THE
Crucified
Jesus
OR
,
A
full
ACCOUNT
OF
THE
Nature
,
End
,
Design
and
Benefits
OF
THE
SACRAMENT
OF
THE
LORDS
SUPPER
.
With
Necessary
DIRECTIONS
,
PRAYERS
,
Praises
and
Meditations
,
To
be
used
by
Persons
who
come
to
the
HOLY
COMMUNION
.
By
ANTHONY
HORNECK
,
D.
D.
Chaplain
in
Ordinary
to
Their
Majesties
.
The
Third
Edition
,
Corrected
and
Amended
.
In
the
SAVOY
,
Printed
for
Samuel
Lowndes
▪
over-against
Exeter-Change
in
the
Strand
.
1695.
ΑΓΝΩΣΤΩ
ΕΥΕΡΓΕΤΗ
TO
THE
Unknown
Benefactor
.
SIR
,
THE
following
Discourse
being
the
substance
of
several
Sermons
,
Preach'd
at
your
desire
,
and
incouragement
,
before
the
Monthly
Sacraments
,
though
I
am
ignorant
who
you
are
,
and
what
part
of
the
City
or
Country
you
live
in
,
yet
I
thought
it
my
Duty
,
to
let
the
Publick
know
,
that
there
is
such
a
Man
in
the
World
,
who
is
desirous
to
do
good
,
and
loves
not
to
be
known
.
This
Treatise
you
have
a
proper
Title
too
,
not
only
as
one
,
whose
Hearts
desire
is
to
see
the
Church
of
England
flourish
,
but
as
a
Benefactor
too
;
and
to
have
Dedicated
it
to
any
other
Person
,
had
been
injurious
to
your
Character
.
You
were
sensible
how
backward
the
generality
are
to
come
to
the
Holy
Communion
,
how
much
ground
the
Church
,
and
Christianity
it self
,
loses
by
this
stupid
negligence
of
it's
pretended
Votaries
,
and
how
,
not
a
few
absent
themselves
,
for
want
of
understanding
the
true
nature
and
design
of
this
Blessed
Sacrament
,
and
therefore
justly
thought
,
that
if
,
by
a
previous
Monthly
Sermon
,
Mens
Hearts
were
warm'd
into
consideration
of
the
Use
and
Necessity
of
this
Ordinance
,
the
Mists
,
which
hitherto
have
clouded
their
Vnderstandings
,
would
be
dispell'd
,
and
they
become
acquainted
with
their
Du●y
,
which
was
the
cause
of
your
exciting
me
to
this
Publick
Service
.
Your
Judgment
hath
not
fail'd
you
,
for
since
these
Religious
Exercises
have
been
among
us
,
abundance
of
Persons
,
who
before
look'd
upon
their
coming
to
the
Holy
Table
,
either
as
indifferent
,
or
unnecessary
,
or
unseasonable
,
have
,
through
the
Blessing
of
God
,
bethought
themselves
,
considered
the
Obligations
,
that
the
mighty
Work
of
Redemption
lays
upon
them
,
and
conscientiously
applyed
themselves
to
the
frequent
Use
of
this
Universal
Medicine
.
And
all
I
can
tell
you
for
your
incouragement
,
is
this
,
That
as
we
owe
the
beginning
,
and
progress
of
these
Monthly
Sermons
,
to
your
Zeal
and
Influence
,
so
you
will
have
a
share
,
both
in
the
good
that
's
done
by
them
,
and
in
the
Rewards
of
those
,
who
are
thereby
brought
to
a
serious
sense
of
the
wonderful
Love
of
God
in
Christ
Jesus
.
It
was
a
publick
good
you
design'd
by
your
munificence
;
and
that
which
makes
the
Pious
Work
the
greater
,
is
,
that
you
do
not
care
your
left
hand
should
know
what
your
right
hand
doth
.
The
Almighty
hath
enrich'd
your
Heart
with
the
Noblest
Charity
,
even
with
that
to
the
Souls
of
Men
,
an
Empl●yment
which
God
himself
disdains
not
to
travel
in
;
and
what
are
all
the
Angels
of
Heaven
,
but
Ministring
Spirits
,
sent
forth
to
be
helpful
unto
those
that
shall
be
Heirs
of
Salvation
?
Nothing
is
more
pleasing
to
God
,
than
to
be
instrumental
in
bringing
many
Sons
unto
Glory
,
and
though
you
are
no
publick
Orator
,
yet
you
help
towards
Mens
Conversion
,
and
in
employing
others
to
rouze
them
from
their
Spiritual
slumber
,
your Self
have
a
hand
in
their
Reformation
;
And
by
that
means
Preach
,
though
you
be
not
in
Orders
,
yet
without
offence
to
the
Law
,
and
at
the
same
time
observe
the
Canons
of
the
Church
,
and
win
Souls
,
without
being
engaged
in
the
Sacred
Function
.
Some
Criticks
think
,
that
S.
Paul
,
in
his
Address
to
the
Athenians
,
doth
not
find
fault
with
,
but
commends
them
for
Erecting
an
Altar
To
the
unknown
God
,
and
if
so
,
I
hope
none
will
blame
me
for
raising
this
Monument
,
To
an
unknown
Benefactor
.
Good
Works
are
the
sweetest
Incense
that
can
be
laid
upon
God's
Altar
;
and
though
some
,
that
have
concealed
their
Names
,
have
been
discover'd
by
the
Charitable
Deeds
done
by
them
,
yet
yours
are
so
order'd
,
that
,
though
for
some
time
you
have
thus
generously
employ'd
part
of
your
means
,
to
advance
this
publick
Good
,
yet
still
you
are
a
stranger
to
me
;
and
in
that
,
happier
than
the
Roman
Senator
,
who
hiding
himself
in
the
time
of
Proscription
,
L.
Plotius
.
his
Perfumes
betrayed
him
.
May
the
God
,
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
already
touch'd
your
Heart
with
a
sense
of
his
Glory
,
enrich
you
with
all
Spiritual
Blessings
,
and
make
you
to
abound
more
and
more
in
Faith
,
in
Love
,
and
in
all
Goodness
.
May
that
Great
Shepherd
of
Souls
enlighten
your
Understanding
with
greater
brightness
,
raise
your
Soul
above
this
transitory
World
,
teach
you
to
despise
the
things
that
are
seen
,
and
fill
you
with
earnest
longings
,
after
those
which
are
not
seen
;
that
after
having
serv'd
your
Generation
here
,
your
Immortal
part
may
be
admitted
to
the
Enjoyment
and
Embraces
of
the
Holy
Trinity
,
the
Festivals
of
Seraphim
,
to
Mount
Sion
,
to
the
City
of
the
Living
God
,
to
the
innumerable
Company
of
Angels
,
to
the
general
Assembly
of
the
First-born
,
which
are
written
in
Heaven
,
to
the
Spirits
of
Men
made
perfect
,
and
to
Jesus
the
Mediator
of
the
New
Testament
,
whose
Blood
speaks
better
things
than
that
of
Abel
.
So
wishes
,
SIR
,
Your
Affectionate
Friend
,
And
Servant
,
ANTH.
HORNECK
.
THE
PREFACE
.
THE
vast
number
of
Books
about
the
Sacrament
of
the
Eucharist
,
as
it
shews
the
richness
of
the
Subject
,
so
it
discovers
the
Zeal
and
Industry
of
good
Men
,
to
uphold
the
power
of
Religion
in
these
perilous
times
,
as
they
are
call'd
by
the
Apostle
of
the
Gentiles
.
2
Tim.
3.
1.
And
indeed
,
if
we
consider
the
influence
this
Ordinance
hath
yet
on
Men
,
who
have
not
altogether
sold
themselves
to
do
Evil
,
and
are
not
gone
so
far
,
as
to
make
a
mock
of
Religion
;
it
is
no
small
motive
to
busie
our selves
in
recommending
and
pressing
the
frequent
use
of
it
.
I
look
upon
it
as
a
special
Providence
of
God
,
that
in
this
Iron
Age
,
wherein
Men
have
made
a
shift
to
baffle
all
the
Rules
of
Discipline
,
they
have
yet
some
Reverence
for
this
Ordinance
;
insomuch
,
that
if
we
can
oblige
them
to
make
use
of
it
,
we
may
entertain
great
hopes
of
their
future
sobriety
and
seriousness
:
The
generality
shun
it
,
because
they
are
loth
to
shake
hands
with
their
looser
lives
,
and
they
are
sensible
that
the
use
of
this
Ordinance
,
and
a
disorderly
Conversation
,
are
things
inconsistent
,
and
incompatible
;
and
therefore
,
could
we
perswade
them
to
come
,
we
might
promise
our selves
a
rich
and
plentiful
Harvest
,
there
being
nothing
more
likely
,
than
the
fruitfulness
of
that
Ground
,
which
is
water'd
with
the
Blood
of
Jesus
.
What
I
publish
here
,
is
in
order
to
make
good
my
promise
in
a
lesser
Piece
,
call'd
The
Fire
of
the
Altar
;
and
when
a
Man
hath
once
,
either
rashly
,
or
premeditately
,
made
himself
a
Debtor
to
the
Publick
,
I
think
it
is
Justice
and
good
Manners
,
if
he
be
able
,
to
discharge
the
Obligation
.
I
do
not
hereby
discourage
the
Reader
,
from
perusing
other
Mens
Labours
,
(
He
'll
possibly
think
there
is
no
danger
)
but
desire
only
to
promote
and
encourage
the
good
he
reaps
from
exacter
Compositions
.
I
have
,
in
the
following
Discourse
,
endeavour'd
at
once
,
to
inform
the
Readers
Judgment
,
to
direct
his
Practice
,
and
to
satisfy
his
Curiosity
;
the
first
,
by
giving
a
rational
account
of
the
Nature
of
the
Eucharist
;
the
second
,
by
taking
notice
of
the
particular
Duties
requisite
in
Communicants
;
and
the
third
,
by
adding
some
Historical
passages
about
the
rise
and
progress
of
some
Rites
,
and
Opinions
,
relating
to
this
Sacrament
.
I
had
Thoughts
toward
the
latter
end
,
to
have
added
a
Chapter
about
Confessing
of
Sin
to
a
Faithful
Minister
of
God's
Word
,
before
Men
receive
the
Communion
;
but
fearing
the
Book
would
swell
to
an
unconscionable
bulk
,
I
was
forc'd
to
stop
where
I
did
.
That
which
made
me
desirous
to
have
said
something
of
that
Subject
,
was
,
because
I
find
by
converse
,
that
some
Romish
Priests
have
of
late
been
very
busie
with
several
Members
of
our
Church
,
and
made
a
mighty
stir
about
this
Sacramental
Confession
,
as
if
our
Church
were
defective
in
a
Fundamental
Point
,
because
we
press
no
such
thing
upon
our
Communicants
.
But
not
to
mention
,
that
Mountebanks
do
what
they
can
to
discourage
Men
from
consulting
with
discreet
and
rational
Physicians
;
we
do
not
,
indeed
,
make
this
Confession
of
sins
to
a
Minister
absolutely
necessary
to
Salvation
,
nor
do
we
enjoyn
it
upon
pain
of
Damnation
,
because
we
have
no
warrant
for
it
in
Scripture
,
which
our
Church
makes
the
only
Rule
of
her
Faith
;
but
that
we
do
not
encourage
this
Confession
,
as
a
thing
very
convenient
,
nay
,
in
some
cases
necessary
,
especially
,
where
the
Sinners
Conscience
is
burden'd
,
and
oppress'd
,
and
labours
under
doubts
,
is
a
malicious
Slander
and
Calumny
.
We
find
nothing
in
the
Apostles
Rubrick
for
Celebrating
the
Holy
Communion
,
1
Cor.
11.
v.
28.
concerning
this
Confession
.
But
all
that
he
saith
,
is
this
,
Let
a
Man
examine
himself
,
and
so
let
him
eat
of
that
Bread
,
and
drink
of
that
Cup
;
which
Christians
may
certainly
do
,
without
Confessing
their
Sins
to
a
Minister
.
Yet
where
they
are
gravel'd
in
this
Examination
,
or
find
themselves
in
perplexity
about
their
Spiritual
concerns
,
Reason
requires
,
that
they
should
come
to
the
Priest
,
who
is
appointed
by
God
,
as
Director
of
their
Consciences
,
and
where
we
find
,
that
their
Souls
are
touch'd
with
remorse
,
and
their
resolution
is
great
and
magnanimous
,
to
shake
off
the
burthen
of
their
Pollutions
,
and
to
give
themselves
up
to
the
conduct
of
a
better
Master
,
there
we
are
ready
to
impart
to
them
that
Absolution
,
which
God
hath
bid
us
pronounce
in
his
Name
to
their
Comfort
,
and
whereof
there
is
as
full
,
and
satisfactory
a
Form
in
our
Liturgy
,
as
any
Christian
can
desire
.
It
's
granted
,
we
do
not
,
as
in
the
Roman
Church
,
join
the
Merits
of
the
Virgin
Mary
,
and
of
the
Saints
,
to
those
of
Christ
,
in
our
Absolution
,
because
we
dare
not
,
for
fear
of
committing
a
hainous
Sin
;
but
we
Absolve
,
as
far
,
as
we
are
impowred
by
the
Word
of
God
,
and
he
that
leaves
this
Fountain
,
and
hews
out
to
himself
Cisterns
,
which
can
hold
no
Water
,
is
in
danger
of
being
forsaken
by
God
,
and
left
to
his
own
Delusions
,
and
vain
Imaginations
.
THE
Crucified
Jesus
.
CHAP.
I.
Of
the
Name
of
this
Ordinance
,
and
why
Distribution
and
Participation
of
Bread
and
Wine
,
usual
in
Christian
Assemblies
,
is
called
The
Lords
Supper
.
The
CONTENTS
.
All
Societies
of
Men
have
certain
Badges
,
whereby
they
are
united
among
themselves
,
and
distinguished
from
others
.
The
Sacraments
of
the
Christian
Church
are
such
Badges
.
This
particularly
,
where
Bread
and
Wine
is
Administred
,
call'd
The
Lords
Supper
,
for
four
Reasons
,
Though
Celebrated
in
the
Morning
,
yet
may
still
be
call'd
the
Lords
Supper
.
Some
Remarks
upon
its
Institution
at
Night
.
Divers
Names
given
to
this
Sacrament
by
the
Ancients
.
An
Account
how
this
Supper
differs
from
Common
Suppers
.
The
Necessity
of
our
giving
attendance
at
this
Ordinance
.
The
proper
dress
of
the
Soul
,
which
renders
it
a
welcome
Guest
at
this
Sacrament
.
The
Prayer
.
I.
IT
is
St.
Austin's
observation
,
that
Men
can
never
unite
in
the
Bond
of
Religion
,
whether
true
of
false
,
l.
19.
contr.
Faust.
c.
11.
except
they
agree
in
some
outward
Sign
or
Badge
,
as
a
Character
of
their
Concord
and
Combination
;
To
this
purpose
it
was
,
l.
6.
de
Bell.
Gall
that
even
the
Divides
of
old
,
as
Caesar
tells
us
,
having
made
their
Sacrifices
,
the
Testimony
of
their
Union
,
whenever
any
of
their
People
did
obstinately
disobey
their
orders
,
the
Punishment
they
inflicted
on
them
,
was
,
to
interdict
them
the
Use
and
Participation
of
their
Sacrifices
;
and
whoever
fell
under
this
Censure
,
was
counted
Criminal
and
impious
;
his
Company
,
Discourse
and
Conversation
,
shunn'd
as
the
Plague
;
and
he
depriv'd
of
the
Benefit
of
the
Law
,
and
look'd
upon
as
infamous
and
scandalous
.
Such
visible
Badges
the
Son
of
God
,
when
he
left
the
Earth
,
thought
〈◊〉
to
give
to
the
Christian
World
,
to
be
Witness
of
their
Union
and
Communion
,
viz.
Baptism
and
the
Supper
of
the
Lord
;
the
former
,
as
a
Mark
of
their
being
admitted
into
his
Church
;
the
other
,
to
advance
and
increase
that
Spiritual
Life
,
of
which
the
former
may
be
supposed
to
have
sown
the
Seed
,
and
laid
the
happy
Foundation
;
and
and
though
all
that
come
and
apply
themselves
to
the
use
of
these
Ordinances
,
are
not
therefore
true
Members
of
his
Church
,
or
lively
Stones
in
that
Spiritual
Building
yet
as
these
Mysteries
,
and
frequenting
of
them
,
are
standing
Witnesses
of
their
having
addicted
themselves
and
vow'd
obedience
to
Christ's
Religion
;
so
they
are
means
,
whereby
they
may
not
only
arrive
to
a
lively
sense
of
their
Duty
,
but
whereby
their
Union
and
Communion
may
be
promoted
,
and
proclaimed
to
all
that
are
without
the
Pale
of
Christian
Congregations
.
And
were
the
ancient
Discipline
of
the
Church
revived
,
and
reduced
to
its
former
lustre
and
glory
,
we
may
rationally
conclude
,
that
to
be
deprived
of
the
use
of
these
two
especially
of
the
latter
,
would
be
more
infamous
and
grievous
,
than
it
was
among
the
Heathen
to
be
excluded
from
the
participation
of
their
Sacrifices
;
as
the
Benefits
,
of
which
people
are
deprived
thereby
,
are
of
greater
consequence
and
concernment
,
than
those
,
which
the
Pagans
expected
from
their
unreasonable
Service
.
II.
As
to
the
Sacred
Rite
of
Distributing
and
Participating
of
Bread
and
Wine
,
universally
practised
in
the
Christian
Church
,
and
which
is
the
proper
subject
of
the
ensuing
Discourse
,
the
reason
why
it
is
called
the
Lords
Supper
,
is
,
1.
Because
the
Lord
of
Lords
,
and
King
of
Kings
,
he
whose
Name
is
Wonderful
,
The
Lord
Jesus
Christ
hath
solemnly
instituted
,
vnd
ordained
it
.
It
was
the
fatal
night
,
when
the
Jews
,
prompted
by
the
Prince
of
Darkness
,
and
blind
with
rage
and
envy
,
were
come
out
against
him
,
as
against
a
Thief
,
with
Staves
and
Spears
,
to
hurry
him
to
Death
and
to
the
Cross
;
just
before
this
amazing
Tragedy
began
,
having
eaten
the
Passover
with
his
Disciples
,
and
by
so
doing
put
an
end
to
the
Types
and
Shadows
of
the
Ceremonial
Law
,
he
took
Bread
and
Wine
,
and
gave
it
to
all
the
Church
then
present
,
and
bid
them
eat
and
drink
of
it
,
and
in
so
doing
,
have
higher
thoughts
,
and
reflect
upon
all
the
instances
of
his
Love
to
their
Immortal
Souls
,
and
teach
their
Successors
to
do
so
too
.
This
Jesus
who
by
wicked
hands
was
Crucified
,
Acts
2.
36.
and
whom
God
hath
made
both
Lord
and
Christ
,
was
the
Master
and
Author
of
this
Feast
,
and
from
him
it
justly
derives
its
Name
.
2.
Because
the
end
of
this
Eating
and
Drinking
is
to
Commemorate
the
Death
of
the
Lord
Jesus
.
As
the
end
of
the
Passover
,
under
the
Law
,
was
,
to
remember
the
great
Deliverance
from
the
Egyptian
Bondage
;
and
that
of
the
Feast
of
Tabernacles
,
their
being
guided
through
the
Wilderness
by
a
Cloud
,
and
their
Ancestors
dwelin
Booths
and
Tents
:
As
the
Feast
of
Trumpets
was
instituted
either
by
way
of
Anticipation
,
that
they
might
remember
afterwards
how
the
Walls
of
Jericho
fell
,
or
to
refresh
their
Minds
with
Isaac's
Sacrifice
,
(
an
Emblem
of
the
Messiah's
Death
;
)
and
the
Feast
of
Weeks
,
or
Pentecost
,
was
ordained
as
a
Testimony
of
their
Gratitude
for
a
Plentiful
Harvest
,
and
to
put
them
in
mind
of
the
Liberty
they
gain'd
,
when
God
gave
them
the
Law
,
and
entred
into
a
Covenant
with
them
;
and
that
of
Purim
to
bring
into
their
Memories
,
how
they
were
rescued
from
the
cruelty
of
Haman
the
Amalekite
;
and
that
of
the
Dedication
,
to
suggest
to
them
the
Rebuilding
of
the
Temple
:
So
the
Lord
Jesus
enjoyn'd
and
recommended
the
keeping
of
this
Feast
to
his
Followers
,
that
they
might
remember
,
how
their
Master
loved
them
,
and
made
his
Death
a
demonstration
of
Love
;
how
he
died
to
make
them
happy
,
and
denied
himself
in
all
the
Contents
of
Life
,
to
make
theirs
blessed
and
glorious
for
ever
;
how
he
submitted
to
the
Power
of
the
Grave
,
to
purchase
their
comfortable
Resurrection
,
and
fell
a
Sacrifice
,
that
they
might
have
hopes
of
Pardon
through
his
Blood
;
a
Remembrance
so
just
,
that
if
this
Charity
deserves
not
frequent
Commemoration
,
no
Mercy
,
no
Benefit
,
no
Favour
,
no
Providence
can
deserve
it
,
for
this
goes
beyond
all
,
that
the
Word
of
God
calls
glorious
and
beneficial
to
Mankind
.
3.
It
s
the
Lord's
Supper
,
because
the
Lord
Jesus
is
Meat
and
Drink
in
this
Feast
;
Meat
indeed
,
and
Drink
indeed
,
as
the
expression
is
,
John
6.
11.
for
though
that
Chapter
speaks
not
directly
of
this
Supper
,
yet
the
Phrases
and
modes
of
speech
used
there
,
may
very
piously
be
applied
to
what
is
represented
by
the
Elements
in
this
Feast
;
for
the
Benefits
,
Advantages
and
Emoluments
of
Christs
Death
,
are
Food
so
proper
to
a
Religious
Soul
,
and
a
gracious
Mind
feeds
so
savourly
upon
these
,
that
nothing
deserves
the
name
of
Spiritual
Meat
and
Drink
,
so
much
as
these
;
and
indeed
,
these
nourish
and
feed
the
Soul
,
make
her
strong
and
lively
;
these
are
her
Cordials
and
Restoratives
,
and
in
the
nature
of
David's
Oyl
,
Psal.
104.
15.
which
make
her
Face
to
shine
.
4.
It
's
the
Lords
Supper
,
because
the
nourishment
and
strength
it
affords
or
yields
,
is
by
the
influence
of
the
Lord
Jesus
.
He
sends
his
Spirit
into
the
Soul
,
that
comes
to
his
Feast
hungry
and
thirsty
,
and
longing
after
the
Riches
of
Gods
Love
,
whereby
the
Soul
is
inflamed
to
love
him
,
who
bought
her
at
this
dear
rate
;
and
that
love
produces
Peaceableness
and
Gentleness
,
and
Faith
,
and
Purity
,
and
Sincerity
,
and
Delight
in
good
Works
,
which
are
excellent
signs
of
the
Souls
growing
strong
in
the
use
of
the
Spiritual
Food
.
The
Holy
Spirit
of
Christ
destroys
the
reigning
Power
of
Sin
in
her
,
and
the
government
of
the
Flesh
,
for
the
leaner
this
grows
,
and
the
more
the
authority
of
it
is
diminished
,
the
better
the
Soul
thrives
,
and
the
more
vigorous
and
active
it
becomes
in
all
its
faculties
.
III.
Though
to
call
this
Feast
,
The
Lord's
Supper
when
it
is
in
most
Churches
Celebrated
in
the
Morning
,
seems
to
be
improper
,
yet
the
reason
why
it
still
bears
the
name
,
is
,
Because
the
same
substantial
Actions
are
still
observed
in
the
Celebration
of
it
,
that
were
used
by
Christ
and
his
Disciples
at
his
first
institution
in
the
night
;
and
not
only
the
same
Actions
,
but
the
same
end
and
design
is
kept
on
foot
,
which
we
find
in
its
first
foundation
;
and
whenever
it
is
celebrated
,
it
's
still
in
imitation
of
that
Supper
,
and
that
Supper
is
still
remembred
in
it
.
The
reason
why
Christ
in
instituting
of
it
,
made
use
of
the
night
,
which
gave
it
the
name
of
a
Supper
,
was
,
because
it
was
to
be
succedaneous
to
the
Passover
,
which
,
according
to
custom
,
was
eaten
at
night
,
as
the
Deliverance
,
which
the
Jews
remembred
then
,
was
performed
by
the
Angel
at
night
:
and
as
the
Passover
represented
the
Old
Covenant
or
Testament
,
and
this
Feast
the
New
,
so
it
was
fit
,
that
the
later
should
be
instituted
immediately
after
the
Celebration
of
the
former
,
that
both
being
set
together
,
their
different
signification
might
more
plainly
appear
,
and
Men
might
see
,
what
Mercies
they
might
expect
from
the
bringing
in
of
a
better
Covenant
.
This
being
the
occasion
of
Christ
Celebrating
this
Feast
at
night
,
and
consequently
the
reason
ceasing
with
the
Typical
Passover
,
the
Christian
Churches
,
in
process
of
time
,
took
the
liberty
of
Celebrating
it
at
all
seasons
,
as
they
saw
it
either
necessary
or
expedient
.
And
though
what
I
have
said
about
the
Passover
,
is
the
Principal
reason
,
why
Christ
made
choice
of
the
night
for
this
Institution
,
yet
,
for
ought
we
know
,
it
might
be
with
an
intent
also
to
hint
to
us
,
how
by
this
Sacrament
,
the
night
of
Ignorance
which
sat
heavy
on
the
minds
of
most
Men
,
would
be
dispell'd
;
that
by
night
is
sometimes
understood
the
night
of
Ignorance
in
Scripture
,
is
evident
from
Matth.
4.
16.
Es.
9.
1
,
2.
Rom.
13.
12.
and
that
by
the
devout
and
religious
use
of
this
Sacrament
,
our
Ignorance
is
in
a
great
measure
cured
,
experience
is
a
sufficient
testimony
:
Hereby
certainly
our
minds
are
signally
enlightned
,
and
we
behold
the
Wisdom
,
Love
and
Goodness
of
God
,
discover
the
methods
and
ways
of
Salvation
,
get
clear
Apprehensions
of
the
Mysteries
of
our
Faith
,
and
see
how
inconsistent
the
Works
of
Darkness
are
with
this
solemn
remembrance
of
the
Death
of
Christ
;
hereby
we
come
to
feel
the
Power
of
God
toward
them
that
Believe
,
and
find
out
the
Secret
of
the
Union
,
that
is
betwixt
Christ
and
his
true
Followers
,
and
learn
to
know
,
that
what
is
said
in
the
Word
of
God
,
concerning
the
tender
regard
of
Christ
to
his
Church
and
Friends
,
is
no
Fable
.
Add
to
all
this
,
that
Christ
made
choice
of
the
night
,
possibly
to
put
us
in
mind
of
his
sudden
coming
to
Judgment
,
which
is
frequently
expressed
in
Scripture
by
his
coming
in
the
night
,
Mark
13.
35
,
36.
Luke
12.
38
,
39.
1
Thessal.
5
,
2.
Rev.
3.
3.
nor
is
this
an
unsuitable
Reflection
in
this
Sacrament
to
contemplate
his
coming
to
judge
the
World
;
for
though
that
coming
may
strike
terror
into
Men
,
that
put
the
evil
day
far
from
them
,
and
prepare
not
for
their
Lord
's
coming
,
yet
to
a
Soul
enlightned
and
Sanctified
,
it
cannot
but
afford
matter
of
comfort
,
to
think
at
such
times
,
that
the
same
Jesus
,
who
was
crucified
,
will
ere
long
appear
in
Glory
with
all
his
mighty
Angels
to
give
those
,
that
have
followed
him
in
the
Regeneration
,
full
possession
of
the
purchas'd
Glory
However
,
at
the
best
,
the
Celebration
of
this
Feast
at
night
was
but
a
circumstantial
thing
,
and
therefore
the
Church
is
not
obliged
to
keep
to
it
,
circumstantial
things
depending
much
upon
conveniency
,
or
inconveniency
,
which
vary
in
several
Ages
;
and
this
was
the
reason
,
that
though
standing
at
the
eating
of
the
Passover
was
a
commanded
circumstance
,
Exod.
12.
11.
yet
the
Jewish
Church
,
in
after
Ages
,
varied
from
it
,
even
by
Christs
own
Approbation
,
and
turned
that
posture
into
leaning
,
as
I
shall
have
occasion
to
shew
more
largely
in
the
Chapter
about
Kneeling
at
the
Communion
.
The
Church
therefore
sins
not
in
Celebrating
this
Feast
at
any
other
time
,
especially
in
a
circumstance
barely
related
,
not
commanded
.
Yet
as
I
said
before
,
because
this
Spiritual
Feast
,
kept
up
in
all
Churches
,
is
still
in
imitation
of
Christs
Supper
,
and
that
Supper
is
religiously
remembred
in
it
,
and
the
same
essential
things
,
together
with
the
scope
,
drift
and
design
of
all
,
are
still
preserved
,
it
is
not
unfitly
called
the
Lords
Supper
still
;
so
that
if
any
man
seems
to
be
contentious
about
the
name
,
We
have
no
such
Custom
neither
the
Churches
of
God
,
1
Cor.
12.
16.
IV.
Yet
this
is
no
Argument
,
but
that
it
may
also
lawfully
be
called
and
expressed
by
other
Names
,
and
this
we
find
the
Christian
Churches
have
done
from
time
to
time
.
Tertullian
was
the
first
that
called
it
a
Sacrament
,
taking
the
Name
from
the
Oaths
the
Roman
Soldiers
took
,
that
they
would
be
true
and
faithful
to
their
Emperor
,
and
the
rather
,
because
we
vow
Allegiance
and
Fidelity
in
this
Ordinance
to
the
great
Master
that
died
for
us
.
Others
have
call'd
it
an
Oblation
,
because
we
offer
up
our
humble
Prayers
and
Supplications
to
the
God
and
Father
of
Our
Lord
Jesus
Christ
,
and
our
Souls
and
Bodies
too
,
when
we
remember
this
Beneficial
Death
.
Sometimes
it
hath
been
call'd
a
Sacrifice
,
because
it
is
not
only
a
commemoration
of
the
wonderful
Sacrifice
of
Christs
Death
,
but
we
chearfully
offer
up
the
Sacrifice
of
our
Praises
for
this
inestimable
Mercy
.
The
name
of
Communion
occurs
frequently
in
the
Writings
of
the
Ancients
,
because
all
sincere
Christians
are
hereby
tyed
in
a
bond
of
mutual
Love
,
participate
of
the
same
Bread
,
are
Fellow-members
of
the
Mystical
Body
of
Christ
,
and
have
Communion
with
Christ
their
Head
,
and
enjoy
all
the
same
Benefits
of
his
Death
and
sufferings
.
The
word
Eucharist
is
used
as
often
as
any
other
,
because
Thanksgiving
and
Magnifying
the
Goodness
,
Mercy
,
and
Charity
of
God
the
Father
,
Son
and
Holy
Ghost
,
are
a
great
part
of
the
Service
here
.
The
name
Mass
which
they
of
the
Roman
Persuasion
,
and
even
the
Lutheran
Churches
make
use
of
,
as
it
was
not
known
in
the
Church
for
the
first
Four
hundred
years
after
Christ
,
so
the
Original
of
it
was
this
,
When
the
Lords
Supper
was
to
be
celebrated
after
Sermon
,
the
Deacon
or
some
other
Officer
of
the
Church
,
called
to
the
People
,
that
did
not
,
or
were
not
to
receive
,
in
these
words
,
Ite
,
missa
est
,
Depart
,
the
Congregation
is
dismissed
.
In
time
,
that
which
was
only
a
Preliminary
circumstance
of
the
Lords
Supper
,
was
applied
to
the
whole
Office
,
and
the
Service
was
called
Missa
,
or
Mass
,
a
word
which
the
Romanists
make
a
great
stir
with
,
and
turn
into
a
perfect
Charm
,
and
a
monstrous
Sacrifice
,
to
the
great
disparagement
of
Christs
Sufferings
,
and
the
Benefits
that
accrue
thereby
to
true
Believers
.
Some
of
their
Writers
make
it
a
Hebrew
word
and
fetch
it
from
the
Old
Testament
,
others
derive
it
from
the
Greek
,
others
from
the
Northern
Language
;
and
though
it
expresses
less
then
any
of
those
Names
we
mentioned
before
,
yet
hath
this
swallowed
up
all
the
rest
,
and
the
more
superstitious
in
the
Roman
Church
are
almost
afraid
to
call
it
by
any
other
Name
;
and
the
Mass
is
that
which
both
young
and
Old
,
both
learned
and
unlearned
among
them
,
have
most
frequently
in
their
Mouths
,
though
few
of
the
Vulgar
know
what
it
means
.
I
omit
here
many
other
Names
,
appropriated
by
Writers
to
this
Mystery
;
such
as
Collect
,
Oeconomy
,
Liturgy
,
Dominical
,
Agenda
,
Anaphora
,
Synaxis
,
&c.
partly
because
I
intend
no
Critical
History
,
and
partly
because
by
the
names
I
have
already
spoken
of
,
this
Sacrament
is
usually
known
in
the
Western
Churches
.
That
we
do
so
often
call
it
a
Mystery
,
is
,
because
the
things
discovered
and
imitated
here
,
do
altogether
depend
upon
Divine
Revelation
,
and
are
such
as
Flesh
and
Blood
understand
not
,
and
the
Secrets
of
which
,
none
but
a
Person
enlightned
by
the
Spirit
of
God
apprehends
to
any
purpose
,
and
which
transcend
all
the
Arcana
or
hidden
points
of
Heathen
Divinity
.
V.
The
name
of
the
Lords
Supper
puts
us
in
mind
,
that
this
Holy
Feast
differs
from
Common
Suppers
.
1.
In
that
Common
Suppers
are
for
the
support
of
Nature
,
this
for
the
support
of
Grace
and
Goodness
in
our
Souls
.
The
former
are
intended
for
the
strengthning
of
the
Body
,
this
for
the
corroboration
of
our
Faith
,
and
Hope
,
and
Love
.
Our
Common
Supper
represents
to
us
the
Ordinary
Providence
of
God
,
which
opens
its
hand
,
and
fills
the
desire
of
every
living
thing
:
This
,
Gods
extraordinary
dispensation
,
which
shews
at
what
cost
and
charges
we
are
made
the
Children
of
God
,
and
fitted
for
everlasting
habitations
.
The
former
gives
us
an
account
of
the
Blessings
of
Gods
Left
,
this
of
the
favours
of
his
Right
Hand
:
The
former
bids
us
look
into
the
nether
,
this
into
the
upper
Springs
of
the
Divine
Clemency
.
2.
In
our
Common
Suppers
,
our
Spirits
may
unbend
,
and
our
Minds
and
Tongues
take
liberty
of
thinking
and
speaking
of
things
relating
to
our
necessary
Employments
in
the
World
;
in
this
,
our
thoughts
must
rise
,
mount
up
with
Wings
as
Eagles
,
pierce
the
Clouds
,
and
fix
on
the
Riches
of
Divine
Love
,
retire
from
the
World
,
view
God
,
and
his
glorious
Attributes
,
and
unite
with
that
excellent
object
,
improve
themselves
into
Contempla●ion
,
and
adore
the
Mystery
of
Redemption
.
In
the
former
,
no
other
Preparation
is
required
,
but
what
we
are
to
bring
with
us
to
common
affairs
and
businesses
,
i.
e.
Gravity
and
Sobriety
;
but
in
this
,
the
Heart
must
be
prepared
,
the
Soul
chafed
,
the
Affections
warmed
,
prayers
offered
,
Ejaculations
press
into
Gods
presence
,
and
Self-examination
dispose
the
Soul
for
the
visits
of
the
Holy
Ghost
,
that
it
may
be
a
worthy
Guest
at
so
great
a
Table
,
and
the
rather
,
because
God
is
in
a
special
manner
present
here
;
for
wherever
Providence
displays
its
brighter
beams
of
Love
,
there
God
is
eminently
present
;
that
makes
Heaven
what
it
is
,
because
there
the
Divine
Goodness
shines
most
gloriously
.
In
this
Sacrament
are
set
before
us
more
then
ordinary
Characters
of
Gods
Love
;
the
Angels
of
Heaven
,
saith
St.
Chrysostom
,
stand
round
about
the
Altar
,
and
while
the
Minister
of
the
Ordinance
is
praising
him
,
that
lives
for
ever
and
ever
,
fall
down
at
the
same
time
rejoycing
at
the
blessings
and
the
Manna
,
which
falls
down
from
Heaven
on
the
Children
of
Men
;
so
that
here
we
may
cry
out
,
as
the
Patriarch
did
of
Bethel
,
How
dreadful
is
this
place
!
The
Preceding
Considerations
reduced
to
Practice
.
I.
THIS
Sacarament
being
a
Feast
,
prepared
by
the
Greatest
Prince
for
his
Servants
,
those
Servants
must
needs
be
inexcusable
,
that
refuse
to
give
their
attendance
here
.
I
do
not
deny
,
but
their
may
be
just
excuses
and
lawful
causes
of
our
absence
,
such
as
Sickness
,
Weakness
,
Faintness
and
Distempers
,
Pains
,
Aches
and
some
sudden
Accidents
and
Disasters
,
which
will
not
suffer
us
to
fix
our
thoughts
on
so
reverend
an
ordinance
;
but
these
hapning
against
our
Wills
,
and
importing
no
wilful
neglect
,
God
bears
with
us
,
under
such
circumstances
;
but
to
act
,
as
if
we
did
not
hear
our
Master
call
,
and
to
suffer
the
World
to
put
a
stop
to
our
coming
;
to
be
so
enamoured
with
our
Profits
and
sensual
Satisfactions
,
as
not
to
think
our selves
concerned
in
the
Duty
to
refuse
approaching
,
because
we
are
loath
to
be
at
the
pains
of
searching
our
Hears
and
trying
our
ways
;
to
neglect
coming
,
because
we
are
loath
to
sequester
our
Thoughts
from
sublunary
Objects
and
to
part
with
our
Sins
;
to
absent
our selves
,
because
we
relish
the
enjoyments
of
this
life
,
before
this
Celestial
Food
;
this
is
to
slight
what
God
esteems
,
and
to
spurn
at
the
greatest
Mercy
;
this
is
to
thrust
away
Salvation
,
as
if
it
were
worth
nothing
,
and
to
●ndervalue
the
pains
God
takes
to
bring
us
to
himself
;
and
what
God
must
think
of
such
Scorners
,
I
need
not
tell
you
,
for
your selves
may
guess
,
except
you
believe
God
to
be
a
Stone
or
Stock
,
how
he
must
resent
it
;
and
one
would
think
,
it
should
cause
some
sad
thoughts
within
you
,
if
you
believe
what
he
saith
,
1
Sam.
2.
30
They
that
love
me
,
I
will
Honour
,
but
they
that
despise
me
,
shall
be
lightly
esteemed
.
II.
When
the
Church
invites
us
to
this
Feast
,
we
must
suppose
that
our
Lord
himself
makes
an
Address
to
us
,
as
it
is
in
Matth.
22.
4.
Behold
I
have
prepared
my
dinner
,
my
oxen
and
my
fatlings
are
killed
,
and
all
things
are
ready
,
come
ye
to
the
Marriage
.
This
Holy
Ordinance
is
the
Marriage
Feast
,
which
declares
our
being
joyned
to
the
Son
of
God
,
the
King
immortal
,
invisible
,
blessed
for
evermore
,
Hearken
therefore
,
O
daughter
,
and
consider
,
forget
also
thine
own
People
,
and
thy
fathers
house
,
so
shall
the
King
greatly
desire
thy
beauty
,
for
he
is
thy
Lord
,
and
worship
thou
him
.
This
Feast
requires
suitable
Garments
,
not
Tyrian
Purple
,
not
Persian
Silks
,
not
that
outward
adorning
with
broider'd
hair
,
or
gold
,
or
pearl
,
or
costly
array
,
but
the
ornament
of
a
meek
and
quiet
Spirit
,
which
in
the
sight
of
God
is
of
great
price
.
A
Garment
of
Sackcloath
is
a
more
glorious
sight
in
the
eyes
of
him
,
who
is
the
Master
of
This
Feast
,
then
all
the
bravery
of
the
tinckling
Ornaments
of
the
Daughters
of
Sion
,
and
a
Contrite
Heart
invites
his
gracious
aspect
;
and
this
the
Primitive
believers
were
so
sensible
of
,
that
before
their
coming
to
this
Feast
,
they
humbled
their
Souls
with
Fasting
,
and
as
course
and
uncomely
as
this
Garb
appears
to
sensual
Men
,
yet
He
that
is
the
lofty
and
Holy
one
,
who
inhabits
Eternity
,
hath
declared
his
liking
and
approbation
of
it
,
For
to
that
man
will
I
look
,
that
is
of
an
humble
a
and
contrite
Spirit
,
and
trembles
at
my
word
,
Es.
66.
2.
Es.
57.
15.
We
read
of
a
Garment
of
Praise
too
Es.
61.
3.
a
Garment
,
which
the
Angels
of
Light
are
adorned
and
deckt
withal
,
a
Garb
so
pleasing
,
that
the
Eternal
Father
smiles
on
them
,
and
it
smells
sweeter
than
that
of
Esau
;
God
like
old
Isaac
,
takes
notice
of
it
,
and
blesses
them
.
St.
Paul
understood
this
,
and
wore
it
constantly
.
Hence
it
is
,
that
we
find
him
so
liberal
in
praising
the
Cross
of
Christ
;
with
this
he
seems
always
transported
,
and
he
seldom
talks
of
Christ
without
Raptures
,
an
object
upon
which
he
though
he
could
never
say
enough
.
Being
rapt
up
into
the
Third
Heaven
,
he
had
heard
the
melodious
voices
of
the
four
and
twenty
Elders
,
and
the
new
Song
,
they
sung
to
the
Lamb
that
was
slain
;
Thou
art
worthy
to
take
the
book
,
and
to
open
the
Seals
thereof
,
for
thou
wast
slain
,
and
hast
redeemed
us
to
God
by
thy
blood
out
of
every
kindred
,
and
tongue
,
and
people
,
and
nation
,
Rev.
5.
9.
and
he
could
not
have
a
better
Pattern
.
And
now
that
we
speak
of
Garments
,
that
make
us
welcome
Guests
at
this
Table
,
we
must
not
forget
the
Garment
or
Ornament
of
good
Works
,
which
St.
Paul
takes
notice
of
,
1
Tim.
2.
10.
These
are
the
Shining
Robes
our
Souls
must
be
ambitious
of
;
these
adorn
our
Profession
,
charm
spectators
,
attract
followers
,
and
are
apt
to
make
People
in
love
with
goodness
:
and
what
is
more
,
change
us
into
the
same
Image
with
the
Author
and
Finisher
of
our
Faith
,
whose
province
and
imployment
was
,
going
about
and
doing
good
,
as
we
are
told
Act
10.
38.
and
consequently
this
cannot
but
be
a
proper
Ornament
,
to
appear
in
,
at
this
Banquet
:
And
of
this
nature
is
the
white
Garment
,
we
read
of
Eccles.
9.
8.
or
the
Garment
of
Innocence
and
Purity
,
whereby
we
hate
the
Garment
spotted
by
the
flesh
,
and
keep
Consciences
void
of
offence
toward
God
and
toward
Man
.
In
these
Garbs
we
may
boldly
shew
our selves
at
the
Table
of
our
Lord
,
and
expect
the
same
welcome
,
that
the
Spouse
received
in
the
Canticles
,
Cant.
4.
10
,
11.
How
fair
is
thy
love
,
my
Sister
,
my
Spouse●
how
much
better
is
thy
love
,
than
Wine
,
and
the
smell
of
all
thine
Ointments
,
than
all
Spices
!
Thy
Lips
;
O
my
Spouse
,
drop
as
the
Honey-comb
,
Honey
and
Milk
are
under
thy
Tongue
,
and
the
smell
of
thy
Garments
,
is
like
the
smell
of
Lebanon
.
The
PRAYER
.
O
Holy
and
merciful
Saviour
,
merciful
beyond
example
,
who
treatest
me
as
thy
Child
,
hast
prepared
a
Table
for
me
,
and
made
my
Cup
run
over
!
Be
thou
my
Shepherd
,
let
me
want
no
Grace
,
no
Mercy
,
no
Assistance
that
's
necessary
for
me
in
the
prosecuting
of
mine
Eternal
Happiness
.
Dress
me
with
thy
Robes
,
adorn
me
with
the
Ensigns
of
thy
Favour
.
Let
me
rejoyce
at
the
Supper
,
thou
hast
prepared
for
me
.
Teach
me
to
entertain
thy
Call
with
gladness
.
Let
me
see
clearly
,
what
thou
hast
prepared
for
them
that
love
thee
.
Thou
knowest
my
stubborn
and
lazy
Heart
,
rouze
it
from
its
slumber
;
melt
it
by
the
fire
of
thy
love
;
breath
upon
these
dry
Bones
,
and
they
shall
live
:
Let
me
not
with
Esau
prefer
a
morsel
of
Bread
,
eaten
in
secret
,
before
my
Birth-right
to
Eternal
Glory
.
Let
me
consider
thy
Condescension
in
inviting
such
a
Wretch
to
sup
with
thee
.
Let
not
the
evil
examples
,
I
see
before
me
,
be
any
temptation
to
me
.
Uphold
me
by
thy
right
hand
.
Let
me
dread
thine
anger
,
and
count
it
a
greater
disgrace
to
be
despised
by
thee
,
than
to
be
made
the
filth
and
off-scouring
of
all
things
.
Give
me
a
just
esteem
of
thy
favour
,
let
me
prefer
it
before
all
the
Contents
of
this
present
World
.
Let
me
feel
that
thy
loving
kindness
is
better
than
life
;
this
life
will
sade
away
,
but
thy
Mercy
endureth
for
ever
.
Let
Goodness
and
Mercy
follow
me
all
the
days
of
my
life
,
and
make
me
dwell
in
thy
House
for
ever
.
Amen
.
CHAP.
II.
Of
the
Mystery
of
Christ's
Instituting
this
Sacrament
,
in
that
very
Night
in
which
he
was
betray'd
.
The
CONTENTS
,
The
Treachery
of
Judas
:
His
Character
,
and
how
That
is
imitated
by
Nominal
Christians
at
this
day
.
Christ
betray'd
to
wicked
Men
and
to
Devils
;
betray'd
partly
for
filthy
Lucre
,
partly
for
his
unchangeable
integrity
.
The
same
is
still
done
by
Hypocrites
in
Religion
.
This
Sacrament
instituted
that
very
Night
,
when
he
was
betrayed
,
for
three
Reasons
,
The
different
appearances
of
Sin
,
when
Surveyed
slightly
,
and
when
considered
in
its
designs
and
Tendencies
.
While
we
detest
the
Treason
of
Judas
,
we
are
to
take
heed
,
we
do
not
become
guilty
of
the
same
Crime
.
The
Prayer
.
1.
THough
in
the
first
Chapter
I
have
already
hinted
the
reason
,
why
Christ
made
use
of
the
Night
,
to
institute
this
Holy
Sacrament
,
yet
the
Evangelists
laying
an
Emphasis
or
weight
upon
his
instituting
of
it
,
that
night
,
in
which
he
was
betray'd
,
it
's
fit
we
should
search
into
the
Mystery
of
it
:
But
before
we
can
do
this
some
Circumstances
of
that
Treason
must
be
considered
,
which
will
give
light
to
Christ's
design
in
pitching
upon
that
time
,
and
no
other
.
The
Person
that
did
venture
on
this
height
of
Impiety
,
was
Judas
Iscariot
,
a
a
Man
,
who
by
this
Treason
,
hath
indeed
left
an
Everlasting
Name
behind
him
,
but
such
an
one
,
as
all
Ages
must
detest
,
and
talk
of
with
greater
Indignation
,
than
the
Heathens
did
of
Herostratus
,
who
,
to
make
himself
illustrious
by
doing
mischief
,
burnt
the
famous
Temple
of
Diana
:
By
this
Man
,
the
Ever-blessed
JESUS
was
betrayed
;
and
if
you
will
allow
me
to
give
a
true
Character
of
him
,
some
of
us
in
this
Glass
may
see
their
own
treachery
and
deformity
.
1.
He
was
betray'd
by
one
,
who
made
profession
of
Religion
,
but
was
a
Hypocrite
;
i.e.
his
Actions
contradicted
his
Profession
,
professing
one
thing
,
he
did
another
,
and
seeming
to
be
good
,
he
proved
a
Devil
.
Hypocrisie
at
this
day
makes
Men
Traitors
to
Christ
,
even
their
coming
to
the
Temple
of
the
Lord
,
and
adhering
to
their
known
Sins
,
their
frequenting
the
Ordinances
of
God
,
and
being
unconcerned
at
his
Promises
and
Threatnings
;
their
believing
the
Articles
of
Religion
,
and
acting
contrary
to
the
design
of
them
;
their
sinding
fault
with
those
sins
in
others
,
which
they
have
no
aversion
from
in
themselve
;
their
speaking
honourably
of
God
with
their
Lips
,
and
dispensing
with
affronts
,
put
upon
him
in
their
practices
;
and
what
can
we
call
this
,
but
Judas-like
to
betray
the
Son
of
Man
with
a
Kiss
;
to
say
Hail-Master
,
and
deliver
him
to
be
Crucified
;
to
cry
Hosanna
,
and
by
and
by
,
Away
with
him
;
at
once
to
embrace
,
and
to
decide
him
;
to
hug
,
and
to
contemn
him
;
to
how
the
knee
to
him
,
and
mock
him
;
and
in
imitation
to
the
rude
Soldiery
,
to
cloath
him
with
Purple
,
and
to
strike
and
buffet
him
.
2.
He
was
betray'd
by
one
,
who
,
by
no
argument
of
love
or
mercy
,
could
be
wrought
into
a
sincere
reformation
:
He
had
seen
the
Miracles
of
his
Master
;
himself
,
by
his
Masters
influence
,
did
wonders
,
and
he
saw
Divinity
shine
in
him
,
nor
was
Christ
wanting
in
warning
,
Teaching
,
Instructing
,
Entreating
and
admonishing
of
him
,
yet
nothing
could
prevail
with
him
to
purge
out
the
Leven
of
Malice
and
wickedness
;
and
is
not
Christ
betray'd
this
way
by
thousands
at
this
day
?
He
that
despises
you
,
saith
he
to
his
Servants
and
Instruments
,
despises
me
;
and
then
if
his
calling
to
Men
,
by
his
Ministers
,
by
signal
providences
,
by
Mercies
,
by
Afflictions
by
their
Consciences
,
by
their
Infirmities
and
Sicknesses
,
Weaknesses
and
approaching
Death
,
will
not
make
them
sensible
of
their
Duty
;
if
in
despite
of
his
endeavours
to
keep
them
from
being
undone
,
they
scorne
both
his
Yoak
and
his
Love
,
what
greater
treason
can
they
be
guilty
of
?
especially
where
they
make
his
mercy
a
shelter
for
their
sin
;
are
therefore
evil
,
because
he
is
good
,
and
are
tempted
by
his
Patience
,
to
be
refractory
and
obstinate
.
II.
He
was
betray'd
both
to
wicked
Men
and
Devils
.
1.
To
Wicked
Men
,
such
as
the
Scribes
and
Elders
of
the
Jews
,
his
sworn
Enemies
,
and
this
way
he
is
still
betray'd
;
for
though
there
be
no
Scribes
,
no
Pharises
at
this
day
,
yet
there
are
Atheistical
and
sensual
Men
,
who
seeing
Christ's
Religion
made
a
Clock
for
ill
Designs
and
bad
Practices
,
take
occasion
from
thence
to
speak
evil
of
it
,
as
David
having
professed
much
zeal
to
God
,
and
falling
afterwards
into
very
monstrous
sins
,
made
the
Enemies
of
the
Lord
Blaspheme
and
laugh
at
the
advantages
,
the
Jews
boasted
of
above
the
Doctrines
and
Principles
of
their
Neighbour-Idolaters
.
Indeed
to
see
Men
wicked
and
vain
under
a
shew
of
Piety
,
and
while
they
profess
to
be
followers
of
Jesus
,
live
directly
contrary
to
the
example
and
precepts
of
the
Holy
Jesus
,
makes
that
pretended
Devotion
ridiculous
;
and
instead
of
converting
Men
of
loose
Principles
,
drives
them
farther
off
,
and
tempts
them
to
think
all
Religion
to
be
nothing
but
a
Cheat
:
And
though
this
Inference
is
unjust
and
absurd
,
yet
still
these
dangerous
Inferences
will
be
laid
at
their
door
,
who
either
contradicted
the
Principles
of
their
Religion
,
by
their
actions
,
or
made
it
a
Stalking
horse
to
ill
Designs
and
Purposes
.
2.
He
was
betray'd
to
Devils
too
,
who
seeing
him
in
the
hands
of
bloody
and
barbarous
Men
,
left
and
forsaken
,
as
it
were
by
Heaven
and
that
Divinity
,
which
dwelt
there
,
took
the
greater
boldness
to
set
upon
him
by
temptations
;
and
as
these
foes
watch
opportunities
,
and
then
molest
most
,
when
Men
are
least
able
to
controul
their
insolence
;
so
seeing
the
Saviour
of
the
World
thus
seemingly
forsaken
,
we
may
suppose
they
assaulted
him
with
greater
fierceness
,
partly
because
his
design
had
been
to
destroy
their
Kingdom
,
and
partly
because
he
had
so
often
dispossessed
them
of
their
Habitations
:
It
is
therefore
the
Opinion
of
the
Learned
Men
,
that
in
the
Garden
of
Gethsemane
,
when
Christ
fell
into
trembling
fits
,
the
Devil
appeared
to
him
in
a
visible
and
most
dismal
shape
,
which
occasions
an
Angels
descent
from
above
to
comfort
him
;
but
whether
it
were
so
or
no
,
the
Fiend
seeing
him
betray'd
,
and
deliver'd
into
the
hands
of
his
own
slaves
,
without
all
peradventure
,
triumph'd
in
his
misery
,
and
insulted
over
him
with
greater
scorn
,
and
in
imitation
of
David's
Enemies
,
cry'd
Aha
,
So
would
he
have
it
;
so
doth
the
Hypocrite
betray
Christ
to
the
Devil
,
who
hearing
the
painted
Christian
talk
of
Mortification
and
contempt
of
the
World
,
the
two
fundamental
points
of
his
Masters
Religion
,
and
seeing
him
act
point
blank
against
them
,
doth
not
only
deride
and
despise
Religion
,
but
casts
reproaches
on
Christ
himself
,
as
if
the
motives
,
he
was
come
to
give
the
World
,
were
impotent
and
unable
to
effect
that
mighty
change
,
the
Gospel
speaks
of
,
and
which
the
Son
of
God
used
to
Glory
in
,
while
the
World
was
so
happy
as
to
enjoy
his
Presence
.
The
Devils
rejoyce
to
see
Christ
thus
defeated
in
his
grand
designs
of
Reformation
;
and
though
he
is
in
Glory
at
this
time
,
yet
the
Hypocrites
actions
raise
a
Persecution
against
him
,
and
put
the
Devils
upon
new
insolencies
against
his
Honour
and
Majesty
;
what
say
they
,
are
these
thy
Servants
and
Disciples
;
are
these
the
Men
that
are
changed
from
Glory
to
Glory
?
What
do
they
more
than
the
disciples
of
Hell
?
And
if
the
little
pleasures
of
the
World
,
I
hold
out
to
them
,
can
preponderate
,
and
do
more
with
them
,
than
the
Arguments
of
thy
death
,
and
the
motives
drawn
from
a
Glorious
endless
life
,
where
is
thy
power
,
or
wherein
hath
thy
Kingdom
the
advantage
of
my
Empire
?
III.
He
was
betray'd
partly
for
filthy
Lucre
,
partly
for
his
unchangeable
Integrity
,
1.
For
filthy
Lucre.
The
love
of
Money
,
the
root
of
all
evil
,
was
the
cause
of
it
.
The
Thirty
Peices
of
Silver
invited
the
Traitor
to
this
Enterprise
:
So
powerful
is
Gold
and
Silver
,
that
at
this
day
it
tempts
Men
to
betray
the
Son
of
God
,
for
we
see
they
care
not
what
becomes
of
Religion
,
so
their
Purses
swell
:
and
are
indifferent
,
whether
Gods
Honour
be
maintained
or
no
,
so
their
Corn
,
and
Wine
,
and
Oyl
increaseth
:
This
makes
Men
venture
on
the
foulest
sins
,
and
draws
them
into
actions
,
which
should
not
be
so
much
as
named
among
Christians
:
This
tempts
them
to
oppress
,
to
cheat
,
to
flatter
,
to
dissemble
,
to
lie
,
and
to
forswear
themselves
,
to
comply
with
the
sinful
humours
of
Men
,
and
to
debase
their
Souls
to
the
dirtiest
and
most
disingenuous
Actions
;
yet
all
this
while
,
such
will
be
counted
Christians
and
Protestants
,
and
of
the
true
Religion
,
against
which
the
Gates
of
Hell
shall
not
be
able
to
prevail
,
2.
For
his
unchangeable
Integrity
.
He
would
not
allow
Judas
to
profess
himself
his
Disciple
,
and
cherish
base
and
covetous
desires
;
the
Lord
Jesus
,
that
knew
his
heart
,
we
may
suppose
,
bid
him
either
leave
his
profession
,
or
with
his
profession
,
cleanse
the
inside
of
the
Cup
and
Platter
;
convinced
him
,
that
the
love
of
God
and
that
of
the
World
were
incompatible
,
and
did
mutually
destroy
each
other
:
This
the
illnatured
Disciple
could
not
brook
,
and
because
his
Master
would
not
give
him
leave
to
enjoy
Gods
favour
,
and
his
own
sins
together
,
he
betray'd
him
.
This
is
the
case
of
Counterfeit
Christians
at
this
day
;
because
Christ
will
not
permit
them
to
blend
his
Religion
with
their
delight
in
vanity
,
will
not
allow
them
to
serve
God
and
Mammon
;
they
expose
his
Religion
to
that
contempt
and
scorn
,
we
have
mention'd
,
as
if
they
would
be
revenged
upon
God
for
being
so
unkind
to
them
,
as
not
to
permit
an
alliance
to
be
made
betwixt
the
Temple
of
God
and
Idols
,
betwixt
Christ
and
Belial
,
betwixt
Light
and
Darkness
.
IV.
Why
Christ
would
Institute
this
Sacrament
that
very
Night
,
in
which
he
was
betray'd
,
will
appear
from
these
following
Reasons
.
1.
To
shew
,
that
he
delighted
not
in
the
death
of
the
Sinner
,
therefore
the
same
Night
that
he
was
betray'd
,
he
provided
a
remedy
that
Sinners
might
not
die
,
and
whereby
the
Offenders
might
be
restored
to
life
and
happiness
,
if
they
did
not
wilfully
reject
it
.
That
Pardon
and
Deliverance
,
and
freedom
from
everlasting
Death
,
is
offer'd
,
tender'd
,
convey'd
and
sealed
in
this
Sacrament
to
every
Sinner
,
that
is
unfeignedly
resolv'd
to
be
Friends
with
God
upon
his
own
terms
,
is
confess'd
by
all
the
Christian
World
.
It
was
therefore
Instituted
that
Night
that
Judas
did
betray
him
,
to
shew
,
that
if
even
Judas
,
and
all
such
Traytors
,
that
should
some
way
or
other
imitate
him
in
his
Actions
,
either
had
come
,
or
should
for
the
future
come
and
throw
away
their
Weapons
,
their
Enmity
and
their
Arms
,
quit
their
Hostility
,
and
humble
themselves
before
their
offended
Father
,
that
they
shall
not
miss
of
Mercy
and
Forgiveness
,
than
which
,
there
cannot
be
a
greater
sign
,
that
he
delights
not
in
their
Ruin
:
That
Night
,
when
he
was
persecuted
,
to
provide
a
Refuge
for
his
Persecutors
:
That
Night
,
when
his
Enemies
were
like
to
practise
Treason
,
to
think
on
a
way
how
that
Treason
might
be
pardoned
:
That
Night
,
when
they
were
going
to
undo
themselves
,
to
provide
a
Pool
,
in
which
they
might
wash
and
be
clean
:
This
surely
spoke
his
desire
,
that
they
might
not
die
.
Wonderful
Goodness
!
He
foresaw
the
Wounds
they
would
give
to
their
Souls
,
and
before
they
give
themselves
those
wounds
,
he
prepares
a
Plaister
to
heal
them
:
He
saw
how
fierce
and
violent
the
Poison
was
they
were
going
to
take
,
and
at
the
same
time
provides
an
Antidote
:
He
saw
they
were
going
to
starve
their
Souls
,
and
at
the
same
time
orders
Meat
and
Drink
to
be
made
ready
to
preserve
them
from
expiring
.
2.
He
Instituted
it
that
very
Night
to
admonish
us
,
that
when
we
come
to
receive
these
Holy
Elements
,
we
should
remember
with
grief
and
sorrow
,
how
often
we
have
betray'd
his
Glory
to
his
Enemies
,
and
by
the
heinousness
of
the
sin
,
be
frighted
from
attempting
the
like
again
;
and
what
can
be
more
reasonable
at
such
times
,
than
to
reflect
:
Ah
Wretch
that
I
am
!
How
like
a
Bruit
have
I
lived
under
the
Name
of
a
Christian
!
I
have
called
my
Master
,
Lord
,
and
have
done
mine
own
Will
!
I
have
called
him
Father
,
and
when
he
hath
bid
me
work
in
his
Vineyard
,
have
run
away
!
I
have
profess'd
love
to
the
Lord
Jesus
,
and
been
asham'd
of
him
and
of
his
Gospel
!
I
have
seem'd
a
devout
Worshipper
of
him
,
and
been
a
stranger
to
self-denial
!
And
when
my
Profit
,
Ease
or
Credit
,
have
been
in
danger
,
how
have
I
left
him
with
the
Disciples
and
fled
!
How
have
I
betray'd
him
by
such
cowardice
!
What
occasion
of
reproach
have
I
given
to
his
Enemies
!
How
have
I
harden'd
others
in
their
sins
by
such
doings
!
How
have
I
made
sensual
Men
despise
that
noble
Religion
,
the
Son
of
God
sealed
with
his
dearest
Blood
!
And
shall
I
betray
him
any
longer
?
Shall
I
still
deliver
him
up
to
be
mock'd
!
Shall
I
dare
to
do
such
a
barbarous
thing
again
?
No
,
No
,
I
'll
confess
Thee
before
Men
,
my
Dearest
Lord
,
that
thou
mayst
confess
and
own
me
in
the
last
day
before
thy
Father
,
and
his
Holy
Angels
.
3.
He
Instituted
this
Sacrament
that
Night
,
to
teach
us
,
that
we
must
do
good
for
evil
;
Judas
betrays
him
,
and
that
very
Night
he
is
contriving
,
how
Judas
,
if
he
would
have
accepted
of
the
offer
,
might
be
saved
from
Everlasting
ruin
:
this
was
his
method
and
course
of
living
in
the
World
,
to
reward
unkindnesses
with
tenderness
and
compassion
to
the
Offenders
.
The
Jews
cry
Crucifie
him
,
and
he
prays
for
them
,
Father
,
forgive
them
,
for
they
know
not
what
they
do
;
Malchus
,
who
came
out
against
him
to
apprehend
him
,
and
as
't
is
probable
,
was
ruder
than
the
rest
,
having
his
Ear
cut
off
,
by
his
miraculous
touch
,
is
restored
to
his
former
soundness
;
Herod
seeks
to
kill
him
,
and
at
the
same
time
he
purges
his
Country
from
Devils
and
Diseases
:
This
sure
could
not
be
done
,
but
with
an
intent
to
shew
us
an
example
,
and
except
we
do
as
he
did
,
how
can
we
be
said
to
be
his
followees
!
It
's
from
this
great
Example
,
that
the
Apostle
infers
a
Duty
,
Rom.
12.
21.
Be
not
overcome
with
evil
,
but
overcome
the
evil
with
good
;
and
we
all
know
,
who
it
was
that
told
us
,
that
in
vain
we
call
our selves
Children
of
God
,
except
we
do
good
to
them
that
hate
us
,
Matth.
5.
44
,
45.
The
Preceding
Considerations
reduced
to
Practice
.
I.
We
see
here
,
in
what
a
different
shape
Sin
appears
from
what
it
did
before
,
if
the
nature
,
tendency
,
and
design
of
it
be
rightly
considered
.
That
which
before
seem'd
but
a
little
Cloud
or
Twilight
,
upon
such
a
prospect
,
will
appear
Egyptian
Darkness
.
Who
of
us
makes
any
thing
of
Hypocrisie
?
yet
have
we
proved
before
,
that
it
is
a
betraying
of
the
Son
of
God
,
especially
,
if
it
be
reigning
and
allow'd
of
.
So
it
is
with
other
sins
.
The
Jews
,
Malach.
3.
8.
thought
their
keeping
back
their
Tythes
,
and
depriving
the
Priests
and
Ministers
of
the
Lord
of
their
due
,
to
be
a
trivial
thing
,
yet
God
speaks
to
them
in
Thunder
,
and
calls
it
robbing
of
the
Almighty
:
Will
a
Man
rob
God
?
Yet
ye
have
robb'd
me
.
Wherein
have
we
robb'd
thee
?
In
Tythes
and
Offerings
.
So
they
made
nothing
of
offering
the
Lame
and
the
Blind
,
but
God
calls
it
profanation
of
his
Name
,
Mal.
1.
12.
A
wise
Man
therefore
,
and
he
that
would
not
cheat
himself
in
matters
of
Salvation
,
must
consider
what
verdict
God
gives
of
such
sins
,
as
the
World
makes
little
of
,
and
in
so
doing
,
will
find
how
unsafe
it
is
,
to
venture
on
such
trespasses
,
and
what
dangerous
things
they
are
.
Indeed
,
he
that
examines
and
ponders
,
what
names
God
gives
to
some
sins
in
Scripture
,
how
he
calls
Covetousness
Idolatry
,
Ephes.
5.
5.
Disobedience
Witchcraft
,
1
Sam.
15.
23.
Unbelief
under
the
means
of
Grace
,
trampling
on
,
and
treading
under
foot
the
Son
of
God
,
Heb.
10.
29.
Living
in
a
known
sin
,
being
of
the
Devil
,
1
John
,
3.
8.
Sensuality
,
Enmity
to
the
Cross
of
Christ
,
Phil.
3.
18.
Apostacy
,
Crucifying
of
Christ
afresh
,
Heb.
6.
6.
Love
of
the
World
,
Adultery
,
&c.
Jam.
4.
4
▪
must
needs
have
other
apprehensions
of
such
sins
,
than
the
duller
,
or
more
vitious
sort
of
Mankind
hath
;
and
until
we
do
so
,
it
's
a
sign
we
have
no
mind
to
be
sincere
Converts
,
till
we
look
upon
our
Sins
through
the
Glass
of
Scripture
;
till
we
give
our
Sins
those
Names
,
which
He
,
that
cannot
err
,
doth
give
them
;
till
we
begin
to
call
them
,
what
they
are
indeed
,
and
our
hearts
are
concern'd
and
troubled
about
that
,
which
such
names
import
;
our
Repentance
is
but
lame
and
partial
,
and
we
obstruct
our
way
to
mercy
and
forgiveness
,
and
prepare
for
being
miserable
in
the
midst
of
flattering
hopes
and
expectations
.
II
,
As
we
do
abhor
and
detest
the
Treason
of
Judas
,
so
let
's
take
heed
,
we
become
not
guilty
of
it
our selves
.
We
are
not
in
a
capacity
of
acting
that
very
Treason
,
that
the
ill-natured
Disciple
did
,
because
Christ
is
not
now
on
Earth
,
and
the
circumstances
of
Time
,
and
Place
,
and
Government
,
do
differ
;
yet
how
that
Treason
may
be
acted
over
again
by
a
behaviour
and
conversation
agreeable
to
that
of
Judas
,
hath
been
already
shew'd
;
and
whatever
we
do
,
let
's
not
fall
into
the
snare
,
into
which
that
unhappy
Man
did
fall
:
His
end
,
his
despair
;
the
terrors
of
his
mind
,
the
torments
of
his
conscience
;
the
contempt
and
scorn
of
God
and
Men
,
he
rusht
into
,
are
sufficient
discouragements
from
that
Hypocrisie
,
which
drove
him
on
to
those
Precipices
.
To
maintain
invincible
Loyalty
to
our
Great
Master
,
is
not
only
our
Duty
,
but
our
Interest
.
To
promote
whatever
makes
for
his
Honour
and
Glory
,
is
that
which
becomes
us
,
not
only
as
we
are
his
Subjects
,
but
as
we
are
redeemed
with
his
Blood
:
So
great
a
Mercy
ought
to
crush
every
rebellious
thought
in
our
Minds
.
Never
had
people
a
more
gracious
King
;
a
King
,
which
doth
not
only
divide
his
Estate
among
his
Subjects
,
but
is
resolved
to
advance
them
to
the
highest
Dignities
they
are
capable
of
.
And
what
,
if
sometimes
he
doth
afflict
us
?
That
doth
not
speak
him
a
Tyrant
,
but
a
Father
,
or
Physician
rather
,
who
lets
us
Blood
to
prevent
Diseases
,
and
launces
our
Wounds
,
that
they
may
not
fester
and
kill
us
.
If
he
lays
Burthens
upon
us
,
it
is
not
to
oppress
our
Souls
,
but
our
Sins
;
and
if
he
make
us
go
through
the
Fire
,
it
is
not
that
the
Flame
may
consume
us
,
but
that
the
Smoke
may
kill
the
Caterpillars
and
Locusts
,
that
eat
the
wholsom
Herbs
of
our
Graces
.
It
is
not
that
he
delights
in
our
Groans
,
but
that
he
is
desirous
of
our
Welfare
;
and
when
he
scourges
us
,
it
is
necessity
,
and
our
own
good
,
that
puts
him
upon
using
that
method
,
not
a
fondness
to
exercise
his
Power
and
Authority
.
The
PRAYER
.
O
Blessed
JESUS
!
When
I
look
upon
thee
,
and
behold
thy
Beauty
and
Glory
,
I
wonder
how
I
have
been
able
to
conspire
against
thee
with
thine
Enemies
!
How
have
I
been
led
away
by
false
appearances
,
and
listned
to
false
rumours
,
which
sinful
Men
have
spread
abroad
concerning
thee
!
Thou
hast
been
represented
to
me
as
an
Enemy
to
my
mirth
,
and
ease
,
and
plenty
,
and
temporal
advantages
,
and
I
have
believed
it
,
and
run
blindly
with
the
multitude
to
crucifie
thee
!
I
see
,
how
against
Reason
,
Conscience
,
Interest
,
and
a
thousand
Obligations
,
I
have
acted
!
O
forget
the
Injuries
I
have
offered
thee
!
O
remember
no
more
the
Treasons
I
have
been
guilty
of
!
Never
,
never
,
will
I
wittingly
or
wilfully
betray
thee
again
!
Let
all
Guile
,
and
Hypocrisie
,
and
Double-dealings
,
be
put
away
from
me
:
Make
me
an
Israelite
indeed
:
Let
sincerity
and
integrity
ever
preserve
me
.
Make
me
willing
to
forego
all
interests
,
so
I
may
but
have
an
interest
in
the
love
of
Complaency
.
Let
all
enmity
,
all
dissention
,
all
hostility
betwixt
us
cease
.
I
agree
,
not
only
to
a
Truce
,
but
to
an
Eternal
Peace
.
I
know
,
Lord
,
the
danger
of
breaking
the
Peace
lies
on
my
side
,
who
am
naturally
treacherous
,
fickle
and
inconstant
,
but
thy
Grace
can
cure
that
inconstancy
.
Lord
,
stretch
forth
thy
mighty
Arm
,
and
hold
me
up
,
that
I
may
never
depart
from
thee
,
may
always
love
to
be
with
thee
,
always
delight
in
thy
presence
,
always
rejoice
in
thy
love
,
and
always
seek
thy
honour
and
glory
.
Amen
.
Amen
.
CHAP.
III.
Of
the
Place
where
the
Lord's
Supper
is
to
be
eaten
,
the
Church
,
and
of
Private
Communion
.
The
CONTENTS
.
The
Publick
Church
,
the
fittest
Place
to
receive
the
Lord's
Supper
in
.
This
,
proved
from
the
Practice
of
the
Apostles
,
and
the
succeeding
Christians
.
The
same
proved
from
Reason
,
and
the
end
,
for
which
Christ
died
.
Private
Communions
first
began
in
times
of
Persecution
.
The
Danger
and
Imprudence
of
those
,
who
,
neglecting
to
receive
it
in
Publick
,
do
not
think
of
it
till
they
come
to
lye
upon
their
Death-beds
.
What
a
mercy
it
is
,
that
we
have
Publick
Churches
,
where
we
may
serve
and
worship
God
,
without
fear
or
molestation
.
Great
Gravity
and
Devotion
required
in
the
Publick
Worship
of
God
.
The
Prayer
.
I.
THat
the
publick
Church
is
the
most
proper
,
most
warranted
,
and
fittest
place
to
celebrate
and
eat
the
Lord's
Supper
in
;
seems
to
have
been
the
constant
belief
of
the
Christian
Church
,
and
they
have
grounded
their
Belief
on
the
Apostles
Expostulation
with
the
Corinthians
,
1
Cor.
11.
20
,
22.
where
speaking
of
their
coming
together
into
one
place
,
and
distinguishing
private
Houses
from
the
Church
of
God
,
he
intimates
a
known
custom
in
that
Age
,
to
meet
in
certain
Oratories
,
or
places
appointed
for
publick
Worship
,
and
there
receive
the
Holy
Symbols
.
That
which
is
commonly
objected
,
of
the
great
Improbability
of
publick
Buildings
and
Edifices
,
in
times
of
Persecution
,
such
as
the
Apostles
,
and
the
Christians
,
for
the
first
three
Centuries
,
had
sad
experience
of
,
seems
to
carry
greater
weight
than
really
it
doth
;
for
though
we
speak
of
places
appointed
for
Publick
Worship
,
no
Person
of
common
Sense
can
imagine
,
that
we
mean
,
they
had
such
stately
and
magnificent
Buildings
,
as
our
Churches
are
at
this
day
,
the
Effects
of
Ease
,
and
Peace
,
and
Plenty
:
These
came
not
in
,
till
Constantine
procured
the
Churches
Respit
,
and
Freedom
from
their
former
Bondage
;
yet
we
may
justly
enough
suppose
,
that
even
in
those
days
of
trouble
,
and
calamitous
times
,
they
either
converted
some
spacious
upper
Room
,
in
a
charitable
Believer's
House
,
into
a
Church
,
or
some
good
Christian
gave
,
and
dedicated
his
House
for
that
Religious
Use
;
or
the
Believers
,
by
common
consent
,
turned
it
into
a
Place
of
publick
Worship
,
which
is
the
reason
that
the
Disciples
are
said
to
have
met
in
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
upper
Room
,
Act.
1.
13.
possibly
the
same
which
Christ
celebrated
the
Eucharist
in
;
and
who
knows
not
,
that
mention
is
sometimes
made
of
a
Church
in
such
a
Man's
House
?
as
Colos.
4.
15.
Salute
Nymphas
,
and
the
Church
at
his
House
.
Upon
which
words
,
Oecumenus
tells
us
,
He
was
a
was
a
great
Man
,
Oecum
in
loc.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
he
had
converted
his
House
into
a
Church
.
And
though
it
is
said
,
Act.
2.
46.
That
the
Believers
continuing
daily
with
one
accord
in
the
Temple
,
and
breaking
of
Bread
from
House
to
House
,
did
eat
their
Meat
with
gladness
of
heart
;
yet
the
Phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
from
House
to
House
,
as
our
Translators
take
notice
in
the
Margent
,
may
as
well
be
rendered
in
the
House
;
and
then
the
meaning
will
be
this
,
That
continuing
daily
in
the
Temple
,
or
frequenting
the
Temple
daily
,
they
broke
Bread
in
the
House
,
i.
e.
in
the
House
by
the
Temple
,
appropriated
to
the
publick
Christian
Worship
,
and
particularly
in
that
upper
Room
by
the
Temple
,
where
the
Apostles
and
Believers
used
to
meet
;
in
which
place
,
when
they
had
broken
Bread
,
or
received
the
Eucharist
,
they
went
home
to
their
own
Houses
,
and
sat
down
to
their
private
Meals
with
joy
and
great
comfort
.
II.
The
succeeding
Churches
observ'd
this
very
Religiously
,
and
therefore
call'd
the
Holy
Communion
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
Convocation
,
because
they
judged
it
meet
,
the
whole
Church
should
be
together
when
it
was
administred
:
For
this
reason
it
was
also
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Liturgy
,
which
properly
imports
Publick
Administration
of
an
Office
,
and
therefore
applied
,
Rom.
15.
27.
to
publick
distribution
of
Alms
,
to
the
Magistrate's
executing
of
his
Office
,
Rom.
13.
4
,
and
to
the
Office
of
Teaching
and
Prophecying
in
the
publick
Congregation
,
Acts
13.
2.
And
this
gave
occasion
to
Cyril
of
Alexandria
to
say
in
an
Epistle
to
Coelosyrius
,
That
the
Eucharist
,
or
Sacred
Symbols
,
ought
to
be
offered
no
where
,
but
in
the
Churches
of
Believers
;
and
that
he
,
who
attempts
the
contrary
,
doth
manifestly
violate
the
Law
of
God
,
meaning
the
Apostles
practice
before-mentioned
,
which
,
he
supposes
,
amounts
to
a
virtual
Command
.
To
this
purpose
the
Council
of
Laodicea
forbad
all
Bishops
and
Priests
to
celebrate
the
Communion
in
private
Houses
;
Soc.
l.
2.
c.
33.
and
Eustathius
the
Bishop
of
Sebastia
,
as
Socrates
tells
us
,
among
other
reasons
,
was
deposed
from
his
Place
and
Dignity
,
for
this
,
because
he
had
given
permission
to
have
the
Lord's
Supper
administred
in
private
Houses
,
which
was
,
saith
the
Historian
,
against
the
Ecclesiastical
Rules
:
Notwithstanding
this
,
it
was
customary
at
Rome
to
do
so
,
which
makes
St.
Hierome
,
in
his
Book
against
Jovinian
,
find
fault
with
the
abuse
,
and
expostulate
with
them
,
Why
do
they
not
go
to
Church
to
receive
Christ's
Body
and
Blood
?
Are
there
two
Christs
?
one
in
publick
,
another
in
private
?
And
indeed
,
those
Christians
that
insisted
upon
this
publick
Administration
,
had
the
Jewish
Church
for
their
pattern
;
for
it
being
taken
for
granted
,
that
the
Lord's
Supper
was
succedaneous
to
the
Passover
,
as
the
Paschal
Lamb
was
to
be
kill'd
in
the
Temple
,
and
in
publick
,
so
it
was
fit
,
that
the
solemn
Remembrance
of
the
Death
of
that
Lamb
,
which
was
to
take
away
the
sins
of
the
World
,
the
Antitype
of
the
other
,
should
be
celebrated
in
publick
,
and
in
the
Congregations
of
Christians
.
That
the
Paschal
Lamb
,
which
every
Family
among
the
Jews
were
obliged
to
eat
of
,
was
killed
in
the
Temple
,
is
more
than
probable
;
for
though
Philo
the
Jew
seems
to
take
it
for
granted
,
that
every
Master
of
a
Family
had
Liberty
to
kill
the
Paschal
Lamb
at
his
own
House
;
yet
,
as
judicious
Men
have
observed
,
Philo
being
an
Alexandrian
,
and
not
having
those
opportunities
of
searching
into
the
Jewish
Rites
that
others
had
,
who
lived
at
Jerusalem
,
might
easily
run
into
a
mistake
;
the
rather
,
because
Josephus
and
most
Jews
affirm
the
contrary
,
viz.
That
every
Master
of
a
Family
was
obliged
to
bring
the
Lamb
intended
to
be
eaten
at
the
Celebration
of
the
Passover
,
to
the
Temple
,
to
the
Priests
,
who
were
to
kill
it
for
him
.
If
it
had
not
been
so
,
it
is
not
easie
to
imagine
how
the
Priests
could
have
given
so
exact
an
account
to
Cestius
of
the
number
of
the
Jews
that
were
come
up
to
the
Passover
at
that
time
,
for
they
gave
in
an
account
of
55000
and
600
Persons
that
had
presented
themselves
at
the
Feast
,
which
in
all
likelihood
they
knew
by
the
Lambs
,
the
People
brought
to
them
to
be
slain
for
their
respective
Families
;
and
though
Jewish
Customs
lay
no
Obligations
upon
Christians
,
yet
where
the
Gospel
gives
a
Rule
,
a
Jewish
practice
,
in
a
case
not
much
unlike
,
may
serve
for
confirmation
of
the
Observance
.
III.
The
publick
eating
of
the
Lord's
Supper
,
doth
certainly
best
represent
the
end
for
which
Christ
died
;
and
that
is
the
Publick
Good
;
a
Good
,
which
Caiaphas
ignorantly
acknowledged
and
confessed
,
when
he
told
the
Jews
,
Ye
know
nothing
at
all
,
nor
consider
,
that
it
is
expedient
for
us
,
that
one
man
should
die
for
the
people
,
and
that
the
whole
multitude
perish
not
,
Jon.
11.
49.
50.
But
St.
John
is
fuller
in
the
explication
of
this
Good
,
when
he
asserts
,
that
his
death
is
a
propitiation
for
our
sins
,
and
not
for
ours
only
,
but
for
the
sins
of
the
whole
World
,
1
Jon.
2.
2.
Many
things
are
by
Men
pretended
to
be
done
for
the
Publick
Good
;
but
what
they
call
Publick
,
is
either
for
the
Good
of
a
Family
,
or
Corporation
,
or
Parish
,
or
City
,
or
a
certain
Territory
,
or
a
Kingdom
:
But
the
Death
of
Christ
spreads
its
Virtues
infinitely
wider
,
not
confining
its
Benefits
to
a
Province
,
or
a
part
of
the
World
,
but
the
whole
Race
of
Mankind
was
concern'd
in
the
Favour
,
so
that
nothing
was
ever
done
so
truly
for
the
Publick
Good
,
as
Christ's
Suffering
and
Dying
;
and
whoever
remembers
it
in
publick
,
testifies
his
esteem
and
value
of
it
,
not
only
by
his
inward
sense
and
admiration
of
it
,
but
by
the
very
place
,
in
which
he
doth
remember
it
.
The
Truth
is
,
Christ
was
crucified
publickly
in
the
face
of
the
Sun
,
and
before
huge
multitudes
,
both
of
Jews
and
Proselytes
,
who
were
come
to
give
their
attendance
at
the
Passover
:
Both
Jews
and
Gentiles
beheld
the
spectacle
,
and
Men
of
all
sorts
and
conditions
crouded
to
see
so
dreadful
a
shew
,
which
was
an
Item
,
that
the
remembrance
of
it
should
be
in
the
most
publick
place
,
the
Church
;
the
rather
,
because
this
publick
remembrance
doth
best
promote
Christ's
Glory
,
as
multitudes
joyning
together
in
Confessions
,
and
Praises
,
must
necessarily
advance
it
more
than
the
Hallelujahs
of
two
or
three
in
private
.
IV.
Private
Communions
,
or
Communions
in
places
,
which
were
neither
Churches
nor
publick
Oratories
,
owe
their
first
rise
to
the
Churches
persecutions
:
For
when
Nero
and
his
successors
in
the
Roman
Empire
,
began
to
defile
the
Faith
with
Blood
;
and
to
be
a
Christian
and
a
Malefactor
,
were
made
convertible
Terms
,
the
Christians
were
forced
to
serve
God
,
as
they
could
,
and
therefore
celebrated
the
Communion
in
any
place
,
to
which
they
were
driven
in
the
common
Storm
,
in
Mines
,
in
Ships
,
in
Stables
,
in
Prisons
,
in
Caves
,
and
Dens
of
the
Earth
,
and
where
two
or
three
Christians
had
the
convenience
of
getting
a
Bishop
or
Minister
,
to
consecrate
the
Elements
,
they
chearfully
remember'd
their
Crucify'd
Lord
and
Master
,
as
Dionisius
of
Alexandria
tells
us
in
Eusebius
.
And
this
soon
occasion'd
another
Custom
,
Euseb.
Hist.
which
was
,
to
send
part
of
the
Consecrated
Bread
and
Wine
to
Peoples
Houses
,
Eccl.
l.
7.
c.
21.
and
Cottages
in
the
Country
;
Justin
Martyr
is
very
express
in
this
point
.
And
hence
it
came
to
pass
,
that
the
Christians
kept
the
Consecrated
Elements
by
them
,
to
make
use
of
them
,
when
either
sickness
seiz'd
them
,
or
they
found
death
approaching
;
and
upon
this
account
the
Sacrament
was
called
the
Viaticum
,
or
provision
for
a
Man's
Journy
into
another
World
,
as
we
learn
from
Gregory
the
Great
.
Gregor.
l.
7.
And
because
the
Holy
Bread
thus
kept
for
use
,
Epistol.
62.
was
sometimes
too
big
for
the
sick
,
or
dying
Person
to
swallow
,
they
crumbled
the
Bread
into
the
Consecrated
Wine
,
and
gave
it
the
sick
Person
in
a
Spoon
,
as
we
see
in
the
example
of
Serapian
in
Eusebius
;
L.
6.
c.
23.
a
thing
,
which
in
process
of
time
was
thought
so
necessary
for
all
dying
Christians
,
that
in
some
places
where
Superstition
thrust
out
true
Devotion
,
in
case
a
Person
dyed
before
he
had
received
the
Communion
,
they
would
thrust
,
and
force
the
crums
of
Bread
,
mingled
with
Holy
Wine
,
into
the
Mouths
of
Persons
already
departed
,
against
which
profanation
the
Fathers
thought
themselves
obliged
to
Enact
very
severe
Canons
;
which
was
done
accordingly
in
the
Councils
of
Carthage
,
Antisiodorum
,
and
Constantinople
;
and
Julius
Bishop
of
Rome
forbad
putting
the
Crums
of
Consecrated
Bread
in
Wine
,
a
practice
,
which
in
all
probability
came
first
from
sending
the
Consecrated
Elements
to
Persons
absent
from
the
Publick
,
who
either
could
not
,
or
durst
not
,
appear
in
the
publick
Oratories
;
a
thing
that
Origen
either
foresaw
,
or
knew
would
be
abused
,
which
makes
him
inveigh
against
such
presumption
:
So
that
as
Persecution
first
brought
in
private
Communions
,
so
when
those
Persecutions
ceased
,
the
Church
still
obliged
her
Members
to
receive
the
Communion
in
publick
,
according
to
the
first
institution
.
It
is
therefore
wisely
ordered
by
our
Church
,
that
People
shall
be
exhorted
in
time
of
their
health
,
to
receive
the
Eucharist
in
publick
,
that
they
may
not
be
disquieted
for
the
omission
of
it
,
when
Diseases
or
Distempers
do
suddainly
seize
upon
them
;
at
which
times
,
as
the
Senses
and
Faculties
are
weak
,
so
Men
cannot
receive
these
Mysteries
with
that
Vigor
,
Zeal
,
and
Love
,
that
is
required
in
the
right
use
of
the
Ordinance
.
And
indeed
,
where
People
neglect
receiving
in
publick
,
not
thinking
of
their
Duty
till
death
put
them
in
mind
of
it
,
we
can
promise
them
but
little
comfort
▪
He
that
hath
often
appeared
at
the
Lord's
Table
in
publick
,
and
concludes
the
scene
of
his
life
with
this
remembrance
,
may
reap
more
than
ordinary
satisfaction
from
it
,
because
he
perfects
that
in
private
,
which
he
so
often
comfortably
made
use
of
in
publick
;
but
he
whose
Eyes
were
never
open
to
see
the
necessity
of
it
,
till
his
dying
groans
remove
his
blindness
,
as
he
hath
despised
the
Church
of
God
,
and
neglected
the
time
of
his
Visitation
,
so
his
Comforts
can
neither
be
so
great
,
nor
so
solid
,
as
his
,
who
hath
frequently
strengthen'd
his
Soul
in
publick
with
this
Cordial
:
when
the
powers
of
the
Soul
are
shaken
with
a
violent
sickness
,
and
the
Limbs
are
weak
,
the
Spirits
faint
,
and
the
Thoughts
diverted
by
uneasiness
and
pain
,
Alas
!
How
can
the
Soul
fix
on
the
Cross
of
Christ
?
What
Sense
,
what
touches
of
his
Love
can
it
have
,
or
what
guesses
can
it
make
at
its
Spiritual
growth
,
and
advancement
in
Holiness
?
And
though
,
according
to
the
old
Proverb
,
It
's
better
late
,
than
never
,
yet
it
's
to
be
fear'd
,
such
Men
come
so
very
late
,
that
if
they
were
to
be
pictur'd
,
they
might
justly
be
drawn
,
as
the
Cardinal
drew
Salomon
,
hanging
betwixt
Heaven
and
Hell
,
it
being
very
doubtful
which
of
these
two
would
fall
to
their
share
.
So
that
upon
a
review
of
the
whole
,
tho'
private
Communions
cannot
be
said
to
be
altogether
unlawful
,
especially
in
times
of
persecution
,
nor
inconvenient
to
persons
,
who
have
frequently
attended
this
Ordinance
in
publick
,
when
they
were
able
so
in
times
of
Peace
and
Liberty
,
and
Tranquility
,
for
Men
and
Women
to
continue
strangers
to
publick
Receiving
,
and
to
satisfie
themselves
with
a
private
Communion
,
upon
a
Death
bed
,
is
a
thing
so
inexcusable
,
that
we
cannot
,
but
with
all
possible
earnestness
discourage
it
,
as
a
thing
,
that
's
dishonour
to
the
Church
they
live
in
;
a
disgrace
to
the
Religion
they
profess
;
an
impediment
to
their
comfort
,
a
remora
to
their
joy
,
an
affront
to
their
Saviour
,
and
an
uncertain
cherisher
of
their
hopes
of
Salvation
.
The
Preceeding
Considerations
,
reduced
to
Practice
.
I.
WHat
a
mercy
is
it
,
that
we
have
Publick
Churches
and
Oratories
to
go
to
,
without
lett
or
hindrance
;
that
we
have
no
Tyrants
,
nor
Foreign
Enemies
,
no
Rods
,
no
Axes
,
no
noise
of
War
,
no
Armies
of
Aliens
,
to
fright
us
from
the
Publick
Ordinances
;
that
we
can
meet
,
and
remember
our
Crucified
Master
,
without
fear
,
without
disturbance
,
without
danger
;
and
that
,
instead
of
being
discountenanced
in
the
Service
,
we
have
all
the
encouragement
that
Authority
can
give
;
and
our
Magistrates
are
nursing
Fathers
,
which
not
only
allow
of
our
frequenting
the
House
of
God
,
but
also
compel
us
to
come
in
.
How
did
the
excellent
David
bemoan
himself
,
when
through
the
Malice
of
Saul
,
his
Antagonist
,
he
was
forced
away
from
the
Publick
Offices
of
the
Church
!
How
much
happier
did
he
think
Swallows
and
Sparrows
to
be
,
than
himself
,
which
had
liberty
to
build
their
Nests
,
about
the
roof
of
the
Temple
,
and
there
to
lay
their
Young
,
Psal
,
84.
1
,
2
,
3.
While
he
must
be
content
with
wishes
and
breathings
after
the
Courts
of
the
Lord
,
and
strangers
cast
it
in
his
Teeth
of
often
,
Where
is
now
thy
God!
Psal.
42.
2
,
3.
We
,
that
have
all
the
external
advantages
of
Religion
,
and
are
even
cloy'd
with
the
plenty
of
Spiritual
Provision
,
cannot
imagine
the
lamentable
condition
,
that
persecuted
Christians
are
in
,
who
are
forced
to
serve
the
Lord
with
fear
,
and
to
attend
his
Ordinances
with
trembling
,
who
are
not
permitted
to
sing
the
Songs
of
Zion
in
a
strange
Land
,
and
therefore
must
hang
their
Harps
upon
the
Willows
,
sit
weeping
by
the
Rivers
of
Babylon
,
and
hear
the
Enemy
roar
in
the
midst
of
the
Congregations
of
the
Lord
.
Yet
,
if
the
liberty
,
we
enjoy
,
makes
us
wanton
,
and
the
plenty
God
gives
us
,
tempts
us
to
licentiousness
;
if
instead
of
growing
better
,
it
makes
us
worse
;
and
the
Glory
of
our
Temple
proves
an
occasion
of
dishonouring
that
God
,
who
dwells
in
them
;
if
our
going
up
to
Mount
Zion
,
makes
us
proud
,
and
the
means
of
Grace
,
whereof
we
have
such
store
,
are
improved
into
quarrels
and
dissentions
;
if
instead
of
Glorifying
God
for
this
affluence
,
we
fall
out
among
our selves
,
and
instead
of
letting
our
Light
shine
before
Men
,
espouse
the
works
of
Darkness
;
if
instead
of
being
obedient
to
the
Faith
,
we
disgrace
it
by
our
infidelity
,
and
instead
of
the
power
of
Godliness
,
content
our selves
with
the
Form
of
it
;
if
the
Manna
we
have
,
doth
not
make
us
Hunger
and
Thirst
after
Righteousness
;
and
the
great
Truths
God
hath
vouchsafed
us
,
do
not
make
our
Lives
great
and
exemplary
,
we
have
reason
to
fear
God
will
remove
our
Candlesticks
from
us
,
and
send
a
Famine
of
the
Word
;
God
did
so
to
Jerusalem
,
and
did
so
to
the
Eastern
Churches
,
and
we
being
like
them
,
may
justly
expect
the
same
Judgments
.
II.
The
Church
is
the
House
of
God
,
keep
therefore
thy
foot
,
when
thou
goest
to
the
House
of
God
,
Eccles.
5.
1.
As
Men
that
walk
in
danger
,
look
to
their
steps
,
and
take
care
where
they
set
their
Foot
,
so
he
that
enters
into
the
House
of
Prayer
,
had
need
enter
with
great
cautiousness
and
watchfulness
,
for
the
comes
before
a
God
,
who
sees
his
Thoughts
,
takes
notice
of
his
Designs
,
and
knows
the
secret
recesses
of
his
Soul
,
observes
his
Looks
,
and
Postures
,
and
Behaviour
,
and
will
at
last
call
him
to
an
account
for
his
carelesness
and
irreverence
.
Were
these
things
seriously
thought
of
,
how
could
the
generality
of
us
come
into
this
House
with
no
greater
awe
,
and
with
as
loose
Affections
,
as
if
they
were
going
to
a
Play
?
How
durst
we
stare
about
in
Prayer
?
How
could
we
let
our
Thoughts
rove
and
wander
,
while
we
seem
to
be
engaged
in
Devotion
?
How
could
we
hear
with
that
indifferency
?
How
could
we
apply
our selves
to
the
Duties
required
of
us
,
with
that
coldness
,
which
is
so
visible
in
most
Congregations
?
How
could
we
turn
our
Services
into
mere
Formalities
,
and
stand
before
the
great
God
unconcerned
,
and
return
from
his
House
without
a
relish
of
the
Mysteries
of
Godliness
?
To
see
what
decency
and
gravity
Men
observe
in
the
Presence
of
a
Prince
,
and
to
think
,
how
little
regard
we
have
to
the
Presence
of
a
Glorious
God
,
in
the
House
,
which
he
is
pleased
to
call
his
Tabernacle
and
Dwelling-place
,
is
enough
to
make
the
Holy
Angels
conclude
,
that
in
the
midst
of
his
Temple
we
are
Infidels
;
to
see
,
how
supinely
some
sit
at
their
Prayers
,
as
if
they
were
praying
to
a
Stock
or
Stone
;
to
see
how
others
compose
themselves
to
sleep
,
as
if
the
God
they
come
to
worship
,
with
Baal
,
were
asleep
too
,
and
they
came
to
honour
him
with
that
posture
;
to
see
,
how
some
come
to
shew
their
Bravery
here
,
and
to
be
seen
and
taken
notice
of
,
and
to
be
admired
by
Spectators
;
to
see
,
how
others
strive
for
Places
,
for
Superiority
,
and
the
chief
Seats
in
these
Synagogues
,
and
there
vent
their
Pride
,
their
Anger
,
and
their
Malice
,
where
they
ought
to
express
their
greatest
Humility
and
Charity
;
to
see
how
others
talk
here
of
their
worldly
Concerns
,
or
if
they
do
not
talk
of
them
,
act
and
behave
themselves
as
if
they
thought
of
nothing
else
,
where
they
are
to
mind
only
the
great
concerns
of
their
immortal
Souls
:
to
see
all
this
,
what
can
we
infer
,
but
that
Men
have
no
Sense
of
the
Tremendous
Majesty
on
High
?
No
sense
of
the
Mysteries
,
the
very
Angels
desire
to
look
into
?
These
things
,
My
Brethren
,
ought
not
so
to
be
:
When
therefore
thou
goest
to
the
Temple
of
the
Lord
,
remember
the
Magnificence
of
that
God
,
at
whose
Footstool
thou
goest
to
worship
:
When
thou
enter'st
in
at
the
door
of
this
House
,
leave
there
thy
Worldly
thoughts
and
Carnal
desires
,
and
come
fill'd
with
the
Spirit
into
the
Tabernacle
of
the
Lord
:
Sit
,
and
Stand
,
and
Kneel
there
,
as
before
the
Searcher
of
all
Hearts
;
resolve
to
come
away
from
thence
edified
,
and
with
greater
store
of
Spiritual
Blessings
than
thou
hadst
before
.
In
praying
,
fix
thy
Thoughts
upon
Him
who
heareth
Prayer
;
and
if
thou
dost
,
thou
canst
not
but
appear
in
such
a
posture
,
as
doth
best
express
thy
inward
sense
of
his
Greatness
and
Holiness
.
In
hearing
,
apply
the
general
Admonitions
,
and
Exhortations
,
and
Reproofs
,
to
thine
own
Soul
.
In
Reading
,
make
some
spiritual
reflection
on
the
Examples
,
Precepts
,
Promises
,
that
are
before
thee
.
In
singing
,
mind
the
Matter
more
than
the
Tune
,
and
let
thy
Heart
bear
part
in
the
Exercise
.
In
receiving
the
Supper
of
the
Lord
,
let
not
the
outward
humble
posture
be
all
the
Service
thou
performest
,
but
fix
the
eyes
of
thy
Understanding
upon
the
Cross
,
and
there
contemplate
the
Mercy
that
flows
from
it
,
and
from
thence
take
Fire
and
Courage
to
abound
in
love
to
God
and
Man
.
At
thy
going
in
,
beg
of
God
to
prepare
thy
Heart
:
At
thy
coming
out
,
beg
that
thou
may'st
not
lose
the
things
,
that
have
been
wrought
in
thee
;
and
this
is
to
keep
thy
foot
when
thou
goest
into
the
House
of
God
.
The
PRAYER
.
O
Thou
,
in
whose
Temple
every
Man
speaks
of
thine
Honour
,
whose
Glory
no
mortal
Man
can
sufficiently
express
,
whose
Goodness
no
Tongue
is
able
to
display
,
whose
Holiness
transcends
all
the
Perfections
we
see
here
below
!
Overawe
my
Spirit
,
when
I
go
with
the
multitude
to
the
House
of
God
,
with
the
voice
of
Joy
and
Praise
:
O
let
me
consider
,
it
is
the
All-seeing
God
,
in
whose
Presence
I
stand
,
and
that
the
Holy
Angels
are
sent
to
observe
my
Devotion
.
Give
me
sober
Thoughts
,
holy
Affections
,
devout
postures
,
steddiness
of
Mind
,
ardent
Desires
,
modest
Looks
,
a
grave
Behaviour
,
especially
when
I
am
going
to
contemplate
the
precious
Sacrifice
,
offered
by
the
Son
of
God
for
the
Sins
of
the
World
;
let
all
that
is
within
me
turn
into
holy
breathings
;
represent
that
comfortable
Object
in
lively
Characters
to
my
Understanding
,
that
I
may
think
nothing
unworthy
of
my
Saviour
;
banish
from
me
all
undecent
Thoughts
,
or
if
thou
dost
not
think
fit
to
free
me
from
Temptations
,
encourage
me
however
,
to
resist
them
vigorously
,
that
I
may
discover
my
Zeal
for
thy
Glory
,
by
my
abhorrency
of
all
Imaginations
,
that
exalt
themselves
against
the
Obedience
of
Christ
Jesus
.
Amen
.
CHAP.
IV.
Of
Eating
the
Lord's
Supper
.
The
Nature
of
it
,
and
how
it
is
to
be
Eaten
.
The
CONTENTS
.
A
great
difference
betwixt
coming
to
the
Lord's
Supper
,
and
Eating
the
Lord's
Supper
.
Several
Reasons
,
why
Men
come
though
they
do
not
Eat
,
as
they
ought
to
do
.
What
Eating
the
Lord's
Supper
is
,
viz.
To
Eat
it
with
a
relish
of
the
Benefits
of
Christ's
Death
,
with
longings
to
be
conformable
to
Christ
in
his
Graces
,
and
to
Eat
it
with
unfeigned
Resolutions
to
resist
Temptations
.
Much
depends
upon
the
manner
of
any
Religious
Performance
.
Conversation
with
God
,
with
our selves
,
and
with
the
Holy
Angels
,
a
great
means
to
Eat
,
as
we
ought
to
Eat
.
The
Prayer
.
I.
THat
there
are
many
who
come
to
the
Lord's
Supper
,
and
yet
Eat
not
the
Lord's
Supper
,
as
they
ought
to
do
,
is
evident
from
Experience
,
and
will
appear
more
fully
in
the
sequel
of
this
Discourse
,
when
we
shall
tell
you
,
what
it
is
to
Eat
and
Drink
unworthily
.
When
some
of
the
looser
sort
of
the
Corinthian
Christians
,
1
Cor.
11.
20.
came
drunk
to
this
Sacrament
,
it
's
certain
,
they
only
eat
the
Bread
of
the
Lord
,
but
not
the
Bread
,
the
Lord
,
as
the
Fathers
speak
;
and
if
Simon
Magus
Acts
8.
13.
came
to
this
Feast
,
as
I
am
apt
to
believe
he
did
,
for
in
those
days
,
they
that
were
baptized
were
soon
after
admitted
to
the
Lord's
Supper
,
as
appears
from
Act.
2.
41
,
42.
this
must
necessarily
have
been
his
case
;
and
who
can
doubt
of
this
Truth
,
that
in
the
Age
we
live
in
,
sees
so
many
come
to
this
Royal
Supper
,
and
go
away
unreformed
,
untouch'd
,
and
unconcerned
?
than
which
,
there
cannot
be
a
greater
sign
,
that
they
do
not
eat
the
Supper
of
the
Lord
,
though
they
approach
,
and
feed
upon
the
External
Elements
:
And
Men
may
very
easily
know
it
,
by
such
Marks
as
these
,
1.
If
they
come
without
any
sense
of
the
designs
,
Christ
had
in
Instituting
this
Sacrament
,
one
of
which
certainly
was
,
to
engage
us
to
the
generous
contempt
of
the
World
,
in
imitation
of
him
,
who
for
the
Glory
set
before
him
;
not
only
undervalued
the
Pomp
and
Grandeur
of
the
World
,
but
endured
the
Cross
,
and
despised
the
shame
,
as
we
are
told
,
Heb.
12.
2.
And
when
we
see
Men
,
and
women
approach
the
Table
of
the
Lord
,
with
all
the
Gaudes
and
Gayeties
,
their
vain
desires
prompt
them
to
,
like
Ranters
rather
than
Penitents
:
more
like
soft
Sybarites
than
frighted
Disciples
;
dressed
to
allure
Mens
eyes
more
,
than
to
invite
the
Crucified
Jesus
into
their
Souls
;
like
players
rather
than
like
Christians
:
And
when
we
see
,
how
the
very
next
day
after
this
Feast
,
if
they
stay
so
long
,
they
quarrel
,
fight
,
contend
,
and
fall
out
about
the
trifles
of
the
World
;
run
to
Theatres
,
and
Play-houses
,
and
with
as
great
greediness
as
ever
,
pursue
the
Riches
and
Glories
,
and
Fashions
of
the
World
,
how
can
we
imagine
,
that
such
Persons
came
with
the
sense
of
the
aforementioned
design
of
Christ
,
in
instituting
this
Sacred
Feast
?
2.
If
they
come
without
any
sense
of
the
love
of
God
,
of
which
,
there
is
so
curious
a
Picture
drawn
in
this
Sacrament
,
as
is
enough
to
make
even
the
most
hard
hearted
Heathen
weep
:
And
what
sense
of
this
Love
can
we
suppose
to
have
been
in
Men
,
when
after
their
Receiving
,
they
do
not
so
much
as
look
into
a
Bible
,
to
see
what
Precepts
,
and
Commands
of
Christ
,
they
mean
for
the
future
to
be
more
observant
of
?
Is
it
possible
such
Men
had
sense
of
the
Love
of
God
upon
their
Spirits
that
day
they
receiv'd
the
Holy
Elements
,
when
the
next
day
they
offend
him
as
boldly
as
ever
,
and
hug
the
same
sins
they
entertained
several
years
before
,
and
are
now
as
little
concerned
to
please
God
,
as
they
were
some
Months
ago
?
and
consequently
such
Persons
come
to
the
Lord's
Supper
,
yet
do
not
eat
,
as
they
ought
to
do
;
for
none
eat
it
truly
,
but
such
as
eat
with
this
sense
;
and
where
this
sense
is
,
it
will
make
the
Soul
cautious
of
offending
God
.
II.
Yet
such
Guests
are
very
common
at
this
Table
,
which
would
make
a
wise
Man
wonder
,
why
they
will
come
at
all
,
when
their
coming
signifies
so
little
,
and
,
as
will
appear
afterward
,
doth
them
more
harm
than
good
.
Yet
the
Reasons
may
easily
be
guess'd
at
:
For
,
1.
Conviction
brings
them
to
it
.
They
are
convinced
,
that
coming
is
a
commanded
Duty
,
not
a
thing
indifferent
,
and
that
they
may
not
seem
dispisers
and
contemners
of
so
great
a
Law
,
they
come
,
though
they
put
strange
Fire
in
their
Censers
;
Conviction
hath
great
power
even
upon
unregenerate
Men
:
It
made
Felix
tremble
,
Acts
24
25.
and
Judas
throw
down
the
Thirty
Pieces
of
Silver
,
the
reward
of
his
Treason
,
in
the
Temple
,
Matth.
27.
4.
and
Simon
embrace
Christian
Baptism
,
Act.
8.
13.
And
where
a
Man
is
teazed
and
haunted
by
his
Conscience
,
he
'll
do
something
to
stop
his
mouth
;
and
though
he
doth
it
but
slovenly
,
yet
he
'll
bribe
Conscience
with
this
trifle
,
as
we
do
Children
,
that
cry
for
a
Jewel
,
with
a
Rattle
;
and
in
this
manner
Conviction
Works
upon
some
Men
and
Women
,
and
that
force
puts
several
upon
coming
to
the
Lord's
Table
.
2.
Their
Office
and
Employment
,
obliges
them
to
receive
,
and
that
makes
not
a
few
appear
at
this
Table
.
The
Law
of
the
Land
excluding
Men
from
publick
Offices
and
Charges
,
that
receive
not
the
Communion
;
we
may
very
justly
believe
,
that
abundance
come
to
satisfie
the
Statute
more
than
their
Conscience
;
and
fear
of
losing
or
missing
of
the
Office
,
they
are
ambitious
of
,
hath
a
stronger
influence
upon
them
,
than
the
fear
of
losing
God's
Favour
;
not
but
that
a
man
may
Eat
the
Lord's
Supper
to
his
great
comfort
and
edification
,
because
an
Act
of
Parliament
commands
it
,
at
his
entrance
upon
an
Office
;
for
a
man
,
who
fears
God
,
may
make
use
of
any
occasion
to
receive
,
and
consequently
may
make
his
present
Office
an
opportunity
of
coming
to
the
Sacrament
:
But
I
speak
my
just
fears
,
that
many
receive
on
this
account
,
whom
neither
Love
to
God
nor
to
their
own
Souls
,
could
have
obliged
to
come
,
had
it
not
been
for
such
forcible
means
,
or
straits
and
necessities
;
so
that
the
Minister
of
the
Ordinance
may
thank
their
Office
more
than
their
Religion
,
that
he
sees
them
in
that
holy
place
:
And
most
certainly
this
is
not
Eating
the
Lord's
Supper
;
for
nothing
is
properly
an
act
of
Religion
,
but
what
is
a
free-will-offering
,
and
flows
from
an
internal
love
of
the
Duty
.
And
what
is
here
said
of
accidental
Employments
,
is
too
true
of
standing
Offices
of
the
Church
.
A
Minister
,
or
Clergyman
,
may
come
to
the
Lord's
Supper
,
and
yet
not
eat
the
Lord's
Supper
;
he
may
celebrate
it
as
a
Minister
,
and
yet
not
eat
it
as
a
sincere
Christian
;
he
may
eat
it
,
because
his
Office
obliges
him
to
administer
it
,
and
yet
not
eat
it
with
that
sense
which
becomes
a
sincere
believer
:
And
it
is
so
with
lesser
Officers
about
a
Church
;
Custom
may
carry
them
a
great
way
,
and
for
some
years
they
may
never
fail
to
come
to
this
Table
,
and
yet
may
not
eat
as
they
ought
;
for
they
may
do
it
upon
the
account
of
their
Office
only
,
and
because
it
is
expected
of
them
;
but
the
sense
of
the
end
,
and
of
the
love
of
God
,
may
be
wanting
,
which
defect
makes
it
a
very
lame
offering
.
3
,
Such
Men
however
come
,
and
to
this
they
are
led
by
a
fancy
they
are
willing
to
entertain
,
that
other
Men
,
who
come
,
receive
it
with
no
greater
sense
or
seriousness
than
they
.
They
consider
not
,
whether
this
will
be
a
good
Plea
another
day
;
but
it
gives
present
satisfaction
,
and
this
makes
them
espouse
it
.
Not
to
mention
,
that
it
is
great
rashness
and
presumption
in
them
,
to
judge
of
other
Mens
hearts
,
the
secrets
of
which
,
they
are
for
the
most
part
ignorant
of
;
and
if
other
men
should
be
no
better
than
they
,
yet
that
would
be
no
excuse
,
Men
being
to
live
by
Precepts
,
not
by
every
Example
that
is
before
them
;
yet
thus
Men
love
to
delude
themselves
,
and
by
that
means
precipitate
themselves
into
unspeakable
Dangers
:
For
III.
This
not
eating
as
they
ought
,
strangely
hardens
them
in
Sin
.
If
the
Cross
of
Christ
cannot
open
their
eyes
,
or
make
them
sensible
of
their
Errors
,
few
things
can
be
supposed
able
to
do
it
to
their
comfort
.
If
the
Blood
of
the
Covenant
cannot
supple
their
hearts
,
other
things
must
be
believed
to
be
ineffectual
,
because
God
looks
upon
this
as
the
most
potent
remedy
to
effect
it
;
nor
is
this
to
be
understood
only
of
scandalous
sins
,
but
all
such
offences
which
Christ
hath
peremptorily
forbid
,
though
the
world
takes
no
great
notice
of
them
,
such
as
are
aversion
from
holy
Thougts
and
Discourses
,
and
neglect
of
those
Gospel
Graces
the
Apostle
presses
upon
such
as
would
not
be
Christians
in
vain
.
And
hence
it
is
,
that
where
Men
do
not
eat
the
Lord's
Supper
aright
,
our
Exhortations
to
those
nobler
Duties
of
Religion
are
lost
upon
them
,
and
all
the
severe
threatnings
we
rehearse
and
mention
,
to
rouze
them
from
their
Spiritual
slumber
,
are
spoke
into
the
wind
,
and
they
continue
strangers
to
that
Spiritual
frame
,
which
the
Apostle
calls
,
Rom.
8.
5.
minding
the
things
of
the
Spirit
.
By
a
Spiritual
frame
of
the
heart
,
I
mean
a
God-like
Temper
,
which
is
pleased
with
any
thing
that
makes
for
the
Glory
of
God
;
and
as
Fire
converts
all
things
into
its
own
substance
,
spiritualizeth
Objects
,
or
makes
a
spiritual
use
of
them
,
and
is
truly
enamoured
with
the
severer
Precepts
of
the
Gospel
,
and
looks
upon
them
as
perfective
of
our
natures
,
and
consequently
thinks
no
Commandment
grievous
.
Hence
it
is
that
such
Men
,
who
are
strangers
to
this
frame
,
their
Religion
turns
into
mere
Formality
and
Hypocrisie
;
and
however
it
may
look
in
their
own
eyes
,
in
the
sight
of
God
it
goes
for
no
more
than
Paint
and
Varnish
,
mere
Glow-worm
light
,
that
shines
,
but
warms
not
;
glitters
,
but
gives
no
Heat
;
blazes
,
but
doth
not
touch
the
Heart
;
and
,
like
rotten
Wood
,
seems
bright
,
but
hath
nothing
of
Fire
in
it
;
and
this
must
necessarily
cause
very
false
Applications
of
Gospel
Promises
,
which
at
last
produces
such
Self-deceptions
,
that
when
they
come
to
appear
before
the
Bar
of
God's
Justice
,
they
'll
not
only
wonder
at
the
Cheats
they
have
put
upon
themselves
,
but
tear
their
hair
,
and
smite
their
breasts
,
and
be
ready
to
kill
themselves
,
to
think
how
they
have
murthered
their
own
Souls
with
kindness
,
and
by
fair
Words
and
Speeches
,
enticed
them
into
ruin
.
IV.
From
what
we
have
said
,
it
will
easily
appear
,
what
eating
of
the
Lord's
Supper
doth
import
,
eating
it
,
I
mean
in
a
Scripture
Sense
.
1.
To
eat
it
with
a
relish
of
the
Benefits
of
Christ's
Death
and
Passion
;
even
in
our
common
Meals
,
we
find
a
great
difference
betwixt
eating
and
relishing
,
betwixt
eating
with
and
without
an
Appetite
,
betwixt
tasting
the
juice
and
delicacy
of
the
Meat
,
and
fancying
it
to
be
no
better
than
Chaulk
or
Ashes
:
He
that
eats
the
Lord's
Supper
aright
,
his
Soul
must
eat
as
well
as
his
outward
Organs
;
and
as
Christ
saith
John
6.
63.
The
words
that
I
speak
unto
you
,
they
are
spirit
,
and
they
are
life
;
so
the
Soul
that
eats
,
as
it
should
do
,
the
benefits
of
Christ's
Death
,
they
must
be
Life
and
Spirit
to
her
,
a
perfect
Cordial
,
true
Elixir
,
real
Sweetness
,
comfortable
Balm
,
and
sweeter
than
Honey
to
the
Palate
.
These
Benefits
are
Pardon
and
Peace
,
and
reconciliation
to
God
,
and
Salvation
,
and
the
Soul
must
be
affected
with
them
,
prize
them
,
value
them
practically
above
the
Riches
of
the
World
,
and
count
all
things
dross
and
dung
,
for
the
excellency
of
them
;
and
be
willing
to
part
rather
with
Father
and
Mother
,
and
Lands
and
Houses
,
than
with
the
Comforts
of
them
,
and
that
is
to
relish
,
and
then
the
Soul
eats
indeed
;
whereas
a
person
that
either
thinks
not
of
these
Benefits
,
or
,
if
he
thinks
of
them
,
hath
no
actual
value
for
them
,
so
as
to
feel
in
himself
how
highly
he
esteems
them
,
and
what
a
mighty
veneration
he
hath
for
them
,
though
he
may
be
said
to
eat
,
yet
he
doth
not
relish
them
,
and
therefore
doth
not
eat
aright
.
2.
It
is
to
eat
with
secret
longings
to
be
conformable
to
Christ
Jesus
in
his
Humility
and
Charity
,
or
as
the
Apostle
expresses
it
,
to
have
the
same
mind
in
us
,
which
was
also
in
Christ
Jesus
,
Phil.
2.
5.
And
this
in
another
place
is
called
hungring
and
thirsting
after
righteousness
,
Matth.
5.
6.
and
was
represented
of
old
by
the
secret
longings
of
the
Spouse
,
Cant.
1.
3.
Draw
me
after
thee
and
I
will
run
.
Where
there
is
no
such
longing
to
conform
to
Christ
in
these
Virtues
,
a
Man
doth
not
properly
eat
the
Lord's
Supper
like
a
healthy
man
,
for
he
digests
not
,
the
Food
doth
not
turn
into
good
Juice
it
doth
not
nourish
him
,
he
doth
not
thrive
upon
it
.
I
call
it
longing
,
for
the
desire
after
these
Graces
,
which
were
so
eminent
in
Christ
,
must
be
strong
and
vehement
,
ardent
,
and
grounded
upon
the
Beauty
,
Loveliness
,
and
Amiableness
of
them
;
such
a
longing
as
David
expressed
for
the
Lord's
House
and
his
Word
:
As
the
Hart
panteth
after
the
Water-brooks
,
so
panteth
my
soul
after
thee
,
O
God
,
Psal.
42
,
1.
How
amiable
are
thy
Tabernacles
,
O
Lord
of
Hosts
▪
My
Soul
longeth
,
yea
even
fainteth
for
the
courts
of
the
Lord
,
Psal.
84.
1
,
2.
My
soul
breaketh
for
the
longing
that
it
hath
unto
thy
righteous
judgments
at
all
times
.
And
though
I
grant
something
of
an
Hyperbole
in
those
Phrases
,
yet
still
they
import
,
that
his
desires
were
strong
,
hearty
and
vehement
;
and
such
must
be
the
desires
of
the
Soul
in
eating
the
Lord's
Supper
,
to
be
conformable
to
her
Lord
and
Master
.
3.
It
is
to
eat
with
unfeigned
resolutions
,
to
resist
all
known
temptations
to
those
particular
this
we
are
most
prone
and
inclined
to
;
this
shews
;
that
we
eat
with
an
〈◊〉
to
grow
strong
,
and
that
this
is
a
true
Sacrament
to
us
,
or
a
Vow
,
whereby
we
tie
our selves
to
be
faithful
to
our
General
,
and
to
fight
against
his
Enemies
.
Many
a
man
,
that
comes
to
the
Lord's
Supper
,
feels
some
faint
resolutions
against
Sin
in
general
,
but
that
works
upon
him
no
more
than
sparks
of
Fire
serve
to
warm
a
frozen
man
;
and
therefore
it
's
necessary
,
that
,
in
eating
,
a
Christian
should
feel
invincible
resolutions
to
subdue
those
particular
sins
he
is
most
apt
to
fall
or
rush
into
,
and
to
which
his
Calling
,
Employment
,
Converse
and
Figure
in
the
World
,
doth
most
solicite
and
tempt
him
,
else
he
beats
the
Air
,
and
fights
with
shadows
;
and
if
he
doth
not
single
out
those
Enemies
that
are
most
apt
to
do
him
mischief
,
resolution
to
fight
against
the
powers
of
Darkness
in
general
gives
these
unregarded
sins
,
that
do
him
most
hurt
,
opportunity
to
live
secure
,
and
to
keep
possession
of
what
they
have
already
got
into
their
clutches
.
The
Preceeding
Considerations
reduced
to
Practice
.
I.
THE
manner
of
any
Religious
performance
makes
it
either
pleasing
or
displeasing
to
God
:
This
turns
the
scales
;
and
two
acts
of
Piety
which
seem
to
be
the
same
,
many
times
are
not
,
because
the
manner
of
the
performance
makes
a
vast
difference
in
the
value
.
The
examples
of
the
Publican
and
the
Pharisee
praying
in
the
Temple
,
and
Abel's
and
Cain's
offering
Sacrifices
,
are
notorious
instances
of
this
truth
.
David
pays
his
Vows
,
Psal.
66.
13.
So
doth
the
Harlot
mention'd
in
Prov.
7.
14.
The
former
is
precious
in
the
sight
of
God
,
the
later
odious
;
the
reason
is
,
the
former
proceeded
from
a
sense
of
gratitude
,
and
a
relish
of
the
Sweetness
of
God's
Service
;
the
other
from
a
base
design
to
compensate
God
for
the
sins
the
strange
Woman
lived
and
delighted
in
.
It
is
so
in
eating
the
Lord's
Supper
,
and
as
St.
Paul
saith
of
the
Jews
,
They
are
not
all
Israel
which
are
of
Israel
,
neither
because
they
are
the
Seed
of
Abraham
are
they
all
children
,
Rom.
9.
6
,
7.
so
all
that
seem
to
eat
of
the
Lord's
Supper
do
not
therefore
eat
to
the
same
purpose
;
some
eat
as
Enemies
,
others
as
Children
;
some
as
Strangers
,
others
as
Domesticks
;
some
as
Slaves
,
others
as
Heirs
of
the
Promise
.
Look
to
the
manner
of
thy
Eating
,
Christian.
Eat
like
a
person
that
is
sensible
he
sits
down
at
the
Table
of
the
greatest
Prince
,
the
Prince
himself
being
present
.
Eat
like
a
person
sensible
,
that
the
King
,
in
whose
presence
thou
art
,
is
thy
best
and
greatest
Friend
:
Eat
like
a
person
sensible
,
that
thou
hast
deserved
to
sup
with
Devils
,
to
feed
on
Flames
,
and
to
drink
the
Dregs
of
the
Cup
of
God's
anger
.
Eat
like
a
person
sensible
,
that
from
the
condition
of
a
miserable
Slave
,
thou
art
advanced
to
the
Dignity
of
a
Child
and
Son
of
God
.
Eat
like
a
person
sensible
,
that
no
merit
,
no
desert
of
thine
,
nothing
but
the
incomprehensible
Goodness
of
God
,
hath
brought
thee
to
this
Honour
and
Prerogative
,
and
it
's
impossible
thou
canst
eat
amiss
;
for
this
sense
will
oblige
thee
to
eat
with
joy
and
trembling
,
which
is
the
most
proper
Devotion
for
a
Creature
to
express
in
the
presence
of
his
Creator
.
II.
Conversation
is
a
great
means
to
do
things
as
we
ought
.
He
that
converses
with
men
of
his
own
Trade
,
will
learn
how
to
manage
it
to
his
advantage
.
He
that
converses
with
great
Persons
,
learns
how
to
please
them
.
He
that
converses
with
ingenious
Workmen
,
learns
to
do
things
to
his
and
other's
satisfaction
.
The
same
Rule
is
to
be
observed
in
eating
the
Lord's
Supper
;
and
he
cannot
but
eat
it
to
God's
liking
,
and
his
own
comfort
,
that
before
he
eats
converses
with
himself
,
and
while
he
is
eating
,
converses
with
God
,
and
after
he
hath
eaten
,
converses
with
the
holy
Angels
.
1.
Conversing
with
our selves
before
we
eat
,
consists
in
asking
our
Hearts
,
What
have
I
done
?
What
sins
are
those
,
that
I
am
apt
to
lodge
in
my
Bosom
?
What
evil
desires
am
I
ready
to
entertain
?
What
disorders
,
what
corruptions
find
countenance
,
or
approbation
in
my
Soul
?
Is
it
revenge
?
Is
it
rendring
railing
for
railing
?
Is
it
frothy
discourses
?
Is
it
vain
Romantick
Imaginations
?
Is
it
weariness
of
God's
Service
?
Is
it
backwardness
to
Holy
Duties
?
Is
it
unwillingness
to
to
know
the
Will
of
God
?
Is
it
discontent
in
the
condition
I
am
in
?
Is
it
intemperance
in
Eating
,
and
Drinking
?
Is
it
a
desire
of
Vain-glory
?
Is
it
sudden
Anger
?
Is
it
Impatience
,
or
Worldly
sorrow
?
Is
it
Grief
and
vexation
,
that
I
cannot
have
my
Will
in
such
outward
things
,
as
my
Appetite
desires
?
Is
it
Lov●
and
Affection
to
the
Vanities
of
this
World
?
What
dangerous
Guests
are
those
?
And
shall
I
entertain
them
?
What
are
these
but
Enemies
to
the
Cross
?
And
shall
I
make
much
of
them
?
or
let
them
go
out
and
in
without
controul
?
Either
these
Corruptions
must
be
gone
,
or
my
Saviour
will
not
stay
with
me
.
Shall
I
with
the
Jews
,
refuse
my
great
Redeemers
company
,
and
desire
a
Barabbas
?
I
am
now
going
to
the
Cross
of
Christ
,
and
shall
I
approach
with
these
Ensigns
of
Rebellion
in
my
Soul
?
Will
Christ
vouchsafe
a
favourable
Look
to
me
,
where
he
sees
such
Satyrs
dance
?
I
am
going
to
Mount
Calvary
,
and
shall
these
menstruous
rags
be
my
Attendance
?
No
,
no
,
I
will
not
loose
Heaven
for
this
!
I
will
set
my
Face
against
these
Foes
;
I
will
let
them
see
,
that
there
is
something
dearer
to
me
,
than
their
Presence
,
or
Company
,
even
he
,
who
laid
down
his
life
for
me
.
These
Bryers
and
Thorns
shall
not
stop
my
way
.
Away
ye
evil
Spirits
,
you
have
haunted
me
long
enough
;
I
'll
be
afraid
of
you
no
longer
:
I
'll
take
courage
,
and
fight
against
you
;
for
God
is
on
my
side
,
Why
should
I
fear
in
the
day
of
Trouble
?
2.
Conversing
with
God
,
when
we
Eat
,
imports
contemplating
,
what
God
hath
done
for
us
in
Christ
Jesus
;
how
God
was
in
Christ
reconciling
the
World
to
himself
,
not
imputing
their
Trespasses
unto
them
;
for
in
this
Contemplation
the
Soul
addresses
her self
to
God
,
O
my
God
,
what
cost
and
charges
hast
thou
been
at
,
to
redeem
such
a
Wretch
as
I
am
!
How
hast
thou
bow'd
the
Heavens
!
Lord
,
thou
didst
make
thy self
a
Curse
for
me
,
that
I
might
be
advanc'd
to
bliss
!
I
see
what
a
costly
thing
my
Salvation
is
,
since
to
purchase
it
,
the
Son
of
God
did
die
!
Yet
how
light
do
I
make
of
Heaven
!
O
God
what
moved
thee
to
love
me
thus
?
And
shall
I
think
any
thing
to
dear
to
part
with
for
thy
sake
?
Into
what
Labyrinths
do
I
run
my self
,
while
I
am
mine
own
Keeper
▪
Thou
hast
paid
dear
for
thy
right
to
rule
and
govern
me
!
and
shall
I
after
all
,
be
loath
to
be
govern'd
by
so
Gracious
a
Master
?
Here
I
make
an
offering
of
my
Heart
,
if
thou
wilt
but
vouchsafe
to
accept
of
it
;
it
is
a
Present
unworthy
of
thy
Greatness
and
Majesty
,
yet
thou
art
pleased
to
require
no
other
sacrifice
:
Hence
forward
speak
,
Lord
,
and
thy
Servant
will
hear
;
and
when
the
Characters
of
thy
Mercy
wear
out
,
or
decay
in
my
unconstant
Soul
,
Lord
!
write
them
there
afresh
;
write
them
with
the
Blood
of
Christ
,
that
they
may
be
everlasting
,
and
may
be
an
Eternal
fence
to
me
against
the
suggestions
and
persuasions
of
thine
Enemies
.
3.
Conversing
with
the
Holy
Angels
,
after
we
have
eaten
,
requires
imitation
of
them
in
their
Praises
and
Obedience
.
Bless
the
Lord
,
ye
his
Angels
,
that
excel
in
strength
,
that
do
his
commandments
,
hearken
to
the
voice
of
his
word
,
saith
the
Psalmist
,
Psal.
103.
20.
Praise
and
Obedience
are
inseparable
Virtues
,
the
one
without
the
other
makes
dull
Musick
in
the
Ears
of
God
.
Let
no
Man
think
,
that
because
Angels
are
invisible
Spirits
,
and
afar
off
,
there
is
no
conversing
with
them
:
He
that
doth
their
work
,
is
their
Companion
,
their
Brother
,
and
their
Familiar
;
with
such
they
love
to
be
,
such
persons
they
love
to
visit
,
and
he
that
doth
so
may
be
as
confident
,
they
are
on
his
right
hand
,
as
if
he
saw
them
,
for
God
hath
said
so
,
Psal.
34.
7.
and
therefore
it
must
be
true
,
whether
our
carnal
eyes
behold
them
or
no.
Praising
,
is
not
only
to
offer
up
a
Psalm
or
Hymn
,
after
we
have
eaten
,
but
living
in
a
sense
of
the
love
of
God
;
and
he
that
doth
so
,
cannot
but
be
obedient
and
faithful
to
him
,
that
hath
so
signally
manifested
his
mercy
in
his
Misery
.
The
PRAYER
.
O
Thon
who
art
the
Bread
of
Life
,
who
canst
feed
Souls
,
and
nourish
Spirits
into
Immortal
Life
;
who
hast
food
,
the
World
knows
not
of
;
and
by
secret
influences
,
canst
enrich
and
enlighten
those
,
that
wait
at
the
Pool
,
for
the
stirring
of
the
Waters
;
O
bring
my
mind
in
frame
!
O
teach
me
to
eat
in
this
Sacrament
of
thy
Love
,
to
the
satisfying
my
Soul
!
Make
the
food
of
sin
odious
and
bitter
to
me
.
I
have
fed
too
long
on
that
stolen
Bread
.
Open
mine
Eyes
,
that
I
may
see
how
miserable
I
am
,
if
I
do
not
relish
what
thou
hast
set
before
me
.
Thou
hast
given
me
a
Soul
and
thou
would'st
have
it
thrive
.
In
this
Sacrament
is
that
which
shall
strengthen
my
Heart
.
I
want
only
a
mighty
hunger
,
and
thirst
,
O
thou
;
who
hast
given
me
an
Appetite
after
the
meat
which
perishes
,
give
me
a
Holy
greediness
,
after
that
which
endures
to
everlasting
life
!
O
let
the
Benefits
of
thy
death
,
prove
life
to
my
Spirit
.
Raise
it
above
this
dull
and
Corruptible
Flesh
,
that
it
may
triumph
over
its
base
desires
.
Bring
thou
back
my
Captivity
,
and
let
my
Chains
fall
off
.
Let
the
Liberty
of
thy
Children
,
which
consists
in
a
chearful
going
on
from
virtue
,
to
virtue
be
my
delight
and
ornament
,
so
shall
the
King
take
pleasure
in
my
Beauty
,
and
my
Soul
shall
rejoyce
in
Thee
for
ever
.
Amen
.
CHAP
V.
Of
the
various
abuses
of
this
Holy
Sacrament
.
The
CONTENTS
.
The
most
Sacred
things
in
all
ages
have
been
abused
.
Instances
drawn
from
the
brazen
Serpent
,
Gideon's
Ephod
,
and
the
Love-Feasts
of
the
Primitive
Christians
.
Abuses
of
Holy
things
rise
from
several
causes
.
The
Lords
Supper
hath
undergone
the
same
fate
.
The
Holier
any
thing
is
,
that
is
abused
,
the
greater
is
the
Crime
.
A
great
abuse
of
this
Holy
Sacrament
,
is
to
fancy
,
that
like
a
spell
,
it
will
Charm
sin
,
out
of
our
Souls
,
without
strong
endeavours
.
The
abuses
committed
in
this
Sacrament
,
no
just
Temptation
to
neglect
the
use
of
it
.
The
Prayer
.
I.
THere
is
nothing
so
sacred
or
holy
,
but
hath
been
,
and
may
still
be
,
abused
by
sensual
Men.
Moses
,
Numb.
21.
8.
by
God's
special
Appointment
,
erects
a
fiery
Serpent
,
or
a
Serpent
of
Polished
Brass
,
shining
bright
as
Fire
,
a
symbol
of
God's
Presence
and
Power
to
heal
the
tormented
Israelites
,
who
had
been
stung
by
fiery
Serpents
;
insomuch
,
that
if
any
of
the
persons
,
thus
stung
,
look'd
upon
the
Figure
,
he
actually
recovered
:
So
remarkable
a
History
,
depending
upon
this
brazen
Serpent
,
it
was
laid
up
for
a
Monument
;
yet
,
in
process
of
time
,
this
became
an
object
of
Idolatry
,
which
moved
Hezekiah
to
break
it
in
pieces
,
and
call
it
Nehushtan
,
2
Kings
,
18.
4.
The
very
same
happen'd
to
Gideon's
Ephod
,
Judg.
8.
27.
a
thing
innocently
enough
contrived
,
and
in
all
probability
piously
intended
as
a
standing
testimony
to
future
Ages
,
what
a
signal
Victory
God
had
given
his
People
over
the
barbarous
Midianites
;
yet
after
his
Death
,
when
with
his
Life
his
Power
and
Authority
over
the
bruitish
People
were
gone
,
they
went
a
whoring
after
it
,
i.
e.
fell
to
worship
it
,
an
accident
which
proved
the
ruine
of
Gideon's
Family
,
and
of
thousands
besides
in
Israel
.
What
could
be
more
innocent
than
the
Love-Feasts
in
the
Primitive
Church
?
Mention
is
made
of
them
Jud.
vers.
12.
They
were
Feasts
made
in
the
Oratories
,
or
places
where
the
Primitive
Christians
used
to
assemble
for
the
Celebration
of
Divine
Worship
,
and
at
the
charge
of
such
as
were
well
to
pass
,
or
richer
than
the
rest
;
to
these
the
poorer
sort
were
invited
,
and
sat
down
at
the
Table
with
the
rich
,
ate
with
them
,
and
carried
the
Leavings
or
Fragments
home
;
and
this
being
done
with
great
expressions
of
Love
,
and
managed
with
singular
Meekness
,
Charity
,
and
Humility
,
with
brotherly
Familiarity
,
and
with
holy
Discourses
,
without
Excess
or
Intemperance
,
and
all
sanctified
by
Prayers
and
Psalms
and
reading
the
Holy
Scriptures
,
the
Apostles
both
permitted
and
encouraged
these
pious
Collations
;
and
after
them
,
their
Hearts
being
thus
impregnated
with
Charity
,
they
applied
themselves
to
the
Use
and
Celebration
of
the
Eucharist
:
That
which
gave
occasion
to
these
Love-Feasts
,
was
either
Christ's
eating
the
Passover
with
his
Disciples
immediately
before
the
Communion
,
or
the
custom
of
the
Jews
,
who
used
to
eat
and
drink
together
in
some
Chamber
or
Building
adjoyning
to
the
Temple
,
when
they
offered
their
Sacrifices
,
or
,
which
is
more
probable
,
from
the
antient
custom
of
the
Grecians
,
who
having
brought
rich
Guifts
,
they
intended
for
their
Gods
,
to
the
Temple
,
converted
them
into
Feasts
of
Charity
,
to
which
the
Poor
as
well
as
the
Rich
sat
down
,
and
all
ate
together
,
no
respect
of
Persons
being
observed
at
that
time
;
which
Practice
,
not
a
few
Christians
,
being
lately
crept
out
of
the
darkness
of
Heathenism
,
it
's
like
retained
,
changing
only
the
Object
of
their
Worship
,
and
doing
that
to
the
Honour
of
the
true
God
,
which
the
Pagans
did
to
their
false
and
imaginary
Deities
.
Yet
see
the
abuse
of
these
Feasts
of
Charity
,
1
Cor.
11.
22.
especially
in
the
Church
of
Corinth
,
in
the
days
of
the
Apostles
.
For
St.
Paul
being
busie
abroad
,
partly
in
Planting
,
partly
in
Confirming
Churches
,
the
richer
sort
of
the
Christians
at
Corinth
began
to
think
it
below
them
to
admit
the
poor
to
that
Familiarity
as
to
eat
with
them
in
these
charitable
Collations
;
and
therefore
,
either
prompted
by
their
own
Pride
,
or
encouraged
by
some
false
Teachers
,
that
had
Mens
Persons
in
admiration
because
of
advantage
,
would
indeed
send
the
Meat
and
Drink
they
had
prepared
,
to
those
Oratories
or
places
of
publick
worship
;
but
when
they
came
,
they
superciliously
separated
themselves
from
the
Poorer
sort
,
and
ate
and
drank
by
themselves
,
and
so
freely
,
that
many
of
them
became
drunk
,
and
in
that
condition
had
the
hellish
impudence
afterward
to
come
to
the
holy
Sacrament
:
If
they
left
any
thing
at
these
Feasts
,
the
Poor
might
take
it
,
and
make
the
best
of
it
;
if
not
,
they
were
forced
to
go
away
hungry
,
and
too
often
discontented
.
So
early
grew
this
abuse
;
and
though
in
Process
of
time
these
Feasts
were
used
after
the
Eucharist
,
and
in
many
places
in
Church-yards
,
at
the
celebration
of
the
Memories
of
holy
Martyrs
,
at
the
Dedication
of
Churches
,
and
at
the
Funerals
of
holy
Men
and
Women
;
yet
nothing
could
keep
out
Intemperance
,
and
Excess
,
and
Disorders
;
for
which
reason
,
the
Church
at
last
thought
herself
obliged
to
abolish
and
put
them
down
,
which
was
done
accordingly
by
the
Council
of
Laodicea
,
in
the
Year
of
our
Lord
364.
by
the
Council
of
Carthage
in
the
Year
419.
and
by
the
Council
of
Constantinople
in
the
Year
692.
II.
Whence
Abuses
of
Holy
things
arise
,
is
no
hard
matter
to
guess
:
for
,
1.
We
find
them
spring
from
an
Itch
of
Novelty
,
Men
not
contented
with
the
plain
and
simple
Truths
,
God
hath
vouchsafed
to
Mankind
,
are
strangely
tickled
with
new
things
,
which
are
often
called
Refinings
,
or
Improvements
of
old
Truths
,
under
which
plausible
name
they
are
easily
swallowed
down
.
Hence
rose
the
various
Idolatries
in
the
World
,
that
it
became
as
modish
to
invent
new
Gods
,
as
it
was
,
to
invent
new
Fashions
in
Cloaths
,
and
Habits
;
Adam
no
doubt
deliver'd
the
notion
of
one
Eternal
,
invisible
God
,
Creator
of
Heaven
and
earth
,
and
the
decent
worship
of
him
,
to
his
posterity
.
This
notion
being
become
common
and
stale
,
the
succeeding
Ages
thought
themselves
obliged
to
invent
something
new
,
and
counted
it
more
gay
and
glorious
to
worship
the
Creator
in
the
Creature
;
and
seeing
the
Sun
,
and
Moon
,
and
Stars
,
that
they
were
the
brightest
Monuments
of
God's
Power
,
they
easily
fell
into
the
Worship
of
those
Luminaries
,
till
the
more
brutish
among
the
People
adored
them
as
Gods
indeed
;
and
this
novelty
once
broach'd
,
one
God
brought
in
another
,
and
as
Men
were
still
fond
of
Novelties
,
so
they
went
on
,
and
fell
a
Worshipping
deceased
Hero's
and
Princes
,
in
whom
the
Image
of
the
Supreme
Deity
resided
,
and
who
had
been
famous
for
some
notable
exploits
,
or
benefits
;
and
from
hence
they
still
went
on
,
even
to
the
Worshipping
of
Trees
,
Herbs
,
Plants
,
Beasts
,
Crocodils
,
Fishes
,
and
creeping
things
,
one
Age
still
thinking
to
out-do
the
other
in
new
inventions
of
objects
of
Worship
,
till
it
came
to
pass
,
that
those
were
counted
most
Religious
,
that
Worshipt
the
greatest
number
of
Gods
,
as
the
Athenians
,
who
had
more
Gods
than
any
one
City
besides
,
of
which
,
the
Apostle
takes
notice
,
Acts
17.
22
,
23.
2.
Another
cause
of
these
abuses
,
is
,
an
Opinion
,
That
God
is
pleased
more
with
the
Externals
,
than
the
Internals
of
Religion
,
an
Opinion
,
which
Men
are
very
apt
to
slide
into
,
because
they
find
the
Internal
Devotion
is
troublesome
,
and
requires
intention
of
the
Mind
,
and
mortification
of
the
Affections
,
and
the
other
is
more
easily
performed
.
To
this
Original
,
the
Corruptions
that
did
over-spread
the
Jewish
Church
,
owe
their
rise
,
who
in
despight
of
all
the
Warnings
of
the
Prophets
to
the
contrary
,
laid
the
stress
of
their
Piety
on
the
strict
observations
of
their
Sabbaths
,
new
Moons
,
Sacrifices
,
Phylacteries
,
and
legal
Purifications
.
This
gave
Mahomet
occasion
to
corrupt
Religion
;
for
knowing
what
would
please
the
sensual
inclinations
of
Men
,
he
craftily
drew
People
away
from
the
Internal
Worship
and
Consecration
of
the
Souls
and
Affections
to
the
Supreme
Being
,
and
taught
them
to
place
all
Devotion
in
these
five
external
Acts
of
Worship
,
Saying
their
Prayers
five
times
a
day
,
keeping
the
Mouth
Ramasan
,
giving
the
hundredth
part
of
their
incomes
to
Pious
uses
,
Washing
before
Prayer
,
and
making
a
Pilgrimage
,
if
possible
,
to
Mecca
:
And
thus
the
Church
of
Rome
,
at
this
day
,
comes
to
deviate
from
the
true
Religion
,
not
only
by
adding
new
Articles
,
of
Faith
to
the
antient
Creeds
,
but
by
turning
the
whole
Worship
of
God
,
in
a
manner
,
into
Ceremonies
,
and
external
Services
,
Saying
so
many
Ave-Maries
,
visiting
such
a
Saint's
Shrine
,
Processions
,
offering
Wax-Candles
to
the
Virgin
,
Praying
by
Beads
,
undergoing
Penances
,
&c.
3.
A
Third
cause
of
these
abuses
,
is
,
a
mistake
of
Fancy
,
and
Passion
,
for
true
Religion
and
Revelation
.
From
hence
have
come
all
the
barbarous
attempts
of
Pretenders
to
the
true
Religien
,
against
Magistrates
,
and
a
well
setled
Church
and
State
;
From
hence
have
risen
all
those
Enthusiastical
conceits
,
both
in
this
and
former
Ages
,
whereby
the
Gospel
it self
hath
been
in
danger
of
being
overthrown
;
From
hence
come
those
rude
and
undigested
Notions
of
Hildegard
,
Bridget
,
Catharine
of
Siena
,
Teresa
,
St.
Francis
,
and
others
in
Popery
,
who
by
their
Dreams
and
Visions
have
sought
to
establish
the
erroneous
Doctrines
of
the
Roman
Church
;
From
hence
it
was
,
that
the
Messaliani
of
Old
pretended
,
and
made
People
believe
,
that
upon
a
Man's
Regeneration
,
or
being
purged
from
Sin
,
the
Devil
and
his
Angels
came
out
of
his
Mouth
in
the
shape
of
Swine
.
To
say
no
more
,
in
Men
,
and
Women
,
whose
notions
of
Religion
are
crude
,
and
undigested
,
and
who
are
made
up
of
a
strong
Fancy
,
and
stronger
Passions
,
Religion
must
needs
run
into
Wild-fire
,
and
pervert
the
simplicity
of
the
Gospel
.
4.
A
Fourth
Cause
,
is
suiting
Religion
to
our
own
Humours
,
Lusts
and
Interest
.
The
Tartars
therefore
embraced
the
Mahometan
Religion
,
and
rejected
the
Christian
,
because
the
former
gave
greater
liberty
to
the
Flesh.
This
made
the
Heathens
invent
to
themselves
Deities
,
that
were
favourers
of
their
Vices
;
And
from
hence
it
was
,
that
in
the
Primitive
Church
,
Basilides
,
Carpocrates
,
Valentinus
,
the
Nicolaitans
,
and
Archonticks
,
denied
the
necessity
of
a
Holy
Life
,
because
they
loved
to
wallow
,
like
Swine
in
the
Mire
;
and
in
all
probability
,
upon
this
ground
it
was
,
that
Hymeneus
and
Philetus
,
as
the
Apostle
informs
us
,
2
Tim.
17
,
18.
affirm'd
,
and
gave
out
,
that
the
Resurrection
was
already
past
,
because
they
were
loath
to
be
called
to
an
account
for
their
evil
lives
.
5.
False
Teachers
and
turbulent
Souls
,
are
another
cause
.
Discontented
Men
,
because
they
cannot
be
Great
or
Rich
,
or
have
their
Will
in
the
Church
,
under
whose
Government
they
live
,
to
revenge
themselves
,
many
times
will
poison
the
Doctrine
,
make
Proselites
,
and
resolve
to
become
great
by
doing
mischief
,
since
they
cannot
be
so
by
lawful
means
:
To
such
persons
we
owe
the
Heresies
of
Marcion
,
of
Novatus
,
of
Arius
,
of
the
Donatists
,
and
others
;
and
it
's
no
more
than
what
St.
Paul
hath
told
us
long
ago
,
for
,
the
time
will
come
,
when
they
will
not
endure
sound
Doctrine
,
but
after
their
own
lusts
,
shall
heap
to
themselves
Teachers
,
having
itching
Ears
,
2
Tim.
4.
3.
And
to
this
purpose
St.
Peter
,
2
Pet.
2.
1
,
2
,
3.
But
there
were
false
Prophets
also
among
the
people
,
even
as
there
shall
be
false
Teachers
among
you
,
who
privily
shall
bring
in
damnable
Heresies
,
even
denying
the
Lord
that
bought
them
,
and
bring
upon
themselves
swift
destruction
;
And
many
shall
follow
their
pernicious
way
,
by
reason
of
whom
the
Truth
shall
be
evil
spoken
of
,
and
through
covetousness
shall
they
,
with
feigned
words
make
Merchandize
of
you
,
&c.
III.
Nor
hath
the
Sacrament
of
the
Lord's
Supper
fared
better
,
than
other
Religious
Institutions
;
for
this
,
in
all
Ages
,
hath
had
its
share
in
the
abuses
of
foolish
Men
;
and
while
they
forgot
to
fix
their
Eyes
upon
the
Spiritual
Nature
and
design
of
it
,
have
entertained
gross
and
carnal
apprehensions
concerning
it
:
The
Corinthians
very
early
abated
in
their
esteem
and
reverence
of
it
,
as
appears
from
the
latter
part
of
1
Cor.
11.
The
Pepuziani
and
Collyridianes
,
Hereticks
,
suffer'd
their
Women
to
administer
this
Holy
Sacrament
:
The
Ebionites
used
Water
instead
of
Wine
,
in
imitation
of
the
Athenian
and
Heathenish
Sacrifices
,
which
were
therefore
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sober
and
without
Wine
:
The
Montanists
,
Cataphrygians
and
Gnosticks
proceeded
to
that
tremendous
barbarity
in
this
Sacrament
,
that
they
took
a
Child
of
a
year
old
,
and
pricked
it
with
Pins
and
Needles
,
and
drew
a
considerable
quantity
of
Blood
from
it
,
which
Blood
they
mingled
with
the
Meal
or
Flower
,
of
which
they
made
the
Sacramental
Bread
.
The
Child
,
if
it
dyed
after
these
Torments
,
was
counted
a
Martyr
;
if
it
survived
them
,
they
gave
it
the
respect
and
veneration
of
a
Priest
;
and
all
these
horrid
practices
came
merely
from
hence
,
because
they
stupidly
thought
,
that
real
Blood
was
necessary
in
this
Ordinance
.
Some
other
Villanies
they
committed
,
which
modesty
bids
me
to
conceal
.
The
Artotyritae
;
another
sort
of
Hereticks
,
made
use
of
Bread
and
Cheese
in
this
Sacrament
,
and
to
this
they
were
led
by
a
fancy
,
that
because
the
first
Inhabitants
in
the
World
offered
to
God
the
First
Fruits
of
the
Earth
,
and
particularly
the
Milk
of
their
Sheep
and
Kine
,
they
were
obliged
to
do
so
too
.
The
Messaliani
made
this
Sacrament
an
indifferent
thing
,
and
gave
out
,
that
it
neither
promoted
nor
hindred
Man's
Salvation
;
an
Error
which
the
Quakers
have
taken
up
at
this
day
.
Nor
were
they
only
profess'd
Hereticks
that
committed
these
abuses
,
but
the
Popes
of
Rome
,
by
degrees
,
brought
in
abundance
of
needless
Ceremonies
,
whereby
this
Plain
and
Heavenly
Ordinance
was
very
much
corrupted
.
Pope
Alexander
,
about
the
Year
of
Christ
115
,
ordered
,
(
what
was
indifferent
before
,
)
that
Wine
should
be
mixt
with
Water
in
this
Sacrament
,
and
that
no
other
Bread
should
be
used
but
unleaven'd
Bread
;
that
Holy
Water
mingled
with
Salt
,
should
be
consecrated
before
the
Eucharist
,
that
the
Communicants
,
after
they
had
receiv'd
,
might
be
sprinkled
with
it
.
Sixtus
,
about
the
Year
125
,
ordered
,
that
no
Nun
,
or
Women
,
should
touch
the
Holy
Vessels
,
or
the
Cloth
of
the
Communion
Table
.
Hyginus
,
about
the
Year
140
,
enjoyn'd
,
that
the
Sacrament
of
the
Eucharist
should
ever
be
used
,
and
celebrated
at
the
Dedication
of
Churches
.
Soter
,
about
the
Year
163
,
that
no
Bishop
or
Priest
should
taste
of
any
thing
,
before
the
Communion
,
but
abstain
from
all
manner
of
Food
,
before
they
administred
or
received
.
Urban
,
about
the
Year
230
,
ordained
,
that
no
other
Vessels
should
be
used
at
the
Communion
,
but
either
Golden
,
or
Silver
ones
;
if
the
Church
were
poor
,
then
Pewter
should
be
made
use
of
.
Felix
,
about
the
Year
277
,
ordered
that
the
Eucharist
should
be
celebrated
no
where
,
but
in
a
consecrated
place
.
Sylvester
,
who
lived
about
the
Year
324
,
gave
command
,
that
the
Altars
on
which
the
Sacrament
was
celebrated
,
should
be
of
Stone
.
Syricius
,
about
the
Year
383
,
that
no
married
Priest
should
celebrate
or
administer
the
Eucharist
.
Innocent
,
about
the
Year
410
,
gave
order
,
that
the
Names
of
those
who
had
given
Alms
at
the
Communion
,
should
be
rehears'd
and
proclaim'd
in
the
Church
,
at
the
celebration
of
this
Mystery
;
and
that
even
Infants
should
be
brought
to
communicate
in
this
Sacrament
.
Zosimus
his
Successor
,
enjoyn'd
,
that
the
Deacons
,
while
the
Sacrament
was
administring
,
should
have
their
Hands
covered
with
a
Linen
Cloth
.
Thus
Superstition
came
in
by
degrees
;
and
while
the
People
were
taught
an
external
Veneration
of
the
Sacrament
,
they
neglected
the
fruits
of
Repentance
,
which
the
Worthy
receiving
,
should
have
produced
in
them
.
There
was
an
ancient
Custom
in
the
Christian
Church
,
at
the
Communion
,
to
rehearse
the
Names
of
Martyrs
,
and
their
Glorious
Actions
,
and
the
Miracles
they
had
wrought
,
both
alive
and
dead
;
from
hence
by
degrees
,
crept
in
the
unhappy
practice
of
Invocation
of
Saints
,
and
Martyrs
in
the
Eucharist
;
and
this
being
once
allowed
of
,
the
Doctrine
of
Purgatory
beginning
to
spread
about
St.
Austin's
time
,
and
more
universally
about
the
time
of
Gregory
the
Great
,
Men
fell
into
an
Opinion
,
that
by
the
Eucharist
,
their
Names
that
were
gone
into
Purgatory
,
being
rehears'd
,
their
Souls
might
be
delivered
out
of
Purgatory
;
some
thought
,
that
even
the
Souls
of
the
Damned
were
in
some
measure
reliev'd
by
this
unbloody
Sacrifice
:
And
nothing
is
more
common
at
this
day
,
in
the
Church
of
Rome
,
than
to
say
Masses
for
Souls
in
Purgatory
;
a
Doctrine
they
prove
from
the
infirmities
,
errors
,
and
corrupt
opinions
of
some
of
the
Fathers
,
but
which
,
the
Scripture
doth
not
speak
the
least
syllable
of
:
Into
such
abuses
hath
the
World
run
,
by
deviating
from
the
simplicity
of
the
Gospel
.
And
that
,
which
must
be
matter
of
grief
and
sorrow
to
all
good
Men
,
is
,
that
this
Sacrament
,
which
was
intended
as
the
Bond
of
Peace
,
is
made
the
Ball
of
Contention
,
and
the
Engine
of
Division
,
the
motive
to
Hatred
,
and
the
fire
of
Wrath
and
Animosities
:
For
this
the
Lutherans
write
Invectives
against
the
Calvinists
,
and
the
Papists
against
both
;
and
that
which
should
have
united
all
Men's
Hearts
,
makes
them
hate
one
another
mortally
;
and
no
other
reason
can
be
assigned
for
it
,
but
Mens
Pride
and
Passion
,
and
their
other
Vices
.
Who
doth
not
tremble
,
that
reads
the
History
of
the
Gunpowder-Treason
,
in
which
the
Sacrament
was
,
without
a
Metaphor
,
made
the
Covenant
of
Blood
,
and
the
Conspirators
united
by
it
,
to
be
bold
and
resolute
in
this
Enterprize
?
Not
to
mention
other
abuses
of
sensual
and
carnal
Men
,
too
frequent
among
us
,
that
can
engage
themselves
in
this
Ordinance
to
follow
their
Master's
steps
;
and
notwithstanding
these
Engagements
,
live
like
Swine
and
Devils
.
Nor
need
we
wonder
why
God
suffers
these
abuses
,
for
the
permits
them
as
he
doth
other
sins
,
to
let
Men
see
at
last
,
that
their
Condemnation
is
just
.
Besides
,
this
makes
those
who
use
this
Ordinance
in
pursuance
of
the
right
end
of
its
Institution
,
more
glorious
in
God's
Eyes
,
for
this
hath
still
been
the
Privilege
of
the
true
Church
of
God
,
to
flourish
like
a
Lilly
among
Thorns
;
and
what
the
Apostle
saith
of
Heresie
in
general
,
is
most
true
of
these
Abuses
,
There
must
be
such
things
in
the
World
,
that
those
which
are
approved
may
be
made
manifest
,
1
Cor.
11.
19.
The
Preceding
Considerations
reduced
to
Practice
.
I.
THE
holier
any
thing
is
that
is
abused
,
the
greater
is
the
Crime
.
When
Belshazar
,
Dan.
5.
1.
was
resolved
to
be
drunk
,
had
he
made
himself
a
Beast
by
drinking
out
of
common
Cups
,
though
the
sin
had
been
great
,
and
against
Nature
,
yet
it
might
have
passed
unpunished
here
,
as
other
Villanies
are
;
but
when
nothing
would
serve
his
turn
,
but
to
drink
his
Reason
and
his
Wits
away
out
of
the
Bowls
of
the
Sanctuary
,
and
to
add
Profanation
of
the
Vessels
of
the
Lord's
House
to
all
his
Crimes
,
this
allarmed
the
Divine
Vengeance
immediately
;
and
rather
than
not
shew
his
Displeasure
,
God
thought
himself
obliged
to
be
at
the
Charge
of
a
Miracle
,
which
caused
the
fatal
Hand
upon
the
Wall
,
and
the
King's
Overthrow
followed
within
a
few
hours
after
:
And
if
the
Abuse
of
consecrated
Vessels
raised
so
great
a
Storm
,
what
must
the
abuse
of
consecrated
Reason
,
and
Duties
,
and
Mercies
do
?
Sirs
,
your
Reason
is
a
consecrated
thing
,
God
hath
set
it
apart
for
his
use
,
that
you
should
consider
and
contrive
how
to
get
a
share
among
the
Blessed
hereafter
;
if
you
abuse
it
,
and
will
let
it
serve
you
for
no
other
end
,
but
to
teach
you
how
you
may
grow
rich
and
great
,
and
fill
your
Bellies
with
hid
Treasures
,
will
not
God
visit
for
these
things
?
and
will
not
his
Soul
be
avenged
on
such
Persons
?
Your
signal
Mercies
and
Deliverances
are
consecrated
things
,
God
hath
set
them
apart
,
to
put
you
in
mind
of
your
Gratitude
,
to
teach
you
Submission
to
his
Will
,
and
to
walk
humbly
with
your
God
;
if
after
these
you
are
careless
,
and
live
as
regardless
of
your
Duty
as
you
did
before
,
will
not
God
reckon
with
you
one
day
for
such
abuses
?
Should
a
poor
Man
take
the
Cordial
you
send
him
,
and
fling
it
upon
a
Dunghil
,
how
would
you
resent
it
?
and
can
God
like
it
,
do
you
think
,
to
see
how
like
Mad-men
you
tear
off
the
Cloaths
he
gives
you
,
to
cover
your
Nakedness
,
to
see
you
live
the
reverse
of
his
Designs
,
to
see
you
fight
against
him
with
his
Mercies
,
and
as
it
was
in
the
Case
of
the
Daughter
Jerusalem
,
Ezech.
16-17
.
to
see
you
take
the
fair
Jewels
of
Gold
,
and
of
Silver
he
hath
given
you
,
and
make
to
your selves
Images
of
Men
,
and
commit
fornication
with
them
.
II.
One
great
abuse
of
this
Holy
Sacrament
,
is
,
to
fancy
,
that
like
a
spell
,
it
will
charm
sin
out
of
your
mortal
Bodies
,
so
that
you
need
be
at
no
trouble
to
mortifie
it
.
The
Sacrament
indeed
confers
Grace
,
but
it
is
objectively
,
as
it
contains
very
great
Motives
to
a
lively
Faith
,
and
Hope
,
and
Charity
;
and
it
confers
Grace
too
,
as
a
cause
,
without
which
,
Grace
would
not
be
convey'd
,
because
God
hath
promised
in
this
Ordinance
to
be
present
,
and
as
the
Dew
of
Hermon
,
or
as
the
Dew
descends
on
the
Mountains
of
Sion
,
so
here
the
Lord
commands
his
Blessing
,
even
life
for
evermore
:
But
still
it
doth
not
confer
Grace
Physically
,
as
if
the
mere
use
of
it
would
make
you
Favourites
of
Heaven
,
and
Children
of
his
Love
.
It
's
Physick
indeed
,
which
will
work
a
Cure
,
but
then
the
Person
that
makes
use
of
it
must
be
qualified
for
it
,
must
be
sensible
,
that
he
is
sick
,
and
willing
to
be
cured
of
his
Spiritual
Diseases
,
and
then
God
will
look
upon
him
,
as
a
Father
,
and
manifest
himself
to
him
;
look
upon
him
,
as
a
kind
Physitian
,
and
make
the
Medicine
effectual
to
him
;
look
upon
him
as
a
Friend
,
and
take
him
into
his
bosom
,
and
say
to
him
,
as
it
is
Es.
49.
8.
In
an
acceptable
time
have
I
heard
thee
,
and
in
a
day
of
Salvation
have
I
helped
thee
,
and
I
will
preserve
thee
,
and
cause
thee
to
inherit
the
desolate
Heritages
.
III.
The
abuses
committed
by
some
in
this
Sacrament
,
must
not
tempt
us
to
neglect
the
use
of
it
.
If
the
abuse
that
others
have
been
guilty
of
,
were
a
sufficient
excuse
to
stay
away
,
we
might
as
well
argue
,
that
Meat
,
and
Drink
,
and
Cloaths
,
and
Books
,
and
Learning
,
may
not
be
used
,
because
ill
Men
have
perverted
the
harmless
design
of
them
.
We
should
count
that
Man
a
fool
,
that
should
resolve
,
because
a
Man
of
such
a
Profession
hath
cheated
him
,
therefore
he
will
never
deal
with
a
Man
of
that
Profession
again
;
or
because
such
a
Person
,
who
pretended
to
strictness
of
Religion
,
hath
plaid
the
knave
with
him
,
therefore
he
will
never
trust
a
Religious
Man
again
:
The
same
absurdity
would
he
commit
,
that
from
the
abuse
that
others
have
run
into
,
in
the
Holy
Communion
,
should
resolve
to
abstain
from
it
;
for
this
would
be
as
much
,
as
to
resolve
to
be
mad
,
because
others
are
,
and
have
been
so
.
God
hath
furnish'd
us
with
Faculties
and
Powers
,
to
discern
the
Dross
from
the
Silver
,
and
the
Tin
from
the
purer
Mettal
,
and
we
have
his
Word
,
to
guide
us
in
distinguishing
the
use
,
from
the
abuse
;
and
as
the
temperate
Man
still
drinks
Wine
,
though
thousands
in
the
World
still
pervert
the
use
of
that
Creature
;
so
a
good
Christian
can
see
no
rational
discouragement
from
coming
to
this
Table
,
though
some
have
made
it
their
bane
,
and
turned
it
into
their
own
destruction
.
The
PRAYER
.
O
Most
Gracious
God
,
who
hast
given
us
thine
Ordinances
for
our
Comfort
and
Edification
,
and
directed
us
how
to
use
them
to
thy
Glory
,
Give
me
an
Understanding
Heart
,
and
a
pure
Mind
,
that
they
may
be
a
savour
of
Life
unto
Life
to
me
.
Let
me
not
touch
these
Holy
things
with
unclean
Hands
,
but
purifie
my
Soul
and
cleanse
it
from
that
filthiness
,
which
doth
so
easily
beset
it
,
that
I
may
be
fit
for
thy
Divine
and
Glorious
Influences
.
Lord
,
without
thee
I
can
do
nothing
;
thou
art
the
Vine
and
I
the
Branch
,
convey
thy
Celestial
Juice
into
this
withered
Branch
,
that
I
may
revive
and
bring
forth
much
fruit
,
and
have
my
Fruit
unto
Holiness
,
and
the
end
everlasting
Life
,
through
Jesus
Christ
our
Lord
.
Amen
.
CHAP.
VI.
Of
Receiving
the
Lord's
Supper
Fasting
,
and
how
far
it
is
Necessary
.
The
CONTENTS
.
It
is
a
thing
not
absolutely
necessary
,
to
receive
the
Lord's
Supper
fasting
;
Several
Reasons
to
prove
the
Assertion
.
Yet
,
to
receive
it
Fasting
,
is
a
thing
very
conventent
,
because
it
quickens
Devotion
,
and
is
an
Act
agreeable
to
the
mortifying
Prospect
of
Christ's
Death
,
and
warranted
by
the
Practice
of
the
Universal
Church
.
Total
Abstinence
from
Food
,
that
Morning
we
receive
,
may
be
prejudicial
to
some
Constitutions
,
which
must
therefore
be
indulged
to
eat
something
at
Home
.
Cautions
and
Rules
to
be
observed
in
Eating
before
we
Receive
.
The
Decay
of
Fasting
among
Christians
of
this
Age
,
an
Argument
of
the
Decay
of
Christianity
.
To
Fasting
,
before
we
Receive
,
must
be
joined
afterward
Abstinence
from
Sin
.
The
Prayer
.
I.
THat
it
is
not
absolutely
necessary
to
eat
the
Lord's
Supper
Fasting
,
will
appear
from
the
following
Arguments
.
1.
Neither
Eating
,
nor
Abstinence
do
in
themselves
commend
us
unto
God
,
for
neither
if
we
Eat
,
are
we
the
worse
,
neither
if
we
Eat
not
,
are
we
the
worse
,
saith
St.
Paul
,
1
Cor.
8.
8.
It
's
not
the
Belly
God
regards
so
much
as
the
Heart
,
and
the
Frame
of
the
Soul
he
ever
respects
more
than
the
Bowels
;
The
Pharisee
,
that
lays
the
stress
of
his
Religion
upon
an
empty
Stomach
,
mistakes
the
Nature
of
God
as
much
as
the
Pythagorean
,
who
fancies
God
will
be
pleased
with
his
chusing
one
sort
of
Food
before
another
;
Neither
the
former's
abstaining
from
Swines-Flesh
,
nor
the
other's
Aversion
from
Beans
,
is
an
Offering
acceptable
to
him
,
especially
where
they
stand
single
,
and
have
no
other
Virtues
to
bear
them
company
.
God
being
a
Spirit
,
loves
to
converse
with
Spiritual
Natures
,
and
such
are
our
Souls
;
and
an
humble
and
broken
Spirit
prevails
more
with
him
than
all
outward
Ceremonies
whatsoever
.
The
Jews
,
Es.
58.
3.
were
as
much
out
,
when
they
cryed
,
Wherefore
have
we
fasted
,
and
thou
seest
not
?
as
those
,
Luk.
13.
26.
that
said
to
Christ
,
Have
not
we
eaten
and
drunk
in
thy
presence
?
One
Act
of
sincere
Contrition
,
is
a
more
pleasing
Spectacle
to
God
,
than
a
thousand
external
Formalities
;
and
doing
his
Will
,
a
more
acceptable
Sacrifice
than
a
rueful
Face
,
Fasting
hath
no
intrinsick
Virtue
,
the
Gracious
Aspect
God
vouchsafes
it
,
is
upon
the
account
of
something
within
,
that
looks
very
lovely
in
his
Eyes
,
and
that
is
a
Conscience
sprinkled
from
dead
Works
.
2.
Christ's
Example
is
a
convincing
Argument
,
that
to
receive
it
Fasting
is
not
absolutely
necessary
.
Not
only
St.
Matthew
,
Matth.
26.
26.
but
the
other
Evangelists
assure
us
,
that
while
Christ
and
his
Disciples
were
eating
the
Passover
,
or
as
soon
as
they
had
eaten
it
,
he
took
Bread
,
and
Blessed
it
,
and
brake
,
and
gave
it
to
his
Disciples
,
and
said
,
take
,
eat
,
&c.
Had
it
been
a
sin
to
do
so
,
we
may
rationally
suppose
,
the
first
Author
of
this
Sacrament
would
have
given
no
encouragement
to
it
by
his
Example
;
and
though
it
's
true
,
that
may
be
sometimes
lawful
in
a
Prince
,
which
may
be
an
Error
in
the
Subject
;
yet
our
Great
Master
laid
aside
that
Piece
of
State
,
and
appeared
in
the
Form
of
a
Servant
,
and
became
obedient
to
that
Law
,
he
would
have
his
Followers
live
up
to
;
He
did
not
prescribe
one
thing
,
and
do
another
,
but
like
a
watchful
General
,
put
his
Hand
to
that
Plough
,
at
which
he
would
have
others
labour
;
and
it
's
evident
enough
,
that
while
he
and
the
Disciples
were
eating
,
or
as
soon
as
they
had
eated
the
Passover
(
and
consequently
they
were
not
fasting
)
he
bid
them
Eat
and
Drink
of
the
Sacramental
Bread
and
Wine
,
which
accordingly
they
did
,
and
we
may
be
confident
he
would
not
have
led
them
into
an
Error
.
3.
The
Apostles
afterward
we
see
,
were
indifferent
,
whether
they
gave
it
to
Men
fasting
,
or
to
Persons
,
who
had
been
at
a
Meal
just
before
,
so
they
were
but
studious
,
of
a
pure
and
spotless
Conversation
,
and
so
much
appears
from
what
we
read
,
Act.
2.
46.
After
they
came
from
the
Temple
,
i.e.
after
they
came
from
the
Common
Prayer
in
the
Temple
,
which
was
at
Nine
of
the
Clock
in
the
Morning
,
and
at
Three
in
the
Afternoon
they
break
Bread
from
House
to
House
,
and
giving
it
in
the
Afternoon
,
as
well
as
in
the
Morning
,
we
may
justly
conclude
they
laid
no
stress
upon
Peoples
receiving
it
fasting
.
However
,
it
's
plain
that
the
Corinthian
Christians
,
by
St.
