was
upon
him
.
Thereby
conceive
wee
in
some
sort
the
sad
plight
,
and
wofull
agony
in
which
Christ
then
was
.
God
causes
the
Sun
to
shine
upon
the
Iust
,
and
the
unjust
,
Mat.
5.
45.
But
now
,
that
Christ
is
a
sacrifice
for
our
sinnes
,
and
to
suffer
his
Fathers
wrath
for
them
,
he
must
not
have
so
much
as
the
common
comfort
of
the
light
of
the
Sunne
,
but
as
if
hee
were
of
all
vnjust
ones
the
most
unjust
;
the
very
light
of
the
Sunne
shall
be
taken
from
him
,
and
hee
be
left
in
horrid
darknesse
.
Do
but
looke
upon
Christ
on
the
crosse
,
under
all
our
sins
lying
upon
him
,
and
how
heavie
a
presse
,
how
ponderous
a
waight
was
that
?
But
consider
besides
this
,
how
many
were
the
paines
of
his
body
by
their
inhumane
,
and
barbarous
usages
?
what
was
the
bitter
exacerbation
of
his
Spirit
,
by
so
many
base
and
ignominious
reproches
of
all
his
malignant
opposites
,
what
,
was
it
nothing
to
be
scourged
?
to
give
his
cheekes
to
the
smiters
?
to
be
spitefully
intreated
,
to
be
spitted
on
,
and
indure
all
those
outragious
insolencies
of
his
enemies
before
,
and
at
his
crucifying
?
Oh!
how
bitter
were
these
things
?
But
consider
besides
all
this
,
to
have
all
the
power
of
Hell
against
him
,
and
all
those
Lyons
,
Bulls
,
Vnicornes
,
and
Dogs
,
to
be
taken
up
,
and
imployed
in
assaulting
and
afflicting
him
.
Oh!
how
past
all
conception
of
the
understanding
of
man
was
the
smart
of
this
misery
?
Heere
was
Earth
against
him
;
here
was
Hell
against
him
.
And
yet
Earth
and
Hell
not
enough
,
but
Heaven
it selfe
against
him
.
After
all
this
,
to
have
God
his
Father
from
Heaven
by
this
prodigious
,
dreadfull
,
and
long
darkenesse
,
to
testifie
his
wrath
against
him
:
here
was
that
which
added
waight
and
perfection
to
all
the
rest
.
To
be
three
whole
houres
together
under
a
visible
signe
of
the
darkenesse
of
Gods
countenance
,
under
the
darkenesse
of
the
sense
of
his
wrath
,
witnessed
from
Heaven
,
by
the
darkenesse
of
the
Sun
:
how
bitter
,
and
sharp
a
conflict
was
this
above
all
the
rest
?
Thus
represent
we
to
our selves
Christ
hanging
on
the
crosse
;
thus
,
Behold
the
Lambe
of
God
rosting
in
the
fire
of
wrath
;
yea
,
further
,
After
that
we
have
seene
Christ
thus
for
three
houres
space
in
deepe
silence
,
conflicting
in
this
time
of
darknesse
with
all
these
sorrowes
,
Now
as
not
able
any
longer
to
hold
his
peace
,
thinke
wee
that
we
heare
him
by
that
formidable
cry
,
manifesting
the
bitternesse
,
and
unutterable
extremity
of
his
passion
:
My
God
,
my
God
,
Why
hast
thou
forsaken
me
?
All
these
three
darke
houres
was
Christ
drinking
this
bitter
cup
,
and
now
at
the
third
houres
end
was
he
come
to
the
dregs
and
lees
of
it
.
This
was
the
sharpest
paroxisme
and
fit
of
his
passion
.
Now
were
the
envenomed
arrowes
of
the
Almighty
shot
up
to
the
heads
in
his
soule
.
And
how
can
we
see
,
and
heare
Christ
suffering
all
this
for
us
,
and
not
withall
in
our
meditations
stand
astonished
at
the
heynousnesse
and
hideousnesse
of
our
sinnes
,
for
which
no
other
way
of
expiation
could
be
made
,
but
by
this
bitter
passion
of
Christ
.
Behold
in
the
passion
of
Christ
as
in
a
glasse
,
the
greatnesse
of
sinne
.
Thinke
we
sadly
with
our selves
,
Surely
sinne
against
God
must
needs
be
more
than
men
commonly
esteeme
it
.
It
could
be
no
small
matter
for
which
the
deare
Sonne
of
God
did
suffer
such
horrible
and
dreadfull
torments
on
the
crosse
.
Let
we
out
our
hearts
therefore
here
in
the
meditation
of
the
greatnesse
of
our
sinnes
.
And
withall
,
Ad
victimam
illam
pendentem
in
cruce
nos
conferemus
.
Ibi
vere
contemplabimur
Deum
,
ibi
in
ipsum
cor
Dei
introspiciemus
,
quod
fit
misericors
,
quod
nobis
mortem
peccatoris
,
&c.
Luther
.
in
Gen.
19.
let
we
out
our
hearts
especially
in
the
meditation
and
admiration
of
such
unmatchable
love
and
goodnesse
as
God
hath
shewen
in
the
worke
of
our
Redemption
.
Labour
to
comprehend
,
what
is
the
bredth
,
and
length
,
and
depth
,
and
height
;
and
to
know
,
and
see
the
love
of
Christ
,
which
passeth
knowledge
.
What
heart
is
able
sufficiently
to
admire
the
depth
of
the
riches
,
the
bottomelesse
depth
,
the
unfadomable
depth
of
the
riches
of
Gods
love
,
and
mercy
in
Christ
.
How
may
wee
with
David
cry
out
:
Lord
,
what
is
man
that
thou
art
mindefull
of
him
?
Psalm
.
8.
4.
and
upon
a
better
ground
with
Iob
,
Iob
7.
17.
What
is
man
,
that
thou
shouldest
magnifie
him
?
and
that
thou
shouldest
set
thine
heart
upon
him
?
especially
that
thou
shouldest
so
be
mindefull
of
him
,
that
thou
shouldest
set
thine
heart
upon
him
,
as
to
give
the
Sonne
of
thy
love
to
suffer
the
cursed
death
of
the
crosse
,
to
make
us
cursed
children
,
firebrands
of
hell
,
damned
hell-hounds
,
heires
of
blessings
and
eternall
life
:
Is
not
here
matter
of
meditation
and
admiration
to
take
up
all
the
thoughts
and
hearts
of
men
and
Angels
.
And
how
should
such
love
fire
and
inflame
our
hearts
with
holy
love
to
God
,
and
Christ
?
How
should
our
hearts
grow
warme
,
and
hot
within
Tribue
ut
concaleat
cor
meum
intra
me
,
&
in
meditatione
mea
exardescat
ignis
.
Aug.
medit
c.
17.
us
?
That
as
David
speakes
in
another
case
,
Psalme
39.
3.
Mine
heart
was
hot
within
me
,
whilest
I
was
musing
,
the
fire
burned
.
So
whilest
we
are
thus
musing
,
and
meditating
of
the
love
of
Christ
in
his
passion
,
the
fire
should
burne
,
and
our
hearts
should
waxe
hot
within
us
,
the
fire
,
and
flame
of
our
love
to
Christ
should
kindle
,
and
grow
hot
in
our
hearts
.
The
view
of
his
passion
should
worke
in
us
an
holy
Rogo
te
per
illa
salutifera
vulnera
tua
quae
passus
es
in
cruce
pro
salute
nostra
,
e
quibus
emanavit
pretiosus
ille
sanguis
quo
sumus
redempti●
vulnera
hanc
animam
meam
peccatricem
,
pro
qua
etiam
mori
dignatus
es
:
vulnera
eam
igneo
&
potentissimo
tel●
tuae
nimiae
Charitatis
—
Configcor
meum
jaculo
tui
amoris
,
ut
di
cat
tibi
anima
mea
,
Charitate
tua
vulnerata
sum
,
&c.
Aug.
lib.
medit
.
c.
37.
passion
of
love
.
The
view
of
his
wounds
should
wound
our
hearts
with
holy
,
and
enlarged
affection
to
him
.
Follow
,
and
goe
along
with
CHRIST
in
all
his
sufferings
in
thy
meditations
.
Begin
where
his
passion
begun
,
Iohn
12.
27.
follow
him
thence
into
the
Garden
,
from
thence
into
the
High
Priests
Hall
,
from
thence
into
the
Iudgement
Hall
,
from
thence
to
the
Crosse
.
There
is
not
a
passage
in
all
the
story
that
affordes
not
matter
of
meditation
;
and
not
a
meditation
that
may
not
set
forth
his
love
to
thee
,
and
kindle
thine
to
him
.
Thus
therefore
at
the
Sacrament
should
our
hearts
be
imployed
in
the
meditation
of
CHRISTS
death
,
and
passion
,
and
thus
should
we
make
that
good
,
Cant.
1.
12.
Whilest
the
King
Sit●●
at
his
Table
,
my
spikenard
sends
forth
the
smell
thereof
:
that
is
,
whilest
CHRIST
had
communion
with
me
,
my
graces
were
exercised
,
and
manifested
themselves
,
even
then
whilest
I
had
fellowship
with
him
.
As
CHRIST
sate
at
Table
Mary
tooke
a
pound
of
oyntment
,
of
Spikenard
very
costly
,
and
annoynted
the
feete
of
Iesus
,
and
the
house
was
filled
with
the
odour
of
the
oyntment
.
So
the
King
sits
at
his
table
,
and
when
wee
sit
at
his
table
in
the
Sacrament
,
we
shold
cause
our
spikenards
to
send
forth
,
the
smell
thereof
.
That
we
do
,
when
in
the
ordinance
we
take
up
our
hearts
with
the
holy
meditations
of
the
love
of
Christ
,
in
his
bitter
passion
.
Such
holy
meditations
are
the
smell
of
the
spikenards
,
and
are
as
pleasing
to
Christ
as
Maries
spikneard
was
,
that
filled
the
whole
house
with
the
odour
therof
.
This
Christ
commandes
,
and
makes
it
one
maine
end
of
the
Institution
of
the
Sacrament
.
Doe
this
in
remembrance
of
me
,
therefore
appointed
he
the
Sacrament
,
that
therein
we
might
in
speciall
manner
meditate
upon
his
passion
,
and
his
love
to
us
therein
.
David
had
a
Psalme
of
Remembrance
,
Psalme
38.
in
the
title
.
But
for
the
death
of
Christ
,
his
love
in
it
,
and
the
benefits
by
it
,
we
have
not
onely
some
Psalmes
of
Remembrance
,
as
Psalme
16.
22
,
and
69.
and
others
,
but
besides
,
the
Lord
Christ
hath
to
the
worlds
end
appointed
a
Sacrament
of
Remembrance
,
that
this
great
worke
of
CHRISTS
death
,
and
his
infinite
love
,
and
mercy
therin
might
above
all
other
workes
bee
meditated
upon
,
and
had
in
remembrance
.
One
specially
in
the
Evangelists
is
worth
our
notice
.
Some
of
Christs
workes
are
specified
only
by
one
Evangelist
,
at
his
turning
of
Water
to
wine
,
as
his
healing
the
sick
man
at
the
poole
of
Bethesda
,
his
healing
that
blind
man
,
Ioh.
9.
Some
of
them
are
specified
by
two
Evangelists
,
as
the
history
of
Christs
birth
by
Matthew
,
and
Luke
.
Some
things
are
recorded
by
three
of
them
as
the
Institution
of
the
Sacrament
of
the
Supper
.
But
as
for
Christs
death
,
and
Passion
it
is
recorded
by
them
all
foure
.
Onely
two
write
the
History
of
his
birth
,
but
all
foure
the
History
of
his
death
,
without
doubt
to
teach
us
,
that
though
all
Christs
workes
,
and
actions
are
to
be
seriously
minded
,
meditated
upon
,
and
remembred
,
yet
none
so
speciall
as
his
death
,
and
sufferings
.
And
therefore
specially
should
his
death
be
meditated
upon
at
the
Sacrament
,
whose
institution
was
purposely
for
the
remembrance
of
it
.
Therefore
ought
men
to
make
speciall
conscience
of
this
duely
.
How
cold
,
and
dead
a
remembrance
of
Christs
death
is
the
receiving
of
the
Sacrament
without
this
serious
meditation
of
the
bitternesse
of
his
death
,
and
the
sweetnesse
of
his
love
therein
?
Wee
make
not
good
the
end
of
the
Sacrament
without
it
,
yea
wee
as
much
as
in
us
lyes
make
the
Sacrament
but
a
dumbe
shew
.
What
remembrance
is
there
of
Christs
death
in
such
receiving
the
Sacrament
?
Makes
it
bee
in
a
fresh
crucifying
him
againe
by
our
unworthy
receiving
.
2
Secondly
,
An
exercise
of
Repentance
.
And
this
exercise
of
Repentance
must
be
in
two
things
.
-
1.
First
,
in
godly
sorrow
for
sinne
.
-
2.
Secondly
,
in
a
solemne
renewing
of
our
Covenants
with
God
.
1.
First
,
in
godly
sorrow
for
sinne
,
for
our
owne
sinnes
in
particular
for
which
Christ
did
undergoe
all
that
sorrow
,
and
smart
in
his
sufferings
.
Wee
have
in
the
Sacrament
a
representation
of
the
sufferings
of
Christ
,
wee
have
him
crucified
before
our
eyes
.
Behold
,
saies
Iohn
,
the
Lambe
of
God
,
that
takes
away
the
sinnes
of
the
world
.
In
the
Sacrament
should
we
behold
him
taking
away
the
sinnes
of
the
world
.
In
it
we
see
,
and
behold
Christ
crucified
,
wee
see
his
hands
,
feete
,
and
side
pierced
,
now
this
sight
should
so
affect
us
,
as
it
should
pierce
the
very
hearts
of
us
.
What
?
The
blessed
Sonne
of
GOD
to
strip
himselfe
of
his
glory
,
to
humble
and
abase
himselfe
to
the
ignominious
,
and
accursed
death
of
the
Crosse
?
The
glorious
Sonne
of
GOD
thus
abused
,
and
abased
,
Why
?
How
comes
this
about
?
The
only
begotten
Sonne
of
the
Father
to
make
such
bitter
lamentation
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
What
may
the
cause
of
all
this
be
?
Alas
,
all
this
was
for
our
sinnes
.
It
was
not
Iudas
,
not
the
Iewes
,
not
Pilate
,
not
the
Souldiers
,
but
they
were
our
sinnes
,
thy
sinnes
,
my
sinnes
that
put
the
Sonne
of
God
to
all
his
sorrow
.
We
,
we
,
and
none
but
we
were
the
evill
beasts
that
devour'd
this
Ioseph
.
Our
sinnes
were
so
heinous
,
and
had
so
provoked
the
Iustice
of
God
,
that
there
was
no
way
to
satisfie
Gods
Iustice
,
to
appease
his
wrath
,
and
to
make
our
atonement
,
but
by
the
pretious
bloud
of
the
Sonne
of
God
crucified
on
the
Crosse
.
And
shall
I
now
see
my
sins
lye
so
heavy
upon
him
,
as
to
make
him
sweate
bloud
;
shall
I
see
him
even
squeezed
under
the
huge
weight
of
my
sinnes
;
shall
I
see
my
sinnes
crowne
him
with
thornes
,
nayle
his
hands
,
and
feete
to
the
Crosse
,
Gore
his
side
with
the
speare
,
with
an
unpierced
heart
?
Oh
the
deepe
sorrow
that
our
hearts
should
bee
leavened
withall
when
wee
see
Christs
body
brusing
,
and
bleeding
in
the
Sacrament
.
Christ
our
Passeover
is
sanctified
for
us
.
The
Passeover
was
to
be
eaten
with
bitter
herbes
,
or
will
bitternesses
Exod.
12.
5.
And
how
happy
is
that
soule
,
that
in
this
respect
can
say
at
the
Sacrament
as
,
Lamen
.
3.
15.
Hee
hath
filled
me
with
bitternesse
,
hee
hath
made
me
drunken
with
wormewood
?
It
should
bee
with
us
at
the
Sacrament
as
with
them
,
Zech.
12.
10.
They
shall
looke
upon
him
whom
they
have
pierced
.
And
how
shall
that
sight
affect
them
?
And
they
shall
mourne
and
bee
in
bitternesse
for
him
,
as
one
that
mournes
for
his
only
sonne
,
as
one
that
is
in
bitternesse
for
his
first
borne
.
How
bitterly
will
such
a
man
mourne
?
So
bitterly
shall
they
mourne
when
they
looke
upon
Christ
whom
they
have
pierced
.
And
great
reason
,
for
is
it
not
a
matter
of
greater
sorrow
to
pierce
the
only
Son
of
God
,
the
first
borne
,
the
first
begotten
from
the
dead
,
then
to
loose
one
onely
,
or
first
begotten
sonne
?
So
here
in
the
Sacrament
we
looke
upon
Christ
whom
wee
have
pierced
,
this
sight
should
fill
our
hearts
with
bitternesse
,
should
make
our
hearts
full
of
sorrow
.
Not
only
with
an
Historicall
sorrow
,
or
a
sorrow
of
naturall
compassion
when
wee
heare
or
see
,
some
sad
,
or
sorrowfull
event
,
this
is
nothing
,
but
Homini
non
est
necessarium
ut
Christum
in
ipsius
passione
deploret
sed
magis
seipsum
in
Christo
.