Pauls
Allowance
and
Approbation
,
administred
and
received
it
after
their
Love-Feasts
;
and
while
they
observed
the
Rules
of
Decency
,
Sobriety
,
and
Temperance
,
and
Charity
,
and
Seriousness
in
those
Agapae
,
or
Feasts
of
Charity
,
the
Apostle
found
no
fault
with
their
Communicating
after
them
;
but
when
they
became
luxurious
,
and
grew
exorbitant
,
and
made
provision
for
the
Flesh
more
than
the
Spirit
,
he
justly
changed
his
Discourse
,
and
turned
his
former
Gentleness
into
sharp
Reproofs
,
and
Apostolical
Reprehensions
;
and
he
had
reason
,
for
these
Doings
would
have
soon
brought
this
weighty
Ordinance
into
Contempt
,
and
made
Men
abhor
the
Offerings
of
the
Lord
.
II.
Notwithstanding
all
this
,
to
receive
it
Fasting
,
is
a
thing
very
convenient
.
1.
Because
it
quickens
Devotion
.
That
we
are
not
to
come
to
the
Table
of
our
Lord
with
an
indifferency
of
Mind
,
or
looseness
of
Fancy
,
or
carelesness
of
Affections
,
none
can
be
ignorant
:
The
sublimest
Mystery
requires
the
sublimest
Thoughts
,
and
a
Mind
as
clear
from
gross
and
carnal
Apprehensions
,
as
Mortality
will
let
us
;
but
this
is
not
to
be
done
without
Fasting
,
Meat
and
Drink
filling
the
Brain
with
Fumes
,
and
as
you
have
seen
a
Cloud
coming
before
the
Sun
,
intercepting
,
and
darkening
the
brighter
Rays
of
that
noble
Planet
;
so
the
greasie
Steams
and
Vapours
,
which
feeding
before
,
sends
up
to
the
nobler
Parts
,
must
needs
,
in
some
measure
at
least
,
obscure
the
Understanding
,
the
Sun
in
this
Microcosm
,
and
hinder
it
from
spreading
and
dispersing
its
kindly
Beams
and
Influences
;
and
this
was
the
Opinion
,
not
only
of
the
Primitive
Believers
,
but
of
the
Pythagoreans
also
,
and
other
Philosophers
,
whose
Great
Maxim
was
,
That
the
purest
Thoughts
flow
from
an
empty
Stom●ch
,
or
Self-denial
in
Meat
and
Drink
.
That
the
ancient
Christians
fasted
so
often
,
the
reason
certainly
was
,
to
give
Wings
to
their
Devotion
,
and
to
make
their
Prayers
fly
the
faster
,
and
with
greater
Alacrity
to
Heaven
.
This
way
they
found
was
most
proper
to
plant
a
Spiritual
Temper
in
their
Souls
,
and
when
they
would
mount
up
with
greater
Chearfulness
above
the
Clouds
,
they
gave
themselves
to
Fasting
and
Prayer
.
And
indeed
,
in
some
Constitutions
at
least
,
the
Soul
never
acts
more
like
it self
,
than
when
the
Body
gives
it
no
Divertisement
by
Eating
and
Drinking
for
a
time
.
The
more
the
Body
is
fed
,
the
leaner
grows
the
Soul
,
and
the
leaner
the
Body
is
kept
,
the
fatter
grows
the
Soul
;
all
which
is
evidence
enough
,
That
to
receive
the
Holy
Communion
Fasting
,
is
the
way
to
receive
it
with
the
quickest
,
and
therefore
most
sutable
Devotion
.
2.
To
receive
it
fasting
,
is
an
Act
most
agreeable
to
the
mortifying
Prospect
of
Christ's
Death
and
Passion
.
What
?
Look
upon
so
dismal
an
Object
with
a
full
Stomach
,
or
a
pampered
Body
,
which
is
enough
to
tempt
us
to
say
with
St.
Thomas
in
another
case
,
Let
us
go
,
that
we
may
dye
with
him
,
John
11.
16.
He
that
comes
to
this
Sacrament
,
comes
to
dye
with
Christ
,
i.
e.
to
dye
to
Sin
,
and
sure
no
sober
Man
will
think
Eating
and
Drinking
to
be
a
proper
Preparative
for
so
serious
a
Death
:
How
absurd
is
it
not
to
have
all
things
suitable
in
a
great
Solemnity
?
In
the
Communion
we
come
to
behold
a
Fasting
Saviour
,
fasting
and
abstaining
,
not
only
from
Common
Food
that
Day
he
suffered
,
but
fasting
from
a
Sense
of
the
charming
Love
of
God
,
and
from
the
Comforts
and
Communications
of
the
Divine
Nature
,
which
by
a
Miracle
withdrew
its
Shine
and
Splendor
,
and
left
him
in
the
Dark
;
a
severer
Fast
,
than
if
those
Three
and
Thirty
Years
he
lived
in
the
World
,
he
had
eaten
nothing
,
and
can
we
behold
this
dreadful
Fast
,
and
not
appear
fasting
before
the
Altar
?
Besides
,
do
People
make
a
Meal
when
they
are
going
to
a
Feast
?
A
greater
Banquet
we
cannot
go
to
,
than
that
which
the
King
of
Heaven
hath
prepared
;
and
shall
we
fill
our
Bellies
before
we
appear
here
,
and
dull
our
Appetite
to
the
richer
Food
?
3.
To
receive
the
Lord's
Supper
Fasting
,
hath
been
the
Practice
of
the
Christian
Church
for
many
hundred
Years
;
for
when
sad
Experience
taught
the
Fathers
how
unfit
the
preceding
Love-Feasts
made
the
Generality
for
Receiving
Christ
in
this
Ordinance
,
they
thought
themselves
obliged
,
not
only
to
separate
those
Love-Feasts
from
the
Supper
of
the
Lord
,
but
to
make
strict
Orders
for
the
Celebrating
of
it
in
the
Morning
,
and
to
charge
all
Persons
to
receive
it
with
an
empty
Stomach
;
while
the
heat
of
Persecution
lasted
,
they
were
forced
to
receive
it
very
early
before
Day
,
that
they
might
not
meet
with
Affronts
or
Disturbances
from
the
Heathens
,
if
if
they
had
known
of
the
time
of
their
Meetings
;
but
what
Persecution
made
necessary
at
first
,
was
made
so
afterwards
by
a
Law
;
I
mean
by
a
Law
Ecclesiastical
,
and
therefore
the
Third
Council
of
Carthage
decrees
expresly
,
That
the
Sacrament
of
the
Altar
should
be
taken
and
received
by
none
,
but
such
as
are
Fasting
:
A
thing
so
religiously
observed
,
especially
by
the
Eastern
Churches
,
that
when
some
of
St.
Chrysostom's
Enemies
had
informed
against
him
,
that
he
had
given
the
Holy
Communion
to
Persons
,
who
he
knew
had
eaten
at
Home
,
before
they
came
to
Church
;
he
falls
a
protesting
and
wishing
,
If
he
had
done
such
a
thing
,
that
his
Name
may
be
blotted
out
of
the
Catalogue
of
Bishops
;
nay
,
That
Christ
may
exclude
him
from
his
Everlasting
Kingdom
.
In
St.
Austin's
time
,
it
was
become
an
universal
practice
to
take
and
receive
it
Fasting
:
And
though
in
Egypt
not
a
few
kept
to
the
old
Custom
of
receiving
it
after
their
common
Suppers
;
yet
the
Disorders
,
lrreverence
,
and
Intemperance
they
fell
into
by
that
means
,
hath
been
defensative
sufficient
to
wise
Men
from
following
them
in
that
preposterous
way
of
Receiving
;
so
that
we
may
truly
say
,
that
this
Communicating
with
an
empty
Stomach
,
hath
been
the
Practice
of
most
Christian
Churches
ever
since
the
Apostles
days
;
and
this
was
part
of
their
Rules
and
Canons
;
and
what
hath
been
so
punctually
observed
by
most
Churches
of
the
World
,
ought
certainly
to
weigh
much
with
him
that
believes
the
Church
to
be
the
Ground
and
Pillar
of
Truth
,
as
it
is
called
,
1
Tim.
3.
16.
III.
However
,
since
it
is
possible
,
that
some
,
by
total
Abstinence
from
common
Food
that
Morning
they
are
to
receive
,
may
make
themselves
unfit
to
receive
with
due
Devotion
,
their
Stomachs
not
being
able
to
bear
Emptiness
,
such
must
be
allowed
to
eat
something
before
they
Receive
,
whether
they
be
Ministers
of
the
Word
,
who
must
take
pains
,
and
spend
their
Spirits
on
such
days
,
and
sometimes
are
none
of
the
strongest
,
or
other
Persons
of
a
weak
and
sickly
Constitution
:
But
in
this
case
,
the
following
Rules
must
necessarily
be
observed
.
1.
That
we
eat
no
more
than
what
just
serves
to
support
Nature
against
Fainting
:
Not
only
the
Law
of
Self-preservation
,
but
of
Religion
too
,
bids
us
keep
our
Bodies
serviceable
to
our
Souls
.
If
these
Tabernacles
of
Clay
be
out
of
order
,
the
Soul
,
which
,
in
this
Valley
of
Tears
at
least
,
works
by
the
Organs
of
the
Body
,
must
needs
languish
too
;
and
the
Pen
,
which
is
the
Body
,
being
spoiled
or
cracked
,
or
weakened
,
the
Scribe
,
which
is
the
Soul
,
cannot
write
so
fair
as
otherwise
it
would
do
.
But
then
there
is
a
great
difference
betwixt
keeping
the
Body
from
fainting
,
and
pampering
of
it
.
He
that
before
the
Sacrament
eats
to
Satiety
,
cannot
be
supposed
to
bring
very
lively
Thoughts
,
or
a
profound
Sense
of
the
great
Mystery
with
him
to
the
Holy
Table
;
so
that
the
quantity
of
Food
that
's
taken
before
,
must
be
such
as
leaves
the
Soul
in
a
good
Posture
and
Temper
to
be
affected
,
and
touched
with
the
Solemnity
and
Greatness
of
the
Ordinance
.
2.
The
Food
we
take
before
,
must
be
of
the
courser
sort
,
that
the
Mind
may
be
preserved
in
a
mortified
Frame
.
God
,
Es.
58.
3.
finds
fault
with
the
Jews
for
allowing
themselves
in
Pleasures
while
they
fasted
,
to
shew
how
unsuitable
Carnal
Recreations
,
though
at
other
times
lawful
,
are
on
such
Humiliation
Days
.
This
may
justly
be
applied
to
Eating
before
Men
come
to
the
Holy
Sacrament
:
Pleasant
Meat
is
unsuitable
:
To
find
pleasure
in
Eating
and
Drinking
before
,
spoils
the
Pleasure
the
Soul
should
take
in
this
Ordinance
.
Christ
,
before
he
did
eat
of
the
Eucharist
,
did
eat
,
't
is
true
,
but
it
was
Unleavened
Bread
and
bitter
Herbs
,
which
I
reckon
was
as
much
as
Fasting
;
for
such
Food
cannot
be
supposed
to
be
very
palatable
:
And
before
the
Love-Feasts
,
that
preceded
the
Sacrament
,
were
corrupted
,
the
Christians
did
eat
so
moderately
,
that
they
seemed
to
feed
rather
upon
Discipline
,
than
the
Meat
that
was
set
before
them
,
as
Tertullian
words
it
.
3.
Even
that
small
quantity
of
courser
Food
,
must
be
taken
with
pious
Reflections
,
and
Contemplations
of
the
far
nobler
Food
,
which
,
within
a
few
Minutes
after
,
we
are
like
to
be
partakers
of
.
Serpents
,
they
say
,
whatever
injuries
are
offered
them
,
still
their
great
care
is
to
preserve
their
heads
:
If
it
be
our
duty
to
be
wise
as
Serpents
,
it
must
be
our
care
too
to
guard
our
Heads
,
our
Minds
I
mean
,
especially
where
necessity
forces
us
to
eat
,
before
we
come
to
the
Lord's
Table
,
that
the
serious
frame
be
not
overthrown
,
and
that
it
may
appear
,
it
is
not
delight
in
eating
,
but
desire
to
be
the
better
able
to
converse
with
God
,
which
makes
us
give
our
Bodies
such
necessary
Refreshments
as
their
weakness
requires
.
And
if
you
ask
me
,
What
Reflections
are
most
proper
in
this
case
?
I
need
only
send
you
to
that
Guest
,
Luc.
14.
15.
who
sitting
at
the
Table
,
said
,
Blessed
is
he
that
shall
eat
Bread
in
the
Kingdom
of
God!
So
he
that
upon
such
occasions
gives
his
Body
ordinary
Food
,
may
reflect
on
the
Table
in
Christ's
everlasting
Kingdom
,
where
God's
Glory
will
be
the
Meat
,
and
the
light
of
his
Favour
the
Drink
,
and
Angels
the
Musicians
,
and
glorified
Saints
the
Company
,
and
the
Eternal
Love
of
God
the
Canopy
,
under
which
the
vast
Armies
of
Martyrs
and
Saints
will
feast
,
and
gather
everlasting
strength
;
strength
which
no
sickness
,
no
illness
,
and
no
accidents
can
ever
weaken
or
dissolve
.
The
Preceding
Considerations
reduced
to
Practice
.
I.
WE
may
take
notice
here
of
the
strange
decay
of
Christianity
,
especially
with
respect
to
Fasting
;
a
piece
of
Devotion
,
whereby
the
Primitive
Believers
effected
very
great
things
:
And
it
's
to
be
feared
that
the
over-tenderness
of
Men
to
their
Bodies
in
this
Age
,
and
a
fancy
that
every
thing
is
necessary
which
their
Appetite
craves
,
is
no
small
hinderance
to
their
eminency
in
Virtue
and
Goodness
.
It
's
granted
,
that
Men
may
be
very
vicious
,
and
yet
great
Fasters
too
,
as
one
John
Scot
in
Scotland
,
in
the
year
1539.
a
man
of
no
Learning
,
See
Archbishop
Spotswood's
Hist.
Book
2.
p.
69.
and
no
good
Qualities
neither
,
who
was
able
to
abstain
thirty
or
forty
days
together
from
all
manner
of
Meat
and
Drink
;
whereof
the
King
willing
to
make
tryal
,
shut
him
up
in
a
Room
within
the
Castle
of
Edinburgh
,
suffering
no
creature
to
come
at
him
:
A
little
Bread
and
Water
indeed
was
set
before
him
at
his
first
coming
into
the
room
;
but
upon
examination
,
it
was
found
that
he
had
not
so
much
as
tasted
of
it
in
the
space
of
32
days
.
And
going
afterwards
to
Rome
,
the
like
proof
of
his
fasting
was
given
to
Pope
Clement
VII
.
and
some
time
after
,
preaching
against
King
Henry
the
Eighth's
Divorce
at
London
,
he
was
shut
up
in
Prison
,
where
he
fasted
50
days
,
yet
continued
still
a
dissolute
man
.
But
it
is
not
the
bare
abstinence
that
makes
a
Man
a
Christian
,
but
the
spending
a
Fast
religiously
,
and
to
good
ends
,
works
the
Miracle
of
Holiness
;
and
such
were
the
Fasts
of
the
Primitive
Believers
,
who
by
such
frequent
Mortifications
made
their
Graces
tower
and
climb
,
and
culminate
,
to
the
admiration
of
the
unbelieving
World
;
when
they
would
conquer
any
Corruption
,
when
they
had
a
mind
to
arrive
to
any
excellency
in
Vertue
,
when
they
wanted
a
signal
spiritual
Blessing
;
nay
,
when
their
Friends
and
Relations
,
or
any
eminent
Servant
of
God
,
lay
sick
,
they
presently
applied
themselves
to
this
piece
of
Mortification
,
and
found
great
success
:
And
it
stands
to
reason
,
that
where
the
Soul
gets
thus
above
the
Body
,
slights
the
Pleasures
of
the
flesh
,
determines
to
converse
with
God
,
and
entertains
herself
with
the
thoughts
of
his
Greatness
and
her
own
Vileness
;
God
,
who
ever
loves
an
humble
Spirit
,
will
look
down
and
satisfie
the
longing
Soul
,
and
fill
the
thirsty
Soul
with
Goodness
.
Yet
,
II.
Let
's
not
think
we
have
discharged
our
duty
,
when
we
have
received
the
Lord's
Supper
fasting
;
that
will
signifie
but
little
,
if
after
receiving
we
do
not
fast
from
sin
.
This
is
the
acceptable
Lent
,
and
must
be
observed
more
religiously
than
the
Mahometan
doth
his
month
Ramasan
:
This
is
the
Fast
which
the
Lord
hath
chosen
,
and
except
our
Abstinence
from
Food
be
in
order
to
this
Fast
,
God
regards
it
no
more
than
the
lowing
of
Oxen
,
or
the
bleating
of
Sheep
.
To
fast
from
sin
,
is
both
a
Preparative
for
the
Lord's
Supper
,
and
must
be
the
consequence
of
it
.
This
Fast
must
be
the
very
end
of
our
coming
to
the
holy
Table
,
and
we
eat
and
drink
there
,
that
we
may
be
out
of
love
with
this
dangerous
Meat
.
Nor
is
this
Fast
from
sin
a
thing
impossible
,
if
by
sin
,
as
we
ought
to
do
,
we
understand
wilful
and
habitual
sin
;
and
the
Motives
to
this
perpetual
Fast
are
very
cogent
:
He
that
believes
that
sin
is
the
Food
of
Devils
,
and
the
Meat
of
Hell
,
and
the
Festival
of
Fallen
Angels
,
can
have
no
great
Stomach
to
it
.
Nothing
starves
the
Soul
sooner
than
sin
;
and
as
pleasant
as
it
may
be
to
the
Palate
,
the
Soul
suffers
extreamly
by
it
,
and
falls
into
Palsies
and
Apoplexies
.
It
makes
it
not
only
lean
,
but
miserable
too
;
it
shuts
her
out
from
the
care
and
tenderness
of
a
Gracious
God
,
and
,
in
its
pernicious
effects
,
goes
beyond
the
Apples
of
Sodom
;
for
whereas
these
,
upon
touching
of
them
,
fall
and
shatter
only
into
Ashes
,
that
ends
in
eternal
Fire
.
The
Ears
must
be
stopt
therefore
against
its
Charms
,
the
Eyes
shut
against
its
alluring
Dresses
;
and
thus
we
may
wean
our selves
from
any
affection
to
this
forbidden
fruit
.
The
PRAYER
.
O
My
God!
Thou
art
the
most
Charming
Object
,
and
though
the
sensual
World
will
not
be
persuaded
to
believe
it
,
yet
it
is
because
their
eyes
are
blinded
.
The
enlightned
Soul
discovers
such
Beauty
in
thee
,
as
transcends
the
fairest
Pictures
that
mortal
hands
can
make
.
Thou
,
who
art
the
Creator
of
all
Excellencies
,
must
needs
be
more
excellent
than
all
thy
Creatures
.
O
how
have
I
been
mistaken
in
my
choice
!
How
greedy
have
I
been
after
the
Meat
which
perisheth
!
To
fast
and
abstain
from
that
,
I
have
thought
death
and
misery
;
while
I
could
be
content
to
live
without
thee
;
and
to
be
deprived
of
the
Communications
of
thy
Goodness
,
hath
not
so
much
as
caused
the
least
solicitude
in
my
Breast
.
The
want
of
thy
favour
hath
troubled
me
no
more
than
the
want
of
things
which
are
contrary
to
my
Nature
and
Constitution
.
I
see
now
,
where
my
Happiness
lies
,
and
to
feed
on
thee
,
I
perceive
,
is
to
feed
on
that
which
is
incorruptible
.
O
kiss
me
with
the
kisses
of
thy
Lips
,
and
my
Soul
shall
leap
for
joy
.
Make
sin
odious
to
me
,
and
make
me
as
averse
from
it
,
〈◊〉
,
my
nature
is
from
Poison
.
Let
my
desires
be
after
thee
alone
,
and
let
me
feel
,
that
when
I
enjoy
thee
,
I
have
the
best
Meat
and
Drink
,
and
that
which
will
nourish
me
into
everlasting
Life
:
Let
nothing
satisfie
me
,
but
to
live
for
ever
;
Let
that
be
my
Ambition
;
Let
that
be
my
Resolution
;
Let
that
be
my
Endeavour
.
My
Soul
hath
been
precious
in
thy
sight
,
thou
hast
not
yet
condemn'd
me
with
the
World
.
Thy
patience
hath
long
waited
for
me
,
while
others
have
been
sent
into
Darkness
,
thou
hast
spared
me
,
and
suffered
me
to
enjoy
the
Light
of
the
Living
.
I
will
trespass
upon
thy
Goodness
no
more
,
I
feel
the
workings
of
thy
Spirit
in
my
Soul
,
I
feel
desires
and
propensities
to
Goodness
,
I
will
cherish
them
;
O
help
thou
me
!
Let
those
drops
of
Goodness
in
me
swell
into
Floods
,
and
the
ri●ulets
of
Grace
that
run
through
my
Soul
,
into
larger
streams
.
Let
thy
voice
be
heard
in
my
Soul
,
thy
convincing
,
thy
converting
,
thy
pardoning
,
thy
sanctifying
voice
.
At
thy
Word
I
will
let
down
the
Net
;
O
let
me
enclose
a
multitude
of
Virtues
!
Goodness
hath
been
meat
I
have
had
an
aversion
from
;
now
let
it
become
my
daily
Bread
.
Teach
me
the
art
of
Abstinence
,
perswade
me
to
abstain
from
that
,
which
will
certainly
be
my
ruine
.
Give
me
a
Holy
greediness
after
thy
Word
;
let
mine
ears
delight
to
hear
it
,
and
mine
eyes
delight
to
see
it
,
and
my
feet
delight
to
walk
in
the
way
of
it
.
Lead
me
to
the
Rock
that
is
stronger
than
I
;
let
me
freely-Sacrifice
unto
thee
.
Let
my
great
endeavour
be
,
to
please
my
Redeemer
,
who
hath
saved
my
Life
from
the
Nethermost
Hell
.
He
bids
me
follow
him
;
O
blessed
Jesu
!
I
will
follow
thee
whithersoever
thou
goest
:
Only
give
me
alitority
and
readiness
to
make
haste
after
thee
,
who
art
the
Captain
of
my
Salvation
;
To
wh●m
with
the
Father
and
the
Holy
Ghost
,
be
Honour
and
Glory
for
ever
,
and
ever
.
Amen
.
CHAP.
VII
.
Of
the
Elements
in
this
Sacrament
;
and
First
of
the
Bread
Christ
made
use
of
,
and
of
the
Nature
and
Design
of
it
.
The
CONTENTS
.
The
Bread
,
Christ
made
use
of
,
was
,
in
all
probability
,
unleavened
Bread
.
The
reason
why
,
in
the
Church
of
England
,
we
make
use
of
Bread
that
's
leaven'd
.
Wheaten
Bread
made
use
of
in
the
first
Institution
.
Substantial
Bread
necessary
in
the
Celebration
of
this
Sacrament
,
not
Wafers
.
Several
Reasons
why
Christ
made
use
of
Bread
in
the
Institution
.
God
makes
use
of
very
mean
and
ordinary
things
,
to
represent
great
Mysteries
by
them
.
Examination
necessary
,
whether
we
are
strengthned
by
the
Holy
Bread
in
this
Sacrament
.
Several
signs
and
characters
of
spiritual
strength
,
laid
down
.
The
Prayer
.
I.
THat
Christ
made
use
of
Bread
in
this
Sacrament
,
we
have
the
concurrent
Testimonies
of
the
Evangelists
;
and
considering
the
circumstances
,
he
then
was
under
,
cannot
but
conclude
,
that
it
was
Unleavened
Bread
he
used
,
because
at
that
time
,
when
he
instituted
this
Sacrament
,
no
other
Bread
was
to
be
had
,
it
being
the
First
day
of
the
Feast
of
Unleavened
Bread
,
as
we
are
informed
by
St.
Matthew
,
Chap.
26.
17.
Now
the
first
day
of
Unleavened
Bread
,
the
Disciples
came
to
Jesus
,
saying
unto
him
,
where
wilt
thou
,
that
we
prepare
for
thee
to
e●t
the
Passover
?
If
Christ
did
eat
the
Passover
of
Unleavened
Bread
,
and
instituted
the
Sacrament
of
the
Eucharist
after
he
had
eaten
the
Passover
,
it
must
necessarily
follow
,
that
he
used
Unleavened
Bread
in
this
Institution
;
for
,
from
the
first
day
of
Unleavened
Bread
to
the
last
,
no
Leaven
was
suffered
to
remain
in
any
Jewish
House
whatsoever
:
For
Seven
days
shall
ye
eat
Unleavened
Bread
,
even
the
first
day
ye
shall
put
Leaven
out
of
your
Houses
;
for
whosoever
eats
Leavened
Bread
from
the
first
day
,
until
the
seventh
day
,
that
Soul
shall
be
cut
off
from
Israel
,
saith
the
Law
.
12.
15.
And
therefore
Christ
,
who
came
not
to
destroy
the
Law
,
but
to
fulfil
it
,
must
be
supposed
,
to
have
done
according
to
this
Law
,
and
consequently
,
instituting
this
Sacrament
immediately
after
the
Passover
,
he
could
not
possibly
make
use
of
any
other
Bread
,
but
Unleavened
,
because
there
was
no
other
to
be
found
in
the
Houses
of
the
Israelites
at
that
time
.
And
whereas
it
is
said
by
some
,
that
Christ
did
eat
the
Passover
,
before
the
Jews
,
and
consequently
there
migh
be
Leavened
Bread
to
be
had
;
I
answer
,
That
he
did
indeed
eat
it
before
the
Jews
,
but
still
the
same
day
that
the
Jews
did
eat
it
,
Christ
in
the
beginning
of
the
Fourteenth
Day
of
Nisan
,
the
Jews
about
the
latter
end
of
it
;
and
if
so
,
no
Leaven
could
be
had
;
for
,
from
the
Fourteenth
to
the
One
and
Twentieth
,
Religion
exterminated
and
banished
Leaven
from
all
Mens
Habitations
.
But
here
will
arise
a
Question
,
If
Christ
made
use
of
Unleavened
Bread
,
Why
doth
the
Church
of
England
use
Bread
with
Leaven
in
it
,
in
the
Holy
Sacrament
?
But
the
reason
of
this
is
,
1.
Because
the
Primitive
Church
,
and
the
Christians
that
succeeded
the
Apostles
,
and
who
could
not
but
know
the
sense
of
the
Apostles
in
this
point
,
looked
upon
it
as
a
thing
indifferent
,
whether
Leavened
or
Unleavened
Bread
were
used
in
the
Sacrament
;
and
therefore
,
in
times
of
Persecution
especially
,
they
made
use
of
such
Bread
as
they
could
get
,
never
disputing
whether
it
had
Leaven
or
no
Leaven
in
it
.
Indeed
,
about
the
Year
1053
,
there
arose
a
great
Controversie
betwixt
the
Greek
and
Latin
Churches
,
whether
Leavened
or
Unleavened
Bread
ought
to
be
used
in
the
Eucharist
;
The
Greeks
standing
up
for
the
Necessity
of
using
Leavened
,
The
Latins
for
using
Unleavened
Bread
;
And
the
Greeks
proceeded
to
that
Heat
in
the
Dispute
,
that
they
asserted
,
That
Unleavened
Bread
was
no
Bread
at
all
:
But
in
this
they
were
so
palpably
mistaken
,
that
a
Child
,
which
had
read
the
Bible
,
might
discover
their
wilful
Error
,
the
Scripture
calling
both
the
Leavened
and
Unleavened
Composition
of
Meal
and
Water
,
Vid.
Vers.
LXX
.
l.
c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
the
Name
of
Bread
,
Exod.
29.
2.
and
Judg.
6.
20.
What
Michael
the
Patriarch
of
Constantinople
objects
here
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Bread
is
derived
from
a
Word
,
importing
elevation
,
or
lifting
up
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
therefore
must
be
such
Bread
which
hath
received
Elevation
and
Warmth
from
Salt
and
Leaven
,
is
a
Fancy
and
Quibble
,
rather
than
an
Argument
:
But
this
hath
been
the
Custom
of
the
Greeks
,
ever
since
they
became
Strangers
to
the
Primitive
Simplicity
of
the
Gospel
,
to
stand
up
for
little
and
inconsiderable
Problems
of
Divinity
,
as
if
they
were
Articles
of
Faith
,
and
to
defend
a
Ceremony
or
Circumstance
,
as
hotly
as
if
the
whole
Frame
of
Salvation
depended
upon
it
.
2.
We
make
use
of
Leavened
Bread
in
the
Church
of
England
,
because
the
Substance
or
Essence
of
the
Sacrament
is
not
at
all
prejudiced
by
it
;
and
in
things
merely
circumstantial
,
the
Church
hath
not
only
varied
from
the
first
Customs
,
but
may
lawfully
vary
,
as
she
sees
occasion
,
as
will
appear
more
fully
from
what
we
shall
hereafter
lay
down
concerning
Ceremonies
.
The
reason
,
why
Christ
made
use
of
Unleavened
Bread
,
was
because
there
was
no
other
to
be
had
at
that
time
;
that
which
he
chiefly
intended
,
was
Bread
,
which
Feeds
and
Nourishes
the
Body
,
thereby
to
represent
the
spiritual
Nourishment
of
the
Soul
,
the
greater
thing
intended
in
this
Sacrament
;
and
since
Leavened
Bread
will
do
this
,
as
well
as
Unleavened
,
we
need
not
be
very
scrupulous
about
it
;
though
if
the
Church
thought
fit
to
alter
the
Custom
,
and
use
Unleavened
Bread
,
I
should
be
ready
to
subscribe
to
it
,
for
no
other
reason
,
but
because
it
best
represents
the
Temper
a
Christian
ought
to
have
at
all
times
▪
but
more
particularly
at
his
approaching
to
the
Lord's
Table
,
viz.
Sincerity
,
and
Godly
Simplicity
,
to
which
the
Apostle
alludes
,
1
Cor.
5.
8.
Therefore
let
us
keep
the
Feast
,
not
with
the
old
Leaven
,
neither
with
the
Leaven
of
Malice
and
Wickedness
,
but
with
the
Unleavened
Bread
of
Sincerity
and
Truth
.
II.
As
it
was
Unleavened
Bread
Christ
made
use
of
in
this
Sacrament
,
so
it
was
Bread
made
of
Corn
,
and
particularly
of
that
sort
,
which
Bread
is
usually
made
of
among
us
,
and
that
's
Wheat
;
for
though
the
Jews
,
especially
the
poorer
sort
,
used
Barly
Cakes
,
and
Barly
Bread
sometimes
;
and
our
Saviour
himself
took
the
five
Barly
Loaves
and
distributed
them
to
the
Disciples
,
and
the
Disciples
to
the
Multitude
,
Joh.
6.
9.
Yet
in
the
Passover
,
wherein
they
remembred
the
greatest
Deliverance
that
ever
happened
to
the
Jewish
Nation
,
it
's
probable
,
they
made
their
Unleavened
Cakes
of
the
best
Corn
,
i.
e.
Wheat
,
the
rather
,
because
in
their
Meat
Offerings
and
Cakes
which
they
offer'd
to
God
,
they
were
commanded
to
use
the
finest
Wheat
Flour
,
Levit.
2.
12.
45.
and
as
their
Deliverance
from
Egypt
gave
them
a
Title
to
that
Land
,
one
great
blessing
whereof
was
,
their
being
filled
with
the
finest
of
the
Wheat
,
Psal.
147.
14
so
it
s
like
,
they
would
not
in
their
Passover
,
in
the
Bread
they
used
,
omit
the
commemoration
of
that
Mercy
;
and
the
same
Bread
which
Christ
made
use
of
in
the
Passover
,
we
must
suppose
,
he
made
use
of
in
the
institution
of
this
Sacrament
;
This
will
give
us
occasion
to
enquire
,
whether
any
other
thing
Men
make
use
of
,
instead
of
Corn-Bread
,
may
be
used
in
this
Holy
Sacrament
;
for
it
's
certain
that
in
some
Countries
they
have
no
Corn
,
and
divers
Authors
tells
us
,
how
much
the
Bread
differs
in
the
several
parts
of
the
habitable
World
,
according
to
the
nature
of
the
Soil
,
and
temper
of
the
Inhabitants
;
The
Egyptians
heretofore
made
Bread
of
Millet
,
and
Milk
,
and
Water
,
and
in
some
part
of
the
West-Indies
at
this
day
,
they
make
Bread
of
the
roots
of
certain
Trees
,
which
they
dry
,
and
powder
,
and
then
make
up
into
Paste
,
or
Bread
,
and
so
they
do
in
divers
parts
of
Africa
;
And
as
it
may
be
the
lots
of
many
Christians
to
be
cast
upon
such
places
,
so
the
question
may
justly
be
ask'd
,
Whether
in
the
administration
of
the
Lord's
Supper
,
being
destitute
of
Bread
made
of
Corn
,
they
may
,
with
a
safe
Conscience
,
make
use
of
any
other
;
And
most
Divines
answer
in
the
affirmative
:
For
tho'
the
Canonists
,
among
the
Papists
,
will
allow
nothing
to
be
Bread
,
but
what
is
made
of
Corn
,
yet
whatever
it
is
,
that
nourishes
like
Bread
made
of
Corn
,
is
Bread
to
them
,
who
are
so
nourish'd
by
it
:
And
since
the
reason
of
Christ's
making
use
of
Bread
in
this
Sacrament
,
was
to
represent
the
Spiritual
nourishment
of
our
Souls
,
by
application
of
the
benefits
of
his
death
,
or
as
we
commonly
speak
,
by
his
Body
and
Blood
;
Why
should
not
any
Nation
,
or
People
make
use
of
that
in
the
Sacrament
,
to
represent
this
Spiritual
nourishment
,
which
serves
them
instead
of
Bread
,
and
gives
the
same
nourishment
to
their
Bodies
that
ordinary
Bread
doth
?
especially
where
Bread
of
Wheat
,
or
Rye
,
or
Barley
is
not
to
be
had
:
Yet
this
is
not
to
be
applied
to
other
Fruits
of
the
Earth
,
such
as
Pears
,
and
Apples
,
and
Figs
,
and
Melons
,
&c.
as
if
they
,
in
case
of
necessity
,
might
be
made
use
of
instead
of
Bread
;
for
though
they
nourish
too
,
yet
no
Nation
makes
use
of
them
as
their
Bread
:
And
since
Bread
is
not
only
used
by
Christ
,
but
by
all
the
Christian
Churches
in
all
Ages
,
something
that
hath
the
nature
and
the
name
of
Bread
must
still
be
used
in
this
Holy
Sacrament
,
and
all
care
imaginable
taken
,
that
by
making
use
of
something
else
,
Men
run
not
into
Profanation
of
this
Ordinance
.
3.
As
it
was
unleaven'd
and
wheaten
Bread
,
Christ
made
use
of
in
the
Institution
of
this
Holy
Sacrament
;
so
it
was
also
substantial
Bread
,
not
a
Wafer
,
as
is
now
used
in
the
Church
of
Rome
.
That
Christ
used
substantial
Bread
,
no
Man
ever
doubted
,
that
understood
,
what
Bread
the
Jews
made
use
of
in
the
Celebration
of
the
Passover
,
and
for
a
thousand
years
after
Christ
,
the
Church
was
wholly
ignorant
of
Wafers
.
It
's
granted
,
that
the
Sacramental
Bread
was
antiently
called
Host
,
from
the
Latin
,
Hostia
,
a
Sacrifice
,
because
the
Bread
represents
the
Body
of
Christ
,
which
was
offered
in
Sacrifice
for
the
sins
of
the
World
;
(
which
name
of
Host
the
Church
of
Rome
still
applies
at
this
day
,
to
their
Wafers
in
the
Mass
)
but
then
it
was
substantial
Bread
,
or
a
whole
Loaf
,
they
called
by
that
name
.
How
these
Wafers
first
came
in
,
is
explain'd
by
Honorius
Augustodunensis
.
Vid.
Voss
Disp.
19.
de
Sacris
Coen
.
Dom.
Symb.
The
report
goes
,
saith
he
,
that
it
was
usual
in
former
times
for
the
Ministers
of
the
Church
,
when
the
Sacrament
of
the
Altar
was
to
be
Celebrated
,
to
fetch
a
quantity
of
Meal
,
or
Flower
from
every
House
or
Family
,
in
the
place
they
lived
in
,
which
Custom
is
yet
observ'd
among
the
Greeks
,
and
of
that
to
make
the
Bread
,
which
was
to
be
used
at
the
Lord's
Table
,
and
distributed
among
the
Communicants
:
But
after
the
Church
increased
in
number
,
but
decreas'd
in
Holiness
,
it
was
order'd
for
the
sake
of
carnal
Men
,
that
those
,
that
could
,
should
communicate
either
every
Lords
Day
,
or
every
Third
Lord's
Day
,
or
on
the
Festivals
of
the
Year
.
But
the
People
not
coming
,
and
there
being
no
need
of
so
great
a
Loaf
,
as
formerly
,
it
was
thought
good
,
to
use
Wafers
in
the
form
of
a
larger
Penny
;
and
that
they
might
not
want
a
Mystery
for
these
new
doings
,
the
People
desired
,
instead
of
Flower
,
to
offer
every
Man
a
Penny
;
that
thereby
they
might
acknowledge
,
how
their
Lord
and
Master
was
betraid
for
Thirty
pieces
of
Silver
.
So
far
he
;
And
it
's
probable
,
that
from
hence
came
the
Easter-Offerings
,
which
as
yet
are
usual
in
most
Churches
of
the
Nation
.
And
since
these
Wafers
are
the
effects
of
so
great
no
abuse
,
which
the
wickedness
of
the
times
brought
into
the
Church
,
it
can
be
no
great
encouragement
for
those
that
would
preserve
the
solemnity
of
this
Mystery
,
to
keep
them
up
,
or
plead
in
vindication
of
them
.
It
's
true
,
the
Wafers
they
use
this
day
in
the
Church
of
Rome
,
are
made
of
Flower
and
Water
:
But
,
1.
There
is
not
that
quantity
of
Flower
and
Water
in
them
,
as
is
required
in
substantial
Bread
.
Neither
,
2.
Are
they
wrought
,
or
baked
,
as
common
substantial
Bread
is
.
Neither
,
3.
When
they
are
made
,
are
they
design'd
for
any
thing
but
to
seal
Letters
withal
:
I
mean
in
the
ordinary
use
of
them
,
before
the
Priest
doth
lay
them
upon
the
Altar
,
which
shews
that
they
are
not
intended
for
nourishing
Bread
,
nor
have
they
the
right
taste
,
or
smell
,
or
strength
of
Bread
,
neither
are
they
commonly
sold
for
Bread
,
nor
doth
any
Man
make
use
of
them
for
his
daily
Bread
,
thereby
to
strengthen
his
Body
:
So
that
they
do
not
answer
Chrst's
design
,
and
the
Analogy
that
ought
to
be
betwixt
the
thing
signifying
,
and
that
which
is
signified
:
i.
e.
They
,
being
no
substantial
Bread
,
cannot
exactly
represent
the
substantial
Nourishment
of
the
Soul
,
and
therefore
have
been
most
justly
rejected
by
most
Churches
,
but
by
that
which
hath
made
bold
with
God
himself
,
with
Scripture
,
and
the
express
Laws
of
our
Saviour
,
and
substituted
their
own
Inventions
,
and
Traditions
.
IV.
Why
Christ
made
use
of
Bread
in
this
Holy
Sacrament
,
is
next
to
be
consider'd
.
Besides
the
general
Reason
I
have
already
mentioned
,
viz.
To
represent
the
Nourishment
he
intends
our
Souls
by
his
Death
and
Crucifixion
,
if
we
lay
hold
of
it
by
an
active
and
fruitful
Faith
,
there
may
these
following
Reasons
be
also
given
for
it
.
1.
To
put
us
in
mind
that
he
was
the
Person
prefigured
by
the
Bread
,
variously
prepared
,
and
ordered
under
the
Law
,
and
in
the
Temple
,
and
in
the
Rituals
of
the
Jews
.
The
Shew-bread
was
to
be
before
the
Lord
continually
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Exod.
25.
30.
In
the
Original
it
's
called
,
The
Bread
of
Faces
.
The
Mystery
of
it
was
to
shew
,
that
Christ
was
to
be
the
great
Mediator
,
who
should
be
always
in
the
Presence
of
God
,
behold
his
Face
,
and
live
for
ever
to
intercede
for
us
;
and
though
other
significations
may
be
ascribed
to
that
Rite
,
yet
Christ
being
the
end
of
the
Law
,
we
must
refer
all
principally
to
him
;
and
as
the
Bread
in
their
Offerings
and
sacred
Ceremonies
was
variously
ordered
,
so
it
had
various
significations
,
as
the
Fathers
have
observed
.
Bread
,
or
Corn
,
while
it
was
yet
in
the
Ear
,
represented
Christ
vailed
,
and
seen
darkly
under
the
Law
:
Bread
,
or
Corn
rather
in
its
Flower
,
Christ
,
as
he
was
preached
by
the
Prophets
:
Bread
formed
and
perfected
,
Christ
,
as
he
was
clad
in
Flesh
:
Bread
baken
in
an
Oven
,
Christ
being
in
the
Virgin
's
Womb
:
Bread
fry'd
in
the
Pan
,
Christ
in
his
Torments
and
Agonies
:
Bread
toasted
,
Christ
being
Crucified
.
I
will
not
warrant
all
these
Applications
from
Scripture
;
however
being
pious
,
and
according
to
the
Analogy
of
Faith
,
they
ought
not
to
be
superciliously
rejected
.
2.
Bread
is
the
Sign
of
Friendship
.
It
was
so
not
only
among
the
Jews
,
but
the
ancient
Pythagoreans
too
,
whose
Symbol
it
was
,
Take
heed
of
breaking
the
Loaf
,
i.
e.
Friendship
;
and
that
which
makes
it
an
Emblem
of
Amity
and
Love
,
is
,
because
many
Corns
go
together
to
make
one
Loaf
,
and
the
several
parts
are
closely
compacted
,
do
perfectly
agree
,
and
are
united
,
and
incorporated
one
with
the
other
:
Christ
therefore
made
use
of
Bread
,
not
only
to
tell
us
,
that
by
eating
of
this
Bread
,
we
are
made
the
Friends
of
Christ
,
and
Christ
is
made
our
Friend
,
if
we
eat
as
becomes
the
Gospel
of
Christ
;
but
to
hint
to
us
,
how
we
,
that
call
our selves
Christians
,
should
love
one
another
,
how
dear
we
ought
to
be
one
to
another
,
and
how
,
like
Members
of
the
Mystical
Body
of
Christ
,
we
ought
to
be
affected
with
one
anothers
Misery
;
as
in
the
Natural
Body
,
if
one
Member
be
afflicted
,
all
the
rest
sympathize
with
it
;
and
if
one
suffers
,
all
feel
the
Smart
and
Anguish
.
3.
This
was
to
excite
our
Hunger
after
Christ
,
as
the
sight
of
Bread
raises
the
Appetite
of
an
hungry
Man
.
If
Christ
be
the
Bread
which
came
down
from
Heaven
,
as
he
saith
himself
,
John
6.
51.
he
must
needs
be
the
best
,
the
sweetest
,
the
purest
,
the
cleanest
,
the
wholsomest
,
the
savouriest
,
and
the
most
nourishing
Bread
,
and
to
a
Soul
sensible
of
her
own
Vileness
or
Danger
,
the
most
delicious
Object
;
such
Souls
he
frequently
calls
,
as
knowing
,
that
their
Inclinations
,
Desires
and
Breathings
to
be
satisfied
with
his
Favour
,
must
needs
be
vigorous
and
impatient
of
Repulses
.
For
what
makes
the
Covetous
long
after
Gold
,
or
the
Seaman
in
a
Storm
after
his
desired
Haven
,
the
one
can
satisfie
the
greedy
Man's
Necessities
,
the
other
free
the
Mariner
from
Fears
and
Dangers
;
Christ
alone
can
satisfie
the
Necessities
of
a
wounded
Soul
,
and
he
is
the
only
Port
,
in
which
a
Soul
,
that
's
weary
of
Sin
,
can
find
Rest
and
Ease
,
and
Safety
from
Danger
.
Where
Men
look
upon
these
earnest
Desires
as
Excesses
of
Devotion
,
or
Effects
of
a
Distempered
Brain
,
't
is
a
sign
they
were
never
sensible
of
the
Terror
of
Sin
,
nor
did
the
Roaring
Lyon
ever
fright
their
Souls
by
Suggestions
of
Despair
,
nor
did
they
ever
see
themselves
undone
and
miserable
,
else
their
Hearts
,
and
their
Flesh
would
cry
out
for
the
living
God
;
Ask
a
Man
that
's
sinking
in
the
Sea
,
what
makes
him
cry
for
a
Deliverer
:
Ask
him
that
's
fallen
among
Thieves
,
what
makes
him
long
after
some
good
Christian
to
rescue
him
.
Did
Men
feel
the
Load
of
Sin
,
and
were
their
Souls
sensible
of
what
they
say
in
the
Communion
Service
,
that
the
Burthen
is
intolerable
,
they
would
need
no
Prompter
to
Cry
with
David
,
O
God
,
thou
art
my
God
,
early
will
I
seek
thee
:
My
Flesh
longeth
for
thee
in
a
dry
and
thirsty
Land
,
where
no
Water
is
,
Psal.
63.
1.
4.
Christ
used
Bread
here
,
that
whenever
we
look
upon
it
,
we
might
remember
our
Duty
of
Dealing
our
Bread
to
the
Hungry
;
By
this
Phrase
our
Kindness
and
Liberality
to
the
Poor
,
is
expressed
in
Scripture
,
Es.
58.
7.
Indeed
if
we
reflect
in
this
Sacrament
,
that
we
our selves
are
Beggars
,
and
expect
Alms
from
our
gracious
Master
,
we
have
great
reason
to
do
by
the
Poor
and
Needy
,
as
we
would
have
God
do
by
our
miserable
Souls
;
when
we
come
to
this
Table
,
how
justly
might
he
say
to
us
,
as
Christ
to
the
Woman
of
Canaan
,
It
's
not
meet
to
take
the
Childrens
Bread
,
and
give
it
unto
Dogs
;
for
how
often
have
we
with
the
Dog
returned
to
the
Vomit
,
but
he
deals
not
with
us
after
our
Sins
;
He
bids
us
open
our
Mouths
wide
and
he
will
fill
them
,
not
with
Quailes
and
Manna
,
but
with
that
which
outlasts
both
these
,
and
then
how
natural
is
the
Inference
,
Hath
my
God
fed
me
,
a
poor
Worm
,
this
Day
with
the
richest
Bread
,
and
shall
I
let
his
poor
Members
starve
?
Hath
he
in
compassion
to
my
starved
Soul
,
enriched
it
with
his
Love
this
day
,
and
shall
not
I
express
my
Love
to
those
who
are
in
want
of
common
and
ordinary
Food
?
The
Preceding
Considerations
reduced
to
Practice
.
I.
THIS
puts
us
in
mind
of
the
Apostles
saying
,
1
Cor.
1.
27.
God
hath
chosen
the
foolish
things
of
the
World
to
confound
the
Wise
,
and
hath
chosen
the
weak
things
of
the
World
to
confound
those
that
are
mighty
;
Behold
,
when
Christ
institutes
the
Ordinances
of
the
Eucharist
,
the
greatest
Feast
,
the
richest
Banquet
that
ever
was
seen
or
frequented
by
Mortal
Men
;
he
ransacks
not
the
Sea
for
Rarities
,
nor
bids
his
Servants
kill
and
slay
the
Fowls
of
the
Air
,
or
the
Cattle
upon
a
Thousand
Hills
;
but
Bread
,
plain
,
common
,
ordinary
Bread
,
he
causes
to
be
set
upon
the
Table
,
and
by
that
expresses
the
sublime●t
Mystery
of
our
Religion
.
God
is
not
for
outward
Pomp
,
nor
did
he
ever
matter
external
Magnificence
;
but
by
plain
and
simple
Things
,
he
hath
done
the
greatest
Miracles
.
These
were
not
wrought
by
Men
clad
in
royal
Robes
,
but
by
Persons
who
wore
hairy
Garments
,
and
had
Leathern
Girdles
about
their
Loins
;
by
Men
that
wandred
about
in
Sheep-skins
and
Goat-skins
,
in
Caves
and
Dens
of
the
Earth
,
of
whom
the
World
was
not
worthy
;
by
Men
whom
the
World
looked
upon
as
mad
,
and
had
seldom
any
Recourse
to
,
but
when
Necessity
forced
them
,
and
they
knew
not
how
to
make
shift
without
them
.
By
the
most
contemptible
Things
,
he
hath
wrought
the
greatest
Deliverances
.
Indeed
,
Nothing
declares
his
Power
or
Majesty
so
much
,
as
when
he
makes
use
of
the
meanest
Things
,
to
effect
those
which
are
greatest
.
By
Lice
,
and
Frogs
,
and
Caterpillars
,
he
destroys
the
Land
of
Egypt
;
and
by
Three
Hundred
undisciplin'd
Men
,
he
defeats
the
vast
Army
of
Midianites
.
When
he
brings
the
First-Begotten
into
the
World
,
and
bids
all
the
Angels
of
Heaven
worship
him
,
all
this
State
and
Grandeur
is
performed
in
a
Stable
,
in
a
Manger
,
in
a
Cradle
:
And
as
God
,
by
the
plainest
and
simplest
Things
,
loves
to
bring
Things
of
the
greatest
Consequence
to
pass
,
so
he
is
for
the
plainest
Devotion
too
.
The
Pharisee's
Sounding
a
Trumpet
when
he
gives
Alms
,
makes
no
pleasing
Musick
in
Heaven
;
but
the
poor
Widow
,
that
,
without
making
a
Shew
,
throws
in
her
Two
Mites
,
even
all
her
Living
,
into
the
Treasury
,
is
the
acceptable
Votary
.
Therefore
grieve
not
,
Christian
,
because
thou
canst
not
bring
a
Thousand
Rivers
of
Oyl
,
or
Ten
Thousand
Rams
,
into
the
Temple
of
God
:
Bring
but
an
humble
Heart
,
and
he
will
take
more
notice
of
it
,
than
of
all
the
Pomp
and
Retinue
of
Bernice
and
Agrippa
.
II.
Since
the
Bread
in
this
Holy
Sacrament
is
to
represent
our
spiritual
Nourishment
,
it
must
needs
be
worth
our
enquiring
whether
we
find
that
spiritual
Strength
and
Nourishment
in
our
Souls
which
is
promised
and
commanded
in
this
Ordinance
.
And
there
can
be
no
better
Sign
of
our
thriving
upon
this
spiritual
Food
,
than
if
,
1.
Our
Corruptions
do
signally
abate
:
As
in
the
Body
;
if
the
ill
Humours
begin
to
be
qualified
,
and
the
Sharpness
of
the
Blood
be
taken
off
,
and
the
Pains
and
Aches
decay
,
it
is
a
Sign
the
Body
advances
in
Health
,
and
Strength
returns
.
It
is
so
in
the
Soul
;
if
our
Envy
,
or
Pride
,
or
watchful
Temper
,
or
our
Laziness
in
God's
Service
,
or
our
Indifferency
in
Devotion
,
or
our
Backwardness
to
Duties
,
&c.
decays
,
and
dwindles
away
,
it
is
a
certain
Sign
our
Souls
begin
to
be
in
an
excellent
Temper
;
for
these
are
the
Worms
that
hinder
our
Trees
from
growing
,
which
if
they
faint
and
die
away
,
the
Trees
are
like
to
come
to
their
full
Growth
and
Heighth
,
and
the
Fruit
of
them
to
perfect
Maturity
.
2.
If
our
Delight
in
the
Things
of
God
doth
increase
,
our
Delight
in
the
Ordinances
of
God
,
our
Delight
in
Meditation
,
our
Delight
in
speaking
and
thinking
of
God
,
our
Delight
in
Obedience
,
our
Delight
in
doing
good
,
and
being
helpful
to
others
;
it
is
as
great
a
Sign
the
Soul
thrives
upon
this
spiritual
Food
,
as
it
is
in
the
Body
,
when
a
Man
begins
to
look
with
a
chearful
Countenance
,
and
the
muddy
Complexion
clears
up
,
and
the
once
sickly
Person
goes
about
his
Business
with
Alacrity
.
3.
If
we
loath
any
thing
that
is
offensive
to
our
Blessed
Redeemer
.
As
an
healthy
Stomach
doth
loath
any
thing
that
is
prejudicial
to
the
Body
,
so
the
Soul
is
then
in
a
good
plight
,
when
that
which
is
contrary
to
the
Interest
of
the
Cross
becomes
odious
to
her
;
when
it
goes
against
her
to
do
that
which
must
needs
be
displeasing
to
him
that
died
for
her
;
when
it
is
a
Grief
to
her
to
see
the
Sensualities
Men
wallow
in
,
and
to
hear
God
dishonoured
,
and
his
Name
profaned
,
is
to
her
as
if
a
Sword
were
run
into
her
;
as
it
was
to
David
,
Psal.
42.
10.
4.
If
we
do
not
content
our selves
with
such
Things
in
Matters
of
Religion
as
the
Vulgar
are
satisfied
withal
,
but
set
the
Examples
of
the
greatest
Saints
before
us
,
resolving
to
come
up
to
their
Excellency
,
and
Zeal
,
and
Love
:
If
we
do
so
,
our
very
Enemies
must
be
Witnesses
that
we
thrive
and
grow
strong
upon
this
spiritual
Diet
,
and
make
Preparation
for
Eating
and
Drinking
with
Christ
,
at
his
Table
,
in
his
Kingdom
,
Luc.
22.
29
,
30.
The
PRAYER
.
SWeet
Jesu
!
Who
art
Life
to
my
Soul
,
Balm
to
my
Spirit
,
and
in
the
greatest
Misery
canst
give
E●se
;
I
have
fed
too
long
upon
bitter
Herbs
:
Sin
,
that
hath
been
sweet
to
my
Taste
,
hath
proved
very
bitter
to
me
in
the
End
;
and
what
Fruit
had
I
then
of
those
Things
,
whereof
I
am
now
ashamed
?
No
Fruit
,
but
Poison
,
aud
Darkness
,
and
Aversion
from
Goodness
.
I
have
been
led
away
by
my
sensual
Appetite
,
look'd
up
to
the
evil
Tree
,
beheld
the
Fruit
,
that
it
was
fair
,
but
without
Consideration
of
the
dangerous
Effects
of
it
,
and
have
eaten
of
it
.
This
hath
made
my
Soul
look
pale
and
wan
;
lovely
,
indeed
,
in
the
Eyes
of
Devils
,
but
deformed
and
homely
in
thy
Sight
.
I
see
I
must
change
my
Food
;
else
I
perish
.
And
,
O
my
Lord
!
What
shall
I
feed
on
,
that
I
may
recover
Strength
?
Thy
Table
affords
the
wholsomest
Meat
and
Drink
.
Vouchsafe
me
a
gracious
Look
,
and
bid
me
come
.
Pass
by
my
former
Aversion
from
these
Delicates
.
Bid
me
sit
down
,
and
feed
on
Thee
.
Thou
,
Lord
I
am
the
River
of
Paradise
,
from
whence
Living
Waters
flow
.
Oh
,
let
this
Stream
enrich
my
Soul
,
that
I
may
be
like
a
Tree
planted
by
the
Rivers
of
Water
,
which
may
bring
forth
Fruit
in
due
Season
;
no
such
Fruit
as
once
it
was
,
black
,
and
shrievel'd
,
and
wither'd
;
but
which
may
be
amiable
in
the
Eyes
of
God
and
Man
:
Fruit
,
whereby
thy
Glory
may
be
advanced
;
Fruit
,
whereby
others
that
see
and
know
me
may
reap
Benefit
;
Fruit
,
wherein
my
Soul
may
rejoyce
;
Fruit
,
which
may
end
in
Peace
,
in
Peace
of
Conscience
,
in
Everlasting
Peace
.
Henceforward
,
when
I
remember
thee
,
O
dearest
Saviour
!
let
me
find
such
Vigour
and
Nourishment
within
,
that
I
may
look
like
Thee
,
altogether
lovely
:
Favour
is
deceitful
,
and
Beauty
is
vain
;
but
to
be
like
Thee
,
is
Glory
,
and
Life
,
and
Bliss
,
and
Happiness
.
I
therefore
eat
at
thy
Table
,
that
I
may
be
like
Thee
.
Oh
,
speak
thy
Blessing
upon
that
Meat
,
and
it
will
change
me
into
thy
Image
,
from
Glory
to
Glory
,
even
by
the
Spirit
of
our
God
.
Amen
.
Come
,
Lord
Jesu
!
Come
quickly
.
CHAP.
VIII
.
Of
Consecration
,
and
what
Consecration
Christ
used
.
Of
his
Thanksgiving
before
he
broke
the
Bread
,
and
our
Imitation
of
him
in
that
Particular
.
The
CONTENTS
.
Of
the
Word
Consecration
,
what
it
imports
,
and
what
Things
were
consecrated
in
Ancient
Times
.
Consecration
anciently
performed
with
Prayer
and
Thanksgiving
.
The
Virtue
of
Consecration
,
wherein
it
consists
.
Consecration
of
the
Elements
in
this
Ordinance
performed
sometimes
only
by
the
Lord's
Prayer
.
The
Church
of
Rome
deviates
from
that
Rule
.
Christ
placed
Consecration
in
Giving
of
Thanks
.
Several
Particulars
,
we
may
suppose
,
Christ
gave
Thanks
for
,
mention'd
.
What
Christ
intended
by
Thanksgiving
,
with
respect
to
our
Instruction
,
specified
.
Praise
and
Thanksgiving
essential
in
this
Ordinance
.
The
Way
to
arrive
to
holy
Thoughts
.
Why
this
Sacrament
is
by
the
Ancient
Church
called
Eucharist
.
The
Prayer
.
I.
THE
Word
Consecration
answers
to
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cadd●sh
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chanach
,
and
to
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
to
set
a
thing
apart
for
holy
Uses
;
and
in
this
respect
,
it
is
the
same
with
Dedication
;
though
Criticks
make
some
difference
betwixt
Consecration
and
Dedication
;
meaning
,
that
in
the
former
,
Things
profane
and
vulgar
are
set
apart
for
an
holy
Use
in
general
;
in
the
later
,
vowed
and
assigned
to
a
certain
God
,
a
thing
common
among
the
Heathens
,
while
they
continued
in
Idolatry
:
In
the
Old
Testament
,
Consecration
was
used
about
Persons
,
Things
,
Times
and
Places
.
1.
Persons
;
Which
is
the
Reason
why
Aaron
and
his
Sons
are
said
to
be
consecrated
to
God
,
i.
e.
set
apart
and
ordained
to
minister
in
the
publick
Service
and
Worship
of
God
,
Exod.
28.
3.
And
upon
this
Account
,
Moses
,
Exod.
32.
29.
bids
the
Levites
consecrate
themselves
;
i.
e.
set
themselves
apart
to
revenge
God's
Quarrel
against
the
Idolaters
of
the
Golden
Calf
,
and
to
give
themselves
to
that
peculiar
and
extraordinary
Service
,
and
express
their
Zeal
for
God's
Glory
,
beyond
all
other
People
.
2.
Things
;
And
these
are
said
to
be
consecrated
,
when
they
are
set
apart
to
be
used
in
an
holy
Place
,
for
religious
Purposes
;
as
the
Silver
and
Gold
,
and
Vessels
of
Brass
and
Iron
,
the
Israelites
should
find
in
Jericho
,
are
commanded
to
be
consecrated
to
the
Lord
,
Josh.
6.
19.
i.
e.
They
shall
be
brought
into
the
Tabernacle
,
or
place
of
publick
Worship
,
and
there
used
in
Divine
Service
,
and
no
where
else
.
3.
Times
and
Days
;
Of
this
sort
were
the
Festivals
of
the
Jews
,
which
were
set
apart
for
publick
Meetings
,
to
worship
God
,
and
to
perform
the
Duties
requisite
,
and
the
Offices
of
the
publick
Liturgy
,
Ezra
3.
5.
4.
Places
;
And
such
we
find
often
set
apart
for
God's
publick
and
private
Worship
,
as
Jacob
did
Bethel
,
Gen.
28.
18
,
19
,
22.
And
Solomon
and
the
Children
of
Israel
dedicated
the
House
of
the
Lord
,
1
King
.
8.
63.
i.
e.
They
did
solemnly
set
that
House
,
which
Solomon
had
built
,
apart
,
for
celebrating
the
publick
Worship
of
God
in
that
place
.
II.
Nor
is
the
Conseration
of
a
Thing
,
a
bare
Setting
it
apart
for
an
holy
Use
;
but
it
imports
also
to
do
this
with
suitable
Rites
and
Ceremonies
;
particularly
,
with
Prayer
and
Praises
:
Which
external
Performance
may
influence
the
Senses
of
Spectators
,
and
cause
greater
Veneration
and
Reverence
.
So
the
Temple
of
Solomon
was
consecrated
with
Thanksgivings
,
and
Supplications
,
and
offering
Sacrifices
,
1
Kings
8.
22
,
62
,
63.
And
the
Seventy
Elders
,
Numb.
11.
17.
were
consecrated
by
Imposition
of
Hands
,
as
Ministers
are
ordain'd
at
this
day
;
and
Mai●onides
adds
,
with
a
solemn
Song
,
or
Hymn
,
and
these
words
,
Aaron's
Sons
were
in
like
manner
consecrated
,
by
being
anointed
with
Holy
Oil
,
the
Ingredients
of
which
we
have
exactly
set
down
,
Exod.
30.
30
,
34
,
35.
And
this
Way
of
Consecrating
,
we
find
imitated
and
transcribed
by
the
Heathen
Nations
,
who
did
run
out
into
strange
Superstitions
,
and
extravagant
Ceremonies
,
in
their
Consecrations
of
Things
;
as
Dan.
2.
5.
where
Nebuchadnezzar's
Golden
Image
being
to
be
consecrated
,
all
Persons
,
great
and
low
,
are
ordered
to
appear
at
the
Sound
of
the
Cornet
,
Flute
,
Harp
,
Sackbut
,
Psaltery
,
Dulcimer
,
and
all
kinds
of
Musick
&c.
And
these
exorbitant
Ceremonies
in
Consecrations
of
Things
are
very
much
kept
up
in
the
Roman
Church
;
which
seems
to
have
transcribed
Heathenism
into
Christianity
.
Indeed
,
Prayer
and
Thanksgiving
were
the
most
ancient
Concomitants
of
Consecration
:
And
these
Constantine
used
at
the
Dedication
of
Constantinople
,
having
sent
for
this
purpose
to
the
Fathers
of
the
Nicene
Council
,
to
assist
at
the
Solemnity
:
And
having
built
a
stately
Church
at
Jerusalem
,
and
adorn'd
it
with
Gold
,
Silver
and
Precious
Stones
,
the
Bishops
,
assembled
in
the
Council
of
Tyre
,
were
called
in
,
by
Supplications
and
Psalms
,
to
consecrate
the
Building
;
or
,
to
set
it
apart
for
a
standing
Place
of
Publick
Devotion
.
III.
All
the
Vertue
that
can
be
supposed
to
be
in
Consecration
,
may
be
reduced
to
these
three
Particulars
.
1.
The
Thing
consecrated
puts
us
in
mind
of
something
great
,
sublime
and
magnificent
;
such
as
God
is
,
or
something
which
is
nearly
related
to
him
:
And
so
much
we
may
guess
from
the
Consecration
of
Aaron
and
his
Sons
;
the
History
of
which
we
have
set
down
at
large
,
Exod.
29.
There
was
scarce
a
Ceremony
used
about
them
in
their
Consecration
,
but
was
and
may
be
referred
to
some
higher
Thing
.
They
were
to
be
wash'd
with
Water
,
which
was
to
put
them
in
mind
of
the
Purity
and
Innocence
that
was
to
attend
their
Lives
and
Profession
.
Their
rich
Coat
they
were
to
wear
,
suggested
to
them
their
Fruitfulness
in
all
good
Works
.
The
Breast-plate
and
Ephod
that
were
put
upon
them
,
signified
their
Spiritual
Knowledge
and
Sincerity
.
The
curious
Girdle
about
them
,
was
an
Emblem
of
that
Truth
and
Veracity
they
were
to
study
.
The
Bonnets
upon
their
Heads
represented
the
Graces
of
God's
Spirit
they
were
to
be
adorn'd
with
.
The
Mitre
and
the
Crown
upon
Aaron's
Head
,
prefigured
the
Royal
Priesthood
of
the
Son
of
God
,
which
was
to
appear
in
the
World
.
The
Anointing
Oyl
that
was
to
be
poured
out
upon
him
and
his
Sons
,
told
them
that
they
must
be
Spiritual
Men
,
and
mind
the
Things
of
the
Spirit
;
and
that
in
their
Consecration
,
they
were
to
lay
their
Hands
upon
the
Head
of
the
Bullock
and
the
Ram
that
were
to
be
offered
,
shewed
,
that
though
they
were
exalted
above
other
Men
,
yet
they
were
sinful
Men
,
had
need
of
Confession
,
and
Deprecation
of
God's
Judgments
due
to
them
for
their
Sins
:
For
in
laying
their
Hands
upon
those
Beasts
,
they
laid
,
as
it
were
,
their
Sins
upon
them
,
and
that
Death
and
Misery
themselves
have
deserved
.
And
the
same
may
be
said
of
the
Elements
of
Bread
and
Wine
,
when
they
are
consecrated
in
the
Eucharist
:
The
Consecration
puts
us
in
mind
of
higher
Things
than
Bread
and
Wine
,
and
suggests
to
us
something
more
noble
,
and
more
glorious
,
which
we
are
to
fix
our
Thoughts
upon
.
2.
Consecration
directs
to
a
greater
Esteem
and
Veneration
of
the
Consecrated
Thing
:
Not
an
Esteem
which
proceeds
to
Adoration
;
for
that
would
make
it
Idolatry
;
but
such
an
Esteem
,
whereby
we
raise
our
Thoughts
,
and
have
no
such
mean
and
low
Conceits
about
the
Thing
,
as
before
we
had
,
when
it
was
not
yet
set
apart
for
an
holy
Use
,
but
look
upon
it
as
representative
of
something
more
valuable
:
And
therefore
Belshazzar
and
his
Nobles
incurred
the
Displeasure
of
God
,
because
they
look'd
upon
the
Vessels
of
the
Sanctuary
as
common
Utensils
,
Dan.
5.
1
,
2
,
3.
And
thus
it
is
in
the
Holy
Sacrament
:
After
Consecration
,
the
Elements
require
an
higher
Esteem
than
before
;
they
being
now
no
more
common
Bread
and
Wine
,
but
representative
of
the
highest
and
most
spiritual
Food
imaginable
.
3.
Consecration
commands
a
very
serious
Use
of
the
Consecrated
Thing
;
and
,
at
the
same
time
,
forbids
all
Lightness
,
Frothiness
,
Inattentiveness
,
and
Careless
Thoughts
.
And
this
seems
to
be
a
Principle
of
all
Civiliz'd
Nations
in
the
World
;
who
have
,
in
all
Ages
,
required
greater
Devotion
in
the
Temple
,
than
in
the
Market-place
.
And
the
ancient
Idolaters
,
that
worshipped
their
Gods
in
Groves
,
intimated
no
less
,
since
those
Groves
caused
a
kind
of
Darkness
;
which
Darkness
,
they
thought
,
might
over-awe
the
Worshipper
into
greater
Seriousness
and
Devotion
.
And
the
same
may
be
applied
to
the
Eucharist
:
The
Elements
being
consecrated
,
the
Consecration
ought
to
infuse
very
serious
Thoughts
into
our
Minds
;
call
them
away
from
the
World
,
and
meaner
Objects
,
and
prompt
us
to
devout
Ejaculations
,
to
a
severe
Attention
,
and
to
a
suitable
Admiration
of
the
Bounty
,
Wisdom
and
Goodness
of
God
,
who
appears
to
us
in
this
Sacrament
,
with
all
the
Charms
that
make
Souls
in
love
with
Holiness
:
And
all
this
is
but
suitable
to
the
End
of
our
coming
to
this
Sacrament
;
which
is
,
to
consecrate
our selves
to
God
,
in
Christ
Jesus
;
and
that
is
not
to
be
done
,
without
a
very
serious
Use
of
this
Ordinance
,
in
which
we
acknowledge
with
the
deepest
Humility
,
that
our
Souls
and
Bodies
,
and
all
the
Gifts
and
Graces
we
have
,
are
the
Effects
of
his
Bounty
;
and
declare
our
unfeigned
Purposes
to
speak
,
and
act
,
and
think
as
he
would
have
us
,
and
dedicate
our selves
to
his
Service
;
professing
that
we
will
use
the
Blessings
he
hath
given
us
,
to
his
Glory
,
and
the
Good
of
his
People
;
will
resign
our selves
to
his
Providence
,
and
be
content
with
the
Lot
and
Portion
he
shall
think
fit
to
assign
us
;
and
be
thankful
for
Afflictions
too
,
as
well
as
for
Prosperity
,
they
being
both
his
Gifts
and
Blessings
;
and
say
,
and
confess
,
under
the
various
Dispensations
we
shall
meet
withal
,
Lord
!
not
as
I
will
,
but
as
thou
wilt
.
And
who
can
forget
himself
so
much
,
as
to
think
that
all
this
may
be
done
without
a
serious
Behaviour
?
IV.
The
Church
of
Rome
,
at
this
Day
,
makes
strange
Work
with
Consecration
of
the
Elements
in
the
Supper
of
the
Lord
.
And
though
they
are
told
by
one
of
their
own
Popes
,
Vide
Platin.
in
Sixt.
1.
&
Greg.
M.
l
,
7.
Ep.
63.
Gregory
the
Great
,
that
the
Apostles
consecrated
only
with
saying
the
Lord's
Prayer
,
yet
they
boldly
,
according
to
their
Custom
,
place
Consecration
in
the
Priests
muttering
these
Words
,
Hoc
est
Corpus
meum
,
hic
est
Sanguis
meus
:
This
is
my
Body
,
This
is
my
Blood
,
over
the
Bread
and
Wine
:
Which
Words
,
partly
by
their
own
secret
Virtue
,
and
partly
by
virtue
of
the
Priest's
Office
,
immediately
upon
their
being
secretly
pronounced
,
change
the
Bread
and
Wine
into
the
substantial
Body
and
Blood
of
Christ
;
whereof
we
shall
have
Occasion
to
speak
more
largely
in
the
Sequel
.
And
this
is
their
Consecration
,
contrary
to
the
Sense
of
the
Primitive
Church
,
which
was
of
Opinion
that
Consecration
was
performed
by
Prayer
and
Praises
.
And
though
some
think
that
Christ
used
a
peculiar
Form
of
Consecration
,
which
is
either
lost
,
or
the
Church
did
not
think
necessary
to
preserve
;
yet
that
Fancy
is
altogether
needless
,
since
we
are
told
by
the
inspired
Writers
,
that
Christ
gave
Thanks
:
In
which
he
either
observ'd
the
usual
Form
used
in
the
Passover
,
Blessed
be
God
,
who
hath
created
the
Fruit
of
the
Earth
;
and
Blessed
be
God
,
who
hath
created
the
Fruit
of
the
Vine
:
Or
,
Blessed
be
thou
,
O
Lord
our
God
,
King
of
the
World
,
who
bringest
forth
Bread
out
of
the
Earth
;
and
Blessed
be
thou
,
O
Lord
our
God
,
King
of
the
World
,
who
createst
tbe
Fruit
of
the
Vine
:
Or
some
other
;
though
it
is
more
probable
that
he
did
not
vary
from
the
common
Practice
of
the
Jews
in
this
Particular
.
And
what
is
this
,
but
Consecrating
the
Elements
,
and
Sanctifying
of
them
?
For
every
Creature
of
God
is
good
,
and
not
to
be
refused
;
for
it
is
sanctified
by
the
Word
of
God
,
and
by
Prayer
,
saith
the
Apostle
,
1
Tim.
4.
4
,
5.
The
Greek
Church
at
this
Day
lays
the
Stress
of
Consecration
upon
the
Prayer
of
the
Holy
Ghost
,
as
they
call
it
;
whereby
the
Holy
Spirit
of
God
is
invited
to
come
down
,
and
make
a
Change
in
the
Bread
and
Wine
.
In
our
Church
we
joyn
Prayer
and
Praises
,
and
the
Words
of
Institution
;
which
is
the
safest
Way
,
and
such
as
no
rational
Person
can
find
fault
with
,
though
the
Words
of
Institution
are
sufficient
in
this
Case
,
which
we
discover
in
our
Practice
,
when
the
first
Consecrated
Bread
and
Wine
are
spent
,
and
the
Number
of
the
Communicants
require
a
new
Consecration
.
V.
Though
the
Gospel
tells
us
only
in
general
,
that
Christ
gave
Thanks
,
yet
we
cannot
but
suppose
,
that
they
were
particular
Things
he
praised
the
Divine
Bounty
for
;
and
it
is
very
rational
to
conclude
,
that
he
gave
Thanks
:
1.
For
the
Providence
of
God
,
which
watches
over
Mankind
,
and
brings
forth
Fruit
out
of
the
Earth
,
to
satisfie
the
Desire
and
natural
Appetite
of
Man
.
God
,
the
Creator
of
all
Things
,
provides
Food
and
Sustenance
for
all
his
Creatures
.
He
causes
the
Grass
to
grow
for
the
Cattel
:
He
sends
the
Springs
into
the
Valleys
,
which
run
among
the
Hills
;
they
give
Drink
to
every
Beast
of
the
Field
;
the
Wild
Asses
quench
their
Thirst
,
the
Lions
receive
their
Prey
from
him
:
He
it
is
,
that
hath
appointed
Toads
and
Snakes
to
be
proper
Meat
for
the
Stork
,
and
Flies
for
the
Nourishment
of
Spiders
;
for
some
Birds
of
the
Air
he
hath
design'd
Variety
of
Seeds
,
and
Worms
of
the
Earth
for
others
:
He
provides
Leaves
for
Caterpillars
,
and
those
Insects
for
the
Use
of
other
Animals
;
and
the
young
Ravens
that
make
a
noise
,
and
upon
that
Account
are
said
to
cry
to
him
,
are
fed
and
maintain'd
by
his
Power
:
He
prevents
the
Crocodile
from
doing
excessive
Mischief
,
by
making
the
Ichneumon
his
Enemy
;
and
the
lesser
Fishes
prove
a
Prey
to
the
greater
,
by
his
Order
.
In
all
these
Things
the
Divine
Providence
displays
it self
;
and
because
the
rest
of
the
Creatures
are
not
endow'd
with
Reason
to
celebrate
God
for
his
Bounty
,
he
hath
placed
Man
in
the
Earth
,
and
enrich'd
him
with
an
Angelical
Soul
,
to
be
the
Trumpet
of
his
Glory
,
and
to
take
notice
of
God's
feeding
his
Creatures
of
all
sorts
and
sizes
,
and
particularly
the
Children
of
Men
;
and
when
he
sees
Bread
before
him
,
the
Staff
of
Humane
Life
,
to
admire
the
Wisdom
,
Power
and
Goodness
of
the
Almighty
.
And
upon
this
Account
it
was
,
that
Christ
,
as
Man
and
Mediator
,
gave
Thanks
;
and
when
he
took
Bread
,
blessed
the
Author
of
it
,
who
had
made
it
agreeable
to
Man's
Nature
,
and
gave
it
Strength
to
nourish
him
;
sent
the
Former
and
the
Later
Rain
to
nourish
the
Seed
in
the
Ground
,
and
gave
his
Sun-shine
to
warm
and
ripen
the
Corn
into
Perfection
.
2.
It
was
not
God's
Providence
alone
that
he
gave
Thanks
for
,
but
for
the
more
indearing
Expressions
of
God's
Love
to
Mankind
too
.
And
this
we
need
not
wonder
at
,
when
we
read
how
at
other
Times
he
magnified
his
Father's
Goodness
to
sincere
Believers
;
particularly
,
Matth.
11.
25.
I
thank
thee
,
O
Father
,
Lord
of
Heaven
and
Earth
,
that
thou
hast
hid
these
things
from
the
Wise
and
Prudent
,
and
hast
revealed
them
unto
Babes
.
No
Man
ever
saw
the
immense
Charity
and
Goodness
of
God
to
the
lapsed
Progeny
of
Adam
,
in
those
lively
Characters
that
he
did
:
We
can
only
speak
of
it
with
stammering
Tongues
,
and
give
some
faint
Descriptions
of
it
;
but
He
felt
it
.
The
Sense
of
that
Love
over-spread
his
Soul
,
and
he
saw
the
Heighth
,
and
Depth
,
and
Breadth
,
and
Length
of
it
:
He
beheld
the
Miracles
of
this
Love
in
all
the
amazing
Circumstances
,
and
what
it
was
for
God
to
give
a
Son
to
redeem
a
Servant
,
to
expose
a
Lamb
to
buy
a
Wolf
,
and
to
let
an
innocent
Sheep
be
led
to
the
Slaughter
to
ransom
Swine
.
He
saw
how
that
Compassion
extended
it self
;
and
what
it
was
for
the
Word
to
be
made
Flesh
,
and
to
run
about
to
seek
the
lost
Sheep
,
and
when
he
had
found
it
,
to
rejoyce
over
it
,
and
call
his
Friends
,
the
Angels
,
together
,
saying
,
Rejoyce
with
me
,
for
I
have
found
him
that
was
lost
.
He
saw
what
it
was
for
God
to
humble
himself
,
and
take
upon
him
the
Nature
of
Man
,
a
Thing
infinitely
below
him
,
and
to
advance
it
above
all
Heavens
,
above
Angels
,
Powers
,
Ceraphim
and
Cherubim
,
and
place
it
at
the
Right
Hand
of
God
.
He
saw
what
it
was
for
Infinite
Majesty
to
fall
in
love
with
Misery
;
and
for
him
that
was
adored
by
all
the
Host
of
Heaven
,
to
make
himself
of
no
Reputation
,
on
purpose
to
magnifie
his
Mercy
in
the
greatest
Misery
.
He
saw
the
happy
Strife
and
Contention
that
was
betwixt
God's
Justice
and
Mercy
:
He
saw
how
these
Twins
struggled
in
the
Womb
of
Eternity
,
and
Mercy
got
the
better
,
and
triumph'd
over
the
Almighty's
Rods
and
Axes
:
He
saw
the
Beginning
,
Progress
,
Order
and
Beauty
of
that
Love
:
He
could
measure
the
vast
Distance
betwixt
Heaven
and
Earth
,
betwixt
God
and
Man
,
betwixt
the
Judge
and
the
Malefactor
,
betwixt
Infinite
Purity
and
extream
Wretchedness
,
betwixt
Righteousness
and
Sin
,
betwixt
perfect
Innocence
and
perfect
Misery
.
And
what
a
Paradox
it
must
be
to
the
holy
Angels
,
to
see
that
Light
,
which
lights
every
Man
that
comes
into
the
World
,
submit
to
the
Darkness
of
the
Grave
,
that
some
of
Adam's
Posterity
might
be
Partakers
of
the
Inheritance
of
the
Saints
in
Light
!
This
he
saw
;
and
,
as
a
Man
,
who
was
to
shew
his
Church
an
Example
,
he
gave
Thanks
.
VI.
Christ's
Actions
,
as
they
were
intended
for
our
Instruction
,
so
we
cannot
think
that
his
Giving
of
Thanks
was
only
to
express
his
own
Devotion
,
as
Mediator
;
but
that
it
was
designed
to
teach
us
,
1.
Never
to
sit
down
at
our
common
or
ordinary
Meals
,
without
praising
God
for
the
Blessings
his
bountiful
Hand
hath
vouchsafed
unto
us
.
This
,
it
seems
,
is
so
necessary
,
that
the
Holy
Ghost
reckons
those
Men
among
the
Workers
of
Iniquity
,
that
sit
down
to
Meat
,
and
praise
not
the
Creator
for
the
Provision
he
hath
made
for
them
,
Psal.
14.
4.
Have
the
Workers
of
Iniquity
no
Knowledge
,
who
eat
Bread
,
and
call
not
upon
the
Lord
?
We
render
the
Words
,
As
they
eat
Bread
;
our
Translators
thinking
the
Expression
to
be
a
Similitude
to
express
the
Greediness
of
Persecutors
,
who
make
a
Prey
of
God's
Servants
;
but
the
Particle
As
being
left
out
in
the
Original
,
the
Words
denote
another
Sin
of
those
Men
that
do
eat
Bread
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
call
not
upon
the
Lord
at
their
Eating
.
'T
is
true
,
the
Duty
seems
to
be
observed
by
most
People
;
and
there
are
few
so
profane
,
as
not
to
say
Grace
at
their
Meals
;
but
it
is
for
the
most
part
done
so
slovenly
,
and
so
carelesly
,
without
any
Sense
of
the
Greatness
of
the
Duty
,
and
of
the
Goodness
of
God
,
that
it
is
made
a
mere
Formality
;
which
is
as
bad
as
the
total
Omission
of
it
.
The
Giving
of
Thanks
before
and
after
Meals
must
be
performed
with
a
Sense
of
our
Unworthiness
,
and
God's
Charity
:
This
is
to
be
thought
and
taken
notice
of
,
as
much
as
the
Meat
that
is
set
before
us
;
and
Admiration
of
God's
Compassion
in
feeding
us
will
add
to
the
Relish
of
the
Victuals
set
upon
the
Table
;
and
that
is
to
eat
to
the
Glory
of
God
,
as
the
Apostle
saith
,
1
Cor.
10.
32.
2.
It
was
also
to
teach
us
Gratitude
to
our
Benefactors
here
on
Earth
.
Though
Men
are
but
the
Instruments
whereby
the
Almighty's
Blessings
are
conveyed
to
us
,
yet
there
is
a
Gratitude
due
to
them
,
and
such
Gratitude
as
is
expressed
in
kind
Offices
,
and
Readiness
to
assist
and
help
them
when
they
stand
in
need
of
our
Services
.
But
then
this
Gratitude
must
not
be
stretched
to
assisting
of
them
in
their
Sins
,
or
complying
with
them
in
their
Viciousness
and
Debaucheries
,
or
flattering
them
in
their
sickly
Passions
.
Man
must
not
be
pleased
,
to
the
Dishonour
of
God
:
And
where
Dust
and
Ashes
is
loved
more
than
he
,
he
protests
we
are
not
worthy
of
him
.
But
to
pray
for
them
,
to
honour
them
,
to
study
and
embrace
all
lawful
Opportunities
to
express
our
Respect
and
Esteem
of
them
,
to
requite
their
Kindnesses
with
equal
Civilities
,
or
spiritual
Advice
,
and
Counsel
,
and
Consolation
,
is
to
act
like
Persons
prompted
by
Christ's
Example
to
be
thankful
.
3.
It
was
more
particularly
to
direct
us
in
our
Praises
and
Thanksgivings
when
we
come
to
the
Table
of
our
dearest
Lord
?
Here
certainly
,
if
any
where
,
our
Hearts
ought
to
be
fixed
,
and
ready
to
sing
,
and
give
Praise
;
1.
For
putting
us
in
a
Way
of
being
pardon'd
,
and
happy
for
ever
.
We
were
all
concern'd
in
Adam's
Fall
,
had
all
forfeited
our
Right
to
God's
Favour
,
and
the
Happiness
we
might
have
expected
at
his
Hands
:
God
might
have
lock'd
up
the
Gate
of
Mercy
,
and
made
the
Access
to
it
impossible
:
Having
desperately
turned
our
Backs
upon
him
,
he
might
have
let
the
Rebels
sink
deeper
and
deeper
,
till
they
had
come
into
the
bottomless
Gulf
of
Eternal
Misery
;
and
,
no
doubt
,
all
the
Host
of
Heaven
would
have
applauded
his
Justice
.
And
for
him
,
who
was
cloathed
with
Majesty
and
Honour
,
unexpectedly
,
and
of
his
own
accord
,
to
turn
the
Stream
,
and
to
promise
a
Saviour
;
and
,
instead
of
making
a
Way
to
his
Anger
,
shew
Men
a
Way
to
his
Bosom
;
and
in
the
midst
of
all
this
Confusion
and
Perplexity
,
to
proclaim
the
acceptable
Year
to
the
poor
Prisoners
:
How
can
this
be
thought
of
in
the
holy
Sacrament
,
without
Praise
and
Admiration
?
2
,
For
revealing
this
wonderful
Love
to
us
:
A
Favour
,
Thousands
of
Heathens
and
Infidels
enjoy
not
at
this
Day
;
nay
,
are
wholly
ignorant
of
:
A
Love
which
is
a
Mystery
,
that
puzzles
the
Understandings
of
the
wisest
Men.
How
God
intends
to
deal
with
Heathens
and
Mahometant
,
is
hard
to
determine
;
only
in
general
we
are
told
,
that
those
who
have
sinned
without
Law
,
shall
be
judged
without
Law
,
Rom.
2.
12.
Nor
can
we
assign
a
just
and
satisfactory
Reason
,
why
he
makes
not
these
Nations
Partakers
of
the
glad
Tidings
of
the
Gospel
;
much
less
,
why
he
continues
these
Revelations
to
the
Christian
World
,
though
corrupt
and
debauched
to
a
Prodigy
:
But
this
we
know
,
That
if
any
Thing
in
the
World
deserves
our
Praises
,
this
,
that
we
have
such
a
Treasure
communicated
to
us
,
deserves
it
;
and
more
especially
in
this
Sacrament
,
where
this
Mystery
of
Reconciliation
is
a
most
proper
Object
of
our
Meditation
.
3.
For
passing
by
the
Apostate
Spirits
,
and
offering
the
Mercy
of
Reconciliation
to
the
Children
of
Men.
The
evil
Angels
sinned
as
well
as
we
;
yet
the
Son
of
God
took
not
upon
him
the
Nature
of
Angels
,
●ut
took
the
Seed
of
Abraham
.
'T
is
true
,
there
was
more
to
be
said
for
Adam's
Fall
,
than
that
of
Lucifer
:
That
Son
of
the
Morning
was
all
Spirit
,
and
Understanding
;
and
Man
had
a
Body
of
Earth
about
him
,
which
,
though
not
troublesom
in
Paradise
,
yet
was
the
apter
to
receive
Impressions
of
Sin
from
external
Objects
.
The
rebellious
Angels
were
the
first
that
made
a
Breach
betwixt
God
and
the
Creature
,
and
Man
was
seduced
by
them
;
yet
still
these
Spirits
,
as
bright
as
they
were
,
were
Creatures
;
and
as
Creatures
,
mutable
;
and
as
mutable
,
subject
to
falling
;
and
falling
,
might
expect
Mercy
and
Compassion
from
an
All-merciful
Master
;
yet
in
the
great
Work
of
Redemption
,
no
Regard
is
had
to
them
,
but
to
Man
only
;
and
he
alone
,
with
his
Race
and
Posterity
,
is
put
in
a
Possibility
of
being
saved
and
pardon'd
;
a
Mercy
fit
to
be
remembred
in
this
Sacrament
,
but
not
to
be
remembred
without
Thanksgiving
and
Praises
.
4.
For
the
Opportunity
we
have
of
remembring
Christ's
Death
in
the
holy
Sacrament
:
That
we
have
Liberty
to
meet
in
the
House
of
God
,
to
behold
his
Power
and
Glory
,
to
speak
of
his
Love
and
Compassion
,
and
to
come
to
his
Table
,
and
to
come
of
often
,
and
so
freely
,
without
Disturbance
or
Molestation
,
without
Fear
of
Danger
from
the
Tabernacles
of
Edom
,
or
from
the
Ishmaelites
,
from
Moab
,
or
the
Hagarens
.
Though
these
are
Things
which
seem
to
be
no
great
matter
to
an
Eye
that
looks
on
Things
superficially
,
yet
to
a
Person
that
knows
how
in
the
Greek
Church
the
holy
Sacrament
is
consecrated
but
once
a
Year
;
how
in
Heathenish
Countries
,
where
Ministers
of
the
Word
are
scarce
,
this
Ordinance
is
used
but
seldom
;
and
how
great
an
Hindrance
to
Goodness
the
celebrating
it
but
rarely
is
;
how
apt
the
Inward
Man
,
in
such
Cases
,
is
to
faint
,
and
languish
,
and
grow
sick
for
want
of
it
,
will
think
himself
obliged
to
open
his
Heart
and
Mouth
in
Praises
at
this
holy
Table
,
and
adore
the
Divine
Bounty
,
which
hath
given
him
Will
,
and
Strength
,
and
Opportunity
to
come
to
this
comfortable
Ordinance
.
5.
For
feeling
our
Hearts
affected
with
the
Mystery
of
Reconciliation
,
or
finding
in
our selves
those
happy
Qualifications
which
make
us
worthy
Receivers
at
this
Table
.
To
feel
in
our
Hearts
a
lively
Faith
;
a
Faith
which
,
with
Moses
,
sees
him
that
is
invisible
;
a
Faith
that
overcomes
the
World
;
a
Faith
that
purifies
the
Heart
;
a
Faith
that
,
with
Abraham
,
moves
us
to
sacrifice
and
offer
that
to
God
which
is
most
dear
to
us
;
a
Faith
that
makes
us
patient
under
Reproaches
and
Injuries
;
a
Faith
that
is
fruitful
in
good
Works
.
To
find
in
our selves
an
Hope
that
makes
not
ashamed
;
an
Hope
that
makes
us
wait
for
the
Kingdom
of
God
,
as
the
Husbandman
waits
for
the
Fruit
of
the
Earth
;
an
Hope
that
upholds
our
Hearts
in
Afflictions
;
an
Hope
that
makes
us
look
upon
that
within
the
Vail
,
into
the
Sanctuary
of
Heaven
,
and
counts
the
Troubles
of
this
present
Life
not
worthy
to
be
compared
with
the
Glory
which
ere
long
shall
be
revealed
in
us
.
To
find
in
our selves
an
holy
Charity
,
which
believes
the
best
of
our
Neighbours
,
and
thinks
no
Evil
,
except
there
be
very
great
Cause
for
it
;
a
Charity
which
suppresses
Revenge
and
Malice
;
and
not
only
suppresses
it
for
the
present
,
but
labours
to
destroy
it
too
;
a
Charity
which
moves
us
to
Kindness
and
Compassion
,
not
only
verbal
,
but
actual
;
a
Charity
which
makes
us
tender-hearted
,
forgiving
one
another
,
and
forbearing
one
another
.
To
find
all
this
in
some
measure
,
must
needs
fill
our
Hearts
with
strong
Desires
and
Endeavours
to
be
thankful
.
VII
.
This
Praise
and
Thanksgiving
cannot
but
be
essential
to
this
holy
Sacrament
,
not
a
mere
Ornamental
Thing
,
without
which
the
blessed
Effects
may
be
perceived
and
felt
.
For
,
1.
Is
it
possible
to
behold
God's
bleeding
Love
,
and
not
cry
Praise
the
Lord
,
O
Jerusalem
;
Praise
thy
God
,
O
Zion
?
Is
it
possible
to
see
the
surprizing
Humiliation
of
the
Son
of
God
,
and
not
to
say
,
Bless
the
Lord
,
O
my
Soul
▪
and
all
that
is
within
me
bless
his
holy
Name
?
Is
it
possible
to
see
God
offer
himself
for
his
Enemies
,
and
not
to
s●ng
,
Lord
!
what
is
Man
,
that
thou
so
regardest
him
?
and
the
Sons
and
Daughters
of
Men
,
that
thou
hast
such
Respect
to
them
?
Is
it
possible
to
see
Innocence
nailed
to
the
fatal
Cross
,
not
for
any
Sins
of
its
own
,
but
for
our
Transgressions
,
and
not
to
break
forth
into
Admiration
,
with
St.
John
,
Behold
what
manner
of
Love
the
Father
hath
shewn
to
us
,
that
we
should
be
called
the
Sons
of
God
?
The
Heart
must
be
of
Stone
that
can
survey
these
Wonders
,
and
be
silent
,
or
dumb
to
joyful
Praises
.
2.
What
Comfort
or
Consolation
can
be
supposed
to
flow
into
the
Soul
without
it
?
Praise
is
the
Gate
of
Mercy
:
The
Soul
that
praises
the
Divine
Love
much
,
will
have
a
greater
Sense
of
his
Love
,
and
feel
the
Power
of
it
,
and
feel
how
it
melts
the
Heart
,
supples
the
Spirit
,
softens
the
Inward
Man
,
and
makes
it
fit
for
the
Impress
of
the
Image
of
the
Son
of
God
.
As
the
Jews
say
of
the
Spirit
of
Prophesse
,
That
it
rests
on
valiant
and
chearful
Men
;
so
it
may
be
said
of
the
Divine
Love
,
Where
the
Soul
is
much
and
often
engaged
in
Praises
of
it
,
there
it
loves
to
dwell
,
there
it
is
ready
to
build
Tabernacles
,
and
take
up
its
Residence
.
The
Preceeding
Considerations
reduced
to
Practice
.
I.
EVen
the
meanest
Capacities
from
hence
learn
the
Way
to
arrive
to
holy
Thoughts
,
viz.
by
making
the
most
ordinary
Blessings
Occasions
of
Praise
and
Thanksgiving
.
Nothing
is
more
common
than
Bread
,
yet
for
this
the
Son
of
Man
gave
Thanks
;
and
in
doing
so
,
bid
us
imitate
his
Practice
when
the
like
familiar
Mercies
come
before
us
,
or
present
themselves
to
our
View
.
About
the
Time
of
the
Council
at
Constance
,
two
Cardinals
,
as
they
were
travelling
upon
the
Road
,
not
far
from
the
City
,
saw
a
poor
Shepherd
weeping
;
and
thinking
that
some
sad
Accident
might
have
befallen
him
,
either
his
Dog
lost
,
or
some
of
his
Sheep
stolen
,
had
the
Curiosity
to
ask
him
the
Reason
of
his
Tears
:
who
answer'd
,
I
am
looking
here
upon
a
Toad
,
and
cannot
but
weep
to
think
what
an
ungrateful
Beast
I
have
been
to
my
God
,
to
whom
I
never
before
in
all
my
Life
gave
Thanks
that
he
●e
did
not
make
me
so
homely
and
so
odious
a
Creature
.
The
Truth
is
,
you
and
I
can
hardly
walk
the
Street
,
but
we
meet
with
Men
either
ragged
,
or
lame
,
or
maim'd
,
or
blind
,
or
dumb
,
or
some
other
way
deform'd
,
and
extreamly
miserable
:
Can
we
look
on
such
Objects
,
and
not
think
with
our selves
,
what
a
Favour
and
Mercy
it
was
in
our
great
and
gracious
God
,
not
to
plunge
us
into
that
wretched
State
,
but
to
give
us
Necessaries
and
Conveniencies
,
a
right
Shape
,
and
Soundness
of
Limbs
,
&c.
These
,
't
is
true
,
are
but
very
ordinary
Blessings
,
yet
if
we
consider
how
many
Thousands
want
them
,
and
that
God
,
who
can
do
all
Things
,
and
whose
Hand
is
to
be
seen
in
all
Things
,
might
as
easily
have
reduced
us
to
such
a
miserable
Condition
as
he
hath
done
others
,
and
that
it
is
nothing
but
his
Infinite
Goodness
and
Wisdom
that
hath
made
this
Distinction
;
this
cannot
but
quicken
our
Understandings
:
And
if
so
,
none
of
us
can
complain
,
that
we
have
no
Faculty
of
furnishing
our
Minds
with
holy
Thoughts
.
To
this
purpose
,
certainly
,
was
our
Reason
given
us
,
that
we
might
look
on
such
Mercies
with
spiritual
Reflections
and
Praises
;
and
these
Praises
are
holy
Thoughts
.
Nay
,
the
Task
is
very
easie
;
and
there
is
nothing
lies
more
in
our
power
,
than
,
by
taking
a
View
of
such
Blessings
,
to
think
,
This
God
hath
done
,
this
is
part
of
his
Charity
,
this
is
a
Character
of
his
Bounty
:
What
am
I
,
and
what
is
my
Father's
House
,
that
God
hath
brought
me
thus
far
!
And
as
it
is
easie
,
so
it
is
profitable
too
;
for
this
will
fill
our
Minds
with
humble
Thoughts
,
and
teach
us
to
have
a
low
Opinion
of
our selves
;
it
being
impossible
to
think
our selves
very
unworthy
of
God's
Favours
,
and
not
to
despise
our selves
.
II.
I
told
you
in
the
first
Chapter
of
this
Discourse
,
that
the
Sacrament
of
the
Lord's
Supper
among
the
Ancients
was
frequently
called
the
Eucharist
:
Here
we
see
the
Reason
of
it
;
for
as
the
Word
Eucharist
imports
Praise
,
so
Thanksgiving
is
one
of
the
principal
Actions
and
Offices
in
this
Sacrament
.
The
Church
of
Rome
will
have
it
called
a
Sacrifice
,
because
in
the
Primitive
Church
it
went
by
that
Name
:
We
deny
it
not
,
but
then
they
meant
by
it
a
Sacrifice
of
Praise
;
and
this
Sacrifice
we
exhort
every
one
of
you
to
offer
,
when
you
remember
your
Great
Master's
Funeral
:
Give
Thanks
for
that
Death
,
when
you
are
preparing
your selves
for
this
spiritual
Feast
;
Give
Thanks
when
you
feed
at
this
holy
Table
;
Give
Thanks
when
you
depart
from
that
Banqueting-house
;
Give
Thanks
unto
the
Lamb
that
was
slain
,
bless
him
for
his
Wounds
,
bless
him
for
his
Cross
,
bless
him
for
his
Bloody
Sweat
,
bless
him
for
all
his
Sighs
and
Groans
,
bless
him
for
his
Merits
,
for
through
these
your
Souls
must
triumph
over
Hell
,
and
Sin
,
and
Devils
.
But
then
,
take
heed
of
praising
him
at
Church
,
and
affronting
him
at
home
:
These
Praises
must
be
uniform
,
and
equal
,
and
constant
;
not
that
you
are
obliged
in
all
Places
to
speak
of
his
Glory
,
whatever
Business
you
have
;
or
that
you
must
do
nothing
but
sing
Psalms
to
him
,
where-ever
you
are
;
but
your
upright
and
Christian
Behaviour
in
all
Places
is
a
Glorification
of
his
Mercy
:
For
you
are
a
chosen
Generation
,
a
Royal
Priesthood
,
an
holy
Nation
,
a
peculiar
People
,
that
ye
should
shew
forth
the
Praises
of
him
who
hath
called
you
out
of
Darkness
,
into
his
marvellous
Light
,
1
Pet.
2.
9.
The
PRAYER
.
O
Thou
who
inhabitest
the
Praises
of
Israel
,
our
Fathers
trusted
in
thee
;
they
trusted
,
and
thou
didst
deliver
them
;
they
cried
unto
thee
,
and
they
were
delivered
;
they
trusted
in
thee
,
and
were
not
confounded
:
Praise
waits
for
thee
in
Sion
.
Thou
deservest
my
devoutest
Praises
,
my
most
hearty
Thanks
,
my
loudest
Celebrations
:
Can
I
think
of
what
thou
hast
done
for
me
,
and
be
loath
to
praise
thee
?
What
should
I
do
but
praise
thee
?
All
that
I
see
within
me
,
or
about
me
,
is
Mercy
;
my
Meat
,
my
Drink
,
my
Clothes
,
are
Mercies
.
But
,
Oh!
what
a
Mercy
is
that
Spiritual
Food
thou
settest
before
me
at
thy
Table
!
Oh
,
let
my
Mouth
be
filled
with
thy
Praise
all
the
Day
long
!
I
am
sensible
not
only
of
the
Necessity
,
but
the
Comeliness
of
it
too
.
It
sets
a
Lustre
on
my
Soul
,
it
is
an
Ornament
to
my
better
Part
,
it
makes
me
glorious
in
thy
Sight
.
Oh
,
teach
me
the
Art
of
praising
thee
!
Let
me
but
love
thee
,
and
I
cannot
but
praise
thee
:
My
Love
will
dictate
Words
,
and
suggest
Meditations
,
and
I
shall
speak
of
all
thy
wondrous
Works
.
Let
this
be
my
greatest
Delight
,
my
greatest
Joy
,
my
greatest
Pleasure
,
that
I
may
praise
thee
at
last
with
all
the
Saints
and
Angels
,
to
Eternal
Ages
,
through
Jesus
Christ
our
Lord
.
Amen
.
CHAP.
IX
.
Of
Breaking
the
Bread
,
and
the
Mysteries
of
it
.
The
CONTENTS
.
The
Action
of
Breaking
Bread
,
borowed
from
the
Jews
;
used
by
Christ
,
to
put
us
in
mind
of
his
Crucifixion
;
Of
the
broken
State
of
Mankind
;
Of
his
going
to
break
down
the
Partition
.
Wall
betwixt
the
Jews
and
Gentiles
;
Of
the
Communion
of
the
Body
of
Christ
;
Of
our
Coming
to
his
Table
with
Broken
,
Contrite
Hearts
;
Of
his
Readiness
to
comfort
the
Bruised
and
Broken
Spirit
;
Of
the
Vertue
and
Power
of
his
Death
,
in
breaking
the
Force
of
God's
Wrath
against
us
;
Of
the
Miracle
that
was
to
happen
at
his
Death
in
the
Earth
and
Rocks
,
&c.
And
of
the
strange
Divisions
that
would
rise
about
this
Sacrament
.
The
Action
of
Breaking
the
Holy-Bread
doth
not
interfere
with
the
Canon
in
the
Rule
of
the
Passover
,
that
not
a
Bone
of
the
Lamb
should
be
broken
.
The
Church
of
Rome
is
to
blame
for
not
Breaking
the
Bread
.
Christ
,
as
well
as
the
Disciples
,
received
the
Communion
.
Reflections
to
be
made
by
Christians
when
they
see
the
Bread
broken
.
The
Prayer
.
I.
AMong
the
Jews
,
as
no
Man
durst
eat
Bread
without
consecrating
it
by
Thanksgiving
,
so
no
Man
gave
Thanks
for
the
Bread
,
but
he
broke
part
of
it
,
did
eat
of
it
,
and
gave
of
it
to
the
rest
that
were
with
him
at
the
Table
;
and
the
Master
of
the
House
,
if
present
,
was
usually
the
Person
that
did
all
this
,
gave
Thanks
,
and
dealt
the
Bread
about
:
To
this
End
the
Loaves
among
the
Jews
were
made
with
divers
Cuts
or
Incisions
,
that
when
they
were
brought
to
Table
,
they
might
be
broken
with
greater
Ease
by
the
Head
of
the
Family
,
and
distributed
to
those
that
did
eat
with
him
.
Among
the
ancient
Romans
it
was
otherwise
;
for
though
they
had
Cuts
and
Divisions
upon
their
Loaves
,
yet
those
Cuts
were
but
four
in
all
,
in
the
Shape
of
a
Cross
,
to
the
End
that
when
they
came
to
reach
it
to
their
Guests
,
they
might
easily
break
it
into
four
Parts
:
Which
was
the
Reason
why
they
called
the
Portion
that
fell
to
one
Man's
Share
Quadra
,
or
the
fourth
Part
of
a
Loaf
.
If
Christ
imitated
any
Custom
in
Breaking
of
Bread
,
't
is
most
probable
he
followed
that
of
the
Jews
;
from
whose
manner
of
living
he
used
not
to
vary
,
if
their
Actions
and
Customs
had
nothing
of
Sin
in
them
;
shewing
thereby
how
loath
we
should
be
,
Quieta
movere
,
to
change
or
alter
Things
in
a
Church
or
Nation
,
which
,
through
a
long
Succession
of
Time
,
have
been
received
,
provided
there
be
nothing
of
Immodesty
,
Superstition
,
or
Indecency
,
or
Irregularity
in
it
.
The
Unleaven'd
Cakes
of
the
Jews
,
they
use
at
this
Day
in
the
Celebration
of
their
Passover
,
are
,
in
all
probability
,
Relicks
of
that
ancient
Way
among
their
Country-men
of
ordering
their
Loaves
,
and
making
them
with
many
Cuts
and
Divisions
in
them
,
whereby
the
Master
of
the
House
took
occasion
to
break
off
a
just
and
convenient
Piece
for
each
Member
of
his
Family
.
But
though
Christ
,
in
breaking
the
Sacramental
Bread
,
might
borrow
that
Right
and
Action
from
the
Jews
,
yet
we
must
not
suppofe
,
that
therefore
he
had
no
farther
Design
in
it
,
but
rather
sanctified
it
into
a
Mystery
,
as
he
did
the
Washing
of
the
Feet
received
among
the
Jews
,
Joh.
13.
14
,
15.
II.
As
Breaking
the
Sacramental
Bread
was
an
Action
design'd
to
represent
several
Things
of
great
Importance
,
so
the
Things
thereby
represented
may
justly
be
supposed
,
and
piously
believed
,
to
be
the
following
.
1.
An
Emblem
it
was
of
that
barbarous
Fact
the
Jews
were
like
,
in
a
few
Minutes
after
,
to
commit
against
his
Sacred
Person
,
viz.
Breaking
his
Sacred
Body
by
the
Torments
of
a
painful
Crucifixion
:
This
Body
of
his
,
spotless
as
the
Sun
,
harmonious
as
the
Strings
of
a
well-tuned
Lute
,
the
miraculous
Product
of
the
Holy
Ghost
,
purer
than
Virgins
Wax
,
big
with
the
richest
and
choicest
Blood
,
subject
to
no
inordinate
Desire
,
was
in
a
few
Hours
like
to
be
the
Scorn
of
Soldiers
,
the
Sport
of
Scribes
,
and
the
Laughing-stock
of
supercilious
Pharisees
;
within
a
few
Minutes
,
this
Body
was
to
be
lash'd
,
buffeted
,
beaten
,
wrench'd
,
and
stretch'd
out
upon
the
Cross
:
Here
his
Flesh
was
to
be
torn
with
Nails
,
the
Skin
to
be
broken
,
the
Veins
,
those
precious
Springs
,
to
be
open'd
;
and
he
that
was
fairer
than
the
Children
of
Men
,
was
soon
after
to
be
without
Form
or
Comeliness
,
a
Man
of
Sorrows
,
rejected
and
despised
of
Men
,
to
be
handled
like
a
Slave
,
treated
like
a
Malefactor
,
crucified
like
a
Thief
,
and
used
like
the
worst
of
Mankind
:
Therefore
he
broke
the
Bread
,
to
represent
this
inhumane
Attempt
.
Such
Pains
did
our
blessed
Master
take
with
his
Disciples
,
to
prevent
their
being
surprized
with
his
Passion
:
He
had
frequently
given
them
notice
of
it
,
armed
them
against
the
fatal
Hour
,
and
not
only
in
general
told
them
he
was
to
suffer
,
but
here
in
this
Action
describes
the
very
manner
of
it
;
and
in
Breaking
of
the
Bread
,
hints
to
them
,
how
that
noble
,
that
curious
,
that
excellent
Frame
would
be
disorder'd
,
broken
and
destroyed
.
2.
He
broke
the
Bread
,
to
shew
that
Man
,
for
whom
he
was
to
suffer
,
was
in
a
broken
,
forlorn
and
undone
Condition
,
a
Condition
which
required
an
Almighty
Saviour
to
put
under
his
Shoulder
,
to
rescue
the
miserable
Creature
from
the
Thraldom
of
Damnation
.
Mankind
was
indeed
in
a
very
broken
State
at
that
time
,
not
only
with
respect
to
the
various
Divisions
that
were
among
the
Jews
,
and
in
other
Parts
of
the
World
,
but
with
respect
to
their
Sins
,
Errours
and
Corruptions
.
Idolatry
had
not
only
over-spread
the
habitable
World
,
but
was
come
to
a
prodigious
Heighth
;
many
Sins
,
which
even
the
Law
of
Nature
condemned
,
were
become
Vertues
:
And
to
that
Impiety
Mankind
arose
,
that
not
a
few
of
their
Vices
were
consecrated
into
Deities
;
insomuch
that
to
be
lewd
,
was
Religion
;
and
Deified
Vices
had
their
Votaries
.
Among
the
Jews
,
who
were
Keepers
of
the
Oracles
of
God
,
the
Great
Seal
of
the
King
of
Heaven
;
though
they
went
not
a
whoring
after
Idols
,
yet
the
Religion
that
remained
among
them
was
turn'd
into
mere
Formality
,
and
Outward
Shew
:
The
Moral
Law
,
that
Eternal
Standard
of
Truth
and
Goodness
,
was
in
a
manner
trampled
under
Foot
:
The
Traditions
of
the
Elders
enervated
its
Force
,
and
the
false
Glosses
of
the
Pharisees
made
the
Divine
Commands
of
no
Effect
.
In
a
Word
,
the
Pillars
of
Religion
were
every
where
broken
,
the
very
Foundation
was
undermin'd
,
and
both
Jews
and
Gentiles
were
intoxicated
;
the
former
with
Hypocrisie
,
the
other
with
Profaneness
.
How
desperate
both
their
Conditions
were
,
the
Apostle
shews
at
large
,
Rom.
Chap.
1.
and
2.
and
more
succinctly
,
Rom.
3.
9
,
10
,
11
,
—
19.
There
is
none
righteous
,
no
not
one
;
there
is
none
that
understands
,
there
is
none
that
seeks
after
God
,
&c.
Christ
broke
the
Bread
therefore
,
to
shew
how
necessary
it
was
for
him
to
be
broken
on
the
Cross
,
to
redintegrate
and
make
whole
the
broken
and
forlorn
State
of
Mankind
;
which
makes
him
say
afterward
,
This
is
my
Body
,
which
is
broken
FOR
YOU
.
3.
He
broke
the
Bread
,
to
shew
that
he
it
was
who
was
to
break
down
the
Partition-Wall
that
separated
the
Jews
and
Gentiles
.
Till
the
Son
of
God
was
crucified
for
the
Sins
of
the
World
,
there
was
so
great
an
Antipathy
betwext
the
Jews
and
Gentiles
,
that
the
Hatred
was
thought
Duty
,
and
the
Enmity
,
Religion
;
and
as
the
Heathen
looked
upon
the
Jews
as
the
vilest
of
Mankind
,
so
the
Jews
were
even
with
them
,
and
looked
upon
them
as
abominable
;
and
to
eat
and
drink
with
a
Gentile
,
was
counted
a
Crime
;
and
to
make
any
Expressions
of
Kindness
or
Favour
,
Impiety
:
To
shew
him
the
right
Way
in
a
Journey
,
or
to
lead
him
to
a
Spring
of
Water
in
case
he
were
a-thirst
,
or
to
lie
with
him
,
or
to
contract
Marriage
with
any
of
them
,
was
as
detestable
as
to
eat
Swines
Flesh.
And
it
was
a
Maxim
in
the
Jewish
Divinity
,
That
the
Holy
Ghost
could
not
rest
upon
an
Heathen
:
Which
made
the
Jews
,
Act.
11.
2
,
3.
fall
out
with
Peter
,
because
he
went
unto
Men
uncircumcised
,
and
did
eat
with
them
,
and
preach
the
Gospel
to
them
.
Christ
,
by
his
Death
and
Resurrection
,
was
to
destroy
that
Enmity
,
and
to
make
the
Lamb
lie
down
with
the
Wolf
,
and
the
Lion
with
the
Calf
;
according
to
the
Prophesie
of
Esay
,
Chap.
11.
6.
And
so
it
came
to
pass
,
after
his
Resurrection
,
and
the
Effusion
of
the
Holy
Ghost
,
Peter
opened
the
Door
of
Salvation
to
the
Gentiles
,
and
the
Holy
Ghost
came
down
on
the
Uncircumcised
,
as
well
as
on
the
Seed
of
Abraham
;
and
both
Nations
became
one
Flock
,
one
Company
,
and
one
People
,
under
the
great
Shepherd
of
the
Sheep
,
Christ
Jesus
;
and
they
who
before
hated
one
another
mortally
,
now
fell
into
one
another's
Embraces
,
and
saluted
one
another
with
an
holy
Kiss
.
Upon
which
Account
,
the
Apostle
says
,
Ephes.
2.
14
,
—
18.
Christ
is
our
Peace
,
who
hath
made
both
one
,
and
broken
down
the
Middle-Wall
of
Partition
between
us
,
having
abolished
in
his
Flesh
the
Enmity
,
even
the
Law
of
Commandments
contained
in
Ordinances
,
for
to
make
in
himself
,
of
twain
,
one
new
Man
;
so
making
Peace
.
He
broke
the
Bread
therefore
,
to
signifie
this
glorious
and
charitable
Act.
4.
The
Bread
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
,
saith
St.
Paul
,
1
Cor.
10.
16.
And
this
we
may
justly
believe
to
have
been
our
Master's
Design
in
this
Action
,
for
the
Apostle
received
it
of
the
Lord
;
and
what
Christ
had
taught
him
,
he
communicated
to
his
Hearers
:
And
this
Breaking
both
shews
and
commands
our
Union
and
Communion
.
Though
he
broke
the
Loaf
into
several
Pieces
,
to
give
to
the
respective
Communicants
,
yet
those
Pieces
were
still
Parts
of
that
Loaf
;
and
this
was
to
shew
how
near
and
dear
we
Christians
are
,
and
ought
to
be
,
to
one
another
:
This
speaks
us
Fellow
members
,
and
how
tender
we
ought
to
be
of
one
another's
Welfare
,
as
one
Member
is
of
the
Safety
of
another
.
So
that
,
though
we
are
many
Members
,
yet
we
all
make
one
Loaf
,
one
great
Body
,
whereof
Christ
is
the
Head
,
1
Cor.
12.
27.
And
this
makes
all
Rancor
,
Malice
,
Envy
,
Hatred
,
Pride
and
Ill-Nature
,
absurd
,
odious
,
abominable
and
intolerable
among
Christians
,
not
only
at
the
holy
Sacrament
,
but
in
their
Conversation
too
:
For
,
how
strange
,
how
surprizing
would
it
be
,
to
see
one
Piece
of
Bread
quarrel
with
the
other
of
the
same
Loaf
?
And
would
to
God
it
might
be
as
surprizing
,
to
see
one
Christian
fall
out
with
the
other
.
5.
He
broke
the
Bread
,
to
hint
to
us
,
with
what
Hearts
we
ought
to
come
to
the
Table
of
our
Lord
,
and
to
the
Altar
of
the
Cross
;
even
with
humble
,
broken
,
contrite
Hearts
.
Such
Hearts
we
might
get
,
if
it
were
not
for
our
Pride
:
It
was
therefore
prohibited
in
the
Old
Law
,
to
use
Leaven
in
God's
Sacrifices
and
Offerings
;
Leaven
was
the
Emblem
of
Pride
,
which
makes
us
unfit
to
appear
before
the
humble
Jesus
:
I
am
broken
with
their
whorish
Heart
,
which
hath
departed
from
me
,
saith
God
,
Ezech.
9.
6.
This
was
literally
fulfilled
in
Christ
:
And
shall
not
we
share
in
the
Depth
of
that
Sorrow
?
Shall
we
see
him
bow
his
Head
under
the
Weight
of
our
Offences
,
and
shall
not
the
Burthen
appear
heavy
and
insupportable
to
our
Spirits
?
Shall
we
see
the
innocent
Lamb
weep
for
our
Stubbornness
,
and
be
unconcerned
at
the
Spectacle
?
6.
He
broke
the
Bread
,
to
let
us
see
how
ready
he
is
to
comfort
the
Contrite
and
Broken
Heart
.
Christian
,
as
great
as
the
Agonies
were
,
thy
Sins
did
put
him
to
;
as
great
as
the
Torments
were
,
he
felt
upon
thy
Account
;
as
bitter
as
the
Death
was
,
he
suffered
and
tasted
for
thee
;
yet
if
thy
Soul
relents
,
and
if
that
which
made
him
die
becomes
loathsome
and
abominable
in
thy
Sight
,
if
a
deep
Sense
of
thy
Unworthiness
fills
the
Chanels
of
thy
Heart
,
if
the
Fountain
of
thy
Head
runs
with
Water
,
if
thine
Eyes
gush
out
in
Tears
,
if
the
Weight
of
thy
Sins
presses
thy
Soul
into
an
holy
Self-abhorrency
,
if
his
Passion
can
fright
thy
Sins
into
a
languishing
Condition
,
abate
their
Courage
,
and
break
their
sturdy
Necks
,
and
his
broken
Body
proves
a
Motive
strong
enough
,
and
obliges
thee
to
break
loose
from
the
Government
of
Hell
;
behold
,
those
very
Wounds
thou
madest
shall
be
thy
Balsam
;
and
the
Blood
thy
Sinns
did
spill
,
shall
turn
into
Oyl
,
to
supple
thy
broken
Bones
;
with
that
precious
Liquor
thy
Soul
shall
be
washed
,
and
that
which
was
his
Death
,
shall
be
thy
Life
and
Antidote
;
with
that
Offering
of
himself
,
once
made
,
he
will
expiate
thy
Filth
,
and
perfume
thy
Services
,
render
them
acceptable
to
God
,
give
thee
a
Right
to
Heaven
,
comfort
thee
in
all
thy
Tribulations
,
and
call
to
thy
Soul
,
Be
of
good
chear
,
thy
Sins
are
forgiven
thee
.
7.
He
broke
the
Bread
,
to
let
us
know
that
his
Death
would
break
the
Wrath
of
God
,
allay
his
Anger
,
pacifie
his
Justice
,
and
satisfie
for
the
Affront
his
Holiness
had
suffered
from
the
Sins
of
Men
,
and
make
way
for
the
Penitent's
Admission
to
God's
Bosom
.
This
is
St.
Bernard's
Observation
;
and
the
Mystery
is
rational
,
for
by
his
Death
he
broke
the
Power
of
him
who
had
the
Power
of
Death
,
Heb.
2.
14.
This
was
the
Devil
,
who
got
that
Power
by
Man's
Apostacy
,
which
provoked
the
Almighty's
Wrath
,
and
moved
him
to
permit
the
Enemy
to
exercise
that
Power
over
Mankind
;
who
was
therefore
not
only
the
Cause
of
Adam's
Death
,
but
of
all
the
Deaths
that
followed
that
;
for
which
Cause
Christ
called
him
a
Murtherer
from
the
Beginning
,
Joh.
8.
44.
And
the
Jews
stile
him
the
Angel
of
Death
;
and
if
any
extraordinary
Judgments
were
inflicted
on
Men
at
any
time
,
he
was
still
the
Executioner
.
Besides
all
this
,
he
had
Power
given
him
to
fright
Men
with
Death
,
either
violent
or
natural
,
and
the
dreadful
Consequences
of
it
;
of
all
which
,
Man's
Apostacy
was
the
Cause
.
This
Power
given
him
by
the
Justice
and
Wrath
of
God
,
against
the
Sins
of
Man
,
was
broken
by
the
Death
of
Jesus
,
who
thereby
gave
all
true
Believers
Power
and
Courage
to
undervalue
these
Fears
and
Terrours
,
to
look
upon
them
as
Bugbears
,
and
Things
to
fright
Slaves
withal
,
since
this
wonderful
Death
brings
Life
,
and
Pardon
,
and
Salvation
to
their
Souls
,
and
makes
their
own
Death
a
Passage
to
the
full
Possession
of
the
Joys
to
come
.
8.
He
broke
the
Bread
,
prophetically
to
fore-tell
what
Miracles
would
happen
at
his
Death
,
how
the
Veil
of
the
Temple
would
rend
,
the
Rocks
break
,
and
the
Graves
burst
their
Bonds
,
and
open
;
even
then
,
when
Men's
Hearts
would
be
harder
than
Flints
,
more
impenetrable
than
Stones
,
more
insensible
than
Adamants
,
less
tractable
than
the
Earth
,
more
rigid
than
the
Grave
,
and
less
relenting
than
inanimate
Creatures
.
9.
He
broke
the
Bread
:
Why
may
not
we
think
that
hereby
he
signified
the
Breaches
and
Divisions
that
,
through
the
Passions
and
various
Interests
of
Men
,
would
happen
in
future
Ages
in
the
Church
,
upon
the
Account
of
this
Sacrament
?
What
Strife
,
what
Bitterness
,
what
Contentions
hath
this
Ordinance
occasion'd
betwixt
the
Eastern
and
Western
Churches
;
and
in
the
Western
,
betwixt
the
Papists
and
Protestants
;
and
among
the
Protestants
,
betwixt
the
Lutherans
and
those
that
call
themselves
of
the
Reformed
Religion
?
Upon
which
Account
,
I
cannot
but
think
of
the
bitter
Language
that
both
Luther
and
his
Followers
have
given
to
the
Zwinglians
and
Calvinists
,
that
differ'd
from
them
in
Opinion
about
the
Supper
of
the
Lord
.
Nor
did
the
Fury
stop
here
,
but
in
many
Places
where
any
of
the
Zwinglians
were
,
they
were
turned
out
,
imprisoned
,
harrassed
,
expelled
,
driven
into
Exile
,
and
forced
away
to
Sea
in
a
severe
Winter
,
in
Frost
and
Snow
,
when
the
Winds
blew
hard
,
and
the
Weather
was
exceeding
tempestuous
;
and
all
,
because
they
would
not
abjure
these
Six
Propositions
:
1.
That
these
Words
,
Take
,
eat
,
this
is
my
Body
;
and
,
Take
,
drink
,
this
is
my
Blood
,
must
not
be
understood
literally
,
but
typically
and
figuratively
.
2.
That
the
Elements
in
the
Lord's
Supper
are
only
Signs
and
Symbols
;
and
that
Christ's
Body
is
as
far
removed
from
the
Bread
in
the
Sacrament
,
as
Heaven
is
from
Earth
.
3.
That
Christ
is
present
in
this
Sacrament
by
his
Virtue
and
Power
,
and
not
with
his
Body
;
as
the
Sun
,
with
his
Light
and
Operation
,
assists
and
refreshes
the
Creatures
of
God
in
this
lower
World
.
4.
That
the
Bread
in
the
Sacrament
is
the
Emblem
and
Figure
of
Christ's
Body
,
and
signifies
and
represents
only
.
5.
That
Christ's
Body
is
eaten
only
by
Faith
mounting
up
into
Heaven
,
not
with
the
Mouth
.
6.
That
only
true
Believers
do
properly
eat
Christ's
Body
;
but
wicked
Men
,
who
have
no
lively
Faith
,
receive
nothing
but
the
bare
Bread
and
Wine
.
Those
that
would
not
abjure
these
Doctrines
,
were
used
like
Hereticks
,
Fanaticks
and
Vagabonds
:
By
their
usage
,
one
would
have
taken
them
to
have
been
guilty
of
Sacrilege
,
Murther
,
Robbery
,
Sedition
,
Rebellion
,
&c.
but
the
chief
Crime
,
it
seems
,
was
,
because
having
imbibed
Zwinglius
and
Calvin's
Doctrine
about
the
Eucharist
,
they
could
not
conform
to
the
Lutheran
Persuasion
in
that
Point
.
Wonderful
Barbarity
!
which
one
would
scarce
have
expected
from
Heathens
,
much
less
from
Christians
,
and
Fellow-Protestants
,
who
,
together
with
them
,
protested
against
the
Corruptions
of
the
Church
of
Rome
.
Into
such
an
unseemly
Behaviour
do
Men
precipitate
themselves
,
when
they
let
loose
the
Reins
of
their
Passions
;
instead
of
becoming
Repairers
of
Breaches
,
they
make
them
wider
;
and
render
that
Wound
incurable
,
which
,
if
wise
,
impartial
and
charitable
Men
had
the
handling
of
,
might
be
heal'd
up
with
great
Facility
.
III.
It
was
,
indeed
,
a
Rule
in
the
Rubrick
of
the
Passover
,
Exod.
12.
46.
That
a
Bone
of
the
Paschal
Lamb
should
not
be
broken
;
but
that
Type
doth
not
interfere
with
Christ's
Breaking
the
Sacramental
Bread
:
For
,
though
the
Paschal
Lamb
represented
the
Lamb
of
God
,
which
was
to
die
for
the
Sins
of
the
World
,
yet
that
particular
Rite
had
relation
only
to
that
Providence
in
the
Scene
of
Christ's
Passion
;
in
which
,
Care
was
taken
that
his
Legs
should
not
be
broken
,
as
those
of
Malefactors
commonly
were
,
as
St.
John
expresly
explains
it
,
Joh.
19.
21.
And
this
shews
the
wonderful
Exactness
of
Providence
,
that
both
foretold
and
fulfilled
that
Particular
in
our
great
Redeemer's
Funeral
:
And
though
he
was
numbred
with
the
Transgressors
,
yet
,
in
many
Things
,
his
Usage
was
different
from
theirs
,
to
let
the
World
see
that
a
special
Dispensation
attended
him
,
and
that
,
in
the
midst
of
all
his
Misery
,
an
unknown
Hand
restrain'd
the
unruly
Wills
of
Men
,
and
made
them
,
against
their
Intent
and
Design
,
correspond
with
God's
Prescience
and
Determination
.
This
was
so
minute
a
Circumstance
,
that
one
would
have
thought
it
deserved
no
Cognisance
or
Prediction
:
But
,
as
inconsiderable
as
it
appears
to
vulgar
Eyes
,
God
knew
it
was
of
Consequence
;
and
hereby
he
taught
future
Ages
,
at
once
to
admire
the
Treasures
of
his
Wisdom
,
and
his
Care
of
his
only
begotten
Son
;
who
,
though
he
condescended
to
die
so
ignominious
a
Death
,
yet
was
to
enjoy
this
Privilege
above
other
Malefactors
,
that
even
Infidels
might
see
he
was
no
common
Creature
.
So
that
this
Rite
in
the
Passover
must
be
stretched
no
farther
than
it
was
at
first
intended
;
and
if
so
,
it
clashes
not
with
Christ's
Breaking
the
Bread
for
other
Designs
and
Purposes
.
The
Preceding
Considerations
reduced
to
Practice
.
I.
SInce
Christ
broke
the
Bread
,
and
the
Act
is
so
significant
,
the
Church
of
Rome
is
certainly
in
the
wrong
,
who
neglects
this
Breaking
,
and
gives
the
Wafer
whole
.
But
we
need
not
wonder
at
their
Neglect
of
this
Practice
in
their
Rituals
,
who
have
made
bold
with
the
one
half
of
the
Sacrament
,
and
deprived
the
Laity
of
an
Essential
Part
of
it
,
viz.
The
Cup
;
whereof
we
shall
have
occasion
to
speak
more
largely
in
the
Sequel
.
Men
who
are
resolved
to
establish
their
Errours
,
into
which
Ignorance
first
led
them
,
must
be
bold
and
daring
;
and
,
since
the
Word
of
God
doth
contradict
them
,
invent
and
erect
an
Authority
equal
with
that
of
God
,
and
set
up
an
Infallible
Chair
,
to
bear
the
World
in
hand
,
that
they
can
do
nothing
that
is
unlawful
;
and
while
Oral
Tradition
,
that
Nose
of
Wax
,
which
you
may
turn
and
set
which
way
you
list
,
is
pretended
,
there
is
no
Doctrine
so
absurd
,
but
may
be
water'd
from
that
impure
Spring
:
And
who
can
question
it
,
when
the
Laity
are
kept
ignorant
of
the
Word
of
the
Living
God
,
and
the
Scriptures
as
much
forbidden
as
the
Tree
of
Life
was
to
Adam
,
lest
he
should
eat
thereof
,
and
live
.
II.
As
Christ
broke
the
Bread
,
so
it
is
justly
supposed
that
he
did
eat
of
it
himself
;
for
this
was
the
Custom
among
the
Jews
,
for
the
Master
of
the
Family
,
who
broke
the
Bread
,
to
eat
of
it
himself
:
And
though
he
had
no
need
of
it
,
and
the
Mercy
intended
by
this
Sacrament
was
intended
altogether
for
the
Benefit
of
his
Disciples
and
Followers
,
yet
as
he
was
baptized
to
shew
a
good
Example
,
and
that
he
might
be
in
all
Things
like
unto
his
Brethren
,
so
he
did
eat
of
the
Sacramental
Bread
,
thereby
to
encourage
all
Christians
to
come
and
participate
of
that
blessed
Symbol
.
And
we
may
add
,
he
did
it
,
to
shew
,
that
those
that
did
eat
worthily
had
Communion
with
him
,
and
that
he
would
be
in
them
,
and
they
in
him
;
as
those
who
are
admitted
to
eat
of
the
same
Meat
the
Prince
himself
eats
of
,
are
supposed
to
be
his
Favourites
.
But
if
Christ
did
eat
of
the
consecrated
Bread
himself
,
the
Doctrine
of
Transubstantiation
,
that
Idol
of
the
Church
of
Rome
,
falls
to
the
Ground
:
For
from
hence
it
will
follow
,
that
Christ
did
eat
and
devour
himself
;
which
as
it
is
absurd
,
so
it
wants
very
little
of
being
ridiculous
.
III.
See
here
what
Reflections
thou
art
to
make
when
thou
seest
the
holy
Bread
broken
before
thine
Eyes
in
this
Sacrament
.
This
thou
must
not
look
upon
as
an
empty
Ceremony
,
but
thy
Soul
must
flee
away
to
Gethsemane
,
walk
about
Golgotha
,
take
a
Turn
on
the
Mount
of
Olives
,
and
stand
still
a
while
on
Moriah
,
and
behold
how
the
innocent
Isaac
is
bound
upon
the
Altar
,
how
the
Son
of
God
hangs
on
the
infamous
Tree
,
a
Spectacle
to
Angels
,
and
to
Men
:
And
here
the
Tremendous
Object
must
arrest
thy
Thoughts
,
and
infuse
such
Reflections
;
See
here
,
my
Sins
,
what
Work
ye
have
made
,
what
Injury
ye
have
done
:
The
Son
of
the
Living
God
could
not
be
quiet
for
you
in
Heaven
;
ye
pulled
him
down
from
the
Mansions
of
Glory
;
ye
afflicted
,
persecuted
,
broke
him
here
on
Earth
,
and
left
him
not
till
ye
had
kill'd
and
murther'd
him
.
How
shall
I
be
reveng'd
upon
you
?
How
shall
I
testifie
my
Concernedness
at
the
Sufferings
of
the
Lord
Jesus
?
How
shall
I
convince
the
holy
Angels
that
stand
about
me
,
that
I
condole
with
him
?
Pride
and
Desire
of
Vain-Glory
,
thou
shalt
die
;
Envy
and
Malice
,
thou
shalt
live
no
longer
in
my
Soul
;
Wrath
and
Anger
,
thou
shalt
be
dispatch'd
;
Hypocrisie
and
Covetousness
,
thou
shalt
be
broke
to
pieces
;
Intemperance
and
Luxury
,
thou
shalt
breath
thy
last
:
I
'll
harbour
no
Murtherers
in
my
Bosom
,
no
such
Traitors
shall
lodge
in
my
House
.
O
Blessed
Master
!
Shall
I
see
thy
Head
broke
with
Thorns
,
and
not
cry
out
,
O
that
my
Head
were
Water
,
and
mine
Eyes
a
Fountain
of
Tears
!
Shall
I
see
thy
Face
broke
with
Grief
,
and
not
blush
at
my
daring
Sins
that
broke
it
thus
?
Break
,
stubborn
Heart
!
Break
,
my
perverse
and
ungovernable
Will
!
Break
,
my
head-strong
Passions
!
O
Jesu
,
break
these
Cockatrices
Eggs
,
and
let
all
the
Poyson
evaporate
;
then
,
then
,
thy
Servant
shall
be
whole
.
IV.
Hear
this
,
thou
broken
,
thou
contrite
Penitent
:
Hear
this
,
thou
distressed
Soul
,
that
art
broken
with
a
Sense
of
Sin
,
who
feelest
the
Burthen
heavy
,
and
bowest
under
it
:
Behold
the
Rock
that
was
broken
for
thee
;
and
of
the
Waters
that
flow
from
it
,
drink
;
yea
,
drink
abundantly
:
This
Water
is
cordial
,
thou
needest
not
be
afraid
of
Intemperance
here
.
Hide
thy self
in
the
Holes
,
in
the
Clests
of
this
Rock
;
hither
flee
for
Refuge
:
When
Devils
haunt
thee
,
when
Temptations
follow
thee
,
when
Despair
,
like
the
Avenger
of
Blood
,
is
at
thy
Heels
,
run
into
this
City
of
Refuge
,
save
thy self
in
this
Zoar
;
here
fear
no
Storm
,
no
Waves
,
no
Tempest
;
here
all
travelling
and
weary
Souls
find
Rest
;
here
Devils
have
no
Power
,
for
they
are
conquered
,
their
Dominion
is
taken
away
,
their
Empire
broken
;
here
is
Balm
of
Gilead
;
here
lives
the
Physician
,
whose
Blood
is
for
the
healing
of
the
Nations
;
here
fix
,
though
the
Earth
be
moved
;
here
shelter
thy self
from
the
Wrath
to
come
.
Christ
,
the
same
Yesterday
,
to
Day
,
and
for
ever
,
will
open
Rivers
in
High
Places
,
and
Fountains
in
the
midst
of
Valleys
:
When
the
Poor
and
Needy
seek
for
Water
,
and
there
is
none
,
He
,
Prince
of
Peace
,
wil
hear
them
;
He
,
the
mighty
God
,
will
will
not
forsake
them
;
He
will
plant
in
the
Wilderness
the
Cedar
,
the
Myrtle
,
and
the
Oyl-Tree
;
He
will
set
in
the
Desart
the
Fir-tree
,
and
the
Pine
,
and
the
Box-tree
together
,
that
they
may
see
,
and
know
,
and
consider
,
and
understand
together
,
that
the
Hand
of
the
Lord
hath
done
this
,
and
the
Holy
One
of
Israel
hath
created
it
,
Ezek.
41.
16
,
17.
The
PRAYER
.
O
Blessed
and
Crucified
Saviour
!
How
often
have
I
broke
with
thee
!
How
often
have
I
broke
loose
from
thee
!
How
often
have
I
broke
the
Silken
Strings
whereby
thou
hast
sought
to
tie
my
Soul
!
How
justly
mightest
thou
turn
thy
Face
away
from
me
!
How
justly
mightest
thou
look
upon
me
as
unworthy
to
be
called
any
more
to
this
Spiritual
Feast
!
But
remember
,
Lord
!
Remember
I
am
Dust
,
remember
my
Frailty
,
and
do
not
shut
up
thy
Tender
Mercies
in
Displeasure
.
O
call
after
this
Prodigal
,
and
bring
him
home
again
to
his
Father's
House
:
Make
lively
Impressions
of
thy
Crucifixion
upon
my
Mind
:
Let
the
Torments
of
thy
broken
Body
fright
me
from
all
known
Sin
:
Whenever
I
am
tempted
to
any
Thing
that
is
evil
,
cry
in
mine
Ears
,
or
possess
me
with
this
Thought
,
That
that
very
Sin
did
help
to
break
thee
on
the
Cross
!
A
lively
Apprehension
of
this
will
keep
my
Soul
undefiled
;
this
will
break
and
crush
my
former
Delight
in
Vanity
;
this
will
embitter
my
Sensual
Pleasures
;
this
will
make
me
weary
of
running
after
other
Gods
;
this
will
humble
my
Soul
;
this
will
subdue
the
vain
Imaginations
,
whereby
I
have
been
wont
to
flatter
my self
into
Misery
.
O
give
me
a
View
of
the
Riches
that
are
to
be
found
in
thy
broken
Body
,
that
I
may
run
no
longer
after
broken
Cisterns
and
may
rely
no
longer
on
broken
Reeds
.
O
let
my
Soul
feed
on
thy
broken
Body
by
Contemplation
:
Thou
didst
not
count
thy
Life
dear
for
my
sake
,
O
let
me
be
touch'd
with
these
Thoughts
,
that
I
may
despise
Death
and
Torments
for
thy
sake
,
and
may
,
with
all
Saints
and
Martyrs
,
behold
thy
Face
at
last
in
Eternal
Glory
.
O
Jesu
!
Great
Store-house
of
Delight
!
Who
hast
the
Keys
of
David
!
Spread
open
thine
Arms
of
Mercy
,
and
receive
this
poor
miserable
Creature
:
Behold
,
this
straying
Sheep
,
beset
with
Multitudes
of
Wolves
,
runs
to
the
good
Shepherd
:
Protect
me
from
the
fiery
Darts
of
the
Enemy
;
embrace
me
,
as
a
tender
Mother
doth
her
sickly
Child
,
with
Bowels
of
Mercy
.
Kill
in
me
the
base
Desires
of
the
Flesh
;
and
whatever
evil
Inclinations
thou
spiest
in
me
,
root
them
up
.
Extinguish
in
me
the
impure
Flames
of
Lust.
Give
me
an
excellent
Spirit
,
a
Spirit
active
in
the
Practice
and
Exercise
of
Vertue
.
Raise
the
Powers
of
my
Soul
by
thy
Love
,
that
I
may
love
thee
with
all
my
Heart
,
that
I
may
praise
thee
,
that
I
may
honour
thee
,
and
think
nothing
tedious
or
troublesome
that
may
promote
thy
Glory
.
Repair
this
shatter'd
Tabernacle
,
and
vouchsafe
to
dwell
in
it
:
I
have
wilfully
ruin'd
it
by
my
Sins
,
O
make
it
whole
again
.
Remove
the
Poyson
,
which
hath
infected
all
my
Faculties
.
Destroy
the
Serpent's
Seed
,
that
lurks
in
the
secret
Corners
of
my
Heart
.
If
Adam
could
not
preserve
his
Integrity
in
the
State
of
Innocence
,
how
shall
I
preserve
mine
in
this
State
of
Corruption
,
without
thy
special
Grace
and
Assistance
?
Thy
Grace
is
the
Treasure
I
want
,
thou
hast
promised
it
,
I
beg
it
;
O
let
me
not
go
without
it
.
O
Jesu
!
Thou
didst
love
me
when
I
was
thine
Enemy
,
O
hate
me
not
now
that
I
am
made
thy
Friend
.
When
I
was
lost
,
thou
didst
redeem
me
with
thy
Blood
;
now
that
I
am
found
,
O
wash
me
with
that
Blood
:
O
let
me
not
perish
now
,
when
Heaven
is
bought
,
and
an
endless
Bliss
is
purchased
for
me
.
Now
that
the
Hand-writing
against
me
is
blotted
out
,
let
me
not
run
into
new
Dangers
,
nor
forfeit
that
Blessing
which
is
so
graciously
tendred
to
me
.
It
is
the
real
Desire
of
my
Soul
to
serve
thee
;
and
O
that
I
might
do
it
with
Chearfulness
,
with
Alacrity
,
with
Fervency
,
and
with
Constancy
!
The
Preparation
of
the
Heart
is
of
thee
,
thou
givest
the
Will
;
O
give
me
Strength
to
do
what
I
desire
.
What
can
I
do
of
my self
?
I
am
naturally
defiled
,
Original
Sin
sticks
to
me
,
Proneness
to
Evil
follows
me
;
thou
must
stop
the
Current
;
nothing
but
thy self
can
dry
up
this
Fountain
of
Corruption
;
it
is
thy
Work
:
And
whatever
Good
is
in
me
,
from
thee
it
comes
,
from
thy
Grace
it
doth
proceed
.
Let
the
same
Mercy
uphold
me
,
that
hath
hitherto
guided
me
;
and
guide
me
so
through
the
Briars
and
Thorns
of
Temptations
,
that
I
may
not
only
be
more
than
a
Conqueror
through
him
that
loved
me
,
but
may
at
last
receive
the
Crown
and
Recompence
of
such
as
overcome
.
Amen
,
Amen
.
CHAP.
X.
Of
Taking
the
Consecrated
Bread
with
our
Hands
,
and
the
Mystery
of
it
.
The
CONTENTS
.
In
the
Primitive
Church
,
the
Eucharist
was
always
taken
with
the
Hand
:
This
Simplicity
,
in
progress
of
Time
,
abandon'd
;
and
,
as
the
Veneration
of
External
Symbols
advanced
,
the
Bread
received
in
certain
Vessels
,
and
sometimes
upon
Linen
Cloth
.
The
Superstition
of
the
Church
of
Rome
of
putting
the
Bread
into
the
Mouth
of
the
Communicant
laid
open
,
and
the
Vanity
of
it
shewn
.
The
Mystery
of
Taking
the
Eucharist
with
our
Hands
,
set
down
in
three
Particulars
,
viz.
To
put
us
in
mind
,
with
what
Alacrity
we
are
to
accept
of
the
Mercy
offered
us
,
to
testifie
our
appropriating
of
that
Mercy
to
our selves
,
and
to
hold
it
fast
when
we
have
received
it
.
Of
God's
Liberality
,
in
bidding
us
take
the
best
Gift
he
hath
to
bestow
.
The
Impiety
of
those
that
take
Christ
for
their
Redeemer
,
and
continue
disobedient
,
discovered
.
The
Prayer
.
I.
'T
IS
certain
that
Christ
said
,
Take
and
eat
;
which
the
Primitive
Church
understood
of
taking
the
consecrated
Elements
with
the
Hand
.
And
to
this
purpose
saith
Tertullian
,
We
receive
the
Eucharist
from
none
,
but
from
the
Hands
of
the
President
or
Minister
of
the
Ordinance
.
It
was
for
this
Reason
,
that
in
the
ancient
Liturgies
,
the
Deacons
cried
to
the
People
,
or
Communicants
,
Extend
your
Hands
:
And
upon
this
Account
it
was
,
that
St.
Ambrose
expostulating
with
Theodosius
,
about
the
barbarous
Slaughter
he
had
been
guilty
of
,
tells
him
,
How
can
you
stretch
forth
your
Hands
,
from
which
,
as
yet
,
innocent
Blood
drops
down
?
How
can
you
,
with
such
Hands
,
receive
the
Body
of
the
Lord
?
Nor
do
even
the
Papists
themselves
,
who
will
not
suffer
the
Lay-Communicant
to
touch
the
Wafer
with
his
Hand
,
but
put
it
into
his
Mouth
,
deny
it
.
Whether
every
one
in
the
Ancient
Church
did
take
the
consecrated
Elements
with
his
own
,
from
the
Priest's
or
Deacon's
Hand
;
or
whether
they
took
it
out
of
the
Dish
,
into
which
the
sacred
Bread
was
broken
,
with
their
own
Hands
,
is
not
very
material
to
determine
:
Though
whatever
Passages
there
may
be
in
Clemen●
of
Alexandria
,
and
St.
Cyprian
,
which
seem
to
import
,
that
the
Communicants
did
take
the
broken
Bread
out
of
the
Dish
;
yet
most
of
the
Ancients
do
agree
,
that
the
consecrated
Elements
were
taken
from
the
Hands
of
Ecclesiastical
Persons
:
And
though
,
among
the
Jews
,
the
Master
of
the
Family
,
that
broke
the
Bread
,
did
not
always
give
it
into
the
Hands
of
every
Guest
;
but
having
broken
it
,
laid
it
upon
the
Table
,
and
every
one
took
a
Piece
;
yet
the
Practice
of
the
Christian
Church
,
for
Six
Hundred
Years
at
least
,
after
Christ
,
sufficiently
shews
how
the
holy
Apostles
took
it
;
whom
,
we
may
suppose
,
the
first
Churches
did
imitate
:
And
as
the
Disciples
took
it
from
Christ's
Hands
,
so
the
Communicants
afterward
took
it
from
the
Apostles
and
their
Successors
Hands
;
which
Practice
continues
this
Day
in
most
Churches
of
the
Protestants
,
that
call
themselves
Reformed
:
I
say
,
in
most
;
for
in
some
,
and
particularly
,
those
of
the
United
Provinces
,
the
Communicants
take
it
out
of
the
Dish
,
after
it
is
broken
by
the
Minister
.
It
was
Ignorance
and
Superstition
that
brought
in
a
contrary
Custom
:
And
from
hence
rose
that
Canon
in
the
Council
of
Antisiodorum
;
celebrated
about
the
Year
after
Christ
,
613.
Can.
36.
That
Women
must
not
take
the
Eucharist
with
their
bare
Hands
,
but
in
a
Linen
Cloth
,
which
they
called
Dominicale
.
Soon
after
,
as
Folly
and
Superstition
increased
,
some
began
to
take
the
consecrated
Bread
in
little
Vessels
of
Gold
,
or
of
some
other
Metal
;
against
whom
the
Sixth
Council
of
Constantinople
,
about
the
Year
of
our
Lord
,
Can.
101.
676.
made
a
Canon
,
and
forbad
them
to
do
so
for
the
future
;
but
to
put
their
Hands
cross-wise
,
and
so
to
receive
it
.
The
Pretence
in
receiving
the
holy
Bread
in
some
Thing
,
besides
their
bare
Hands
,
was
,
that
they
might
not
defile
the
Body
of
Christ
with
their
Hands
;
as
if
touching
it
with
baser
Things
than
their
own
Hands
,
would
be
more
acceptable
to
God
:
For
,
as
Solomon
tells
us
,
a
living
Dog
is
better
than
a
dead
Lion
;
so
we
may
with
far
greater
Reason
say
,
That
a
living
Hand
is
infinitely
better
than
all
the
dead
Things
which
are
made
,
either
of
Gold
,
or
Silver
,
or
Brass
,
or
any
other
Mineral
.
But
though
these
Abuses
crept
in
so
early
,
yet
the
Custom
of
receiving
the
holy
Bread
with
their
Hands
continued
in
abundance
of
Churches
,
till
the
latter
end
of
the
Ninth
Century
;
by
which
Time
it
began
to
be
customary
in
the
Western
Church
to
put
the
Eucharist
into
the
Mouths
of
the
Communicants
,
as
it
is
practised
this
Day
in
the
Roman
Church
,
as
also
among
the
Lutheran
Protestants
.
It
is
confessed
,
that
a
Canon
was
made
in
a
Council
of
Roan
,
about
the
Year
of
our
Lord
,
685.
That
the
Eucharist
should
for
the
future
,
by
the
Priest
,
L'Arroque
'
s
History
of
the
Eucharist
,
Part
1.
O.
13.
be
put
into
the
Mouth
of
the
Communicant
,
whether
Woman
,
or
Lay-man
:
Yet
there
are
sufficient
Testimonies
extant
,
that
assure
us
,
that
this
Canon
was
not
observ'd
every
where
,
till
about
the
latter
end
of
the
Ninth
Century
.
In
a
Word
,
As
Superstition
grew
,
and
the
Doctrine
of
Transubstantiation
began
to
prevail
,
so
this
ancient
Rite
of
taking
the
Eucharist
with
the
Hand
,
was
abolished
;
and
the
Priests
of
the
Church
of
Rome
would
not
so
much
as
suffer
Lay-men
to
touch
the
Sacramental
Bread
with
the
Tip
of
their
Fingers
,
pretending
that
it
was
only
given
by
Christ
into
the
Hands
of
Priests
;
an
Absurdity
so
great
,
that
by
the
same
Rule
it
would
follow
,
that
the
Laity
must
be
totally
excluded
from
the
Sacrament
,
because
,
at
the
first
Institution
,
it
was
received
by
none
but
Priests
.
Nay
,
to
that
heighth
of
Folly
did
Men
arise
by
degrees
,
not
only
Papists
,
but
many
also
that
professed
the
Purity
of
the
Gospel
,
that
it
was
counted
a
great
Profanation
of
the
Eucharist
,
if
the
People
did
any
way
touch
the
sacred
Bread
;
and
therefore
great
Care
was
,
and
is
still
,
taken
,
even
at
this
Day
,
that
the
Bread
be
put
exactly
upon
the
Tongue
of
the
Communicant
,
that
he
may
not
touch
it
so
much
as
with
his
Teeth
;
So
that
under
a
pretence
of
Religion
,
Men
are
made
to
forbear
that
,
which
true
Religion
commands
to
be
done
.
And
what
an
Injury
is
it
to
the
People
,
to
hinder
them
from
touching
and
taking
the
holy
Bread
in
their
Hands
,
when
Christ
laid
down
his
Life
for
them
,
as
well
as
for
the
Priests
?
Did
the
Priests
receive
greater
Benefit
by
Christ's
Death
,
than
the
People
?
Or
,
were
some
peculiar
Advantages
consigned
to
them
by
his
Death
,
over
and
above
what
is
intended
for
the
Laity
?
If
this
could
be
proved
,
there
might
be
some
Colour
for
this
Pretence
:
But
when
all
equally
share
in
his
Mercies
,
why
should
not
all
take
the
Bread
in
their
Hands
,
whereby
they
remember
the
Benefits
of
his
Death
?
Are
the
Priest's
Hands
holier
or
cleaner
than
the
People's
?
Would
to
God
they
were
so
,
not
only
in
this
Sacrament
,
but
in
all
Things
!
But
,
after
all
,
what
can
be
more
weak
,
or
silly
,
than
to
imagine
that
the
holy
Bread
is
defiled
more
by
the
Hands
and
Teeth
,
than
by
the
Tongue
,
or
Bowels
,
or
Stomach
,
which
receive
it
?
Is
not
the
Tongue
a
Member
of
the
Body
,
as
well
as
the
Hand
?
Or
,
are
the
Bowels
,
into
which
the
Bread
is
received
,
purer
than
the
Hand
?
If
it
be
said
,
that
by
the
Hands
great
Sins
are
usually
committed
,
I
would
fain
know
whether
greater
Sins
are
not
daily
committed
with
the
Tongue
,
than
with
the
Hand
?
So
impertinent
is
this
Plea
,
that
it
deserves
no
Argument
,
or
Answer
.
In
the
Greek
Church
,
Jac.
Goar
.
in
Not.
ad
Miss.
Chrysost.
p.m.
150.
the
Custom
of
taking
the
holy
Bread
with
the
Hand
,
was
kept
up
for
many
Hundred
Years
,
till
of
late
they
have
got
a
way
of
mingling
the
holy
Wine
with
the
Bread
in
a
Spoon
,
whence
the
Communicants
do
take
it
.
II.
As
we
are
commanded
to
take
the
holy
Bread
with
our
Hands
,
which
makes
it
no
indifferent
Thing
,
so
we
cannot
suppose
that
Christ
would
command
it
,
without
intending
some
Mystery
in
that
Action
;
and
if
it
be
lawful
to
guess
,
we
may
piously
believe
,
that
by
that
Taking
,
he
intended
these
following
Things
.
1.
It
puts
us
in
mind
,
with
what
Alacrity
we
should
accept
of
the
unspeakable
Gift
,
viz.
The
Mercy
of
Reconciliation
,
by
the
Death
of
Christ
Jesus
:
As
we
readily
stretch
forth
our
Hands
to
receive
a
Present
that
is
pleasing
to
us
,
so
ought
we
to
accept
of
what
a
merciful
God
doth
so
freely
and
so
frankly
bestow
upon
us
.
Accept
of
it
!
You
will
say
,
Who
can
be
supposed
to
refuse
it
?
Will
a
Malefactor
scruple
to
accept
of
his
Prince's
Pardon
?
Or
,
If
a
King
put
a
Treasure
into
a
poor
Prisoner's
Hands
,
will
he
scorn
it
,
or
withdraw
his
Hand
?
'T
is
true
,
Men
are
willing
enough
to
accept
of
a
Saviour
,
so
they
may
have
him
upon
their
own
Terms
:
If
he
will
give
them
leave
to
do
what
they
please
,
and
then
save
them
,
they
are
most
ready
to
take
,
and
to
embrace
him
.
But
that
is
not
the
Acceptance
I
mean
:
For
such
an
Acceptance
implies
a
Contradiction
,
as
being
contrary
to
the
whole
Design
of
that
Reconciliation
:
For
by
his
Death
,
he
was
to
destroy
the
Works
of
the
Devil
;
and
therefore
to
accept
of
him
,
and
to
cleave
to
those
Works
he
came
to
destroy
,
is
to
set
Christ
at
variance
with
himself
.
He
that
accepts
of
this
Gift
,
must
express
that
Acceptance
,
not
only
by
his
Hand
,
but
his
Heart
too
,
and
conform
also
to
the
Design
of
that
Gift
.
For
,
Is
Christ
divided
?
Shall
I
accept
of
a
part
,
and
not
of
the
whole
?
Shall
I
receive
him
as
a
Saviour
,
and
not
as
a
Guide
and
Ruler
too
?
Shall
I
stretch
forth
my
Hand
,
to
put
his
Sceptre
of
Grace
and
Mercy
to
my
Lips
,
and
break
the
Sceptre
when
I
have
done
?
This
is
impious
,
and
unreasonable
.
2.
We
take
the
holy
Bread
with
our
H●nds
,
to
testifie
our
Approbation
of
that
Gift
,
and
that
we
take
it
to
our
own
Use
and
Benefit
;
as
he
that
takes
Food
in
his
Hand
,
doth
it
to
feed
his
own
Body
,
and
to
strengthen
himself
.
And
,
indeed
,
Christ
is
willing
,
that
the
Soul
that
comes
to
this
holy
Table
should
say
,
Christ
is
mine
,
for
me
he
suffered
,
for
me
he
died
,
for
my
sake
he
left
Heaven
,
and
confin'd
himself
to
a
Cradle
,
to
a
Stable
,
to
a
Manger
:
For
me
he
was
nailed
to
the
Cross
,
for
me
that
precious
Sacrifice
was
offered
,
and
I
share
in
all
the
Benefits
of
his
Death
,
as
well
as
my
Brother
,
my
Sister
,
my
Friend
,
and
my
Neighbour
:
The
Estate
he
purchased
belongs
to
me
,
I
have
a
Right
to
it
,
as
well
as
St.
Paul
and
St.
Peter
,
as
well
as
Zachaeus
and
Mary
Magdalene
:
And
there
is
no
Dispute
of
it
,
where
the
Communicant
brings
with
him
Mary
Magdalene's
Tears
,
St.
Peter's
Repentance
,
St.
Paul's
Admiration
of
God's
Love
,
and
Zachaeus's
Charity
,
he
may
be
as
confident
that
Christ
gives
himself
to
him
,
as
if
he
heard
Christ
saying
to
him
with
an
audible
Voice
,
in
the
Prophet's
Language
,
Fear
not
,
I
have
redeemed
thee
,
thou
art
mine
:
He
may
justly
believe
,
he
hears
Christ
saying
to
him
,
Here
,
Christian
,
take
that
which
is
thine
own
,
even
my self
,
that
Pardon
,
that
Salvation
,
that
Peace
,
that
Joy
,
that
Spirit
,
that
Comfort
,
which
my
Death
hath
purchased
,
and
my
Cross
hath
gained
.
I
am
thy
Portion
,
and
all
that
I
have
is
thine
;
I
am
thy
Shield
,
and
thy
exceeding
great
Reward
:
Be
not
afraid
to
apply
these
mighty
Blessings
to
my
Soul
;
for
as
great
,
as
wonderful
,
as
rich
,
as
magnificent
as
they
are
,
and
as
poor
,
as
mean
,
as
wretched
,
and
as
naked
as
thou
art
,
take
them
,
and
wear
them
,
tye
them
as
a
Crown
about
thy
Head
:
Look
upon
the
bright
,
the
everlasting
Mansions
of
Bliss
and
Happiness
;
look
upon
all
that
Saints
and
Angels
do
enjoy
,
and
please
thy self
with
the
Thoughts
of
it
;
for
all
is
thine
.
3.
We
are
commanded
to
take
the
holy
Bread
with
our
Hands
,
to
let
us
know
,
that
having
accepted
of
this
Gift
,
and
appropriated
it
to
our selves
,
we
are
to
hold
it
fast
,
and
not
to
let
it
go
again
.
Then
we
let
Christ
go
,
when
we
grow
cold
in
our
Love
to
him
,
and
to
his
distressed
Members
,
or
to
our
Brethren
in
general
.
Love
stays
that
Bride-groom
of
our
Souls
,
Love
preserves
his
gracious
Presence
,
Love
chains
him
to
our
Hearts
.
It
was
an
excellent
Resolution
of
the
Spiritual
Spouse
,
and
that
Spouse
are
we
,
Cant.
3.
3
,
4.
The
Watch-men
that
go
●●ut
the
City
,
found
me
;
to
whom
I
said
,
Saw
ye
him
whom
my
Soul
loves
?
It
was
but
a
little
that
I
passed
from
them
,
but
I
found
him
whom
my
Soul
loves
.
I
held
him
,
and
would
not
let
him
go
,
until
I
had
brought
him
into
my
Mother's
House
,
and
into
the
Chamber
of
her
that
conceived
me
.
This
must
be
the
Resolution
of
every
Soul
that
is
tender
of
spiritual
Comfort
.
The
Way
to
hold
him
fast
,
is
,
to
kiss
him
with
our
Thoughts
,
to
embrace
him
with
our
Minds
,
to
cleave
to
him
with
our
Affections
,
to
cling
to
him
with
our
Will
,
and
to
caress
him
with
our
Obedience
:
If
he
would
go
away
from
us
,
these
are
the
Charms
that
hold
him
:
And
the
Soul
that
,
with
David
,
hath
Courage
to
say
,
and
sincerely
intends
what
it
says
,
Psal.
18.
1.
I
will
love
thee
,
O
Lord
,
my
Strength
,
my
Rock
,
my
Fortress
,
my
Deliverer
,
my
Buckler
,
and
the
Horn
of
my
Salvation
,
and
my
high
Tower
,
may
expect
as
gracious
an
Answer
.
The
same
we
read
of
,
Psal.
91.
14
,
15
,
16.
Because
he
hath
set
his
Love
upon
me
,
therefore
I
will
deliver
him
:
I
will
set
him
on
high
,
because
he
hath
known
my
Name
:
He
shall
call
upon
me
,
and
I
will
answer
him
;
I
will
be
with
him
in
Trouble
,
I
will
deliver
him
,
and
honour
him
:
With
long
Life
I
satisfie
him
,
and
shew
him
my
Salvation
.
The
Preceding
Considerations
reduced
to
Practice
.
I.
HERE
we
may
take
a
View
of
the
immense
Bounty
of
our
Master
,
to
his
Church
and
People
.
Our
Saviour
pathetically
describes
it
,
Mar.
12.
1.
—
7.
For
,
according
to
the
different
Conditions
of
his
Church
,
he
sent
various
Servants
,
to
check
them
,
to
admonish
them
,
to
warn
them
,
to
represent
to
them
the
Joys
and
Torments
of
another
World
;
and
though
not
a
few
of
these
Servants
were
persecuted
,
stoned
,
killed
,
abused
,
and
some
met
with
cruel
Mockings
,
with
Bonds
and
Imprisonments
,
yet
that
did
not
discourage
him
;
and
having
therefore
yet
one
Son
,
his
Well-beloved
,
he
sent
him
also
last
unto
them
,
saying
,
They
will
reverence
my
Son
:
And
this
Son
he
bids
us
take
;
and
with
him
,
all
Things
that
can
make
us
truly
happy
.
And
though
it
is
true
,
the
covetous
and
sensual
Man
would
have
taken
it
more
kindly
,
if
God
had
bid
him
take
Chests
of
Gold
,
and
Talents
of
Silver
,
rich
Houses
,
and
richer
Lands
;
yet
had
those
Gifts
been
very
mean
,
and
unworthy
of
his
Wisdom
and
Holiness
.
His
Gift
,
like
himself
,
must
be
spiritual
and
great
;
and
in
bidding
us
take
his
Son
,
with
all
the
Benefits
of
his
Death
,
he
bids
us
take
the
most
inestimable
Mercy
,
and
that
which
must
make
us
rich
,
and
great
,
and
glorious
,
to
Eternal
Ages
.
If
he
had
bid
us
take
the
World
,
and
the
Fulness
thereof
,
there
had
been
no
great
Self-denial
in
that
Offer
:
But
to
offer
the
Son
of
his
Love
,
and
to
bid
us
take
him
as
our
own
,
whereby
we
enjoy
all
his
Wealth
and
Treasures
,
the
Self-denial
is
so
great
,
that
the
Sacred
Writers
know
not
how
to
express
it
,
and
therefore
use
such
Words
as
may
serve
to
feed
our
Admiration
;
So
God
loved
the
World
,
that
he
gave
his
only
begotten
Son
:
And
the
Word
so
,
implies
so
vast
an
Ocean
of
Love
,
that
the
Understandings
both
of
Angels
and
Men
,
may
lose
themselves
in
the
Contemplation
or
Survey
of
it
.
II.
Here
I
cannot
but
reflect
on
the
Rudeness
of
some
that
take
him
indeed
,
but
it
is
as
the
Soldiers
at
his
Passion
took
him
,
by
Force
and
Violence
.
There
are
Thousands
that
will
take
him
for
their
Saviour
,
whether
he
will
or
no
:
Though
he
hath
protested
that
he
will
say
to
those
who
would
not
do
the
Will
of
his
Father
which
is
in
Heaven
,
I
know
you
not
,
depart
from
me
,
ye
Workers
of
Iniquity
;
yet
these
very
Persons
will
lay
hold
on
him
,
and
will
be
saved
by
him
,
in
despight
of
him
;
and
therefore
do
not
only
assemble
with
other
Christians
,
under
the
Cross
,
at
the
holy
Table
,
and
there
pretend
to
take
him
to
their
Comfort
,
as
well
as
the
best
of
them
;
but
on
their
Death-beds
too
,
after
they
have
abused
him
by
their
carnal
and
sensual
Lives
,
lived
like
his
Enemies
,
lean
upon
him
,
depend
upon
him
,
lay
hold
on
his
Merits
,
support
themselves
with
his
Sufferings
,
and
stay
themselves
on
him
,
as
if
they
were
resolved
he
should
not
shake
them
off
:
This
is
a
Rudeness
that
admits
of
no
Excuse
.
Not
but
that
he
is
ready
enough
to
refresh
those
that
lay
hold
on
him
as
they
should
do
;
but
where
Men's
Hearts
remain
unsanctified
,
unholy
,
unresolved
to
walk
in
the
Light
,
as
he
was
in
the
Light
,
unaffected
with
the
Love
of
God
,
untouch'd
with
a
Sense
of
Sin
;
there
to
hope
,
and
be
confident
they
shall
be
saved
by
his
Merits
,
is
to
make
Christ
a
Patron
of
their
Sins
,
and
an
Encourager
of
Hypocrisie
,
and
to
charge
him
with
a
Lye
,
as
if
,
contrary
to
what
he
hath
so
often
affirmed
,
asserted
,
repeated
and
confirmed
by
Miracles
too
,
not
those
that
have
followed
him
in
the
Regeneration
,
but
those
whose
Hearts
and
Lives
were
never
changed
,
shall
sit
upon
Thrones
when
the
Son
of
Man
shall
sit
upon
the
Throne
of
his
Glory
,
Mat.
19.
28.
III.
From
hence
it
is
evident
,
that
to
take
Christ
for
our
highest
and
chiefest
Good
,
a
Man
must
believe
there
is
something
to
be
got
by
him
,
which
the
World
cannot
give
,
and
beyond
all
that
the
World
can
afford
:
And
this
Belief
must
not
be
slight
or
superficial
,
but
a
Belief
that
considers
the
Consequence
and
Importance
of
this
Truth
;
not
a
Belief
of
Speculation
,
but
a
Belief
that
rouzes
the
Soul
from
her
Slumber
.
A
Man
that
doth
not
heartily
believe
that
the
greatest
,
the
best
,
the
choicest
Satisfaction
flows
from
the
Possession
of
this
Treasure
,
will
never
labour
,
or
toil
,
or
put
himself
to
Trouble
to
get
Possession
of
it
.
So
that
,
if
ever
we
take
the
Lord
Jesus
according
to
the
Rules
laid
down
in
the
preceding
Discourse
,
so
as
to
accept
of
him
upon
his
Terms
,
to
appropriate
him
to
our selves
,
and
to
hold
him
fast
,
we
must
sit
down
,
and
in
cool
Blood
consider
,
whether
that
Bliss
and
Happiness
is
to
be
found
in
him
,
which
the
Scripture
speaks
of
;
and
to
weigh
that
Happiness
,
how
far
it
transcends
all
other
Felicities
and
Comforts
of
this
World
;
end
not
to
rest
,
till
we
are
fully
persuaded
of
the
Truth
and
Reality
of
it
:
And
this
Persuasion
will
,
in
a
manner
,
force
and
compel
us
to
take
him
so
,
as
,
with
the
Merchant
in
the
Gospel
,
to
sell
all
we
have
,
for
that
inestimable
Pearl
.
The
PRAYER
.
O
Jesu
!
My
All
,
my
Sun
,
my
Light
,
and
the
Glory
of
my
Soul
!
Who
hast
taken
upon
thee
the
Form
of
a
Servant
,
that
I
might
be
taken
into
the
Number
of
the
Kings
and
Princes
of
the
other
World
!
I
have
too
long
entertain'd
my self
with
the
Pleasures
and
Vanities
of
the
World
,
and
the
uncertain
Shadows
and
Images
of
Carnal
Satisfactions
.
I
see
,
I
see
,
there
is
that
in
thee
,
which
counter-balances
and
out-weighs
all
that
the
World
can
call
rich
,
and
excellent
,
and
beautiful
:
They
that
enjoy
thee
,
walk
in
Light
,
and
the
Darkness
trouble
them
not
.
O
take
my
Soul
,
and
reform
it
;
Take
my
Will
,
and
rectifie
it
;
Take
my
Understanding
,
and
eradiate
it
with
thy
Beams
;
Take
my
Affections
,
and
inflame
them
.
O
let
me
not
take
Shadows
any
longer
for
Realities
:
Take
me
into
thy
School
,
and
teach
me
;
Teach
me
,
how
I
may
be
thy
Disciple
;
Teach
me
,
how
I
may
be
satisfied
with
thee
alone
;
Teach
me
,
how
I
shall
take
thee
for
my
Head
,
my
Governor
,
and
the
Regent
of
my
Soul
.
Take
care
of
this
poor
miserable
Sinner
;
Take
thou
the
Government
of
my
Heart
:
It
is
thine
,
thou
hast
bought
,
thou
hast
redeemed
it
,
thou
hast
paid
the
Ransom
.
Take
me
Captive
by
thy
Love
:
Free
me
from
the
Prison
of
my
Corruptions
,
that
I
may
be
fit
to
be
taken
into
the
Number
of
such
as
have
washed
their
Robes
,
and
made
them
white
in
the
Blood
of
the
Lamb
,
and
stand
for
ever
before
the
Throne
of
God
,
and
serve
him
Night
and
Day
in
his
Temple
.
Amen
.
CHAP.
XI
.
Of
these
Words
,
This
is
my
Body
,
whether
they
import
a
Transubstantion
,
or
Consubstantiation
;
and
how
the
Bread
is
Christ's
Body
;
and
how
Christ's
Body
may
,
and
is
to
be
eaten
.
The
CONTENTS
.
Transubstantiation
a
new
and
monstrous
Doctrine
.
The
Fate
that
attended
Berengarius
,
for
denying
it
.
The
Impossibility
of
it
shewn
in
several
Particulars
.
Consubstantiation
,
an
Opinion
as
groundless
as
the
former
.
The
History
of
it
.
The
Arguments
the
Lutheran
Churches
make
use
of
,
confuted
.
The
true
Sense
of
these
Words
,
THIS
IS
MY
BODY
,
What
it
is
to
eat
Christ's
Body
.
Many
Rhetorical
Expressions
in
the
Fathers
,
concerning
this
holy
Sacrament
,
which
are
not
to
be
taken
literally
.
The
same
Expressions
made
use
of
still
,
but
to
be
understood
according
to
the
Analogy
of
Faith
.
The
same
Way
that
Man
was
lost
,
the
same
Way
he
must
recover
.
The
crucified
Body
of
Christ
,
represented
in
this
Sacrament
,
a
Motive
to
many
excellent
Duties
.
The
Prayer
.
I.
THIS
IS
MY
BODY
:
What
Stirs
and
Differences
these
few
Words
have
caused
in
the
Christian
World
,
especially
,
since
the
Eighth
Century
,
is
unknown
to
none
that
is
versed
in
Ecclesiastical
History
:
The
Modern
Church
of
Rome
,
as
they
place
Consecration
in
these
Words
,
so
,
to
establish
Transubstantiation
,
they
take
Sanctuary
at
this
Expression
.