Luther
.
with
a
practicall
sorrow
,
with
an
unfained
sorrow
of
heart
,
that
wee
by
our
personall
sinnes
have
had
our
hands
imbrued
in
the
bloud
of
the
Sonne
of
GOD
,
that
our
sinnes
envenomed
those
thornes
,
those
nayles
that
pierced
him
,
and
by
their
venome
made
them
put
him
to
such
bitter
anguish
.
Have
we
hearts
conformeable
Si
vis
ipsum
cognoscere
,
sicut
se
fregit
,
ita
te
frange
:
quia
qui
dicit
se
in
Christo
manere
,
debe●
sicut
ille
ambularit
,
&
ipse
ambulare
.
Bern.
hom
.
de
duob
.
dis●euntib
▪
ad
.
Em.
to
the
Christ
wee
see
in
the
Sacrament
.
Thou
beholdest
a
broken
Christ
,
thou
beholdest
a
bleeding
Christ
,
thou
beholdest
a
bleeding
Christ
,
behold
him
therefore
with
a
broken
heart
,
with
a
bleeding
heart
,
with
a
pierced
spirit
.
So
behold
Christ
in
the
Sacrament
,
as
the
Virgin
Mary
his
Mother
beheld
him
on
the
Crosse
.
And
how
was
that
?
Woman
,
sayes
Christ
,
behold
thy
Son
.
How
did
shee
behold
him
?
Simeon
tells
her
,
Luk.
2.
35.
That
a
sword
shall
passe
thorow
her
soule
.
Then
did
a
sword
pierce
thorow
her
soule
when
she
beheld
him
pierced
on
the
Crosse
,
that
sight
was
a
sword
through
the
heart
of
her
.
So
when
wee
see
him
pierced
in
the
Sacrament
,
it
should
be
as
a
dagger
in
our
hearts
.
Oh
wretch
that
I
am
,
that
my
sinnes
have
beene
thornes
on
his
head
,
nayles
in
his
hands
,
and
feete
,
a
speare
in
his
side
:
LORD
,
saies
David
,
when
he
saw
the
people
slaughtred
by
the
Angels
sword
,
loe
I
have
sinned
,
and
I
have
done
wickedly
,
but
these
sheepe
,
what
have
they
done
?
2
Sam.
24.
17.
So
say
Electe
puer
Dei
mei
.
quid
tanta
amaritudine
,
quid
tanta
confusione
dignum
commiseras
?
Prorsus
nihil
.
Ego
perditus
homo
totius
proditionis
tuae
causa
extiti
.
Ego
domine
unam
acce●bam
comedi
,
&
dentes
tui
obstupuerunt
:
quia
quae
non
rapuisti
tunc
exvolveb●s
Bernard
.
Serm.
de
pass.
Dom.
here
,
lo
I
have
sinned
,
I
have
done
wickedly
,
but
this
Innocent
,
and
Immaculate
Lambe
,
what
hath
he
done
?
It
is
I
that
have
sinned
,
and
it
is
thou
Oh
LORD
that
hast
smarted
.
It
is
I
that
have
sinned
,
and
it
is
thou
Oh
Lord
that
hast
suffered
.
It
is
I
that
have
put
thee
to
all
these
sorrowes
,
my
oathes
,
my
uncleannesses
,
my
lusts
,
my
covetousnesse
,
my
drunkennesse
,
&c.
These
were
the
Iudasses
that
betrayed
thee
,
these
were
the
Iewes
that
crucified
thee
.
Lord
I
have
eaten
the
sowre
grapes
,
and
thy
teeth
were
set
on
edge
,
LORD
I
plaid
the
thiefe
,
and
thou
restoredst
the
things
thou
tookest
not
.
Doe
this
,
sayes
Christ
,
in
Remembrance
of
me
.
Hee
would
have
the
Sacrament
appointed
to
renew
,
and
refresh
the
remembrance
of
his
sufferings
,
that
in
the
remembrance
of
his
sufferings
wee
might
remember
our
owne
sinnes
the
causes
of
them
,
and
bee
deepely
humbled
for
them
.
That
as
the
Prophet
speakes
in
that
case
,
Lamen.
3.
19
,
20.
Remembring
mine
affliction
,
and
my
misery
,
the
worme-wood
,
and
the
gall
,
my
soule
hath
them
still
in
remembrance
,
and
is
humbled
in
mee
.
So
in
●●is
case
,
remembring
Christs
affliction
and
his
misery
,
the
gall
and
the
worm-wood
,
our
soule
should
still
have
them
in
remembrance
,
and
be
deepely
humbled
in
us
:
what
a
sweete
temper
were
it
to
bee
at
the
Sacrament
with
a
melting
heart
?
Mine
eye
,
saith
the
Prophet
,
affecteth
mine
heart
,
Lam.
3.
51.
how
happy
that
our
eye
could
effect
our
heart
?
we
have
Christ
crucified
for
our
sinnes
,
in
our
eye
at
the
Sacrament
,
ô
that
that
which
our
eye
sees
could
affect
our
heart
with
such
sorrow
for
sinne
as
becomes
.
That
our
vide
quomodo
his
qui
Christi
commemorant
passionem
,
inter
sacra
officia
quasi
per
quosdam
canales
de
interioribus
fontibus
egrediantur
torrentes
,
&
super
omnes
delicias
lachrymis
nectarijs
anima
delectetur
—
Ros
matutinus
est
de
caelestibus
stillans
,
&
quasi
unctio
spiritus
mentem
deliniens
.
Gemitus
illos
pietas
excitat
—
&
se
sanatam
&
sanctificatam
agnoscens
fletibus
se
abluit
,
&
lachrymis
se
baptizat
.
Cypr.
de
caen
.
Dom.
eye
could
affect
our
heart
,
and
our
heart
could
affect
our
eye
,
that
whilest
wee
behold
Christ
shedding
his
bloud
for
our
sinnes
,
we
could
be
affected
with
such
sorrow
upon
the
sight
of
our
eye
,
that
our
heart
could
melt
out
at
our
eyes
,
and
shed
teares
for
those
sinnes
for
which
wee
see
Christ
shed
his
bloud
.
That
we
could
turne
the
Sacrament
of
the
Supper
,
into
a
baptisme
of
teares
,
and
could
wash
,
and
baptise
our selves
with
the
teares
of
Repentance
,
as
Saint
Cyprian
speakes
.
It
was
layde
to
the
charge
of
those
unkinde
husbands
,
Malach.
2.
13.
that
by
their
unkindnesses
they
caused
their
wives
,
when
they
should
have
been
cheerefull
in
Gods
service
,
to
cover
the
Altar
of
the
Lord
with
teares
with
weeping
,
and
with
crying
out
insomuch
that
he
regarded
not
the
offering
any
more
,
nor
received
it
with
good
will
at
their
hands
.
But
how
happy
were
it
with
us
that
wee
could
so
bee
affected
with
our
unkindnesse
to
CHRIST
our
Husband
,
that
we
could
cover
the
Lord's
Table
with
our
teares
,
with
weeping
,
and
with
crying
out
,
how
then
would
the
Lord
regarde
our
service
the
more
,
and
receive
our
receiving
with
good
will
at
our
hands
?
Vere
potest
conscindere
cor
meum
miserum
,
&
sanguineis
lachrimis
madefacere
:
quia
ecce
creator
meus
pro
me
sanguineo
rore
prefunditur
,
nec
levi
quidem
sed
decurrente
in
terram
.
Vae
misero
cordi
,
quod
ta●
,
&
tanto
●udore
non
madescit
perfusum
.
Bern.
de
pass.
Don
.
tract
.
c.
37.
Alas
,
alas
,
for
the
hardnesse
of
our
hearts
,
that
we
can
see
our
Lord
all
in
his
gore
bloud
for
our
sins
,
his
bloud
shedding
upon
the
earth
,
and
that
our
hearts
cannot
be
rent
,
and
bleed
teares
of
bloud
,
that
this
bloud
moystens
not
,
and
softens
not
our
hard
hearts
!
Consider
yee
and
call
for
the
mourning
women
,
and
send
for
cunning
women
that
they
may
come
,
saith
the
Prophet
,
Ier.
9.
17
,
18.
that
they
may
come
.
And
let
them
make
haste
,
and
take
up
a
wailing
for
us
,
that
our
eyes
may
runne
down
with
teares
,
and
our
eylids
gush
out
with
waters
.
So
when
ye
be
come
to
the
Lord's
Table
,
consider
ye
,
consider
ye
,
O
lacrymae
,
ubi
yos
subtaxistis
?
O
lacrimae
ubi
estis
?
Vbi
estis
fontes
lachrymarum
?
Movemini
obsecro
ad
fletum
meum
,
fontes
lachrymarum
fluite
super
faciem
meä
,
Rigate
maxillas
meas
Date
mihi
planctum
amarum
.
Ber.
de
mod.
ben
.
viv
.
serm.
27.
Miserum
me
,
quomodo
sic
insensata
facta
est
anima
mea
.
—
Miserum
me
,
quomodo
sic
induruit
cor
meum
,
ut
oculi
mei
uon
indesinenter
producant
flumina
lachry
.
marum
.
Aug.
med
.
c.
34.
Percute
Domine
,
percute
obsecro
hanc
durissimam
mentem
meam
,
—
&
sic
de
capite
meo
educ
aquam
immensam
,
&
de
oculis
meis
verum
fontem
lachrymarum
.
Aug.
med
c.
37.
what
is
before
you
.
Call
for
mourning
hearts
,
call
for
mourning
affections
,
call
for
sad
,
and
sighing
spirits
,
call
for
teares
,
that
your
eyes
may
run
downe
with
teares
,
and
your
eylids
gush
out
with
waters
.
Say
with
the
same
Prophet
,
Ier.
9.
1.
Oh
that
mine
head
were
waters
,
and
mine
eyes
a
fountaine
of
teares
,
that
I
might
weepe
,
&c.
Ah
our
rocky
hearts
,
harder
then
the
neither
milstone
,
that
cannot
dissolve
into
rivers
of
teares
upon
the
view
of
so
sad
a
spectacle
as
the
sight
of
CHRIST
hanging
crucified
on
the
Crosse
for
our
sins
.
Smite
LORD
,
thou
that
canst
bring
water
out
of
the
rockes
,
and
canst
turne
the
flint
into
a
standing
poole
,
LORD
smite
thou
this
rocky
heart
,
breake
thou
this
heart
of
flint
,
and
make
the
waters
gush
out
abundantly
.
And
this
is
the
first
exercise
of
repentance
at
the
Sacrament
.
2
The
second
exercise
of
repentance
at
the
Sacrament
is
in
a
solemne
renewing
of
our
vowes
,
and
covenants
Plinius
sub
Trajano
scripsit
solitos
stato
die
convenire
Christianos
ante
lucem
,
carmenq
,
Christo
quasi
Deo
communi
voce
dicere
:
Postea
se
Sacramento
obstringere
,
non
in
scelus
aliquod
,
sed
ne
furta
,
ne
latrocinia
,
ne
adulteria
committerent
,
ne
fidem
fallerent
,
ne
depositum
appellati
ab
negarent
.
Centur.
Magdeb.
Cent.
2.
c.
6.
with
GOD
to
hate
,
forsake
,
and
renounce
all
our
former
sins
,
lusts
,
vanities
,
unprofitablenesse
,
and
to
walke
more
closely
,
and
watchfull
then
ever
before
.
The
word
Sacrament
is
a
latine
word
that
signifies
an
Oath
,
to
receive
the
Sacrament
is
to
take
,
and
receive
an
Oath
,
And
when
we
receive
the
Sacrament
we
should
binde
our selves
in
a
solemne
Covenant
with
God
to
forsake
all
our
sins
,
and
to
walk
in
new
and
better
obedience
before
GOD.
And
that
practice
of
repentance
rises
thus
.
In
the
Sacrament
I
see
CHRIST
crucified
for
my
sins
.
And
was
CHRIST
crucified
for
my
sins
?
Surely
then
I
resolve
,
and
vow
too
,
and
covenant
with
God
that
I
will
use
my
sins
as
I
see
they
have
used
CHRIST
.
They
pierced
him
,
I
will
pierce
them
,
they
killed
,
and
put
him
to
death
,
LORD
I
will
doe
by
them
,
as
they
have
done
by
thee
,
I
will
kill
,
crucifie
,
and
put
them
to
death
.
LORD
CHRIST
thou
gavest
thy selfe
for
me
.
Behold
here
I
am
,
and
here
I
give
my selfe
to
thee
.
That
same
is
to
be
done
in
the
Sacrament
which
we
finde
,
Deut.
26.
16
,
17
,
18.
This
day
the
Lord
hath
commanded
thee
to
doe
these
Statutes
,
&c.
Thou
hast
avouched
the
Lord
this
day
to
be
thy
God
,
and
&c.
And
the
Lord
hath
avouched
thee
this
day
,
&c.
So
may
it
bee
said
of
a
Sacrament
day
;
This
day
the
LORD
thy
GOD
hath
commanded
thee
to
keepe
his
Statutes
,
&c.
And
this
day
thou
hast
avouched
the
LORD
to
be
thy
GOD
,
and
to
walke
is
his
wayes
,
&c.
And
this
day
the
LORD
hath
avouched
thee
to
be
one
of
his
.
There
should
be
in
a
Sacrament
a
mutuall
avouchment
between
GOD
,
and
his
people
.
When
wee
come
to
the
Sacrament
,
as
wee
come
that
GOD
may
avouch
us
for
his
people
,
so
we
should
come
to
avouch
him
for
our
GOD
,
and
that
we
will
keepe
his
Commandements
.
We
can
have
no
comfort
in
the
use
of
the
Sacrament
,
unlesse
in
it
God
avouch
us
for
his
people
.
And
wee
have
no
reason
to
thinke
that
God
will
avouch
us
for
his
people
,
unlesse
wee
will
avouch
him
to
be
our
GOD
,
and
covenant
with
him
the
renoucing
of
our
lusts
,
and
yeelding
him
obedience
.
This
therefore
is
to
be
done
in
the
Sacrament
,
Lord
avouch
me
for
thine
,
as
I
avouch
,
and
covenant
my selfe
to
be
thine
in
all
obedience
to
thy
Commandements
.
It
must
be
with
us
at
a
Sacrament
,
as
it
was
with
the
Iewes
of
ancient
in
a
Sacrifice
.
In
Sacrifices
the
people
did
not
onely
offer
their
oblation
,
and
performe
that
service
,
but
withall
they
did
in
Sacrificing
renew
,
and
make
their
covenants
afresh
,
the
covenants
of
offering
up
themselves
a
living
,
and
acceptable
Sacrifice
,
of
mortification
of
their
brutish
lusts
,
of
an
holy
,
and
obedient
life
.
So
much
implyes
,
as
that
Rom.
12.
1.
So
that
place
,
Psal.
50.
5.
Gather
my
Saints
together
,
those
that
have
made
a
covenant
with
me
by
Sacrifice
.
Therefore
in
Sacrifices
there
was
a
making
of
covenant
with
GOD.
The
same
must
be
done
in
the
Sacrament
of
the
Supper
,
wee
must
there
renew
our
Baptismall
covenant
.
For
in
the
Sacrament
there
is
,
and
must
be
a
mutuall
stipulation
,
and
sponsion
betweene
GOD
,
and
the
soule
of
a
Communicant
,
that
as
we
expect
GOD
should
binde
himselfe
to
us
,
so
hee
expects
that
wee
should
binde
our selves
to
him
.
As
David
joynes
the
cup
of
salvation
,
and
the
paying
of
his
vowes
together
,
Psal.
116.
13
,
14.
I
will
take
the
cup
of
my
salvation
,
I
will
pay
my
vowes
unto
the
Lord
,
so
should
wee
joyne
the
cup
of
blessing
and
the
making
of
our
vowes
together
,
I
will
take
the
cup
of
blessing
,
I
will
make
my
vowes
unto
the
Lord
now
in
the
presence
of
all
his
people
.
And
thus
in
these
two
things
must
there
be
a
practice
of
repentance
at
the
receiving
of
the
Sacrament
.
Chap.
20.
Faith
to
bee
Actuated
and
exercised
in
the
Sacrament
;
An
exercise
of
Thankesgiving
,
Love
,
and
Mercy
.
CHAP.
20
3
THe
third
thing
in
which
the
spirituall
and
holy
disposition
in
receiving
the
Sacrament
stands
is
an
exercise
of
faith
.
Now
must
a
Communicant
speake
to
his
faith
as
Deborah
doth
to
her selfe
,
Iudg.
5.
12.
Awake
,
Awake
,
Deborah
,
Awake
,
Awake
,
utter
a
Song
.
So
Awake
,
Awake
oh
my
faith
,
Awake
,
Awake
,
and
now
bestirre
,
and
rouse
up
to
do
the
speciall
,
and
maine
worke
of
the
Sacrament
in
the
receiving
of
Christ
now
offered
,
and
tendered
in
his
Ordinance
.
The
great
,
and
chiefe
work
of
the
Sacrament
comes
now
to
be
done
in
the
Actuating
of
faith
so
,
as
to
fetch
forth
the
fat
,
and
marrow
of
the
Ordinance
.
For
the
better
conceiving
,
and
practising
of
this
point
we
must
know
these
foure
things
.
First
,
That
CHRIST
is
an
all-sufficient
fulnesse
for
the
thorow
supply
of
all
the
wants
,
and
necessities
of
our
soules
whatsoever
they
may
be
,
Col.
1.
19.
It
pleased
the
Father
that
in
him
all
fulnesse
should
dwell
.