Transubstantiation
,
a
Word
not
known
till
the
Year
of
our
Lord
1112
,
when
Stephen
Bishop
of
Autun
first
invented
it
,
and
afterwards
confirm'd
by
Pope
Innocent
III.
in
the
Lateran
Council
,
in
the
Year
1215
,
is
at
this
Day
the
Darling
Doctrine
of
the
Church
of
Rome
:
A
Word
,
first
brought
in
by
Passion
and
Ignorance
,
defended
afterwards
with
blind
Zeal
,
and
at
last
established
,
and
turned
into
an
Article
of
Faith
,
by
the
pack'd
Council
of
Trent
:
A
Word
,
which
long
ago
would
have
been
banish'd
and
rejected
,
but
that
it
happen'd
to
be
owned
by
Men
who
will
rather
hazard
all
,
than
acknowledge
themselves
in
an
Errour
:
A
Word
,
which
that
corrupted
Church
at
this
Day
fights
for
;
and
anathematizes
,
curses
and
damns
to
the
Pit
of
Hell
all
that
dissent
from
their
Sense
and
Meaning
in
that
barbarous
Expression
.
What
they
mean
by
Transubstantiation
,
is
sufficiently
known
;
viz.
A
Conversion
or
Change
of
the
whole
Substance
of
Bread
in
this
Sacrament
,
into
the
Substance
of
Christ's
Natural
Body
,
immediately
upon
the
Priest's
speaking
these
Words
,
Hoc
vero
nihil
aliud
est
,
nce
aliter
nominari
,
aut
haberi
potest
quam
magica
incantatio
,
Hosp.
Hist.
Sacrament
.
Part.
2.
p.
103.
This
is
my
Body
;
as
soon
as
the
last
Syllable
am
in
the
Latin
Words
,
Hoc
enim
est
Corpus
meum
,
is
pronounced
by
the
Priest
.
If
any
be
desirous
of
a
full
Account
of
this
monstrous
Doctrine
,
the
best
Way
to
know
i●
,
is
to
view
the
Recantation
Pope
Nicholas
forced
Berengarius
to
subscribe
,
in
the
Year
of
our
Lord
1059.
which
was
this
:
I
Berengarius
,
an
unworthy
Deacon
of
the
Church
of
St.
Maurice
of
Anjou
,
knowing
the
True
and
Apostolick
Faith
,
do
renounce
and
abjure
all
Heresi●s
;
and
that
particularly
for
which
I
have
hitherto
been
infamous
,
and
which
teaches
,
That
the
Bread
and
Wine
which
are
set
upon
the
Altar
,
are
only
a
Sacrament
after
Consecration
,
or
a
Representation
,
and
not
the
very
Body
and
Blood
of
our
Lord
Jesus
Christ
;
and
that
they
cannot
sensually
,
but
only
in
a
Sacramental
or
Representative
Way
,
be
handled
by
the
Priest
,
and
broken
and
bruised
by
the
Teeth
of
the
Faithful
.
But
I
do
consent
to
the
Holy
Roman
Church
,
and
to
the
Apostolick
See
;
and
profess
with
my
Lips
and
Heart
,
that
I
hold
that
Faith
concerning
the
Sacrament
of
the
Lord's
Table
,
which
our
Lord
,
and
Pope
Nicholas
,
and
this
Holy
Synod
,
have
,
by
Evangelical
and
Apostolical
Authority
,
commanded
to
be
held
,
and
prescribed
to
me
,
viz.
That
the
Bread
and
Wine
which
are
place
upon
the
Altar
,
after
Consecration
,
are
not
only
a
Sacrament
,
but
the
very
Body
and
Blood
of
our
Lord
Jesus
Christ
;
and
are
sensually
,
and
not
only
Sacramentally
,
but
in
truth
,
handled
by
the
Hands
of
the
Priest
,
and
broken
and
bruised
by
the
Teeth
of
the
Faithful
.
And
hereunto
I
swear
by
the
Holy
and
Individual
Trinity
,
and
by
these
Holy
Gospels
.
This
was
the
gross
and
absurd
Doctrine
of
the
Church
of
Rome
in
that
Age
;
so
absurd
,
that
even
their
Champions
who
came
after
were
afraid
of
it
,
being
sensible
that
Christ's
glorified
Body
could
not
be
handled
,
and
bruised
,
and
ground
with
the
Teeth
.
Which
made
the
Glossator
in
Gratian
,
reciting
this
Recantation
,
Distinct.
2.
de
.
Consecr.
Can.
74.
adds
,
If
you
do
not
take
these
Words
in
a
sound
Sense
,
you
will
fall
into
greater
Heresie
than
Berengarius
.
Yet
the
Gentlemen
of
this
Church
are
past
blushing
;
and
though
there
be
nothing
more
inconsistent
with
the
common
Principles
of
Mankind
,
than
this
Transubstantiation
,
yet
they
are
resolved
to
maintain
that
with
Noise
and
Clamour
,
which
they
cannot
do
with
Reason
and
Argument
;
and
though
,
as
they
explain
this
Doctrine
,
it
be
rather
an
Annihilation
of
the
Bread
,
or
Substitution
of
Christ's
Body
,
than
a
Transubstantiation
,
yet
a
Transubstantion
it
must
be
:
And
that
the
Vulgar
may
not
stumble
at
it
,
abundance
of
Miracles
are
invented
,
to
support
it
:
How
St.
Anthony
of
Padua's
Horse
forsook
his
Oats
,
to
do
Obeysance
to
the
Body
of
Christ
,
or
the
Wafer
,
after
it
was
Transubstantiated
:
And
how
others
have
seen
the
Wafer
bleed
,
when
by
Jews
and
Infidels
it
hath
been
prick'd
:
And
how
others
have
seen
a
Child
appear
to
them
,
instead
of
the
Wafer
:
How
,
upon
St.
Gregory's
Prayers
,
the
Wafer
hath
been
changed
into
substantial
Bloody
Flesh
:
How
a
Protestant
denying
Transubstantiation
,
and
saying
,
that
a
Spider
deserves
as
much
Reverence
and
Adoration
as
the
Wafer
in
the
Sacrament
,
they
being
both
God's
Creatures
,
an
huge
black
Spider
immediately
spun
her self
down
from
the
Ceiling
,
into
his
Mouth
,
&c.
And
these
Miracles
Bellarmine
brings
for
Proofs
and
Arguments
.
Lib.
3.
de
Euch.
cap.
8.
But
to
examine
the
Do&rine
it self
,
how
impossible
it
is
,
that
these
Words
should
infer
such
a
Conversion
,
is
evident
from
hence
:
1.
Because
no
Reason
can
be
given
,
why
these
Words
,
This
is
my
Body
,
should
infer
such
a
Change
,
any
more
than
the
Words
,
Take
,
eat
;
For
the
one
,
as
well
as
the
other
,
were
spoken
by
Christ
at
the
same
Time
,
and
in
one
Breath
.
2.
'T
is
impossible
that
these
Words
should
infer
any
such
Change
of
the
Bread
into
real
and
substantial
Flesh
:
For
it
would
follow
,
that
Christ
had
spoken
what
was
false
,
and
the
Disciples
,
that
were
present
,
and
to
whom
he
spoke
these
Words
,
might
have
easily
convinced
themselves
of
the
contrary
.
That
before
Christ's
Ascension
into
Heaven
,
they
had
no
very
Metaphysical
Understandings
,
nor
very
quick
Apprehensions
,
any
one
may
guess
,
that
hath
but
read
the
Evangelical
History
.
They
that
had
been
present
at
so
many
Miracles
Christ
wrought
,
and
convinced
themselves
of
the
Reality
of
them
by
their
Senses
,
that
if
there
had
a
Miracle
been
wrought
in
this
Sacrament
,
they
would
,
without
Dispute
,
have
examined
it
by
their
Senses
;
and
having
seen
no
real
Conversion
or
Change
of
the
Bread
before
them
into
his
Natural
Body
,
would
have
disputed
Christ's
Assertion
,
and
given
him
an
Account
of
the
Reason
of
their
Unbelief
:
For
they
had
seen
the
Miracle
of
his
changing
Water
into
Wine
,
and
convinced
themselves
by
their
Taste
and
Eye-sight
,
that
there
was
a
real
Change
wrought
;
and
therefore
,
if
such
a
miraculous
Change
had
been
wrought
here
,
and
they
could
not
have
perceived
it
by
any
of
their
Senses
,
can
any
Man
imagine
they
would
have
been
silent
,
aud
not
contradicted
it
?
There
cannot
be
a
greater
Miracle
,
than
to
change
Bread
into
Flesh
:
And
if
the
Bread
,
which
was
before
the
Disciples
,
upon
the
Table
,
had
been
changed
into
Christ's
Body
,
and
they
had
perceived
no
such
Thing
by
any
of
their
Senses
,
they
would
have
been
amazed
more
than
the
Virgin
Mary
,
at
the
Message
the
Angel
brought
her
,
of
conceiving
without
the
Knowledge
of
a
Man
.
They
saw
Christ
sitting
at
the
Table
,
they
saw
the
Bread
in
his
Hand
,
they
saw
the
Bread
after
Consecration
,
they
saw
his
Body
and
that
Bread
were
different
Things
,
they
did
not
see
him
vanish
out
of
their
Sight
;
Christ
continued
to
be
as
he
was
,
and
so
did
the
Bread
;
and
therefore
could
not
but
take
these
Words
to
be
spoken
in
a
spiritual
Sense
.
There
was
never
any
Miracle
wrought
,
but
what
was
intended
to
convince
the
Senses
of
Men
;
and
they
could
either
taste
,
or
see
,
or
smell
,
or
feel
,
or
hear
it
:
Nay
,
the
Design
of
a
Miracle
is
clearly
lost
,
if
it
convinces
not
the
Senses
;
for
the
Design
is
,
to
surprize
,
or
rather
to
persuade
Men
into
Belief
,
by
their
seeing
that
,
which
they
cannot
but
conclude
,
is
wrought
by
the
Finger
of
God
.
Except
the
Senses
are
convinced
,
the
Miracle
is
wrought
in
vain
:
And
that
so
great
a
Miracle
,
as
changing
Bread
into
Christ's
Natural
Body
,
should
be
wrought
,
and
no
Creature
be
able
to
perceive
it
by
their
Senses
,
is
a
Thing
so
absurd
,
that
it
destroys
the
Nature
of
a
Miracle
.
Thomas
,
one
of
the
Twelve
,
who
was
so
difficult
in
believing
Christ's
being
risen
,
that
he
would
not
give
Credit
to
Eye-witnesses
,
and
his
Fellow-Disciples
,
that
had
seen
him
,
except
he
put
his
Finger
in
the
very
Marks
of
his
Nails
,
and
thrust
his
Hand
into
his
Side
;
how
would
he
have
believed
this
Transubstantiation
,
if
he
had
not
seen
the
least
Appearance
of
it
,
or
seen
the
Bread
continue
Bread
,
and
Christ
continue
sitting
at
the
Table
,
as
he
had
done
before
?
Not
to
mention
,
that
if
we
must
not
believe
our
Senses
,
what
Assurance
have
we
of
our
Religion
,
the
Stress
whereof
must
be
laid
upon
Christ's
Resurrection
,
and
the
Apostles
and
others
seeing
him
risen
,
after
he
had
been
dead
?
And
how
can
any
Man
be
sure
there
are
such
Words
in
the
Bible
,
as
,
This
is
my
Body
,
if
he
may
not
believe
his
Eye-sight
?
3.
This
is
my
Body
,
differs
very
much
from
This
is
Transubstantiated
,
or
Changed
into
my
Body
,
or
Let
it
be
changed
into
my
Body
:
This
is
my
Body
,
speaks
,
what
is
already
in
Being
;
not
what
may
,
or
shall
be
effective
of
something
else
.
To
be
,
and
to
be
changed
into
a
Thing
,
are
quite
different
Expressions
:
And
he
that
says
,
a
Thing
is
,
or
hath
a
Being
,
cannot
be
therefore
supposed
necessarily
to
say
,
that
it
is
changed
,
or
transubstantiated
,
or
shall
be
so
;
for
a
Thing
may
be
several
Ways
,
besides
being
changed
.
That
,
of
which
Christ
affirms
,
that
it
is
his
Body
,
was
the
Bread
he
took
in
his
Hand
,
or
that
which
he
broke
;
and
that
may
be
said
to
be
his
Body
several
Ways
,
without
being
changed
or
transubstantiated
into
his
Body
:
Which
very
Thing
hath
made
the
wiser
and
more
judicious
Papists
confess
,
that
these
Words
do
not
necessarily
infer
a
Transubstantiation
,
without
the
Decree
,
Order
and
Explication
of
the
Church
;
upon
which
they
chiefly
build
their
Doctrine
and
Assertion
.
And
how
ridiculous
this
Explication
of
their
Church
is
,
any
common
Capacity
may
perceive
,
that
doth
but
understand
Grammar
,
and
the
ordinary
Way
of
speaking
in
all
Countries
and
Languages
whatsoever
:
For
,
What
can
be
more
common
,
than
to
say
,
Such
a
Man
is
a
Fox
,
and
Such
a
Person
is
a
Lion
,
and
Such
a
Neighbour
is
a
Beast
,
and
Such
a
Boy
is
a
Tyger
?
But
doth
any
Man
of
common
Sense
infer
from
thence
,
that
such
a
Person
is
transubstantiated
into
a
Fox
,
or
Lion
,
or
Tyger
?
'T
is
true
,
God
can
do
all
Things
;
but
his
Power
is
one
Thing
,
and
his
Will
another
;
and
to
believe
he
will
do
that
which
he
hath
no
where
said
,
or
promised
to
do
,
is
notorious
Presumption
:
And
though
we
are
not
presently
to
reject
a
Thing
,
because
our
Reason
cannot
comprehend
it
;
yet
it
is
fit
that
what
we
cannot
comprehend
with
our
Reason
,
we
should
be
sufficiently
assured
of
,
that
God
hath
revealed
it
:
Such
as
is
the
Mystery
of
the
Trinity
,
the
Incarnation
of
our
Lord
,
and
the
future
Resurrection
,
&c.
And
if
we
had
but
as
good
Ground
for
Transubstantiation
,
as
we
have
for
these
Mysteries
;
not
only
God's
express
Revelation
,
but
the
constant
Doctrine
of
the
Church
,
no
wise
Man
would
dispute
it
.
Transubstantiation
is
a
Thing
,
which
neither
the
Scripture
,
nor
the
Primitive
Church
,
did
ever
acknowledge
:
And
there
being
nothing
in
the
Word
of
God
to
establish
it
,
and
being
,
besides
,
contrary
to
all
Sense
and
Reason
,
we
must
be
first
given
up
to
believe
a
Lye
,
as
some
〈◊〉
,
it
seems
,
are
,
2
Thess.
2.
11.
before
we
can
give
〈◊〉
unto
it
.
It
were
endless
to
repeat
here
all
the
Contradictions
and
Absurdities
that
this
Doctrine
may
be
charged
with
;
for
Mice
and
Vermine
will
eat
the
consecrated
Wafer
,
if
it
lies
in
their
Way
:
It
destroys
not
only
the
Nature
of
Christ's
Body
,
but
a
principal
Article
of
our
Belief
too
;
which
saith
,
That
Christ
is
ascended
,
and
sitteth
at
the
Right
Hand
of
God
;
whom
the
Heavens
must
receive
,
until
the
Time
of
the
Restitution
of
all
Things
,
Act.
3.
21.
Not
to
mention
,
that
the
Apostle
calls
the
Bread
in
the
Sacrament
,
even
after
Consecration
,
Bread
still
,
1
Cor.
11.
And
that
this
Doctrine
crosses
the
Nature
of
a
Sacrament
,
and
is
confuted
by
Christ's
saying
,
Do
this
in
remembrance
of
me
;
which
supposes
that
he
is
absent
as
to
his
Body
,
which
was
crucified
,
&c.
Nor
will
that
Place
,
Joh.
is
.
55.
My
Flesh
is
Meat
indeed
,
and
my
Blood
is
Drink
indeed
,
do
any
great
Service
to
our
Adversaries
in
this
Controversie
:
For
if
it
be
Meat
indeed
,
how
doth
that
infer
that
the
Bread
must
needs
be
transubstantiated
into
his
Flesh
,
since
his
Flesh
may
be
Meat
indeed
several
Ways
?
For
,
to
all
true
Believers
,
that
take
Comfort
in
his
Death
,
and
are
released
from
Sin
,
and
the
Snares
of
the
Devil
,
by
his
Flesh
that
was
nailed
to
the
Cross
,
he
may
be
truly
said
to
be
Meat
indeed
,
and
Drink
indeed
,
because
their
Souls
are
comforted
by
the
Remembrance
of
it
,
and
preserved
to
Eternal
Life
;
and
though
he
be
only
spiritual
Meat
to
them
,
yet
he
is
so
indeed
,
and
really
,
and
in
a
very
good
Sense
:
As
we
say
of
a
comfortable
Word
,
spoken
to
a
troubled
Conscience
,
That
that
Word
is
Meat
and
Drink
to
it
indeed
,
and
doth
it
more
Good
than
all
the
Meat
and
Drink
in
the
World
would
have
done
:
And
that
all
that
Discourse
,
John
6.
is
to
be
understood
of
Spiritual
Meat
and
Drink
,
whereby
the
Soul
receives
comfort
and
refreshment
,
Christ
himself
hath
declared
,
Joh.
6
63.
II.
As
these
words
,
This
is
my
Body
,
do
not
infer
a
Transubstantiation
,
so
neither
do
they
import
a
Consubstantiation
,
a
word
as
hard
as
the
former
,
and
which
hath
been
taken
up
by
the
Lutheran
Protestants
,
to
express
their
Opinion
,
that
Christ's
Glorified
Body
is
in
,
with
,
and
under
the
Element
of
the
Bread
in
the
Holy
Sacrament
,
or
hid
under
it
;
a
Doctrine
which
they
ground
upon
the
Ubiquity
of
Christ's
Body
,
or
being
every
where
and
in
all
places
;
which
Priviledge
,
they
fancy
,
was
communicated
to
Christ's
Human
Nature
,
by
its
being
joyn'd
with
the
Divine
▪
a
thing
so
irrational
,
that
hereby
they
confound
the
Divine
Nature
with
the
Human
:
And
to
say
,
that
Christ
had
a
Body
,
which
,
as
all
other
Bodies
,
must
have
Dimensions
,
heighth
and
,
breadth
,
and
depth
,
and
length
,
and
yet
to
make
that
Body
every
where
present
,
is
a
conclusion
so
weak
,
that
I
am
apt
to
believe
,
that
if
it
had
not
been
pitch'd
upon
by
Luther
in
a
heat
or
passion
,
he
would
never
have
embraced
it
.
For
indeed
,
this
was
the
infirmity
of
that
excellent
Man
,
who
,
tho'
otherwise
very
much
mortified
in
his
desires
after
the
Riches
,
Honours
and
Glories
of
the
World
,
yet
could
not
endure
to
be
contradicted
,
nor
yield
to
another
Man's
Opinion
,
tho'
much
sounder
,
because
himself
was
not
the
first
inventer
of
it
.
And
by
what
I
can
see
from
History
,
this
was
one
great
reason
,
why
he
differ'd
from
Zwinglius
in
the
point
of
the
Holy
Sacrament
,
and
embraced
Consubstantiation
,
which
implies
,
as
is
said
already
,
that
the
Body
of
Christ
is
hid
under
the
substance
of
the
Bread
;
a
Point
that
transported
him
into
very
great
passion
,
which
made
him
afterward
,
upon
his
Death-bed
deplore
,
That
he
had
been
too
hot
in
his
Controversie
.
He
that
gave
the
first
hint
of
this
Opinion
,
was
John
Gerson
,
Chancellor
of
Paris
,
who
about
the
time
of
the
Council
of
Constance
,
not
being
able
to
digest
the
absolute
Doctrine
of
Transubstantiation
,
and
finding
that
Assertion
to
be
full
of
Blasphemy
and
Idolatry
,
found
out
this
expedient
,
as
he
thought
,
That
Christ
,
as
he
was
a
Creature
,
and
had
a
Body
finite
,
could
not
be
at
one
and
the
same
time
in
divers
places
,
yet
being
united
to
the
Divine
Nature
in
one
Person
,
the
Human
Nature
,
by
that
conjunction
had
obtained
,
and
did
obtain
that
Prerogative
,
that
in
the
Lords
Supper
only
,
and
at
no
time
else
,
it
had
the
priviledge
to
be
in
many
places
at
once
.
About
150
years
after
him
,
one
James
Faber
of
Stapula
,
enlarged
this
Privilege
of
Christ's
Human
Nature
,
and
what
Gerson
had
restrain'd
only
to
the
Sacrament
,
he
extended
to
the
whole
World
,
and
made
Christ's
Human
Nature
,
as
extensive
,
as
his
Divinity
:
Luther
afterward
,
exceeding
fond
of
this
Opinion
,
establish'd
it
in
the
Churches
of
Saxony
,
insomuch
,
that
he
aver●'d
Christ's
Body
was
as
much
in
a
Baker's
Shop
as
in
the
Eucharist
;
only
in
the
Shop
,
he
did
not
desire
to
be
taken
and
worshipp'd
,
because
he
had
not
tyed
himself
to
a
Shop
by
any
word
of
Promise
:
Nay
,
that
his
Body
was
in
the
very
Rope
,
wherewith
Judas
hang'd
himself
,
and
went
through
doors
that
were
lock'd
,
and
through
the
very
Stone
,
that
was
laid
upon
his
Sepulchre
.
A
strange
fancy
!
For
certainly
Christ's
Body
was
Crucified
at
Jerusalem
,
and
not
in
all
places
of
the
World
;
and
when
he
fate
at
Table
with
his
Disciples
,
he
did
not
sit
at
the
same
time
at
Rome
,
or
in
the
East-Indies
.
How
near
this
Doctrine
approaches
to
the
errors
of
the
Marcionites
and
Manichaeans
of
old
,
who
taught
,
that
Christ
had
no
real
or
substantial
Body
,
but
only
a
Bodily
Shape
;
and
that
when
he
was
felt
,
and
found
to
have
Flesh
and
Bones
,
it
was
only
by
special
Dispensation
;
how
near
this
Doctrine
,
I
say
,
approaches
these
Errors
,
condemn'd
by
the
Antient
Church
,
I
will
not
determine
.
It
cannot
be
denied
,
that
Luther
was
not
always
the
same
,
and
sometimes
he
seem'd
to
deny
,
what
he
asserted
before
;
But
still
those
among
the
Lutherans
,
that
are
for
this
Ubiquity
,
make
him
the
Great
Patron
of
their
Doctrine
.
And
though
some
of
them
give
out
,
that
they
do
not
assert
the
Ubiquity
of
Christ's
Body
so
much
,
as
his
Omnipresence
,
yet
it
will
be
a
hard
matter
to
shew
,
how
Ubiquity
and
Omnipresence
differ
.
Some
pretend
that
the
fore-mention'd
expressions
were
not
Luther's
expressions
,
but
foisted
in
by
some
,
that
would
fain
take
Sanctuary
at
his
Books
,
for
the
defence
of
their
Opinions
;
But
the
composers
of
the
History
of
the
Augsburg
Confession
,
are
ashamed
of
this
Conceit
;
and
the
Elector
of
Saxony
,
when
in
the
Year
1574.
he
came
to
examine
the
thing
,
found
,
that
it
was
only
an
idle
report
,
and
that
in
the
Edition
of
Luther's
Works
,
there
was
no
variation
used
from
his
own
words
and
expressions
:
And
if
Luther
writes
in
some
places
against
this
Ubiquity
of
Christ's
Body
,
it
's
an
argument
that
he
ought
not
to
be
believ'd
in
other
Books
,
where
he
asserts
it
.
Thus
came
in
Consubstantiation
,
and
this
Opinion
the
Lutheran
Churches
do
at
this
time
follow
,
and
maintain
very
eagerly
;
And
though
in
all
other
Points
,
they
differ
very
little
from
the
Protestants
of
the
Reformation
,
for
with
us
they
protest
against
Popish
Invocation
of
Saints
,
Religious
Worship
of
Images
,
Human
Satisfactions
,
Indulgences
,
Purgatory
,
Worship
of
Relicks
,
Prayers
in
an
unknown
Tongue
,
Merit
of
Works
,
Transubstantiation
,
Adoration
of
the
Sacrament
,
Sacrifice
of
the
Mass
,
Monarchy
of
the
Pope
,
pretences
of
Infallibility
,
and
blind
Obedience
to
the
decisions
of
Councils
,
&c.
Yet
this
Point
they
do
so
stifly
,
and
so
uncharitably
maintain
,
that
the
greatest
part
of
them
refuse
communion
with
us
upon
this
account
,
which
,
as
it
is
an
error
,
so
we
believe
it
is
no
fundamental
one
,
especially
,
since
all
this
while
they
are
against
Transubstantiation
,
and
Adoration
of
the
Sacrament
;
and
though
in
the
point
of
their
Consubstantiation
,
they
ground
themselves
much
upon
that
saying
of
Christ
,
Matth.
28.
20.
Lo
!
I
am
with
you
always
,
even
into
the
end
of
the
World
:
Yet
this
is
easily
answer'd
:
For
,
1.
From
hence
it
doth
not
follow
,
that
he
will
always
vouchsafe
them
his
Bodily
Presence
:
for
he
was
after
this
receiv'd
into
Heaven
,
and
therefore
could
not
be
present
with
his
Body
at
that
time
.
2.
What
he
promises
here
,
he
made
good
,
when
he
sent
the
Holy
Ghost
,
or
the
Spirit
of
Truth
upon
them
;
Which
Spirit
,
though
not
as
to
his
miraculous
Gifts
,
yet
as
to
his
saving
Graces
,
is
with
all
true
Believers
to
the
end
of
the
World
.
So
that
,
3.
His
being
always
with
them
,
must
be
understood
of
his
Power
,
and
Virtue
,
and
Influence
,
which
would
be
with
them
,
and
with
the
Churches
,
they
should
Plant
unto
the
end
of
the
World
,
as
the
Sun
is
in
Heaven
,
and
with
his
Virtue
and
Influence
cherishes
this
lower
World
.
And
thus
far
we
agree
with
them
,
that
Christ
is
present
in
the
Holy
Sacrament
by
his
Power
,
and
Influence
,
and
Gracious
Assistances
,
which
sincere
Believers
feel
in
their
worthy
Receiving
;
But
from
hence
,
it
can
never
be
made
out
,
that
his
Body
therefore
is
hid
under
the
Bread
in
the
Holy
Sacrament
of
the
Eucharist
.
III.
In
what
sense
the
Bread
in
this
Sacrament
,
is
the
Body
of
Christ
,
we
may
easily
guess
,
if
we
explain
Scripture
by
Scripture
,
and
compare
this
expression
with
others
,
not
unlike
it
.
1.
This
is
my
Body
;
Suffragatur
nobis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
analogia
,
Hebraismus
,
actio
circumstantia
,
nihil
non
.
Oeconimo
Epist.
ad
Melancth
.
i.e.
This
is
a
significant
Emblem
,
or
Sign
,
or
Figure
of
my
Body
:
Or
this
Bread
,
thus
broken
,
represents
my
Body
,
that
shall
be
Crucified
for
the
Sins
of
the
World
.
Thus
not
only
Rabanus
Maurus
,
Erigena
,
Bruno
,
Berengarius
,
and
other
wise
Men
understood
it
in
the
Ninth
and
Eleventh
Centuries
,
but
most
of
the
Fathers
,
that
lived
before
Pas●●sius
,
or
before
800
Years
after
Christ
.
So
that
,
This
is
my
Body
,
is
as
much
,
as
this
Bread
is
representative
of
my
Body
;
As
Bread
is
proper
Food
for
your
Bodies
,
so
my
Crucified
Body
is
proper
Food
for
your
precious
and
immortal
Souls
:
As
Bread
strengthens
your
Bodies
,
so
shall
the
Comforts
and
Benefits
of
my
Crucified
Body
support
and
fortifie
your
inward
Man
:
As
Bread
nourishes
your
mortal
Bodies
,
so
shall
the
Love
,
and
Charity
express'd
in
my
giving
my
Body
to
be
Crucified
for
your
Sins
,
nourish
your
better
part
,
and
a
sense
of
that
Love
cause
a
reciprocal
Love
and
Charity
in
your
Souls
:
As
Bread
unites
with
your
Bodies
,
and
turns
into
the
substance
of
your
Bodies
;
So
my
Crucified
Body
,
or
Faith
in
me
,
who
give
my self
for
you
,
shall
be
a
means
of
my
being
one
with
you
,
and
of
your
being
one
with
me
.
And
this
interpretation
is
conformable
to
the
sense
of
parallel
places
;
I
am
the
door
of
the
sheep
,
saith
our
Saviour
,
Joh.
10.
9.
i.e.
As
the
Door
opens
,
and
being
open'd
,
the
Sheep
are
let
into
the
Fold
,
so
I
am
he
,
by
whose
Light
and
Influence
Men
are
admitted
into
the
number
of
God's
Children
,
or
by
my
Gospel
they
get
admittance
to
God's
marvellous
Light
;
by
this
they
are
let
into
the
knowledge
of
the
greatest
Mysteries
;
and
by
believing
in
me
,
Men
have
access
to
the
greatest
Felicity
.
So
Joh.
15.
1.
I
am
the
true
Vine
,
and
my
Father
is
the
Husbandman
,
i.
e.
As
the
Vine
hath
Branches
,
so
I
have
Disciples
;
As
the
Branches
are
nourish'd
by
the
Vine
,
so
are
my
Disciples
by
me
;
As
the
Vine
yields
an
excellent
Juice
,
so
my
Blood
is
for
the
healing
of
Mens
Souls
;
or
what
a
Vine
is
to
Men
on
Earth
,
the
same
am
I
to
my
living
Members
;
and
what
an
Husbandman
doth
to
his
Vineyard
,
the
same
doth
my
Father
to
the
Branches
,
that
shoot
forth
from
me
,
or
to
my
Followers
.
2.
This
is
my
Body
,
i.
e
,
This
Bread
is
my
Body
,
as
the
roasted
Lamb
is
the
great
Festival
of
the
Jews
,
was
the
Passover
,
i.
e.
The
Memorial
of
it
.
This
Sacrament
of
the
Lords
Supper
being
instituted
immediately
after
the
celebration
of
the
Passover
,
as
hath
been
often
hinted
,
the
Disciples
of
our
Lord
being
acquainted
with
that
way
of
speaking
,
could
not
wonder
at
Christ's
expression
,
for
thus
the
Jews
used
to
say
of
the
Paschal
Lamb
,
This
is
the
Passover
,
as
we
may
read
,
Exod.
12.
11.
And
there
was
not
any
so
rude
among
them
,
but
understood
by
this
phrase
,
that
by
eating
that
Lamb
,
they
were
to
remember
the
Angels
passing
by
the
Houses
of
the
Israelites
in
Egypt
,
to
save
them
from
Destruction
.
This
Sense
they
imbibed
with
their
Mothers
Milk
:
and
when
the
Father
instructed
his
Children
,
he
told
them
,
that
by
these
words
,
This
Lamb
is
the
Passover
,
was
meant
nothing
else
,
but
this
Lamb
is
the
Memorial
,
or
puts
us
in
mind
of
the
Passover
;
for
so
God
had
himself
explain'd
it
,
Exod.
12.
26
,
27.
So
that
our
Saviour
in
saying
of
the
Bread
,
he
broke
,
This
is
my
Body
,
brought
in
no
new
way
of
speaking
,
but
what
the
Disciples
,
and
all
the
Jews
were
already
sufficiently
acquainted
with
in
Sacramental
Discourses
,
which
makes
Christ
add
immediately
,
to
shew
that
he
meant
no
more
by
it
,
but
a
Memorial
,
Do
this
in
remembrance
of
me
:
i.
e.
As
the
Lamb
put
the
Jews
in
mind
of
the
destroying
Angel's
passing
over
their
Houses
,
so
the
Bread
in
this
Ordinance
puts
you
in
mind
of
my
Body
,
that
shall
be
nailed
to
the
Tree
of
the
Cross
for
the
Life
of
the
World
,
and
tells
you
,
how
by
that
Sacrifice
offer'd
for
your
Souls
,
ye
shall
escape
the
Everlasting
Wrath
of
God
,
and
the
burning
Lake
,
prepared
for
the
Devil
and
his
Angels
,
as
they
did
the
Destruction
prepared
for
Pharaoh
,
and
his
People
.
3.
That
Christ's
Church
is
often
called
his
Body
,
none
can
be
ignorant
,
that
peruses
these
passages
,
Col.
1.
18.
Ephes.
5.
23
Ephes.
4.
12.
1
Cor.
10.
16.
1
Cor.
12.
27.
And
though
that
Sense
we
have
already
alledg●d
,
be
the
principal
thing
aim'd
at
in
these
words
,
This
is
my
Body
,
yet
to
shew
how
little
need
there
is
,
to
have
recourse
either
to
Transubstantiation
or
Consubstantiation
,
rather
than
run
into
such
absurdities
,
we
might
very
well
say
,
that
the
Bread
is
an
Emblem
,
or
Adumbration
of
Christ's
Body
,
i.
e.
of
Christ's
Church
:
For
as
that
Bread
is
made
up
of
many
Particles
,
so
Christ's
Church
of
many
Members
;
and
as
those
various
Crums
are
closely
united
to
th'
other
,
so
the
various
Members
ought
to
be
link'd
together
in
Love
and
Charity
,
according
to
the
Royal
Law
,
given
by
our
Master
,
Joh.
13.
34.
A
new
Commandment
I
give
unto
you
,
that
ye
love
one
another
.
But
this
we
add
,
to
shew
rather
,
what
little
temptation
there
is
,
to
run
our selves
into
inextricable
difficulties
in
the
explication
of
these
words
,
than
to
express
the
immediate
intent
of
this
expression
.
All
Churches
agree
in
't
,
That
Christ's
Crucified
Body
is
meant
here
,
only
the
difference
is
,
how
the
Bread
is
Christ's
Body
,
and
how
Christ's
Body
is
present
in
the
Sacrament
;
we
say
,
it
is
there
spiritually
,
as
the
Bread
is
a
Symbol
,
a
Figure
,
a
Sign
,
a
Representation
,
and
a
Memorial
of
Christ's
Body
,
which
was
offer'd
for
the
Sins
of
the
World
;
and
this
Interpretation
is
so
easie
,
so
intelligible
,
so
agreeable
to
Sacramental
expressions
,
and
to
the
Analogy
of
Faith
,
that
one
would
think
it
should
be
impossible
for
Men
to
contradict
it
,
except
they
were
resolv'd
to
defend
an
Opinion
,
right
or
wrong
,
merely
because
it
is
their
interest
to
do
so
.
The
Romanists
indeed
have
of
late
years
endeavour'd
very
much
to
perswade
the
World
,
that
the
Greek
Church
in
the
Levant
,
is
of
their
Opinion
in
the
Sacrament
;
but
not
to
mention
the
rudeness
and
ignorance
of
those
poor
Churches
,
which
scarce
understand
the
Principles
of
their
own
Faith
,
if
the
Protestants
had
but
taken
the
same
pains
with
the
Modern
Greeks
,
that
the
Popish
Missioners
do
,
i.
e.
bribed
and
paid
them
for
their
assent
,
and
consent
to
their
Faith
,
they
would
have
been
Protestants
in
this
Article
of
the
Sacrament
,
as
some
of
them
are
Papists
at
this
present
.
Cyril
,
who
was
Patriarch
of
Constantinople
,
in
the
year
1622
,
where-ever
he
imbibed
his
Doctrine
,
certainly
was
not
for
Transubstantiation
;
and
though
by
the
endeavours
of
the
Jesuits
,
he
was
afterwards
strangled
,
yet
that
doth
not
make
him
an
Heretick
:
And
though
several
Synods
have
been
held
by
the
Greeks
of
late
years
,
which
have
establish'd
Transubstantiation
:
yet
it
's
sufficiently
known
,
that
it
hath
been
by
instigation
of
those
of
the
Roman
Communion
,
who
spare
no
cost
,
that
they
may
bring
them
to
say
,
as
they
do
.
However
,
such
Greeks
,
as
are
not
yet
corrupted
by
the
Roman
Emissaries
,
are
so
far
from
believing
Transubstantiation
,
that
they
know
not
what
it
is
,
and
,
as
a
late
ingenious
Travellr
hath
observed
,
Sir
George
Wheeler's
Voyage
,
l.
2.
p.
128.
wonder
any
Man
should
think
them
such
Beasts
,
as
to
believe
such
an
Absurdity
.
But
what
doth
it
signifie
,
whether
the
Modern
Greeks
,
who
are
sunk
into
gross
Ignorance
and
Barbarism
,
be
of
our
Opinion
,
or
no
?
'T
is
sufficient
,
that
the
ancient
Greek
Church
is
,
and
hath
been
,
of
the
same
Belief
with
us
.
The
Churches
of
the
Levant
at
this
Day
,
as
Learning
is
become
a
very
scarce
Commodity
among
them
,
so
their
Opinion
in
a
controverted
Point
,
is
of
no
great
Consequence
:
Where
they
can
give
Proof
of
an
uninterrupted
Succession
of
their
Doctrine
,
it
may
be
of
importance
;
else
not
.
The
Church
of
the
Aethiopians
,
or
Habessines
,
as
they
have
for
many
Centuries
continued
in
the
honest
Simplicity
of
their
Doctrine
,
so
their
Testimony
in
this
Point
of
the
Eucharist
may
be
of
some
use
;
and
by
what
appears
,
they
seem
to
joyn
with
us
in
this
Sacrament
:
For
,
though
they
pray
in
their
Liturgy
,
That
the
Holy
Ghost
may
descend
,
and
come
,
and
shine
upon
the
Bread
,
that
it
may
become
the
Body
of
Christ
;
and
that
the
Taste
of
the
Cup
may
be
changed
,
and
become
the
Blood
of
Christ
;
In
Ludolph
.
Hist.
Aethiop
.
l.
3.
c.
5.
yet
,
by
what
one
of
their
own
Priests
confessed
,
they
believe
no
other
Change
,
but
a
mysterious
or
representative
one
,
or
a
Change
of
the
use
of
the
Bread
,
whereby
from
common
it
becomes
sacred
:
And
so
much
appears
from
the
Exposition
they
give
of
the
Words
used
by
Christ
;
for
they
say
expresly
,
This
Bread
is
my
Body
,
and
This
Cup
is
my
Blood
.
IV.
From
what
hath
been
said
,
't
is
easie
to
conclude
,
what
it
is
to
eat
Christ's
Body
in
this
holy
Sacrament
.
1.
It
is
to
contemplate
Christ's
crucified
Body
,
and
the
Cause
and
Reasons
of
that
Crucifixion
;
to
view
all
this
with
our
warmest
Thoughts
;
to
make
serious
Reflections
on
his
Death
and
Agonies
,
and
the
Bitterness
of
his
Passion
.
It
being
spoken
to
our
Souls
,
not
to
our
Bodies
,
to
take
and
eat
this
Body
,
the
Soul
hath
no
other
Way
to
feed
upon
it
,
but
by
a
pathetick
Consideration
of
the
Particulars
of
that
Death
,
and
the
End
and
Design
of
God
in
it
,
and
the
Comforts
and
the
Benefits
that
thereby
redound
to
Mankind
;
and
such
a
Consideration
as
affects
our
Souls
,
touches
them
to
the
quick
,
and
puts
them
on
serious
Enquiries
into
our
wretched
State
,
and
makes
them
break
forth
into
Flames
of
Love
;
so
that
,
though
Christ's
Body
was
crucified
above
Sixteen
Hundred
Years
agone
,
yet
a
pious
Soul
can
eat
it
at
this
Day
,
swallow
the
Charity
which
appears
in
it
with
her
Thoughts
,
consider
who
it
is
that
is
so
wonderfully
concerned
for
her
Safety
,
look
upon
him
whom
her
Sins
have
pierced
,
and
take
a
View
of
that
Man
of
Sorrows
who
was
bruised
for
her
Iniquities
,
and
wounded
for
her
Transgressions
;
and
admire
the
Miracles
that
are
to
be
seen
in
all
this
.
2.
To
eat
Christ's
Body
,
is
,
to
apply
the
Benefits
of
his
Death
and
Passion
to
our
Souls
,
and
to
rejoyce
in
them
as
our
greatest
Treasure
.
As
he
that
eats
with
his
Bodily
Organs
,
applies
the
Food
he
takes
with
his
Hands
,
to
his
Mouth
and
Body
,
and
converts
it
into
Blood
and
Substance
;
so
the
pious
Soul
is
pleased
with
this
Spiritual
Meat
,
is
refreshed
by
it
,
and
applies
the
Benefits
of
that
crucified
Body
to
her self
;
and
with
the
Thoughts
of
Peace
,
and
Pardon
,
and
Salvation
,
which
are
the
Blessings
that
drop
from
that
Tree
,
arms
her self
against
the
Assaults
of
the
Devil
,
and
the
Terrours
of
Death
;
and
believing
,
without
wavering
,
that
those
Mercies
were
purchased
for
her
in
particular
,
and
that
she
hath
a
Right
and
Title
to
them
,
stands
up
in
the
evil
Day
,
and
in
the
midst
of
Temptations
,
boldly
cries
with
the
Apostle
,
Who
is
he
that
condemns
?
It
is
Christ
that
died
,
Rom.
8.
34.
3.
To
make
this
crucified
Body
a
Persuasive
and
Motive
to
Holiness
and
Obedience
:
To
conclude
from
thence
,
that
if
he
gave
himself
for
us
,
to
redeem
us
from
all
Iniquity
,
then
we
must
not
frustrate
his
Expectation
,
nor
cling
to
that
Iniquity
which
he
came
to
free
us
from
:
And
if
he
died
to
purifie
unto
himself
a
peculiar
People
,
zealous
for
good
Works
,
then
we
must
not
defile
our selves
after
that
,
nor
wallow
in
the
Mire
any
more
with
the
Swine
;
but
cleanse
our
Minds
from
carnal
,
covetous
and
lustful
Thoughts
,
our
Wills
from
Perversenes
and
Stubbornness
,
our
Affections
from
Fondness
of
this
present
World
,
and
our
Hands
from
Uncleanness
.
His
zealous
Love
to
us
,
must
make
us
zealous
for
his
Glory
;
to
him
we
must
consecrate
our selves
,
and
to
be
holy
,
as
he
is
holy
,
must
be
the
Business
of
our
Lives
;
and
so
to
love
him
,
as
to
keep
his
Commandments
,
must
henceforward
be
looked
upon
as
our
bounden
Duty
.
He
truly
eats
this
crucified
Body
,
upon
whom
this
Crucifixion
hath
that
Power
,
as
to
crucifie
in
him
his
known
Lusts
and
Passions
,
and
to
engage
him
to
purifie
himself
from
all
Filthiness
,
both
of
Soul
and
Body
.
The
Preceding
Considerations
reduced
to
Practice
.
I.
IN
all
Writings
,
both
Ancient
and
Modern
,
about
this
holy
Sacrament
,
there
are
various
Rhetorical
Expressions
used
,
which
we
must
not
understand
literally
,
but
as
Flowers
strowed
upon
the
Herse
of
our
Blessed
Redeemer
,
and
as
Ornaments
of
Speech
,
to
represent
the
Greatness
of
the
Mystery
.
There
is
nothing
more
common
among
the
Fathers
,
than
to
call
the
Bread
and
Wine
in
the
Lord's
Supper
,
the
Body
and
Blood
of
Christ
;
and
the
Cup
,
the
Vessel
in
which
Christ's
Blood
is
contained
:
And
many
times
Christ
is
said
to
stand
at
the
Altar
,
and
all
the
holy
Angels
waiting
at
the
Table
;
that
Christ
offers
his
Body
to
be
bruised
by
the
People's
Teeth
,
and
dyes
them
red
with
his
Blood
;
that
the
Elements
are
changed
,
and
become
the
Body
and
Blood
of
the
Lord
Jesus
;
and
that
after
Prayer
and
Thanksgiving
,
they
are
no
more
what
they
were
before
;
and
a
Thousand
such
Expressions
besides
:
From
which
the
Church
of
Rome
presently
infers
,
that
they
believed
a
Transubstantiation
,
or
a
Conversion
of
the
Elements
into
the
Substance
of
Christ's
Body
and
Blood
;
than
which
,
nothing
can
be
more
absurd
:
For
if
a
Man
compare
these
Saying
of
the
Ancients
,
with
other
Passages
in
their
Writings
,
it
plainly
appears
,
that
they
meant
no
more
than
that
the
Elements
are
representative
of
all
this
,
and
that
the
Expressions
they
use
are
nothing
but
Rhetorical
Flourishes
,
to
raise
the
People's
Affections
,
and
to
render
their
Devotions
brisk
,
lively
,
servent
,
affectionate
and
vigorous
.
We
do
the
same
at
this
Day
,
when
we
tell
you
,
that
you
come
to
feast
with
Christ
,
that
in
this
Sacrament
he
is
crucified
before
you
Eyes
,
that
you
may
see
his
Blood
run
down
,
that
you
hear
him
groan
under
the
Burthen
of
your
Sins
,
that
you
see
here
his
Body
hanging
on
the
Cross
,
that
you
are
to
stand
under
the
Tree
,
and
catch
the
precious
Gore
,
as
Balsam
for
your
Souls
:
All
which
is
true
,
in
a
spiritual
Sense
,
and
we
do
it
to
make
you
more
attentive
;
and
set
this
Passion
out
in
such
lively
Characters
,
that
your
Souls
may
be
touch'd
and
enliven'd
;
and
as
Things
represented
in
brighter
Colours
strike
the
Senses
more
,
so
we
speak
of
these
Things
,
as
if
they
were
visible
and
perceptible
to
the
outward
Eyes
,
that
your
Souls
may
more
chearfully
feed
on
the
Kernel
that
lies
in
those
Shells
,
and
with
greater
Life
embrace
the
glorious
Benefits
which
come
to
you
by
that
precious
Sacrifice
.
II.
By
the
same
Way
that
Man
was
lost
,
by
the
same
Way
he
must
recover
.
He
was
undone
by
eating
:
He
must
be
made
whole
again
by
eating
.
By
eating
he
died
:
By
eating
he
must
come
to
Life
again
.
That
Day
thou
eatest
of
this
Tree
,
thou
shalt
surely
die
,
saith
God
:
And
the
same
saith
God
of
this
holy
Sacrament
;
That
Day
thou
eatest
thereof
,
thou
shalt
surely
live
.
The
Fruit
in
Paradise
became
a
Savour
of
Death
unto
Death
unto
him
:
The
holy
Bread
in
this
Sacrament
becomes
a
Savour
of
Life
unto
Life
unto
him
.
That
Eating
brought
him
into
Slavery
:
This
gives
him
a
Title
to
the
glorious
Liberty
of
God's
Children
.
In
eating
that
Fruit
,
he
thought
to
be
like
God
,
and
made
himself
worse
than
the
Beasts
that
perish
:
By
eating
of
this
Bread
,
he
is
enabled
to
become
like
unto
the
Son
of
God
,
by
being
changed
into
the
same
Image
,
from
Glory
to
Glory
.
That
Eating
made
him
sick
:
This
is
Health
to
his
Navel
,
and
Maerrow
to
his
Bones
,
Prov.
3.
8.
That
brought
the
Plague
:
This
delivers
from
it
.
That
filled
him
with
Wounds
,
and
Bruises
,
and
putrifying
Sores
:
This
makes
his
Flesh
come
again
,
like
unto
the
Flesh
of
a
little
Child
.
In
a
Word
,
By
eating
,
God's
Favour
was
forfeited
:
By
eating
,
it
is
regained
:
Let
Israel
rejoyce
in
him
that
made
him
,
let
the
Children
of
Zion
be
joyful
in
their
King
;
for
the
Lord
takes
pleasure
in
his
People
,
he
will
beautifie
the
Meek
with
Salvation
.
Let
the
Saints
be
joyful
in
Glory
,
let
them
sing
aloud
upon
their
Beds
,
let
them
praise
the
Name
of
the
Lord
;
for
his
Name
alone
is
excellent
,
his
Glory
is
above
the
Earth
and
Heaven
.
III.
See
here
,
how
rich
a
Meal
God
the
Father
prepares
for
our
Souls
,
even
the
crucified
Body
of
his
Son
.
Shall
we
look
upon
that
Celestial
Food
with
dull
and
careless
Thoughts
?
Can
we
behold
this
costly
Bread
,
and
forbear
crying
out
,
Lord
!
for
ever
give
us
that
Bread
?
Christian
,
if
thou
meanest
to
be
saved
by
the
crucified
Body
of
thy
Lord
,
thou
must
needs
eat
of
it
:
Not
only
thy
Mouth
must
eat
the
Sacramental
Bread
,
and
chew
it
;
but
thy
Soul
must
ascend
,
and
employ
her self
in
eating
of
the
crucified
Body
,
represented
by
that
Bread
.
Thy
Soul
,
thy
Mind
,
thy
Will
,
thy
Affections
must
have
the
greatest
Share
in
eating
at
this
Table
.
Thy
Body
hath
little
to
do
here
;
that
is
only
the
Chariot
,
that
brings
thy
Soul
to
this
Banquet
:
Thy
Soul
not
being
engaged
and
busie
here
,
in
Thinking
,
Admiration
,
Resolution
,
Love
and
Joy
,
the
Cringes
and
Bowings
of
thy
Body
will
be
insignificant
.
The
End
of
our
common
Eating
,
is
Assimilation
;
and
in
our
ordinary
Meals
we
therefore
eat
Food
agreeable
to
our
Bodies
,
that
it
may
be
united
to
our
Substance
,
mingle
with
our
Blood
,
and
become
one
with
our
Bodies
:
So
here
our
Souls
must
feed
on
the
crucified
Body
of
the
Lord
Jesus
,
that
we
may
become
one
with
him
.
All
Creatures
may
be
said
to
be
one
with
Christ
,
as
he
is
God
,
as
he
is
their
Creator
;
in
which
respect
he
fills
Heaven
and
Earth
with
his
Presence
,
and
is
not
far
from
every
one
of
us
;
and
in
him
we
live
,
and
breath
,
and
have
our
Being
:
Nay
,
in
a
more
particular
manner
every
Professor
of
Christianity
may
be
said
to
be
one
with
him
,
as
he
professes
the
same
Religion
which
Christ
taught
his
Disciples
:
But
this
is
not
the
Union
aimed
at
in
this
Sacrament
;
nor
can
the
Union
which
respects
our
Profession
only
,
give
any
great
Comfort
to
a
Christian.
The
Union
designed
by
this
Sacrament
,
is
effected
by
the
Spirit
of
Christ
Jesus
;
and
the
Soul
that
unfeignedly
see●
here
on
the
crucified
Body
of
her
Master
,
gets
the
same
Spirit
that
dwelt
in
her
crucified
Lord
;
which
produces
the
same
Graces
in
her
,
that
shined
in
that
great
Shepherd
of
Souls
;
and
the
same
Mind
,
the
same
Temper
,
the
same
Disposition
,
in
substance
at
least
,
though
not
in
the
same
Degree
,
is
effected
and
produced
in
her
by
this
Spirit
;
as
we
see
,
Rem.
8.
11.
Phil.
2.
5.
And
this
is
that
Union
every
true
Communicant
is
to
aim
at
,
and
from
hence
flows
a
Communion
with
Christ
in
all
his
Privileges
and
Glories
,
whereby
the
Soul
is
raised
up
together
with
Christ
,
and
made
to
sit
together
with
him
in
Heavenly
Places
,
though
not
by
way
of
actual
Enjoyment
as
yet
,
but
by
getting
a
Right
and
Title
to
those
Privileges
;
as
the
Apostle
informs
us
,
Ephes.
2.
6.
By
feeding
on
this
crucified
Body
,
the
Soul
is
nourished
,
and
gathers
Strength
against
her
spiritual
Enemies
,
becomes
bold
in
Temptations
,
resolute
in
Dangers
,
couragious
in
spiritual
Enterprizes
.
The
Soul
that
comes
to
feed
on
this
crucified
Body
,
and
comes
not
with
this
Intent
,
comes
in
vain
;
comes
only
to
stare
upon
the
Cross
,
but
not
to
be
refreshed
by
it
:
The
Soul
that
after
the
Sacrament
,
yields
wilfully
to
the
same
Temptations
it
did
before
,
is
ensnared
by
the
same
sinful
Pleasure
that
ruin'd
it
before
,
is
led
Captive
by
the
same
Lusts
that
intangled
her
before
,
certainly
feeds
not
on
the
crucified
Body
of
the
Lord
Jesus
,
because
the
Contemplation
of
that
Crucifixion
works
no
suitable
Effects
;
which
if
it
did
,
the
Soul
would
unfeignedly
destroy
the
Body
of
Sin
,
according
to
the
Apostle's
Rule
,
Rom.
6.
6.
and
offer
up
her
Body
a
living
Sacrifice
,
holy
,
acceptable
unto
God
,
as
it
is
said
,
Rom.
12.
1.
Make
the
Body
obedient
to
Reason
,
and
Sense
to
Faith
,
and
the
Flesh
to
the
Spirit
,
and
it
would
keep
under
the
Body
,
and
bring
it
into
Subjection
,
as
St.
Paul
did
,
1
Cor.
9.
27.
i.
e.
it
would
deny
the
Body
those
Satisfactions
,
which
are
manifest
Hindrances
to
the
Things
of
the
Spirit
;
it
would
force
it
to
Temperance
,
to
Hardships
,
to
Industry
and
Laboriousness
in
God's
Service
;
it
would
strive
and
take
care
that
the
Body
might
become
a
Temple
of
the
Holy
Ghost
,
1
Cor.
6.
19.
〈◊〉
what
the
Soul
doth
in
this
Ordinance
,
would
leave
such
a
Sense
upon
us
,
as
would
not
only
enable
,
but
constrain
us
to
glorifie
God
,
both
in
Body
and
Soul
,
as
the
Scripture
requires
,
1
Cor.
6.
20.
These
are
the
blessed
Effects
of
eating
the
crucified
Body
of
the
Lord
Jesus
:
And
the
Soul
that
feeds
on
that
Body
,
will
find
these
happy
Consequences
;
it
will
not
go
away
empty
from
this
Meal
;
and
though
for
the
present
it
doth
not
see
all
these
Effects
,
yet
there
is
that
Impression
made
on
her
by
this
Eating
,
that
these
Effects
will
afterward
discover
themselves
in
her
Life
and
Conversation
.
The
PRAYER
.
O
My
God!
What
Care
dost
thou
take
of
my
immortal
Soul
,
that
it
may
not
starve
!
Thou
hast
made
large
Provision
for
my
Body
in
the
Earth
,
in
the
Air
,
and
in
the
Water
:
The
Earth
brings
forth
Herbs
,
and
Roots
,
and
Cattel
to
feed
it
:
The
Air
affords
Fowl
and
Feather'd
Creatures
to
nourish
it
:
The
Water
provides
Fish
for
it
:
But
none
of
all
these
can
satisfie
my
Soul
,
that
must
have
a
spiritual
Diet
;
and
rather
than
it
shall
want
,
thou
hast
given
thine
own
Son
to
be
her
Food
!
O
mysterious
Love
!
Can
I
,
after
tbis
,
have
low
and
mean
Thoughts
of
thy
Goodness
!
O
sweetest
Jesu
!
if
my
Soul
feeds
not
on
thee
,
if
must
die
,
and
be
separated
from
thy
glorious
Presence
for
ever
:
If
it
feeds
on
thee
,
it
is
made
for
ever
.
Oh!
be
thou
my
most
beloved
,
and
most
delightful
Food
.
Thy
crucified
Body
alone
can
keep
my
Soul
from
fainting
:
Thy
Death
must
yield
me
Life
:
Thy
Sufferings
must
give
me
Joy
:
Thy
Agonies
must
afford
me
Comfort
:
Thy
Torments
must
work
mine
Ease
:
Thy
Nails
and
Thorns
must
be
my
Bed
of
Roses
:
Nothing
else
can
give
my
Soul
Rest.
When
the
Snares
of
Death
and
Hell
encompass
me
,
I
will
lay
hold
on
these
Horns
of
the
Altar
;
here
I
shall
be
safe
,
safer
than
in
the
Arms
of
Angels
:
Thou
that
diedst
for
me
,
livest
for
ever
to
intercede
for
me
;
and
having
such
an
Advocate
,
I
may
come
boldly
to
the
Throne
of
Grace
.
O
let
me
not
survey
this
glorious
Provision
,
made
for
my
Soul
,
with
carnal
Eyes
!
O
let
me
ponder
seriously
,
not
with
flying
and
transient
,
but
with
steady
and
fixed
Thoughts
,
how
thou
hast
favoured
,
how
thou
hast
loved
,
how
thou
hast
dignified
this
miserable
Soul
of
mine
,
that
I
may
rejoyce
in
thee
for
ever
and
ever
.
Amen
.
CHAP.
XII
.
Of
remembring
Christ
in
this
Sacrament
,
or
doing
what
we
do
here
,
in
remembrance
of
him
The
CONTENTS
.
The
Death
of
Christ
Jesus
,
the
principal
thing
to
be
remembred
in
this
Sacrament
.
What
kind
of
Death
it
was
,
shewn
in
four
Particulars
.
How
this
Death
is
to
be
remembred
:
The
Benefits
of
this
Remembrance
laid
down
.
Though
the
Death
of
Christ
be
the
principal
thing
,
that
is
to
be
remembred
in
this
Sacrament
,
yet
that
puts
no
stop
to
other
Remembrances
.
Christ's
Example
makes
it
lawful
to
preserve
the
memory
of
any
signal
Mercy
or
Providence
we
meet
with
.
Those
that
do
not
remember
Christ's
Death
in
this
Sacrament
,
do
very
much
forget
themselves
.
The
remembrance
of
his
Death
,
a
Motive
to
forget
the
World
,
and
the
Vanities
of
it
.
This
Remembrance
,
the
best
Defensative
against
Sin
.
The
Prayer
.
I.
AS
these
words
,
Do
this
in
remembrance
of
me
,
do
necessarily
import
the
Bread
in
this
Sacrament
,
to
be
a
Memorial
of
Christ's
Crucified
Body
,
or
that
which
is
to
put
us
in
mind
of
it
,
and
consequently
suppose
,
that
Christ's
real
Body
is
absent
;
so
how
Christ
is
to
be
remembred
here
,
must
needs
be
worth
our
serious
enquiry
:
What
Christ
calls
Doing
in
remembrance
of
him
,
the
Apostle
,
the
best
Interpreter
of
his
words
,
stiles
,
Shewing
forth
his
Death
,
1
Cor.
11.
26.
So
that
his
Death
is
the
thing
,
that
is
to
be
remembred
here
by
all
the
Communicants
:
And
that
this
Death
is
worth
our
serious
remembrance
,
will
easily
appear
,
if
we
consider
,
what
Death
,
the
Death
of
Christ
Jesus
was
:
For
,
1.
It
was
the
Death
of
God
:
According
to
the
Quality
of
the
Person
dying
,
so
his
Death
is
more
or
less
surprizing
;
hence
the
Death
of
a
King
makes
a
greater
noise
in
the
World
,
than
that
of
a
Peasant
.
The
Death
remembred
here
,
is
the
Death
of
the
King
of
Kings
;
and
though
,
as
God
,
he
could
not
dye
,
yet
it
may
truly
be
said
,
that
he
that
was
God
,
did
die
,
not
in
his
Godhead
,
but
in
his
Humanity
;
not
as
dwelling
in
a
Light
inaccessible
,
but
as
dwelling
in
a
Tabernacle
of
Flesh.
Plutarch
relates
,
that
he
had
heard
his
Master
Epitherses
tells
this
Story
,
De
Defect
.
Orat.
How
in
the
Emperor
Tiberius's
time
,
under
whom
Christ
suffered
,
intending
to
Sail
into
Italy
,
he
went
aboard
of
a
Ship
,
laden
with
many
Goods
and
Passengers
:
One
Evening
,
coming
near
certain
Islands
call'd
the
Echinades
,
the
Wind
slackening
,
and
the
Ship
being
becalm'd
,
with
a
slow
pace
they
arriv'd
at
last
at
the
Isle
of
Paxae
.
Several
of
the
Seamen
and
Passengers
sitting
up
that
Night
and
drinking
,
on
a
suddain
from
off
the
Island
came
a
Voice
,
calling
to
Thamus
,
the
Master
of
the
Ship
,
thrice
,
When
you
are
come
as
far
as
the
Palodes
,
proclaim
,
that
the
Great
PAN
is
dead
.
The
Master
and
his
Company
,
doubtful
what
to
do
,
whether
they
should
do
according
to
the
import
of
the
Voice
,
or
no
,
resolved
at
last
,
if
the
Wind
favour'd
them
,
to
pass
by
the
Palodes
,
and
say
nothing
;
but
if
they
were
becalm'd
about
that
place
,
then
to
cry
as
they
were
directed
.
So
sailing
on
,
and
coming
to
the
place
,
they
found
themselves
strangely
becalm'd
,
whereupon
,
Thamus
call'd
aloud
,
That
the
Great
PAN
was
dead
;
which
words
he
had
no
sooner
spoken
,
but
great
Howlings
,
and
Sighings
,
and
Lamentations
were
heard
.
By
PAN
,
the
Heathens
meant
the
God
of
the
Universe
,
or
him
that
rul'd
,
govern'd
and
influenced
all
;
and
it
's
probable
,
this
Voice
had
relation
to
Christ
Jesus
,
who
suffered
about
that
time
at
Jerusalem
;
and
that
upon
the
news
of
this
Death
,
Howlings
were
heard
,
it
's
very
likely
this
noise
was
made
by
Fiends
and
Devils
,
whom
the
Death
of
the
Son
of
God
,
filling
all
in
all
,
put
into
those
excesses
of
consternation
and
sorrow
.
And
lest
any
Man
should
object
,
That
the
Furies
of
Hell
had
no
reason
to
mourn
at
his
Death
,
but
might
rejoyce
rather
,
that
their
great
Antagonist
was
gone
;
it
must
be
noted
,
That
they
feared
the
Power
and
Virtue
of
that
Death
,
such
Virtue
,
as
in
a
short
time
would
make
all
the
Powers
of
Darkness
tremble
,
and
destroy
their
Empire
.
When
Abner
,
Saul's
General
,
was
carried
to
his
Grave
,
King
David
follow'd
the
Herse
,
and
said
,
Know
ye
not
,
that
there
is
a
Prince
,
and
a
great
Man
fallen
this
day
in
Israel
,
2
Sam.
3.
38.
If
such
a
death
as
Abner's
deserv'd
to
be
taken
notice
of
,
what
must
we
think
of
the
Death
of
the
Lord
Jesus
?
Not
a
Great
Man
only
,
but
one
,
of
whom
it
was
said
,
Thou
Lord
,
in
the
beginning
hast
laid
the
foundation
of
the
Earth
,
and
the
Heavens
are
the
work
of
thy
Hands
,
Heb.
1.
10.
How
justly
is
this
death
remembred
by
his
Followers
!
And
what
a
mixture
of
Passions
,
Amazement
as
well
as
Gladness
,
Trembling
as
well
as
rejoycing
,
ought
it
to
cause
in
all
Christian
Hearts
,
to
think
that
our
God
died
for
us
!
A
Captain
hath
his
like
;
a
General
his
Fellow
;
a
Prince
may
be
parallel'd
with
others
;
a
King
may
meet
with
others
of
his
Rank
and
Quality
;
but
God
hath
no
equal
.
2.
It
was
the
Death
of
a
Person
,
higher
than
the
highest
,
for
his
Enemies
:
Regulus
,
Codrus
,
Mutius
,
and
among
the
Jews
,
Moses
had
courage
to
die
for
their
Country
,
and
the
good
of
the
People
they
were
related
to
;
but
still
they
were
their
Friends
;
but
here
a
Person
ador'd
by
Angels
,
worshipp'd
by
all
the
Host
of
Heaven
,
the
Comfort
of
Paradise
,
the
Joy
of
Seraphim
,
the
Terror
of
Devils
,
the
Lord
of
Life
,
the
Eternal
Son
of
God
,
the
Brightness
of
his
Father's
Glory
,
and
the
express
Image
of
his
Person
,
dies
for
Men
,
for
Men
miserable
and
wretched
,
for
Men
that
were
Sinners
,
for
Men
that
were
proper
Objects
of
his
Justice
,
for
Men
that
were
haters
of
God
,
acted
like
Enemies
,
had
affronted
their
Maker
,
Crucified
their
Redeemer
,
came
out
against
him
,
as
against
a
Thief
,
who
took
pleasure
in
trampling
on
his
Laws
,
rejoyced
in
their
Disobedience
,
had
made
a
Covenant
with
Hell
,
conspired
against
him
,
who
had
given
them
their
Being
,
laugh'd
on
the
brink
of
Destruction
,
were
Heirs
of
Hell
,
and
had
no
other
Inheritance
but
Damnation
;
for
such
,
this
wonderful
Person
dies
,
and
this
makes
his
death
miraculous
and
astonishing
,
Rom.
5.
8.
3.
It
's
Death
,
that
Nature
and
all
the
Elements
were
confounded
at
,
and
Heaven
and
Earth
seem'd
to
be
at
strife
,
which
of
them
should
be
most
concern'd
at
it
;
insomuch
,
that
we
are
told
of
Dionysius
the
Areopagite
,
the
Person
mention'd
,
Acts
17.
34.
when
he
was
yet
under
the
Clouds
of
Paganism
,
that
beholding
the
stupendous
Eclipse
of
the
Sun
,
which
happen'd
about
the
time
,
that
the
Saviour
of
the
World
died
,
brake
forth
into
this
memorable
saying
,
That
certainly
either
Nature
was
going
to
be
dissolv'd
,
or
the
God
of
Nature
suffer'd
.
If
ever
Nature
endur'd
a
Convulsion-Fit
,
it
did
now
:
The
Sun
disdain'd
to
look
upon
the
barbarity
of
the
Murther
,
and
hid
his
Face
,
that
he
might
not
see
his
Creator
die
:
The
Earth
trembl'd
,
as
if
it
were
asham'd
to
see
Men
stupid
at
the
dreadful
Spectacle
:
The
Rocks
broke
,
as
if
they
would
testifie
against
the
Sinners
,
that
could
stand
under
the
Cross
without
broken
Hearts
:
The
Vail
of
the
Temple
was
rent
,
as
if
it
would
chide
the
Wretches
,
that
could
see
the
Messiah
suffer
,
without
rending
their
Cloaths
,
and
what
is
more
,
tearing
themselves
for
the
crime
they
had
been
guilty
of
:
The
Graves
burst
their
Bands
,
as
if
they
were
concern'd
to
see
Men
harden'd
against
all
impressions
of
Compassion
:
The
Angels
,
we
may
,
without
danger
of
Heresie
,
believe
,
stopt
in
the
midst
of
their
Hallelujahs
;
and
if
ever
there
was
sadness
in
Heaven
,
we
may
suppose
it
was
at
this
time
:
The
upper
and
the
nether
World
seem'd
to
go
into
Mourning
,
because
their
Lord
and
Master
gave
up
the
Ghost
:
Thus
much
we
are
told
by
the
inspired
Writer
,
Matth.
27.
51
,
52.
And
this
makes
the
Death
of
Christ
Jesus
surprizing
,
beyond
comparison
;
and
surely
such
a
Death
ought
to
be
remembred
.
4.
It
is
a
Death
,
whereby
the
Person
suffering
merited
Eternal
Life
,
not
only
for
himself
,
but
all
his
Followers
too
:
A
mighty
Blessing
,
but
such
,
as
was
a
just
reward
of
so
deep
an
Humiliation
!
It
was
for
this
Death
,
that
the
Everlasting
Father
exalted
Christ's
Humane
Nature
above
Powers
,
Angels
,
Principalities
and
Spiritual
Creatures
;
and
in
doing
so
,
declar'd
,
what
those
,
whose
Nature
he
had
assumed
,
if
they
did
follow
him
in
the
Regeneration
,
might
come
to
,
after
Death
,
viz.
Eternal
Life
and
Glory
:
And
what
greater
Blessing
can
be
thought
of
,
to
enjoy
all
Blessings
at
once
,
and
to
all
Eternity
?
To
see
God
,
and
to
be
ravish'd
with
his
Sight
for
ever
;
to
enjoy
Riches
,
Honour
,
Glory
,
Power
,
Dominion
,
Pleasure
,
Recreation
,
Houses
,
Lands
,
in
a
most
eminent
manner
;
or
to
enjoy
that
,
which
is
beyond
all
these
,
in
inexpressible
degrees
,
and
without
interruption
,
without
ceasing
,
without
disturbance
,
without
envy
,
without
fear
,
without
danger
of
losing
it
,
What
can
be
greater
?
What
can
be
more
satisfactory
?
What
can
be
more
comfortable
?
This
the
Son
of
God
hath
purchased
by
his
Death
.
That
Death
is
the
Messenger
of
all
these
Glories
.
In
that
Death
all
these
Treasures
are
amass'd
,
and
heap'd
,
and
piled
up
together
,
and
then
it
must
be
worth
remembring
;
nay
,
it
is
impossible
not
to
remember
it
,
where
all
this
is
believ'd
.
II.
How
this
Death
is
to
be
remembred
at
the
Table
of
the
Lord
,
will
deserve
our
next
consideration
:
And
most
certainly
a
slight
,
transient
Remembrance
,
such
as
we
pay
to
our
friends
and
acquaintance
,
which
are
absent
,
at
our
common
Meals
,
or
at
other
times
,
as
we
have
occasion
to
discourse
of
them
,
is
not
sufficient
here
;
for
that
's
not
at
all
agreeable
to
the
Greatness
and
Profitableness
of
this
wondeful
Death
.
It
must
be
such
a
remembrance
,
as
,
1.
Refreshes
our
Memories
with
that
marvellous
Love
,
that
shines
in
this
Death
.
This
Love
must
be
called
to
mind
;
even
the
Love
of
God
,
the
Love
that
mov'd
him
to
the
Kindnesses
,
we
see
,
and
taste
,
and
feel
,
and
have
experience
of
:
The
Love
that
mov'd
him
to
give
us
a
Saviour
,
the
Love
that
mov'd
him
to
take
pity
of
us
,
when
we
lay
in
our
Blood
,
when
we
lay
in
Darkness
,
and
in
the
shadow
of
Death
.
Love
,
Love
,
Love
,
must
here
be
the
Motto
,
the
Watch-word
,
and
the
dear
Expression
:
And
as
the
Martyr
in
Eusebius
,
being
ask'd
divers
Questions
about
his
Name
,
Kindred
,
Relations
,
Family
,
Country
,
Parents
,
&c.
still
answer'd
,
That
he
was
a
Christian
;
so
if
here
we
should
be
ask'd
,
what
we
think
,
what
we
speak
,
what
we
mind
,
what
we
come
for
,
what
we
design
,
what
our
business
is
,
or
what
we
delight
in
,
Love
must
be
the
Answer
to
all
these
Questions
,
Love
must
be
the
burden
of
our
Song
,
even
the
Love
of
the
Holy
Trinity
;
a
Love
,
in
which
our
Life
,
our
Happiness
,
and
all
our
Hopes
are
wrapt
up
;
a
Love
,
which
nothing
above
and
nothing
below
,
can
give
us
any
tolerable
Image
of
:
There
is
nothing
among
all
the
Angels
in
Heaven
,
nothing
in
the
Sun
,
or
Moon
,
or
Stars
,
nothing
among
Men
,
or
Beasts
,
or
Roots
,
or
Herbs
,
or
Stons
,
or
Minerals
,
that
can
be
said
to
be
truly
like
it
;
all
comparisons
are
feeble
,
all
resemblances
faint
;
no
Language
can
reach
it
,
no
Rhetorick
express
it
,
no
Oratory
describe
it
,
no
Pencil
draw
it
;
it
surpases
our
Reason
,
transcends
the
brightest
Understanding
,
puzzels
the
very
Angels
in
Heaven
,
and
perplexes
the
Spirits
of
Light
and
Glory
.
It
is
all
Sea
,
all
Ocean
,
all
Light
;
it
hath
no
Bounds
,
no
Shores
,
no
Limits
,
and
the
greatest
that
ever
was
said
of
it
,
or
can
be
said
of
it
,
is
St.
John's
Expression
,
1
Joh.
4.
16.
God
is
Love
,
Love
it self
,
all
Love
,
all
Charity
,
all
Goodness
;
and
nothing
,
but
such
perfection
,
could
have
loved
such
poor
pitiful
Worms
as
we
are
:
God
looks
upon
our
giving
a
cup
of
cold
Water
to
a
Righteous
Man
,
as
an
Act
of
Love
;
O
then
what
an
Act
of
Love
must
it
be
in
him
,
to
give
us
himself
,
to
give
us
the
dearest
thing
he
had
,
even
his
own
Son
!
Jesus
wept
over
Lazarus
,
Joh.
11.
35
,
36.
and
the
Jews
said
,
See
how
he
loved
him
!
But
these
Tears
were
but
drops
of
Water
;
Here
the
Lord
Jesus
is
seen
to
weep
drops
of
Blood
for
us
;
O
then
see
,
how
he
loved
us
!
We
were
blinder
than
Bartimaeus
,
lamer
than
Mephibosheth
,
fuller
of
Sores
than
Lazarus
,
poorer
than
Job
,
no
,
Comliness
,
no
Beauty
,
no
Form
,
no
Excellency
appear'd
in
us
.
Adam's
Fall
had
disfigurred
us
,
defaced
us
,
ruin'd
us
;
in
this
lamentable
condition
God
loved
us
,
and
gave
his
Son
to
die
for
us
;
and
shall
not
this
Love
be
remembred
in
his
Death
?
2.
This
remembrance
requires
calling
to
mind
our
Sins
,
which
were
the
cause
of
that
Death
.
It
's
true
,
the
Love
of
God
was
the
impulsive
cause
,
but
our
Sins
were
the
instrumental
cause
;
these
brought
him
to
the
Cross
,
and
whoever
remembers
his
Death
,
must
necessarily
remember
that
,
whereby
this
Death
was
effected
and
procured
;
this
was
our
Sin
and
the
Infection
that
attended
it
:
But
then
,
if
I
remember
my
Sins
in
the
remembrance
of
his
Death
,
how
can
I
remember
them
without
detestation
?
How
can
I
remember
them
without
abhorrency
?
How
can
I
remember
them
without
arming
my
Soul
with
resolution
and
arguments
,
to
fight
against
them
?
Can
I
look
on
my
neglects
,
and
not
charge
them
with
this
Death
?
Can
I
remember
my
Love
to
the
World
,
and
not
accuse
it
of
having
had
a
hand
in
buffeting
and
reproaching
of
him
?
Can
I
think
of
my
Pride
and
Wrath
,
and
not
bid
them
look
on
the
Wounds
they
made
in
that
Holy
Flesh
?
Can
I
reflect
on
my
wantonness
and
lustful
Thoughts
,
Desires
,
Words
,
and
Gestures
,
and
Actions
,
and
not
be
angry
with
them
for
having
struck
Nails
into
his
Hands
and
Feet
?
And
what
is
said
of
these
particular
Sins
,
must
be
applied
to
the
rest
,
that
we
are
either
guilty
of
,
or
most
inclined
to
;
they
must
be
so
remembred
,
as
to
be
represented
to
our
Minds
in
their
odious
shapes
,
as
having
been
accessory
to
his
Death
;
and
if
this
be
done
,
we
cannot
but
proclaim
War
against
them
,
and
maintain
that
War
all
our
days
.
3.
With
this
,
there
must
needs
be
remembred
the
mighty
Redemption
,
procured
and
accomplished
by
this
Death
,
even
our
Redemption
from
Slavery
;
a
Slavery
so
much
the
worse
,
because
we
were
not
sensible
of
it
;
and
so
much
more
grievous
,
by
how
much
it
was
Spiritual
.
Our
Bodies
indeed
were
not
laid
in
Iron
,
nor
with
the
Israelites
,
forced
to
make
Brick
without
Straw
:
There
were
no
Task-masters
set
over
us
,
to
beat
,
and
would
,
and
bruise
us
;
we
were
not
chained
to
Triumphal
Chariots
,
nor
forced
to
work
in
Mines
and
Gallies
,
but
it
was
far
worse
,
our
Souls
,
which
were
the
far
better
part
of
us
,
were
led
Captive
by
the
worst
of
Tyrants
;
the
Law
we
were
govern'd
by
,
was
the
Law
of
Sin
;
the
Prison
we
were
doom'd
to
,
was
Eternal
Darkness
;
the
Burdens
,
which
were
laid
upon
us
,
were
intolerable
,
and
we
were
under
the
Power
of
an
Usurper
,
whose
Smiles
were
Deaths
,
whose
Favours
were
Punishments
,
and
whose
Kindnesses
were
Destruction
and
Ruin
;
under
him
we
labour'd
and
toil'd
in
vain
,
and
when
at
night
,
after
our
Travel
,
we
looked
for
Wages
,
we
could
expect
nothing
but
Fire
and
Flames
:
We
read
of
Dracula
the
Transylvanian
,
that
having
one
day
invited
all
the
Beggars
and
poor
Men
he
could
light
of
,
to
a
splendid
Dinner
or
Entertainment
,
after
they
had
filled
their
Bellies
,
he
set
Fire
to
the
Hall
where
they
were
,
and
burnt
them
all
:
The
same
Fare
we
must
have
expected
of
that
Tyrannical
Master
,
under
whose
Bondage
we
groan'd
,
but
from
this
Slavery
the
Son
of
God
,
by
dying
for
us
,
redeemed
and
rescued
us
:
A
Mercy
,
which
as
it
deserves
to
be
remembred
above
all
the
deliverances
that
ever
happened
to
us
,
so
where
can
the
remembrance
be
more
proper
,
than
in
the
Sacrament
of
his
Death
and
Passion
?
4.
In
vain
is
all
this
remembred
,
if
we
do
not
remember
to
imitate
this
Saviour
in
his
Self-denying
Acts
;
for
therefore
all
this
Mercy
and
Love
,
and
Charity
,
is
represented
to
us
in
this
Sacrament
,
that
it
may
be
an
Obligation
upon
us
to
deport
our selves
in
the
World
after
his
Example
:
So
that
,
as
he
prayed
for
his
Enemies
,
so
must
we
;
as
he
blessed
them
that
cursed
him
,
so
must
we
;
as
he
freely
forgave
the
Men
that
wronged
him
,
so
must
we
;
as
he
died
for
the
Truth
,
so
must
we
;
as
he
defended
it
to
the
last
,
without
wavering
,
so
must
we
;
as
he
would
not
suffer
any
outward
Respects
to
discourage
him
from
Conscientiousness
,
so
neither
must
we
;
as
he
,
before
his
Foes
,
witnessed
a
good
Confession
,
so
must
we
;
as
he
did
Good
for
Evil
,
so
must
we
;
as
he
shewed
Pity
to
Men
in
distress
,
though
they
had
affronted
and
done
him
an
Injury
,
so
must
we
;
as
he
bore
his
Cross
contentedly
,
so
must
we
;
as
he
despised
the
World
,
so
must
we
.
He
that
remembers
not
his
Death
,
so
as
to
endeavour
to
be
like
him
,
forgets
the
End
of
his
Redemption
,
and
dishonours
the
Cross
,
on
which
his
Satisfaction
was
wrought
:
For
the
Honour
due
to
the
Cross
of
Christ
,
is
not
,
with
the
Church
of
Rome
,
to
pray
to
a
piece
of
Wood
,
called
the
Cross
of
Christ
,
Hail
Christ's
Cross
,
our
only
Hope
,
in
this
most
blessed
Passion-Week
!
Increase
the
Goodness
of
the
Good
,
and
Pardon
to
the
Guilty
give
;
but
to
live
in
the
World
as
the
Lord
Jesus
did
,
who
was
crucified
for
us
;
and
by
living
so
,
to
adorn
the
Doctrine
of
the
Cross
of
Christ
Jesus
;
that
is
to
admire
and
reverence
his
Cross.
III.
From
such
a
Remembrance
flow
more
than
ordinary
Advantages
;
for
Things
are
useful
,
according
as
they
are
managed
;
and
consequently
,
if
the
Remembrance
here
required
,
be
used
according
to
the
Rules
laid
down
,
these
following
Benefits
will
certainly
ensue
upon
it
.
For
,
1.
Hereby
our
Love
to
God
is
kindled
and
renewed
:
Love
kindles
Love
,
as
Fire
kindles
Fire
;
and
therefore
God
appears
in
this
Sacrament
,
as
he
did
to
Moses
in
the
Bush
,
all
in
Flames
of
Love
,
that
those
Flames
may
warm
our
Breasts
:
And
,
O
happy
Soul
,
that
feels
those
Flames
warm
and
heat
all
that
is
within
her
!
When
Love
takes
possession
of
the
Soul
,
or
rather
,
when
the
Love
of
God
,
represented
in
the
Sacrament
,
raises
Love
in
the
holy
soul
,
then
the
Soul
becomes
the
Seat
of
Wisdom
,
the
Tabernacle
of
Holiness
,
the
Chamber
of
the
Celestial
Bridegroom
,
a
spiritual
Heaven
,
a
Field
which
the
Lord
hath
blessed
,
a
Spouse
dearly
beloved
,
a
Garden
of
Pleasure
,
the
Marriage-house
,
a
Paradise
of
Vertue
,
into
which
the
Lord
descends
,
not
to
find
out
the
Malefactor
,
and
to
discover
his
Nakedness
;
but
to
betroth
to
himself
the
beloved
Virgin
,
languishing
with
Love
waiting
for
her
Beloved
,
and
longing
for
the
Bridegroom
's
Coming
:
And
where
this
Divine
Love
takes
place
,
there
the
Love
of
the
World
expires
;
for
,
as
St.
Austin
speaks
,
He
cannot
love
that
which
is
Eternal
,
that
doth
not
cease
to
love
that
which
is
Temporal
.
And
from
this
Love
arise
those
happy
Breathings
,
O
Fountain
of
Love
!
Idiot
.
de
Am.
div
.
cap.
4
.
Nothing
is
sweeter
than
thy
Love
,
nothing
more
pleasant
,
nothing
more
beneficial
.
Thy
Love
is
not
troublesome
:
Where
thy
Love
is
,
there
is
true
Pleasure
.
It
is
contented
with
it self
,
it
knows
no
Bounds
,
it
watches
Opportunities
to
vent
it self
,
it
triumphs
in
its
own
Cell
,
and
captivates
all
the
Faculties
!
Thy
Love
,
O
Lord
,
gives
Liberty
,
drives
out
Fear
,
tramples
upon
Humane
Merits
:
It
gives
Rest
to
the
Weary
,
Strength
to
the
Weak
,
Joy
to
the
Mourners
:
It
feels
no
Weariness
,
it
feeds
the
Hungry
,
and
keeps
the
Faint
from
sinking
.
2.
Hereby
our
Consciences
are
purged
from
Dead
Works
.
This
,
as
it
is
ascribed
expresly
to
the
Blood
of
the
Everlasting
Covenant
,
Heb.
9.
14.
so
it
must
be
attributed
to
the
true
Remembrance
of
that
Blood
in
this
Everlasting
Sacrament
.
Such
a
Remembrance
cleanseth
the
Heart
,
purifies
the
Soul
,
makes
the
Dross
of
Sin
vanish
,
and
the
Impurity
,
the
Mind
was
oppressed
withal
,
wear
away
.
Such
a
Remembrance
,
like
the
Gift
of
Prophecy
,
Jer.
20.
9.
is
as
a
burning
Fire
shut
up
in
the
Bones
,
which
consumes
the
Hay
,
and
Straw
,
and
Stubble
,
that
annoyed
the
House
of
God
:
For
,
the
Beauty
of
God's
Love
makes
Sin
appear
black
and
ugly
,
and
causes
a
Loathing
of
it
.
Hereby
Holiness
is
advanced
,
and
Grace
begins
to
flourish
;
and
the
Rubbish
being
removed
,
the
Winter
of
Iniquity
gone
,
the
Frost
in
the
Soul
dissolved
,
the
Flowers
of
the
glorious
Spring
appear
.
This
Remembrance
chaseth
Lust
and
Luxury
;
and
therefore
those
in
whom
it
hath
these
Effects
,
are
said
to
wash
their
Robes
,
and
make
them
white
in
the
Blood
of
the
Lamb
,
Rev.
7.
14.
3.
Hereby
Christ
is
invited
to
dwell
in
us
:
The
House
being
thus
cleansed
and
swept
,
the
Noble
Guest
is
invited
to
make
his
Abode
there
.
This
Remembrance
is
attractive
;
and
where
the
Soul
is
thus
affected
with
the
Remembrance
of
Christ's
Death
,
he
comes
and
inhabits
that
beautiful
Palace
;
for
such
a
Person
seems
resolv'd
to
keep
his
Word
:
And
to
him
the
Promise
runs
,
If
a
Man
love
me
,
he
will
keep
my
Words
,
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
Abode
with
him
,
John
14.
23.
A
wonderful
Favour
,
this
!
To
have
him
dwelling
in
us
,
who
is
the
Light
of
the
World
,
the
Light
of
Heaven
,
the
Light
of
Angels
,
and
the
Sun
of
Righteousness
:
And
from
hence
flows
the
joyful
Exclamation
of
the
Apostle
,
Gal.
2.
20.
Nevertheless
I
live
;
yet
not
I
,
but
Christ
lives
in
me
;
and
the
Life
I
now
live
,
I
live
by
Faith
in
the
Son
of
God
,
who
loved
me
,
and
gave
himself
for
me
:
For
this
Faith
enlightens
the
Soul
,
gives
it
clear
Apprehensions
of
Christ's
Love
,
makes
her
active
and
lively
,
and
teaches
her
to
overcome
the
World
,
1
John
5.
4.
4.
This
Remembrance
is
making
Approaches
to
Heaven
and
Eternal
Happiness
:
Every
fresh
Remembrance
is
another
Step
to
Paradise
.
What
an
Encouragement
is
this
to
come
to
the
holy
Sacrament
!
Every
time
we
thus
remember
the
Death
of
Christ
,
we
get
nearer
to
the
Throne
on
which
the
victorious
Son
of
God
sits
,
triumphing
over
Hell
and
Devils
:
For
the
oftner
he
is
remembred
thus
,
the
more
our
Souls
are
elevated
,
and
become
more
spiritual
in
their
Aspirations
;
and
the
farther
we
proceed
in
Grace
,
the
nearer
we
come
to
Glory
.
Heaven
,
in
Scripture
,
is
compared
to
an
Hill
,
and
is
the
Mount
where
God
is
seen
:
Every
time
we
come
to
the
Table
of
our
Lord
,
and
remember
him
thus
,
we
climb
higher
,
and
mount
up
with
Wings
,
as
Eagles
,
till
at
last
we
reach
the
Top
,
where
there
is
a
perfect
Calm
,
no
Air
,
no
Wind
,
no
Tempest
,
no
infectious
Breath
,
to
disturb
the
Conquerors
.
IV.
But
though
the
Death
of
Christ
be
the
chief
Object
of
our
Remembrance
at
this
holy
Table
,
yet
that
is
no
Argument
,
but
that
we
may
lawfully
remember
some
other
Things
relating
to
his
Person
,
or
Greatness
,
or
Holiness
;
particularly
,
1.
His
Divine
Life
,
before
he
was
Incarnate
:
A
Life
,
which
no
mortal
Tongue
can
describe
:
A
Life
,
in
the
Explication
of
which
,
the
blessed
Cheruhims
themselves
must
fall
short
:
A
Life
,
known
to
none
,
but
to
him
who
knows
all
,
who
hath
Life
in
himself
,
and
is
the
Life
,
and
the
Father
of
the
Spirits
of
all
Flesh.
How
truly
might
he
say
to
the
Jews
,
Joh.
8.
58.
Before
Abraham
was
,
I
am
!
He
was
,
indeed
,
from
all
Eternity
,
lived
in
the
Bosom
of
the
Everlasting
Father
,
and
his
Life
was
most
pure
,
some
holy
,
most
peaceable
,
most
pleasant
,
most
glorious
:
A
Life
of
infinite
Content
,
of
infinite
Satisfaction
,
of
infinite
Joy
,
and
of
infinite
Love
:
A
Life
spent
in
Eternal
Love
of
the
great
Fountain
of
Divinity
,
the
express
Image
of
which
he
was
:
A
Life
employed
in
kind
Thoughts
to
poor
Mortals
,
and
in
Divine
Contrivances
how
their
Misery
might
be
retriv'd
,
their
Bands
loosen'd
,
their
Dangers
overcome
,
their
Enemies
vanquished
,
and
their
Souls
advanced
to
Celestial
Mansions
:
A
Life
undisturbed
by
the
Noise
of
Wars
,
unacquainted
with
Tumults
,
free
from
all
Annoyances
,
unmolested
by
the
Disorders
of
a
giddy
and
confused
World
:
A
Life
of
Eternal
Calmness
,
which
no
Waves
,
no
Billows
,
no
Wind
,
no
Storms
,
no
Tempests
could
discompose
:
A
Life
of
perfect
Serenity
,
and
immense
Sweetness
:
A
Life
employed
in
the
Eternal
and
Incomprehensible
Enjoyment
of
his
own
Perfections
,
and
which
the
inspired
King
gives
us
a
very
lofty
Description
of
,
Prov.
1.
This
life
Christ
lived
,
before
he
was
pleased
to
visit
this
benighted
World
with
his
healing
Beams
;
and
it
concerns
us
to
remember
this
Life
,
that
from
that
Consideration
,
his
Humiliation
,
in
coming
to
dwell
among
us
,
may
appear
in
livelier
Colours
.
2.
To
this
may
be
added
,
His
laborious
Life
here
on
Earth
,
after
he
was
Incarnate
:
A
Life
despicable
from
his
Infancy
,
contemptible
from
his
Cradle
:
A
Life
of
Poverty
,
a
Life
of
great
Misery
,
of
Distress
,
and
a
Thousand
Inconveniencies
:
A
Life
he
lived
,
to
let
us
know
,
that
the
meanest
and
most
miserable
outward
Condition
is
no
Lett
or
Impediment
to
our
being
beloved
and
esteemed
in
Heaven
:
A
Life
he
lived
,
to
shew
with
what
Patience
and
Courage
we
are
to
bear
the
Troubles
that
a
merciful
God
lays
or
sends
upon
us
:
A
Life
he
lived
,
to
declare
to
his
Disciples
,
that
through
many
Afflictions
they
are
to
enter
into
the
Kingdom
of
Heaven
;
and
are
not
to
promise
themselves
great
Ease
and
Rest
here
,
but
are
to
look
for
a
Recompence
in
the
Resurrection
of
the
Just
:
A
Life
employed
in
doing
good
,
to
shew
,
that
we
are
not
to
be
idle
here
,
but
to
busie
our selves
in
that
Work
which
will
give
the
greatest
Satisfaction
,
even
working
out
our
own
Salvation
with
Fear
and
Trembling
:
A
Life
he
lived
for
our
sakes
,
to
facilitate
our
Access
to
Pardon
,
and
the
Throne
of
Mercy
:
A
Life
he
lived
,
to
make
our
Lives
comfortable
;
and
the
Remembrance
of
this
Life
must
needs
inhaunce
our
Esteem
of
his
unparallell'd
Goodness
,
who
could
and
would
deny
himself
,
both
in
the
Glory
of
his
Divinity
,
and
the
Comforts
of
this
present
Life
,
for
our
Good
,
and
the
Welfare
of
our
Souls
.
The
Preceding
Considerations
reduced
to
Practice
.
I.
CHrist's
Example
makes
it
lawful
to
set
up
Monuments
of
Mercies
,
and
to
preserve
the
Memory
of
any
signal
Deliverance
or
Providence
,
either
by
External
Symbols
,
or
by
keeping
Anniversaries
,
and
Days
of
Devotion
.
Indeed
,
this
was
a
very
ancient
Practice
,
countenanced
by
God
,
and
warranted
by
his
Approbation
.
It
was
from
hence
,
that
Moses
preserved
a
Pot
of
Manna
,
to
put
After-Generations
in
mind
how
God
had
fed
his
People
in
the
Wilderness
;
And
Moses
said
,
This
is
the
thing
which
the
Lord
commandeth
;
Fill
an
Omer
of
it
,
to
be
kept
for
your
Generations
,
that
they
may
see
the
Bread
wherewith
I
have
fed
you
in
the
Wilderness
,
when
I
brought
you
forth
out
of
the
Land
of
Egypt
,
Exod.
16.
32.
It
was
from
hence
,
that
Aaron's
Rod
budding
,
blossoming
,
and
bearing
Fruit
,
was
kept
in
the
Ark
,
to
tell
Posterity
,
how
miraculously
the
Priestood
was
established
in
the
Line
of
Aaron
,
and
for
a
Token
against
the
Rebels
,
as
the
Holy
Ghost
speaks
,
Numb.
17.
10.
It
was
from
hence
,
that
Joshua
commanded
Twelve
Stones
to
be
taken
out
of
the
River
Jordan
;
That
this
,
says
he
,
may
be
a
Sign
among
you
,
that
when
your
Children
ask
their
Fathers
in
time
to
come
,
saying
,
What
mean
you
by
these
Stones
?
Then
ye
shall
answer
them
,
That
the
Waters
of
Jordan
were
cut
off
before
the
Ark
of
the
Covenant
of
the
Lord
,
when
it
passed
over
Jordan
:
And
these
Stones
shall
be
for
a
Memorial
unto
the
Children
of
Israel
for
ever
,
Josh.
4.
6
,
7.
In
imitation
of
these
Precedents
,
the
Jewish
Church
afterward
,
of
their
own
Accord
,
unanimously
agreed
to
keep
an
Anniversary
,
to
remember
their
Deliverance
from
the
Rage
of
Haman
,
Esth.
9.
17.
Both
Eusebius
and
Sozomen
tells
us
of
a
Statue
which
the
Woman
,
Euseb.
Hist.
lib.
7.
c.
17.
who
was
cured
by
our
Saviour
of
her
Bloody
Issue
,
Sozom.
Hist.
1.
5.
c.
20.
erected
to
his
Honour
at
Caesarea
;
which
lasted
a
considerable
time
,
till
Julian
the
Apostate
pulled
it
down
,
and
erected
his
own
in
the
room
of
it
.
After
such
Examples
,
who
can
think
it
unlawful
for
a
private
Christian
to
keep
either
a
Fast
,
or
a
Day
of
Thanksgiving
,
when
either
some
signal
Affliction
hath
befallen
him
,
or
some
remarkable
Mercy
hath
happen'd
to
him
,
and
to
spend
that
Day
in
Exercises
of
Devotion
;
whereby
he
may
either
work
his
Soul
into
greater
Detestation
of
his
his
Sins
,
or
into
greater
Admiration
of
God's
Goodness
?
Such
Exercises
the
Divine
Clemency
accepts
of
,
approves
of
them
,
and
blesses
them
with
new
Favours
;
repeals
the
Judgments
threatned
,
and
confirms
the
Soul
in
her
holy
Zeal
,
and
makes
those
Devotions
Occasions
of
opening
the
Windows
of
Heaven
,
to
shower
down
larger
Benedictions
upon
her
.
II.
It
must
follow
from
hence
,
that
those
who
do
not
come
to
remember
Christ's
Death
in
this
Sacrament
,
do
strangely
forget
themselves
:
How
great
is
their
Number
!
What
vast
Multitudes
of
Men
and
Women
live
in
this
Neglect
!
O
ye
,
that
are
sensible
of
their
Sin
and
Blindness
,
when
you
meet
with
any
of
them
,
tell
them
,
they
forget
that
they
are
Christians
,
they
forget
that
their
Lord
and
Master
hath
peremptorily
commanded
them
to
come
,
and
remember
him
in
this
Feast
;
and
that
consequently
they
are
disobedient
,
perverse
,
stubborn
,
wilful
;
and
if
they
obey
him
not
,
are
no
Servants
,
no
Children
of
his
:
For
,
If
he
be
their
Master
,
where
is
his
Fear
?
If
he
be
their
Father
,
where
is
his
Honour
?
Tell
them
,
they
forget
the
Danger
they
run
into
,
and
neglect
the
Means
whereby
their
Souls
must
be
snatched
from
the
Devil's
Power
,
and
shun
the
Remedy
that
must
give
Health
to
their
Souls
;
and
therefore
are
guilty
of
the
highest
Contempt
,
and
set
up
their
carnal
,
shallow
,
bruitish
Reason
,
againt
the
Infinite
Wisdom
of
God
.
Tell
them
,
they
forget
they
have
Souls
to
be
saved
,
and
how
long
it
is
before
a
Soul
be
wrought
into
a
total
Conformity
to
Christ
;
and
that
therefore
they
had
need
begin
betimes
,
and
tye
and
engage
their
Souls
to
God
,
under
the
Cross
of
Christ
,
and
do
it
often
,
and
force
themselves
into
an
holy
Life
.
Oh
,
tell
them
,
how
they
will
repent
,
when
it
is
too
late
,
of
their
Neglect
of
so
great
Salvation
.
Tell
them
,
Christ
will
not
remember
them
in
the
last
Day
,
but
profess
to
them
,
I
know
you
not
,
because
they
were
not
sprinkled
with
his
Blood
,
and
had
not
the
Character
of
Christians
on
their
Souls
;
which
will
infallibly
drive
them
into
Desparation
.
III.
See
here
,
my
Friends
,
what
an
Obligation
the
Remembrance
of
Christ's
Death
lays
upon
us
all
,
to
forget
the
World
,
and
to
mind
the
greater
Concerns
above
.
Christ
died
to
the
World
;
his
Life
,
his
Death
,
and
all
his
Actions
,
shewed
his
Contempt
of
this
present
World
.
He
regarded
not
the
Vanities
,
the
Lusts
,
the
Recreations
,
the
Slanders
,
the
Reproaches
,
the
Censures
of
the
World
;
but
for
the
Glory
set
before
him
,
endured
the
Cross
,
and
despised
the
Shame
.
Can
we
remember
his
Death
in
this
Sacrament
,
and
think
that
he
did
all
this
,
only
for
us
to
admire
his
Actions
,
without
transcribing
all
this
on
our
own
Lives
?
Surely
,
we
may
live
in
the
World
,
and
yet
not
be
of
the
World
;
we
may
sojourn
in
the
World
,
yet
not
be
greedy
after
the
World
;
we
may
mind
our
Work
in
the
World
,
and
yet
not
make
the
World
our
highest
Good
;
we
may
converse
with
Men
of
the
World
,
and
yet
not
set
our
Hearts
upon
the
World
;
we
may
be
industrious
in
the
World
,
and
yet
not
suffer
the
World
to
ingross
our
Affections
;
we
may
provide
for
our
Families
in
the
World
,
and
yet
not
conform
to
the
World
;
we
may
eat
and
drink
in
the
World
,
and
yet
not
participate
of
the
Sins
of
the
World
;
we
may
trade
and
traffick
in
the
World
,
and
yet
not
have
the
Spirit
of
the
World
;
we
may
suffer
Afflictions
in
the
World
,
and
yet
be
far
from
the
Sorrow
of
the
World
;
we
may
prudently
contrive
Things
in
the
World
,
and
yet
be
Strangers
to
the
Wisdom
of
the
World
:
In
a
Word
,
Our
living
in
the
World
is
no
hindrance
to
our
arriving
to
an
holy
Contempt
of
it
:
And
though
there
be
some
Difficulty
in
this
Task
,
yet
the
Necessity
of
the
Work
,
and
the
Reward
in
the
World
to
come
,
and
Christ's
Example
,
and
the
Apostles
Practice
,
and
God's
Readiness
to
assist
,
and
the
All-sufficiency
of
Grace
,
are
Persuasives
and
Encouragements
strong
enough
to
prevail
with
any
Soul
that
is
not
bent
upon
her
own
Ruin
.
IV.
The
best
Defensative
against
Sin
at
any
time
,
is
,
the
Remembrance
of
Christ's
Sufferings
.
Not
only
at
the
Sacrament
,
but
where-ever
we
are
,
this
Remembrance
is
an
excellent
Shield
in
the
Day
of
Battel
.
Art
thou
walking
,
art
thou
standing
,
art
thou
sitting
,
art
thou
going
out
,
or
coming
in
?
Set
a
Bleeding
Saviour
before
thee
:
When
Sinners
entice
thee
,
think
of
thy
Saviour's
Wounds
:
When
thou
art
tempted
to
over-reach
or
defraud
thy
Neighbour
in
any
Matter
,
think
of
the
bitter
Cup
thy
Master
drank
off
:
When
any
Lust
,
any
vain
Desire
rises
in
thy
Mind
,
think
of
thy
dear
Redeemer's
Groans
:
When
thy
Flesh
grows
weary
of
a
Duty
,
remember
who
suffered
on
the
Cross
:
When
thou
art
tempted
to
be
indifferent
in
Religion
,
and
saint
in
thy
Mind
,
look
upon
him
who
made
his
Soul
an
Offering
for
thy
Sin
:
When
thou
art
loth
to
overcome
,
think
of
him
who
,
by
his
Death
,
overcame
him
that
had
the
Power
of
Death
:
When
impatient
Thoughts
assault
thy
Mind
,
think
of
the
Lamb
that
before
his
Shearers
was
dumb
;
and
sure
,
under
this
sad
Scene
,
thou
wilt
not
dare
to
sin
.
And
there
is
this
Advantage
in
such
a
Remembrance
,
that
there
is
a
Book
of
Remembrance
written
before
the
Lord
,
for
them
that
speak
often
to
one
another
,
and
think
of
his
Name
;
insomuch
that
he
will
remember
them
in
that
Day
,
when
he
makes
up
his
Jewels
,
Mal.
3.
16.
V.
To
remember
Christ's
Death
in
this
Sacrament
with
greater
Life
and
Sense
,
it
is
very
necessary
to
remember
him
often
at
other
times
:
And
that
is
the
Reason
why
Christ
calls
himself
by
many
familiar
Names
;
and
the
Holy
Ghost
gives
him
Titles
and
Epithets
taken
from
Things
we
daily
see
,
that
we
might
not
look
on
those
Things
,
from
which
he
takes
those
Denominations
,
without
remembring
him
.
To
this
End
,
he
is
called
a
Door
,
Joh.
10.
9.
that
we
might
not
go
in
or
out
,
but
think
,
O
thou
who
art
the
Gate
of
Mercy
,
by
whom
whoever
enters
,
will
find
Mercy
;
open
thy
Bosom
to
my
wounded
Spirit
,
and
let
me
find
Rest
in
thy
All-sufficiency
,
and
the
Merits
of
thy
Passion
.
For
this
Reason
he
is
called
a
Sun
,
Mal.
4.
2.
that
we
might
not
view
that
splendid
Luminary
,
without
thinking
,
O
thou
glorious
Light
,
that
didst
shine
to
those
that
sit
in
Darkness
;
shine
into
my
Soul
,
dispel
the
Clouds
that
darken
my
Understanding
,
and
warm
my
Heart
,
that
it
may
long
for
thy
Salvation
.
Hence
it
is
,
that
he
is
stiled
the
Morning-Star
,
that
whenever
we
take
notice
of
that
Son
of
the
Morning
,
of
that
Harbinger
of
the
Day
,
we
might
reflect
,
O
thou
who
tellest
the
Number
of
the
Stars
,
and
callest
them
all
by
their
Names
;
rise
,
rise
unto
me
,
and
irradiate
my
Inward
Man
,
that
I
may
delight
in
Vertue
.
Be
thou
my
Guide
,
lead
me
to
thy
Kingdom
,
keep
me
from
going
astray
,
and
preserve
me
,
that
I
may
be
thine
for
ever
.
It
is
from
hence
that
he
is
called
Alpha
and
Omega
,
Rev.
1.
8.
which
are
Letters
of
the
Alphabet
,
that
we
might
not
look
upon
Letters
in
a
Book
,
without
thinking
,
Lord
,
be
thou
the
First
and
the
Last
in
all
my
Actions
:
Let
me
begin
with
thee
,
and
end
with
thee
:
Be
thou
my
Book
;
let
me
read
the
Characters
of
thy
Love
,
and
rejoyce
in
thee
for
ever
.
For
this
Cause
he
is
styled
a
Shepherd
,
that
whenever
we
cast
our
Eye
upon
a
Man
of
that
Employment
,
we
may
beg
of
Christ
to
feed
us
with
his
Spirit
:
And
a
Lamb
,
that
whenever
we
see
one
,
we
may
intreat
him
to
cloath
us
with
his
Innocence
:
And
a
Sower
,
that
whenever
we
see
the
Husband-man
throwing
Seed
into
the
Ground
,
we
may
beseech
him
to
manure
the
Ground
of
our
Hearts
,
that
we
may
be
neither
barren
nor
unfruitful
in
the
Knowledge
of
our
Lord
Jesus
Christ
.
And
he
that
thus
remembers
him
,
in
Season
,
and
out
of
Season
,
will
,
without
dispute
,
be
the
better
able
to
remember
him
in
this
Sacrament
:
And
to
such
a
Soul
,
David's
Saying
may
justly
be
applied
,
The
Righteous
shall
be
had
in
Everlasting
Remembrance
;
surely
he
shall
not
be
moved
for
ever
,
Psal.
112.
6.
The
PRAYER
.
O
Blessed
Redeemer
,
who
didst
remember
me
when
I
had
forgetten
thee
,
and
thoughtest
of
me
when
I
did
not
regard
thee
!
When
I
lay
buried
in
the
common
Mass
of
Corruption
,
thou
didst
not
disdain
to
think
on
this
forlorn
Creature
!
Thou
didst
pity
me
,
thou
sawest
my
Misery
,
and
it
grieved
thee
at
thy
Heart
:
Thy
Bowels
yearn'd
over
me
,
and
thou
didst
spread
thy
Mantle
over
me
!
O
happy
Remembrance
!
I
had
been
lost
if
thou
hadst
not
looked
upon
me
,
I
had
been
undone
if
thou
hadst
not
cast
thine
Eye
upon
me
;
yet
how
loth
have
I
been
to
think
of
thee
!
What
an
Aversion
have
I
had
from
remembring
thee
!
How
have
I
shifted
off
all
serious
Reflections
on
thy
Love
!
I
have
more
delighted
in
Trifles
,
than
in
thee
!
How
sweet
have
the
Thoughts
of
my
Corn
,
and
Wine
,
and
Oil
been
to
me
;
and
how
tedious
,
how
irksome
all
Contemplation
of
tbee
!
When
thou
hast
sometimes
put
me
in
mind
of
thy
Sufferings
,
how
have
I
suffered
Worldly
Thoughts
to
drive
thee
out
of
my
Mind
!
How
justly
mightest
thou
turn
thy
Eyes
away
,
and
hide
thy
Face
from
me
!
O
Sweet
,
O
Glorious
Object
!
Appear
in
thy
Beauty
,
appear
in
thy
Glory
to
my
Mind
;
that
I
may
be
throughly
convinced
that
nothing
deserves
my
Thoughts
so
much
as
thy self
.
I
am
resolved
to
remember
thee
with
greater
Delight
and
Constancy
:
Help
thou
me
.
Should
not
I
remember
thee
,
who
hast
in
a
manner
forgotten
thy self
,
to
remember
me
!
I
can
remember
a
Temporal
Deliverance
;
and
shall
not
the
Deliverance
of
my
Soul
,
procured
by
thy
Death
,
be
remembred
by
me
!
I
can
remember
a
Disaster
,
which
hath
some
Years
agone
befallen
me
;
and
shall
not
I
remember
the
infinite
Misery
,
from
which
thou
camest
to
rescue
me
!
I
will
think
of
thee
in
the
Night-Watches
,
I
will
think
of
thee
when
I
lie
down
,
when
I
awake
,
when
I
rise
again
.
In
the
great
Ordinance
of
thy
Supper
,
I
will
in
a
most
solemn
manner
think
of
thee
.
Teach
me
to
remember
thee
here
with
Joy
,
with
Pleasure
,
with
Comfort
to
my
Soul
.
Here
let
my
Thoughts
of
thee
be
sweet
.
Whenever
I
think
on
thy
Cross
,
let
me
remember
how
by
thy
Charity
I
was
freed
from
the
Curse
of
God
.
Thou
becamest
a
Curse
for
me
:
Ought
not
this
Mercy
to
be
remembred
for
ever
!
Write
it
in
my
Mind
,
engrave
it
upon
my
Heart
,
let
this
Remembrance
be
easie
to
me
.
Chase
away
all
Unwillingness
,
all
Backwardness
to
this
Duty
,
from
my
Soul
.
Oh
,
let
it
become
natural
,
and
make
this
Remembrance
profitable
to
me
,
that
my
Inward
Man
may
be
renewed
by
it
Day
by
Day
,
and
abound
in
Love
;
and
the
longer
I
live
,
the
more
conformable
I
may
be
to
thee
,
sweet
Jesu
;
to
whom
,
with
the
Father
,
and
the
Holy
Spirit
,
be
all
Honour
and
Glory
,
for
ever
,
and
ever
.
Amen
.
CHAP.
XIII
.
Of
the
other
Element
or
Part
of
this
holy
Sacrament
,
viz.
the
Wine
,
and
the
Cup
Christ
made
use
of
in
the
Institution
of
the
Eucharist
.
The
CONTENTS
.
Red
Wine
,
in
all
probability
,
made
use
of
by
Christ
,
in
the
Institution
of
this
Sacrament
:
As
also
,
Wine
mixed
with
Water
.
Too
great
a
Stress
laid
upon
this
Mixture
by
the
Roman
and
Eastern
Churches
.
The
Cup
Christ
used
in
this
Sacrament
,
pretended
by
the
Romanists
to
be
in
their
Possession
.
The
Cups
made
use
of
by
the
Ancient
Churches
,
what
Matter
or
Substance
they
were
of
,
examined
.
On
the
Sacramental
Cup
,
anciently
was
engraven
the
Figure
of
a
Shepherd
and
a
Lamb.
The
Cup
,
in
process
of
Time
,
changed
into
Silver
Pipes
.
Christ
gave
the
Cup
to
the
Disciples
,
as
well
as
the
Bread
,
for
weighty
Reasons
;
to
shew
,
that
the
Bread
and
the
Cup
are
of
the
same
Worth
;
and
that
those
who
receive
the
one
,
should
receive
the
other
also
.
The
Abuse
of
the
Church
of
Rome
,
in
denying
the
Cup
to
the
Laity
,
laid
open
.
Their
Reasons
and
Arguments
answered
.
Why
Christ
made
use
of
Wine
in
this
Sacrament
,
discovered
in
five
Particulars
.
The
Reasons
why
he
made
use
of
a
Cup
,
and
no
other
Vessel
.
An
Enquiry
made
,
why
Christ
took
the
Cup
,
after
he
had
done
with
the
Cup
in
the
Passover
.
The
Cup
in
this
Sacrament
,
contrary
in
its
Effects
to
Circe's
Cup
among
the
Heathens
.
None
fit
to
drink
of
this
Cup
,
but
Men
of
Valour
and
Courage
.
This
Cup
very
comfortable
to
all
distressed
Spirits
.
The
Prayer
.
I.
THough
it
be
not
very
material
to
know
what
Wine
it
was
,
Christ
made
use
of
in
the
Institution
of
this
Sacrament
,
what
Colour
it
was
of
,
or
whether
it
was
pure
and
unmix'd
;
yet
we
have
Reason
to
believe
that
it
was
Red
Wine
,
and
Wine
mix'd
with
Water
.
Red
,
because
this
was
the
usual
Wine
among
the
Jews
,
and
therefore
called
The
Blood
of
the
Grape
,
Gen.
49.
11.
And
when
the
Royal
Prophet
would
express
God's
Vengeance
upon
the
Wicked
and
Incorrigible
by
Wine
,
he
saith
,
The
Wine
is
red
,
Psal.
75.
8.
And
this
sort
of
Wine
did
best
represent
the
Blood
of
Christ
,
which
was
to
be
spilt
for
the
Sins
of
the
World
,
and
to
make
a
considerable
Figure
in
this
Sacrament
.
And
to
this
purpose
is
that
famous
Prophecy
,
Esay
63.
1
,
2
,
3.
Who
is
this
that
comes
from
Edom
,
with
died
Garments
from
Bozra
?
Wherefore
art
thou
red
in
thy
Apparel
,
and
thy
Garments
like
him
that
treads
in
the
Wine-Fat
?
Which
Words
,
as
,
by
the
Consent
of
Interpreters
,
they
relate
to
Christ's
Death
,
and
bearing
the
Burthen
of
God's
Anger
for
our
Transgressions
,
so
they
at
once
express
the
Blood
of
Christ
,
and
the
Colour
of
the
Wine
that
was
most
in
use
among
the
Jews
;
and
consequently
,
't
is
very
likely
that
Christ
made
use
of
Red
Wine
in
this
Ordinance
.
And
as
it
was
Red
,
so
it
is
probable
it
was
Wine
mixed
with
Water
,
this
also
being
customary
in
that
Country
,
as
we
see
,
Prov.
9.
2.
in
which
our
Blessed
Master
lived
during
his
Abode
in
the
World
.
The
Evangelists
,
indeed
,
mention
no
such
Thing
;
but
,
in
general
,
only
tell
us
,
that
it
was
the
Fruit
of
the
Vine
,
Christ
and
his
Disciples
drank
of
:
And
this
sufficiently
justifies
the
use
of
pure
Wine
in
our
Churches
,
when
the
Eucharist
is
celebrated
:
And
though
the
Jews
are
very
peremptory
in
asserting
,
that
it
was
the
Practice
of
their
Fore-fathers
,
in
the
Passover
,
as
well
as
at
other
Times
,
to
mingle
Water
with
their
Wine
,
which
is
the
only
Thing
that
makes
it
likely
that
Christ
did
not
vary
in
the
Institution
of
this
Sacrament
,
from
the
Custom
of
using
mix'd
Wine
;
yet
since
the
Book
of
God
,
whereby
we
are
to
be
governed
,
is
silent
as
to
this
Mixture
,
it
follows
,
at
least
,
that
the
Christian
Churches
are
left
to
their
liberty
to
use
either
pure
or
mixed
Wine
in
this
Sacrament
.
The
Roman
Church
,
at
this
Day
,
makes
it
a
piece
of
Religion
to
use
Wine
mingled
with
Water
in
the
Cup
the
Priest
drinks
of
in
the
Celebration
of
the
Mass.
The
Eastern
Churches
keep
up
the
same
Custom
.
The
Armenian
Christians
heretofore
used
pure
Wine
,
but
they
were
censured
for
doing
so
in
the
Sixth
Council
in
Trullo
.
And
it
is
a
very
strange
Uncharitableness
in
Theophilact
,
to
curse
these
Armenian
Christians
for
this
Omission
:
Let
them
be
confounded
,
saith
he
,
because
they
mingle
not
Water
with
their
Wine
in
the
Mystery
of
the
Eucharist
.
The
Greeks
,
who
are
strangely
superstitious
,
do
warm
their
Water
before
they
mingle
it
with
the
Wine
,
thereby
to
represent
the
warm
Blood
and
Water
that
flowed
from
Christ's
Side
after
his
Death
:
And
,
indeed
,
this
was
the
great
Reason
why
the
Churches
of
old
did
use
Wine
and
Water
in
this
Sacrament
,
Zonar
.
ad
Can.
32.
Conc.
in
Trulio
.
thereby
to
put
the
Congregation
in
mind
of
that
Blood
and
Water
which
ran
out
when
the
profane
Soldier
ran
his
Spear
into
Christ's
Side
;
though
some
think
,
that
the
Mystery
of
it
was
to
express
the
two
Sacraments
,
Christ
had
bequeathed
to
his
Church
and
Followers
.
Epiphan.
Haer.
46.
&
August
.
Haer.
64
Philastr
.
Haer.
77.
There
were
a
sort
of
Hereticks
in
the
Ancient
Church
,
who
made
use
of
Water
only
in
the
Eucharist
,
as
thinking
the
Use
of
Wine
unlawful
,
and
an
Invention
of
the
Powers
of
Darkness
:
But
the
Church
condemned
them
,
as
profane
;
and
thought
them
unfit
for
her
Communion
.
And
yet
,
were
it
so
,
that
Christians
lived
in
a
Country
,
or
Place
,
where
they
are
in
no
possibility
of
getting
Wine
,
it
is
not
to
be
doubted
,
but
that
any
other
Liquor
,
which
Men
commonly
drink
,
and
refresh
their
fainting
Spirits
with
,
may
lawfully
be
made
use
of
,
as
a
Symbol
,
or
outward
Sign
of
that
inward
spiritual
Grace
,
which
we
apprehend
to
be
in
the
Blood
of
the
Ever-blessed
JESUS
.
At
this
Day
,
in
the
Churches
of
Aethiopia
,
Ludolph
.
Histor.
Aeth
.
l.
3.
c.
6.
where
Wine
is
scarce
,
the
Priests
,
in
the
Eucharist
,
make
use
of
a
Liquor
,
made
of
Water
and
the
Stones
of
Raisins
,
bruised
and
infused
in
it
;
and
yet
,
even
to
this
Liquor
they
add
more
Water
,
to
observe
the
Custom
before-mentioned
.
The
same
Liquor
is
used
by
the
Cophites
in
Egypt
,
and
by
the
Christians
of
St.
Thomas
in
the
Indies
.
And
we
read
of
others
,
who
,
for
want
of
Wine
,
have
kept
a
Linen
Cloth
by
them
,
dipped
in
Wine
,
and
dried
;
and
when
they
had
Occasion
to
celebrate
the
Lord's
Supper
,
have
wetted
that
Cloth
,
and
made
use
of
the
Liquor
thus
expressed
,
instead
of
Wine
:
A
Custom
condemned
,
indeed
,
by
Pope
Julius
;
who
,
in
case
of
Necessity
,
permitted
a
Bunch
of
Grapes
to
be
bruised
,
and
mingled
with
Water
.
But
how
can
a
certain
Law
be
prescribed
to
People
that
have
neither
Grapes
nor
Wine
;
as
it
happens
in
many
Countries
far
distant
from
the
Sea
?
II.
As
to
the
Cup
,
out
of
which
Christ
and
his
Disciples
drank
the
Sacramental
Wine
,
some
have
been
so
curious
,
as
to
enquire
,
not
only
into
the
Matter
,
but
also
the
Form
or
Shape
of
it
.
The
more
superstitious
Sort
in
the
Church
of
Rome
,
contend
,
that
this
Cup
was
of
Silver
;
and
not
a
few
among
them
believe
,
at
least
pretend
,
they
have
the
very
Cup
Christ
used
in
the
first
Institution
of
this
Sacrament
:
But
the
Mischief
is
,
that
this
Cup
is
to
be
seen
in
divers
Places
;
at
Rome
,
at
Valentia
,
at
Doway
,
at
Lions
,
and
in
Helvetia
:
So
that
either
none
of
all
these
Pretenders
have
it
;
or
if
one
have
the
right
,
the
rest
must
be
Impostures
;
or
if
all
have
it
,
it
must
,
since
that
time
,
be
miraculously
multiplied
;
which
,
I
think
,
may
as
well
be
believed
as
Transubstantiation
.
The
Evangelists
did
not
think
it
worth
while
to
mention
any
thing
about
it
;
and
whether
the
Cup
,
he
used
,
was
of
Earth
,
or
Tin
,
or
Silver
,
or
Gold
,
or
Stone
,
or
Wood
,
tends
not
much
to
Edification
.
St.
Chrysostom
saith
appositely
,
Though
the
Cup
the
Apostles
received
,
and
drank
of
,
was
not
of
Gold
,
yet
tremendous
it
was
,
and
full
of
Majesty
and
Splendour
,
because
it
was
full
of
the
Holy
Ghost
.
'T
is
very
probable
,
that
in
the
more
innocent
Ages
of
the
Church
,
when
Simplicity
and
Godly
Sincerity
flourished
,
Christians
were
contented
with
Wooden
Cups
,
as
they
are
at
this
Day
in
the
Church
of
Aethiopia
:
These
were
afterwards
changed
into
Glass
;
and
as
in
progress
of
Time
,
Plenty
,
and
the
People's
Liberality
increased
,
and
the
Church
fell
to
imitate
the
Grandeur
of
Courts
;
Cups
of
Silver
and
Gold
,
and
sometimes
decked
with
Precious
Stones
,
were
made
use
of
:
Which
occasioned
that
witty
Saying
of
Boniface
the
Martyr
,
when
one
asked
him
whether
it
was
proper
to
make
use
of
Wooden
Vessels
in
the
Sacrament
;
his
Reply
was
,
Heretofore
the
Church
had
Golden
Ministers
,
and
Wooden
Chalices
;
but
now
we
see
Golden
Chalices
,
and
Wooden
Priests
;
because
the
Time
he
lived
in
was
very
barren
of
vertuous
and
learned
Men.
Platin.
in
Zephyrin
.
1.
We
are
told
by
some
Historians
,
that
Pope
Zephyrinus
was
the
first
that
brought
in
Chalices
of
Glass
,
about
the
Year
of
our
Lord
,
198.
whereas
before
they
had
been
all
of
Wood.
And
to
this
purpose
St.
Jerome
,
some
time
after
,
tells
us
of
Exuperius
,
the
famous
Bishop
of
Tholouse
,
that
he
used
to
carry
the
Consecrated
Bread
in
a
Wicker
Basket
,
and
the
Holy
Wine
in
a
Vial
of
Glass
;
yet
they
began
very
early
,
especially
in
the
greater
Cities
,
to
bring
in
Pomp
and
Grandeur
about
the
Vessels
used
in
the
holy
Communion
;
as
,
at
Rome
,
Constantinople
,
Alexandria
,
and
in
other
wealthy
and
populous
Places
;
which
made
Julian
the
Apostate
,
seeing
the
rich
Communion-Vessels
,
say
scoffingly
,
How
splendidly
is
the
Son
of
Mary
served
?
In
a
word
,
'T
is
like
,
as
soon
as
the
Church
began
to
enjoy
Quiet
and
Ease
,
under
Constantine's
Reign
,
Prosperity
being
impatient
of
mean
and
plain
Usages
,
Men
began
to
change
the
Primitive
Simplicity
into
more
stately
ways
of
Administration
of
this
Sacrament
:
Not
that
there
is
any
hurt
in
using
Silver
or
Golden
Cups
in
this
Sacrament
,
but
so
much
I
thought
sit
to
mention
,
to
shew
,
that
as
the
Gospel
takes
notice
of
no
such
thing
,
as
the
Matter
the
Cup
was
made
of
,
so
there
is
no
Stress
to
be
laid
upon
it
;
and
a
peaceable
Christian
is
,
in
this
Case
,
to
follow
the
Usages
of
the
Church
he
lives
in
,
and
to
look
chiefly
to
the
spiritual
Frame
of
his
Heart
;
for
if
that
be
as
it
should
be
,
it
is
indifferent
what
Matter
the
Cup
is
made
of
in
the
Administration
of
this
Ordinance
.
As
to
the
Figure
,
Form
or
Shape
of
the
Cup
Christ
made
use
of
,
Tradition
saith
,
It
was
a
Cup
with
two
Handles
,
holding
a
Quart
of
Wine
.
'T
is
true
,
the
Jews
,
in
their
Passover
,
made
use
of
such
a
Measure
,
which
was
therefore
called
Robiit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
a
Fourth
Part
;
and
Christ
might
possibly
accommodate
himself
to
that
Custom
,
the
rather
because
it
was
a
Cup
that
all
the
Disciples
drank
of
,
according
to
Christ's
Order
,
Drink
ye
all
of
it
;
yet
this
is
still
conjectural
only
,
and
therefore
the
Christian
Churches
are
in
this
Case
left
to
their
Prudence
and
Discretion
.
Tertullian
tells
us
,
(
and
he
lived
about
the
Beginning
of
the
Third
Century
,
)
that
in
his
Days
there
was
engraven
on
the
sacred
Chalice
the
Figure
of
a
Shepherd
,
carrying
a
Lamb
upon
his
Shoulders
;
an
Emblem
either
of
the
Parable
,
Luk.
15.
4
,
5.
or
of
the
Son
of
God
,
who
walked
through
the
Wilderness
of
this
World
,
to
seek
those
which
were
lost
;
and
having
found
them
,
brought
them
back
to
the
Fold
again
,
and
to
his
Father's
House
.
But
see
how
soon
an
innocent
Custom
draws
on
more
dangerous
Practices
:
In
process
of
time
,
the
holy
Cup
in
the
Sacrament
began
to
be
adorned
with
various
Images
and
Inscriptions
:
Such
was
the
Cup
which
Remigius
,
Archbishop
of
Rhemes
,
who
died
in
the
Year
535.
bequeathed
to
his
Church
,
with
this
Inscription
,
Out
of
this
Cup
the
People
drink
Life
and
Happiness
,
through
the
Blood
of
Christ
Jesus
.
As
Superstition
afterward
increased
,
instead
of
Silver
Cups
the
People
made
use
of
,
the
Monks
invented
little
Silver
Pipes
,
through
which
the
People
were
to
suck
the
holy
Wine
out
of
the
Cup
the
Priest
made
use
of
;
which
is
the
Reason
why
,
in
the
Rules
of
the
Carthusian
Monks
,
this
,
among
the
rest
,
was
one
,
That
they
shall
have
nothing
of
Silver
in
their
Colleges
,
save
only
a
Silver
Chalice
,
and
Silver
Pipes
,
through
which
the
Lay-men
are
to
suck
the
Blood
of
Christ
.
These
Things
are
hinted
here
,
to
shew
how
necessary
it
is
to
keep
up
to
the
Primitive
Institution
of
this
Sacrament
;
for
if
once
Men
presume
to
deviate
from
that
Simplicity
,
they
know
not
where
to
stop
,
and
they
will
be
tempted
to
hancker
after
new
Devices
and
Inventions
every
Day
.
III.
That
Christ
gave
the
Cup
to
his
Disciples
,
as
well
as
the
Bread
,
is
evident
from
the
Institution
.
And
the
Reasons
were
these
:
1.
To
shew
,
that
this
part
of
the
Sacrament
is
of
the
same
worth
and
value
with
the
other
,
and
that
we
are
to
esteem
the
sacred
Cup
as
highly
as
we
do
the
Bread
;
for
as
the
former
represented
his
broken
Body
,
so
this
,
his
spilt
and
flowing
Blood
:
Nay
,
if
there
be
any
Preeminence
in
the
one
above
the
other
,
it
must
be
ascribed
to
the
Cup
,
or
the
Blood
of
Christ
,
represented
by
the
Wine
in
the
Cup
;
for
upon
the
Blood
of
the
Son
of
God
the
weight
of
Redemption
lies
,
according
to
what
the
Apostle
tells
us
,
Heb.
9.
11
,
12.
But
Christ
being
become
an
High-Priest
of
good
Things
to
come
,
by
a
greater
and
more
perfect
Tabernacle
,
not
made
with
Hands
;
that
is
,
not
of
this
Building
,
neither
by
the
Blood
of
Goats
and
Calves
,
but
by
his
own
Blood
he
enter'd
in
once
into
the
Holy
Place
,
having
obtained
Eternal
Redemption
for
us
:
And
,
Without
shedding
of
Blood
,
there
is
no
Remission
;
as
it
is
,
Vers.
22.
And
this
shews
how
miserably
the
poor
People
are
deluded
in
the
Modern
Church
of
Rome
,
in
that
they
are
denied
the
Cup
in
this
Ordinance
;
for
hereby
they
are
deprived
of
that
which
should
afford
them
the
greatest
Comfort
,
and
assure
them
of
the
Remission
of
their
Sins
:
For
,
if
the
great
Stress
of
Redemption
must
be
laid
on
the
Blood
of
Christ
,
and
they
are
deprived
of
that
part
of
the
Sacrament
which
properly
and
immediately
represents
his
Blood
,
which
was
shed
for
the
Remission
of
their
Sins
,
it
must
necessarily
follow
,
that
they
are
intolerably
cheated
:
And
what
Assurance
can
they
have
from
this
Sacrament
,
that
their
Sins
are
,
or
will
be
pardoned
,
when
they
receive
not
that
which
must
assure
them
of
it
?
So
that
the
Laity
in
that
Church
are
left
in
a
most
uncomfortable
Condition
.
Nor
will
it
avail
much
to
say
,
that
the
People
believe
that
they
receive
the
Blood
in
the
Bread
;
for
it
is
not
Fancy
or
Imagination
that
will
do
any
good
here
.
Christ
,
certainly
,
did
not
think
so
,
which
made
him
appoint
a
distinct
Symbol
for
his
Blood
;
and
,
but
that
they
are
not
to
believe
their
own
Senses
in
that
Church
,
their
Eyes
and
Tongues
might
convince
them
,
that
they
do
not
remember
the
shedding
of
Christ's
Blood
for
the
Remission
of
their
Sins
,
by
drinking
of
the
Wine
designed
for
that
purpose
:
For
,
2.
Christ
,
in
giving
the
Cup
to
his
Disciples
,
as
well
as
the
Bread
,
intimated
thereby
,
that
those
who
received
the
one
,
should
receive
the
other
also
.
This
hath
been
the
Sense
of
the
Christian
Church
for
many
Hundred
Years
after
Christ
:
The
Greek
,
from
the
Apostles
Days
,
to
this
Hour
,
hath
inferred
,
and
doth
infer
so
much
;
and
even
the
Latin
Church
,
for
above
a
Thousand
Years
,
Georg
Cassand
.
Consult
Art.
22.
was
of
the
same
Opinion
.
'T
is
true
,
in
the
Church
of
Rome
,
the
Priest
drinks
of
the
consecrated
Cup
,
as
well
as
eats
the
consecrated
Wafer
:
But
what
have
the
poor
Sheep
,
the
Lay-men
done
,
that
they
must
be
excluded
from
the
Cup
?
The
Apostles
,
't
is
granted
,
were
Priests
;
but
they
received
not
the
holy
Sacrament
as
Priests
,
but
as
Believers
:
Christ
,
at
that
time
was
the
Priest
that
administred
the
holy
Symbols
to
them
;
and
Children
can
tell
,
that
,
according
to
this
way
of
arguing
,
the
People
ought
not
to
receive
the
holy
Bread
,
because
the
Apostles
were
Priests
when
they
received
it
.
However
,
to
do
even
an
Enemy
right
,
the
Church
of
Rome
is
ingenuous
enough
in
their
maintaining
of
this
Sacrilege
;
for
the
Council
of
Constance
expresly
tells
us
,
That
though
Christ
gave
the
Sacrament
to
his
Disciples
in
both
kinds
,
Concil.
Constant.
Sess.
13.
and
though
in
the
Primitive
Church
,
this
Sacrament
was
received
by
the
Faithful
in
both
Kinds
,
yet
notwithstanding
all
this
,
the
Fathers
of
that
Council
think
it
fit
to
abrogate
that
Custom
,
and
threaten
the
Priest
with
Excommunication
,
that
shall
offer
to
give
the
consecrated
Wine
or
Cup
to
the
Common
People
.
And
,
I
confess
,
this
is
plain
Dealing
,
but
in
the
worst
Sense
;
as
Men
do
justifie
their
Sins
,
and
boast
of
their
Iniquities
:
And
with
what
Conscience
any
Person
can
be
of
that
Church
,
that
doth
assert
,
and
defend
,
and
obliges
her
Members
to
comply
with
such
manifest
contrariety
to
the
Doctrine
of
Christ
,
I
know
not
.
This
I
know
,
that
Obedience
to
the
Precepts
of
the
Gospel
is
a
commanded
Duty
,
and
they
are
excluded
from
Christ's
Favour
and
Friendship
,
that
will
not
keep
his
Words
;
and
all
pretences
of
Love
are
rejected
,
as
Pageantry
,
where
obedience
to
his
Commands
is
not
the
product
of
that
Love
;
and
consequently
,
they
can
expect
but
little
Favour
of
him
,
that
knowing
their
Master's
Will
,
will
not
do
it
;
and
being
convinced
,
that
he
hath
given
this
general
Rule
,
Drink
ye
all
of
this
,
prefer
their
own
Fancies
,
and
would
rather
break
his
Command
,
than
either
acknowledge
themselves
in
an
error
,
or
return
to
the
Truth
,
which
they
have
forsaken
.
IV.
That
which
gave
occasion
to
this
Sacrilege
in
the
Church
of
Rome
,
was
partly
the
pride
of
the
Clergy
,
who
by
receiving
in
both
kinds
,
would
needs
distinguish
them selves
from
the
Laity
;
partly
the
Asservation
,
or
keeping
of
the
consecrated
Bread
in
some
Houses
,
practised
by
inconsiderate
People
in
ancient
times
;
partly
the
Doctrine
of
Transubstantiation
,
for
the
Roman
Clergy
perceiving
,
that
the
People
would
never
receive
this
absurd
Doctrine
,
if
they
did
not
make
them
believe
that
in
the
Wa●er
they
received
Christ's
Blood
,
as
well
as
his
Body
,
thereupon
denied
them
the
Cup
;
partly
some
frivolous
pretences
,
as
,
that
in
some
places
Wine
could
not
be
had
,
others
were
abstemious
,
and
naturally
hated
Wine
;
some
had
long
Beards
,
and
might
spill
the
Holy
Wine
upon
them
;
and
some
had
the
Palsie
in
their
Hands
,
whereby
they
might
let
the
Cup
fall
;
&c.
Pretences
which
the
Primitive
Church
did
not
so
much
as
dream
of
.
It
is
certain
,
that
this
Sacrament
is
a
Feast
,
and
as
any
ordinary
Feast
would
look
strange
,
if
no
drink
were
given
to
the
Guests
,
so
the
Sacrament
in
the
Roman
Church
,
loses
the
name
of
a
Spiritual
Feast
,
by
their
denying
the
Cup
to
the
Laity
:
And
one
may
justly
wonder
,
how
,
in
that
Church
,
they
can
understand
the
6th
Chapter
of
St.
John's
Gospel
of
the
Holy
Sacrament
,
since
it
is
expresly
added
,
v.
53.
Except
ye
drink
the
Blood
of
the
Son
of
Man
,
you
have
no
Life
in
you
:
This
very
place
did
so
much
pinch
Aeneas
Sylvius
,
who
was
afterwards
Pope
,
by
the
name
of
Pius
II.
that
when
the
Bohemians
and
Taborites
,
demanded
the
Cup
in
the
Sacrament
,
upon
that
saying
of
Christ
,
he
had
no
other
way
to
extricate
himself
,
but
by
alledging
,
that
in
that
Chapter
Christ
did
not
speak
of
the
Sacrament
at
all
,
but
only
of
Spiritually
Eating
and
Drinking
,
in
general
,
viz.
by
Faith
,
or
practical
Belief
of
his
Doctrine
.
And
this
Opinion
,
not
a
few
of
the
Romanists
are
forc'd
to
espouse
;
yet
the
generality
of
them
understand
it
of
the
Sacrament
,
and
how
the
People
can
content
themselves
under
such
a
threatning
,
if
that
be
the
sense
,
I
cannot
comprehend
.
And
though
some
of
them
plead
,
that
there
is
a
difference
betwixt
the
Institution
and
a
Precept
;
and
though
Christ
instituted
this
Sacrament
in
both
kinds
,
yet
he
did
not
command
it
to
be
received
in
both
kinds
;
yet
who
sees
not
the
weakness
of
this
Exception
,
since
Christ
hath
commanded
us
to
use
and
administer
this
Sacrament
,
as
he
hath
used
it
,
and
expresly
adds
a
Command
concerning
the
Cup
,
Drink
ye
all
of
this
.
And
though
in
Luk
24.
30.
Christ
is
said
to
be
known
of
the
Disciples
by
his
breaking
of
Bread
,
yet
from
hence
it
follows
not
,
that
by
that
breaking
of
Bread
is
meant
the
Eucharist
,
nor
if
we
granted
,
that
the
Eucharist
is
to
be
understood
there
,
that
therefore
they
had
no
Wine
,
since
the
whole
action
is
commonly
expressed
by
breaking
of
Bread
,
as
Act
2
,
42.
And
if
this
were
granted
,
it
would
follow
,
that
Christ
consecrated
only
in
one
kind
,
which
they
of
the
Church
of
Rome
themselves
will
not
allow
.
But
they
,
that
from
such
expressions
would
infer
,
that
Bread
only
was
used
in
the
Eucharist
,
betray
their
stupid
ignorance
of
the
Customs
and
Expressions
,
used
among
the
Jews
,
who
commonly
called
any
Meal
whatsoever
,
where
all
sorts
of
Food
and
Drink
were
used
,
by
the
Name
of
breaking
Bread
;
and
to
break
Bread
with
a
Man
,
was
as
much
as
to
Dine
or
to
Sup
with
him
:
And
so
the
Grecians
,
from
the
other
part
of
a
Meal
,
called
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Drinking
together
,
as
the
Jews
call
a
Feast
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mishteh
,
or
Drinking
;
though
Meat
as
well
as
Drink
,
was
set
upon
the
Table
.
Hist.
Eccl.
l.
13.
C.
7.
What
some
alledge
out
of
Nicephorus
,
concerning
a
Woman
,
in
St.
Chrysostom's
time
,
infected
with
the
Heresie
of
Macedonius
,
who
coming
to
receive
the
Communion
,
substituted
or
took
common
Bread
,
instead
of
the
Sacramental
Bread
,
which
thereupon
,
by
a
Miracacle
,
was
turned
into
a
Stone
,
and
would
infer
from
thence
,
that
the
Laity
,
at
that
time
,
received
the
Bread
only
,
is
altogether
insignificant
;
for
not
to
mention
that
that
Story
may
justly
be
suspected
of
Falshood
,
since
St.
Chrysostome
himself
makes
no
mention
of
it
,
it
's
evident
from
his
Writings
,
that
the
Laity
in
his
time
received
the
Communion
in
both
kinds
;
and
if
such
a
Miracle
had
been
wrought
before
she
received
the
Cup
,
how
doth
it
follow
from
thence
,
that
none
of
the
other
Communicants
,
which
were
present
,
did
receive
the
Cup
?
God
might
,
by
that
Miracle
,
shew
and
discover
to
her
,
her
unworthy
receiving
,
whereby
being
frighted
,
she
might
be
afraid
of
receiving
the
other
part
of
the
Sacrament
;
yet
still
,
that
doth
not
make
it
out
,
that
the
Communion
was
in
those
days
received
only
in
one
kind
:
And
besides
,
what
would
the
practice
of
a
particular
Church
signifie
,
if
it
contradicted
both
the
practice
of
Christ
,
and
of
all
other
Churches
?
That
the
Sacramental
Bread
was
carried
home
,
kept
and
preserved
by
some
in
Boxes
at
their
own
Houses
,
which
in
case
of
necessity
or
imminent
danger
,
they
made
use
of
,
we
deny
not
;
but
the
practice
of
particular
Persons
is
no
Law
,
no
Prescription
,
and
the
Papists
themselves
will
not
allow
Lay-men
to
keep
the
consecrated
Wafer
in
their
Houses
,
and
to
communicate
without
a
Priest
:
So
that
this
practice
of
particular
Persons
,
neither
infers
the
lawfulness
of
it
,
nor
the
lawfulness
of
communicating
in
one
kind
.
The
Primitive
Churches
were
very
much
against
this
keeping
of
the
consecrated
Bread
,
or
carrying
of
it
home
;
for
in
St.
Jerom's
after
the
Communion
,
Hierom.
in
1
Cor.
2.
if
any
of
the
consecrated
Bread
were
left
,
the
Communicants
divided
,
Hist.
Fccl.
l.
17.
c.
25.
and
eat
it
up
;
Nicephorus
assures
us
,
that
it
was
the
custom
of
the
Church
of
Constantinople
,
for
many
years
together
,
that
if
after
the
Communion
,
much
Bread
were
left
,
more
than
the
Ministers
present
could
eat
,
the
Boys
,
that
were
Fasting
,
were
called
from
their
School
,
and
had
liberty
given
them
to
eat
it
up
.
In
Hesycheus's
time
,
Hesych
.
in
Levit.
18.
it
was
customary
,
if
after
the
Communion
any
Bread
remained
,
to
burn
it
,
And
in
the
Council
of
Caesar
Augusta
,
Can.
3.
about
the
Year
of
Christ
513.
it
was
decreed
,
that
if
any
did
not
eat
all
the
Bread
in
the
Eucharist
,
that
was
given
him
,
but
did
carry
it
home
,
he
should
stand
Exmunicated
for
ever
.
So
that
,
whatever
the
practice
of
some
particular
persons
was
,
the
Church
,
we
see
,
protested
against
it
,
and
abrogated
it
,
partly
because
there
was
no
example
for
this
keeping
of
the
Bread
at
home
,
in
the
Gospel
,
partly
because
it
might
,
as
afterward
it
did
,
give
occasion
to
many
Superstitions
,
as
indeed
the
asservation
of
the
consecrated
Waser
in
the
Church
of
Rome
at
this
day
,
is
nothing
else
;
for
they
keep
it
in
Boxes
or
Chests
,
that
they
may
carry
it
about
,
and
promote
the
Adoration
of
it
in
the
Circumgestation
;
and
when
any
great
Fire
,
or
Wind
,
or
Tempest
happens
,
this
is
pretended
to
have
great
Virtue
,
either
to
lessen
or
avert
those
evils
.
It
is
pleaded
commonly
,
that
the
Laity
may
,
with
greater
convenience
,
receive
only
in
one
kind
,
and
with
as
much
profit
to
,
as
if
they
received
in
both
;
but
that
this
is
false
,
appears
from
hence
,
1.
Because
nothing
can
be
convenient
for
the
Laity
,
that
is
against
Christ's
Institution
and
Command
;
and
as
the
Bread
is
to
lead
them
to
the
contemplation
of
Christ's
Crucified
Body
,
so
the
Cup
is
to
direct
them
to
fix
their
Thoughts
on
the
Blood
he
spilt
for
them
.
And
if
this
way
of
reasoning
were
just
,
why
should
it
not
be
as
convenient
for
the
Priest
to
receive
in
one
kind
,
as
for
the
Laity
?
2.
Because
the
Profit
that
is
to
be
received
by
the
Communion
,
must
be
received
in
that
method
and
order
,
that
Christ
hath
thought
fit
to
dispense
it
;
and
since
Christ
thought
it
most
proper
,
that
this
Profit
should
be
received
by
communicating
in
both
kinds
,
to
expect
Profit
contrary
to
Christ's
design
and
intention
,
is
to
deceive
our selves
.
Some
of
the
Papists
themselves
grant
,
and
it
was
asserted
by
several
in
the
Council
of
Trent
,
That
greater
Grace
and
Comfort
was
to
be
received
by
Communion
in
both
kinds
,
than
by
Communion
in
one
only
;
and
there
were
some
of
the
Primitive
Fathers
,
that
thought
that
the
Bread
extended
its
Virtue
to
the
Body
only
,
but
the
Wine
to
the
Soul
;
and
if
this
were
to
be
allow'd
of
,
the
Laity
,
in
the
Church
of
Rome
,
must
be
either
supposed
to
have
no
Souls
,
or
that
their
Souls
receive
no
Profit
by
the
Sacrament
,
since
they
are
denied
the
Wine
.
But
however
,
if
Communion
in
one
kind
be
so
profitable
for
the
Laity
,
why
should
it
not
be
as
profitable
for
the
Clergy
?
V.
Why
Christ
made
use
of
Wine
in
the
Institution
of
this
Sacrament
,
several
Reasons
may
be
given
:
As
,
1.
One
great
property
of
Wine
is
,
to
give
Man
a
chearful
countenance
,
and
to
make
glad
the
Heart
,
Psal.
104.
15.
And
surely
this
was
to
let
us
see
,
what
joy
our
Souls
are
to
express
at
the
remembrance
of
God's
Compassion
and
Charity
;
a
joy
,
which
will
appear
very
rational
,
if
we
frame
right
apprehensions
of
our
natural
condition
;
for
,
let
me
take
a
view
of
the
state
of
my
Soul
abstractedly
from
Christ's
mediation
and
God's
Love
;
I
shall
appear
to
my self
a
creature
forsaken
of
God
,
destitute
of
Mercy
,
deprived
of
hopes
of
Pardon
,
an
object
of
Wrath
,
a
scorn
of
Angels
,
the
sport
of
Devils
,
a
companion
of
Reprobates
,
a
prey
to
ravenous
Birds
,
an
heir
of
the
burning
Lake
,
a
subject
of
Damnation
,
a
slave
to
the
worst
of
Masters
,
hated
by
Heaven
,
condemned
by
mine
own
Conscience
,
and
in
a
worse
condition
than
the
Beasts
that
perish
;
and
let
me
suppose
that
I
were
surrounded
by
Wolves
and
Lions
,
in
a
barren
Wilderness
,
Vipers
and
Serpents
crawling
about
my
heels
,
every
moment
in
danger
of
being
torn
to
pieces
,
and
in
danger
of
a
cruel
,
lingring
,
and
barbarous
death
;
and
in
these
sad
circumstances
,
should
some
kind
Deliverer
leap
from
behind
a
Thicket
,
or
come
riding
toward
from
afar
,
to
rescue
me
from
this
impendent
ruin
,
how
should
I
rejoyce
at
the
unexpected
and
unlook'd
for
Providence
!
My
case
,
by
nature
,
is
much
worse
;
for
wild
Beasts
may
devour
me
,
and
make
an
end
of
my
pain
:
but
here
I
find
my self
beset
with
hellish
furies
,
so
far
from
being
willing
to
make
an
end
of
my
life
and
pain
together
,
that
they
seem
resolved
to
increase
it
daily
;
and
no
Angel
,
no
Lazarus
,
no
Messenger
out
of
the
Clouds
,
vouchsafes
a
drop
of
Water
;
and
therefore
,
in
so
deplorable
an
estate
,
to
see
the
Son
of
God
spriging
in
,
and
flying
to
my
rescue
,
and
crying
,
I
will
heal
thy
backslidings
,
and
unto
my
Enemies
round
about
me
,
O
death
,
I
will
be
thy
Plague
,
O
grave
,
I
will
be
thy
destruction
;
what
joy
,
what
gladness
,
what
comfort
must
this
cause
!
2.
By
Wine
he
represented
the
everlasting
joys
,
he
intended
to
purchase
for
his
followers
,
by
his
bitter
death
and
passion
;
he
himself
gives
us
a
hint
of
this
,
Matth.
26.
29.
I
will
not
drink
henceforth
of
the
fruit
of
this
Vine
,
until
the
day
that
I
drink
it
new
with
you
in
my
Father's
kingdom
,
i.
e.
Of
this
material
Wine
,
I
shall
,
after
this
,
drink
no
more
in
your
company
;
but
when
you
are
advanced
to
the
Joys
and
Glories
of
my
Father's
Kingdom
,
then
I
'll
Drink
and
Feast
with
you
again
;
and
the
Wine
,
I
will
then
give
you
to
drink
of
,
shall
be
new
Wine
,
infinitely
different
from
this
Wine
,
which
shall
have
others
effects
,
and
other
operations
:
Wine
,
which
the
dull
World
is
a
stranger
to
;
Wine
,
which
Glut●ons
and
Drunkards
shall
never
taste
of
;
Wine
,
that
shall
fill
your
Souls
with
the
purest
Joy's
with
Delights
,
purely
Spiritual
and
Celestial
;
so
that
these
everlasting
Joys
may
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wine
fulfilled
,
as
St.
Luke
speaks
of
the
Bread
,
Luke
22.
16.
And
then
the
Wine
may
be
said
to
be
compleated
and
fulfilled
,
when
that
,
which
is
represented
by
it
,
is
actually
fulfilled
and
conferred
on
the
person
,
who
are
counted
worthy
of
it
.
The
Joys
above
,
are
the
Wine
of
Angels
;
this
Wine
is
the
clear
vision
of
God
,
or
the
Glorious
sight
of
the
Fountain
of
Light
and
Beatitude
;
this
inebriates
their
Understandings
,
irrigates
the
Spirits
of
Men
made
perfect
,
makes
them
drunk
with
Joy
,
and
their
Reason
is
lost
in
Raptures
and
Extasies
;
and
therefore
justly
styled
Joy
,
which
Eye
hath
not
seen
,
and
Ear
hath
not
heard
,
and
Heart
cannot
conceive
:
The
Souls
of
Men
,
it
seems
,
are
channels
too
narrow
to
hold
those
joys
;
they
over-run
the
Banks
;
and
as
the
flame
of
a
Candle
is
lost
in
the
brighter
Sun-shine
,
so
the
Divine
Light
in
Heaven
shining
upon
Souls
,
they
are
,
as
it
were
,
lost
in
that
Glorious
splendor
.
3.
Wine
is
the
Emblem
of
Wisdom
too
;
so
much
we
may
guess
from
what
we
read
,
Prov.
9.
1
,
5.
Wisdom
hath
built
her
a
house
,
she
hath
hewen
out
her
seven
Pillars
,
she
hath
kill'd
her
Beasts
,
she
hath
mingled
her
Wine
,
she
cries
Come
eat
of
my
Bread
,
and
drink
of
the
Wine
that
I
have
mingled
:
So
that
we
have
reason
to
conclude
,
that
our
Saviour
in
using
Wine
in
this
Sacrament
,
would
express
the
necessity
of
a
vigorous
application
of
our
Minds
to
spiritual
Wisdom
,
even
to
that
Wisdom
which
drives
out
sensuality
,
expels
the
Wisdom
of
the
Flesh
,
despises
the
Wisdom
of
the
World
,
and
values
Christian
simplicity
above
all
words
which
human
Wisdom
teaches
;
Wisdom
which
seems
folly
in
the
eyes
of
the
World
,
but
is
really
an
effect
of
the
Spirit
of
Wisdom
and
Understanding
;
Wisdom
,
which
concludes
,
If
Christ
hath
done
for
me
,
what
the
Scripture
saith
he
hath
,
laid
down
his
life
,
spilt
his
blood
,
sacrificed
himself
,
given
himself
a
ransom
for
me
,
a
mercy
without
which
I
could
neither
have
been
safe
nor
happy
,
and
a
share
in
which
must
needs
be
more
to
me
,
than
the
wealth
of
Kings
:
What
can
be
more
reasonable
than
that
he
should
be
my
Master
,
and
I
his
Servant
,
that
he
should
command
,
and
I
obey
,
that
he
should
govern
,
and
I
submit
;
that
he
should
prescribe
Laws
,
and
I
act
according
to
those
Laws
,
whatever
Danger
,
whatever
Trouble
,
whatever
Inconvenience
I
put
my self
to
.
This
is
the
Wisdom
of
God
,
or
rather
infused
by
God
into
the
Soul
;
and
if
any
sort
of
wisdom
were
hinted
by
Christ's
using
Wine
in
this
Ordinance
,
it
must
be
this
Wisdom
;
for
this
is
gratitude
and
ingenuity
,
and
an
argument
,
that
we
receive
not
the
grace
of
God
in
vain
.
4.
Wine
hath
briskness
and
spirit
in
it
,
and
might
not
this
be
an
Item
to
tell
us
,
how
lively
and
vigorous
our
Love
should
be
to
Christ
Jesus
?
and
how
like
new
Wine
,
our
Love
should
be
ready
to
burst
the
bottles
,
at
least
vent
it self
in
some
such
ejaculations
?
Oh
Jesu
,
how
sweet
,
how
lovely
.
how
amiable
art
thou
,
how
full
of
Beauty
,
how
full
of
Glory
,
how
full
of
Majesty
in
the
midst
of
all
thy
pain
and
sorrow
!
Thy
wounds
look
dismal
,
yet
was
never
any
thing
more
medicinal
,
never
did
any
thing
afford
greater
virtue
;
for
they
can
cure
sin
,
they
are
preservatives
from
Hell
,
and
the
surest
Amulets
against
inffection
;
from
these
the
costly
Balsom
flows
,
that
must
restore
my
wounded
Soul
!
Oh
how
I
love
thee
!
Oh
how
I
prize
thee
!
Oh
how
I
esteem
thee
!
Thou
art
more
to
me
than
Father
or
Mother
,
more
than
Lands
or
Houses
:
I
read
of
Fountains
that
flow'd
with
Oyl
,
when
thou
wast
born
,
but
that
's
no
comfort
to
me
;
Thy
wounds
are
the
springs
that
send
forth
an
Oyl
precious
and
sweet
,
and
odoriferous
,
whereby
the
diseases
of
my
Heart
are
expell'd
;
This
is
the
Oyl
of
gladness
,
anoint
my
Head
with
it
,
and
from
thence
let
it
run
down
to
the
skirts
of
my
cloathing
,
that
my
whole
Man
may
be
thine
,
and
my
Soul
and
Body
,
and
all
I
have
,
may
participate
of
thy
grace
and
compassion
!
5.
Wine
is
cleansing
too
,
and
might
not
this
be
an
hint
of
the
purifying
quality
of
the
Blood
of
the
Holy
Jesus
?
Surely
that
Blood
cleanses
us
from
all
sins
it
washes
whiter
than
Snow
,
Fullers-Earth
is
not
to
be
compar'd
with
it
.
Though
the
Sinner
wash
himself
with
Nitre
,
and
take
much
Soap
,
to
purifie
his
Soul
,
yet
that
will
not
take
away
one
spot
,
still
his
iniquity
will
be
mark'd
before
God
;
but
the
Blood
of
Christ
will
make
him
clean
,
so
clean
,
that
God
will
spy
no
iniquity
in
Jacob
,
and
no
perverseness
in
Israel
;
so
clean
,
that
no
wrinkle
shall
appear
in
him
;
one
would
think
nothing
could
have
been
more
filthy
than
some
sinners
have
been
,
yet
upon
their
Repentance
,
the
Blood
of
Christ
hath
so
purified
,
so
cleans'd
,
so
beautified
their
Souls
,
that
even
Angels
have
fall'n
in
love
with
them
.
VI.
That
Christ
made
use
of
a
Cup
in
the
distributition
of
the
Wine
,
we
have
already
taken
notice
of
;
but
whether
there
might
not
be
some
mystery
in
his
making
use
of
a
Cup
,
and
no
other
Vessel
,
is
a
thing
worth
our
consideration
.
And.
1.
The
Prophets
had
spoken
of
a
Cup
of
trembling
,
and
of
a
Cup
of
God's
fury
,
Es.
51.
17.
Jerem.
25.
15
,
17
,
18.
This
Cup
the
Jewish
Nation
was
to
drink
of
,
their
Commonwealth
and
Policy
was
to
be
destroy'd
,
and
inexpressible
Calamities
were
to
light
on
them
;
and
the
second
Captivity
was
to
be
worse
than
the
first
,
as
their
Sins
that
caused
the
second
,
were
greater
than
those
which
occasioned
the
first
;
Miseries
so
great
,
that
when
Christ
beheld
the
City
,
he
wept
over
it
,
and
said
,
The
days
will
come
upon
thee
,
that
thine
enemies
shall
cast
a
trench
about
thee
,
and
compass
thee
round
,
and
keep
thee
in
on
every
side
,
and
shall
lay
thee
even
with
the
ground
,
and
thy
children
within
thee
,
and
they
shall
not
leave
in
thee
one
stone
upon
another
,
because
thou
knewest
not
the
time
of
thy
visitation
,
Luk.
19.
41
,
43
,
44.
This
was
the
Cup
of
astonishment
,
that
unhappy
Nation
was
to
drink
of
,
so
that
his
making
use
of
a
Cup
,
was
an
allusion
to
that
misery
;
for
now
the
time
drew
near
,
and
they
were
going
to
do
that
,
which
would
hasten
their
ruin
,
viz.
kill
the
Lord
of
Glory
,
and
their
greatest
Friend
.
2.
Himself
was
to
drink
the
Cup
of
the
Lord's
fury
,
to
atone
for
the
Sins
both
of
Jews
and
Gentiles
,
and
of
this
,
the
Cup
he
took
was
an
Emblem
.
He
had
generously
and
freely
undertaken
to
open
to
Mankind
a
way
to
God's
Favour
.
This
way
could
not
be
made
,
considering
the
Decree
of
God
,
but
by
his
Sufferings
;
and
and
accordingly
we
find
him
drinking
so
deep
of
this
Cup
,
that
in
the
Garden
of
Gethsemane
,
he
falls
into
an
Agony
,
and
his
Sweat
was
,
as
it
were
,
great
drops
of
Blood
falling
to
the
ground
,
Luk.
22.
44.
That
which
made
this
Cup
so
bitter
,
was
the
greatness
of
the
sins
of
Mankind
,
and
the
dreadful
wrath
of
God
they
had
deserv'd
,
particularly
the
monstrous
sins
of
the
Jewish
Nation
,
to
whom
the
first
offers
of
Grace
were
made
,
and
the
unspeakable
temporal
calamities
which
were
to
come
upon
them
for
their
perfidiousness
,
and
contempt
of
the
greatest
mercies
,
and
their
total
desolation
and
destruction
,
for
their
hardness
and
wilful
stupidity
.
These
,
as
they
were
represented
to
his
Mind
in
a
lively
manner
,
so
it
caused
prodigious
Grief
in
his
Soul
,
insomuch
that
he
profess'd
his
Soul
was
sorrowful
unto
death
;
This
was
a
Cup
,
the
most
loathsome
that
ever
mortal
did
take
,
and
therefore
he
calls
it
by
that
name
,
Father
,
if
it
be
possible
,
let
this
Cup
pass
from
me
,
Luke
22.
42.
He
takes
therefore
a
Cup
here
,
that
his
Followers
in
future
ages
might
think
of
the
Cup
he
had
drunk
of
,
with
so
much
terror
and
consternation
.
A
Cup
he
took
,
to
let
us
see
,
that
the
Cup
he
took
in
this
Sacrament
,
was
the
true
Cup
of
Salvation
:
we
find
mention
made
of
a
Cup
of
Salvation
,
and
of
a
Cup
of
Consolation
,
Psal.
116.
13.
and
Jer.
16.
7.
But
the
Cup
in
this
Sacrament
is
of
a
far
greater
virtue
.
The
Cup
of
Salvation
among
the
Jews
,
was
either
the
Cup
of
Wine
they
made
use
of
in
the
Passover
,
or
the
Cup
they
drank
of
at
Festivals
or
Feasts
,
when
they
rejoyced
with
their
Friends
,
after
some
signal
Mercy
and
Deliverance
.
The
Cup
of
Consolation
was
properly
that
,
which
they
gave
to
Mourners
at
Funerals
,
especially
where
People
took
on
excessively
for
the
death
of
their
near
Relations
,
or
were
ready
to
sink
with
Grief
;
But
the
Cup
in
this
Sacrament
,
is
a
Cup
of
Salvation
and
Consolation
in
a
sublimer
Sense
.
By
the
Blood
of
Christ
,
Mankind
was
made
capable
of
inheriting
Life
and
Eternal
Salvation
,
which
is
beyond
being
saved
from
Egypt
,
from
the
Midianites
,
from
the
Assyrians
,
and
from
the
Chaldeans
,
so
that
he
that
drinks
of
this
Blood
contain'd
in
the
Sacramental
Cup
,
and
drinks
like
a
thirsty
Man
,
with
a
thirst
after
Righteousness
,
drinks
Salvation
,
drinks
everlasting
Mercy
,
drinks
to
the
content
and
satisfaction
of
his
Soul
,
and
out
of
his
belly
shall
flow
fountains
of
living
waters
,
i.
e
streams
of
Grace
and
Goodness
shall
flow
from
his
Heart
,
to
the
watering
and
enriching
of
those
that
are
round
about
him
,
John
7.
38.
And
this
must
needs
make
it
a
Cup
of
Consolation
;
for
what
greater
comfort
can
there
be
,
than
to
drink
the
rich
draught
of
Pardon
,
of
Peace
,
and
Mercy
,
and
Joy
in
the
Holy
Ghost
,
as
every
Soul
is
supposed
to
do
,
that
comes
to
this
Ordinance
,
with
unfeigned
Resolutions
to
have
her
conversation
in
Heaven
.
4.
A
Cup
he
took
,
to
put
us
in
mind
how
necessary
God's
Goodness
,
Favour
and
Providence
is
to
us
,
for
this
was
expressed
in
the
Law
,
by
making
God
the
Portion
of
their
Cup
,
as
we
see
,
Psal.
16.
5.
The
Lord
is
the
Portion
of
my
Inheritance
,
and
of
my
Cup
;
a
phrase
much
used
among
the
Jews
of
the
devouter
sort
,
when
they
would
declare
,
not
only
their
interest
in
God's
special
Providence
,
but
the
necessity
of
having
a
Right
and
Title
to
it
.
A
Cup
is
a
necessary
Utensil
in
a
Family
and
there
is
scarce
any
person
so
poor
and
needy
,
as
to
,
want
a
Cup
;
so
hereby
they
expressed
both
the
absolute
necessity
of
having
a
special
interest
in
God's
Love
,
and
the
possibility
the
poorest
body
was
in
,
to
arrive
to
this
Priviledge
.
A
Man
may
be
happy
without
Lands
and
Houses
,
and
happy
without
an
Estate
,
without
Father
and
Mother
,
without
Children
,
without
a
Prince's
Favour
;
but
he
cannot
be
happy
without
an
interest
in
God's
Gracious
inclinations
and
Complacency
.
Even
an
Idolatrous
Laban
,
Gen.
31.
30.
was
in
some
measure
sensible
of
this
Truth
;
for
when
Rachel
had
stollen
her
Father's
Images
,
he
seem'd
to
be
much
concern'd
for
them
;
If
thou
wouldst
needs
be
gone
,
wherefore
hast
thou
stollen
my
gods
?
As
if
he
had
said
,
I
could
have
been
content
with
thy
taking
away
my
Daughters
,
my
Grand-children
,
my
Cattle
,
and
my
Sheep
;
but
to
steal
my
gods
,
than
which
nothing
is
more
dear
,
or
more
necessary
to
me
,
this
I
cannot
brook
.
A
Cup
therefore
Christ
made
use
of
in
this
Sacrament
,
to
tell
us
of
what
concernment
it
is
to
have
God
for
our
Friend
;
and
if
he
be
our
Portion
,
we
need
no
more
;
if
he
be
the
portion
of
our
Cup
,
we
have
Wealth
and
Bliss
enough
,
and
may
defie
all
the
Powers
of
Hell
,
who
in
this
case
may
assault
,
but
cannot
prevail
against
us
.
Indeed
if
Christ
be
ours
,
and
will
vouchsafe
to
intercede
for
us
,
we
are
more
than
Conquerors
.
O
Jesu
;
Thou
art
our
All
,
our
Crown
,
our
Glory
;
if
thou
be
for
us
,
we
need
not
fear
who
is
against
us
!
Let
thy
Wounds
be
ours
,
and
our
wounded
Spirits
will
be
at
rest
:
O
tell
us
,
that
thine
Agonies
are
ours
,
and
we
will
triumph
over
death
,
and
sing
,
O
Death
where
is
thy
Sting
!
O
Grave
where
is
thy
Victory
.
5.
A
Cup
he
took
,
to
bid
us
mind
what
he
had
so
often
told
the
Pharisees
,
and
to
hint
to
us
,
that
,
whenever
we
see
this
Cup
in
the
Sacrament
,
we
ought
to
ask
our
Hearts
,
whether
we
make
clean
the
inside
of
the
Cup
and
Platter
;
as
the
expression
is
Matth.
23.
27.
i.
e.
Whether
we
purifie
our
inward
Man
,
our
Souls
and
Spirits
,
from
those
covetous
,
disorderly
,
unclean
Desires
,
Thoughts
and
Imaginations
,
which
are
so
apt
to
harbor
there
.
True
Religion
is
no
outside
business
,
but
must
be
rooted
in
us
,
and
a
Sense
of
the
Love
of
God
,
must
be
riveted
into
our
Spirits
,
that
there
,
God
may
become
truly
amiable
to
us
,
and
what
we
feel
within
,
may
force
,
as
it
were
,
the
outward
Man
into
a
suitable
Fruitfulness
.
Most
Mens
Religion
,
like
their
Cloaths
,
adorns
only
the
ovtward
Man
,
and
saying
their
Prayers
,
going
to
Church
,
and
doing
such
little
things
as
are
no
trouble
to
their
Lusts
,
or
sinful
Appetite
,
are
the
principal
Ingredients
of
their
Divinity
;
but
this
is
not
the
Light
,
which
Christ's
Religion
gives
,
for
that
strikes
the
Understanding
,
works
upon
the
Will
,
and
puts
all
that
is
within
us
into
Fermentation
;
This
cleanses
the
Heart
from
filthiness
,
the
Thoughts
from
vanity
,
the
Mind
from
prejudice
,
the
Affections
from
love
of
the
World
,
from
malice
,
hatred
,
and
supercilious
contempt
of
our
Neighbors
,
and
the
desires
from
revenge
and
greediness
after
the
Shells
and
Husks
of
outward
Comforts
;
so
that
true
Religion
is
a
new
Principle
,
which
produces
a
new
Creature
,
and
newness
of
Life
,
2
Cor.
5
17.
6.
And
why
may
not
we
piously
believe
,
that
his
making
use
of
a
Cup
,
was
also
to
encourage
our
Charity
and
Hospitality
,
expressed
sometimes
by
giving
a
Cup
of
cold
water
to
a
Disciple
,
in
the
name
of
a
Disciple
,
Matth.
10.
42.
He
that
knows
any
thing
of
this
Holy
Sacrament
,
knows
,
it
is
a
Feast
of
Charity
,
a
Feast
,
at
which
we
remember
our
Spiritual
Poverty
,
and
lying
at
the
Gate
of
Heaven
,
fuller
of
Sores
,
than
the
famous
Beggar
before
the
Palace
of
Dives
;
and
can
the
undeserved
,
unexpected
,
and
inexpressible
Charity
of
God
to
our
Souls
,
shine
in
our
Faces
,
and
not
warm
our
Hearts
,
and
Bowels
into
compassion
,
and
commiseration
to
the
poor
and
needy
,
such
especially
as
are
of
the
Houshold
of
Faith
?
If
we
are
so
low
in
the
world
,
and
Providence
hath
put
us
in
so
mean
a
condition
,
that
we
can
give
no
more
than
a
Cup
of
cold
water
,
and
do
but
run
to
the
next
Well
or
River
,
and
fill
the
Cup
,
and
bring
it
to
a
distress'd
and
fainting
Christian
,
a
good
Man
,
and
a
Disciple
of
our
Lord
,
even
that
shall
be
interpreted
favourably
,
and
God
will
find
out
a
recompence
for
it
;
a
recompence
,
which
shall
make
the
Giver
sensible
,
that
it
was
for
that
Cup
he
gave
,
that
he
receives
that
Mercy
;
provided
still
,
that
this
Charity
proceeds
from
a
sense
of
the
Love
of
God
,
and
tenderness
to
the
necessities
of
the
Humble
Man
.
This
consideration
one
would
think
should
be
baulked
by
none
that
comes
to
the
Lord's
Table
,
where
the
Lame
,
and
Blind
,
and
Maim'd
are
entertain'd
;
for
such
abasing
Thoughts
of
our selves
,
we
are
to
entertain
here
;
and
if
so
,
How
easie
,
how
natural
is
the
Inference
?
If
so
miserable
a
Creature
as
I
,
am
feasted
here
,
and
God
gives
Bread
of
Life
to
my
hungry
Soul
,
How
can
I
express
my
Gratitude
better
than
by
casting
my
Bread
upon
the
Water
,
especially
when
I
am
promis'd
to
find
it
again
after
many
days
,
floating
on
the
Rivers
of
Pleasure
,
which
are
at
the
Right
Hand
of
God
for
evermore
.
VII
.
Both
the
Evangelists
and
St.
Paul
taking
notice
,
that
Christ
took
this
Cup
after
he
had
done
with
the
Cup
in
the
celebration
of
the
Passover
,
we
must
not
pass
it
by
without
making
some
Remarks
upon
it
.
And
,
1.
It
was
to
teach
us
Order
in
our
Duties
,
and
to
avoid
confusion
in
our
Holy
performances
.
God
is
the
God
of
Order
,
and
't
is
fit
,
his
Servants
should
resemble
him
in
this
particular
,
Greater
Duties
must
ever
be
preferr'd
before
the
lesser
,
and
Mercy
many
times
comes
to
be
a
greater
Duty
than
Sacrifice
.
Ordinarily
a
Duty
of
God's
Worship
,
we
have
resolved
upon
,
ought
to
be
preferr'd
before
a
Duty
of
Civility
;
and
a
customary
visit
is
not
to
dash
or
hinder
our
intended
Devotion
.
God
must
first
be
pleas'd
,
and
then
Man
,
in
things
lawful
and
convenient
;
yet
Charity
is
of
so
great
a
value
in
the
sight
of
God
,
that
many
times
he
bids
us
prefer
that
before
Devotion
.