First
then
,
there
is
a
fulnesse
in
him
.
Secondly
,
All
fulnesse
is
in
him
.
Looke
whatsoever
it
is
that
is
required
to
bee
in
a
Mediator
,
it
is
all
fully
in
him
,
it
hath
it
all
to
the
full
.
Thirdly
,
He
saies
not
simply
that
this
fulnesse
is
in
him
,
but
that
this
fulnesse
dwells
in
him
.
A
Vessell
may
bee
full
,
and
a
Treasury
may
be
full
,
but
these
may
be
emptied
againe
,
and
so
an
emptinesse
may
follow
that
fulnesse
.
But
this
fulnesse
dwells
in
him
,
it
is
an
Inhabitant
,
resident
,
permanent
fulnesse
,
so
as
he
is
,
and
ever
shall
bee
full
.
There
is
in
him
a
fulnesse
of
merit
for
our
justification
,
and
a
fulnesse
of
spirit
,
and
habituall
graces
,
and
so
a
fulnesse
of
efficacies
,
vertues
,
as
mortifying
,
sanctifying
,
quickning
vertues
.
And
thus
he
is
full
of
all
kindes
of
Graces
,
Apoc.
3.
1.
He
hath
the
seven
spirits
of
God
.
And
Esa.
11.
2
,
3.
with
which
that
suites
,
Prov.
8.
12
,
13
,
14.
And
therefore
not
onely
Treasures
,
but
All
the
treasures
of
wisedome
,
and
knowledge
are
hid
in
him
,
Col.
2.
3.
And
all
these
Graces
he
hath
in
the
highest
,
and
fullest
degree
.
Therefore
the
Apostle
saies
not
,
Col.
2.
3.
In
whom
is
knowledge
and
wisedome
,
but
the
treasures
of
knowledge
,
treasures
of
wisedome
.
Some
peeces
of
silver
and
gold
are
not
treasures
,
but
the
treasures
are
vast
heapes
.
Secondly
,
That
Christ
is
thus
filled
,
and
enriched
for
the
behoofe
of
his
Church
,
and
members
,
that
he
may
conveigh
and
communicate
unto
them
of
his
fulnesse
for
the
supply
of
their
wants
.
There
is
in
CHRIST
not
only
a
fulnesse
of
abundance
,
in
regard
of
which
he
is
sufficiently
full
in
himselfe
,
but
also
a
fulnesse
of
redundance
,
by
which
he
overflowes
,
and
fills
all
his
Saints
.
His
fulnesse
is
not
onely
a
full
fulnesse
,
but
a
filling
fulnesse
,
Iohn
1.
14
,
16.
Full
of
Grace
,
and
Truth
,
and
of
his
fulnesse
have
we
all
received
and
grace
for
grace
,
Ephes.
1.
23.
Which
is
the
fulnesse
of
him
that
fills
all
in
all
.
There
is
such
an
abundance
powred
out
upon
him
,
as
that
he
is
not
onely
full
,
but
he
hath
received
a
good
measure
running
over
,
so
as
to
fill
all
the
empty
soules
,
and
all
the
empty
hearts
of
his
people
.
For
look
what
CHRIST
received
,
he
received
for
us
,
Psal.
68.
18.
Thou
hast
ascended
on
high
,
thou
hast
received
gifts
for
men
;
That
is
,
gifts
to
give
unto
men
,
as
the
Apostle
expounds
it
,
Ephes.
4.
8.
When
he
ascended
upon
high
,
he
gave
gifts
unto
men
.
So
that
he
received
to
give
,
he
was
filled
to
fill
.
He
is
the
well
head
,
the
fountaine
which
is
not
onely
full
it selfe
,
but
springs
,
and
flowes
over
to
the
filling
of
streames
.
He
received
a
fulnesse
,
that
we
might
receive
of
his
fulnesse
,
and
that
hee
might
derive
of
his
fulnes
to
us
.
Thirdly
,
that
Christ
derives
,
and
conveighes
of
this
fulnesse
and
goodnesse
of
his
unto
us
by
his
owne
holy
Ordinances
which
he
hath
sanctified
as
the
channells
of
conveyance
.
By
the
Word
,
and
Sacraments
doth
he
communicate
of
this
his
fulnesse
unto
us
,
Luke
5.
17.
As
CHRIST
was
teaching
,
the
power
of
God
was
present
to
heale
them
.
When
the
Minister
of
the
Word
is
on
foot
,
then
is
Gods
power
present
,
and
ready
to
exert
,
and
put
forth
it selfe
for
spirituall
good
,
Acts
9.
17.
The
Lord
hath
sent
me
,
that
thou
mightest
be
filled
with
the
HOLY
GHOST
.
CHRIST
could
not
of
his
owne
fulnesse
immediately
have
filled
Saul
with
the
HOLY
GHOST
,
but
CHRIST
sends
Ananias
to
him
that
he
might
be
fil
〈…〉
with
the
HOLY
GHOST
.
But
〈…〉
must
Ananias
doe
it
?
By
the
Acts
22.
14
,
15
,
16.
●●●istery
of
the
Word
,
and
Sacrament
.
He
preaches
to
him
,
and
he
baptises
him
,
and
so
by
these
Ordinances
is
the
HOLY
GHOST
conveighed
unto
him
.
We
finde
mention
made
,
Zech.
4.
12.
of
two
Olive
branches
,
which
thorow
two
golden
pipes
emptied
the
golden
oyle
out
of
themselves
.
Those
two
Olive
branches
emptied
golden
oyle
out
of
themselves
into
the
golden
Candelsticke
,
but
yet
they
did
it
thorow
the
two
golden
pipes
.
So
it
is
in
this
case
;
All
golden
oyle
it
is
in
CHRIST
,
Hee
is
the
Branch
,
as
Zechary
calls
him
,
Zech.
4.
3.
He
is
the
olive
Branch
,
and
the
olive
tree
from
whom
comes
all
the
golden
oyle
of
grace
,
and
spirituall
comfort
,
and
he
it
is
that
empties
it
out
of
himselfe
into
our
hearts
.
But
yet
he
doth
empty
it
into
our
hearts
by
his
Ordinances
,
they
be
the
golden
pipes
by
which
this
golden
oyle
is
conveighed
.
CHRIST
doth
not
ordinarily
empty
the
oyle
into
our
hearts
immediately
,
but
first
into
the
golden
pipes
of
his
Ordinances
,
his
Word
,
and
Sacrament
,
and
so
thorow
them
into
our
hearts
.
The
graces
and
comforts
of
the
HOLY
GHOST
are
oft
in
Scripture
compared
to
oyle
,
and
the
powring
forth
of
those
graces
to
Anoynting
.
To
this
purpose
is
that
speech
of
David
,
Psal.
92.
10.
I
shall
bee
anoynted
with
fresh
oyle
,
or
greene
oyle
,
that
is
,
thou
shalt
adde
fresh
measures
,
and
new
encreases
of
the
graces
of
thy
spirit
.
So
that
after
the
first
gift
of
the
spirit
,
in
the
first
worke
of
grace
,
GOD
often
annoynts
his
people
with
fresh
oyle
,
and
that
hee
doth
in
the
Word
and
Sacrament
.
He
annoynts
them
in
the
ministery
of
the
Word
,
Esa.
61.
1
,
3.
The
Lord
hath
annoynted
me
to
preach
good
tydings
,
to
give
the
oyle
of
joy
for
mourning
.
God
anoynts
his
Ministers
,
that
they
may
annoynt
his
people
.
By
preaching
the
Gospell
God
anoynts
his
people
with
the
oyle
of
gladnesse
.
So
he
anoynts
us
in
the
use
of
the
Sacrament
of
the
Supper
,
there
in
speciall
manner
he
annoynts
with
fresh
oyle
.
God
deales
at
this
spirituall
feast
as
the
Iewes
used
to
doe
in
their
feasts
,
they
used
in
token
of
welcome
to
anoynt
their
guests
,
Luke
7.
46.
Our
Saviour
tells
Simon
the
Pharisee
,
Minc
head
with
oyle
thou
didst
not
annoynt
,
that
is
,
thou
hast
not
bid
mee
welcome
,
nor
cheered
me
.
God
at
the
Sacrament
annoynts
the
heads
of
his
people
.
That
looke
as
Mary
did
with
CHRIST
,
Iohn
12.
2
,
3.
There
they
made
him
a
Supper
—
Then
tooke
Mary
a
pound
of
oyntment
of
spikenard
,
and
annoynted
the
feete
of
IESUS
;
Then.
When
?
Namely
when
at
the
Supper
they
made
him
.
So
deales
the
LORD
with
his
people
at
the
Sacrament
.
There
hee
makes
them
a
Supper
,
it
is
the
Lords
Supper
,
then
takes
the
LORD
precious
oyntment
,
and
annoynts
their
heads
with
fresh
oyle
,
there
they
have
fresh
unctions
,
and
fresh
delibutions
,
there
he
gives
them
fresh
,
and
new
comforts
,
fresh
supplies
,
and
new
measures
of
grace
,
then
,
and
there
hee
annoyntes
them
at
the
Sacrament
,
yea
the
Sacrament
is
the
very
Alabaster
box
of
precious
oyntment
,
and
out
of
this
box
God
powers
it
on
their
heades
as
she
on
Christs
head
as
hee
sate
at
meate
,
Matth.
27.
7.
So
that
a
man
may
truly
speake
of
the
Lords
Table
,
as
David
of
his
owne
,
Psalm
.
23.
5.
Thou
preparedst
a
Table
before
mee
,
thou
annoyntest
mine
head
with
oyle
.
When
God
prepares
this
Table
for
his
,
and
they
prepare
themselves
aright
and
in
due
order
for
this
Table
,
and
come
as
they
ought
to
doe
,
God
doth
at
this
Table
feast
them
,
and
annoynt
their
heads
with
oyle
,
cheeres
them
,
and
bids
them
heartily
welcome
.
4.
Fourthly
,
That
the
way
to
make
this
ordinance
thus
effectuall
to
us
is
the
Actuating
,
and
setting
our
faith
on
worke
upon
the
ordinance
,
and
Christ
in
the
ordinance
.
Christ
is
full
,
Christ
communicates
of
his
fulnesse
,
Christ
communicates
of
his
fulnesse
by
his
ordinance
,
but
yet
if
now
at
the
ordinance
our
faith
lye
still
,
and
stirre
not
,
if
our
faith
be
idle
,
or
a
sleepe
,
here
is
nothing
done
,
nothing
gotten
at
the
ordinance
,
but
the
Sacrament
proves
a
dry
empty
huske
unto
us
,
there
is
neither
oyle
,
nor
annointing
to
be
had
.
Therefore
now
the
maine
worke
of
all
at
the
Sacrament
is
to
awaken
,
and
Actuate
our
faith
,
and
to
set
it
on
worke
upon
Christ
in
his
ordinance
,
and
so
draw
forth
the
efficacy
of
Christ
,
and
his
ordinance
.
The
power
of
God
is
present
in
his
ordinance
to
heale
,
and
to
helpe
,
but
now
withall
the
power
of
our
faith
must
also
be
present
to
set
this
power
of
God
on
worke
,
to
make
the
ordinance
an
healing
,
a
working
ordinance
.
If
Gods
power
be
present
,
and
our
faith
be
absent
,
or
as
good
as
absent
,
Gods
power
will
not
work
,
for
then
will
his
power
work
,
when
our
faith
workes
.
A
conduit
is
full
of
water
,
now
a
man
that
would
fill
his
vessel
,
must
bring
it
to
the
conduit
,
must
bring
it
to
the
cocke
,
and
set
it
there
,
but
yet
that
is
not
enough
,
if
that
be
all
,
and
he
doe
no
more
,
he
may
goe
home
againe
with
an
empty
vessell
:
Therfore
the
man
that
would
fill
his
vessell
when
he
hath
brought
it
to
the
conduit
,
and
set
it
under
the
cocke
,
he
also
turnes
the
cocke
,
and
then
the
water
runnes
forth
,
and
fills
the
vessell
.
So
here
,
Christ
is
the
conduit
of
all
grace
,
and
spirituall
good
,
hee
that
would
bee
filled
must
come
to
him
.
His
ordinances
the
word
,
and
Sacrament
they
are
the
cockes
of
this
conduit
,
so
that
a
man
that
would
be
filled
,
must
not
only
goe
to
Christ
,
but
to
Christ
in
these
ordinances
must
bring
his
vessell
to
these
cockes
.
And
that
s
not
enough
,
but
when
he
is
come
to
them
,
he
must
turne
them
;
faith
Actuated
,
and
working
upon
the
ordinance
that
turnes
the
cocke
,
and
then
the
efficacies
,
and
vertues
of
Christ
flow
forth
,
then
these
waters
powre
forth
abundantly
.
See
that
speech
,
Isa.
12.
3.
Therefore
with
joy
shall
yee
draw
waters
out
of
the
wells
of
salvation
.
Christ
he
is
indeed
a
well
full
of
water
:
But
now
as
the
woman
of
Samaria
said
to
our
Saviour
,
Iohn
4.
11.
Sir
,
thou
hast
nothing
to
draw
with
,
and
the
well
is
deepe
,
from
whence
then
hast
thou
that
living
water
?
So
in
this
case
,
Christ
is
indeed
the
well
of
salvation
,
but
yet
this
Well
is
deepe
,
and
how
can
a
man
fetch
up
those
waters
thence
,
if
hee
have
nothing
to
draw
with
?
God
therfore
of
his
goodnesse
hath
provided
us
buckets
to
fetch
up
these
waters
out
of
this
well
,
and
they
are
his
ordinances
.
But
now
though
there
be
a
well
stored
with
abundance
of
water
,
and
though
also
there
be
buckets
to
fetch
up
these
waters
,
yet
if
a
man
doe
not
let
downe
,
and
draw
up
these
buckets
he
cannot
draw
waters
out
of
the
Well
.
Now
the
setting
faith
on
worke
in
use
at
the
ordinances
,
and
the
Actuating
of
it
therein
,
that
is
the
letting
downe
,
and
drawing
up
these
buckets
,
that
is
the
turning
of
the
wheele
which
drawes
up
the
buckets
with
water
.
Christ
is
the
Well
of
salvation
,
the
ordinances
are
the
buckets
,
faith
Actuated
,
and
set
on
worke
in
the
use
of
the
ordinances
,
is
the
drawing
of
waters
up
out
of
the
well
of
salvation
.
See
how
David
speakes
,
Psal.
105.
41.
Hee
opened
the
Rocke
,
and
the
waters
gushed
out
,
they
ranne
in
the
dry
places
like
a
River
.
Waters
gushed
out
of
the
Rocke
:
but
when
?
when
the
Rocke
was
opened
.
So
Gods
Ordinances
,
and
Christ
in
those
Ordinances
have
abundance
of
waters
in
them
,
such
abundance
as
gushes
out
to
the
refreshing
of
dry
soules
,
but
yet
first
these
Rockes
must
bee
broken
up
,
these
Rockes
must
bee
opened
.
But
how
must
these
Rockes
come
to
be
opened
?
As
the
Rocke
in
Horeb
was
opened
,
Exodus
17.
6.
Behold
I
will
stand
before
thee
there
upon
the
Rocke
in
Horeb
,
and
thou
shalt
smite
the
Rocke
,
and
there
shall
come
water
out
of
it
,
that
the
people
may
drinke
.
GOD
stood
upon
the
Rocke
,
but
Moses
must
smite
the
Rocke
,
and
then
comes
water
out
of
it
,
that
the
people
may
drinke
.
God
is
present
in
his
Ordinances
,
and
his
power
is
present
at
them
,
The
power
of
God
was
present
to
heale
them
,
Luk.
5.
17.
but
yet
before
water
will
come
out
that
wee
may
drinke
,
we
must
first
smite
the
Rock
,
and
when
it
is
smitten
then
shall
wee
have
it
opened
,
and
waters
gushing
out
.
Now
what
is
this
smiting
of
the
Rocke
?
It
is
nothing
else
but
the
Actuating
of
our
faith
,
and
setting
it
on
work
in
the
use
of
the
Ordinance
,
faith
Actuated
&
set
on
work
smites
the
Rocke
,
breakes
up
,
,
and
opens
the
Rocke
.
So
that
in
an
Ordinance
,
and
at
the
Sacrament
that
should
bee
a
mans
wisedome
which
was
Moses
his
errour
,
Numb.
20.
11.
with
his
Rod
he
smote
the
Rocke
twice
,
and
the
water
came
out
abundantly
.
Smite
the
Rocke
twice
,
againe
,
and
againe
,
Actuate
wee
our
faith
,
and
then
the
water
shall
come
out
abundantly
.
Gods
Ordinances
,
or
CHRIST
in
them
,
is
not
onely
a
Rocke
from
whence
waters
come
forth
,
but
they
are
Rockes
from
whence
Oyle
,
and
Honey
issue
forth
.
That
a
communicant
may
say
of
the
Sacrament
as
Iob
speakes
in
that
case
,
Iob
29.
6.
The
Rocke
powred
mee
out
rivers
of
Oyle
.
And
this
Rocke
powers
out
Honey
.
But
how
and
when
?
Doth
it
powre
forth
rivers
of
Oyle
,
and
Honey
to
all
commers
?
No
such
matter
.
How
many
neither
finde
Oyle
,
nor
Honey
thereat
?
But
how
come
men
to
have
honey
,
and
oyle
at
this
Rock
?
when
men
doe
as
Moses
speakes
of
Israel
Deut.
32.
13.