When
my
Neighbors
House
is
on
fire
,
I
am
bound
to
run
,
and
endeavour
to
quench
that
,
though
the
hour
is
come
,
that
I
use
to
enter
into
my
Closet
to
pray
to
my
Father
in
secret
;
and
my
sick
Neighbor
wanting
my
help
and
assistance
,
I
may
justly
prefer
a
charitable
Visit
before
my
accustomed
Suplications
.
Nor
is
this
all
the
Order
,
that
is
to
be
observ'd
in
Duties
;
The
business
of
our
calling
must
be
begun
with
Prayer
,
and
concluded
with
Thanksgiving
;
and
he
that
,
when
first
he
awakes
in
the
Morning
,
lets
his
first
Thoughts
be
of
God
,
and
when
he
is
up
and
dress'd
,
applies
himself
to
singing
of
a
Psalm
,
or
to
meditating
in
the
Law
of
God
,
by
reading
a
Chapter
in
the
Bible
with
attention
,
then
kneels
down
to
Prayer
,
either
by
himself
,
or
with
his
Family
,
and
afterwards
goes
to
his
lawful
employment
,
and
in
the
midst
of
that
imployment
forgets
not
,
that
God
sees
and
hears
him
,
but
runs
up
often
with
his
Thoughts
to
Heaven
,
takes
notice
of
God's
Providences
,
and
before
he
goes
into
company
,
arms
himself
with
Holy
Ejaculations
against
Sin
,
and
Infection
,
and
at
night
reviews
what
he
hath
been
doing
in
the
day-time
,
such
a
person
acts
orderly
,
and
draws
a
Blessing
down
upon
the
work
of
his
hands
,
not
to
mention
the
Peace
,
he
thereby
procures
to
his
Mind
,
and
Conscience
.
2.
He
took
this
Cup
after
the
Paschal
Cup
,
to
shew
,
that
after
the
Jewish
Oeconomy
,
another
,
and
much
nobler
Dispensation
was
to
follow
,
a
Dispensation
not
of
Shadows
and
Types
,
and
Images
,
but
of
Truth
,
of
Reality
,
and
Accomplishment
;
a
Dispensation
not
requiring
Sacrifices
of
Lambs
and
Bullocks
,
but
such
as
press'd
Spiritual
Sacrifices
and
Oblations
;
a
Dispensation
not
of
Bondage
and
Slavery
,
but
of
Freedom
and
Liberty
;
a
Dispensation
,
which
should
be
large
and
diffussve
,
not
confining
its
Priviledges
and
Influences
to
a
single
Nation
,
but
spread
them
abroad
to
the
comfort
of
all
the
Inhabitants
of
the
World
.
None
drank
of
the
Cup
of
the
Passover
,
but
persons
circumcised
;
but
the
Cup
Christ
takes
here
,
all
Nations
,
both
circumcised
,
and
uncircumcised
,
were
permitted
to
participate
of
;
all
Penitents
,
what
Kindred
,
People
,
Tongue
,
or
Nation
soever
they
were
of
.
3.
He
took
this
Cup
after
the
Paschal
Cup
,
to
shew
there
was
greater
Virtue
and
Excellency
in
this
last
,
than
there
was
in
the
first
.
After
me
comes
a
Man
,
saith
the
Baptist
,
John
1.
30.
that
is
preferr'd
before
me
,
for
he
was
before
me
.
So
it
may
be
said
of
the
Paschal
Cup
,
after
that
,
came
a
Cup
,
which
was
far
more
Excellent
and
Glorious
,
and
Beneficial
,
than
the
other
.
Christ
came
after
Moses
,
after
the
Law
,
after
the
Prophets
,
yet
went
beyond
them
all
in
Light
,
in
Knowledge
,
in
Virtue
,
in
Goodness
,
and
in
bringing
glad
Tidings
;
And
so
the
Passover
,
tho'
it
was
before
the
Lord's
Supper
,
yet
doth
this
Supper
of
the
Lord
transcend
the
other
by
many
degrees
,
and
both
represents
and
confers
sublimer
Mercies
than
the
roasted
Lamb
could
do
;
for
here
the
Blessed
Trinity
manifests
it self
,
in
greater
charms
than
it
did
in
the
Baptism
of
the
Lord
Jesus
,
in
which
St.
John
saw
the
Heavens
open
,
and
the
Holy
Ghost
descending
on
the
Son
of
God
in
the
shape
of
a
Dove
,
and
the
Father
compleating
the
stupendious
Scene
with
an
Acclamation
,
This
is
my
beloved
Son
,
in
whom
I
am
well-pleased
;
For
in
this
Sacrament
the
Holy
Ghost
falls
on
the
Souls
of
sincere
Believers
,
as
Rain
on
the
Mowen
Grass
,
and
as
the
Showers
that
water
the
Earth
;
The
everlasting
Father
not
only
tells
us
,
which
is
the
Beloved
Son
,
but
by
setting
his
Sons
death
before
us
,
shews
that
he
loved
us
,
in
a
manner
better
than
his
Son
,
in
giving
that
Son
to
dye
for
us
,
than
which
nothing
can
be
more
kind
,
nothing
more
surprizing
;
the
Son
himself
invites
us
,
and
offers
to
wash
us
from
our
sins
with
his
own
Blood
,
and
assures
us
,
That
being
sprinkled
with
his
Blood
,
we
are
fafe
and
secure
against
all
the
Curses
of
the
Law
,
and
the
Thunders
of
Mount
Sina
.
These
things
were
Mysteries
and
Paradoxes
in
the
Passover
;
but
this
Sacrament
which
came
after
it
,
opens
the
door
,
and
lets
us
in
,
to
see
this
Glorious
Representation
,
and
consequently
is
a
Richer
,
Greater
,
Holier
,
Sublimer
,
and
more
Heavenly
Ordinance
,
than
the
Passover
.
The
Preeeding
Considerations
reduced
to
Practice
.
I.
AMong
the
Heathen
Poets
there
is
much
talk
of
Circe's
Cup
,
which
transform'd
Men
into
Brutes
and
Swine
,
a
Fable
whereby
they
represented
,
how
sensual
pleasure
transform'd
Men
into
Creatures
void
of
Reason
and
Discretion
.
But
the
Cup
we
speak
of
hath
contrary
effects
,
and
Fire
and
Water
are
not
more
opposite
,
than
the
operations
of
these
two
;
For
this
Sacramental
Cup
transforms
Brutes
into
Men
again
,
and
changes
Beasts
into
the
Image
of
the
Son
of
God
.
Sinner
,
make
but
a
trial
of
it
,
thou
,
I
mean
,
that
hast
not
had
so
much
understanding
as
the
Swallow
,
and
the
Turtle
,
and
the
Crane
,
for
they
know
their
appointed
times
;
whereas
thou
hast
not
known
the
time
of
thy
return
;
thou
that
hast
rusht
into
Sin
,
as
the
Horse
rushes
into
the
Battle
;
thou
that
hast
wallowed
in
the
Mire
with
the
Swine
,
and
acted
like
a
Creature
made
of
Earth
and
Dung.
Take
courage
prepare
thy self
for
drinking
of
this
Cup
;
purifie
thy
Soul
,
for
profane
Hands
must
not
touch
it
;
confess
thine
iniquity
,
make
War
with
thy
Lusts
,
Fight
with
thy
carnal
Desires
,
and
drink
of
this
Cup
,
and
thou
wilt
find
how
thy
Reason
will
clear
up
,
how
thy
Understanding
will
be
enlighten'd
,
how
thy
beastly
Qualities
will
die
;
The
Blood
in
this
Cup
hath
such
Virtue
in
it
,
that
it
will
transform
thee
by
the
renewing
of
the
Mind
,
and
make
thee
prove
what
is
the
Holy
,
Perfect
,
and
acceptable
Will
of
God
.
It
's
true
,
the
bare
drinking
will
not
do
it
,
but
drinking
it
with
Contrition
,
with
contemplation
of
the
Person
,
whose
Blood
is
in
the
Cup
,
with
consideration
of
the
Cause
,
viz.
the
Sins
that
spilt
it
,
with
thankfulness
for
the
infinite
Mercy
of
him
,
that
thus
freely
parted
with
it
,
and
with
resolutions
to
love
him
,
that
did
not
think
his
own
Blood
too
dear
to
let
it
flow
for
the
good
of
his
enemies
.
Petrus
de
Natalibus
,
l.
5.
21.
Petrus
de
Natalibus
tells
us
of
a
Woman
,
who
,
having
labour'd
many
years
under
very
great
infirmities
of
Body
was
brought
exceeding
weak
,
but
drinking
one
day
accidentally
out
of
the
Cup
,
that
a
Holy
Man
Scion
by
Name
,
did
use
to
drink
of
,
she
was
restored
to
perfect
health
;
Though
we
cannot
promise
,
that
this
Sacramental
Cup
will
work
such
a
Miracle
of
the
Diseases
of
the
Body
,
yet
surely
it
will
transform
a
Soul
,
sick
to
death
,
into
a
lively
and
healthful
constitution
;
though
,
with
the
Woman
in
the
Gospel
,
she
hath
lain
under
her
distemper
,
a
considerable
time
.
II.
Among
the
Scythyans
,
Herodot
.
l.
4.
as
Herodotus
tells
us
there
was
a
custom
for
the
Princes
of
the
Country
to
meet
once
a
year
,
at
a
certain
Feast
where
a
Cup
was
set
upon
the
Table
,
a
Cup
of
Honour
,
which
none
durst
presume
to
drink
of
,
but
such
as
had
signaliz'd
their
Valour
in
Battel
,
and
kill'd
more
or
less
of
their
publick
Enemies
.
Though
this
Sacramental
Cup
is
too
High
,
too
Sacred
,
and
too
Lofty
a
thing
,
to
be
compared
with
Cups
,
used
at
the
Feast
of
Barbarians
;
yet
I
may
take
occasion
from
hence
to
tell
you
,
that
this
Holy
Cup
is
fit
for
none
to
drink
of
,
but
such
as
have
either
shewn
,
or
are
at
least
resolved
to
shew
their
Valour
against
their
Spiritual
Enemies
.
Christian
,
if
thou
hast
fought
with
the
Old
Serpent
,
encountred
the
Hellish
Dragon
,
wrestled
with
Powers
and
Principalities
,
exprest
thy
Courage
against
Temptations
,
defied
Goliah
,
the
Lion
and
the
Bear
,
the
World
,
the
Devil
,
and
the
Flesh
;
or
art
resolv'd
to
be
a
Champion
for
thy
God
,
and
fight
the
Battels
of
the
Lord
;
Thou
art
that
valiant
Man
,
that
may
drink
of
this
Cup
:
Thy
God
will
give
thee
leave
to
drink
of
it
with
other
Hero's
,
with
the
greatest
Worthies
,
with
Men
,
of
whom
the
World
was
not
worthy
,
with
Men
,
whose
Faith
hath
advanced
them
above
the
Stars
,
and
who
are
to
shine
as
the
Sun
in
the
Firmament
,
in
their
Father's
Kingdom
.
Let
no
despairing
Thoughts
,
no
suggestion
of
the
Devil
,
no
slavish
Fear
,
no
pretence
of
Unworthiness
,
discourage
thee
from
touching
this
Cup
,
or
drinking
of
it
.
It
's
mingled
for
thee
,
for
thee
it
is
prepared
;
The
King
expects
thee
at
this
Feast
,
thou
art
called
to
this
Banquet
.
Thus
shall
it
be
done
to
the
Man
,
whom
the
King
of
Heaven
intends
to
Honour
.
What
?
If
thou
hast
not
slain
thy
Thousands
with
Saul
,
nor
thy
Ten
thousands
with
David
?
What
if
thou
hast
not
brought
thy
Two
hundred
Foreskins
of
the
Philistins
to
thy
Lord
and
Master
,
thou
dost
a
greater
act
in
conquering
thy
Thoughts
,
thy
Desires
,
thy
Passions
,
thy
Appetite
,
thy
vain
Imaginations
,
than
if
thou
hadst
laid
Countries
waste
,
ruin'd
Kingdoms
,
or
bound
their
Kings
in
Chains
,
and
their
Nobles
with
Fetters
of
Iron
.
Such
Honour
have
all
all
his
Saints
.
III.
Hear
this
,
thou
fainting
Soul
!
that
groanest
under
the
burthen
of
thy
Sins
,
goest
heavy
laden
with
Sorrow
,
and
like
Rachel
,
wilt
not
be
comforted
.
Behold
,
thy
Lord
and
Master
touched
with
the
feeling
of
thy
infirmities
,
and
afflicted
in
all
thy
afflictions
,
who
waits
to
be
Gracious
,
and
loves
to
converse
more
with
a
weeping
Publican
,
than
with
a
jovial
Herod
,
he
reaches
forth
a
Cup
to
thee
,
a
Cup
of
Joy
,
a
Cup
of
Gladness
,
a
Cup
of
Comfort
.
It
is
this
Sacramental
Cup.
Drink
of
it
,
thou
thirsty
Soul
,
Why
shouldst
thou
fear
?
This
Cup
is
design'd
for
labouring
Souls
;
they
that
have
born
the
heat
and
burthen
of
the
day
are
to
taste
of
it
.
It
is
design'd
to
recreate
,
design'd
to
refresh
,
desing'd
to
revive
,
design'd
to
support
their
Spirits
:
Dost
thou
believe
this
,
Christian
?
Dare
to
believe
it
:
Take
thy
Saviours
word
for
it
,
and
triumph
in
the
Promise
.
The
Mercy
may
be
too
big
for
thee
to
ask
,
but
not
too
big
for
him
to
grant
.
Thou
hast
a
Master
to
deal
withal
,
who
gives
like
himself
,
like
a
King
,
like
a
Prince
,
whose
Stores
are
inexhaustible
!
Let
no
Senacharib
deceive
thee
,
regard
not
what
such
a
Rabshakeh
says
,
Hearken
not
to
the
frightful
Stories
of
thine
enemies
,
who
rejoyce
to
see
thee
discourag'd
,
are
glad
to
see
thee
forbear
drinking
of
this
Cup
,
and
think
it
their
interest
to
keep
thee
from
that
,
which
may
,
and
will
,
give
thee
everlasting
health
.
I
have
read
of
a
precious
Stone
,
of
considerable
value
,
that
dropt
,
no
Man
knew
how
,
into
the
Holy
Cup
,
while
the
Priest
was
administring
the
Sacrament
.
There
needs
no
precious
Stone
to
drop
into
this
Cup
,
to
make
it
of
greater
value
;
That
which
is
in
it
,
is
of
greater
worth
than
Ten
thousand
Worlds
;
It
represents
that
which
neither
Pearls
,
nor
Rubies
,
nor
Diamonds
,
can
counter-balance
.
The
Papists
boast
much
of
the
Gifts
of
their
Popes
,
how
Sylvester
gave
three
Golden
Cups
to
be
used
in
the
celebration
of
the
Eucharist
;
How
John
the
Second
gave
a
Cup
of
Gold
weighing
Twenty
pound
;
How
Gregory
the
Second
,
and
Leo
the
Third
presented
their
respective
Churches
with
Cups
,
all
beset
with
precious
Stones
;
What
if
thou
canst
bring
no
such
Presents
to
God
,
thou
bringest
a
better
when
thou
bringest
a
Spirit
,
a
Heart
,
a
Soul
lamenting
and
mourning
,
because
thou
hast
departed
from
him
,
contented
thy self
with
a
form
of
Godliness
,
and
under
the
profession
of
Religion
,
hast
denied
him
in
thy
actions
.
A
Heart
toucht
with
the
sense
of
the
unreasonableness
,
odiousness
,
and
loathsomness
of
all
this
,
and
finding
a
relish
in
the
things
of
God
,
and
of
Salvation
,
qualifies
a
Man
more
for
comfortable
drinking
of
this
Cup
,
than
if
,
with
the
Wise
Man
,
he
had
offer'd
Gold
and
Myrrh
,
and
Frankincense
to
Christ
Jesus
.
Is
not
this
the
Cup
whereby
my
Lord
divineth
,
saith
Joseph's
Steward
,
Gen.
44.
5.
Christian
,
by
drinking
of
this
Sacramental
Cup
,
thou
may'st
divine
thy
future
happiness
,
guess
at
what
will
become
of
thee
hereafter
;
make
conjectures
of
thy
Glory
,
and
conclude
,
that
thou
shalt
feel
the
comfort
of
drinking
the
Cordials
of
a
Blessed
Eternity
.
The
PRAYER
.
O
Jesu
!
Great
Fountain
of
all
Goodness
!
who
didst
drink
of
the
bitter
Cup
which
my
Sins
had
mingled
!
I
am
sensible
there
was
no
sorrow
like
thy
sorrow
,
which
was
done
unto
thee
,
and
wherewith
the
Lord
afflicted
thee
in
the
day
of
his
fierce
anger
.
How
was
thy
Spirit
disturb'd
!
How
sore
amaz'd
was
thy
Soul
!
How
dismay'd
thy
Mind
!
To
such
an
exceeding
heighth
of
Grief
and
Sorrow
,
did
the
Sense
of
the
incumbent
load
of
my
sins
,
and
the
prospect
of
calamities
hanging
over
my
head
,
together
with
the
reflexion
on
my
wretched
condition
,
skrew
up
thy
Affections
!
innumerable
evils
encompass'd
thee
,
thou
sawest
the
wrath
of
God
flaming
out
against
my
Sin
,
and
trembledst
!
Thou
stoodst
before
the
mouth
of
Hell
which
I
had
deserv'd
,
and
wast
astonish'd
!
Thou
with
thine
own
Heart
Blood
didst
quench
the
wrath
of
Heaven
!
O
how
am
I
obliged
to
adore
thy
Love
!
O
everlasting
Father
!
What
Charity
was
it
not
to
spare
thine
own
Son
,
but
to
deliver
him
up
for
us
all
!
What
pity
and
compassion
was
it
,
O
thou
Eternal
Son
of
God
,
thus
to
pour
forth
thy
Blood
!
What
Affection
,
what
tenderness
to
my
Soul
,
O
thou
Eternal
Spirit
,
hast
thou
express'd
in
inspiring
my
Blessed
Redeemer
,
with
Charity
more
than
Human
;
and
in
supporting
him
to
undergo
all
pressures
with
invincible
patience
!
If
I
forget
thy
Love
,
sweet
Jesu
,
let
my
right
hand
forget
her
cunning
!
What
an
encouragement
is
here
to
believe
thy
Word
,
which
I
see
so
punctually
accomplish'd
!
The
antient
Prophets
foretold
that
Christ
should
suffer
,
and
so
it
came
to
pass
!
Let
me
for
ever
believe
thy
promises
:
In
all
Dangers
,
in
all
Troubles
,
in
all
Necessities
,
let
thy
Promises
be
for
my
Comfort
!
Let
me
never
mistrust
thy
Goodness
,
after
so
great
an
instance
of
thy
Goodness
,
as
the
Gift
of
thy
Son
must
be
!
How
can
I
despair
of
Mercy
,
upon
unfeigned
Repentance
,
when
,
in
this
passion
,
Mercy
was
drawn
out
to
that
length
on
purpose
,
that
it
might
reach
the
greatest
Sinners
.
O
Jesu
!
thou
hast
defeated
all
mine
Enemies
!
Thou
hast
evacuated
all
the
obstacles
of
my
Salvation
!
Let
me
pretend
and
plead
excuses
no
more
.
Now
let
me
run
with
patience
the
race
,
which
is
set
before
me
,
the
way
being
open'd
into
the
Holy
of
Holies
,
encourage
me
to
walk
in
it
,
with
all
that
wait
for
the
Salvation
of
God
.
Affect
my
Heart
with
a
Religious
Fear
,
and
let
thy
humble
Passion
kill
my
Pride
!
Let
my
Sins
appear
more
dreadful
to
me
,
when
I
contemplate
thine
Agonies
;
and
let
the
World
with
all
its
deceitful
Vanities
become
loathsome
to
me
,
when
I
see
how
little
thou
didst
regard
it
.
Let
every
thing
die
in
me
,
that
is
not
agreeable
to
thy
Life
,
that
when
thou
,
who
art
my
Life
,
shalt
appear
,
I
may
also
appear
with
thee
in
Glory
.
Amen
.
Amen
.
CHAP.
XIV
.
Of
the
Covenant
represented
by
the
Cup
in
this
Holy
Sacrament
.
The
CONTENTS
.
A
seeming
contradiction
betwixt
the
Evangelists
,
reconcil'd
.
The
Greek
Word
,
which
we
render
Testament
,
prov'd
to
signifie
a
Covenant
too
.
The
manner
of
making
Covenants
in
ancient
times
,
applied
to
the
Covenant
made
in
this
Sacrament
.
The
difference
between
the
Old
and
New
Covenant
,
discover'd
.
In
this
Sacramental
Covenant
,
the
parties
mutually
engaging
one
to
another
,
proved
to
be
God
and
Man
.
Under
what
Notions
both
parties
are
to
be
consider'd
,
explain'd
.
The
nature
of
this
Sacramental
Covenant
,
its
beginning
,
and
first
rudiments
in
our
Baptism
,
the
necessity
of
renewing
it
,
when
we
come
to
some
maturity
of
Understanding
.
Our
consent
to
it
,
and
how
that
consent
must
be
qualified
.
This
Covenant
,
if
broken
,
after
a
due
ratification
of
it
,
whether
it
may
be
renew'd
.
What
things
do
not
break
or
null
it
.
What
Sins
they
are
,
that
make
it
void
.
How
it
may
be
renew'd
by
sincere
Repentance
,
and
what
kind
of
Repentance
it
must
be
.
Great
presumption
to
enter
into
a
Solemn
Covenant
with
God
,
and
not
to
consider
the
wieght
and
importance
of
it
.
The
great
misery
and
wretchedness
of
Men
,
who
are
not
actually
in
Covenant
with
God
.
How
necessary
it
is
for
persons
,
when
young
,
to
make
or
renew
their
Covenant
.
No
impossible
thing
to
come
to
a
rational
Confidence
,
that
we
are
in
Covenant
with
God
.
The
Mercies
and
Advantages
of
being
God's
faithful
Confederates
.
The
Prayer
.
I.
CHrist
in
describing
the
Nature
of
this
Sacramental
Cup
,
or
the
Wine
in
the
Cup
,
tells
us
,
as
St.
Matthew
and
St.
Mark
relate
it
,
This
is
my
Blood
of
the
New
Testament
,
or
as
St.
Luke
and
St.
Paul
rehearse
it
,
This
Cup
is
the
New
Testament
in
my
Blood
.
St.
Luke
being
St.
Paul's
companion
in
Travel
,
it
's
like
the
Apostle
made
use
of
St.
Luke's
Commentaries
,
which
he
had
by
him
,
though
perhaps
they
were
not
yet
published
to
the
World
,
nor
must
we
therefore
suspect
a
contradiction
in
these
different
expressions
;
for
the
Evangelists
,
in
their
Histories
,
do
not
always
tye
themselves
to
the
very
number
and
order
of
Words
and
Syllables
,
which
our
Saviour
spoke
,
but
many
times
think
it
sufficient
to
express
the
Sense
;
and
that
the
Sense
is
the
same
here
,
though
the
Expression
be
different
,
will
easily
appear
to
an
impartial
Reader
,
though
it
may
be
said
,
that
Christ
might
very
justly
use
both
expressions
,
one
after
another
,
say
that
,
which
St.
Mark
,
and
St.
Matthew
mention
,
and
afterwards
that
which
St.
Luke
and
St
,
Paul
take
notice
of
,
by
way
of
explication
;
and
for
brevitys
sake
,
one
Evangelist
might
set
down
one
;
and
another
,
the
Sense
being
the
same
,
another
.
II.
The
word
which
we
render
Testament
,
is
in
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
indeed
in
some
few
places
of
Scripture
,
particularly
Hebr.
9.
15.
is
us'd
for
the
last
Will
and
Testament
of
a
Testator
,
but
for
the
most
part
stands
for
a
Covenant
,
answering
to
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Berith
,
and
imports
a
compact
,
or
contract
of
two
Parties
,
mutually
engaging
to
one
another
,
to
do
and
perform
what
is
proper
,
convenient
,
and
fit
to
be
done
,
and
this
by
the
consent
of
all
Interpreters
,
is
the
chief
signification
intended
here
;
and
that
which
will
give
Light
to
this
Notion
,
is
the
custom
of
the
first
Ages
of
the
World
.
For
Covenants
in
antient
times
were
usually
made
by
the
slaying
of
a
Beast
,
and
shedding
its
Blood
,
which
was
to
put
the
Confederates
in
mind
,
that
if
they
broke
the
Articles
agreed
upon
,
they
must
fear
as
base
a
death
,
as
that
Beast
did
suffer●
and
Providence
would
not
only
take
notice
of
the
violation
,
and
revenge
it
,
but
by
the
ceremony
they
imprecated
themselves
,
that
in
case
they
prov'd
false
to
their
promise
,
such
a
sudden
violent
death
might
seize
on
them
.
Among
the
more
barbarous
sort
of
Mankind
,
when
in
these
cases
they
had
slain
the
Beast
,
they
pour'd
the
Bloud
of
the
Hog
,
or
Calf
,
or
Ox
,
that
was
shed
,
into
a
Cup
,
and
the
Confederates
drank
of
it
,
to
make
the
tye
stronger
,
and
the
execration
more
dreadful
,
and
consequently
more
forcing
.
But
the
civiller
sort
,
after
they
had
kill'd
the
Beast
,
to
seal
the
Covenant
,
instead
of
Blood
,
fill'd
the
Cup
with
Wine
,
and
the
respective
Parties
drank
of
it
,
which
they
thought
,
and
believ'd
,
to
be
as
obligatory
,
as
the
other
;
In
a
word
,
hereby
both
parties
express'd
their
resolution
and
serious
intent
to
perform
the
mutual
Engagements
,
and
tacitly
wished
Death
,
and
Judgment
to
themselves
,
in
case
of
nonperformance
of
the
Articles
:
And
though
this
cannot
be
applied
in
every
circumstance
to
the
Covenant
made
betwixt
God
and
Man
in
every
particular
,
God
not
being
capable
of
imprecating
himself
,
and
his
Word
being
of
greater
weight
and
moment
,
than
all
the
Oaths
and
Execrations
Man
can
take
,
yet
from
the
premises
we
may
easily
guess
,
that
Christ
alludes
to
these
practises
of
Mankind
,
in
saying
,
This
is
my
Blood
of
the
New
Testament
;
and
that
in
this
Sacrament
Men
enter
into
a
Covenant
with
God
,
or
rather
confirm
the
Covenant
made
betwixt
God
and
them
,
by
the
Mediation
of
the
Blood
of
Jesus
,
who
was
the
innocent
Lamb
slain
from
the
foundation
of
the
World
;
for
it
is
with
regard
to
that
Blood
,
that
God
is
not
only
willing
to
enter
,
but
actually
enters
into
compacts
,
and
contracts
with
lapsed
Man
,
and
as
in
the
afore-mentioned
federate
Rites
and
Ceremonies
,
the
parties
engaging
to
one
another
drank
of
the
Blood
of
the
slain
Beast
,
or
of
the
Wine
,
which
was
in
lieu
of
that
Blood
,
thereby
to
confirm
their
mutual
promises
;
so
they
that
come
to
this
Holy
Sacrament
,
are
not
only
admonish'd
by
drinking
of
the
Cup
,
or
of
the
Wine
in
the
Cup
,
representing
the
Blood
of
Christ
,
to
enter
into
solemn
Engagements
and
Promises
to
be
true
and
faithful
to
that
God
,
who
bought
them
at
so
dear
a
price
,
as
the
Blood
and
Death
of
his
own
Son
;
but
in
actual
drinking
of
it
,
profess
and
declare
,
that
in
case
they
prove
false
and
treacherous
to
their
great
Confederate
,
break
their
promise
wilfully
,
and
allow
themselves
in
it
,
that
they
deserve
that
everlasting
Death
and
Damnation
,
from
which
that
Blood
was
intended
to
deliver
them
;
and
besides
,
it
is
a
tacit
imprecation
too
,
if
they
be
not
true
to
their
Engagements
,
that
then
those
Agonies
,
and
Miseries
,
and
dreadful
Death
,
the
Son
of
God
endured
,
shall
fall
to
their
share
and
portion
,
which
illustrates
the
Apostles
saying
,
1
Cor.
11.
29.
He
that
Eats
and
Drinks
unworthily
,
Eats
and
Drinks
Damnation
to
himself
:
But
of
this
I
shall
have
occasion
to
Treat
professedly
in
the
sequel
.
III.
There
is
frequent
mention
made
in
Scripture
of
the
Old
and
New
Covenant
.
By
the
Old
is
meant
the
Covenant
or
Compact
,
God
by
the
Ministry
of
Moses
made
with
the
Israelites
,
as
they
were
a
Common-wealth
,
whereof
God
himself
was
pleas'd
to
be
the
King
and
President
.
This
Covenant
was
fitted
to
the
slavish
temper
of
the
People
,
God
had
to
deal
withal
;
and
as
God
promised
them
temporal
Felicity
,
eating
the
Good
of
the
Land
,
a
plentiful
Harvest
,
increase
of
their
Kine
and
Cattle
,
full
Barns
,
and
a
rich
Vintage
,
multitude
of
Children
,
and
protection
from
their
temporal
Enemies
,
so
it
requir'd
in
the
Consederates
,
or
Jewish
People
,
an
exact
compliance
of
their
outward
Man
with
the
Precepts
,
Laws
and
Statutes
God
appointed
and
gave
them
.
The
New
Covenant
is
that
Contract
which
God
makes
with
Mankind
in
Christ
Jesus
,
wherein
he
promises
to
admit
sincere
Believers
into
his
special
Favour
,
and
,
for
Christ's
sake
,
to
bestow
upon
them
the
riches
of
Grace
and
Glory
,
and
on
our
side
requires
renouncing
all
Love
to
a
sinful
Life
,
and
resignation
of
our
Souls
,
Spirits
and
Bodies
,
to
his
Will
and
Government
.
It
's
call'd
New
,
in
opposition
to
the
Civil
or
Political
Covenant
,
God
made
with
the
Jewish
People
,
as
they
were
a
Nation
,
immediately
under
his
Jurisdiction
;
for
both
the
Promises
and
Obedience
under
that
Dispensation
,
were
different
from
the
Promises
and
Obedience
of
the
other
,
one
promising
only
Temporal
Blessings
,
and
requiring
External
Obedience
;
the
other
promising
Spiritual
and
Eternal
Blessings
,
and
requiring
Internal
,
and
sincere
Obedience
;
and
though
the
New
Covenant
,
which
God
makes
with
the
People
under
the
Gospel
,
had
its
beginning
already
in
Adam's
time
,
immediately
after
the
Fall
,
and
was
again
publish'd
in
the
days
of
Abraham
:
Yet
notwithstanding
all
this
,
it
may
justly
be
call'd
New
,
because
of
the
clear
and
fuller
Revelation
of
it
,
when
Christ
the
foundation
of
it
appear'd
,
and
by
his
Death
confirm'd
all
the
Predictions
,
Prophecies
,
Types
and
Prefigurations
of
it
,
before
and
under
the
Law
of
Moses
;
for
then
was
made
a
new
publication
of
it
,
new
Witnesses
were
made
use
of
,
and
new
Motives
and
Encouragements
were
given
,
and
new
Sacraments
as
Seals
of
that
Covenant
were
added
.
And
this
New
Covenant
,
the
Blood
or
Wine
,
the
Embleme
of
it
,
in
the
Holy
Sacrament
of
the
Lord's
Supper
,
relates
to
;
and
he
that
drinks
of
that
Wine
or
Blood
,
represented
by
it
,
confirms
that
Covenant
,
professes
that
he
approves
of
it
,
will
stand
to
it
,
and
acknowledges
the
justness
of
his
threatnings
denounced
against
those
,
who
count
this
Blood
of
the
Covenant
an
unholy
thing
.
Even
the
Civil
and
Political
Covenant
which
God
made
with
the
People
of
the
Jews
,
was
solemnized
by
Blood
.
which
is
the
reason
of
that
passage
,
Exod.
24.
7
,
8.
And
Moses
took
the
Book
of
the
Covenant
,
and
read
it
in
the
audience
of
the
People
;
and
they
said
,
All
that
the
Lord
hath
said
will
we
do
.
And
Moses
took
the
Blood
,
and
sprinkled
it
on
the
People
,
and
said
,
Behold
the
Blood
of
the
Covenant
,
which
the
Lord
hath
made
with
you
,
concerning
all
these
words
.
And
as
in
their
suffering
themselves
to
be
sprinkled
with
that
Blood
,
they
declared
their
unfeigned
assent
,
and
consent
to
the
conditions
of
that
Covenant
,
and
profess'd
that
it
was
just
with
God
to
inflict
death
and
ruine
upon
them
,
if
they
did
not
study
to
obey
that
Covenant
;
so
in
the
New
Testament
,
in
this
Holy
Sacrament
,
those
that
come
to
be
Partakers
of
it
,
are
sprinkled
,
as
it
were
,
with
the
invaluable
Blood
of
Christ
,
and
by
that
,
own
their
hearty
consent
to
the
Conditions
of
the
New
Covenant
,
and
ratifie
their
Obedience
,
and
God's
Promises
and
Threatnings
too
,
which
are
the
Sanctions
of
this
Covenant
.
IV.
In
this
Covenant
,
the
Parties
concern'd
are
God
and
Man
;
yet
from
hence
no
Person
is
to
conclude
,
that
God
stood
in
need
of
this
Alliance
.
We
indeed
had
need
of
it
,
and
it
was
our
Interest
,
that
God
should
do
so
.
His
vouchsafing
to
come
to
such
a
Contract
,
speaks
his
Goodness
,
and
there
is
not
a
greater
Argument
of
his
Clemency
and
Compassion
:
He
could
have
been
Great
,
Glorious
and
Magnificent
without
us
,
and
what
need
had
he
of
the
Friendship
of
such
miserable
Creatures
,
as
we
are
,
that
was
All
in
All
?
His
Excellency
and
Beatitude
receive
no
addition
by
this
Covenant
;
and
what
had
it
been
to
him
,
if
we
had
been
left
in
the
common
mass
of
Corruption
and
Perdition
?
What
could
he
have
lost
by
our
Eternal
Groans
,
or
what
disparagement
could
it
have
been
to
him
to
let
us
sink
into
the
Gulph
,
when
our
Sins
and
Offences
were
the
meritorious
cause
of
it
?
It
shews
his
infinite
Goodness
and
condescention
,
that
he
will
enter
into
promises
and
engagements
with
his
Creatures
;
and
we
are
Brutes
,
if
the
thoughts
of
his
Mercy
,
in
this
particular
,
do
not
force
our
Tongues
to
break
forth
into
admiration
of
it
.
Our
Misery
and
Wretchedness
required
such
a
favour
,
and
without
it
we
must
have
been
as
great
strangers
to
happiness
,
as
we
were
to
power
and
ablility
to
help
our selves
.
Commisseration
to
our
Poverty
and
undone
Condition
,
moved
the
Almighty
to
come
to
terms
with
us
,
and
this
Covenant
is
our
advantage
and
emolument
.
God
gets
no
profit
by
it
,
and
though
it
is
a
publication
of
his
Goodness
,
and
proclaims
the
Wonders
of
his
Loving-kindness
,
yet
God
might
have
found
out
other
ways
to
manifest
that
;
and
it
's
we
,
that
are
the
Gainers
by
this
Contract
.
V.
In
this
Covenant
,
God
must
not
be
considered
only
,
as
an
infinite
,
most
perfect
,
and
most
excellent
Being
;
but
more
particularly
under
that
threefold
Relation
of
〈◊〉
,
Son
,
and
Holy-Ghost
.
Man
also
,
is
not
only
to
be
looked
upon
as
Gods
Creature
,
but
as
a
Sinner
fallen
from
God
,
apostatiz'd
from
Righteousness
,
and
standing
in
need
of
Gods
Help
,
Assistance
,
Grace
and
Reconciliation
,
and
as
one
,
who
,
of
a
Child
of
Wrath
,
is
to
be
made
a
Child
of
God
;
of
an
Enemy
,
a
Friend
;
of
an
Heir
of
Hell
,
an
Heir
of
Heaven
,
and
Co-heir
with
Christ
:
And
accordingly
,
this
Sacramental
Covenant
is
nothing
else
but
a
mutual
Promise
,
of
an
offended
God
,
and
the
offender
,
whereby
both
Parties
do
unfeignedly
,
and
without
guile
,
or
fraud
,
or
equivocation
,
declare
themselves
,
willing
,
ready
,
and
resolved
to
perform
the
things
agreed
upon
;
God
,
what
he
promises
;
and
Man
,
what
he
engages
to
do
.
For
God
,
consider'd
as
the
Father
Everlasting
,
promises
here
to
treat
us
as
his
Children
,
to
be
tender
of
our
Spiritual
and
Eternal
Welfare
,
to
seek
our
good
,
and
turn
all
things
to
our
good
;
to
pass
by
the
Unkindnesses
,
and
Indignities
,
we
have
offer'd
to
him
,
to
forgive
,
and
throw
them
into
the
depth
of
the
Sea
,
to
impute
them
no
more
,
to
count
us
innocent
,
to
justifie
us
here
,
and
,
like
a
Father
,
to
provide
an
Eternal
Inheritance
for
us
,
i.
e.
to
glorifie
us
for
ever
.
The
Son
of
God
,
consider'd
not
only
as
the
Eternal
Wisdom
of
the
Father
,
but
as
Mediator
and
Redeemer
of
the
World
,
promises
to
be
our
Intercessor
and
Advocate
,
with
his
Righteousness
to
cover
our
Infirmities
,
with
his
Wounds
to
cherish
our
Souls
,
to
answer
all
the
Arguments
and
Objections
of
the
Devil
against
us
,
and
to
be
our
Friend
,
our
Brother
,
our
Shepherd
.
●nd
our
New
and
Living
Way
to
his
Father's
Bosom
.
The
Holy
Ghost
doth
promise
to
enlighten
us
,
to
be
our
Guide
in
the
dark
,
to
comfort
us
in
all
our
Tribulations
,
to
teach
us
how
to
pray
,
to
assure
us
of
God's
love
,
to
fill
us
with
joy
in
believing
,
to
increase
our
Graces
,
to
strengthen
us
in
all
Difficulties
,
to
support
us
in
our
Spiritual
Dangers
,
to
arm
us
with
Arguments
against
Temptations
,
and
to
give
us
a
Right
to
a
future
happy
Resurrection
.
This
is
the
mighty
promise
God
makes
to
poor
Sinners
in
the
Sacrament
:
On
the
other
side
,
we
that
come
to
the
Table
of
our
Lord
,
and
do
not
intend
to
come
in
vain
,
do
solemnly
promise
,
particularly
to
the
Eternal
Father
,
that
we
will
own
that
relation
with
joy
,
and
walk
as
his
Children
,
not
fashioning
our selves
according
to
our
former
Lusts
in
our
ignorance
,
but
be
holy
,
as
he
,
that
hath
call'd
us
,
is
holy
;
that
we
will
no
longer
live
like
Rebels
and
Prodigals
under
the
Name
of
Children
,
but
make
good
that
Glorious
Title
by
our
Lives
,
shine
as
Lights
in
the
World
,
and
endeavour
to
be
spotless
and
blameless
,
and
by
our
Lives
,
and
Actions
,
and
good
Works
,
glorifie
our
Father
which
is
in
Heaven
.
We
promise
here
to
God
the
Son
,
and
the
Great
Redeemer
,
that
we
will
not
only
accept
of
his
purchas'd
Blessings
,
but
submit
to
his
Scepter
too
,
and
that
he
shall
be
not
only
our
Saviour
,
but
our
Sovereign
King
and
Master
also
,
to
whom
we
will
think
our selves
obliged
to
submit
in
all
things
,
that
he
shall
say
unto
us
in
his
Gospel
;
that
his
Life
shall
be
the
pattern
of
ours
,
and
his
Example
and
Command
shall
do
more
with
us
than
our
Gain
,
or
Appetite
,
or
Interest
;
that
we
will
be
loyal
to
him
,
who
redeem'd
our
Lives
from
Destruction
,
and
will
act
as
Spiritnal
Subjects
in
his
Spiritual
Kingdom
.
We
promise
also
to
God
the
Holy
Ghost
,
That
we
will
not
only
expect
his
Benefit
and
Comforts
,
but
be
guided
by
his
Motions
;
That
we
will
not
re●●st
his
Checks
and
Reproofs
,
but
hearken
to
them
,
whenever
our
Hearts
do
smite
us
;
That
we
will
not
prefer
the
Dictates
of
a
Lying
Devil
before
his
Lively
Oracles
,
nor
joyn
with
the
Motions
of
our
F●esh
against
his
Intreaties
and
Obtestations
:
That
we
will
make
much
of
his
gracious
Visits
,
and
take
heed
we
do
not
by
our
Sins
and
Follies
,
defile
the
Temple
of
the
Holy
Ghost
:
That
we
will
cherish
his
kinder
Influences
,
and
take
care
,
that
the
Grace
,
and
Talent
he
confers
upon
us
,
be
not
buried
in
the
Earth
,
or
laid
up
useless
in
a
Napkin
.
And
this
is
a
Scheme
of
the
solemn
Covenant
,
a
Believer
,
a
Receiver
,
a
Communicant
enters
into
,
with
the
Holy
Trinity
,
in
this
Tremendous
Sacrament
;
a
Covenant
that
ought
to
be
more
sacred
than
the
Leagues
of
Princes
,
and
more
religiously
observed
than
the
Treaties
and
Engagements
of
the
dearest
Friends
.
VI.
This
Covenant
we
enter
into
,
first
of
all
in
our
Baptism
,
when
our
Age
is
Tender
,
our
Desires
Innocent
,
and
our
Souls
,
like
soft
Wax
,
fit
for
any
Impression
,
and
consequently
fit
for
the
Impress
of
the
Divine
Image
;
and
though
that
Age
be
not
capable
of
entering
actually
into
a
Covenant
with
the
Lord
of
Heaven
and
Earth
;
yet
it
's
enough
that
our
Parents
and
Friends
,
who
have
Power
over
us
,
do
then
make
this
Covenant
with
God
for
us
,
dedicate
us
to
his
Service
,
appoint
us
Candidates
of
Holiness
,
and
consecrate
us
early
to
the
performance
of
the
Conditions
,
required
in
this
Covenant
;
a
Charity
just
,
and
a
genuine
effect
of
Paternal
Care
,
which
as
it
loves
,
the
Child
should
share
in
their
Temporal
Enjoyments
,
so
it
cannot
but
desire
,
it
should
participate
of
the
Blessings
of
this
Covenant
;
And
since
these
Blessings
are
not
to
be
had
without
the
Obligation
of
Faith
,
Repentance
and
Obedience
,
though
the
Child
cannot
actually
exercise
these
Virtues
,
yet
being
offer'd
to
God
upon
these
Conditions
,
the
Parents
do
not
only
shew
their
good
Will
,
to
have
the
Child
enrol'd
in
the
Book
of
Life
,
but
lay
the
strongest
Obligations
on
the
Child
,
to
stand
to
the
Terms
of
the
Covenant
,
when
it
comes
to
display
the
Glory
of
its
Rational
Faculties
;
and
therefore
may
expect
an
actual
Conveyance
of
the
Spiritual
Blessings
of
this
Covenant
to
the
Child
by
the
secret
Operations
of
the
Holy
Ghost
;
which
Blessings
the
Child
hath
a
Right
to
,
till
enticed
by
Lust
,
and
the
Vanity
of
the
World
,
it
grows
proud
,
rebellious
,
and
shakes
of
the
conduct
of
its
Guide
,
viz.
The
Spirit
of
the
Holy
Jesus
:
For
,
God
knows
,
the
World
and
the
Devil
watch
the
first
rising
of
the
Sun
,
I
mean
,
the
first
Appearances
of
Reason
,
and
seek
to
obscure
and
darken
them
by
Mists
of
Sensuality
,
into
which
Pit
the
Young
Man
,
that
was
in
his
Infancy
dedicated
to
God
,
too
often
falls
,
and
there
lies
and
sleeps
,
and
many
times
awakes
not
,
till
Death
summons
him
to
the
dreadful
Bar
of
Heaven
.
Where
it
is
so
,
that
the
Covenant
,
we
enter'd
into
in
the
Morning
of
our
Days
,
is
forgotten
,
slighted
,
and
polluted
with
Filthiness
,
and
superfluity
of
Naughtiness
,
what
can
we
think
,
but
that
the
intended
Blessings
of
the
Covenant
cease
and
die
,
and
are
withdrawn
from
the
degenerate
Creature
,
and
the
Promises
of
God
being
our
Father
,
our
Saviour
,
and
our
Comforter
,
are
null'd
,
at
least
the
performance
of
them
suspended
,
till
the
Apostate
comes
to
himself
again
?
This
early
perfidiousness
,
too
common
,
and
too
general
,
discovers
the
absolute
necessity
of
renewing
this
Covenant
,
when
we
are
able
to
understand
the
greatness
and
importance
of
the
Contract
,
and
to
enter
into
that
Bond
in
our
own
Persons
,
especially
,
in
the
Supper
of
the
Lord
,
and
there
solemnly
to
engage
our
Souls
,
to
the
performance
of
the
Conditions
,
required
on
our
side
,
upon
which
,
what
God
hath
graciously
promis'd
will
effectually
be
perform'd
again
:
an
offer
,
not
to
be
slighted
,
for
it
is
an
argument
of
infinite
Patience
and
Goodness
,
that
God
will
give
the
Backslider
leave
to
enter
into
the
broken
Covenant
,
and
will
,
upon
that
return
,
let
the
still
streams
of
his
Promises
flow
in
,
and
Water
his
Soul
again
;
so
that
,
if
this
opportunity
be
neglected
,
we
know
not
the
Treasures
of
Wrath
we
heap
up
against
our selves
,
for
it
looks
like
resolution
to
die
,
and
to
be
miserable
.
VII
.
That
God
consents
to
this
Covenant
unfeignedly
,
we
need
not
doubt
;
and
that
what
he
promises
,
he
intends
to
fulfil
,
we
may
be
confident
of
,
since
we
have
his
Word
for
it
,
and
his
Nature
is
such
,
that
he
cannot
lye
.
The
great
danger
lies
on
our
side
,
who
are
very
mutable
Creatures
,
and
apt
either
to
equivocate
in
our
consent
,
or
to
consent
only
by
halves
,
or
to
forget
the
Terms
we
have
consented
to
.
It
's
fit
therefore
,
I
should
explain
the
Nature
of
that
consent
we
give
,
or
are
to
give
,
in
this
Covenant
,
especially
at
the
Table
of
our
Lord
;
where
the
Sacred
Cup
,
fill'd
with
the
Blood
of
Christ
,
at
once
represents
Gods
willingness
to
enter
into
a
Covenant
with
us
,
and
invites
us
to
accept
of
the
Offer
;
and
our
Drinking
of
it
shews
,
we
actually
consent
to
all
the
Terms
of
this
Covenant
.
Therefore
to
prevent
Hypocrisie
in
this
consent
,
I
must
tell
you
,
that
this
consent
must
be
,
1.
Deliberate
,
and
the
effect
of
Consultation
.
Sometimes
a
melancholy
Humour
seizes
upon
our
Spirits
,
and
not
knowing
how
to
ease
our selves
,
we
try
whether
Religion
will
not
qualifie
our
trouble
,
and
then
we
are
consenting
to
this
Covenant
,
though
we
cannot
tell
why
,
or
how
;
whence
it
comes
to
pass
,
that
if
Religion
doth
not
presently
cure
our
Melancholy
,
we
grow
weary
,
and
throw
it
off
again
.
Most
Men
have
sometimes
a
Religious
Fit
upon
them
;
and
when
either
something
hath
cross'd
their
designs
,
or
a
disaster
hath
put
them
into
discontent
,
they
are
,
during
that
Paroxysm
,
resolv'd
to
consent
:
But
as
it
was
a
sudden
Motion
without
a
good
Foundation
,
so
it
soon
withers
and
comes
to
nothing
It's
necessary
therefore
,
we
should
take
pains
to
understand
,
what
this
Covenant
means
,
what
consent
God
requires
,
how
reasonable
and
just
that
consent
is
,
what
a
priviledge
it
is
,
that
God
will
admit
us
into
such
a
Compact
,
what
the
things
are
,
he
requires
on
our
part
,
and
how
necessary
it
is
,
he
should
require
such
at
our
Hands
:
and
after
we
have
counted
the
cost
,
and
seen
,
and
thought
,
and
consulted
,
what
this
unfeigned
consent
will
stand
us
in
,
and
weigh'd
both
the
Advantages
,
and
Inconveniencies
,
then
,
in
the
Name
of
our
Lord
Jesus
Christ
,
freely
and
chearfully
to
agree
to
the
Conditions
requir'd
in
this
Covenant
,
this
is
a
consent
,
which
,
in
imitation
of
the
great
Planet
of
the
Day
,
is
like
to
go
on
to
a
perfect
Day
.
2.
This
consent
must
be
hearty
,
the
intent
strong
,
and
the
desire
vigorous
to
perform
the
Conditions
of
this
Covenant
;
such
a
consent
as
he
gives
,
that
for
a
considerable
Reward
,
promises
to
do
,
what
we
put
him
upon
.
He
fully
designs
it
,
he
knows
nothing
that
should
hinder
him
,
his
Heart
,
his
Mind
,
his
Affections
are
bent
upon
the
doing
of
it
;
for
the
Reward
presses
upon
his
Understanding
,
and
the
greatness
of
that
gives
force
and
resolution
to
his
Will
and
Desire
.
Here
must
be
used
no
underhand
dealings
.
God
is
not
to
be
put
off
with
Complements
:
The
Young
Man
,
that
said
,
I
go
,
Sir
,
but
went
not
,
Math.
21.
28.
stands
branded
for
a
Hypocrite
.
A
full
purpose
of
Heart
is
requisite
in
this
case
;
as
serious
a
purpose
as
Men
have
,
when
under
great
hopes
or
fears
,
which
are
most
likely
to
make
their
purpose
invincible
.
To
consent
to
walk
as
Sons
of
God
,
to
embrace
the
Lord
Jesus
as
our
King
,
to
prefer
the
Motions
of
Gods
Spirit
before
the
Suggestions
of
the
Flesh
;
I
say
,
to
consent
to
all
this
,
and
not
to
intend
very
seriously
to
act
accordingly
,
is
to
impose
upon
God
,
at
least
to
act
,
as
if
we
would
do
so
,
and
to
slight
his
Omniscience
,
or
to
carry
our selves
,
as
if
he
did
not
know
our
down-sitting
,
and
our
up-rising
,
or
did
not
understand
our
Thoughts
afar
off
,
which
is
impious
.
3.
This
consent
ought
to
be
impartial
and
entire
,
even
to
all
the
parts
of
the
Conditions
,
express'd
or
understood
in
this
Covenant
:
Here
must
be
no
accepting
of
Christ
by
halves
,
but
our
Affections
must
embrace
him
both
as
a
Ruler
,
and
a
Friend
:
To
accept
of
the
Sweets
of
his
Sufferings
,
and
to
refuse
his
Yoak
;
to
rejoyce
in
his
Mercies
,
and
to
reject
his
Law
;
or
to
be
willing
to
submit
to
some
of
his
Laws
,
and
to
take
liberty
as
to
others
,
is
,
to
divide
Christ
,
and
to
part
his
Offices
,
or
to
hold
both
with
Christ
,
and
with
the
Devil
.
A
King
had
as
good
have
no
Subjects
,
as
disobedient
Subjects
;
and
to
what
purpose
had
all
that
costly
Method
of
the
Son
of
God
,
to
purchase
a
People
to
himself
,
been
,
if
the
intent
had
not
been
to
make
them
subject
to
his
Will
and
Power
?
That
there
might
be
no
dispute
about
this
point
,
the
Apostle
hath
left
it
upon
record
▪
Heb.
5.
9.
That
he
became
the
Author
of
Eternal
Salvation
,
to
them
that
obey
him
;
And
there
needs
no
great
Logick
,
to
infer
from
hence
,
That
no
Man
hath
a
Right
or
Title
to
Salvation
,
till
he
actually
and
sincerely
obeys
him
,
and
obeys
him
in
all
that
he
requires
:
For
he
that
obeys
partially
,
doth
not
obey
in
a
Scripture
sense
.
We
our selves
do
not
much
affect
Servants
,
that
are
only
for
what
they
can
get
,
and
care
not
how
little
Work
they
do
;
and
God
,
to
be
sure
,
hath
no
Reason
to
look
upon
those
as
true
Confederates
,
that
consent
only
to
be
made
happy
by
the
Death
of
Christ
,
but
are
loath
to
die
to
the
Vanities
of
this
World
,
or
to
admit
his
Kingdom
and
Empire
into
their
Souls
:
So
that
he
,
that
truly
consents
to
this
Covenant
,
must
consent
not
only
to
enjoy
the
Comforts
of
a
Saviour
,
but
that
Christ
shall
be
Master
of
his
Will
,
Desires
and
Affections
,
that
these
shall
be
at
his
Beck
,
move
by
his
Order
,
and
be
manag'd
according
to
his
Direction
.
4.
This
consent
must
not
only
respect
our
future
Seriousness
and
Conscientiousness
,
but
express
our
present
Designs
and
Inclinations
.
As
in
Marriage
,
so
in
this
Covenant
,
it
must
be
a
present
consent
that
ratifies
the
Contract
;
and
as
in
the
former
,
I
take
thee
for
my
Wedded
Wife
;
and
I
take
thee
for
my
Wedded
Husband
,
makes
the
Matrimonial
Compact
valid
,
so
in
this
,
present
agreeing
to
the
Terms
propos'd
and
required
,
makes
a
Man
a
welcome
Confederate
,
and
unites
,
and
knits
him
to
that
God
,
who
enters
into
solemn
Engagements
in
this
Covenant
,
to
discharge
the
Offices
of
a
kind
Husband
to
us
;
And
,
O
God
,
the
Father
of
Heaven
,
I
do
here
most
humbly
offer
and
tender
unto
thee
my
filial
Affection
:
O
God
the
Son
,
Redeemer
of
the
World
,
I
am
content
to
be
thy
Loyal
Sabject
,
and
to
be
governed
and
ruled
by
thy
Holy
Laws
:
O
God
the
Holy
Ghost
,
preceeding
from
the
Father
and
the
Son
,
I
take
thee
for
my
Guide
,
and
my
Counsellor
,
by
whose
advice
I
mean
to
steer
my
course
.
Such
present
Declarations
of
our
consent
admit
us
to
the
Blessings
of
this
Covenant
;
so
that
he
who
enters
into
this
Covenant
,
and
is
not
willing
presently
,
and
without
delay
to
discharge
the
Conditions
of
it
,
uses
Tergiversations
,
and
equivocates
with
God
;
and
though
a
Man
may
intend
,
that
some
time
hereafter
;
when
he
is
freer
from
Business
,
more
clear
in
the
World
,
hath
fewer
Divertisements
,
and
is
more
at
leasure
,
he
will
not
fail
to
perform
all
that
is
required
of
his
part
,
yet
that
will
not
satisfie
,
nor
answer
the
design
of
this
Agreement
;
for
who
knows
,
what
he
shall
do
hereafter
?
The
present
time
is
only
in
our
Power
,
and
he
that
is
not
presently
resolv'd
,
is
not
likely
,
considering
the
Temptations
he
may
meet
withal
,
to
do
any
great
matters
for
God
,
or
for
his
Soul
,
hereafter
.
5.
This
content
must
be
absolute
,
or
,
which
is
all
one
,
without
Reserves
.
Secret
Conditions
have
no
place
here
.
And
that
Man
is
not
fit
for
the
Kingdom
of
God
,
that
desires
first
to
bury
his
Father
,
or
to
take
his
leave
of
his
Friends
and
Relations
,
and
then
to
follow
Christ
,
Luke
9.
59.
To
consent
to
this
Covenant
,
and
to
reserve
any
one
darling
Sin
;
to
consent
to
the
performance
of
the
Conditions
,
with
exception
of
a
single
Lust
,
which
our
Place
,
Calling
,
or
present
Circumstances
will
not
let
us
part
withal
,
is
a
sign
,
the
Heart
is
not
upright
with
God
,
and
a
Man
that
hath
not
that
high
esteem
of
God's
Grace
and
Favour
,
he
ought
to
have
.
The
Soul
must
come
naked
to
the
Cross
of
Jesus
.
Here
must
be
no
Bargainings
with
a
Tremendous
Majesty
,
no
Proviso's
as
Pharaoh
made
with
the
Children
of
Israel
,
when
he
was
to
let
them
go
.
He
was
content
,
the
elder
People
should
march
and
sacrifice
to
their
God
,
but
the
little
Ones
he
would
have
staid
▪
God
must
not
be
told
in
this
Covenant
,
Lord
!
If
thou
wilt
,
let
me
enjoy
this
piece
of
Pride
,
or
give
me
leave
to
vindicate
my
Honour
,
by
avenging
my self
;
If
thou
wilt
let
me
comply
with
such
a
sinful
Mans
humour
,
wilt
let
me
flatter
him
,
or
dissemble
with
him
for
my
Profit
and
Interest
?
or
if
I
thrive
and
prosper
in
my
Trade
,
Profession
aud
Imployment
;
if
I
may
enjoy
temporal
Felicity
,
and
live
as
happily
as
my
Neighbours
,
I
freely
consent
to
all
the
rest
,
that
thy
Power
and
greatness
expects
at
my
Hands
.
For
this
is
to
contradict
the
design
of
this
Covenant
,
which
is
to
make
us
entirely
his
.
And
that
no
Man
may
stroak
himself
with
a
Fancy
,
that
he
never
made
,
and
never
intends
such
formal
exceptions
in
his
consent
,
I
must
add
,
that
where
a
person
doth
actually
reserve
such
things
,
whether
he
doth
formally
and
expresly
except
them
or
no
,
the
case
is
the
same
,
and
is
as
much
,
as
if
such
formal
exceptions
had
been
made
in
our
entring
into
this
Covenant
;
whatever
our
lot
or
fortune
may
be
in
the
World
,
whatever
inconveniencies
may
happen
in
the
strict
observance
of
this
contract
,
those
must
be
overlook'd
for
the
greater
benefits
offer'd
us
on
God's
part
in
this
Covenant
.
VIII
.
But
here
a
question
will
arise
,
Lord's
Supper
,
whether
,
and
how
it
may
be
renew'd
?
To
give
a
satisfactory
answer
to
this
point
,
I
shall
lay
down
what
is
fit
to
be
said
to
it
,
in
these
following
particulars
.
1.
By
Breaking
this
Covenant
,
I
mean
,
to
make
it
null
,
not
only
on
our
side
,
but
also
on
God's
part
,
so
that
we
can
have
no
assurance
,
no
hope
,
no
rational
confidence
,
that
God
loves
us
any
longer
as
his
Confederates
,
as
his
Friends
and
Children
,
or
with
a
love
of
complacency
,
or
that
he
is
our
reconciled
Father
,
or
that
we
are
dear
to
him
,
and
Heirs
of
Heaven
,
or
that
the
Promises
of
the
Gospel
belong
to
us
;
in
a
word
,
so
to
make
it
void
,
as
to
put
our selves
in
the
same
condition
,
we
were
in
,
before
ever
we
had
any
thoughts
of
giving
our selves
up
to
Almighty
God
in
a
formal
Covenant
,
so
as
to
become
objects
of
God's
Wrath
and
Indignation
,
to
whom
is
reserv'd
the
blackness
of
darkness
for
ever
.
This
being
premised
.
2.
Every
thing
,
that
clouds
or
darkens
the
comforts
arising
from
a
sense
of
our
being
in
Covenant
with
God
,
cannot
,
must
not
,
presently
be
interpreted
,
a
total
breach
of
it
;
There
are
many
sincere
Christian
Israelites
indeed
,
in
whom
there
is
no
considerable
guile
,
who
either
through
weakness
of
understanding
,
or
through
some
bodily
distemper
seizing
on
their
nobler
parts
,
or
for
want
of
consulting
with
some
conscientious
Divine
,
or
through
vehement
assaults
of
the
Devil
,
may
not
feel
the
streams
of
consolation
,
which
formerly
used
to
flow
into
their
Souls
from
the
chearful
apprehensions
they
had
of
their
being
united
to
God
by
a
solemn
Covenant
,
who
yet
still
go
on
to
fulfil
the
conditions
of
this
Holy
Contract
,
and
are
exceeding
cautious
of
offending
,
or
acting
against
the
Laws
of
it
:
and
most
certainly
the
Mists
and
Fogs
,
which
obscure
and
dull
the
brightness
of
their
comforts
,
are
no
arguments
of
their
having
made
void
this
Covenant
,
or
that
God's
Paternal
affection
to
their
Souls
is
gone
:
For
though
they
may
even
complain
with
Zion
,
that
the
Lord
hath
forsaken
them
,
and
their
God
hath
forgotten
them
,
yet
still
they
are
Children
of
Light
in
the
midst
of
Darkness
;
and
were
but
the
noise
of
temptation
over
,
or
the
distemper
,
which
discomposes
them
,
abated
,
they
would
soon
hear
God
speaking
to
them
in
the
Language
of
a
Father
,
Can
a
Woman
forget
her
sucking
Child
,
that
she
should
not
have
Compassion
on
the
Fruit
of
h●r
Womb
?
Yea
,
they
may
forget
,
yet
will
not
I
forget
thee
:
Behold
,
I
have
engraven
thee
on
the
Palms
of
my
Hands
.
Es.
49.
15.
3.
No
unallowed
of
Miscarriages
,
I
mean
,
Miscarriages
against
the
settled
bent
and
resolutions
of
our
Souls
,
can
be
said
to
null
this
Covenant
:
For
God
promising
in
this
Covenant
,
to
be
a
tender
and
gracious
Father
to
us
in
Christ
Jesus
,
we
must
needs
suppose
,
that
as
a
Father
pities
his
own
Children
,
so
the
Lord
takes
pity
on
them
that
fear
him
,
as
we
read
,
Ps.
103.
13.
Therefore
,
as
a
Father
,
who
hath
an
obedient
Son
,
if
he
hear
him
speak
a
rash
word
,
or
see
him
do
an
imprudent
act
,
he
was
never
guilty
of
before
,
and
perceives
him
blushing
,
as
soon
as
he
hath
done
it
,
which
shews
the
Error
was
not
in
his
Nature
,
or
the
effect
of
an
evil
Habit
,
but
caused
by
some
accident
,
or
before
he
was
aware
,
and
consequently
doth
not
thereupon
presently
cast
him
off
,
or
turn
him
out
of
Doors
,
or
withdraw
the
affections
and
inclinations
of
a
Father
from
him
;
so
neither
doth
God
from
his
dear
Confederates
,
if
sometimes
by
surprize
they
are
overtaken
in
a
fault
,
upon
which
their
Hearts
immediately
smite
them
,
and
they
take
shame
to
themselves
;
for
this
shews
,
that
it
was
not
temper
,
but
temptation
,
that
caused
this
fall
,
and
that
it
was
against
the
bent
and
settled
inclinations
of
their
Souls
.
4.
Neither
do
blasphemous
Suggestions
null
this
sacred
Covenant
:
By
these
,
I
mean
not
wilful
Blasphemies
,
or
reviling
of
God
,
the
effects
of
Malice
,
Hatred
and
Enmity
against
God
,
of
aversion
from
Goodness
,
and
inveterate
Wickedness
in
the
Soul
;
for
these
are
Characters
of
a
Mans
being
in
Covenant
with
the
Devil
,
and
at
Agreement
with
Hell
:
But
by
Blasphemous
Suggestions
are
understood
here
,
sudden
Representations
of
things
horrid
,
monstrous
and
unnatural
to
our
Minds
,
which
savour
of
Blasphemy
,
come
in
unforeseen
and
unlook'd
for
,
and
look
indeed
like
our
own
Thoughts
,
but
are
not
,
but
,
in
good
truth
,
are
Injections
of
the
Devil
,
who
shoots
and
darts
such
dismal
things
into
our
Understandings
or
Imaginations
,
contrary
to
our
Will
,
Desire
,
Liking
,
and
Approbation
.
Of
these
tedious
and
troublesome
Guests
,
not
a
few
Persons
do
complain
,
who
with
great
seriousness
apply
themselves
to
the
real
practice
of
Godliness
.
The
Enemy
of
Souls
,
being
no
longer
able
to
sooth
them
up
in
carnal
security
,
and
finding
them
weary
of
the
Yoak
of
Sin
,
betakes
himself
to
this
Stratagem
,
and
tries
by
such
Suggestions
and
Assaults
to
drive
them
to
despair
;
for
they
are
things
dreadful
,
and
such
,
as
both
Nature
and
Grace
,
and
Conscience
,
tremble
at
;
and
very
strange
effects
they
have
in
many
Christians
,
that
are
ignorant
of
these
devices
;
They
make
them
rise
from
Prayer
,
assault
them
at
the
very
Altar
,
disturb
their
warmest
Devotions
,
and
many
times
tempt
them
to
Self-Murther
;
and
the
Patient
frequently
thinks
,
that
a
Hell
is
begun
in
his
Bosom
,
that
he
is
possess'd
,
and
hath
a
Legion
with
him
.
They
come
in
,
like
Lightning
,
and
cause
such
confusion
in
the
Thoughts
,
that
the
tempted
Christian
thinks
none
so
miserable
as
himself
.
These
Suggestions
,
while
they
are
resisted
,
detested
,
opposed
,
slighted
,
abhorr'd
,
and
protested
against
,
do
not
null
this
Covenant
,
because
they
are
things
we
cannot
help
,
nor
doth
it
lie
in
our
power
to
hinder
the
Devil
from
trying
Experiments
and
Conclusions
upon
us
:
All
we
have
to
do
,
is
,
not
to
consent
,
or
not
to
yield
to
them
,
and
thereby
we
establish
the
Covenant
.
Nor
,
5.
Doth
want
of
such
a
degree
,
either
of
joy
or
sorrow
,
null
this
comfortable
Covenant
.
There
are
many
sincere
Believers
,
who
either
,
because
they
cannot
weep
so
much
for
their
Offences
,
as
David
,
and
Peter
,
and
Mary
Magdalen
,
or
cannot
raise
their
Affections
to
that
pitch
of
Life
,
and
Joy
,
and
Briskness
,
that
other
Constitutions
can
in
things
Devotional
and
Spiritual
,
are
apt
to
conclude
they
have
no
share
in
the
Comforts
of
this
Covenant
:
And
the
Argument
they
commonly
make
use
of
,
to
prove
the
inference
,
is
,
because
,
did
God
love
them
,
as
his
Children
,
he
would
give
them
the
same
spiritual
Blessings
,
he
gives
to
others
.
But
this
consequence
is
weak
,
for
though
God
doth
promise
,
and
give
,
to
all
Children
Grace
,
and
his
Holy
Spirit
,
and
inclines
their
Hearts
to
his
Testimonies
,
and
whoever
are
of
the
number
of
true
Children
of
God
,
we
may
confidently
affirm
,
they
have
the
Love
of
God
shed
abroad
in
their
Souls
;
yet
God
hath
no
where
promis'd
,
that
all
his
Children
shall
have
the
same
degrees
of
Grace
;
much
less
the
same
degrees
of
Joy
and
Sorrow
:
For
as
there
is
one
Glory
of
the
Sun
,
another
of
the
Moon
,
and
another
Glory
of
the
Stars
;
and
one
Star
differs
from
another
Star
in
Glory
,
to
use
the
Apostles
expression
,
1
Cor.
15.
41.
so
also
is
it
in
the
Resurrection
of
the
Soul
from
the
Death
of
Sin
,
all
are
made
partakers
of
the
Grace
of
God
,
but
all
have
not
the
same
degrees
of
Grace
,
and
the
degrees
of
spiritual
Joy
and
Sorrow
differ
too
.
1.
Because
God
hereby
encourages
,
and
would
encourage
,
the
Industry
of
his
Children
.
Greater
degrees
of
Grace
are
rewards
of
the
industrious
,
and
the
laborious
have
these
baits
laid
before
them
.
God
Crowns
the
pains
of
his
fervent
Lovers
with
these
Laurels
,
and
the
harder
a
Soul
works
in
the
Lord's
Vineyard
,
the
higher
they
are
advanced
in
this
spiritual
Kingdom
,
as
we
may
guess
from
the
Parable
of
the
Talents
,
Matth.
25
,
20
,
21.
And
of
this
the
very
Heathens
were
sensible
,
when
they
made
it
a
standing
Maxim
,
That
the
Gods
sold
all
their
Gifts
for
Labour
and
Industry
;
Not
to
mention
,
that
some
Vessels
are
more
capacious
,
and
will
hold
more
than
others
,
and
the
larger
the
Soul
is
,
the
more
it
will
contain
.
2.
That
all
have
not
the
same
degrees
of
Joy
and
Sorrow
,
the
reason
is
,
because
God
gives
not
to
all
his
Children
Constitutions
alike
,
upon
which
,
the
external
expressions
of
Joy
and
Sorrow
do
very
much
depend
.
If
Grace
meets
with
a
moist
constitution
,
or
affectionate
Temper
,
it
makes
the
Eyes
flow
in
stronger
currents
,
and
fills
those
Chanels
with
larger
streams
of
Tears
,
which
a
more
even
Temper
is
not
capable
of
So
,
if
it
mingle
with
a
sanguine
and
chearful
complexion
,
the
Joys
in
spiritual
things
must
necessarily
rise
higher
,
than
in
Persons
of
a
heavy
or
Melancholy
constitution
.
Grace
doth
not
alter
the
constitution
,
but
directs
it
.
It
gives
not
a
new
habit
of
Body
,
but
disposes
the
habit
,
it
finds
,
to
exhert
and
vent
it self
in
matters
of
Religion
,
suitably
to
its
Nature
.
Should
all
arrive
to
the
same
degrees
of
Joy
and
Sorrow
,
God
must
be
at
the
charge
of
a
Miracle
every
day
,
for
he
would
be
obliged
to
alter
the
several
constitutions
,
which
as
he
doth
not
think
fit
to
do
,
so
neither
is
it
reasonable
Men
should
expect
it
;
and
from
hence
it
's
evident
,
that
a
Believer
may
sincerely
fulfil
the
conditions
of
this
Covenant
,
and
yet
want
the
same
degrees
of
Joy
and
Sorrow
he
sees
in
others
,
and
consequently
this
want
doth
not
null
the
Covenant
.
6.
All
Sins
allow'd
of
do
certainly
null
this
Covenant
,
whether
they
be
great
or
small
;
By
Sins
allow'd
of
,
I
mean
,
not
only
Sins
committed
deliberately
against
knowledge
,
and
the
dictates
of
Conscience
,
but
Sins
also
,
we
live
,
or
go
on
in
,
without
remorse
or
a
rational
care
to
be
rid
of
them
,
and
that
such
Sins
as
seem
inconsiderable
in
the
Eyes
of
the
World
,
these
as
well
as
those
of
a
larger
size
,
if
allow'd
of
,
do
null
this
Covenant
,
is
manifest
,
partly
from
hence
,
because
they
put
the
Soul
into
a
State
of
enmity
against
God
,
which
enmity
destroys
the
relation
between
Father
and
Child
,
for
to
be
wilful
in
doing
that
,
which
I
know
,
or
may
easily
know
will
displease
my
Father
,
is
pure
rebellion
,
not
the
error
of
a
Child
,
a
spot
of
a
Leopard
,
not
that
of
a
Son
of
God
;
partly
,
hecause
these
little
Sins
,
dandled
and
allowed
of
,
are
expresly
said
to
exclude
from
the
Kingdom
of
Heaven
,
or
,
which
is
all
one
,
to
make
a
Man
least
in
the
Kingdom
of
Heaven
,
which
Kingdom
is
the
great
Blessing
promis'd
in
this
Covenant
,
for
so
we
read
,
Matth.
5.
19.
Whosoever
therefore
shall
break
one
of
these
least
Commandments
,
and
shall
teach
Men
so
,
either
by
word
,
or
by
his
Example
,
he
shall
be
called
the
least
in
the
Kingdom
of
Heaven
.
And
the
reason
,
why
even
Sins
,
which
People
make
nothing
of
,
such
as
calling
their
Neighbours
,
Rogue
and
Fool
,
without
a
just
cause
,
lascivious
desires
and
appetites
,
and
revengeful
actions
,
See
The
Happy
Ascet.
Exerc.
6.
&c.
have
so
severe
a
Sanction
annexed
to
them
,
if
they
be
cherished
and
lov'd
,
is
this
,
because
the
less
they
are
,
the
sooner
,
and
the
more
easily
they
are
avoided
,
and
therefore
it
must
argue
strange
aversion
from
God
,
not
to
oblige
him
in
so
small
a
thing
;
and
that
Men
,
after
they
have
enter'd
into
this
solemn
Covenant
at
the
Table
of
the
Lord
,
may
be
allur'd
,
and
enticed
by
Temptations
,
and
perswaded
to
allow
themselves
in
known
Sins
both
great
and
small
,
and
thereby
null
the
Covenant
,
we
have
no
reason
to
question
,
since
Experience
is
beyond
all
Witnesses
in
the
World
.
7.
The
only
Plank
left
us
,
after
the
Covenant
is
thus
broken
and
null'd
,
to
swim
out
of
the
Gulph
of
perdition
,
and
to
regain
God's
favour
,
is
confess'd
on
all
hands
,
to
be
true
and
deep
repentance
,
and
particularly
a
Repentance
attended
with
Fasting
,
Alms
and
great
future
Self-denials
.
In
the
stricter
Ages
of
Christianity
,
especially
in
the
Second
and
Third
Centuries
,
it
was
very
much
question'd
,
whether
a
Person
,
who
had
solemnly
and
deliberately
entr'd
into
a
Covenant
with
God
,
either
in
Baptism
▪
or
in
the
Lord's
Supper
,
if
afterwards
he
fell
into
some
of
these
three
Sins
,
Adultery
,
Murther
or
Idolatry
,
was
capable
of
regaining
the
favour
of
God
,
promis'd
in
this
Covenant
:
The
African
Churches
,
especially
,
were
very
stiff
in
this
point
,
yet
the
more
moderate
allow'd
of
a
Second
Repentance
,
reckoning
the
first
to
be
that
,
which
had
been
made
by
adult
Persons
in
either
of
these
Sacraments
,
and
the
second
,
if
after
a
new
fall
,
or
wilful
precipitation
into
any
of
these
crimes
,
he
rose
again
with
very
great
purposes
and
resolutions
;
but
if
a
Man
fell
again
into
any
of
these
Sins
,
after
the
Second
Repentance
,
they
look'd
upon
the
Third
as
impossible
.
Others
,
though
they
did
not
exclude
the
Persons
,
thus
fallen
,
totally
from
the
possibility
of
God's
favour
and
Salvation
,
in
case
he
repented
,
either
the
Second
or
third
time
,
yet
,
did
not
think
fit
to
receive
him
again
into
the
Communion
of
the
Church
;
and
this
,
which
the
African
Fathers
look'd
upon
only
,
as
a
thing
convenient
,
Novatus
enrag'd
,
it
's
like
,
because
he
could
not
be
made
a
Bishop
,
improved
into
absolute
necessity
,
which
made
his
followers
exclude
all
such
Persons
,
as
were
fallen
after
their
first
Repentance
,
into
any
of
these
Sins
,
from
their
Communion
.
That
which
gave
occasion
to
this
Doctrine
,
was
their
too
rigid
interpretation
of
some
places
in
Scripture
,
particularly
that
of
Heb.
6.
4
,
5
,
6.
and
the
other
1
Joh.
5.
16.
which
places
are
to
be
understood
rather
of
a
malicious
denying
the
Faith
,
and
forsaking
the
very
Profession
of
Christianity
,
and
turning
Jew
,
Heathen
or
Infidel
,
than
of
the
aforesaid
acts
of
Sin
;
The
Roman
Church
was
the
first
that
receiv'd
such
sinners
,
after
a
tedious
and
laborious
Repentance
,
into
their
Communion
again
,
for
which
Tertullian
expostulates
with
the
Bishop
of
Rome
,
and
accuses
him
of
Rashness
,
imprudence
,
and
breach
of
the
ancient
Canons
.
However
,
since
the
Apostle
himself
,
2.
Cor.
2.
7.
received
the
incestuous
Person
into
the
Communion
of
the
Church
of
Corinth
,
and
desired
the
Corinthians
to
do
the
like
,
after
a
sufficient
demonstration
of
his
Repentance
,
after
such
falls
into
wilful
and
habitual
Sins
,
be
sincere
and
true
,
exemplary
and
laborious
,
that
there
is
just
hopes
,
such
a
person
may
renew
his
Covenant
,
get
a
Title
again
to
the
promises
of
it
,
and
be
readmitted
to
God's
Favour
and
Complacency
.
But
then
,
1.
This
Repentance
ought
to
be
speedy
:
To
live
long
in
such
Sins
,
after
the
first
wilful
breach
of
this
Covenant
,
is
dangerous
,
hardens
the
Heart
,
gives
the
Devil
greater
power
over
the
Soul
,
and
the
Person
thus
sining
knows
not
,
but
he
may
be
given
up
to
hardness
of
Heart
,
and
to
reprobate
mind
,
in
which
condition
he
may
be
snatcht
away
by
Death
,
and
haled
to
the
great
Tribunal
.
2.
Such
a
Person
must
not
make
a
trade
of
Repenting
and
sinning
,
for
if
he
fall
often
into
the
same
Sin
,
and
still
pretends
to
repent
,
it
s
a
sign
,
the
Repentance
is
counterfeit
,
his
love
to
God
fickle
and
unsincere
,
his
resistances
of
God's
Spirit
strong
,
and
the
inward
Man
left
without
a
Guard
to
secure
it
against
the
assaults
of
the
Devil
.
3.
Upon
this
new
Repentance
,
greater
watchfulness
than
ordinary
must
be
used
,
and
the
Penitent
must
become
a
gainer
by
his
Sins
,
i.
e.
the
dreadfulness
of
his
fall
must
help
toward
the
great
exemplariness
of
his
Life
;
and
the
Sins
he
hath
lived
in
,
must
make
them
dread
them
more
than
ever
.
A
very
signal
growth
in
Grace
must
succeed
his
Fall
;
and
the
Ball
having
been
struck
against
the
ground
,
must
now
rebound
the
higher
.
His
time
must
now
be
redeem'd
,
and
he
,
that
hath
been
so
careless
,
must
now
double
his
diligence
.
He
must
therefore
love
much
now
,
because
he
expects
,
much
should
be
forgiven
him
;
and
his
greater
fervor
in
Religion
,
is
the
best
demonstration
of
his
unfeigned
return
from
his
Apostacy
,
The
Preceding
Considerations
reduced
to
Practice
.
I.
IT
must
needs
be
great
presumption
,
for
Men
and
Women
to
enter
into
a
solemn
Covenant
with
God
in
this
Sacrament
,
and
not
to
consider
the
weight
and
importance
of
it
.
Christian
,
when
thou
enter'st
into
this
Covenant
with
the
Holy
Trinity
,
thou
solemnly
obligest
thy self
,
that
as
thou
hopest
for
Heaven
and
Happiness
,
as
thou
hopest
for
Pardon
and
Salvation
,
as
thou
hopest
to
have
thy
Sins
wash'd
away
with
the
precious
Blood
of
Christ
,
thou
wilt
take
Christ's
Yoke
upon
thee
,
endeavour
to
be
humble
and
meek
,
as
he
was
,
learn
of
him
,
and
die
to
the
World
,
crucifie
thy
Lusts
and
Affections
,
fight
against
the
vanities
of
the
World
,
and
labour
to
con●orm
to
the
great
example
of
that
Saviour
,
that
spilt
his
dearest
Blood
for
thee
.
Either
thou
understandest
,
what
this
engagement
means
,
or
thou
dost
not
:
If
not
,
how
darest
thou
touch
the
Sacred
Elements
with
polluted
Hands
?
If
thou
understandest
it
,
and
art
not
firmly
resolv'd
to
take
care
to
perform
what
thou
promisest
so
solemnly
,
how
dost
thou
think
to
escape
the
Judgement
of
God
?
Art
thou
afraid
of
breaking
a
solemn
promise
made
to
a
Prince
and
great
Man
,
whose
Smile
or
Frown
can
either
help
or
prejudice
thee
much
,
and
art
thou
not
afraid
of
violating
thy
Engagements
to
the
great
God
of
Heaven
?
What
dost
thou
make
of
God
?
Dost
thou
take
him
to
be
some
Heathen
Deity
that
hath
Eyes
,
and
sees
not
,
Ears
and
hears
not
?
Dost
thou
oblige
thy self
to
be
his
Subject
,
and
dost
thou
turn
Rebel
?
His
Child
,
and
become
a
Prodigal
?
His
Confederate
,
and
conspire
against
him
with
his
Enemies
?
Dost
thou
take
him
for
thy
Lord
,
and
wilt
not
thou
do
what
he
saith
?
If
these
thy
unfaithful
dealings
with
thy
Lord
and
Master
,
be
enter'd
into
Gods
Book
of
Accounts
,
as
certainly
they
are
,
and
the
black
Roll
shall
at
last
be
open'd
and
read
in
thine
Ears
,
dost
not
thou
think
,
what
Terror
,
Amazement
,
and
Confusion
thou
wilt
be
in
!
O
Sinner
!
There
is
no
jesting
with
such
Bonds
and
Obligations
.
The
God
thou
hast
to
deal
withal
,
is
a
jealous
God
,
and
if
these
Engagements
cannot
oblige
thy
Soul
to
a
serious
Conversation
,
they
'll
be
witnesses
to
promote
and
hasten
thy
Condemnation
.
II.
See
here
,
what
a
miserrble
and
doleful
state
it
is
,
not
to
be
in
Covenant
with
God
.
He
that
is
not
,
hath
no
security
from
the
wrath
of
God
,
the
Threatnings
of
the
Gospel
are
in
force
against
him
,
and
he
knows
not
,
how
soon
the
Thunderbolt
will
fall
upon
his
Head
:
Like
a
condemn'd
Malefactor
,
he
is
repriev'd
for
a
while
,
and
can
promise
himself
a
share
only
of
the
common
Blessings
,
which
the
Great
Creator
bestows
indifferently
upon
his
Friends
and
Enemies
.
Not
to
be
in
Covenant
with
him
,
is
to
be
dead
to
his
Paternal
Grace
and
Favour
,
and
to
be
depriv'd
of
those
Influences
,
which
make
the
Saints
joyful
in
Glory
,
and
cause
them
to
sing
aloud
upon
their
Beds
.
Till
you
are
in
Covenant
with
your
God
,
you
can
have
no
hopes
of
Pardon
,
your
Sins
remain
upon
you
,
and
that
load
will
crush
you
at
last
into
despair
.
O
think
of
it
you
that
never
made
such
a
Covenant
with
your
God
in
good
earnest
:
Notbeing
in
Covenant
with
him
,
Christ's
Blood
,
and
Death
,
and
Wounds
,
and
Agonies
,
do
not
profit
you
:
And
for
you
,
O
miserable
Creatures
,
Christ
died
in
vain
,
that
Damnation
,
Christ
came
to
deliver
the
World
from
,
continues
to
be
your
Portion
;
and
should
you
die
in
that
condition
,
you
are
undone
to
all
intents
and
purposes
.
Till
you
are
in
Covenant
with
God
,
you
are
under
the
power
of
Darkness
,
and
under
the
Government
of
the
worst
of
Tyrants
;
you
are
Slaves
in
the
midst
of
all
your
jollities
,
Bondmen
in
the
midst
of
your
Pleasures
:
You
laugh
in
Chains
,
triumph
in
your
Fetters
,
and
stand
upon
the
brink
of
Destruction
.
O
do
not
make
light
of
this
unhappy
state
;
your
making
light
of
it
,
speaks
you
desperate
;
but
being
concern'd
at
your
danger
,
may
yet
be
a
means
to
free
your selves
from
the
Net
,
you
are
at
present
intangl'd
in
:
Fear
of
being
undone
,
may
yet
keep
you
from
it
,
and
sorrow
that
you
have
not
seriously
thought
of
it
,
may
yet
turn
the
stream
,
and
convert
the
Heart
of
God
to
you
into
Mercy
and
Compassion
;
therefore
it
is
,
that
we
instruct
you
in
meekness
,
if
God
,
peradventure
will
give
you
Repentance
to
the
acknowledging
of
the
Truth
,
and
that
you
may
recover
your selves
out
of
the
Snare
of
the
Devil
,
who
have
been
taken
captive
by
him
at
his
Will
,
2
Tim.
2.
26.
III.
From
hence
it
appears
,
how
necessary
it
is
for
People
,
when
young
,
to
make
or
renew
this
Covenant
with
their
God
;
As
no
Man
can
close
too
early
with
the
offers
of
Grace
;
so
if
this
Covenant
were
made
by
all
young
Men
and
Women
seriously
,
and
with
deliberation
,
what
a
restraint
would
it
be
upon
their
juvenal
Desires
!
What
a
curb
to
their
extravagant
Fancies
!
What
an
Armour
against
Sin
,
and
the
ill
examples
of
the
World
!
How
would
this
considerate
Engagement
keep
them
in
,
and
fright
them
from
consenting
,
when
sinners
do
entice
them
!
The
reason
,
why
it
hath
not
this
effect
upon
them
,
is
,
because
it
is
not
made
with
suitable
applications
of
the
Mind
to
the
importance
of
it
,
or
to
the
Greatness
and
Majesty
of
that
God
,
with
whom
it
is
made
,
and
to
the
danger
and
hazard
they
run
,
in
breaking
of
it
for
every
trifle
that
comes
in
their
way
,
and
when
they
have
made
it
,
they
do
not
keep
their
Hearts
warm
by
ruminating
upon
what
they
have
done
,
nor
do
they
renew
it
so
often
as
they
might
,
and
should
do
,
Were
it
preserv'd
fresh
and
green
,
and
flourishing
in
their
Minds
,
it
would
harden
them
against
impression
of
all
those
little
allurements
,
which
now
draw
their
Affections
and
their
Souls
another
way
;
Did
they
think
,
when
a
sinful
shew
,
when
vain
company
,
when
a
glozing
pleasure
,
when
a
base
suggestion
invites
them
to
consent
,
I
have
wash'd
my
Feet
,
how
shall
I
defile
them
again
!
I
have
given
my self
up
to
the
disposal
of
him
,
to
whom
all
Power
in
Heaven
and
Earth
is
given
,
How
can
I
be
faithless
,
and
escape
his
Anger
!
I
have
in
this
Sacrament
made
a
resignation
of
my
Heart
to
him
,
that
rescued
me
from
the
burning
Lake
,
how
shall
I
break
with
him
,
and
escape
his
displeasure
!
I
have
consecrated
my self
to
a
greater
Master
,
How
shall
I
debase
my self
,
and
serve
such
pitiful
nothings
!
I
have
but
one
Soul
,
and
have
given
that
away
to
my
Redeemer
,
How
shall
I
espouse
this
Vanity
!
I
have
promis'd
Obedience
to
him
,
that
washed
me
with
his
Blood
,
How
shall
I
obey
his
Enemy
!
Such
Thoughts
as
these
,
repeated
often
,
would
make
the
Heart
inflexible
to
all
the
charming
intreaties
of
the
World
,
or
the
Devil
;
and
Oh!
that
you
would
but
make
this
Tryal
,
you
would
find
,
that
we
are
not
Mad
,
but
speak
the
words
of
Truth
and
Soberness
,
as
St.
Paul
told
Festus
,
in
a
case
not
much
unlike
this
,
Acts
26.
25.
IV.
It
's
no
very
difficult
thing
,
to
come
to
a
Holy
certainty
,
and
assurance
,
that
we
are
in
Covenant
with
God
.
It
must
needs
be
difficult
to
the
unwilling
;
and
to
him
that
hopes
,
God's
Favour
will
fly
into
his
Mouth
without
seeking
it
,
any
thing
seems
hard
;
and
if
it
were
difficult
,
the
difficulty
is
not
insuperable
,
especially
if
we
look
into
the
conditions
of
the
Covenant
,
There
is
no
man
that
is
in
his
Wits
,
but
may
upon
a
diligent
search
find
,
and
know
,
whether
he
heartily
agrees
to
the
conditions
,
and
whether
he
promises
,
what
is
required
on
his
part
,
out
of
love
to
the
ways
of
Religion
,
and
whether
he
makes
conscience
of
performing
his
promises
.
It
's
true
,
the
Heart
is
deceitful
,
but
that
it
is
so
,
is
our
own
fault
,
we
may
remedy
that
deceitfulness
,
if
we
will
search
it
,
and
,
by
the
Rules
Christ
hath
prescribed
in
the
Gospel
,
bring
it
into
order
.
It
is
not
to
be
imagin'd
,
that
God
would
leave
us
in
uncertainties
,
in
so
great
a
concern
as
this
,
and
he
that
bids
us
apply
the
Comforts
of
this
Covenant
,
must
be
supposed
to
have
left
us
signs
and
characters
,
whereby
we
may
know
that
we
are
confederates
with
him
,
and
have
a
right
to
what
he
hath
said
,
he
'll
do
for
us
,
and
there
can
be
no
greater
character
,
than
the
testimony
of
our
Conscience
,
that
our
engagements
influence
our
Spirits
,
keep
us
in
awe
,
prevail
with
us
to
be
cautious
,
and
can
do
more
with
us
,
than
a
base
Lust
,
or
any
sinful
gain
and
pleasure
.
If
thou
freely
resignest
thy self
to
the
guidance
and
direction
of
thy
Creator
,
Redeemer
and
Sanctifier
,
and
the
love
of
God
,
manifested
in
this
Covenant
,
works
upon
thine
Affections
,
and
thou
art
content
to
be
ruled
by
ois
Law
,
art
sensible
of
the
equity
and
reasonableness
of
it
,
consentest
to
his
injunctions
,
not
only
professest
subjection
,
but
actually
endeavourest
to
submit
to
what
he
commands
,
and
art
willing
without
any
reserves
,
that
not
only
thine
Understanding
,
Will
,
and
Desires
,
but
thine
outward
Man
too
,
thine
Eyes
,
and
Ears
,
and
Feet
,
and
Gestures
,
and
Behaviour
,
thy
Reason
,
Memory
and
Passion
should
all
be
at
his
beck
,
move
by
his
prescription
,
act
according
to
his
appointment
,
be
seasoned
with
his
Grace
,
and
conducted
by
his
Wisdom
;
If
thou
art
content
,
that
all
shall
go
,
rather
than
his
Favour
;
if
his
Love
,
or
a
share
in
it
,
be
dearer
to
thee
,
than
the
dearest
of
all
outward
enjoyments
;
be
of
good
cheer
,
it
's
a
good
sign
,
and
thou
mayst
rationally
infer
,
that
thou
art
in
Covenant
with
thy
Lord
,
and
hast
a
right
to
all
the
priviledges
,
that
are
annex'd
to
it
for
thy
encouragement
.
V.
And
here
,
we
may
justly
reflect
,
what
a
mercy
it
is
to
be
in
Covenant
with
God
;
a
mercy
indeed
,
which
no
Tongue
can
express
,
nay
,
no
Apollos
neither
,
as
eloquent
as
he
was
,
can
describe
,
no
Tertullus
,
no
Cicero
,
no
Demosthenes
represent
according
to
its
worth
;
a
mercy
,
which
no
Man
knows
,
save
he
who
receives
it
;
a
mercy
weich
fills
the
Tongues
of
departed
Saints
with
praises
;
a
mercy
which
unhappy
Souls
that
groan
among
Devils
,
would
give
Millions
for
,
if
they
had
them
;
a
mercy
which
sweetens
all
Conditions
,
makes
Sickness
easie
,
and
Iron
Chains
sit
soft
,
mitigates
pain
,
and
tempers
grief
and
anguish
;
A
mercy
,
which
made
the
penitent
Publican
stand
confounded
,
amaz'd
the
humble
Magdalen
,
caused
St.
Paul
to
go
chearfully
through
Stripes
and
Imprisonment
,
and
encouraged
the
Believers
of
old
to
defie
death
and
torments
.
He
that
is
in
Covenant
with
God
,
enjoys
all
that
Son
of
God
enjoys
,
though
not
as
yet
in
fruition
and
possession
,
yet
in
title
and
reversion
;
God
the
Father
carries
him
on
his
Wings
,
as
the
Eagle
doth
her
young
,
the
Eternal
Son
of
God
is
his
faithful
Friend
;
The
Holy
Spirit
of
God
speaks
to
him
in
the
still
voice
of
peace
and
comfort
.
He
that
is
in
this
Covenant
,
is
safe
in
the
midst
of
Spears
and
Arrows
,
safe
when
he
goes
through
the
Water
,
safe
when
he
passes
through
the
Fire
,
safe
when
the
Waves
do
roar
,
safe
when
Hell
gapes
upon
him
,
safe
in
a
Storm
,
safe
at
Sea
,
safe
on
the
Shore
,
safe
in
his
Life
,
safe
in
his
Death
;
God
is
concern'd
for
him
,
in
all
his
afflictions
He
is
afflicted
;
The
Lord
Jesus
is
touch'd
with
his
infirmities
,
and
the
Spirit
of
God
makes
intercessions
for
him
with
groans
that
cannot
be
utter'd
.
In
a
word
,
there
is
no
Condemnation
to
them
,
that
are
in
Christ
Jesus
,
to
them
,
that
walk
not
after
the
Flesh
,
but
after
the
Spirit
,
Rom.
8.
1.
The
PRAYER
.
O
God!
whose
pity
is
infinite
!
whose
compassion
knows
no
bounds
!
How
shall
I
extol
thy
Humiliation
!
How
shall
I
admire
thy
condescension
to
this
poor
Worm
!
Will
God
,
the
Great
,
the
omnipotent
God
,
look
upon
such
an
one
as
I
?
Wilt
thou
enter
into
a
Covenant
with
this
lump
of
Clay
?
wilt
thou
tye
,
and
oblige
thy self
to
do
me
good
?
The
Favour
is
wonderful
!
I
could
not
have
thought
it
possible
,
but
that
thou
hast
most
graciously
revealed
it
to
me
.
I
believe
,
Lord
!
help
my
unbelief
!
Behold
,
I
am
Servant
,
the
Son
[
the
Daughter
]
of
thine
Handmaid
.
Be
it
unto
me
,
according
unto
thy
Word
.
I
accept
of
thy
offer
.
I
count
my self
happy
,
that
I
may
be
admitted
into
Covenant
with
thee
.
I
renounce
the
Devil
and
all
his
Works
.
Thou
shalt
be
my
Master
,
my
Father
,
my
Guide
,
my
Director
,
my
King
,
and
my
God
,
my
Master
to
command
me
,
my
Father
to
counsel
me
,
my
Guide
to
lead
me
,
my
Director
to
conduct
me
,
my
King
to
rule
me
,
my
God
to
dispose
of
me
as
thou
pleasest
.
I
will
know
no
Will
,
but
thy
Will.
By
the
Blood
of
the
Covenant
unite
my
Will
to
thy
Will.
Grant
me
to
desire
,
what
thou
delightest
in
,
desiring
to
search
after
it
,
searching
to
know
it
,
and
knowing
it
,
to
fulfil
it
.
Make
me
,
O
Lord
,
for
thou
alone
canst
do
it
,
make
me
Obedient
without
contradiction
,
Holy
without
defection
,
Chast
without
corruption
,
Patient
without
murmuring
,
Humble
without
dissimulation
,
Chearful
without
licentiousness
,
Sorrowful
without
dejection
,
Grave
without
affectation
,
nimble
in
Religion
without
lightness
,
Fearful
without
despair
,
Upright
without
Hypocrisie
,
and
fruitful
in
good
Works
without
presumption
.
Give
me
a
watchful
Heart
,
a
Heart
not
easily
drawn
away
by
vain
imaginations
,
a
Heart
unbroken
by
afflictions
,
unaffected
with
the
vanities
of
the
World
,
that
may
not
swell
with
prosperity
,
nor
sink
in
adversity
.
Grant
me
understanding
to
know
thee
,
diligence
to
seek
thee
,
wisdom
to
find
thee
,
a
readiness
to
please
thee
,
perseverance
to
wait
for
thee
,
and
confidence
at
last
to
embrace
thee
.
O
Holy
and
Eternal
Spirit
!
I
depend
upon
thy
assistance
.
Make
me
faithful
to
my
God
,
faithful
to
my
Neighbour
,
faithful
to
mine
own
Soul
,
faithful
in
my
Calling
,
faithful
in
the
discharge
of
my
Duty
,
faithful
in
my
Promises
,
faithful
in
my
Conversation
,
faithful
in
my
Love
,
faithful
in
my
Obedience
,
faithful
in
thy
House
,
faithful
in
mine
own
,
faithful
unto
Death
,
that
I
may
obtain
a
Crown
of
Life
,
through
Jesus
Christ
our
Lord
,
Amen
.
CHAP.
XV.
Of
frequent
receiving
the
Holy
Communion
,
and
the
necessity
of
it
.
The
ONTENTS
.
Frequent
coming
to
the
Lord's
Table
,
the
Practise
of
the
Primitive
Christians
.
Receiving
every
Lord's
Day
,
an
universal
observance
.
Different
Customs
,
in
different
Churches
.
Decay
of
a
good
life
,
the
cause
of
Communicating
seldom
.
The
necessity
of
frequent
Communicating
,
shewn
in
four
particulars
,
as
the
Eucharist
is
a
great
preservative
against
Sin
,
an
engagement
to
emulate
Christ's
Virtues
,
a
Motive
to
Charity
,
and
the
frequent
coming
,
a
thing
very
pleasing
to
God
.
Inquiry
made
,
how
often
a
conscientious
Christian
is
bound
to
Communicate
;
The
measures
of
that
Obligation
to
be
taken
,
partly
from
the
Orders
of
the
Church
we
live
in
,
and
partly
from
the
fervency
of
our
love
to
Christ
.
An
Objection
drawn
from
the
danger
of
contempt
,
and
disesteem
of
the
Ordinance
,
if
we
come
often
,
answered
.
Arguments
to
prove
,
that
lawful
business
in
the
World
,
is
no
just
impediment
of
Communicating
frequently
.
An
Expostulation
,
pressing
frequent
Receiving
.
The
frequent
Communicant
,
an
Object
of
Divine
Mercy
.
The
Prayer
.
I.
THough
the
Example
of
the
Primitive
Believers
is
not
properly
a
Law
,
yet
we
may
have
leave
to
infer
so
much
from
it
,
that
being
well
acquainted
with
the
Will
of
Christ
and
his
Apostles
,
in
those
Practises
especially
.
which
were
universal
,
we
ought
not
without
very
urgent
reasons
to
depart
from
that
Pattern
▪
and
if
this
Rule
hold
,
frequent
communicating
at
the
Lords
Table
,
will
become
,
if
not
absolutely
necessary
,
yet
highly
useful
and
expedient
,
since
it
was
the
practise
of
the
best
of
Men
,
in
the
best
of
Ages
,
and
of
this
the
Acts
of
the
Holy
Apostles
give
us
a
very
large
account
,
particularly
Ch.
2.
42.
46.
which
place
being
generally
understood
of
the
Eucharist
,
it
must
follow
,
that
the
Believers
did
daily
participate
of
it
.
But
this
seems
to
have
been
a
custom
peculiar
to
the
Church
of
Jerusalem
,
for
though
St.
●yprian
,
St.
Chrysostom
,
and
St.
Austin
speak
of
some
places
in
their
time
,
where
the
daily
Sacrifice
was
celebrated
,
yet
even
in
the
Apostles
days
we
find
,
other
Churches
did
not
tie
themselves
to
that
practise
,
particularly
that
of
Troas
,
where
the
Communion
was
celebrated
every
Lords
Day
only
,
as
St.
Luke
informs
us
,
Act.
20.
7.
And
upon
the
first
day
of
the
week
,
when
the
Disciples
came
together
to
break
Bread
,
Paul
preach'd
unto
them
;
and
this
custom
the
Apostles
seem
to
have
establish'd
in
most
Churches
,
because
it
was
follow'd
almost
in
all
places
,
not
only
while
they
lived
,
but
after
they
had
left
the
world
;
and
continued
for
several
Centuries
,
till
Zeal
and
Fervor
in
the
House
of
God
decayed
;
and
because
none
of
the
Ancients
hath
so
fully
described
this
custom
as
Justin
Martyr
,
who
lived
in
the
second
Century
,
or
150
years
after
Christ
,
Just.
Mart.
Apol.
1.
pro
Christianis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
it
will
not
be
amiss
to
set
down
his
words
,
which
are
.
On
the
day
,
called
Sunday
,
all
who
are
either
in
the
City
or
Country
,
come
together
in
one
place
,
and
the
comentaries
,
or
Writings
either
of
the
Apostles
or
Prophets
,
as
time
will
permit
,
are
read
to
the
Congregation
.
The
Reader
having
done
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
President
,
or
the
Chief
Minister
of
the
Church
makes
an
Oration
,
in
which
he
instructs
the
hearers
;
and
exhorts
them
to
a
sincere
imitation
of
the
excellent
things
,
that
have
been
delivered
to
them
.
Upon
this
,
we
all
rise
,
and
apply
our selves
to
Prayer
.
This
done
,
Bread
,
and
Wine
,
and
Water
are
brought
forth
,
and
the
President
,
as
far
as
he
is
able
,
offers
to
Almighty
God
Prayers
and
Praises
,
at
which
the
People
joyfully
say
,
Amen
;
Whereupon
distribution
is
made
of
the
consecrated
things
to
all
that
are
present
;
If
any
be
absent
,
the
Deacons
carry
them
to
their
Houses
:
Those
,
who
are
of
the
richer
sort
,
contribute
Alms
every
one
according
to
his
ability
,
and
what
is
thus
gathered
,
is
deposited
in
the
President
's
hand
;
and
out
of
that
he
re
,
lieves
Orphans
,
and
Widows
,
and
such
as
,
by
reason
of
sickness
,
or
some
other
distresses
,
have
need
of
it
;
such
also
as
are
in
bonds
,
and
poor
Strangers
,
that
come
to
him
;
in
a
word
,
he
is
a
Steward
to
all
that
are
in
want
;
And
on
Sunday
particularly
we
meet
thus
,
because
it
is
the
first
day
in
which
God
,
out
of
darkness
and
matter
,
which
he
had
created
before
,
framed
this
visible
World
,
and
Jesus
Christ
our
Redeemer
rose
that
day
from
the
Dead
,
for
the
day
before
Saturday
he
was
Crucified
,
and
after
that
,
which
is
Sunday
,
he
appear'd
to
his
Disciples
,
and
bid
them
do
what
we
have
here
related
.
To
this
purpose
speaks
Tertullian
,
who
lived
about
Fifty
years
after
him
;
and
of
this
Lords
Day
,
it
's
probable
,
Pliny
the
Heathen
Governor
spoke
,
when
giving
Trajan
the
Emperor
an
account
of
the
life
and
manners
of
the
Christians
,
he
tells
them
that
they
used
to
meet
Stato
die
,
on
a
set
day
;
In
a
word
,
for
Believers
to
receive
the
Lord's
Supper
every
Lord's
Day
,
was
counted
in
those
Ages
as
necessary
as
publick
Prayer
,
and
hearing
the
Word
of
God
explained
.
In
Epiphanius's
time
it
was
customary
,
in
some
places
to
receive
the
Holy
Communion
thrice
a
week
,
and
they
looked
upon
that
practise
,
as
derived
from
an
Apostolical
Tradition
,
viz.
Wednesdays
,
Fridays
and
Sundays
.
In
some
Churches
,
as
Socrates
informs
us
,
they
had
a
Sacrament
constantly
on
the
Sabbath-day
,
or
Saturday
,
but
that
was
much
disliked
by
the
Churches
of
Rome
and
Alexandria
;
St.
Basil
makes
mention
of
a
Custom
in
his
time
,
which
was
to
Communicate
four
times
a
week
,
Wednesdays
,
Fridays
,
Saturdays
and
Sundays
.
Afterwards
,
some
received
the
Holy
Communion
once
in
three
weeks
.
At
last
,
as
all
things
in
progress
of
time
,
deviate
from
the
first
Institution
,
the
Christians
came
to
Receiving
of
it
thrice
in
a
year
,
which
they
thought
,
was
the
least
,
a
Man
,
who
profess'd
himself
a
Christian
,
could
do
,
which
occasioned
that
Canon
in
the
Council
of
Turin
,
that
a
Lay-man
,
who
did
not
Communicate
thrice
a
year
,
should
be
Excommunicated
,
or
,
which
is
the
same
,
not
be
counted
a
Christian
;
from
which
Historical
reflections
,
it
's
evident
,
that
,
in
the
purer
Ages
of
the
Church
,
frequent
Communion
was
counted
a
very
necessary
Duty
.
II.
What
was
necessary
then
,
cannot
,
must
not
,
be
counted
needless
now
;
and
the
reasons
that
enforce
the
necessity
of
it
,
at
this
Day
,
are
these
following
.
1.
It
must
be
granted
,
that
this
frequent
Communicating
is
a
very
great
preservative
against
Sin
:
The
Heathens
talk'd
much
of
their
Amulets
,
and
preservatives
against
the
Arts
of
Sorcerers
and
Magicians
;
but
this
,
without
any
Superstition
,
may
more
truly
be
called
a
preservative
against
the
Witchcraft
of
Sin
,
and
offending
God
.
Nothing
is
more
rational
,
for
in
this
Sacrament
the
demerit
of
Sin
is
represented
in
very
sad
Characters
.
In
the
Wounded
and
Mangled
Body
of
our
Great
Master
,
in
the
Anguish
His
Soul
was
in
,
upon
the
account
of
our
Sins
,
we
behold
what
odious
and
monstrous
things
they
are
,
how
abominable
to
God's
purer
Eyes
,
how
contrary
to
His
Holiness
,
and
what
a
separation
they
make
betwixt
the
Creator
and
the
Creature
;
how
they
move
Him
to
forsake
us
,
to
withdraw
His
Gracious
Presence
from
us
;
What
fears
,
what
tremblings
,
what
shame
,
what
ignominy
,
what
sorrow
,
and
what
grief
they
cause
.
All
this
certainly
is
to
be
seen
in
the
floods
of
Misery
,
which
fell
upon
our
Mediator
,
who
undertook
our
Cause
,
bore
our
Sins
upon
the
Cross
,
and
was
made
Sin
for
us
,
put
his
Shoulder
under
our
Griefs
,
and
carried
our
Sorrows
,
was
wounded
for
our
Transgressions
,
and
bruised
for
our
Iniquities
:
And
having
taken
that
tremendous
burden
upon
himself
,
see
,
how
he
was
rejected
,
despised
,
forsaken
,
trampled
on
,
what
horror
,
what
fears
,
what
darkness
fell
upon
Him
,
which
is
an
Item
,
not
only
of
what
our
Sins
have
deserved
,
but
of
what
we
shall
feel
everlastingly
,
if
we
embrace
not
this
Mediator
as
our
Sovereign
Lord
,
or
are
not
resolved
to
tread
in
his
steps
;
for
when
he
cry'd
,
My
God
,
why
hast
thou
forsaken
me
?
it
was
not
for
his
own
sake
,
that
he
fell
into
this
exclamation
,
but
for
ours
,
to
shew
,
that
the
Sinner
,
who
,
after
this
,
would
not
repent
,
should
be
forsaken
of
God
for
ever
:
And
can
I
see
in
this
great
Example
,
how
God
will
deal
with
me
,
if
I
neglect
the
calls
of
Grace
and
Mercy
?
And
can
I
be
so
brutish
,
and
hug
those
Sins
,
which
,
upon
my
account
,
were
so
severely
lashed
in
him
,
that
was
my
Surety
,
who
stept
in
and
took
the
Blow
,
that
would
have
lighted
upon
me
?
All
the
Goodness
,
Holiness
and
Divinity
,
that
was
in
this
Saviour
of
Mankind
,
could
not
make
the
Sins
,
he
bore
,
look
lovely
in
the
Eyes
of
God
;
and
though
he
was
the
Son
of
God
,
yet
our
Sins
being
laid
upon
him
,
as
they
were
on
the
Sacrifice
under
the
Law
,
God's
Justice
and
Purity
would
not
dispense
with
looking
upon
them
with
a
favourable
Eye
;
and
though
he
was
the
dearly
beloved
of
his
Eternal
Father
,
yet
God
punished
those
Sins
in
him
in
a
very
terrible
manner
,
to
let
us
know
,
that
if
we
accept
not
of
the
remedy
,
Christ
offers
us
,
do
not
make
his
Cross
a
motive
to
Conversion
,
they
shall
be
thus
punished
in
our
persons
,
and
that
to
all
Eternity
.
All
this
is
represented
to
us
in
this
Sacrament
,
a
Saviour
groaning
,
and
weeping
,
and
sighing
under
the
burthen
of
our
Sins
,
and
thereby
giving
notice
,
that
if
we
grow
not
weary
of
Sin
,
we
shall
weep
,
and
groan
,
and
sigh
for
ever
;
and
shall
not
the
dreadful
Spectacle
fill
my
Soul
with
abhorrency
and
detestation
,
of
what
I
see
so
signally
punished
?
Shall
not
I
run
away
from
it
,
and
say
to
it
,
Get
thee
hence
,
thou
evil
and
unclean
Spirit
,
touch
me
not
,
what
agreement
hath
the
Temple
of
God
with
Idols
?
And
if
this
Holy
Sacrament
be
so
great
a
preservative
against
Sin
,
surely
we
cannot
too
often
make
use
of
it
,
especially
,
since
we
see
,
how
easily
Sin
doth
beset
us
,
how
often
we
are
tempted
to
it
,
and
how
we
are
daily
encompassed
with
suggestions
and
provocations
to
it
.
2.
This
frequent
Communicating
cannot
but
be
a
mighty
engagement
to
a
pious
emulation
of
the
Virtuous
and
Gracious
Life
of
the
Ever-Blessed
Jesus
.
There
is
none
but
knows
,
how
frequent
going
into
company
,
that
is
of
such
a
Temper
,
and
seeing
their
Manners
and
way
of
Acting
,
is
apt
to
produce
assimulation
of
Disposition
in
the
persons
that
frequent
it
:
That
Society
,
a
Man
frequently
resorts
to
,
gives
a
tincture
to
his
Nature
and
Inclination
,
and
consequently
,
the
frequent
seeing
and
conversing
with
the
Holy
and
Gracious
Jesus
in
this
Sacrament
,
is
very
likely
to
have
the
same
effect
.
For
in
this
Ordinance
,
we
do
not
only
come
to
see
him
Bleeding
and
Dying
,
for
his
Enemies
,
but
to
look
upon
his
eminent
Virtues
too
,
his
wonderful
Meekness
,
his
deep
Humility
,
his
unparalell'd
Patience
,
his
chearful
Submission
to
the
Will
of
God
,
his
admirable
Self-resignation
,
his
unshaken
Contentedness
,
his
generous
contempt
of
the
World
,
and
his
steady
living
in
the
thoughts
of
future
Bliss
and
Glory
?
Can
I
see
these
Virtues
shine
in
his
noble
Soul
,
and
remember
,
that
they
are
set
before
me
to
raise
my
desires
of
being
like
him
,
and
believe
,
that
God
expects
,
and
requires
of
me
to
transcribe
them
on
my
Temper
?
Can
I
see
,
how
lovely
,
how
amiable
,
and
how
beautiful
these
Graces
are
,
how
,
in
the
midst
of
all
his
troubles
,
they
proclaim
him
to
be
the
Son
of
God
;
and
,
in
despight
of
all
the
contempt
and
scorn
of
Men
and
Devils
,
speak
him
to
be
a
favourite
of
Heaven
?
Can
I
see
,
how
in
the
midst
of
all
the
Affronts
and
Derisions
,
and
Indignities
he
endured
,
these
Graces
still
made
him
amiable
,
glorious
in
a
Storm
,
bright
in
that
dismal
Night-dress
,
Illustrious
in
Misery
,
Magnificent
in
Poverty
?
Can
I
see
how
these
Diamonds
glister
in
the
black
Jet
,
in
which
they
are
placed
,
and
,
notwithstanding
the
dull
matter
that
doth
encompass
them
,
are
Diamonds
still
of
an
infinite
value
,
prized
by
God
,
esteemed
by
Angels
,
magnified
by
all
good
Men
,
agreeable
to
Reason
,
conformable
to
Gods
Nature
?
Can
I
see
all
this
,
and
continue
stubborn
and
obstinate
,
and
an
enemy
to
these
Virtues
?
Is
not
this
enough
to
make
me
enamour'd
with
them
,
to
oblige
me
to
long
for
them
,
and
to
cause
a
disquiet
in
my
Soul
,
till
it
be
possess'd
of
these
inestimable
Treasures
?
And
if
this
Sacrament
be
such
an
engagement
to
this
pious
Emulation
,
and
endeavour
after
the
same
gracious
Qualifications
,
is
it
not
fit
,
is
it
not
expedient
,
is
it
not
reasonable
,
is
it
not
necessary
,
that
I
should
communicate
frequently
,
and
Eat
often
,
and
Drink
often
at
this
Table
,
except
I
am
afraid
of
being
too
lively
,
too
good
,
or
too
serious
?
3.
This
Sacrament
is
a
mighty
promoter
of
fervent
Charity
;
and
since
the
frequent
exercise
of
this
Charity
is
necessary
,
frequent
Comunicating
must
be
so
too
,
this
being
the
cause
,
or
incentive
,
to
the
other
.
That
in
an
eminent
manner
it
promotes
and
encourages
Charity
and
Love
to
our
Fellow
Christians
,
Concord
and
Unity
,
Peace
and
Amity
,
readiness
of
Mind
to
do
good
,
and
bowels
of
Kindness
to
our
Brethren
,
none
can
doubt
,
that
's
sensible
,
what
Charity
is
represented
in
this
Ordinance
:
Here
I
see
,
how
the
Great
Commander
of
Heaven
and
Earth
offers
Reconciliation
to
a
desperate
Offender
;
and
whereas
the
Offender
should
be
the
first
,
that
should
seek
and
implore
God's
Pardon
,
God
prevents
him
,
and
with
his
Royal
hands
unask'd
,
bestows
upon
him
a
Patent
of
Grace
and
Mercy
:
Here
I
see
,
how
the
Supream
Judge
,
who
hath
absolute
power
over
our
Life
and
Death
,
is
willing
to
be
friends
with
a
wretch
that
owes
him
Ten
thousand
Talents
,
and
willing
frankly
to
forgive
him
all
,
to
discharge
him
of
all
his
Debts
,
and
to
supersede
all
Actions
against
him
.
Here
I
see
,
how
the
Everlasting
Father
is
ready
to
receive
the
Prodigal
into
his
House
again
,
to
admit
him
to
his
Table
,
who
had
spent
all
his
Substance
in
riotous
living
,
ready
to
kill
the
fatted
Calfe
for
him
,
to
put
a
Ring
on
his
Finger
,
and
to
betroth
him
to
himself
in
Righteousness
:
Here
I
see
,
how
he
,
before
whom
all
Nations
are
as
Grashoppers
,
offers
to
embrace
the
Worm
that
hath
resisted
him
,
spoken
ill
of
him
,
prostituted
his
Glory
,
expos'd
Religion
,
and
studied
and
contrived
ways
to
dishonour
him
.
Here
I
see
the
Son
of
God
ready
,
with
the
Balsom
of
his
Blood
,
to
anoint
the
Wretch
that
made
the
Wounds
,
and
dying
for
the
Men
,
the
multitude
of
whose
Offences
hath
seemed
to
vye
with
the
number
of
God's
Mercies
.
Here
I
see
how
infinite
Light
offers
to
twist
its
Rays
with
loathsome
Darkness
;
and
how
the
greatest
Prince
proceeds
to
those
excesses
of
Humility
,
as
to
give
the
greatest
Sinners
room
and
entertainment
in
his
Banqueting-House
,
to
call
them
Brethren
and
Friends
,
and
sheep
of
his
Flock
,
than
which
,
there
are
scarce
more
endearing
Titles
:
All
this
I
behold
here
,
and
shall
not
such
a
wonderful
Scene
of
Charity
blow
those
little
sparks
of
Affection
,
I
find
within
,
into
greater
flames
?
Can
I
see
here
what
God
hath
done
for
me
,
who
have
acted
more
treacherously
against
him
,
than
my
greatest
Enemy
ever
did
against
me
,
and
shall
not
this
raise
Compassion
in
me
to
my
Fellow-servants
;
and
move
me
to
lay
down
all
Wrath
and
Enmity
to
them
,
whose
Injuries
are
but
Fleabites
in
comparison
of
those
,
I
have
offered
to
the
Best
of
Beings
?
And
if
this
Sacrament
be
so
strong
an
engagement
to
this
Charity
,
it
stands
to
reason
,
that
frequent
Communicating
must
be
necessary
too
,
the
rather
,
because
we
are
so
often
in
danger
of
breaking
the
bond
of
Peace
,
and
dissolving
the
cement
,
which
must
hold
and
knit
Christians
together
.
So
that
.
4.
This
frequent
Cammunicating
cannot
but
be
acceptable
to
God
,
and
this
he
declared
in
the
example
of
the
Primitive
Believers
,
whose
frequent
receiving
did
so
incline
the
Favour
of
God
toward
them
,
that
the
Evangelist
takes
notice
,
Acts
2.
47.
The
Lord
added
to
the
Church
daily
such
as
should
be
saved
.
In
this
the
Divine
Bounty
expressed
its
liking
of
their
frequent
repairing
to
the
Table
of
the
Lord
:
This
was
not
only
a
reward
of
their
frequent
Communion
,
but
God
made
that
frequency
a
motive
to
others
,
to
embrace
the
true
Religion
.
Nothing
works
upon
strangers
more
to
joyn
themselves
to
the
Mystical
Body
of
Christ
,
than
to
see
the
Professors
live
up
to
their
Principles
,
and
maintain
the
rules
their
Master
hath
given
them
;
This
enforces
even
such
,
as
are
Aliens
to
the
Commonwealth
of
Israel
,
to
encourage
one
another
in
the
Language
of
those
votaries
,
we
read
of
Psal.
122.
1
,
2
,
3.
Let
us
go
into
the
house
of
the
Lord
,
our
Feet
shall
stand
within
thy
Gates
,
O
Jerusalem
!
Jerusalem
is
builded
as
a
City
,
that
is
compact
together
,
whither
the
Tribes
go
up
,
the
Tribes
of
the
Lord
,
unto
the
Testimony
of
Israel
,
to
give
Thanks
unto
the
name
of
the
Lord
,
for
there
are
set
Thrones
of
Judgment
,
the
Thrones
of
the
House
of
David
:
Pray
for
the
Peace
of
Jerusalem
,
they
shall
prosper
that
love
thee
,
Peace
be
within
thy
Walls
,
and
Prosperity
within
thy
Palaces
;
for
my
brethren
and
companions
sake
,
I
will
now
say
,
Peace
be
within
thee
,
because
of
the
House
of
the
Lord
our
God
,
I
will
seek
thy
good
.
So
that
what
the
Apostle
,
1
Cor.
14.
22.
says
of
the
gift
of
Tongues
,
the
same
may
be
said
of
frequent
Communicating
,
that
it
is
a
sign
to
them
that
believe
not
.
Hereby
they
are
perswaded
to
believe
,
seeing
the
Professors
act
like
persons
that
believe
what
their
Master
hath
said
.
This
frequent
Communicating
shews
their
Zeal
and
Unity
,
and
there
is
no
Man
vers'd
in
Ecclesiastical
History
,
but
knows
how
much
these
two
prevailed
with
Infidels
to
come
in
to
the
Sheep-fold
of
Christ
Jesus
.
It
being
evident
therefore
,
that
this
frequent
Communicating
is
very
acceptable
to
God
,
how
can
we
say
,
we
love
him
,
if
we
are
loath
to
do
what
we
know
will
please
him
?
The
Father
hath
not
left
me
alone
,
saith
our
Saviour
,
because
I
do
always
the
things
that
please
him
,
Joh.
8.
29.
And
the
same
may
be
applied
to
the
frequent
Communicant
;
the
Father
will
not
leave
him
alone
;
He
will
be
sure
to
guard
him
,
though
a
thousand
fall
on
his
side
,
and
ten
thousand
on
his
right
hand
,
yet
he
'll
take
care
,
that
no
evil
shall
happen
unto
him
,
for
he
doth
those
things
that
please
him
.
III
How
often
a
conscientious
Christian
is
bound
to
Communicate
,
the
Scripture
hath
not
thought
fit
to
determine
:
That
it
ought
to
be
done
often
,
the
Apostle
doth
sufficiently
intimate
,
1
Cor.
11.
26.
but
there
is
no
Law
extant
in
the
whole
Gospel
,
that
saith
,
So
many
times
a
Year
,
or
Month
,
or
Week
,
you
shall
appear
at
the
Lord's
Table
;
and
from
hence
rose
that
variety
of
customs
in
several
Churches
,
we
mentioned
before
:
And
what
Socrates
observes
in
this
point
,
is
very
probable
,
that
that
variety
of
practice
derived
its
Original
from
the
various
Judgments
and
Constitutions
of
Bishops
,
in
their
several
Dioceses
,
which
with
their
posterity
past
into
a
Law
;
yet
though
they
varied
in
Times
,
and
Days
,
and
Hours
,
yet
it
's
easier
to
gather
from
those
various
customs
,
that
all
made
conscience
of
coming
frequently
to
the
Holy
Communion
,
till
Ignorance
and
Vice
invaded
the
Priesthood
,
as
well
as
the
Laity
;
and
when
the
Priests
became
regardless
of
this
Ordinance
,
no
marvel
if
the
Laity
did
either
despise
or
neglect
it
.
And
most
certainly
,
to
Communicate
once
,
or
twice
,
or
thrice
a
Year
,
cannot
be
called
frequent
eating
of
this
Bread
,
and
drinking
of
this
Cup
,
for
this
is
to
do
it
but
seldom
,
and
is
an
argument
that
we
are
not
very
solicitous
to
gain
,
or
preserve
our
Master's
Favour
and
good
Will
,
which
is
ever
kept
warm
by
frequent
Addresses
and
Importunity
.
It
was
therefore
an
unworthy
act
of
Pope
Innocent
the
Third
,
in
the
Lateran
Council
,
in
the
year
1215.
to
make
a
Canon
for
Laymen
,
that
it
was
sufficient
for
them
to
Communicate
but
once
a
year
,
for
hereby
they
fell
into
great
Ignorance
,
Debauchery
,
and
Sensuality
,
and
that
which
should
have
restrained
them
from
Sin
,
being
so
seldom
administred
to
them
,
they
sunk
daily
into
greater
barbarity
.
This
Petrus
Cluniacensis
was
so
sensible
of
,
that
,
having
understood
of
the
Petrobrusians
,
that
they
had
a
Communion
but
once
a
year
,
he
thus
expostulates
with
them
,
You
say
,
once
only
;
but
Christ
and
his
Apostles
say
,
not
once
,
or
twice
,
or
thrice
,
or
an
hundred
times
,
or
a
thousand
times
only
,
but
as
often
as
you
do
it
.
There
is
a
great
difference
between
as
often
,
and
once
or
twice
.
Here
is
the
beginning
of
numbers
,
but
the
other
expression
exceeds
all
numbers
;
here
is
more
singularity
,
but
in
the
other
is
infinite
multiplicity
.
The
Arabians
have
a
Proverb
,
Visit
seldom
,
and
you
increase
Love
;
but
,
however
this
Maxim
may
hold
among
Men
,
I
am
sure
it
is
not
so
with
God
,
who
,
in
the
commendation
of
his
Servants
lays
their
stress
up-the
assiduity
in
his
Service
;
and
therefore
,
when
the
Holy
Ghost
speaks
in
the
praise
of
Anna
the
Prophetess
,
he
gives
her
this
Character
,
that
though
she
was
a
Widow
of
about
fourscore
and
four
years
,
yet
she
departed
not
from
the
Temple
,
but
served
God
with
Fastings
and
Prayers
night
and
day
.
I
know
,
this
is
not
spoken
with
respect
to
this
Sacrament
,
but
all
that
I
prove
from
it
,
is
this
,
that
the
assiduity
and
frequency
of
Divine
Worship
,
is
that
,
which
God
is
pleased
to
make
a
sign
,
not
only
of
his
Love
,
but
our
Sincerity
too
.
His
kindness
to
our
Souls
advances
with
our
Importunities
,
and
frequent
Adorations
cause
frequent
influences
of
his
Love
;
and
since
the
Holy
Ghost
hath
not
thought
fit
to
resolve
,
how
many
times
in
the
year
we
are
to
Communicate
,
on
purpose
to
leave
room
for
our
Free-will-offerings
,
the
Examples
of
the
Saints
of
old
,
are
a
very
safe
Rule
to
go
by
;
in
our
civil
Affairs
,
where
a
Statute
is
wanting
,
Customs
and
Presidents
are
a
Law
,
and
we
think
it
reasonable
it
should
be
so
;
and
when
St.
Paul
calls
to
us
in
the
style
of
a
Command
,
Brethren
,
be
followers
of
me
,
and
mark
them
that
walk
so
,
having
us
for
an
ensample
,
Phil.
3.
17.
The
Examples
of
the
Saints
of
old
will
be
found
to
be
of
greater
force
in
our
practise
,
than
is
generally
believed
;
and
though
the
antient
Churches
have
had
different
customs
in
this
particular
,
yet
that
,
which
most
have
agreed
on
,
may
justly
oblige
us
to
imitation
.
However
,
nothing
is
more
certain
,
than
that
we
are
placed
under
Governors
,
whose
lawful
Commands
we
are
to
obey
;
and
as
the
Governors
of
the
respective
Churches
,
have
power
to
order
the
circumstantial
and
decent
part
of
Divine
Worship
,
so
he
acts
most
safely
that
conforms
to
the
constitutions
of
the
Church
,
he
is
of
;
and
since
in
the
Church
,
we
are
Members
of
,
both
to
prevent
contempt
of
this
Sacrament
by
too
frequent
coming
,
and
Peoples
hardning
their
Hearts
in
Sin
,
by
a
too
long
neglect
of
it
,
it
is
thought
fit
to
receive
the
Holy
Communion
once
a
Month
;
we
have
not
only
great
reason
to
conform
to
that
order
,
but
to
thank
God
,
we
are
encouraged
to
this
frequent
Devotion
.
In
some
particular
Churches
among
us
,
a
Communion
every
Lord
'
Day
is
kept
up
,
according
to
the
Primitive
Rule
;
however
,
a
Month
is
a
just
distance
,
to
take
notice
what
progress
we
make
in
Goodness
,
and
what
effects
the
last
Communion
hath
upon
our
Spirits
,
and
though
I
can
alledge
no
express
Command
for
it
,
out
of
the
Word
of
God
,
yet
there
is
a
Command
which
imports
as
much
,
even
this
,
Obey
them
that
have
the
Rule
over
you
in
the
Lord
,
and
submit
your selves
,
for
they
watch
for
your
Souls
,
as
they
that
must
give
an
account
,
that
they
do
it
with
Joy
,
and
not
with
Grief
,
Heb.
13.
17.
But
these
Arguments
are
needless
to
a
Soul
,
that
hath
a
lively
Sense
of
the
Love
of
God
.
Love
will
run
without
a
driver
;
and
there
needs
no
pulling
,
or
haling
him
to
the
Communion
,
who
hath
seen
and
tasted
how
sweet
and
how
gracious
the
Lord
is
.
That
inward
Sense
will
make
him
come
frequently
,
whether
his
Superiours
command
him
or
no.
He
that
doth
nothing
in
Religion
but
what
his
Governo●s
force
him
to
,
doth
not
yet
understand
what
that
means
,
The
Love
of
God
is
shed
abroad
in
our
Hearts
.
He
that
hath
this
Sense
,
finds
a
Law
within
stronger
than
the
Law
of
all
Superiors
,
and
which
hath
greater
power
with
him
,
than
all
external
motives
.
He
that
loves
Christ
fervently
,
will
love
to
be
with
him
frequently
;
and
since
the
Communion
Table
is
the
place
,
where
Christ
hath
promised
to
him
,
he
'll
be
as
often
there
as
he
can
,
except
Sickness
,
or
some
such
inevitable
impediments
hinder
him
,
the
rather
,
because
here
Men
hear
the
joyful
sound
of
Pardon
,
and
walk
in
the
light
of
God●s
Countenance
,
Psal.
89.
15.
IV.
But
because
I
foresee
,
it
will
be
objected
here
,
That
frequent
Communicating
will
abate
our
esteem
and
veneration
of
this
Sacrament
,
as
all
things
,
when
grown
common
and
familiar
,
are
apt
to
breed
contempt
and
carelesness
:
It
's
fit
I
should
answer
,
and
remove
that
pretended
stumbling-block
.
And
therefore
,
1.
It
cannot
be
frequent
Communicating
,
consider'd
in
it self
,
that
abates
our
Zeal
and
Fervor
to
this
Ordinance
;
for
,
let
the
Communion
be
never
so
frequent
,
the
Arguments
and
Motives
are
still
the
same
,
their
Grandeur
,
Strength
,
Force
and
Power
,
is
still
the
same
;
still
these
are
able
to
kindle
holy
Fire
on
the
Altars
of
our
Souls
,
to
raise
admiration
of
God's
Mercies
;
aud
to
enliven
our
Spirits
into
Conscientiousness
and
severity
of
life
;
and
if
this
be
the
natural
tendency
of
these
Motivies
at
one
time
,
it
is
so
to
another
,
and
consequently
the
abatement
of
our
esteem
and
veneration
,
is
not
the
necessary
effect
of
frequent
Communicating
;
and
in
this
the
Primitive
Believers
are
a
signal
instance
,
who
,
though
they
Communicated
some
every
day
,
some
every
Lord's
day
,
yet
did
not
that
frequency
lessen
their
Veneration
of
these
mysteries
.
It
rather
increas'd
and
cherish'd
it
;
and
we
have
reason
to
ascribe
their
contempt
of
Sublunary
Contents
,
their
Courage
in
Adversity
,
their
Valour
in
Persecution
,
their
ardent
desires
after
another
Life
,
their
invincible
Patience
under
reproaches
,
their
Constancy
in
the
severest
Tryals
,
their
wonderful
Joy
in
Troubles
,
and
their
prodigious
Self-denials
to
this
frequent
Communicating
.
This
as
it
was
a
means
to
set
their
Master
always
before
their
Eyes
,
so
it
left
an
aw
upon
their
Spirits
,
not
to
dishonour
him
by
their
lives
.
This
was
a
perpetual
curb
to
their
Lusts
,
and
having
his
Image
constantly
before
them
,
made
them
walk
as
Children
of
their
Father
,
which
is
in
Heaven
;
so
that
,
if
frequent
Communicating
be
not
the
necessary
cause
of
an
abatement
,
in
our
veneration
of
this
Sacrament
,
it
must
be
some
other
accidental
thing
,
which
may
be
remedied
,
that
must
occasion
it
.
And
therefore
,
2.
Some
decay
in
the
Receiver
,
some
indisposition
in
the
inward
Man
,
must
be
charged
with
this
dis-esteem
of
the
ordinance
;
and
it
is
not
the
frequent
Communicating
,
that
is
the
cause
,
but
want
of
care
,
and
watchfulne●s
in
the
Communicant
.
Indeed
,
where
People
approach
this
Holy
Table
frequently
,
and
bring
no
Hearts
with
them
,
no
desires
after
a
better
Life
,
do
not
think
it
worth
while
to
spend
serious
thoughts
on
the
Death
they
are
going
to
remember
,
come
to
it
without
any
design
of
being
like
Christ
,
premise
only
a
few
Prayers
out
of
Custom
,
touch
the
Ark
with
unwashen
hands
,
dive
not
into
their
hearts
,
nor
do
prepare
themselves
for
this
Banquet
,
thrust
themselves
in
,
as
the
Guest
in
the
Gospel
,
without
suitable
Ornaments
,
do
not
plow
up
the
fallow
Ground
,
or
do
not
make
it
soft
and
Mellow
with
Meditation
and
Praises
,
and
consider
not
what
they
come
for
,
or
to
what
end
and
purpose
they
give
their
attendance
at
the
Altar
,
there
we
need
not
wonder
,
if
frequent
Communicating
abates
their
esteem
and
veneration
of
this
Sacrament
;
but
this
is
their
Sin
,
and
frequent
Communion
is
not
to
be
blamed
;
it
's
their
love
to
the
World
,
that
will
not
suffer
them
to
bring
that
attention
,
watchfulness
and
devotion
with
them
,
as
is
requisite
to
the
comfortable
use
of
this
Ordinance
;
a
Sin
which
must
be
deplored
,
and
,
like
the
cursed
thing
in
the
Camp
of
Israel
,
removed
before
they
come
to
see
the
goings
of
God
in
the
Sanctuary
.
The
Covetous
Man
abates
not
in
his
esteem
of
his
Wealth
and
Treasure
,
though
he
look
upon
it
every
day
,
and
the
reason
is
,
because
his
Affections
are
set
upon
it
;
and
were
our
Affections
set
upon
him
,
from
whose
fulness
we
all
received
Grace
for
Grace
,
our
frequent
Communicating
would
be
so
far
from
lessening
our
esteem
of
this
Sacrament
,
that
it
would
render
it
more
lovely
and
more
amiable
to
our
Souls
.
Two
Men
of
the
same
Trade
live
together
,
the
one
grows
rich
,
the
other
continues
poor
,
the
one
thrives
,
the
other
decays
,
because
the
one
is
industrious
,
the
other
lazy
,
one
minds
his
business
the
other
lies
in
Ale-houses
and
Taverns
:
This
is
the
Case
here
;
if
some
fall
into
a
disesteem
of
the
greatness
of
this
Ordinance
,
by
frequent
Communicating
,
it
is
because
they
take
no
pains
with
their
Souls
,
before
they
Communicate
,
whereas
others
,
who
are
laborious
and
careful
,
though
they
recieve
never
so
often
,
they
go
on
from
strength
to
strength
,
till
every
one
of
them
appears
before
God
in
Sion
.
V.
But
since
frequent
Communication
requires
frequent
Preparation
,
and
frequent
Preparation
is
a
thing
,
that
Persons
who
have
much
business
in
the
World
,
cannot
attend
,
how
can
it
be
supposed
necessary
,
for
such
to
Communicate
frequently
?
Though
Preparation
be
a
Subject
that
I
intend
to
spend
a
distinct
Chapter
upon
,
yet
something
may
be
said
of
it
here
by
the
by
,
and
by
way
of
anticipation
,
to
shew
the
weakness
of
this
excuse
,
and
the
vanity
of
this
exception
.
And
therefore
,
1.
Business
is
either
lawful
or
unlawful
:
If
it
be
unlawful
,
no
conscentious
Man
must
either
involve
himself
in
it
,
or
continue
to
mind
it
;
for
whoever
applys
his
Thoughts
,
Desires
or
Affections
,
to
any
business
of
that
nature
,
puts
himself
in
a
state
of
Damnation
,
and
hangs
over
Hell
fire
by
a
very
weak
and
feeble
Thread
,
even
this
Transitory
Life
,
which
if
it
chance
to
break
,
his
Soul
is
lost
;
in
a
word
,
unlawful
business
makes
a
Man
unfit
,
not
only
for
frequent
Communicating
,
but
for
Salvation
too
;
and
then
his
business
is
unlawful
,
if
either
out
of
greediness
he
takes
too
much
of
worldly
business
upon
him
,
more
than
he
can
well
go
through
with
,
and
which
must
necessarily
hinder
him
from
minding
his
everlasting
concerns
,
or
,
if
his
business
in
the
World
necessitates
,
or
necessarily
engages
him
in
Sin
,
as
when
a
Mans
business
engages
him
to
Lying
,
or
Cheating
,
or
Stealing
,
or
Extortion
,
or
grinding
the
Faces
of
the
Poor
,
or
unreasonable
Usury
,
or
encouraging
Men
in
their
sins
,
whether
Drunkenness
,
or
Uncleanness
,
or
to
Flattering
,
or
Dissembling
.
&c.
Where
any
such
Sins
are
so
bound
up
with
the
Worldly
business
,
that
the
one
cannot
be
performed
without
the
other
,
there
the
business
is
unlawful
,
sinful
,
odious
to
God
,
and
must
be
quitted
,
banished
,
abandoned
,
though
he
beggers
himself
by
it
,
though
he
were
to
starve
upon
quiting
of
it
,
for
this
is
inconsistent
with
any
hopes
of
Salvation
,
and
a
Man
had
better
die
ten
Thousand
times
,
than
lose
the
comforts
of
Eternal
life
,
and
to
be
sure
it
must
be
quitted
too
,
that
a
Man
may
be
capable
of
comming
to
the
Holy
Communion
,
for
,
without
it
,
he
is
no
more
fit
to
be
seen
at
this
Table
,
than
a
Swine
in
a
Royal
Chamber
.
If
the
business
be
lawful
,
it
can
be
no
impediment
to
seeking
first
God's
Kingdom
and
his
Righteousness
,
for
lawful
business
is
Commanded
,
and
one
Command
doth
not
clash
with
the
other
,
and
if
it
be
no
impediment
to
a
serious
course
of
life
,
except
a
Man
will
needs
make
it
so
,
it
can
be
no
just
impediment
to
Prayer
and
Meditation
,
and
acts
of
Love
,
and
contemplating
the
mystery
of
the
Cross
,
and
consequently
no
impediment
to
frequent
Communicating
.
2.
Preparation
to
the
Holy
Sacrament
is
either
Habitual
or
Actual
;
Habitual
Preparation
Divines
call
that
,
when
a
Man
's
constant
care
is
to
please
God
,
and
to
approve
himself
faithful
to
God
,
and
to
be
conscientious
in
all
his
ways
,
when
he
makes
it
his
business
,
and
the
bent
of
his
Soul
is
,
to
arrive
to
higher
degrees
of
Sanctification
,
and
he
is
fully
and
invincibly
resolved
,
not
to
harbor
any
thing
,
that
he
shall
know
,
or
suspect
,
to
be
offensive
to
God
.
This
habitual
Preparation
is
as
necessary
as
conversion
it self
;
and
I
doubt
not
,
but
a
Man
,
thus
prepared
,
may
at
any
time
,
upon
a
very
short
warning
,
recieve
the
Holy
Sacrament
to
his
Spiritual
comfort
,
as
is
manifest
from
the
example
of
the
Primitive
Christians
,
who
,
at
first
,
before
they
were
very
numerous
,
recieved
the
Eucharist
every
day
,
and
therefore
could
not
well
come
with
any
other
Preparation
,
but
what
was
habitual
.
Actual
Preparation
consists
,
as
we
shall
shew
hereafter
,
in
retirement
,
suitable
Prayers
and
Thanksgiving
,
in
Self-examination
,
and
Contemplation
of
the
Death
of
Christ
,
and
the
Motives
,
Reasons
,
and
Benefits
of
it
,
Resolutions
&c.
This
actual
Preparation
is
either
more
prolix
,
or
more
compendious
.
The
prolix
,
or
longer
actual
preparation
is
necessary
,
till
Men
become
Masters
of
that
gracious
habit
,
I
have
already
spoken
of
;
but
if
this
be
once
become
the
constant
guest
of
the
Soul
,
if
this
once
become
an
Inhabitant
,
a
shorter
actual
preparation
is
sufficient
;
and
therefore
,
where
a
man
is
habitually
prepared
,
by
a
Consciencious
course
,
he
may
follow
his
lawful
concerns
and
business
in
the
World
,
and
yet
that
need
not
hinder
him
from
those
shorter
actual
Preparations
,
requisite
in
frequent
Communicating
.
In
a
Word
,
let
a
Man
but
once
,
in
good
earnest
,
proclaim
War
to
all
his
known
Corruptions
and
Imaginations
,
that
exalt
themselves
against
the
constitutions
and
Injunctions
of
Christ
Jesus
,
and
he
need
not
doubt
,
but
that
a
very
short
actual
preparation
,
though
it
were
only
some
few
fervent
Ejaculations
,
will
make
him
a
worthy
partaker
of
the
comforts
of
Divine
Love
,
tendered
to
him
in
this
Sacrament
;
and
consequently
,
lawful
business
can
be
no
just
impediment
to
such
frequent
preparation
:
But
if
this
I
shall
have
occasion
to
say
more
hereafter
.
The
Preceding
Considerations
reduced
to
Practice
.
I.
IT
's
no
wonder
to
see
that
strictness
,
Christ
hath
Commanded
his
Followers
to
observe
in
their
lives
,
decay
and
dwindle
away
to
nothing
but
Shew
and
Formality
,
in
the
Age
we
live
in
,
since
frequent
Communicating
is
so
much
out
of
date
among
us
.
Blessed
be
God
,
all
are
not
of
this
mind
,
and
many
pious
Souls
we
have
,
which
conscienciously
appear
at
the
Lord's
Table
,
as
often
as
they
are
called
to
it
;
but
still
what
a
vast
number
of
miserable
Souls
there
are
abroad
,
who
are
such
perfect
strangers
to
this
frequent
Communicating
,
that
some
even
die
,
and
leave
this
World
without
ever
thinking
of
it
;
and
others
delay
their
coming
to
it
,
till
Death
fills
them
with
horror
,
upon
the
account
of
their
neglect
,
and
others
come
as
seldom
as
they
can
.
What
shall
I
say
to
such
Persons
?
What
Arguments
shall
I
use
with
them
?
How
shall
I
aggravate
their
Offence
?
Are
you
Christians
,
or
are
you
Heathens
?
That
a
Turk
,
a
Pagan
,
a
Jew
,
doth
not
shew
himself
at
this
Holy
Table
,
is
no
wonder
,
for
he
is
unacquainted
with
the
Religion
of
a
Crucified
Saviour
:
But
that
you
who
profess
your selves
his
Disciples
,
should
be
loath
to
come
and
see
what
hath
been
done
for
you
upon
the
Cross
,
what
Wonders
,
what
Miracles
of
Love
,
God
hath
wrought
for
you
on
the
Tree
,
to
which
the
Son
of
God
was
nailed
,
what
can
we
think
,
what
can
we
imagine
,
but
that
you
are
Infidels
under
the
name
and
shew
of
Believers
?
How
justly
may
I
Expostulate
with
you
,
what
are
you
afraid
of
,
that
you
either
come
not
at
all
to
this
Well
of
Salvation
,
or
come
but
seldom
?
What
frights
you
?
What
stops
your
Journey
?
Are
you
afraid
of
parting
with
that
,
which
is
death
himself
to
your
redeemer
,
your
Sins
and
Naughtiness
?
Are
you
afraid
of
purifying
your Selves
,
even
as
he
is
pure
?
Are
you
afraid
of
living
up
to
his
Example
?
Are
you
afraid
of
losing
your
foolish
Delights
and
Satisfactions
?
Do
you
pretend
to
be
friends
of
Christ
,
and
are
you
loath
to
accept
of
him
for
your
Friend
?
Doth
he
promise
to
come
and
meet
you
in
this
Ordinance
,
and
are
you
loath
,
or
ashamed
,
to
be
seen
in
his
Company
?
Had
you
rather
keep
your
Trash
,
and
Dung
,
and
Filth
,
than
come
hither
and
be
made
clean
?
Tell
me
not
that
you
are
willing
to
receive
him
,
if
you
will
not
receive
him
in
his
own
way
:
In
this
Sacrament
he
offers
himself
to
you
,
if
here
you
will
not
embrace
him
,
if
here
you
will
not
express
your
esteem
of
him
,
what
hopes
have
you
that
he
will
ever
be
your
portion
?
What
can
the
Ever-Blessed
Jesus
think
of
you
?
What
can
he
judge
of
you
?
What
opinion
can
he
entertain
of
you
,
but
that
you
are
his
Enemies
,
Enemies
to
his
Supper
,
Enemies
to
his
Love
,
Enemies
to
your
own
Souls
?
Must
you
be
dragg'd
to
your
own
Happiness
?
Must
you
be
forc'd
to
drink
of
this
Water
of
Life
?
While
you
keep
off
and
stand
out
,
are
not
you
the
Persons
that
would
not
have
this
Man
,
this
more
than
Man
,
to
Reign
over
you
?
There
can
no
just
Reason
be
given
for
your
not
coming
frequently
to
this
Holy
Table
,
but
that
you
are
loath
to
agree
to
the
Terms
of
sincere
Repentance
and
Obedience
,
he
requires
at
your
hands
;
and
are
you
loath
to
be
saved
?
Do
you
take
pleasure
in
being
Reprobates
?
Is
it
such
Comfortable
thing
to
be
excluded
from
God's
favour
?
While
you
wilfully
absent
your selves
,
do
not
you
refuse
to
be
healed
?
Here
the
kind
Physician
comes
,
and
declares
his
Willingness
to
cure
you
by
the
Balsom
of
his
Wounds
,
and
had
you
rather
be
sick
,
than
of
a
healthful
Complexion
?
Here
is
a
Medicine
tendered
unto
you
,
a
Medicine
for
your
sin-sick
Souls
,
and
had
you
rather
perish
,
than
rise
and
awake
,
that
Christ
may
give
you
life
?
Hath
the
Son
of
God
endured
so
much
,
gone
through
such
a
Discipline
of
Torments
,
through
Fire
and
Water
,
that
your
Souls
might
live
,
and
do
you
despise
his
Love
,
Do
not
you
Despise
it
,
when
you
come
so
seldom
to
apply
it
?
Would
not
one
think
,
that
you
have
a
mind
to
be
miserable
,
when
you
are
so
backward
to
come
to
him
,
that
would
deliver
you
from
your
misery
?
Ah!
did
you
believe
the
astonishing
misery
of
God's
Love
,
how
would
you
breath
,
how
would
you
pant
,
how
would
you
hunger
and
thirst
for
this
Fountain
,
open'd
for
the
House
of
Judah
and
Jerusalem
,
It
's
a
sign
your
Appetite
is
dull
,
your
desires
feeble
,
your
Affections
cold
,
your
Inclinations
frozen
;
were
all
things
right
within
,
the
Fire
would
burn
,
and
at
last
you
would
speak
with
your
tongue
;
I
come
,
Lord
!
I
come
!
I
delight
to
do
thy
Will
!
It
is
the
Will
,
the
Order
,
the
Command
of
that
God
,
in
whom
you
believe
to
come
often
,
and
shall
any
thing
hinder
you
from
obeying
his
Command
?
Shall
not
his
Orders
prevail
with
you
?
Can
you
prefer
your
little
business
before
his
Will
?
Do
you
believe
that
he
must
be
your
Judge
,
and
will
you
allow
always
your selves
in
Rebellion
and
Contumacy
under
his
Injunctions
?
If
any
man
serve
me
,
let
him
follow
me
,
and
where
I
am
,
there
shall
also
my
Servant
be
,
saith
Christ
,
Joh.
12.
26.
Ah!
Shall
so
sweet
a
voice
be
lost
upon
you
?
Shall
not
this
Invitation
of
the
bleeding
Jesus
melt
you
!
He
was
just
going
to
his
Cross
,
when
he
said
so
.
He
was
just
going
to
institute
this
Sacrament
of
the
Cross
,
when
he
call'd
so
!
Ah!
How
sweet
are
these
words
!
How
full
of
Kindness
!
How
fragrant
is
this
Breath
!
What
can
work
more
upon
harden'd
hearts
?
break
,
break
,
thou
stubborn
heart
!
The
Rocks
sympathize
with
him
and
cleave
asunder
,
and
cannot
this
voice
,
this
voice
of
Mercy
,
make
an
Alteration
in
thy
breast
!
O
take
heed
,
lest
this
Lamb
,
which
came
to
take
away
the
Sins
of
the
World
,
put
on
another
shape
ere-long
,
even
that
of
a
Lion
and
roar
upon
you
,
as
it
is
Luc.
14.
24.
I
say
unto
you
,
that
none
of
those
Men
that
were
bidden
shall
taste
of
my
Supper
.
I
know
,
there
are
some
honest
Souls
,
who
,
out
of
a
Sense
of
their
own
unworthyness
,
dare
not
come
,
and
dread
frequent
approaching
to
this
Table
;
but
such
I
would
not
fright
,
but
win
to
this
frequent
Communion
;
and
all
I
shall
say
to
them
,
at
this
time
,
is
this
,
Are
you
willing
Christ
should
,
set
up
his
Throne
in
your
Souls
?
Are
you
willing
,
he
should
tread
down
his
Enemies
in
you
,
Enemies
which
have
usurp'd
his
power
?
Are
you
content
,
he
should
be
formed
in
you
,
and
fill
all
your
Faculties
?
Are
you
content
,
all
should
stoop
to
him
,
and
all
that
is
within
you
should
bow
to
his
Scepter
?
If
so
,
fear
not
,
you
cannot
come
too
often
,
your
frequent
running
to
his
Altar
will
be
Incense
to
him
,
Incense
,
which
he
'll
smell
,
as
he
did
Noah's
Sacrifice
,
and
secure
you
against
future
Destruction
.
II.
The
frequent
Communicant
ought
to
receive
some
Comfort
from
these
Instructions
.
But
then
,
by
the
frequent
Communicant
,
I
do
not
mean
one
,
that
doth
indeed
come
often
to
this
Table
,
but
knows
not
what
it
is
to
be
heated
by
the
fire
of
Divine
Love
,
whose
Sins
are
strong
,
and
his
holy
desires
weak
,
and
whose
frequent
coming
hath
made
him
as
careless
,
as
the
vast
number
of
Sermons
he
hath
heard
:
For
such
a
frequent
Communicant
God
hath
given
us
no
comfo●ts
,
to
such
a
one
we
have
no
message
,
no
Embassy
of
Peace
;
but
the
frequent
Receiver
,
whose
choice
of
the
better
part
is
both
confirmed
and
encreased
by
frequent
Receiving
,
this
is
the
Man
,
to
whom
we
are
bound
to
carry
Balm
and
Spices
,
for
a
Present
To
you
it
is
that
this
word
of
Consolation
comes
.
Your
frequent
attending
at
this
Table
,
is
living
under
the
precious
drops
of
the
dew
of
Heaven
How
goodly
are
thy
Tents
,
O
Jacob
!
How
justly
may
you
say
,
that
God
loves
you
,
when
you
love
to
be
often
with
him
,
whom
your
Souls
do
love
!
Surely
your
Souls
will
grow
fat
and
flourishing
,
that
are
so
often
nourished
at
this
Table
!
It
's
a
sign
you
long
for
the
Courts
of
the
Lord
,
and
you
shall
certainly
appear
in
a
Nobler
Court
one
day
,
a
Court
where
nothing
is
mean
,
nothing
trivial
,
nothing
savouring
of
Terrestrial
delights
;
but
a
Court
where
all
the
Servants
are
Kings
,
and
all
enjoy
more
,
than
the
Greatest
Monarchs
of
this
World
do
:
Blessed
are
your
Eyes
,
for
they
see
,
and
your
Ears
,
for
they
hear
.
The
oftner
you
see
the
precious
Sacrifice
on
this
Table
,
the
more
endearing
it
will
become
to
you
;
the
oftner
you
hear
him
call
here
,
come
to
me
,
all
that
are
weary
,
the
more
desireable
will
he
grow
in
your
Eyes
;
the
oftner
you
meet
here
,
the
greater
will
be
the
friendship
betwixt
him
and
you
,
till
this
friend
comes
at
last
and
recieves
you
to
himself
,
so
that
you
shall
be
for
ever
with
the
Lord
.
The
PRAYER
.
O
Dearest
Saviour
,
dearer
to
me
,
than
Father
and
Mother
!
My
Friend
in
all
dangers
,
my
Benefactor
in
all
wants
,
my
Fortress
in
all
troubles
!
I
cannot
but
confess
that
thou
hast
frequently
called
to
me
,
frequently
entreated
me
,
frequently
expostulated
with
me
,
and
frequently
asked
me
,
why
I
would
die
?
And
I
have
as
frequently
stopt
my
Ears
against
thy
call
,
and
been
deaf
to
thy
voice
,
and
my
follies
have
kept
pace
with
thy
favours
!
I
see
my
mistakes
,
I
see
my
errors
,
and
my
Sins
I
desire
may
be
ever
before
me
,
I
know
thy
voice
.
It
is
the
good
Shepherd's
voice
,
that
calls
me
to
this
Table
,
and
thy
Sheep
hear
thy
voice
.
I
earnestly
desire
to
be
one
of
that
number
.
O
feed
me
with
thy
pleasures
!
O
open
mine
Eyes
,
that
I
may
see
the
rich
pastures
,
that
are
to
be
found
in
thy
Grave
!
To
this
Sepulchre
let
me
repair
often
!
O
persuade
me
to
look
often
into
it
,
that
I
may
,
with
the
Holy
Woman
,
see
the
Angels
sitting
there
.
To
increase
my
willingness
to
come
frequently
,
visit
me
frequently
with
thy
Salvation
.
Let
not
my
familiarity
of
that
sight
,
lessen
my
esteem
of
the
Sacred
Mystery
.
The
oftner
I
participate
of
it
,
the
greater
let
my
Love
,
my
Affections
and
my
Admiration
be
!
Open
still
new
Springs
of
Love
,
when
I
come
to
this
Sacrament
of
thy
Everlasting
Love
,
that
the
New
Springs
may
still
give
new
life
to
my
Soul
,
new
courage
to
do
thy
Will
,
new
Power
to
tread
on
Serpents
,
new
resolutions
to
conquer
all
that
stops
my
way
.
And
thus
,
my
dearest
Lord
,
transform
me
by
the
renewing
of
my
Mind
,
that
I
may
prove
,
what
is
the
Holy
,
acceptable
and
perfect
Wall
of
God
.
Amen
,
Amen
.
CHAP.
XVI
.
Of
the
Perpetuity
of
this
Ordinance
,
and
the
Necessity
of
its
Continuance
to
the
World's
End
.
The
CONTENTS
.
St.
Pauls
Command
to
the
Corinthians
,
of
shewing
forth
the
Lord's
Death
,
till
he
come
,
not
to
be
understood
of
Christ's
coming
to
them
in
the
Spirit
,
but
coming
to
Judgment
.
This
proved
largely
by
many
arguments
.
The
reasons
laid
down
,
why
this
Sacrament
of
the
Lord's
Supper
is
to
last
to
the
end
of
the
World
.
Christ's
coming
to
Judgment
,
proved
to
be
a
very
proper
object
of
our
Contemplation
in
the
Recieving
of
the
Holy
Eucharist
,
and
a
help
to
Patience
and
Faith
,
and
confidence
in
the
Goodness
of
God
.
God's
Marvellous
care
of
our
everlasting
welfare
,
shewn
,
in
tying
us
up
in
Bonds
of
Obedience
in
this
Ordinance
.
Men
who
look
for
Grace
and
Salvation
,
as
they
are
bound
to
make
use
of
the
means
of
Grace
,
so
they
are
obliged
to
make
use
of
this
.
The
wretched
state
of
those
,
who
neglect
to
shew
forth
the
Lord's
Death
in
this
Sacrament
.
The
same
temper
required
in
Recieving
the
Eucharist
,
that
we
desire
to
be
in
,
when
we
shall
be
summoned
to
Judgment
.
The
Prayer
.
I.
THat
this
Sacrament
of
the
Lord's
Supper
is
a
standing
Ordinance
,
and
to
last
to
the
end
of
the
World
,
St.
Paul
expresly
tells
us
,
1
Cor.
11.
26.
For
as
often
as
you
Eat
this
Bread
,
and
Drink
this
Cup
,
ye
do
shew
,
or
,
do
ye
shew
the
Lord's
death
till
he
come
.
Whereby
is
plainly
meant
Christ's
coming
to
judge
the
World
;
and
this
hath
been
the
unanimous
belief
of
the
universal
Church
,
since
the
Apostles
time
unto
this
day
,
which
makes
us
justly
wonder
at
the
boldness
and
ignorance
of
Quakers
,
and
other
Enthusiasts
,
who
have
presumed
to
abolish
this
Ordinance
in
their
Conventicles
,
pretending
,
that
this
Sacrament
was
fitted
only
for
the
Infancy
of
the
Christian
Church
,
but
intended
it
should
cease
,
when
Christ
should
come
to
them
in
the
Spirit
;
and
having
already
received
Christ
,
as
they
fancy
,
in
their
first
Conversion
and
Regeneration
,
they
foolishly
and
ridiculously
imagine
,
that
they
have
no
need
of
receiving
him
again
,
in
the
use
of
the
outward
Symbols
,
tendered
to
Christians
in
this
Sacrament
.
Puffed
up
with
this
airy
conceit
,
they
run
into
this
Sinister
and
Childish
Interpretation
of
the
Apostle's
words
,
contrary
to
the
sense
of
all
Christian
Churches
,
as
if
Till
he
come
were
as
much
,
as
Till
he
come
to
you
in
the
Spirit
,
to
which
impertinent
Exposition
,
nothing
could
possibly
lead
these
silly
Men
,
but
the
Spirit
of
error
and
contempt
of
all
human
Learning
,
and
undervaluing
the
common
dictates
of
Reason
,
and
a
monstrous
Spiritual
Pride
,
which
not
only
swells
them
with
an
opinion
,
that
they
are
wiser
,
than
all
the
Christians
in
the
World
besides
,
but
tempts
them
to
other
insolencies
and
Prophanations
of
the
Written
Oracles
of
the
Holy
Ghost
;
and
therfore
,
lest
weak
Capacities
should
be
ensnared
by
such
specious
pretences
,
it
will
be
necessary
to
shew
the
unreasonableness
of
this
interpetation
.
1.
There
is
not
the
least
Syllable
,
not
the
least
hint
given
us
in
all
the
New
Testamen●
,
that
this
Sacrament
,
after
it
was
once
instituted
,
was
ever
to
be
abolished
;
which
made
,
not
only
the
Apostles
introduce
it
into
the
Christian
Congregations
,
while
they
lived
,
but
all
the
Churches
,
planted
and
founded
by
them
,
retained
and
continued
it
,
knowing
nothing
to
the
contrary
,
but
that
this
Ordinance
was
to
be
perpetual
and
Eternal
;
and
therefore
,
as
they
had
recieved
the
necessary
use
of
it
from
those
,
who
laid
the
foundation
of
their
Religion
,
so
they
propagated
the
same
to
their
posterity
:
Nay
,
among
the
Hereticks
,
that
left
and
separated
from
the
Church
,
there
were
very
few
,
but
what
preserved
the
use
of
this
Sacrament
in
their
Congregations
;
and
though
they
had
the
insolence
of
Blaspheming
other
Mysteries
of
Christianity
,
yet
this
Ordinance
they
were
afraid
to
abolish
,
being
sensible
that
it
was
one
of
the
Corner
stones
of
Christianity
:
And
who
could
imagine
otherwise
,
that
considered
,
how
this
Sacrament
succeeded
in
the
room
of
the
Passover
,
which
was
Item
enough
,
that
it
was
to
last
for
ever
;
for
as
the
Passover
,
after
its
first
Institution
,
was
to
last
to
the
end
of
the
Jewish
Oeconomy
,
that
expiring
with
Christ's
Death
,
so
this
succeeding
,
was
an
argument
,
that
it
was
to
continue
while
the
dispensation
of
Christianity
should
last
,
and
that
is
to
the
end
of
the
World
.
2.
No
Man
will
deny
,
but
that
those
three
thousand
Souls
,
converted
by
St.
Peter's
Sermon
,
did
receive
the
Holy
Ghost
,
for
St.
Peter
expresly
promises
them
,
Acts
2.
38.
Repent
and
be
Baptized
every
one
of
you
in
the
name
of
Jesus
Christ
,
for
the
Remissions
of
Sins
,
and
ye
shall
receive
the
Gift
of
the
Holy
Ghost
;
and
this
was
very
common
in
those
days
,
for
true
Penitents
to
receive
the
Holy
Ghost
,
immediately
upon
their
Baptism
,
and
sometimes
before
their
Baptism
,
as
Cornelius
and
his
Company
,
Act.
20.
44.
48.
And
though
by
the
Holy
Chost
,
in
those
places
,
are
meant
the
miraculous
Gifts
of
the
Holy
Ghost
,
speaking
with
Tongues
,
healing
diseases
,
&c.
Yet
it
must
be
granted
,
that
in
their
conversion
,
they
had
the
Sanctifying
Spirit
of
God
,
sent
upon
them
,
yet
these
very
Persons
,
that
●nd
so
received
the
Spirit
,
continued
in
breaking
of
Bread
,
and
in
Prayer
,
as
we
are
told
,
Act.
2.
42.
And
that
by
breaking
of
Bread
there
,
is
not
meant
sitting
down
to
their
private
and
ordinary
meals
,
is
evident
from
hence
,
because
it
is
mentioned
as
a
part
of
their
Devotion
and
publick
Worship
,
to
which
their
ordinary
Diet
cannot
be
referred
,
and
therefore
it
must
be
the
Encharist
,
or
this
Sacrament
of
the
Lord's
Supper
,
that
's
meant
by
it
;
for
by
that
Term
it
was
usually
expressed
in
the
Primitive
Church
,
as
we
see
,
1
Cor.
10.
16.
3.
Those
very
Corinthians
to
whom
the
Apostle
writes
in
the
place
aforementioned
,
and
gives
a
Command
to
shew
forth
the
Lord's
death
in
this
Sacrament
,
till
he
came
,
had
already
received
the
Spirit
of
God
,
as
we
read
,
1
Cor.
2.
12.
Now
we
have
received
,
not
the
Spirit
of
the
World
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
that
are
freely
given
us
of
God
:
and
to
this
purpose
he
adds
,
1
Cor.
6.
11.
Such
were
some
of
you
,
but
ye
are
Washed
,
but
ye
are
Sanctified
,
but
ye
are
justified
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
These
Men
then
had
received
the
Spirit
of
God
,
and
therefore
,
when
the
Apostle
,
writing
to
them
,
chap.
11.
Saith
,
that
they
should
shew
forth
the
Lords
death
,
till
he
come
,
most
certainly
he
cannot
mean
,
till
he
came
to
you
in
the
Spirit
,
for
they
had
received
this
Spirit
already
,
and
he
was
already
come
to
them
in
the
Spirit
;
and
what
sense
would
it
have
been
,
to
say
,
Ye
that
have
received
the
Spirit
of
Christ
,
must
shew
forth
his
death
,
till
he
come
to
you
in
the
Spirit
,
just
as
good
sense
,
as
if
a
Man
should
say
,
Ye
that
are
in
London
,
must
do
such
a
thing
till
you
come
to
London
;
so
that
,
if
this
were
the
sense
,
the
Apostle
must
have
contradicted
himself
,
or
spoken
that
which
no
body
knew
what
to
make
of
.
It
follows
therefore
,
that
since
by
his
coming
in
Scripture
is
frequently
meant
,
his
coming
to
Judge
the
World
,
as
Rev.
22.
20.
1
Cor.
4.
5.
Luc.
18.
8.
That
here
it
hath
the
same
sense
,
because
without
it
,
the
words
will
not
bear
a
reasonable
construction
.
4.
The
design
of
the
Apostle
in
this
11th
.
Chapter
,
is
,
to
rectify
several
mistakes
,
and
errors
,
and
abuses
,
that
were
crept
in
among
the
Corinthians
,
in
their
administration
and
eating
of
the
Lord's
Supper
,
and
this
is
intimated
v.
17
,
18.
So
that
his
intent
,
in
writing
to
them
,
must
be
,
to
inform
them
,
how
they
were
to
behave
themselves
in
the
use
of
this
Ordinance
,
what
exorbitancies
they
were
to
abandon
,
what
evil
customs
they
were
to
retrench
,
what
vulgar
errors
they
were
to
beware
of
,
and
consequently
,
his
intent
could
not
be
,
to
abolish
this
Sacrament
,
or
to
teach
them
to
use
it
no
longer
,
than
Christ
should
come
to
them
in
the
Spirit
.
He
that
gives
a
Man
directions
about
a
good
work
,
in
what
manner
he
is
to
perform
it
,
what
he
is
to
take
heed
of
in
the
practice
of
it
,
what
Rocks
and
Stumbling-blocks
he
is
to
shun
,
doth
not
perswade
him
to
leave
the
good
work
undone
,
or
to
neglect
it
,
but
chalks
out
to
him
only
the
way
he
may
walk
in
with
safety
,
doth
still
allow
the
work
to
be
of
Eternal
Obligation
,
only
that
it
may
be
acceptable
to
God
,
bids
him
beware
of
the
Shelves
and
Sands
,
he
may
run
upon
in
the
prosecution
of
it
;
and
though
,
in
reformation
of
abuses
,
the
thing
it self
,
which
gave
occasion
to
the
abuse
,
is
very
often
cancell'd
and
taken
away
,
yet
that
Rule
holds
only
in
things
indifferent
.
In
Duties
and
things
Commanded
,
such
as
the
Sacrament
of
the
Lord's
Supper
is
,
this
could
not
be
practised
,
for
if
Ten
thousand
abuses
were
committed
about
Prayer
,
yet
Prayer
would
still
be
a
Duty
;
and
therefore
the
Apostle
,
reforming
the
errors
of
the
Corint●ians
in
the
administration
of
this
Sacrament
,
cannot
be
supposed
to
abrogate
the
Sacrament
it self
,
for
as
he
saith
,
v.
20.
He
had
received
it
of
the
Lord
;
i.
e.
by
way
of
a
commanded
Duty
,
which
therefore
could
not
be
abolished
.
5.
Let
us
admit
of
this
odd
expression
of
Christ's
coming
to
them
in
the
Spirit
,
if
a
Man
have
received
the
Spirit
of
Christ
,
that
's
so
far
from
being
a
sufficient
reason
to
justifie
his
staying
away
from
this
Sacrament
,
that
it
is
a
powerful
motive
to
come
to
it
;
not
only
because
he
,
that
hath
the
Spirit
of
Christ
,
will
be
sure
to
do
what
Christ
Commands
him
,
but
because
the
Spirit
of
Christ
must
be
cherished
,
preserved
,
kept
warm
,
and
made
much
of
,
which
is
not
to
be
done
,
but
by
frequent
contemplation
of
God's
Love
and
Charity
,
and
compassion
to
,
our
immortal
Souls
,
whereof
this
Sacrament
doth
not
only
put
us
in
mind
,
but
gives
us
a
faithful
representation
.
The
Spirit
of
God
,
within
us
,
must
be
preserv'd
by
the
use
of
such
means
,
God
hath
appointed
;
and
since
this
Sacrament
is
one
of
these
means
,
he
that
neglects
it
,
cannot
promise
himself
a
long
continuance
of
that
Spirit
in
his
Soul
;
and
what
if
Men
,
that
have
frequented
this
Ordinance
,
have
found
no
good
by
it
,
for
that
must
be
their
own
fault
,
and
because
they
come
to
it
like
Swine
,
no
wonder
if
they
come
away
from
it
in
no
better
condition
.
6.
Though
it
is
readily
granted
,
that
true
Believers
,
in
their
first
conversion
,
receive
the
Spirit
of
Christ
,
yet
that
puts
no
stop
to
their
receiving
larger
and
greater
influences
of
it
,
by
the
use
of
this
Sacrament
:
As
Grace
is
begun
in
their
first
conversion
,
so
it
is
increased
by
a
conscientious
use
of
this
Ordinance
.
The
coming
to
it
doth
not
abate
the
power
of
this
Spirit
,
but
advances
it
.
This
Ordinance
being
a
Spiritual
Ordinance
,
the
Spirit
of
Christ
is
the
more
likely
to
exert
its
virtue
in
a
sincere
Believer
,
that
frequents
it
:
The
Cross
of
Christ
,
which
is
Foolishness
to
the
Greek
,
is
Wisdom
to
the
Spiritual
Man
,
and
the
more
he
looks
upon
it
with
suitable
Devotion
,
the
greater
courage
and
strength
he
will
receive
from
it
,
to
fight
the
Battels
of
the
Lord
.
The
Spirit
of
Christ
that
works
in
a
true
Believer
,
works
by
rational
Arguments
,
by
Arguments
that
are
most
apt
to
prevail
with
rational
Men
;
and
since
nothing
can
be
a
more
effectual
Argument
,
than
the
Love
of
Christ
,
manifested
on
the
Cross
,
and
particularly
in
the
Sacrament
of
the
Cross
,
it
must
follow
,
that
the
first
operations
of
Christ's
Spirit
in
the
Soul
,
are
no
hindrance
to
his
farther
operations
in
this
Holy
Sacrament
.
7.
It
's
true
,
in
this
Sacrament
,
external
Symbols
and
Elements
are
made
use
of
,
but
that
's
not
at
all
improper
,
or
inconsistent
with
a
Gospel
state
;
nor
do
these
Symbols
hinder
any
Man
from
worshipping
God
in
Spirit
and
in
Truth
,
but
rather
promote
it
.
If
under
the
Gospel
,
Men
may
make
no
use
of
external
tokens
,
to
put
them
in
mind
of
Spiritual
things
,
the
Apostle
was
out
in
his
Divinity
,
when
he
tells
us
,
That
the
invisible
things
of
God
are
clearly
seen
,
being
understood
by
the
things
which
are
made
,
even
his
eternal
Power
and
Godhead
,
Rom.
1.
20.
Christ
indeed
abolished
the
burthensome
Symbols
of
the
Ceremonial
Law
,
but
did
no
where
tell
us
,
that
he
would
leave
no
Symbols
at
all
in
his
Church
to
remember
him
by
:
And
though
we
grant
,
what
the
Apostle
saith
,
Col.
2.
20.
21.
Wherefore
,
if
ye
be
dead
with
Christ
from
the
Rudiments
of
the
World
,
why
,
as
though
living
in
the
World
,
are
ye
subject
to
Ordinances
,
touch
not
,
taste
not
,
handle
not
?
Yet
it
plainly
appears
from
his
discourse
,
that
he
reprehended
no
other
but
Judaizing
Christians
,
who
having
embraced
the
Christian
Religion
,
were
still
observant
of
the
Ancient
Ceremonies
,
which
Moses
,
while
the
Church
was
in
its
Minority
,
had
given
to
the
Jewish
People
;
such
as
were
distinctions
of
Meats
and
Drinks
,
touching
dead
Bodies
,
or
any
thing
that
was
defiled
with
Leprosie
,
touching
any
thing
unclean
,
whether
Man
or
Beast
,
&c.
whereof
a
large
account
is
given
in
Levit.
7.
21.
So
that
this
Saying
doth
not
reverse
the
Symbols
,
used
in
the
Holy
Sacrament
,
they
being
of
another
nature
,
and
instituted
upon
a
different
design
,
and
so
far
from
evacuating
a
Spiritual
Worship
,
that
those
become
most
Spiritual
persons
,
that
frequently
exercise
themselves
in
a
devout
use
of
it
;
and
therefore
what
arrogance
must
it
be
,
for
Men
to
think
themselves
wiser
than
Christ
himself
;
and
when
he
,
whose
Wisdom
cannot
by
searching
be
found
out
,
hath
given
us
these
Symbols
,
and
by
them
thought
fit
to
help
our
infirmities
,
to
fancy
,
that
Christ
did
more
than
he
need
to
have
done
,
as
if
he
understood
not
our
Natures
better
than
we
?
Those
that
look
upon
those
Symbols
,
as
Crutches
for
weaker
Christians
to
lean
upon
,
and
such
,
as
they
themselves
have
no
need
of
,
had
need
examine
and
search
their
Hearts
better
,
than
hitherto
they
have
done
,
lest
they
be
unable
,
when
the
time
comes
,
to
stand
before
the
Son
of
Man
.
II.
Why
this
Sacrament
is
to
last
in
the
Christian
Church
to
the
end
of
the
World
,
or
till
Christ
come
to
Judgment
,
may
easily
be
guess'd
at
;
for
,
1.
The
means
of
Grace
are
the
same
and
unalterable
to
the
end
of
the
World
;
and
whatever
things
bore
the
name
of
ordinary
means
of
Grace
,
in
the
Apostles
days
,
still
bear
that
Name
,
and
shall
bear
it
,
till
Heaven
and
Earth
do
perish
;
for
God
intended
but
one
Gospel
to
the
Christian
World
,
even
that
Gospel
which
we
have
,
and
,
after
it
,
we
are
to
expect
no
other
:
This
is
to
serve
the
Church
,
while
it
is
a
Church
,
and
as
the
Church
is
to
last
to
the
consummation
of
all
things
,
so
this
Gospel
is
to
last
,
for
which
reason
it
is
expresly
call'd
,
The
Eternal
Gospel
,
Rev.
14.
6.
And
the
Apostle
is
very
peremptory
in
his
Assertion
;
Though
we
,
or
an
Angel
from
Heaven
,
should
Preach
any
other
Gospel
,
meaning
either
now
,
or
hereafter
,
than
what
we
have
Preached
to
you
,
let
him
be
accursed
,
Gal.
1.
8.
And
if
the
Gosbe
to
last
to
the
end
of
the
World
,
this
Ordinance
of
the
Lord's
Supper
,
in
the
Church
,
must
needs
last
as
long
,
for
this
is
part
of
the
Gospel
,
as
much
as
Prayer
,
Preaching
,
or
any
other
message
delivered
in
that
Book
.
That
which
is
most
properly
called
the
Gospel
,
or
Glad-tidings
,
is
the
mistery
of
God's
reconciling
the
World
to
himself
in
Christ
Jesus
,
and
this
is
in
an
eminent
manner
express'd
in
this
Sacrament
,
so
that
this
Sacament
is
the
principal
part
of
the
Gospel
,
the
chief
subject
it
treats
of
,
the
principal
thing
it
aims
at
,
the
very
foundation
of
the
whole
,
For
other
Foundation
can
no
man
lay
,
than
that
is
laid
,
which
is
Christ
,
saith
St.
Paul
,
1
Cor.
3.
12.
Nay
,
he
determined
with
himself
,
not
to
know
any
thing
,
save
Jesus
Christ
,
and
him
Crucified
;
which
is
the
very
purport
and
scope
of
this
Ordinance
;
and
if
the
Gospel
be
a
thing
perpetual
and
eternal
,
the
principal
part
of
it
,
without
all
peradventure
,
must
be
so
.
2.
The
comforts
of
Christian
Souls
are
to
last
,
while
Christians
live
in
the
World
,
and
that
,
by
virtue
of
Christ's
Pontificial
Prayer
,
Joh.
17.
20.
21.
Neither
Pray
I
for
these
alone
;
but
for
them
also
,
which
shall
believe
on
me
through
their
word
,
i.
e.
to
the
end
of
the
World
;
that
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
also
may
be
one
in
us
,
than
which
,
there
cannot
be
greater
comforts
;
and
if
such
are
to
last
to
the
Worlds
end
,
the
Sacrament
of
the
Lord's
Supper
must
needs
be
of
the
same
perpetuity
,
for
from
hence
flow
the
greatest
comforts
of
true
Believers
,
this
assuring
us
,
that
as
the
material
Bread
,
by
eating
,
is
united
to
ou●
Bodies
,
so
is
Christ
united
to
our
Souls
,
or
our
Souls
united
to
him
,
as
Members
to
their
Head
;
and
to
be
one
with
Christ
,
it
such
a
Treasury
of
Comforts
,
that
there
is
no
affliction
,
no
condition
so
mean
,
or
so
calamitous
,
but
may
receive
ease
and
content
from
this
Consideration
;
for
if
I
am
one
with
Christ
,
my
Blessed
Redeemer
,
will
be
concern'd
for
me
,
will
take
care
of
me
,
will
be
with
me
in
the
Tryals
that
fall
to
my
share
,
will
support
me
under
Temptations
;
assist
me
with
his
Grace
,
relieve
me
by
his
Presence
,
subdue
Satan
under
my
Feet
shortly
,
will
furnish
me
with
Arguments
to
resist
,
will
not
leave
me
when
I
dye
,
but
convey
and
conduct
my
Soul
,
where
her
Head
is
,
that
it
may
be
for
ever
with
her
Lord
,
and
will
make
me
partaker
of
the
same
Glories
too
,
which
himself
is
possest
of
.
By
this
Sacrament
we
become
one
with
Christ
Jesus
,
and
this
comfort
being
to
attend
sincere
Christians
,
while
Christians
are
in
the
World
,
the
means
,
whereby
that
Union
is
made
,
must
necessarily
last
as
long
as
Christianity
lasts
,
i.
e.
to
the
Day
of
Judgment
.
3.
Lo
,
I
am
with
you
,
saith
Christ
to
his
Disciples
,
who
were
Representatives
of
all
future
Christian
Congregations
,
that
should
maintain
the
purity
of
his
Doctrine
and
Morals
,
to
the
end
of
the
World
,
Matth.
28
20.
This
is
not
to
be
understood
of
his
Bodily
Presence
or
Human
Nature
,
for
that
was
to
be
Translated
into
his
Father's
Kingdom
,
and
with
respect
to
that
,
he
had
told
his
Followers
before
,
that
they
should
not
have
him
always
with
them
,
Matth.
26.
11.
And
as
to
his
Divine
Nature
,
though
the
words
may
be
referr'd
to
that
,
yet
it
is
to
be
noted
,
that
he
spoke
these
words
,
as
one
,
who
had
all
Power
given
him
in
Heaven
and
in
Earth
,
v.
18.
and
therefore
as
Mediator
,
or
the
promised
Messiah
of
the
World
;
and
if
he
spake
these
words
,
as
Mediator
or
Head
of
the
Church
,
it
must
follow
,
that
he
meant
them
of
his
being
with
them
,
and
their
Followers
to
the
World's
end
,
by
his
Spirit
and
virtue
,
and
influence
in
their
observing
all
things
,
whatsoever
he
Commanded
them
,
as
the
words
immediately
preceding
do
evince
;
for
he
doth
not
tye
his
special
Presence
to
a
bare
function
of
Men
,
as
the
Romanists
falsly
infer
,
but
to
Obedience
;
and
as
Baptism
was
one
of
the
things
he
commanded
them
to
use
and
observe
,
in
the
Verse
before
,
so
the
Lord's
Supper
and
Celebration
of
it
was
another
;
so
that
if
Christ's
Presence
be
necessary
to
the
Worlds
end
,
and
that
Presence
be
tied
to
Obedience
,
and
this
Sacrament
be
one
of
the
things
he
hath
commanded
,
and
in
which
he
must
be
obey'd
,
in
order
to
his
Gracious
Presence
,
this
Ordinance
also
must
be
necessary
,
and
must
needs
be
kept
up
to
the
end
of
the
World
.
4
Christ's
Church
is
to
last
to
the
World's
end
,
for
it
is
for
his
Church's
sake
,
that
the
World
stands
so
long
as
it
doth
,
as
the
World
was
created
upon
that
account
,
because
God
meant
to
gather
a
Church
out
of
the
World
,
out
of
the
foreseen
corrupt
Mass
of
Mankind
;
so
it
is
preserved
upon
that
account
,
even
that
the
number
of
those
,
that
shall
be
saved
,
may
be
compleated
;
which
great
Truth
,
is
,
I
believe
,
aim'd
at
by
the
Apostle
,
Col.
1.
15
,
16
,
17
,
18.
and
to
this
end
,
this
Church
is
said
to
be
so
durable
and
so
firm
,
that
the
Gates
of
Hell
shall
not
be
able
to
prevail
against
it
,
Matth.
16.
18.
The
Devil
,
we
may
be
confident
,
will
endeavour
to
b●tter
it
to
to
the
very
last
moment
of
the
World's
duration
;
and
if
,
with
all
his
stratagems
,
and
continued
and
lasting
assaults
,
he
shall
not
be
able
to
conquer
or
to
destroy
it
▪
it
must
stand
and
last
as
long
as
those
assaults
do
last
.
The
Apostle
therefore
makes
mention
of
sincere
Christians
,
that
will
be
alive
at
Christ's
coming
to
Judgment
,
1
Thess.
4.
17.
And
consequently
,
the
Church
will
last
till
then
;
and
if
the
Church
is
to
last
to
the
Worlds
end
,
the
Marks
of
that
Church
must
last
as
long
.
It
's
true
,
Holiness
of
life
is
one
Mark
,
but
that
's
not
all
the
Marks
the
Christ's
Church
must
have
.
The
Sacraments
are
Marks
too
,
and
Marks
whereby
it
may
be
better
known
,
than
by
Holiness
;
not
but
that
Holiness
is
the
principal
Ornament
of
the
Church
;
but
as
those
that
are
to
joyn
themselves
unto
the
Church
,
are
generally
more
inquisitive
after
the
Constitutions
and
Ordinances
of
it
,
and
the
means
whereby
that
Holiness
is
effected
,
than
after
any
thing
else
,
so
this
Sacrament
being
part
of
those
means
,
and
therefore
one
of
the
necessary
Marks
,
it
must
last
to
the
end
of
the
World
,
as
much
as
the
Church
it self
,
and
as
long
as
there
is
any
probability
of
Mens
joyning
themselves
to
the
Church
;
and
by
this
means
Holiness
of
Life
is
signally
promoted
,
as
experience
sufficiently
witnesses
.
As
Christians
in
general
,
so
the
Church
of
Christ
,
or
the
respective
Societies
of
Christians
professing
Christ's
Doctrine
,
and
imitation
of
his
life
,
are
compared
to
a
City
set
on
a
Hill
,
and
which
cannot
be
hid
,
Mat.
5.
14.
Not
that
Christ's
Church
must
always
appear
outwardly
Magnificent
and
Glorious
,
thereby
to
attract
the
Eyes
of
Spectators
,
no
,
but
that
the
purity
of
Doctrine
and
sound
Preaching
of
the
Word
,
and
the
due
administration
of
the
Holy
Sacraments
,
together
with
innocence
of
Life
,
must
make
it
visible
,
and
this
,
it
may
be
,
under
the
greatest
persecution
,
and
when
a
severe
Tempest
falls
upon
her
;
by
these
Marks
she
may
still
be
known
;
and
if
these
are
her
Marks
,
these
Marks
must
last
as
long
as
the
Church
it self
.
III.
The
term
therefore
,
to
which
this
Holy
Sacrament
is
to
last
,
even
Chrst's
coming
to
Judgment
,
may
very
justly
be
taken
into
consideration
in
receiving
of
the
Blessed
Eucharist
,
I
hinted
so
much
,
Ch.
1.
Fa.
9.
But
must
upon
this
occasion
enlarge
upon
it
:
For
1.
This
consideration
will
help
to
encourage
us
to
Patience
under
reproaches
,
Injuries
,
and
Mens
unrighteous
dealing
with
us
.
It
serves
to
quiet
the
Soul
,
to
think
that
Christ
knows
my
Sufferings
,
aud
the
Injuries
that
are
done
me
,
and
sees
my
Integrity
and
Innocence
,
and
will
clear
me
in
the
last
day
before
the
whole
World
;
What
need
I
resent
such
an
affront
,
when
the
Son
of
God
takes
notice
of
it
,
and
if
I
am
patient
under
it
,
will
,
in
that
great
day
,
plead
my
Cause
,
set
the
Sinners
Transgression
,
if
he
repents
not
,
before
his
Eyes
,
and
confound
him
;
not
that
I
am
to
wish
that
confusion
of
the
offender
;
but
my
consideration
,
that
Christ
will
actually
do
it
,
may
promote
my
contentedness
under
that
affliction
;
What
need
I
revile
my
Persecutors
,
when
he
,
for
whose
sake
,
I
endure
that
persecution
,
will
sufficiently
vindicate
me
in
that
day
,
for
it
is
a
righteous
thing
with
God
,
to
recompense
Tribulation
,
to
those
that
trouble
you
,
saith
St.
Paul
,
2.
Thes.
1.
6
,
7
,
8.
This
Judge
will
at
last
discover
,
how
Men
were
mistaken
in
us
,
how
unjust
there
Censures
were
,
what
sinister
Constructions
they
put
upon
our
Actions
,
how
malicious
their
Slanders
were
,
how
unjust
the
Punishments
they
inflicted
on
us
,
how
inhuman
,
how
contrary
to
Charity
,
all
their
ill
Lauguage
was
;
He
shall
bring
forth
our
Righteousness
as
the
Light
;
and
our
Judgment
as
the
Noon-day
,
Psal
,
37.
6.
and
this
consideration
must
needs
be
very
effectual
to
promote
Patience
.
2.
This
Consideration
will
help
to
increase
our
confidence
,
and
arm
us
against
distrust
and
diffidence
,
for
if
the
powers
of
darkness
would
fright
us
from
laying
hold
on
Christ's
Merits
,
because
he
will
be
a
very
severe
Judge
in
the
last
day
,
the
timerous
Christian
may
answer
thus
.
True
,
he
will
be
my
Judge
,
but
he
hath
promised
to
be
a
Father
too
,
to
those
that
fear
him
:
He
'll
be
my
Judge
Indeed
,
but
he
is
a
Judge
of
my
Flesh
and
of
my
Bone
,
and
who
will
have
regard
to
my
infirmities
:
He
'll
be
my
Judge
,
but
he
is
my
Head
withal
,
who
will
be
tender
of
his
Members
:
He
'll
be
my
Judge
,
but
he
is
a
merciful
High
Priest
withal
,
who
will
be
my
Advocate
,
and
answer
the
Objections
I
cannot
confute
.
I
will
cling
to
his
Precepts
,
I
will
not
wickedly
depart
form
him
,
I
will
express
my
Love
to
him
in
Holy
Obedience
,
I
will
dread
his
Judgments
,
and
make
his
Mercy
a
motive
to
Purification
.
I
will
not
give
place
to
the
Devil
,
I
will
fight
against
his
Temptations
,
I
will
stand
upon
my
watch
,
I
will
not
lie
asleep
in
the
Bed
of
Sin
,
I
will
get
up
if
I
chance
to
fall
,
I
will
rise
again
when
I
am
overtaken
in
a
fault
,
I
will
accuse
my self
and
beg
his
pardon
,
I
will
endeavour
to
walk
worthy
of
the
Vocation
,
wherewith
I
am
called
,
with
all
lowliness
and
meekness
and
long-suffering
,
I
will
not
take
part
against
him
with
his
Enemies
.
This
is
the
work
I
have
resolved
upon
,
according
to
this
Rule
I
will
walk
,
and
such
a
Soul
,
I
know
,
this
Gracious
Judge
will
not
cast
away
nor
condemn
;
what
inadvertencies
I
may
run
into
,
I
will
not
justifie
,
but
strive
against
them
,
and
I
doubt
not
,
but
his
Cross
will
cover
them
,
while
my
Heart
is
sincere
,
and
my
Soul
is
ever
toward
him
.
This
Judge
will
absolve
me
,
he
will
deal
favourably
with
me
,
as
with
a
person
whom
he
hath
redeemed
.
I
will
look
upon
the
Promises
and
apply
them
.
He
hath
promised
,
that
he
will
not
take
away
his
kindness
utterly
,
from
such
as
love
him
;
while
I
live
,
I
will
love
him
,
and
I
question
not
,
but
as
severe
as
he
is
to
the
obstinate
and
untractable
,
he
will
visit
me
with
everlasting
kindness
.
The
Preceding
Considerations
improved
.
and
reduced
to
Practise
.
I.
O
Let
us
admire
the
Goodness
of
God
,
and
his
marvellous
care
of
our
everlasting
welfare
!
He
sees
,
how
slippery
our
Natures
are
,
how
fickle
,
how
mutable
,
how
changeable
,
how
apt
to
turn
from
the
Holy
Commandment
delivered
to
them
,
and
therefore
he
ties
us
in
Bonds
,
in
Covenants
,
and
in
Sacraments
of
of
Virtue
,
whereof
the
Lord's
Supper
is
the
strongest
,
the
greatest
and
most
Sacred
,
and
therefore
the
best
defensative
and
guard
against
the
encroachments
of
Temptations
;
insomuch
,
that
he
,
who
can
break
through
this
Mound
,
and
will
not
be
kept
in
by
Arguments
drawn
from
the
Death
of
Christ
,
but
,
in
despight
of
the
Blood
of
the
Covenant
,
he
hath
drunk
and
sealed
his
Promise
with
,
will
plunge
himself
into
known
sins
;
that
Man's
case
is
desperate
,
that
Man
is
truly
resolved
to
be
miserable
,
and
will
die
,
though
the
Lord
Jesus
call
to
him
from
the
Cross
,
Live
,
in
thy
Blood
,
live
:
He
that
can
Swear
,
and
Vow
to
God
,
in
this
Sacrament
,
vow
upon
the
Body
and
Blood
of
Christ
,
that
he
'll
be
Drunk
no
more
,
and
Swear
no
more
,
and
Lye
and
Cheat
no
more
,
and
yet
forgets
the
Oath
of
God
,
that
is
upon
his
Soul
,
and
dares
fall
to
his
old
Sins
again
;
that
Man's
last
Estate
is
worse
than
the
first
,
and
he
slights
him
,
by
whom
he
must
be
saved
,
despises
him
,
who
alone
can
make
him
happy
,
refuses
that
Blood
,
which
alone
can
cleanse
him
,
undervalues
the
only
Champion
,
that
can
secure
him
against
the
Rage
of
the
roaring
Lion
,
loses
and
rejects
the
Prop
,
which
alone
can
support
him
against
the
wrath
of
an
offended
God
,
and
affronts
that
Friend
,
which
alone
can
help
and
comfort
him
in
the
day
of
Vengeance
.
II.
This
Sacrament
being
a
standing
Ordinance
,
and
a
notable
means
of
Grace
,
as
much
as
Prayer
and
hearing
the
Word
of
God
,
it
must
necessarily
follow
,
that
Men
,
who
look
for
Grace
and
Salvation
,
must
make
as
great
Conscience
of
this
,
as
of
any
other
;
and
if
they
account
it
a
Sin
,
to
neglect
Prayer
and
hearing
the
Word
,
they
must
look
upon
it
as
sinful
too
,
to
neglect
this
Ordinance
.
If
this
be
a
means
of
Salvation
,
as
well
as
the
rest
,
he
that
hopes
to
be
saved
,
must
seriously
make
use
of
this
means
,
else
he
can
have
but
little
hopes
of
arriving
to
the
end
without
the
means
.
Surely
,
this
Sacrament
is
a
means
,
whereby
you
and
I
must
come
to
love
the
Lord
Jesus
Christ
,
a
Duty
of
that
consequence
,
that
he
that
love
him
not
in
sincerity
,
lies
under
a
severe
threatning
,
and
is
liable
to
a
dreadful
Curse
,
1
Cor.
16.
22.
But
how
shall
we
ever
love
him
to
any
purpose
,
except
we
use
the
means
,
whereby
that
Love
must
be
raised
and
kindled
in
our
Breast
?
Doth
any
Man
hope
to
thrive
in
the
World
,
that
will
not
bestir
himself
,
become
active
in
his
profession
,
and
apply
himself
to
Labour
?
Does
any
Man
hope
ot
arrive
to
Learning
and
Scholarship
,
without
Books
or
Reading
?
Does
any
Person
hope
to
keep
himself
warm
in
Winter
,
that
puts
on
no
Cloaths
?
Or
,
was
ever
any
so
foolish
,
as
to
hope
to
come
to
his
Journies
end
,
if
he
sits
still
in
a
Tavern
or
Alehouse
by
the
way
?
If
this
Sacrament
be
a
means
of
obtaining
Happiness
,
will
that
Happiness
fall
to
our
share
,
without
using
the
proper
means
?
If
thou
refusest
to
come
to
this
Ordinance
,
how
can
God
be
kind
to
thee
,
how
can
he
visit
thee
with
the
Favour
he
bears
to
his
own
People
?
How
can
he
wash
thee
with
the
Blood
of
the
Lamb
?
How
can
he
make
thee
Blessed
,
and
a
companion
of
Seraphim
,
and
give
thee
a
right
to
the
Treasury
of
Christ's
merits
,
when
thou
neglectest
the
means
,
whereby
these
Mercies
must
be
consigned
and
applied
to
thy
Soul
?
And
therefore
,
III.
How
wretched
,
how
sad
,
must
be
the
case
of
that
Soul
,
which
neglects
to
shew
forth
the
Lord's
Death
,
in
this
Ordinance
,
when
the
Lord
shall
come
to
Judgment
?
When
the
Son
of
God
shall
appear
in
all
his
Glory
,
and
the
Sinner
,
who
neglected
this
Holy
Sacrament
,
shall
be
brought
before
him
,
it
will
not
be
an
ordinary
fright
,
the
wretch
will
be
in
;
especially
,
when
the
King
of
Glory
shall
accost
and
ask
him
,
How
canst
thou
hope
to
share
in
my
Glory
,
that
didst
not
think
my
Death
worth
remembring
,
in
the
Congregation
of
my
Saints
?
How
canst
thou
hope
to
participate
of
my
Happiness
,
that
wouldst
not
weep
at
my
bitter
Passion
?
How
canst
thou
hope
to
be
advanced
to
my
Throne
,
who
wast
ashamed
to
look
upon
me
hanging
on
the
Cross
?
How
canst
thou
hope
to
enter
into
thy
Master's
Joy
,
that
would'st
not
,
by
lively
representations
of
my
suffering
in
the
Sacrament
,
I
ordained
,
be
melted
in
Tears
?
How
canst
thou
hope
for
a
seat
in
the
Eternal
Mansions
,
where
no
defiled
thing
must
enter
,
that
wouldst
not
cleanse
thy self
from
filthiness
?
Or
how
couldst
thou
hope
to
be
cleansed
,
that
wouldst
not
make
use
of
my
Blood
to
wash
thy self
?
Here
none
can
be
happy
,
that
were
not
Holy
upon
Earth
,
and
how
couldst
thou
expect
to
be
Holy
,
that
didst
neglect
the
means
which
was
intended
to
enrich
thy
Soul
with
Holiness
?
Such
an
Address
of
such
a
Majestick
Person
,
and
to
an
offender
too
,
that
knows
,
and
cannot
but
know
,
that
all
this
is
true
,
must
necessarily
strike
the
Malefactor
dumb
,
fill
him
with
horror
,
and
make
him
cry
out
,
though
too
late
,
O
that
my
Head
were
Water
,
&c.
Expostulations
of
displeased
Princes
with
their
Servants
,
that
have
acted
contrary
to
their
Will
,
in
things
of
far
less
moment
,
have
cast
them
into
Grief
and
Swoons
,
and
fatal
diseases
,
and
we
must
needs
conclude
,
that
in
the
case
we
speak
of
,
as
the
Person
offended
is
greater
than
the
most
puissant
Prince
in
the
World
;
and
the
neglect
greater
,
than
if
a
Man
had
neglected
to
provide
for
the
security
of
a
Temporal
Kingdom
,
so
the
Expostulations
will
be
more
terrible
,
and
the
Sinner's
Heart
,
to
whom
they
shall
be
spoken
,
in
far
greater
consternation
.
IV.
This
shews
with
what
temper
and
disposition
we
ought
to
come
to
this
Holy
Table
,
even
with
the
same
temper
we
would
,
or
desire
to
be
in
,
if
,
within
a
few
hours
,
we
were
sure
to
be
summoned
to
Judgment
:
Were
any
of
you
to
appear
to
Morrow
Morning
before
the
Bar
of
God
,
and
had
you
all
imaginable
assurance
of
it
,
that
,
by
such
a
time
,
you
must
certainly
attend
there
,
would
you
lie
or
swear
,
or
dissemble
,
or
break
out
into
a
passion
,
or
pray
carelesly
,
or
be
backward
to
do
good
,
or
be
averse
from
Holy
thoughts
and
discourses
,
&c.
I
trow
,
not
;
and
as
you
would
not
appear
before
the
Judge
with
an
unmortified
temper
of
Mind
,
so
neither
can
it
be
adviseable
to
appear
before
him
at
this
Table
,
with
such
a
disposition
.
As
the
appearing
before
his
Judgment
Seat
,
would
make
you
call
your
most
serious
Thoughts
together
,
and
make
you
loath
the
charms
,
the
inticements
,
and
the
alluring
temptations
and
suggestions
of
the
Flesh
,
and
of
the
World
;
so
your
appearing
at
this
Table
requires
the
same
inclinations
;
for
,
as
in
the
day
of
Judgment
,
the
King
will
come
forth
and
behold
the
persons
cited
into
that
Court
,
to
see
,
whether
they
are
qualified
for
Heaven
and
Happiness
,
so
in
this
Feast
,
he
comes
to
look
upon
the
Guests
,
and
to
see
who
comes
with
a
worldly
and
carnal
disposition
,
and
takes
as
much
notice
of
the
frame
and
temper
of
your
Hearts
,
as
he
will
do
in
the
last
day
.
Here
thy
great
Master
comes
,
and
takes
a
view
of
thy
Thoughts
,
Words
,
Desires
,
Affections
and
Actions
,
whether
they
proceed
from
a
principle
of
Love
and
Submission
.
Happy
the
Soul
that
sits
down
at
this
Table
with
a
sense
of
her
duty
,
and
the
greatness
and
goodness
of
the
Master
of
the
Feast
;
for
such
a
Soul
anticipates
her
future
bliss
,
and
feels
,
in
some
measure
,
the
sweetness
and
comfort
of
the
joyful
Absolution
,
which
shall
be
pronounced
upon
her
with
greater
solemnity
in
the
last
day
,
even
this
,
Come
ye
blessed
of
my
Father
,
receive
the
Kingdom
,
&c.
The
PRAYER
.
O
Thou
Eternal
Wisdom
,
who
alone
knowest
what
is
best
for
me
,
who
hast
established
this
Ordinance
in
thy
Church
,
and
ordained
it
as
a
means
,
whereby
thy
loving
Members
may
come
,
in
the
unity
of
the
Faith
,
unto
a
perfect
Man
.
It
shall
be
established
for
ever
,
as
the
Moon
,
and
as
a
faithful
witness
in
Heaven
:
Give
me
,
O
give
me
,
perseverance
in
the
use
of
it
,
O
Jesu
!
Thou
art
the
promised
Seed
,
the
promised
Messiah
,
the
promised
desire
of
all
Nations
!
Thou
art
the
fruitful
Vine
,
and
by
the
precious
Liquor
that
drops
from
thee
,
innumerable
Souls
are
cherished
and
refreshed
!
Thy
Sacred
Name
is
as
Ointment
poured
out
!
I
smell
the
rich
composition
.
My
Soul
doth
gather
strength
,
and
life
from
that
perfume
.
I
am
the
wounded
Man
that
's
fallen
among
Thieves
.
O
let
thy
Blood
heal
me
of
my
Plagues
!
Thou
hast
been
lifted
up
to
the
Cross
,
that
the
Enemy
of
Mankind
might
be
troden
down
.
O
let
me
participate
of
the
Virtue
of
that
exaltation
,
that
I
may
trample
upon
his
Temptations
.
Thou
hast
been
lifted
up
to
draw
me
after
Thee
,
and
to
withdraw
my
Heart
from
worldly
Desires
and
Affections
.
O
lift
me
up
from
the
Earth
,
that
I
may
relish
the
comfort
of
thy
Exaltation
.
Thou
wast
lifted
up
,
that
thou
mightest
be
beheld
by
all
.
O
let
me
look
upon
Thee
,
whom
I
have
pierced
by
my
Sins
,
that
I
may
mourn
for
them
bitterly
.
Thy
Holy
Arms
were
stretched
out
,
that
thou
mightest
embrace
all
that
come
unto
Thee
.
I
come
,
Lord
!
Take
me
into
thy
Arms
and
love
me
!
O
let
thy
Cross
be
my
security
against
all
my
Enemies
!
Let
thy
Wounds
be
my
refuge
in
the
hour
of
Temptation
!
Let
that
innocent
Blood
,
that
dropt
from
thy
Hands
and
Feet
,
and
Side
,
wash
away
the
spots
and
stains
of
my
abominable
Actions
.
Henceforward
my
Hands
and
my
Heart
shall
be
lifted
up
in
Prayer
and
Praise
,
and
Love
,
and
Devotion
.
O
direct
me
,
and
give
me
grace
to
obey
thy
Directions
,
and
leave
me
not
till
I
am
past
all
danger
;
O
see
me
safe
through
the
wilderness
of
this
World
,
that
I
may
for
ever
Admire
and
Adore
Thee
in
thy
Everlasting
Kingdom
.
Amen
.
CHAP.
XVII
.
Of
Eating
and
Drinking
unworthyly
in
this
Ordinance
,
and
the
Guilt
,
the
unworthy
Receiver
incurs
thereby
.
The
CONTENTS
.
Both
good
and
bad
Men
frighted
witb
the
thoughts
of
Eating
and
Drinking
unworthily
,
but
the
good
without
just
cause
.
Wherein
unworthy
Eating
and
Drinking
doth
not
consist
,
shewn
in
Thirteen
particulars
,
with
the
reasons
of
the
assertion
:
and
wherein
it
doth
consist
.
The
danger
of
unworthy
Eating
and
Drinking
,
proved
to
lie
in
making
our selves
guilty
of
the
Body
and
Blood
of
the
Lord
.
How
Men
involve
themselves
in
that
guilt
,
discovered
.
A
great
difference
betwixt
Receiving
unworthily
,
and
being
not
worthy
to
Receive
.
The
great
imprudence
and
Weakness
of
those
,
that
are
loath
to
depart
with
their
Sins
,
and
therefore
are
unwilling
to
come
,
for
fear
they
should
make
themselves
guilty
of
the
Death
of
Christ
,
and
of
Damnation
.
The
impudence
and
boldness
of
others
,
who
come
to
this
Sacrament
,
receive
unworthily
,
and
are
not
concerned
at
their
danger
.
The
Joys
and
Comforts
which
arise
from
Receiving
worthyly
.
The
Prayer
.
I.
THough
from
the
Premises
,
the
Reader
may
easily
guess
,
what
is
it
to
Eat
and
Drink
unworthyly
,
and
though
in
Ch.
4.
some
general
notions
concerning
it
have
been
laid
down
,
yet
since
it
is
a
point
,
which
frights
,
not
only
bad
Men
,
but
even
some
of
those
,
who
are
otherwise
piously
inclin'd
,
from
coming
to
the
Lord's
Table
,
it
will
be
necessary
to
give
a
distinct
explication
it
,
that
neither
the
bad
may
think
,
they
gain
any
thing
by
abstaining
,
nor
the
good
be
discouraged
from
coming
.
As
bad
Men
have
no
sense
of
Spiritual
things
,
which
makes
them
live
merrily
in
neglect
of
commanded
Duties
,
so
not
a
few
of
those
,
whose
hearts
are
tender
,
are
apt
to
discompose
their
minds
with
needless
scruples
,
whereby
they
too
often
deprive
themselves
of
the
comforts
,
they
might
reap
from
God's
Ordinances
,
and
besides
,
expose
themselves
to
strong
Temptations
of
the
Devil
,
who
takes
pleasure
to
see
good
Men
in
confusion
,
hoping
,
that
one
time
or
other
they
may
fall
into
his
net
,
and
when
they
know
not
how
to
extricate
themselves
out
of
their
Labyrinths
,
will
shake
of
the
Yoak
of
all
Religion
,
and
become
his
Votaries
,
run
into
the
the
other
extream
,
and
turn
either
careless
or
Prophane
.
To
prevent
these
and
other
dangers
,
it
will
be
convenient
to
discourse
of
this
Eating
,
and
Drinking
unworthily
,
first
,
Negatively
,
what
it
is
not
,
and
secondly
,
what
it
is
,
and
wherein
the
sin
consists
.
And
therefore
.
II.
To
Eat
and
Drink
unworthily
,
is
not
,
1.
To
Eat
and
Drink
at
this
Table
with
a
weak
Faith
.
By
a
weak
Faith
I
mean
such
a
belief
of
the
truth
,
and
necessity
of
the
things
commanded
in
the
Gospel
of
our
Lord
Jesus
Christ
,
as
makes
the
Soul
ready
,
and
willing
to
do
the
things
,
required
of
her
,
but
is
attended
with
great
fears
,
and
doubts
,
with
wavering
,
and
inconstancy
;
and
this
weakness
proceeds
not
so
much
from
want
of
will
to
submit
to
Christ
,
as
from
want
of
understanding
either
the
extent
of
the
Grace
of
God
,
or
the
nature
of
the
Gospel
of
peace
,
or
the
design
of
God
in
his
Providences
,
or
the
Latitude
of
true
Christian
Liberty
,
which
defect
must
needs
cause
great
mistrusts
of
our
safety
,
danger
of
being
scandaliz'd
with
little
things
,
and
unsteddiness
in
Holy
Duties
,
as
we
see
,
Rom.
14.
1
,
2.
&c.
yet
this
weakness
of
Faith
doth
not
make
a
Man
an
unworthy
receiver
.
1.
Because
Christ
is
willing
to
receive
such
into
favour
,
and
he
express'd
this
willingness
in
his
kind
behaviour
to
the
Man
,
we
read
of
Mark
9.
22.
Who
believed
indeed
,
but
waveringly
,
and
soon
after
cryed
out
,
and
said
,
with
Tears
in
his
Eyes
,
Lord
!
I
believe
,
help
thou
my
unbelief
.
The
Disciples
of
our
Lord
,
upon
their
first
adhering
to
him
,
were
at
the
best
but
weak
in
Faith
,
and
therefore
Christ
calls
to
them
so
often
,
O
ye
of
little
Faith
,
yet
he
doth
not
therefore
reject
them
.
He
cherishes
the
very
Seeds
of
Faith
,
and
when
it
is
no
bigger
than
a
grain
of
Muster-Seed
,
he
makes
much
of
it
.
Though
the
Branches
of
it
be
but
tender
,
yet
he
doth
not
Root
up
the
Tree
,
or
Command
the
Husbandman
to
cut
it
down
,
lest
it
should
cumber
the
Ground
,
or
throw
it
into
the
Fire
:
To
which
purpose
there
is
an
Excellent
Character
given
of
him
,
Esa.
40.
11.
He
shall
feed
his
Flock
like
a
Shepherd
,
and
gather
the
Lambs
with
his
Arms
,
and
carry
them
in
his
Bosom
,
and
shall
gently
lead
those
that
are
with
young
.
There
are
Lambs
in
his
Flock
as
well
as
Sheep
,
and
as
these
two
require
various
management
,
so
both
may
be
confident
of
his
tenderness
.
All
Stars
do
not
shine
alike
,
yet
even
those
,
that
give
not
so
great
a
brightness
,
shall
be
preserved
,
as
well
as
the
greater
Luminaries
.
Love
is
an
acceptable
present
to
him
,
and
though
in
some
,
like
fire
under
green
Wood
,
it
burns
but
dimly
,
yet
he
'll
quench
it
no
more
,
than
he
will
the
more
blazing
Flames
.
But
then
when
I
say
,
he
will
not
frown
on
those
,
that
are
weak
in
Faith
,
I
do
not
mean
,
such
as
have
no
saving
,
no
working
Faith
,
and
as
refuse
to
work
the
work
of
God
,
such
are
Infidels
,
not
Men
weak
in
Faith
.
Weakness
of
Faith
supposes
readiness
to
good
works
,
but
the
various
doubts
,
which
attend
it
,
cause
this
weakness
.
That
there
are
such
Persons
,
as
Children
in
Grace
,
St.
John
assures
us
,
1
John
2.
12.
Yet
even
their
Sins
,
he
is
willing
to
forgive
for
his
Names
sake
.
2.
Because
this
Sacrament
was
instituted
for
the
strengthening
of
our
Faith
.
The
weak
in
Faith
are
called
,
and
invited
to
it
,
that
they
may
grow
more
robust
,
and
lively
;
and
to
this
end
Christ
offers
himself
in
this
Ordinance
as
Spiritual
Meat
and
Drink
,
that
living
upon
him
,
and
feeding
upon
him
,
we
may
be
brought
up
to
greater
perfection
;
that
our
Souls
may
follow
him
with
greater
alacrity
,
Grace
may
become
more
active
,
and
Faith
more
solid
,
and
more
defecated
from
Hypocrisie
;
And
as
here
we
contemplate
Christ
,
so
we
behold
his
extraordinary
Faith
in
God
,
that
seeing
it
,
it
may
give
us
courage
to
tread
in
his
steps
.
His
Father's
promises
to
him
,
as
Man
,
and
Mediator
,
were
great
,
and
large
,
and
extensive
.
God
had
promis'd
,
that
he
should
be
King
of
Heaven
and
Earth
,
that
all
Power
should
be
put
into
his
hand
,
and
that
he
should
be
as
it
were
,
his
Lieutenant-General
;
Ask
of
me
,
saith
he
,
Psal.
2.
8.
And
I
shall
give
thee
the
Heathen
for
thine
Inheritance
,
and
the
uttermost
parts
of
the
Earth
for
thy
possession
,
thou
shalt
break
them
with
a
rod
of
Iron
,
thou
shalt
dash
them
in
pieces
like
a
Potter's
Vessel
.
There
was
little
probability
of
the
performance
of
these
promises
,
when
he
was
mocked
,
derided
,
scourged
,
beaten
,
bruis'd
and
crucified
,
when
he
was
made
liker
a
Worm
than
a
Man
,
the
reproach
of
Men
,
and
despised
of
the
People
,
when
all
that
saw
him
laugh'd
him
to
scorn
,
and
did
shoot
out
their
Lips
,
and
shook
their
Heads
,
saying
,
He
trusted
in
the
Lord
,
that
he
would
deliver
him
,
let
him
deliver
him
,
seeing
he
delighted
in
him
,
when
many
Bulls
compass'd
him
,
and
strong
Bulls
of
Basan
did
beset
him
round
,
when
they
gaped
upon
him
with
their
Mouths
,
as
ravening
and
roaring
Lions
,
when
he
was
poured
out
like
Water
,
and
all
his
Bones
were
out
of
joynt
,
when
his
Heart
was
like
Wax
,
and
melted
in
the
midst
of
his
Bowels
,
when
his
strength
was
dried
up
like
a
Pot-sherd
,
and
his
Tongue
cleav'd
to
his
Jaws
,
and
he
was
brought
into
the
dust
of
Death
,
when
Dogs
compass'd
him
,
and
the
Assemblies
of
the
wicked
did
enclose
them
,
when
they
pierc'd
his
hands
and
his
Feet
,
as
David
describes
his
misery
,
Psal.
22.
6
,
7.
8
,
9.
&c.
yet
in
the
midst
of
all
these
disasters
,
he
believ'd
the
promise
of
his
Father
would
be
punctually
fulfill'd
,
which
makes
the
Author
of
the
Epistle
to
the
Hebrews
say
,
that
for
the
Glory
set
before
him
,
the
promis'd
Glory
,
He
endured
the
Cross
,
and
despised
the
shame
,
Heb.
12.
2.
His
Faith
bore
him
up
under
all
these
Floods
of
ungodliness
,
so
that
he
is
not
only
the
Author
,
and
Finisher
,
but
also
the
example
of
our
Faith
,
an
Example
set
before
us
in
this
Holy
Sacrament
,
that
we
may
light
our
Candle
by
his
Fire
,
strengthen
our
Faith
by
his
Plerophory
and
Confidence
,
and
if
this
be
the
end
of
his
being
represented
in
this
Ordinance
,
the
weak
in
Faith
cannot
be
excluded
,
nor
can
weakness
of
Faith
make
a
Person
an
unworthy
Receiver
.
Nor
,
Is
it
want
of
a
total
purity
,
or
of
freedom
from
all
Sin
,
that
makes
a
Person
an
unworthy
Receiver
;
It
's
true
,
the
Gospel
commands
those
,
who
mean
to
receive
worthily
,
to
purge
out
the
old
leaven
,
1
Cor.
5.
7.
And
putting
off
the
old
Man
with
all
his
deceitful
Lusts
,
Eph.
4.
22.
and
whoever
hopes
to
be
partaker
of
the
benefits
of
Christ's
death
,
his
purpose
at
least
must
be
serious
,
and
unfeigned
,
without
partiality
,
and
Hypocrisie
,
to
renounce
all
Love
and
Affection
to
a
sinful
Life
;
but
still
there
is
a
great
difference
betwixt
destroying
the
Reigning
power
of
Sin
,
and
being
free
from
all
Sin
;
of
the
former
,
the
aforesaid
passages
must
be
understood
,
and
the
worthy
Communicant
must
in
sober
sadness
mortifie
,
and
resolve
to
mortifie
the
Imperial
Power
of
Sin
in
his
Soul
,
so
as
not
willingly
and
wilfully
to
yield
unto
the
sinful
dictates
of
the
Flesh
,
or
of
the
World
,
but
to
prefer
his
God
,
and
what
he
requires
,
before
his
own
Temporal
advantages
:
But
from
thence
it
follows
not
that
the
worthy
Receiver
must
not
be
so
much
as
subject
to
errors
,
and
inadvertencies
,
and
falls
by
surprize
,
and
before
he
can
well
recollect
himself
;
and
therefore
the
want
of
such
spotlesness
,
is
not
it
,
that
makes
a
Man
Eat
and
Drink
unworthily
at
this
Table
.
1.
Because
this
Feast
is
not
instituted
for
Angels
,
but
for
Men.
Angels
have
no
need
of
such
encouragements
to
Virtue
,
they
being
determin'd
to
Goodness
.
Were
Men
free
from
all
Sin
,
they
would
not
stand
in
need
of
this
Ordinance
,
which
is
intended
to
make
sinful
Men
good
,
and
good
Men
better
.
Those
that
are
whole
need
no
Physician
,
but
the
sick
;
and
as
Christ
is
the
Physician
in
this
Sacrament
,
so
they
are
the
sick
he
invites
to
come
to
him
.
The
best
Man
that
is
,
though
he
labours
under
no
Chronical
distemper
,
yet
he
hath
ailings
still
,
and
infirmities
about
him
,
which
want
the
Physicians
hand
,
and
Medicine
,
which
is
here
most
Graciously
tendr'd
to
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Scripture
of
the
Old
Testament
calls
Man
Enosh
,
infirm
,
weak
,
sickly
,
and
though
good
Men
are
arriv'd
to
a
far
better
state
of
health
than
Hypocrites
and
grosser
Sinners
,
yet
who
,
even
of
the
strictest
mortals
can
say
,
I
have
made
my
heart
clean
,
so
that
no
spot
shall
be
seen
there
?
This
Sacrament
therefore
being
ordained
for
Men
,
it
must
be
granted
,
that
it
is
ordain'd
for
sinful
Men
,
not
to
encourage
them
in
Sin
,
but
to
make
them
hate
it
,
not
only
the
bigger
stains
,
but
even
the
relicts
of
it
,
that
remain
in
the
Regenerate
.
To
this
end
Christ's
Agonies
and
exquisite
Torments
are
set
before
us
in
this
Sacrament
,
the
Torments
,
I
mean
,
our
Sins
,
inflicted
and
brought
upon
him
,
that
that
sight
may
terrifie
us
,
and
fill
us
with
abhorrency
of
that
,
which
hath
made
the
Son
of
God
so
miserable
.
2.
No
Sinners
are
excluded
from
this
Sacrament
,
that
are
willing
to
reform
their
Hearts
,
and
Lives
.
Those
that
with
Ephraim
,
will
have
no
more
to
do
with
Idols
,
take
with
them
words
,
and
turn
unto
the
Lord
,
saying
,
Take
away
▪
all
our
iniquity
,
and
receive
us
Graciously
,
so
will
we
render
the
Calves
of
our
Lips
;
Ashur
shall
not
save
us
,
neither
will
we
say
any
more
to
the
works
of
our
hands
,
ye
are
our
Gods
,
as
it
is
said
,
Hos.
14.
2
,
3.
Such
are
call'd
by
the
great
Shepherd
of
the
Sheep
,
not
stubborn
Sinners
,
but
penitent
Sinners
;
not
obstinate
Sinners
,
but
tractable
Sinners
;
not
Sinners
that
will
be
miserable
,
but
Sinners
,
that
long
to
be
deliver'd
from
their
misery
;
not
Sinners
that
are
resolved
to
walk
on
in
the
Imagination
of
their
Hearts
,
but
Sinners
who
are
ambitious
of
a
clean
Heart
,
and
of
a
new
Spirit
;
not
Sinners
that
will
keep
their
Sins
,
but
Sinners
that
are
weary
of
them
;
not
Sinners
who
still
find
Sweetness
in
their
Sins
,
but
Sinners
who
are
sensible
of
the
Bitterness
of
them
;
not
Sinners
who
make
a
Mock
of
Sin
,
but
Sinners
to
whom
Sin
is
a
Grief
and
Burthen
;
not
Sinners
that
make
a
Covenant
with
Hell
,
but
Sinners
that
break
that
Covenant
,
to
be
the
Lord's
Free-men
:
So
that
,
not
to
be
free
from
Sin
,
is
not
to
eat
and
drink
unworthily
.
Nor
,
3.
Doth
all
Dulness
in
holy
Duties
make
a
Man
an
unworthy
Receiver
.
There
is
a
Dulness
,
indeed
,
which
proceeds
from
an
Aversion
to
the
holy
Commands
of
the
Gospel
,
from
a
voluntary
Stupidity
of
Mind
,
and
want
of
Relish
of
Spiritual
Things
;
and
this
,
without
all
peradventure
,
is
very
prejudicial
to
the
Soul
,
and
a
bad
Preparative
for
the
Communion
,
and
no
small
Impediment
to
the
Grace
of
God
.
But
there
is
a
Dulness
,
which
is
the
Result
of
Faintness
,
when
the
Spirits
are
spent
,
and
the
first
Intenseness
of
the
Mind
is
worn
out
:
In
such
Cases
,
a
Dulness
and
Deadness
may
easily
rise
,
but
much
against
our
Wills
,
and
,
to
be
sure
,
without
our
Approbation
.
Nor
is
this
Dulness
to
be
seen
only
in
Temporal
Concerns
,
but
even
in
Spiritual
Duties
and
Devotions
.
When
the
first
Heat
of
Devotion
in
the
Morning
is
over
,
and
the
Spirits
of
the
Blood
,
which
were
the
Porters
that
serv'd
to
carry
up
our
Prayers
on
high
,
are
in
some
measure
tired
,
the
Soul
that
,
after
this
,
applies
her self
to
the
holy
Communion
in
the
publick
Congregation
.
may
want
that
Liveliness
and
Briskness
of
Thought
,
Desire
and
Affection
,
because
the
first
Flames
,
which
were
strongest
in
the
Morning
when
we
rose
,
are
spent
.
Now
,
This
Dulness
doth
not
make
a
Person
an
unworthy
Receiver
:
And
the
same
Judgment
we
are
to
make
of
that
Dulness
which
rises
from
natural
Imperfections
and
Sicknesses
,
incident
to
good
Men
,
as
well
as
bad
;
such
as
Lethargies
,
Dropsies
,
Scurvy
,
Consumption
,
and
other
Distempers
,
which
are
either
beginning
,
or
are
come
to
a
considerable
Strength
:
Neither
the
one
,
nor
the
other
,
if
they
seize
us
at
the
Communion
,
do
make
us
unworthy
Receivers
.
1.
Because
God
doth
not
judge
of
us
so
much
by
the
present
Liveliness
and
Activity
of
our
Spirits
,
as
by
the
Sincerity
of
our
Souls
.
Where
the
Soul
is
bent
to
please
God
,
doth
not
regard
Iniquity
in
her
Heart
,
and
preserves
so
much
of
Fear
upon
her
Mind
,
as
makes
her
,
that
she
would
not
offend
God
wilfully
,
though
it
were
to
gain
the
Kingdoms
of
the
World
;
is
willing
to
be
better
inform'd
,
to
have
her
Errours
discovered
to
her
;
is
desirous
to
be
strengthen'd
in
the
Inward
Man
;
is
still
ready
to
embrace
any
Good
,
suggested
to
her
from
the
Word
of
God
,
or
the
Ministers
of
his
Ordinances
;
there
the
Soul
hath
reason
to
bless
God
for
the
Sincerity
that
is
in
her
,
and
to
believe
,
that
,
notwithstanding
her
present
accidental
or
involuntary
Dulness
,
he
will
meet
her
in
this
Sacrament
with
a
favourable
Aspect
,
bid
her
welcome
,
and
give
her
the
glorious
Blessings
she
expects
in
the
Holy
Communion
:
For
,
if
there
be
first
a
willing
Mind
,
it
is
accepted
according
to
what
a
Man
hath
,
and
not
according
to
what
he
hath
not
,
saith
the
Apostle
,
2
Cor.
8.
12.
If
that
Soul
finds
a
present
Dulness
,
is
willing
to
be
rid
of
it
,
is
so
far
from
being
pleased
with
it
,
that
it
is
her
Burthen
,
would
be
more
lively
in
her
Desires
if
she
could
;
there
God
will
certainly
spread
open
his
Arms
to
her
,
and
receive
her
.
2.
Because
God
rejects
no
Person
for
what
he
cannot
help
.
I
know
,
this
is
the
common
Plea
of
all
unconverted
Sinners
:
When
they
are
exhorted
to
close
with
God
,
and
to
cashier
their
known
Sins
,
or
are
reproved
for
continuing
in
them
;
the
String
they
harp
upon
is
this
,
That
they
cannot
help
it
.
But
,
not
to
mention
that
,
by
thinking
or
saying
so
,
they
make
God
a
Lyar
,
who
saith
,
they
can
help
it
if
they
will
use
the
Means
the
Holy
Ghost
prescribes
;
't
is
evident
to
all
wise
and
considerate
Men
,
that
this
pretence
of
Impossibility
is
nothing
but
Resolution
and
Obstinacy
to
continue
in
the
State
they
are
in
.
And
therefore
,
when
I
say
,
that
God
rejects
none
for
what
they
cannot
help
,
the
meaning
is
,
for
what
he
sees
and
knows
they
cannot
help
:
As
a
Christian
who
,
upon
the
account
of
his
Conscientiousness
,
is
cast
into
a
Prison
or
Dungeon
,
God
will
not
reject
him
for
not
frequenting
the
publick
Ordinances
;
so
here
,
for
the
Dulness
that
seizes
upon
pious
Christians
in
their
holy
Performances
,
God
will
not
withdraw
his
Kindness
;
especially
where
he
sees
that
either
the
faintness
of
their
Spirits
,
or
the
prevailing
Distempers
in
their
Bodies
,
baffle
all
their
repeated
and
reiterated
strivings
to
be
lively
and
affectionate
in
their
Addresses
to
God
,
and
particularly
in
the
holy
Communion
.
In
this
case
,
God
regards
rather
the
brave
Intention
of
the
honest
Believer
,
and
his
swimming
against
the
Stream
,
than
the
Want
of
what
he
desires
:
Nor
will
he
condemn
him
for
not
doing
that
which
he
would
do
,
and
cannot
.
And
the
same
is
to
be
said
of
those
blasphemous
Suggestions
I
mention'd
,
and
gave
an
Account
of
,
Chap.
14.
Sect.
7.
¶
.
4.
They
being
things
which
no
Man
can
help
,
(
for
,
Who
can
hinder
the
Devil
from
tempting
him
?
)
if
detested
,
they
cannot
make
the
Person
that
resists
and
abhors
them
an
unworthy
Receiver
,
though
they
should
fly
or
dart
into
his
Mind
in
the
Act
of
Receiving
.
All
that
can
be
done
to
them
,
is
,
to
abominate
them
when
they
come
in
;
and
though
they
may
be
the
Devil's
Sin
,
who
frames
these
fiery
Darts
,
and
shapes
them
on
his
Anvil
,
yet
they
are
not
Sin
to
the
assaulted
Person
,
who
saith
,
I
renounce
the
Devil
,
and
all
his
Works
.
There
is
no
fighting
of
them
with
Swords
and
Spears
;
they
are
not
to
be
cut
in
pieces
with
Knives
or
Axes
;
are
not
to
be
expelled
by
Forks
and
Weapons
:
Resistance
,
and
Detestation
,
and
Prayer
,
and
Declarations
of
our
contrary
Belief
,
is
all
the
Force
that
can
be
used
;
and
while
this
is
done
,
the
Soul
is
safe
under
all
those
Skirmishes
of
the
Enemy
.
Nay
,
Who
can
promise
themselves
a
greater
Welcome
to
this
Table
,
than
those
that
resist
Temptation
?
Resistance
is
a
Vertue
,
and
a
Sign
the
Soul
is
touched
with
a
Sense
of
God
:
'T
is
a
Character
of
Grace
,
and
Abhorrency
of
Evil
,
a
Fruit
of
the
Spirit
;
and
those
that
are
led
by
the
Spirit
,
cannot
but
be
worthy
Communicants
.
Whatever
Temptation
we
meet
withal
,
while
we
consent
not
,
we
preserve
the
Safety
of
our
Souls
:
And
though
it
is
true
,
that
these
blasphemous
Suggestions
come
in
sometimes
so
thick
,
and
so
fast
,
and
make
those
strange
Impressions
on
the
Mind
,
that
the
Patient
cannot
well
tell
whether
he
consents
to
them
,
or
not
;
yet
it
being
,
in
a
manner
,
impossible
we
should
consent
to
things
our
very
Nature
abhors
,
and
which
we
know
to
be
against
the
common
Principles
riveted
in
our
Souls
,
he
that
feels
them
,
hath
reason
to
believe
that
he
consents
not
to
them
,
though
for
the
present
they
stun
him
:
However
,
when
he
recovers
out
of
his
present
Fright
and
Consternation
,
if
deliberately
he
rejects
them
,
't
is
enough
:
And
though
they
should
follow
him
Twenty
Years
together
,
yet
,
if
he
resist
and
detest
them
Twenty
Years
together
,
they
cannot
make
him
an
unworthy
Communicant
.
4.
Impossibility
of
forgetting
an
Injury
doth
not
make
a
Man
an
unworthy
Receiver
.
By
not
being
able
to
forget
an
Injury
,
I
mean
,
not
being
able
so
to
put
the
Matter
of
Fact
out
of
our
Minds
,
that
we
shall
never
think
of
it
,
or
remember
that
such
an
Injury
was
done
unto
us
.
'T
is
true
,
the
uncharitable
Man
,
as
he
is
a
Stranger
to
Christ's
Religion
,
so
it
cannot
be
supposed
that
he
will
meet
with
any
kind
Entertainment
at
the
Lord's
Table
:
And
whoever
would
not
go
away
empty
from
this
Ordinance
,
must
from
his
Heart
forgive
the
Offender
who
hath
either
wronged
or
disparaged
him
,
or
wounded
his
good
Name
:
Nay
,
so
far
he
must
forget
the
Injury
too
,
as
not
to
exercise
Revenge
when
it
lies
in
his
power
;
nor
must
he
remember
it
with
Wrath
and
Passion
,
or
ill
Language
,
or
with
an
Intent
or
Resolution
to
withdraw
from
him
the
charitable
Offices
of
Humanity
,
or
with
renewing
his
Grudge
and
Hatred
to
him
,
or
with
making
the
Remembrance
an
Argument
and
Motive
to
desist
from
the
Good
he
intended
him
;
for
he
must
not
forget
to
do
good
to
Enemies
,
and
such
as
have
despitefully
used
him
.
And
though
no
Person
is
,
by
the
Law
of
the
Gospel
,
obliged
to
make
a
Person
who
hath
been
notoriously
●alse
and
treacherous
to
him
,
his
Bosom-friend
and
Familiar
,
or
to
trust
him
again
without
Fear
or
Suspicion
,
except
he
sees
,
and
is
sensible
of
the
Offender's
sincere
Repentance
;
yet
still
the
Injury
must
be
so
far
forgotten
,
as
not
to
deny
or
refuse
to
help
the
Offender
in
things
we
can
conveniently
and
easily
serve
him
in
.
But
to
think
sometimes
of
the
Injury
done
to
us
,
with
Pity
and
Compassion
to
the
Offender
;
or
not
to
be
able
so
to
extinguish
the
Thoughts
of
it
,
that
it
shall
not
so
much
as
beat
upon
our
Minds
again
:
This
,
I
say
,
doth
not
make
a
Person
an
unworthy
Receiver
.
1.
Because
God
doth
not
intend
the
Destruction
of
our
Faculties
,
whereof
Memory
is
one
:
Never
to
remember
an
Injury
,
or
not
to
be
able
so
much
as
barely
to
think
of
it
,
supposes
Destruction
of
our
Memory
.
All
that
God
intends
in
our
Reformation
,
is
the
Destruction
of
our
evil
Qualities
,
and
the
Irregularities
of
our
Faculties
.
His
Design
is
not
to
annihilate
our
Minds
,
but
the
evil
Thoughts
that
are
apt
to
take
up
their
Lodging
there
▪
not
to
abolish
our
Wills
,
but
the
Perverseness
and
Stubbornness
that
cleaves
to
them
;
and
consequently
,
not
to
destroy
our
Memories
,
but
the
Revenge
,
and
Hatred
,
and
Malice
,
and
secret
Grudges
,
which
are
apt
to
harbour
there
.
Even
then
,
when
God
presses
upon
us
the
Destruction
of
the
Body
of
Sin
,
it
is
not
that
we
are
to
kill
our
Natural
Bodies
,
but
the
Mass
of
Corruption
that
lies
in
them
.
And
though
Christ
bids
us
cut
off
our
Right
Hand
,
yet
he
means
no
more
than
that
the
Sins
should
be
resected
which
cleave
to
it
:
And
that
is
the
the
meaning
too
of
pulling
out
the
Eye
;
i.
e.
the
evil
Looks
,
and
unchaste
Desires
,
and
foolish
Concupiscences
,
which
are
apt
to
incorporate
with
that
Organ
.
So
that
he
who
can
so
far
rase
an
Injury
out
of
his
Memory
,
as
to
destroy
his
own
ill-Will
,
his
ill
Designs
,
his
evil
Inclinations
to
the
Offender
,
which
are
written
there
;
his
not
being
able
totally
to
obliterate
that
such
a
thing
was
ever
done
to
him
,
need
not
make
him
afraid
that
he
shall
be
an
unworthy
Receiver
in
this
Ordinance
.
2.
This
Sacrament
will
help
us
totally
to
forget
the
Injury
;
or
,
if
not
totally
to
forget
it
,
yet
totally
to
forget
requiting
the
Offender
according
to
his
Demerits
;
and
so
to
forget
it
,
that
the
Remembrance
shall
cause
no
Commotion
,
no
Disorder
,
no
Tumults
,
no
Risings
in
our
Minds
.
For
here
we
are
told
,
and
here
we
are
made
to
see
,
how
God
,
that
hath
far
greater
reason
to
stand
upon
Points
of
Honour
than
any
Mortal
Man
,
freely
and
graciously
forgives
and
forgets
our
Sins
and
Offences
against
him
,
in
the
Blood
of
his
Son
,
blots
them
out
like
a
thick
Cloud
,
and
,
notwithstanding
all
the
Wrong
we
have
offer'd
to
him
,
is
willing
to
pass
by
the
foulest
Trespasses
;
willing
to
open
his
Gates
to
us
,
though
we
have
lock'd
our selves
out
;
willing
to
vouchsafe
us
his
Smiles
again
,
though
we
have
forfeited
the
Light
of
his
Favour
;
and
willing
to
adopt
us
for
his
Children
,
though
we
have
lived
like
Prodigals
;
which
must
needs
be
a
great
help
to
make
us
forget
the
Wrongs
we
have
suffer'd
from
unreasonable
Men
:
And
therefore
,
he
that
is
not
able
totally
to
forget
,
ought
to
come
,
that
by
this
great
Example
of
God's
forgetting
his
Offences
,
he
may
be
persuaded
totally
to
forget
his
Neighbour's
Trespasses
.
5.
Worldly
Business
,
either
a
Day
or
Week
before
a
Man
receives
,
doth
not
make
him
as
unworthy
Receiver
.
By
Worldly
Business
,
See
Chap.
15.
Sect.
5.
¶
.
1.
I
mean
lawful
Business
;
not
Playing
,
or
Drinking
,
or
going
to
Stage
Plays
,
or
mis-spending
our
Time
,
&c.
but
such
Business
as
appertains
to
an
honest
and
lawful
Calling
,
or
Business
considered
abstractedly
from
the
evil
Concomitants
of
it
:
For
lawful
Business
is
one
thing
,
and
the
way
of
managing
of
it
is
another
.
A
Man
may
manage
even
his
lawful
Business
sinfully
,
and
run
himself
into
Danger
;
but
following
it
without
Sin
,
as
it
may
happen
that
the
Day
or
Week
before
he
may
have
greater
Occasions
than
ordinary
to
look
after
it
,
as
this
need
not
hinder
him
from
an
holy
Life
,
so
neither
can
it
be
a
just
Impediment
to
his
Receiving
worthily
.
1.
Because
it
is
our
Duty
to
mind
it
on
such
Days
of
the
Week
as
God
hath
permitted
us
to
work
in
;
which
makes
the
Apostle
enjoyn
us
to
do
our
own
Business
,
and
work
with
our
Hands
,
without
making
any
distinction
in
Days
,
1
Thes.
4.
11.
'T
is
true
,
where
publick
Authority
,
either
Civil
or
Ecclesiastical
,
appoints
a
Day
in
the
Week
to
be
kept
holy
,
or
a
Festival
,
or
a
Fast
,
or
where
a
Person
,
by
a
Vow
,
hath
consecrated
a
certain
Day
in
the
Week
,
to
spend
it
entirely
in
religious
Duties
,
there
Working
ought
to
be
forborn
;
for
Magistrates
ought
to
be
obeyed
,
and
a
Vow
doth
bind
the
Soul
.
But
set
aside
these
Cases
,
the
Command
to
work
extends
to
all
Days
,
except
the
Lord's
Day
;
and
therefore
,
he
that
is
to
receive
the
holy
Sacrament
on
the
Lord's
Day
,
is
not
necessarily
obliged
to
abstain
from
minding
his
lawful
Business
the
Day
before
.
2.
Lawful
Business
doth
not
,
need
not
hinder
a
Man
from
preserving
holy
Thoughts
,
holy
Desires
,
and
holy
Affections
,
if
his
Soul
were
acquainted
with
any
before
.
A
good
Man
,
in
the
midst
of
his
lawful
Business
,
will
keep
God
in
his
Eye
,
that
he
may
not
sin
against
him
,
that
he
may
do
what
is
just
and
righteous
in
his
sight
,
and
that
at
Night
he
may
reap
Comfort
from
a
Review
of
his
Actions
of
the
Day
.
Lawful
Business
is
consistent
with
watching
against
Temptations
,
and
keeping
our selves
unspotted
from
the
Pollutions
of
the
World
;
and
this
St.
James
calls
Pure
Religion
,
Jam.
1.
27.
And
if
this
pure
Religion
be
joyned
with
our
Business
,
I
do
not
see
how
our
lawful
Business
,
if
we
mind
it
the
Day
or
Week
before
,
can
make
us
unworthy
Receivers
.
3.
No
Man
hath
so
much
lawful
Business
,
but
,
if
he
pleases
,
he
may
find
time
to
retire
,
and
enter
into
his
Closet
,
and
walk
with
God
.
Where
a
Man
pretends
that
his
lawful
Business
allows
him
no
time
for
Devotion
,
't
is
to
be
feared
he
either
tells
a
Lye
,
or
he
manages
his
lawful
Business
very
ill
,
or
imitates
the
carnal
Sort
of
Mankind
,
who
,
when
they
have
spent
the
whole
Day
,
or
the
greatest
part
of
the
Day
,
in
Fooleries
,
and
needless
Business
,
give
out
,
they
have
no
time
,
and
can
find
no
time
for
God's
Service
.
A
Conscientious
Man
,
if
he
be
really
so
,
will
take
heed
how
he
conforms
to
the
World
in
this
particular
;
and
if
he
manages
his
Affairs
with
discretion
,
I
question
not
but
he
will
find
time
to
ask
his
Heart
what
it
is
that
is
nearest
to
him
,
whether
God
,
or
the
World
;
what
his
chief
Aim
or
Design
is
,
whether
to
be
rich
,
or
to
be
good
?
And
as
he
will
find
time
to
ask
himself
such
Questions
,
so
he
will
find
time
for
pious
Exercises
,
whereby
his
Soul
may
be
brought
to
a
serious
Sense
of
the
Mystery
proposed
in
this
holy
Sacrament
;
and
if
he
do
so
,
his
lawful
Worldly
Business
the
Day
or
Week
before
,
as
it
need
not
discourage
him
from
coming
to
this
holy
Table
,
so
it
need
not
fill
his
Head
with
Doubts
and
Fears
,
that
coming
to
it
,
having
been
engaged
in
much
Business
the
Day
before
,
will
make
him
an
unworthy
Communicant
.
6.
Worldly
,
Crosses
,
Troubles
and
Disappointments
do
not
make
a
Man
an
unworthy
Receiver
.
I
do
not
deny
but
Crosses
and
Troubles
of
the
World
,
if
they
fill
the
Mind
with
Torments
,
and
mistrustful
Cares
;
if
they
depress
the
Understanding
,
make
it
lie
groveling
on
the
Earth
,
and
mind
little
else
but
Second
Causes
;
if
they
possess
the
Soul
with
despairing
Thoughts
,
drive
it
into
Discontent
,
draw
it
away
from
Heaven
,
render
the
Promises
of
God
insipid
to
her
,
and
do
so
far
prevail
with
her
that
the
future
Joys
,
and
the
Bliss
of
the
other
World
,
are
insignificant
things
to
her
;
these
Effects
do
not
look
very
amiable
in
the
sight
of
God
,
are
no
very
tempting
Objects
to
the
Son
of
God
,
the
Master
of
this
Spiritual
Feast
;
and
are
so
far
from
being
Allurements
of
his
Blessing
,
that
they
are
like
to
procure
his
Curse
:
But
I
consider
Worldly
Crosses
,
as
abstracted
from
all
these
Abuses
;
and
,
as
such
,
they
cannot
make
a
Person
eat
and
drink
unworthily
.
1.
Because
,
What
were
the
Communicants
under
the
first
Persecutions
of
the
Church
,
but
so
many
afflicted
,
distressed
,
troubled
,
and
evil-entreated
Christians
?
Their
Crosses
were
great
,
their
Afflictions
heavy
,
and
their
Pressures
grievous
;
they
were
in
daily
danger
of
losing
,
not
only
their
nearest
Relatives
,
but
their
Lands
,
Houses
,
Possessions
;
they
were
hunted
,
pursued
,
driven
from
their
Dwellings
;
the
Heathens
were
set
against
them
;
the
Jews
were
their
Enemies
;
they
were
reproached
;
they
were
made
Spectacles
to
Angels
,
and
to
Men
;
they
were
tormented
;
they
were
committed
to
Wild
Beasts
;
they
were
harassed
,
beaten
,
bruised
;
they
were
wrongfully
accused
of
Treason
,
of
Sedition
,
of
Atheism
,
of
murthering
their
Children
,
of
promiscuous
Copulations
,
and
of
other
Crimes
;
they
were
hated
,
branded
with
odious
Names
;
they
were
charged
with
being
the
Causes
of
Plagues
,
Inundations
,
Famine
,
&c.
Yet
nothing
of
these
discouraged
them
from
coming
to
this
Table
;
they
came
to
it
to
chuse
,
and
thought
themselves
the
fitter
to
approach
,
because
they
were
made
conformable
to
Christ
in
his
Afflictions
.
2.
A
Man
may
have
such
Crosses
,
and
yet
be
very
Conscientious
.
'T
is
far
from
being
impossible
to
be
afflicted
,
and
yet
good
;
miserable
,
and
yet
serious
;
destitute
,
and
yet
religious
;
hated
,
and
yet
a
Lover
of
God
.
In
the
midst
of
the
greatest
Troubles
,
a
Man
may
put
his
Confidence
in
God
,
praise
him
for
his
Goodness
,
rejoyce
in
him
,
because
he
hath
promised
him
Eternal
Life
;
keep
his
Tongue
from
Evil
,
and
his
Lips
from
speaking
Guile
;
take
occasion
from
his
Troubles
,
to
consider
the
Emptiness
of
Sublunary
Comforts
,
the
Permanency
of
Spiritual
Consolations
,
the
Sweetness
of
God's
Favour
,
the
Beauty
of
God's
Providences
,
the
Wisdom
of
his
Dispensations
,
the
Happiness
of
Lazarus
in
the
midst
of
all
his
Sores
and
Boyls
,
the
Designs
of
God
to
make
him
humble
and
patient
,
and
to
fit
him
for
Eternal
Happiness
.
And
where
a
Person
makes
this
use
of
his
Afflictions
,
there
is
nothing
can
dispose
him
better
for
receiving
the
holy
Communion
.
3.
This
Sacrament
is
an
excellent
Help
to
bear
our
Troubles
and
Misfortunes
with
a
contented
and
chearful
Mind
:
For
here
the
Lord
Jesus
is
represented
to
us
as
dumb
under
all
Reproaches
,
unmoved
at
all
the
bitter
Language
that
is
given
him
,
silent
under
the
Rage
of
Enemies
,
meek●under
the
foulest
Accusations
,
giving
his
Back
to
the
Smiter
,
and
not
opening
his
Mouth
under
the
Scorns
and
Derisions
of
his
Adversaries
,
contented
under
all
his
Losses
,
courageous
under
all
the
Calumnies
that
False
Witnesses
invent
against
him
,
satisfied
with
the
Will
of
God
,
bearing
his
Cross
without
murmuring
,
answering
calmly
to
his
Oppressors
,
patient
under
his
Scourges
,
ready
to
do
good
to
those
that
came
to
apprehend
him
.
And
is
not
this
a
powerful
Motive
to
bear
what
Providence
thinks
fit
to
inflict
upon
us
?
And
therefore
,
Crosses
and
Worldly
Troubles
,
separated
from
the
ill
Management
of
them
,
cannot
make
a
Person
an
unworthy
Receiver
.
Where
Men
storm
and
fret
,
and
burn
with
Revenge
under
an
Affliction
,
will
be
their
own
Carvers
,
will
be
vindicated
their
own
way
,
that
way
that
Flesh
and
Blood
suggests
,
and
will
rid
themselves
of
their
Trouble
by
unlawful
Means
;
these
,
indeed
,
if
they
receive
,
they
eat
and
drink
unworthily
:
But
that
is
not
a
necessary
Effect
of
the
Affliction
,
but
a
Product
rather
of
their
Wickedness
and
Carnality
,
which
,
instead
of
being
cherished
,
must
be
cut
off
,
and
mortified
.
7.
A
Man's
having
formerly
received
unworthily
,
and
coming
again
afterwards
to
the
holy
Sacrament
,
with
a
great
Sense
and
Abhorrency
of
his
former
unworthy
Receiving
,
doth
not
make
him
an
unworthy
Receiver
.
For
,
1.
If
it
did
,
we
might
as
well
say
,
that
he
who
hath
sinned
grievously
,
cannot
safely
venture
on
a
true
Repentance
:
To
have
done
ill
,
is
no
Bar
to
a
sincere
Return
,
but
a
Motive
to
it
;
and
though
the
Sin
be
never
so
great
,
yet
if
he
can
so
order
and
manage
his
Remorse
,
that
it
may
be
hearty
,
kindly
,
and
attended
with
a
real
and
universal
Change
of
Life
,
and
Love
to
Goodness
,
he
hath
no
reason
to
despair
of
Pardon
;
this
being
the
great
Comfort
of
the
Gospel
,
That
Repentance
and
Remission
of
Sins
should
be
preached
in
the
Name
of
Jesus
,
among
all
Nations
,
beginning
at
Jerusalem
,
saith
our
Saviour
,
Luk.
24.
47.
And
that
which
will
illustrate
this
Saying
,
is
the
Story
in
Sophronius
,
Sophr.
vel
Mosch
.
in
prat.
Spir.
cap.
31.
of
two
old
Men
of
exemplary
Holiness
,
who
travelling
,
and
tired
with
their
Journey
,
the
Heat
of
the
Weather
also
being
great
,
they
retired
into
a
Stable
or
Barn
that
was
hard
by
;
where
thinking
to
be
private
,
contrary
to
Expectation
,
they
found
three
Young
Men
caressing
of
an
Harlot
:
However
,
not
discouraged
with
that
ill
Company
,
they
retired
into
a
Corner
of
the
Barn
,
and
there
read
the
holy
Evangelists
.
The
Harlot
,
at
once
surprized
and
charmed
with
their
Seriousness
,
drew
near
,
and
sat
down
by
one
of
them
,
who
thrust
her
away
,
wondering
at
her
Confidence
to
joyn
her self
to
their
Company
:
To
which
she
replied
,
I
beseech
you
,
thrust
me
not
away
from
you
;
for
though
I
am
laden
with
Sin
,
and
have
made
a
very
ill
use
of
the
Means
of
Grace
,
yet
I
find
not
that
Christ
drove
the
Harlot
from
him
,
that
kneeled
down
at
his
Feet
.
One
of
them
soon
answer'd
her
,
saying
,
That
Harlot
whom
Christ
received
,
did
not
continue
an
Harlot
.
To
which
she
instantly
made
this
Return
,
From
this
time
forward
,
I
seriously
renounce
this
evil
Life
of
mine
,
and
nothing
shall
divert
me
from
the
greatest
Severities
of
Religion
.
She
was
as
good
as
her
word
,
receiv'd
Instructions
and
Comfort
from
the
old
Men
,
follow'd
their
directions
,
and
retired
from
the
World
:
And
therefore
if
a
Man
have
received
unworthily
,
and
truly
laments
and
deplores
his
former
presumption
,
applies
himself
to
newness
of
Life
,
and
is
transform'd
into
a
Christian
temper
,
he
may
lawfully
return
to
that
Table
,
and
there
receive
and
expect
remission
of
Sin
,
where
formerly
he
swallow'd
Death
and
Poyson
;
and
tho'
his
Guilt
hath
been
of
a
very
deep
Dye
,
yet
Repentance
,
if
unfeigned
,
hath
that
Almighty
Power
,
that
it
can
make
Ethiopians
white
,
and
Deformity
amiable
:
But
then
,
2.
He
that
hath
received
unworthily
,
and
comes
to
be
sensible
of
it
,
and
thereupon
Receives
again
;
had
need
watch
,
and
take
heed
,
he
do
not
return
to
his
former
folly
,
for
fear
God
be
tired
with
pardoning
,
and
speak
Peace
no
more
,
for
he
will
speak
Peace
unto
his
People
,
and
to
his
Saints
,
but
let
them
not
return
again
unto
folly
,
saith
the
Psalmist
,
Psal.
85.
8.
Implying
,
that
the
Peace
of
God
is
not
to
be
had
at
all
times
,
especially
after
frequent
contempt
.
There
are
offences
which
provoke
God
to
say
,
as
it
is
,
Judg.
10.
13.
Ye
have
forsaken
me
,
wherefore
I
will
deliver
you
no
more
,
The
Peace
of
God
is
no
trifle
,
which
Men
may
play
withal
,
and
command
when
they
please
;
God
makes
another-guise
account
of
it
,
where
it
is
lost
,
it
's
not
a
very
easie
matter
to
regain
it
;
and
so
much
we
may
guess
at
from
the
examples
of
good
Men
,
who
,
through
strong
temptations
,
have
fall'n
into
any
great
Sin
;
It
hath
cost
them
much
labour
and
pain
to
recover
,
and
God
hath
on
purpose
with-held
his
Peace
from
their
Souls
a
long
time
,
that
they
might
learn
how
to
prize
and
preserve
it
with
greater
care
,
after
its
return
:
It
's
folly
to
think
,
God
is
such
a
one
,
as
we
our selves
,
or
that
he
is
as
willing
to
part
with
Peace
,
and
Pardon
,
as
we
to
have
it
,
when
ever
we
stand
in
need
of
it
.
As
it
is
one
of
the
greatest
comforts
Man
can
expect
of
God
,
so
he
expects
it
should
be
managed
with
prudence
and
cautionsness
.
It
doth
not
lie
like
a
drug
upon
his
hand
,
which
he
is
willing
to
be
rid
of
,
whenever
we
are
pleased
to
take
it
off
:
If
we
know
not
how
to
prize
it
,
there
are
those
that
will
,
and
by
those
few
God
can
be
glorified
,
while
others
bewail
the
loss
of
it
in
outward
darkness
.
8.
A
Law-suit
that
is
depending
,
doth
not
necessarily
make
a
Man
an
unworthy
Receiver
.
1.
If
the
Law-suit
be
begun
for
small
things
and
trifles
,
such
as
any
wise
and
impartial
considerate
Man
,
were
he
consulted
with
,
would
judge
to
be
trivial
,
and
of
no
great
importance
;
or
if
it
be
commenced
upon
the
account
of
Revenge
;
or
against
persons
who
are
known
to
be
insolvent
,
only
to
have
our
Will
and
base
humour
gratified
,
and
to
have
the
satisfaction
of
throwing
the
Indigent
wretch
into
Prison
,
or
if
it
be
managed
in
a
sinful
way
,
with
opprobrious
Language
,
and
bitter
Expressions
,
false
Accusations
,
suborning
of
Witnesses
against
the
adverse
Party
;
or
with
harbouring
Malice
,
Hatred
,
or
secret
Grudges
in
our
Hearts
,
against
him
;
and
we
feel
no
Godly
sorrow
for
it
,
i.
e.
Do
not
resolutely
,
upon
the
account
of
Christian
Love
and
Charity
,
quit
and
renounce
these
evil
companions
of
our
Souls
,
and
yet
come
to
this
Holy
Table
;
there
,
without
all
peradventure
,
we
Eat
and
Drink
unworthily
,
because
we
Eat
and
Drink
without
consideration
of
the
Love
of
Christ
,
and
the
conditions
of
the
Pardon
,
we
expect
by
his
Cross
;
and
the
dangerous
Meat
we
have
swallow'd
,
is
not
vomited
up
but
lies
raw
and
undigested
in
our
Bowels
,
which
must
needs
be
a
bar
to
the
Grace
and
Mercy
of
God
,
and
our
own
Comfort
.
But
then
,
2.
If
the
Law-suit
be
commenc'd
,
upon
the
account
of
something
that
's
of
great
importance
,
either
to
our Selves
or
Friends
,
or
Heirs
;
if
there
be
no
other
way
to
come
to
our
Right
,
and
ordinary
references
will
not
do
;
if
it
be
merely
to
obtain
reparation
for
the
Damages
we
have
sustain'd
,
or
are
like
to
sustain
;
if
these
Suits
be
carried
on
with
Meekness
,
with
Justice
,
with
using
honest
and
lawful
Means
,
with
Candor
and
Ingenuity
,
without
addition
of
the
hidden
things
of
dishonesty
,
without
supplanting
the
other
Party
,
without
wounding
his
good
Name
,
or
mis-representing
things
of
his
side
,
without
catching
at
Bulrushes
,
or
taking
advantages
of
his
infirmities
;
if
the
ground
and
motive
of
the
Enterprize
be
only
,
that
our
Neighbor
,
and
we
,
may
both
be
satisfied
in
the
case
,
that
's
in
dispute
;
if
the
Suit
be
managed
without
Pride
or
Passion
,
with
Gentleness
and
continuation
of
our
wonted
Civility
,
Kindness
and
Charity
to
the
Party
we
are
at
Law
with
,
and
do
not
upon
that
account
,
forbear
the
Respect
we
formerly
shew'd
him
.
In
this
case
our
coming
cannot
be
prejudicial
to
worthy
Receiving
;
for
as
it
is
impossible
,
but
Contests
and
Disputes
will
arise
,
and
the
Law
of
Nature
requires
,
that
Justice
should
be
done
to
every
Man
;
it
must
necessarily
follow
,
that
there
must
be
Courts
of
Judicature
,
and
that
God
not
only
permits
,
but
appoints
them
too
.
It
's
certain
,
that
God
,
in
the
Jewish
Theocracy
,
ordain'd
such
Courts
;
and
human
Societies
not
being
able
to
subsist
without
them
,
natural
Equity
requires
,
there
should
be
such
things
in
all
civiliz'd
Nations
,
whereby
Contests
may
be
decided
,
Controversies
ended
,
Differences
superseded
,
and
every
Man
come
to
his
Right
;
and
tho'
St.
Paul
,
1
Cor.
6.
1
,
2.
&c.
finds
fault
with
the
Corinthians
for
going
to
Law
;
yet
the
reason
why
he
blames
them
,
is
,
partly
because
they
quarrell'd
about
smaller
Matters
;
partly
because
in
their
Law-Suits
,
they
forgot
the
Law
of
Charity
;
and
partly
because
they
did
all
this
before
Infidels
and
Idolaters
,
and
would
not
refer
their
Disputes
to
indifferent
Men
that
were
Christians
,
but
impleaded
one
another
before
Judges
that
were
Pagans
;
whereby
the
Gospel
was
reproach'd
,
Religion
blasphem'd
,
and
Christianity
traduc'd
,
and
strangers
were
induced
to
believe
,
that
the
Gospel
gave
Men
no
better
Principles
,
than
either
Indaism
or
Heathenism
,
nor
rais'd
them
to
higher
Virtues
,
than
what
Nature
and
Custom
had
taught
others
,
that
were
not
of
that
Religion
:
Nay
,
it
's
evident
from
the
whole
Discourse
,
that
he
allows
their
going
to
Law
before
the
Saints
,
as
it
is
said
,
v.
1.
i.
e.
before
Christians
,
only
that
was
too
mild
a
course
,
they
thought
;
that
was
not
the
way
to
triumph
over
the
Adversary
,
or
to
have
him
punish'd
,
and
be
made
a
publick
Example
;
and
this
ill
Nature
St.
Paul
reproves
,
and
justly
forbids
,
and
commands
them
,
rather
than
do
so
,
to
suffer
them selves
to
be
defrauded
,
and
to
take
wrong
,
v.
7.
Christ
indeed
,
Matth.
5.
40.
in
that
saying
,
If
any
Man
will
sue
thee
at
the
Law
,
and
take
away
thy
Coat
,
let
him
have
thy
Cloak
also
seems
to
condemn
all
going
to
Law
;
but
the
very
expression
he
uses
,
shews
,
that
he
restrains
the
unlawfulness
of
it
to
certain
cases
;
i.
e.
if
the
matter
be
small
,
inconsiderable
,
and
of
no
great
moment
,
such
as
a
Coat
,
or
a
Cloak
,
and
other
things
of
the
same
nature
;
and
indeed
it
is
a
very
lamentable
case
,
to
see
how
many
of
our
People
sue
their
Neighbors
for
pitiful
Debts
,
and
cast
them
into
Prison
;
for
proof
of
which
,
a
Man
need
go
no
farther
than
the
Marshalsea
,
a
thing
not
to
be
thought
of
without
horror
.
Besides
,
Christ
,
in
the
foregoing
Verses
of
that
Chapter
,
enters
into
a
discourse
against
recompensing
Evil
for
Evil
;
and
to
extirpate
that
devilish
temper
of
Revenge
,
would
have
us
deny
our selves
to
a
very
high
degree
,
rather
than
think
of
rewarding
Evil
with
Evil
;
and
to
this
purpose
,
instances
in
another
Man
's
going
to
Law
with
us
out
of
Spleen
and
Malice
,
in
which
he
would
not
have
his
Disciples
follow
or
imitate
such
Men
,
but
rather
than
return
the
like
injury
,
suffer
and
bear
with
their
unjust
Acts
,
leaving
Vengeance
to
him
,
who
hath
said
,
I
will
repay
;
so
that
Christ
doth
not
absolutely
condemn
going
to
Law
,
but
only
in
these
two
eases
.
1.
If
the
Concern
be
small
,
and
of
no
great
moment
,
or
consequence
:
And
,
2.
If
we
cannot
go
to
Law
,
without
Animosities
,
Grudges
,
and
revengeful
Thoughts
and
Desires
against
our
Neighbours
.
Dr.
Hammond
.
And
hence
it
was
,
as
a
Learned
Man
of
our
Church
observes
,
upon
James
2.
2.
That
the
Christians
,
even
under
the
Heathen
Emperors
,
very
early
erected
Courts
of
Judicature
among
themselves
,
in
which
Causes
were
decided
,
and
Differences
about
Meum
and
Tuum
determined
:
And
though
the
Assemblies
spoken
of
in
St.
James
,
are
usually
interpreted
of
Religious
Assemblies
,
yet
he
very
judiciously
shews
,
that
it
is
more
probable
that
they
were
Assemblies
upon
the
Account
of
hearing
and
deciding
Causes
betwixt
Man
and
Man
,
because
Judges
are
expresly
mention'd
,
Vers.
4.
And
these
Judges
had
Seats
or
Benches
elevated
,
and
higher
than
the
Pavement
,
on
which
they
sat
;
and
had
their
Foot-stools
also
,
under
which
the
Poor
were
ordered
to
sit
,
Vers.
3.
From
whence
we
may
guess
,
what
kind
of
Partiality
they
used
;
the
Poor
Plaintiffs
or
Defendants
were
order'd
to
sit
in
the
lowest
Seats
;
the
Richer
were
permitted
to
sit
with
the
Judges
,
or
the
more
honourable
Men
;
which
argued
too
great
a
Respect
of
Persons
,
and
was
contrary
to
the
Jewish
Rule
,
and
,
indeed
,
against
the
Law
of
Nations
,
which
condemned
all
Partiality
in
Judgment
,
and
gave
the
Poor
as
free
Admittance
to
the
Bar
as
the
Rich
,
and
required
equal
Consideration
of
both
States
and
Conditions
;
All
which
not
being
easily
applicable
to
Assemblies
where
the
Word
was
preached
,
and
the
Sacraments
administred
,
't
is
in
a
manner
necessary
that
we
apply
it
to
Courts
of
Justice
,
where
Civil
Affairs
and
Matters
were
debated
:
And
if
so
,
going
to
Law
could
not
be
absolutely
unlawful
;
and
consequently
,
the
Rules
and
Conditions
above-mention'd
being
observed
,
coming
to
this
Table
during
the
Contest
,
and
while
the
Law-Suit
is
depending
,
cannot
make
a
Man
an
unworthy
Receiver
.
9.
Knowing
that
other
Men
are
not
in
Charity
with
him
,
doth
not
make
a
Person
an
unworthy
Receiver
.
This
I
have
known
to
be
the
fear
of
otherwise
well-minded
Christians
;
while
their
Relations
,
Friends
and
Acquaintance
have
been
angry
with
them
,
and
averse
from
being
reconciled
to
them
,
they
have
forborn
to
receive
,
for
fear
they
should
eat
and
drink
unworthily
.
But
,
1.
If
it
be
,
indeed
,
through
our
own
fault
,
that
others
will
not
be
friends
with
us
;
if
we
have
given
the
Offence
,
and
will
not
humble
our selves
to
the
offended
Party
,
nor
acknowledge
our
Faults
,
nor
make
them
Restitution
,
or
Satisfaction
,
or
Reparation
for
the
Injury
;
and
if
thereupon
,
he
that
is
offended
will
entertain
no
charitable
Thoughts
of
us
;
there
the
Case
is
plain
,
that
if
we
come
to
eat
and
drink
at
this
holy
Table
,
we
come
with
unrepented
Sins
upon
our
Backs
,
because
we
receive
,
living
in
the
Omission
of
a
known
Duty
.
He
that
might
quench
a
dangerous
Fire
,
and
will
not
,
is
guilty
of
all
the
Mischief
that
ensues
upon
it
:
And
he
that
can
shut
the
Sluce
,
thereby
to
prevent
the
Inundation
of
his
Neighbour's
Garden
,
and
wilfully
forbears
to
do
it
,
hath
an
Hand
in
all
the
Hurt
and
Damage
that
his
Neighbour's
Ground
receives
.
As
in
the
Law
,
Exod.
21.
29.
if
the
Owner
of
the
Beast
knew
that
his
Ox
did
use
to
push
with
his
Horns
,
and
did
not
keep
him
in
,
he
was
charged
with
the
Man's
Death
that
followed
upon
it
;
so
he
that
hath
given
just
Occasion
to
others
to
be
displeased
with
him
,
and
will
apply
no
Remedy
to
heal
the
Breach
,
doth
not
only
sin
,
but
makes
himself
accessary
to
the
Uncharitableness
of
his
Neighbour
,
and
becomes
Partner
with
him
in
his
Sin
:
And
such
a
Person
is
a
very
unfit
Guest
at
his
Master's
Table
.
But
,
2.
If
other
Men
hate
us
without
a
just
Cause
,
and
we
have
given
them
no
Occasion
of
Ill-Will
or
Displeasure
against
us
;
or
,
having
offended
them
by
Words
or
Actions
,
if
we
have
tried
all
rational
and
prudential
Means
to
re-gain
their
Friendship
,
and
to
recover
their
Charity
,
and
after
all
this
,
they
will
not
be
reconciled
,
there
their
Sin
and
Obstinacy
must
not
,
cannot
hinder
us
from
our
Duty
.
Indeed
,
if
they
that
are
so
stiff
,
and
will
hearken
to
no
Terms
of
Peace
,
come
to
this
Table
,
they
sin
with
a
witness
;
but
their
causless
Hatred
cannot
have
the
same
Effect
in
us
,
it
being
not
with
their
Sins
,
as
it
is
with
a
sort
of
fore
Eyes
,
whose
poysonous
Steams
will
infect
those
that
look
upon
them
;
but
the
Arrows
they
shoot
,
light
upon
their
own
Heads
.
If
it
were
not
so
,
all
the
Apostles
must
have
been
unworthy
Receivers
,
for
all
the
World
clamour'd
against
them
;
they
were
hated
by
Heathens
,
hated
by
the
Jews
,
reviled
by
Strangers
,
reproached
by
their
Country-men
;
and
there
was
greater
hopes
to
reconcile
Fire
and
Water
,
Light
and
Darkness
,
than
of
reconciling
some
People
in
the
World
to
them
:
Yet
did
not
this
Hatred
and
Surliness
of
others
make
them
unworthy
Communicants
.
If
my
Neighbour
will
throw
himself
down
from
a
Precipice
,
why
should
that
hinder
me
from
walking
in
a
plain
Path
?
And
if
others
will
be
wicked
,
why
should
that
be
an
Impediment
of
my
being
good
?
'T
is
true
,
Christ
,
Matth.
5.
23
,
24.
tells
us
,
If
thou
bring
thy
Gift
to
the
Altar
,
and
there
remember
that
thy
Brother
hath
ought
against
thee
,
leave
there
thy
Gift
before
the
Altar
,
and
go
thy
way
,
first
be
reconciled
to
thy
Brother
,
and
then
come
and
offer
thy
Gift
:
Which
Words
seem
to
import
,
that
if
another
Man
be
not
in
Charity
with
us
,
our
Devotion
cannot
be
accepted
,
till
he
be
reconciled
to
us
.
But
these
Words
of
Christ
must
be
explained
by
Vers.
22.
which
brings
in
the
Discourse
,
Vers.
23.
for
there
our
Saviour
tells
us
,
I
say
unto
you
,
that
whosoever
is
angry
with
his
Brother
without
a
Cause
,
shall
be
in
danger
of
the
Judgment
;
i.
e.
He
that
conceives
Anger
against
his
Neighbour
,
and
hopes
to
escape
the
Guilt
of
Sin
,
must
have
a
very
just
Cause
for
it
,
viz.
There
must
be
a
just
Cause
given
him
by
his
Neighbour
;
and
then
it
follows
,
If
thy
Brother
have
ought
against
thee
,
i.
e.
have
ought
against
thee
justly
,
which
thou
hast
given
just
Occasion
for
,
first
be
reconciled
to
thy
Brother
,
and
then
offer
thy
Gift
.
So
that
it
is
not
another
Man
's
bare
having
ought
against
us
,
that
makes
us
unworthy
Receivers
;
but
if
he
have
ought
against
us
that
we
have
been
the
just
Cause
of
,
if
we
have
kindled
his
Anger
by
something
that
we
have
injuriously
said
or
done
against
him
,
there
till
we
seek
to
be
reconciled
unto
him
,
our
Gifts
,
and
what
we
offer
to
God
,
must
needs
be
odious
to
him
,
because
they
are
offer'd
with
an
Heart
that
is
not
right
with
him
:
But
where
we
have
either
done
nothing
that
he
can
take
just
Exception
against
,
or
have
done
our
Duty
,
and
what
became
our
Place
and
Station
,
without
any
Intent
of
doing
him
harm
;
or
if
,
in
case
of
an
Offence
given
,
we
have
,
by
proper
Means
and
Addresses
,
sought
to
be
at
Peace
with
him
,
and
notwithstanding
all
this
,
he
will
still
have
ought
against
us
;
there
his
Hatred
,
and
the
whole
Guilt
of
it
will
fall
upon
his
own
Pate
;
nor
can
his
Insolence
or
Ill-Nature
darken
the
Light
of
God's
Love
and
Favour
to
us
,
who
sees
we
have
done
what
became
Christians
,
and
honest
Men
;
and
though
it
will
not
satisfie
the
angry
Man
,
yet
his
Choler
cannot
deprive
us
of
the
kind
Looks
of
our
Father
which
sees
in
secret
,
nor
make
us
unworthy
Receivers
.
10.
A
Man's
having
,
as
he
supposes
,
received
no
Benefit
by
this
holy
Sacrament
,
and
coming
to
it
again
,
doth
not
necessarily
make
him
an
unworthy
Receiver
:
For
,
1.
A
Man
may
really
be
the
better
for
having
been
at
this
Sacrament
,
and
yet
,
for
the
present
,
may
not
be
sensible
of
it
,
because
he
may
measure
his
not
being
better
,
by
the
want
of
some
particular
Qualifications
he
is
desirous
of
,
and
over-look
those
Advantages
he
hath
in
good
truth
received
by
the
holy
Communion
.
Many
a
pious
Christian
is
the
better
for
this
Sacrament
,
though
he
is
loth
to
believe
it
;
for
his
coming
to
this
Table
either
strengthens
him
in
his
Hatred
of
Sin
,
and
in
his
Love
to
Religion
;
or
advances
him
in
Humility
,
Patience
,
Readiness
to
forgive
Injuries
,
and
in
Charity
;
and
yet
because
he
feels
not
just
after
it
,
those
lively
Desires
,
those
earnest
Breathings
after
God
,
that
Fervour
of
Spirit
,
that
Ardency
in
Prayer
he
expected
,
he
may
think
he
receives
no
Benefit
,
because
he
doth
not
get
what
at
present
he
most
desires
,
and
feels
not
those
Excellencies
and
Accomplishments
which
are
most
upon
his
Mind
;
yet
all
this
while
there
may
be
an
actual
Growth
of
Goodness
in
him
,
his
other
Graces
may
be
established
,
his
Cautiousness
of
offending
a
merciful
Redeemer
increased
,
his
Obedience
and
Self-denial
advanced
,
his
Faith
of
another
Life
augmented
,
his
Resolutions
to
shun
the
very
Appearances
of
Evil
fortified
;
all
which
,
upon
a
strict
Search
,
and
View
of
his
Inward
Man
,
he
may
find
:
And
therefore
I
may
justly
conclude
,
that
if
he
receives
the
Benefit
God
thinks
sit
for
him
,
though
he
receives
not
the
Benefit
he
desires
,
that
that
Supposition
of
his
,
of
receiving
none
at
all
,
cannot
make
him
an
unworthy
Receiver
.
2.
'T
is
possible
we
may
receive
no
Benefit
at
all
by
frequenting
this
Ordinance
;
and
we
may
know
we
do
not
,
if
we
are
the
same
in
our
Lives
we
were
before
.
If
the
Cross
of
Christ
doth
not
draw
us
after
him
;
if
it
leaves
us
without
Desires
to
be
like
him
,
or
doth
not
check
the
Sins
we
have
been
fond
of
;
if
it
does
not
make
us
stand
in
awe
of
God
any
more
than
we
did
before
;
if
it
work
no
Love
to
God
,
no
Charity
to
other
Men's
Souls
and
Bodies
in
our
Hearts
;
if
after
it
,
we
rush
into
Sin
as
easily
as
before
;
if
it
prove
no
Bridle
to
our
sinful
Appetite
,
no
Curb
to
our
covetous
Desires
;
if
it
restrains
us
not
in
our
Affections
to
the
World
;
if
it
gives
us
no
Courage
to
resist
,
no
Boldness
to
withstand
those
Lusts
which
were
dear
to
us
;
(
but
still
this
is
clearly
our
own
Fault
▪
and
for
want
of
considering
the
Arguments
and
Motives
the
Cross
of
Christ
affords
us
to
die
to
Sin
,
for
want
of
thinking
on
the
Design
of
Christ's
Death
,
and
for
want
of
taking
pains
with
our selves
,
for
want
of
reflecting
on
the
Force
of
Divine
Love
,
and
for
want
of
earnest
Prayers
and
Addresses
for
the
powerful
Assistance
of
God's
Spirit
:
)
If
it
be
thus
with
us
,
we
have
reason
to
be
afraid
God
will
not
rejoyce
over
us
when
he
comes
to
view
our
Souls
in
this
Ordinance
.
However
,
All
this
need
not
be
an
Obstacle
to
our
Reformation
:
If
we
have
done
ill
,
't
is
our
Interest
to
awake
out
of
Sleep
,
and
to
redeem
the
Time
:
If
we
have
received
no
Benefit
before
,
upon
our
Amendment
we
may
:
If
we
have
done
the
Work
of
the
Lord
negligently
,
upon
our
Reformation
,
God
may
may
turn
our
Captivity
,
as
the
Streams
in
the
South
.
It
is
with
this
Sacrament
as
it
is
with
a
rich
Mine
,
which
yields
no
Profit
to
the
Owner
,
till
he
works
it
.
The
Benefit
Men
receive
here
,
is
the
Effect
of
Labour
:
They
must
be
disposed
and
qualified
for
this
Gift
;
and
that
which
qualifies
them
,
is
,
to
quit
that
Slothfulnes
they
were
guilty
of
.
11.
Communicating
with
Persons
that
receive
unworthily
,
doth
not
necessarily
make
a
Person
an
unworthy
Receiver
.
For
,
1.
Every
Man
shall
bear
his
own
Burthen
,
Gal.
6.
5.
If
another
be
wicked
,
how
can
his
Wickedness
unsettle
my
Faith
,
or
disorder
my
Devotion
,
except
I
consent
to
his
Impiety
,
or
suffer
my self
to
be
enticed
by
it
?
Every
Man's
Sin
is
a
personal
thing
,
(
except
in
case
of
Scandal
)
and
the
Offender
only
shall
feel
the
Smart
of
it
:
He
that
is
free
from
the
other's
Offence
,
shall
be
freed
also
from
the
Penalty
due
to
the
Offence
;
and
then
what
hurt
do
I
receive
by
an
ill
Man's
communicating
in
my
Company
?
I
may
eat
with
a
Leprous
,
with
a
diseased
,
with
a
Gouty
Man
,
at
a
common
Table
,
and
yet
not
participate
of
his
Distemper
:
And
why
should
I
share
in
his
Guilt
at
the
Lord's
Table
,
when
I
both
abhor
it
,
and
keep
my self
from
the
Infection
?
The
Soul
that
sins
shall
die
,
is
God's
standing
Rule
,
Ezek.
18.
20.
The
Son
shall
not
bear
the
Iniquity
of
the
Father
,
neither
shall
the
Father
bear
the
Iniquity
of
the
Son
;
the
Righteousness
of
the
Righteous
shall
be
upon
him
,
and
the
Wickedness
of
the
Wicked
shall
be
upon
him
.
If
therefore
I
approach
with
a
practical
Faith
,
and
another
with
Unbelief
,
or
,
which
is
all
one
,
with
a
Faith
without
Works
,
shall
his
Unbelief
make
the
Faith
of
God
of
no
effect
?
Rom.
3.
3.
2.
What
Hurt
did
the
Guests
receive
at
the
Wedding-Feast
,
Matth.
22.
11
,
12.
by
eating
with
the
Man
who
had
no
Wedding-Garment
?
Were
they
rejected
by
the
Master
of
the
Feast
,
because
they
feasted
in
his
Company
?
No
;
All
that
came
adorn'd
with
a
suitable
Temper
,
and
in
whose
Spirit
there
was
no
Guile
,
received
the
Caresses
of
the
King
;
and
none
but
the
profane
Wretch
felt
the
Thunder
of
the
Prince's
Anger
;
of
him
alone
't
is
said
,
Bind
him
Hand
and
Foot
,
and
take
him
away
,
and
cast
him
into
Outer
Darkness
,
there
shall
be
Weeping
and
Gnashing
of
Teeth
:
As
he
was
singular
in
his
Sin
,
so
he
was
singular
in
his
Punishment
:
His
coming
unprepared
did
not
divest
others
of
their
Garments
,
nor
did
his
Misery
reach
those
that
sate
down
with
him
:
Their
own
Faith
saved
them
,
while
the
other's
Infidelity
condemned
him
:
The
Master
doth
not
so
much
as
frown
upon
the
rest
,
doth
not
so
much
as
give
them
an
angry
Word
;
nor
doth
he
expostulate
with
them
,
why
they
would
bear
him
Company
:
They
charitably
believed
he
was
a
good
Man
,
because
he
was
invited
with
them
;
and
their
Charity
made
their
own
Sacrifice
acceptable
,
while
the
other's
was
Abomination
to
the
Lord
.
3.
If
I
see
another
Man
,
whom
I
know
to
be
,
or
to
have
been
a
notorious
Sinner
,
kneel
down
by
me
at
this
holy
Table
,
he
must
not
therefore
be
an
Object
of
my
Scorn
,
but
of
my
Pity
and
Compassion
.
I
can
make
an
excellent
Use
of
seeing
him
in
my
Company
,
for
I
can
pray
for
him
,
and
beg
of
God
that
he
would
over-awe
his
Spirit
with
a
Sense
of
the
Death
of
Christ
,
and
strike
him
into
Repentance
and
Humiliation
.
I
can
intreat
my
Heavenly
Father
to
give
him
a
Sight
of
the
Errours
of
his
Ways
,
and
Resolutions
never
to
profane
that
Cross
again
,
on
which
the
great
Redeemer
of
the
World
suffered
.
I
can
pray
that
his
Sight
of
the
Bleeding
Jesus
may
work
upon
his
Soul
,
and
fill
his
Heart
with
holy
Compunctions
,
and
his
Eyes
with
Tears
.
I
can
pray
that
,
after
this
Communion
,
he
may
take
heed
,
and
sin
no
more
;
that
the
Solemnity
may
leav●
such
a
Fear
upon
his
Spirit
,
that
he
may
dread
to
offend
God
,
more
than
putting
his
Hand
in
the
Fire
.
And
where
I
do
so
,
I
do
at
once
exercise
my
Pity
,
and
raise
mine
own
Devotion
;
I
imitate
Christ
on
the
Cross
,
praying
for
his
Murtherers
,
and
,
with
him
,
become
a
Sollicitor
for
those
that
have
derided
and
spit
upon
him
.
And
this
,
sure
,
cannot
make
me
an
unworthy
Receiver
.
4.
Who
hath
given
me
a
Key
to
other
Men's
Hearts
,
whereby
I
can
judge
,
at
the
Receiving
of
the
Eucharist
,
that
my
Neighbour
receives
unworthily
?
How
do
I
know
,
but
that
he
who
was
vicious
a
Week
ago
,
may
become
a
Penitent
that
Day
?
Or
,
Who
assures
me
,
that
he
who
did
cast
God's
Laws
behind
him
Yesterday
,
may
not
this
Day
cry
out
,
O
wretched
Man
that
I
am
?
Who
bids
me
trouble
my
Head
about
another's
Receiving
,
when
I
have
enough
to
do
with
mine
own
Heart
?
And
while
I
give
my self
liberty
to
judge
another
,
is
it
not
a
very
great
Sign
that
I
am
not
very
sensible
of
mine
own
Vileness
?
If
I
am
truly
concern'd
about
mine
own
spiritual
Welfare
,
I
shall
not
be
at
leisure
to
dive
into
other
Men's
Lives
and
Consciences
.
My
own
Sins
will
be
Burthen
enough
to
me
,
that
I
shall
not
need
to
concern
my self
about
another's
Business
.
If
I
give
my self
to
Censoriousness
at
such
times
,
I
lose
my
Charity
and
Humility
:
And
if
the
Rule
be
,
to
esteem
others
better
than
our selves
,
I
do
not
very
heartily
obey
that
Precept
while
I
suffer
my
Mind
to
dwell
upon
other
Men's
Faults
and
Errours
.
Christianity
bids
me
to
have
humble
Thoughts
of
my self
;
and
if
I
think
that
all
that
receive
with
me
,
may
be
,
for
ought
I
know
,
better
than
my self
,
I
assuredly
prepare
for
God's
Favour
,
who
ever
gives
Grace
to
the
Humble
.
5.
If
Judas
the
Traytor
was
present
at
this
Sacrament
,
as
well
as
the
other
Apostles
;
and
his
being
present
,
did
not
make
the
rest
unworthy
Receivers
;
why
should
I
think
that
a
wicked
Man's
coming
with
me
to
this
Table
should
make
me
one
?
That
Judas
was
present
at
this
Sacrament
,
we
have
the
concurrent
Testimony
of
three
Evangelists
;
for
they
all
confess
that
Jesus
sate
down
with
the
Twelve
,
to
the
Eating
of
the
Passover
;
and
while
they
were
eating
,
Jesus
administred
the
holy
Sacrament
to
them
:
So
St.
Matth.
26.
26.
As
they
were
eating
,
Jesus
took
Bread
,
and
blessed
it
,
and
brake
it
,
and
gave
it
to
the
Disciples
,
and
said
,
Take
,
eat
,
this
is
my
Body
.
So
St.
Mark
,
14.
22.
And
as
they
did
eat
,
Jesus
took
Bread
,
and
blessed
,
and
brake
it
,
and
gave
to
them
,
and
said
,
Take
,
eat
,
this
is
my
Body
.
Nay
,
St.
Luke
is
more
express
,
22.
19
,
20
,
21.
And
he
took
Bread
,
and
gave
Thanks
,
and
brake
it
,
and
gave
unto
them
,
saying
,
This
is
my
Body
,
&c.
But
,
behold
!
the
Hand
of
him
which
betrays
me
,
is
with
me
on
the
Table
,
&c.
St.
John
,
indeed
,
tells
us
,
that
Judas
having
received
the
Sop
,
in
the
Passover
,
he
went
immediately
out
,
Joh.
13.
30.
But
since
the
Evangelist
mentions
nothing
of
the
Sacrament
,
his
Silence
about
Judas's
being
present
at
the
Sacrament
,
can
be
no
Argument
;
and
his
Words
may
justly
be
construed
thus
,
Having
received
the
Sop
in
the
Passover
,
and
stay'd
till
the
Sacrament
was
administred
to
him
and
the
rest
of
the
Disciples
,
he
immediately
went
out
.
For
the
Sacrament
being
administred
by
Christ
,
while
they
were
eating
the
Passover
,
by
the
Sop
,
St.
John
must
needs
be
supposed
to
understand
both
the
Passover
,
and
that
which
was
,
without
Delay
,
subjoyned
to
it
;
i.
e.
the
Sacrament
.
And
whereas
it
is
objected
,
that
the
Sacrament
could
not
have
been
conveniently
administred
if
the
Traytor
had
been
present
,
that
is
a
Supposition
which
contradicts
the
Matter
of
Fact
recorded
by
the
Evangelists
:
And
who
can
judge
so
well
of
the
Convenience
and
Inconvenience
of
Things
,
as
Christ
himself
?
If
Christ
thought
it
convenient
to
give
it
him
,
who
shall
say
,
it
was
not
so
?
Nor
could
the
Disciples
be
much
surprized
at
it
,
when
they
had
so
often
heard
their
Master
say
,
that
the
T●r●s
and
Wheat
must
grow
together
until
the
Harvest
;
and
that
the
Kingdom
of
Heaven
,
or
the
Church-Militant
,
was
like
a
Net
,
containing
good
Fish
and
bad
.
And
though
the
Words
Christ
used
in
this
Sacrament
,
This
is
my
Body
,
which
is
given
for
you
;
and
This
is
the
New
Testament
in
my
Blood
,
which
is
shed
for
you
,
for
the
Remission
of
Sins
,
cannot
be
directly
applied
to
Judas
;
yet
since
these
Blessings
are
promised
conditionally
in
other
places
of
Scripture
,
they
might
belong
to
Judas
conditionally
,
in
case
he
repented
,
or
brought
forth
Fruits
meet
for
Repentance
;
as
they
belong'd
to
the
other
Disciples
absolutely
,
because
their
Hearts
were
sincere
,
and
without
Hypocrisie
.
Nor
is
it
strange
,
that
Christ
should
say
in
the
presence
of
Judas
,
I
will
not
drink
henceforth
of
the
Fruit
of
the
Vine
,
until
the
Day
when
I
drink
it
new
with
you
in
my
Father's
Kingdom
:
For
there
is
nothing
more
common
in
the
Writings
of
the
Apostles
,
when
they
address
themselves
to
a
whole
Church
,
than
to
apply
to
them
in
general
the
Promises
of
the
Gospel
,
though
true
Believers
only
have
a
Right
in
them
.
We
remember
,
without
ceasing
,
your
Work
of
Faith
,
and
Labour
of
Love
,
and
Patience
of
Hope
in
our
Lord
Jesus
Christ
,
in
the
Sight
of
God
,
and
our
Father
:
Knowing
,
Brethren
,
Beloved
,
your
Election
of
God
;
and
ye
became
Followers
of
us
,
and
of
the
Lord
,
&c.
saith
St.
Paul
to
the
whole
Church
of
the
Thessalonians
,
1
Thes.
1.
3
,
4
,
6.
in
which
we
may
suppose
there
were
divers
Hypocrites
,
to
whom
these
Elogies
could
not
properly
belong
:
And
therefore
,
when
Christ
spake
these
Words
to
the
Disciples
,
Judas
being
present
,
it
was
enough
that
they
belonged
to
the
major
part
of
them
;
and
those
that
were
qualified
for
that
Mercy
,
might
appropriate
it
to
themselves
.
It
is
confessed
that
Christ
,
Matth.
7.
6.
saith
,
Give
not
that
which
is
holy
unto
Dogs
:
But
it
is
evident
from
the
Connexion
of
the
Words
,
that
that
Saying
is
to
be
understood
of
Reproof
,
or
Fraternal
Correction
;
which
is
to
be
superseded
where
Men
are
incorrigible
,
and
Mockers
of
Religion
,
and
,
after
several
Admonitions
,
instead
of
being
better
,
become
worse
,
and
scorn
the
Truth
of
the
Gospel
;
a
Precept
of
the
same
Import
with
that
of
Solomon
,
Prov.
9.
8.
Reprove
not
a
Scorner
,
lest
he
hate
thee
.
If
it
were
to
be
understood
of
publick
Ordinances
,
it
might
be
applied
to
the
Preaching
of
the
Word
,
as
well
as
to
the
Sacrament
;
and
it
would
follow
,
that
wicked
Men
were
to
be
banished
from
the
one
,
as
well
as
the
other
;
which
is
absurd
,
and
contrary
to
the
practice
of
the
holy
Apostles
.
And
what
if
Christ
calls
Judas
a
Devil
?
Joh.
6.
70.
Devils
,
't
is
true
,
are
incapable
of
Receiving
this
Sacrament
;
yet
we
must
not
think
that
he
calls
him
so
upon
any
other
Account
,
but
his
Hellish
Qualities
:
For
which
Reason
he
says
of
all
other
wicked
Men
,
that
they
are
of
their
Father
the
Devil
,
Joh.
8.
44.
Nay
,
in
his
Reproof
to
Peter
,
who
was
against
his
Suffering
,
he
calls
him
Satan
,
or
Devil
;
because
to
be
against
his
Suffering
,
was
to
joyn
with
the
Devil
,
who
,
of
all
things
,
dreaded
that
Death
,
as
the
Ruine
of
his
Empire
.
So
that
Judas
was
still
a
Man
,
though
a
wicked
Man
;
yet
not
so
wicked
,
but
that
he
was
still
capable
of
Repentance
;
and
in
giving
him
this
Sacrament
,
he
declared
him
so
:
And
though
he
received
nothing
but
the
external
Elements
,
yet
in
being
admitted
to
the
external
Symbols
,
he
had
an
Item
given
him
,
that
if
he
had
come
with
unfeigned
Faith
and
Repentance
,
he
should
have
received
the
Promise
too
.
And
that
Christ
offered
him
these
Symbols
,
was
to
tell
his
Followers
how
it
would
be
with
their
Congregations
in
time
to
come
;
and
how
Wolves
,
as
well
as
Sheep
,
would
present
themselves
at
this
Table
.
But
it
is
usually
pleaded
,
that
if
it
be
granted
that
Judas
was
present
at
this
Sacrament
,
yet
still
he
had
a
good
Out-side
,
he
was
far
from
being
a
scandalous
Sinner
;
so
that
the
Congregation
could
not
be
offended
.
But
this
Argument
is
of
no
weight
at
all
;
for
,
whether
he
were
a
scandalous
Sinner
,
or
no
,
as
long
as
Christ
had
declared
him
a
Devil
,
and
a
Traytor
,
it
was
as
much
as
if
he
had
been
a
scandalous
Sinner
;
and
the
Disciples
might
be
as
confident
of
it
,
as
if
they
had
seen
him
run
into
Excess
of
Riot
.
So
that
Judas
being
present
at
the
Sacrament
,
and
his
Presence
not
interfering
with
the
worthy
Receiving
of
the
other
Disciples
,
it
follows
,
that
another
Man
receiving
unworthily
,
cannot
make
us
,
that
come
with
suitable
Vertues
,
unworthy
Receivers
.
And
yet
,
after
all
this
,
I
would
not
be
understood
,
as
if
scandalous
Sinners
were
not
to
be
separated
from
this
holy
Table
,
by
those
whose
Office
it
is
to
forbid
and
hinder
them
:
For
tho'
Christ
suffered
Judas
to
be
present
,
thereby
prophetically
to
fore-tell
,
how
in
future
Ages
,
notwithstanding
all
the
Care
that
should
be
taken
,
Hypocrites
and
Sinners
would
mingle
with
the
Good
and
Sincere
in
this
Sacrament
;
yet
this
contradicts
not
the
Commission
he
gave
to
the
Apostles
,
to
do
all
things
decently
,
and
in
order
;
of
which
orderly
part
,
this
is
one
great
Rule
,
1
Cor.
5.
11.
If
any
Man
that
is
called
a
Brother
,
be
a
Fornicator
,
or
Covetous
,
or
an
Idolater
,
or
a
Railer
,
or
a
Drunkard
,
or
an
Extortioner
,
with
such
an
one
,
no
not
to
eat
.
'T
is
confessed
,
that
this
is
to
be
understood
of
common
Meals
:
However
,
the
Consequence
is
very
easie
;
if
we
are
not
to
eat
with
such
at
common
Tables
,
we
are
to
forbear
eating
with
them
at
the
Lord's
Table
:
But
then
't
is
fit
withal
,
that
the
Church
should
excommunicate
such
Persons
first
,
that
there
may
be
a
Mark
set
upon
them
,
whereby
we
may
know
them
to
be
so
,
and
avoid
their
Company
.
If
the
Church
,
either
by
reason
of
the
Multitude
of
such
Sinners
,
or
for
want
of
sufficient
Information
,
cannot
,
or
,
through
Neglect
,
doth
not
;
a
private
Christian
is
not
therefore
to
be
scandalized
at
such
Persons
when
they
come
to
the
Sacrament
,
nor
think
himself
therefore
an
unworthy
Communicant
because
such
are
present
,
there
being
no
publick
Mark
set
upon
them
,
whereby
he
is
authorized
not
to
eat
with
them
.
The
Church
,
indeed
,
doth
as
good
as
formally
excommunicate
all
such
,
when
,
in
her
Admonition
or
Exhortation
before
the
Sacrament
,
She
declares
,
Therefore
if
any
of
you
be
a
Blasphemer
of
God
,
an
Hinderer
or
Slanderer
of
his
Word
,
an
Adulterer
,
or
be
in
Malice
or
Envy
,
or
any
other
grievous
Crime
,
repent
you
of
your
Sins
,
or
else
come
not
to
this
holy
Table
,
lest
,
after
the
Taking
of
this
holy
Sacrament
,
the
Devil
enter
into
you
,
as
he
enter'd
into
Judas
,
and
fill
you
full
of
all
Iniquities
,
and
bring
you
to
destruction
both
of
Body
and
Soul
:
But
though
this
be
a
kind
of
general
Excommunication
,
yet
except
the
particular
Persons
be
taken
notice
of
,
and
branded
by
the
Church
,
a
private
Chrstian
must
judge
charitably
of
those
that
come
;
and
if
he
do
so
,
their
Impiety
cannot
hinder
him
from
being
a
worthy
Partaker
of
the
Sacrament
.
I
have
been
the
longer
upon
this
Point
,
because
I
have
known
it
to
be
a
great
Scruple
,
that
hath
hinder'd
many
from
coming
to
the
Lord's
Table
,
being
possessed
with
Fear
,
that
if
they
should
meet
with
such
Persons
there
,
they
should
eat
and
drink
unworthily
12.
Eating
and
Drinking
at
this
Table
,
with
some
scruples
upon
the
Mind
,
doth
not
necessarily
make
a
Man
an
unworthy
Receiver
.
By
a
scrupulous
Conscience
,
I
do
not
mean
an
erroneous
,
nor
a
doubtful
Conscience
,
the
former
being
,
when
a
Person
thinks
that
his
Duty
,
which
is
directly
against
the
Word
and
Will
of
God
,
as
it
was
with
the
Jews
,
Joh.
16.
2.
The
other
,
when
a
Person
doubts
,
whether
such
and
such
Actions
be
lawful
or
unlawful
,
as
it
was
with
those
Christians
,
Rom.
14.
23.
But
a
scrupulous
Conscience
proceeds
from
fear
,
and
fear
caus'd
by
slight
and
weak
Arguments
,
whereby
a
Person
is
satisfied
,
that
such
a
Thing
or
Action
is
his
Duty
but
Melancholy
,
or
the
Devil
,
or
Converse
with
scrupulous
Persons
,
inject
some
Thoughts
,
which
makes
a
Person
fluctuate
or
waver
in
his
performance
:
For
example
,
a
Man
,
conscious
of
his
own
wants
,
knows
,
that
coming
to
the
Lord's
Table
is
his
Duty
,
and
accordingly
he
comes
,
yet
comes
with
fears
in
his
Mind
;
fears
caus'd
either
by
what
he
hath
read
,
or
by
what
he
hath
heard
,
or
by
what
he
hath
seen
in
others
;
fears
that
suggest
to
him
,
that
he
should
not
have
come
,
because
he
hath
not
every
thing
that
he
observes
in
other
good
Christians
.
Now
,
I
say
,
that
eating
and
drinking
with
such
scruples
upon
his
Mind
,
doth
not
make
him
an
unworthy
Receiver
.
1.
Because
,
notwithstanding
these
scruples
,
he
may
be
sincere
in
his
Faith
and
Love
,
he
may
sincerely
desire
,
and
be
sincerely
willing
to
keep
himself
unspotted
from
the
World
,
and
to
embrace
the
Wisdom
,
which
is
from
above
,
first
pure
,
then
peaceable
,
gentle
,
and
easie
to
be
entreated
.
He
may
,
for
all
this
,
deliberately
chuse
Holiness
,
as
the
better
part
,
and
his
Faith
may
be
carried
out
to
embrace
Christ
,
as
his
Mediator
and
Governor
▪
and
he
may
actuate
his
Love
so
,
that
he
shall
be
afraid
of
the
appearances
of
Evil
;
and
if
it
be
thus
with
him
,
notwithstanding
his
little
scruple
,
he
may
be
,
and
will
certainly
be
,
a
welcome
Guest
at
this
Holy
Table
;
for
God
judges
of
us
by
the
sincerity
of
our
Hearts
,
not
by
every
little
accidental
fear
that
may
surprize
us
,
and
to
discompose
a
timorous
Mind
.
And
therefore
,
2.
Such
scruples
may
lawfully
be
rejected
,
opposed
,
and
banish'd
out
of
our
Minds
,
without
danger
:
Nay
,
they
ought
to
be
resisted
,
and
a
Christian
in
this
case
is
obliged
not
to
harbour
them
,
and
to
be
resolute
in
stopping
his
Ears
against
them
,
especially
where
he
finds
so
good
a
foundation
in
himself
,
as
I
mentioned
in
the
foregoing
Paragraph
.
To
give
regard
to
them
,
is
the
way
to
multiply
them
;
and
to
ruminate
upon
them
,
is
to
let
in
,
or
to
open
the
Door
to
greater
perplexities
.
Nor
is
this
to
act
against
Conscience
,
but
according
to
the
true
Rules
of
Conscience
,
for
a
Scruple
is
a
needless
Fear
,
and
without
just
ground
,
which
Fear
can
bring
no
obligation
upon
the
Party
thus
assaulted
:
And
it
is
observed
by
experience
,
where
Persons
use
a
kind
of
Violence
to
expel
such
Scruples
,
they
strengthen
their
Faith
and
their
Conscience
,
fit
themselves
for
greater
Duties
,
and
become
more
expedient
in
their
Journey
,
to
the
City
of
the
living
God
.
13.
Want
of
great
Knowledge
doth
not
make
a
Man
an
unworthy
Receiver
.
It
's
confessed
,
that
some
knowledge
is
necessary
in
order
to
a
worthy
Receiving
,
for
this
is
Eternal
Life
,
that
they
know
thee
the
only
true
God
,
and
him
,
whom
thou
hast
sent
,
Jesus
Christ
,
Joh.
17.
3.
But
the
knowledge
requisite
lies
within
a
small
compass
,
and
he
that
knows
no
more
than
the
six
Fundamental
Principles
laid
down
by
St.
Paul
,
Heb.
6.
1
,
2.
knows
enough
,
in
order
to
a
comfortable
Communion
.
Those
Principles
are
,
1.
Repentance
from
dead
Works
,
That
Repentance
from
our
known
Sins
is
absolutely
necessary
.
2.
Faith
towards
God
,
That
God
must
be
believ'd
,
according
to
the
Revelations
he
hath
vouchsafed
to
Mankind
,
in
his
Word
,
and
that
the
things
contain'd
in
that
Book
are
infallibly
true
.
3.
The
Doctrine
of
Baptism
,
That
we
are
Baptiz'd
in
the
Name
of
God
the
Father
,
Son
and
Holy
Ghost
,
and
thereby
have
given
our selves
up
to
his
Service
.
4.
Laying
on
of
hands
,
That
the
Holy
Ghost
,
whereof
that
laying
on
of
hands
in
Confirmation
is
an
external
Sign
,
is
certainly
dispensed
and
bestowed
in
some
measure
on
all
those
that
are
Baptiz'd
,
whereby
they
are
enabled
to
fight
against
Sin
,
the
World
,
the
Flesh
and
the
Devil
.
5.
Resurrection
of
the
Dead
,
That
there
shall
be
a
Resurrection
of
Men's
Bodies
,
wherein
they
shall
be
reunited
to
their
Souls
,
and
appear
before
God's
dreadful
Tribunal
,
to
give
an
account
of
their
Lives
and
Actions
.
6.
Eternal
Judgment
,
That
in
the
last
Day
,
the
controversie
of
Men's
Happiness
,
or
Unhappiness
,
shall
be
decided
,
and
Men
shall
be
either
sent
into
Eternal
Life
,
or
into
Eternal
Fire
.
He
that
knows
there
Six
Principles
,
and
believes
them
,
and
is
resolv'd
to
act
accordingly
,
hath
knowledge
enough
to
fit
him
for
a
worthy
participation
of
this
Ordinance
;
for
these
are
sufficient
Motives
to
remember
the
Death
of
the
Son
of
God
,
with
holy
Resolutions
to
follow
him
,
that
we
may
be
partakers
of
his
everlasting
Bliss
.
But
that
a
Man
must
needs
be
a
competent
Scholar
,
and
understand
the
whole
Mystery
of
Godliness
,
and
be
able
to
give
an
account
of
the
nicer
Points
of
Divinity
,
and
to
answer
the
harder
Questions
about
the
manner
and
nature
of
those
Things
,
which
God
hath
revealed
;
This
is
not
necessary
:
Ignorance
of
the
abstruser
Problems
of
Theology
,
doth
not
make
a
Man
an
unworthy
Receiver
.
For
,
1.
So
much
Knowledge
is
only
necessary
,
as
serves
to
make
us
Practical
Christians
,
and
a
small
stock
of
Knowledge
will
do
that
;
and
he
that
knows
,
that
Mankind
was
lost
by
Adam's
●all
,
and
stands
in
need
of
a
Saviour
,
to
reconcile
them
to
God
;
and
that
Christ
Jesus
the
Son
of
God
,
who
being
in
the
Form
of
God
,
assumed
our
Nature
,
and
died
for
us
,
is
that
Saviour
,
who
is
both
able
and
willing
to
reconcile
us
to
an
offended
God
,
upon
the
reasonable
terms
of
turning
from
a
sensual
and
sinful
Life
,
and
making
his
Life
and
Precepts
the
Rule
of
our
Conversation
,
whereupon
we
shall
be
pardoned
,
and
obtain
Eternal
Life
.
He
that
knows
these
few
particulars
,
(
and
how
easily
are
they
learned
and
imbibed
!
)
knows
enough
to
make
him
a
Practical
Christian
,
if
he
will
but
act
according
to
these
Principles
,
and
this
unfeigned
willingness
makes
him
a
worthy
Receiver
;
for
this
Sacrament
,
as
hath
been
often
hinted
in
the
Premises
,
is
to
increase
our
Practice
,
to
augment
our
Love
to
Holiness
,
to
strengthen
our
Resolutions
to
follow
Christ
,
to
cleanse
us
from
that
filthines
which
naturally
besets
us
,
and
to
enlarge
our
Graces
;
and
since
that
Knowledge
,
I
have
mentioned
,
is
a
sufficient
Preparative
for
all
this
,
it
must
be
a
sufficient
Preparative
for
the
Holy
Sacrament
.
2.
Much
Knowledge
very
often
hinders
Men
from
the
Practical
part
of
Religion
.
It
need
not
do
it
,
and
it
ought
not
to
do
it
,
but
we
see
it
frequently
doth
:
for
Men
are
apt
to
be
taken
with
fine
Notions
;
and
while
their
Delight
runs
all
that
way
,
they
forget
too
often
to
delight
greatly
in
God's
Commandments
.
This
is
too
evident
in
many
Men
,
who
are
great
Scholars
,
who
satisfie
themselves
with
this
,
that
they
know
more
than
the
Vulgar
,
and
neglect
those
severer
Parts
of
Practical
Religion
,
which
many
of
the
Vulgar
do
conscientiously
observe
;
and
many
an
ordinay
Man
,
that
knows
little
more
than
his
Creed
,
but
makes
that
Creed
an
inforcive
to
Obedience
,
is
in
a
happier
condition
,
than
the
greater
Literati
,
who
trouble
their
Heads
so
much
about
Controversies
and
Criticisms
,
that
they
bestow
little
time
upon
Mortification
.
In
the
Primitive
Ages
,
when
Men
knew
not
much
,
they
practis'd
more
;
as
,
since
Knowledge
hath
increas'd
,
Men's
practices
have
much
degenerated
from
the
simplicity
of
the
Gospel
:
Not
that
I
commend
Ignorance
in
the
Laity
,
as
they
do
in
the
Church
of
Rome
,
but
,
I
think
,
a
little
knowledge
improv'd
into
great
severity
of
Life
,
is
safer
,
and
more
beneficial
,
than
great
skill
in
Divinity
,
without
suitable
Fruits
of
Righteousness
.
So
that
upon
a
review
of
the
whole
,
I
may
safely
conclude
,
that
want
of
great
Knowledge
doth
not
make
a
Man
an
unworthy
Receiver
.
III.
From
what
we
have
said
,
it
will
be
easie
to
guess
in
the
next
place
,
what
it
is
to
Eat
and
Drink
unworthily
:
For
from
Negatives
,
Affirmatives
may
be
inferred
without
any
great
difficulty
;
and
tho'
,
after
this
Discourse
,
I
might
spare
my
pains
in
setting
down
the
particulars
,
yet
to
assist
the
Weak
,
and
to
conform
my self
to
the
meanest
capacity
;
I
shall
explain
the
Nature
of
this
unworthy
Eating
and
Drinking
,
in
the
following
Observations
.
1.
To
Eat
and
Drink
unworthily
,
is
to
Eat
and
Drink
by
force
.
By
Eating
and
Drinking
by
force
,
I
mean
,
coming
to
this
Sacrament
,
either
because
the
Law
of
the
Land
Commands
it
,
or
because
our
Superiors
,
under
whose
Command
we
are
,
or
from
whom
we
expect
some
Gain
and
Benefit
,
or
,
in
case
of
neglect
of
their
Orders
,
apprehend
some
danger
or
injury
to
our
Temporal
Concerns
,
will
not
be
satisfied
without
it
:
Not
,
but
that
a
Servant
,
or
whoever
is
under
a
Command
of
others
,
ought
to
give
heed
to
the
Pious
Counsel
and
Advice
of
those
that
are
above
him
,
take
it
into
consideration
,
and
make
advantage
of
that
opportunity
,
to
apply
himself
to
the
serious
practice
of
it
,
and
thereupon
consu●t
with
Divines
,
and
with
his
own
Conscience
,
how
to
make
his
Calling
and
Election
sure
;
but
where
a
Person
is
altogether
passive
in
the
thing
,
regards
more
what
his
Superiors
say
,
than
what
his
Conscience
feels
,
and
comes
more
to
please
those
which
are
above
him
,
than
to
discharge
his
Duty
;
where
his
chief
motive
is
to
give
content
to
those
,
whose
Favour
he
is
loth
to
lose
,
where
he
would
certainly
neglect
coming
,
were
it
not
for
the
danger
of
prejudicing
,
what
is
very
dear
to
him
in
the
World
;
there
,
I
say
,
he
Eats
and
Drinks
unworthily
:
For
,
1.
Such
a
Person
stands
more
in
awe
of
Man
,
than
of
God
.
God's
Command
cannot
make
him
do
that
,
which
Human
Injunctions
can
.
Dust
and
Ashes
prevail
more
with
him
,
than
the
Holy
One
of
Israel
.
Man's
Anger
and
Displeasure
moves
and
affects
him
more
,
than
the
Indignation
of
a
jealous
God
;
and
with
what
Eyes
can
the
Almighty
look
upon
that
Wretch
,
whom
he
sees
more
concern'd
to
please
a
poor
Grashopper
,
(
so
Man
is
call'd
,
Es.
4.
22.
)
than
him
that
sits
upon
the
Circles
of
the
Earth
?
How
can
he
but
set
his
Face
against
that
Communicant
,
whose
slavish
temper
he
spies
at
his
Table
;
whose
Heart
sticks
close
to
the
Earth
,
and
makes
no
great
account
of
him
,
who
daily
courts
him
by
his
Favours
?
How
can
he
but
frown
upon
that
Creature
,
whom
no
Charms
of
an
Almighty
Love
can
melt
,
and
the
threatning
of
Man
can
affright
into
any
thing
?
Who
art
thou
that
thou
shouldest
be
afraid
of
a
Man
that
shall
dye
,
and
of
the
Son
of
Man
,
that
shall
be
made
as
Grass
?
And
forgettest
the
Lord
thy
Maker
,
that
hath
stretched
forth
the
Heavens
,
and
laid
the
foundations
of
the
Earth
?
saith
God
.
Isa.
51.
12
,
13.
2.
Such
a
Person
,
his
outward
Man
only
receives
the
Holy
Sacrament
.
His
Soul
,
for
which
this
Feast
is
chiefly
prepared
,
receives
nothing
.
The
Brute
only
appears
at
the
Table
,
the
Angel
stays
away
▪
God
expects
the
Master
at
this
Banquet
,
not
the
Slave
.
The
Body
is
not
capable
of
this
Sacred
Food
,
the
Soul
is
the
proper
Guest
:
This
is
it
,
that
can
expect
refreshment
at
this
Board
;
and
he
that
comes
to
feed
his
Body
only
,
knows
not
yet
what
this
Ordinance
was
intended
for
;
where
a
Man
brings
nothing
but
his
Body
to
this
Love-Feast
,
leaving
his
Soul
enslaved
to
the
Profits
of
the
World
,
or
to
the
Will
of
Mortal
Men
,
he
must
needs
receive
unworthily
;
for
God's
enemy
,
which
is
the
World
,
engrosses
that
part
,
which
should
appear
before
God
,
and
behold
,
and
be
ravish'd
with
his
excellent
Greatness
and
Goodness
,
and
with
the
admirable
designs
in
spreading
the
Royal
Table
for
him
.
To
what
purpose
is
the
Carkase
,
while
that
,
which
should
animate
it
,
is
engaged
another
way
?
Can
the
Shell
please
God
,
who
hath
so
often
declared
,
that
he
will
be
satisfied
with
nothing
but
the
Kernel
?
And
in
vain
doth
he
require
the
Heart
,
if
the
outward
frame
were
Sacrifice
sufficient
.
So
that
what
Christ
saith
,
Joh.
6.
63.
may
justly
be
applied
here
,
tho'
with
some
variation
of
the
Sense
,
It
's
the
Spirit
that
quickneth
,
the
Flesh
profits
nothing
.
2.
To
Eat
and
Drink
unworthily
,
is
,
to
make
this
receiving
a
matter
of
custom
only
:
Where
Men
approach
,
because
it
's
fashionable
,
to
observe
the
decorum
of
their
being
Members
of
a
Church
more
,
than
to
grow
in
a
Spiritual
Life
,
and
know
no
other
enforcive
,
or
can
give
no
account
of
any
other
,
but
this
,
Because
it
is
usual
for
Men
,
who
are
Baptized
,
and
profess
themselves
Christians
,
and
go
to
the
Publick
to
do
so
;
there
they
must
needs
Eat
and
Drink
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
undecently
,
or
unworthily
:
And
this
is
the
case
of
many
ignorant
People
,
both
in
City
and
Country
,
who
come
for
company-sake
;
and
because
their
Neighbors
use
to
do
so
,
who
think
it
not
a
Province
belonging
to
them
to
know
,
or
dive
into
the
mysteries
of
Salvation
,
but
trust
to
it
,
that
God
is
merciful
,
and
will
save
them
,
though
they
know
not
why
,
or
how
;
whose
Affections
are
bound
up
with
the
Earth
,
and
will
be
sensible
of
no
higher
Felicity
,
than
what
a
good
Crop
,
and
a
full
Purse
,
affords
.
Now
,
that
to
receive
with
no
higher
Aims
,
or
from
no
better
Principles
,
is
,
to
receive
unworthily
,
will
appear
from
hence
:
1.
Because
such
Persons
receive
,
without
being
affected
and
touched
with
the
Riches
and
Treasures
opened
,
revealed
,
discovered
and
offered
in
this
Sacrament
;
Treasures
greater
than
those
the
Wise
Men
laid
down
at
the
Feet
of
the
Infant
Saviour
;
Treasures
beyond
all
Gold
,
and
Myrrh
,
and
Frankincense
,
and
all
the
Gums
the
Happy
Arabia
yields
;
Treasures
of
higher
value
than
those
the
Queen
of
Sheba
brought
to
Solomon
the
Great
;
Treasures
richer
than
those
the
King
of
Judah
shewed
to
the
Babylonian
Ambassadors
.
To
shew
their
Excellency
above
all
Earthly
Treasures
,
were
to
prove
that
Light
is
better
than
Darkness
,
and
a
Ball
of
Diamond
than
a
piece
of
Turf
,
or
that
the
Wisdom
of
a
Minister
of
State
exceeds
that
of
a
Sucking
Babe
:
For
,
if
it
be
true
,
as
without
doubt
it
is
,
that
God
was
crucified
,
or
that
he
who
was
God
humbled
himself
to
an
ignominious
Death
for
our
sakes
,
and
that
this
Love
,
with
all
its
Benefits
,
is
proclaimed
in
our
Ears
,
and
tender'd
to
our
Souls
in
this
Sacrament
;
there
is
not
a
Child
,
but
must
grant
,
that
all
that
this
World
affords
must
be
mere
Pebles
to
it
.
And
as
this
Treasure
of
the
World's
Redemption
is
the
rich
Mine
discovered
in
this
Sacrament
,
so
he
whom
Custom
and
Company
only
brings
to
it
must
needs
receive
unworthily
,
because
he
sees
not
,
he
feels
not
,
he
is
sensible
of
no
such
Treasure
;
which
,
if
he
were
,
he
would
go
to
it
as
a
poor
Beggar
,
almost
starved
,
goes
to
a
rich
Man's
House
,
there
to
receive
a
vast
Sum
of
Money
,
beyond
his
Expectation
;
and
come
wondering
at
the
Honour
that
God
intends
him
,
wondering
at
the
Favour
God
designs
him
,
wondering
at
the
Riches
he
shall
be
presented
with
,
wondering
at
himself
what
God
should
see
in
him
,
to
be
thus
liberal
and
bountiful
to
him
;
wondering
to
see
what
God
hath
provided
for
him
.
2.
Such
a
Man
eats
and
drinks
in
this
Sacrament
,
as
if
it
were
common
Bread
and
Wine
that
is
set
before
him
;
he
approaches
,
and
makes
no
more
of
it
,
than
if
it
were
a
private
or
ordinary
Table
;
he
considers
not
what
this
Bread
and
Wine
represent
,
and
,
as
the
Apostle's
Phrase
is
,
discerns
not
the
Lord's
Body
;
discerns
not
that
the
Body
of
him
who
was
the
Creator
of
Heaven
and
Earth
,
is
pointed
at
in
these
Elements
.
'T
is
true
,
materially
considered
,
it
is
the
same
with
the
Bread
and
Wine
set
upon
our
Tables
at
home
;
but
the
signification
of
it
makes
it
Celestial
Food
,
separates
it
from
common
Use
,
raises
it
above
vulgar
Diet
;
and
the
Stamp
God
sets
upon
it
,
makes
it
truly
the
Bread
of
the
Lord
,
and
the
Cup
of
the
Lord
.
He
whom
Custom
only
carries
to
the
House
of
God
,
distinguishes
not
the
Mysteriousness
and
Holiness
of
this
Food
;
which
,
if
he
did
,
he
would
touch
it
with
the
same
Awe
and
Reverence
that
the
Woman
,
troubled
with
a
Bloody
Issue
,
touch'd
the
He●
of
Christ's
Garment
,
Quaking
and
Trembling
,
Mar.
5.
33.
3.
To
eat
and
drink
unworthily
,
is
,
to
receive
without
true
Repentance
.
Where
Men
either
do
not
think
it
requisite
to
leave
their
Sins
,
or
pretend
that
they
do
part
with
them
,
when
they
do
not
;
where
they
mistake
the
present
Damp
that
is
upon
their
Spirits
,
for
a
Change
of
Life
;
or
the
melancholy
and
sullen
Humour
that
hath
surprized
them
,
for
the
new
Nature
Religion
is
to
give
them
;
or
forbear
the
external
Acts
of
their
Sins
they
have
formerly
hugg'd
,
and
run
out
into
,
but
are
not
resolved
to
mortifie
their
secret
Desires
after
him
;
where
they
mistake
their
Act
of
Preparation
,
for
the
Act
of
pulling
down
the
Strong
Holds
of
Iniquity
,
so
that
their
Lusts
and
Love
to
Sin
remain
;
where
they
give
the
Devil
leave
to
retire
a
while
,
but
are
loth
to
take
their
Everlasting
Farewel
of
him
;
and
therefore
,
after
the
House
is
swept
and
garnished
,
even
after
Receiving
,
open
the
Door
to
him
again
:
Where
it
is
so
,
there
Men
eat
and
drink
unworthily
.
For
,
1.
Such
Persons
,
instead
of
doing
Honour
to
Christ
,
affront
him
,
are
still
in
League
with
that
which
killed
him
;
pretend
Sorrow
for
their
Sins
,
yet
secretly
espouse
them
;
give
out
they
have
sent
them
a
Bill
of
Divorce
,
but
still
keep
close
Correspondence
with
them
;
would
make
God
and
Men
believe
that
they
are
Christ's
Servants
,
when
they
are
still
his
Enemies
;
would
persuade
others
that
they
have
brought
their
Necks
under
his
Yoak
,
when
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
that
which
bears
rule
in
their
Souls
,
is
their
Carnality
and
Sensuality
.
In
this
Sacrament
a
most
solemn
Profession
is
made
,
and
ought
to
be
made
,
of
our
Weariness
of
a
sinful
Life
;
which
is
the
reason
why
the
Church
,
in
her
Publick
Office
,
doth
particularly
address
her self
to
such
Persons
as
find
it
;
and
to
such
,
that
comfortable
place
of
St.
John
is
usually
applied
,
If
any
Man
sin
,
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
Righteous
,
1
Joh.
2.
1.
that
is
,
If
any
Man
sin
,
so
as
to
be
truly
weary
of
it
;
or
if
he
hath
sinned
,
and
feels
such
a
Remorse
,
that
he
detests
himself
for
having
done
so
,
and
thereupon
bids
Defiance
to
the
Works
of
Darkness
;
We
have
an
Advocate
that
will
plead
for
us
,
prevail
with
God
not
to
cast
us
away
because
we
have
forsaken
him
,
and
,
by
his
Merits
,
make
our
Repentance
valuable
,
that
it
shall
prove
a
Propitiation
for
our
Sins
.
But
he
that
professes
Weariness
,
yet
is
not
tired
with
his
sinful
Course
,
not
only
mocks
God
,
but
gives
himself
the
Lye
;
and
seems
to
fancy
,
that
he
who
dwelleth
on
high
sees
not
the
secret
Intrigues
and
Intentions
of
his
Soul
:
Which
is
Profanation
of
Religion
.
2.
Such
a
Person
destroys
the
End
for
which
he
pretends
to
come
to
this
holy
Sacrament
;
for
that
End
is
,
Growth
in
Grace
:
And
how
shall
he
grow
in
Grace
,
that
is
unresolved
to
part
from
those
Sins
which
do
so
easily
beset
him
?
These
things
are
,
and
cannot
but
be
,
Obstacles
and
Impediments
to
that
Growth
:
And
Worms
and
Caterpillars
are
not
more
noxious
to
young
Trees
,
than
these
unrepented
Sins
are
to
this
Growth
;
and
a
Man
may
as
well
hope
that
an
Elm
in
his
Ground
will
,
within
a
few
Years
,
be
tall
enough
to
over-shadow
his
whole
House
,
when
there
is
nothing
but
Rock
at
the
bottom
.
Unrepented
Sins
make
the
Heart
mere
Stony
Ground
:
Goodness
may
peep
forth
,
but
,
having
no
Earth
,
it
must
necessarily
wither
,
and
come
to
nothing
.
People
may
pull
and
hale
a
Ship
with
their
Arms
long
enough
,
before
they
can
make
it
move
,
while
the
Anchors
are
not
taken
up
▪
Their
unrepented
Sins
are
the
Anchors
that
keep
the
Soul
fixed
to
Earth
and
Hell
;
and
to
think
Grace
will
move
or
advance
while
that
Anchor
holds
it
,
is
to
imagine
that
an
House
will
be
built
without
Materials
;
or
a
Field
bring
forth
Corn
,
that
was
never
sown
,
or
never
felt
the
Labour
and
Industry
of
the
Husband-man
.
The
End
must
ever
be
procured
by
the
Means
;
and
they
only
betray
their
Folly
and
Simplicity
,
that
talk
of
adding
to
their
Faith
,
Vertue
;
and
to
Vertue
,
Knowledge
;
and
to
Knowledge
,
Temperance
;
and
to
Temperance
,
Godliness
;
and
to
Godliness
,
Patience
;
that
have
not
escaped
the
Pollutions
of
the
World
,
through
Lust
,
2
Pet.
1.
4
,
5.
This
is
to
invert
the
Method
of
Grace
;
and
to
expect
that
a
Tree
should
begin
to
grow
at
the
Top
before
it
hath
a
Root
,
or
that
Bread
should
be
baked
before
the
Oven
be
heated
.
These
Pollutions
must
first
be
removed
;
and
the
Ground
being
cleared
of
the
Rubbish
,
you
may
go
and
superstruct
the
intended
Edifice
.
4.
To
eat
and
drink
unworthily
,
is
,
to
eat
and
drink
without
sincere
Resolutions
of
Obedience
.
This
is
consequent
to
the
former
Article
,
for
Obedience
is
a
necessary
Concomitant
of
Repentance
;
and
when
the
Repentance
ends
not
in
Obedience
,
the
Repentance
is
a
Cheat.
A
Man
may
,
by
some
Reasons
and
Arguments
,
be
prevail'd
with
to
part
with
Sins
that
are
of
the
bigger
sort
,
when
he
thinks
of
coming
to
this
Sacrament
;
but
except
he
,
at
the
same
time
,
seriously
resolves
to
obey
Christ
in
every
thing
he
commands
him
,
and
particularly
,
in
things
which
are
levell'd
against
his
Worldly
Interest
.
and
is
heartily
willing
to
endeavour
after
those
Vertues
which
are
the
proper
Characteristicks
of
his
Disciples
,
he
certainly
deceives
his
own
Soul
.
To
shake
Hands
with
scandalous
Sins
,
and
to
think
that
now
the
Work
is
done
,
without
an
holy
Readiness
to
venture
on
those
Graces
which
render'd
the
Apostles
and
the
Primitive
Believers
what
they
were
,
i.
e.
amiable
in
the
Sight
of
God
;
such
as
Humility
,
Meekness
,
Overcoming
the
Evil
with
Good
,
&c.
In
a
Word
,
to
lop
the
most
luxuriant
Branches
of
the
evil
Tree
,
and
not
to
take
care
that
it
may
bring
forth
good
Fruit
,
is
,
to
do
the
Work
by
halves
,
and
the
Way
to
eat
and
drink
unworthily
.
For
,
1.
Such
Persons
continue
in
Rebellion
against
God
.
What
is
Rebellion
,
but
not
to
obey
when
we
know
his
Will
,
and
have
all
possible
Opportunities
to
know
it
?
If
God
will
have
me
do
a
thing
,
and
I
pass
it
by
,
as
if
I
heard
him
not
;
and
when
it
is
often
inculcated
and
pressed
upon
me
in
Sermons
,
and
my
Memory
refreshed
with
the
Duty
,
and
yet
still
I
look
upon
it
as
needless
,
or
a
thing
which
doth
not
concern
me
;
what
is
this
but
Obstinacy
?
And
I
need
not
tell
you
,
that
Rebellion
is
as
the
Sin
of
Witchcraft
,
1
Sam.
15.
22.
Thus
Samuel
tells
Saul
,
upon
his
Disobedience
to
the
Command
of
God
,
of
extirpating
the
Amalekites
.
'T
is
probable
,
Saul
had
his
Excuses
,
and
thought
God
might
not
mean
it
in
that
rigid
Sense
that
the
Prophet's
Words
imported
;
or
,
that
if
he
executed
part
of
the
Order
,
it
would
be
sufficient
:
But
these
are
not
things
that
avail
much
with
God
;
notwithstanding
all
this
,
the
Prophet
calls
his
Neglect
,
Rebellion
.
I
know
,
and
am
sensible
,
that
a
very
worthy
Communicant
may
sometimes
ignorantly
neglect
a
Duty
,
and
yet
preserve
an
Interest
in
God's
Love
;
because
,
as
soon
as
he
comes
to
know
his
Errour
,
he
doth
not
encourage
it
in
himself
,
but
reforms
it
.
But
this
differs
very
much
from
Disobedience
to
things
peremptorily
commanded
,
and
which
,
every
Day
that
we
hear
or
read
the
Word
,
are
represented
to
us
,
as
necessary
:
Here
,
not
to
resolve
to
do
those
things
,
is
,
opposing
our
Wills
to
God's
Will
;
and
though
we
do
not
do
it
openly
,
yet
,
in
effect
,
we
do
it
;
and
whereas
God
thinks
such
a
Vertue
necessary
to
Salvation
,
we
will
not
think
it
so
;
and
,
notwithstanding
his
assuring
us
,
that
without
such
Accomplishments
,
we
cannot
inherit
Eternal
Life
,
we
fancy
we
may
:
And
what
is
this
,
but
crossing
the
Will
of
God
?
And
how
much
does
this
want
of
Rebellion
,
and
thinking
our selves
wiser
than
God
?
And
surely
,
these
are
not
very
good
Qualities
to
dispose
a
Man
to
eat
and
drink
worthily
at
this
holy
Table
.
2.
Such
Persons
discover
their
Desires
to
be
their
own
still
,
their
own
Masters
,
their
own
Governors
,
and
at
their
own
dispose
;
contrary
to
the
express
Assertion
of
the
Holy
Ghost
,
That
they
who
pretend
an
Interest
in
Christ's
Blood
,
are
their
own
no
more
.
And
the
Reason
is
exceeding
strong
;
for
,
saith
he
,
ye
are
bought
with
a
Price
,
1
Cor.
6.
19.
20.
He
that
redeems
a
Slave
out
of
Turkish
Captivity
,
redeems
him
with
this
Intent
,
That
for
the
future
he
shall
not
do
his
own
Will
,
but
his
Master
's
that
hath
ransom'd
him
.
The
same
we
must
think
of
the
Son
of
God
,
who
,
we
may
suppose
,
would
never
have
freed
us
from
the
Devil's
Yoak
by
a
voluntary
Death
,
to
give
us
leave
to
do
what
we
list
;
but
that
we
might
be
at
his
beck
,
and
act
like
Persons
that
have
,
in
a
manner
,
nothing
to
do
with
our selves
,
but
are
to
mind
only
what
our
Master
who
bought
us
would
have
us
do
.
Now
,
he
that
comes
to
this
Sacrament
without
sincere
Resolutions
to
obey
Christ
in
those
commanded
Virtues
,
which
may
cross
,
or
go
against
his
Interest
,
discovers
his
Regret
at
the
Mystery
of
Redemption
,
dislikes
Christ's
redeeming
him
,
for
this
End
,
that
he
might
not
be
his
own
,
betrays
his
Wishes
,
and
could
have
been
contented
that
he
had
redeemed
him
upon
softer
and
more
favourable
Terms
;
and
,
in
a
manner
,
declares
and
expresses
his
Desire
that
he
would
be
his
own
still
,
after
that
wonderful
Price
that
was
paid
for
him
;
which
,
though
unthinking
Men
do
take
no
notice
of
,
yet
he
that
searcheth
the
inward
parts
of
the
Belly
doth
,
and
cannot
look
upon
such
a
Person
as
a
worthy
Receiver
.
5.
To
eat
and
drink
unworthily
,
is
,
to
eat
and
drink
without
a
Speculative
Esteem
of
Christ
Jesus
.
Where
Men
are
not
satisfied
,
or
not
persuaded
that
his
Love
deserves
sacrificing
all
to
his
Interest
;
and
,
in
case
Times
of
Trouble
and
Persecution
should
come
,
are
unresolved
to
hate
Father
and
Mother
,
Wife
and
Children
,
Lands
and
Houses
,
even
Life
it self
,
for
Christ
;
and
with
this
Irresoluteness
come
to
this
holy
Sacrament
;
they
certainly
want
that
which
must
make
them
worthy
Receivers
.
For
,
1.
He
hath
expresly
told
us
,
that
he
that
loves
Father
or
Mother
more
than
him
,
is
not
worthy
of
him
,
Matth.
10.
37.
And
if
such
a
Person
be
not
worthy
of
him
,
how
can
be
worthily
receive
him
in
the
Sacrament
?
Not
to
be
worthy
of
him
,
is
,
to
have
no
part
in
the
Inheritance
incorruptible
,
undefiled
,
and
reserved
in
Heaven
for
his
faithful
Servants
.
It
is
to
have
no
Share
in
his
Intercession
,
no
Right
to
his
Comforts
,
no
Right
to
the
Act
of
Indemnity
he
hath
published
for
the
Benefit
of
those
who
adhere
to
him
in
all
Dangers
,
no
Right
to
his
Promises
,
no
Right
to
the
Privileges
he
communicates
to
those
that
continue
with
him
in
his
Temptations
,
no
Right
to
the
exceeding
Greatness
of
his
Power
towards
them
that
believe
.
And
how
can
Christ
dwell
in
such
a
Person
,
that
looks
upon
the
Pelf
of
this
World
,
and
his
outward
Accommodations
,
as
greater
things
than
his
Favour
;
that
is
ashamed
of
him
in
a
sinful
and
adulterous
Generation
;
and
is
more
taken
with
the
Things
that
are
seen
,
than
with
the
Things
which
are
not
seen
,
though
confirmed
by
Divine
Promises
,
and
a
Thousand
Miracles
?
So
that
it
is
evident
,
that
he
that
comes
not
to
this
Sacrament
with
Resolutions
and
Desires
to
value
him
above
all
,
cannot
be
a
very
worthy
Receiver
.
2.
Such
a
Person
undervalues
his
miraculous
Love
,
and
is
supposed
to
esteem
it
no
more
than
the
Love
of
a
Servant
,
or
the
Love
of
an
ordinary
Friend
.
He
doth
not
value
it
as
the
Love
of
Him
,
in
whose
Power
it
lay
to
make
him
everlastingly
miserable
;
he
values
not
the
unparallell'd
Condescention
that
appears
in
it
,
the
infinite
Humility
that
shines
in
it
,
the
inexpressible
Grace
and
Favour
that
runs
through
the
whole
Frame
;
prefers
Dross
and
Dung
before
it
,
contrary
to
the
Apostle's
Example
,
Phil.
3.
8.
will
not
understand
the
Need
he
has
of
Christ
,
nor
the
dreadful
Consequences
of
his
Sin
;
nor
what
it
is
to
be
freed
from
the
power
of
the
Roaring
Lion
,
and
from
Condemnation
,
from
Eternal
Mournings
and
Lamentations
,
from
being
swallowed
up
by
the
fierce
Anger
of
the
Lord
:
Mercies
so
great
,
and
a
Love
so
much
beyond
all
that
this
World
affords
,
that
God
thought
the
very
hearing
of
it
would
make
Men
●eap
for
Joy
,
and
immediately
leave
all
,
and
follow
Christ
.
6.
It
is
,
to
eat
and
drink
without
sincere
Reconciliation
to
our
Neighbours
,
who
have
offended
or
provoked
us
to
Anger
.
Where
either
our
Forgiveness
is
slight
and
superficial
,
or
we
forbear
to
vent
our
Sp●een
,
and
Malice
,
and
Ill-will
,
for
a
time
,
with
an
intent
,
when
a
fair
Opportunity
offers
it self
,
●
Sam.
14.
31.
compared
with
2
Sam.
●18
.
14.
to
let
the
Party
feel
the
weight
of
our
Anger
;
like
Joab
,
who
was
a
great
Master
in
the
Art
of
dissembling
,
and
could
connive
at
the
Injury
Absalom
had
done
him
,
give
him
fair
Words
,
fawn
upon
him
,
and
introduce
him
to
the
King
;
but
when
a
convenient
time
came
,
re-pay'd
it
home
with
a
witness
.
Where
we
are
either
averse
from
Reconciliation
,
or
make
but
a
shew
of
it
,
and
eat
and
drink
at
this
Table
,
we
cannot
be
supposed
to
eat
and
drink
worthily
.
For
,
1.
In
this
Case
,
we
can
have
no
hope
that
God
will
be
reconciled
to
us
,
God's
Reconciliation
to
Man
depending
upon
Man's
reconciling
himself
to
his
Neighbour
;
so
that
where
this
is
wanting
,
the
other
is
impossible
,
as
is
evident
from
Matth.
18.
35.
He
that
can
have
no
just
Hope
of
God's
being
reconciled
to
him
,
comes
to
this
Sacrament
to
very
little
purpose
;
or
if
he
come
with
Hopes
of
his
Favour
,
he
must
hope
that
God
will
prove
false
to
his
Word
;
which
can
never
make
him
a
worthy
Receiver
:
So
that
his
Hope
can
be
no
other
than
that
of
the
Hypocrite
;
the
Character
of
which
we
have
,
Job
8.
13
,
14.
His
Hope
shall
be
cut
off
,
and
his
Trust
shall
be
as
the
Spider's
Web.
He
shall
lean
upon
his
House
,
but
it
shall
not
stand
:
He
shall
hold
it
fast
,
but
it
shall
not
endure
.
An
ill-grounded
Hope
must
needs
be
a
bad
Preparative
for
this
Table
,
where
nothing
is
so
acceptable
as
Sincerity
;
and
both
the
Reconciliation
and
the
Hope
of
Mercy
being
destitute
of
this
Qualification
,
the
Soul
is
under
very
ill
Circumstances
.
A
sound
Hope
,
we
are
told
,
makes
not
ashamed
,
Rom.
5.
5.
The
Hope
we
speak
of
cannot
but
cause
Shame
and
Confusion
,
when
God
shall
demand
of
us
,
how
we
could
have
the
Courage
to
hope
for
his
Mercy
,
when
he
hath
expresly
told
us
,
that
he
is
resolved
to
shew
none
,
as
long
as
we
are
unacquainted
with
it
,
in
Offences
and
Trespasses
committed
against
us
by
our
Neighbours
.
2.
Add
to
this
,
That
a
Person
communicating
under
such
Circumstances
,
shews
,
he
hath
something
that
is
dearer
to
him
than
God's
Reconciliation
;
even
his
Lust
,
and
Ill-Nature
.
And
what
is
this
,
but
to
prefer
Darkness
before
Light
;
the
Suggestions
of
the
Devil
,
before
the
Motions
of
God's
Spirit
;
a
blustering
Passion
,
before
the
Meekness
of
the
Holy
Jesus
;
Bondage
,
before
the
Freedom
of
the
Gospel
;
and
a
Blast
of
Honour
,
before
the
soft
and
still
Voice
of
the
Holy
Ghost
?
'T
is
true
,
If
such
Persons
were
asked
whether
they
do
so
,
they
would
have
the
Confidence
to
deny
it
;
for
Men
are
loth
to
have
their
Sins
anatomiz'd
,
and
drawn
in
their
native
Colours
;
but
God
still
judges
of
us
by
the
tendency
and
complexion
of
our
Actions
,
not
by
the
soft
and
plausible
Names
we
put
upon
them
;
and
if
our
Actions
speak
so
much
,
God
passes
his
Verdict
of
them
,
according
to
what
he
finds
at
the
bottom
.
Tho'
we
may
be
unwilling
to
speak
out
,
yet
God
is
not
afraid
to
declare
what
he
sees
,
and
finds
;
and
therefore
,
where
Men
will
not
be
heartily
reconciled
,
and
yet
venture
to
Eat
and
Drink
at
this
Table
,
God's
judgment
of
us
can
be
no
other
than
this
,
That
our
perverseness
and
ill
humor
is
dearer
to
us
,
than
his
being
reconciled
to
our
Souls
,
and
surely
such
a
person
cannot
Eat
and
Drink
very
worthily
.
7.
It
is
to
Eat
and
Drink
without
any
serious
Thoughts
.
Where
we
come
to
this
Table
with
Thoughts
as
loose
,
as
they
were
in
a
Tavern
or
Market
place
;
where
we
take
no
care
to
contract
those
Beams
of
our
Minds
,
so
as
to
unite
,
and
fix
them
on
the
Scene
before
us
;
or
on
somthing
relating
to
it
,
whether
it
be
our
being
Created
after
the
Image
of
God
,
and
our
Apostacy
from
that
state
,
and
the
ruin
and
misery
which
came
with
that
violent
Stream
;
or
the
great
necessity
of
being
renewed
to
that
Image
,
and
the
way
that
's
opened
to
that
Renovation
by
the
Blood
of
Jesus
;
or
the
Honour
and
Privileges
God
offers
us
by
his
Son
;
or
the
advantages
we
receive
by
being
Christians
,
and
having
an
interest
in
the
benefits
of
his
Passion
;
or
the
Glory
of
the
other
World
,
which
we
are
made
capable
of
,
by
the
Death
of
him
,
who
was
the
Lord
of
Glory
;
or
the
Holy
Ambition
we
see
in
the
Saints
of
old
,
to
be
made
partakers
of
that
Glory
;
and
their
Industry
and
Care
,
and
Pains
,
they
took
to
attain
unto
it
,
and
the
Joys
they
found
in
the
remembrance
of
Christ's
Sufferings
;
or
the
Attributes
of
God
,
his
Wisdom
,
Holiness
,
Justice
,
Mercy
,
Power
,
Love
and
Good-will
to
the
Children
of
Men
,
all
which
appears
in
the
Sacrifice
offer'd
for
us
,
&c.
As
these
particulars
are
the
most
proper
objects
of
our
Thoughts
at
such
times
,
so
he
,
that
lets
the
thoughts
of
his
Trade
,
Business
,
and
other
worldly
Concerns
,
to
engross
his
Understanding
,
and
go
in
and
out
at
their
pleasure
,
doth
not
come
with
that
Respect
and
Reverence
,
requisite
in
the
participation
of
this
Ordinance
.
Not
but
that
such
Thoughts
may
accidentally
,
and
by
the
wicked
diligence
of
evil
Spirits
,
that
always
hover
about
us
,
invade
the
Mind
upon
such
occasions
;
but
it
's
one
thing
,
to
be
surpriz'd
with
such
imaginations
contrary
to
our
design
and
purpose
,
and
another
to
give
them
Entertainment
,
without
any
serious
opposition
of
their
importunity
.
Not
the
later
,
but
the
former
,
makes
the
Communicant
an
unworthy
Receiver
.
For
,
1.
Hereby
the
Holy
Spirit
is
excluded
from
taking
possession
of
our
Souls
,
a
Guest
the
Soul
hath
reason
to
make
preparation
for
,
and
from
whose
Presence
,
it
may
date
its
fruitfulness
and
happiness
.
Serious
Thoughts
invite
him
to
our
House
,
and
are
the
best
attractives
of
that
Glorious
Light
▪
These
are
the
Bed
where
he
sows
his
noble
Seed
,
and
on
these
,
he
moves
more
powerfully
,
than
he
did
on
the
Waters
of
the
first
Creation
;
by
these
we
caress
illapses
,
and
court
his
kinder
irradiations
.
As
God's
Majesty
is
described
,
Psal.
104
▪
3.
That
he
makes
the
Clouds
his
Chariot
,
and
walks
upon
the
Wings
of
the
Wind
,
so
it
may
be
said
of
Holy
Thoughts
in
this
Sacrament
,
they
are
the
Chariot
and
Vehicle
,
on
which
the
Spirit
of
the
Holy
Jesus
makes
his
entrance
into
our
Soul
▪
These
dispose
the
Soul
for
his
Gracious
Communications
,
and
put
her
into
a
capacity
of
being
Blessed
and
Enlightned
by
him
;
where
he
spies
these
,
he
addresses
himself
to
the
Soul
,
in
the
language
of
the
Spiritual
Bridegroom
,
Cant.
5.
1.
I
am
come
into
my
Garden
,
my
Sister
,
my
Spouse
.
I
have
gathered
my
Myrrhe
with
my
Spice
:
I
have
eaten
my
Hony-comb
,
with
my
Hony
,
I
have
drank
my
Wine
with
my
Milk
:
Eat
,
O
friends
;
yea
,
drink
abundantly
,
my
Beloved
:
Which
are
nothing
but
Rhetorical
Expressions
,
of
the
Gracious
Influences
,
the
Spirit
of
God
is
willing
to
confer
on
the
Soul
,
that
makes
preparation
for
him
,
sweeps
the
House
of
the
Rubbish
of
vain
Imaginations
,
and
,
by
Pious
Contemplation
,
makes
the
Chamber
ready
for
his
Entertainment
;
and
tho'
these
Expressions
run
all
in
the
strain
of
the
Perfect
Tense
,
yet
,
in
Holy
Writ
,
the
Perfect
and
the
Future
Tenses
are
used
promiscuously
;
and
as
the
Future
many
times
stands
for
the
Perfect
,
so
the
Perfect
Tense
very
often
stands
for
the
Future
,
and
the
future
Blessings
are
expressed
by
what
is
past
,
to
assure
us
of
the
certainty
of
them
,
and
that
the
Soul
hath
no
more
reason
to
doubt
of
them
,
than
if
it
did
already
actually
enjoy
then
.
2.
Want
of
serious
Thoughts
is
a
kind
of
prophanation
of
this
Ordinance
.
Profanation
of
Holy
Things
,
consists
not
only
in
reviling
and
reproaching
,
or
actual
perverting
them
,
to
what
is
ill
and
forbidden
;
but
also
in
not
using
of
them
with
that
decency
and
seriousness
,
which
ought
to
be
the
proper
Concomitants
of
them
.
The
Jews
therefore
,
Mal.
1.
12
,
13.
are
said
to
profane
the
House
of
the
Lord
,
not
because
they
turned
it
,
as
their
Fore-fathers
,
into
a
Den
of
Thieves
,
or
Mansion
of
Idolatry
;
but
because
they
did
not
bring
suitable
Oblations
,
and
those
,
they
brought
,
were
brought
with
an
unwilling
Mind
;
and
they
look'd
upon
the
Service
of
God
,
as
tedious
and
wearisome
,
and
did
not
offer
such
Incense
as
was
pure
,
nor
such
Sacrifices
as
were
whole
and
sound
,
and
without
blemish
.