He
made
him
to
sucke
Honey
out
of
the
Rocke
,
and
oyle
out
of
the
flinty
Rocke
.
God
gave
Israel
honey
,
and
oyle
out
of
the
Rocke
,
but
how
?
Did
he
make
the
Rocke
drop
it
into
their
mouthes
,
whilest
they
stood
gazing
,
and
looking
upon
it
?
No.
He
made
him
to
sucke
it
.
If
hee
had
beene
so
idle
as
not
to
have
taken
the
paines
to
have
suckt
it
,
hee
might
have
lickt
his
lippes
long
enough
after
it
,
ere
he
had
had
it
,
ere
he
had
tasted
,
much
lesse
have
beene
filled
with
it
.
So
thus
men
come
to
have
oyle
,
and
honey
out
of
the
Sacrament
,
and
CHRIST
in
the
Sacrament
when
they
sucke
:
when
Faith
is
Actuated
,
and
set
on
worke
in
the
use
of
the
Ordinance
,
and
applyes
Christ
in
it
,
then
faith
suckes
,
and
when
faith
suckes
,
then
it
fetches
honey
,
and
oyle
out
of
the
Rocke
.
As
the
Prophet
speakes
in
that
case
,
Isa.
66.
11.
That
yee
may
sucke
and
be
satisfied
with
the
breasts
of
her
consolation
,
so
in
this
.
There
must
bee
sucking
before
there
can
be
satisfaction
.
The
word
,
and
Sacraments
,
are
breasts
of
consolation
,
and
these
be
full
of
sweet
milke
,
but
there
can
be
no
satisfaction
unlesse
there
be
sucking
.
A
child
may
handle
the
mothers
breasts
,
may
play
with
them
,
may
kisse
them
,
but
all
this
while
the
child
is
never
the
fuller
;
Therefore
the
child
when
it
would
be
satisfied
,
it
layes
its
mouth
to
the
breast
,
gets
the
nipple
into
the
mouth
,
and
then
suckes
,
and
drawes
with
all
the
strength
,
and
might
and
so
fetches
forth
the
milke
out
of
the
mothers
breast
.
So
must
it
be
in
these
case
.
Men
may
come
to
the
Sacrament
,
and
gaze
upon
the
elements
,
and
eate
,
and
drinke
them
,
and
yet
not
receive
the
sweete
of
the
Ordinance
,
but
if
they
would
have
the
milke
out
of
this
breast
,
they
must
fall
to
sucking
,
and
to
drawing
with
all
their
power
,
and
strength
.
Then
doe
men
sucke
,
and
draw
the
breast
of
the
Sacrament
,
when
in
the
use
of
it
they
Actuate
,
and
set
their
faith
on
work
.
Faith
Actuated
suckes
vertue
out
of
he
Sacrament
,
suckes
from
Christ
in
the
Sacrament
mortifying
vertue
to
kill
lusts
,
healing
vertue
to
cure
the
pollutions
of
the
heart
,
quickning
vertue
to
enable
to
duties
,
and
actions
of
spirituall
life
.
Look
how
David
speakes
of
wicked
men
in
that
case
,
Psalm
.
73.
10.
Waters
of
a
full
cup
are
wrung
out
to
them
.
So
is
it
to
all
true
beleevers
in
the
Sacrament
.
They
have
therein
full
draughts
of
Christs
bloud
,
they
have
their
hearts
filled
as
with
the
comforts
of
the
Holy
Ghost
,
so
with
the
efficacies
of
Christ
,
they
have
waters
of
a
full
cup.
But
how
come
they
by
these
waters
of
a
full
cup
?
They
are
wrung
out
to
them
.
And
how
are
they
wrung
out
to
them
?
Faith
being
set
on
worke
in
the
Ordinance
,
and
working
upon
the
Ordinance
,
that
wrings
out
waters
of
a
full
cup
,
that
wrings
out
the
juyce
,
the
sap
,
and
sweete
of
the
Sacrament
,
that
wrings
and
presses
out
the
succulency
of
it
.
It
is
just
here
as
it
was
in
the
dreame
of
Pharaohs
Butler
,
Gen.
40.
10
,
11.
The
clusters
of
the
Vine
brought
forth
ripe
grapes
,
and
Pharaohs
cup
was
in
mine
hand
,
and
I
took
the
grapes
,
and
pressed
them
into
Pharaohs
cup.
The
Sacrament
is
as
a
Vine
set
before
us
,
full
of
clusters
of
rippe
grapes
,
and
these
grapes
full
of
Iuyce
,
Christ
with
all
his
fulnesse
offered
to
us
in
this
Ordinance
.
Now
our
care
,
and
course
should
bee
to
have
the
liquour
,
and
bloud
of
these
grapes
powred
into
the
cup
of
our
hearts
.
How
may
that
bee
done
now
?
As
Pharaohs
cup
came
filled
.
Hee
tooke
the
grapes
and
pressed
them
,
and
crushed
them
into
Pharaohs
cup
,
and
so
the
cup
was
filled
.
So
must
wee
take
these
grapes
,
and
presse
,
and
crush
them
,
wee
must
squeeze
forth
the
liquor
of
them
.
That
we
doe
when
faith
is
Actuated
,
and
is
set
on
worke
in
the
use
of
the
ordinance
.
Actuated
faith
takes
these
grapes
,
and
presses
them
,
and
wrings
out
of
the
Ordinance
that
which
fills
our
hearts
.
When
therefore
we
are
come
to
the
Sacrament
,
and
now
are
to
receive
,
set
we
all
the
Powers
of
our
faith
on
worke
.
Lift
up
this
eye
to
see
Christ
,
reach
out
this
hand
to
lay
hold
upon
,
and
receive
him
,
set
this
mouth
on
feeding
,
eating
,
drinking
,
sucking
.
Set
the
mouth
of
thy
faith
to
the
breast
of
the
Sacrament
,
and
Quomodo
ergo
capiunt
,
qui
lac
capiunt
?
Iesum
Christum
,
inquit
Apostolus
,
&
hunc
crucifix●●m
.
Suge
quod
pro
te
factus
est
,
&
cresces
ad
id
quod
est
Aug.
in
Psa
119.
sucke
,
and
draw
at
it
with
all
thy
might
,
and
draw
hardest
,
for
that
vertue
of
Christs
thy
soule
stands
in
most
need
of
.
David
speakes
of
the
marrow
of
Gods
house
,
and
Ordinances
,
Psalme
63.
5.
He
that
will
have
the
marrow
out
of
the
bone
,
must
breake
the
bone
,
and
knock
the
bone
,
and
that
will
fetch
sorth
the
marrow
.
So
must
faith
worke
,
and
bestirre
it selfe
,
and
take
paines
at
the
Ordinance
,
and
then
the
marrow
of
the
Sacrament
will
bee
had
.
So
should
a
man
doe
at
,
and
with
the
Sacrament
,
as
Christs
Disciples
did
when
they
passed
through
the
corne
fields
,
Luk.
6.
1.
And
his
Disciples
plucked
the
eares
of
the
corne
,
and
did
eate
,
rubbing
them
in
their
hands
.
They
did
not
plucke
off
the
eares
,
and
so
eate
the
whole
ea●es
,
but
first
they
rubbed
the
eares
in
their
hands
to
fetch
out
the
corne
.
So
at
the
Sacrament
set
faith
on
worke
,
to
rub
the
eares
,
and
fetch
out
the
corne
that
is
in
them
for
foode
.
A
rub'd
eare
will
yeeld
corne
fit
for
foode
,
but
there
is
no
eating
of
eares
unrub'd
without
danger
,
Prov.
29.
33.
Surely
the
charming
of
milke
brings
forth
butter
.
They
must
charme
therefore
,
and
charme
hard
,
set
their
faith
hard
to
this
worke
of
charming
,
that
will
have
butter
,
that
will
have
benefit
out
of
the
Sacrament
.
There
is
oyle
in
olives
,
but
before
there
could
be
oyle
fetcht
out
of
them
to
anoynt
a
mans
selfe
withall
,
they
used
to
treade
the
olives
,
and
so
expresse
the
oyle
out
of
them
,
as
appeares
,
Micah
6.
15.
Thou
shalt
treade
the
olives
,
but
shalt
not
anoynt
thee
with
oyle
.
It
is
threatned
as
a
Iudgement
,
but
yet
it
implyes
that
oyle
was
fetcht
forth
by
the
treading
,
stamping
,
bruising
,
and
breaking
of
the
olives
with
their
feete
.
The
Ordinances
of
Gods
word
and
Sacraments
are
olives
,
full
of
good
,
full
of
excellent
oyle
,
but
these
olives
will
not
drop
oyle
upon
us
,
they
must
be
stampt
and
trod
,
if
we
would
have
oyle
out
of
them
to
anoint
our selves
.
Faith
Actuated
,
and
set
on
worke
in
,
and
upon
these
ordinances
,
that
treads
these
olives
,
and
helpes
us
to
the
oyle
of
them
.
And
how-ever
the
Prophet
in
that
place
threatens
it
as
a
judgement
that
they
should
tread
Olives
,
and
not
anoynt
themselves
,
yet
it
never
so
falls
out
in
this
case
.
He
that
Actuates
his
faith
,
and
sets
it
soundly
on
work
to
tread
these
olives
,
he
shall
be
sure
to
dippe
his
foote
in
oyle
,
and
to
be
comfortably
anoynted
in
the
use
of
the
Ordinance
.
It
is
only
the
want
of
faiths
taking
of
paines
in
industrious
treading
of
the
olives
,
that
makes
us
go
away
dry
headed
,
dry
hearted
,
and
unanoynted
from
the
Sacrament
and
all
other
Ordinances
.
Thus
must
faith
worke
hard
at
the
Sacrament
,
and
eate
her
bread
in
the
sweate
of
her
browes
.
Quest.
But
how
,
and
in
what
manner
is
faith
to
be
Actuated
,
and
set
on
worke
in
the
use
of
the
Sacrament
?
Answ.
In
the
Sacrament
consider
three
things
.
First
,
Sacramentall
offers
.
Secondly
,
Sacramentall
promises
.
Thirdly
,
Sacramentall
Representations
:
fix
the
eye
of
faith
upon
them
all
,
and
set
faith
on
worke
upon
them
all
.
1
First
,
in
the
Sacrament
we
have
Sacramentall
offers
,
Christ
Himselfe
is
offered
with
all
his
benefits
.
Take
,
eate
,
drinke
.
I
see
then
God
offers
me
Christ
to
be
taken
,
His
body
to
be
eaten
,
His
bloud
to
be
drunke
.
Here
then
must
faith
Actuate
it selfe
,
and
set
it selfe
on
worke
,
striving
with
all
it's
might
to
take
Christ
,
to
eate
,
and
drinke
Christ
offered
.
Lord
Christ
,
as
verily
as
I
take
,
and
eate
,
and
drink
these
outward
Sacramental
elements
,
so
verily
doe
I
by
my
faith
receive
thy selfe
into
my
soule
,
and
feede
upon
thee
for
spirituall
nourishment
.
Christ
is
offered
to
us
,
offers
to
come
in
,
and
enter
into
our
hearts
.
The
Act
of
faith
now
then
is
that
,
Psalm
.
24.
7.
Lift
up
your
heads
,
ô
yee
gates
,
and
be
yee
lift
up
yee
everlasting
doores
.
But
why
must
these
gates
,
and
doores
of
their
hearts
be
thus
lift
up
?
And
the
King
of
glory
shal
come
in
,
Christ
is
come
,
and
he
makes
an
offer
to
come
into
your
hearts
,
open
therefore
the
gates
of
your
hearts
,
lift
them
up
,
even
from
off
the
hookes
,
that
faire
,
and
full
way
may
be
made
for
his
ready
entrance
:
when
a
great
man
,
specially
a
King
comes
to
a
mans
house
,
he
will
not
only
open
the
small
wicket
,
his
little
doore
,
but
he
sets
open
his
great
gates
,
throwes
them
wide
open
to
make
spatious
way
for
his
entrance
.
Now
Christ
in
the
Sacrament
offers
Himselfe
to
come
to
us
,
the
King
of
glory
offers
to
come
in
.
Here
then
let
thy
faith
busily
bestirre
it selfe
in
widning
the
passage
,
and
opening
thine
heart
to
make
Christ
way
,
now
strive
might
and
maine
to
stretch
open
thine
heart
to
such
a
breadth
,
and
largenesse
as
a
fit
way
may
be
made
for
the
King
of
glory
to
enter
.
Doe
in
receiving
Christ
at
the
Sacrament
,
as
Zacheus
did
in
receiving
him
into
his
house
,
Luk.
19.
5.
Zacheus
,
saies
Christ
,
Make
hast
,
and
come
downe
,
for
to
day
I
must
abide
at
thine
house
.
Here
Christ
offers
Himselfe
to
Zacheus
,
and
upon
the
offer
made
,
instantly
Zacheus
made
haste
,
and
came
downe
,
and
received
him
joyfully
.
Think
upon
that
gratious
offer
of
Christs
how
Zacheus
bestirred
himselfe
,
with
what
haste
he
leaped
down
from
the
Tree
,
with
what
readinesse
,
and
heartinesse
he
brought
CHRIST
home
,
with
what
sweetnesse
of
affection
he
claspes
about
CHRIST
when
he
entertained
him
into
his
house
.
Christ
makes
thy
soule
the
same
offer
at
the
Sacrament
,
now
let
thy
faith
as
busily
bestir
herselfe
as
Zacheus
did
,
hasten
,
open
,
claspe
,
embrace
,
welcome
,
and
receive
CHRIST
thus
offered
to
thee
.
Secondly
,
In
the
Sacrament
wee
have
Sacramentall
promises
.
This
is
my
body
.
This
is
my
bloud
.
This
is
my
body
which
is
given
for
you
,
my
blood
which
is
shed
for
you
.
Shed
for
the
remission
of
sinnes
.
Take
,
Eate
,
Drinke
,
saies
our
Saviour
.
Well
what
if
we
doe
so
,
what
shall
we
get
by
it
?
What
shall
we
be
the
better
for
it
?
A
great
deale
the
better
,
for
this
is
my
body
,
my
bloud
;
I
promise
you
in
the
use
of
this
Ordinance
you
shall
receive
my
body
,
and
my
bloud
,
that
body
which
was
once
crucified
and
offered
for
the
redemption
of
the
world
:
that
bloud
which
was
shed
for
Recon
〈…〉
n
,
and
Remission
of
sin
,
and
you
by
being
made
partakers
hereof
s●●ll
receive
efficacious
vertue
of
my
quickning
death
.
So
that
these
are
Sacramentall
promises
.
So
that
here
is
that
which
may
abundantly
set
faith
on
worke
,
for
the
promises
are
the
most
proper
object
for
faith
to
worke
upon
.
Well
then
,
CHRIST
saies
,
This
is
my
body
given
for
you
,
my
bloud
shed
for
you
,
shed
for
the
remission
of
sinnes
.
Let
faith
now
beleeve
these
promises
,
Lord
I
beleeve
that
thy
body
was
given
for
me
,
thy
bloud
shed
for
me
,
thy
bloud
shed
for
the
remission
of
my
sins
,
Lord
I
cheerefully
and
gladly
beleeve
that
I
am
now
made
partaker
of
thy
body
,
and
bloud
,
and
that
my
sinnes
are
pardoned
in
thy
bloud
.
Faith
must
doe
here
,
as
David
doth
,
Psal.
60.
6
,
7.
God
hath
spoken
in
his
holinesse
,
that
is
,
hee
hath
made
me
a
gracious
promise
that
he
will
bring
all
the
land
under
mine
obedience
.
Here
David
hath
Gods
promise
,
marke
now
what
followes
:
I
will
rejoyce
,
saith
he
,
I
will
divide
Sechem
,
I
will
mete
out
the
valley
of
Succoth
,
Gilead
is
mine
,
Manasseh
is
mine
.
See
how
hee
actuates
his
faith
upon
Gods
promise
so
as
to
rejoyce
,
so
as
to
take
possession
of
Sechem
,
Succoth
,
Gilead
,
and
Manasseh
.
So
Christ
hath
spoken
in
,
or
by
his
holinesse
,
This
is
my
body
which
is
given
for
you
,
this
is
my
bloud
which
is
shed
for
you
,
for
the
remission
of
your
sins
.
Here
be
Sacramentall
promises
.
Now
upon
the
view
of
these
promises
should
a
man
Actuate
his
faith
,
and
say
,
I
will
rejoyce
,
I
will
eate
Christs
flesh
,
I
will
drinke
his
bloud
.
Christ
is
mine
,
His
death
is
mine
,
His
Resurrection
is
mine
,
Remission
of
sin
is
mine
,
Pardon
,
and
Heaven
are
mine
.
And
thus
by
this
Actuation
of
faith
should
a
man
with
Iohn
,
leane
on
CHRISTS
bosome
,
Iohn
13.
23.
When
he
is
at
the
Sacrament
,
so
participating
of
him
,
as
to
have
communion
with
him
in
all
his
benefits
Thus
leane
wee
on
our
beloved
,
Cant.
8.
5.
when
at
the
Sacrament
.
Againe
;
This
is
my
bloud
shed
for
you
,
for
the
remission
of
sinne
.
Loe
here
is
that
bloud
offered
me
to
drinke
,
and
promised
to
me
in
the
Sacrament
,
by
the
shedding
wherof
,
remission
of
sin
was
purchased
,
yea
here
is
remission
of
sin
,
not
onely
offered
me
,
and
promised
me
,
but
of
fered
,
and
promised
under
seale
.