And
certainly
,
not
only
he
prophanes
God's
Name
,
that
tears
it
with
his
Oaths
,
and
Curses
,
and
Blasphemies
,
but
he
also
,
that
gives
it
not
the
Honour
that
is
due
to
it
:
Profanation
of
the
Lord's
Day
,
is
not
only
to
sit
Drinking
and
Revelling
at
home
,
or
to
spend
it
in
Play
and
Sports
,
and
Pastimes
,
and
Rioting
and
Drunkenness
,
but
not
to
sanctifie
it
by
publick
and
private
Devotion
;
and
if
so
,
not
to
bring
Holy
Thoughts
to
this
Ordinance
,
to
the
Altar
of
God
,
and
to
the
Cross
of
Christ
,
must
be
a
Profanation
of
these
Mysteries
,
as
he
that
puts
no
Oil
to
the
Lamp
,
extinguishes
its
Light
,
as
much
as
he
that
blows
it
out
.
Holy
Thoughts
are
part
of
that
Honour
and
Veneration
we
owe
to
this
Ordinance
;
and
as
Men
count
it
an
affront
,
not
only
to
be
beaten
,
but
not
to
have
that
respect
given
them
,
which
is
due
to
their
Rank
and
Quality
,
so
God
hath
for
greater
reason
to
look
upon
it
,
as
a
profanation
of
this
Sacrament
,
where
Men
bring
not
with
them
Thoughts
pertinent
to
the
Majesty
and
Holiness
of
the
wonderful
Things
manifested
and
represented
here
;
and
he
that
profanes
this
Ordinance
,
cannot
be
supposed
to
Eat
and
Drink
worthily
.
IV.
But
it
is
not
enough
to
give
an
exact
description
of
the
Sin
:
the
danger
of
it
,
is
the
next
thing
we
must
speak
of
:
And
this
,
St.
Paul
says
,
1
Cor.
11.
27.
is
,
making
our selves
guilty
of
the
Body
and
Blood
of
the
Lord
.
A
great
guilt
certainly
!
to
be
counted
a
murtherer
of
the
Son
of
God
,
and
to
be
reckon'd
among
Jews
and
Infidels
,
that
embru'd
their
hands
in
the
Blood
of
the
ever
Blessed
Jesus
;
for
so
much
the
Apostle's
words
import
;
and
if
the
unworthy
Receiver
incurs
this
guilt
,
he
needs
no
other
argument
to
discourage
him
from
his
Sin
and
Impiety
.
The
Charge
is
dreadful
;
nor
must
we
therefore
think
,
that
it
is
only
spoke
,
in
Terrorene
,
to
fright
People
,
as
we
terrifie
Children
,
with
strange
things
;
not
that
there
are
such
things
in
being
,
but
to
make
them
desist
from
their
unlucky
Enterprize
or
Frowardness
.
No
,
God
need
not
make
use
of
Bugbears
,
nor
must
we
imagine
,
that
what
he
saith
,
hath
the
least
shadow
of
untruth
.
As
dreadful
as
this
Charge
is
,
he
means
what
he
says
,
and
speaks
what
he
thinks
,
and
unworthy
Receiving
is
neither
more
nor
less
,
than
making
our selves
guilty
of
the
Body
and
Bl●●d
of
the
Lord
Jesus
:
And
how
this
is
done
by
him
that
Eats
and
Drinks
unworthily
,
deserves
consideration
.
1.
He
that
Eats
and
Drinks
unworthily
,
makes
himself
guilty
of
denying
,
that
the
Body
and
Blood
of
Christ
was
sacrific'd
for
him
.
As
they
that
dishonour
the
Christian
R●ligion
,
by
their
covetousness
,
and
unrighteousness
,
and
lewd
practices
,
are
said
,
To
deny
the
Lord
that
bought
them
,
2
Pet.
2.
1.
because
they
live
,
as
if
Christ
had
not
bought
them
,
or
had
not
redeem'd
them
from
Iniquity
:
So
the
unworthy
Receiver
,
being
loth
to
mortifie
his
known
and
voluntary
Sins
,
even
in
the
act
of
Receiving
,
denies
that
Christ
was
Sacrific'd
for
him
.
His
unwillingness
to
reform
,
is
a
tacit
denial
of
the
Mercy
,
and
a
Sign
that
he
doth
not
believe
it
heartily
:
For
the
Holy
Ghost
supposes
,
that
he
,
who
believes
it
with
any
seriousness
,
will
be
affected
with
it
,
and
stand
amaz'd
at
this
Act
of
God
,
even
at
this
infinite
,
immense
▪
unsearchable
and
incomprehensible
Love
:
that
he
who
needs
not
the
society
of
Men
or
Angels
,
and
can
be
Etenally
happy
without
them
,
should
yet
have
that
value
and
respect
for
Mankind
,
who
were
his
Prisoners
,
and
had
forfeited
their
Lives
to
his
Justice
,
were
the
objects
of
his
Wrath
,
and
had
justly
deserv'd
to
be
banish'd
from
his
Gracious
Presence
for
ever
,
as
to
find
out
a
remedy
,
whereby
they
might
be
restored
to
his
Favour
,
freed
from
their
slavish
Condition
,
and
admitted
to
his
Bosom
,
and
such
a
Remedy
,
as
might
at
once
assert
his
Justice
,
and
declare
his
Mercy
,
and
,
in
order
thereunto
,
freely
,
generously
,
and
without
compulsion
,
part
with
the
Eternal
Son
of
his
Bosom
,
prepare
a
Body
for
him
,
a
Body
which
might
be
capable
of
Dying
,
and
fall
a
Sacrifice
at
once
;
assert
God's
just
Anger
against
Sin
,
and
keep
off
the
fatal
blow
from
Man
;
at
once
defend
God'ds
Right
,
and
establish
Man's
Felicity
,
and
thereby
put
the
poor
miserable
Worm
in
a
capacity
of
becoming
Heir
to
the
Riches
of
God
,
who
was
an
Heir
of
the
Treasures
of
Wrath
;
and
a
companion
of
Blessed
Spirits
,
who
had
deserv'd
to
howl
with
Apostate
Spirits
;
a
Child
of
Light
,
who
was
a
Son
of
Darkness
;
and
a
Servant
of
Righteousness
,
who
was
a
Slave
of
Sin
.
I
say
,
the
Holy
Ghost
supposes
,
that
he
that
seriously
believes
all
this
,
will
think
nothing
too
good
for
God
,
will
not
stand
out
against
so
great
a
Mercy
,
will
fight
no
more
against
so
great
and
so
good
a
Master
,
but
will
submit
to
him
,
be
ready
to
run
at
his
Commands
;
give
himself
up
to
the
Will
of
so
great
a
Benefactor
,
and
will
be
hearty
and
sincere
in
serving
him
.
Now
,
the
unworthy
Receiver
being
so
far
from
doing
this
,
so
far
from
turning
to
God
with
all
his
heart
,
and
with
all
his
mind
,
that
he
refuses
the
Dominion
of
God
,
will
be
a
Slave
to
his
Sin
still
,
and
had
rather
obey
the
Devil
,
than
this
most
bountiful
Master
,
who
hath
done
so
much
for
him
;
by
doing
so
,
denies
that
Christ's
Body
and
Blood
was
sacrific'd
for
him
;
for
if
he
believ'd
it
,
he
could
not
do
as
he
doth
;
and
tho'
he
may
protest
by
all
that
's
Good
and
Sacred
,
that
he
believes
it
,
yet
Words
and
Compliments
will
not
absolve
him
;
and
if
talking
were
believing
,
no
Man
,
that
professes
Christianity
,
would
ever
be
damn'd
:
What
doth
a
Malefactor's
pleading
at
the
Bar
,
that
he
is
not
guilty
,
signifie
,
when
the
Evidences
are
strong
,
and
the
Matter
of
Fact
is
prov'd
against
him
?
Belief
,
that
doth
not
touch
the
Heart
,
or
renew
the
Mind
,
or
spiritualize
the
Affections
,
is
mere
Infidelity
;
and
where
this
Belief
is
not
to
be
found
,
the
Sinner
is
accused
of
denying
the
Mercy
he
pretends
to
believe
:
And
to
this
purpose
,
saith
the
Apostle
,
They
profess
that
they
know
God
,
but
in
their
works
they
deny
him
,
Tit.
1.
16.
So
that
the
unworthy
Receiver
,
i.
e.
He
that
receives
,
and
yet
will
not
reform
,
whatever
his
Profession
may
be
,
in
his
Actions
he
denies
,
that
Christ
was
Sacrific'd
for
him
;
and
therefore
makes
himself
guilty
of
the
Body
and
Blood
of
the
Lord
.
2.
He
Eats
and
Drinks
unworthily
,
makes
himself
guilty
of
jesting
with
the
Body
and
Blood
of
Christ
;
As
the
Fathers
of
the
Council
of
Eliberis
speak
:
He
plays
with
the
most
tremendous
things
,
Council
.
Eliber
.
c.
3.
Ne
lusisse
decommunione
Dominicâ
videantur
.
for
,
in
coming
,
he
seems
to
confess
,
that
by
the
Death
of
the
Son
of
God
,
his
miserable
Soul
was
redeem'd
,
and
a
Pardon
purchas'd
for
him
,
and
the
Heavens
made
to
bow
to
him
,
and
the
good
Will
of
God
procur'd
,
to
save
him
for
ever
,
and
yet
he
doth
not
think
all
this
worth
forsaking
a
sinful
Lust
,
or
shaking
a
pleasing
Dalilah
from
his
Bosom
;
and
what
is
this
,
but
playing
with
the
Body
and
Blood
of
Christ
?
Should
a
Man
make
a
very
curious
Harangue
in
commendation
of
his
Neighbour
,
compare
him
with
Salomon
,
for
Wisdom
;
with
David
,
for
Sincerity
;
with
Jonathan
,
for
Faithfulness
;
with
Josiah
,
for
Piety
;
for
Generosity
,
with
Moses
;
for
Chastity
,
with
Joseph
;
for
Patience
,
with
Job
;
with
St.
Paul
,
for
Courage
;
with
St.
Peter
,
for
Zeal
;
with
Absolom
,
for
Beauty
;
with
Zacheus
for
Charity
;
with
Abraham
,
for
Hospitality
;
nay
,
with
Angels
for
clearness
of
Understanding
;
and
for
Purity
of
Life
,
with
Seraphim
:
And
when
he
hath
done
,
abuse
and
reproach
him
,
or
do
that
,
which
he
cannot
but
know
,
must
be
offensive
and
irksome
,
or
prejudicial
to
him
,
gives
the
Spectator
just
occasion
to
think
,
that
all
that
flanting
Panegyric
was
only
a
jocular
thing
,
design'd
rather
as
an
essay
of
Wit
,
than
as
any
real
affection
to
the
Virtues
of
the
commended
Party
.
The
unworthy
Receiver
doth
in
effect
the
same
;
for
,
his
coming
to
this
Sament
,
is
a
tacit
Commendation
of
Christ's
Crucified
Body
and
Blood
,
whereby
he
seems
to
applaud
the
wonderful
Works
that
Christ
hath
done
for
him
,
and
to
proclaim
to
all
the
standers
by
,
what
an
Obligation
that
Death
is
,
to
mortifie
the
body
of
Sin
,
and
to
be
true
and
faithful
to
him
,
that
did
not
count
his
Life
dear
,
to
do
him
good
;
and
yet
having
no
real
purpose
within
,
whatever
external
Declaration
he
may
make
,
to
become
a
new
Man
;
but
after
he
hath
been
at
this
Table
,
when
temptations
assault
him
,
temptations
to
his
former
sins
,
yields
to
them
as
easily
as
ever
,
plainly
declares
,
he
was
in
jest
,
when
he
seem'd
to
magnifie
this
Munificence
of
his
Saviour
;
and
from
hence
it
must
follow
,
that
he
is
guilty
of
playing
with
the
Body
and
Blood
of
Christ
.
3
,
He
that
Eats
and
Drinks
unworthily
,
seems
to
wish
that
Christ
may
dye
again
,
and
upon
that
account
,
is
guilty
of
the
Body
and
Blood
of
the
Lord
;
for
in
that
Christ's
Death
is
not
efficacious
to
pull
down
the
strong
holds
of
Sin
in
him
,
or
rather
,
in
that
he
will
not
let
that
death
prevail
with
him
,
to
the
mortifying
of
his
sinful
Lusts
,
he
seems
to
wish
for
an
iteration
of
that
Death
,
which
may
be
more
powerful
,
and
have
a
greater
influence
upon
the
destruction
of
his
Sin
.
It
is
a
Declaration
,
as
it
were
,
that
the
Death
of
Christ
,
as
the
case
stands
,
doth
no
good
upon
him
;
and
therefore
,
since
the
Death
of
the
Son
of
God
must
be
the
means
to
break
the
power
of
Sin
in
him
,
he
stands
in
need
of
another
death
of
that
Saviour
,
which
may
do
greater
miracles
upon
his
Soul
,
or
sinful
Temper
.
Christ's
Death
,
indeed
,
must
break
the
reigning
power
of
Sin
;
but
then
,
a
Person
,
in
whom
this
effect
is
to
be
wrought
,
must
apply
that
Death
,
think
upon
it
,
warm
his
Heart
with
the
Consideration
of
it
,
ruminate
upon
the
Motives
of
it
,
and
upon
the
greatness
of
his
own
Sin
,
that
occasioned
it
,
and
upon
the
vast
Advantages
that
flow
from
that
Death
,
and
be
restless
with
God
,
to
make
it
effectual
to
his
Soul
:
For
to
think
that
this
Death
will
do
the
work
without
our
Labour
or
Industry
,
or
pondering
the
weight
and
moment
of
it
,
is
to
imagine
,
that
God
will
deal
with
us
,
as
with
Brutes
,
that
have
no
understanding
.
As
Christ
died
once
in
the
end
of
the
World
,
so
his
Death
spreads
his
Virtue
to
all
Penitents
,
from
the
beginning
to
the
end
of
the
World
.
But
wherever
it
works
a
serious
Reformation
,
it
must
be
improv'd
by
Faith
,
and
Thoughts
,
and
Prayer
,
and
Contemplation
;
and
should
Christ
dye
a
thousand
times
,
if
these
means
be
neglected
,
his
dying
so
often
would
signifie
little
to
the
inconsiderate
Spectator
.
This
is
the
monstrous
Fancy
of
some
Men
,
that
they
hope
,
the
Mysteries
of
Religion
will
,
or
must
change
their
Hearts
,
without
any
trouble
of
their
own
;
which
Conceit
must
needs
make
them
contemptible
in
the
sight
of
an
All-wise
God
,
who
sees
them
neglect
the
Powers
and
Faculties
he
hath
given
them
.
The
unworthy
Receiver
therefore
,
finding
no
good
by
this
Death
of
the
Lord
Jesus
,
for
it
makes
no
alteration
in
his
Life
for
the
better
,
looks
,
as
it
were
,
for
a
new
Sacrifice
for
Sin
;
and
since
he
will
not
be
purged
from
his
known
Sins
,
by
the
Blood
of
Jesus
,
which
hath
been
already
spilt
,
if
he
hath
any
hopes
of
being
purified
from
his
Sin
,
in
order
to
the
obtaining
of
Eternal
Happiness
,
seems
to
desire
a
more
effectual
Death
of
that
great
Mediator
,
which
may
,
against
his
Will
,
drag
him
away
from
his
sinful
courses
,
and
thereby
would
have
Christ
suffer
,
and
be
kill'd
again
;
and
consequently
,
makes
himself
guilty
of
the
Body
and
Blood
of
the
Lord
.
4.
He
that
Eats
and
Drinks
unworthily
,
kills
the
Lord
Jesus
:
You
will
say
,
This
is
impossible
,
Christ
being
in
Heaven
,
and
incapable
of
any
such
Act
of
Violence
.
No
more
could
Saul
,
if
you
understand
it
according
to
the
Letter
,
persecute
him
,
after
he
was
glorified
;
yet
the
voice
that
came
to
him
,
in
his
way
to
Damascus
,
said
,
Saul
,
Saul
,
why
persecutest
thou
me
?
Act.
●
.
4.
The
same
may
be
said
of
an
unworthy
Receiver
,
he
cannot
,
strictly
speaking
,
kill
the
Lord
Jesus
;
yet
being
unwilling
to
venture
upon
a
change
of
Life
,
under
all
the
Abjurations
of
a
bleeding
Redeemer
,
that
stubborness
is
Death
to
Christ
,
as
God
said
to
the
Jews
,
Ezek.
6.
9.
I
am
broken
with
your
whorssh
Heart
:
So
may
the
Saviour
of
the
World
cry
to
the
Communicant
,
that
comes
to
remember
his
Death
,
and
will
not
die
to
his
known
Sins
,
Thou
piercest
,
thou
woundest
,
thou
killest
me
,
by
thy
obstinate
and
refractory
temper
,
as
we
say
of
a
tender
Father
,
that
the
ill
course
his
disobedient
Son
takes
,
is
death
to
him
,
because
it
is
as
grievous
to
him
,
as
if
one
should
attempt
to
take
away
his
Life
.
The
unworthy
Receiver
,
by
being
loth
to
conform
to
the
Rules
of
the
Gospel
in
his
Practices
,
even
while
he
beholds
,
as
it
were
,
Christ
Crucified
for
his
Sins
,
does
an
Act
so
unworthy
,
so
disrespectful
,
so
injurious
,
that
it
is
as
much
,
as
if
he
made
attempts
upon
his
Life
;
nay
,
he
kills
the
preventing
Grace
Christ
affords
him
,
and
slays
the
good
motions
whereby
Christ
lives
in
him
.
Christ
is
said
to
be
in
us
,
as
we
are
Christians
;
and
the
unworthy
Receiver
,
being
desirous
and
willing
to
maintain
and
keep
his
darling
Sins
,
doth
thereby
drive
Christ
out
of
his
Heart
,
and
kill
him
in
his
own
Soul
;
for
Christ
,
and
Love
to
a
sinful
Life
,
are
inconsistent
and
incompatible
things
.
These
destroy
his
Life
in
the
Soul
;
and
therefore
,
in
this
Sense
also
,
the
unworthy
Receiver
makes
himself
guilty
of
the
Body
and
Blood
of
the
Lord
.
5.
He
that
eats
and
drinks
unworthily
,
consents
to
the
Murther
the
Jews
were
guilty
of
when
they
killed
the
Lord
of
Life
,
and
approves
of
that
barbarous
and
inhumane
Act
;
and
therefore
is
guilty
of
the
Body
and
Blood
of
the
Lord
.
He
is
supposed
to
consent
to
that
Murther
,
that
is
not
sorry
for
if
:
And
how
can
he
be
sorry
for
it
,
that
is
not
sorry
for
his
Sins
,
which
were
the
principal
Cause
of
it
?
The
unworthy
Receiver
being
supposed
to
be
one
that
doth
not
heartily
shake
hands
with
a
sinful
Life
,
and
is
loth
so
to
renounce
his
known
Sins
,
as
to
tear
them
from
his
Heart
;
we
cannot
imagine
that
he
is
heartily
sorry
for
them
,
for
his
Sorrow
hath
not
those
Effects
which
Godly
Sorrow
is
said
to
have
,
2
Cor.
7.
11.
For
this
same
thing
,
when
ye
sorrowed
after
a
Godly
sort
,
what
Carefulness
it
wrought
in
you
!
Yea
,
what
clearing
of
your selves
!
Yea
,
what
Indignation
against
Sin
!
Yea
,
what
Fear
,
i.
e.
of
offending
God!
Yea
,
what
vehement
Desire
!
Yea
,
what
Zeal
!
Yea
,
what
Revenge
!
The
Tree
is
known
by
its
Fruits
:
And
if
Sorrow
for
Sin
must
be
discovered
by
such
Effects
,
and
these
Effects
appear
not
in
the
Communicant
;
as
he
cannot
be
thought
to
eat
and
drink
worthily
,
so
in
not
being
sorry
for
his
Sins
,
he
doth
not
appear
sorry
for
the
Murther
the
Jews
committed
upon
the
Body
of
our
Saviour
;
his
Sins
being
the
Cause
of
that
Murther
.
And
doth
not
this
look
like
Consent
,
or
Approbation
of
that
Murther
?
You
will
say
,
How
can
any
Man
be
sorry
for
Christ's
Death
,
when
that
Death
is
our
greatest
Comfort
;
and
what
Consolations
the
pious
Soul
feels
,
it
feels
by
virtue
of
that
Death
?
Shall
a
Man
be
sorry
for
that
,
which
God
had
ordain'd
,
appointed
and
design'd
for
the
Relief
and
Redress
of
our
Misery
?
If
Christ
had
not
died
,
we
had
been
ever
wretched
and
unhappy
,
and
must
have
looked
for
no
Friendship
from
above
;
and
therefore
,
to
charge
Men
with
being
guilty
of
his
Death
,
because
they
are
not
sorry
for
it
,
seems
to
be
both
against
Scripture
and
Reason
.
Is
any
Man
sorry
for
a
Treasure
he
finds
in
the
Field
?
Or
sorry
for
an
Estate
that
falls
to
him
by
the
Decease
of
a
Relation
?
Or
sorry
for
an
Act
of
Oblivion
which
a
gracious
Prince
imparts
to
Offenders
,
whereof
himself
is
the
Principal
?
But
to
this
,
the
Answer
is
very
easie
;
for
the
Benefit
of
Christ's
Death
,
and
the
Mercy
God
intended
Mankind
by
it
,
must
be
carefully
distinguished
from
the
Instrumental
Causes
whereby
Christ
was
brought
to
his
Death
;
which
were
,
partly
our
Sins
,
and
the
barbarous
Cruelty
of
the
Jews
.
The
Benefit
that
came
by
the
Death
of
Christ
,
a
Christian
,
most
certainly
,
ought
not
to
be
sorry
for
,
but
hath
reason
to
rejoyce
in
,
Day
and
Night
:
But
that
he
was
so
inhumanely
murther'd
by
the
Jews
,
and
that
our
Sins
were
such
abominable
things
in
the
Sight
of
God
,
that
,
to
expiate
them
,
God
was
moved
to
give
up
his
own
Son
to
the
lawless
Rage
of
those
cruel
Enemies
;
this
requires
our
Grief
and
Sorrow
.
That
the
Jews
did
commit
a
very
heinous
Sin
in
crucifying
Christ
,
is
evident
from
St.
Peter's
Discourse
,
or
Sermon
,
to
the
Murtherers
,
Act.
3.
17
,
18
,
19.
For
,
though
God
hath
decreed
that
Death
,
as
an
Expedient
to
reconcile
Man
to
himself
,
and
decreed
not
to
hinder
the
Jews
in
pursuing
their
wicked
Designs
and
Purposes
,
but
to
make
that
Death
an
Antidote
against
Everlasting
Death
;
yet
that
doth
not
excuse
the
Jews
from
the
Guilt
of
Sin
in
killing
of
him
,
whose
Cruelty
God
was
resolved
to
turn
to
the
Good
of
all
true
Penitents
,
and
sincere
Believers
;
nor
a
Christian
from
an
hearty
Sorrow
,
that
his
Sins
were
the
deserving
Cause
of
it
.
So
that
a
Christian
may
at
once
rejoyce
in
Christ's
Death
,
and
be
sorry
for
it
;
rejoyce
in
the
unspeakable
Mercies
procured
by
it
,
and
be
sorry
that
those
stubborn
Wretches
did
with
that
Cruelty
dispatch
him
;
or
rather
,
that
his
Sins
did
arm
those
desperate
Sinners
to
put
the
Lord
of
Life
to
death
;
for
the
Jews
could
have
had
no
power
to
murther
him
,
but
that
the
Sins
of
Mankind
,
crying
aloud
for
Vengeance
,
enabled
them
,
and
gave
them
Strength
,
and
ministred
Occasion
to
do
it
.
So
that
he
that
is
not
heartily
sorry
for
his
Sins
,
is
not
heartily
sorry
that
the
Jews
did
murther
him
;
and
therefore
,
the
unworthy
Receiver
,
not
being
heartily
sorry
for
the
Sins
he
hath
lived
in
,
consents
to
that
Murther
of
the
Jews
,
and
,
upon
that
Account
,
makes
himself
guilty
of
the
Body
and
Blood
of
the
Lord
.
Our
Church
therefore
,
in
her
Confession
before
the
Sacrament
,
obliges
all
those
that
come
to
receive
to
say
,
We
do
earnestly
repent
,
and
are
heartily
sorry
for
these
our
Mis-doings
.
Now
,
he
that
is
heartily
sorry
for
his
known
Sins
,
will
watch
and
strive
against
them
,
and
take
heed
he
doth
not
,
through
Carelesness
,
rush
into
them
again
;
which
the
unworthy
Receiver
not
being
from
the
Heart
resolved
to
do
,
involves
himself
in
that
Guilt
we
speak
of
.
The
Preceding
Considerations
reduced
to
Practice
.
I.
HEre
I
cannot
but
take
notice
of
the
great
Errour
of
the
First
Council
of
Toledo
,
celebrated
about
the
Year
400.
after
Christ
,
which
made
a
Canon
,
that
he
who
had
no
Wife
,
but
,
instead
of
a
Wife
,
a
Concubine
,
ought
not
to
be
kept
or
debarred
from
the
holy
Communion
,
provided
that
he
content
himself
with
one
Concubine
,
and
add
no
more
.
'T
is
evident
that
such
a
Conjunction
is
Filthiness
and
Uncleanness
,
condemned
by
the
Apostle
,
Gal.
5.
19.
Marriage
it
is
not
;
and
Carnal
Copulations
without
it
,
are
mere
Fornications
;
as
we
see
,
Heb.
13.
4.
And
therefore
such
Persons
,
if
admitted
to
the
Communion
,
could
not
but
eat
and
drink
unworthily
.
Nor
doth
it
mend
the
matter
,
that
Leo
I.
Pope
of
Rome
,
approved
of
that
Canon
;
for
that
only
shews
,
that
Popes
are
as
fallible
as
other
Men
;
nay
,
more
subject
to
mistake
,
as
they
are
very
jealous
of
their
Riches
,
and
Grandeur
,
and
Temporal
Interest
.
Bellarmine
,
to
excuse
this
Fault
,
alledges
,
that
by
Concubine
in
that
Canon
,
was
meant
,
nothing
but
a
lawful
Wife
,
only
married
,
and
taken
without
a
Portion
,
or
publick
Solemnity
.
But
this
Conjecture
must
be
false
,
because
,
both
in
the
Civil
and
Canon-Laws
,
Concubines
are
Persons
distinguished
from
lawful
Wives
,
and
but
a
better
Name
for
Whores
.
And
as
that
Concil
did
very
ill
to
admit
such
Persons
that
were
known
to
live
in
such
Sins
to
the
Sacrament
,
so
they
did
as
ill
to
prohibit
Ministers
Widows
,
if
they
married
again
,
Cap.
8.
or
took
a
second
Husband
,
the
use
of
the
Communion
;
as
if
an
honst
Marriage
were
more
scandalous
than
Fornication
.
And
though
a
Bishop
or
Pastor
of
the
Church
is
ordered
by
the
Apostle
,
1
Tim.
3.
2.
to
be
the
Husband
of
one
Wife
,
yet
how
doth
it
follow
from
thence
,
that
his
Widow
,
when
he
dies
,
must
never
marry
again
?
II.
There
is
a
great
difference
betwixt
Receiving
unworthily
,
and
being
unworthy
to
receive
,
Every
Man
that
thinks
himself
unworthy
to
receive
these
Mysteries
,
is
not
therefore
an
unworthy
Receiver
.
Alas
!
If
we
go
to
the
Worthiness
of
the
Person
that
comes
to
this
Table
,
Who
of
us
can
be
said
to
be
worthy
to
come
before
so
holy
,
so
jealous
,
so
great
a
God
?
Or
,
Who
of
us
is
worthy
of
that
incomprehensible
and
diffusive
Love
,
represented
to
us
in
this
Ordinance
?
If
we
reflect
on
the
marvellous
Purity
of
the
Divine●Nature
,
Who
of
us
can
be
thought
worthy
to
approach
it
?
The
best
of
us
have
reason
to
cry
out
,
at
the
sight
of
that
Tremendous
Holiness
,
Unclean
,
Unclean
:
There
are
few
of
us
,
who
have
not
reason
to
complain
,
(
to
use
the
Words
of
Thomas
de
Kempis
)
that
they
are
yet
so
carnal
,
so
worldly
,
so
unmortified
in
their
Passions
,
so
full
of
disorderly
Motions
of
the
Flesh
,
so
unwatchful
over
their
outward
Senses
,
so
often
entangled
with
vain
Thoughts
and
Fancies
,
so
vehemently
inclined
to
external
Comforts
,
so
negligent
of
the
Ornament
of
a
meek
and
quiet
Spirit
,
so
prone
to
immoderate
Laughter
and
Immodesty
,
so
indisposed
to
Tears
and
Compunction
,
so
strongly
inclined
to
the
Ease
and
Pleasures
of
the
Flesh
,
so
dull
to
Strictness
and
an
holy
Zeal
,
so
curious
to
hear
News
,
and
to
see
gaudy
Sights
;
so
slack
to
embrace
what
is
humble
and
low
,
so
covetous
of
Abundance
,
so
niggardly
in
giving
to
pious
Uses
,
so
close
in
keeping
what
Providence
hath
bestowed
upon
them
,
so
inconsiderate
in
speaking
,
so
unbridled
to
Silence
,
so
loose
in
Manners
,
so
covetous
after
Gain
,
so
greedy
after
the
Meat
which
perishes
,
so
deaf
to
the
Word
of
God
,
so
apt
to
sit
still
,
so
slow
to
labour
,
so
watchful
to
idle
Tales
,
so
drowsie
in
God's
Service
,
so
hasty
to
make
an
end
of
their
Prayers
,
so
inconstant
in
Attention
,
so
cold
in
Devotion
,
so
undevout
in
the
holy
Communion
,
so
quickly
discomposed
,
so
seldom
wholly
gathered
into
themselves
,
so
suddenly
provoked
to
Anger
,
so
ready
to
take
Displeasure
at
their
Neighbour's
Actions
,
so
prone
to
judge
,
so
severe
in
Reprehension
,
so
jolly
in
Prosperity
,
so
impatient
in
Adversity
,
so
often
purposing
much
Good
,
and
yet
performing
little
.
There
are
very
few
of
us
,
who
have
not
reason
to
deplore
such
Defects
as
these
;
and
then
,
Who
can
be
worthy
to
feast
with
the
King
Invisible
,
Immortal
,
Blessed
for
evermore
?
But
it
is
God
that
makes
us
worthy
:
He
will
not
count
us
unworthy
if
we
strive
against
these
Errours
,
if
we
labour
to
conquer
them
,
if
we
will
not
be
Friends
with
them
,
if
we
proclaim
War
against
them
,
if
we
are
resolved
,
whatever
we
venture
,
to
be
rid
of
them
,
if
we
will
not
hug
them
in
our
Bosoms
,
if
we
will
open
the
Everlasting
Doors
,
and
let
the
King
of
Glory
come
in
;
if
we
will
hate
what
he
hates
,
and
love
what
he
loves
,
and
will
continue
our
Hostility
against
those
Lusts
which
interfere
with
his
just
Right
and
Prerogative
.
He
will
not
go
to
the
utmost
rigour
with
us
.
He
will
deal
gently
with
us
,
liker
a
Father
,
than
a
Judge
.
To
let
us
go
on
in
our
Offences
,
without
Remorse
,
or
a
serious
Care
to
please
him
,
he
cannot
;
and
such
is
his
Holiness
,
that
he
must
not
.
He
considers
our
Frame
,
that
we
are
Dust
;
and
therefore
will
not
take
advantage
of
every
accidental
Miscarriage
:
But
he
considers
withal
,
that
he
hath
given
us
his
Gospel
,
and
Everlasting
Motives
,
and
his
Holy
Spirit
,
whereby
we
may
certainly
master
the
Corruptions
we
find
stirring
in
us
,
though
not
immediately
,
yet
by
degrees
;
if
we
are
but
willing
,
and
labour
,
and
wrestle
,
and
are
active
,
and
do
not
suffer
our selves
to
be
overcome
by
Laziness
,
and
the
Satisfactions
of
this
present
World
:
And
upon
these
Terms
,
he
is
willing
to
count
us
worthy
Receivers
.
O
Sweetness
incomparable
!
O
Condescention
ineffable
!
beyond
all
that
Kings
and
Princes
express
to
their
Subjects
!
What
Christian
that
is
acquainted
with
this
Frame
,
this
Spirit
,
this
humble
and
tractable
Temper
,
this
Resolution
,
and
this
Willingness
,
and
that
feels
these
Characters
in
his
Soul
,
can
,
after
all
this
,
forbear
coming
,
upon
a
pretence
of
being
unworthy
?
Coming
to
this
holy
Table
with
such
Purposes
,
with
such
Designs
,
with
such
Qualifications
,
let
him
be
confident
that
his
Father
,
his
Saviour
,
his
Redeemer
will
bid
him
welcome
.
This
spiritual
Frame
,
Christian
,
will
make
thee
worthy
:
Thou
comest
not
to
this
Sacrament
to
give
God
any
thing
,
but
to
receive
a
Blessing
from
him
:
Thou
comest
not
hither
to
contribute
any
thing
to
his
Happiness
,
but
to
open
thy
Mouth
wide
,
that
he
may
fill
it
:
Thou
comest
not
hither
to
proclaim
thy
Perfections
,
but
to
have
thy
Imperfections
supplied
:
Thou
comest
not
hither
to
boast
of
thy
Cleanness
,
but
to
be
washed
from
their
Sins
:
Thou
comest
not
hither
to
glory
in
thy
Merits
,
but
to
receive
an
Alms
at
thy
great
Master's
Hands
;
his
Grace
,
his
Love
,
his
Compassion
will
make
thee
worthy
:
Thou
comest
not
to
give
him
an
Account
of
thy
Riches
,
but
as
an
hungry
Beggar
,
that
wants
Bread
,
to
feed
on
the
hidden
Manna
.
All
that
is
required
of
thee
,
is
,
to
look
upon
thy
Redeemer
as
thy
greatest
Friend
,
and
to
use
him
like
a
Friend
,
to
make
his
Friendship
an
Enforcive
to
love
him
;
and
so
to
love
him
,
as
to
hearken
to
his
Counsels
,
to
be
govern'd
by
his
Directions
,
to
bid
farewel
to
all
things
that
will
destroy
that
Friendship
,
to
repent
of
thy
Unkindnesses
to
him
,
and
to
prefer
his
Advice
before
that
of
Flesh
and
Blood
;
to
hearken
to
his
Instructions
,
more
than
to
the
false
Suggestions
of
the
World
;
and
so
to
remember
that
thy
Sins
have
contributed
to
his
Crucifixion
,
as
to
punish
them
with
Frowns
and
Mortifications
.
If
thou
art
willing
to
this
,
he
will
supply
thy
Defects
,
he
will
satisfie
thy
hungry
Soul
,
he
will
feed
thee
from
his
Storehouse
,
and
make
thy
Soul
Partaker
of
his
purchased
Possession
:
Let
not
thy
Unworthiness
discourage
thee
.
'T
is
confessed
thou
art
a
poor
,
vile
Worm
,
a
Sinner
,
a
wretched
Creature
,
not
worthy
of
the
least
of
all
his
Mercies
,
not
worthy
to
be
taken
notice
of
,
not
worthy
of
the
least
Glimpse
of
his
Favour
;
but
still
,
if
he
is
pleased
to
count
and
esteem
thee
worthy
,
it
is
Contempt
of
his
Love
if
thou
dost
not
accept
of
this
gracious
Offer
,
and
come
and
li●t
up
thine
Hands
towards
his
holy
Oracle
.
If
thou
wilt
but
look
upon
thy
Sins
as
Enemies
;
and
if
they
do
assault
thee
,
wilt
vigorously
oppose
thy self
against
their
Attempts
;
and
if
they
do
surprize
thee
once
or
twice
,
wilt
renew
thy
Courage
against
them
,
and
do
any
thing
rather
than
yield
to
them
,
and
set
up
this
Resolution
in
thy
Heart
,
that
the
Lord
shall
be
thy
God
,
thou
shalt
be
worthy
;
he
will
give
thee
Grace
,
which
shall
make
thee
worthy
:
His
Flesh
shall
nourish
thy
Soul
;
his
Blood
shall
enrich
the
Ground
of
thy
Heart
;
his
Presence
shall
give
thee
Life
;
his
Assistance
will
make
thee
spiritual
;
his
Spirit
will
enable
thee
to
rejoyce
in
him
that
made
thee
,
make
thee
a
worthy
Conqueror
,
worthy
of
the
Tree
of
Life
,
and
worthy
of
that
Pardon
he
hath
purchased
for
thee
on
the
Cross
,
when
in
his
own
Body
he
bore
thy
Sins
upon
the
Tree
,
that
thou
being
dead
to
Sin
,
mightest
live
unto
God
.
III.
Among
the
various
sorts
of
Persons
that
are
loth
to
come
to
this
holy
Sacrament
,
those
betray
strange
Imprudence
,
as
well
as
Obstinacy
,
that
are
loth
to
part
with
their
Sins
,
and
therefore
are
loth
to
come
,
for
fear
they
should
eat
and
drink
unworthily
,
and
make
themselves
guilty
of
the
Body
and
Blood
of
the
Lord
,
and
eat
and
drink
their
won
Damnation
.
But
,
O
Generation
of
Vipers
!
Who
hath
told
you
that
this
is
the
way
to
escape
the
Wrath
to
come
?
Who
hath
been
so
wise
,
as
to
inform
you
,
that
this
way
you
may
flee
from
the
Indignation
of
the
Lord
?
In
what
Scripture
have
you
read
,
that
your
not
coming
to
this
Sacrament
,
because
you
are
loth
to
prophane
it
by
your
Sins
,
will
save
you
from
Perdition
?
'T
is
very
true
,
and
you
are
in
the
right
,
when
you
suppose
,
that
your
Refractoriness
to
Reformation
and
Amendment
,
makes
you
unworthy
Receivers
:
But
can
you
imagine
that
you
are
ever
a
whit
the
safer
for
not
coming
?
Will
not
the
Sins
you
live
and
continue
in
,
do
your
Work
for
you
,
and
make
you
Heirs
of
Damnation
?
The
wilful
Neglect
of
this
Sacrament
is
a
damnable
Sin
:
And
can
you
think
that
your
not
coming
will
make
your
Condition
more
easie
and
tolerable
?
'T
is
true
,
you
pretend
you
will
not
prophane
it
,
and
therefore
do
not
come
:
You
are
sensible
it
requires
Reformation
;
and
because
your
Circumstances
will
not
permit
you
to
lead
better
Lives
,
you
are
loth
to
add
to
your
Danger
,
by
eating
and
drinking
unworthily
.
But
when
your
not
coming
to
this
Sacrament
makes
you
miserable
,
as
well
as
your
coming
and
receiving
unworthily
,
't
is
strange
that
the
Point
of
adding
some
Grains
to
the
Bulk
of
your
Misery
,
should
make
you
afraid
of
coming
.
I
will
not
deny
,
but
Eating
and
Drinking
unworthily
doth
,
in
some
measure
,
aggravate
the
Evil
a
Man
lives
in
,
because
he
adds
Scorn
to
his
Impiety
;
but
as
long
as
his
Impenitence
without
coming
,
and
his
coming
unworthily
,
do
both
involve
him
in
the
Danger
of
Damnation
,
it
is
a
foolish
Plea
,
to
preted
you
dare
not
come
,
for
fear
of
aggravating
your
Condemnation
;
as
if
Damnation
were
tolerable
,
and
the
Degrees
of
it
only
intolerable
.
But
we
see
what
you
drive
at
:
You
hope
,
some
time
before
you
die
,
and
when
you
will
not
have
those
Opportunities
of
sinning
that
now
you
have
,
you
may
receive
it
,
and
save
your
Souls
at
last
.
But
to
hear
Men
talk
of
what
they
shall
do
hereafter
,
when
they
have
not
one
Minute
of
their
Lives
at
their
Command
,
is
so
ridiculous
,
that
it
needs
no
Answer
.
This
is
certain
;
your
Sins
are
sweet
,
and
your
evil
Lives
make
you
fit
to
live
in
the
World
,
and
therefore
you
will
not
come
.
But
will
this
Argument
hold
Water
,
do
you
think
,
when
God
shall
plead
with
you
?
Surely
,
your
Sins
are
very
precious
things
,
that
you
dare
refuse
coming
to
this
holy
Ordinance
for
them
.
The
Scripture
calls
them
Filth
and
Poyson
;
for
so
they
are
in
the
Eyes
of
an
holy
God
:
And
are
they
dearer
to
you
,
than
the
Love
of
God
?
They
are
perfect
Leprosie
:
And
had
had
you
rather
be
full
of
Sores
and
Boyls
,
than
come
hither
to
be
made
clean
?
They
crucified
your
Saviour
:
And
will
you
keep
that
which
murther'd
him
?
They
are
the
Disgrace
and
Reproach
of
your
Souls
:
And
will
you
delight
in
your
Infamy
?
They
are
the
things
that
separate
betwixt
a
glorious
God
and
you
:
And
will
you
uphold
that
fatal
Distance
and
Separation
?
They
exclude
you
from
the
Kingdom
of
Heaven
:
And
will
you
be
content
with
that
Exclusion
?
Are
you
wise
and
understanding
Men
:
And
will
you
not
open
your
Eyes
,
and
see
your
Danger
?
What
do
you
call
Contempt
of
God
,
if
this
be
not
it
?
What
do
you
call
slighting
of
Incomprensible
Mercy
,
if
this
do
not
deserve
that
Name
?
Can
you
hope
for
God's
Pardon
at
last
,
that
refuse
to
accept
of
it
in
this
Ordinance
?
Do
you
believe
you
have
Souls
,
and
that
it
is
your
Interest
to
secure
them
against
Mischief
:
And
will
you
prefer
a
few
airy
,
volatile
Joys
before
their
Safety
?
Sinner
,
When
is
it
that
thou
dost
intend
to
reform
?
Is
it
when
an
angry
God
looks
thee
in
the
Face
,
and
an
evil
Conscience
upon
thy
Death-bed
presages
thy
future
Torments
?
Is
it
possible
that
an
offended
God
will
then
fly
into
thy
Embraces
,
whom
thou
didst
not
care
for
all
thy
Days
?
Behold
,
in
this
Sacrament
,
the
Son
of
God
doth
not
only
offer
to
reconcile
thee
to
thy
God
,
but
shews
thee
the
way
too
,
how
it
shall
be
effected
to
thy
Content
and
Satisfaction
:
Here
he
offers
to
enrol
thy
Name
among
the
Friends
of
God
;
but
it
is
impossible
to
make
thee
God's
Friend
,
while
thou
maintainest
thy
Enmity
against
him
:
To
leave
thy
Sins
,
and
to
come
to
this
Sacrament
,
are
one
and
the
same
thing
;
these
two
are
inseparable
,
to
divide
them
,
is
,
to
divide
Light
from
Fire
;
which
implies
Impossibility
.
Oh
,
think
therefore
!
Till
I
come
to
this
Ordinance
,
God
will
be
my
Foe
;
and
should
I
be
snatch'd
away
while
God
is
so
,
who
will
plead
for
me
when
I
come
to
appear
before
God
?
I
will
arise
therefore
,
and
go
to
my
Father
,
&c.
IV.
As
squeamish
as
some
Sinners
are
,
there
are
others
that
dare
come
and
receive
unworthily
,
and
be
guilty
of
the
Body
and
Blood
of
the
Lord
,
and
be
no
more
concern'd
,
than
if
they
had
committed
any
trivial
or
indifferent
Action
:
Such
are
they
who
are
the
same
after
they
have
received
,
as
they
were
before
;
vitious
before
,
and
vitious
after
;
revengeful
,
lascivious
,
unclean
,
malicious
,
proud
,
Boasters
,
intemperate
,
Back-biters
,
implacable
,
unmerciful
before
,
and
after
too
;
nor
doth
the
threatning
that
they
make
themselves
guilty
of
the
Body
and
Blood
of
the
Lord
Jesus
fright
or
discompose
them
.
Lord
!
How
stupid
a
thing
is
Sin
!
How
hard
,
how
insensible
doth
it
make
the
Heart
!
What
Venom
doth
it
shed
upon
the
Soul
!
Who
would
imagine
that
Men
could
be
so
perverse
,
Men
that
live
under
the
Gospel
too
,
as
to
be
guilty
of
murthering
Christ
?
Murthering
of
Christ
!
You
will
say
,
Who
can
murther
him
now
he
is
in
Glory
?
What
Bug-bears
are
these
,
to
fright
poor
silly
,
ignorant
People
with
?
So
easily
do
Men
slide
from
Hypocrisie
,
into
Prophaneness
;
and
from
Prophaneness
,
into
the
Scorner's
Chair
!
But
,
What
if
Christ
be
in
Heaven
,
and
out
of
the
reach
of
thy
Baseness
and
Malice
?
If
Christ
interpret
thy
Continuance
in
known
Sins
,
after
thou
hast
been
viewing
his
Death
and
Crucifixion
in
this
Sacrament
,
as
murthering
of
him
;
how
great
,
how
heinous
,
and
of
how
deep
a
Dye
must
thy
Sins
be
!
What
Guilt
,
what
Loads
,
what
Mountains
of
Wrath
must
we
suppose
,
dost
thou
lay
,
and
pull
down
on
thy
Shoulders
!
Who
can
tell
so
well
the
venomous
Influences
and
Tendencies
of
thy
Sins
,
as
he
that
perfectly
understands
the
poysonous
nature
of
it
?
If
he
saith
,
that
it
amounts
to
murthering
of
him
,
Will
thy
laughing
at
the
Conceit
excuse
thy
Folly
when
his
Anger
shall
be
kindled
?
Need
he
value
thy
Flouts
and
Jeers
,
that
hath
Flames
and
Vengeance
at
command
,
to
lash
thee
into
better
Manners
?
It
is
impossible
he
should
be
mistaken
in
his
Verdict
of
things
:
And
wilt
thou
say
,
he
doth
not
speak
what
is
true
?
Art
thou
wiser
than
he
;
Or
dost
thou
see
farther
into
things
than
he
?
Must
his
Wisdom
be
modell'd
by
thy
shallow
Reason
;
Or
shall
a
Creature
dispute
the
Oracle
of
its
Creator
?
If
he
sees
and
knows
that
thy
wilful
Impenitence
runs
so
high
,
as
to
make
an
Attempt
upon
his
Life
again
,
wilt
not
thou
believe
him
,
or
darest
thou
charge
him
with
a
Lye
?
The
Holy
Ghost
,
speaking
by
St.
Paul
,
protests
so
much
:
And
wilt
thou
add
sinning
against
the
Holy
Ghost
to
all
thy
Offences
?
Believe
it
,
Sinner
;
't
is
Death
to
the
Lord
of
Life
,
to
see
a
Creature
,
for
whom
he
took
such
pains
,
wallow
still
in
those
Sins
after
Receiving
,
which
he
was
supposed
to
abjure
in
Receiving
.
'T
is
Death
to
him
,
to
see
thee
more
tender
of
keeping
thy
Word
with
a
Man
that
must
die
,
than
with
him
that
lives
for
ever
.
'T
is
Death
to
him
,
to
see
thee
wilful
in
breaking
that
solemn
Promise
thou
madest
under
his
Cross
,
and
didst
seal
with
drinking
of
his
Blood
.
Thou
dost
in
this
Sacrament
make
a
Covenant
with
him
,
and
oblige
thy self
,
as
thou
hopest
to
have
a
share
in
his
Merits
,
that
thou
wilt
be
guided
and
governed
by
him
,
who
,
to
the
Astonishment
of
Men
and
Angels
,
died
for
thee
,
(
and
there
cannot
be
a
more
sacred
Tye
;
)
and
to
see
thee
violate
that
Oath
,
and
break
through
that
Vow
,
into
Damnation
,
into
that
Damnation
from
which
he
came
to
rescue
thee
;
this
is
Death
to
him
,
and
a
new
Attempt
upon
his
Life
;
and
if
thou
darest
be
so
barbarous
,
so
inhumane
,
as
to
do
so
,
Heaven
and
Earth
will
be
Witnesses
against
thee
;
and
that
very
Blood
which
thou
prophanest
,
will
be
a
Witness
against
thee
;
and
all
the
Saints
that
see
thee
prophane
that
Blood
,
will
be
Witnesses
against
thee
;
and
it
is
enough
to
make
the
Lord
repent
that
ever
he
died
for
such
a
Wretch
.
O
then
,
play
not
with
these
Mysteries
;
for
it
will
be
hard
for
thee
to
kick
against
the
Pricks
.
But
,
V.
Let
the
worthy
Receiver
rejoyce
in
the
midst
of
all
these
Terrours
.
These
Thunder-bolts
do
not
reach
him
.
These
Threatnings
do
not
concern
him
.
He
is
safe
under
all
these
Storms
:
They
will
not
fall
on
him
,
to
crush
him
.
These
Hail-stones
will
not
bruise
his
Head
:
This
Weight
will
not
sink
him
.
He
can
pass
through
all
these
Messengers
of
Death
,
and
fear
no
Evil
:
Even
he
,
who
sees
greater
Comfort
in
a
crucified
Saviour
,
than
in
this
gaudy
World
;
and
can
admire
the
Mercies
purchased
by
his
Death
,
while
others
stand
gazing
on
stately
Buildings
,
and
sumptuous
Palaces
:
Even
he
,
who
makes
Conscience
of
performing
what
he
promises
to
a
glorious
God
;
and
feels
Desires
in
his
Breast
to
be
more
and
more
conformable
to
the
holy
Life
and
Example
of
Christ
Jesus
;
and
to
whom
no
Interest
is
so
dear
as
that
of
a
crucified
Saviour
,
who
loves
as
he
loves
,
without
Hypocrisie
or
Dissimulation
.
Let
such
a
Soul
be
glad
in
the
Lord
,
and
believe
,
that
God
will
command
his
Loving-kindness
in
the
Day-time
,
and
in
the
Night
will
cover
him
with
the
Shadow
of
his
Wings
.
Let
him
not
be
disquieted
,
nor
think
God
hath
forgotten
him
,
when
his
Soul
is
bowed
down
to
the
Dust
,
and
his
Belly
cleaves
unto
the
Earth
:
Christ
,
the
Son
of
God
,
will
certainly
manifest
himself
unto
him
,
be
present
with
him
,
pour
Grace
into
his
Heart
,
and
Comfort
into
his
Soul
;
give
himself
to
him
,
be
his
Hiding-place
,
compass
him
about
with
the
Songs
of
Deliverance
,
and
say
unto
him
,
I
will
instruct
thee
,
and
teach
thee
in
the
Way
which
thou
shalt
go
:
I
will
guide
thee
with
mine
Eye
.
Such
a
Person
receives
Christ
indeed
,
receives
him
with
all
his
Blessings
,
and
with
all
the
Spoils
he
recovered
of
the
Enemy
:
He
receives
him
with
all
the
Wealth
he
hath
fought
for
,
and
purchased
with
his
B●ood
.
He
receives
him
with
all
the
precious
things
he
hath
laboured
for
in
the
Sweat
of
his
Brows
.
He
receives
●im
laden
,
and
abounding
with
glorious
Promises
,
which
shall
,
by
degrees
,
be
all
fulfilled
in
him
;
for
they
belong
to
him
,
they
are
his
Right
,
they
are
his
Portion
;
Christ
will
make
him
worthy
to
receive
them
.
He
shall
ask
,
and
his
Master
will
give
:
He
shall
seek
,
and
find
too
:
He
shall
knock
,
and
the
Lord
Jesus
will
answer
;
and
though
he
may
knock
often
,
yet
,
at
last
,
the
Gates
will
be
opened
to
him
.
The
Everlasting
Door
,
the
Gate
of
Grace
and
Mercy
shall
be
unlocked
to
him
,
and
he
shall
get
more
Grace
,
greater
Strength
,
larger
Influences
;
his
Incomes
shall
be
greater
,
his
Revenues
more
plentiful
:
He
will
open
the
Windows
of
Heaven
to
him
,
and
refresh
his
Ground
with
kindly
Showers
;
They
shall
drop
on
the
Pastures
of
the
Wilderness
,
and
the
little
Hills
shall
rejoyce
on
every
side
.
Such
a
Receiver
is
like
to
abide
in
Christ
,
and
his
Word
like
to
abide
in
him
.
He
may
be
sure
of
his
Love
,
sure
of
his
Friendship
,
sure
of
his
favourable
Looks
.
For
him
Christ
laid
down
his
Life
indeed
;
and
he
may
be
confident
that
he
is
one
of
his
little
Flock
,
for
he
hears
his
Voice
,
and
is
willing
to
be
guided
by
him
:
For
him
the
Saviour
of
the
World
hath
prepared
a
sure
Refuge
,
a
Munition
of
Rocks
,
where
he
shall
dwell
securely
,
free
from
the
stormy
Wind
and
Tempest
.
Such
a
Receiver
believes
in
him
,
and
he
shall
not
die
:
Nay
,
Though
he
were
dead
,
yet
shall
he
live
:
Because
Christ
lives
,
he
shall
live
too
:
And
though
his
Life
be
hid
with
Chrst
,
in
God
;
yet
when
Christ
,
who
is
his
Life
,
shall
appear
,
then
shall
he
also
appear
with
him
in
Glory
.
His
Faith
shall
at
last
be
turned
into
Fruition
,
his
Hope
into
Vision
,
his
Expectations
into
Enjoyment
.
He
shall
see
Christ
at
last
in
his
Majesty
:
He
shall
see
him
in
his
Wedding-Robes
:
He
shall
sit
down
with
him
at
last
,
at
the
Supper
of
the
Lamb
,
and
lean
on
his
Bosom
;
and
the
Angels
will
say
,
Behold
,
the
Disciple
whom
Jesus
loved
.
He
shall
walk
with
him
in
shining
Garments
;
and
the
King's
Daughter
,
which
was
all
glorious
within
here
,
shall
be
all
glorious
without
too
:
Her
Glory
shall
be
the
Joy
of
Saints
,
and
the
Envy
of
all
wicked
Men.
Such
a
Person
rejoyced
in
his
lig●t
here
,
and
he
shall
be
decked
with
Eternal
Light
.
He
that
is
the
Light
of
both
Worlds
,
shall
be
his
Everlasting
Companion
,
and
Darkness
shall
not
annoy
him
.
In
a
Word
,
Christ
will
lift
up
the
Light
of
his
Countenance
upon
him
,
and
he
shall
be
safe
.
The
PRAYER
.
O
Great
and
admirable
Saviour
!
who
hast
said
,
I
will
give
unto
him
that
is
a
thirst
,
the
Fountain
of
the
water
of
Life
,
freely
;
my
Soul
thirsteth
for
thee
,
my
Flesh
longeth
for
thee
in
a
a
dry
and
thirsty
Land
.
where
no
water
is
,
to
see
thy
Power
and
thy
Glory
!
I
am
unworthy
to
receive
so
Glorious
a
Guest
into
my
Soul
!
I
am
unworthy
to
wash
the
Feet
of
the
Servants
of
my
Lord
!
Unworthy
of
the
least
Crum
that
falls
from
thy
Table
!
The
Angels
,
purer
than
the
Sun
,
think
themselves
unworthy
to
Praise
and
Glorifie
thee
;
How
unworthy
then
must
I
think
my self
to
receive
thee
,
the
sweetest
,
and
the
brightest
Being
,
into
my
House
!
yet
thou
offerest
to
come
,
and
make
thy
abode
with
me
.
What
Bounty
is
this
!
Whence
is
it
,
that
the
Sovereign
King
of
Heaven
and
Earth
will
come
and
dwell
in
me
,
who
am
a
sink
of
Misery
,
a
stye
of
uncleanness
,
a
den
of
filthiness
!
How
unworthy
am
I
of
this
astonishing
Saviour
!
I
freely
confess
,
that
I
have
deserved
to
be
plunged
into
the
depth
of
Hell
,
rather
than
to
receive
thee
,
the
Glory
of
Heaven
and
Earth
,
into
a
Heart
so
defiled
,
so
polluted
,
so
corrupted
with
Sin
and
Misery
!
Yet
,
since
thou
dost
freely
offer
me
this
unspeakable
Mercy
,
Come
,
Lord
,
and
make
thy
Residence
in
my
Soul
.
I
desire
to
receive
thee
with
all
Love
,
and
Purity
,
and
Devotion
!
To
this
end
,
destroy
in
me
all
that
is
contrary
to
thee
,
and
enrich
my
Soul
with
all
suitable
dispositions
to
receive
thee
!
I
hate
my
Sins
,
I
renounce
them
,
I
desire
to
think
of
them
with
horror
,
because
they
were
the
cause
of
thy
Torments
,
and
of
that
death
thou
sufferedst
on
the
Cross
;
I
would
hate
them
,
as
the
Angels
,
and
the
Saints
of
Heaven
do
.
I
am
sensible
,
thou
art
worthy
of
all
Honour
and
Glory
,
and
from
my
Heart
wish
,
that
I
never
had
offended
and
dishonoured
thee
!
O
that
I
had
something
of
that
Sorrow
I
see
in
thy
Soul
,
when
thou
madest
thy
Soul
an
offering
for
Sin
!
Thy
Soul
was
exceeding
sorrowful
,
even
unto
death
.
It
was
my
Sin
that
caused
that
Sorrow
,
O
let
me
participate
of
that
Sorrow
!
O
Jesu
!
my
Light
,
my
Righteousness
,
my
Sanctification
,
my
Redemption
!
Open
mine
Eyes
,
that
I
may
see
the
vast
Mercy
,
offered
me
in
this
Blessed
Sacrament
!
Give
me
that
Repentance
,
that
Faith
,
that
Love
,
which
may
make
me
a
worthy
Receiver
of
thy
Benefits
!
I
humble
my self
before
thee
,
I
throw
my self
down
at
thy
feet
.
I
give
my self
to
thee
,
I
dedicate
my
Thoughts
,
my
Words
,
my
Actions
,
my
Understanding
,
my
Will
,
my
Affections
to
thy
Service
!
Set
up
thy
Kingdom
in
my
Soul
.
Destroy
my
inordinate
Self-Love
,
my
Anger
,
my
Pride
,
and
all
my
disorderly
Inclinations
.
Let
thy
Humility
,
thy
Charity
,
thy
Patience
,
and
all
thy
Graces
reign
in
me
!
Where
thou
art
,
there
is
Heaven
.
If
thou
art
in
me
,
I
shall
not
fear
what
Man
,
or
Devils
can
do
against
me
;
for
thou
wilt
hide
me
in
the
secret
of
thy
Presence
from
the
Pride
of
Man
,
thou
wilt
keep
me
secretly
,
in
a
Pavilion
,
from
the
strife
of
Tongues
.
Blessed
be
the
Lord
,
who
hath
shewed
us
his
marvellous
Kindness
;
I
will
sing
of
the
Mercies
of
the
Lord
for
ever
,
with
my
Mouth
will
I
make
known
thy
faithfulness
to
all
Generations
.
Amen
,
Amen
.
CHAP.
XVIII
.
Of
the
sad
Effects
and
Consequences
of
Unworthy
Eating
and
Drinking
in
this
Holy
Sacrament
,
and
First
of
Temporal
Judgments
.
The
CONTENTS
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
rendred
Damnation
,
explained
;
and
its
various
significations
discussed
.
Of
Temporal
Judgments
in
general
,
which
are
,
or
may
be
procured
by
Eating
and
Drinking
unworthily
at
the
Lord's
Table
.
Several
Instances
of
Persons
,
who
have
felt
signal
Judgments
,
for
prophaning
Holy
Things
.
This
applied
to
the
Holy
Sacrament
.
How
Men
Eat
and
Drink
Temporal
Judgment
to
themselves
,
explained
.
There
being
many
unworthy
Receivers
,
at
this
day
,
who
meet
with
no
Signal
Judgment
in
this
Life
,
what
we
are
to
think
of
it
,
and
how
we
are
to
reconcile
this
Impunity
to
the
Truth
of
the
Apostle's
threatning
.
A
Question
resolved
,
whether
such
.
Judgments
,
if
they
befall
an
unworthy
Receiver
,
do
expiate
his
Sins
?
God
proved
to
be
a
consuming
fire
,
and
in
what
sense
.
Though
it
be
dangerous
to
Eat
and
Drink
unworthily
,
yet
this
ought
to
be
no
discouragement
from
coming
to
the
Lord's
Table
.
The
Prayer
.
I.
THE
Apostle
,
1
Cor.
11.
29.
in
general
,
tells
us
,
He
that
Eats
and
Drinks
unworthily
,
Eats
and
Drinks
Damnation
to
himself
.
A
fearful
word
!
The
Writer
of
the
Life
of
Ida
de
Nivella
tells
us
,
that
whenever
she
pass'd
by
the
Altar
,
where
the
Eucharist
used
to
be
celebrated
,
a
trembling
seiz'd
upon
all
her
Joynts
,
a
kind
of
Ague
fit
came
upon
her
,
and
a
Sacred
horror
invaded
her
Soul
,
imitating
the
Earth
in
that
particular
;
which
trembled
at
her
receiving
the
Body
of
Him
,
who
fills
Heaven
and
Earth
with
his
Presence
;
but
whether
it
was
so
or
no
,
I
enquire
not
.
At
these
words
of
the
Apostle
,
a
serious
Reader
hath
reason
to
tremble
,
and
to
be
afraid
,
and
take
care
he
comes
not
to
this
Table
,
without
a
decent
behaviour
.
And
indeed
,
not
a
few
are
so
frighted
by
these
words
,
that
they
think
it
safer
to
abstain
from
this
Sacrament
,
than
to
come
to
it
,
tho'
it
is
evident
,
that
they
might
come
,
and
yet
prevent
that
danger
,
if
they
were
not
more
in
love
with
their
own
,
than
God's
Will
:
What
we
render
Damnation
here
,
is
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
we
may
justly
question
,
whether
by
this
word
is
always
meant
,
an
everlasting
separation
from
the
Glorious
Presence
of
God
,
having
our
Portion
with
Devils
,
feeling
the
treasures
of
God's
everlasting
Wrath
,
and
suffering
the
vengeance
of
Eternal
Fire
.
That
the
Word
is
used
sometimes
in
Scripture
in
this
Sense
,
is
evident
from
Joh.
9.
39.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
,
though
our
Translation
Reads
,
For
judgment
am
I
come
into
the
World
,
yet
the
Greek
Interpreters
,
Theophylact
especially
,
interprets
the
expression
,
of
Damnation
,
I
am
come
into
the
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
their
greater
punishment
,
and
condemnation
,
and
Rom.
13.
2.
They
that
resist
,
shall
receive
to
themselves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Damnation
.
On
the
other
side
,
it
is
as
certain
,
that
by
this
word
is
very
often
understood
no
more
,
than
Judgment
,
and
particularly
some
extraordinary
,
signal
,
exemplary
punishment
,
whether
Spiritual
,
or
Corporal
,
inflicted
in
this
present
Life
;
therefore
our
Translators
finding
the
word
ambiguous
,
like
Men
of
Integrity
,
and
Honesty
,
have
put
the
word
Judgment
in
the
Margent
;
and
indeed
the
words
,
v.
30.
where
the
Apostle
explains
himself
,
and
shews
what
he
means
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
import
so
much
,
For
this
cause
,
saith
he
,
many
are
weak
,
and
sickly
among
you
,
and
many
sleep
,
which
words
cannot
be
conveniently
applied
to
any
other
,
but
some
exemplary
punishment
in
this
World
,
inflicted
on
the
first
Offenders
,
and
Prophaners
of
this
Ordinance
.
However
,
since
the
Word
is
of
that
large
extent
,
it
's
fit
we
should
consider
it
in
both
significations
,
as
it
imports
both
Temporal
and
Eternal
Judgment
,
and
consider
the
reasonableness
of
the
Commination
;
So
that
we
shall
be
obliged
to
speak
,
1.
Of
Temporal
Judgments
in
general
.
2.
Of
Bodily
Sickness
and
Weakness
.
3.
Of
Spiritual
Sickness
and
Weakness
,
or
Sleepiness
.
And
4.
Of
Damnation
it self
.
All
which
are
implied
in
this
one
word
,
and
are
all
just
consequences
,
and
very
sad
effects
of
unworthy
Eating
,
and
Drinking
in
this
Holy
Sacrament
.
II.
I
begin
with
Temporal
Judgments
in
general
,
which
he
that
Eats
and
Drinks
unworthily
,
Eats
and
Drinks
to
himself
.
That
Judas
receiv'd
this
Sacrament
unworthily
,
none
of
those
Divines
,
that
believe
he
receiv'd
it
at
all
,
doth
doubt
;
but
see
the
vengeance
that
attended
him
,
he
went
and
hang'd
himself
;
and
though
it
is
confess'd
,
that
his
Betraying
of
innocent
Blood
was
one
cause
of
it
,
yet
this
unworthy
Receiving
may
very
well
be
supposed
to
have
been
another
.
The
Judgment
falling
upon
him
,
after
Commission
of
both
those
Crimes
,
both
may
justly
be
supposed
to
have
been
the
ingredients
of
it
.
The
Guest
that
came
to
the
Royal
Supper
without
a
Wedding-Garment
,
went
home
with
Fetters
on
his
Feet
,
Mat.
22.
12
,
13.
which
was
no
other
than
an
Emblem
of
the
Judgments
,
that
those
may
look
for
,
that
come
defiled
,
and
polluted
with
Impenitence
,
to
this
Table
.
It
hath
been
observ'd
by
most
Historians
,
both
Civil
and
Ecclesiastical
,
how
God
,
as
patient
as
he
is
,
for
the
most
part
,
yet
hath
frequently
reveng'd
the
contempt
of
Sacred
Things
,
by
visible
Judgments
.
Nadab
and
Abihu
,
for
offering
strange
Fire
unto
the
Lord
,
are
suddenly
consumed
by
Fire
,
Levit.
10.
2.
Uzziah
,
for
invading
the
Priests
Office
,
is
soon
after
struck
with
a
loathsome
Leprosie
,
2
Chron.
26.
19.
and
Josephus
takes
notice
of
one
Theopompus
,
who
attempting
to
take
something
out
of
the
Bible
,
and
to
mingle
it
with
some
profane
Discourses
of
his
own
,
ran
mad
upon
it
,
and
continued
so
for
Thirty
days
,
till
,
applying
himself
to
God
by
Prayer
,
he
at
last
recover'd
;
And
he
adds
of
one
Theodectes
a
Poet
,
who
having
taken
some
passages
out
of
the
Word
of
God
,
to
embellish
his
looser
Verses
,
a
sudden
blindness
seiz'd
upon
him
;
And
to
go
no
further
than
our
own
Chronicles
,
William
the
Conqueror
destroy'd
no
less
than
36
Mother
Churches
in
Hampshire
,
to
make
his
New
Forest
;
And
besides
all
this
,
takes
away
all
their
Plate
,
and
Treasures
,
even
Chalices
;
Soon
after
,
his
Son
Robert
rebels
against
him
,
his
second
Son
Richard
was
kill'd
in
the
New
Forest
,
and
himself
at
last
is
thrown
by
his
Horse
,
and
dies
upon
't
,
his
Body
for
Three
days
lies
neglected
,
and
at
last
is
buried
by
a
private
Gentleman
at
Cane
,
where
the
Clergy
refused
to
bury
him
,
till
an
agreement
of
Rent
was
made
;
and
in
fine
,
his
Bones
are
digg'd
up
again
,
and
scatter'd
abroad
.
William
Rufus
afterward
,
who
stor'd
his
Treasure
,
by
the
sale
of
Church
Chalices
,
and
Jewels
,
was
accidentally
,
as
the
Story
says
,
kill'd
by
Sir
Walter
Tyrrel
,
the
Arrow
glancing
from
the
Deer
,
and
,
by
as
signal
a
Providence
,
dispatching
him
,
as
Ahab
King
of
Israel
was
kill'd
by
an
Arrow
shot
out
of
a
Bow
,
drawn
at
a
venture
,
1
King
.
22.
34.
The
Heathens
themselves
have
observ'd
a
signal
Vengeance
,
which
hath
waited
on
the
Profaners
of
Holy
Things
.
And
therefor
Aelian
makes
this
remark
upon
Ochus
Artaxerxes
,
that
,
having
spoiled
and
robb'd
several
Temples
,
he
was
in
a
short
time
after
miserably
slain
,
and
his
Body
thrown
to
Dogs
and
Cats
,
and
Vermin
,
and
of
his
Shin-bones
his
Enemies
made
Hilts
,
and
Handles
for
Knives
and
Swords
,
and
other
Instruments
;
and
Lactantius
mentions
a
passage
concerning
the
Potitii
,
a
Noble
Family
,
who
having
been
notoriously
guilty
of
profaning
the
Sacred
Rites
of
Hercules
,
Thirty
of
that
Family
died
all
in
less
than
a
years
time
;
And
Appius
,
who
was
the
encourager
of
the
Sacriledge
,
was
struck
blind
;
And
Servius
saith
of
Glaucus
,
the
Son
of
Sisyphus
,
that
having
derided
and
mocked
some
Holy
Rites
,
he
was
torn
in
pieces
by
his
Horses
.
If
it
be
said
,
that
these
sad
accidents
were
inflicted
by
the
Devil
,
whom
these
Heathens
worshipp'd
,
and
that
these
were
only
the
effects
of
his
Tyranny
over
Mankind
;
yet
from
hence
we
may
infer
,
that
as
the
Devil
is
the
Ape
of
God
,
so
from
God
he
hath
learnt
to
punish
the
abuse
and
profanation
,
even
of
his
own
worship
.
And
if
Lucifer
cannot
endure
to
see
his
own
Sacred
Rites
profaned
,
how
shall
we
think
,
that
God
,
who
is
of
infinite
Holiness
,
will
permit
such
abuses
to
be
committed
in
things
,
appertaining
properly
to
him
,
without
some
manifestation
of
his
Vengeance
.
When
the
French
under
Charles
King
of
Sicily
,
had
turn'd
the
stately
Church
of
St.
Narcissus
into
a
Stable
,
and
the
Altars
there
serv'd
for
Mangers
for
their
Horses
;
a
new
sort
of
Flies
was
sent
by
an
invisible
Hand
,
which
molested
them
,
and
stung
them
into
strange
and
painful
Distempers
,
and
most
of
them
perish'd
miserably
.
And
as
it
is
with
other
Sacred
Things
,
so
it
is
more
particularly
with
the
most
Sacred
Thing
of
all
,
the
Holy
Sacrament
of
the
Lord's
Supper
.
Bishop
Morton
,
upon
this
account
,
tells
us
of
one
Booth
in
his
time
,
a
Scholar
in
Cambridge
,
who
being
Popishly
inclin'd
,
yet
loth
to
own
it
,
would
still
receive
the
Sacrament
in
our
Church
;
and
coming
one
day
to
the
Lord's
Table
,
he
seem'd
to
to
take
the
Holy
Bread
with
his
Hands
,
and
put
it
in
his
Mouth
,
but
by
an
easie
craft
,
he
thrust
it
into
his
Pocket
;
and
when
the
Devotion
of
the
Chapel
was
ended
,
he
took
the
Bread
he
had
hid
,
and
threw
it
over
the
Colledge
Wall
.
But
see
the
pursuing
Judgment
of
God
,
soon
after
he
threw
himself
over
the
Battlements
of
the
Chapel
,
broke
his
Neck
,
and
so
ended
his
life
.
St.
Cyprian
,
one
of
the
greatest
and
most
eminent
Men
in
the
Primitive
Church
,
relates
,
that
a
Girl
left
by
her
Parents
in
time
of
Persecution
,
Serm.
5.
de
Laps
.
to
shift
for
her self
,
and
taken
up
by
her
Nurse
,
was
by
that
Nurse
,
being
timorous
,
and
loth
to
lose
her
own
,
and
the
Child's
l●fe
for
being
Christians
,
carried
to
the
Heathen
Magistrate
,
and
there
made
to
Eat
and
Drink
of
the
Bread
and
Wine
offered
to
Idols
,
and
the
Heathen
Deities
,
This
Child
afterward
,
her
Mother
returning
,
was
by
her
conducted
to
Church
,
and
came
to
the
Holy
Eucharist
with
the
rest
of
the
Congregation
,
for
in
those
days
they
gave
the
Eucharist
to
Children
,
as
well
as
to
adult
Persons
,
where
St.
Cyprian
himself
was
then
officiating
.
The
Deacon
,
as
his
custom
was
,
carrying
the
Holy
Wine
about
,
and
coming
to
the
Child
,
offers
her
the
Cup
,
but
finds
a
strange
aversion
in
her
,
to
touch
it
with
her
Lips
,
for
through
a
Divine
Instinct
teaching
her
,
that
the
Cup
of
the
Lord
and
the
Cup
of
Devils
were
inconsistent
,
and
incompatible
,
she
turn'd
her
Head
away
,
shut
up
her
Mouth
,
press'd
her
Lips
together
,
and
refus'd
it
with
obstinacy
.
The
Deacon
,
however
,
(
how
prudent
he
was
in
doing
so
,
I
shall
not
dispute
,
)
using
some
force
upon
her
,
poured
some
drops
of
the
Eucharistical
Wine
into
her
Mouth
;
which
she
had
no
sooner
receiv'd
,
but
she
fell
a
vomiting
,
groan'd
,
and
sigh'd
,
and
as
the
Father
expresses
it
,
In
corpore
&
ore
violato
Eucharistia
permanere
non
po●uit
,
Sanctificatus
in
Domini
sang●ne
potus
de
pollutis
visceribus
●rupit
.
Id.
Ib.
The
Drink
,
sanctified
in
Christ's
Blood
,
broke
forth
from
her
polluted
entrails
:
And
to
this
purpose
he
hath
another
passage
of
a
Woman
that
kept
the
Bread
of
the
Eucharist
irreverently
in
a
Chest.
and
when
one
day
she
went
rudely
to
open
the
Chest
,
a
Fire
flashing
out
of
the
Chest
,
did
fright
her
so
,
that
she
durst
not
come
near
it
any
more
:
All
which
Examples
make
it
evident
,
that
he
that
Eats
and
Drinks
unworthily
,
Eats
and
Drinks
,
or
may
Eat
and
Drink
,
some
extraordinary
Temporal
Judgment
to
himself
.
III.
It
must
be
confess'd
,
that
the
expression
of
Eating
and
Drinking
Judgment
,
is
not
very
smooth
▪
and
proper
,
yet
there
is
great
Truth
in
the
Metaphor
,
and
how
the
unworthy
Receiver
Eats
and
Drinks
Judgment
to
himself
,
will
appear
from
the
following
particulars
.
1.
By
eating
and
drinking
unworthily
,
he
prepares
for
some
extraordinary
Judgment
;
which
Judgment
he
takes
,
and
grasps
,
and
attracts
,
and
pulls
to
himself
,
as
Men
do
Bread
and
Wine
,
or
Beer
,
when
they
are
going
to
eat
and
drink
.
The
Apostle
,
Rom.
9.
22.
speaks
of
Vessels
fitted
for
Destruction
;
they
fitted
themselves
for
it
by
their
Sins
,
as
a
Thief
,
by
stealing
and
robbing
upon
the
High-way
,
fits
himself
for
the
Gallows
;
or
as
an
idle
,
lazy
Servant
,
that
neglects
his
Master's
Business
,
fits
himself
for
his
Master's
Anger
:
So
the
unworthy
Receiver
,
by
eating
and
drinking
irreverently
,
and
without
regard
to
the
Obligations
the
Sight
of
Christ's
Love
and
Death
lays
upon
him
,
fits
himself
for
Judgment
,
makes
himself
ripe
for
God's
Vengeance
,
lays
the
Wood
together
,
and
erects
the
Pile
;
gathers
Materials
,
and
combustible
Stuff
for
the
Fire
,
that
will
certainly
burn
him
;
and
though
he
doth
not
do
it
designedly
,
and
the
Judgment
comes
contrary
to
his
Intention
,
yet
as
long
as
he
doth
that
,
to
which
such
Judgments
are
annexed
,
he
fits
himself
for
Judgment
,
as
much
as
he
that
will
touch
Vipers
,
and
handle
Adders
,
or
let
a
Snake
creep
about
in
his
Bosom
,
though
he
may
intend
no
harm
by
it
,
yet
actually
prepares
and
fits
himself
for
Mischief
.
Eating
and
Drinking
imports
some
Desire
after
,
and
Delight
in
the
Victuals
before
us
:
So
he
that
by
unworthy
Receiving
,
prepares
for
Judgments
,
seems
to
delight
in
Judgment
threatned
him
,
because
he
will
needs
do
that
which
will
certainly
end
in
some
Judgment
or
other
.
2.
The
unworthy
Receiver
eats
and
drinks
Judgment
to
himself
,
by
incorporating
the
Guilt
of
some
extraordinary
Judgment
with
his
Soul
.
Eating
and
Drinking
unworthily
,
at
the
same
time
he
brings
Guilt
upon
his
Soul
,
and
appropriates
the
deserved
Judgment
to
himself
;
and
as
the
Sin
sticks
to
him
,
so
the
Demerits
of
the
Judgment
which
is
threatned
to
the
Sin
,
sticks
to
him
too
.
He
eats
and
drinks
unworthily
;
and
the
Effect
it
hath
upon
him
,
is
,
God's
Indignation
,
which
he
swallows
with
the
Food
unworthily
taken
.
God's
Wrath
goes
along
with
his
Sin
;
and
as
he
takes
the
one
,
so
he
doth
the
other
,
into
his
Bowels
.
As
Poyson
and
Death
go
together
,
so
unworthy
Feeding
at
the
Lord's
Table
,
and
God's
Anger
go
together
;
and
they
both
mingle
with
the
Spirits
of
the
unworthy
Receiver
,
as
the
Fish
,
at
the
same
time
that
he
swallows
the
Bait
,
swallows
the
Hook
too
;
and
he
hath
that
fastned
in
him
,
which
will
be
his
Death
.
So
that
Job's
Expression
is
very
suitable
to
the
Subject
in
hand
,
Job
.
20.
23.
When
he
is
about
to
fill
his
Belly
,
God
shall
cast
the
Fury
of
his
Wrath
upon
him
;
and
shall
rain
it
upon
him
while
he
is
eating
.
To
this
purpose
David
saith
of
the
Israelites
in
the
Wilderness
murmuring
,
Psal.
78.
30
,
31.
and
speaking
against
God
,
While
their
Meat
was
yet
in
their
Mouths
,
the
Wrath
of
God
came
upon
them
.
So
it
may
be
said
of
an
unworthy
Communicant
:
While
he
is
feeding
at
the
Table
of
the
Lord
,
the
Wrath
of
God
breaks
forth
against
him
,
becomes
due
to
him
,
and
is
his
Portion
;
falls
to
his
Lot
,
and
he
gets
a
Title
to
it
.
We
read
of
Henry
VII
.
Emperor
of
the
Romans
,
that
he
was
poyson'd
in
eating
of
the
Sacramental
Bread
,
given
him
by
a
Monk
.
This
,
they
say
,
was
the
Fate
of
Pope
Victor
II.
who
died
of
poyson'd
Wine
presented
to
him
,
in
the
Eucharistical
Chalice
,
by
his
Sub-Deacon
.
And
the
same
is
reported
of
an
Archbishop
of
York
;
that
he
fell
down
dead
,
and
swelled
,
upon
receiving
the
Sacramental
Cup
,
given
him
by
a
Priest
that
bore
some
Spleen
and
Malice
to
him
.
These
Men
did
,
without
a
Metaphor
,
eat
and
drink
their
Death
:
And
though
he
that
eats
and
drinks
unworthily
,
doth
not
just
in
the
same
manner
eat
and
drink
Judgment
to
himself
,
yet
the
Fate
that
attends
him
doth
very
much
resemble
the
Misfortunes
of
the
other
;
only
here
is
the
difference
,
that
the
other
had
a
wicked
Priest
to
put
Poyson
in
their
Cup
,
but
the
unworthy
Receiver
puts
the
Poyson
in
himself
;
and
what
was
said
of
the
other
,
may
very
truly
be
applied
to
him
,
Calix
vitae
,
Calix
mortis
:
The
Cup
of
Life
becomes
a
Cup
of
Death
and
Misery
to
him
.
Thou
hast
made
us
,
saith
the
Psalmist
,
drink
the
Wine
of
Astonishment
,
Psal.
60.
3.
This
he
spoke
of
the
afflicted
and
persecuted
Believers
of
his
Age
;
but
it
may
be
applied
to
the
unworthy
Receiver
too
.
He
drinks
the
holy
Wine
,
't
is
true
;
but
it
will
prove
Wine
of
Astonishment
to
him
when
the
Judgment
of
God
lights
upon
his
Head
;
it
will
astonish
and
terrifie
him
:
And
what
is
said
,
Psal.
69.
22.
is
true
of
him
;
His
Table
becomes
a
Snare
to
him
:
The
Table
of
the
Lord
,
he
frequents
,
he
turns
into
a
Snare
to
his
own
Soul
,
while
he
involves
his
better
part
in
the
Guilt
and
Demerit
of
signal
,
exemplary
Judgments
.
IV.
But
all
this
seems
to
be
a
groundless
Supposition
;
for
there
is
no
doubt
,
but
there
are
unworthy
Receivers
at
this
Day
,
as
well
as
formerly
;
yet
we
see
no
such
signal
Judgments
executed
upon
any
of
them
:
And
therefore
,
what
St.
Paul
saith
,
must
be
either
confined
to
the
Times
he
lived
in
,
or
,
if
it
extends
to
our
Age
,
it
doth
not
look
like
Truth
.
1.
God
sends
Judgments
upon
Men
many
times
,
and
for
their
unworthy
Receiving
the
holy
Sacrament
too
,
and
they
take
no
notice
of
it
.
When
God
sends
Judgments
,
because
he
doth
not
at
the
same
time
signifie
the
Crimes
laid
against
Men
,
or
doth
not
set
a
Mark
upon
them
to
give
notice
for
what
Sin
the
Judgment
comes
,
neither
the
Sufferer
,
nor
the
Standers
by
,
especially
the
more
careless
sort
,
take
any
Cognisance
of
his
Anger
:
And
the
Reason
why
God
doth
not
,
at
the
same
time
that
he
sends
the
Judgment
,
send
a
Messenger
to
tell
the
Sinner
what
the
Judgment
is
for
,
is
,
because
he
hath
given
him
Reason
and
Power
to
enquire
and
search
into
his
Heart
and
Ways
;
upon
which
Search
he
may
satisfie
himself
,
and
come
to
the
Knowledge
of
himself
.
It
hath
been
a
very
old
Custom
for
Men
not
to
take
notice
of
God's
Judgments
,
but
to
ascribe
them
to
Second
Causes
,
to
Fate
,
or
Chance
;
whereby
God's
Design
in
them
hath
been
lost
,
and
his
Displeasure
,
signified
in
the
Punishment
,
dis-regarded
.
God
complains
of
it
,
Isa.
42.
25.
Therefore
hath
he
poured
upon
him
the
Fury
of
his
Anger
,
and
the
Strength
of
the
Battel
;
and
it
hath
set
him
on
fire
round
about
,
yet
he
knew
it
not
;
and
it
burnt
him
,
and
he
laid
it
not
to
heart
.
And
so
we
read
,
Hos.
7.
9.
Strangers
have
devoured
his
Strength
,
and
he
knows
it
not
;
yea
,
gray
Hairs
are
here
and
there
upon
him
,
yet
he
knows
it
not
.
Where
Men
are
inconsiderate
,
and
observe
not
the
Providences
of
God
,
and
the
Operations
of
his
Hand
,
they
may
easily
fall
into
a
Conceit
,
that
he
sends
no
signal
Judgment
upon
an
unworthy
Receiver
,
when
he
doth
.
But
let
a
Man
enquire
seriously
into
the
Cause
of
his
present
Misfortunes
,
and
into
the
Reasons
of
the
Misery
or
Affliction
he
lies
under
,
or
if
he
will
lay
himself
open
to
a
faithful
and
conscientious
Minister
of
the
Gospel
,
he
may
,
without
any
great
difficulty
,
find
,
especially
,
if
he
hath
formerly
been
at
the
Table
of
the
Lord
,
without
considering
what
he
did
,
that
God's
Judgment
upon
the
Account
of
his
eating
and
drinking
unworthily
,
slumbers
not
.
God
speaks
once
,
yea
twice
;
yet
Man
perceives
it
not
,
said
Elihu
,
one
of
the
Eastern
Princes
,
and
J●b's
Friends
,
Job
33.
14.
It
must
needs
be
so
where
Men's
Reason
lies
dormant
,
and
is
not
active
.
But
an
intelligent
Observer
will
see
,
that
these
threatned
Judgments
are
not
so
confined
to
the
Corinthians
,
but
that
they
reach
a
great
way
farther
,
even
to
Men
we
converse
with
;
and
that
these
Judgments
are
more
frequent
,
than
the
generality
of
unbelieving
People
think
they
are
.
2.
If
God
doth
not
send
always
exemplary
Judgments
upon
unworthy
Receivers
,
it
is
an
Argument
indeed
of
his
Patience
;
but
the
Sinner
is
not
thereby
secured
from
the
Stroak
,
for
that
which
doth
not
come
to
day
,
may
come
to
●orrow
;
and
besides
,
having
deserv'd
the
Blow
by
his
unworthy
Approaches
to
the
Table
of
the
Lord
,
the
Sword
hangs
over
him
by
a
very
slender
Thread
,
and
waits
only
for
God's
Summons
,
to
fall
on
the
Offender's
Head
:
And
what
if
God
exercises
Patience
for
the
present
?
Who
knows
how
soon
that
Patience
will
be
tired
,
and
turn
into
a
tempestuous
Indignation
?
The
Sinner
hath
still
reason
to
fear
it
;
and
that
which
seems
to
be
far
off
this
Week
,
may
the
next
be
upon
his
Back
,
and
consume
both
Root
and
Branch
This
is
certain
,
'
T
is
a
fearful
thing
to
fall
into
the
Hands
of
the
living
God
,
Heb.
10.
31.
And
if
the
Sinner
be
once
fallen
into
the
Hands
of
an
angry
God
,
though
he
may
spare
him
for
a
while
,
as
he
did
the
stubborn
Pharaoh
,
who
had
long
before
deserv'd
to
be
destroyed
,
only
God
by
his
Providence
held
him
up
,
that
he
might
shew
his
Power
in
him
;
yet
when-ever
the
Judgment
comes
,
the
Dealy
will
but
aggravate
the
Doom
,
and
change
the
intended
Rods
into
deadly
Scorpions
.
Had
it
been
executed
presently
upon
unworthy
Receiving
,
it
would
have
been
gentle
,
and
easier
to
be
born
;
but
the
Delay
gives
it
Strength
,
and
makes
it
sorer
;
and
when-ever
it
comes
,
it
comes
with
greater
Weight
and
Fury
.
V.
'T
is
very
probable
,
that
some
will
be
so
curious
,
as
to
desire
to
know
,
whether
,
in
case
any
Temporal
Judgments
do
fall
upon
an
unworthy
Receiver
,
they
expiate
the
Communicant's
Crime
;
or
whether
they
may
be
called
Satisfactions
,
which
God
accepts
of
,
for
the
Offence
committed
against
his
Majesty
.
To
this
,
the
Answer
is
,
as
follows
.
1.
That
the
Punishment
inflicted
by
a
Civil
Magistrate
,
atones
for
the
Offence
committed
against
the
Law
;
and
that
the
Offence
is
ipso
facto
forgiven
,
when
the
Offender
suffers
the
Penalty
,
we
cannot
deny
:
And
to
a
Man
that
superficially
reads
the
Old
Testament
,
even
the
Saints
of
those
Ages
will
seem
to
have
been
of
Opinion
,
that
with
the
removing
of
the
Temporal
Judgment
,
the
Sin
,
for
which
it
was
inflicted
by
God
,
was
at
the
same
time
removed
too
:
As
,
Psal.
85
▪
1
,
2.
Lord
,
thou
hast
been
favourable
unto
thy
Land
;
thou
hast
brought
back
the
Captivity
of
Jacob
;
thou
hast
forgiven
the
Iniquity
of
the
People
;
thou
hast
covered
all
their
Sin
.
And
Psal.
103.
3.
Who
forgiveth
all
thine
Iniquities
;
who
healeth
all
thy
Diseases
.
Which
Places
seem
to
import
,
that
David
believed
that
the
removing
of
the
Judgment
did
,
at
the
same
time
,
remove
the
Sin
,
and
the
Guilt
of
it
:
But
still
we
must
suppose
,
that
though
Repentance
is
not
mention'd
,
yet
it
is
included
;
and
that
they
did
not
lay
the
Stress
of
Pardon
upon
the
Removal
of
the
Judgment
so
much
,
as
upon
the
Repentance
which
was
occasion'd
by
the
Judgment
.
And
therefore
,
whatever
those
Places
may
seem
to
import
,
considering
that
the
Fathers
of
the
Old
Testament
did
all
eat
the
same
spiritual
Meat
,
and
did
all
drink
the
same
spiritual
Drink
;
for
they
drank
of
the
Spiritual
Rock
that
followed
them
,
and
that
Rock
was
Christ
,
1
Cor.
10.
3
,
4.
we
must
conclude
,
that
since
,
under
the
New
Testament
,
Expiation
of
Sin
is
not
allowed
of
without
Repentance
,
the
Fathers
under
the
Law
could
have
no
other
Apprehensions
of
Expiation
:
And
though
they
mention
the
Removal
of
the
Temporal
Judgment
,
as
an
External
Sign
of
the
Expiation
of
their
Sin
;
yet
the
Internal
Mark
of
it
,
and
the
principal
,
was
their
Repentance
;
and
while
they
name
the
one
,
they
do
not
exclude
the
other
.
The
Jews
at
this
Day
,
lay
the
Stress
of
Pardon
upon
the
Removal
of
the
Judgment
,
whether
they
repent
of
the
Sin
that
caused
it
,
or
not
;
●ay
,
they
go
so
far
,
as
to
make
their
Death
an
Expiation
for
all
their
Sins
:
By
which
Rule
,
no
Jew
can
be
damned
.
And
this
comes
,
in
a
great
measure
,
from
their
mis-understanding
of
that
Passage
,
Isa.
22.
14.
And
it
was
revealed
in
mine
Ears
by
the
Lord
of
Hosts
;
Surely
,
this
Iniquity
shall
not
be
purged
from
you
till
you
die
,
saith
the
Lord
of
Hosts
.
Which
Words
import
no
more
than
this
,
That
God
,
with
the
Death
of
those
wicked
Men
,
will
put
an
end
to
the
Scandal
they
have
given
to
others
by
their
Iniquities
;
and
that
by
their
Death
,
God
will
purge
the
City
,
or
the
Land
,
from
such
Abominations
;
but
not
that
their
Death
shall
be
an
Atonement
for
their
Sins
.
And
therefore
,
2.
Nothing
doth
properly
expiate
Sin
,
but
the
Blood
of
Christ
;
and
as
without
shedding
of
Blood
,
there
is
no
Remission
;
so
by
the
shedding
of
Christ's
Blood
,
Men
are
put
in
a
Possibility
of
being
pardon'd
.
But
Repentance
is
the
Preparative
for
the
Application
of
that
Blood
.
Till
a
Man
repents
,
he
hath
no
Title
to
that
Blood
,
or
the
Benefits
of
it
:
And
though
God
may
remove
the
Temporal
Judgment
,
yet
if
it
works
no
Repentance
,
the
Sin
shall
be
produced
against
the
Offender
in
the
last
Day
.
All
Temporal
Judgments
,
though
they
speak
God's
Displeasure
at
Sin
,
yet
they
are
intended
,
withal
,
for
the
Offender's
Reformation
.
And
to
this
purpose
Elihu
speaks
excellently
well
,
Job
33.
19
,
20
,
27.
He
is
chasten'd
also
with
Pain
upon
his
Bed
,
and
the
Multitude
of
his
Bones
with
strong
Pain
;
so
that
his
Life
abhors
Bread
,
and
his
Soul
,
dainty
Meat
;
his
Flesh
is
consumed
away
,
that
it
cannot
be
seen
;
and
his
Bones
that
were
not
seen
,
stick
out
.
He
looks
upon
Men
;
and
if
any
say
,
I
have
●inned
,
and
perverted
that
which
was
right
,
and
it
profited
me
not
;
he
will
deliver
his
Soul
from
going
to
the
Pit
,
and
his
Life
shall
see
the
Light
.
And
therefore
,
if
this
Judgment
which
falls
upon
an
unworthy
Receiver
,
instead
of
softening
and
melting
his
Heart
,
doth
but
harden
him
;
there
the
Judgment
is
so
far
from
expiating
his
Offence
,
that
it
hastens
and
aggravates
his
Everlasting
Condemnation
;
and
this
very
Sin
will
be
remembred
in
Hell
,
and
double
his
Shrieks
and
Agonies
.
And
this
is
rational
to
believe
;
for
when
God
,
by
that
Temporal
Judgment
,
cannot
reclaim
him
,
the
last
Remedy
that
God
makes
use
of
,
to
bring
him
to
a
better
Mind
,
is
lost
,
his
Folly
is
incorrigible
;
and
as
that
Judgment
was
a
Talent
he
should
have
improved
into
Repentance
,
so
dis-regarding
it
,
and
making
no
other
use
of
it
,
than
Pharaoh
of
his
Plagues
,
and
becoming
more
setled
upon
his
Lees
,
he
justifies
God's
Proceedings
against
him
in
the
last
Day
;
which
,
though
they
seem
●evere
to
the
Sufferer
,
who
is
loth
to
feel
the
pain
,
yet
they
are
reasonable
;
and
he
whom
Temporal
Judgments
could
not
reclaim
,
must
know
at
last
,
to
his
Cost
,
there
is
no
jesting
with
the
Anger
of
an
Infinite
Majesty
.
The
Preceding
Considerations
reduced
to
farther
Practice
.
I.
THE
Apostle
is
in
the
right
,
when
he
tells
us
,
Heb.
12.
29.
Our
God
is
a
Consuming
Fire
.
Indeed
,
to
the
Tractable
,
and
Docile
,
who
consider
his
Providences
,
and
take
notice
of
his
Loving-kindness
;
who
see
the
Vanity
and
Uncertainty
of
the
World
,
and
build
their
Nest
among
the
Stars
of
Heaven
;
who
are
sensible
of
the
Danger
of
walking
after
the
Flesh
,
and
deliberately
chuse
to
walk
after
the
Spirit
;
who
run
away
from
Sodom
,
get
themselves
out
of
Babylon
,
will
not
be
infected
by
the
Sins
of
the
World
,
and
earnestly
desire
to
be
strengthen'd
in
the
Inward
Man
,
with
all
Might
:
To
such
he
is
all
Kindness
,
all
Love
,
all
Mercy
,
all
Light
,
all
Compassion
,
all
Charity
:
as
we
see
in
the
Parable
of
the
Prodigal
,
where
the
Father's
Acts
towards
the
penitent
Sinner
are
so
full
of
Sweetness
,
so
full
of
Affection
and
Tenderness
,
that
nothing
can
be
imagined
more
kind
,
or
loving
,
or
favourable
.
But
Men
who
undervalue
the
Methods
of
Salvation
,
will
be
happy
their
own
Way
,
make
light
of
that
which
they
ought
to
prize
above
their
Lives
,
are
unconcern'd
about
the
Sins
that
cost
the
Eternal
Son
of
God
his
Life
;
will
needs
dream
of
God's
Mercy
,
while
they
obstruct
it
by
their
Ingratitude
;
and
hope
to
enter
into
Heaven
,
notwithstanding
their
Neglect
of
purifying
their
Hearts
and
Lives
;
nay
,
can
come
to
this
Sacrament
,
and
will
not
be
divorced
from
those
Sins
,
which
here
they
profess
an
unfeigned
Sorrow
for
.
Such
Persons
shall
know
,
and
feel
,
that
God
is
Jealous
,
and
that
the
Lord
revenges
;
that
the
Lord
revenges
,
and
is
furious
;
that
the
Lord
will
take
Vengeance
of
his
Adversaries
,
and
reserves
Wrath
for
his
Enemies
,
Nah.
1.
2.
He
is
,
indeed
,
slow
to
Anger
,
and
doth
not
wllfully
afflict
the
Children
of
Men
;
but
Boldness
in
Impenitence
wakens
his
Vengeance
;
and
where
his
Patience
tempts
them
to
greater
Wantonness
,
there
is
no
dallying
with
their
Errours
.
These
things
hast
thou
done
,
saith
God
,
and
I
kept
silence
,
and
thou
thoughtest
that
I
was
altogether
such
an
one
as
thy self
;
but
I
will
reprove
thee
,
and
set
them
in
order
before
thine
Eyes
,
Psal.
50.
21.
II.
Because
it
is
so
dangerous
to
eat
and
drink
unworthily
,
yet
that
ought
not
to
discourage
any
Person
from
eating
and
drinking
in
this
Sacrament
.
Worthy
Eating
and
Drinking
here
,
is
not
dangerous
at
all
;
so
far
from
being
dangerous
,
that
it
is
a
Duty
,
and
beneficial
,
and
a
Key
to
the
choicest
Mercies
.
And
if
it
were
dangerous
,
why
should
it
fright
any
Soul
from
coming
?
'T
is
dangerous
to
go
to
Sea
:
Yet
doth
the
Sea●man
therefore
forbear
his
Voyage
?
'T
is
dangerous
to
climb
a
Tree
:
Yet
doth
the
Husband-man
therefore
let
his
better
Fruit
drop
down
,
without
getting
up
to
gather
it
?
'T
is
dangerous
to
fight
against
a
numerous
Enemy
:
But
is
the
Soldier
therefore
dis-hearten'd
from
venturing
into
the
Battel
?
Danger
helps
us
to
look
to
our
Steps
;
and
if
there
be
Difficulty
in
an
Attempt
,
it
whets
our
Courage
,
and
makes
us
fall
on
with
the
greater
Force
and
Earnestness
:
So
that
if
worthy
Eating
and
Drinking
were
dangerous
,
it
were
an
Invitation
to
an
ingenuous
Temper
to
apply
himself
to
it
:
But
in
this
there
is
no
Danger
.
What
Danger
can
there
be
in
Repentance
?
What
Danger
in
doing
the
Will
of
God
?
What
Danger
in
performing
our
Duty
?
What
Danger
in
serious
Endeavours
to
cleanse
our selves
,
that
we
may
be
pure
,
even
as
God
is
pure
?
What
Danger
in
eating
and
drinking
with
a
Lively
Faith
in
the
Promises
of
the
Gospel
?
What
Danger
in
making
the
Love
of
God
,
and
the
serious
Contemplation
of
it
,
a
Motive
and
Occasion
to
grow
in
Grace
?
If
there
be
any
Danger
,
it
is
in
the
Unworthy
Eating
and
Drinking
at
this
holy
Table
;
and
in
that
,
indeed
,
there
is
as
much
Danger
as
there
is
in
cutting
our selves
with
Knives
and
Lances
,
or
in
running
a
Sword
into
our
Bowels
:
And
who
but
a
Mad-man
will
do
so
?
There
is
nothing
so
good
,
nothing
so
safe
,
nothing
so
sound
,
nothing
so
innocent
,
but
Men
may
corrupt
it
by
their
evil
Inclinations
:
So
they
may
abuse
God's
Name
,
and
Day
,
and
Word
,
and
Ordinances
,
and
the
Duty
of
Prayer
,
and
the
Ministry
;
and
what
not
?
Unworthy
Eating
and
Drinking
,
is
a
sinful
Eating
and
Drinking
.
Let
Men
separate
the
Sinfulness
from
the
Duty
,
let
them
pare
away
that
poysonous
Rind
,
and
there
is
no
Danger
;
and
you
may
eat
and
drink
at
this
Table
with
as
little
Danger
,
as
you
eat
and
drink
at
home
;
there
is
no
Danger
here
,
but
what
you
make
your selves
:
The
Danger
rises
not
from
the
Eucharist
,
but
from
your
Hearts
.
That
which
makes
it
dangerous
,
is
,
your
Love
to
Forbidden
Fruit
while
you
eat
and
drink
here
.
This
you
harbour
,
this
you
cherish
;
and
that
makes
your
feeding
dangerous
:
But
cast
out
that
old
Leaven
,
and
you
may
feed
as
peaceably
,
as
contentedly
,
as
securely
,
as
Children
under
their
Father's
Wings
,
as
People
that
sit
under
their
own
Vine
,
and
under
their
own
Fig-tree
.
The
PRAYER
.
O
Jesu
!
whom
I
see
coming
toward
me
in
this
Sacrament
,
not
with
Balm
,
and
Myrrhe
.
and
Spices
,
hut
with
that
which
is
infinitely
better
,
even
with
the
Balsom
of
thy
Blood
,
to
anoint
me
,
to
wash
me
,
and
to
make
me
whole
,
to
make
this
blind
Creature
see
,
and
this
lame
Man
to
walk
,
this
Dumb
to
speak
,
this
Deaf
to
hear
,
and
to
dignifie
this
Beggar
,
even
me
,
the
weakest
in
thy
Flock
,
the
poorest
in
thy
House
,
the
meanest
person
in
thy
Spiritual
Kingdom
!
What
shall
I
say
of
this
Mercy
?
What
can
I
think
of
it
?
Thou
art
both
the
Giver
,
and
the
Gift
;
the
Feeder
,
and
the
Food
;
the
Guest
,
and
the
Feast
;
the
Offerer
,
and
the
Oblation
:
O
deal
with
me
after
thine
infinite
Goodness
!
I
have
deserved
to
be
left
,
to
be
forsaken
,
to
be
rejected
,
to
be
cast
away
from
thy
Presence
!
But
,
O!
let
not
this
miserable
Beggar
go
away
from
thy
Door
without
an
Alms
;
scatter
thy
Bounty
,
and
let
me
gather
it
.
The
poorer
I
am
,
the
greater
Object
I
am
of
thy
Pity
!
I
bring
my
Heart
to
thee
to
reform
it
;
I
come
to
offer
my
Soul
,
to
thee
;
be
thou
intreated
to
renew
it
by
thy
Holy
Spirit
.
Bring
me
to
a
more
lively
and
nearer
conjunction
with
thy self
,
that
I
may
become
a
living
Member
,
incorporated
into
thy
Mystical
Body
,
and
may
live
not
longer
by
mine
own
Spirit
,
but
by
Thine
,
which
is
the
Spirit
of
my
Spirit
,
the
Soul
of
my
Soul
,
and
the
very
Life
of
my
Life
.
Thou
art
my
Sun
,
from
whose
Beams
I
must
receive
the
Light
of
Grace
;
Thou
art
my
Fountain
,
from
which
I
must
draw
Living
Water
.
Thou
art
the
Root
,
from
which
I
must
receive
Sap
of
increase
.
Thou
art
my
Head
,
from
which
I
must
receive
Life
and
Being
.
O!
let
me
feel
the
force
of
this
Sacrament
in
my
Soul
,
Power
against
Sin
and
Satan
,
and
ability
to
serve
thee
.
Corroborate
my
Spirit
,
that
I
may
obtain
Victory
;
put
off
the
anxious
Cares
of
the
World
,
and
put
on
Joy
,
flowing
from
Remission
and
pardon
of
my
Sins
.
I
am
sensible
,
that
Thy
Table
is
the
strength
of
my
Soul
,
the
Sinews
of
my
Mind
,
the
Band
of
my
Confidence
,
my
Health
,
my
Light
,
and
my
Recovery
.
Being
sprinkled
with
thy
Blood
,
I
shall
be
able
to
turn
to
fight
the
Armies
of
Aliens
,
the
Armies
of
my
Spiritual
Enemies
,
and
prevail
against
them
,
and
go
on
from
Virtue
to
Virtue
,
till
I
shall
Hunger
and
Thirst
no
more
in
thy
Everlasting
Kingdom
.
Amen
,
Amen
.
CHAP.
XIX
.
Of
Bodily
Sickness
,
Weakness
,
and
untimely
Death
,
which
is
sometimes
by
way
of
Judgment
,
inflicted
on
Unworthy
Receivers
of
this
Blessed
Sacrament
.
The
CONTENTS
.
Sickness
,
and
Weakness
,
and
Death
,
are
either
Corporal
,
or
Spiritual
.
Some
Reasons
laid
down
,
why
God
makes
use
of
Sickness
,
and
Weakness
of
Body
,
to
Chastize
the
Unworthy
Receiver
.
How
a
Person
may
know
,
whether
the
Sickness
and
Weakness
of
Body
,
that
is
upon
him
,
comes
upon
him
for
his
Unworthy
Receiving
.
How
Sickness
and
Weakness
of
Body
,
and
an
untimely
Death
,
can
be
said
to
be
inflicted
for
Unworthy
Receiving
,
when
we
see
,
that
even
the
most
worthy
Receivers
sicken
and
dye
,
and
sometimes
suddenly
,
and
before
their
time
,
and
when
it
is
evident
,
that
these
are
effects
of
Natural
Causes
.
The
time
of
Adversity
,
a
time
of
serious
Consideration
.
The
Soul
that
loves
the
Lord
Jesus
in
sincerity
,
hath
no
reason
to
be
troubled
,
when
Sickness
or
Affliction
comes
,
as
if
it
came
for
Unworthy
Receiving
.
Worthy
Receiving
,
the
best
Preparative
for
Death
.
Those
that
neglect
coming
,
have
reason
to
fear
,
that
all
the
Miseries
which
befal
them
,
come
upon
them
for
their
neglect
.
The
Prayer
.
I.
HAving
told
you
in
the
foregoing
Chapter
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Judgment
,
doth
import
both
Temporal
Judgment
,
and
Damnation
,
and
shewn
,
how
the
unworthy
Receiver
makes
himself
liable
to
exemplary
Temporal
Judgments
in
general
;
it
's
fit
I
should
,
in
the
next
place
,
in
imitation
of
St.
Paul
,
speak
of
the
particular
Temporal
Judgments
,
the
unworthy
Communicant
pulls
upon
himself
,
whereof
one
is
Bodily
Sicckness
,
Weakness
,
and
untimely
Death
;
for
thus
we
read
,
1
Cor.
11.
30.
For
this
cause
,
i.e.
upon
the
account
of
this
unworthy
Eating
and
Drinking
,
many
are
weak
and
sickly
among
you
,
and
many
sleep
;
as
if
he
had
said
,
This
your
unworthy
Receiving
brings
Sickness
,
Weakness
,
and
a
preternatural
and
unusual
Sleep
upon
you
:
This
must
needs
be
meant
here
,
for
ordinary
Sleep
,
or
the
usual
Rest
of
the
Body
can
be
no
punishment
;
and
,
to
tell
you
,
that
by
Sleep
in
Scripture
,
is
frequently
understood
Death
,
or
separation
of
the
Soul
from
the
Body
,
or
dissolution
of
this
natural
Life
,
were
to
tell
you
,
what
all
Men
know
,
that
have
but
look'd
into
the
Bible
;
nor
can
any
be
ignorant
,
that
these
Phrases
are
often
used
in
a
Spiritual
Sense
for
Spiritual
Weakness
,
and
Sickness
,
and
Death
,
which
will
oblige
me
to
take
both
significations
into
consideration
.
And
that
God
did
,
in
the
Primitive
Ages
of
Christianity
,
inflict
and
visit
unworthy
Communicants
with
weakness
and
sickness
of
Body
,
and
with
an
untimely
Death
sometimes
,
especially
if
they
continued
impenitent
,
thereby
to
put
them
in
mind
of
their
Offences
,
and
to
exhort
them
to
amendment
of
Life
,
all
Interpreters
agree
;
and
the
same
Temporal
Judgments
,
an
unworthy
Receiver
hath
reason
to
fear
,
and
look
for
at
this
day
,
insomuch
,
that
if
many
a
Man's
sickness
and
weakness
of
Body
,
and
not
living
out
halfe
his
days
,
were
throughly
examin'd
,
and
look'd
into
,
it
would
be
found
to
proceed
,
in
a
great
measure
,
from
this
Cause
,
even
his
unworthy
Receiving
of
the
Holy
Symbols
.
II.
If
we
enquire
into
the
Reasons
why
God
makes
use
of
Sickness
and
weakness
of
Body
,
to
lash
the
unworthy
Receiver
in
this
Life
,
we
must
conclude
,
that
,
considering
how
all
Afflictions
and
Judgments
of
this
Life
are
curative
,
and
intended
to
work
a
change
in
the
Offender
for
the
better
,
the
Reasons
why
God
makes
use
of
Sickness
,
particularly
,
in
punishing
the
unworthy
Receiver
,
are
these
following
:
1.
Sickness
weakens
the
Flesh
,
abates
and
lessens
its
violent
desires
,
whereby
it
comes
to
pass
,
that
the
Spiritual
part
gets
from
under
the
slavery
it
lay
enthrall'd
in
,
while
the
Flesh
prevail'd
,
and
puts
the
Sinner
upon
serious
Thoughts
;
for
now
it
gets
leave
to
exercise
its
Authority
,
which
before
was
over-aw'd
,
and
crush'd
,
and
oppress'd
,
by
the
usurping
Tyrant
,
and
thereby
occasions
terror
and
consternation
in
the
whole
Man
about
his
unworthy
Receiving
.
While
the
Flesh
is
predominant
,
and
bears
Rule
,
Faith
and
Reason
are
mere
prisoners
,
and
whatever
they
suggest
is
not
hearken'd
to
.
The
Flesh
still
baffles
their
Arguments
,
and
admits
of
nothing
,
but
what
pleads
in
favour
of
its
brutish
Appetite
.
Sickness
coming
,
and
weakning
the
Flesh
,
and
rendring
all
the
delights
of
the
World
insipid
and
unsavoury
,
the
Soul
recovers
her
freedom
,
and
is
now
at
liberty
to
think
of
her
former
Life
,
to
survey
the
Actions
of
her
past
Practices
,
and
,
among
other
Errors
,
to
reflect
upon
her
unworthy
Receiving
,
to
aggravate
this
particular
Offence
,
and
thereby
to
incline
the
sinner's
Eyes
and
Hea●t
to
penitential
Tears
,
for
now
the
Man
having
no
hurry
of
business
,
no
noise
of
vain
company
,
no
external
Gayeties
,
no
Musick
of
sensual
Pleasures
,
to
call
him
away
from
minding
the
things
that
belong
to
the
happiness
of
his
Soul
,
he
is
more
at
leisure
to
ruminate
upon
what
he
hath
been
doing
,
and
the
dreadfulness
of
his
Sin
,
viz.
feeding
irreverently
at
this
Table
,
and
not
discerning
,
that
the
Body
of
the
Son
of
God
was
offered
to
his
Soul
,
and
if
any
thing
will
melt
or
turn
him
,
this
is
very
likely
to
effect
it
.
2.
Sickness
puts
the
unworthy
Receiver
in
mind
of
Death
;
for
he
that
falls
sick
,
knows
not
,
but
his
Illness
may
end
in
Death
;
and
there
are
few
Men
,
but
are
of
this
opinion
,
when
once
they
take
their
Bed
;
fear
,
that
they
shall
or
may
dye
,
makes
them
seek
out
for
proper
Helps
and
Remedies
,
send
for
Physicians
,
if
they
be
able
,
and
sometimes
for
Divines
too
;
think
of
making
their
Wills
,
set
their
House
in
order
,
and
,
after
all
,
leave
nothing
untried
,
whereby
they
may
prevent
the
stroak
of
Death
;
Sickness
being
of
that
nature
,
and
having
this
influence
on
men
,
may
therefore
be
suppos'd
to
put
the
unworthy
Receiver
in
mind
of
his
Death
;
and
as
it
puts
him
in
mind
of
Death
,
so
if
he
have
any
sense
of
Religion
left
,
it
minds
him
also
of
an
approaching
Judgment
,
and
suggests
to
him
,
that
,
for
ought
he
knows
,
he
will
shortly
be
in
another
World
,
be
summon'd
to
give
an
account
of
his
Life
to
God
,
and
appear
before
the
Judge
of
Quick
and
Dead
,
even
before
Christ
Jesus
,
the
Son
of
God
;
whose
Death
hath
had
no
influence
upon
his
Life
,
whose
Blood
he
hath
trampled
under
foot
,
whose
Sufferings
he
hath
not
much
thought
of
,
whose
Love
hath
made
no
great
impression
upon
him
,
whose
Charity
hath
wrought
in
him
no
considerable
tenderness
to
his
Neighbour
,
whose
Presence
in
the
Sacrament
he
hath
undervalued
,
and
whose
entreaties
to
become
Wise
unto
Salvation
,
and
meek
and
humble
,
and
serious
and
blameless
,
he
hath
stopt
his
Ears
against
;
and
how
little
Mercy
he
must
expect
of
that
Judge
,
whom
to
please
,
he
hath
not
been
much
concern'd
.
This
Kindness
Sickness
may
be
supposed
to
do
to
the
unworthy
Communicant
,
viz.
to
put
him
in
mind
of
his
Death
,
and
future
account
,
and
the
Judge
,
whose
Body
and
Blood
he
hath
profan'd
;
and
his
anger
and
indignation
against
such
Profanation
;
and
what
can
be
supposed
more
effectual
to
promote
Repentance
,
and
Godly
Sorrow
,
and
new
Resolutions
to
awake
from
the
Dead
,
that
Christ
may
give
him
Life
?
And
therefore
,
God
makes
use
sometimes
of
Bodily
Sickness
to
afflict
the
unworthy
Communicant
,
But
where
Death
seizes
on
the
unworthy
Commnicant
,
either
before
he
can
bethink
himself
,
or
before
a
previous
lingring
Sickness
hath
melted
and
wrought
his
Heart
into
a
Spiritual
Life
,
there
the
Man's
case
is
deplorable
indeed
;
for
to
think
,
that
God
will
accept
of
his
Death
,
as
a
Satisfaction
for
his
Sin
,
and
save
him
however
,
is
to
make
a
new
Divinity
,
and
to
erect
Principles
,
which
the
Scripture
knows
nothing
of
.
'T
is
true
,
in
some
Cases
,
where
God
cuts
off
a
young
Man
in
〈◊〉
Flower
of
his
Age
;
a
young
Man
,
I
mean
,
whose
Li●e
hath
been
blameless
,
attended
with
holy
Fears
,
and
a
Conscientious
Behaviour
,
at
home
and
abroad
;
his
untimely
Death
may
be
said
to
be
a
Temporal
Affliction
for
some
accidental
Miscarriages
,
and
single
Inadvertencies
,
such
as
never
swelled
into
an
Habit
,
or
setled
Approbation
;
by
which
Affliction
he
is
saved
and
freed
from
the
greater
Condemnation
,
according
to
the
Apostle's
Rule
,
1
Cor.
11.
32.
But
when
we
are
judged
,
i
,
e.
with
Temporal
Judgments
,
such
as
Sickness
,
Weakness
,
and
Untimely
Death
,
whereof
he
had
spoken
,
Vers.
30.
we
are
chasten'd
of
the
Lord
,
that
we
should
not
be
condemned
with
the
World
.
In
this
Case
,
i.e.
in
Accidental
Miscarriages
,
God
may
be
said
to
accept
of
the
lesser
,
for
the
greater
Judgment
,
upon
his
Account
,
who
died
,
and
rose
again
,
for
those
who
hear
his
Voice
.
But
where
the
Sin
is
habitual
,
rooted
in
the
Heart
,
hath
invaded
the
Complexion
,
and
is
allowed
of
,
and
thought
harmless
,
and
void
of
Hurt
;
there
an
Untimely
Death
is
no
Security
against
Condemnation
,
no
Shelter
against
the
Wrath
to
come
:
How
far
it
may
abate
or
qualifie
the
future
Indignation
,
I
am
not
able
to
say
;
but
it
is
no
Deletory
,
no
Fortisication
,
no
Charm
against
that
Storm
.
III.
But
here
a
Difficulty
will
arise
,
How
a
Person
may
know
that
the
Sickness
or
Weakness
of
Body
that
is
upon
him
,
comes
upon
him
for
his
unworthy
Receiving
?
To
which
,
I
answer
;
1.
There
is
not
a
more
ready
Way
to
know
it
,
than
by
ransacking
our
Life
;
and
particularly
,
our
publick
Devotions
.
If
,
in
our
present
Sickness
,
we
find
,
upon
Examination
,
that
when
we
came
formerly
to
the
Supper
of
the
Lord
,
we
came
without
any
sincere
Intent
,
Desire
,
or
Resolution
,
to
be
wrought
into
Love
and
Obedience
to
Christ
Jesus
,
by
the
Sight
of
his
Cross
,
and
Death
,
and
Charity
;
that
we
came
,
and
went
away
,
unconcerned
,
unmoved
,
untouched
,
at
this
Medicamentum
Immortalitatis
,
this
Physick
of
Immortality
,
Dionys.
Areop.
de
Hier.
Eccl.
cap.
5
▪
as
St.
Dennis
calls
it
;
or
,
that
we
thought
that
the
Blessings
promised
to
the
Faithful
,
and
to
those
who
strive
,
and
fight
the
good
Fight
,
would
fall
to
our
share
,
and
be
conveyed
to
us
in
this
Ordinance
,
without
a
due
Contrition
,
and
Endeavours
to
tread
in
our
Master's
Steps
;
we
may
easily
infer
,
that
we
were
unworthy
Receivers
;
and
that
,
among
other
Causes
of
our
Sickness
,
this
is
one
,
and
the
principal
too
;
even
our
unworthy
and
irreverent
Feeding
at
the
Lord's
Table
.
2.
Is
any
sick
among
you
?
Let
him
send
for
the
Elders
of
the
Church
,
saith
St.
James
,
Chap.
5.
Vers.
14.
In
the
Primitive
Church
,
the
sick
Person
,
especially
he
that
was
doubtful
of
his
Spiritual
Condition
,
sent
for
Seven
Ministers
or
Presbyters
of
the
Church
,
as
so
many
Physicians
,
to
consult
about
the
State
of
his
Soul
;
before
whom
he
faithfully
spread
his
Case
,
giving
them
as
candid
an
Account
of
himself
as
he
could
;
and
so
left
it
to
them
,
to
judge
and
give
Sentence
in
his
Cause
.
And
this
also
is
a
very
rational
Way
to
come
to
a
satisfactory
Knowledge
,
whether
the
present
Sickness
proceed
from
unworthy
Communicating
,
or
not
.
And
therefore
,
he
that
falls
sick
after
he
hath
been
at
the
Lord's
Table
,
let
him
send
for
a
faithful
Guide
and
Director
,
and
impartially
signifie
and
reveal
to
him
the
Constitution
of
his
Soul
,
what
it
hath
been
,
and
what
it
is
;
and
the
Actions
of
his
Life
,
the
manner
of
his
Worship
in
publick
and
private
,
and
how
and
which
way
he
used
to
address
himself
to
God
;
what
his
Thoughts
and
Preparations
were
,
when
he
used
to
go
to
the
Table
of
the
Lord
;
what
he
felt
after
Receiving
;
whether
it
left
an
Awe
upon
his
Spirit
,
a
Fear
desiring
his
own
Soul
;
what
his
Design
was
in
Receiving
,
and
how
far
he
closed
with
God
:
And
a
pious
,
judicious
Divine
may
be
very
helpful
to
the
sick
Person
,
to
direct
,
instruct
and
inform
him
,
whether
the
Sickness
be
an
Effect
of
his
unworthy
Receiving
,
or
not
.
And
,
lest
any
should
cavil
here
,
and
object
,
What
matter
is
it
whether
a
Man
know
the
Occasion
of
his
Sickness
,
and
what
it
was
that
brought
it
upon
him
?
I
shall
offer
,
by
way
of
Answer
,
these
few
Particulars
:
1.
If
there
were
nothing
but
Curiosity
in
the
Case
,
something
might
be
said
for
a
Man's
being
so
inquisitive
.
In
Natural
Causes
of
Distempers
,
Men
think
no
Curiosity
great
enough
;
and
if
either
we
our selves
,
or
Children
,
or
Relations
,
fall
sick
,
common
Curiosity
tempts
us
to
ask
the
Physician
,
what
he
thinks
the
Cause
of
our
Illness
is
;
nay
,
if
the
Cause
be
unknown
,
both
to
our selves
,
and
others
,
we
have
very
often
the
Curiosity
to
have
the
Body
of
a
Friend
,
or
Child
,
open'd
,
to
know
the
Cause
.
And
why
People
should
not
be
as
curious
in
Spiritual
Things
,
as
they
are
in
Natural
,
I
know
no
Reason
.
The
Providences
of
God
,
and
his
Designs
,
in
the
various
Accidents
that
befall
us
,
certainly
deserve
our
Curiosity
and
Inquisitiveness
,
much
more
than
things
of
an
inferior
Nature
.
Nor
is
it
impossible
to
find
out
the
particular
Cause
,
why
God
sends
such
a
Sickness
upon
certain
Persons
,
when
himself
hath
declared
in
his
Word
,
in
what
Cases
,
and
upon
what
Provocations
he
will
send
it
.
2.
If
the
Sickness
be
found
to
be
a
Consequence
or
Effect
of
unworthy
Receiving
,
this
helps
to
strengthen
our
Faith
in
the
Promises
and
Threatnings
of
God
;
and
finding
,
that
what
the
Apostle
hath
said
so
many
Hundred
Years
agone
,
comes
to
pass
still
,
this
is
a
very
strong
Argument
that
he
spake
by
the
Spirit
of
God
,
and
a
Motive
to
admire
the
Veracity
of
God
,
and
Encouragement
to
believe
the
other
Promises
and
Threatnings
of
the
Word
of
God
.
Nothing
is
a
greater
Confirmation
of
Faith
,
than
Experience
;
and
he
that
hath
seen
the
things
the
Scripture
speaks
,
very
frequently
accomplished
,
hath
enough
to
turn
his
Faith
into
a
full
Assurance
.
3.
If
the
unworthy
Receiver
knows
that
it
is
his
Sin
,
committed
in
the
holy
Sacrament
,
that
hath
brought
the
present
Sickness
upon
him
;
if
after
that
,
he
recovers
,
and
escapes
,
it
will
be
an
Obligation
upon
him
to
come
to
it
with
greater
Circumspection
;
For
he
that
hath
suffered
in
the
Flesh
,
saith
St.
Peter
,
hath
ceased
from
Sin
,
1
Pet.
4.
1.
And
therefore
,
having
suffered
for
his
unworthy
Receiving
,
that
Suffering
will
make
him
weary
of
his
Sin
;
which
he
cannot
be
,
except
he
comes
for
the
future
,
and
draws
near
with
a
pure
Heart
;
holding
fast
the
Profession
of
the
Faith
,
without
wavering
;
as
it
is
said
,
Heb.
10.
22
,
23.
But
,
IV.
While
we
are
discoursing
of
this
particular
Judgment
,
another
Doubt
arises
,
viz.
How
Sickness
of
the
Body
,
and
an
untimely
Death
,
can
be
said
to
be
inflicted
for
unworthy
Receiving
,
when
we
see
even
the
most
worthy
Receivers
sicken
,
and
grow
weak
,
and
die
young
many
times
,
in
the
Prime
and
Flower
of
their
Age
:
And
nothing
is
more
vulgarly
known
,
than
that
Sickness
and
Death
are
nothi●g
but
the
Product
of
Natural
Causes
?
I
answer
;
1.
Though
even
very
excellent
Christians
,
who
may
be
supposed
to
have
been
very
penitent
and
worthy
Receivers
,
ever
since
they
frequented
the
Ordinances
of
God
with
any
Sense
and
Understanding
;
though
even
such
do
sicken
,
and
many
times
die
suddenly
,
and
in
the
midst
of
their
Race
;
yet
that
proceeds
from
other
Causes
:
And
these
Accidents
are
either
Trials
of
their
Faith
and
Patience
,
or
Preparatives
for
Heaven
,
or
Preservatives
from
Sin
,
or
Occasions
to
glorifie
God
,
or
Opportunities
to
promote
the
Honour
of
Religion
,
or
Chastisements
for
some
rash
and
imprudent
Actions
,
to
prevent
their
being
condemned
with
the
World
.
According
to
which
Rule
,
we
are
to
judge
of
the
untimely
Death
of
that
Prophet
,
1
Reg.
13.
24.
who
cried
against
the
Altar
of
Bethel
:
A
good
Man
,
no
doubt
;
but
being
persuaded
by
the
crafty
old
Prophet
,
who
pretended
a
Counter-Inspiration
,
he
went
back
,
and
ate
Bread
in
the
place
against
which
he
was
warned
;
for
which
imprudent
Act
,
a
Lion
found
him
,
and
slew
him
.
And
such
was
the
Death
of
Uzzah
,
2
Sam.
6.
7.
who
,
out
of
a
good
intent
,
put
forth
his
Hand
to
uphold
the
Ark
,
that
was
in
danger
of
falling
,
the
Oxen
that
drew
the
Cart
,
shaking
it
:
For
which
,
God
struck
him
dead
upon
the
place
.
And
this
was
the
Case
of
Josiah
,
a
Man
noted
for
his
singular
Piety
;
yet
going
up
rashly
against
Pharaoh
Necho
,
was
killed
in
Battel
,
though
,
according
to
the
Course
of
Nature
,
he
might
have
lived
many
Years
longer
.
Thus
God
chastised
the
impremeditated
Errours
of
his
Servants
in
this
Life
,
that
they
might
not
fall
a
Prey
to
the
greater
Condemnation
hereafter
.
One
and
the
same
Effect
,
may
have
very
different
Causes
;
and
the
Reasons
of
Things
that
happen
in
the
World
,
are
various
.
The
same
thing
may
be
a
Mercy
to
one
,
which
is
a
Judgment
to
another
;
as
the
Pillar
of
a
Cloud
,
Exod.
14.
19
,
20.
was
Darkness
to
the
Egyptians
,
and
Light
to
the
Israelites
:
And
the
Meat
sent
to
Elijah
,
was
a
Character
of
God's
Love
;
whereas
that
sent
to
the
Israelites
,
upon
their
murmuring
,
was
a
Fore-runner
of
his
Wrath
and
Anger
.
And
this
may
be
applied
to
Sickness
,
and
Untimely
Death
:
In
the
unworthy
Receiver
,
it
is
a
Punishment
;
in
the
Worthy
,
a
singular
Mercy
.
A
Prince
may
send
two
Persons
,
one
whom
he
hates
,
another
whom
he
loves
,
to
Prison
,
with
very
different
Intents
;
the
one
,
with
an
Intent
to
have
him
executed
according
to
Law
;
the
other
,
to
preserve
him
from
the
Rage
of
his
Enemies
:
And
the
same
may
be
said
of
Sickness
,
which
,
we
see
,
lights
indifferently
,
upon
Good
and
Bad.
2.
Though
Sicknesses
,
and
Untimely
Death
,
are
govern'd
by
Second
Causes
;
by
Colds
,
and
Heats
;
by
hard
Labour
,
and
Straining
;
by
excessive
Passion
,
and
Grief
,
and
Joy
;
by
tedious
Journeys
,
and
dangerous
Voyages
;
by
Fevers
in
the
Blood
,
and
Contrariety
of
pugnant
Humours
;
by
Winds
,
and
Storms
;
by
Fire
,
and
Water
;
by
a
Pestilential
Breath
,
and
going
to
infected
Places
,
&c.
yet
he
that
sits
at
the
Stern
of
the
great
Vessel
,
must
not
be
supposed
to
look
on
carelesly
,
or
to
be
nothing
but
a
Spectator
of
the
Conspiration
of
the
Second
Causes
.
These
Second
Causes
are
constantly
govern'd
by
a
Power
supream
;
and
by
his
Order
and
Influence
they
move
.
He
directs
,
and
bids
them
concur
to
produce
such
Effects
;
and
while
they
seem
to
act
by
Chance
,
and
in
the
dark
,
he
himself
hath
pregnant
Reasons
,
why
he
causes
such
a
Concourse
of
inferior
Causes
;
and
these
Reasons
he
hath
thought
fit
to
reveal
in
his
Word
,
where
we
are
to
seek
them
.
So
that
though
an
unworthy
Receiver
may
get
his
Sickness
and
Death
by
Quarrelling
,
by
Gluttony
,
by
Drunkenness
and
Intemperance
,
by
being
wounded
and
bruised
by
rude
and
insolent
Men
,
yet
Providence
is
not
asleep
all
this
while
;
and
though
he
doth
not
command
or
approve
the
Sins
which
are
the
Occasion
,
or
the
immediate
Causes
of
the
ensuing
Sickness
,
yet
he
wisely
permits
them
,
resolves
not
to
hinder
them
from
producing
such
Effects
,
for
Reasons
his
Eternal
and
infinite
Wisdom
hath
pitched
upon
;
so
that
they
may
very
well
be
intended
as
Punishments
and
Judgments
,
even
while
they
are
the
natural
Effects
of
Second
Causes
:
And
God
,
in
punishing
the
unworthy
Receiver
with
Sickness
,
and
untimely
Death
,
lays
Righteousness
to
the
Line
,
and
Justice
to
the
Plummet
;
there
being
nothing
more
just
,
than
that
he
should
fall
sick
,
that
hath
been
sick
of
God's
Service
;
and
he
come
to
an
untimely
Death
,
that
hath
disregarded
the
Death
of
Christ
Jesus
,
and
counted
it
an
unworthy
thing
.
And
what
if
some
unworthy
Receivers
live
as
long
as
other
Men
,
and
perhaps
to
a
very
great
Age
;
yet
that
doth
not
make
the
Apostle's
Words
less
true
;
nor
is
it
any
Security
to
the
Offenders
,
that
therefore
they
shall
go
scot-free
.
The
Threatnings
of
God
that
concern
this
present
Life
,
if
they
are
not
executed
in
this
Life
,
shew
however
what
the
Sinner
hath
deserved
;
and
not
being
executed
here
,
if
that
which
should
have
been
inflicted
here
,
is
added
to
the
Punishment
hereafter
,
he
hath
no
great
reason
to
brag
of
his
escaping
here
.
Sometimes
the
Sinner
bethinks
himself
,
and
repents
,
and
turns
from
his
Errour
,
and
by
that
means
escapes
the
sad
Effects
of
his
Threatning
;
for
all
Threatnings
have
this
implicite
Condition
included
,
In
case
the
Offender
doth
not
make
his
Peace
with
God
.
Add
to
all
this
,
That
if
the
Threatnings
of
God
be
executed
upon
some
Persons
,
guilty
of
the
Sin
to
which
the
Threatning
is
made
,
it
is
enough
to
vindicate
the
Veracity
of
God
:
And
if
any
Sinner
,
of
the
same
Size
and
Degree
,
do
escape
,
still
the
Threatning
shews
what
they
may
expect
,
if
they
turn
not
.
The
Preceding
Considerations
reduced
to
Practice
.
I.
THE
Wise
Man's
Advice
,
surely
,
is
very
reasonahle
,
Eccles.
7.
14.
In
the
Day
of
Adversity
,
consider
.
Times
of
Affliction
are
considering
Times
.
Affliction
is
sent
on
purpose
to
teach
,
and
to
instruct
us
:
'T
is
intended
to
put
us
in
mind
of
the
Sins
we
have
forgotten
,
or
been
wilfully
ignorant
of
;
the
Sins
of
our
Childhood
,
the
Sins
of
our
Youth
,
the
Sins
of
our
riper
Age
,
and
the
various
Neglects
and
Defects
of
our
holy
Services
.
And
therefore
,
in
the
Old
Testament
,
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jasar
,
which
stands
for
Affliction
,
imports
not
only
Correction
and
Chastisement
,
but
Instruction
too
:
It
is
an
excellent
School-master
;
and
he
that
submits
to
its
Teachings
,
will
become
wiser
than
a
Multitude
of
Books
will
make
him
.
Therefore
,
my
Son
,
despise
not
thou
the
chastening
of
the
Lord
;
nor
faint
when
thou
art
rebuked
of
him
,
Heb.
12.
5.
Consider
who
it
is
that
sends
the
Rod
,
and
what
the
Design
of
the
unwelcome
Messenger
is
.
Consider
how
much
thou
needest
it
,
and
how
justly
thou
hast
deserved
it
.
Consider
how
it
is
intended
for
thy
Good
;
and
how
thou
shouldest
have
forgotten
why
thou
camest
into
the
World
,
but
for
this
Remembrancer
.
Consider
how
little
Reason
thou
hast
to
take
it
ill
,
when
the
dearest
Servants
of
God
have
passed
through
this
Fire
;
and
how
,
without
it
,
thou
wouldst
have
continued
a
Stranger
to
thy self
.
Consider
its
Mercy
,
that
he
will
call
home
the
straying
Sheep
,
and
will
not
let
thee
wander
in
the
Wilderness
of
Sin
:
And
that
when
he
strikes
,
his
Intent
only
is
to
beat
the
Dust
out
of
thy
Clothes
,
not
to
hurt
the
better
part
.
This
Consideration
will
go
near
to
produce
that
excellent
Temper
in
thee
,
which
David
speaks
of
;
Surely
,
I
have
behaved
and
quieted
my self
,
as
a
Child
that
is
weaned
of
his
Mother
:
My
Soul
is
even
as
a
weaned
Child
,
Psal.
131.
2.
II.
Let
not
him
that
is
weak
in
Faith
,
yet
loves
the
Lord
Jesus
Christ
in
Sincerity
,
makes
Conscience
of
his
Laws
,
and
would
not
willingly
offend
him
,
to
gain
the
World
;
let
him
not
be
frighted
when
Sickness
,
or
any
outward
Disaster
and
sad
Accident
befals
him
,
as
if
that
were
a
certain
Argument
,
that
therefore
he
hath
received
unworthily
.
The
Enemy
may
suggest
such
a
Thought
;
but
,
Christian
,
explode
it
as
boldly
as
it
comes
.
They
are
other
Reasons
that
make
thy
Heavenly
Father
lay
his
chastening
Hand
upon
thee
.
His
Design
is
,
to
make
thee
entirely
conformable
to
his
own
Son
;
to
that
Son
,
who
,
for
the
Glory
set
before
him
,
endured
the
Cross.
He
was
made
perfect
through
Suffering
;
so
would
God
make
thee
perfect
through
Affliction
.
If
a
Person
be
never
so
holy
,
yet
if
he
hath
not
passed
through
the
Furnace
of
Affliction
,
he
wants
Perfection
.
Afflictions
gave
the
Son
of
God
,
as
he
was
Man
,
a
Title
to
his
Father's
Kingdom
;
and
they
are
Items
to
thee
,
that
thou
shalt
reign
with
Christ
for
ever
.
These
Troubles
that
encompass
thee
,
are
to
make
thy
future
Joys
the
greater
,
and
thy
Crown
more
bright
and
shining
.
Fear
not
that
thou
hast
received
unworthily
,
while
thy
Conscience
bears
witness
that
thine
Eyes
,
thy
Heart
,
thy
Affections
,
were
toward
him
in
the
holy
Sacrament
,
and
are
so
still
:
If
thy
Treasure
and
thy
Heart
was
in
Heaven
then
,
and
thou
still
endeavourest
to
preserve
that
Frame
,
thy
Eating
and
Drinking
hath
done
thee
good
,
and
thou
hast
been
refreshed
by
it
,
and
the
Lines
did
fall
to
thee
in
pleasant
places
.
These
present
Afflictions
are
thy
Security
,
that
God
loves
thee
;
and
as
they
tell
thee
that
thou
hast
no
continuing
City
here
,
so
they
help
to
prepare
thy
Soul
for
the
Possession
of
that
Inheritance
which
shall
last
for
ever
.
III.
Worthy
Receiving
of
the
Lord's
Supper
,
is
the
best
Preparative
for
Death
.
No
Man
can
die
uncomfortably
,
that
makes
it
his
Business
,
as
often
as
he
comes
to
this
Table
,
to
receive
worthily
.
Death
cannot
hurt
him
,
let
it
be
natural
or
violent
,
untimely
or
orderly
;
for
,
by
this
worthy
Receiving
,
he
hath
laid
up
a
good
Foundation
against
the
Time
to
come
Death
may
destroy
his
Body
,
but
cannot
kill
the
Soul
.
Death
may
fright
him
,
but
it
cannot
undo
him
.
It
may
dis-lodge
his
Spirit
,
but
it
drives
it
to
a
nobler
Habitation
.
It
may
expel
the
Guest
,
but
it
gives
him
a
Title
to
a
better
Building
.
His
worthy
Receiving
gives
him
an
Interest
in
Christ's
Death
;
and
because
Christ
lives
,
he
shall
live
also
.
Death
may
come
blustering
,
and
make
a
Noise
;
but
in
that
Whirlwind
his
Soul
rides
to
Heaven
.
Let
his
Death
come
by
Sword
,
or
Famine
,
or
Torment
,
or
Fire
,
or
Water
,
it
makes
no
Alteration
in
his
Happiness
.
To
him
,
to
live
,
is
Christ
;
and
die
,
Gain
:
And
he
knows
who
hath
said
,
I
am
the
Resurrection
,
and
the
Life
.
The
worthy
Receiver
never
dies
,
for
he
lives
in
Christ
,
who
abides
for
ever
.
Christ
will
not
suffer
that
Soul
to
perish
,
in
which
he
hath
been
pleased
to
make
his
Habitation
.
He
is
concern'd
to
secure
her
Happiness
;
and
his
Eyes
are
open
upon
her
,
to
do
her
good
.
Her
worthy
Receiving
arms
her
against
the
Fears
of
Death
,
and
scatters
the
Mists
which
Death
doth
cast
before
her
Eyes
.
Receiving
worthily
,
makes
the
Soul
a
sit
Habitation
for
the
Spirit
of
God
;
and
If
the
Spirit
of
him
that
raised
up
Jesus
from
the
dead
dwell
in
you
,
he
that
raised
up
Christ
from
the
dead
shall
also
quicken
your
mortal
Bodies
by
his
Spirit
that
dwells
in
you
,
Rom.
8.
11.
IV.
As
the
unworthy
Receiver
,
when
Sickness
,
or
some
other
heavy
Judgment
,
lights
upon
him
,
hath
reason
to
believe
,
that
it
is
for
his
unworthy
Receiving
;
so
he
that
wilfully
neglects
coming
to
this
holy
Sacrament
,
may
very
justly
conclude
,
that
all
the
Troubles
and
Miseries
that
befall
him
,
do
,
in
a
great
measure
,
befall
him
for
that
Neglect
.
'T
is
hard
to
determine
which
is
the
greater
Sin
,
whether
Receiving
unworthily
,
or
not
Receiving
at
all
;
both
will
admit
of
great
Aggravations
:
And
as
these
Sins
are
in
a
manner
equal
,
so
it
is
not
irrational
to
conclude
,
that
the
Judgments
threatned
to
the
one
,
may
be
inflicted
for
the
other
too
.
As
the
Jews
say
of
the
Golden
Calf
,
that
an
Ounce
of
that
Sin
is
an
Ingredient
into
all
the
Calamities
that
came
upon
them
;
so
there
is
not
a
Cross
that
the
wilful
Neglecter
of
this
Sacrament
feels
,
or
endures
,
but
he
hath
reason
to
think
that
this
Neglect
contributes
towards
it
;
and
all
his
Miseries
call
to
him
,
though
he
will
not
hear
the
Voice
,
not
to
neglect
so
great
Salvation
;
and
if
all
these
Calls
cannot
awaken
him
into
a
Sense
of
his
Duty
,
how
must
his
Reckoning
swell
,
and
how
inexcusable
must
he
be
,
whom
neither
the
still
Voice
of
Prosperity
,
nor
the
shriller
Sound
of
Adversity
,
can
convince
?
Take
,
eat
,
this
is
my
Body
;
and
Drink
ye
all
of
this
,
is
a
Duty
,
as
much
as
doing
by
others
the
same
that
we
would
have
others
to
do
us
.
It
will
appear
,
and
be
made
out
one
Day
,
that
this
was
not
an
Evangelical
Counsel
only
,
which
the
more
Religious
Sort
,
that
are
ambitious
of
the
highest
Place
in
Heaven
,
need
only
mind
,
if
they
please
.
It
was
said
to
all
the
Disciples
,
that
represented
the
Church-Militant
:
And
if
thou
professest
thy self
a
Member
of
that
Church
,
thou
art
no
more
excused
from
the
Performance
of
it
,
than
thou
art
from
coming
to
Church
,
and
attending
the
other
Ordinances
of
God
.
But
if
these
Motives
cannot
prevail
,
God
hath
Enforcives
which
shall
;
but
from
these
,
Good
Lord
deliver
us
.
The
PRAYER
.
O
God!
When
thou
with
Rebukes
dost
chasten
Man
for
Iniquity
,
thou
makest
his
Beauty
to
consume
away
like
a
Moth
!
Hear
my
Prayer
,
O
Lord
,
and
give
ear
unto
my
Cry
;
hold
not
thy
Peace
at
my
Tears
.
Oh
,
let
the
Afflictions
which
have
befallen
me
,
and
which
thou
shalt
hereafter
think
fit
to
send
upon
me
,
help
towards
the
strengthening
of
my
Faith
in
Christ
Jesus
.
Thou
hast
sometimes
laid
thy
Hand
upon
me
,
thy
Afflicting
Hand
,
and
I
have
taken
no
notice
of
it
.
Thou
hast
smitten
me
,
and
I
have
not
looked
up
to
Heaven
,
from
whence
the
Stroak
did
come
.
Thou
hast
corrected
me
,
and
I
have
not
been
the
better
for
it
.
I
have
been
like
a
Beast
before
thee
;
so
foolish
was
I
,
and
ignorant
.
Oh
,
teach
thou
me
!
Let
me
read
my
Duty
in
my
Crosses
.
And
whatever
Trouble
comes
upon
me
,
let
that
Trouble
direct
me
to
the
Cross
of
my
dear
Master
,
the
Lord
Jesus
.
Enlarge
my
Contemplations
of
the
Cross
of
Christ
,
by
the
Crosses
that
knock
at
my
Door
.
Let
these
make
me
more
zealous
to
participate
of
the
Benefits
of
the
Cross
of
Christ
.
In
these
Crosses
and
Troubles
,
let
me
find
Motives
to
come
with
greater
Seriousness
to
the
Table
of
my
crucified
Redeemer
.
Let
these
prompt
me
to
run
to
the
Tree
which
yields
the
Fruit
of
Righteousness
.
Let
not
these
discourage
me
from
loving
thee
;
but
rather
inflame
my
Affections
,
to
make
thee
my
Hope
and
Fortress
,
my
Light
,
and
my
Salvation
.
Let
me
look
upon
the
Joy
that
all
my
Troubles
will
at
last
end
in
,
and
take
Comfort
in
all
my
Tribulations
.
Imprint
this
Belief
upon
my
Soul
,
that
thou
knowest
better
what
is
good
for
me
,
than
my
Carnal
Heart
.
I
am
apt
to
hanker
after
the
Flesh-pots
of
Egypt
;
but
let
me
see
the
richer
Table
in
thy
Kingdom
.
I
am
apt
to
be
fond
of
these
outward
Comforts
:
Oh
,
quench
my
Thrist
after
them
!
Let
me
see
clearly
,
that
to
feed
on
thy
Love
,
is
better
Diet
than
this
Earth
affords
.
Give
me
thy
Peace
;
not
as
the
World
gives
,
but
as
thou
usest
to
give
thine
own
People
.
Oh!
give
me
what
I
want
:
Thou
knowest
my
Necessities
better
than
I.
Give
me
better
things
than
my
Flesh
desires
,
even
those
which
may
pre●erve
me
by
thy
Power
,
through
Faith
,
unto
Salvation
,
through
Jesus
Cheist
our
Lord
.
Amen
.
CHAP.
XX.
Of
Spiritual
Weakness
,
Sickness
and
Death
,
the
Second
Temporal
Judgment
,
inflicted
sometime
on
the
Unworthy
Receivers
of
this
holy
Sacrament
.
The
CONTENTS
.
The
Eucharist
a
Cure
for
all
Diseases
,
yet
many
continue
weak
and
sick
after
it
.
The
Cause
shewn
to
be
in
themselves
.
The
Signs
of
Spiritual
Weakness
,
Sickness
and
Death
.
God
inflicts
these
Spiritual
Judgments
upon
Unworthy
Receivers
by
degrees
.
The
Justice
of
it
vindicated
,
in
four
Particulars
.
Spiritual
Weakness
and
Sickness
,
proved
to
be
a
greater
Judgment
than
the
Corporal
.
Of
the
End
of
our
Eating
and
Drinking
worthily
at
this
Table
,
which
is
Spiritual
Health
;
and
wherein
that
consists
.
Spiritual
Judgments
more
common
than
Men
think
or
suspect
.
Our
Souls
are
capable
of
Diseases
,
as
well
as
our
Bodies
.
Several
Instances
and
Proofs
given
of
it
.
The
Cure
of
Spiritual
Weakness
and
Sicknesses
,
laid
down
in
several
Particulars
.
The
Prayer
.
I.
AS
Corporal
,
so
even
Spiritual
Weakness
,
Sickness
,
and
Death
,
proves
too
frequently
an
Effect
of
Eating
and
Drinking
unworthily
at
this
Table
:
Nay
,
these
Spiritual
Sicknesses
are
more
common
than
the
other
.
'T
is
true
,
they
cause
no
Pain
,
no
Aches
,
no
Torments
in
the
Bowels
;
they
are
not
felt
,
as
the
Pleurisie
,
or
Cholick
,
or
Twisting
of
the
Guts
;
but
they
are
Sicknesses
still
:
And
because
we
find
such
Things
,
and
God
manifests
his
Anger
often
against
unworthy
Receiving
,
by
such
Symptoms
we
have
reason
to
believe
,
the
Apostle
aimed
at
these
,
as
well
as
at
Bodily
Diseases
,
when
he
avers
,
For
this
Cause
many
are
weak
and
sickly
among
you
,
and
many
sleep
.
'T
is
true
,
there
is
not
a
more
proper
Medicine
for
all
the
Diseases
of
the
Soul
,
than
this
holy
Sacrament
.
To
which
purpose
,
De
Sacram.
Dist.
3.
Albertus
Magnus
saith
very
appositely
,
Tract.
1.
cap.
4.
If
in
the
Eucharist
,
in
the
Remembrance
of
our
Saviour's
Passion
,
we
reflect
on
his
Humility
,
it
will
free
us
from
the
Infection
of
Pride
.
If
we
think
of
his
wonderful
Charity
,
we
shall
be
delivered
from
the
Evil
of
Envy
.
If
we
consider
with
what
Alacrity
he
went
to
die
for
us
,
and
to
offer
himself
in
Sacrifice
for
us
,
it
will
be
an
Antidote
against
Weariness
of
his
Service
,
and
Backwardness
to
Devotion
.
If
we
ponder
his
Bounty
,
and
how
liberally
he
gives
us
himself
,
and
all
he
hath
,
we
shall
be
rid
of
Covetousness
.
If
we
lay
his
Meekness
and
Patience
to
heart
,
it
will
be
an
excellent
Remedy
against
Wrath
and
Anger
.
If
we
remember
how
frugal
his
Supper
was
,
and
how
far
from
Pomp
and
Ostentation
,
and
how
mean
the
Food
was
he
made
use
of
,
it
will
check
our
Gluttony
and
Voracity
.
And
if
we
cast
our
Eyes
on
the
bitter
Herbs
he
eat
,
the
Emblem
of
his
bitter
Passion
,
we
shall
not
be
troubled
much
with
Luxury
.
And
to
this
purpose
was
the
Saying
of
Innocent
III.
De
Myster.
Miss.
l.
4.
c.
44.
That
the
Mystery
of
the
Cross
frees
us
from
the
reigning
Power
of
Sin
;
and
the
Mystery
of
the
Eucharist
,
from
a
Desire
of
Sin
.
And
if
the
Woman
in
the
Gospel
was
cured
of
her
Infirmity
by
touching
but
the
Hem
of
Christ's
Garment
,
what
Virtue
may
we
suppose
in
his
whole
Body
,
if
it
be
touched
by
a
lively
Faith
in
this
Ordinance
!
If
God
hath
given
to
the
Fat
of
Vipers
Virtue
to
expel
Poyson
,
shall
not
we
think
there
is
greater
Virtue
in
Christ's
crucified
Body
,
to
cure
the
Diseases
of
the
Soul
?
If
he
gave
Virtue
to
the
Tree
of
Life
in
Paradise
,
to
prolong
Age
,
and
to
procure
Perpetuity
of
Duration
;
shall
not
Christ's
Flesh
,
represented
by
the
Symbols
here
,
confer
Life
,
and
Health
,
and
Salvation
much
more
?
If
he
have
given
some
Minerals
Virtue
to
disperse
Fumes
and
Vapours
;
shall
not
we
believe
there
is
greater
Virtue
in
the
Incarnate
Son
of
God
,
to
disperse
the
Clouds
and
Fogs
that
molest
and
annoy
the
Soul
?
This
cannot
be
denied
;
and
we
may
rationally
believe
,
that
this
Sacrament
is
intended
by
God
to
cure
all
the
Distempers
of
the
Soul
:
But
if
that
Medicine
be
not
used
as
it
ought
,
the
Soul
,
instead
of
growing
stronger
,
becomes
more
weakly
,
more
sickly
,
and
draws
nigh
unto
the
Gates
of
Death
.
II.
What
this
Spiritual
Weakness
,
Sickness
and
Death
,
is
,
will
not
be
very
difficult
to
discover
.
If
you
mind
the
Apostle's
Expression
,
there
is
a
Gradation
in
the
Judgment
he
speaks
of
;
Weakness
is
a
lower
Degree
of
Misery
than
Sickness
,
and
Sickness
a
lower
Degree
than
Death
.
The
first
Act
of
God's
Displeasure
against
Receiving
unworthily
is
,
to
inflict
Weakness
;
if
that
works
no
Reformation
,
then
Sickness
;
and
if
this
doth
not
make
the
Sinner
rise
,
then
Spiritual
Death
.
1.
Spiritual
Weakness
.
And
this
may
be
said
to
consist
in
these
following
Particulars
:
1.
In
the
Loss
of
Lively
Apprehensions
of
Spiritual
Things
,
which
were
formerly
vouchsafed
to
the
unworthy
Receiver
.
Even
Men
that
are
Hypocrites
in
Religion
,
and
whose
Hearts
were
never
throughly
changed
,
have
sometimes
Flashes
of
Heaven
or
Hell
,
coming
either
from
without
,
or
from
within
.
Ahab
certainly
had
a
very
great
Sense
of
God's
Displeasure
,
and
a
Sight
of
Divine
Vengeance
surprized
his
Mind
,
when
he
rent
his
Clothes
,
and
put
Sack-cloth
upon
his
Flesh
,
and
fasted
,
and
lay
in
Sack-cloth
,
and
went
softly
,
1
King
.
21.
27.
And
some
of
us
may
have
known
some
Persons
,
who
have
been
given
to
Drinking
,
or
Swearing
,
or
Lying
,
or
Uncleanness
,
or
Quarrelling
;
when
their
Office
,
or
Employment
,
or
Station
in
the
World
,
or
some
such
External
Cause
and
Motive
,
have
put
them
upon
Receiving
the
Holy
Sacrament
;
before
they
have
come
to
this
Table
,
they
have
had
some
very
serious
Thoughts
,
and
you
might
observe
in
them
a
Demureness
of
Behaviour
,
some
Apprehensions
of
the
Necessity
of
Repentance
;
and
sometimes
their
Hearts
have
been
so
touched
,
that
even
a
few
Tears
have
dropped
from
their
Eyes
,
as
a
Testimony
of
their
being
moved
at
the
Thoughts
of
Christ's
Death
and
Passion
;
but
the
Sacrament
being
over
,
their
Devotion
hath
been
at
an
end
too
,
and
they
have
returned
to
their
old
Sins
;
which
made
them
unworthy
Receivers
,
because
this
shews
,
they
were
not
heartily
resolved
,
when
they
came
to
this
Table
,
to
subdue
their
Corruptions
.
Their
lively
Apprehensions
of
Spiritual
Things
,
they
formerly
had
,
have
thereupon
grown
dark
and
decayed
,
become
languid
and
faint
,
and
no
Foot-step
of
them
hath
been
left
.
Those
Flashes
of
good
Thoughts
,
though
short
and
transitory
,
had
they
been
improved
,
would
have
signally
strengthen'd
their
Souls
,
and
encouraged
their
practical
Love
to
Christ
Jesus
:
But
being
careless
and
regardless
of
that
Improvement
,
God
justly
lets
those
lively
Apprehensions
decay
;
and
thence
comes
their
Spiritual
Weakness
.
God
could
uphold
those
lively
Apprehensions
;
but
they
having
no
Love
to
them
,
God
,
by
a
secret
Judgment
,
lets
them
wear
out
:
And
then
,
What
can
be
the
Issue
,
but
Spiritual
Weakness
?
2.
Irresoluteness
to
resist
Temptations
,
is
another
Symptom
of
this
Spiritual
Weakness
.
When
the
Soul
is
either
unresolved
,
whether
it
shall
resist
such
known
Temptations
,
or
not
,
or
resist
them
but
faintly
;
it
is
a
Sign
the
Powers
of
the
Soul
are
shaken
,
and
the
Plague
is
begun
in
the
Heart
.
By
Temptations
,
I
mean
,
such
Temptations
as
are
agreeable
to
our
sinful
Temper
and
Inclination
;
or
such
as
our
Calling
and
Employment
makes
us
subject
to
.
He
that
observes
,
and
takes
a
View
of
such
Sinners
as
Receive
unworthily
,
cannot
but
spy
in
them
a
very
feeble
and
irresolute
Resistance
of
such
Temptations
:
For
,
notwithstanding
whatever
Resolutions
they
made
before
Receiving
;
whatever
Prayers
and
Supplications
for
God's
Grace
and
Assistance
,
they
offered
,
and
put
up
before
;
yet
,
after
they
have
been
at
this
Table
,
the
old
Temptations
return
,
even
the
same
dear
Friends
that
enticed
and
persuaded
them
to
sin
before
;
their
Resistance
is
very
weak
,
and
they
know
not
well
what
they
shall
do
,
whether
they
shall
displease
their
own
,
and
other
Men's
vain
Desires
,
or
no.
Perhaps
some
little
horror
,
or
kind
of
damp
,
the
Sacrament
for
the
present
leaves
upon
their
Minds
,
hath
so
much
force
upon
them
,
that
they
make
some
attempts
,
and
use
some
trifling
endeavours
to
resist
;
but
as
this
resistance
is
not
an
effect
of
an
active
Faith
,
but
only
of
slavish
fear
,
so
it
doth
not
preserve
them
untainted
,
and
undaunted
,
in
the
hour
of
Temptation
,
which
is
an
Argument
,
both
of
Spiritual
Weakness
,
and
God's
Judgment
,
because
they
did
not
like
to
retain
God
in
their
knowledge
,
as
St.
Paul
speaks
,
Rom.
28.
2.
Spiritual
Sickness
,
the
signs
of
which
are
as
follows
.
1.
Want
of
relishing
the
Things
of
God
,
and
the
Mysteries
of
Religion
.
By
this
,
we
conclude
,
that
a
Man
is
sick
in
his
Body
,
if
the
Bread
,
or
Wine
,
or
Apples
,
or
Meat
he
swallows
,
seem
to
him
Food
or
Drink
,
different
from
what
they
appear
to
sound
and
healthy
;
and
,
by
the
same
Argument
we
may
infer
,
that
a
Man's
Soul
is
very
sick
,
when
the
Promises
,
Precepts
,
Commands
,
Mercies
,
Privileges
,
and
Immunities
,
of
the
Gospel
,
are
insipid
and
unsavoury
to
him
,
and
his
Soul
finds
no
sweetness
,
no
agreeableness
,
no
juice
,
no
life
,
no
pleasantness
no
delight
,
no
pungency
in
them
.
If
these
appear
to
her
as
common
things
,
and
affect
her
no
more
than
what
the
Great
Mogol
doth
in
the
Indies
,
or
what
Men
talk
on
the
Coast
of
Guinea
.
If
they
raise
no
wonder
,
no
admiration
,
no
affection
,
no
appetite
,
no
strong
desire
in
her
;
if
she
can
hear
them
,
read
of
them
,
survey
them
,
think
of
them
,
without
being
touch'd
with
the
consequence
and
importance
of
them
,
the
Soul
is
infallibly
under
some
great
distemper
,
and
the
whole
Head
is
sick
,
the
whole
Heart
is
sick
,
grievously
sick
,
and
the
wound
is
dangerous
;
and
that
this
Spiritual
sickness
discovers
it self
too
often
in
unworthy
Receivers
,
we
need
no
other
proof
,
but
what
their
known
aversion
gives
us
;
I
mean
,
their
aversion
from
good
Thoughts
and
Discourfes
,
after
they
have
been
at
the
Table
of
the
Lord
.
Reading
the
Word
,
digesting
it
,
and
endeavouring
to
see
wondrous
things
in
that
Law
,
and
meditating
of
some
part
of
it
day
and
night
,
is
irksome
to
them
,
tedious
:
and
when
something
savouring
of
Heaven
and
Eternity
is
propos'd
to
them
,
they
stand
upon
Thorns
all
the
while
,
nor
can
the
goodness
of
God
prevail
with
them
,
to
deny
themselves
in
any
thing
they
have
a
mind
or
strong
inclination
to
,
a
certain
sign
of
their
being
sick
,
and
of
God's
Judgment
upon
their
Souls
.
2.
Another
symptom
of
this
Spiritual
sickness
,
is
When
a
known
Sin
becomes
habitual
,
and
the
few
single
Acts
pass
into
temper
,
and
come
to
be
incorporated
with
nature
,
and
turn
into
constitution
and
complexion
.
In
this
case
,
the
Soul
may
be
judged
very
sick
,
as
sick
as
the
Body
that
is
troubled
with
the
Stone
or
Gout
,
and
where
the
distemper
,
or
Morbific
Matter
,
is
so
dispers'd
through
the
Mass
of
Blood
and
Joynts
,
that
tho'
it
admits
of
respite
,
and
lucid
intervals
,
sometimes
;
yet
,
as
the
Humours
that
feed
it
,
gather
strength
again
,
so
the
Distemper
returns
.
And
this
sickness
doth
evidently
discover
it self
in
unworthy
Receivers
,
who
were
formerly
but
Punies
and
Novices
in
certain
sins
;
but
,
after
their
unworthy
Receiving
,
harden
themselves
in
the
practice
of
them
,
commence
Graduates
,
and
drink
them
in
,
as
the
Ox
doth
the
Water
;
and
they
become
their
Darlings
,
their
Benjamins
,
as
dear
to
them
as
their
Right
Eye
,
as
dear
as
their
Foot
or
Hand
,
than
which
there
cannot
be
a
surer
sign
of
their
being
spiritually
sick
,
and
lying
under
the
weight
of
a
spiritual
Judgment
.
3.
Spiritual
Death
:
And
this
also
is
to
be
known
by
symptoms
,
which
are
these
;
1.
When
the
Conscience
smites
no
more
:
When
it
gives
over
striving
with
the
Sinner
,
he
is
dead
,
as
that
Body
,
in
which
the
Pulse
hath
left
off
beating
.
So
it
was
with
the
Prodigal
,
of
whom
Christ
expresly
saith
,
Though
his
natural
life
was
sound
and
whole
,
that
he
was
dead
.
No
remorse
,
no
regret
,
appear'd
in
his
Soul
.
All
was
still
,
as
in
a
Charnel-House
,
no
noise
within
to
fright
him
.
All
was
turn'd
into
the
silence
of
the
Grave
.
He
delighted
in
his
nastiness
,
in
his
Mud
,
and
Dung
,
and
Filth
,
and
Swinish
Desires
,
nothing
prick'd
him
,
nothing
stung
his
Heart
.
And
that
this
Death
is
to
be
found
in
some
unworthy
Receivers
,
is
manifest
from
their
Actions
,
for
they
become
stupid
in
their
Errors
,
and
having
baf●led
their
Conscience
,
laid
that
inward
witness
to
sleep
,
and
hush'd
it
into
a
fatal
slumber
;
It
stirs
not
,
it
moves
not
,
and
they
know
not
when
they
sin
,
and
when
they
do
not
.
To
that
insensibleness
they
bring
themselves
,
that
when
God
calls
,
they
cannot
see
with
their
Eyes
,
nor
hear
with
their
Ears
,
nor
understand
with
their
Hearts
.
2.
Another
Symptom
of
this
Spiritual
Death
is
,
When
the
Sinner
begins
to
look
upon
Religion
,
either
as
a
trick
of
Divines
,
or
Politicians
,
or
a
needless
thing
.
This
excludes
all
sense
of
another
world
,
the
only
thing
whereby
the
Soul
lives
,
and
therefore
that
being
gone
,
the
Soul
is
dead
,
and
that
he
,
who
hath
the
power
of
Death
,
even
the
Devil
,
hath
killed
and
mortified
all
the
good
Seed
that
lay
scattered
in
his
Breast
.
Indeed
,
this
is
such
a
degree
of
Death
,
which
unworthy
Receivers
do
not
very
ordinarily
arrive
to
,
yet
sometimes
they
fall
,
even
into
this
Gulph
;
for
what
should
hinder
them
from
tumbling
down
so
low
,
that
have
lost
their
hold
in
a
Crucified
Saviour
,
from
whose
Arms
they
have
broke
loose
,
unwilling
that
he
should
have
any
thing
to
do
with
them
,
but
just
to
save
them
,
if
he
pleases
?
The
Bands
of
Love
and
Obedience
,
are
the
only
things
that
preserve
the
Soul
from
Death
;
and
the
unworthy
Communicant
having
made
a
shift
to
throw
those
Cords
from
him
,
being
loth
to
be
tied
and
held
by
them
,
he
sinks
into
contempt
of
these
things
,
and
,
from
thence
,
into
scorning
of
Religion
it self
.
In
all
which
,
the
Judgment
of
God
is
clearly
to
be
seen
;
for
though
God
doth
not
call
by
an
audible
Voice
from
Heaven
,
that
it
is
so
,
nor
set
a
mark
upon
the
unworthy
Receiver
,
as
he
did
on
Cain
,
whereby
spectators
may
know
,
that
this
is
a
sign
of
the
Divine
Judgment
upon
him
;
yet
it
's
enough
,
that
we
are
told
in
the
Word
of
God
,
Woe
to
them
,
when
I
depart
from
them
,
Hos.
9.
11.
III.
And
,
from
hence
,
it
's
easie
to
guess
,
how
God
inflicts
this
spiritual
Judgment
upon
unworthy
Receivers
.
1.
By
a
gradual
withdrawing
his
Holy
Spirit
from
them
;
This
Spirit
is
called
Oyl
,
Heb.
1.
9.
and
Unction
,
or
Anointing
,
1
Joh.
2.
27.
Whatever
the
quantity
of
that
Oil
was
,
that
was
put
in
their
Lamps
;
as
that
abates
,
so
the
strength
of
their
Soul
abates
,
and
from
hence
comes
Spiritual
Weakness
,
Sickness
,
and
Death
.
The
Spirit
of
God
is
the
Pillar
that
supports
the
House
;
if
this
Prop
be
removed
,
the
Inference
is
easie
,
that
the
House
will
not
be
of
any
long
standing
.
There
are
general
Gifts
of
the
Spirit
of
God
,
common
to
good
and
bad
Men
under
the
Gospel
,
and
there
are
some
,
that
are
peculiar
to
those
that
walk
after
the
Spirit
;
and
,
as
in
an
unworthy
Receiver
,
we
can
suppose
none
but
general
Gifts
;
so
even
these
,
upon
his
Abuse
,
and
misemploying
of
them
,
are
gradually
removed
,
as
Men
take
meat
and
victuals
away
from
insolent
Beggars
,
that
throw
their
Gift
upon
a
Dunghil
;
and
as
a
charitable
Pension
is
withdrawn
,
when
we
find
,
that
the
Party
,
which
enjoy'd
it
,
spends
it
in
Ale-houses
and
Taverns
,
or
in
Play
.
2.
By
a
gradual
permitting
the
Devil
to
exercise
his
Power
and
Jurisdiction
upon
them
.
God
doth
not
very
frequently
suffer
the
Enemy
to
fly
upon
the
Offender
with
all
his
force
,
or
to
ruin
him
at
once
,
but
he
lengthens
his
Chain
by
degrees
,
to
see
,
whether
the
Sinner
will
yet
give
himself
leave
to
think
,
and
attempt
to
be
freed
from
that
intolerable
Yoak
and
Slavery
;
but
,
that
tenderness
and
patience
of
Almighty
God
becoming
fruitless
and
ineffectual
,
the
Judge
gives
the
Executioner
greater
liberty
to
darken
his
Mind
,
to
pervert
his
Will
,
and
to
sear
his
Conscience
.
Time
was
,
when
but
one
Devil
was
permitted
to
Tyrannize
over
him
;
but
if
instead
of
being
angry
and
displeas'd
at
that
single
foe
,
the
unworthy
Communicant
embraces
,
and
makes
him
his
friend
,
then
that
Devil
takes
with
him
seven
other
Spirits
more
wicked
than
himself
,
and
they
enter
in
,
and
dwell
there
,
and
the
last
state
of
that
Man
is
worse
than
the
first
,
saith
Christ
,
Matth.
12.
45.
Nor
is
there
any
thing
of
injustice
in
these
proceedings
of
God
.
For
,
1.
It
is
nothing
but
Lex
Talionis
,
a
just
Retaliation
,
a
Rule
,
whereby
God
ordinarily
governs
himself
in
the
execution
of
his
Judgements
.
H●s
.
6.
4.
He
tells
Judah
and
Ephraim
,
Your
Goodness
is
as
a
Morning
Cloud
,
and
as
the
early
Dew
it
passes
away
.
The
Judgment
therefore
is
made
proportionable
,
Hos.
13.
3.
Therefore
they
shall
be
as
the
Morning
Cloud
,
and
as
the
early
Dew
that
passes
away
,
so
here
;
the
Sin
is
spiritual
,
the
Judgment
is
so
too
.
The
unworthy
Receiver
wrongs
his
own
Soul
,
and
,
in
his
Soul
,
the
marks
of
God's
Wrath
appear
.
2.
God
,
in
this
case
,
doth
no
more
than
what
we
our selves
do
,
and
think
our selves
very
reasonable
and
just
for
doing
so
.
A
Father
reduces
his
spend-thrift
Son
to
a
smaller
Allowance
,
and
the
ground
that
will
not
bear
any
thing
after
a
world
of
Toil
,
we
Dung
,
and
Dig
,
and
Manure
no
more
.
In
this
manner
,
and
for
Reasons
●ike
these
,
God
withdraws
his
Holy
Spirit
from
the
unworthy
Receiver
.
3.
As
the
Devil
is
God's
Minister
of
Justice
,
his
Jaylor
and
Hangman
,
so
he
may
justly
make
use
of
him
to
judge
and
lash
the
unworthy
Receiver
,
the
rather
,
because
he
wilfully
hearkens
to
the
base
suggestions
of
his
sworn
Enemy
;
and
who
finds
fault
with
a
Prince
or
Magistrate
for
sending
an
Executioner
to
behead
or
hang
those
that
have
committed
Treason
,
or
conspired
against
their
lawful
Sovereign
.
4.
That
God
doth
gradually
send
this
Spiritual
Judgment
upon
unworthy
Receivers
,
this
speaks
his
Goodness
,
Compassion
and
Patience
,
and
shews
,
how
loth
he
is
to
give
up
Ephraim
,
how
loth
he
is
to
deliver
up
Israel
to
the
rage
of
the
Enemy
,
how
loth
he
is
to
make
them
as
Admah
,
and
to
set
them
as
Zeboim
;
so
that
there
is
Charity
mingled
with
the
Justice
,
and
,
in
the
midst
of
his
Anger
,
he
remembers
Mercy
.
IV.
And
this
will
give
us
occasion
to
enquire
,
which
of
these
two
Judgments
is
greater
,
the
Temporal
or
the
Spiritual
.
And
here
,
if
we
consider
the
mischief
done
by
them
,
we
must
conclude
and
assert
,
that
the
Spiritual
is
greater
.
For
,
1.
Pain
,
and
sickness
of
Body
,
may
yet
bring
a
Man
,
or
drive
a
Man
,
to
a
true
Repentance
,
and
a
sight
of
the
Errors
of
his
ways
,
as
we
proved
in
the
foregoing
Chapter
;
but
this
Spiritual
Weakness
makes
the
way
,
and
passage
,
to
Repentance
,
more
difficult
,
and
the
more
any
thing
doth
hinder
a
Man
from
Repentance
,
the
more
dangerous
it
is
.