Now
then
Actuate
thy
faith
,
and
say
,
Lord
I
accept
,
Lord
I
beleeve
this
sealed
pardon
of
my
sin
.
And
faith
thus
Actuated
,
will
make
good
unto
us
the
Sacramentall
promises
;
for
as
it
is
true
in
case
of
prayer
,
Mar.
11.
24.
What
things
soever
you
desire
when
yee
pray
,
beleeve
that
ye
receive
them
,
and
yee
shall
have
them
,
so
is
it
as
true
in
case
of
receiving
.
What
things
soever
ye
desire
when
ye
receive
,
doe
but
Actuate
your
faith
,
and
set
that
on
worke
for
them
,
beleeve
that
yee
receive
them
,
and
yee
shall
have
them
.
Thirdly
,
In
the
Sacrament
we
have
Sacramentall
representations
.
There
is
in
the
Sacrament
a
visible
remembrance
of
CHRISTS
death
,
and
in
the
breaking
of
the
bread
,
and
powring
out
the
wine
,
there
is
a
representation
of
Christs
death
,
and
Passion
.
When
I
see
the
wine
powred
out
,
it
represents
unto
me
the
shedding
of
Christs
bloud
,
here
I
see
Christs
bloud
shed
on
the
Crosse
.
What
is
to
be
done
now
when
I
see
this
bloud
in
the
Sacrament
?
Do
but
consider
that
same
,
Exod.
24.
6
,
8.
Moses
tooke
of
the
bloud
of
the
Sacrifices
,
and
put
it
in
basons
,
and
he
tooke
the
bloud
,
that
was
in
the
basons
,
and
sprinkled
it
upon
the
people
,
haply
with
a
bunch
of
hysope
,
as
the
manner
was
,
to
which
David
alludes
,
Psal.
51.
Purge
me
with
hysope
.
Now
so
must
it
be
here
:
The
bloud
of
our
burnt
offering
which
was
shed
for
us
,
the
Lord
hath
put
in
basons
,
in
the
basons
of
the
Word
,
and
Sacraments
,
and
out
of
these
basons
it
must
be
sprinkled
.
The
Sacrament
of
the
Supper
is
one
bason
in
which
this
bloud
is
put
.
This
bloud
is
held
forth
in
this
bason
,
This
is
my
bloud
.
Now
when
this
bloud
is
held
forth
to
us
in
this
bason
,
wee
should
sprinkle
our selves
with
this
bloud
.
That
must
be
done
by
Actuating
our
faith
,
and
by
the
act
of
faith
applying
that
bloud
of
Christ
unto
our selves
.
We
finde
mention
,
Rom.
3.
25.
of
faith
in
Christs
bloud
,
there
is
not
onely
faith
in
Christs
Name
,
but
faith
in
his
bloud
.
Faith
when
Christs
bloud
is
holden
out
to
us
either
in
the
Word
,
or
Sacrament
,
puts
her
hand
into
this
bason
,
or
dippes
the
hyssope
into
the
bloud
in
the
bason
,
and
so
besprinkles
a
mans
soule
therewith
.
Faith
applying
CHRISTS
bloud
to
a
mans
selfe
,
doth
put
her
hand
into
the
bason
,
doth
dip
the
hyssop
into
the
bloud
in
the
bason
,
ye
doth
with
Thomas
put
her
hands
into
the
wounds
of
CHRIST
,
and
take
bloud
thence
,
and
besprinkles
the
soule
withall
.
When
therfore
we
see
CHRISTS
bloud
in
the
Sacrament
,
we
are
to
take
it
,
and
besprinkle
our selves
with
it
,
that
is
,
we
are
to
have
faith
in
his
bloud
,
and
by
faith
to
apply
the
merit
of
Christs
death
unto
our
owne
soules
.
And
this
application
is
the
Actuation
of
faith
.
Nay
that
is
not
all
,
faith
seeing
the
wounds
,
and
the
bloud
of
Christ
,
not
Cruci
haeremus
,
sanguinem
sugimu●
,
&
intra
ipsa
Redempturis
nostri
vulnera
sigimus
linguam
.
Cyp.
de
Coen
Dom.
onely
puts
her
hands
into
Christs
woundss
,
or
into
the
bloud
in
the
bason
,
but
faith
layes
her
mouth
to
these
wound
,
and
to
this
bloud
,
and
suckes
these
wounds
,
suckes
in
this
bloud
with
an
holy
greedinesse
.
A
faith
Actuated
in
the
Ordinance
is
a
bloud-sucking
faith
,
Prov.
30.
15.
The
horse-leech
hath
two
daughters
which
cry
,
Give
,
give
.
Such
an
eager
,
and
holy
greedinesse
hath
faith
in
sucking
in
Christs
bloud
.
It
cannot
be
satisfied
,
but
still
cries
,
Give
,
give
.
Lord
give
me
evermore
of
this
bloud
,
give
me
of
this
bloud
to
sprinkle
my
unrighteous
soule
,
Give
me
of
this
bloud
to
staunch
the
bloudy
issues
of
mine
heart
,
Give
me
of
this
bloud
to
heale
my
leprose
spirit
,
Give
me
of
this
bloud
to
helpe
subdue
and
mortifie
my
lusts
,
Give
me
of
this
bloud
of
Christ
crucified
,
to
crucifie
old
Adam
,
and
all
my
rebllious
lusts
.
Thus
when
a
man
suckes
in
earnestly
the
bloud
of
Christ
,
whom
he
sees
crucified
,
and
shedding
his
bloud
in
the
Sacrament
,
and
suckes
it
in
for
his
severall
and
speciall
necessities
,
then
is
faith
Actuated
in
the
use
of
the
Sacrament
.
And
thus
also
may
and
must
a
man
Actuate
his
faith
for
his
comfort
.
In
this
bason
of
the
Sacrament
I
see
Christs
bloud
.
Christs
bloud
is
a
reconciling
bloud
,
Rom.
3.
25.
Col.
1.
20
,
21.
It
is
justifying
bloud
,
Rom.
5.
9.
We
are
justifyed
by
faith
.
How
by
faith
?
By
faith
in
his
blood
,
Rom.
3.
25.
It
is
a
pacifying
bloud
,
Col.
1.
20.
Ephes.
2.
13
,
14.
A
pardoning
bloud
,
Mat.
26.
28.
Eph.
1.
7.
It
is
a
sanctifying
bloud
,
Heb.
13.
12.
A
purging
bloud
from
dead
workes
,
Heb.
9.
14.
A
cleansing
bloud
,
1
Ioh.
1.
7.
It
is
a
mortifying
bloud
,
such
a
bloud
as
fetches
out
the
heart
bloud
of
old
Adam
,
and
delivers
from
the
dominion
of
sinne
.
The
bloud
of
Christ
crucified
,
is
crucifying
bloud
,
Rom.
6.
2
,
3
,
6.
Gal.
6.
14.
It
is
a
bloud
that
sets
prisoners
free
,
Zech.
9.
11.
It
is
a
bloud
that
makes
men
Kings
,
and
Priestes
,
Apoc.
1.
5
,
6.
It
is
a
softning
,
molifying
bloud
that
makes
the
heart
tender
,
it
supples
a
stony
heart
,
and
Illa
invicta
vis
,
&
duarum
violentissimarum
naturae
rerum
(
ignis
,
&
ferti
)
contemptrix
hircino
tamen
●sipitur
sanguine
,
faedissimo
Animalium
.
Plin.
makes
it
a
heart
of
flesh
,
Zech.
12.
10.
Goats
bloud
some
say
breakes
the
Adamant
,
which
neither
Iron
nor
fire
can
doe
:
but
to
bee
sure
the
bloud
of
this
Goat
,
Lev.
16.
the
bloud
of
this
Lambe
breakes
the
Adamant
heart
of
a
man
,
which
nothing
else
can
breake
.
It
is
a
quickning
bloud
that
brings
life
,
and
strength
with
it
.
Therefore
represented
by
wine
in
the
Sacrament
.
It
is
life-bloud
,
bloud
full
of
CHAP.
21
spirit
,
that
fills
the
soule
with
excellent
vigour
to
holy
performances
,
Heb.
13.
20
,
21.
Now
the
God
of
peace
,
that
brought
againe
from
the
dead
our
Lord
Iesus
,
&c.
typified
by
that
,
Exodus
24.
7
,
8.
Now
what
a
deale
of
comfort
may
faith
draw
from
all
this
.
Alas
my
person
is
unrighteous
,
but
LORD
thy
bloud
is
Iustifying
bloud
,
mine
heart
is
uncleane
but
thy
bloud
is
sanctifying
bloud
,
my
lusts
are
many
and
mighty
,
but
LORD
thy
bloud
is
Mortifying
bloud
.
Mine
heart
is
wondrous
hard
,
but
Lord
thy
bloud
is
softning
bloud
,
mine
heart
is
exceeding
dead
,
but
Lord
thy
bloud
is
quickning
bloud
.
In
this
bloud
of
thine
I
beleeve
,
this
bloud
of
thine
I
thirstily
drinke
downe
,
this
bloud
of
thine
I
heartily
apply
,
with
a
comfortable
expectation
of
all
these
blessed
benefits
.
Be
of
good
cheare
,
oh
my
soule
,
here
is
pardoning
bloud
;
to
comfort
thee
against
thy
guilt
;
here
is
sanctifying
bloud
to
comfort
thee
against
the
pollutions
of
thy
nature
,
CHAP.
20
here
is
crucifying
bloud
to
comfort
thee
against
thy
lusts
,
here
is
following
bloud
to
helpe
thee
against
thy
hardnesse
,
quickning
bloud
to
helpe
thee
against
thy
deadnesse
.
He
was
wounded
for
our
transgressions
,
Isa.
53.
5.
And
here
in
the
Sacrament
we
may
see
his
wounds
,
and
faith
must
looke
upon
them
as
healing
wounds
.
With
his
stripes
are
we
healed
,
Isa.
53.
5.
what
sweete
comfort
may
faith
fetch
hence
?
Looke
upon
the
wounds
of
Christ
on
the
Crosse
,
as
on
the
Cities
of
refuge
,
whither
thy
pursued
soule
by
the
avenger
of
bloud
may
flye
for
safety
,
and
Sanctuary
.
Indeed
I
am
a
grievous
sinner
,
I
have
wounded
my
conscience
Feccavi
peccatum
grande
,
turbatur
conscientia
,
sed
non
perturbabitur
,
quoniam
vulnerum
Domini
recordabor
.
Nempe
vulneratus
est
propter
iniqui●ates
nost●●●
.
Quid
tam
ad
mortem
,
quod
non
Christi
mo●te
salv●tur
?
Bernard
.
●i●p
.
Can.
Serm.
61.
with
my
transgressions
,
but
behold
my
Saviour
here
wounded
for
my
transgressions
.
I
have
●●●se
to
be
troubled
in
my
conscience
for
the
wounds
my
transgressions
have
made
therein
,
but
yet
my
conscience
needs
not
sinke
in
a
despondency
of
spirit
,
whilest
I
looke
at
these
wounds
of
Christ
;
Here
be
wounds
for
wounds
,
healing
wounds
for
stabbing
wounds
,
curing
wounds
for
killing
wounds
.
He
was
wounded
for
our
transgressions
:
what
wound
so
deadly
that
cannot
,
or
may
not
be
healed
by
his
death
,
and
wounds
?
what
comfort
is
here
for
faith
in
the
wounds
of
Christ
crucified
,
whose
death
is
represented
in
the
Sacrament
?
[
](A21060-e63370-b)a
a
Foderunt
manus
ejus
&
pedes
,
latusque
lancea
foraverunt
.
&
per
has
rimas
licet
mihi
sugere
mel
de
petra
,
&
oleum
de
saxo
,
id
est
,
gustare
,
&
videre
,
quoniam
suavis
est
dominus
—
At
clavis
reserans
,
clavis
penetrans
factus
est
mihi
,
ut
videam
voluntatem
domini
.
Quidni
videam
per
foramen
!
clamat
c●edens
sit
in
Christo
mundum
reconcilians
sibi
,
patet
Arcanum
co●dis
per
foramina
corporis
?
Patent
viscera
misericordiae
Dei
—
Quidni
viscera
per
vulnera
pateant
?
In
quo
enim
clarius
quam
in
vulneribus
tuis
eluxisset
,
quod
tu
domine
suavis
,
&
multae
misericordiae
,
&c.
Ego
vero
sidenter
quod
ex
me
mihi
deest
userpo
mihi
ex
visceribus
domini
quoniam
misericordia
affluunt
,
nec
desunt
foramina
per
quae
affluant
.
Bernard
.
s●p
.
Cantic
.
Ser.
61.
They
pierced
my
hands
and
my
feete
,
Psal.
22.
16.
They
pierced
his
side
with
the
speare
,
and
there
came
out
water
and
bloud
,
nay
there
comes
out
of
those
wounds
honey
,
and
oyle
unto
faith
.
By
these
passages
may
our
faith
sucke
honey
,
and
oyle
out
of
the
rocke
,
and
may
taste
how
good
,
and
sweete
the
Lord
is
.
The
nayles
,
the
speare
,
the
wounds
all
preach
unto
faith
a
reconciled
God
,
that
God
is
in
Christ
reconciling
the
world
to
Himselfe
.
The
Lords
bowels
are
laid
open
by
these
CHAP.
21
wounds
,
so
as
throughout
them
wee
may
see
the
tender
bowels
of
his
mercy
,
and
so
as
through
them
mercy
flowes
from
those
bowels
unto
us
.
Oh
my
Dove
that
art
in
the
clefts
,
or
holes
of
the
Rocke
,
Cant.
2.
14.
Some
of
the
Ancients
understood
those
clefts
of
the
Rock
the
wounds
of
Christ
in
which
the
Dove
,
the
Church
hides
,
and
shelters
her selfe
.
However
,
it
may
be
alluded
to
,
and
that
,
should
be
no
work
of
faith
at
the
Sacrament
,
when
it
sees
those
clefts
of
the
Rocke
opened
,
like
a
Dove
to
betake
her selfe
therunto
for
shelter
,
and
security
against
all
feares
and
distresses
Tuta
requies
est
infirm
is
peccatoribus
in
vulneribus
salvatoris
,
securus
illic
habito
Patent
mihi
viscera
per
vulnera
.
August
.
Mannal
.
Miles
aperuit
mihi
latus
Christ
lancea
,
&
ego
int●ali
,
&
ibi
requiesco
securus
.
Aug
ibid.
that
wrath
,
and
guilt
may
put
the
conscience
to
.
Doe
any
feares
of
wrath
trouble
thine
heart
?
Doth
any
Conscience
of
guilt
disquiet
thee
with
the
feares
of
hell
?
Why
now
in
the
Sacrament
for
thy
comfort
behold
the
holes
in
the
Rocke
where
thou
mayest
be
sheltred
.
Dwell
now
in
the
rock
,
and
be
like
the
Dove
that
makes
her
rest
in
the
sides
of
the
holes
mouth
,
Ier.
48.
Nessell
thy
soule
now
at
the
Sacrament
in
the
clefts
of
this
Rocke
.
See
,
and
fully
beleeve
thy
peace
to
be
made
with
God
in
Christs
bloud
,
and
look
upon
him
wounded
for
thy
transgressions
,
with
such
a
faith
,
as
may
fill
thine
heart
with
an
holy
security
against
all
such
feares
,
faith
thus
Actuated
cannot
but
send
thy
soule
from
the
Sacrament
with
much
comfort
.
And
thus
much
for
the
Actuation
of
faith
,
which
is
the
third
thing
in
that
holy
disposition
requirrd
in
the
receiving
of
the
Sacrament
.
The
fourth
thing
followes
,
which
is
an
exercise
of
thankesgiving
to
God
,
for
the
great
worke
of
our
Redemption
by
the
death
of
Christ
.
And
this
must
rise
from
an
heart
affected
,
and
enlarged
in
the
use
of
the
Ordinance
,
the
heart
being
warmed
,
and
growing
hot
with
the
sense
of
Gods
goodnesse
,
a
man
should
breake
out
and
give
vent
to
his
heart
in
magnifying
CHAP.
20
the
mercy
of
God
for
the
death
of
Christ
represented
in
this
Ordinance
,
and
the
fruit
thereof
is
communicated
to
us
therein
.
In
the
use
of
our
naturall
foode
there
followes
a
cheerefulnesse
of
spirit
,
Act.
14.
17.
Filling
our
hearts
with
foode
and
gladnesse
.
Now
when
the
heart
is
cheered
,
and
refreshed
with
the
creature
,
it
should
then
let
out
it selfe
in
thanksgiving
to
God
,
Nehem.
9.
25.
So
they
did
eate
,
and
were
filled
,
and
became
fat
,
and
delighted
themselves
in
thy
great
goodnesse
,
Psalm
.
22.
26.
The
meeke
shall
eate
and
be
satisfied
,
they
shall
praise
the
Lord
that
seeke
him
.
So
when
the
heart
is
cheered
with
the
sense
of
the
sweetnesse
of
an
Ordinance
of
the
Sacrament
,
when
the
Lord
hath
filled
the
heart
with
spirituall
foode
,
and
gladnesse
,
when
we
have
beene
filled
,
and
have
delighted
our selves
in
Gods
great
goodnesse
in
the
Sacrament
,
then
let
we
out
our
hearts
to
blesse
,
and
praise
the
LORD
.
See
it
in
David
.
Psal.
63.
5.