Spiritual
Weakness
,
Sickness
,
and
Death
,
supposes
,
that
the
faculties
,
which
should
be
chiefly
employed
in
the
product
of
Repentance
,
are
out
of
order
,
and
violated
;
such
as
the
Understanding
the
Will
,
and
the
Affections
.
Bodily
Sickness
very
often
puts
these
into
a
new
fermentation
,
and
a
strong
desire
after
Spiritual
Things
.
But
when
the
very
Tools
,
whereby
the
Soul
is
to
work
,
are
blunt
,
and
their
edge
rebated
,
or
are
become
rusty
and
useless
,
the
work
is
very
likely
to
be
left
undone
.
If
therefore
the
light
that
is
in
thee
,
be
darkness
,
how
great
is
that
darkness
!
saith
our
Saviour
,
Matth.
5.
23.
2.
The
Spiritual
Judgment
is
the
more
dangerous
,
because
it
is
less
perceiv'd
,
and
taken
notice
of
,
than
Bodily
sickness
.
If
a
Man
feel
the
smart
and
pain
of
his
Wounds
and
Sores
,
they
oblige
him
to
seek
out
for
a
Physician
for
Remedy
,
for
Counsel
and
Advice
;
and
so
we
find
it
is
,
for
the
most
part
,
with
all
Diseases
of
the
Body
,
which
cause
anguish
and
grief
,
and
great
inconvenience
and
disorder
in
the
Body
;
yet
,
among
these
various
distempers
,
some
there
are
,
where
the
poison
creeps
along
in
the
secret
parts
,
and
Men
perceive
it
not
,
till
it
seizes
upon
the
Vitals
,
invades
the
very
Heart
,
and
tolls
the
Bell
for
Death
;
and
these
we
count
the
most
dangerous
.
Of
this
nature
,
is
Spiritual
sickness
and
weakness
.
It
leaves
the
Body
in
the
same
temper
it
found
it
in
,
causes
no
prickings
in
the
Back
,
no
stitches
in
the
side
,
no
disturbance
in
the
Head
.
It
lets
Men
eat
and
drink
,
and
sleep
and
walk
,
and
do
their
business
;
and
as
to
the
outward
Man
,
they
feel
no
inconvenience
,
which
makes
them
think
,
that
they
have
nothing
of
a
distemper
about
them
,
that
all
is
safe
,
and
they
ail
nothing
.
For
this
Spiritual
sickness
cannot
be
perceiv'd
without
Thinking
,
and
Self-examination
,
which
being
neglected
,
Men
feel
it
not
;
whence
it
comes
to
pass
,
that
it
spreads
insensibly
in
the
dark
,
while
Men
are
asleep
,
and
,
by
degrees
,
corrupts
the
Soul
,
till
all
its
goodness
be
consumed
;
and
consequently
,
this
Spiritual
Judgment
is
greater
than
the
Corporal
.
3.
The
Spiritual
Judgment
is
a
sign
of
God's
greater
anger
too
;
and
though
it
will
not
enter
into
the
thoughts
of
a
sensual
Man
that
it
is
so
,
or
that
any
thing
can
be
a
sign
of
God's
Anger
,
but
what
relates
to
losses
,
and
disappointments
,
and
crosses
in
the
outward
Man
,
and
in
the
World
;
yet
enlighten'd
Souls
have
ever
look'd
upon
Spiritual
sickness
and
Death
,
as
a
sign
of
God's
heavier
wrath
and
indignation
,
because
in
this
case
,
God
doth
as
it
were
let
Men
alone
,
leaves
them
to
themselves
,
and
his
not
punishing
of
them
with
Bodily
troubles
,
looks
like
an
aversion
from
their
Persons
,
and
so
much
we
may
guess
from
what
we
read
,
Hos.
4.
14
,
17.
The
Preceding
Considerations
reduced
into
farther
Practice
.
I
▪
IF
Christ
,
and
his
Apostles
,
press
Eating
and
Drinking
worthily
at
this
Table
,
it
is
,
because
they
would
have
our
Souls
be
in
perfect
health
;
and
they
are
then
in
perfect
health
,
when
they
rejoyce
in
the
Lord
always
.
Thomas
Aquinas
upon
that
saying
,
Cant.
1.
13.
A
bundle
of
Myrrhe
is
my
well-beloved
unto
me
,
observes
,
that
as
Myrrhe
preserves
Bodies
from
corruption
,
so
Christ
taken
,
and
contemplated
,
in
the
Holy
Sacrament
,
preserves
the
soul
from
various
Diseases
.
Health
is
best
known
by
Fruits
and
Actions
;
and
as
a
sick
Man
cannot
perform
,
what
the
healthy
doth
;
so
that
Christian
,
that
doth
not
act
like
a
healthy
Man
,
can
boast
of
no
great
matter
he
hath
receiv'd
in
this
Holy
Ordinance
.
This
is
intended
to
give
our
Souls
the
strength
of
a
Lion
,
the
swiftness
of
Eagles
,
the
alacrity
of
Angels
,
and
the
temper
which
was
in
the
incarnate
Son
of
God
;
and
if
we
Receive
worthily
,
we
shall
certainly
feel
these
effects
,
in
some
degree
at
least
;
For
it
's
plain
,
that
they
are
felt
by
others
,
that
are
worthy
Communicants
,
and
what
should
hinder
us
from
feeling
the
same
,
if
we
come
furnish'd
with
the
same
qualifications
?
Those
that
are
acquainted
only
with
Men
,
as
carnal
as
themselves
,
may
possibly
think
,
that
when
we
talk
of
things
of
this
nature
,
we
speak
Spiritual
Romances
,
and
tell
them
Stories
next
to
Fables
:
But
those
that
have
been
conversant
with
Persons
wh●●ave
chosen
the
better
Part
,
must
needs
perceive
what
health
and
vigor
worthy
Receiving
adds
to
their
Souls
;
For
what
makes
them
,
that
they
delight
in
the
Law
of
the
Lord
in
the
inward
Man
?
of
〈◊〉
What
makes
them
afraid
of
the
very
appearances
●y
vil
?
What
makes
them
converse
with
God
so
often
〈◊〉
Prayer
,
and
Holy
Thoughts
?
What
makes
them
contented
under
their
Misfortunes
and
Disasters
?
What
makes
them
take
such
comfort
in
the
Cross
of
Christ
?
What
makes
them
silent
,
and
patient
under
private
injuries
?
What
makes
them
stand
up
for
the
Glory
of
God
,
when
they
see
it
profan'd
and
abused
?
What
makes
them
so
ready
to
deny
themselves
?
What
makes
them
so
solicitous
about
their
Everlasting
State
?
What
makes
them
kind
and
tender-hearted
,
and
so
easie
to
be
intreated
to
that
which
is
Good
?
What
makes
them
forgoe
their
Interest
rather
than
wrong
their
Consciences
?
Is
it
not
their
worthy
Receiving
?
And
what
better
signs
can
there
be
of
the
Spiritual
health
,
and
flourishing
state
and
condition
of
their
Souls
?
Christ
in
this
Sacrament
doth
not
only
communicate
to
them
an
empty
Name
,
or
a
fruitless
Title
,
but
makes
them
fruitful
Trees
;
and
it
must
needs
be
so
,
for
they
,
that
be
planted
in
the
House
of
the
Lord
,
shall
flourish
in
the
Courts
of
our
God
,
saith
the
Psalmist
,
Psal.
92.
13.
II.
Who
,
that
seriously
considers
the
Spiritual
Judgment
we
have
spoken
of
,
must
not
deplore
the
condition
of
abundance
of
nominal
Christians
,
that
Receive
worthily
?
The
Persons
upon
whom
this
Spiritual
Judgment
is
executed
,
are
not
far
from
every
one
of
us
.
To
find
them
out
,
we
need
not
send
you
to
the
Sands
of
Africa
,
nor
to
the
Lybian
Desarts
,
nor
to
Barbarians
,
nor
to
Negro's
and
Americans
:
No
,
these
very
Persons
,
you
may
see
and
know
at
home
,
and
in
the
midst
of
our
mixt
Congregations
.
How
many
have
I
known
,
that
have
come
to
this
Holy
Sacrament
,
and
,
after
that
,
have
grown
worse
than
ever
?
Their
Drunkenness
,
and
Lewdness
,
their
Selfishness
,
and
Covetousness
,
their
Extravagant
,
and
Ungodly
Speeches
and
Actions
,
which
before
were
but
Embrio's
and
Infants
,
after
Receiving
,
have
become
Gyants
and
strong
Men
:
What
an
argument
is
this
of
their
unworthy
Receiving
?
What
an
argument
of
God's
Judgment
?
What
an
argument
,
that
God
hath
withdrawn
his
Holy
Spirit
from
them
?
What
an
argument
that
they
are
left
to
the
power
of
the
Devil
?
O
that
they
were
sensible
,
what
a
Judgment
this
is
!
O
that
they
knew
what
a
fearful
State
this
is
!
O
that
their
Eyes
were
open
to
see
,
that
they
are
in
the
very
suburbs
of
Destruction
!
O
that
the
Vail
were
taken
away
,
that
they
might
behold
the
death
,
the
ruin
,
the
misery
,
the
wrath
,
the
indignation
of
God
,
they
run
into
!
O
thou
,
that
openest
the
Eyes
of
the
Blind
,
and
raisest
them
that
are
bow'd
down
,
and
loosest
the
Prisoners
,
open
the
Eyes
of
these
unhappy
Souls
,
that
they
may
see
the
precipice
they
stand
upon
,
and
turn
back
and
save
themselves
from
this
untoward
Generation
.
III.
Let
us
all
very
seriously
believe
,
that
our
Souls
are
capable
of
sickness
,
and
misery
,
and
death
,
as
well
as
our
Bodies
.
Indeed
they
cannot
die
,
so
as
to
cease
,
or
to
be
annihilated
,
for
they
are
not
made
of
Earth
and
matter
,
and
contrary
humours
and
principles
,
as
our
Bodies
are
,
but
certainly
they
can
die
to
God's
Favour
,
and
to
a
sense
of
Eternity
.
This
Belief
,
if
it
be
sound
,
and
strong
,
cannot
but
have
a
mighty
influence
upon
our
Lives
.
If
we
believe
this
,
as
we
ought
,
with
apprehensions
of
the
danger
we
are
in
,
we
shall
be
as
much
afraid
of
things
that
will
cast
our
Souls
into
sickness
,
or
hurry
them
into
death
,
and
misery
,
as
we
are
afraid
of
going
to
a
Pest-house
,
where
People
lye
languishing
under
their
Plague-sores
.
Ah!
sinful
Man
,
how
couldst
thou
neglect
coming
to
the
Supper
of
the
Lord
,
if
thou
didst
believe
,
that
this
neglect
will
bring
a
Consumption
on
thy
Soul
?
How
could'st
thou
Receive
with
an
impenitent
Heart
,
if
thou
didst
believe
,
that
thy
impenitence
will
kill
thy
Soul
?
How
durst
thou
venture
on
those
sins
,
that
are
poison
and
venom
to
thy
Soul
?
How
could'st
thou
be
so
careless
of
the
approaching
Judgment
of
God
,
if
thou
didst
believe
that
this
carelesness
will
infallibly
bring
a
Palsie
upon
thy
Soul
?
How
could
sinful
delights
be
so
charming
to
thee
,
if
thou
didst
believe
,
that
they
will
throw
thy
Soul
into
a
violent
Fever
?
Why
shouldst
thou
make
thy
Soul
sick
,
when
the
great
Physician
offers
thee
health
,
and
Salvation
?
The
sickness
of
thy
Soul
is
much
harder
to
be
cured
,
than
the
most
Chronical
distemper
of
the
Body
.
Not
but
that
God
can
heal
it
,
as
easily
as
the
other
,
and
need
say
no
more
,
than
Christ
to
the
Paralytick
in
the
Gospel
,
Arise
,
take
up
thy
Bed
,
and
Walk
,
and
thou
art
presently
whole
;
but
he
will
not
,
except
thou
be
willing
too
.
This
thy
Spiritual
sickness
is
wilful
,
that
makes
Christ
backward
to
remove
it
;
and
if
ever
thy
Soul
be
cured
,
it
must
cost
thee
great
Mortifications
,
Rivers
of
Tears
,
strong
Throws
and
Agonies
,
and
Troubles
in
the
inward
Man
,
and
who
would
make
work
for
such
a
costly
and
laborious
Cure
,
that
may
be
well
without
it
?
Let
the
Physician
be
never
so
skilful
,
if
the
Patient
will
not
follow
his
prescriptions
,
what
hopes
can
there
be
of
his
Recovery
?
If
thou
wert
but
willing
to
follow
Christ's
prescriptions
,
thy
Cure
might
be
effected
,
even
after
thou
hast
brought
thy
Soul
to
the
mouth
of
the
Pit
,
and
to
the
brink
of
the
Grave
;
and
if
you
ask
me
,
what
these
prescriptions
are
,
I
must
tell
you
,
that
they
are
these
following
.
1.
Like
New-born
Babes
to
imbibe
the
sincere
Milk
of
the
Word
,
that
you
may
grow
thereby
,
if
so
be
ye
have
tasted
,
that
the
Lord
is
Gracious
,
to
whom
coming
,
as
to
a
living
Stone
,
disallow'd
indeed
of
Men
,
but
chosen
of
God
and
Pretious
,
ye
also
,
as
lively
Stones
,
are
built
up
a
Spiritual
House
,
an
Holy
Priesthood
,
to
offer
up
Spiritual
Sacrifices
,
acceptable
to
God
by
Jesus
Christ
,
1
Pet.
2.
2
,
3
,
4.
weak
and
sickly
Persons
have
need
of
Milk
;
we
use
it
in
Bodily
Diseases
,
when
they
have
weaken'd
the
Body
;
and
,
it
seems
,
it
's
necessary
also
for
the
recovery
of
Souls
,
weaken'd
by
Sin
;
but
then
the
Milk
is
not
such
,
as
Cows
,
and
Sheep
,
and
Goats
do
give
,
but
it
is
the
Word
of
the
Lord
,
which
endures
for
ever
;
and
to
apply
our selves
to
pondering
,
and
meditating
in
it
,
and
to
make
it
the
rule
of
our
life
,
and
manners
,
is
drinking
of
that
Milk
.
2.
To
pull
out
the
Right
Eye
,
and
to
cut
off
the
Right
Hand
,
Matth.
5.
29
,
30.
i.
e.
To
shun
those
Looks
,
and
Actions
,
which
are
Provocations
to
Sin
.
As
he
,
that
means
to
recover
of
Bodily
sickness
,
must
avoid
all
things
,
that
would
irritate
the
morbifick
matter
;
so
he
,
whose
Soul
is
sick
,
and
would
be
cured
,
must
carefully
avoid
the
occasions
of
those
sins
,
which
have
made
him
sick
;
and
he
that
would
be
drunk
no
more
,
must
avoid
the
Company
that
used
to
perswade
him
to
intemperance
;
and
he
that
would
be
tempted
no
more
by
the
Harlot
,
that
drew
him
in
,
must
not
come
near
her
house
,
Prov.
5.
8.
3.
Not
to
repine
at
the
bitter
draughts
,
Christ
gives
you
to
drink
of
;
but
to
say
,
as
he
in
his
Agonies
,
The
Cup
which
my
Father
hath
given
me
,
shall
not
I
drink
it
?
Joh.
18.
11.
Whether
this
bitter
Cup
be
the
Cup
of
Mortification
,
of
Fasting
,
of
Severities
,
of
being
reveng'd
upon
thy self
,
and
of
deep
Humiliation
,
or
the
Cup
of
Bodily
affliction
;
if
he
bids
you
drink
of
it
,
it
must
be
thankfully
taken
,
else
expect
no
cure
;
and
that
which
ought
to
encourage
us
to
drink
of
it
,
is
this
,
that
this
bitterness
will
end
at
last
in
sweetness
unspeakable
,
and
ineffable
Consolations
.
4.
To
sell
all
with
the
Merchant
in
the
Gospel
,
to
get
the
Pearl
of
Price
,
i.
e.
God's
love
and
favour
,
Matth.
13.
45
,
46.
The
meaning
is
,
nothing
must
come
in
competition
with
the
great
concern
of
your
Salvation
,
nothing
must
be
suffered
to
be
laid
in
the
Ballance
with
Eternal
Happiness
;
whatever
would
prejudice
that
,
must
be
rejected
,
and
left
to
those
that
know
not
how
to
prize
it
.
To
secure
that
,
all
must
be
ventur'd
,
and
if
even
Father
and
Mother
should
be
the
tempters
to
discourage
us
from
it
,
even
their
Friendship
must
be
lost
,
and
all
that
we
expected
from
them
counted
unworthy
to
be
compared
with
the
Glory
,
which
ere
long
shall
be
revealed
in
us
.
The
PRAYER
,
MOST
Glorious
God
,
and
Father
of
our
Lord
Jesus
Christ
!
Heaven
is
thy
Throne
,
and
the
Earth
is
thy
Foot-stool
.
Where
is
the
House
that
Man
can
build
unto
thee
?
And
where
is
the
Place
of
thy
Rest
?
Thou
dwellest
not
in
Temples
made
with
Hands
;
yet
in
an
humble
,
sound
,
sincere
and
pure
Heart
,
thou
hast
promised
to
fix
thy
Habitation
.
Oh
,
that
my
Heart
were
so
!
When
shall
I
be
rid
of
my
vain
,
foolish
,
wicked
,
and
dangerous
Thoughts
?
Oh!
When
wilt
thou
purge
and
cleanse
this
House
from
the
Rubbish
which
annoys
it
?
When
wilt
thou
adorn
my
Soul
with
profound
Humility
,
which
may
be
an
Invitation
of
thy
Gracious
Presence
?
How
apt
am
I
to
look
off
from
Thee
!
How
apt
to
mind
poor
transitory
Things
!
How
little
am
I
acquainted
with
that
Fervency
of
Spirit
which
I
see
in
others
!
Great
Physician
!
Heal
thou
me
:
Thou
hast
healed
Thousands
;
Oh
,
let
me
be
one
of
that
Number
.
It
may
be
,
of
all
that
Multitude
,
there
was
none
so
miserable
as
I
am
;
yet
no
Spots
,
no
Stains
are
too
hard
for
Thee
to
wash
out
.
I
have
delighted
in
my
Filthiness
,
and
,
with
the
Swine
,
taken
pleasure
in
the
Mire
.
Oh
,
Let
me
consider
how
nobly
I
am
born
;
and
hate
that
mean
and
servile
Spirit
!
I
am
born
of
God
:
So
thy
Apostle
tells
me
.
Oh
,
Let
my
God
be
ever
in
my
Heart
,
and
let
me
do
God-like
Things
,
even
Things
that
savour
of
Heaven
,
and
a
Super-natural
Temper
.
Touch
my
Soul
,
sweet
Jesu
!
Touch
it
with
the
Rays
of
thy
Favour
in
this
Sacrament
,
that
I
may
seek
after
Thee
alone
,
think
on
Thee
alone
,
and
love
Thee
alone
.
Chase
away
all
sinful
Sickness
from
me
,
and
make
me
sick
of
Love
;
that
joyfully
,
without
Tediousness
,
I
may
continue
in
Well-doing
.
Thou
art
a
Saviour
!
Be
thou
so
to
me
;
and
save
me
from
my
Sins
.
Give
me
an
healthful
Soul
,
a
good
Conscience
,
and
a
sound
Mind
,
and
Purity
of
Heart
;
and
with
that
Purity
,
frequent
Rejoycing
in
thy
Name
,
Tranquility
of
Spirit
,
Multitude
of
holy
Thoughts
,
Innocence
of
Life
,
ardent
Love
,
and
Everlasting
Charity
.
Let
no
Temptations
defile
me
;
but
let
these
rather
purge
,
and
joyn
,
and
unite
me
to
Thee
.
Give
me
a
constant
Zeal
for
thy
Honour
and
Glory
;
and
let
me
be
for
ever
delighted
with
thy
Praises
.
Amen
,
Amen
.
CHAP.
XXI
.
Of
Damnation
,
which
the
Unworthy
Receiver
Eats
and
Drinks
to
himself
.
The
CONTENTS
.
The
Word
made
use
of
by
St.
Paul
,
in
threatning
Unworthy
Receivers
,
ambiguous
on
purpose
to
fright
them
from
the
Sin
.
How
Men
eat
and
drink
their
Damnation
in
this
holy
Sacrament
.
The
Justice
of
God
,
in
inflicting
Damnation
on
Unworthy
Receivers
,
vindicated
.
The
Threatning
of
Damnation
being
denounced
by
St.
Paul
,
to
the
prophane
Corinthians
,
that
came
drunk
to
this
holy
Ordinance
;
how
that
can
be
applied
to
sinful
Men
in
this
Age
,
who
are
not
in
a
possibility
of
coming
drunk
to
the
Lord's
Table
,
since
the
Eucharist
is
with
us
administred
and
received
in
the
Morning
,
and
most
of
those
who
come
,
do
come
with
some
Preparation
.
Whence
it
comes
,
that
Damnation
doth
not
fright
Men
more
,
it
being
the
greatest
Misery
Man
is
capable
of
.
The
Severity
of
this
Threatning
puts
Communicants
in
mind
,
what
a
Value
and
Esteem
they
are
to
have
for
the
Death
of
Christ
.
Yet
it
is
no
just
Discouragement
from
Approaching
with
sincere
Desires
and
Resolutions
to
become
conformable
to
Christ
Jesus
.
The
Prayer
.
I.
THE
Judgment
the
unworthy
Receiver
pulls
upon
himself
,
is
not
only
Temporal
,
but
Eternal
too
.
To
this
End
,
I
have
already
told
you
,
that
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
used
by
the
Apostle
,
in
his
Threatning
denounced
against
unworthy
Receivers
,
signifies
not
only
Judgment
in
general
,
but
also
Damnation
.
And
,
indeed
,
the
Holy
Ghost
doth
purposely
make
use
sometimes
of
ambiguous
Words
,
especially
in
Threatnings
,
to
rouze
Men
the
more
from
their
Slumber
,
and
to
give
them
notice
,
that
if
the
lesser
Punishment
,
threatned
in
the
Expression
,
is
either
delayed
,
or
cannot
prevail
,
that
then
the
greater
,
included
in
the
same
Word
,
shall
take
place
.
Thus
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sheol
,
in
the
Old
Testament
,
used
much
in
Threatnings
,
import
both
the
Grave
,
and
Hell
;
and
in
Comminations
against
wicked
Men
,
it
doth
not
only
signifie
an
untimely
Grave
,
but
a
far
greater
Punishment
beyond
it
;
even
Eternal
Darkness
,
and
Everlasting
Howlings
;
to
shew
,
that
if
the
former
Danger
cannot
fright
,
the
later
shall
,
when
it
is
too
late
to
repent
.
And
so
here
;
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
including
both
Temporal
Judgment
,
and
Damnation
,
we
must
believe
,
the
Apostle
hath
some
farther
Prospect
than
this
present
Life
;
and
that
he
uses
the
Word
,
not
only
to
terrifie
the
unworthy
Receiver
with
Sickness
and
Weakness
of
the
Body
,
and
a
Spiritual
and
Temporal
Judgment
;
but
at
the
same
time
bids
him
take
heed
,
that
in
case
any
of
the
former
doth
not
,
for
Reasons
best
known
to
Providence
,
light
upon
him
;
or
,
in
case
the
Thoughts
of
the
former
do
not
work
upon
him
,
and
transform
him
into
a
better
Man
,
he
doth
not
run
himself
into
Hell-Fire
,
and
Eternal
Misery
.
It
is
plainly
to
tell
him
,
that
since
the
Word
includes
both
Judgments
,
Temporal
,
and
Eternal
,
he
hath
no
reason
to
flatter
himself
,
that
it
will
be
only
a
Temporal
judgment
;
but
may
justly
fear
,
he
shall
in
our
God's
Everlasting
Indignation
.
And
therefore
our
Church
retains
both
Significations
of
the
Word
,
in
her
Exhortation
before
the
Sacrament
:
So
is
the
Danger
great
,
if
we
Receive
the
same
unworthily
;
for
then
we
are
guilty
of
the
Body
and
Blood
of
Christ
our
Saviour
,
we
Eat
and
Drink
our
own
Damnation
,
not
considering
the
Lord's
Body
,
we
kindle
God's
Wrath
against
us
,
we
provoke
him
to
plague
us
with
divers
Diseases
,
and
sundry
kinds
of
Death
.
II.
How
an
unworthy
Communicant
eats
and
drinks
Damnation
to
himself
,
is
the
next
thing
we
are
to
explain
.
And
this
he
doth
this
following
Way
:
1.
He
makes
himself
obnoxious
to
the
fierce
Anger
of
the
Judge
,
that
is
to
decide
the
Controversie
of
his
Life
and
Death
to
all
Eternity
;
and
this
Judge
is
the
Son
of
God
,
Christ
Jesus
;
who
hath
protested
,
that
Not
every
one
who
saith
unto
him
,
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
;
but
he
that
doth
the
Will
of
his
Father
,
which
is
in
Heaven
;
and
therefore
will
say
unto
them
in
the
last
Day
,
I
know
you
not
;
depart
from
me
,
ye
Workers
of
Iniquity
.
And
there
is
nothing
more
certain
,
than
that
the
unworthy
Receiver
is
resolved
not
to
do
the
Will
of
his
Father
which
is
in
Heaven
;
whose
Will
is
,
that
Men
should
honour
the
Son
,
as
they
do
the
Father
,
Joh.
5.
23.
i.
e.
believe
in
him
,
as
they
do
in
the
Father
;
and
come
to
this
Sacrament
,
like
Persons
redeemed
from
their
vain
Conversation
,
resolved
to
war
against
the
Lusts
of
the
Flesh
,
like
Soldiers
of
the
Cross
;
and
to
remember
the
Death
of
the
Son
of
God
here
,
with
that
Respect
and
Devotion
they
owe
to
God
;
resolved
to
live
and
die
with
him
,
like
Persons
who
have
listed
themselves
under
his
Colours
,
with
an
Intent
to
fight
against
his
Enemies
,
and
to
take
heed
they
do
not
dishonour
the
Son
of
God
,
by
an
evil
Heart
of
Unbelief
,
in
departing
from
the
Living
God
.
This
is
the
Will
of
God
;
and
since
Christ
,
the
Judge
of
the
World
,
is
the
Person
appointed
to
examine
whether
this
Will
of
God
hath
been
obeyed
,
the
unworthy
Receiver
,
dying
in
Impenitence
,
and
coming
before
him
,
and
it
appearing
that
he
hath
nothing
less
than
the
Will
of
God
;
professed
,
indeed
,
that
he
would
do
it
,
pretended
Service
and
Obedience
to
him
,
and
yet
done
his
own
Will
,
though
exhorted
and
moved
to
do
the
Will
of
God
by
numberless
Arguments
,
Arguments
big
with
the
greatest
Charms
;
what
can
his
Obstinacy
cause
,
but
Anger
in
the
Judge
,
Anger
implacable
,
since
he
would
continue
dead
and
unconcerned
under
the
lively
Oracles
of
Heaven
,
and
under
the
most
lively
Representations
of
the
Love
of
God
?
The
Effect
of
which
Anger
,
is
,
the
Sentence
of
Everlasting
Condemnation
;
Depart
from
me
,
ye
Cursed
,
into
Everlasting
Fire
,
&c.
Matth.
25.
41.
And
for
this
Reason
the
Psalmist
calls
to
all
,
Kiss
the
Son
,
lest
he
be
angry
,
and
ye
perish
from
the
right
Way
,
when
his
Anger
shall
be
kindled
but
a
little
,
Psal
2.
11.
2.
He
puts
himself
in
the
same
State
and
Condition
,
that
other
ungodly
Sinners
are
in
;
to
whom
is
reserved
the
Blackness
of
Darkness
for
ever
:
And
that
State
and
Condition
is
Wilful
Disobedience
to
the
Gospel
of
our
Lord
Jesus
Christ
.
And
what
the
Consequence
of
this
State
is
,
St.
Paul
explains
,
2
Thes.
1.
7
,
8
,
9.
The
Lord
Jesus
shall
be
revealed
from
Heaven
,
with
his
mighty
Angels
,
in
flaming
Fire
;
taking
Vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
;
who
shall
be
punished
with
Everlasting
Destruction
from
the
Presence
of
the
Lord
,
and
from
the
Glory
of
his
Power
.
And
that
this
is
the
unworthy
Receiver's
Condition
,
is
manifest
from
hence
,
because
he
knows
not
God
,
i.
e.
he
will
not
know
him
,
nor
obey
the
Gospel
of
our
Lord
Jesus
Christ
.
He
might
know
that
God
is
an
holy
God
,
and
hath
called
him
to
Holiness
,
and
is
not
to
be
put
off
with
blind
,
lame
,
and
slovenly
Devotion
;
and
yet
he
will
not
,
nor
doth
he
,
obey
the
Gospel
,
which
obliges
him
,
by
virtue
of
the
Grace
of
God
appearing
to
all
Men
,
to
renounce
Ungodliness
and
Worldly
Lusts.
This
Ungodliness
,
and
these
Worldly
Lusts
,
he
retains
,
and
cherishes
,
and
makes
much
of
,
notwithstanding
his
coming
to
the
Lord's
Table
;
and
so
putting
himself
in
the
same
State
and
Condition
that
other
ungodly
Men
are
,
no
wonder
if
he
makes
himself
liable
to
the
same
Damnation
.
3.
He
makes
himself
fit
Company
for
the
Damned
,
and
the
Sufferers
in
Hell
.
Those
that
are
in
that
miserable
State
,
did
as
he
doth
;
and
he
doth
as
they
did
.
They
suffer'd
the
Profits
and
Pleasures
of
the
World
to
justle
out
a
serious
Sense
of
Religion
;
so
doth
the
unworthy
Receiver
.
They
had
a
Form
of
Godliness
,
and
denied
the
Power
thereof
;
so
doth
he
.
They
,
some
of
them
at
least
,
came
to
this
Sacrament
with
unmortified
Lusts
,
with
unsubdued
Passions
of
Anger
and
Pride
,
and
with
ungovernable
Desires
after
the
World
,
and
had
no
real
Intent
to
become
Proselytes
of
Righteousness
;
so
doth
he
.
They
did
not
think
that
the
holy
Sacrament
was
such
an
Inforcive
to
a
Change
of
Life
,
as
Divines
talked
of
;
so
doth
he
.
They
made
no
great
matter
of
this
Ordinance
,
but
thought
it
expedient
to
comply
with
the
Custom
of
the
Country
,
and
the
Usages
of
the
Church
they
lived
in
,
and
that
was
all
;
and
so
doth
he
.
They
made
nothing
of
promising
and
breaking
their
solemn
Promises
to
God
;
no
more
doth
he
:
And
being
like
them
in
Manners
,
no
wonder
if
he
be
like
them
in
Torments
too
:
Being
their
Companion
in
their
Sins
,
't
is
just
he
should
be
a
Companion
with
them
in
their
Misery
:
Having
been
their
Associate
in
Hypocrisie
,
't
is
fit
he
should
have
his
Portion
with
Hypocrites
.
III.
But
here
the
Sinner
,
I
know
,
will
be
apt
to
clamour
,
and
say
,
What
Justice
can
there
be
in
it
,
that
God
,
for
eating
a
Piece
of
Bread
,
and
for
drinking
a
few
Drops
of
Wine
irreverently
and
unworthily
,
without
observing
some
Punctilio's
,
and
Nicer
Rules
of
Divinity
,
should
inflict
Eternal
Damnation
upon
a
poor
Creature
?
To
which
I
answer
,
1.
Every
supreme
and
absolute
Law-giver
hath
liberty
to
set
what
Penalties
he
thinks
fit
upon
the
Breaches
of
his
Law
.
If
he
will
appoint
a
Punishment
that
is
very
dreadful
,
for
a
certain
Offence
,
the
Interest
of
the
Subject
is
,
to
keep
the
Law
,
not
to
quarrel
with
the
Sanction
.
At
this
rate
,
a
Man
might
plead
,
What
great
matter
is
there
in
opening
a
Window
at
Night
,
to
get
into
an
House
,
to
steal
some
small
,
inconsiderable
thing
in
the
House
?
And
shall
this
be
made
Felony
,
without
Benefit
of
the
Clergy
?
All
wise
Law-givers
have
their
Reason
,
why
they
inflict
severe
Penalties
upon
Offenders
;
and
't
is
fit
that
an
Infinite
Majesty
should
both
threaten
and
appoint
Punishments
suitable
to
his
Grandeur
.
Where
the
Law
,
and
the
Sanction
of
it
,
is
sufficiently
known
,
Men
do
not
accuse
the
Law-giver
of
of
Cruelty
,
if
the
Offender
runs
himself
into
Danger
;
but
rather
blame
the
senseless
and
foolish
Man
,
who
,
knowing
the
Severity
of
the
Sanction
,
might
have
easily
denied
himself
in
his
sinful
Purchase
,
and
secured
his
Life
and
Welfare
:
And
the
less
the
Fault
is
,
for
which
a
severe
Punishment
is
appointed
,
the
more
easily
might
it
have
been
avoided
;
and
not
to
avoid
it
,
when
the
Forbearance
was
so
easie
,
is
an
Argument
of
strange
Presumption
;
so
that
the
Contempt
and
Presumption
are
so
severely
punished
,
and
not
the
Fault
it self
.
Let
us
apply
this
to
the
Case
in
hand
:
The
Supreme
Law-giver
thinks
fit
to
inflict
Damnation
on
the
unworthy
Receiver
.
Either
this
unworthy
Receiving
is
a
very
litt●e
Sin
,
or
a
very
great
one
:
If
a
great
one
,
the
Punishment
cannot
be
thought
too
great
;
for
it
is
proportion'd
to
the
Greatness
of
the
Authority
which
is
despised
,
and
to
the
infinite
and
incomprehensible
Mercy
which
is
slighted
;
not
to
mention
,
that
unworthy
Receiving
is
a
Complication
of
many
Sins
,
and
more
than
one
go
into
the
Composition
.
If
it
be
little
,
it
is
more
easily
shunned
;
and
then
the
Presumption
comes
to
be
very
great
,
and
that
Presumption
is
justly
punished
with
great
Severity
.
Besides
,
Who
can
judge
so
well
of
the
Contempt
,
and
the
heinousness
of
it
,
as
he
that
knows
all
things
,
and
can
best
judge
how
great
the
Indignity
is
which
is
offered
to
God
in
the
Sin
?
Nay
,
the
Greatness
of
the
Penalty
discovers
the
Greatness
of
the
Impiety
,
the
Foulness
of
the
Crime
,
the
deep
Dye
of
the
Transgression
,
and
the
dangerous
Tendency
of
the
Offence
.
A
Christian
,
from
the
Greatness
of
the
Penalty
,
is
to
conclude
,
there
must
be
more
in
the
Sin
,
than
appears
to
his
Eyes
;
and
to
infer
,
that
if
the
Offence
were
not
greater
than
ordinary
,
so
severe
a
Penalty
would
not
have
been
laid
upon
it
.
So
that
,
at
the
same
time
,
the
Greatness
of
the
Punishment
serves
to
fright
the
Sinner
from
continuing
in
his
Sin
,
against
he
comes
next
to
the
Table
of
the
Lord
;
and
is
a
strong
Engagement
to
him
to
take
nobler
Resolutions
,
to
come
with
greater
Reverence
,
and
with
better
Purposes
,
that
he
may
escape
Damnation
.
2.
That
which
makes
the
Penalty
just
,
is
,
the
Reason
the
Apostle
gives
,
1
Cor.
11.
29.
Because
he
discerns
not
the
Lord's
Body
.
And
what
is
it
,
not
to
discern
the
Lord's
Body
?
1.
The
unworthy
Receiver
discerns
not
,
that
the
Bread
and
Wine
in
this
Ordinance
,
set
apart
for
an
holy
Use
,
and
consecrated
by
the
Words
of
Institution
,
represents
the
Body
and
Blood
of
the
Son
of
God
:
Which
Consideration
should
over-awe
him
into
the
greatest
Reverence
and
Devotion
.
He
considers
not
that
by
laying
his
Hands
upon
the
Body
of
the
Son
of
God
,
he
vows
Faith
and
Allegiance
to
him
;
and
therefore
,
refusing
that
Faith
and
Allegiance
in
his
Actions
,
is
supposed
to
look
upon
that
Bread
as
common
,
which
God
hath
made
representative
of
the
greatest
Mystery
.
He
considers
not
,
that
by
eating
of
this
Bread
,
his
Soul
,
at
the
same
time
,
pretends
to
feed
on
the
Body
of
Jesus
Christ
,
and
to
apply
the
Mercies
and
Benefits
of
his
Death
;
whereby
he
brings
himself
under
an
Obligation
to
live
as
a
Member
of
Christ's
Mystical
Body
;
not
according
to
the
Lusts
of
the
Flesh
,
but
according
to
the
Will
of
him
that
bought
him
at
so
great
a
Price
.
And
being
,
at
the
same
time
,
unresolved
to
do
so
,
he
mocks
the
Lord
Jesus
Christ
,
and
plays
with
Vows
made
in
a
place
where
Angels
give
their
Attendance
.
2.
He
discerns
not
,
he
considers
not
what
it
is
,
for
God
to
take
a
Body
upon
him
for
a
poor
Sinner's
sake
,
to
redeem
him
from
Damnation
.
For
God
to
take
a
Body
upon
him
,
is
a
thing
so
astonishing
,
so
miraculous
,
that
if
the
greatest
Prince
of
the
World
should
voluntarily
make
himself
a
Beggar
,
and
wallow
in
Dirt
and
Slime
,
to
deliver
a
Slave
out
of
Prison
in
a
Foreign
Country
,
it
is
not
so
much
,
nor
a
thing
of
that
great
Consequence
.
For
God
to
take
a
Body
upon
him
,
that
he
might
die
for
the
Sinner
,
and
make
him
capable
of
inheriting
Everlasting
Bliss
,
is
a
Mercy
which
runs
so
high
,
that
Reason
is
at
a
loss
,
and
it
is
enough
to
make
the
Mind
grow
giddy
at
the
Consideration
;
and
consequently
,
it
is
so
great
an
Engagement
to
devote
our selves
to
the
Service
of
that
God
who
hath
done
this
,
that
no
Obligation
can
be
thought
greater
,
or
more
likely
to
prevail
with
Men
of
Common
Sense
and
Ingenuity
.
And
therefore
,
for
the
unworthy
Receiver
not
to
discern
or
consider
this
,
must
be
a
Contempt
that
is
without
a
Parallel
.
3.
He
considers
not
,
that
it
is
the
Body
of
his
Lord
and
Master
that
is
present
in
the
Figure
,
in
this
Ordinance
;
even
the
Body
of
that
Lord
,
whose
Servant
he
is
,
and
owns
himself
to
be
.
He
discerns
not
,
that
in
eating
of
the
holy
Bread
,
he
acknowledges
.
Christ
Jesus
to
be
his
Lord
and
Master
,
at
whose
Beck
he
means
to
run
,
by
whose
Command
he
intends
to
act
,
and
by
whose
Will
he
designs
to
be
ruled
.
So
that
the
unworthy
Receiver
runs
himself
into
strange
Contradictions
;
He
acknowledges
at
the
Receiving
of
the
Eucharist
,
that
Christ
is
his
Lord
and
Master
,
and
yet
is
not
willing
to
be
govern'd
by
his
Laws
;
his
Lust
and
sinful
Desires
still
continue
his
Masters
;
the
Devil
is
still
his
Master
,
the
World
is
still
his
Master
,
and
Sin
still
reigns
in
his
Mortal
Body
;
Christ
is
only
his
Master
in
shew
,
these
in
good
earnest
;
he
in
Complement
,
these
in
sober
Sadness
:
And
when
this
Contempt
hath
all
these
Aggravations
in
it
,
who
can
complain
that
God
is
unjust
in
inflicting
Damnation
on
the
unworthy
Receiver
,
if
he
turns
not
?
IV.
But
still
they
were
only
the
prophane
Corinthinians
,
against
whom
this
Judgment
is
denounced
;
Men
who
came
drunk
to
this
holy
Sacrament
:
And
since
no
Body
in
this
Age
can
be
presumed
,
or
supposed
,
to
come
in
such
a
Posture
to
this
Sacrament
,
why
should
the
Penalty
mentioned
by
St.
Paul
,
be
enforced
upon
Men
now
living
,
who
are
not
guilty
of
the
same
Sin
,
and
in
no
possibility
almost
of
committing
it
,
i.
e.
of
coming
drunk
and
disguised
to
the
Lord's
Table
?
To
which
,
I
answer
:
1.
Not
to
mention
,
that
Whatever
things
are
written
afore-time
,
are
written
for
our
Learning
,
't
is
a
great
Mistake
,
that
the
Apostle
restrains
the
Penalty
to
being
drunk
with
Wine
,
or
any
other
strong
Liquor
,
in
the
Use
of
this
Ordinance
.
He
applies
it
,
not
only
to
this
Sin
,
but
also
to
Want
of
Self-Examination
,
and
not
to
discern
the
Lord's
Body
;
as
will
appear
to
any
Man
that
compares
the
28th
and
29th
Verses
in
that
Chapter
;
I
mean
,
the
11th
of
the
First
Epistle
to
the
Corinthians
.
And
besides
,
Though
their
coming
drunk
to
this
Sacrament
gives
Occasion
to
the
Discourse
,
yet
he
makes
a
general
Inference
,
or
Conclusion
;
He
that
,
or
Whosoever
eats
and
drinks
unworthily
,
eats
and
drinks
Damnation
to
himself
.
So
that
if
there
be
more
Ways
of
unworthy
Receiving
,
than
coming
drunk
to
this
Ordinance
,
it
will
follow
,
that
they
all
come
under
the
reach
of
this
Penalty
.
2.
If
one
wilful
Sin
,
or
Sin
allowed
of
,
or
Sin
of
Temper
,
Custom
and
Inclination
,
which
a
Man
is
not
heartily
resolved
to
strive
against
,
makes
him
an
unworthy
Receiver
,
another
must
be
supposed
to
do
the
same
;
for
all
Sins
allowed
of
,
are
of
the
same
Nature
,
though
the
Object
be
changed
:
And
therefore
,
whether
a
Man
be
loth
or
unresolved
to
part
with
his
drunken
Cups
,
or
unresolved
to
mortifie
his
Envy
,
or
Malice
,
or
Pride
,
or
Hatred
,
or
Revengeful
Desires
,
or
Opprobrious
Language
,
or
Injustice
,
or
Cheating
,
or
Lying
,
&c.
the
Change
of
the
Object
makes
no
Alteration
in
the
unworthy
Receiving
;
and
therefore
,
no
Alteration
in
the
Penalty
.
If
a
Corinthian
Christian
,
that
professed
himself
a
Member
of
Christ's
Church
had
come
drunk
to
the
Lord's
Table
to
Day
,
and
come
again
in
the
same
Posture
,
and
in
the
same
Disguise
,
the
Lord's
Day
following
,
there
is
no
Dispute
of
it
,
but
coming
again
with
the
same
Sin
upon
his
Back
,
would
have
made
himself
an
unworthy
Receiver
:
And
if
not
parting
with
a
known
Sin
,
against
he
came
next
,
made
him
an
unworthy
Communicant
,
it
stands
to
reason
,
that
he
who
is
given
to
lying
,
and
to
Cheating
,
or
to
any
other
known
Sin
,
and
comes
to
the
Sacrament
without
a
full
purpose
to
reform
it
,
draws
the
same
Guilt
upon
himself
,
that
the
prophane
Corinthians
did
.
'T
is
true
,
Coming
with
the
Guilt
of
other
Sins
allowed
of
,
is
not
so
scandalous
a
thing
as
coming
drunk
;
but
with
respect
to
God
,
who
is
offended
by
it
,
and
against
whose
Laws
the
Sin
is
committed
,
they
are
of
the
same
Nature
with
Coming
disguised
,
or
drunk
,
to
the
Lord's
Table
;
and
therefore
such
Men
are
liable
to
the
same
Penalty
.
3.
Though
a
vicious
Person
in
this
Age
cannot
well
come
drunk
to
this
Sacrament
,
because
it
is
commonly
received
in
the
Morning
,
and
most
Men
make
some
little
Preparation
,
and
approach
sober
,
yet
he
may
come
drunk
with
evil
Habits
of
Sin
;
and
then
he
comes
drunk
with
evil
Habits
,
when
he
is
so
besotted
with
the
Sins
which
Custom
,
or
Company
,
or
something
else
,
hath
made
sweet
,
and
easie
,
and
pleasant
to
him
,
that
whatever
is
feigned
and
pretended
,
as
to
general
Purposes
,
to
mend
his
Life
before
he
receives
,
yet
he
is
not
heartily
resolved
to
part
with
such
particular
Sins
as
he
is
very
prone
to
;
and
all
the
Love
and
Charity
set
before
him
●n
the
Lord's
Supper
,
cannot
work
in
him
a
Change
of
Mind
,
or
an
unfeigned
Resolution
to
use
the
proper
Means
to
●hake
off
the
Sin
which
is
become
natural
to
him
:
And
whether
a
Man
come
to
the
Sacrament
drunk
in
a
natural
Sense
,
or
drunk
in
a
spiritual
Sense
;
whether
he
come
to
it
drunk
with
Wine
,
or
drunk
with
Sin
,
there
is
no
great
difference
in
the
Crime
,
the
Sin
is
still
the
same
;
especially
,
since
all
those
who
lay
claim
to
the
Promise
of
Pardon
and
Salvation
,
are
peremptorily
commanded
to
cleanse
themselves
from
all
Filthiness
,
both
of
Flesh
and
Spirit
,
2
Cor.
7.
1.
The
Preceding
Considerations
reduced
to
Practice
.
I.
HEre
I
cannot
but
take
notice
,
how
little
the
things
which
are
not
seen
with
our
Bodily
Organs
,
though
of
the
greatest
Consequence
,
are
minded
by
the
Generality
,
even
those
that
pretend
to
believe
them
.
Damnation
is
,
certainly
,
the
most
dreadful
thing
imaginable
;
yet
most
Men
make
so
little
of
it
,
that
the
Fear
of
losing
Twenty
or
Thirty
Pounds
discomposes
and
disorders
them
more
than
the
Apprehension
that
they
shall
lose
the
Light
of
God's
Countenance
for
ever
.
What
can
we
imagine
to
be
the
Reason
of
it
?
Surely
,
it
must
be
,
because
it
is
not
seen
:
And
therefore
People
do
not
heartily
believe
it
,
nor
seriously
think
of
it
.
And
yet
,
when
a
thing
is
very
certain
,
and
God
hath
spoke
it
,
and
we
have
all
the
Assurances
that
the
thing
is
capable
of
,
that
it
is
so
,
though
it
cannot
be
seen
with
the
Eyes
of
Flesh
;
yet
being
certain
,
the
Thoughts
of
it
surely
might
effect
,
and
work
upon
,
and
discompose
the
Soul
,
in
a
manner
,
as
much
as
Sight
and
Sense
.
But
here
lies
the
Misery
;
the
greatest
part
of
Men
are
unthinking
Animals
;
they
believe
,
but
think
not
;
they
think
,
but
not
of
that
which
concerns
them
most
.
This
makes
Damnation
only
a
big
Word
to
set
off
a
violent
Passion
,
but
it
frights
not
;
nay
,
is
so
far
from
frighting
,
that
not
a
few
do
barbarously
wish
it
to
their
own
Souls
;
yet
still
,
not
only
Faith
,
but
Reason
,
saith
,
there
is
such
a
thing
;
and
the
Justice
of
a
Supream
Being
requires
so
much
:
So
that
he
that
will
be
frighted
with
Damnation
,
must
first
deliberately
examine
the
Reasons
which
may
convince
him
of
the
Being
and
Reality
of
it
,
and
then
reflect
and
ruminate
upon
the
Terrour
and
Consequences
of
it
:
And
if
this
be
done
,
and
the
Divine
Assistance
,
which
must
co-operate
with
all
spiritual
Endeavours
,
to
make
them
effectual
,
be
heartily
implored
,
Sin
,
Vanity
and
Lust
,
and
foolish
Desires
must
necessarily
fall
,
and
faint
before
it
,
and
a
Change
of
Life
cannot
but
follow
,
and
a
Man's
Carefulness
to
please
God
must
needs
be
the
happy
Consequences
of
it
.
II.
The
Penalty
God
inflicts
upon
unworthy
Receivers
,
shews
how
God
would
have
us
value
and
esteem
what
he
hath
done
for
us
in
Christ
Jesus
.
The
Death
of
Christ
for
poor
Sinners
God
looks
upon
to
be
so
great
a
thing
,
that
he
expects
that
every
Soul
,
upon
hearing
of
it
,
and
sufficient
Demonstration
of
the
Truth
of
it
,
should
be
so
surprized
with
the
Mercy
,
as
immediately
to
throw
off
the
Works
of
Darkness
,
and
put
off
the
Old
Man
,
with
all
his
deceitful
Lusts
,
and
to
become
an
obedient
Subject
of
Christ's
Kingdom
.
God
sets
that
high
Value
upon
it
,
that
he
expects
that
every
Soul
,
to
whom
the
News
comes
,
immediately
lay
Force
upon
the
Kingdom
of
Heaven
,
rejoyce
that
he
is
made
capable
of
Pardon
,
and
an
Inheritance
incorruptible
;
and
for
the
Glory
set
before
him
,
fall
to
work
,
and
seek
first
the
Kingdom
of
God
,
and
the
Righteousness
thereof
:
And
therefore
,
for
any
Person
who
professes
himself
a
Christian
,
to
entertain
this
Message
coldly
,
lazily
,
and
with
Indifferency
,
is
an
Act
so
unworthy
,
so
derogatory
from
the
Sublimity
and
Excellency
of
the
Favour
,
that
we
need
not
wonder
if
he
lashes
this
low
,
slavish
and
pitiful
Temper
of
ours
with
the
severest
Vengeance
.
Can
we
think
,
because
we
have
no
extraordinary
Esteem
of
the
Mercy
,
that
God
will
set
light
by
it
because
we
do
?
Oh!
Let
us
entertain
it
with
the
profoundest
Respect
,
and
the
deepest
Veneration
;
and
think
our selves
the
happiest
Creatures
living
,
that
we
have
this
Act
of
Divine
Bounty
and
Charity
revealed
to
us
.
But
then
,
it
is
impossible
we
should
think
our selves
so
,
except
we
walk
worthy
of
the
glorious
News
,
and
transcribe
on
our
Lives
the
glorious
Zeal
,
and
Fervour
,
and
Sincerity
of
the
Apostles
,
and
Primitive
Believers
.
III.
As
this
severe
Threatning
,
denounced
against
unworthy
Receivers
,
is
the
strongest
Dissuasive
possible
from
Eating
and
Drinking
unworthily
,
so
it
is
no
just
Discouragement
to
Receive
with
sincere
Desires
,
and
Resolutions
to
become
conformable
to
Christ's
Holiness
.
God
frights
from
sinning
,
not
from
doing
well
;
from
wronging
our
own
Souls
,
not
from
Endeavours
to
save
them
;
from
Impenitence
,
not
from
true
Repentance
.
All
that
is
to
be
done
,
Christian
,
in
this
Sacrament
,
in
order
to
Receiving
worthily
,
is
,
to
lay
and
prostrate
thy self
at
the
Feet
of
Jesus
,
and
to
cry
,
Lord
,
What
wilt
thou
have
me
to
do
?
Speak
,
Lord
,
for
thy
Servant
hears
.
Such
humble
Souls
escape
the
Danger
,
and
may
be
confident
of
a
gracious
Look
from
the
King
of
Saints
.
But
then
,
if
we
fall
down
before
the
Throne
and
the
Lamb
,
and
make
this
Profession
,
let
it
come
from
the
Heart
,
and
let
our
Tongues
speak
what
our
Minds
think
,
and
our
Wills
mean
to
stand
to
;
and
let
our
Desires
to
be
one
with
him
,
be
such
as
Simplicity
dictates
,
lest
our
Hearts
and
Tongues
not
going
together
,
we
may
be
found
Lyars
,
and
fall
into
Condemnation
.
And
,
Oh
that
every
unworthy
Receiver
would
consider
what
Damnation
means
!
Consider
it
,
thou
dull
and
careless
Man
;
and
then
tell
me
,
whether
Christ
requires
any
thing
unreasonable
of
thee
to
prevent
it
?
Thou
that
runnest
from
an
House
on
fire
,
and
from
a
Land-flood
,
or
Deluge
,
that
threatens
to
overwhelm
thee
;
wilt
not
thou
do
all
thou
canst
to
escape
Damnation
,
that
Deluge
of
God's
Wrath
,
and
that
Fire
of
his
Anger
which
no
Man
can
quench
?
Should
this
Damnation
be
thy
Portion
at
last
,
we
may
easily
imagine
what
thy
Wishes
will
be
;
the
same
that
all
inconsiderate
Souls
are
very
full
of
,
when
they
have
ruin'd
and
undone
themselves
:
Oh
,
that
I
had
been
wise
before
the
Fact
,
and
come
to
the
Lord's
Table
with
a
better
Frame
;
put
on
the
Lord
Jesus
,
and
made
his
Vertues
and
Graces
my
Study
,
my
Delight
,
and
my
Pattern
!
But
these
are
the
Wishes
of
Fools
:
And
,
I
did
not
think
it
would
come
to
this
pass
,
is
a
Saying
,
which
we
look
upon
as
a
Character
of
a
weak
,
and
a
Childish
Understanding
.
Both
he
that
receives
unworthily
,
and
he
that
never
received
yet
,
both
have
yet
Opportunity
to
turn
from
their
evil
Ways
.
Therefore
,
Seek
ye
the
Lord
,
while
be
m●y
be
found
:
Call
ye
upon
him
,
while
he
is
near
.
Let
the
Wicked
forsake
his
Way
,
and
the
unrighteous
Man
his
Thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
Mercy
upon
him
;
and
to
our
God
,
for
he
will
abundantly
pardon
,
Isa.
55.
6
,
7.
The
PRAYER
.
O
Lord
,
Great
,
and
Incomprehensible
!
Slow
to
Anger
,
and
great
in
Power
;
and
who
wilt
not
at
all
acquit
the
Wicked
!
Thy
Way
is
in
the
Whirl-wind
,
and
in
the
Storm
;
and
the
Clouds
are
the
Dust
of
thy
Feet
.
Thou
rebukest
the
Sea
,
and
makest
it
dry
,
and
driest
up
mighty
Rivers
.
The
Mountains
quake
at
thy
Word
,
and
the
Hills
melt
,
and
the
Earth
is
burnt
at
thy
Presence
;
yea
,
the
World
,
and
all
they
that
dwell
therein
.
Who
can
stand
thine
Indignation
?
And
who
can
abide
the
Fierceness
of
thine
Anger
;
where
thy
Fury
is
poured
out
like
Fire
,
and
the
Rocks
are
thrown
down
by
thine
Arm
?
Who
would
not
fear
thee
,
O
thou
great
Preserver
of
Men
!
Yet
thou
,
Lord
,
art
good
,
and
a
Strong
Hold
in
the
Day
of
Trouble
;
and
thou
knowest
them
that
trust
in
thee
.
In
my
Approaches
to
thy
holy
Table
,
let
me
so
reflect
upon
thy
Mercy
,
as
not
to
forget
thy
Justice
.
Let
me
so
look
upon
thy
Friendship
,
as
to
cast
an
Eye
,
withal
,
upon
thy
Severity
to
thine
Enemies
.
Thou
offerest
me
thy
Friendship
in
this
Ordinance
:
How
great
is
thy
Goodness
!
Oh
,
let
me
entertain
the
Offer
with
Admiration
!
God
will
dwell
with
simple
Man
,
and
therefore
requires
a
Temple
;
a
Temple
,
not
made
with
hew'n
Stones
,
not
of
polish'd
Marble
,
not
of
painted
Walls
;
but
of
living
and
shining
Gems
,
and
of
such
Golden
Ornaments
as
Rust
cannot
touch
,
and
Dust
cannot
blacken
;
a
Temple
purified
with
the
Fire
of
Love
,
trimmed
with
an
holy
Conversation
,
and
decked
with
variety
of
Vertues
.
Make
my
Soul
,
I
beseech
thee
,
such
a
Temple
,
and
come
and
fix
thy
Tents
here
for
ever
.
Thou
art
the
Judge
to
whom
I
am
accountable
for
my
Receiving
:
Let
me
remember
,
that
as
that
didst
rain
down
Manna
from
Heaven
upon
thy
People
,
so
thou
didst
rain
down
Fire
and
Brimstone
too
upon
Sodom
and
Gomorrah
.
Let
me
so
rejoyce
in
the
Mercies
thou
rainest
down
upon
me
in
this
Sacrament
,
as
to
fear
thy
Judgments
in
case
I
abuse
those
Mercies
.
If
of
every
idle
Word
Men
shall
give
an
Account
in
the
Great
Day
,
what
Account
will
they
have
to
give
of
prophaning
this
sublime
and
mysterious
Ordinance
!
If
the
Dust
of
thy
Apostles
Feet
shall
bear
witness
in
that
Day
against
the
Obstinate
and
Impenitent
,
what
a
Witness
will
the
Body
of
the
Son
of
God
be
against
those
who
would
not
be
warm'd
with
the
Sight
and
Contemplation
of
it
into
Vertue
!
Let
these
things
sink
deep
into
my
inward
Parts
,
and
teach
me
so
to
triumph
in
thy
Praise
,
as
to
tremble
at
thy
Presence
!
Yet
,
Oh
,
let
not
my
Goodness
be
the
Effect
of
a
slavish
Fear
of
Damnation
,
so
much
as
of
Love
and
Delight
in
thy
holy
Ways
!
Let
Kindness
do
more
with
me
,
than
Terrour
;
and
let
my
Heart
melt
more
with
the
Sight
of
thy
Condescension
,
than
with
the
Sight
of
thy
Flaming
Sword
.
Teach
me
to
serve
thee
with
Pleasure
and
Affection
;
and
let
the
Glory
of
thy
Name
be
the
End
of
all
my
holy
Exercises
.
Let
thy
Love
be
ever
fixed
in
my
Heart
;
and
be
thou
my
Rest
,
my
Tranquility
,
my
Peace
,
my
Meat
,
my
Drink
,
my
Food
,
my
Treasure
,
my
Possession
,
and
my
Portion
,
for
ever
,
through
Jesus
Christ
our
Lord
.
Amen
.
CHAP.
XXII
.
Of
Preparation
;
And
First
,
of
Meditation
of
Christ's
Passion
.
The
CONTENTS
.
Preparation
for
this
Holy
Sacrament
reduced
to
Five
Heads
.
Meditation
of
Christ's
Passion
,
with
reflexions
on
our Selves
,
Self-Examination
,
●udging
our Selves
,
Self-Resignation
,
and
Devotions
suitable
to
the
Occasion
.
Christ
himself
meditated
of
his
own
Passion
,
before
he
administred
this
Sacrament
to
his
Disciples
.
Meditation
of
Christ's
Passion
,
useful
to
bring
things
to
our
Minds
we
did
not
think
of
before
,
to
enflame
the
Soul
with
the
Love
of
Jesus
,
and
to
make
us
remember
his
Death
with
a
quicker
Sense
.
A
Paraphrase
upon
the
XXII
and
XXIII
Chapters
of
St.
Luke's
Gospel
.
What
God
said
to
the
Jews
,
may
be
the
more
justly
said
to
us
Christians
,
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
A
vast
difference
betwixt
reading
of
Christ's
Passion
,
and
meditating
of
it
.
Some
Rules
and
Cautions
about
this
exercise
of
Meditation
.
The
Prayer
.
I
HAving
in
the
foregoing
Chapters
explained
the
Doctrine
,
Nature
,
Use
,
End
and
Design
of
this
〈…〉
.
It
will
be
necessary
to
direct
the
〈…〉
Preparations
for
this
Blessed
Ordinance
.
〈…〉
may
be
said
to
comprehend
.
-
1.
Meditation
of
Christ's
Passion
,
with
Reflections
〈◊〉
●n
our Selves
.
-
2.
Self-Examination
.
-
3.
Judging
our Selves
.
-
4.
Self-Resignation
.
-
5.
Devotion
suitable
to
the
occasion
.
I
begin
with
Meditation
of
Christ's
Passion
,
call'd
by
Damian
,
Damian
in
spec.
Monach.
The
Believer's
Refuge
in
the
hour
of
Temptation
,
his
Shade
in
the
heat
and
sweat
of
Afflictions
,
the
everlasting
Fewel
of
Divine
Love
,
and
the
best
Sauce
or
Remedy
in
all
Troubles
and
Vexati●ns
.
And
Christ
himself
seems
to
have
shewn
us
an
example
of
seasoning
our
Hearts
with
this
previous
Meditation
;
for
before
he
instituted
this
Sacrament
,
before
he
distributed
the
Bread
and
Wine
to
the
Disciples
in
the
Eucharist
,
he
contemplates
his
own
Sufferings
in
the
Paschal
Lamb
,
he
ate
of
.
He
saw
on
the
Table
a
Lamb
dead
,
flead
,
and
roasted
at
the
Fire
:
This
suggested
to
him
,
how
himself
was
,
in
a
few
hours
after
,
to
be
kill'd
,
and
scourg'd
,
and
feel
the
heat
and
fire
of
mighty
Torments
.
He
saw
his
Friends
eat
the
Paschal
Lamb
in
haste
,
and
he
could
not
but
reflect
what
haste
his
Enemies
would
make
to
apprehend
him
.
In
the
unleaven'd
Bread
and
the
bitter
Herbs
that
were
set
before
him
;
he
saw
the
Gall
and
Vinegar
he
was
to
taste
;
and
if
the
Disciples
,
at
that
time
,
did
eat
the
Passover
with
staves
in
their
hands
,
that
could
not
but
put
him
in
mind
of
the
Cross
to
which
he
was
to
be
nailed
.
II.
What
it
is
that
makes
Meditation
of
Christ's
Passion
necessary
,
as
an
act
of
Preparation
for
this
Holy
Sacrament
,
we
shall
easily
know
,
if
we
consider
,
1.
Meditation
brings
things
to
our
Minds
,
we
did
not
think
of
before
.
Though
we
know
before
,
that
Christ
was
unjustly
accused
by
the
Jews
,
beaten
buffeted
,
crown'd
with
Thorns
,
inhumanly
murther'd
;
yet
Meditation
discovers
things
to
us
,
we
took
no
great
notice
of
before
,
it
helps
us
to
enlarge
upon
the
passages
of
his
Passion
;
and
these
cannot
but
be
very
instructive
to
our
Minds
.
This
puts
us
in
mind
of
the
dignity
of
the
Person
that
suffer'd
all
this
;
how
it
was
not
a
mere
Man
,
not
a
mortal
King
,
not
an
Angel
,
not
one
of
the
Higher
Orders
of
Ministring
Spirits
,
but
the
Son
of
God
that
laid
down
his
Life
,
a
Life
more
precious
than
the
Lives
of
all
created
Beings
put
together
.
This
puts
us
in
mind
of
the
indignity
of
the
Persons
,
for
whom
he
suffer'd
▪
what
vile
Creatures
they
were
,
Creatures
of
whom
he
could
expect
no
advantage
,
and
fear
no
danger
,
and
such
as
were
his
Enemies
.
This
puts
us
in
mind
of
the
vast
multitude
of
his
troubles
and
miseries
,
how
his
Body
did
not
only
suffer
,
but
his
Soul
too
,
how
he
suffer'd
in
his
Habit
and
Dress
,
by
having
it
pull'd
off
from
him
,
and
divided
among
the
ruder
Soldiers
,
how
he
suffer'd
in
his
Honour
,
and
Reputation
,
by
being
call'd
a
Glutton
,
a
Wine-bibber
,
a
Blasphemer
,
Stir●ing
up
of
the
People
,
and
possess'd
with
a
Devil
;
how
he
suffer'd
in
his
Wisdom
,
by
being
call'd
Impostor
,
and
treated
like
a
Fool
,
and
Madman
;
how
he
suffer'd
in
his
Power
,
by
being
accus'd
as
a
Magician
,
as
one
that
dealt
with
a
Familiar
,
and
was
in
league
with
the
Prince
of
Devils
;
how
all
sorts
of
Persons
did
contribute
to
his
Suffering
,
a
Disciple
,
whom
he
had
nourish'd
,
and
brought
up
in
the
Nurture
and
Admonition
of
the
Lord
,
Kings
,
and
Governors
,
Judges
,
Harlots
,
Soldiers
,
High
Priests
,
Scribes
,
Pharisees
,
Ecclesiasticks
,
Seculars
,
Jews
and
Gentiles
,
Men
and
Women
.
This
puts
us
in
mind
,
how
every
Member
of
his
Body
was
put
to
grievous
pain
;
how
his
Head
was
crown'd
with
Thorns
;
his
Hair
pluck'd
off
by
the
rude
usage
he
endur'd
;
his
Cheeks
beaten
;
his
Face
sullied
;
his
Back
crush'd
;
his
Neck
and
Arms
tied
with
Cords
;
his
Shoulders
bruis'd
by
the
Cross
;
his
Hands
and
Feet
pierc'd
with
Nails
;
his
Side
open'd
with
a
Lance
,
and
his
whole
Body
made
black
and
blue
with
stripes
:
How
all
Senses
suffer'd
,
his
Eyes
seeing
the
Mockeries
of
the
multitude
;
his
Ears
hearing
the
Blasphemies
of
his
Enemies
;
his
Smell
forced
to
endure
the
stench
of
dead
Bodies
on
Mount
Calvary
;
his
Taste
tormented
with
Thirst
,
and
what
is
worse
,
with
Gall
;
and
his
feeling
with
variety
of
blows
.
This
puts
us
in
mind
,
how
his
Soul
endurd
more
,
far
more
yet
,
than
his
Senses
,
the
Sins
of
Mankind
lying
like
an
heavy
load
upon
her
:
This
represents
how
that
was
afflicted
with
a
Sense
of
God's
Anger
against
sin
,
and
with
the
Damnation
of
thousands
,
that
would
not
prevent
their
ruine
;
and
how
,
as
the
sins
of
Mankind
were
without
number
,
so
his
Grief
and
Sorrow
was
without
measure
.
This
puts
us
in
mind
,
how
his
Pain
and
Torments
became
more
pungent
,
and
afflictive
,
by
reason
of
the
delicacy
of
his
Complexion
,
how
his
imagination
being
most
lively
,
had
therefore
a
quicker
sense
of
Misery
,
how
his
Torments
were
without
any
alloy
,
differing
in
this
case
from
the
Torments
of
the
Martyrs
of
old
,
who
had
great
comfort
administred
to
them
in
their
Sufferings
,
Comforts
so
powerful
,
that
they
walk'd
on
glowing
Coals
,
as
on
a
Bed
of
Roses
,
and
in
the
midst
of
Flames
,
had
a
cooling
Dew
sprinkled
upon
them
:
This
suggests
how
he
drunk
the
bitter
Cup
without
mixture
,
without
a
drop
of
Honey
to
sweeten
it
;
and
how
this
makes
him
the
Martyr
of
all
Martyrs
,
and
the
King
of
all
afflicted
Saints
;
and
upon
that
account
may
be
said
to
have
endured
more
,
than
all
Men
put
together
,
ever
suffer'd
in
this
World
.
This
puts
us
in
mind
,
with
what
affection
he
suffer'd
,
how
he
chose
to
suffer
,
for
the
Joy
and
Comfort
he
should
thereby
procure
to
all
sincere
Believers
,
how
Love
to
Mens
Souls
engaged
him
to
these
Sufferings
;
and
whereas
a
few
drops
of
his
Blood
might
have
serv'd
turn
,
to
redeem
Mankind
,
he
would
,
notwithstanding
all
this
,
to
testifie
his
infinite
Love
,
shed
every
drop
of
Blood
in
his
Body
for
their
sakes
.
This
puts
us
in
mind
with
what
fervency
and
earnestness
he
went
to
meet
his
Cross
,
and
in
order
thereunto
bid
the
Traitor
make
haste
,
and
do
quickly
what
he
design'd
to
do
,
and
with
what
alacrity
he
embrac'd
his
Torments
;
and
therefore
sung
a
Hymn
with
his
Disciples
,
before
he
was
apprehended
by
the
Murtherers
,
to
shew
the
joy
he
took
in
laying
down
his
Life
for
his
Sheep
.
Meditation
doth
the
Painters
work
,
which
embellishes
the
courser
Draught
,
gives
it
Features
,
Lineaments
,
curious
Strokes
,
and
all
its
proper
Dresses
,
whereby
the
Mind
is
signally
edified
,
and
affected
with
the
Picture
.
2.
Meditation
of
Christ's
Passion
enflames
the
Soul
with
the
Love
of
Jesus
.
At
Patras
,
a
City
of
Achaia
,
P.
Jean
.
Bapt.
de
St.
Jure
de
la
Connois
.
&
de
l'amour
de
nostre
Seign
.
Liv.
1.
Sect.
2.
there
lived
a
Heathen
Priest
,
Coresus
by
name
,
who
,
intending
to
Marry
,
set
his
Affections
upon
one
Callirrhoe
,
a
Virgin
of
that
Town
,
whom
he
courted
,
and
loved
entirely
,
but
the
more
he
courted
her
,
the
more
refractory
she
was
,
till
she
even
abus'd
him
and
reproach'd
him
,
and
shut
the
door
against
him
.
The
Priest
,
seeing
no
way
to
compass
his
designs
,
consults
his
Oracle
,
and
Idol
,
but
receives
no
answer
.
In
the
mean
while
,
a
killing
sickness
seiz'd
the
Town
,
a
Distemper
which
made
People
mad
,
and
dye
raving
.
The
evil
being
become
universal
,
and
spreading
daily
more
and
more
,
some
of
the
chief
Men
of
the
Town
,
resolve
to
send
an
Embassie
to
one
of
the
Heathen
Gods
,
in
another
City
,
which
gives
them
this
Answer
.
That
this
Plague
should
not
cease
,
till
one
Callirrboe
▪
a
Virgin
in
that
Town
,
were
offer'd
in
Sacrifice
,
or
some
Person
for
her
.
The
news
of
the
Oracle
being
noised
about
the
Town
,
Callirrboe
goes
to
all
her
Friends
,
to
see
whether
any
would
suffer
for
her
,
but
finding
none
so
fond
,
she
prepares
for
de●th
,
and
coming
forth
at
the
day
appointed
,
dress'd
in
her
Funeral
Robes
,
Coresus
that
was
to
be
the
Executio●er
,
appears
with
his
Sword
to
cut
off
her
Head
,
for
it
was
his
Office
upon
such
dreadful
Solemnities
;
but
as
he
is
preparing
to
give
the
fatal
blow
,
his
Bowels
began
to
yearn
;
and
to
destroy
a
Person
whom
he
had
loved
with
most
cordial
affection
,
was
so
severe
a
tryal
to
him
,
that
rather
than
be
guilty
of
so
barbarous
a
Fact
,
in
the
presence
of
the
whole
Assembly
,
he
runs
the
drawn
Sword
into
his
own
Bowels
;
and
as
the
Blood
was
now
issuing
in
Rivers
from
his
Body
,
professes
to
the
Damfel
that
he
dyed
for
her
,
so
sincere
,
so
strong
,
so
fervent
was
his
Love
.
Callirrhoe
astonish'd
at
the
sight
,
and
confounded
with
the
enterprize
,
her
stubborn
Heart
melts
,
and
now
would
have
saved
his
Life
with
her
own
,
but
it
was
too
late
;
yet
to
make
him
amends
,
her
Love
to
him
on
a
sudden
grows
so
violent
,
that
she
resolv'd
not
to
out-live
him
,
and
at
the
same
instant
,
made
her
Life
a
Sacrifice
to
bear
him
company
.
Meditation
of
Christ's
Passion
produces
,
in
a
manner
,
the
same
effect
,
for
as
it
represents
Christ's
dying
for
the
stubborn
sinner
,
and
●ying
for
love
of
him
,
it
raises
reciprocal
flames
in
the
considerate
Soul
.
It
puts
the
case
,
Suppose
there
should
be
a
King
most
Wise
,
most
Rich
,
most
Potent
,
most
Beautiful
,
most
Gracious
,
in
the
very
flower
of
his
age
,
who
being
about
to
Marry
,
should
cast
his
Eyes
and
Love
upon
a
poor
Country
Maid
,
his
Subject
,
and
withal
very
much
deformed
,
homely
,
ignorant
,
despised
,
and
disregarded
by
the
meanest
Men
,
adorned
with
no
good
Quality
,
that
should
cause
attraction
,
and
solemnly
Marry
her
,
What
an
obligation
would
that
be
to
that
poor
infirm
Creature
,
advanced
to
a
Throne
from
nothing
,
from
worse
than
nothing
,
to
entertain
that
Royal
Husband
with
marvellous
respect
,
and
to
behave
her self
in
his
Presence
with
all
possible
Reverence
,
and
Love
,
and
Modesty
,
considering
what
she
hath
been
,
and
what
she
is
come
to
by
his
means
?
What
an
obligation
to
Treat
him
with
all
Respect
,
Honour
,
and
Humility
?
What
an
obligation
to
love
him
with
a
most
ardent
,
most
tender
,
and
most
affectionate
Love
,
and
to
be
most
true
and
faithful
to
him
,
loving
none
like
him
,
who
has
deserv●d
so
much
at
her
hands
?
What
an
obligation
to
commend
and
praise
him
,
and
to
express
her
Sense
of
his
unspeakable
Favour
to
her
?
What
an
obligation
,
when
he
is
sick
,
to
tend
him
,
to
be
about
his
Bed
,
to
declare
her
Sorrow
,
and
Grief
,
and
Compassion
by
her
Tears
,
especially
since
he
hath
humbled
himself
beyond
example
to
espouse
her
?
What
an
obligation
,
when
he
is
absent
,
to
speak
of
him
,
to
long
for
him
,
and
to
be
impatient
for
his
return
?
What
an
obligation
to
sing
his
Virtues
,
his
Condescension
,
his
Mercy
,
and
his
Charity
,
and
to
magnifie
his
Wisdom
,
his
Goodness
,
his
Beauty
,
and
his
Love
to
her
?
What
an
obligation
,
to
give
him
content
in
all
things
,
and
to
deport
her self
every
where
,
so
as
to
please
him
?
What
an
obligation
,
if
she
have
committed
the
least
offence
,
to
think
of
it
with
great
regret
and
remorse
,
to
beg
his
Pardon
,
and
to
implore
his
Mercy
?
What
an
obligation
to
endure
any
thing
,
any
trouble
,
any
cross
,
any
inconvenience
for
his
sake
,
and
to
think
her self
happy
,
that
she
is
in
a
capacity
to
suffer
any
thing
for
his
Name
?
What
an
obligation
to
be
entirely
subject
to
him
,
and
to
yield
to
all
things
he
desires
of
her
?
Finally
,
What
an
obligation
to
think
her self
most
happy
in
his
love
,
and
to
rejoyce
in
being
thus
advanced
by
him
,
to
a
state
she
could
never
have
wish'd
,
or
hoped
for
?
Meditation
having
put
this
case
,
applies
it
to
the
present
occasion
,
and
saith
,
Thou
,
O
my
Soul
,
thou
,
art
that
poor
,
despicable
,
contemptible
Maid
,
that
the
Monarch
of
the
Universe
,
the
Wisest
,
the
most
Potent
,
the
greatest
Prince
in
the
World
,
did
fall
in
love
with
.
There
was
no
Beauty
,
no
Wisdom
,
no
good
Qualities
,
no
Perfection
,
no
Amiableness
in
Thee
,
for
which
he
should
think
of
thee
for
his
Spouse
;
and
that
which
surpasses
all
admiration
,
this
Sovereign
Prince
,
this
Prince
of
Princes
,
could
not
gain
this
wretched
Maiden
but
by
enduring
a
Thousand
Torments
,
by
spilling
of
his
Blood
,
and
hazarding
his
Life
,
and
he
freely
and
cheerfully
Sacrificed
himself
to
obtain
thy
Love
.
He
required
no
Dowry
of
thee
,
for
he
was
infinitely
Rich
,
and
thou
miserably
Poor
.
He
loved
thee
not
in
a
foolish
Passion
,
for
he
is
infinitely
Wise
He
chose
thee
not
for
his
Pleasure
,
for
thou
wert
defiled
to
a
Prodigy
,
and
himself
is
happy
,
and
was
happy
in
himself
,
from
all
Eternity
;
nor
did
he
Marry
thee
by
force
,
for
he
is
Omnipotent
;
but
it
was
mere
Love
,
mere
Charity
,
mere
Compassion
,
that
he
set
his
Affections
upon
thee
;
and
by
his
Marrying
thee
,
he
hath
ennobled
thee
,
aggrandiz'd
thy
Fortune
,
made
thee
Wise
,
and
Rich
,
and
Great
,
and
Beautiful
,
and
hast
not
thou
reason
to
love
him
with
all
thy
heart
,
and
with
all
thy
strength
?
And
by
such
Meditations
of
Christ's
Passion
,
the
Soul
is
enflamed
with
the
Love
of
the
Lord
Jesus
.
Add
to
all
this
,
3.
What
can
be
a
more
proper
preparative
for
this
Sacrament
,
wherein
the
Passion
and
sufferings
of
our
Lord
,
are
most
solemnly
remembred
,
than
a
previous
Meditation
of
his
Sufferings
;
For
hereby
the
Soul
will
be
more
expedite
in
that
remembrance
,
and
remember
that
Death
,
not
only
with
greater
facility
,
but
with
greater
Sense
,
and
greater
Affections
too
.
It
is
so
with
Men
,
that
are
to
speak
in
Publick
,
they
premeditate
what
they
are
to
say
,
and
think
much
of
the
thing
they
are
to
be
upon
,
when
they
come
before
the
Assembly
;
and
I
see
no
reason
,
but
this
may
be
a
good
preparative
for
acting
in
publick
too
.
Certainly
,
he
that
actuates
his
Faculties
thus
in
private
,
will
be
better
able
to
exercise
them
in
publick
;
for
hereby
the
Heart
is
season'd
,
and
when
it
appears
before
God
in
this
Ordinance
,
the
sense
,
which
the
private
Meditation
hath
lest
upon
it
,
fits
it
the
better
for
participation
of
Christ's
Merits
.
This
previous
Meditation
softens
the
Earth
,
makes
it
fit
for
the
Master's
use
,
and
for
his
sowing
the
good
Seed
of
Grace
in
it
,
when
the
Soul
comes
into
the
Courts
of
the
Lord
.
And
as
he
,
that
means
to
Pray
with
good
attention
,
in
publick
,
must
not
forget
his
secret
Prayers
at
home
;
so
he
that
will
reflect
with
comfort
on
his
Saviour's
Death
at
Church
,
must
meditate
of
it
in
his
Closet
,
one
helps
the
other
;
and
if
these
go
hand
in
hand
together
,
it
is
the
way
to
put
the
Soul
in
an
excellent
Frame
.
These
private
Meditations
are
the
Dresses
of
the
Soul
,
she
puts
on
at
home
,
that
she
may
look
more
beautiful
and
amiable
,
when
she
comes
to
stand
in
her
bridegroom's
Presence
in
the
Temple
.
III.
How
this
Meditation
is
to
be
order'd
,
and
managed
,
must
be
in
great
measure
lest
to
the
Wisdom
and
Discretion
of
the
Party
concern'd
;
yet
I
should
think
,
that
the
best
way
would
be
to
lay
the
Holy
Evangelists
before
us
,
who
all
have
given
exact
account
of
their
Master's
Sufferings
,
especially
in
the
last
Scene
of
his
Life
here
on
Earth
,
and
to
make
Spiritual
Reflections
,
either
on
the
whole
History
in
general
,
or
on
some
of
the
principal
Points
contain'd
in
it
.
To
give
the
Reader
an
account
of
the
Proposal
,
I
will
present
him
with
a
Scheme
of
Meditations
on
the
XXII
and
XXIII
Chapters
of
St.
Lukes
Gospel
,
which
I
do
the
rather
pitch
upon
,
because
,
I
think
this
Evangelist
hath
given
us
the
fullest
account
of
the
Circumstances
and
Particulars
of
Christ's
last
Sufferings
;
and
I
shall
go
from
Verse
to
Verse
,
not
so
much
to
prescribe
mine
own
way
,
as
to
give
the
devout
Reader
an
hint
,
how
he
may
improve
those
Historical
Passages
,
and
enlarge
upon
them
,
according
to
the
Gifts
,
parts
and
abilities
,
God
hath
given
him
.
The
XXII
Chapter
of
St.
Luke's
Gospel
Paraphrased
.
1.
Now
the
Feast
of
Unleavened
Bread
●rew
nigh
,
which
is
called
the
Passover
.
BEhold
,
O
my
Soul
;
How
busie
the
Jews
are
to
remove
all
Leaven
out
of
their
Houses
against
the
Passover
!
How
loth
hast
thou
been
these
many
years
to
remove
the
Leaven
of
Vanity
out
of
thy
Heart
,
when
thou
hast
gone
to
meet
thy
Blessed
Redeemer
!
What
excuses
hast
thou
framed
!
What
Apologies
hast
thou
made
,
that
thou
mightst
not
part
with
that
Apple
of
thine
Eye
!
What
a
Benjamin
hath
it
been
to
thee
!
How
unwilling
hast
thou
been
to
quit
it
!
Ungrateful
Creature
!
Canst
thou
name
the
Name
of
Christ
,
and
keep
that
,
which
will
render
that
Name
,
and
all
the
Sweets
contain'd
in
it
,
unsavory
,
and
insipid
to
thee
!
2.
And
the
Chief
Priests
and
Scribes
sought
,
how
they
might
kill
him
,
for
they
feared
the
People
.
AND
hath
not
this
been
thy
Case
,
O
my
Soul
?
Hast
not
thou
feared
Men
,
more
than
God
?
Hast
not
thou
been
more
afraid
of
Dust
and
Ashes
,
than
of
the
Holy
One
of
Israel
?
How
often
couldst
thou
have
dispens'd
with
God's
seeing
thy
folly
,
if
it
could
have
been
concealed
from
the
knowledge
of
Men
!
And
when
thou
hast
avoided
and
shun'd
a
Sin
,
hath
it
not
been
more
for
fear
of
blemishing
thy
Credit
and
Reputation
in
the
World
,
than
of
love
to
the
Law
of
God
?
Hath
not
Temporal
Interest
restrain'd
thee
from
Sin
,
more
,
than
God's
All-seeing
Eye
?
Think
how
unkindly
,
and
unworthily
thou
hast
dealt
with
thy
best
and
greatest
Friend
,
and
act
for
the
future
upon
nobler
Principles
.
3.
Then
entred
Satan
into
Judas
,
surnamed
Iscariot
,
being
of
the
number
of
the
Twelve
.
O
My
Soul
!
Though
thou
hast
not
been
guilty
of
the
formal
Act
of
Judas's
Crime
,
yet
hast
not
thou
too
often
open'd
the
door
to
thy
mortal
Enemy
?
Hast
not
thou
given
him
invitations
to
enter
into
thee
by
carnal
Security
,
and
taking
too
great
liberty
in
thy
conversation
?
When
thou
hast
left
thy self
without
a
Guard
,
and
hast
not
watch'd
over
thy
Senses
,
hath
not
this
been
an
Item
to
the
Serpent
to
creep
into
the
Garden
,
and
to
hide
himself
among
the
Bushes
?
Nay
,
when
thou
hast
given
way
to
his
evil
suggestions
,
hugg'd
his
temptations
,
and
embraced
the
evil
,
he
hath
prompted
thee
to
;
when
thou
hast
harbour'd
Malice
against
thy
Neighbour
,
when
thy
Heart
hath
swelled
with
Pride
,
when
thy
Breast
hath
been
filled
with
Envy
,
when
thou
hast
delighted
in
Froth
,
and
idle
Talk
;
have
not
these
been
Signs
of
Satan's
entring
into
thy
Heart
?
When
in
hearing
the
Word
,
in
Prayer
,
and
in
other
Devotions
,
thou
hast
admitted
foolish
,
impertinent
,
frivolous
Thoughts
into
thy
Mind
,
and
kept
out
Considerations
suitable
to
the
Duty
thou
wert
engaged
in
;
was
not
this
to
give
the
Devil
Admittance
into
thy
Bosom
?
And
shall
so
dangerous
a
Guest
lodge
any
longer
there
?
Oh
,
bid
him
be
gone
,
that
thy
House
,
and
all
thou
hast
,
may
be
in
safety
.
4.
And
he
went
his
Way
,
and
communed
with
the
Chief
Priests
and
Captains
,
that
he
might
betray
him
unto
them
.
AND
what
pains
hast
thou
taken
,
O
my
Soul
,
to
betray
thy
blessed
Redeemer
,
when
thou
hast
joyned
with
his
Enemies
,
the
World
,
the
Flesh
,
and
the
Devil
?
When
thou
hast
lain
in
the
World's
Arms
,
and
solaced
thy self
with
its
Airy
Pleasures
,
in
despight
of
all
Christ's
Calls
and
Intreaties
to
the
contrary
?
What
hath
thy
living
in
Strife
and
Variance
been
,
but
a
Conspiring
with
the
Devil
,
against
the
Holy
Jesus
,
that
Prince
of
Peace
?
When
thou
hast
been
peremptory
and
resolute
to
satisfie
the
Lusts
of
the
Flesh
,
and
its
inordinate
Desires
,
hath
not
this
been
exposing
the
excellent
Religion
thou
professest
,
to
the
Contempt
and
Scorn
of
Men
?
And
how
much
doth
this
want
of
betraying
thy
Master
that
bought
thee
,
and
thy
God
who
redeemed
thee
?
5.
And
they
were
glad
,
and
covenanted
to
give
him
Money
.
HOW
hast
thou
rejoyced
in
Sin
,
O
my
Soul
!
How
hast
thou
been
tickled
with
the
Infirmities
and
Reproaches
of
thy
Neighbour
!
How
merry
hast
thou
been
in
ill
Company
!
How
glad
when
thou
hast
heard
of
the
Fall
or
Trouble
of
a
Person
thou
hast
had
a
Grudge
against
!
What
Pleasure
hast
thou
taken
in
fantastick
Dresses
,
in
following
the
sinful
Humours
of
vain
Men
,
and
gratifying
thy
foolish
Lusts
!
How
hast
thou
laughed
when
thou
shouldst
have
mourned
,
and
sported
thy self
with
Actions
that
should
have
drawn
Rivers
of
Tears
from
thine
Eyes
!
How
merry
hast
thou
been
among
thy
Cups
!
And
how
much
more
hath
idle
Talk
,
and
sinful
Lusts
,
and
prophane
Jests
,
raised
and
cheared
thy
Spirits
,
than
the
most
affectionate
Sermon
!
What
strange
Enterprizes
hath
Money
tempted
thee
to
!
What
sinful
Compliance
,
what
Contempt
of
the
Will
of
God
,
hast
thou
been
put
upon
by
the
Hopes
of
Gain
:
And
how
much
more
real
Joy
hast
thou
felt
in
a
full
Purse
,
than
a
rich
Conscience
!
6.
And
he
promised
,
and
sought
Opportunity
to
betray
him
unto
them
,
in
the
Absence
of
the
Multitude
.
HOW
faithful
is
the
unhappy
Judas
in
performing
his
Promise
!
Yet
how
many
Promises
hast
thou
made
to
God
,
O
my
Soul
;
and
hast
not
regarded
them
!
What
Promises
of
Love
;
what
Promises
of
Obedience
;
what
Promises
of
Reformation
!
When
thou
hast
been
sick
,
what
Vows
of
Seriousness
,
what
Protestations
of
Cautiousness
,
and
Fear
of
offending
God
for
the
future
!
Yet
when
God
hath
restored
thee
;
when
the
Almighty
hath
been
so
favourable
to
thee
,
as
to
give
thee
the
Desires
of
thy
Heart
;
how
careless
hast
thou
been
of
thy
strongest
Promises
!
How
regardless
of
the
strictest
Engagements
!
How
negligent
of
thy
Duty
!
How
hast
thou
returned
to
thy
former
Vomit
;
and
,
with
the
Swine
that
was
washed
,
to
her
wallowing
in
the
Mire
.
7.
Then
came
the
Day
of
Unleavened
Bread
,
when
the
Passover
must
be
killed
.
HOW
many
Easter-Days
hast
thou
lived
to
see
,
O
my
Soul
!
Days
,
when
thou
shouldst
have
risen
with
Christ
from
the
Death
of
Sin
,
and
applied
thy self
unto
a
Life
of
Righteousness
!
Yet
thou
art
the
same
still
,
thou
wert
so
many
Years
ago
.
What
Lust
hast
thou
mortified
,
what
Corruption
hast
thou
killed
,
what
darling
Desires
hast
thou
sacrificed
for
Christ
?
Art
not
thou
as
dull
and
as
dead
in
God's
Service
,
as
thou
hast
been
heretofore
?
The
Sins
that
thou
hast
left
,
was
it
the
Love
of
God
,
or
the
Change
of
thy
Condition
,
that
made
thee
abandon
them
?
On
the
blessed
Day
of
thy
Saviour's
Resurrection
,
may
be
,
thou
hast
been
devout
and
serious
;
but
what
strange
Liberty
hast
thou
given
thy self
soon
after
!
How
hath
thy
Piety
and
Goodness
died
again
,
and
thy
Carefulness
to
please
God
given
up
the
Ghost
,
and
expired
!
8.
And
he
sent
Peter
and
John
,
saying
,
Go
and
prepare
us
the
Passover
,
that
we
may
eat
.
HOW
often
,
O
my
Soul
,
hath
God
sent
his
Spirit
and
his
Messengers
to
thee
,
with
an
Order
to
prepare
and
meet
thy
God
by
a
serious
Repentance
!
Yet
thou
hast
either
resisted
his
Spirit
,
or
disobliged
his
Messengers
,
or
undervalued
their
Summons
.
How
little
hast
thou
regarded
the
Condescention
of
so
great
a
God!
How
little
hast
thou
minded
the
Favour
God
did
thee
,
in
visiting
so
worthless
a
Creature
!
Dost
not
thou
remember
how
thou
hast
pretended
that
thou
hadst
either
Farms
to
see
,
or
Oxen
to
buy
,
or
an
House
to
look
after
;
and
thus
hast
put
off
thy
God
,
that
would
fain
have
gathered
thee
,
as
an
Hen
doth
her
Brood
under
her
Wings
.
9.
And
they
said
unto
him
,
Where
wilt
thou
,
that
we
prepare
?
HOW
careful
are
the
Disciples
,
that
they
may
do
nothing
contrary
to
their
Master's
Will
!
How
do
they
enquire
after
the
very
place
,
where
he
would
have
them
prepare
!
O
my
Soul
!
How
little
hast
thou
been
concerned
,
whether
thy
God
were
pleased
,
or
not
!
Thou
hast
been
so
far
from
observing
the
Circumstantials
of
Religion
,
that
thou
hast
not
minded
the
Substance
.
How
hast
thou
rushed
into
Sin
,
as
the
Horse
rushes
into
the
Battel
;
without
being
sollicitous
or
concerned
about
offending
God!
How
little
hast
thou
enquired
what
thy
Lord
and
Master
requires
of
thee
!
How
contentedly
ignorant
hast
thou
been
of
his
Laws
,
and
how
loth
to
know
thy
Master's
Will
,
that
thou
mightest
not
be
obliged
to
do
it
!
10.
And
he
said
unto
them
,
Behold
,
when
you
are
entred
into
the
City
,
there
shall
a
Man
meet
you
,
bearing
a
Pitcher
of
Water
;
follow
him
into
the
House
,
where
he
enters
in
.
HOW
strangely
doth
Providence
order
things
!
Just
at
the
Disciples
entring
into
the
City
,
God
orders
this
Man
to
meet
them
!
How
wonderfully
,
O
my
Soul
,
hath
God
made
the
Second
Causes
to
meet
for
thy
good
!
How
hath
God
turned
such
Men's
Hearts
towards
thee
,
into
Mercy
and
Compassion
!
How
often
,
when
thou
hast
been
in
Trouble
,
hath
God
sent
thee
a
Deliverer
!
How
often
,
when
thou
hast
seen
no
probability
of
Help
,
hath
God
come
in
with
his
Salvation
:
Yet
how
careless
hast
thou
been
of
his
Providence
!
How
apt
hast
thou
been
to
ascribe
these
Events
to
Second
Causes
!
Dost
not
thou
blush
to
think
thou
shouldst
be
so
dull
,
as
not
to
see
God
in
such
Dispensations
!
11.
And
ye
shall
say
to
the
good
Man
of
the
House
,
The
Master
saith
unto
thee
,
Where
is
the
Guest-Chamber
,
where
I
shall
eat
the
Passover
with
my
Disciples
?
HOW
often
,
O
my
Soul
,
hath
thy
great
Master
attempted
to
enter
into
thy
Heart
,
and
to
make
that
his
Guest-Chamber
!
And
how
surly
,
how
ill-natur'd
,
how
impudent
hast
thou
been
in
refusing
so
great
a
Guest
,
whose
Presence
would
have
enriched
thee
with
infinite
Treasures
!
Temporal
Profit
,
Honour
,
Ease
and
Pleasure
have
but
gently
knocked
at
the
Door
,
and
thou
hast
listen'd
,
and
heard
,
and
run
to
open
to
them
.
See
where
thy
Love
and
thy
Treasure
lies
;
Christ
hath
stood
without
,
knocking
and
calling
,
Open
to
me
,
my
Sister
,
my
Spouse
;
for
my
Locks
are
wet
with
Dew
:
But
how
loth
hast
thou
been
to
rise
from
thy
Bed
of
State
,
or
from
thy
Couch
of
Luxury
,
to
let
in
that
Heavenly
Friend
!
Were
it
not
just
,
when
thy
Prayers
knock
at
Heaven
Gate
,
that
he
should
fling
them
back
into
thy
Face
,
and
say
,
As
thou
wouldst
not
hear
when
I
called
,
so
shalt
thou
call
,
and
I
will
not
hear
?
12.
And
she
shall
shew
you
a
large
Upper
Room
,
furnished
;
there
make
ready
.
AND
,
O
my
Soul
,
hath
not
thy
Lord
shewn
thee
very
often
a
large
Upper
Room
,
even
Heaven
it self
,
where
the
Supper
of
the
Lamb
is
to
be
kept
,
and
to
which
thou
hast
been
invited
!
Yet
how
hast
thou
preferred
this
Dunghil
Earth
before
it
!
How
contemptible
have
those
Everlasting
Mansions
been
in
thine
Eyes
!
How
hast
thou
hugged
thy
Plenty
here
below
,
and
how
contentedly
hast
thou
lived
without
any
Assurance
that
the
Eternal
Riches
shall
fall
to
thy
share
!
How
little
hath
that
Heaven
affected
thee
!
How
little
have
thy
Affections
been
stirred
with
the
Thoughts
of
it
!
How
often
hast
thou
looked
upon
that
glorious
Place
,
without
any
Longings
to
be
there
,
or
to
feast
there
with
thy
great
Redeemer
!
13.
And
they
went
,
and
found
as
he
had
said
to
them
,
and
made
ready
the
Passover
.
THis
is
the
Property
of
God
,
that
he
cannot
lye
:
If
he
saith
or
fore-tells
things
,
they
must
necessarily
come
to
pass
:
Yet
how
hast
thou
lived
,
O
my
Soul
,
as
if
thy
God
were
false
to
his
Word
!
Thou
hast
lived
in
Sin
,
and
yet
hast
believed
that
God
would
receive
thee
at
last
into
Glory
!
Thou
hast
embraced
Follies
,
which
he
hath
protested
shall
exclude
thee
from
the
Kingdom
of
Heaven
,
and
yet
hast
fancied
that
thou
shalt
be
happy
!
What
is
this
,
but
to
make
God
a
Lyar
,
and
to
hope
that
he
will
not
be
so
good
as
his
Word
?
When
thou
hast
hoped
for
Heaven
without
Holiness
,
for
a
Crown
without
Conquest
,
for
an
Everlasting
Reward
without
bearing
the
Heat
and
Burthen
of
the
Day
,
and
for
the
same
Felicity
the
Son
of
God
enjoys
,
without
imitating
him
in
his
Meekness
,
Patience
,
Humility
and
Charity
.
Hast
not
thou
plainly
flattered
thy self
,
that
God
would
break
his
Word
,
and
act
contrary
to
his
Promises
and
Threatnings
?
14.
And
when
the
Hour
was
come
,
he
sate
down
,
and
the
Twelve
Apostles
with
him
.
SEE
how
the
great
Saviour
of
the
World
disdains
not
to
sit
down
at
the
Table
with
a
Company
of
Fisher-men
!
Yet
how
scornfully
,
O
my
Soul
,
hast
thou
looked
sometimes
upon
thy
Neighbour
!
What
high
Thoughts
hast
thou
had
of
thine
own
Worth
:
And
how
hast
thou
undervalued
the
Man
or
Woman
that
have
had
to
no
other
Crime
but
Poverty
!
Thou
hast
thought
thy
Inferiors
scarce
worth
talking
to
.
How
unlike
thy
Redeemer
is
this
Pride
and
Haughtiness
!
Were
Grace
an
Inhabitant
of
thy
Heart
,
what
low
Thoughts
wouldst
thou
have
of
thy self
!
How
readily
wouldst
thou
converse
even
with
the
meanest
Saint
!
How
wouldst
thou
learn
to
esteem
Men
more
for
their
Holiness
,
than
for
their
Riches
!
And
how
lovely
would
a
Creature
that
hath
the
Image
of
God
upon
him
,
look
in
thine
Eyes
!
Far
more
lovely
than
the
greatest
Monarch
,
or
Lady
,
that
have
nothing
to
recommend
them
,
but
their
outward
Splendor
.
15.
And
he
said
unto
them
,
With
Desire
I
have
desired
to
eat
this
Passover
,
before
I
suffer
.
HOW
doth
God
long
for
our
Happiness
!
How
fervent
are
his
Desires
to
do
us
good
!
Yet
how
little
have
these
Longings
prevailed
with
thee
,
O
my
Soul
!
Notwithstanding
all
these
Desires
of
God
to
make
thee
happy
,
how
hast
thou
longed
after
the
muddy
Waters
of
Sensual
Pleasures
!
Nay
,
longed
to
be
for
ever
miserable
,
when
,
in
despight
of
his
Intreaties
not
to
neglect
so
great
Salvation
,
thou
hast
longed
for
the
stolen
Waters
of
sinful
Delights
,
coveted
Death
,
and
been
enamoured
with
Destruction
!
How
hath
God
intreated
thee
to
close
with
him
upon
his
own
Terms
;
and
how
hast
thou
grieved
him
with
thy
Refusal
!
How
hath
the
Almighty
beseeched
thee
,
by
his
Ambassadors
,
to
be
reconciled
to
him
;
and
yet
thou
hast
stood
out
,
and
baffled
the
Stratagems
of
Mercy
!
16.
For
I
say
unto
you
,
I
will
not
any
more
eat
thereof
,
until
it
be
fulfilled
in
the
Kingdom
of
God
.
CHrist
rejoyces
that
the
Shadows
are
at
an
end
,
and
that
the
Substance
or
Antitype
is
approaching
;
for
as
the
Passover
was
a
Sign
of
the
Jews
Deliverance
from
Egyptian
Bondage
,
so
that
Deliverance
was
a
Shadow
or
Emblem
of
our
Deliverance
from
Sin
here
,
and
our
Exemption
from
all
Misery
and
Trouble
in
Heaven
,
which
was
now
to
be
effected
by
the
Death
of
Christ
.
But
,
O
my
Soul
,
how
hast
thou
hunted
after
Shadows
,
and
left
the
Substance
unregarded
?
What
are
the
Glories
of
this
World
,
but
mere
Shews
?
Yet
how
fond
art
thou
of
them
,
and
how
strangely
hast
thou
been
enamoured
with
them
?
These
Shadows
intimate
,
that
there
are
more
substantial
Glories
in
the
Everlasting
Mansions
;
yet
these
thou
passest
by
,
and
the
other
thou
art
delighted
with
.
See
how
thou
dotest
on
those
painted
Coronets
,
those
Butter-flies
,
those
Airy
Nothings
;
while
,
with
the
Cock
in
the
Fable
,
thou
tramplest
on
the
Pearl
,
even
on
the
Pearl
of
Price
;
to
purchase
which
,
the
Spiritual
Merchant
in
the
Gospel
sold
all
he
had
.
17.
And
he
took
the
Cup
,
and
gave
Thanks
,
and
said
,
Take
this
,
and
divide
it
among
your selves
.
HOW
thankful
is
our
Great
Mediator
for
every
Mercy
he
received
from
his
Everlasting
Father
!
Yet
how
ungrateful
hast
thou
been
,
O
my
Soul
,
to
thy
mighty
Benefactor
!
What
Mercies
hast
thou
received
at
his
Hands
,
and
what
strange
Returns
hast
thou
made
for
them
!
Thy
God
hath
been
kind
to
thee
,
and
thou
hast
been
base
and
unworthy
.
How
hast
thou
fed
on
his
Blessings
,
and
ascribed
them
to
thy
Wisdom
and
Industry
!
How
hast
thou
lived
upon
his
Charity
,
and
spurned
at
his
Laws
!
Foolish
Creature
,
Dost
thou
thus
reward
the
Lord
thy
God
?
Thou
shouldest
not
eat
a
bit
,
but
send
some
Thanksgiving-Ejaculations
to
Heaven
;
yet
thou
contentest
thy self
with
a
careless
Grace
,
and
never
thinkest
more
afterward
of
God
.
How
little
dost
thou
mind
the
Providences
that
are
sent
upon
thee
!
And
while
thou
considerest
not
the
Operations
of
God's
Hands
,
how
canst
thou
be
thankful
?
18.
For
I
say
unto
you
,
I
will
not
drink
of
the
Fruit
of
the
Vine
,
until
the
Kingdom
of
God
shall
come
.
INdeed
,
Heaven
hath
the
best
and
choicest
Wine
,
even
the
Wine
of
Angels
.
This
Wine
is
,
the
ravishing
Love
of
God
:
This
transports
the
Understanding
,
and
wraps
up
the
Intellect
in
Extasies
of
Joy
and
Comfort
.
A
brutish
Man
knows
not
this
,
neither
doth
a
Fool
understand
it
.
And
hath
not
this
been
thy
Case
,
O
my
Soul
?
How
weary
hast
thou
been
of
thinking
of
this
Banquet
!
How
soon
have
thy
Spirits
tired
with
meditating
of
that
Love
!
How
ready
hast
thou
been
to
think
of
the
World
,
and
the
last
Night's
Revel
;
and
how
backward
to
reflect
on
this
richer
Entertainment
!
What
a
Weariness
hath
it
been
to
thee
,
to
survey
these
Glories
,
to
walk
about
that
Jerusalem
,
and
to
behold
the
Towers
and
Bulwarks
of
it
?
19.
And
he
took
Bread
,
and
gave
Thanks
,
and
brake
it
,
and
gave
unto
them
,
saying
,
This
is
my
Body
,
which
is
given
for
you
:
This
do
in
remembrance
of
me
.
HEre
begins
the
happy
Institution
of
the
holy
Sacrament
of
Christ's
Body
and
Blood
,
and
the
great
Command
to
remember
the
Death
of
Jesus
;
and
,
together
with
that
,
an
Item
of
the
greatest
Love
that
can
be
shewn
to
poor
Mortals
:
Yet
how
backward
,
O
my
Soul
,
hast
thou
been
sometimes
to
come
to
this
holy
Sacrament
!
Thou
should'st
have
longed
for
an
Opportunity
to
remember
this
Death
with
the
People
of
God
.
What
is
this
Bread
,
but
an
Emblem
of
the
Communion
of
Saints
,
and
a
Representation
of
thy
Communion
with
the
Great
Head
,
the
Lord
Jesus
?
Yet
how
little
Delight
hast
thou
taken
in
this
Ordinance
!
How
often
hast
thou
come
out
of
Formality
only
!
How
little
have
thine
Affections
been
moved
with
that
stupendous
Love
!
Either
Sin
,
or
Malice
to
thy
Neighbour
,
or
some
Worldly
Trouble
,
hath
made
thee
stay
away
.
The
Thoughts
of
this
Love
should
have
thrown
down
all
thy
Strong
Holds
of
Iniquity
,
and
left
thee
in
a
calm
,
holy
,
spiritual
Temper
:
But
how
hast
thou
preferred
thy
little
Concerns
in
the
World
before
this
Feast
!
And
what
Hazards
hast
thou
run
of
being
doomed
to
a
Spiritual
Famine
;
as
those
Guests
,
against
whom
the
Master
of
the
Feast
protested
,
that
they
should
never
taste
of
his
Supper
!
20.
Likewise
also
the
Cup
after
Supper
,
saying
,
this
Cup
,
is
the
New
Testament
of
my
Blood
,
which
is
shed
for
you
.
AT
how
dear
a
rate
was
the
remission
of
our
sins
purchased
!
The
Blood
of
the
Son
of
God
was
the
Price
!
Greater
Love
hath
no
Man
shewn
,
than
that
he
lay
down
his
life
for
his
Friends
;
but
here
is
one
that
laid
it
down
for
his
Enemies
,
that
they
may
be
pardoned
!
How
hast
thou
looked
upon
this
pardon
,
O
my
Soul
,
sometimes
without
standing
amazed
at
the
height
,
and
breadth
,
and
depth
,
and
length
of
the
love
of
God!
How
cold
hast
thou
been
in
thy
desires
after
this
precious
Blood
!
Thou
should'st
have
stood
under
the
Cross
,
waiting
for
the
drops
that
trickled
down
!
But
the
familiarity
of
the
joyful
news
of
it
,
alas
!
hath
too
often
wrought
in
thee
a
dis-esteem
of
it
▪
Nay
!
how
light
hast
thou
made
of
this
remission
!
and
by
making
so
light
of
it
,
thou
hast
profan'd
it
too
,
when
thou
hast
sinned
,
because
God
is
willing
to
pardon
sinners
,
and
hast
made
that
pardoning
Blood
an
encouragement
to
indulge
thy self
in
thy
carnal
satisfactions
;
hath
not
this
been
counting
the
Blood
of
the
Covenant
an
unholy
thing
!
21.
But
behold
the
hand
of
him
,
that
betrays
me
,
is
with
me
on
the
Table
.
AND
didst
thou
never
approach
the
Table
of
thy
Lord
with
a
treacherous
Heart
,
O
my
Soul
!
Hast
not
thou
pretended
Friendship
,
when
thou
hast
been
an
Enemy
,
while
thou
hast
been
loth
to
part
with
a
darling
bosom
sin
,
or
to
examine
,
what
secret
sins
thou
wert
guilty
of
,
that
thou
mightest
not
be
forced
to
part
with
them
!
Hast
not
thou
shewn
much
love
with
thy
Lips
,
while
thy
Heart
hath
gone
astray
from
thy
Redeemer
?
Thou
hast
,
it
may
be
,
confessed
thy self
to
be
a
sinner
in
general
,
and
so
hast
joyned
thy self
to
the
croud
of
God's
People
,
and
come
to
the
Supper
of
thy
Lord
!
But
while
thou
hast
been
loth
to
descend
to
any
particular
sins
,
hast
not
thou
thereby
discovered
thy
secret
love
to
sin
,
and
thy
feigned
and
counterfeit
love
to
the
Holy
Jesus
!
22.
And
truly
the
Son
of
Man
goes
,
as
it
was
determined
;
but
woe
unto
that
Man
,
by
whom
he
is
betrayed
!
HOW
dreadful
a
thing
is
it
to
be
instrumental
in
a
Sin
!
And
yet
thou
hast
made
nothing
of
it
,
O
my
Soul
!
How
hast
thou
suffer'd
thy self
to
be
imployed
by
others
in
things
,
which
have
been
apparently
unlawful
!
How
apt
hast
thou
been
to
tell
a
Lye
after
another
,
especially
for
a
near
Relation
or
a
Superiour
!
How
apt
hath
thy
Conscience
been
to
dispense
with
Offences
against
a
Gracious
God
,
to
please
those
from
whom
thou
hast
expected
some
benefit
and
advantage
!
Hath
not
the
Word
of
God
been
Blasphemed
by
wicked
Men
through
thy
neglect
of
thy
Saviours
Commands
!
How
often
hast
thou
scandalized
and
given
offence
to
other
Men
by
thy
unchristian
?
And
how
little
hast
thou
minded
the
threatnings
of
the
Holy
Ghost
in
this
case
?
And
while
thou
hast
not
only
sinned
thy self
,
but
holpen
to
draw
others
into
sin
,
hast
not
thou
thereby
made
thy self
lyable
to
the
Righteous
Judgment
of
God
?
23.
And
they
began
to
enquire
among
themselves
,
which
of
them
it
was
that
should
do
this
thing
.
INdeed
Self-examination
is
the
only
way
to
come
to
a
right
knowledge
of
our selves
:
Yet
how
careless
,
O
my
Soul
,
hast
thou
been
of
this
Duty
!
How
easily
mightest
thou
have
found
,
that
thou
wert
guilty
of
such
a
sin
,
and
didst
transgress
such
a
Command
;
but
thou
would'st
not
!
How
much
better
is
it
to
be
acquainted
with
our
own
Hearts
,
than
to
be
strangers
to
our selves
!
And
what
danger
dost
thou
involve
thy self
in
,
for
want
of
this
Holy
search
!
How
dost
thou
prepare
for
Self-delusion
!
And
how
impure
must
thy
Heart
grow
!
what
a
Dunghil
,
what
a
sink
,
what
a
stye
of
filthiness
,
where
it
is
not
purged
by
such
explorations
!
The
Disease
being
known
,
it
may
be
cured
;
but
lying
hid
,
it
kills
and
destroys
,
when
we
think
all
is
safe
!
How
easie
a
matter
were
it
to
enquire
,
whether
thou
art
that
Hypocrite
,
that
unprofitable
servant
,
that
loiterer
,
that
slothful
Person
,
that
busie
body
,
which
the
Holy
Ghost
condemns
!
Yet
thou
hast
shunned
this
search
,
and
been
afraid
of
it
,
as
of
Poison
!
Whereas
it
is
the
only
Medicine
,
from
which
thou
may'st
promise
thy self
an
happy
recovery
.
24.
And
there
was
also
a
strife
among
them
,
which
of
them
should
be
accounted
greatest
.
SEE
how
worldly
Thoughts
will
croud
in
,
if
we
do
not
watch
,
even
when
we
are
engaged
in
the
most
serious
acts
of
Worship
!
And
hast
not
thou
found
such
worldly
sensual
Thoughts
enter
into
thy
Mind
,
O
my
Soul
,
when
thou
hast
been
employed
in
the
greatest
Duties
,
even
at
the
Holy
Sacrament
it self
!
And
have
not
they
come
in
with
thy
allowance
,
and
approbation
,
and
when
they
have
surpriz'd
thee
,
hast
not
thou
harboured
them
,
made
much
of
them
,
and
been
loth
to
expel
them
!
How
reverend
should
thy
Thoughts
be
upon
such
occasions
!
How
free
from
such
Extravagancies
!
How
sequestred
from
a
vain
World
!
How
should
they
be
taken
up
with
the
love
of
God!
How
should
the
Glory
of
God
ingross
their
strength
and
power
!
See
by
this
,
which
way
thy
Byass
leans
!
Behold
by
this
,
how
strongly
thy
Heart
bends
to
things
below
!
O
when
will
it
fix
upon
the
things
which
are
above
!
25.
And
he
said
unto
them
,
the
Kings
of
the
Gentiles
exercise
Lordship
over
them
,
and
they
that
exercise
Authority
upon
them
,
are
called
Benefactors
.
HOW
unfit
and
improper
is
it
for
a
Christian
to
conform
to
the
Word
!
As
improper
,
as
for
a
Man
of
reason
to
imitate
Children
or
Mad-men
!
Yet
how
fond
hast
thou
been
,
O
my
Soul
,
of
the
pomp
and
glories
of
this
World
!
How
hast
thou
admired
the
Riches
,
and
the
Grandeur
of
it
!
How
hast
thou
wished
thy self
in
such
a
great
Man's
place
!
Though
the
Apostles
were
somewhat
ambitions
before
Christ's
Ascension
into
Heaven
,
yet
,
after
the
effusion
of
the
Holy
Ghost
,
they
saw
with
other
Eyes
,
and
despised
these
sublunary
Honours
and
Dignities
,
as
much
as
they
esteemed
them
before
.
O
my
Soul
!
when
wilt
thou
follow
this
great
example
!
By
the
Rules
of
thy
profession
,
thou
art
to
despise
the
World
,
and
though
thou
art
in
the
World
,
yet
not
to
love
the
World
!
Notwithstanding
this
Command
,
how
dost
thou
hancker
after
these
Onions
and
Garlick
,
those
certain
Marks
of
the
House
of
Bondage
!
How
strong
is
thy
Appetite
to
follow
the
fashions
of
the
World
!
And
how
apt
art
thou
to
make
the
humour
of
the
age
thy
pattern
!
26.
But
ye
shall
not
be
so
;
but
he
that
is
greatest
among
you
,
let
him
be
as
the
younger
,
and
he
that
is
chief
,
as
he
that
doth
serve
.
AY
!
Self-denial
is
that
,
which
doth
best
become
a
Christian
;
that
's
the
best
Ornament
he
can
put
on
,
and
which
makes
him
look
most
lovely
in
the
Eyes
of
God
:
Yet
how
inconsiderable
hath
this
dress
been
in
thine
Eyes
,
O
my
Soul
!
How
loth
hast
thou
been
to
deny
thine
Eyes
such
a
dangerous
object
,
thine
Ears
such
a
Syren's
Voice
,
thy
Mouth
such
a
delicate
dish
,
thy
Feet
such
vain
company
,
thy
Tongue
such
a
smutty
jest
,
thy
Hand
such
a
lustful
touch
,
and
thy
Mind
such
a
lascivious
or
covetous
thought
!
How
hast
thou
thought
thy self
undone
,
when
thou
hast
not
had
,
what
thy
sensual
appetite
did
crave
!
and
how
raging
have
thy
desires
been
after
that
which
would
ruin
thee
!
How
loth
hast
thou
been
to
deny
thy self
in
superfluities
,
and
to
bestow
them
on
the
poor
!
How
hard
hast
thou
thought
it
to
shun
such
a
place
,
where
thou
knewest
,
thou
shouldst
be
tempted
and
be
perswaded
unto
Sin
!
27.
For
whether
is
greater
,
he
that
sitteth
at
Meat
,
or
he
that
serveth
?
Is
not
he
,
that
sits
at
Meat
?
But
I
am
among
you
,
as
one
that
serveth
.
HOW
beautiful
is
Humility
!
The
Son
of
God
himself
is
enamoured
with
it
,
tho'
his
business
was
to
Command
,
not
serve
,
yet
he
chuses
to
serve
,
rather
than
to
exercise
Authority
!
How
unlike
thy
Saviour
hast
thou
been
,
O
my
Soul
!
How
Proud
!
How
Self-conceited
!
How
apt
to
prefer
thy self
before
others
!
And
how
apt
to
think
better
of
thy self
than
others
!
How
apt
to
despise
mean
services
in
the
Church
of
God!
and
how
loth
to
be
employed
in
things
that
make
for
God's
Glory
;
merely
because
thou
hast
been
afraid
they
would
blemish
thy
credit
and
reputation
in
the
World
!
How
loth
hast
thou
been
to
visit
thy
poor
Neighbor
,
or
to
dress
his
Wounds
,
or
to
tend
him
,
when
destitute
of
Friends
or
Kindred
!
What
a
disparagement
hast
thou
thought
it
to
pay
respect
to
thine
Inferiors
!
and
how
hast
thou
chosen
the
Upper
Rooms
at
Feasts
,
and
other
Meetings
,
and
loved
the
praise
of
Men
more
than
the
praise
of
God!
28.
Ye
are
they
,
which
have
continued
with
me
in
my
Temptations
.
IT
is
not
enough
to
stand
a
blow
or
two
,
but
to
hold
out
to
the
end
.
To
stay
with
Christ
a
few
Weeks
or
Years
,
and
then
to
forsake
him
,
is
base
Cowardice
;
yet
how
weary
,
O
my
Soul
,
hast
thou
been
of
thy
Master's
service
!
How
soon
hast
thou
been
tired
with
Devotion
!
How
dull
hath
Prayer
made
thee
!
If
thou
hast
been
fervent
for
a
few
days
,
how
soon
hast
thou
given
over
!
What
excellent
progress
didst
thou
make
in
Religion
,
when
low
in
the
World
,
and
how
art
thou
changest
,
since
prosperous
fortunes
have
flown
in
upon
thee
!
Or
if
thou
hast
believed
and
rejoyced
in
the
light
for
a
time
,
how
hast
thou
in
the
hour
of
Temptation
turned
thy
back
,
and
like
an
hireling
fled
away
!
The
Fruit
thou
hast
brought
forth
in
thy
youth
,
how
hath
it
decayed
and
withered
in
thy
riper
Age
!
and
in
trouble
,
how
hast
thou
laid
force
upon
the
Kingdom
of
Heaven
,
and
yet
upon
thy
deliverance
,
as
Flies
in
Autumn
,
how
hath
thy
Piety
fainted
and
died
away
!
29.
And
I
appoint
unto
you
a
Kingdom
,
as
my
Father
hath
appointed
unto
me
.
WHat
mighty
Rewards
doth
God
give
for
poor
and
mean
services
!
No
less
than
a
Kingdom
,
for
a
few
years
patience
in
well-doing
!
How
should
this
encourage
thee
to
work
,
O
my
Soul
!
How
should
it
make
thee
strive
to
enter
in
at
the
strait
Gate
!
Yet
how
apt
art
thou
to
cry
,
There
is
a
Lion
without
!
There
is
a
Bear
in
the
way
!
And
what
if
there
were
?
Is
it
not
worth
a
being
torn
by
Bears
and
Lions
,
to
inherit
an
everlasting
Kingdom
?
What
pains
do
Men
take
to
get
a
little
Money
,
or
to
purchase
a
parcel
of
Lands
,
which
they
know
not
whether
they
shall
possess
above
a
Month
or
two
?
And
yet
thou
hast
not
thought
it
worth
toiling
to
inherit
a
Kingdom
,
which
fades
not
away
!
30.
That
you
may
Eat
and
drink
at
my
Table
in
my
Kingdom
,
and
sit
on
Thrones
,
Judging
the
Twelve
Tribes
of
Israel
.
HOW
will
the
Scene
be
changed
e're
long
!
And
those
poor
Saints
,
which
wicked
Men
counted
Slaves
,
how
will
the
World
wonder
,
when
they
shall
see
them
their
Judges
!
Yet
how
little
dost
thou
think
of
that
day
,
O
my
Soul
!
How
apt
art
thou
to
put
it
out
of
thy
Mind
,
and
consequently
how
unwilling
to
imitate
those
excellent
Men
,
that
meditate
in
the
Law
of
God
Day
and
Night
!
Didst
thou
think
seriously
of
their
preferment
in
the
last
day
,
thou
wouldst
write
Copies
after
them
,
and
be
a
much
harder
Student
in
that
Holiness
,
which
makes
them
capable
to
Judge
the
World
,
and
the
Apostate
Angels
!
Thou
dost
not
thoroughly
believe
that
mighty
alteration
.
Didst
thou
open
the
Eye
of
thy
Faith
,
and
see
what
Glory
will
be
put
upon
them
in
that
day
,
thou
wouldst
certainly
be
inquisitive
,
how
to
participate
of
the
the
same
priviledges
,
and
consequently
be
earnest
in
the
pursuit
of
the
same
Virtues
and
Graces
,
whereby
they
run
and
obtain
the
prize
.
31.
And
the
Lord
said
Simon
,
Simon
,
Behold
Satan
hath
desired
to
have
you
,
that
he
may
sift
you
as
Wheat
.
HOW
busie
is
the
Devil
to
ruin
a
sincere
Christian
!
and
hast
not
thou
felt
him
busie
in
thy
Heart
,
O
my
Soul
,
to
deprive
thee
of
the
Crown
of
Righteousness
,
which
the
Lord
hath
promised
to
them
that
strive
lawfully
!
Hast
not
thou
felt
him
busie
to
poison
thy
Graces
!
busie
to
infect
thy
Prayers
!
busie
to
evacuate
the
Virtue
of
thy
Holy
performances
!
and
yet
thou
hast
not
resisted
him
.
How
have
all
the
Avenues
been
set
open
,
that
that
King
of
Darkness
might
come
in
!
How
hast
thou
hugg'd
his
Temptations
!
suffer'd
him
to
revel
in
thy
Breast
!
yielded
to
his
evil
suggestions
,
and
been
persuaded
by
his
Arguments
!
He
hath
but
beckoned
to
thee
,
and
thou
hast
run
!
How
hast
thou
betrayed
the
Citadel
of
the
Holy
Ghost
!
Prophaned
his
Temple
,
and
suffered
the
Sanctuary
to
be
robb'd
by
Heathens
and
Infidels
!
32.
But
I
have
prayed
for
thee
,
that
thy
Faith
fail
not
.
THus
Christ
Prays
for
all
true
Believers
,
that
God
may
not
forsake
them
.
Yet
how
dejected
hast
thou
been
,
O
my
Soul
,
upon
the
least
Storm
that
hath
fallen
upon
thee
!
How
ready
hast
thou
been
to
cast
away
thy
hope
!
How
ready
to
say
with
Sion
,
The
Lord
hath
forsaken
me
,
and
God
hath
forgotten
me
!
Dost
thou
think
God
doth
not
hear
the
great
Mediators
Prayer
for
thee
?
Dost
thou
think
,
he
can
refuse
his
intercessions
,
whom
he
always
hears
?
When
he
heard
his
Prayers
for
those
,
that
Crucified
him
,
that
God
would
not
for
that
barbarous
fact
exclude
them
from
hopes
of
Salvation
,
will
not
he
hear
him
,
dost
thou
think
,
when
he
Prays
for
thee
,
that
thou
mayst
not
be
deprived
of
the
light
of
God's
countenance
!
Therefore
,
why
art
thou
cast
down
,
O
my
Soul
,
and
why
art
thou
disquieted
within
me
!
Hope
in
God
;
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
countenance
,
and
my
God
.
33.
And
he
said
unto
him
,
Lord
,
I
am
ready
to
goe
with
thee
both
into
Prison
and
to
death
.
A
Brave
Resolution
!
For
though
he
miscarried
in
the
performance
,
yet
,
I
doubt
not
,
but
he
really
spoke
at
this
time
what
he
thought
!
But
how
faint
hast
thou
been
in
thy
resolutions
,
O
my
Soul
!
How
loth
to
resolve
upon
a
Duty
,
that
hath
had
some
hardship
in
it
!
How
loth
to
resolve
upon
leaving
a
sin
,
in
which
thy
profit
hath
been
wrapt
up
!
How
hast
thou
humm'd
and
haw'd
,
when
thou
hast
been
to
declare
thy
resolution
to
suffer
for
righteousness
sake
!
How
hast
thou
been
frighted
at
the
smallest
danger
!
Thou
hast
,
may
be
,
resolved
to
suppress
Sin
for
the
present
,
but
not
to
reform
it
for
the
future
!
To
clip
the
Luxurious
branches
,
but
not
to
pull
up
the
evil
Tree
by
the
root
!
And
what
pitiful
half-resolutions
have
these
been
!
How
unlike
St.
Paul
,
who
was
ready
,
not
only
to
suffer
,
but
to
dye
also
,
at
Jerusalem
for
the
Name
of
the
Lord
Jesus
!
34.
And
he
said
,
I
tell
thee
Peter
,
the
Cock
shall
not
Crow
this
day
,
before
that
thou
shalt
thrice
deny
,
that
thou
knowest
me
.
GOD
sees
that
,
which
Man
cannot
see
:
Why
then
,
O
my
Soul
!
dost
not
thou
shun
that
Rock
,
which
God
sees
,
and
says
,
will
split
thy
Vessel
?
Thou
wantest
such
a
sensual
pleasure
,
God
sees
and
protests
,
it
will
undo
thee
;
yet
dost
thou
believe
thine
own
Appetite
more
than
that
God
,
who
sees
all
things
in
their
first
Principles
!
He
sees
that
such
a
Blessing
will
be
thy
bane
,
and
therefore
wisely
takes
it
away
from
thee
,
why
then
dost
thou
grumble
?
Thou
think'st
much
of
parting
with
a
Child
,
with
such
a
Revenue
,
with
such
an
Advantage
,
with
such
a
Friend
;
but
God
sees
,
if
thou
enjoyest
it
,
it
will
certainly
tempt
thee
to
dote
upon
it
,
and
seduce
thee
from
setting
thine
Affections
on
nobler
Objects
;
and
therefore
makes
thee
lose
it
.
Why
then
dost
thou
find
fault
with
his
Providence
,
who
certainly
sees
best
what
is
most
proper
and
convenient
for
thee
,
and
gives
thee
that
which
is
most
wholsome
,
though
not
always
what
is
most
pleasing
and
palatable
?
How
often
hast
thou
thought
that
God
did
thee
wrong
,
in
depriving
thee
of
what
thou
lovedst
most
,
when
it
was
certain
,
that
,
in
doing
so
,
he
did
thee
a
singular
kindness
,
for
he
saw
the
hurt
,
it
would
do
thee
;
and
therefore
,
like
a
tender
Father
,
took
away
the
knife
,
the
unhappy
Instrument
of
thy
ruine
.
35.
And
he
said
unto
them
,
When
I
sent
you
without
purse
,
or
scrip
,
or
shoes
,
did
you
lack
any
thing
?
They
said
,
Nothing
.
WHere
Men
trust
God's
Providence
entirely
,
and
without
wavering
,
Providence
is
engaged
not
to
see
them
want
;
yet
how
basely
hast
thou
diffided
this
Providence
,
O
my
Soul
!
Though
thou
hast
seen
even
miraculous
Dispensations
,
yet
when
thou
hast
been
in
danger
again
,
how
hath
thy
Faith
failed
again
!
What
anxious
cares
and
carkings
have
gnaw'd
thy
Breast
,
when
Ravens
and
dumb
Creatures
have
committed
themselves
to
God's
Wisdom
a●d
Goodness
;
How
hath
God
assured
thee
by
the
various
Mercies
and
Favours
,
he
hath
conferred
upon
thee
,
that
he
would
not
leave
thee
,
nor
forsake
thee
;
yet
how
little
hast
thou
trusted
to
his
Promises
!
When
God
hath
withdrawn
his
hand
of
Bounty
from
thee
,
only
to
try
thee
,
whether
thou
wouldst
stay
thy self
upon
him
;
and
when
the
Fig-tree
hath
not
blossom'd
,
how
hast
thou
presently
begun
to
sink
,
O
thou
of
little
Faith
!
What
great
things
would
God
have
done
for
thee
,
if
it
had
not
been
for
thy
unbelief
,
which
stops
his
hand
,
and
will
not
suffer
him
to
do
any
mighty
work
for
thee
!
36.
Then
said
he
unto
them
,
But
now
,
he
that
hath
a
Purse
,
let
him
take
it
,
and
likewise
his
scrip
:
and
he
that
hath
no
sword
,
let
him
sell
his
garment
and
buy
one
.
HOW
like
a
Father
doth
Christ
forewarn
his
Disciples
of
their
approaching
danger
,
and
of
the
mighty
change
of
their
quiet
into
a
very
dismal
and
calamitous
Estate
and
Condition
,
that
they
may
not
think
much
of
it
,
when
it
comes
!
How
often
doth
the
Ministers
of
the
Gospel
forewarn
thee
,
O
my
Soul
,
of
the
change
of
thy
Prosperity
into
Adversity
,
of
the
change
of
thy
Health
into
Sickness
,
of
the
change
of
thy
Life
into
Death
,
yet
thou
wilt
take
no
warning
!
How
apt
art
thou
to
flatter
thy self
,
that
thy
Mountain
shall
never
be
shaken
,
that
thy
Prosperity
shall
never
be
moved
,
that
here
thou
art
to
continue
many
years
,
that
thy
health
will
be
vigorous
to
the
last
!
How
grievous
,
and
how
irksome
will
that
change
be
,
which
foresight
did
not
qualifie
!
And
how
much
heavier
will
be
the
burthen
at
last
,
which
thou
didst
not
believe
would
come
upon
thee
!
How
soft
and
easie
would
thy
fall
be
,
if
thou
thought'st
of
it
aforehand
!
The
more
unexpected
thy
sorrows
are
,
the
more
they
will
gall
,
and
that
which
will
add
to
the
misery
,
will
be
the
remembrance
of
thy
former
dangerous
security
.
37.
For
I
say
unto
you
,
That
this
,
that
is
written
,
must
yet
be
accomplish'd
in
me
;
And
he
was
reckon'd
among
the
Transgressors
;
for
the
things
concerning
me
,
have
an
end
.
HOW
rudely
,
and
how
barbarously
,
doth
this
blind
World
handle
the
best
of
Men
,
and
use
them
like
Transgressors
!
Wonder
not
at
it
,
O
my
Soul
,
if
this
be
thy
Lot
and
Portion
,
neither
think
the
worse
of
God
,
because
he
suffers
it
!
How
can
it
be
otherwise
,
where
Men
are
strangers
to
Goodness
,
and
cannot
prize
it
!
Providence
in
the
mean
while
doth
no
wrong
;
for
the
enemies
of
God
shall
want
no
Plagues
in
the
other
Life
,
and
the
Lovers
of
God
no
Recompence
.
Matter
not
,
what
Men
call
or
count
thee
here
:
The
Great
Day
will
bring
forth
thy
Innocence
,
as
the
Light
;
and
thy
Righteousness
as
the
Noon-day
.
What
,
if
Men
call
thee
Fool
,
for
being
conscientious
,
as
long
as
thy
God
doth
count
thee
Wise
,
thou
losest
nothing
of
thy
reputation
!
How
much
better
is
it
,
to
be
one
of
Christ's
Fools
,
than
of
the
number
of
the
Wise
Men
of
this
World
!
The
Children
of
this
World
are
wiser
in
their
Generation
,
than
the
Children
of
Light
;
but
then
the
Children
of
Light
will
be
found
wiser
in
their
Generation
too
,
than
the
other
,
when
this
life
is
ended
.
Both
have
their
time
;
one
here
,
the
other
hereafter
.
Be
content
,
O
my
Soul
,
to
be
reproach'd
and
mis-represented
here
,
for
thy
Father
,
that
sees
in
secret
,
will
reward
thee
openly
.
38.
And
they
said
unto
him
,
Lord
,
behold
,
here
are
two
Swords
.
And
he
said
unto
them
,
It
is
enough
.
WHere
the
Roads
are
unsafe
,
there
Men
carry
Swords
and
Weapons
about
them
to
defend
themselves
against
the
Enemy
;
so
is
the
way
to
Heaven
;
abundance
of
Murtherers
lye
in
wait
to
snatch
the
unwary
Passenger
:
Yet
:
O
my
Soul
!
how
loth
hast
thou
been
to
arm
thy self
against
the
Powers
,
and
Principalities
,
and
Spiritual
Wickednesses
in
high
places
,
that
have
too
often
beset
thee
,
as
thou
hast
been
travelling
towards
the
Land
of
Promise
!
How
hast
thou
exposed
thy self
to
their
rage
and
fury
!
What
advantages
hast
thou
given
them
,
and
how
often
upon
that
account
hast
thou
been
hurled
into
By-ways
,
and
dangerous
Pits
!
Though
God
hath
offered
thee
the
whole
Armour
of
the
Spirit
,
yet
how
unwilling
hast
thou
been
to
put
on
the
Helmet
of
Salvation
,
and
the
Breast-plate
of
Righteousness
,
and
to
take
the
Shield
of
Faith
,
whereby
thou
mightest
have
quenched
the
fiery
Darts
of
the
Devil
!
39.
And
he
came
out
,
and
went
(
as
he
was
wont
)
to
the
Mount
of
Olives
:
and
his
Disciples
also
followed
him
.
THis
Mount
of
Olives
,
in
the
days
of
the
Kings
of
Judah
,
was
defiled
with
Idolatry
,
and
therefore
called
the
Mount
of
Corruption
.
Christ
goes
up
to
that
Mount
to
purge
it
by
his
Tears
and
Prayers
.
O
my
Soul
!
What
hath
thy
Heart
been
,
but
the
Seat
of
corruption
!
Yet
how
backward
hast
thou
been
to
purge
that
fulsome
Stable
!
What
filth
and
nastiness
hast
thou
suffered
to
gather
there
,
and
yet
taken
no
care
to
remove
it
!
How
little
hast
thou
considered
of
thy
Saviour's
Promise
,
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God!
What
pains
hast
thou
taken
to
keep
thy
Body
clean
!
But
,
O
,
how
careless
of
a
conscience
sprinkled
from
evil
Works
!
And
is
not
this
to
be
of
the
Pharisees
Religion
,
who
made
clean
the
outside
of
the
Cup
,
and
Platter
,
but
within
were
strangers
to
Faith
,
Judgment
and
Mercy
,
and
the
weightier
matters
of
the
Law
.
40.
And
when
he
was
come
to
the
place
,
he
said
to
them
,
Pray
,
lest
ye
enter
into
temptation
.
PRayer
certainly
is
the
best
Antidote
against
Temptations
,
yet
how
averse
sometimes
hast
thou
been
from
this
exercise
,
O
my
Soul
!
when
thou
hast
gone
into
dangerous
company
,
how
loth
hast
thou
been
to
arm
thy self
with
Prayer
!
When
thou
hast
been
in
trouble
,
how
little
hast
thou
thought
of
this
Sovereign
Remedy
,
or
if
thou
hast
made
use
of
it
,
how
cold
,
how
faint
,
how
superficial
have
been
thy
Supplications
!
How
often
hast
thou
had
greater
confidence
in
the
arm
of
Flesh
,
than
in
the
strength
of
God!
Prayer
hath
chased
away
Armies
,
turned
to
flight
the
Host
of
Aliens
,
stopt
the
mouth
of
Lions
,
quenched
the
flames
of
Fire
,
made
the
Sun
stand
still
,
and
the
shadow
go
back
ten
Degrees
,
hath
shut
and
opened
Heaven
;
and
yet
,
how
slender
,
how
weak
,
how
indifferent
hath
thy
Love
been
to
this
Spiritual
Engine
,
which
hath
conquered
the
Fort
above
,
and
even
forced
the
Almighty
into
Pity
and
Compassion
!
41.
And
he
was
withdrawn
from
them
about
a
Stones-cast
,
and
kneeled
down
,
and
prayed
.
OUR
Saviour
,
when
he
means
to
pray
most
earnestly
,
retires
from
all
company
,
yet
how
irksome
hath
retirement
been
to
thee
,
O
my
Soul
!
What
a
burden
hath
it
seemed
,
and
how
glad
hast
thou
been
,
when
company
,
or
Business
,
have
call'd
thee
away
from
that
Penance
,
and
given
thee
a
diversion
!
How
much
more
pleasing
have
crouds
and
mulitudes
of
business
,
and
people
been
to
thee
,
than
privacy
!
In
serious
retirements
thou
mightest
have
seen
the
brighter
goings
of
God
,
and
had
larger
experience
of
his
Power
and
Goodness
;
but
thou
hast
been
afraid
of
meeting
thy
God
in
private
,
and
by
that
means
deprived
thy self
of
the
gracious
influences
,
which
he
imparts
to
them
,
that
love
his
company
!
Behold
,
thy
Redeemer
bows
his
knees
,
and
kneels
on
the
cold
ground
to
offer
up
his
Supplications
to
his
Father
How
strangely
hast
thou
consulted
thine
ease
in
Prayer
!
How
afraid
hast
thou
been
to
kneel
,
if
thou
hast
had
no
Cushion
!
How
loth
to
put
thy
flesh
to
any
trouble
in
God's
Service
!
Did
the
Son
of
God
prostrate
himself
upon
the
Grass
or
Earth
he
stood
upon
,
and
art
thou
afraid
of
hurting
thy self
in
Prayer
,
if
thou
hast
not
the
accommodations
of
Softness
and
Luxury
?
42.
Saying
,
Father
,
if
thou
be
willing
,
remove
this
Cup
from
me
,
nevertheless
not
my
Will
,
but
thine
be
done
.
AN
excellent
Example
!
and
with
the
Example
,
a
Command
to
resign
our
Will
to
God's
Will
,
even
in
the
greatest
Troubles
and
Calamities
.
And
dost
thou
observe
this
,
O
my
Soul
!
Art
thou
content
with
the
Will
and
Pleasure
of
God
,
when
he
lays
affliction
upon
thy
Loins
!
Dost
thou
say
freely
,
and
without
murmuring
,
It
is
the
Lord
,
let
him
do
what
seems
good
to
him
?
O
how
hast
thou
repin'd
sometimes
!
How
impatient
hast
thou
been
under
thy
chain
!
How
unwilling
to
submit
to
the
hand
of
God!
How
forced
hath
been
thy
Humiliation
!
Where
hath
been
thy
belief
of
God's
Wisdom
and
Goodness
!
If
thou
believest
God
to
be
infinitely
Wise
;
and
consequently
,
that
what
he
sends
on
thee
,
is
most
wisely
order'd
,
why
dost
thou
murmur
?
If
thou
believest
him
to
be
infinitely
good
,
and
therefore
intending
all
that
happens
to
thee
for
thy
good
,
why
dost
thou
think
,
the
ways
of
the
Lord
are
not
equal
?
43.
And
there
appeared
to
him
an
Angel
from
Heaven
,
strongth'ning
him
.
IF
this
Blessed
Minister
of
Heaven
did
comfort
him
with
Words
,
we
must
suppose
,
he
humbly
besought
him
to
look
upon
the
Glory
set
before
him
,
and
reflect
on
the
vast
good
,
that
would
arrive
to
all
Mankind
by
his
Passion
,
and
that
he
encouraged
him
to
go
on
with
the
great
work
of
Redemption
,
O
my
Soul
!
And
hath
not
thy
God
sent
an
Angel
to
thee
,
a
Minister
of
his
Word
in
thy
Afflictions
,
and
encouraged
thee
by
the
hopes
of
Eternal
Glory
to
bear
up
,
and
to
be
undaunted
under
all
the
Waves
and
Billows
that
went
over
thee
!
Nay
,
hath
not
thy
God
himself
suggested
to
thy
mind
,
what
benefit
thy
Affliction
would
yield
,
what
peaceable
fruits
of
Righteousness
,
what
hatred
of
Sin
,
what
love
to
Holiness
,
and
what
Humility
it
would
produce
!
And
yet
none
of
these
have
been
able
to
keep
thee
from
sinking
!
How
sensual
is
thy
Mind
!
How
earthy
are
thy
Affections
!
What
Polishing
,
what
Refining
do
they
want
yet
!
And
yet
if
Affliction
,
which
is
the
Furnace
that
must
purifie
the
Gold
,
will
not
do
it
,
what
can
be
supposed
to
do
it
!
44.
And
being
in
an
Agony
,
he
prayed
more
earnestly
:
and
his
sweat
was
,
as
it
were
,
great
drops
of
Blood
,
falling
down
to
the
ground
.
SEE
,
O
my
Soul
!
how
thy
Sin
presses
the
Son
of
God!
see
how
great
the
horror
of
it
is
!
that
it
forced
him
into
Agonies
,
and
these
Agonies
vent
themselves
in
a
Bloody
Sweat
!
He
saw
the
Wrath
of
God
,
that
flaming
Sword
which
hung
over
thee
,
the
revenging
Arm
that
God
shook
against
thee
!
He
saw
the
Hell
,
thou
hadst
deserved
!
the
Torments
thou
hast
merited
!
the
Agonies
,
thou
hadst
involv'd
thy self
in
!
He
saw
thy
Sins
in
their
full
latitude
and
extent
,
what
encroachments
they
had
made
on
the
Divine
Nature
,
what
affronts
they
had
offer'd
to
the
great
Majesty
of
Heaven
!
being
very
sensible
of
the
infinite
purity
of
God
,
he
saw
the
dreadfulness
,
the
monstrousness
of
thy
Transgressions
,
which
had
made
War
with
that
Divine
Purity
;
He
saw
the
Fire
and
Brimstone
,
the
everlasting
Furnace
,
the
burning
Lake
that
was
design'd
to
be
thy
Recompence
;
He
saw
it
and
trembled
,
He
saw
it
and
stagger'd
;
He
felt
it
,
being
infinitely
compassionate
,
and
feeling
it
,
laboured
to
shake
it
off
,
and
to
get
from
under
it
;
and
as
he
struggles
with
the
Load
,
his
Sacred
Body
breaks
forth
in
a
strange
kind
of
Sweat
.
Didst
thou
ever
consider
,
O
my
Soul
,
what
thy
Sins
did
cost
?
Hadst
thou
considered
it
,
how
couldst
thou
have
been
so
merry
,
so
blithe
,
so
jocular
in
the
Commission
?
45.
And
when
he
rose
up
from
Prayer
,
and
was
come
to
his
Disciples
,
he
found
them
sleeping
for
Sorrow
.
STrange
!
Sleep
should
oppress
People
when
they
have
Death
before
them
!
Yet
,
why
wonderest
thou
,
O
my
Soul
,
when
thou
hast
slept
securely
at
the
very
Gates
of
Hell
,
in
the
Suburbs
of
Destruction
?
How
hast
thou
even
shorted
in
Sin
,
when
the
Messengers
of
God
have
cried
out
,
Fire
,
Everlasting
Fire
!
over
thy
Head
!
How
quiet
hast
thou
been
,
how
secure
,
how
jolly
,
when
the
Fiends
have
been
about
thee
,
as
the
Philistines
about
Sampson
!
How
hast
thou
played
,
and
laughed
,
and
smiled
,
when
the
Eternal
Wrath
of
God
hath
been
ready
to
seize
on
thee
!
How
was
it
,
that
thou
wert
not
afraid
!
How
was
it
,
that
thou
didst
not
give
a
Start
in
the
midst
of
thy
Slumber
!
What
if
thou
hadst
awaked
in
Hell
!
46.
And
said
unto
them
,
Why
sleep
ye
?
Rise
,
and
pray
,
that
ye
enter
not
into
Temptation
.
INdeed
,
Sleepiness
and
Idleness
is
the
Devil's
Opportunity
to
persuade
us
into
Sin
.
Had
the
Disciples
prayed
,
instead
of
sleeping
,
't
is
possible
they
would
not
have
fled
when
they
saw
Danger
nigh
:
And
hath
not
the
Devil
prevailed
with
thee
by
Idleness
,
O
my
Soul
?
When
thou
hast
,
with
David
,
taken
thy
Rest
and
Ease
,
hath
not
Satan
brought
a
Bathsheba
to
thee
,
and
thrown
some
ill
Thought
into
thy
Mind
?
When
thou
hast
not
known
how
to
spend
thy
Time
,
hath
not
the
Enemy
made
thee
swallow
the
dangerous
Bait
?
When
thou
hast
stretched
thy self
upon
thy
Couch
,
and
indulged
thy self
,
hast
not
thou
felt
then
thy
Love
to
God
decay
,
and
thy
Affections
to
the
World
to
increase
,
and
thy
Faculties
to
dissolve
into
Vanity
and
Voluptuousness
,
and
Contempt
of
better
things
?
47.
And
while
he
yet
spake
,
behold
,
a
Multitude
;
and
he
that
was
called
Judas
,
one
of
the
Twelve
,
went
before
them
,
and
drew
near
unto
Jesus
,
to
kiss
him
.
WHat
a
Change
is
here
!
From
Christ's
Purse-bearer
,
to
a
Leader
or
Captain
of
Thieves
and
Murtherers
!
And
,
O
my
Soul
,
what
a
mighty
Change
hath
there
been
sometimes
in
thy
spiritual
Condition
!
From
a
zealous
Saint
,
how
often
hast
thou
deflected
into
Formality
and
Hypocrisie
!
From
holy
Heats
,
thou
art
fallen
into
Lukewarmness
.
How
vigorous
wast
thou
once
in
prosecuting
thy
Eternal
Happiness
:
And
how
hast
thou
fainted
afterward
!
Once
thou
didst
lay
Force
upon
the
Kingdom
of
Heaven
:
Of
late
thou
hast
laid
Force
upon
the
Kingdom
of
Darkness
,
storm'd
Hell
,
and
invaded
Damnation
.
Once
thou
wast
a
strict
Observer
of
Religious
Severities
:
How
loosely
hast
thou
lived
of
late
!
Once
God
seem'd
to
have
thy
Heart
:
But
did
not
Sin
and
the
World
possess
it
afterwards
?
Dull
,
blockish
Soul
!
Was
God
beautiful
and
delightful
heretofore
,
and
hath
he
ceased
to
be
so
now
?
48.
But
Jesus
said
unto
him
,
Judas
,
betrayest
thou
the
Son
of
Man
with
a
Kiss
?
AND
hast
not
thou
thus
betrayed
him
,
O
my
Soul
,
even
with
a
false
and
counterfeit
Devotion
?
Hast
not
thou
too
often
pretended
God's
Glory
,
when
thou
hast
sought
thine
own
?
And
seemed
to
be
zealous
for
Religion
,
when
it
was
only
thine
own
private
Interest
thou
didst
aim
at
?
Hast
not
thou
professed
Love
to
the
holy
Jesus
,
when
at
the
same
time
thou
hast
most
basely
affronted
him
?
Hast
not
thou
drawn
nigh
unto
him
with
thy
Lips
,
when
in
thy
Conversation
thou
hast
denied
him
?
Hast
not
thou
told
him
sometimes
that
thou
repentest
,
when
thou
hast
been
loth
to
part
with
thy
darling
Bosom-Sin
?
Hast
not
thou
kneeled
under
his
Cross
sometimes
,
to
express
thy
Veneration
of
him
,
when
,
in
good
truth
,
thou
hast
conspired
against
him
with
his
Enemies
?
Hast
not
thou
maintain'd
thy
League
with
Sin
,
while
thou
hast
pretended
,
by
thy
bowing
to
the
Son
of
God
,
that
that
League
was
broken
and
dissolved
?
What
Perfidiousness
,
what
Treachery
,
what
Dissimulation
hast
thou
been
guilty
of
!
Canst
thou
think
of
it
,
and
not
be
concern'd
!
49.
When
they
which
were
about
him
saw
what
would
follow
,
they
said
unto
him
,
Lord
,
shall
we
smite
with
the
Sword
?
WHat
preposterous
Means
and
Ways
do
Men
make
use
of
,
to
effect
their
Deliverance
!
These
poor
Men
hope
to
do
Wonders
by
smiting
with
the
Sword
:
A
Way
neither
warranted
by
any
Command
of
God
,
nor
profitable
.
So
the
Jews
,
in
Jeremy's
time
,
thought
there
was
no
way
for
them
to
escape
,
but
by
fleeing
into
the
Land
of
Egypt
.
And
,
O
my
Soul
,
hast
thou
not
very
often
,
out
of
Mistrust
of
God's
Providence
,
made
use
of
wrong
Means
to
compass
thy
Safety
?
How
hast
thou
thought
to
be
rid
of
thy
Calamity
by
telling
a
Lye
,
or
by
acting
against
thy
Conscience
!
How
hast
thou
thought
sometimes
to
redeem
thy
Credit
with
vain
People
,
by
complying
with
their
Sins
!
And
when
thou
hast
been
under
some
Distress
,
how
hast
thou
endeavoured
to
get
out
of
it
,
by
abusing
thy
Neighbour
,
or
by
reviling
those
that
reviled
thee
!
When
thou
hast
been
groaning
under
Poverty
,
how
hath
the
Devil
suggested
to
thee
,
to
mend
thy
Condition
by
Cheating
,
and
thou
hast
obey'd
the
Motion
!
What
Comfort
canst
thou
take
in
a
Deliverance
compassed
by
Sin
?
Or
what
Satisfaction
in
a
Rescue
effected
by
the
Devil's
Means
;
at
least
,
by
doing
things
acceptable
to
him
?
50.
And
one
of
them
smote
the
Servant
of
the
High
Priest
,
and
cut
off
his
Right
Ear.
WHen
we
do
things
of
our
own
Heads
,
without
any
Command
from
God
,
what
Inconveniencies
do
we
run
into
!
These
unwary
Men
smite
,
never
staying
for
Christ's
Answer
.
O
my
Soul
!
Thus
thou
hast
rushed
into
dangerous
Actions
and
Enterprizes
,
without
consulting
the
Oracles
of
God
;
and
hast
taken
it
for
granted
that
they
were
lawful
,
because
thou
didst
apprehend
them
to
make
for
thy
Interest
.
Thus
hast
thou
ventur'd
upon
some
Recreations
,
which
,
upon
pondering
the
Rules
of
the
Gospel
,
would
have
been
found
contrary
to
the
Law
of
God
;
and
hast
run
into
Play-houses
,
without
consulting
with
any
serious
Men
,
whether
it
be
agreeable
to
the
Will
of
Christ
;
and
hast
made
nothing
of
thy
vain
and
fantastick
Dresses
,
and
all
because
thou
wouldst
not
examine
the
Particulars
,
which
the
Lord
thy
God
requires
of
thee
.
What
a
Decay
hast
thou
thereby
brought
upon
thy
Vertues
!
And
how
hath
thy
Sense
of
God
abated
upon
this
imprudent
Behaviour
.
51.
And
Jesus
answered
,
and
said
,
Suffer
ye
thus
far
.
And
he
touched
his
Ear
,
and
healed
him
.
HEre
we
have
an
excellent
Pattern
of
doing
good
for
evil
.
O
my
Soul
,
how
backward
hast
thou
been
to
this
great
Duty
!
How
hast
thou
studied
Revenge
upon
the
least
Affront
or
Injury
,
whether
real
,
or
imaginary
!
How
hast
thou
fretted
and
fumed
,
when
Men
have
crossed
thy
Humour
,
Will
,
or
Inclination
;
and
contrived
immediately
which
way
thou
mightest
be
even
with
the
Offender
!
Oh
,
what
a
Stranger
hast
thou
been
to
loving
thy
Enemies
,
and
doing
good
to
them
that
have
hated
thee
!
When
a
Neighbour
hath
displeased
thee
,
presently
thy
Kindness
hath
ceased
,
and
the
Stream
of
thy
Bounty
hath
stopp'd
;
as
if
thy
Saviour
had
neither
shewn
thee
an
Example
,
nor
given
any
Precept
to
the
contrary
:
And
yet
thou
hast
pretended
to
be
a
Christian.
But
wherein
hast
thou
done
more
than
others
!
Wherein
hast
thou
exceeded
the
Righteousness
of
Scribes
and
Pharisees
;
nay
,
the
Righteousness
of
Pagans
!
If
thou
dost
good
to
them
that
do
good
to
thee
,
what
Thanks
hast
thou
?
For
Sinners
also
do
even
the
same
.
52.
Then
Jesus
said
unto
the
Chief
Priest
,
and
Captains
of
the
Temple
,
and
the
Elders
which
were
come
to
him
,
Be
ye
come
out
as
against
a
Thief
,
with
Swords
and
Staves
!
SEE
how
these
Wretches
arm
themselves
against
Omnipotence
;
as
if
Christ
,
if
he
would
,
could
not
,
with
a
Breath
,
have
broke
their
Swords
,
and
snapped
their
Staves
in
sunder
.
How
secure
hast
thou
thought
thy self
,
O
my
Soul
,
against
the
Vengeance
of
Heaven
,
when
Riches
have
flown
in
upon
thee
,
and
thy
Friends
have
been
multiplied
!
How
little
hast
thou
regarded
Men's
Threatnings
,
and
,
what
is
more
,
God's
Anger
,
while
thy
Years
have
been
crowned
with
Wealth
,
and
Waters
of
a
full
Cup
have
been
wrung
out
unto
thee
!
This
hath
tempted
thee
to
sin
with
a
Lawless
Freedom
;
and
made
thee
think
,
God
was
afraid
to
sink
thy
Vessel
,
because
its
Sails
were
of
Silk
.
Alas
,
how
easily
could
God
have
made
thee
know
the
Vanity
of
these
Cobwebs
;
and
with
the
least
Blast
blown
thee
up
,
and
sent
thee
,
with
thy
Riches
,
to
the
Vault
of
Outer
Darkness
!
Neither
Treasures
nor
Attendants
can
keep
out
a
Revenging
Arm
:
And
it
is
but
a
childish
Attempt
to
get
a
strong
Guard
about
us
,
that
God's
Rods
and
Axes
may
not
reach
us
.
53.
When
I
was
daily
with
you
in
the
Temple
,
you
stretched
forth
no
hands
against
me
;
but
this
is
your
hour
,
and
the
power
of
darkness
.
DArkness
,
indeed
,
must
have
very
great
Power
,
where
it
can
encourage
Men
to
fight
against
God
.
And
,
O
my
Soul
!
hast
not
thou
found
such
a
thing
as
Darkness
in
thy
Understanding
,
and
such
Darkness
as
hath
made
thee
resist
God's
Holy
Spirit
,
and
sin
against
God
with
a
stiff
Neck
,
and
with
an
high
●and
!
What
gross
Conceits
hast
thou
harboured
of
Almighty
God!
How
hast
thou
sometimes
thought
him
to
be
altogether
such
a
one
as
thy self
!
And
when
thou
hast
obstinately
continued
in
walking
after
thine
own
heart
in
despite
of
all
,
that
could
be
alledged
to
the
contrary
,
hast
not
thou
sought
against
thy
great
Creator
,
and
blessed
Redeemer
?
How
ignorant
hast
thou
been
of
the
ways
and
nature
of
God!
Nay
,
how
pleasing
hath
that
Ignorance
been
to
thee
!
How
hast
thou
rejoyced
in
it
,
and
thought
thy self
wise
for
talking
at
random
of
Almighty
God
,
as
blind
Men
do
of
Colours
!
If
this
was
not
to
be
under
the
Empire
of
Darkness
,
what
could
deserve
that
name
!
54.
Then
took
they
him
,
and
led
him
,
and
brought
him
unto
the
High
Priest's
House
,
and
Peter
follow'd
afar
off
.
PEter
follows
asar
off
,
loth
to
run
himself
into
danger
:
Such
hath
been
thy
following
of
Christ
,
O
my
Soul
!
Cowardly
,
afar
off
,
tremblingly
,
with
fear
,
and
pusillanimity
!
If
Christ
deserves
not
thy
venturing
All
,
even
Life
it self
,
what
dost
thou
profess
thy self
a
Christian
for
?
He
,
that
hath
promised
to
give
thee
everlasting
Life
,
doth
not
he
deserve
the
voluntary
Loss
of
thy
temporal
life
!
O
,
how
hast
thou
been
afraid
,
when
thy
conscientiousness
hath
drawn
thee
into
any
inconvenience
!
How
afraid
hast
thou
been
of
doing
things
he
hath
commanded
,
when
they
have
seemed
to
be
prejudicial
to
thy
Interest
!
So
far
as
thou
couldst
safely
profess
,
and
practice
the
Rules
of
Goodness
,
so
far
thou
hast
ventured
;
but
when
any
trouble
hath
been
like
to
arise
upon
the
account
of
that
Goodness
,
O
how
hast
thou
drawn
back
,
or
served
thy
God
by
halves
,
and
with
reserves
!
And
is
this
a
just
ground
for
thy
hopes
of
Heaven
!
Is
this
a
foundation
firm
enough
to
build
thy
expectations
of
a
future
Kingdom
on
!
O
,
be
ashamed
of
thy
Cowardice
,
and
take
heed
that
no
Man
take
thy
Crown
!
55.
And
when
they
had
kindled
a
fire
in
the
midst
of
the
Hall
,
and
were
set
down
together
,
Peter
sate
among
them
.
UNhappy
Peter
,
to
sit
down
with
ill
company
,
which
were
like
to
draw
him
into
sin
!
O
my
Soul
,
how
often
hast
thou
imitated
this
unwary
Apostle
!
How
hast
thou
thrust
thy self
into
loose
company
,
and
what
hast
thou
got
by
it
,
but
Death
and
Ruin
!
How
safe
mightest
thou
have
been
,
hadst
thou
withheld
thy
Foot
from
such
society
!
These
have
made
thee
vain
in
thy
Talk
,
frothy
in
thy
Thoughts
,
uncircumspect
in
thy
Actions
!
How
have
thy
holy
Heats
been
cool'd
by
such
Companions
,
thy
Piety
stabb'd
,
thy
Conscientiousness
turn'd
out
of
doors
,
thy
Seriousness
lessen'd
,
thy
Boldness
increased
,
thy
Modesty
chang'd
into
Confidence
,
and
thy
former
watchfulness
into
sinful
Security
!
This
thou
hast
felt
,
this
thou
hast
seen
,
and
yet
hast
hanker'd
after
such
Familiars
,
and
thought
thy self
undone
,
if
thou
couldest
not
enjoy
their
Friendship
!
This
hath
made
holy
Discourses
tedious
to
thee
,
and
the
conversation
of
self
denying
Men
,
irksom
.
This
hath
made
thee
impatient
of
better
Society
,
and
wish
thou
mightest
not
meet
them
,
for
fear
their
Sobriety
should
be
a
secret
Reproof
of
thy
looser
Carriage
.
56.
But
a
certain
Maid
beheld
him
,
as
he
sate
by
the
Fire
,
and
earnestly
looked
upon
him
,
and
said
,
This
Man
was
also
with
him
.
THis
Maiden
looks
upon
Peter
,
and
knows
him
,
and
proclaims
it
in
her
Discourse
!
What
injuries
do
we
do
to
our
Neighbours
,
by
giving
our selves
liberty
to
censure
their
Actions
and
Behaviour
!
Hath
not
this
been
thy
Sin
,
O
my
Soul
!
how
hast
thou
spent
thy
time
in
talking
of
thy
Neighbors
Actions
,
and
while
thou
hast
found
fault
with
this
and
that
particular
,
which
thy
Neighbour
did
,
and
hast
proclaimed
his
Infirmities
,
reviled
his
Weakness
to
the
Company
thou
hast
been
in
,
and
hast
found
nothing
to
discourse
of
,
but
what
this
or
the
other
body
did
!
How
hast
thou
wronged
thy
Neighbor's
Reputation
,
and
sometimes
hindred
Men
from
doing
good
to
him
!
And
how
often
hast
thou
told
lies
of
him
,
either
aggravated
his
Faults
,
or
misreported
his
Behaviour
,
or
put
a
wrong
construction
on
his
words
!
And
,
O
my
Soul
!
How
little
hast
thou
regarded
the
Omnipresence
of
God
,
and
how
mightest
thou
have
prevented
all
this
,
by
Pious
Conferences
!
Had
thy
Mind
been
set
upon
Spiritual
Things
,
how
couldst
thou
have
run
out
into
this
licentiousness
?
And
,
O
how
careless
hast
thou
been
of
that
Rule
of
Equity
!
What
you
would
have
other
men
do
to
you
,
do
ye
even
so
to
them
.
57.
And
he
denied
him
,
saying
,
Woman
,
I
know
him
not
.
WHat
Peter
said
falsely
of
his
Master
,
hath
been
verified
too
often
in
thee
,
O
my
Soul
!
For
whatever
thou
hast
pretended
,
thou
hast
not
truly
known
him
?
and
that
which
makes
thy
ignorance
more
heinous
,
is
that
it
hath
been
wilful
.
How
shouldst
thou
know
him
,
when
thou
hast
been
loth
to
read
his
Word
,
to
pray
fervently
,
and
to
converse
with
those
who
would
have
brought
thee
to
a
right
knowledge
of
him
!
Thou
hast
contented
thy self
with
a
Superficial
Knowledge
,
but
hast
not
so
known
him
,
as
to
know
the
power
of
his
Resurrection
.
Hadst
thou
known
him
aright
,
thou
wouldst
have
felt
his
Operations
in
thy
Breast
,
and
long'd
to
be
at
Peace
with
him
!
Is
it
possible
to
know
his
Beauty
,
and
not
to
be
enamour'd
with
him
?
Or
his
Perfection
,
and
not
to
love
him
?
Or
the
fulness
of
Joy
at
his
right
hand
,
and
not
to
cry
,
Lord
,
for
ever
give
me
to
drink
of
this
water
!
58.
And
after
a
little
while
,
another
saw
him
,
and
said
,
Thou
art
also
of
them
.
And
Peter
said
,
Man
,
I
am
not
.
SEE
,
how
when
one
Temptation
is
off
,
another
comes
.
And
is
not
this
an
Emblem
of
thy
Warfare
,
O
my
Soul
!
when
a
Temptation
to
Uncharitableness
hath
taken
its
leave
,
another
to
Pride
hath
risen
;
when
that
hath
seemed
to
be
withdrawn
,
another
to
sinful
security
hath
appeared
;
and
when
this
hath
retired
,
another
to
mistrust
God's
Providence
hath
discovered
it self
;
when
this
hath
been
taken
away
,
another
to
envy
hath
succeeded
;
or
if
this
hath
made
no
impression
,
another
to
neglect
of
thy
Duty
hath
follow'd
;
and
yet
how
safe
hast
thou
thought
thy self
,
when
one
storm
was
past
!
How
hast
thou
suffered
the
next
suggestion
to
prevail
with
thee
,
after
thou
hadst
couragiously
resisted
the
former
!
How
hast
thou
sunk
under
the
Second
and
Third
Assault
,
when
,
in
the
first
,
thou
seemedst
to
be
invincible
!
How
mightest
thou
have
shamed
the
Devil
by
a
continual
resolvedness
whereas
,
now
he
can
boast
of
his
Triumph
over
thee
,
and
thou
art
left
to
bewail
thy
inconsiderateness
!
59.
And
about
the
space
of
one
hour
after
,
another
confidently
affirmed
,
saying
,
Of
a
truth
,
this
fellow
also
was
with
him
,
for
he
is
a
Galilean
.
HOw
peremptory
and
confident
is
Malice
!
How
doth
it
turn
mere
Probabilities
into
certainties
,
and
surmises
into
Realities
!
And
,
O
my
Soul
!
hast
thou
never
dealt
so
with
thy
Neighbour
!
When
thou
hast
cherished
a
grudge
against
him
,
how
quickly
hast
thou
spied
faults
in
his
Actions
?
And
if
thou
hast
seen
but
the
shadow
of
an
Error
in
him
,
how
hast
thou
presently
aggravated
it
,
and
of
a
Mole-hill
made
a
Mountain
,
and
improved
a
likelihood
into
strong
asseverations
?
How
hast
thou
discovered
thy
ill
Nature
in
such
Actions
!
And
though
other
Men
,
perhaps
,
have
taken
no
notice
of
thy
sinister
aims
,
yet
hath
not
thy
God
seen
thy
Heart
,
and
noted
thy
secret
sin
in
his
Book
!
And
having
set
it
down
,
will
he
not
produce
it
in
the
last
day
,
(
if
thy
return
be
not
speedy
and
serious
)
to
thy
everlasting
confusion
,
there
being
nothing
secret
,
but
what
will
be
made
manifest
in
that
day
,
when
God
shall
judge
the
secrets
of
Men's
Hearts
by
the
Gospel
?
60.
And
Peter
said
,
Man
,
I
know
not
what
thou
sayest
:
And
immediately
while
he
spake
;
the
Cock
crew
.
WHat
excellent
Teachers
are
dumb
Creatures
!
The
Cock
here
teaches
Peter
,
and
puts
him
in
mind
of
his
unwatchfulness
!
How
often
hast
thou
been
instructed
,
O
my
Soul
,
by
such
Creatures
!
and
yet
thou
hast
not
been
the
better
for
it
.
The
Lamb
hath
taught
thee
meekness
,
yet
thou
hast
been
angry
and
cholerick
!
The
Serpent
hath
taught
thee
Wisdom
,
yet
thou
hast
continued
foolish
and
imprudent
!
The
Ox
knows
his
Owner
,
and
the
Ass
his
Master's
Crib
,
yet
thou
hast
not
considered
,
what
vast
Mercies
thy
great
Master
hath
poured
out
upon
thee
!
The
Stork
,
the
Crane
,
and
the
Swallow
,
return
at
their
appointed
time
,
yet
thou
hast
not
returned
to
thy
God
at
a
time
,
when
he
hath
earnestly
waited
for
thy
conversion
!
The
Bee
and
Ant
teach
thee
industry
,
yet
how
lazy
hast
thou
been
in
the
work
of
thy
Salvation
!
The
Dog
teaches
thee
Fidelity
;
yet
how
unfaithful
hast
thou
been
to
God
,
and
to
thy
Conscience
!
The
Snail
teaches
thee
slowness
to
wrath
,
yet
how
hast
thou
broke
forth
into
unruly
Passions
!
How
many
ways
hath
God
taught
thee
,
and
yet
how
loth
hast
thou
been
to
be
instructed
!
61.
And
the
Lord
turned
,
and
looked
upon
Peter
,
and
Peter
remembred
the
Word
of
the
Lord
,
how
he
had
said
unto
him
,
before
the
Cock
crow
,
thou
shalt
deny
me
thrice
.
O
My
Soul
!
how
often
hath
Christ
looked
upon
thee
,
and
thou
hast
turned
away
thine
Eyes
from
him
!
He
hath
looked
upon
thee
in
his
Word
,
and
yet
thou
hast
not
minded
him
!
He
hath
looked
upon
thee
in
the
Holy
Sacrament
,
yet
thou
hast
taken
no
notice
of
it
!
He
hath
looked
upon
thee
in
thy
Afflictions
,
and
yet
thou
hast
not
seen
him
!
Hadst
thou
observed
his
Looks
,
thou
wouldst
have
remembred
his
Sayings
,
and
his
Precepts
,
and
done
them
!
Perhaps
thou
hast
remembred
his
Words
,
but
thou
hast
not
considered
the
Sense
of
them
;
or
if
thou
hast
considered
the
Sense
,
thou
hast
thought
it
did
not
belong
to
thee
!
O
how
willing
hast
thou
been
to
transfer
thy
Sin
from
thy self
to
others
!
What
would
not
the
damned
in
Hell
give
,
for
such
a
gracious
Look
of
the
Lord
Jesus
,
as
thou
hast
had
sometimes
!
And
canst
thou
make
light
of
that
,
which
those
unhappy
Spirits
would
prize
at
a
mighty
rate
!
62.
And
Peter
went
out
,
and
wept
bitterly
.
WHat
a
blessed
Sight
is
this
,
to
see
a
penitent
Sinner
weep
!
How
hard-hearted
hast
thou
been
under
thy
Sins
,
O
my
Soul
!
Not
a
Drop
hath
distilled
from
the
Rock
of
thy
Heart
,
even
after
presumptuous
Sins
.
While
other
Saints
have
water'd
their
Couches
with
their
Tears
,
thine
hath
been
dry
.
Thou
hast
wept
upon
the
reading
of
a
Romance
;
and
canst
not
thou
weep
at
the
true
History
of
thy
Saviour's
Passion
?
Thou
canst
weep
for
the
Loss
of
a
Father
;
and
canst
not
thou
weep
at
the
Remembrance
that
thy
Father
and
Redeemer
died
for
thee
?
Thou
canst
weep
under
a
great
Burthen
;
and
cannot
the
great
Load
of
thy
Transgressions
make
thee
weep
?
Thy
Sins
are
as
great
as
other
Men's
;
why
shouldst
not
thou
weep
as
other
Men
?
Shouldst
thou
be
so
unhappy
as
to
drop
into
Hell
,
thou
wouldst
weep
Day
and
Night
;
and
shouldst
not
thou
weep
now
,
to
prevent
those
vain
and
unprofitable
Tears
?
Alas
,
my
Soul
!
Thou
hast
made
thy self
merry
with
thy
Sins
;
how
is
it
possible
thou
shouldst
weep
for
them
?
Oh
,
think
what
thy
Master
hath
said
,
Blessed
are
they
that
weep
and
mourn
now
,
for
they
shall
laugh
at
last
!
63.
And
the
Men
that
held
Jesus
,
mocked
him
,
and
smote
him
.
AND
dost
thou
think
that
those
were
the
only
Men
that
ever
mocked
the
Lord
Jesus
,
O
my
Soul
?
What
thinkest
thou
of
thy
Mock-Fasts
,
and
of
thy
Mock-Prayers
?
When
thou
hast
fasted
sometimes
,
hast
not
thou
pretended
Sorrow
for
thy
Sins
,
when
at
the
same
time
thou
hast
been
loth
to
part
with
them
?