My
soule
shall
be
satisfied
as
with
marrow
,
and
fatnesse
.
That
blessing
he
looks
for
in
Gods
ordinances
:
and
what
should
then
follow
?
And
my
mouth
shall
praise
thee
with
joyfull
lippes
.
When
,
men
are
excessively
filled
with
Wine
,
they
shout
and
make
a
noyse
,
and
sing
,
and
take
on
.
The
Prophet
alludes
to
it
,
Psalme
78.
65.
like
a
mighty
man
that
Fons
vitae
,
replementem
meam
torrente
voluptatis
tuae
,
&
inebria
cor
meum
sobria
ebrieta●e
amoris
tui
.
Aug.
medit
.
c.
37.
shoutes
by
reason
of
wine
.
Such
excesse
,
and
such
drunkennesse
the
Apostle
forbids
,
Ephes.
5.
18.
Be
not
drunk
with
wine
,
wherein
is
excesse
.
But
yet
there
an
holy
,
and
a
sober
Inebriation
the
Apostle
allowes
,
and
calls
for
.
But
be
filled
with
the
spirit
.
Drinke
deepe
of
that
Wine
.
And
where
is
that
Wine
to
be
drunke
?
As
in
other
Ordinances
,
so
in
the
Sacrament
.
Here
Christ
makes
merry
with
his
people
,
Eate
O
friends
,
drink
ye
,
drink
abundantly
ô
beloved
,
or
be
drunken
with
loves
,
Now
when
a
man
hath
liberally
Cant.
5.
1.
drunke
of
this
Wine
of
the
spirit
at
the
Sacrament
,
what
should
follow
?
That
which
followes
in
that
CHAP.
21
Text
,
Ephes.
5.
19.
Speaking
to
your selves
in
Psalmes
,
and
Hymnes
,
and
spirituall
songs
,
singing
,
and
making
melody
in
your
hearts
to
the
Lord
.
When
a
Quo
interius
exteriusque
rubricati
a
sapientibus
hujus
saeculi
judicamur
amentes
.
man
is
made
Red
with
this
wine
within
,
and
without
,
as
St.
Cyprian
speakes
,
then
should
a
man
let
out
his
heart
in
holy
Iubilitions
,
and
Thankesgivings
Haec
ebri●tas
non
accendit
,
sed
extinguit
peccatum
,
&c.
Cypr.
de
caen
.
Dom.
unto
God
.
Doe
this
in
remembrance
of
mee
,
that
is
,
in
remembrance
of
the
great
worke
of
your
redemption
wrought
by
me
,
and
doe
it
in
a
thankfull
remembrance
.
So
remember
it
as
to
have
your
hearts
in
special
manner
enlarged
in
all
thankefulnesse
unto
me
for
this
worke
.
And
from
this
it
is
that
this
Sacrament
beares
the
name
of
the
Eucharist
,
as
being
the
Sacrament
of
Thankesgiving
for
the
work
of
Redemption
in
the
remembrance
whereof
it
is
celebrated
.
Our
Saviour
gave
a
patterne
of
this
,
Matth.
26.
30.
When
they
had
sung
an
Hymne
.
So
then
they
sang
an
Hymne
together
.
An
Hymne
is
a
Psalme
of
praise
.
So
the
Iewes
in
the
celebration
of
the
Passeover
did
sing
the
113.
Psalme
with
the
five
following
Psalmes
,
which
they
called
the
Great
Hallelujah
,
which
they
began
to
sing
after
that
cup
of
Wine
which
they
called
Poculum
Hymni
,
seu
laudationis
,
the
Cup
of
praise
.
And
thus
it
should
bee
with
us
in
receiving
the
Sacrament
.
At
all
times
,
upon
all
occasions
wee
should
sing
Hallelujahs
to
GOD
,
but
at
the
Sacrament
wee
should
sing
a
Great
Hallelujah
,
at
all
times
wee
should
thankefully
blesse
GOD
for
the
worke
of
our
Redemption
,
but
at
the
Sacrament
we
should
have
our
hearts
greatly
enlarged
in
more
speciall
manner
to
blesse
God
for
Christs
Death
,
and
the
sweet
comforts
received
in
the
use
of
the
Sacrament
.
Fifthly
,
and
lastly
,
this
holy
Sacramentall
disposition
stands
in
an
exercise
of
love
and
mercy
.
In
an
exercise
of
love
,
when
wee
looke
upon
our
fellow
members
communicating
with
us
,
we
should
cleave
to
them
in
CHAP.
20
one
spirit
,
as
unto
members
of
the
same
body
.
1
Cor.
10.
17.
For
we
being
many
are
one
bread
,
and
one
body
,
for
wee
are
all
partakers
of
that
one
bread
.
So
that
in
partaking
of
that
one
bread
,
we
are
one
bread
,
and
one
body
.
Many
cornes
goe
to
the
making
of
one
loafe
,
but
yet
they
will
not
be
knod
into
one
loafe
,
unlesse
by
the
mixture
of
some
moysture
they
bee
wrought
,
and
fastned
together
.
Love
exacted
&
stirred
up
is
that
moysture
that
unites
us
many
severall
graines
into
one
bread
.
So
1
Cor.
12.
13.
We
drinke
into
one
spirit
,
that
is
,
into
one
soule
.
In
an
exercise
also
of
mercy
,
and
compassion
to
the
poore
members
of
Indigne
manducant
qui
corpus
&
sanguinem
Christi
in
Sacramento
manducunt
&
bibunt
,
membra
autem
ejus
Evangelio
non
agnoscunt
.
Aug.
cont
.
lit
.
Tetil
.
l.
2.
c.
55.
Christ
,
shewing
mercy
to
them
in
contributing
to
their
necessities
.
And
here
specially
at
the
Sacrament
shold
that
ground
work
with
us
,
2
Cor.
8.
9.
And
thus
we
see
what
the
concomitant
duties
are
,
and
such
as
accompany
the
Action
.
Chap.
21.
Subsequent
duties
,
and
such
as
must
follow
the
Sacrament
received
.
CHAP.
21
WEE
are
now
come
to
the
third
,
and
last
sort
of
Duties
,
in
which
the
due
order
of
receiving
the
Sacrament
stands
,
and
they
are
subsequent
duties
,
such
as
follow
after
the
Sacrament
received
:
There
ought
to
be
a
speciall
care
of
duties
after
the
Sacrament
,
as
well
as
before
,
and
in
receiving
,
for
though
a
man
may
come
conveniently
prepared
,
and
may
in
a
good
measure
be
holily
conversant
in
the
duty
of
receiving
,
yet
if
a
man
be
carelesse
,
and
looke
not
to
himselfe
after
the
duty
is
done
,
he
may
marre
all
.
A
man
may
come
to
his
meate
prepared
with
a
good
stommach
,
may
eate
it
with
a
good
appetite
,
and
feed
hungrily
,
and
heartily
,
and
yet
as
soone
as
he
hath
eaten
may
doe
that
which
may
spoile
all
.
If
a
man
,
before
his
meate
bee
well
out
of
his
mouth
,
fall
to
sleepe
,
or
to
serious
study
,
or
to
violent
exercise
,
or
specially
if
he
shall
after
meate
eate
some
unwholesome
food
,
or
take
some
poyson
,
these
must
needs
hinder
digestion
,
and
concoction
,
these
must
needs
make
him
the
worse
after
his
meat
,
though
he
come
to
it
prepared
with
a
good
appetite
,
and
fed
upon
it
with
a
good
stomach
.
Physitions
before
they
give
physicke
prepare
the
body
for
it
,
and
give
it
when
the
body
is
in
a
convenient
disposition
for
it
,
but
that
is
not
all
.
They
have
also
a
speciall
care
to
order
,
and
dyet
a
man
after
he
hath
taken
his
physicke
.
For
though
a
mans
body
may
be
well
prepared
before
taking
physicke
,
and
be
well
disposed
in
taking
it
,
yet
if
a
man
be
not
afterwards
carefull
of
taking
cold
,
be
not
carefull
what
,
and
when
he
eates
,
his
physicke
will
not
kindly
worke
,
nor
doe
him
any
good
.
Carelesnesse
in
dyet
,
in
taking
cold
afterwards
may
Qui
pharmacum
sumunt
,
solent
eo
die
ab
omnibus
abstinere
quibus
pharmaci
vis
,
&
operatio
,
impediri
potest
.
Gualth
.
in
1
Cor.
11.
27.
dead
,
and
kill
the
force
of
the
physicke
,
so
as
it
may
not
onely
doe
a
man
no
good
,
but
much
hurt
,
though
the
physicke
were
very
good
and
proper
for
his
body
,
and
disease
.
A
great
care
therefore
ought
to
be
had
of
a
due
,
and
a
right
ordering
our selves
after
the
Sacrament
.
And
this
care
thus
to
order
our selves
stands
in
these
two
things
.
First
,
In
a
mans
examining
himselfe
after
he
is
come
from
the
Sacrament
.
Let
a
man
examine
himselfe
,
and
so
let
him
eate
,
and
so
let
him
drinke
.
So
also
,
let
a
man
eate
,
and
drinke
,
and
so
let
him
examine
himselfe
.
A
man
is
seriously
,
and
faithfully
,
after
he
hath
beene
at
the
Lords
Table
,
to
consider
between
God
,
and
his
owne
soule
what
entertainment
,
and
welcome
GOD
hath
given
him
,
whether
God
hath
dealt
with
him
at
this
Supper
,
as
Mary
delt
with
CHRIST
at
that
Supper
,
Iohn
12.
2
,
3.
whether
the
LORD
hath
powred
any
precious
oyntment
upon
him
or
not
,
what
comfort
,
and
increase
of
faith
,
and
grace
he
hath
received
,
what
quickning
,
what
refreshment
,
what
friendship
and
communion
with
CHRIST
,
what
vertue
hee
hath
found
to
flow
out
of
Christ
into
his
owne
soule
.
Now
upon
such
examination
a
man
shall
finde
that
it
hath
been
well
with
him
at
the
Sacrament
,
or
it
hath
not
,
he
hath
had
a
good
day
of
it
,
or
no
good
day
.
And
accordingly
as
he
findes
,
so
he
is
to
proceed
.
First
,
then
if
a
man
have
found
no
joy
,
comfort
,
enlargement
,
no
communion
with
,
nor
answer
from
CHRIST
,
but
upon
examination
findes
that
he
hath
beene
unfruitfull
,
and
that
his
heart
was
full
of
deadnesse
,
hardenesse
,
and
dulnesse
of
spirit
;
then
two
things
are
to
bee
done
:
First
,
Suspect
thy selfe
that
some
miscarriage
hath
beene
in
thee
,
either
in
thy
preparation
to
,
or
in
thy
performance
of
the
duty
.
Labour
therfore
to
finde
out
where
the
faile
was
,
and
what
it
was
that
hindred
the
efficacy
of
the
Sacrament
,
that
caused
God
to
keep
his
hand
close
,
that
caused
him
to
deny
to
anoynt
thee
with
fresh
oyle
.
And
having
found
out
what
hindred
,
and
deaded
the
Sacrament
,
judge
thy selfe
for
that
,
and
be
seriously
humbled
for
it
.
And
this
being
thus
done
,
so
that
after
our
receiving
we
can
but
be
sensible
of
our
owne
senselesnesse
of
heart
in
that
holy
duty
,
and
can
mourne
for
it
,
and
complaine
to
God
of
it
,
and
of
our selves
,
we
neede
not
be
overmuch
dismaied
,
and
cast
downe
,
because
this
is
one
fruit
of
the
life
of
Christ
which
was
undoubtedly
received
in
the
Sacrament
.
Though
thou
hast
not
that
thou
wouldest
have
had
,
yet
thou
hast
that
which
was
worth
the
going
for
.
Construe
this
very
thing
as
a
fruite
of
going
to
the
Sacrament
,
and
be
thankefull
for
that
.
Secondly
,
Endeavour
by
after
paines
in
prayer
,
and
humiliation
to
quicken
,
and
awaken
the
efficacy
of
the
Sacrament
,
for
this
wee
must
know
as
a
point
of
great
use
and
comfort
,
that
Sacraments
doe
not
alwaies
worke
for
the
present
,
but
the
efficacy
may
come
afterwards
.
It
is
in
this
case
as
in
that
,
1
Sam.
10.
1.
6
,
9.
Samuel
anoynted
Saul
and
said
,
The
Spirit
of
the
Lord
will
come
upon
thee
,
&c.
And
it
was
so
that
when
had
turned
his
back
to
goe
from
Samuel
,
God
gave
him
another
heart
.
The
Spirit
of
God
came
not
upon
him
in
the
Anoynting
,
but
afterwards
,
when
hee
was
departed
from
Samuel
.
The
Actions
of
God
are
of
eternall
efficacy
,
though
he
put
forth
that
efficacy
in
such
times
,
and
seasons
as
he
sees
good
.
Though
the
Sacrament
worke
not
for
the
present
in
the
administration
,
yet
if
wee
bee
after
touched
with
a
sense
of
our
unworthinesse
,
and
thereupon
awaken
our selves
to
quicken
the
Ordinance
to
our selves
,
the
Sacrament
,
shall
be
ready
afterwards
to
empty
it selfe
with
blessings
upon
our
soules
,
and
shall
prove
effectuall
,
and
comfortable
unto
thee
.
The
first
Sacrament
of
the
Supper
the
Disciples
received
,
it
is
not
like
they
found
the
efficacy
of
it
for
the
present
,
for
they
then
knew
,
nor
understood
nothing
of
CHRISTS
death
,
neither
could
it
sinke
into
their
heads
that
he
should
dye
,
but
yet
afterwards
when
they
came
more
cleerely
to
understand
the
mysteries
of
Redemption
,
and
the
whole
doctrine
of
Christ
,
no
question
but
they
reaped
the
benefit
of
that
Ordinance
,
which
then
they
fully
understood
not
.
Physicke
doth
not
alwayes
worke
when
it
is
taken
,
but
many
times
a
good
while
,
some
dayes
after
.
It
is
with
the
Sacrament
as
it
is
with
the
word
.
Many
a
man
heares
the
word
;
and
minds
it
,
but
for
the
present
it
hath
no
work
at
all
.
It
is
possible
that
seven
yeares
,
twenty
yeares
after
it
may
worke
,
a
Sermon
preached
seven
yeares
before
may
prove
the
meanes
of
a
mans
conversion
seaven
yeares
after
,
wee
have
an
example
in
that
kinde
,
Iohn
10.
41
,
42.
And
many
resorted
unto
him
,
and
said
,
Iohn
did
no
miracle
,
but
all
things
that
spake
of
this
man
were
true
,
and
many
beleeved
on
him
there
.
Iohn
had
preacht
of
Christ
before
,
they
did
not
there
upon
beleeve
in
Christ
when
hee
preacht
.
Iohn
was
dead
,
and
gone
,
but
now
when
Christ
comes
amongst
them
,
they
upon
Iohns
former
Sermons
preacht
a
great
while
before
,
doe
now
beleeve
.
Iohn
was
dead
,
but
his
word
was
not
dead
,
that
now
workes
when
he
lyes
in
his
grave
.
Thus
also
may
it
be
with
the
Sacrament
,
it
doth
not
alwayes
presently
worke
,
it
may
,
and
doth
work
some
longer
time
afterwards
,
when
a
Communicant
humbled
for
his
unprofitablenesse
in
the
duely
endeavours
,
by
after-diligence
and
Humiliation
to
quicken
and
put
life
into
it
.
And
if
such
a
course
may
quicken
a
Sacrament
some
time
after
,
then
why
not
much
more
on
the
same
day
?
What
hinders
but
it
may
bee
in
the
case
of
the
Sacrament
of
the
Supper
,
as
in
the
Sacrament
of
Baptisme
?
The
efficacy
,
and
force
of
Baptisme
doth
not
presently
appeare
,
no
not
presently
upon
the
yeeres
of
discretion
.
Many
an
one
lives
vitiously
,
in
sinfull
course
,
a
swearer
,
adulterer
,
&c.
but
yet
afterwards
if
God
give
once
a
man
the
heart
to
bee
toucht
with
the
sense
of
his
owne
unworthinesse
,
and
hee
beginnes
to
bestirre
himselfe
to
secke
GOD
by
faith
,
and
Repentance
,
the
Lord
quickens
a
mans
Baptisme
,
and
makes
it
as
powerfull
,
and
efficacious
as
if
that
very
day
administred
.
So
in
this
case
,
possibly
a
man
that
hath
beene
at
the
Lords
Table
,
and
hath
more
then
once
beene
an
unworthy
receiver
,
but
yet
if
a
man
shall
come
once
to
bee
humbled
of
that
unworthinesse
,
God
will
make
sacraments
so
oft
unprofitably
received
,
to
become
efficacious
unto
him
.
For
though
hee
were
unprepared
to
receive
,
yet
God
was
not
unprepared
to
dispense
the
benefit
of
them
.
Therefore
if
wee
have
miscarried
in
our
preparations
,
and
dispositions
so
as
we
have
found
no
benefit
,
no
comfort
,
yet
here
is
a
remedy
and
an
help
,
take
this
course
by
after-diligence
,
and
after-Humiliation
to
fetch
life
into
that
Ordinance
in
which
thou
wert
dead
,
and
which
was
dead
unto
thee
in
the
Administration
.
It
is
a
frequent
,
and
foule
fault
amongst
many
,
that
so
soone
as
the
Sacrament
is
done
,
and
the
duty
ended
in
publike
,
they
never
once
looke
after
it
more
.
They
leave
the
Sacramentall
disposition
,
and
devotion
in
the
Church
,
there
they
shake
hands
with
it
,
and
bring
not
a
whit
of
it
home
with
them
.
When
the
Sacrament
is
done
,
all
is
done
with
them
,
and
as
they
come
to
it
,
so
they
goe
from
it
,
without
any
examination
at
all
.
It
is
never
once
more
thought
upon
.
And
thereupon
no
Humiliation
for
deadnesse
,
hardnesse
,
and
indisposition
in
the
duty
,
and
no
care
to
make
up
that
by
after
diligence
,
wherein
they
were
wanting
in
the
present
performance
.
2
Secondly
,
If
upon
this
examination
we
finde
that
we
were
refreshed
,
had
our
hearts
enlarged
,
had
vertue
from
,
and
communion
with
Christ
,
and
that
GOD
was
very
good
to
us
,
then
doe
these
two
things
:
1
First
,
Blesse
God
with
all
thy
soule
for
his
mercy
shewed
unto
thee
,
acknowledge
with
all
thankefulnesse
Gods
gracious
dealing
with
thee
in
the
communication
,
and
manifestation
of
himselfe
to
thee
in
his
Ordinance
.
2
Secondly
,
Be
carefull
,
and
watchfull
to
keepe
up
,
and
maintaine
that
holy
,
and
gracious
frame
of
heart
in
thee
which
thou
acquirest
in
,
and
bringest
from
the
Sacrament
with
thee
.
A
man
when
he
findes
enlargement
,
and
a
gracious
disposition
of
spirit
in
the
Ordinance
,
should
be
of
Peters
mind
,
when
in
the
Mount
with
our
Saviour
in
his
transfiguration
,
Master
,
It
is
good
being
here
.
It
is
good
to
be
here
as
long
as
may
bee
,
when
therefore
in
the
Sacrament
wee
have
gotten
holy
affections
by
degrees
wound
up
to
some
spirituall
height
,
have
gotten
them
up
to
more
than
an
ordinary
,
and
common
pitch
,
our
care
should
be
to
keep
,
and
maintaine
so
long
as
we
can
,
what
we
have
gotten
at
the
Sacrament
,
to
keepe
the
sweete
meates
wee
bring
from
this
banquet
.
It
is
true
indeed
that
wee
cannot
hold
them
up
in
that
height
,
and
pitch
,
to
which
we
have
wrought
our
hearts
in
holy
duties
,
and
in
the
heate
of
holy
exercises
,
but
yet
wee
should
endeavour
it
what
we
can
,
and
so
long
as
is
possible
by
after
private
duties
of
prayer
,
meditation
,
good
conference
,
and
the
like
.
That
as
David
prayes
for
the
people
in
that
case
,
1
Chron.
29.
18.
when
he
saw
them
in
a
floate
of
good
affections
,
their
hearts
sweetely
,
and
graciously
enlarged
,
O
Lord
,
saies
he
,
keepe
this
for
ever
in
the
Imagination
of
the
thoughts
of
the
heart
of
thy
people
,
and
prepare
or
stablish
their
heart
unto
thee
.
As
if
he
had
said
,
Lord
thou
seest
what
a
good
frame
of
heart
is
in
them
at
this
present
,
oh
that
thou
wouldest
keepe
,
and
maintaine
this
frame
of
heart
in
them
ever
.
So
when
we
finde
a
good
frame
of
heart
wrought
in
us
at
the
Sacrament
,
wee
should
pray
,
and
endeavour
that
this
frame
of
heart
might
bee
still
upheld
,
and
continued
in
us
.
See
an
excellent
example
of
this
after
a
Sacrament
,
2
Chron.
30.
21
,
22.
They
finde
their
hearts
comfortably
,
and
sweetly
enlarged
in
the
use
of
Gods
Ordinance
,
and
loath
they
are
to
let
this
frame
of
heart
sinke
in
them
,
faine
would
they
keepe
it
up
still
,
and
therefore
see
ver.
23.
what
they
doe
:
And
the
whole
assembly
tooke
counsell
to
keep
other
seaven
dayes
,
and
they
kept
other
seaven
dayes
with
gladnesse
.
This
was
done
to
keep
up
still
this
gladnesse
of
heart
which
they
had
in
keeping
the
first
seven
daies
.
And
this
by
way
of
proportion
,
serves
to
teach
us
what
a
speciall
care
we
should
have
after
the
receiving
of
the
Sacrament
,
to
looke
wisely
to
our selves
,
to
keepe
alive
as
long
as
may
be
,
that
holy
fire
that
was
kindled
in
our
hearts
in
the
use
of
the
Sacrament
.
It
is
a
grosse
miscarriage
,
&
a
shrewd
faile
in
men
,
who
after
good
and
faire
enlargements
at
the
Sacrament
,
have
no
care
to
keepe
their
hearts
in
good
frame
by
prayer
,
meditation
,
or
good
conference
,
but
as
soone
as
they
come
from
the
Sacrament
,
doe
fall
to
worldly
and
earthly
conference
,
or
vaine
and
idle
discourse
,
and
so
all
on
a
sudden
quench
,
dash
,
and
dampe
all
,
undoe
all
they
have
been
so
long
a
doing
in
their
preparations
,
and
performances
.
Such
abrupt
chopping
off
,
and
jumping
off
from
holy
duties
,
is
a
dangerous
quenching
of
the
Spirit
.
Such
a
quenching
of
the
Spirit
,
as
tends
much
to
the
hardening
of
the
heart
.
Yron
red
hot
put
into
water
,
and
suddenly
quencht
,
it
makes
it
the
harder
.
It
is
a
very
dangerous
thing
to
the
body
,
when
it
is
hot
,
and
in
a
sweat
,
suddenly
to
cole
it
;
by
casting
off
a
mans
clothes
,
or
leaping
into
the
cold
water
:
Such
a
thing
is
as
much
as
a
mans
life
is
worth
.
Such
sudden
coolings
,
and
dampings
of
spirituall
heats
,
got
in
holy
duties
,
cannot
be
without
much
danger
to
the
soule
.
What
a
poore
thing
is
it
,
that
when
at
the
Sacrament
a
man
hath
gotten
an
excellent
fire
kindled
,
and
flaming
in
his
heart
,
that
an
houre
or
two
after
,
hee
should
not
have
so
much
as
a
coale
,
or
a
sparke
of
that
fire
remaining
?
And
so
much
for
the
first
thing
to
be
done
after
Receiving
,
namely
,
the
examining
of
our selves
.
2
The
second
thing
to
be
done
followes
:
And
that
is
;
A
speciall
,
and
a
wondrous
great
care
to
keepe
touch
with
GOD
,
to
expresse
the
power
,
and
efficacy
of
Gods
Ordinance
in
making
our
good
,
and
keeping
our
vowes
and
covenants
we
have
made
at
the
Sacrament
,
our
owne
hearts
are
very
false
,
fickle
,
and
slippery
,
there
is
therefore
the
more
neede
to
looke
narrowly
to
them
.
They
never
long
more
to
breake
loose
,
then
when
they
are
fresh
bound
with
new
cords
.
The
divell
also
is
exceeding
malicious
:
Hee
is
never
more
busie
,
more
violent
to
tempt
,
and
bring
men
to
sin
,
then
when
they
come
new
from
the
Sacrament
.
Hee
knowes
that
is
the
way
to
make
their
sinnes
out
of
measure
sinfull
.
Hee
is
exceeding
desirous
to
goe
in
,
and
goe
downe
after
a
Sacramentall
sop
.
No
sooner
was
CHRIST
Baptized
,
Luk.
3.
but
Luk.
4.
presently
after
the
Sacrament
received
,
hee
sets
fiercely
,
and
with
all
his
skill
,
and
strength
upon
him
in
his
tentations
.
Looke
how
Senacherib
did
with
Hezekiah
,
so
doth
Satan
with
us
:
When
Hezekiah
had
reformed
the
Church
,
setled
the
worship
of
GOD
,
and
had
put
all
in
good
order
,
2
Chron.
31.
then
Chapt.
32.
1.
After
these
things
,
and
the
establishment
thereof
,
Senacherib
came
with
his
army
into
the
land
.
So
when
a
man
hath
beene
at
the
Sacrament
,
and
hath
renued
his
Covenants
with
GOD
,
and
stablished
his
resolutions
of
better
obedience
;
After
those
things
,
the
Divell
will
come
with
all
his
forces
,
and
seeke
to
make
a
man
breake
his
vowes
,
and
neglect
his
Covenants
.
Therefore
proportionable
,
and
answerable
to
the
loosenesse
of
our
hearts
,
and
to
the
malice
of
Satan
,
should
our
care
be
to
keepe
our
covenants
and
our
vowes
,
and
to
expresse
,
and
manifest
the
power
,
and
vertue
of
Gods
Ordinance
in
the
holinesse
,
and
obedience
of
our
lives
.
Now
should
our
care
be
to
shew
what
benefit
wee
have
received
by
the
Sacrament
,
in
walking
closely
with
GOD
in
the
forsaking
all
former
sinnes
,
and
performing
all
duties
of
obedience
formerly
neglected
.
Elias
,
after
he
was
fed
by
GOD
,
went
in
the
strength
of
that
food
forty
daies
,
and
fortie
nights
,
1
King
.
19.
8.
So
should
we
walke
in
the
strength
of
our
Sacramentall
foode
many
daies
and
nights
,
and
shew
that
indeed
we
have
received
strength
by
,
and
from
it
by
keeping
our
covenants
with
GOD
of
holinesse
,
and
obedience
.
See
how
Wisdome
speakes
,
Prov.
9.
5
,
6.
Shee
kills
her
beasts
,
she
mingles
her
wine
,
shee
furnishes
her
Table
,
shee
invites
her
guests
;
Come
,
saies
she
,
eate
of
my
bread
,
and
drinke
of
the
drinke
which
I
have
mingled
.
But
marke
what
it
is
that
shee
requires
of
her
guests
after
she
hath
fed
them
,
and
feasted
them
at
her
Table
,
Forsake
the
foolish
and
live
,
and
goe
in
the
way
of
understanding
.
Now
,
that
I
have
fed
and
feasted
you
at
my
Table
,
live
now
no
more
as
yee
were
wont
to
doe
;
now
choose
new
company
,
and
new
courses
,
now
become
new
men
,
and
goe
,
and
walke
in
new
waies
.
It
is
the
very
thing
that
GOD
lookes
for
at
our
hands
after
we
have
been
at
the
Sacrament
.
So
should
it
be
with
a
man
after
his
communion
with
GOD
in
the
Sacrament
,
as
it
was
with
Iacob
after
his
communion
with
GOD
in
Bethel
:
Genes.
29.
1.
Then
Iacob
lift
up
his
feet
,
and
came
into
the
land
of
the
people
of
the
East
.
Hee
lift
up
his
feet
,
he
went
with
strength
,
with
spirit
,
with
cheerfulnesse
,
and
Then
he
went
,
that
is
,
after
he
had
had
that
sweet
fellowship
with
GOD
in
Bethel
,
hee
was
so
cheered
,
and
refreshed
with
that
spirituall
baite
,
that
in
the
strength
,
and
force
of
that
,
he
went
on
livelily
,
and
cheerily
in
his
journey
.
So
when
we
have
had
fellowship
with
GOD
in
the
Sacrament
,
in
the
strength
of
that
heavenly
baite
at
the
Sacrament
,
wee
should
lift
up
our
feete
,
and
goe
on
cheerily
,
livelily
,
lustily
in
our
journey
towards
Heaven
.
After
Christ
had
beene
at
Iordan
at
the
Sacrament
,
he
goes
forth
furnished
with
strength
from
Gods
Ordinance
to
encounter
the
Divell
;
Then
Iesus
returned
from
Iordan
full
of
the
HOLY
GHOST
to
be
tempted
of
the
Divell
:
Mat.
4.
1.
Luk.
4.
1.
Hee
went
from
the
Sacrament
full
of
the
HOLY
GHOST
,
and
full
of
power
against
the
filthy
ghost
.
So
should
wee
rise
from
the
Sacrament
full
of
the
Holy
Ghost
,
Tanquam
Leones
igitur
ignem
spirantes
ab
illa
mensa
recedamus
facti
diabolo
terribiles
,
&
caput
nostrum
mente
revolvētes
,
&
charitatem
quam
nobis
exhibuit
,
Chry.
ad
pop.
Hom.
61.
full
of
power
,
and
spirituall
strength
,
and
like
Lyons
,
breathing
fire
,
as
Chrysostome
speakes
,
so
as
wee
might
be
terrible
to
Satan
,
and
powerfull
against
our
lusts
,
and
corruptions
to
mortifie
and
subdue
them
,
for
this
is
one
maine
end
and
use
of
the
Sacrament
,
for
which
we
come
to
eat
,
that
we
may
get
from
CHRIST
in
it
,
power
to
mortifie
our
lusts
,
and
corruptions
,
and
to
be
enabled
to
walke
in
better
obedience
then
wee
have
done
.
Therefore
that
we
may
shew
that
wee
have
made
good
the
end
of
the
Sacrament
,
wee
must
mortifie
lusts
,
and
performe
duties
of
obedience
with
more
power
than
ever
.
That
which
Paul
speaks
,
Ephes.
4.
28.
Let
him
that
stole
,
steale
no
more
,
&c.
It
must
specially
be
remembred
after
the
Sacrament
;
Let
him
that
swore
,
sweare
no
more
;
that
used
to
lye
,
lye
no
more
;
to
be
drunke
,
be
drunke
no
more
;
to
be
uncleane
,
be
uncleane
no
more
,
&c.
This
we
come
for
to
the
Sacrament
,
and
this
vow
wee
at
the
Sacrament
.
It
is
the
note
of
a
man
that
shall
goe
to
Heaven
:
Psalm
.
15.
That
he
keeps
his
oaths
and
his
promises
,
though
to
his
owne
hurt
.
How
much
more
then
should
a
man
be
carefull
of
his
oathes
and
promises
which
hee
makes
to
GOD
in
the
Sacrament
,
and
that
for
his
owne
good
?
Therefore
after
the
Sacrament
thus
thinke
,
and
reason
the
case
with
thy selfe
:
I
have
beene
at
the
Sacrament
,
I
have
there
vowed
,
and
taken
the
Sacrament
upon
it
,
that
I
will
forsake
my
sinnes
,
I
have
beene
a
swearer
,
oathes
have
beene
frequently
,
and
familiarly
in
my
mouth
,
I
have
beene
guilty
of
drunkennesse
,
uncleannesse
,
oppression
,
covetousnesse
;
well
now
according
to
my
vow
at
the
Sacrament
,
I
will
watch
over
my
tongue
that
I
sweare
no
more
,
I
will
get
this
bloud
out
of
my
mouth
,
and
this
abomination
from
between
my
●eet●
,
I
will
beware
how
this
leprosie
breake
out
againe
Zech.
9.
7.
in
my
lips
,
since
the
word
is
gone
out
of
my
lips
,
by
which
I
have
vowed
at
the
Sacrament
against
this
sinne
.
I
will
now
this
day
begin
to
renounce
my
drunken
company
,
and
courses
.
I
have
neglected
holy
duties
in
publike
,
and
private
by
my selfe
,
I
will
this
day
begin
to
reade
Scripture
,
to
pray
diligently
by
my selfe
,
and
to
doe
all
those
duties
of
holinesse
mine
oath
at
the
Sacrament
bindes
me
to
.
If
after
thou
hast
beene
at
the
Sacrament
,
Satan
,
or
any
of
his
instruments
set
upon
thee
in
any
tentation
to
any
evill
,
or
sinne
,
feare
thy selfe
with
thy
sacramentall
vow
.
Say
to
Satan
,
I
was
lately
at
the
Sacrament
,
there
thou
knowest
what
a
vow
I
made
to
GOD
,
therefore
I
may
not
doe
this
evill
.
Wouldest
thou
have
mee
be
forsworne
before
GOD
?
Should
I
,
that
have
beene
at
Gods
Table
,
and
have
eat
and
drunke
with
him
,
should
I
lift
up
the
heele
against
him
?
I
that
have
taken
an
oath
to
the
contrary
?
Avoide
Satan
,
I
may
not
,
I
will
not
in
any
case
doe
it
.
Thus
should
a
man
fence
himselfe
Legitur
de
quadam
sancta
●●●gine
,
quae
quo●ie●
ten●abatur
,
non
nisi
bapti●mo
,
●uo
repugnabat
dicens
brevissime
,
Christiana
,
sum
.
Intellexit
enim
hostis
statim
virtutem
baptismi
,
&
fidei
,
quae
in
veritate
promittentis
pendebat
,
&
fug●t
ab
ea
.
Lut●●●
.
against
Satans
temptations
by
his
having
beene
at
the
Sacrament
of
the
Supper
,
as
that
Virgin
did
,
of
whom
Luther
speaks
,
by
her
having
received
the
Sacrament
of
Baptisme
,
when
she
had
vowed
,
and
covenanted
with
God
against
those
things
to
which
hee
tempted
her
,
Satan
I
am
a
Christian
,
I
have
beene
baptized
,
there
I
vowed
to
the
contrary
.
And
so
she
quenched
the
fiery
darts
of
the
Divell
with
the
waters
of
her
baptizme
.
So
do
when
Satan
tempts
thee
after
the
receiving
of
the
Supper
:
Avoide
Satan
,
I
have
received
the
Sacrament
,
and
therein
made
a
covenant
to
the
contrary
.
It
is
a
great
fault
in
men
that
they
are
no
more
watchfull
over
their
hearts
,
and
wayes
after
the
receiving
of
the
Sacrament
,
and
no
more
carefull
to
expresse
the
power
of
the
Ordinance
in
their
lives
.
It
was
a
great
fault
in
the
Disciples
,
that
there
was
at
all
a
contention
amongst
them
for
greatnesse
,
and
superiority
,
Luk.
22.
24.
But
their
fault
was
so
much
the
greater
by
the
circumstance
of
time
wherein
the
quarrell
sprang
,
for
it
was
presently
after
they
had
received
both
the
Sacrament
of
the
Passeover
,
and
the
Lords
Supper
,
as
appeares
by
the
verses
before
going
.
Was
that
a
time
to
be
contending
,
to
be
striving
,
when
they
were
newly
risen
from
the
Sacrament
?
contending
,
and
striving
with
God
in
prayer
,
for
a
blessing
upon
his
Ordinance
freshly
received
,
had
beene
farre
more
seemely
,
and
seasonable
,
wofull
is
the
carriage
of
many
,
and
much
to
be
lamented
.
Many
come
to
the
Sacrament
,
and
there
make
their
vowes
of
Renouncing
their
sins
,
and
becomming
new
men
,
and
yet
when
once
the
action
is
over
,
and
past
,
how
soone
are
their
vowes
forgotten
?
how
quickly
returne
they
to
their
old
courses
againe
?
It
may
be
,
the
same
weeke
returne
unto
the
same
sinnes
,
receive
the
Sacrament
on
the
Lords
day
,
and
drink
drunk
again
before
the
next
Lords
day
,
nay
it
may
be
,
be
drunke
the
next
morrow
,
nay
it
were
to
be
wished
,
that
it
were
not
to
true
a
complaint
,
that
they
be
drunke
the
selfe
same
day
.
So
for
other
sins
,
men
have
not
the
care
,
nor
conscience
to
forbeare
them
the
same
day
,
but
sweare
the
same
day
they
receive
,
and
have
their
oathes
in
their
mouths
before
the
bread
,
and
wine
are
well
out
of
their
mouthes
:
Iust
as
the
strumpet
,
Prov.
7.
14
,
18.
I
have
peace
offerings
with
me
;
this
day
I
have
paid
my
vowes
,
come
let
us
take
our
fill
of
love
,
so
she
stiles
her
filthy
lust
,
untill
morning
,
let
us
solace
our selves
with
loves
.
The
selfe
same
day
that
she
had
beene
at
the
sacrifice
,
and
the
Altar
,
the
selfe
same
day
shee
playes
the
Whore
,
and
comes
from
the
Altar
,
into
the
adulterers
bed
.
How
heynous
had
her
adultery
beene
at
any
time
,
but
when
she
had
beene
at
Gods
Altar
,
to
play
the
strumpet
,
and
the
filth
in
that
very
day
,
how
heynous
was
her
transgression
?
Must
she
needs
sacrifice
her selfe
to
the
Divell
in
her
lusts
in
the
same
day
she
had
beene
sacrificing
to
God
?
It
is
an
heynous
thing
that
hath
beene
objected
justly
against
some
impure
Popish
votaries
,
that
they
have
risen
from
Harlots
sides
,
to
consecrate
the
Sacrament
.
And
is
it
not
as
heynous
to
rise
from
the
Sacrament
to
whoredome
,
as
to
rise
from
whoredome
to
the
Sacrament
?
Is
it
not
as
heynous
a
thing
to
rise
from
the
Sacrament
to
drunkennesse
,
as
to
rise
from
drunkennesse
to
the
Sacrament
?
How
happy
were
it
that
that
which
was
laid
to
Israels
charge
,
might
not
be
charged
upon
too
too
many
Communicants
,
Exod.
32.
6.
The
people
sate
downe
to
eate
,
and
drinke
and
rose
up
to
play
.
How
many
sit
downe
to
eate
,
and
drinke
the
sacramentall
elements
,
and
that
done
,
rise
up
to
play
?
To
what
play
?
To
play
the
beasts
,
to
play
the
swine
,
to
play
the
wantons
,
to
play
the
wretches
,
and
so
make
themselves
by
such
receiving
,
twofold
more
the
children
of
the
Divell
then
they
were
before
.
That
was
exceeding
heynous
,
and
horrible
,
that
the
Lord
complaines
of
Ezek.
23.
39.
for
when
they
had
slaine
their
children
to
their
Idols
,
then
they
came
the
same
day
into
my
Sanctuary
to
prophane
it
.
What
villany
was
this
?
Play
the
Idolaters
,
the
mercilesse
murderers
of
their
owne
Children
,
and
then
come
the
same
day
into
the
Lords
Sanctuary
?
what
had
they
to
doe
to
come
into
Gods
Sanctuary
upon
any
day
,
but
especially
upon
the
same
day
?
And
had
it
not
beene
every
whit
as
hainous
to
have
come
to
Gods
Sanctuary
,
to
the
Lords
Table
,
Mal.
1.
12.
and
the
same
day
to
have
committed
Idolatry
,
murther
,
and
so
also
to
fall
to
Adultery
,
Drunkennesse
,
Blasphemy
,
and
oathes
?
Is
not
this
in
an
high
degree
to
pollute
Gods
name
,
and
his
Table
,
and
to
make
the
fruit
thereof
contemptible
?
Mal.
1.
12.
What
is
this
,
but
to
take
poyson
after
Physicke
?
O
shame
that
those
hands
that
have
beene
reached
forth
to
receive
Christs
body
at
the
Sacrament
,
shold
afterwards
be
stretched
forth
to
oppression
,
and
violence
;
that
those
mouthes
and
lippes
that
have
drunke
Christs
bloud
at
the
Sacrament
,
shold
be
after
,
and
specially
the
same
day
,
defiled
with
the
slabbering
drivell
of
oathes
,
filthy
obscaene
speech
,
and
rotten
communication
?
The
Habassines
,
after
the
receiving
of
the
Sacrament
,
thinke
it
not
lawfull
for
them
to
sp●t
that
day
till
the
setting
of
the
sun
.
Brerew
.
enquir
.
cap.
23.
166.
It
is
no
better
then
superstition
in
them
,
but
yet
their
superstition
will
rise
up
in
Iudgement
against
the
monstrous
profanenesse
of
many
amongst
us
.
They
that
hold
it
unlawfull
to
doe
so
much
as
spit
that
day
,
would
they
out
of
excesse
of
drunkennesse
spue
that
day
?
They
that
will
not
spit
that
day
,
would
they
endure
the
Divells
drivell
to
fall
from
their
mouthes
that
day
in
ungodly
oathes
,
and
unsavory
rotten
communication
?
They
that
will
not
spit
that
day
,
would
they
in
that
day
spit
in
Gods
face
,
as
common
profane
swearers
,
and
blasphemers
doe
?
But
yet
some
againe
there
are
,
that
have
so
much
reverence
to
the
Sacrament
,
and
so
much
respect
to
the
Ordinance
,
that
upon
that
day
they
receive
,
they
will
carry
themselves
fairly
and
demurely
.
If
they
be
tempted
by
their
companions
to
any
irregular
carriage
,
they
can
answer
,
Oh
fie
,
by
no
meanes
,
I
have
beene
to
day
at
the
Sacrament
,
I
may
not
so
much
forget
my selfe
.
And
it
is
a
good
answer
;
But
yet
that
day
once
over
,
the
next
day
,
or
a
few
daies
after
,
let
out
themselves
,
and
take
their
former
sinfull
liberties
.
Now
here
let
men
a
little
consider
themselves
.
Doth
the
sacramentall
efficacie
last
,
and
doth
the
sacramentall
covenant
binde
but
for
a
day
?
If
,
because
thou
hast
beene
at
the
Sacrament
to
day
,
it
be
a
good
argument
that
thou
must
not
sin
,
and
breake
out
to
day
;
why
is
it
not
as
good
an
argument
for
the
next
day
,
for
the
next
weeke
,
for
the
next
month
,
the
next
yeer
?
Is
the
efficacy
,
the
bond
of
the
Sacrament
stinted
to
a
day
?
Nay
,
if
thou
returne
to
thy
sins
seven
yeeres
,
twenty
yeeres
after
thou
hast
received
;
if
in
so
long
a
time
thou
shouldest
not
,
or
couldest
not
receive
againe
,
yet
still
the
bond
is
as
strong
upon
thy
conscience
,
as
if
thou
hadst
received
the
Sacrament
but
this
present
day
.
There
is
one
and
the
same
reason
in
both
Sacraments
.
The
Sacrament
of
Baptisme
is
but
one
administred
,
and
that
in
our
infancie
,
and
yet
I
know
our
Baptismall
vow
,
and
covenant
,
binds
to
the
day
of
our
death
,
though
we
should
live
an
hundred
yeeres
,
yea
,
though
wee
should
fulfill
Methusela's
daies
.
The
same
covenant
and
vow
wee
make
in
Baptisme
,
we
renew
at
the
Supper
,
and
the
bond
in
this
,
as
binding
and
as
lasting
as
in
the
other
Sacrament
.
That
is
true
,
or
should
at
least
be
true
of
both
the
Sacraments
,
which
Paul
speakes
of
the
Rocke
,
1
Cor.
10.
4.
They
dranke
of
that
spirituall
Rocke
that
followed
them
,
or
went
with
them
.
They
dranke
of
the
materiall
Rocke
,
which
is
called
a
spirituall
Rocke
,
because
it
was
a
type
of
Christ
.
The
Israelites
did
not
onely
drinke
of
the
Rocke
when
they
were
at
it
,
but
after
they
were
removed
and
gone
from
it
,
they
still
dranke
of
it
.
But
how
could
that
be
?
yes
,
the
Apostle
saies
,
The
Rocke
followed
them
.
That
is
,
the
water
that
issued
out
of
the
Rocke
followed
them
as
they
journyed
,
and
streamed
after
them
in
their
removes
.
So
the
Rocke
followed
them
virtually
,
the
vertue
and
benefit
of
the
Rocke
followed
them
,
and
went
along
with
them
.
So
is
it
,
so
should
we
have
a
care
it
should
be
,
that
the
Sacraments
should
not
onely
be
efficacious
when
we
are
present
at
them
,
and
in
the
act
of
receiving
them
,
but
their
efficacy
and
vertue
should
follow
us
,
and
streame
after
us
all
the
while
wee
are
travelling
in
the
wildernesse
of
this
world
,
till
we
come
into
Heaven
.
When
we
come
to
the
Sacrament
,
and
doe
not
shew
the
efficacy
and
power
of
it
,
doe
not
keepe
our
covenants
,
and
walke
the
more
religiously
and
fruitfully
after
it
,
there
followes
upon
it
these
two
evills
:
1
First
,
God
accounts
such
receiving
no
service
done
to
him
.
The
Sacrament
received
without
following
,
and
answerable
obedience
,
he
reputes
and
accounts
as
no
service
at
all
to
him
.
Looke
how
God
contests
with
his
people
,
Zech.
7.
5.
6
,
7.
Did
yee
at
all
fast
unto
me
,
even
to
me
?
And
when
yee
did
eate
,
and
when
yee
did
drinke
,
did
yee
not
eate
&
c
?
Should
yee
not
heare
the
words
,
&
c
?
As
if
hee
had
said
;
yee
have
kept
many
fasts
for
many
yeeres
,
but
yee
did
no
service
to
me
in
all
your
fasts
;
for
your
fasting
was
no
more
service
to
me
,
then
when
yee
did
eat
and
drink
for
your selves
,
and
for
your
owne
pleasure
and
delight
.
But
how
so
?
Because
with
your
fasting
,
yee
joyned
not
your
obedience
to
me
and
my
words
,
there
followed
no
obedience
in
your
lives
;
and
therefore
you
fasted
not
unto
me
.
Did
yee
at
all
fast
to
me
,
to
me
?
So
likewise
will
God
contest
with
such
communicants
,
as
doe
not
expresse
the
power
of
the
Sacrament
,
and
keepe
not
their
sacramentall
covenants
in
following
obedience
.
When
yee
received
the
Sacrament
in
the
first
,
second
,
third
,
and
every
moneth
in
the
yeere
,
did
ye
at
all
performe
any
service
unto
mee
,
unto
me
?
And
when
yee
did
eat
,
and
when
yee
did
drinke
,
did
yee
not
eat
for
your selves
,
and
drinke
for
your selves
?
Should
yee
not
heare
the
words
which
the
Lord
cries
by
his
Ministers
?
Your
eating
and
drinking
at
the
Sacrament
,
is
no
more
service
to
me
,
then
when
yee
eat
and
drinke
at
your
owne
ordinary
tables
for
your selves
,
and
your
owne
pleasures
,
so
long
as
after
your
receiving
,
and
eating
,
and
drinking
at
my
Table
,
there
followes
no
expression
of
the
power
of
mine
Ordinance
,
no
conscience
of
keeping
your
covenants
,
in
yeelding
obedience
to
my
words
in
your
lives
.
Now
what
comfort
can
we
have
in
our
having
received
the
Sacrament
,
if
God
accept
it
not
as
a
service
done
to
him
?
Nay
,
it
is
so
farre
from
being
a
service
accepted
of
God
as
done
to
him
,
that
he
accounts
it
treachery
against
him
.
It
is
true
here
,
which
Hoseah
speakes
,
Hos.
6.
7.
But
they
like
men
,
transgressed
the
Couenant
,
There
have
they
dealt
treacherously
against
me
:
There
,
that
is
,
in
the
very
Covenant
they
have
plaid
false
with
me
;
where
they
thought
they
did
God
great
service
,
there
they
abused
him
;
where
they
thought
to
please
God
,
there
they
provoked
him
to
anger
,
there
they
dealt
treacherously
against
me
.
It
is
in
it selfe
a
service
to
God
to
receive
the
Sacrament
,
and
to
make
a
Covenant
with
him
.
And
many
thinke
they
doe
God
good
service
herein
,
but
they
are
deceived
,
because
like
deceitfull
false
hearted
men
,
they
transgressed
the
Covenant
;
There
,
there
,
in
the
very
Covenant
,
they
deale
treacherously
against
GOD.
And
so
it
is
no
service
,
but
a
provocation
to
the
Lord
:
For
what
can
provoke
more
then
treachery
?
And
what
is
it
but
treachery
to
transgresse
so
solemne
a
Covenant
.
2
Secondly
,
we
horribly
pollute
,
and
take
Gods
Name
in
vaine
,
and
make
our selves
guilty
of
spirituall
perjury
before
God
.
What
thinke
we
of
perjured
and
forsworne
persons
?
What
think
we
wil
become
of
them
?
When
we
take
an
oath
solemnely
at
the
Lords
Table
to
forsake
our
sins
,
to
walke
in
obedience
in
the
performance
of
such
holy
duties
,
and
then
afterwards
live
in
those
sins
still
,
and
in
the
neglect
of
those
duties
still
,
Are
we
not
forsworne
?
If
we
sweare
Siquidem
vovens
,
&
non
solvens
,
quid
nisi
peiero
?
Bernard
.
de
Precept
.
&
Disp.
c.
20.
to
doe
such
a
thing
,
and
doe
it
not
,
doe
we
not
forsweare
?
And
is
it
a
light
thing
with
us
to
be
forsworne
,
and
that
by
the
breach
of
an
oath
,
and
covenant
made
solemnely
with
God
?
Doe
but
consider
,
how
heavily
God
threatens
Zedekiah
for
breaking
his
oath
and
covenant
,
with
the
King
of
Babylon
,
Ezek.
17.
12.
—
21.
Reade
,
and
well
observe
the
whole
place
.
Zedekiah
made
an
oath
to
Nebucadnezzar
,
and
brake
it
:
And
what
followes
upon
it
?
Vers.
15.
Shall
hee
escape
that
doth
such
things
?
or
shall
he
breake
the
Covenant
,
and
be
delivered
?
Vers.
19.
As
I
live
,
surely
mine
oath
that
he
hath
despised
,
and
my
Covenant
that
hee
hath
broken
,
even
it
will
I
recompense
upon
his
owne
head
.
But
how
?
He
should
die
for
it
in
the
midst
of
Babylon
.
Vers.
16.
and
it
first
cost
him
the
losse
of
his
eyes
,
so
soone
as
he
had
seene
his
children
slaine
before
his
eyes
.
So
smart
vengeance
hath
God
for
perjury
.
God
hath
sworne
that
he
will
be
revenged
upon
such
as
are
forsworne
,
verse
19.
And
though
men
will
,
yet
GOD
will
not
bee
forsworne
.
Now
then
will
the
Lord
be
so
heavily
avenged
for
breach
of
oath
,
and
covenant
with
a
man
,
nay
,
with
an
heathen
man
,
and
an
Idolater
?
Woe
then
to
that
man
that
breakes
covenant
with
the
great
God
of
heaven
and
earth
,
who
will
not
be
mocked
,
who
will
not
bee
baffled
withall
,
who
will
be
a
swift
witnesse
,
and
a
severe
Iudge
against
all
such
as
grossely
take
his
glorious
Name
in
vaine
,
and
so
foulely
pollute
his
holy
Ordinance
.
And
thus
a
man
doing
the
duties
required
before
,
in
,
and
after
the
Receiving
of
the
Sacrament
,
comes
to
the
Sacrament
after
the
due
order
.
And
he
that
walkes
after
this
Rule
,
peace
shall
be
upon
him
,
and
all
the
Israel
of
God
.
FINIS
.