Hast
not
thou
professed
Grief
for
thy
Lusts
,
when
at
the
same
time
thou
hast
hugged
them
as
thy
Darlings
?
Hast
not
thou
given
God
the
Shell
of
thy
Duties
,
without
the
Kernel
?
And
hast
not
thou
prayed
sometimes
to
be
rid
of
secret
Corruptions
,
while
thou
hast
hoped
God
would
not
hear
thee
?
What
Vows
hast
thou
made
in
Trouble
,
and
how
forgetful
hast
thou
been
to
pay
them
?
Thou
hast
promsed
Hecatombs
;
and
at
last
,
like
that
foolish
Merchant
in
the
Fable
,
laid
a
few
Dates
upon
God's
Altar
:
And
is
not
this
mocking
of
God
,
and
in
a
very
high
degree
?
64.
And
when
they
had
blindfolded
him
,
they
stroke
him
on
the
Face
,
and
asked
him
,
saying
,
Prophesie
who
is
it
that
smote
thee
.
WHat
dreadful
Sins
doth
brutish
Ignorance
put
Men
upon
!
Sins
that
,
were
their
Eyes
open
,
would
make
their
Hair
stand
an
end
!
Had
these
Wretches
known
who
it
was
they
abused
thus
,
it
would
have
precipitated
them
into
the
Gulph
of
Sorrow
and
Despair
.
O
my
Soul
,
how
is
it
that
thou
dost
not
quake
to
think
of
the
Sins
thou
didst
commit
in
thy
Ignorance
!
How
didst
thou
laugh
at
Sins
,
which
have
made
other
good
Men
weep
Rivers
of
Tears
!
How
bold
hast
thou
been
in
the
Affronts
of
the
Divine
Majesty
!
Affronts
,
at
the
Thoughts
of
which
some
Saints
have
swoon'd
,
and
yet
thou
canst
think
of
them
at
this
time
without
Indignation
.
Thou
wouldst
,
indeed
,
commit
them
no
more
,
't
is
like
;
but
how
should
the
very
Remembrance
of
them
strike
Terrour
into
thy
Mind
,
and
make
thee
wish
for
Fountains
of
Water
to
bewail
them
!
65.
And
many
other
things
blasphemously
they
spake
against
him
.
HOW
restless
is
Sin
!
It
cannot
stop
,
it
must
roll
on
from
one
Precipice
to
another
.
One
would
think
these
desperate
Men
had
done
enough
when
they
had
mocked
him
,
but
they
cannot
hold
;
the
Master
they
serve
,
leaves
them
not
,
but
prompt
;
them
on
to
greater
Villanies
and
Abuses
:
And
dost
not
thou
remember
something
like
this
in
thy self
,
O
my
Soul
?
When
thou
hast
engaged
in
a
Sin
that
hath
been
heinous
and
dreadful
,
hath
not
that
Sin
wanted
Support
from
other
Sins
?
And
hath
it
not
forced
thee
to
call
in
other
Follies
to
maintain
it
?
How
hast
thou
defended
thy
Theft
or
Uncleanness
with
a
Lye
,
and
that
Lye
with
another
Lye
,
and
the
second
Lye
with
an
Imprecation
,
and
that
Imprecation
with
a
constant
Asseveration
of
the
same
Falshood
!
How
hath
one
ill
Word
brought
in
another
!
And
how
hath
the
Neglect
of
Charity
provoked
thee
at
last
to
Malice
and
Injuriousness
!
66.
And
as
soon
as
it
was
Day
,
the
Elders
of
the
People
,
and
the
Chief
Priests
,
and
the
Scribes
,
came
together
,
and
led
him
into
their
Council
.
WHat
Haste
do
these
Men
make
to
ruin
their
immortal
Souls
!
For
fear
they
should
not
dye
their
Souls
with
a
Guilt
deep
enough
,
they
get
up
early
.
And
do
not
these
Men's
Proceedings
put
thee
in
mind
,
O
my
Soul
,
of
the
Haste
thou
hast
made
to
Everlasting
Destruction
!
How
early
hast
thou
got
up
to
offend
thy
God!
How
often
hast
thou
begun
the
Day
with
vain
and
sinful
Thoughts
!
How
often
hath
the
first
Word
thou
hast
spoken
in
the
Morning
been
an
ill
Name
,
or
an
angry
Expression
!
How
often
hast
thou
made
it
thy
first
Contrivance
in
the
Morning
,
how
to
be
revenged
on
such
a
Person
;
and
,
as
soon
as
it
hath
been
Day
,
hast
gone
and
executed
thy
premeditated
Malice
!
And
hast
not
thou
done
so
as
to
other
Sins
?
How
early
in
a
Morning
have
thy
Lusts
ingrossed
thy
Thoughts
,
as
if
thy
first
Thoughts
and
Actions
had
been
the
Devil's
Due
,
and
that
God
were
to
have
his
Leavings
!
67.
Saying
,
Art
thou
the
Christ
?
Tell
us
:
And
he
said
unto
them
,
If
I
tell
you
,
you
will
not
believe
.
AND
hath
not
this
been
thy
Temper
,
O
my
Soul
?
How
often
hath
God
told
thee
that
thou
art
in
danger
,
and
yet
thou
wouldst
not
believe
!
How
often
hath
he
assured
thee
that
thou
canst
have
no
Share
,
no
Benefit
in
Christ's
Merits
,
except
thou
repentest
;
and
yet
thou
wouldst
not
believe
!
How
often
hast
thou
been
told
,
that
Christ
died
,
that
thou
mightest
die
to
Sin
;
and
yet
thou
wouldst
not
believe
!
How
often
hath
the
Spirit
of
God
endeavoured
to
convince
thee
,
that
except
thou
dost
examine
thy self
,
whether
thou
art
in
the
Faith
,
or
no
,
thou
canst
not
be
sure
of
Salvation
;
and
yet
thou
wouldst
not
believe
him
!
Oh
,
how
often
hath
it
been
proclaimed
in
thine
Ears
,
that
thou
canst
not
love
God
,
except
thou
prefer
his
Will
before
thy
Gain
or
Pleasure
;
and
yet
thou
wouldst
not
believe
!
And
whom
couldst
thou
blame
,
if
God
should
condemn
thee
as
an
Unbeliever
,
who
hast
resisted
the
known
Truths
of
his
most
holy
Oracles
?
68.
And
if
I
also
ask
you
,
you
will
not
answer
me
,
nor
let
me
go
.
THus
hast
thou
dealt
with
thy
Conscience
,
O
my
Soul
!
Thou
hast
neither
permitted
it
to
censure
thy
Actions
,
nor
suffer'd
it
to
ask
thee
any
Question
.
When
thou
hast
done
something
amiss
,
and
it
hath
checked
thee
,
how
hast
thou
dashed
its
Reprehensions
!
When
it
hath
condemned
thy
Pride
and
Censoriousness
,
how
hast
thou
bid
it
meddle
with
its
own
Business
!
How
often
would
it
have
asked
thee
,
which
way
thou
hopest
to
be
saved
;
and
thou
hast
turned
away
from
the
Motion
!
How
often
hath
it
been
ready
to
demand
of
thee
,
whether
the
Courses
thou
takest
are
agreeable
to
the
Rules
of
the
Gospel
;
and
thou
hast
presently
diverted
the
Suggestion
!
Nay
,
how
often
hath
it
actually
expostulated
with
thee
,
why
no
Warning
,
no
Threatning
,
could
prevail
with
thee
;
and
thou
hast
put
it
off
,
like
Felix
,
to
come
and
discourse
with
thee
another
Day
,
when
thou
art
more
at
leisure
!
69.
Hereafter
shall
the
Son
of
Man
sit
on
the
Right
Hand
of
the
Power
of
God
.
O
My
Soul
!
Thou
hast
been
,
in
a
manner
,
as
confident
of
thy
sitting
at
the
Right
Hand
of
God
,
as
Christ
himself
;
yet
without
any
solid
Ground
.
Oh
,
how
ready
hast
thou
been
to
apply
the
Promises
of
the
Gospel
,
without
regarding
whether
thou
didst
fulfil
the
required
Conditions
!
How
often
hast
thou
flatter'd
thy self
,
that
thou
shalt
see
God
in
Glory
,
when
,
at
the
same
time
,
thou
hast
lived
in
Sins
which
exclude
Men
from
the
Kingdom
of
Heaven
!
See
,
through
what
Sufferings
the
Son
of
God
enters
into
his
Glory
:
And
canst
thou
think
thou
shalt
reign
with
him
,
except
thou
suffer
with
him
?
Before
he
took
possession
of
his
Kingdom
,
he
fought
his
Way
through
all
Opposition
:
And
canst
thou
hope
to
be
conformable
to
him
in
Bliss
,
except
thou
art
content
to
be
conformable
to
him
in
his
Work
and
Labour
of
Love
?
70.
Then
said
they
all
,
Art
thou
then
the
Son
of
God
?
And
he
said
unto
them
,
Ye
say
that
I
am
.
THis
Question
,
which
the
Priests
and
Elders
among
the
Jews
put
captiously
to
our
Master
,
the
Lord
Jesus
,
I
have
reason
,
O
my
Soul
,
to
put
to
thee
in
good
earnest
:
Art
thou
a
Child
of
God
,
or
not
?
If
thou
art
,
what
mean
the
Vanities
thou
doatest
upon
?
What
means
that
Fondness
of
the
World
,
that
fills
the
Chanels
of
thy
Heart
?
What
means
thy
Averseness
from
imitating
the
Primitive
Saints
in
their
Self-denials
?
If
thou
art
a
Child
of
God
,
why
wilt
not
thou
be
governed
by
the
Spirit
of
God
?
Why
hath
thy
sensual
Appetite
so
much
power
over
thee
?
And
why
art
thou
so
loth
to
be
holy
,
as
thy
Father
in
Heaven
is
holy
?
If
the
Actions
of
a
Child
of
God
are
no
part
of
thy
Life
,
how
dwells
thy
Heavenly
Father's
Nature
in
thee
?
And
when
all
the
Children
of
God
must
strive
to
have
the
same
Mind
in
them
,
which
was
in
the
Son
of
God
,
how
comes
thy
Mind
to
be
so
carnal
,
and
so
wedded
to
Things
below
?
71.
And
they
said
,
What
need
we
any
farther
Witness
?
For
we
our selves
have
heard
it
of
his
own
Mouth
.
WHat
these
Men
say
maliciously
of
Christ
,
God
may
too
truly
say
of
thee
,
O
my
Soul
!
What
need
is
there
of
any
farther
Witness
,
when
thine
own
Mouth
bears
witness
against
thee
?
Wert
thou
to
appear
before
the
great
Tribunal
at
this
Instant
,
how
justly
might
God
condemn
thee
by
thine
own
Confessions
?
How
justly
might
he
say
to
thee
,
Thou
didst
confess
that
Heaven
is
not
to
be
got
with
a
Wish
:
Why
then
wouldst
not
thou
bestow
more
Care
and
Pains
about
it
?
Thou
didst
confess
,
that
thou
canst
do
any
thing
in
the
World
for
Profit
sake
,
sit
up
at
Night
,
work
hard
,
go
tedious
Journeys
,
put
thy self
to
a
great
deal
of
Trouble
for
a
Sum
of
Money
:
Why
then
wouldst
not
thou
bestir
thy self
for
far
greater
Profit
,
even
an
Eternity
of
Joy
and
Glory
?
Thou
didst
confess
,
that
he
that
would
not
work
,
deserved
not
to
eat
:
And
how
then
canst
thou
expect
to
enjoy
the
Bread
of
Life
,
even
my
Everlasting
Kingdom
,
when
thou
didst
not
care
for
working
;
and
couldst
do
more
for
Twenty
or
Forty
Shillings
,
than
for
the
Everlasting
Riches
?
The
XXIII
Chapter
of
St.
Luke's
Gospel
Paraphrased
.
1.
And
the
whole
Multitude
of
them
arose
,
and
led
him
to
Pilate
.
AMong
this
Multitude
,
no
doubt
,
were
some
who
formerly
cried
Hosannah
to
the
Son
of
David
:
But
how
variable
is
Mankind
in
their
Devotion
!
And
,
O
my
Soul
;
Dost
not
thou
see
thy self
in
this
Glass
?
How
fickle
and
inconstant
hast
thou
been
in
thy
Religious
Temper
!
Sometimes
Fire
,
then
Ice
again
;
sometimes
hot
,
then
cold
again
;
sometimes
diligent
in
Prayer
,
then
careless
and
supine
again
:
And
is
this
agreeable
to
thy
great
Master's
Temper
,
who
loved
thee
to
the
End
?
Should
thy
God
love
thee
at
this
rate
;
love
thee
to
Day
,
and
forsake
thee
to
Morrow
,
where
wouldst
thou
hide
thy
Head
in
the
Day
of
Battel
?
2.
And
they
began
to
accuse
him
,
saying
,
we
found
this
Fellow
perverting
the
Nation
,
and
forbidding
to
give
Tribute
to
Caesar
;
saying
,
That
he
himself
is
Christ
,
a
King
.
THis
was
nothing
but
a
downright
Lye
;
for
he
had
not
only
paid
Tribute
for
himself
and
Peter
,
but
charged
the
Spies
that
were
sent
unto
him
,
to
give
to
Caesar
the
Things
that
were
Caesar's
:
But
their
Interest
is
maintain'd
by
the
Untruth
,
and
therefore
they
make
nothing
of
the
Sin
.
O
my
Soul
,
how
little
hast
thou
stood
upon
a
Lye
,
when
thy
Interest
hath
seemed
to
require
it
!
And
to
clear
thy self
,
how
regardless
hast
thou
been
of
speaking
Truth
of
thy
Neighbour
,
and
thy self
!
How
little
hast
thou
regarded
the
God
of
Truth
,
whose
Eyes
were
upon
thee
,
and
who
saw
the
Falshood
and
Perverseness
of
thine
Heart
!
Thou
hadst
need
,
for
the
future
,
redeem
thy
Time
,
and
speak
the
Truth
from
thy
Heart
,
whatever
thou
sufferest
and
losest
by
it
.
And
let
a
good
Conscience
be
ever
dearer
to
thee
,
than
the
Breath
and
good
Opinion
of
Men
;
For
mark
the
perfect
Man
,
and
behold
the
Upright
;
the
End
of
that
Man
is
Peace
.
3.
And
Pilate
asked
him
,
Art
thou
the
King
of
the
Jews
?
And
he
answered
him
,
and
said
,
Thou
sayest
it
.
HOW
often
,
O
my
Soul
,
hath
Christ
asked
thee
this
Question
,
Am
not
I
thy
King
?
Thou
hast
,
indeed
,
answered
with
thy
Lips
,
That
he
is
:
But
how
far
hath
thy
Heart
been
from
him
,
and
how
loth
hast
thou
been
to
be
govern'd
by
him
?
How
boldly
hast
thou
sometimes
thrown
off
his
Yoak
,
and
how
unwilling
hast
thou
been
,
that
this
Man
should
reign
over
thee
?
Canst
thou
have
a
better
Prince
to
rule
thy
Thoughts
,
and
Words
,
and
Actions
?
Did
ever
any
miscarry
under
his
Rule
?
And
canst
thou
think
,
thou
shalt
?
4.
Then
said
Pilate
to
the
Chief
Priests
,
and
to
the
People
,
I
find
no
fault
in
this
Man
.
AN
Heathen
finds
no
Fault
in
Christ
Jesus
:
Yet
,
Hast
not
thou
,
O
my
Soul
,
found
fault
with
him
,
when
thou
hast
disputed
his
Precepts
,
thought
them
hard
and
troublesome
,
and
his
Commandments
grievous
?
Hast
not
thou
blamed
him
in
so
doing
,
when
thou
hast
thought
that
he
hath
not
consulted
thine
Ease
,
nor
considered
thy
Circumstances
,
and
tied
thee
up
to
hard
Meat
;
hath
not
this
been
harbouring
strange
Thoughts
of
him
?
Can
he
that
is
the
Fountain
of
Wisdom
,
do
any
thing
that
is
irrational
?
Or
canst
thou
think
he
did
not
design
thy
Good
,
when
he
commanded
that
which
crosses
the
Inclinations
of
Flesh
and
Blood
?
And
ought
not
this
to
make
thee
say
to
him
for
the
future
,
Speak
,
Lord
,
for
thy
Servant
hears
?
5.
And
they
were
the
more
fierce
,
saying
,
He
stirreth
up
the
People
;
teaching
throughout
all
Jury
;
beginning
from
Galilee
,
to
this
place
.
AND
must
thy
stirring
up
the
Souls
of
Men
to
love
their
God
,
my
dearest
Lord
,
be
called
Sedition
!
Oh
,
then
let
there
be
such
Sedition
,
and
such
Uproars
,
in
my
Soul
.
Let
there
be
a
perpetual
Contrariety
betwixt
the
Flesh
and
the
Spirit
in
me
,
that
my
Spirit
may
never
yield
to
the
evil
Motions
of
the
Flesh
:
Stir
up
my
Soul
,
to
stand
up
for
thy
Honour
and
Glory
:
Commence
a
War
within
me
,
whereby
I
may
be
engaged
to
fight
for
him
,
who
hath
redeemed
me
from
the
Power
of
the
Grave
,
and
given
me
a
Title
to
Immortality
.
6.
When
Pilate
heard
of
Galilee
,
he
asked
,
whether
the
Man
were
a
Galilean
?
A
Galilean
was
a
Nick-name
:
And
when
the
Jews
called
one
a
Galilean
,
they
meant
an
inconsiderable
Person
How
meanly
doth
Pilate
speak
of
thee
,
my
Blessed
Jesus
!
But
he
knew
thee
not
.
Had
he
been
sensible
of
thy
Divinity
,
he
would
not
only
have
spoken
of
thee
with
the
highest
Respect
and
Veneration
,
and
fallen
down
before
thee
;
but
wonder'd
at
the
Mystery
,
that
the
Creator
should
thus
suffer
himself
to
be
abused
by
his
Creatures
;
and
be
content
to
be
made
an
Object
of
their
Scorn
,
whose
Souls
and
Bodies
he
might
have
lash'd
with
Eternal
Fire
.
Ignorance
wanders
in
the
Dark
,
and
passes
by
that
Medicine
which
is
of
greatest
Use
,
and
yields
the
greatest
Comfort
.
Oh
,
drive
that
Darkness
from
my
Mind
;
and
let
me
know
nothing
with
that
Delight
and
Satisfaction
,
as
I
do
thee
,
my
Jesus
,
thee
my
Crucified
Redeemer
.
7.
And
as
soon
as
he
knew
that
he
belonged
to
Herod's
Jurisdiction
,
he
sent
him
to
Herod
,
who
himself
was
also
at
Jerusalem
at
that
time
.
PIlate
intended
to
have
Herod's
Opinion
of
Christ
.
Which
was
just
as
if
two
blind
Men
should
judge
of
Colours
,
or
pretend
to
guide
one
another
;
by
which
Attempt
they
both
fall
into
the
Ditch
.
O
Jesu
!
What
could
Herod
judge
of
thee
,
that
knew
not
thy
glorious
Designs
,
nor
had
any
Knowledge
of
thy
Spiritual
Kingdom
!
The
Things
of
the
Spirit
are
Foolishness
to
the
Natural
Man
.
So
they
have
been
to
me
:
Before
I
knew
what
the
Riches
of
thy
Grace
were
,
I
had
strange
Thoughts
of
Holiness
,
and
looked
upon
it
as
a
needless
thing
.
I
prize
it
now
;
Thanks
be
to
thee
,
who
hast
open'd
mine
Eyes
,
and
not
suffer'd
me
to
continue
in
the
Shadow
and
Valley
of
Death
.
8.
And
when
Herod
saw
Jesus
,
he
was
exceeding
glad
;
for
he
was
desirous
to
see
him
of
a
long
Season
,
because
he
had
heard
many
things
of
him
,
and
he
hoped
to
have
seen
some
Miracle
done
by
him
.
SUre
,
this
Man
knew
not
what
a
Miracle
was
,
nor
the
End
for
which
those
wonderful
Works
were
wrought
.
Could
the
vain
King
think
,
my
blessed
Lord
,
that
thou
didst
work
Miracles
,
to
make
Men
Sport
;
which
were
the
Seals
of
Heaven
,
affixed
to
thy
sacred
Doctrine
?
O
Lord
,
I
long
not
to
see
thy
former
Miracles
wrought
over
again
;
only
one
Miracle
I
beg
thou
wouldst
work
in
me
,
and
turn
my
Heart
of
Stone
into
an
Heart
of
Flesh
,
and
expel
the
Leprosie
of
Sin
out
of
my
Soul
;
which
if
thou
wilt
grant
,
I
will
speak
of
thy
marvellous
Acts
,
and
my
Mouth
shall
shew
forth
thy
Praise
:
In
the
Congregations
of
the
Saints
will
I
bless
thee
.
9.
Then
he
questioned
with
him
in
many
Words
;
but
but
he
answered
him
nothing
.
NO
doubt
,
the
Questions
were
trivial
,
and
below
the
Gravity
and
Holiness
of
my
Saviour
.
Had
he
asked
,
What
he
should
do
to
be
saved
?
None
would
have
given
a
speedier
Answer
.
O
my
Jesus
!
How
wouldst
thou
have
embraced
the
Opportunity
,
and
received
the
inquisitive
Man
with
the
same
Tenderness
that
thou
didst
the
humble
Publican
!
But
the
Questions
,
no
doubt
,
were
mean
and
ridiculous
,
and
such
as
Men
put
to
Fortune-tellers
:
They
deserved
no
Answer
.
By
thy
Silence
,
O
my
Lord
,
thou
teachest
me
how
to
behave
my self
upon
the
like
Occasions
;
when
Men
ask
impertinent
Questions
about
Religion
,
with
an
Intent
rather
to
cavil
,
than
to
be
edified
:
In
such
Cases
,
let
me
keep
my
Mouth
as
with
a
Bridle
;
but
let
my
Lips
be
ever
open
,
and
ready
to
give
an
Answer
to
every
Man
that
doth
ask
me
a
Reason
of
the
Hope
that
is
in
me
,
with
Meekness
and
Fear
.
10.
And
the
Chief
Priests
and
Scribes
stood
,
and
vehemently
accused
him
.
WHat
could
they
accuse
thee
of
,
O
thou
King
of
Saints
!
All
that
they
could
charge
thee
with
,
was
,
That
thou
hadst
healed
their
Sick
,
and
cured
their
Blind
,
and
dispossessed
their
Demoniacs
,
and
taught
them
the
Way
to
Eternal
Happiness
.
And
was
this
a
Crime
,
which
Men
of
Ingenuity
would
have
thought
the
greatest
Mercy
?
But
Envy
draws
the
Goodness
it
sees
in
others
,
with
a
very
black
and
soure
Face
;
and
because
it self
springs
from
Hell
,
derives
the
sweetest
Actions
of
its
Neighbours
from
the
same
Original
.
O
my
Lord
,
do
but
in
my
Soul
what
thou
hast
done
in
Judea
▪
and
I
will
own
thee
as
the
Author
and
Fountain
of
my
Happiness
.
Let
Envy
and
Strife
die
in
my
Soul
,
that
Confusion
and
every
Evil
Work
may
die
there
too
;
and
my
Heart
may
become
an
Habitation
of
Peace
,
for
the
Prince
of
Peace
to
rest
in
for
ever
.
11.
And
Herod
,
with
his
Men
of
War
,
set
him
at
nought
,
and
mocked
him
,
and
arrayed
him
in
a
gorgeous
Robe
,
and
sent
him
again
to
Pilate
.
GReat
Indignity
!
To
dress
him
like
a
Fool
,
and
then
to
send
him
,
with
the
Noise
and
Hissings
of
the
People
about
him
,
through
the
Streets
,
back
again
to
Pilate
!
What
Patience
was
here
!
Who
,
among
the
Children
of
Men
,
that
had
Power
in
his
Hand
to
be
revenged
on
such
Contempt
,
would
have
born
this
with
Equanimity
?
For
there
goes
nothing
nearer
the
Heart
,
than
Contempt
;
especially
,
in
Persons
innocent
and
great
:
But
not
the
least
Discontent
is
seen
or
heard
in
thee
,
under
all
this
Mockery
,
my
dearest
Lord
.
It
was
to
shew
me
an
Example
;
and
to
let
me
see
,
that
there
is
no
walking
to
Heaven
on
Carpets
,
and
a
Foot-cloth
.
It
was
an
Act
great
and
heroic
;
and
Heaven
,
that
judged
of
thy
Patience
and
Contentedness
,
saw
greater
Valour
in
that
Act
,
than
in
all
the
Martial
Enterprizes
of
Herod
and
his
Soldiers
.
Lord
,
make
me
ambitious
of
the
same
Conquest
:
And
let
me
never
think
my self
to
be
like
thee
,
till
my
Passions
be
subdued
to
Faith
and
Reason
.
12.
And
the
same
Day
Pilate
and
Herod
were
made
Friends
together
;
for
before
they
were
at
Enmity
between
themselves
.
A
Strange
Friendship
,
which
is
made
by
dishonouring
God
,
and
hath
Sin
and
Impiety
for
its
Foundation
!
Such
Friendship
the
World
is
acquainted
with
;
and
Men
become
Friends
one
to
another
,
because
they
agree
in
committing
Sins
much
of
the
same
nature
and
size
.
This
makes
Drunkards
kind
:
And
one
ill
Man
takes
the
other
to
be
his
Friend
,
because
he
wills
and
nills
the
same
.
Two
Carnal
Humours
are
alike
gratified
;
each
counts
Vertue
needless
or
burthensome
,
but
Sin
and
Extravagance
is
the
Diversion
and
Business
of
both
.
O
my
Soul
,
come
not
thou
into
their
Secret
:
Unto
their
Assembly
,
mine
Honour
,
be
not
thou
united
.
But
thy
Friendship
,
sweet
Jesu
,
is
that
my
Soul
longs
for
:
If
thou
be
my
Friend
,
I
need
no
more
.
Thou
art
more
than
all
the
Friends
I
have
in
the
World
.
Where-ever
I
am
,
be
thou
my
Friend
;
while
I
live
,
when
I
die
,
when
I
leave
this
World
,
and
when
my
Soul
must
appear
before
thy
Tribunal
;
and
I
shall
never
be
confounded
.
13.
And
Pilate
,
when
he
had
called
together
the
Chief
Priests
,
and
the
Rulers
,
and
the
People
,
HE
calls
both
Priests
and
People
together
,
because
they
were
of
one
Mind
.
Men
agree
more
in
Sin
,
than
in
Goodness
;
and
Wickedness
unites
them
more
than
Religion
.
O
Jesu
!
If
all
Men
would
tread
in
thy
Steps
,
and
follow
thy
Precepts
,
what
an
happy
World
would
there
be
!
Yet
,
even
those
that
pretend
to
be
of
thy
Religion
,
hate
one
another
,
and
are
divided
more
than
Jews
and
Infidels
.
Oh
,
when
shall
that
happy
Day
come
,
that
we
shall
all
be
of
one
Heart
,
and
of
one
Soul
!
No
Religion
gives
greater
or
better
Rules
for
Charity
and
Union
,
than
that
which
thou
hast
taught
Mankind
.
Oh
▪
give
me
that
Charity
which
bears
all
things
,
and
endureth
all
things
:
Unite
my
Heart
unto
thee
,
that
I
may
fear
thy
Name
:
Plant
thine
own
sweet
Temper
in
me
,
that
I
may
reign
with
thee
for
ever
.
14.
Said
unto
them
,
Ye
have
brought
this
Man
unto
me
,
as
one
that
perverts
the
People
:
And
behold
,
I
have
examined
him
before
you
,
and
have
found
no
fault
in
this
Man
,
touching
those
things
whereof
ye
accuse
him
.
HOW
doth
this
Man
labour
to
convince
the
wicked
Jews
of
their
Errour
!
O
my
blessed
Master
!
What
pains
hast
thou
taken
with
me
,
to
convince
me
of
my
Faults
,
and
I
have
,
notwithstanding
,
been
loth
to
know
them
!
What
Checks
hast
thou
given
me
for
my
Pride
and
Passion
;
and
I
have
drown'd
them
,
and
passed
them
by
,
without
taking
notice
of
them
!
When
I
have
neglected
a
Duty
,
how
hast
thou
,
by
Suggestions
,
and
setting
the
Examples
of
thy
Saints
before
me
,
endeavoured
to
withdraw
me
from
my
Omission
!
Oh
,
let
me
frustrate
thy
Pains
no
more
:
Let
it
not
be
said
,
that
I
was
deaf
to
thy
Admonitions
.
When
thou
drawest
me
,
let
me
follow
thee
:
When
thou
leadest
me
,
let
me
walk
in
the
Way
thou
chusest
for
me
;
that
I
may
come
at
last
to
enjoy
thee
with
thy
Saints
,
and
those
who
through
Patience
have
inherited
thy
Promises
.
15.
No
,
nor
yet
Herod
;
for
I
sent
you
to
him
,
and
lo
,
nothing
worthy
of
Death
is
done
of
him
.
O
Blessed
Saviour
!
Even
thine
Enemies
must
justifie
thee
.
Thy
Innocence
was
so
bright
and
illustrious
,
that
Impiety
it self
could
not
charge
thee
with
any
Errour
.
And
when
even
thy
Foes
do
vindicate
thy
Cause
,
I
,
that
pretend
to
be
thy
Friend
,
must
not
be
backward
to
assert
thy
Honour
and
Glory
.
Let
me
justifie
thee
by
mine
Actions
;
and
believe
,
that
I
cannot
honour
thee
more
,
than
by
adorning
thy
Doctrine
in
all
things
.
Let
my
good
Works
bear
witness
that
I
honour
thee
;
and
,
in
the
midst
of
a
crooked
and
perverse
Generation
,
let
me
sanctifie
thee
in
my
Heart
and
Life
;
that
whereas
Men
speak
evil
of
me
,
as
of
an
Evil-doer
,
they
may
be
ashamed
that
falsely
accuse
my
good
Conversation
in
Christ
Jesus
.
16.
I
will
therefore
chastise
him
,
and
release
him
.
HE
had
not
deserved
so
much
as
Chastisement
;
yet
the
Judge
,
being
desirous
to
save
him
from
the
creator
Danger
,
inflicts
this
upon
him
,
for
a
Shew
,
rather
〈◊〉
out
of
Malice
.
Even
wicked
Men
sometimes
have
good
Desires
and
Purposes
;
so
had
I
before
I
knew
thee
,
my
dearest
Lord
;
but
those
Purposes
came
to
nothing
.
I
purposed
often
to
mend
my
Life
,
but
Temptations
were
stronger
than
my
Purposes
;
and
when
they
came
,
I
fell
.
This
Sickness
,
Lord
,
I
am
still
apt
to
fall
into
;
and
though
by
thy
Grace
I
act
sometimes
according
to
my
good
Intentions
and
Resolutions
,
yet
how
often
do
I
miscarry
in
this
point
!
Lord
,
give
me
not
only
good
Inclinations
,
but
Courage
to
perform
them
too
.
Oh
,
let
me
not
think
it
enough
to
entertain
good
Wishes
in
my
Soul
;
but
make
them
so
strong
,
that
the
Good
I
intend
and
purpose
,
may
break
forth
like
the
Sun
from
a
Cloud
,
into
a
perfect
Day
.
17.
For
of
necessity
he
must
release
one
unto
them
at
the
Feast
.
WHen
the
Paschal
Lamb
was
to
be
killed
,
the
Jews
had
a
Prisoner
released
,
to
confirm
the
Memory
of
their
Deliverance
from
the
House
of
Bondage
.
O
Lamb
of
God!
When
thou
diedst
,
thou
openedst
the
Prison-door
,
for
all
Mankind
to
come
out
:
Thou
didst
proclaim
Liberty
to
all
Men
,
captivated
by
Sin
and
the
Devil
.
O
wonderful
Release
!
This
makes
me
admire
how
Men
,
after
this
Liberty
procured
for
them
by
thy
Death
,
should
yet
be
fond
of
their
Prisons
still
,
and
delight
in
Slavery
,
and
the
Bondage
of
Iniquity
.
Oh
,
Bring
my
Soul
out
of
Prison
,
that
I
may
praise
thy
Name
:
The
Righteous
shall
compass
me
about
,
when
thou
shalt
deal
bountifully
with
me
.
18.
And
they
cried
out
all
at
once
,
saying
,
Away
with
this
Man
,
and
release
unto
us
Barabbas
.
A
Monstrous
Choice
!
To
prefer
a
Man
before
God
,
a
Son
of
Death
before
the
Lord
of
Life
,
a
Malefactor
before
Innocence
it self
,
a
Murtherer
before
the
Saviour
of
the
World
,
Darkness
before
Light
,
a
Villain
before
the
Son
of
God!
Yet
,
blessed
Jesu
,
such
a
sad
Choice
I
have
made
too
often
,
when
I
have
preferred
the
Cares
of
the
World
before
the
better
part
;
and
while
I
have
condemned
these
wicked
Men
,
and
been
in
a
kind
of
Passion
to
see
and
hear
of
their
Impiety
,
have
unawares
sunk
into
this
Sin
my self
,
by
preferring
a
Trifle
before
thy
Will
,
and
a
foolish
Satisfaction
before
Rest
in
thy
Bosom
,
and
an
Interest
in
thy
Favour
;
and
the
Things
of
this
World
,
before
a
more
glorious
Reversion
in
another
Life
.
Pardon
my
desperate
Choice
:
And
let
me
henceforward
prefer
thee
,
who
art
fairer
than
the
Children
of
Men
,
before
all
that
my
Flesh
doth
promise
,
or
the
World
give
.
For
one
thing
is
needful
,
even
thy
Love
of
Complacency
;
and
if
I
have
that
,
it
shall
not
be
taken
away
from
me
.
19.
Who
for
a
certain
Sedition
made
in
the
City
,
and
for
Murther
,
was
cast
in
Prison
.
PRisons
are
fit
Places
for
Malefactors
,
not
only
upon
the
Account
of
securing
Humane
Societies
from
Enemies
;
but
also
because
such
Sinners
,
being
removed
from
Temptations
and
Objects
that
enticed
them
to
do
ill
,
and
under
pressure
,
may
think
of
God
,
and
reflect
upon
their
wicked
Lives
,
and
come
to
a
sincere
Repentance
:
Yet
when
they
are
delivered
out
of
their
Durance
,
their
Lives
very
often
are
the
same
that
formerly
they
were
.
O
my
dear
Redeemer
!
Thou
hast
made
me
a
Prisoner
sometimes
by
Sickness
,
and
other
Disasters
,
in
hopes
that
the
Affliction
might
work
upon
me
,
and
the
Fire
I
was
in
would
make
me
a
new
Man
;
yet
when
thou
hast
freed
me
from
this
Prison
,
I
have
re-assumed
my
former
Liberty
in
sinning
:
Oh
,
let
it
be
so
no
more
.
And
seeing
I
am
made
whole
,
let
me
take
heed
,
and
sin
no
more
,
lest
worse
things
happen
unto
me
.
20.
Pilate
therefore
,
willing
to
release
Jesus
,
spake
again
to
them
.
HEre
I
see
greater
Charity
and
Tenderness
in
an
Heathen
,
than
in
those
who
had
the
lively
Oracles
of
God
.
What
a
strange
Sight
is
this
,
to
see
Uncircumcision
,
which
is
by
Nature
fulfilling
the
Law
,
judge
them
who
by
the
Letter
and
Circumcision
do
transgress
the
Law
!
How
many
excellent
Acts
of
Vertue
do
I
see
,
and
read
of
,
in
mere
Pagans
,
that
had
nothing
but
the
Light
of
Nature
to
direct
them
;
Acts
which
I
do
not
come
up
to
,
that
have
the
Light
of
Heaven
to
shine
upon
me
!
O
Jesu
,
make
me
ashamed
of
my
Backwardness
;
and
let
my
Righteousness
exceed
that
of
Men
which
do
not
call
upon
thy
Name
,
lest
it
be
more
tolerable
for
Tyre
and
Sidon
in
that
Day
,
than
for
me
.
21.
But
they
cried
,
saying
,
Crucifie
him
,
crucifie
him
.
THis
was
the
most
infamous
Punishment
that
any
Man
could
be
condemned
to
.
Ah
,
Wretches
!
Did
not
your
Hearts
smite
you
when
you
said
so
?
Will
nothing
serve
you
,
but
the
most
ignominious
Death
;
a
Death
,
which
none
but
Slaves
were
destin'd
to
?
What
a
brutish
thing
is
Wrath
and
Anger
!
It
stops
its
Ears
against
all
common
Ingenuity
and
Reason
:
It
doth
things
in
haste
,
which
must
be
repented
of
by
leisure
.
Lord
Jesu
!
I
remember
what
unreasonable
things
I
have
done
when
my
Passion
hath
been
up
,
things
I
am
ashamed
of
now
.
Oh
,
leave
me
not
to
these
Winds
and
Tempests
!
Oh
,
let
me
learn
of
thee
,
for
thou
art
meek
and
lowly
in
Heart
,
that
I
may
find
Rest
for
my
Soul
.
22.
And
he
said
unto
them
the
third
time
,
Why
,
what
Evil
hath
he
done
?
I
have
found
no
Cause
of
Death
in
him
.
I
will
therefore
chastise
him
,
and
let
him
go
.
O
Jesu
!
'T
is
very
true
,
thou
hast
done
no
Evil
,
neither
was
Guile
found
in
thy
Mouth
:
When
thou
wast
reviled
,
thou
didst
not
revile
again
;
when
thou
sufferedst
,
thou
threatnedst
not
:
Thou
wentest
about
,
doing
good
;
no
Man
could
convince
thee
of
any
Sin
:
Thou
wast
good
,
and
didst
good
,
even
to
those
that
now
cried
Crucifie
him
:
Thou
camest
to
discourage
Men
from
Evil
;
it
was
thy
Province
to
destroy
the
Works
of
the
Devil
,
and
to
make
Men
Partakers
of
the
Divine
Nature
.
Goodness
was
in
thy
Nature
,
and
all
thy
Actions
breathed
of
it
.
Thou
wast
tender
of
Men's
Good
,
of
the
Good
of
their
Souls
and
Bodies
:
Oh
,
make
me
conformable
to
thy
Goodness
!
Let
me
abhor
that
which
is
evil
,
and
cleave
to
that
which
is
good
.
Let
thy
Goodness
be
my
Pattern
,
and
let
me
ever
rejoyce
in
thy
Goodness
.
Make
me
steadily
and
invincibly
good
,
good
unto
Death
,
that
I
may
receive
a
Crown
of
Life
.
Thy
Goodness
endures
for
ever
:
Give
mine
the
same
Duration
:
Oh
,
touch
it
with
thy
Light
,
and
it
shall
burn
bright
for
ever
.
23.
And
they
were
instant
with
loud
Voices
,
requiring
that
he
might
be
crucified
;
and
the
Voices
of
them
and
the
Chief
Priests
prevailed
.
THE
Devil
was
let
loose
in
these
Sinners
;
and
see
how
he
rages
!
He
makes
them
leap
Bogs
and
Ditches
,
and
a
Thousand
Precipices
,
to
get
their
Wills
accomplished
.
The
Damned
in
Hell
were
not
more
outragious
than
these
Men.
Lord
Jesu
!
What
are
we
,
when
left
to
our selves
,
or
to
the
Power
of
the
Enemy
!
Thou
camest
to
redeem
me
from
this
Power
:
Oh
,
let
me
come
under
it
no
more
.
Once
I
dwelt
under
that
Tyranny
:
I
now
serve
a
gentler
Master
.
Oh
,
let
me
serve
thee
,
not
with
Eye-service
,
as
a
Man-pleaser
;
but
as
a
Servant
of
God
,
doing
the
Will
of
God
from
the
Heart
.
24.
And
Pilate
gave
Sentence
,
that
it
should
be
as
they
required
.
THese
Brutes
threaten
to
accuse
him
to
the
Emperor
,
of
Mis-government
,
and
of
Unfaithfulness
to
his
Master
;
and
that
turns
the
Scale
,
and
tempts
him
to
change
his
Resolution
.
In
this
Misdemeanour
,
Lord
,
I
read
mine
own
.
Thus
hath
Profit
and
Gain
,
and
Fear
of
losing
the
Favour
of
Men
,
changed
my
good
and
pious
Purposes
,
When
I
have
thought
to
reprove
a
Person
greater
than
my self
,
Fear
of
drawing
his
Frowns
upon
me
,
hath
made
me
give
over
those
Religious
Thoughts
.
When
I
have
resolved
not
to
comply
with
a
sinful
Design
or
Proposal
made
to
me
,
how
hath
the
Temptation
of
a
considerable
Advantage
turned
the
Byass
!
Oh
,
make
this
Fickleness
and
Inconstancy
very
odious
to
me
!
And
let
me
count
nothing
Gain
,
that
is
accompanied
with
the
Loss
of
thy
Favour
:
Let
that
be
dearer
to
me
than
Gold
;
yea
,
dearer
than
fine
Gold
;
and
let
me
hate
every
false
Way
.
25.
And
he
released
unto
them
him
who
for
Sedition
and
Murther
was
cast
into
Prison
,
whom
they
had
desired
;
but
he
delivered
Jesus
to
their
Will.
HOW
pleased
is
sinful
Nature
,
when
its
wicked
Desires
are
gratified
;
when
it
obtains
its
Wishes
,
and
gets
possession
of
what
it
craved
with
Eagerness
!
It
fancies
it
drinks
Nectar
and
Cordials
,
though
,
in
good
truth
,
it
is
nothing
but
Poyson
.
No
doubt
,
the
Apple
,
or
Fruit
,
our
first
Parents
ate
of
,
seemed
very
delicious
;
but
it
appeared
soon
after
,
that
they
had
swallowed
Death
,
and
God's
Indignation
.
Such
Sweetness
have
I
dreamed
of
,
in
committing
Sin
!
And
how
have
my
Senses
been
tickled
,
when
I
have
enjoyed
the
dangerous
Meat
my
Appetite
longed
for
!
But
it
hath
proved
very
bitter
in
my
Bowels
.
Thus
the
unwary
Fish
swallows
the
Bait
,
but
knows
not
that
the
Hook
,
which
will
certainly
kill
it
,
lies
under
it
.
O
Jesu
!
My
Desires
never
move
more
orderly
,
than
when
they
move
within
the
Sphere
and
Circle
of
thy
Law
.
Oh
,
charm
them
to
that
Circle
;
and
I
shall
never
perish
!
26.
And
as
they
led
him
away
,
they
laid
hold
upon
one
Simon
a
Cyrenian
,
coming
out
of
the
Country
,
and
on
him
they
laid
the
Cross
,
that
he
might
bear
it
after
Jesus
.
HAppy
Man
!
that
was
counted
worthy
to
bear
the
Cross
with
the
Lord
Jesus
!
How
light
did
the
burthen
seem
to
him●
when
Jesus
was
at
one
end
of
it
!
So
thy
Holy
Apostles
,
my
dearest
Lord
,
thought
themselves
bless'd
,
that
they
were
counted
worthy
to
suffer
shame
for
thy
Name
.
How
contented
should
I
be
under
any
affliction
,
did
I
believe
,
that
thou
art
with
me
,
and
helpest
to
bear
my
load
!
Surely
,
thou
art
not
far
off
,
when
the
Cross
is
laid
upon
my
Shoulder
.
In
all
my
afflictions
,
thou
art
afflicted
,
O
let
me
think
of
it
and
be
chearful
under
it
!
I
know
thou
layest
it
on
me
for
my
good
,
and
art
touch'd
with
the
feeling
of
my
infirmities
!
Let
me
have
no
hard
thought
of
any
trouble
,
for
I
suffer
in
thy
Company
!
Shall
I
think
much
of
the
burthen
,
when
thou
enduredst
far
greater
for
my
sake
?
In
all
my
distresses
be
thou
with
me
,
and
convince
me
,
that
thou
art
so
;
that
I
may
never
repine
,
never
murmur
,
never
fret
,
but
may
bear
thy
yoak
with
a
willing
Mind
,
being
confident
I
shall
not
be
a
loser
by
it
;
but
when
I
am
tryed
,
receive
the
Crown
of
Righteousness
,
which
thou
hast
promis'd
to
all
that
love
thy
Name
!
27.
And
there
follow'd
him
a
great
company
of
People
,
and
of
Women
,
which
also
bewailed
and
lamented
him
.
TEnderness
and
Compassion
to
persons
in
distress
,
is
a
Tribute
,
that
nature
requires
;
And
to
have
denied
it
thee
in
thy
sufferings
,
my
Blessed
Lord
,
had
been
barbarous
!
Those
that
follow'd
thee
,
and
wept
,
did
not
know
,
how
great
and
good
thou
wert
.
If
they
had
,
their
Tears
had
been
turn'd
into
Blood
.
They
believed
thee
innocent
,
that
makes
them
wet
their
Cheeks
;
but
had
they
known
that
thou
wert
the
Son
of
God
,
the
dearly
beloved
of
the
Eternal
Father
,
they
would
have
wish'd
,
that
their
Heads
were
Fountains
of
Water
.
O
that
I
could
never
think
of
thy
Cross
without
Tears
in
mine
Eyes
!
O
that
I
could
never
behold
thee
bleeding
in
the
Holy
Sacrament
without
deep
compunction
!
Lord
!
Touch
the
Rock
of
my
Heart
,
that
the
Waters
may
flow
to
the
everlasting
comfort
of
my
Soul
!
28.
But
Jesus
turning
unto
them
,
said
;
Daughters
of
Jerusalem
,
weep
not
for
me
,
but
weep
for
your selves
,
and
for
your
Children
.
LOrd
Jesu
!
Thou
sawest
,
what
miseries
were
coming
upon
that
Nation
,
and
art
concern'd
for
them
more
than
thou
art
for
thy self
!
In
all
thy
sufferings
thou
didst
not
consult
thine
own
welfare
so
much
,
as
ours
!
It
was
for
our
sakes
,
it
was
for
my
sake
,
that
thou
didst
endure
the
Torments
,
which
fell
upon
thee
!
Thou
wast
loth
I
should
perish
,
and
therefore
wouldst
rather
dye
,
than
I
should
be
undone
!
Thy
Father's
wrath
was
levell'd
at
me
,
and
thou
stepst
in
,
and
tookest
the
blow
,
that
I
might
escape
!
The
curse
of
the
Law
was
pronounc'd
against
me
,
who
was
the
Offender
!
Thou
wentst
into
the
midst
of
the
Fire
,
that
I
might
not
be
burnt
!
The
Floods
went
high
,
and
their
Commission
was
to
drown
me
;
thou
venturedst
into
that
Sea
,
and
didst
divide
the
Waters
,
that
I
might
go
through
the
midst
and
be
safe
!
and
if
this
Mercy
does
not
melt
my
Affections
,
and
make
them
thine
,
how
unexcusable
must
I
make
my self
!
O
let
these
Thoughts
for
ever
dwell
in
my
mind
,
that
I
may
live
as
becomes
the
Gospel
of
Christ
,
and
may
think
no
service
so
sweet
as
thine
.
29.
For
behold
,
the
days
are
coming
,
in
the
which
they
shall
say
:
Blessed
are
the
barren
,
and
the
Wombs
that
never
bare
,
and
the
Paps
which
never
gave
suck
.
THese
were
the
days
of
Jerusalem's
destruction
,
than
which
never
worse
times
were
seen
,
and
Men
and
Women
wish'd
,
that
they
had
never
been
born
,
Lord
,
thou
wouldst
have
me
prepare
for
the
worst
of
times
,
that
when
they
come
,
I
may
not
be
surpriz'd
,
but
know
where
to
flee
for
refuge
!
Sweet
Jesu
!
Teach
me
how
to
prepare
for
the
evil
to
come
,
that
it
may
not
touch
me
,
or
if
it
touch
me
,
it
may
not
hurt
me
.
To
be
always
good
,
always
watchful
,
always
doing
thy
Will
,
is
the
way
to
be
always
safe
,
even
then
when
the
Earth
is
moved
,
and
all
things
are
turned
upside
down
,
when
the
Sea
rages
,
when
the
Waters
thereof
roar
,
and
be
troubled
,
and
the
Mountains
shake
with
the
swelling
thereof
.
Let
me
ever
preserve
a
pure
Heart
,
and
a
good
Conscience
,
and
Faith
unfeigned
,
that
however
thou
disposest
of
things
in
this
World
,
I
may
not
lose
the
felicity
of
that
which
is
to
come
!
30.
Then
shall
they
begin
to
say
to
the
Mountains
,
fall
on
us
,
and
to
the
Hills
,
cover
us
.
WHen
Men
have
forsaken
God
,
and
his
Judgments
break
forth
upon
them
,
how
do
they
lay
hold
on
every
bull-rush
to
save
themselves
from
ruin
!
What
good
can
Hills
or
Mountains
do
,
when
God
is
angry
?
They
cannot
hide
from
the
wrath
of
God
▪
Thus
it
will
be
in
the
great
day
of
Judgment
,
of
which
the
Destruction
of
Jerusalem
was
an
Emblem
!
When
Men
shall
see
the
frowning
Judge
,
whom
they
have
offended
,
what
tremblings
will
invade
them
!
How
will
they
quake
for
fear
!
What
pitiful
shifts
will
they
betake
themselves
to
!
but
all
in
vain
.
O
let
that
dreadful
day
be
ever
before
mine
Eyes
!
Let
the
future
shrieks
and
groans
of
impenitent
Sinners
,
even
now
in
this
my
day
,
sound
in
mine
Ears
,
that
I
may
be
frighted
from
Sin
;
O
let
me
think
,
what
their
ways
will
end
in
,
and
turn
my
feet
away
from
their
Paths
!
O
let
me
not
follow
their
pernicious
ways
,
that
I
may
not
be
condemn'd
with
the
World
!
31.
For
if
they
do
these
things
in
a
green
tree
,
what
shall
be
done
in
the
dry
?
JUdgment
must
begin
at
the
House
of
God
;
and
if
it
first
begin
at
us
,
what
shall
the
end
be
of
them
,
that
obey
not
the
Gospel
of
God
?
And
if
the
Righteous
scarcely
be
saved
,
where
shall
the
Ungodly
and
Sinner
appear
!
God
is
resolved
to
judge
the
World
,
and
even
the
best
shall
have
a
taste
of
his
Justice
.
The
Afflictions
,
that
befall
the
good
in
this
World
,
are
but
the
beginnings
of
his
indignation
against
Sin
,
and
by
the
Blood
of
Christ
they
shall
be
saved
from
the
wrath
to
come
.
But
if
these
be
the
beginnings
of
God's
anger
,
what
will
the
progress
of
his
Justice
be
,
and
where
will
it
end
?
O
blessed
Saviour
!
How
fearful
will
the
end
of
all
ungodly
Sinners
be
!
If
I
must
be
afflicted
,
O
let
me
have
my
share
of
it
in
this
World
,
that
I
may
not
sink
under
the
burden
of
thine
indignation
hereafter
.
32.
And
there
were
also
two
other
Malefactors
led
with
him
,
to
be
put
to
death
.
WHat
an
opportunity
had
these
wretches
to
save
their
Souls
,
even
at
the
last
moment
of
their
Lives
!
An
opportunity
!
the
like
of
which
never
was
before
,
nor
ever
will
be
.
Here
was
an
happy
day
for
them
,
to
have
secured
Christ's
Favour
,
who
would
not
have
denied
his
Grace
to
them
,
had
they
been
but
willing
to
accept
of
it
,
upon
this
extraordinary
occasion
.
Kings
and
Princes
bestow
extraordinary
Acts
of
Grace
at
their
Coronation
,
or
upon
some
remarkable
Solemnity
.
Now
had
been
the
time
for
these
Malefactors
to
have
laid
hold
on
Eternal
life
,
which
they
never
had
any
hope
of
before
.
But
how
do
Men
let
slip
the
opportunities
God
puts
in
their
hands
!
So
have
I
,
my
Blessed
Jesus
,
many
a
time
,
when
I
have
been
in
a
good
frame
,
when
thou
hast
put
good
Thoughts
and
Resolutions
in
my
Heart
,
what
opportunities
had
I
to
to
make
my self
for
ever
!
But
I
have
return'd
to
the
love
of
the
World
,
despised
these
opportunies
of
Grace
,
and
justly
deserved
,
thou
shouldst
deny
them
me
for
ever
!
Dear
Saviour
!
visit
me
once
more
with
thy
Salvation
,
with
the
Day-spring
from
on
high
,
and
I
will
admit
thy
Beams
into
my
Soul
,
that
I
may
be
enlighten'd
,
edified
,
sanctified
,
and
preserv'd
for
ever
!
33.
And
when
they
were
come
to
the
place
,
which
is
call'd
Calvary
,
there
they
crucified
him
,
and
the
Malefactors
,
one
on
the
right
hand
,
and
the
other
on
the
left
.
HEre
begins
the
act
,
at
which
Heaven
and
Earth
stood
amaz'd
!
What
a
spectacle
was
here
!
The
Son
of
God
nailed
to
the
Cross
,
and
hanging
betwixt
two
Thieves
!
Did
not
the
hands
of
the
Soldiers
,
that
nailed
the
Saviour
of
the
World
to
the
Cross
,
tremble
?
Did
not
their
Hearts
fail
them
,
when
they
tied
him
to
the
Tree
!
No
,
their
hearts
were
flint
and
adamant
.
No
other
could
have
been
engaged
in
the
Service
.
O
wonderful
stupidity
!
they
knew
not
,
what
flesh
they
touch'd
.
They
knew
not
it
was
a
Body
fram'd
by
the
Holy
Ghost
,
and
the
fruit
of
the
Virgin
's
Womb
!
Here
,
O
my
Soul
,
here
the
work
of
thy
Redemption
is
commenc'd
!
O
look
upon
the
Heavenly
Creature
that
hangs
here
,
and
think
what
Riches
are
treasured
up
in
his
Cross
!
Here
he
shew'd
himself
a
Mediator
indeed
,
hanging
in
the
middle
,
betwixt
a
Penitent
and
a
Prodigal
,
betwixt
Heaven
and
Earth
,
betwixt
the
Living
and
the
Dead
!
They
crucified
him
!
What
did
the
Angels
think
,
to
see
their
Lord
and
Master
thus
used
!
What
dost
thou
think
of
it
,
O
my
Soul
!
Job's
Friends
seeing
the
greatness
of
his
misery
,
sate
silent
by
him
in
the
Dust
seven
Days
.
Look
,
O
my
Soul
,
upon
this
object
,
sit
silent
,
and
admire
,
for
thy
Lord's
grief
is
great
.
34.
Then
said
Jesus
,
Father
forgive
them
,
for
they
know
not
what
they
do
.
LOrd
Jesus
!
What
a
Miracle
of
Mercy
dost
thou
work
here
!
I
know
not
,
which
is
the
greater
wonder
,
those
thou
dist
formerly
,
when
conversant
on
the
Earth
,
or
that
which
I
see
now
perform'd
on
the
Cross.
To
pray
for
Men
,
who
had
abused
thee
to
a
Prodigy
!
To
beg
of
thy
Father
to
forgive
their
Insolencies
,
and
not
to
exclude
them
from
the
possibility
of
Repentance
!
Can
I
think
of
this
,
and
not
believe
,
that
this
was
to
teach
me
,
how
I
must
behave
my self
toward
those
,
that
have
done
me
wrong
?
Canst
thou
forgive
such
injuries
,
and
shall
not
I
forgive
them
that
trespass
against
me
?
One
would
have
thought
,
that
these
affronts
and
indignities
,
which
were
offered
to
thee
,
would
never
have
been
forgiven
!
yet
they
are
no
sooner
offer'd
,
but
thou
intercedest
for
their
Remission
!
O
let
no
injury
,
that
's
henceforward
offer'd
me
,
seem
too
big
for
pardon
!
O
let
me
freely
pass
by
the
offence
committed
against
me
,
that
my
Father
which
is
the
Heaven
may
forgive
me
my
Trespasses
.
34.
And
they
parted
his
Garments
,
and
cast
Lots
.
WHat
a
rich
Spoil
did
these
Soldiers
get
,
and
they
knew
it
not
!
If
a
good
Christian
,
that
understood
the
great
Mystery
of
Godliness
,
had
got
such
a
Treasure
,
how
would
he
have
valued
it
!
what
Joy
,
what
Comfort
,
would
it
have
been
to
such
a
Soul
!
Not
that
there
is
any
great
virtue
in
the
Cloaths
of
the
Son
of
God
;
A
Man
might
have
kept
them
,
and
yet
,
by
leading
an
ill
life
,
have
perish'd
Eternally
;
but
Who
would
not
have
preserv'd
these
precious
Relicks
,
if
he
had
known
what
Person
it
was
that
wore
them
!
It
would
have
done
him
good
to
have
looked
upon
them
;
and
admirable
Reflections
he
might
have
made
upon
them
!
But
to
Men
that
knew
not
God
,
these
things
were
of
no
value
.
O
my
Soul
!
Thou
hast
not
priz'd
the
good
Things
,
thy
God
hath
bequeathed
to
thee
.
How
little
hast
thou
valued
the
Means
of
Grace
,
thy
Saviour
left
behind
him
!
Henceforward
learn
to
make
a
better
Use
of
them
,
that
they
may
be
Health
to
thy
Navel
,
and
Marrow
to
thy
Bones
.
35.
And
the
People
stood
,
beholding
;
and
the
Rulers
also
,
with
them
,
derided
him
,
saying
,
He
saved
others
:
Let
him
save
himself
,
if
he
be
Christ
,
the
chosen
of
God
.
IT
could
not
but
cause
strange
Admiration
,
to
see
him
who
had
been
known
to
be
a
Prophet
,
mighty
in
Word
or
Deed
,
come
to
such
a
doleful
and
dreadful
End
!
But
for
any
Man
to
be
so
impudent
,
as
to
deride
him
in
his
Misery
,
this
was
extraordinary
bold
and
insolent
.
Yet
,
Men
that
have
done
a
very
ill
thing
,
think
themselves
obliged
to
justifie
it
by
their
Gestures
and
Actions
;
partly
to
keep
themselves
from
Reproach
,
and
partly
to
quiet
their
unruly
and
tumultuous
Consciences
.
O
my
Soul
!
Dread
these
things
,
as
Hell-fire
;
and
let
not
Sin
reign
in
thy
mortal
Body
,
lest
thou
be
tempted
to
stand
in
it
,
and
to
think
well
of
it
,
and
defend
it
,
and
by
that
means
make
thy
Case
desperate
,
and
thy
Disease
remediless
and
irrecoverable
.
36.
And
the
Soldiers
also
mocked
him
,
coming
to
him
,
and
offering
him
Vinegar
.
TO
give
a
dying
Man
Vinegar
,
is
,
to
increase
his
Torments
,
and
mocking
of
his
Misery
.
To
add
Affliction
to
Affliction
,
hath
been
counted
inhumane
by
most
Nations
.
How
like
Beasts
and
Brutes
doth
Want
of
Religion
make
Men
!
Nothing
makes
them
act
more
rationally
,
than
Religion
.
Religion
is
the
Image
of
God
;
and
he
that
practiseth
it
,
cannot
but
be
like
God
.
O
my
Jesus
!
Give
me
such
a
Sense
of
it
,
that
it
may
shine
through
my
Actions
,
and
People
may
see
whose
Child
I
am
.
Oh
,
when
shall
my
brutish
,
my
beastly
Affections
die
!
When
shall
I
imitate
my
Father
which
is
in
Heaven
;
and
act
like
a
Person
who
hath
a
Soul
infused
from
above
,
the
Gift
of
the
Father
of
Lights
,
with
whom
there
is
no
Variableness
,
nor
Shadow
of
Turning
!
37.
And
saying
,
If
thou
be
the
King
of
the
Jews
,
save
thy self
.
A
Frothy
Humour
,
to
what
Inconveniences
doth
it
lead
Men
!
It
makes
them
speak
ill
of
God
before
they
are
aware
;
and
while
they
give
way
to
their
Jests
,
they
very
often
affront
Religion
,
and
Holiness
,
that
is
its
individual
Companion
.
O
my
Saviour
!
Give
me
a
serious
Temper
,
Gravity
of
Behaviour
,
Sobriety
of
Speech
,
Discretion
in
my
Words
,
and
Considerateness
in
my
Carriage
.
Let
me
not
dare
to
offend
thee
,
to
please
Men
;
nor
attempt
to
make
the
Company
I
am
in
merry
,
with
breaking
Jests
upon
things
,
at
which
the
holy
Angels
tremble
.
38.
And
a
Superscription
also
was
written
over
him
in
Letters
of
Greek
,
and
Latin
,
and
Hebrew
,
This
is
the
King
of
the
Jews
.
HOW
doth
God
concur
with
the
Actions
of
sinful
Men
,
contrary
to
their
Designs
,
and
Purposes
!
Pilate
,
when
he
writ
this
Title
over
the
Cross
,
in
all
these
Languages
,
perhaps
did
it
only
to
gratifie
his
Humour
;
but
God
so
directed
it
,
that
all
Nations
,
intimated
by
those
Languages
,
might
read
there
that
this
Jesus
was
the
Saviour
of
all
the
World
;
and
that
no
Nation
was
excluded
from
a
Title
to
the
Merits
of
his
Cross
and
Passion
.
O
Jesu
!
Thou
art
no
Respecter
of
Persons
:
But
in
every
Nation
,
whosoever
serves
thee
,
and
works
Righteousness
,
is
accepted
of
thee
.
As
poor
,
as
mean
,
as
inconsiderable
,
as
I
am
,
yet
if
my
Heart
be
upright
toward
thee
,
thou
wilt
receive
me
,
and
love
me
.
Oh
,
give
me
such
an
Heart
,
as
thou
delightest
to
dwell
in
:
And
if
thou
art
in
me
,
I
shall
possess
a
Treasure
,
which
the
Moth
cannot
corrupt
,
and
Thieves
cannot
steal
away
.
39.
And
one
of
the
Malefactors
,
which
were
hanged
,
railed
on
him
,
saying
,
If
thou
be
Christ
,
save
thy self
.
WHat
Rudeness
was
this
!
Strange
!
That
his
Misery
should
not
make
the
Wretch
more
modest
!
But
his
Concern
was
only
for
this
present
Life
:
All
that
he
desired
,
was
,
to
be
free
from
his
present
Pain
,
that
he
might
pursue
his
Sensual
Inclinations
,
as
formerly
.
How
may
a
Man's
Sensuality
be
known
by
his
Talk
!
O
my
Soul
,
look
well
to
thy
Words
and
Discourses
.
If
thy
Heart
be
touched
with
a
Sense
of
a
future
glorious
Life
,
thy
Tongue
will
delight
to
speak
of
it
.
If
thou
have
an
Aversion
from
such
Discourses
,
all
thy
Professions
of
Eternal
Life
will
be
mere
Wind
and
Air
:
From
the
Abundance
of
the
Heart
,
the
Mouth
speaks
.
If
Heaven
and
a
glorious
Eternity
hath
possessed
thy
Heart
,
thou
wilt
find
Opportunities
to
utter
thy
inward
Feelings
of
those
things
with
thy
Tongue
.
40.
But
the
other
answering
,
rebuked
him
,
saying
,
Dost
not
thou
fear
God
,
seeing
thou
art
in
the
same
Condemnation
?
FRiendly
Reproof
is
a
great
Duty
!
Yet
,
O
my
Soul
!
how
loth
hast
thou
been
to
give
it
;
and
how
loth
hast
thou
been
to
take
it
,
when
this
precious
Balm
hath
been
poured
out
upon
thy
Head
,
by
a
charitable
Neighbour
!
How
hast
thou
looked
upon
it
as
Gall
and
Wormwood
!
And
what
hard
Thoughts
hast
thou
entertained
of
the
kind
Monitor
;
calling
him
either
faucy
,
or
medling
with
things
that
did
not
concern
him
!
And
how
often
hast
thou
let
thy
Neighbour
sleep
and
rest
in
his
Sin
,
when
thy
Fraternal
Correption
might
have
rouzed
him
from
his
Slumber
!
Oh
,
be
humbled
for
this
great
Omission
:
And
when
a
Malefactor
on
the
Cross
thinks
himself
obliged
not
to
suffer
Sin
upon
his
Neighbour
,
be
not
thou
backward
to
save
a
Soul
from
Death
.
41.
And
we
,
indeed
,
justly
;
for
we
receive
the
due
Reward
of
our
Deeds
:
But
this
Man
hath
done
nothing
amiss
.
AN
humble
Acknowledgment
of
our
Sins
,
and
Demerits
,
is
the
Way
to
God's
Bosom
.
This
is
the
first
Discovery
of
this
poor
Man's
Repentance
:
and
he
begins
with
the
noblest
Act
of
it
;
which
is
,
seeking
to
draw
others
to
a
Sense
of
better
things
.
In
this
,
O
my
Soul
,
thou
hast
been
very
remiss
and
neglectful
,
even
in
propagating
Religion
,
and
exhorting
others
to
seek
God's
Face
.
Henceforth
be
more
diligent
in
gaining
Proselytes
to
Christ
Jesus
:
And
what
if
thy
Admonition
prevails
not
;
thou
hast
discharged
a
Duty
,
and
may'st
rejoyce
in
having
acted
according
to
the
Will
of
God
.
42.
And
he
said
unto
Jesus
,
Lord
,
remember
me
when
thou
comest
into
thy
Kingdom
.
HEre
is
a
Mind
set
upon
Heaven
,
and
despising
the
World
;
than
which
,
nothing
is
more
acceptable
to
God
.
He
is
content
to
endure
Shame
,
Pain
,
Tortures
,
Prickings
,
Aches
,
and
all
the
Indignities
that
Man
can
offer
to
him
,
so
Christ
will
but
remember
him
in
his
Kingdom
.
O
Jesu
,
Son
of
God!
give
me
such
a
Mind
,
and
Temper
,
which
may
be
content
with
any
thing
,
so
I
may
but
obtain
a
Share
in
the
Pleasures
at
thy
Right
Hand
.
Let
even
Sword
,
and
Famine
,
and
Hunger
,
and
Thirst
,
and
Nakedness
,
seem
nothing
to
me
,
so
I
may
but
enjoy
thy
Embraces
in
the
End
.
Asure
me
,
and
convince
me
,
that
the
Afflictions
of
this
present
Life
,
though
never
so
great
,
never
so
painful
,
never
so
lasting
,
never
so
bitter
,
or
piercing
,
are
not
worthy
to
be
compared
with
the
Glory
which
e'er
long
shall
be
revealed
in
me
.
43.
And
Jesus
said
unto
him
,
Verily
I
say
unto
thee
,
To
day
thou
shalt
be
with
me
in
Paradise
.
HOW
ready
is
Christ
to
cherish
the
Penitent
,
that
abhors
himself
for
his
Deformity
,
and
sees
greater
Beauty
,
and
Excellency
,
and
Satisfaction
,
in
the
Ways
of
Holiness
,
and
a
Spiritual
Life
,
than
in
all
the
Comforts
of
this
World
.
Blessed
Saviour
!
How
ready
art
thou
to
stretch
forth
thine
Arms
to
such
humble
and
contrite
Spirits
!
Thou
art
readier
to
grant
,
than
they
to
ask
;
and
even
before
they
cry
,
thou
hearest
them
!
Oh
,
let
this
be
an
Encouragement
to
me
,
to
deplore
my
Sins
,
and
to
bewail
mine
Offences
;
to
detest
what
I
have
been
doing
against
thee
,
and
to
seek
first
thy
Kingdom
,
and
its
Righteousness
;
that
now
that
thou
art
in
thy
Kingdom
,
thou
may'st
remember
me
;
and
when
I
leave
this
World
,
may'st
bid
me
enter
into
my
Master's
Joy
.
44.
And
it
was
about
the
Sixth
Hour
,
and
there
was
a
Darkness
over
all
the
Earth
,
until
the
Ninth
Hour
.
THE
Sun
loses
his
Splendour
at
Noon
!
The
Deed
was
black
,
and
Heaven
draws
a
Curtain
over
it
!
Yet
,
notwithstanding
the
Miracle
,
the
greatest
part
of
the
Spectators
continue
obstinate
!
When
Men's
Hearts
are
set
upon
Sin
and
the
World
,
how
little
do
even
Miracles
prevail
!
O
my
Soul
,
How
many
strange
Providences
hast
thou
seen
,
and
yet
thou
hast
not
mended
thy
Life
upon
it
!
Thou
hast
seen
Miracles
of
Judgment
and
Mercy
,
yet
thy
Heart
hath
been
hard
.
Oh
,
learn
to
take
more
notice
of
God's
Dispensations
;
and
believe
,
that
the
strange
things
that
happen
to
thee
and
others
,
are
Calls
from
Heaven
,
to
the
Inhabitants
of
the
World
,
to
learn
Righteousness
.
45.
And
the
Sun
was
darken'd
,
and
the
Veil
of
the
Temple
was
rent
in
the
midst
.
WHat
a
Motive
was
this
to
Men
,
to
rend
their
Hearts
!
This
was
a
Sign
that
God
would
lay
the
Inclosure
open
,
and
that
Christ
was
to
break
down
the
Partition-Wall
,
and
make
both
Jews
and
Gentiles
one
.
To
this
Rent
thou
art
beholden
,
O
my
Soul
!
Thy
Father
was
an
Amorite
,
and
thy
Mother
an
Hittite
;
thy
Ancestors
were
Heathens
,
and
Idolaters
;
by
this
Rent
they
were
brought
to
the
Light
of
the
Gospel
,
and
upon
that
Account
thou
enjoyest
the
Gospel
now
.
Remember
,
how
unworthy
of
this
Favour
thou
hast
walked
many
Years
;
and
how
thou
hast
dishonoured
this
Gospel
with
thy
Life
.
Oh
,
learn
to
bring
forth
Fruits
,
as
become
the
Doctrine
which
is
according
unto
Godliness
;
and
let
thy
Conversation
be
such
,
as
may
promote
God's
Glory
,
and
thine
Eternal
Happiness
.
46.
And
when
Jesus
had
cried
with
a
loud
Voice
,
he
said
,
Father
,
into
thy
Hands
I
commend
my
Spirit
.
And
having
said
thus
,
he
gave
up
the
Ghost
.
NOW
the
Sacrifice
is
offered
;
and
this
Death
reconciles
God
to
the
sinful
World
!
This
Death
,
which
had
been
so
often
foretold
,
both
by
the
Prophets
,
and
Christ
himself
,
is
at
last
accomplished
;
and
Pardon
of
Sin
,
and
the
Possibility
of
Men's
arriving
to
Eternal
Life
by
a
true
Repentance
,
is
hereby
purchased
!
This
Death
puts
an
End
to
the
Curse
of
the
Law
:
And
from
this
Death
,
O
my
Soul
,
date
thy
Happiness
.
Though
wicked
Men
,
who
had
an
Hand
in
it
,
were
the
Means
whereby
it
was
effected
,
yet
the
Son
of
God
would
die
;
and
his
voluntary
Death
is
the
meritorious
Cause
of
thy
Eternal
Life
.
Oh
,
look
upon
it
with
Wonder
and
Admiration
!
And
while
thou
standest
amazed
at
it
,
see
withal
,
how
thou
thy self
may'st
end
thy
Days
.
If
thou
livest
like
a
Child
of
God
,
thy
Father
in
Heaven
will
receive
thee
when
thou
diest
:
Thy
Father
will
not
send
thee
to
Hell
;
but
,
being
a
Father
,
he
will
stretch
forth
his
Almighty
Arms
,
and
receive
thee
to
himself
,
like
a
faithful
Creator
.
47.
Now
when
the
Centurion
saw
what
was
done
,
he
glorified
God
,
saying
,
Certainly
this
was
a
righteous
Man
.
TO
make
a
right
Construction
of
Things
,
is
the
Way
to
Spiritual
Wisdom
.
This
Man
justly
concluded
,
that
Heaven
could
not
possibly
shew
it self
so
much
concern'd
about
a
Person
,
if
he
were
not
an
extraordinary
Favourite
.
He
judged
rationally
,
and
this
brought
him
to
a
true
Knowledge
of
Christ
,
and
to
an
open
Confession
and
Declaration
of
the
Sufferer's
Innocence
.
O
my
Soul
,
Consider
by
what
Miracles
and
Testimonies
,
that
Truth
thou
professest
,
hath
been
confirmed
,
and
conclude
it
is
Divine
.
No
Religion
hath
those
Evidences
of
its
Divinity
,
and
Celestial
Original
,
that
the
Christian
hath
;
and
coming
from
God
,
thou
hast
the
greatest
Reason
to
believe
,
that
all
its
Promises
and
Threatnings
will
be
fulfilled
;
and
seeing
that
all
these
shall
be
fulfilled
,
what
manner
of
Person
oughtest
thou
to
be
in
all
holy
Conversation
and
Godliness
?
48.
And
all
the
People
that
came
together
to
that
Sight
,
beholding
the
things
which
were
done
,
smote
their
Breasts
,
and
returned
.
SMiting
their
Breasts
was
a
Sign
of
their
Grief
and
Anger
;
of
their
Grief
,
because
so
excellent
a
Person
had
been
so
inhumanely
butcher'd
;
and
of
their
Anger
,
against
those
bloody
Men
that
had
condemned
and
executed
him
.
See
here
,
O
my
Soul
,
what
Entertainment
thou
art
to
give
thy
Sins
!
In
looking
upon
them
,
divide
thy
Affections
betwixt
Grief
and
Anger
.
Grieve
,
that
thou
hast
offered
so
many
Indignities
to
thy
Blessed
Master
.
Be
angry
with
thy self
,
for
being
so
base
and
ungrateful
.
Grieve
,
that
thou
hast
forgotten
the
End
for
which
thou
wast
created
;
and
be
revenged
upon
the
Sins
that
caused
it
:
And
the
best
Revenge
is
this
;
to
see
,
and
take
care
,
that
thy
Degrees
of
Sin
be
truly
answered
by
thy
Degrees
of
Sanctification
and
Heavenly-mindedness
.
49.
And
all
his
Acquaintance
,
and
the
Woman
;
that
followed
him
from
Galilee
,
stood
afar
off
,
beholding
these
things
.
THough
it
is
some
Ages
since
Christ
was
crucified
,
yet
,
in
imitation
of
these
Religious
Women
,
thou
may'st
stand
afar
off
,
O
my
Soul
,
and
behold
the
Spectacle
still
:
When
the
Circumstances
of
it
are
left
thee
in
Writing
,
and
the
doleful
Story
stands
upon
Record
;
thou
canst
ascend
Mount
Calvary
,
and
see
those
things
acted
,
as
if
thou
hadst
been
present
!
And
,
Oh
,
little
dost
thou
think
,
how
much
this
Sight
will
edifie
thee
!
Look
often
upon
the
Cross
,
and
thou
wilt
find
,
what
a
Damp
it
will
strike
upon
all
thy
sinful
Pleasures
,
and
how
little
reason
thou
hast
to
hancker
after
those
things
,
whereof
so
many
good
Men
,
after
they
have
been
sensible
of
their
Errours
,
have
been
ashamed
!
50.
And
behold
,
there
was
a
Man
,
named
Joseph
,
a
Councillor
;
and
he
was
a
good
Man
,
and
a
just
.
IN
the
midst
of
Temptations
,
God
preserves
this
Man
,
though
his
Riches
,
Greatness
,
Reputation
,
and
Friendship
of
the
Grandes
,
did
strongly
entice
him
to
consent
to
the
Death
of
the
Lord
Jesus
,
yet
he
would
not
;
and
was
resolved
rather
to
hazard
all
,
than
have
an
hand
in
the
Condemnation
.
This
was
an
Argument
of
a
generous
Spirit
,
to
bear
up
under
the
strongest
Assaults
and
Enticements
in
the
World
;
and
to
keep
an
uncorrupt
Soul
,
in
the
midst
of
Dirt
and
Filthiness
.
Thou
livest
in
a
very
evil
Generation
,
O
my
Soul
!
Dare
to
preserve
thine
Integrity
,
in
the
midst
of
all
the
Floods
of
Ungodliness
,
that
surround
thee
.
And
the
more
thou
art
discouraged
from
Goodness
and
Righteousness
,
the
more
vigorously
stand
up
for
it
,
and
maintain
it
;
and
thy
God
will
be
with
thee
.
51.
The
same
had
not
consented
to
the
Counsel
and
Deed
of
them
:
He
was
of
Arimathea
,
4
City
of
the
Jews
;
who
also
himself
waited
for
the
Kingdom
of
God
.
TO
wait
for
the
Kingdom
of
God
,
is
the
Way
to
resist
,
and
to
overcome
Temptations
.
He
that
is
resolved
not
to
lose
his
Share
in
God's
Kingdom
hereafter
,
will
not
stand
upon
his
Losses
and
Crosses
here
;
for
he
knows
that
the
future
Kingdom
will
recompense
all
.
No
Nan
will
venture
so
much
for
Christ
,
as
he
that
firmly
believes
the
Kingdom
of
God
,
and
fixes
his
Eye
of
Faith
upon
it
.
O
my
Jesus
!
Give
me
a
clearer
Sight
of
that
Kingdom
,
that
the
Kingdoms
and
Glories
of
this
World
may
not
beguile
or
tempt
me
to
love
the
World
!
If
I
love
the
World
,
the
Love
of
the
Father
cannot
be
in
me
.
Represent
the
Beauty
of
thy
future
Kingdom
to
my
Mind
in
lively
Characters
,
that
my
Admiration
of
this
present
World
may
decay
,
and
I
may
be
content
to
sell
all
,
for
the
Pearl
of
Price
that
is
before
me
.
52.
This
Man
went
unto
Pilate
,
and
begged
the
Body
of
Jesus
.
IT
is
base
to
forsake
a
Friend
,
when
he
is
under
a
Cloud
:
Then
to
shew
our
Respect
to
him
,
when
he
lies
unjustly
under
Contempt
and
Disgrace
,
is
true
Affection
.
It
was
bold
,
and
great
,
and
like
a
Friend
,
to
beg
the
Body
of
Jesus
,
when
it
was
counted
a
Disgrace
to
be
any
way
concern'd
for
him
.
How
hast
thou
deviated
from
this
admirable
Example
,
O
my
Soul
,
when
a
Person
whom
thou
hast
courted
and
admired
in
the
Day
of
his
Prosperity
,
hath
,
through
the
Venom
of
malicious
Tongues
,
and
more
malicious
Practices
,
fallen
from
his
Glory
and
Respect
!
How
hast
thou
withdrawn
thy self
from
him
,
been
afraid
to
speak
the
Truth
of
him
,
and
to
give
him
that
good
Character
which
thou
knewest
he
deserved
!
As
thou
dealest
with
Man
,
so
,
it
is
to
be
feared
,
thou
wilt
deal
with
thy
God
,
and
Religion
,
when
it
becomes
dangerous
to
own
them
.
Up
,
and
be
earnest
with
thy
God
,
to
give
thee
invincible
Integrity
,
which
may
mock
all
Storms
,
and
be
the
same
to
God
,
and
to
thy
Neighbour
,
in
all
Conditions
.
Stick
close
to
God
,
and
to
thy
Friend
;
and
rejoyce
in
a
good
Conscience
,
for
that
will
bring
thee
Peace
at
last
.
53.
And
he
took
it
down
,
and
wrapped
it
in
Linen
,
and
laid
it
in
a
Sepulchre
that
was
hewn
in
Stone
,
wherein
never
Man
before
was
laid
.
REligion
is
an
insignificant
thing
,
if
it
cost
us
nothing
!
Good
Men
love
to
be
at
Charges
for
their
God
,
and
the
Good
of
their
own
Souls
.
O
my
Soul
!
How
loth
hast
thou
been
to
let
those
Persons
reap
thy
Carnal
Things
,
which
have
sown
unto
thee
Spiritual
Things
!
When
thou
hast
thought
nothing
too
much
for
thy
Luxury
,
and
Pride
,
and
Ease
,
how
hath
it
gone
against
the
Grain
,
to
be
expensive
for
Religion
!
Thou
hast
loved
to
serve
thy
God
cheaply
:
How
loth
hast
thou
been
to
express
thy
Gratitude
to
God
,
by
being
liberal
to
his
distressed
Members
,
and
thy
Spiritual
Guids
!
Oh
,
learn
by
this
Example
,
to
prize
thy
Spiritual
Good
more
;
and
let
thy
bountiful
Actions
shew
,
that
thou
hast
the
highest
Value
for
the
Concerns
of
Eternity
.
54.
And
that
Day
was
the
Preparation
,
and
the
Sabbath
drew
on
.
O
My
Soul
!
How
little
Preparation
hast
thou
made
for
the
Everlasting
Sabbath
,
and
thine
Eternal
Rest
!
Dost
thou
hope
to
rest
for
ever
among
the
Flowers
of
Paradise
,
and
is
it
not
high
time
to
prepare
for
it
?
Dost
thou
think
to
rest
at
last
under
the
Wings
of
thy
Everlasting
Father
;
and
is
it
not
time
to
rise
,
and
work
,
as
it
were
for
thy
Life
,
that
thou
may'st
find
Repose
in
the
Everlasting
Tabernacles
?
Was
ever
any
admitted
there
,
that
would
not
sweat
and
labour
here
?
Oh
,
labour
against
thy
Corruptions
,
wrestle
with
Temptations
,
fight
with
thy
Spiritual
Enemies
,
live
in
Contemplation
of
the
highest
Good
,
embrace
thy
Saviour
with
the
warmest
Love
,
strive
to
do
much
Good
in
thy
Generation
,
and
thy
Rest
will
be
sweet
.
55.
And
the
Women
also
,
which
came
with
him
from
Galilee
,
followed
after
,
and
beheld
the
Sepulchre
,
and
how
his
Body
was
laid
.
TRue
Goodness
is
never
weary
of
following
Christ
:
It
follows
him
to
the
very
Grave
.
It
may
meet
with
Stops
and
Rubs
in
its
Way
,
but
it
gets
up
again
,
and
is
not
tired
with
Running
the
Race
which
is
set
before
it
.
O
Blessed
Jesu
!
Thou
hast
not
been
weary
of
working
and
suffering
for
me
!
Let
me
never
be
weary
of
loving
thee
.
When
my
Flesh
would
make
me
give
over
running
after
thee
,
assist
me
with
new
Strength
and
Courage
,
that
I
may
hold
out
to
the
End
.
And
,
since
none
shall
sit
at
thy
Table
in
thy
Kingdom
,
but
those
that
have
continued
with
thee
in
thy
Temptations
;
Oh
,
let
my
Soul
feel
the
Power
of
thy
Spirit
,
which
may
lift
me
up
,
that
I
may
mount
up
with
Wings
,
as
Eagles
;
may
run
,
and
not
be
weary
,
walk
,
and
not
faint
,
till
I
am
within
the
Gates
of
Heaven
.
56.
And
they
returned
and
prepared
Spices
and
Ointments
,
and
rested
the
Sabbath-day
,
according
to
the
Commandment
.
MY
dearest
Lord
!
though
I
have
no
opportunity
to
prepare
Spices
and
Ointments
for
thy
Burial
;
yet
thou
hast
shewn
me
,
how
I
may
offer
an
Odor
of
a
sweet
Smell
,
a
Sacrifice
acceptable
and
well-pleasing
to
God
.
This
is
a
life
fruitful
in
good
Works
!
No
Incense
smells
sweeter
in
thy
Nostrils
:
No
Persume
casts
a
nobler
scent
in
Heaven
,
than
this
.
Enrich
the
ground
of
my
Heart
,
fatten
it
with
thy
Blood
,
water
the
Furrows
thereof
with
thy
Heavenly
Dew
,
and
shine
upon
it
with
thy
Gracious
Beams
,
and
bid
the
Tree
of
my
Life
advance
,
and
Bud
,
and
Blossom
,
and
bear
fruit
,
even
the
Fruit
of
Charity
,
of
Meekness
,
of
Humility
,
of
Patience
,
of
Goodness
,
of
Faith
,
of
Love
,
of
Temperance
,
of
Sobriety
,
of
Watchfulness
,
and
of
contempt
of
the
World
,
that
I
may
have
my
Fruit
unto
Holiness
,
and
the
end
everlasting
Life
!
The
Preceding
Considerations
reduced
to
Practice
.
I.
HOw
justly
after
this
prospect
,
may
God
say
,
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
St.
Bernard
Serm.
de
diligend
.
Deo
.
hath
an
Elegant
Discourse
upon
this
Subject
,
to
shew
,
what
force
the
serious
consideration
of
Christ's
Incarnation
,
and
of
what
he
hath
done
for
us
,
and
particularly
of
his
Sufferings
and
Death
,
hath
,
to
kindle
the
Fire
of
reciprocal
Love
in
our
Hearts
.
God
,
being
desirous
,
saith
he
,
to
restore
Man
,
who
had
lost
himself
,
and
to
rescue
him
from
the
clutches
of
the
Devil
,
said
within
himself
,
If
I
should
force
this
wretched
Creature
against
his
Will
and
Choice
,
to
the
Duties
he
is
to
discharge
and
perform
,
I
should
make
a
Beast
or
an
Ass
of
him
,
instead
of
a
rational
Man
;
nor
would
he
come
to
me
voluntarily
of
his
own
accord
,
and
with
a
good
Will
;
nor
would
he
be
able
to
say
,
I
will
freely
sacrifice
unto
thee
;
Therefore
to
make
his
coming
to
me
a
matter
of
choice
and
rational
freedom
,
I
will
terrifie
and
fright
him
,
to
see
,
whether
that
will
drive
him
to
Repentance
,
and
accordingly
he
threatened
him
with
misery
,
which
no
Mortal
is
able
to
express
,
with
everlasting
Darkness
,
and
a
never
dying
Worm
,
and
unquenchable
Fire
.
But
stubborn
Man
nothing
terrified
with
all
these
Thunders
,
God
was
resolv'd
to
try
what
Promises
would
do
,
and
since
naturally
he
is
desirous
of
Riches
,
and
Honour
,
and
Pleasures
,
and
long
Life
;
God
accordingly
promis'd
him
infinite
Treasures
of
Glory
,
unexpressible
Dignities
in
Heaven
,
and
such
Pleasures
,
as
the
Heart
of
Man
is
not
able
to
conceive
,
they
are
so
big
,
and
large
,
and
overflowing
,
and
a
life
free
,
not
only
from
all
evil
,
but
from
any
end
,
or
period
,
and
abounding
with
all
manner
of
Felicities
.
But
seeing
that
even
this
would
not
prevail
,
there
is
but
one
thing
more
,
said
he
,
that
can
be
tryed
.
And
seeing
there
is
in
Man
,
not
only
a
Fear
and
Desire
,
but
a
Principle
of
Love
too
,
than
which
nothing
is
stronger
to
draw
and
incline
his
Will
to
Action
:
Accordingly
he
came
himself
and
appeared
in
Flesh
,
and
carried
himself
so
lovingly
toward
the
Sinner
,
and
proceeded
to
so
great
an
excess
of
Charity
,
as
to
lay
down
his
Life
to
save
him
.
And
therefore
,
he
that
after
this
,
continues
hard
and
impenitent
,
saith
the
Father
,
will
not
turn
to
him
,
nor
offer
his
Heart
,
and
Love
to
him
,
deserves
most
justly
to
hear
this
unwelcome
voice
,
O
man
,
what
could
I
have
done
more
for
thee
,
to
gain
thy
Love
and
affection
,
than
I
have
done
?
Indeed
,
what
can
we
desire
he
should
do
more
for
us
?
What
can
we
desire
more
after
his
spilling
his
Blood
,
and
enduring
for
us
more
,
than
any
Man
ever
did
?
There
is
no
greater
Testimony
of
Love
.
If
he
had
had
a
better
thing
than
his
Blood
,
he
would
have
bestowed
it
upon
us
.
But
Love
cannot
go
beyond
this
;
and
therefore
when
Christ
,
just
at
the
moment
of
his
Death
,
cry'd
It
is
finished
;
We
are
not
only
to
understand
by
that
saying
,
That
the
Shadows
of
the
Old
Testament
,
the
Desires
of
the
Patriarchs
,
the
Figures
and
Prophecies
,
which
went
before
of
him
,
were
at
an
end
,
and
accomplish'd
,
or
that
the
malice
of
the
Jews
,
the
sury
of
the
Devil
,
the
captivity
of
Sin
,
and
the
reconciliation
of
the
World
were
finish'd
,
and
consummate
,
but
the
meaning
withal
is
,
that
all
the
Arts
,
and
Methods
,
and
Stratagems
of
Love
,
had
now
received
their
accomplishment
,
and
that
beyond
this
,
there
was
nothing
could
be
supposed
capable
to
allure
,
or
entice
Men
to
express
their
Love
and
Affection
to
their
God
,
and
that
beyond
this
he
knew
of
nothing
else
that
could
draw
,
or
gain
their
Affection
,
than
to
be
made
Man
,
and
to
die
for
them
.
And
if
God
be
come
to
the
utmost
bounds
of
condescension
in
this
attempt
,
and
prevails
not
;
judge
,
O
Sinner
,
judge
,
whether
thou
art
not
most
deservedly
cast
into
Eternal
Darkness
.
II.
There
is
a
great
difference
betwixt
bare
reading
of
Christ's
Passion
,
and
meditating
of
it
.
The
former
makes
little
or
no
impression
,
the
later
touches
and
affects
.
The
former
is
no
more
,
than
looking
on
the
Wine
,
but
the
other
is
drinking
of
it
.
He
that
reads
,
may
have
his
Thoughts
all
that
while
in
the
Indies
upon
his
Business
,
or
the
affairs
of
his
Calling
;
and
when
he
comes
from
reading
,
may
be
able
to
give
but
a
very
small
account
of
his
pains
,
except
it
be
some
general
Notions
,
and
an
imperfect
draught
,
and
that
's
no
better
,
than
taking
up
water
in
a
Sieve
,
which
runs
out
,
as
fast
as
it
is
put
in
.
But
Meditation
fixes
the
Thoughts
,
and
takes
notice
of
the
weight
and
importance
of
the
History
.
This
examines
the
end
and
designs
of
the
various
passages
.
This
takes
a
view
of
every
circumstance
,
and
finds
,
there
are
greater
Mysteries
in
the
particulars
,
than
at
first
sight
appear'd
.
This
finds
out
new
Mines
,
and
makes
that
shining
Gold
,
which
was
but
Oar
before
.
I
have
heard
of
some
ill
Men
,
that
have
been
able
to
rehearse
the
whole
New
Testament
word
for
word
;
but
he
that
meditates
but
upon
one
Verse
of
the
Book
,
shall
receive
greater
advantages
by
it
,
than
the
other
by
repetition
of
the
whole
Bible
.
But
all
Persons
have
not
Heads
,
and
Understandings
,
fitted
for
Meditation
;
and
therefore
those
that
have
not
,
must
either
make
some
short
Remarks
,
or
Reflections
,
upon
what
they
read
,
according
to
the
Directions
and
Method
before
laid
down
,
or
make
use
of
the
Conceptions
and
Meditations
of
other
Men
,
which
may
possibly
affect
them
,
as
much
as
Thoughts
of
their
own
.
However
,
by
applying
the
Meditations
they
read
,
and
reading
them
attentively
,
they
make
them
their
own
;
and
though
they
sharpen
their
Shears
and
Coulters
,
at
other
Men's
Shops
,
yet
that
's
no
hindrance
to
their
Spiritual
profit
,
and
Edification
;
nay
,
some
are
of
that
temper
,
that
they
like
other
Mens
contemplations
better
than
their
own
,
partly
out
of
a
natural
mistrust
of
their
own
Abilities
,
partly
out
of
respect
to
the
Names
and
Persons
of
Learned
and
pious
Men.
But
what-ever
Meditations
are
made
use
of
in
this
Case
,
seriousness
must
give
them
Life
,
and
an
intent
to
quicken
our
Souls
,
and
inward
Man
,
must
be
the
impulsive
Cause
;
and
from
hence
the
Thoughtful
Christian
may
expect
very
Blessed
Effects
and
Consequences
.
Yet
,
III.
When
I
urge
this
Meditating
on
Christ's
Death
,
and
Passion
,
by
way
of
Preparation
,
and
draw
out
this
Meditation
to
so
great
prolixity
,
for
fear
of
being
misunderstood
,
I
must
add
these
following
Rules
and
Cautions
.
1.
It
is
chiefly
intended
for
such
,
as
have
time
and
leisure
,
from
whom
God
justly
expects
more
,
than
of
those
who
are
forced
to
employ
their
time
early
and
late
in
hard
labour
for
a
livelyhood
;
not
but
that
the
way
to
Bliss
is
one
,
and
both
Rich
and
Poor
must
observe
the
same
substantial
Duties
,
upon
which
the
future
Reward
is
promised
,
and
both
are
obliged
to
be
Just
,
and
Sober
,
and
Temperate
,
and
Meek
,
and
Humble
,
and
Kind
,
and
Tender-hearted
,
and
lovers
of
God
,
and
devout
;
but
as
the
Rich
have
more
time
and
leisure
,
so
God
expects
they
should
exceed
the
other
in
Goodness
,
and
employ
that
time
,
which
the
other
are
forced
to
bestow
in
the
sweat
of
their
Face
,
upon
Contemplations
of
Nobler
Objects
,
whereby
they
may
become
shining
and
burning
Lights
;
and
,
by
their
Example
,
supply
the
use
of
Books
to
the
poorer
sort
,
who
,
in
their
Actions
,
may
compendiously
view
their
own
Duty
,
and
be
incouraged
to
follow
their
good
example
with
Humility
,
and
Godly
Fear
.
2.
This
prolix
Meditation
may
lawfully
be
forborn
,
upon
urgent
occasions
,
when
a
person
either
is
to
receive
the
Holy
Communion
on
his
sick
Bed
,
or
is
on
a
suddain
call'd
out
to
communicate
with
a
Person
,
who
is
sick
.
In
these
Cases
,
shorter
Reflections
and
Ejaculations
,
coming
from
an
Heart
set
and
fix'd
upon
the
Love
and
Will
of
God
,
are
acceptable
;
because
,
upon
such
occasions
,
Christ's
Rule
holds
;
I
will
have
Mercy
more
than
Sacrifice
.
3.
Nor
is
it
necessary
to
tye
our selves
to
the
length
of
it
.
As
to
this
,
we
may
use
Liberty
;
and
Discretion
must
guide
every
Christian
,
who
know
best
,
what
he
is
able
to
bear
,
and
what
not
.
Sometimes
only
a
few
Verses
of
the
afore
mentioned
Chapters
may
be
pitch'd
upon
for
our
Minds
to
expatiate
upon
,
sometimes
a
greater
and
larger
Field
may
be
set
before
us
;
and
whereas
,
from
the
variety
of
managing
our
Directions
,
being
sometimes
short
,
sometimes
prolix
,
this
scruple
is
apt
to
arise
,
that
this
is
a
sign
of
weariness
,
and
inconstancy
,
and
unsteddiness
in
God's
Service
,
that
scruple
must
be
removed
by
consideration
of
Christ's
and
the
Apostles
example
,
the
former
praying
sometime
all
night
,
and
sometime
using
only
some
few
Ejaculations
,
to
his
Heavenly
Father
;
the
other
sometimes
exercising
themselves
in
Devotion
till
Midnight
,
at
other
times
working
day
and
night
for
the
support
of
themselves
,
and
Companions
;
which
we
must
suppose
was
not
consisting
with
great
prolixity
in
set
Meditations
.
The
PRAYER
.
O
My
God
,
and
Saviour
!
I
am
very
sensible
that
I
have
great
Obligations
to
love
thee
,
upon
the
account
of
my
Creation
,
Preservation
,
and
daily
Blessings
,
I
receive
from
thy
liberal
Hand
!
But
that
which
even
forces
me
,
works
upon
me
powerfully
,
and
,
as
it
were
,
pushes
me
forward
,
and
compels
me
to
love
thee
,
is
the
bitter
Cup
of
thy
Sufferings
,
which
for
my
sake
thou
didst
drink
off
,
and
the
mighty
work
of
Redemption
,
which
renders
thee
altogether
lovely
to
my
Soul
!
That
admirable
and
incomparable
Testimony
of
thy
Love
,
is
a
stronger
attractive
,
makes
a
greater
impulse
,
and
it
a
sweeter
,
and
a
softer
Cord
to
bind
any
Heart
to
thy
Service
.
To
effect
this
Work
,
thou
hast
taken
more
than
ordinary
pains
!
When
thou
didst
first
create
me
,
it
cost
thee
no
more
,
than
a
Word
speaking
;
but
to
reinstate
me
in
that
Bliss
,
I
had
lost
,
and
forfeited
,
thou
wast
at
the
greatest
expence
and
charge
imaginable
!
Of
the
Sovereign
Lord
of
the
World
,
thou
becamest
a
Servant
;
of
Rich
,
extremely
Poor
;
of
the
Eternal
Word
,
a
Man
;
and
of
the
Son
of
God
,
the
Son
of
Man
!
so
that
though
I
was
made
of
nothing
,
yet
I
was
not
Redeem'd
by
nothing
.
Thou
spentest
but
Six
days
to
Create
,
and
frame
the
World
;
but
Three
and
thirty
Years
were
spent
to
accomplish
my
Ransom
,
and
Restitution
to
God's
Favour
;
and
O
what
trouble
,
what
misery
,
was
this
thy
Life
fill'd
withal
!
Thou
didst
humble
thy self
to
Flesh
,
to
Death
,
to
the
Death
of
the
Cross
,
and
,
to
effect
this
Glorious
Work
,
wast
content
to
be
clad
in
Flesh
,
to
be
punish'd
with
Death
,
and
to
be
disgraced
by
the
Cross
for
this
miserable
Worm
!
Thou
didst
do
much
,
and
suffer
much
,
that
I
might
love
thee
much
;
and
because
the
Facility
of
my
Creation
did
not
move
me
much
,
thou
,
therefore
wast
content
to
be
at
an
excessive
trouble
in
my
Redemption
,
thereby
to
charm
my
Soul
the
more
,
and
to
plant
in
me
greater
Resentments
of
thy
Charity
!
To
this
end
thy
Side
was
opened
with
a
Lance
,
that
all
Men
might
look
into
thy
Wounds
,
and
into
thy
very
Heart
,
and
see
how
it
bled
for
Love
!
To
this
end
thy
Sacred
Head
did
bend
to
the
East
thy
Feet
were
extended
to
the
West
,
and
thine
Arms
spread
'
to
the
North
and
South
,
to
let
People
in
all
parts
of
the
World
see
,
how
much
thou
lovedst
them
,
and
thereby
to
draw
their
Hearts
,
and
unite
them
to
thy self
for
ever
!
O
let
not
mine
be
cold
under
this
wonderful
sight
;
and
while
I
see
my
God
buffeted
,
my
God
crown'd
with
Thorns
,
my
God
struck
on
the
Face
,
and
my
God
giving
up
the
Ghost
,
let
all
that
is
within
me
be
touch'd
,
and
quickned
and
enliven'd
,
and
encouraged
to
cleave
and
to
cling
to
thee
for
ever
.
Amen
,
Amen
.
CHAP.
XXIII
.
Of
Self-Examination
,
the
Second
Act
of
Preparation
for
this
Holy
Sacrament
.
The
CONTENTS
.
A
wonderful
thing
,
that
this
Sacrament
works
no
greater
Effects
!
One
great
Reason
of
it
,
Want
of
Self-Examination
.
The
Necessity
of
Self-Examination
proved
by
three
Reasons
.
How
it
must
be
managed
.
The
Rule
of
it
,
the
Word
of
God
.
A
Catalogue
of
Sins
and
Duties
.
These
to
be
considered
,
with
respect
to
our
Temper
and
Inclination
.
The
great
Objection
about
the
Intricacy
,
Difficulty
and
Tediousness
of
this
Task
,
answered
;
and
a
Way
laid
down
,
whereby
it
may
be
made
facile
,
and
easie
,
and
delightful
.
Some
Rules
to
be
observed
in
the
Practice
of
this
Self-Examination
,
that
it
may
become
effectual
.
The
Errour
of
some
Churches
in
the
Primitive
Times
,
who
gave
this
Sacrament
to
Children
and
Infants
.
As
soon
as
Persons
are
able
to
examine
themselves
,
they
are
bound
to
come
to
this
Sacrament
.
Another
Man
's
examining
of
us
is
not
enough
,
without
Self-Examination
.
The
Prayer
.
I.
ONE
of
the
most
wonderful
things
in
the
Christian
World
,
is
,
that
such
a
Sacrament
,
as
that
of
the
Eucharist
,
should
be
instituted
by
the
Great
Saviour
of
Mankind
:
A
Sacrament
,
wherein
the
most
stupendous
Blessings
are
offered
to
Men
;
and
that
Men
should
receive
it
so
often
,
and
no
greater
Effects
should
appear
upon
their
Lives
and
Tempers
,
after
their
Participation
of
it
:
Which
is
as
much
as
to
say
,
that
Fire
gives
no
Heat
,
and
the
Sun
no
Light
,
Health
affords
no
Cure
,
Abundance
keeps
Men
poor
,
and
the
most
wholsome
Meat
produces
no
Nourishment
.
That
which
makes
the
thing
the
more
strange
and
astonishing
,
is
this
,
That
God
makes
nothing
,
no
,
not
the
least
Drop
of
Rain
,
nor
the
least
Grain
of
Sand
,
but
for
some
excellent
End
;
and
therefore
must
be
supposed
to
have
ordained
this
Sacrament
for
the
most
noble
Ends
imaginable
.
And
if
the
Effects
he
designs
by
this
Ordinance
,
be
such
as
our
Liturgy
tells
us
,
For
then
we
spiritually
eat
the
Flesh
of
Christ
,
and
drink
his
Blood
;
then
we
dwell
in
Christ
,
and
Christ
in
us
;
we
are
one
with
Christ
,
and
Christ
with
us
:
If
these
be
the
designed
and
intended
Effects
of
this
Ordinance
,
as
certainly
they
are
,
it
must
be
Matter
of
Astonishment
to
see
so
little
of
these
Effects
produced
in
the
many
Communicants
that
appear
at
this
holy
Table
.
And
what
can
we
ascribe
these
Defects
to
,
but
to
Men's
Indisposition
?
In
Natural
Things
,
Philosophers
tell
us
,
the
Causes
of
Things
,
how
excellent
soever
,
are
determined
in
their
Effects
,
by
the
Disposition
of
their
Subjects
:
For
which
Reason
we
see
,
that
the
Sun
melts
Wax
,
and
hardens
Clay
;
makes
some
things
pure
and
white
,
and
others
black
;
and
the
same
Meat
,
being
eaten
by
different
Persons
,
causes
Health
in
one
,
and
Sickness
in
another
.
And
,
no
doubt
,
the
same
Rule
will
hold
in
Grace
too
;
and
therefore
,
that
this
Sacrament
works
not
those
admirable
Effects
,
intended
by
Christ
,
in
abundance
of
Persons
,
must
be
for
want
of
a
suitable
Preparation
.
Vessels
hold
more
or
less
Water
,
according
to
their
Capacity
;
if
the
Vessel
be
little
,
it
will
hold
but
little
:
And
according
to
the
Disposition
of
our
Souls
,
so
we
receive
much
,
or
less
,
or
nothing
at
all
,
in
this
Sacrament
.
And
one
of
these
excellent
previous
Dispositions
,
is
,
Self-Examination
,
expresly
enjoyn'd
by
the
Apostle
,
1
Cor.
11.
28.
But
let
a
Man
examine
himself
,
and
so
let
him
eat
of
that
Bread
,
and
drink
of
that
Cup.
II.
Though
it
be
in
a
manner
needless
,
after
I
have
laid
down
the
Apostle's
Command
,
to
prove
the
Necessity
of
this
Self-Examination
;
yet
,
for
a
●uller
Satisfaction
of
the
Reader
,
I
shall
enquire
into
the
Reasons
of
the
Necessity
;
which
are
these
following
:
1.
All
great
Actions
require
Deliberation
.
This
is
a
Maxim
,
all
Mankind
agrees
in
.
'T
is
a
common
Principle
:
And
we
count
that
Man
a
Fool
,
that
attempts
an
Action
of
great
Concernment
,
without
it
:
And
Christ
himself
hath
taught
us
to
do
so
,
Luk.
14.
28
,
29.
For
,
Which
of
you
,
saith
he
,
intending
to
build
a
Tower
,
sits
not
down
first
,
and
counts
the
Cost
,
whether
he
have
sufficient
to
finish
it
;
lest
happily
,
after
he
hath
laid
the
Foundation
,
and
is
not
able
to
finish
it
,
all
that
behold
it
begin
to
mock
him
,
saying
,
This
Man
began
to
build
,
and
was
not
able
to
finish
.
And
if
Deliberation
be
necessary
before
any
great
Enterprize
,
Self-Examination
must
needs
be
so
before
Receiving
of
the
holy
Eucharist
:
For
,
Who
knows
not
,
that
Receiving
the
holy
Communion
is
one
of
the
most
solemn
,
most
weighty
,
and
important
Part
of
our
Religion
?
And
if
Deliberation
be
necessary
,
as
a
Preparative
,
Self-Examination
must
be
so
too
;
because
Deliberation
cannot
be
duly
performed
without
it
:
For
,
he
that
deliberates
before
he
comes
to
this
Sacrament
,
must
necessarily
consider
the
Majesty
,
Grandeur
,
and
Infinite
Power
,
Splendour
and
Excellency
of
the
Master
of
the
Feast
;
the
Kindness
,
Mercy
,
Compassion
,
and
Excesses
of
Charity
he
expresses
in
it
to
miserable
Creatures
;
and
whether
himself
hath
those
Qualifications
,
Desires
,
Inclinations
and
Resolutions
,
which
that
magnificent
Master
of
the
Feast
requires
of
the
invited
Guests
;
and
whether
those
Vertues
,
those
Ornaments
,
those
Ingredients
of
true
Repentance
,
that
Hatred
of
Sin
,
that
Love
to
Goodness
,
which
God
expects
of
the
Persons
that
render
themselves
at
his
Table
,
be
in
him
.
And
what
is
this
,
but
Self-Examination
.
2.
Want
of
Self-Examination
is
the
Mother
of
Ignorance
.
He
that
doth
not
examine
himself
before
he
receives
the
holy
Communion
,
(
having
never
done
it
before
)
must
necessarily
continue
a
Stranger
to
himself
.
T
is
true
,
for
ought
he
knows
,
he
may
receive
as
worthily
as
the
best
:
But
,
for
ought
he
knows
too
,
he
may
eat
and
drink
Judgment
and
Damnation
to
himself
.
Want
of
Examination
leaves
the
Soul
blind
,
makes
her
Understanding
useless
,
and
charges
God
with
having
given
the
Man
a
Reflexive
Power
in
vain
.
Examination
must
acquaint
him
with
himself
;
and
discover
to
him
,
whether
he
have
the
Marks
of
a
Penitent
,
the
Character
of
a
Soul
laden
with
a
Sense
of
Sin
,
and
whether
he
be
a
fit
Subject
to
receive
Reconciliation
;
whether
his
Errours
be
strong
,
or
do
abate
;
whether
he
feels
the
Operation
of
God's
Spirit
upon
his
own
,
whether
the
Things
unseen
make
any
Impression
upon
his
Soul
,
and
whether
he
hath
that
Faith
and
Love
,
which
,
in
the
Sight
of
God
,
is
of
great
Price
.
To
be
ignorant
of
all
this
,
what
is
it
,
but
to
grope
in
the
dark
,
and
,
instead
of
coming
like
a
Rational
Creature
to
this
Ordinance
,
to
approach
with
the
Inclination
of
a
Brute
?
And
though
it
is
granted
,
that
he
who
neglects
this
Self-Examination
,
may
understand
the
Design
of
this
Sacrament
,
and
the
Mercies
tender'd
to
the
Soul
,
in
general
;
yet
still
,
without
this
Search
,
he
cannot
tell
whether
those
Mercies
belong
to
him
,
whether
he
hath
a
Share
in
them
,
or
whether
he
may
rationally
expect
them
at
Christ's
Hand
.
It
is
observed
therefore
,
that
when
Christ
spoke
of
the
Disciple
that
should
betray
him
,
he
doth
not
mention
his
Name
;
thereby
to
give
the
Disciples
Occasion
to
enquire
whether
they
found
any
Inclinations
in
themselves
to
so
great
a
piece
of
Ingratitude
.
So
that
Want
of
Self-Examination
,
as
it
propagates
Ignorance
in
the
Soul
,
so
it
is
to
act
directly
against
the
Design
of
the
Gospel
;
which
is
,
to
fill
us
with
Spiritual
Knowledge
and
Understanding
,
Col.
1.
9.
And
to
make
us
know
the
things
which
are
freely
given
us
of
God
,
1
Cor.
2.
12.
3.
All
the
Blessings
of
the
Gospel
are
promised
conditionally
;
and
consequently
,
the
Blessings
which
are
the
genuine
Concomitants
of
this
holy
Sacrament
.
And
how
shall
any
man
take
Comfort
in
these
Blessings
;
if
he
enquire
not
whether
the
Conditions
,
upon
which
these
Blessings
are
promised
,
be
fulfilled
in
him
;
or
whether
it
be
the
Desire
and
Endeavour
of
his
Soul
to
fulfil
them
?
If
a
Prince
should
set
out
a
Proclamation
,
that
on
such
a
Day
he
intends
to
bestow
some
Jewels
of
great
value
on
all
Persons
that
have
found
any
Secret
of
Nature
,
which
may
be
of
publick
Use
;
how
ridiculous
would
that
Man
make
himself
,
that
should
appear
among
the
Candidates
,
without
enquiring
whether
he
was
ever
Master
of
an
Invention
,
whereby
the
Publick
might
be
advanced
.
Those
that
enquire
,
and
find
upon
Enquiry
,
that
what
they
have
done
,
is
agreeable
to
the
Condition
the
Prince
requires
,
may
approach
chearfully
,
and
have
their
Expectation
gratified
.
So
it
is
here
;
The
Blessings
promised
in
this
Sacrament
,
are
,
as
I
have
often
hinted
in
the
preceding
Discourse
,
Remission
of
Sins
:
But
that
is
promised
upon
the
Condition
of
Turning
from
Darkness
to
Light
,
Act.
26.
18.
Peace
with
God
:
And
that
is
promised
upon
the
Condition
of
a
Lively
Faith
,
which
is
active
;
as
that
of
Abraham's
was
,
Rom.
5.
1.
A
Right
to
the
Everlasting
Inheritance
:
And
that
is
promised
upon
Condition
of
Fighting
the
good
Fight
,
2
Tim.
4.
7.
Comfort
in
Tribulation
:
And
that
is
promised
upon
Condition
of
Trusting
and
relying
upon
God
,
2
Cor.
1.
9.
The
Assistance
of
God's
Spirit
:
And
that
is
promised
upon
Condition
of
Walking
as
the
Children
of
God
,
and
Willingness
to
be
led
and
guided
by
him
,
Rom.
8.
14.
Union
and
Communion
with
Christ
:
And
that
is
promised
upon
the
Condition
of
Walking
in
the
Light
of
Good
Works
,
1
Joh.
1.
7.
Increase
of
Grace
:
And
that
is
promised
upon
Condition
of
an
humble
Temper
,
Jam.
4.
6.
Strength
against
our
Corruptions
:
And
that
is
promised
upon
Condition
of
Putting
on
the
whole
Armour
of
God
,
Ephes.
6.
10
,
11.
Assurance
of
God's
Love
:
And
that
is
promised
upon
Condition
of
our
sincere
Love
to
Christ
Jesus
,
Joh.
14.
21.
That
all
these
Blessings
are
promised
to
us
in
this
Sacrament
,
is
evident
from
hence
,
because
Christ
himself
is
promised
to
be
given
into
our
Bosoms
,
and
we
cannot
receive
Christ
without
his
Benefits
;
and
these
Benefits
are
those
I
have
mentioned
.
But
,
since
these
Blessings
are
not
to
be
had
without
an
hearty
Consent
and
Agreement
to
those
Conditions
;
and
it
is
impossible
to
take
Comfort
in
these
Blessings
,
except
we
know
we
have
a
Right
to
them
;
and
it
is
as
impossible
to
know
whether
we
have
,
or
not
;
without
Self-Examination
;
it
must
necessarily
follow
,
that
Self-Examination
is
a
necessary
Duty
and
Preparative
for
this
holy
Sacrament
.
III.
How
this
Self-Examination
is
to
be
managed
,
is
the
next
thing
we
must
discourse
of
;
and
that
which
we
are
to
consider
here
,
is
,
partly
the
Rule
whereby
this
Examination
must
be
made
,
partly
the
Things
that
are
to
be
examined
,
and
partly
our
Temper
and
Disposition
with
respect
to
Things
,
about
which
Enquiry
is
made
.
1.
The
Rule
;
and
that
,
without
doubt
,
must
be
the
Law
of
God
,
as
it
is
either
contracted
and
reduced
to
a
few
principal
Heads
in
the
Decalogue
,
and
the
Ten
Commandments
;
or
,
as
it
is
explained
and
spread
into
various
Branches
in
the
Body
of
the
Gospel
;
and
particularly
,
in
Christ's
Sermon
upon
the
Mount
:
And
this
Law
,
as
it
is
set
forth
and
explained
in
the
Gospel
,
is
that
which
we
Christians
are
to
stand
and
fall
by
.
This
Law
,
as
it
is
most
suitable
and
agreeable
to
Reason
,
and
intended
to
perfect
Humane
Nature
;
so
is
it
the
standing
Rule
of
our
Thoughts
,
Desires
,
Words
and
Actions
,
and
of
our
Behaviour
and
Deportment
in
our
several
Capacities
,
and
is
called
the
Law
of
Faith
,
Rom.
3.
27.
i.
e.
a
Summary
of
those
Duties
which
a
sound
and
serious
Belief
of
another
Life
,
and
of
the
Promises
and
Threatnings
of
the
Gospel
,
inforces
and
binds
upon
the
Soul
.
This
Law
,
as
it
is
given
for
the
nonce
,
so
Christ
expects
,
his
Followers
should
observe
the
Particulars
of
it
;
and
protests
,
that
he
will
take
none
for
his
Friends
,
but
such
as
do
whatsoever
he
commands
them
,
Joh.
15.
14.
and
compares
all
those
to
very
foolish
Men
,
and
pursuing
their
own
Ruin
,
that
hear
these
Sayings
of
his
,
and
do
them
not
,
Matth.
7.
26.
And
protests
,
that
he
will
look
upon
none
as
Sheep
of
his
Flock
,
but
those
that
hear
and
obey
his
Voice
,
Joh.
10.
26
,
27.
And
for
the
Performance
of
this
Law
,
he
is
ready
to
assist
us
with
his
Spirit
,
if
we
earnestly
seek
it
:
And
that
we
may
not
pretend
Impossibility
of
keeping
it
,
he
allows
of
a
sincere
Repentance
,
if
,
through
Inadvertency
,
at
any
time
we
run
counter
to
any
Particular
of
that
Law
;
and
promises
to
accept
of
that
Repentance
,
if
it
be
not
a
Matter
of
Form
,
but
a
serious
Purpose
to
observe
them
better
for
the
future
.
And
therefore
,
2.
The
Things
that
are
to
be
insisted
on
in
this
Self-Examination
,
are
,
partly
the
Sins
and
Breaches
of
this
Law
we
have
been
guilty
of
,
and
partly
our
Duties
;
both
which
,
because
they
lie
dispersed
,
as
I
said
,
through
the
whole
Body
of
the
Gospel
,
it
will
not
be
amiss
,
for
the
Reader
's
Ease
,
to
reduce
to
a
certain
Catalogue
;
that
,
looking
over
the
Catalogue
,
he
may
see
,
which
of
these
Sins
he
is
,
and
hath
been
,
prone
to
;
and
in
what
Duties
he
hath
been
defective
.
A
Catalogue
of
SINS
forbid
in
the
Gospel
.
-
1.
TO
deny
the
Being
of
God
,
Rom.
3.
11.
-
2.
To
believe
or
worship
more
Gods
than
one
,
1
Cor.
8.
6.
-
3.
Not
to
believe
God's
Omniscience
and
Omnipresence
,
Act.
17.
2.
-
4.
Not
to
believe
the
Truth
of
the
Gospel
;
and
particularly
,
that
Jesus
of
Nazareth
,
who
was
crucified
by
the
Jews
,
is
the
Son
of
the
Living
God
,
and
the
Saviour
of
the
World
,
Mark
16.
16.
John
3.
36.
-
5.
To
give
Religious
Worship
,
or
Worship
of
Devotion
,
to
any
Creature
,
Matth.
4.
10.
-
6.
To
tempt
God
,
or
to
desire
he
should
work
a
Miracle
for
us
,
either
to
gratifie
our
Lust
or
Curiosity
,
when
he
hath
given
sufficient
Means
to
compass
our
lawful
Desires
,
Matth.
4.
7.
-
7.
To
mistrust
his
Providence
,
Matth.
6.
25.
-
8.
Not
to
worship
God
by
Prayer
and
Praises
,
1
Tim.
2.
1.
-
9.
To
blaspheme
and
speak
Evil
of
God
,
1
Tim.
1.
20.
-
10.
To
repine
and
murmur
at
any
Affliction
God
sends
upon
us
,
Heb.
12.
5.
-
11.
To
speak
reproachfully
or
jestingly
of
his
Service
,
or
Word
,
or
Ordinances
;
or
to
make
Sport
with
any
part
of
Scripture
,
or
with
holy
Things
,
Act.
17.
18.
-
12.
Sacrilege
,
i.
e.
either
to
take
away
what
is
consecrated
to
God's
Service
,
or
to
convert
it
to
a
profane
Vse
,
Rom.
1.
22.
-
13.
To
fancy
God
to
be
a
Man
,
or
of
Humane
Shape
,
John
4.
24.
-
14.
To
swear
by
God's
Name
,
or
to
use
any
other
Oath
,
in
common
Discourse
,
or
familiar
Communication
,
Matth.
5.
34.
35.
-
15.
Perjury
,
and
Forswearing
our selves
,
either
in
private
,
or
in
a
Court
of
Judicature
,
Matth.
5.
33.
-
16.
Filthy
,
wicked
,
frothy
,
and
lascivious
and
injurious
Speeches
and
Discourses
,
Ephes.
4.
29.
-
17.
To
prefer
our
own
Ease
,
Profit
,
Honour
,
Pleasure
,
and
the
Favour
of
Men
,
before
God's
Favour
,
and
his
Will
,
when
a
known
Duty
is
to
be
performed
,
Luke
10.
41.
-
18.
To
love
the
outward
Comforts
of
the
World
better
than
God
,
Matth.
10.
37.
-
19.
To
profane
the
Lord's
Day
,
either
by
Playing
,
or
Tipling
,
or
Idleness
,
or
Lying
a
bed
,
or
Neglect
of
publick
and
private
Devotion
,
Act.
20.
7.
-
20.
Not
to
be
attentive
to
the
Word
of
God
,
when
it
is
preached
;
and
to
be
careless
of
doing
the
Will
of
God
,
which
is
delivered
to
us
,
Matth.
13.
19.
-
21.
To
stare
about
in
the
Church
,
when
we
are
engaged
in
Prayer
and
Devotion
,
1
Cor.
11.
10.
-
22.
To
use
any
immodest
Gesture
,
Posture
,
or
Behaviour
,
in
the
House
of
God
,
1
Cor.
11
,
22.
-
23.
To
revile
or
speak
Evil
of
the
King
,
and
the
Rulers
of
the
People
;
to
resist
them
,
or
to
plot
against
their
Life
and
Welfare
,
Rom.
13.
1
,
5.
-
24.
To
neglect
and
disobey
the
lawful
Commandments
of
our
Superiors
,
when
they
require
our
Compliance
,
1
Pet.
2.
3.
-
25.
To
abuse
,
affront
,
or
laugh
at
the
Ministers
of
God's
Word
,
or
at
their
Doctrine
,
if
true
and
agreeable
to
the
Word
of
God
,
1
Tim.
4.
11
,
12.
-
26.
To
curse
Father
and
Mother
,
and
to
be
unkind
and
disrespectful
to
them
,
1
Tim.
1.
9.
2
Tim.
3.
2.
-
27.
To
laugh
at
any
Person
,
or
to
abuse
them
for
their
natural
Infirmities
,
and
which
they
cannot
help
;
such
as
Blindness
,
Lameness
,
Distraction
,
&c.
1
Pet.
3.
8.
-
28.
To
murther
our selves
,
or
others
,
whatever
the
Provocation
or
Temptation
be
,
Jam
2.
11.
-
29.
To
hurt
,
or
maim
,
or
wound
our
Neighbours
,
Matth.
5.
38
,
39.
-
30.
To
revenge
an
Injury
or
Affront
offered
to
us
,
Rom.
12.
19.
-
31.
To
challenge
our
Neighbours
to
fight
with
us
,
and
to
answer
that
Challenge
,
Rom.
12.
21.
-
32.
To
envy
our
Neighbour's
Parts
,
Gifts
,
Abilities
,
or
Happiness
and
Welfare
,
Jam.
3.
16.
-
33.
to
speak
Evil
of
Men
,
out
of
Hatred
,
Malice
,
or
Ill
Will
,
Tit.
3.
2.
-
34.
To
harbour
secret
Grudges
in
our
Hearts
to
our
Neighbours
,
Jam.
5.
9.
-
35.
To
be
implacable
,
unmerciful
,
and
unwilling
to
forgive
Injuries
from
our
Hearts
,
Jam.
2.
13.
Matth.
18.
32
,
33.
-
36.
To
fly
out
into
a
Passion
upon
any
slight
Offence
or
Distaste
given
us
;
and
to
call
Men
Fools
and
Rogues
,
and
other
ill
Names
,
Matth.
5.
22.
-
37.
To
be
peevish
,
pet●ish
,
impatient
,
touchy
,
apt
to
take
Exceptions
at
trifling
Things
and
Actions
,
and
little
Dis-respects
shewn
us
,
1
Cor.
13.
4.
7.
-
38.
To
cheat
,
wrong
,
defraud
,
or
undermine
our
Neighbours
in
any
thing
,
or
to
steal
things
from
them
against
their
Will
,
either
secretly
or
openly
,
1
Thess.
4.
6.
-
39.
To
judge
and
censure
our
Neighbours
rashly
,
merely
to
divert
our selves
,
or
to
make
the
Company
merry
,
without
sufficient
Ground
or
Reason
,
Matth.
7.
1
,
2
,
3.
-
40.
To
commit
Adultery
,
or
Fornication
,
or
any
Act
of
Uncleanness
and
Lasciviousness
,
either
upon
our selves
,
or
others
,
1
Cor.
6.
9
,
10.
-
41.
To
cherish
lustful
Thoughts
,
Desires
,
Passions
,
Looks
Gestures
,
Postures
,
and
Glances
,
Matth.
5.
27
,
28.
-
42.
To
give
our selves
to
lascivious
Jests
,
Songs
,
Ballads
,
and
Answers
,
which
may
make
the
Company
smil●
,
Ephes.
5.
3
,
4.
-
43.
To
go
in
to
a
Woman
,
though
a
lawful
Wife
,
in
the
time
of
her
Separation
,
Gal.
5.
19.
-
44.
All
unnatural
Lusts
and
Affections
,
and
such
things
against
which
the
Apostle
speaks
,
Rom.
1.
26
,
27.
-
45.
To
frequent
Stage-Plays
,
and
such
Theatrical
Shews
,
where
Sin
and
Vanity
are
encouraged
,
Rom.
12.
2.
-
46.
To
delight
in
filthy
Sights
,
and
looking
upon
Objects
which
raise
evil
Thoughts
in
us
,
Matth.
5.
29.
-
47.
To
try
Experiments
in
Lust
,
and
to
act
our
Lewdness
over
in
our
Minds
again
,
Ephes.
4.
19.
-
48.
To
go
into
Company
,
where
we
are
sure
to
be
tempted
,
and
persuaded
to
that
which
is
evil
,
Matth.
5.
30.
-
49.
Drunkenness
,
or
Drinking
and
Tippling
to
the
Disorder
of
our
Reason
,
1
Cor.
6.
9
,
10.
Ephes.
5.
16
,
18.
-
50.
To
flatter
our
Neighbours
,
and
to
have
their
Persons
in
Admiration
,
because
of
Advantage
,
Jude
1.
16.
-
51.
To
lye
unto
our
Neighbours
;
and
to
speak
that
to
them
,
which
we
know
is
not
true
,
Ephes
4.
25.
-
52.
To
dissemble
with
God
,
and
with
our
Neighbours
,
and
give
them
fair
Words
,
while
we
hate
them
in
our
Hearts
,
Rom.
12.
9.
-
53.
To
bid
our
Servants
,
or
Friends
,
or
others
,
to
tell
Lyes
for
us
,
Heb.
3.
13.
-
54.
To
follow
a
Multitude
to
do
evil
,
and
to
do
ill
things
,
because
they
are
done
commonly
,
Ephes.
5.
11.
-
55.
To
be
greedy
and
covetous
after
the
Things
of
this
World
,
to
the
Neglect
of
our
Souls
▪
and
Spiritual
Welfare
,
Ephes.
5.
3.
-
56.
To
delay
our
Repentance
,
and
to
drive
off
our
Seriousness
,
from
time
to
time
,
Heb.
3.
15.
-
57.
To
do
Wrong
to
our
Neighbours
;
and
particularly
,
to
a
poor
Man
,
or
Stranger
,
or
to
an
Enemy
,
Ephes.
4.
32.
-
58.
To
glory
in
bad
Actions
,
Philip.
3.
19.
-
59.
To
aim
at
the
Praise
and
Applause
of
Men
in
good
Actions
,
Matth.
6.
1
,
2.
-
60.
To
mis-spend
our
Time
by
Idleness
,
and
Laziness
,
and
Gaming
,
and
immoderate
Recreations
,
Ephes.
5.
15
,
16.
-
61.
Gluttony
and
Intemperance
in
Eating
,
or
eating
more
than
Nature
requires
,
2
Pet.
1.
6.
-
62.
To
delight
in
gaudy
Cloathing
,
and
Fondness
of
imitating
of
every
Fashion
,
1
Pet.
3.
3
,
4.
-
63.
To
render
Evil
for
Evil
,
a●d
Reviling
for
Reviling
,
1
Pet.
2.
23.
-
64.
To
be
ashamed
of
the
Gospel
,
and
of
Religion
,
or
of
Religious
Duties
,
or
of
doing
the
Will
of
God
,
Mark
8.
38.
-
65.
To
be
weary
of
Well-doing
,
or
of
any
commanded
Religious
Duty
;
and
to
give
over
our
Seriousness
,
Gal.
6.
9.
-
66.
To
be
uncharitable
,
and
to
harden
our
Hearts
and
Bowels
against
the
Distressed
and
Needy
,
1
John
3.
17.
-
67.
To
scandalize
others
,
or
to
give
Offence
by
Actions
,
either
needless
,
or
sinful
,
Matth.
18.
6
,
7.
-
68.
To
follow
an
unlawful
Profession
,
that
necessitates
us
unto
Sin
,
Matth.
18.
8.
-
69.
To
entice
,
and
encourage
,
and
draw
others
into
Sin
,
by
our
ill
Example
,
or
Sollicitation
,
Rom.
1.
22.
-
70.
To
comply
with
other
Men
in
their
Sins
,
because
they
urge
or
press
us
to
it
,
2
Cor.
6.
17
,
18.
-
71.
To
be
proud
,
haughty
,
self-conceited
;
and
to
entertain
an
high
Opinion
of
our selves
,
Parts
,
Abilities
,
and
Accomplishments
;
and
to
despise
others
,
Luke
14.
10
,
11.
-
72.
To
neglect
the
Service
of
God
for
every
Trifle
,
and
every
little
Business
that
would
draw
us
from
it
,
Luke
2.
49
and
10.
41
,
42.
-
73.
To
use
needless
Asseverations
in
common
Discourses
,
an●
in
trivial
Matters
;
such
as
,
I
vow
,
I
protest
,
I
swear
,
&c.
Matth.
5.
37.
-
74.
To
reveal
our
Neighbour's
Secrets
,
which
they
in
love
communicate
to
us
,
Philip.
2.
4.
Matth.
7.
12.
-
75.
To
rejoyce
in
our
Neighbour's
Fall
,
or
Misfortune
,
or
Misery
,
Rom.
12.
15.
-
76.
To
be
careless
,
negligent
,
slovenly
,
or
superficial
in
any
part
of
God's
Service
,
Rom.
12.
11.
-
77.
To
presume
upon
God's
Goodness
,
or
to
sin
,
and
go
on
in
Sin
,
because
God
is
merciful
and
patient
,
Rom.
2.
4
,
5.
-
78.
To
despair
of
God's
Mercy
;
or
to
think
that
he
either
cannot
,
or
will
not
pardon
upon
our
sincere
Repentance
,
Matth.
12.
31.
-
79.
To
fancy
that
a
customary
Faith
,
without
suitable
Works
,
will
save
us
,
Jam.
2.
26.
-
80.
To
be
morose
,
surly
,
ill-natur'd
,
and
give
rough
and
imperious
Language
to
our
Neighbours
,
1
Pet.
3.
8.
-
81.
To
let
our
Neighbours
and
Friends
go
on
in
their
Sins
,
without
reproving
them
,
Ephes.
5.
11.
-
82.
to
set
our
Hearts
and
Affections
upon
the
Riches
and
Comforts
of
this
Life
,
Mark
10.
24.
Col.
3.
1
,
2.
-
83.
To
mourn
and
take
on
under
any
Cross
and
Loss
,
like
Men
without
Hope
,
1
Thes.
4.
13.
2
Cor.
7.
10.
-
84.
To
be
careless
and
neglectful
of
a
faithful
Discharge
of
the
Duties
of
our
several
Callings
and
Relations
:
As
,
-
1.
For
Husbands
to
be
churlish
,
bitter
and
unkind
to
their
Wives
,
Col.
3.
19.
-
2.
For
Wives
to
be
froward
,
talkative
,
brawling
and
injurious
to
their
Husbands
Goods
and
Name
,
1
Pet.
3.
1
,
4.
-
3.
For
Magistrates
to
suffer
Injustice
,
Oppression
,
Murther
,
Irreligiousness
,
Atheism
and
Profaneness
to
go
unpunished
,
Rom.
13.
3.
-
4.
For
Subjects
to
raise
ill
Reports
of
their
Magistrates
,
and
mis-conster
their
Actions
,
to
the
Disturbance
of
the
Government
,
1
Pet.
2.
13
,
14.
-
5.
For
〈◊〉
to
shew
their
Children
bad
Examples
,
to
indulge
them
in
their
Sins
,
or
to
suffer
them
to
do
what
they
list
,
without
Correction
,
Ephes.
6.
4.
-
6.
For
Children
to
be
disobedient
to
their
Parents
lawful
Commands
;
or
to
deny
them
Maintenance
when
they
are
in
want
,
and
the
Children
able
to
relieve
and
assist
them
,
Ephes.
6.
1
,
2.
-
7.
For
Masters
to
keep
back
the
Hire
or
Wages
of
their
Servants
;
and
to
suffer
them
to
neglect
God's
Service
,
and
the
Concerns
of
their
own
Souls
,
Col.
4
1.
-
8.
For
Servants
to
grumble
or
mumur
at
their
Masters
lawful
Commands
;
or
chiding
of
them
,
to
answer
again
;
to
be
unfaithful
,
to
disparage
their
Masters
and
Mistresses
,
and
to
discover
to
others
what
their
Superiors
would
have
kept
secret
,
Tit.
2.
9
,
10.
-
85.
To
neglect
or
defer
our
Baptism
,
in
case
we
were
never
baptized
before
;
and
to
forbear
bringing
our
Children
to
be
baptized
,
Matth.
28.
19.
-
86.
Not
to
come
to
the
Lord's
Supper
,
after
we
come
to
Years
of
Understanding
and
Discretion
,
Matth
26.
26
,
27.
-
87.
To
eat
and
drink
unworthily
at
the
Lord's
Table
,
1
Cor.
11.
29.
-
88.
To
neglect
thinking
of
good
things
,
Philip.
4.
8.
-
89.
Idolatry
,
Witchcraft
,
Seditions
,
Schisms
,
Heresies
,
Gal.
5.
20.
-
90.
Whispering
to
our
Neighbour's
prejudice
,
Back-biting
,
Despightfulness
,
Boasting
,
Inventing
of
evil
Thinge
,
Covenant-breaking
,
and
being
without
Natural
Affections
,
and
delighting
in
other
Men's
Sins
,
Rom.
1.
29
,
30
,
31
,
32.
-
91.
To
do
Evil
,
that
Good
may
come
of
it
,
Rom.
3.
8.
If
any
Sins
are
left
out
in
this
Catalogue
,
they
are
such
as
may
be
referred
to
those
which
are
mention'd
:
And
though
some
that
are
mention'd
as
distinct
Sins
,
may
very
well
go
for
one
;
yet
the
Reason
why
a
distinct
Number
is
allowed
them
,
is
,
merely
because
Vulgar
Capacities
might
thereby
get
a
clearer
Knowledge
and
Apprehnsion
of
them
.
A
Catalogue
of
DUTIES
Commanded
in
the
Gospel
.
-
1.
TO
believe
that
God
is
One
in
Three
,
and
Three
in
One
,
and
that
the
Father
,
the
Son
,
and
the
Holy
Ghost
,
are
that
one
God
,
1
Joh.
5.
7.
Joh.
10.
30.
-
2.
To
believe
that
the
Son
of
God
was
incarnate
,
and
came
into
this
World
,
by
his
Holy
Life
and
Death
,
to
save
Men
from
their
Sins
,
Joh.
3.
16
,
17
,
18.
-
3.
To
believe
that
Jesus
of
Nazareth
,
who
appear'd
in
Days
of
Pontius
Pilate
,
and
was
Crucified
,
is
that
Son
of
God
,
and
our
Redeemer
and
Mediator
,
and
is
both
God
and
Man
in
one
Person
,
Act.
10.
38.
Rom.
1.
3
,
4.
-
4.
To
believe
,
that
without
Faith
,
Repentance
,
and
an
holy
Obedience
to
the
Commands
of
the
Gospel
,
we
have
no
interest
in
Christ's
Death
,
and
the
Benefits
of
it
,
Heb.
5.
9.
-
5.
To
believe
that
there
is
an
Heaven
and
Hell
,
and
Eternal
Rewards
and
Punishments
after
this
Life
,
according
to
the
good
or
evil
Lives
of
Men
,
2
Thess.
1.
5
,
6
,
7
,
8
,
9
,
10.
-
6.
To
believe
that
the
Dead
Bodies
of
Men
shall
Rise
again
in
the
Great
Day
of
Judgment
,
2
Tim.
2.
17
,
18.
-
7.
To
believe
that
the
assistance
of
God's
Holy
Spirit
,
in
order
to
a
sound
Faith
,
and
true
Repentance
,
is
a
Gift
which
may
be
had
by
earnest
Prayer
,
Luke
11.
13.
-
8.
To
love
God
with
all
our
Hearts
,
and
with
all
our
Souls
,
and
with
all
our
Minds
,
i.e.
with
great
Sincerity
,
Matth
22.
37.
-
9.
To
rely
upon
God
,
and
trust
in
him
in
all
dangers
and
necessities
whatsoever
,
and
firmly
to
believe
,
that
all
things
will
work
for
our
good
,
if
we
love
him
,
Rom.
8.
28.
Heb.
13.
5
,
6.
-
10.
To
believe
,
that
the
Scriptures
of
the
Old
and
New
Testament
are
the
revealed
Word
of
God
,
and
to
read
,
and
search
,
and
meditate
in
these
holy
Scriptures
,
in
order
to
know
we
must
do
to
be
saved
,
John
5.
39.
-
11.
To
prefer
the
Will
of
God
,
before
the
Will
and
Favour
of
Men
,
when
these
two
come
to
clash
or
interfere
one
with
another
,
Act.
5.
29.
-
12.
To
live
and
walk
in
a
lively
sense
of
God's
Omniscience
and
Omnipresence
,
Act.
23.
Luk.
1.
75.
-
13.
To
have
great
,
high
,
and
reverend
thoughts
of
God
,
and
conceptions
suitable
to
his
infinite
Wisdom
,
and
Goodness
,
and
Power
,
1
Pet.
3.
15.
-
14.
To
let
our
Speech
be
always
with
Grace
,
season'd
with
Salt
,
that
we
may
know
how
to
answer
every
Man
,
Col.
4.
6.
-
15.
To
be
frequent
,
and
serious
,
and
attentive
in
praising
of
God
,
and
praying
to
him
for
his
Help
,
Assistance
,
and
Protection
,
especially
Night
and
Morning
,
Luke
2.
37.
Eph.
6.
18.
-
16.
To
walk
worthy
of
our
Baptism
,
even
in
newness
of
Life
,
Rom
6.
3
,
4.
-
17
,
To
make
great
Conscience
of
the
Sacrament
of
the
Lord's
Supper
,
to
come
often
to
that
Holy
Table
,
and
to
prepare
and
examine
our selves
,
in
order
to
our
worthy
receiving
of
Pardon
and
Remission
of
sins
,
1
Cor.
11.
26
,
28.
-
18.
To
express
willingness
and
alacrity
in
God's
service
,
and
to
be
ready
unto
good
Works
,
Tit.
3.
1.
-
19.
To
have
pure
aims
and
designs
in
Holy
Duties
,
and
good
Works
,
viz.
The
glory
of
God
,
and
the
good
of
others
,
Matth.
6.
22.
1
Pet.
4.
11.
-
20.
To
be
zealous
and
fervent
in
Devotion
,
and
in
expressing
our
love
to
God
,
Tit.
2.
14.
Rev.
3.
19.
-
21.
To
bring
a
very
serious
mind
with
us
to
the
House
of
God
,
and
to
behave
our selves
there
with
all
decency
,
and
gravity
,
1
Cor.
11.
22.
-
22.
To
be
not
only
a
hearer
of
the
Word
,
but
a
doer
of
it
also
,
Jam.
1.
22.
-
23.
To
fix
our
Thoughts
upon
God
in
the
publick
Prayers
of
the
Church
,
and
to
offer
to
God
the
desires
of
our
Hearts
,
in
joyning
with
the
Congregatian
in
their
Prayers
,
Rom.
15.
6.
-
24.
To
sanctifie
the
Lord's
Day
,
both
in
private
,
and
in
publick
.
Acts
20.
7.
Rev.
1.
10.
-
25.
To
be
subject
to
Principalities
and
Powers
,
and
to
obey
Magistrates
,
Tit.
3.
1.
-
26.
To
obey
our
Pastors
and
Teachers
that
have
the
rule
over
us
,
and
to
submit
our selves
to
them
,
as
those
that
watch
for
our
Souls
,
Heb.
13.
17.
-
27.
To
maintain
our
Ministers
,
and
to
communicate
to
them
in
all
good
things
,
Gal.
6.
6.
-
28.
Faithfully
to
discharge
the
Duties
of
our
respective
Relations
.
As
,
-
1.
Husbands
to
love
and
honour
their
Wives
,
Eph.
5.
25.
-
2.
Wives
to
be
obedient
and
subject
to
their
Husbands
,
Eph.
5.
22.
-
3.
Parents
to
provide
for
the
Souls
and
Bodies
of
their
Children
,
1
Tim.
5.
8.
-
4.
Children
to
honour
their
Parents
all
their
days
,
Eph.
6.
1.
-
5.
Masters
to
encourage
their
Servants
to
Goodness
,
and
to
be
just
in
paying
them
their
Wages
,
Eph.
6.
9.
-
6.
Servants
to
serve
their
Masters
in
singleness
of
heart
,
fearing
God
,
and
to
please
them
well
in
all
things
,
Col.
3.
22.
-
7.
Ministers
to
be
patterns
of
good
Works
,
Tit.
2.
7.
-
8.
Widows
to
trust
in
God
,
and
to
continue
in
Supplications
and
Prayers
night
and
day
,
1
Tim.
5.
5.
-
9.
Virgins
to
mind
those
things
that
may
please
the
Lord
Jesus
,
1
Cor.
7.
32.
-
29.
To
learn
to
be
very
meek
and
humble
upon
all
occasions
,
Matth.
11.
29.
-
30.
To
hunger
and
Thirst
after
Goodness
and
Righteousness
,
Matth.
5.
6.
-
31.
To
purifie
the
Heart
,
or
inward
Man
,
from
evil
Desires
and
Affections
,
and
to
season
it
with
holy
Thoughts
and
Contemplations
,
Matth.
5.
8.
-
32.
To
labour
to
make
Peace
among
dissenting
Neighbours
,
and
to
be
peaceable
our selves
,
and
,
as
much
as
in
us
lies
,
with
all
Men
,
Matth.
5.
9.
Rom.
12.
18.
-
33.
To
rejoyce
in
being
reviled
and
persecuted
for
Righteousness
sake
,
Matth.
5.
11.
12.
-
34.
To
be
merciful
,
kind
,
tender-hearted
,
and
charitable
,
and
ready
to
forgive
,
Eph.
4.
32.
-
35.
To
edifie
others
by
our
Conversation
,
and
to
preserve
them
,
as
much
as
in
us
lies
,
from
Sin
and
Damnation
,
Matth
5.
13
,
14.
-
36.
To
love
our
Enemies
,
to
bless
them
that
curse
us
,
to
do
good
to
them
that
hate
us
,
and
to
pray
for
them
which
despitefully
use
us
,
Matth.
5.
44.
-
37.
Rather
to
lose
our
Right
,
than
quarrel
and
go
to
Law
about
small
things
,
Matth●
5.
39
,
40.
-
38.
To
use
great
simplicity
in
our
Speeches
and
Answers
,
Matth.
5.
37.
-
39.
To
give
and
to
lend
to
our
poor
Neighbor
what
is
reasonable
,
Matth.
5.
42.
-
40.
To
humble
our selves
sometimes
before
God
by
fasting
Matth.
6.
16.
-
41.
To
be
confident
God
will
provide
for
us
in
the
use
of
honest
and
lawful
means
,
Matth.
6.
31.
-
42.
To
seek
God's
Kingdom
,
and
its
Righteousness
,
with
more
earnest
Affections
than
temporal
Things
,
Matth.
6.
20
,
33.
-
43.
To
reform
our selves
,
before
we
seek
to
reform
others
,
Matth.
7.
5.
-
44.
To
do
to
others
,
what
we
would
have
others
do
to
us
,
Matth.
7.
12.
-
45.
To
enter
in
at
the
strait
Gate
,
and
to
deny
our selves
in
our
Honour
,
Ease
,
and
Pleasure
,
for
a
better
Life
,
Matth.
7.
13.
-
46.
To
confess
and
own
Christ
,
and
his
Religion
,
before
Men
,
Matth.
10.
32.
-
47.
To
be
industrious
in
the
discharge
of
the
Duties
of
our
Calling
,
Rom.
12.
6
,
7
,
8.
-
48.
To
love
without
Dissimulation
,
Rom.
12.
9.
-
49.
To
be
patient
in
Tribulation
,
Rom.
12.
12.
-
50.
To
rejoyce
with
them
that
do
rejoyce
,
and
to
weep
with
them
that
weep
,
Rom.
12.
15.
-
51.
To
condescend
to
Men
of
low
Estates
,
Rom.
12.
16.
-
52.
To
provide
things
honest
in
the
sight
of
all
Men
,
Rom.
12.
17.
-
53.
To
overcome
the
Evil
with
Good
,
Rom.
12.
21.
-
54.
To
bear
with
the
infirmities
of
the
Weak
,
Rom.
15.
1.
-
55.
To
avoid
familiarity
with
Sectaries
,
and
such
as
disturb
the
Peace
of
the
Church
,
Rom.
16.
17
,
18.
-
56.
To
practise
the
Rules
of
that
Charity
which
are
set
down
,
1
Gor.
13.
4
,
5
,
6
,
7.
-
57.
To
bring
forth
those
Fruits
of
the
Spirit
which
we
find
specified
,
Gal.
5.
22
,
23.
-
58.
To
learn
to
be
wise
unto
Salvation
.
1
Cor.
3.
18.
-
59.
If
a
Man
be
overtaken
in
a
fault
,
to
restore
him
in
the
Spirit
of
Meekness
,
Gal.
6.
1.
-
60.
To
redeem
the
Time
we
have
lost
,
by
our
greater
diligence
in
God's
Service
,
Eph.
5.
6.
-
61.
To
resist
Temptations
to
Sin
,
with
all
our
might
,
Eph.
6.
13
,
14
,
15.
-
62.
To
study
Modesty
and
Decency
in
all
our
Actions
,
1
Thess.
4.
3
,
4
,
5.
-
63.
To
esteem
the
faithful
Teachers
of
the
Word
,
very
highly
for
their
Works
sake
,
1
Thess.
5.
12
,
13.
-
64.
To
comfort
the
feeble-minded
,
to
support
the
weak
,
to
be
patient
towards
all
Men
,
1
Thess.
5.
14.
-
65.
To
rejoyce
in
the
Lord
always
,
Phil.
4.
4.
-
66.
To
use
and
shew
Moderation
to
all
Men
,
Phil.
4.
5.
-
67.
To
give
Thanks
in
every
thing
,
and
to
give
God
the
Glory
,
whether
we
Eat
or
Drink
,
or
whatever
we
do
,
1
Cor.
10.
31.
1
Thess.
5.
18.
-
68.
To
abstain
from
appearances
of
Evil
,
1.
Thess.
5.
22.
-
69.
To
prove
and
try
things
by
the
Word
of
God
,
and
to
hold
fast
that
which
is
good
.
1
Thess.
5.
21.
-
70.
To
be
conteut
with
Food
and
Rayment
,
if
God
doth
not
think
fit
to
give
us
more
,
1
Tim.
6.
6
,
7
,
8.
-
71.
To
be
steady
and
constant
in
our
Duties
,
without
fainting
,
Rev.
2.
20.
-
72.
To
study
great
sincerity
and
simplicity
in
our
Actions
,
2
Cor.
1.
12.
-
73.
To
be
rich
in
good
Works
,
where
God
●a●h
blessed
us
with
Riches
in
this
World
,
1
Tim.
6.
17
,
18.
-
74.
To
use
great
Temperance
in
Eating
and
Drinking
,
1
Cor.
9.
25.
-
75.
To
use
great
modesty
in
our
Apparel
,
1
Tim.
2.
9.
-
76.
To
visit
the
Fatherless
and
Widows
in
their
Afflictions
,
Jam.
1.
27.
-
77.
To
bridle
our
Tongues
,
Jam.
1.
26.
-
78.
To
be
easie
intreated
to
that
which
is
good
,
Jam.
3.
17.
-
79.
To
say
of
things
we
intend
to
do
,
If
the
Lord
will
,
and
we
shall
live
,
Jam.
4.
15.
-
80.
To
call
for
the
Elders
or
Ministers
of
the
Church
when
we
are
sick
,
and
to
let
them
pray
over
us
,
Jam.
5.
14.
-
81.
If
we
are
chearful
,
to
sing
Psalms
,
Jam.
5.
13.
-
82
:
If
we
have
done
any
thing
prejudicial
to
our
Neighbours
,
to
confess
our
faults
to
them
,
Jam.
5.
16.
-
83.
To
endeavour
to
convert
others
to
the
love
of
God
,
Luke
32.
32.
-
84.
To
have
our
Conversation
in
Heaven
,
and
to
look
more
at
the
things
which
are
not
seen
,
than
at
those
which
are
seen
,
Phil.
3.
20.
2
Cor.
4.
18.
-
85.
To
be
sober
and
vigilant
over
our
Actions
,
1
Pet.
5.
8.
-
86.
To
grow
in
Grace
,
and
in
the
Knowledge
of
our
Lord
Jesus
Christ
,
2
Pet.
3.
18.
-
87.
To
use
Hospitality
,
and
to
be
kind
and
obliging
to
Strangers
,
Heb.
13.
2.
-
88.
To
lay
down
even
our
Lives
for
our
Brethren
,
if
it
be
for
the
good
of
the
Church
,
1
Joh.
3.
16.
-
89.
To
use
the
World
,
as
if
we
used
it
not
,
1
Cor.
7.
31.
-
90.
To
give
diligence
to
make
our
Calling
and
Election
sure
,
2
Pet.
7.
10.
-
91.
To
imitate
the
good
Examples
we
see
before
us
.
Heb.
13.
7.
Phil.
3.
17.
-
92.
To
be
courteous
and
affable
in
our
Discourses
and
Behaviour
,
1
Pet.
3.
8.
-
93.
To
repent
of
the
Sins
we
have
fallen
into
,
and
to
forsake
them
,
2
Cor.
12.
21.
These
are
the
Duties
we
find
Commanded
in
the
Gospel
of
our
Lord
Jesus
Christ
,
and
by
looking
over
these
two
Catalogues
,
we
may
soon
perceive
,
what
we
have
been
doing
against
God
,
our
Neighbor
,
and
our selves
,
and
wherein
we
have
been
defective
.
But
then
,
3.
This
Self-Examination
will
not
be
compleat
,
except
we
consider
these
Sins
and
Duties
,
with
respect
to
our
present
temper
,
and
inclination
.
and
therefore
,
1.
As
to
the
Sins
,
which
upon
a
survey
of
the
Catalogue
,
we
find
our selves
guilty
of
,
or
prone
to
,
our
hearts
must
be
ask'd
whether
we
have
an
aversion
from
them
,
whether
we
are
resolved
to
shew
our
dislike
and
hatred
to
them
for
the
future
,
whether
we
do
think
it
worth
our
pains
to
exercise
our selves
in
the
mortification
of
them
,
whether
our
real
purpose
is
,
whenever
we
are
tempted
to
any
of
them
,
to
oppose
the
Temptation
,
and
to
keep
our selves
unspotted
from
the
insection
,
whether
the
bent
of
our
Soul
is
,
wittingly
and
wilfully
,
to
allow
our selves
in
the
Commission
of
them
no
more
,
whether
we
do
in
good
earnest
intend
to
enquire
and
take
advice
,
and
to
use
the
proper
remedies
to
be
rid
of
them
,
whether
we
are
resolv'd
to
shun
the
apparent
occasions
of
them
,
and
whether
,
in
case
we
do
through
incogitancy
run
into
any
of
these
errors
,
to
get
up
again
presently
,
and
endeavour
to
bring
our selves
to
an
habit
of
cautiousness
of
offending
God
,
and
whether
we
will
pray
much
,
and
work
hard
,
to
shake
these
Vipers
from
our
bosoms
.
2.
As
to
the
Duties
,
which
,
upon
a
view
of
the
aforesaid
list
,
we
find
we
have
neglected
,
enquiry
must
be
made
,
whether
we
see
and
taste
the
sweetness
of
them
,
whether
we
do
heartily
believe
,
that
the
perfection
of
our
nature
consists
in
them
,
whether
we
do
earnestly
resolve
,
whatever
comes
of
it
,
to
be
possessors
of
them
whether
they
ingross
the
desires
of
our
hearts
,
whether
we
have
any
ardent
longings
after
these
Spiritual
accomplishments
,
whether
we
prefer
an
holy
fruitsulness
in
these
Virtues
before
Temporal
felicities
,
whether
we
have
a
sense
of
the
great
necessity
,
beauty
,
and
excellency
of
them
,
whether
we
do
not
content
our selves
with
bare
wishes
after
them
,
but
are
fully
purposed
to
take
the
way
,
whereby
we
may
obtain
them
,
whether
we
are
resolved
to
improve
the
single
and
accidental
Acts
,
into
a
lasting
habit
and
disposition
,
and
whether
we
will
be
earnest
with
God
for
the
assistance
of
his
holy
Spirit
,
that
they
may
take
root
in
us
,
and
solicit
the
Grace
of
God
to
prosper
our
endeavours
;
whether
we
think
them
worth
having
,
and
will
act
like
persons
,
that
do
think
so
;
whether
if
we
have
done
them
imperfectly
,
the
purpose
of
our
Souls
is
to
perform
them
with
greater
sincerity
;
whether
,
if
foiled
at
any
time
in
the
pursuit
of
them
,
we
mean
to
take
fresh
courage
,
and
to
fall
on
again
,
till
we
arrive
to
a
facility
in
the
practice
,
and
if
gentler
means
will
not
prevail
,
whether
we
will
use
the
severer
,
and
more
rigorous
ways
of
mortification
,
and
offer
even
violence
to
our
desires
,
rather
than
go
without
them
.
If
our
hearts
can
and
dare
answer
in
the
affirmative
,
and
say
,
Yea
,
to
these
Queries
,
we
are
safe
,
and
may
believe
,
God
hath
mighty
blessings
in
store
for
us
,
and
will
bestow
them
upon
us
in
the
use
of
this
Holy
Sacrament
.
In
such
a
method
,
this
Self-Examination
must
proceed
,
and
then
it
's
like
to
produce
the
effects
,
we
desire
,
and
God
expects
at
our
hands
.
IV.
But
still
you
will
say
,
That
is
a
very
operose
and
laborious
Business
,
and
full
of
intricacies
and
difficulties
,
and
scarce
possible
to
be
done
,
every
time
a
Person
receives
the
Holy
Communion
;
especially
,
if
accidentally
a
Christian
is
to
Communicate
with
a
sick
,
or
dying
Neighbour
;
nor
can
Ministers
themselves
be
supposed
capable
of
doing
all
this
,
when
they
are
on
a
sudden
call'd
upon
,
to
administer
the
Holy
Sacrament
to
persons
,
that
send
for
them
.
But
to
give
a
satisfactory
Answer
to
this
point
,
it
will
be
necessary
to
lay
down
the
reply
in
these
following
Positions
.
1.
The
Trouble
is
imagined
to
be
greater
than
really
it
is
.
If
People
are
unwilling
,
it
is
an
easie
matter
to
pretend
Difficulties
and
Impossibilities
.
All
that
I
have
mentioned
,
may
be
done
in
an
Hour's
time
,
or
less
:
For
it
is
to
be
supposed
,
that
every
Person
is
not
guilty
of
all
the
Sins
,
nor
guilty
of
the
Neglect
of
all
the
Duties
in
the
preceeding
Lists
:
And
how
easily
may
a
Person
spy
those
Sins
and
Neglects
he
is
prone
to
;
and
then
,
by
the
Rule
of
Queries
,
mentioned
before
,
see
how
his
Heart
stands
affected
!
But
,
suppose
it
were
a
Task
of
some
difficulty
,
Is
Heaven
worth
nothing
?
And
is
the
Labour
for
the
Body
of
that
Consequence
,
that
the
Soul
deserves
to
be
neglected
?
What
if
God
would
not
part
with
an
Interest
in
his
Love
upon
cheaper
Terms
?
Will
ye
refuse
it
,
and
chuse
to
be
miserable
?
Sure
,
you
would
not
think
so
,
if
you
had
been
but
one
Moment
in
Hell
.
However
,
as
I
said
,
the
Task
is
not
so
laborious
,
as
is
imagined
by
Persons
who
have
an
Aversion
from
Goodness
.
2.
It
is
confessed
,
that
the
Command
about
Self-Examination
is
general
,
and
concerns
both
the
Good
and
Bad
,
both
Worthy
and
Unworthy
Receivers
;
both
those
who
are
void
of
Grace
,
and
those
that
are
filled
with
the
Spirit
.
But
,
though
the
Command
is
general
,
and
obliges
the
Serious
,
as
well
as
the
Profane
;
the
Compleat
,
as
well
as
the
Half-Christian
,
equally
;
yet
,
in
the
manner
of
the
Performance
of
it
,
there
cannot
but
be
a
very
great
difference
,
because
the
Persons
concerned
do
differ
much
in
their
Tempers
,
Progress
in
Goodness
,
and
in
their
Wants
and
Necessities
;
and
consequently
,
to
the
one
it
must
be
more
laborious
,
than
to
the
other
;
and
the
one
hath
reason
to
spend
more
Time
in
this
Self-Examination
,
than
the
other
;
as
he
who
hath
suffered
his
House
to
become
very
full
of
Filth
and
Dirt
,
must
be
at
greater
Cost
and
Pains
to
cleanse
it
,
than
he
that
every
Day
takes
care
to
keep
it
swept
.
And
therefore
,
3.
A
Man
who
hath
led
an
ill
Life
,
and
thinks
of
coming
to
the
Table
of
his
Lord
and
Master
;
or
if
he
have
communicated
formerly
,
and
,
after
that
,
is
fallen
into
any
grosser
Sin
,
and
gone
on
in
it
,
when-ever
he
approaches
,
had
need
set
all
the
particular
Sins
God
hath
forbid
in
his
Gospel
,
and
all
the
particular
Duties
commanded
in
that
Book
,
before
him
,
and
ransack
all
the
Actions
of
his
Life
,
he
can
remember
;
to
see
how
far
he
hath
been
from
the
Kingdom
of
God
,
and
how
his
Heart
is
now
resolved
,
and
disposed
:
As
to
his
particular
Sins
,
and
Neglects
;
whether
he
intends
to
take
up
,
and
to
set
his
Face
against
them
;
and
whether
it
be
his
unfeigned
Desire
,
Purpose
,
and
deliberate
Resolution
,
to
submit
his
Neck
to
the
sweet
and
easie
Yoke
of
Christ
;
of
whom
he
expects
Pardon
and
Salvation
,
both
in
this
Sacrament
,
and
in
the
last
Day
.
And
as
tedious
as
this
Self-Examination
may
appear
to
such
a
Person
,
yet
he
may
thank
himself
,
that
his
long
Continuance
and
Boldness
in
a
sinful
Life
hath
made
the
Task
so
laborious
to
him
.
And
,
indeed
,
till
such
a
Man's
Love
to
Sin
,
and
a
sinful
Life
,
doth
signally
abate
,
and
the
Byass
of
his
Soul
be
changed
,
and
turned
,
it
will
be
necessary
for
him
,
for
some
time
at
least
,
as
often
as
he
receives
the
holy
Sacrament
,
to
iterate
and
repeat
this
larger
Self-Examination
,
to
see
what
Advance
he
makes
in
Holiness
;
and
whether
there
be
not
some
Sins
lurking
in
his
Breast
,
he
took
no
notice
of
before
.
But
then
,
4.
If
he
find
that
,
after
Receiving
several
times
,
his
Faith
,
and
Love
to
the
Lord
Jesus
Christ
,
doth
signally
grow
,
and
his
Relish
of
a
sinful
Life
dies
,
and
a
nobler
Taste
of
the
Goodness
of
God
insinuates
into
his
Breast
,
as
his
Sins
grow
fewer
,
so
his
Self-Examination
before
the
holy
Sacrament
need
not
be
so
laborious
,
as
before
it
was
.
Finding
he
hath
gotten
a
setled
Hatred
and
Abhorrency
of
several
Sins
he
formerly
delighted
in
,
instead
of
examining
himself
about
them
,
he
hath
reason
to
break
forth
into
Praises
and
Admiration
of
the
Goodness
of
God
,
who
hath
delivered
him
from
the
Power
of
Darkness
,
and
led
him
to
his
Marvellous
Light
.
In
a
Word
,
The
holier
,
the
more
melting
towards
God
and
Goodness
,
the
more
spiritual
,
the
more
obedient
to
the
Commands
of
the
Gospel
,
a
Man
or
Woman
grows
,
the
less
Self-Examination
will
serve
turn
;
for
,
as
he
grows
in
Grace
,
so
his
Errours
and
Infirmities
abate
;
and
those
which
remain
against
his
Will
,
may
be
easily
known
,
and
he
may
easily
take
a
View
of
them
;
nor
will
it
cost
him
so
much
Time
to
take
them
into
Consideration
,
as
the
greater
Heap
of
them
formerly
did
;
and
let
him
separate
those
Sins
he
hath
left
,
and
got
the
Mastery
and
Conquest
of
,
from
those
Infirmities
which
yet
,
against
his
Desire
or
Approbation
,
cleave
to
him
,
and
the
Remainder
will
soon
be
examined
,
and
he
may
soon
satisfie
himself
,
whether
he
be
resolved
to
labour
more
and
more
to
exterminate
them
from
his
Soul
;
and
upon
that
Account
come
to
the
holy
Sacrament
,
to
get
greater
Strength
and
Courage
against
them
,
by
contemplating
the
Love
of
God
,
and
the
Cross
,
the
Agonies
,
and
the
Tremblings
the
Lord
Jesus
endured
for
them
.
The
Sins
a
Man
hath
actually
left
,
need
not
be
examined
over
again
,
every
time
he
Receives
;
but
those
only
he
is
yet
very
prone
to
slip
into
,
and
would
fain
be
rid
of
,
to
become
more
conformable
to
the
Lord
Jesus
.
So
that
,
5.
He
that
makes
it
the
Business
of
his
Life
to
please
God
in
all
Places
,
and
in
all
the
Conditions
and
Concerns
of
his
Life
,
and
is
arrived
to
a
Cordial
and
Practical
Love
of
Goodness
,
may
very
Conscientiously
,
after
a
very
small
Examination
of
his
Life
and
Actions
,
especially
if
he
be
straitned
in
Time
,
come
to
the
holy
Communion
;
for
the
Sins
he
would
fain
be
rid
of
,
he
may
soon
run
over
,
and
see
whether
he
goes
to
this
holy
Ordinance
with
a
Design
to
become
more
spiritual
,
and
take
a
final
Leave
of
his
Sins
at
the
awful
Sight
of
the
Cross
of
Christ
.
And
for
this
Reason
,
not
only
a
serious
Minister
of
the
Gospel
,
who
endeavours
to
lead
a
very
Exemplary
Life
,
and
to
practise
what
he
preaches
;
but
even
a
Conscientious
Lay-man
,
who
carries
about
him
a
constant
Zeal
and
Desire
to
advance
the
Glory
of
God
,
and
his
Everlasting
Salvation
,
may
,
upon
a
very
short
Examination
,
receive
this
holy
Sacrament
,
either
with
a
sick
Friend
,
or
dying
Neighbour
,
and
upon
a
very
short
Warning
too
;
though
at
other
Times
,
when
he
hath
more
Time
,
it
will
be
necessary
and
convenient
to
enlarge
his
Self-Examination
and
Preparation
,
thereby
to
give
greater
Life
to
his
Faith
,
and
Hope
,
and
Love
,
and
Charity
.
6.
A
Christian
may
very
much
save
himself
the
Labour
of
a
tedious
Self-Examination
before
he
comes
to
the
holy
Sacrament
,
by
a
daily
Self-Examination
.
And
he
that
every
Night
surveys
the
Actions
,
and
Discourses
,
and
Desires
of
that
Day
,
and
sets
his
Accounts
even
with
God
,
and
searches
what
Temptations
have
assaulted
him
that
Day
,
and
how
he
hath
resisted
them
;
how
he
hath
spent
his
Time
,
and
what
good
Thoughts
he
hath
entertained
,
what
Good
he
hath
done
;
whether
he
hath
watched
,
and
been
Conscientious
in
the
Discharge
of
his
Duty
,
will
by
this
Means
come
to
a
true
Knowledge
of
himself
;
and
by
breaking
the
Task
thus
by
little
and
little
,
a
very
short
Self-Examination
will
be
requisite
when
he
is
to
come
to
this
Ordinance
.
This
daily
Self-Examination
brings
him
to
a
Sense
of
the
Corruptions
which
do
most
easily
beset
him
,
and
thereby
he
comes
to
know
what
it
is
he
must
bend
his
chief
Forces
against
,
and
therefore
hath
not
much
to
do
when
he
comes
to
the
Supper
of
the
Lord
.
7.
Self-Examination
being
properly
a
Labour
of
the
Mind
,
I
do
not
doubt
,
but
a
poor
Day-Labourer
,
or
a
Servant
,
or
any
Man
that
is
obliged
to
get
a
Livelihood
for
himself
and
Family
by
working
hard
,
may
,
in
the
midst
of
his
lawful
Employment
,
while
he
sits
or
walks
in
his
Shop
,
or
is
busie
with
his
Hands
,
apply
his
Mind
to
a
Survey
of
his
Sins
,
and
Errours
,
and
Defects
;
and
examine
himself
about
his
Repentance
,
whether
it
be
sincere
,
or
not
;
and
about
the
Particulars
of
his
former
Life
,
and
whether
he
be
sincerely
resolved
for
Spiritual
Wisdom
,
and
a
Spiritual
Mind
,
and
examine
himself
very
acceptably
:
For
it
is
a
great
Mistake
,
that
this
Self-Examination
cannot
be
performed
,
but
in
a
Chamber
or
Closet
,
and
by
spending
so
many
Hours
in
the
Exercise
.
It
may
be
performed
as
we
are
walking
,
as
we
are
about
our
Work
;
in
the
Field
,
as
well
as
at
home
;
at
the
Plough
,
as
well
as
in
a
Study
:
Though
I
still
urge
,
that
where
God
hath
given
a
Person
a
quiet
,
sedate
and
easie
Life
,
free
from
the
Incumbrances
of
the
World
,
there
he
justly
expects
that
Men
should
take
different
Measures
in
this
Self-Examination
.
A
Man
,
in
Case
of
Necessity
,
can
live
upon
Bread
and
Water
,
and
think
it
to
be
very
good
Fare
;
but
being
in
his
House
,
and
all
Conveniencies
about
him
,
he
gratifies
his
Appetite
with
greater
Variety
:
And
that
shews
the
difference
betwixt
Labouring
People
,
and
those
that
can
take
their
Ease
at
home
.
'T
is
very
pleasing
to
God
,
to
see
the
poor
Man
take
pains
with
himself
in
this
Self-Examination
,
even
in
his
busie
Hours
,
and
toyling
Employment
:
But
of
the
other
,
who
are
not
necessitated
to
lead
such
a
Life
,
he
expects
they
should
perform
the
Task
suitably
to
their
Leisure
,
and
Time
,
and
quiet
Hours
;
and
thereby
express
in
some
measure
their
Gratitude
to
God
,
who
hath
made
this
difference
between
them
and
the
meaner
sort
.
Yet
,
8.
Though
I
have
told
you
,
that
the
Sins
we
have
left
and
forsaken
,
need
not
be
repeated
over
again
every
time
we
receive
the
Sacrament
;
yet
it
is
of
very
great
Use
in
our
private
Fasts
and
Humiliation-days
,
to
take
every
one
of
those
Sins
we
have
abandoned
,
and
shaken
hands
with
,
into
fresh
Consideration
;
thereby
to
engage
our selves
to
a
greater
Admiration
of
the
Mercy
of
God
,
who
hath
freed
us
from
those
Shackles
;
and
of
his
Patience
,
that
did
not
cut
us
off
in
the
midst
of
those
Sins
we
formerly
doated
on
,
but
hath
spared
us
,
and
so
ordered
things
,
that
we
should
come
to
a
Sense
of
our
Danger
;
and
vouchsafed
unto
us
Means
and
Opportunities
,
whereby
we
might
escape
the
Pollutions
we
once
wallowed
in
.
So
Men
who
have
been
delivered
from
running
in
the
Night
upon
a
Precipice
,
visit
the
fatal
place
sometimes
,
to
see
what
a
Concatenation
of
Mischiefs
they
have
been
preserved
from
by
an
Almighty
Providence
;
and
thereby
supply
themselves
with
new
Arguments
,
both
to
magnifie
the
unspeakable
Protection
,
and
to
improve
and
enlarge
their
Gratitude
,
and
to
testifie
their
Sense
of
the
Mercy
,
by
charitable
Actions
,
and
warmer
Devotions
for
the
future
.
V.
But
because
Errours
may
be
committed
in
this
Self-Examination
,
as
to
the
manner
of
the
Performance
,
it
will
be
very
expedient
,
in
the
last
place
,
to
give
some
Rules
,
how
this
Self-Examination
ought
to
be
qualified
.
1.
It
must
be
an
impartial
,
no
flattering
Self-Examination
.
As
there
is
nothing
more
common
to
Men
,
than
to
run
into
one
Extream
or
other
,
so
it
happens
very
often
in
the
Duty
before
us
.
Some
examine
themselves
so
strictly
,
that
they
even
confound
themselves
,
and
run
upon
the
very
Brink
of
Despair
.
Others
do
it
with
that
foolish
Tenderness
to
their
Lusts
,
that
they
make
the
Colours
too
fine
,
in
which
they
are
to
draw
themselves
:
Whence
it
comes
to
pass
,
that
when
they
have
done
sitting
,
the
Picture
looks
mighty
well
,
but
is
not
to
the
Life
;
and
as
themselves
were
the
Painters
,
so
it
is
too
evident
,
that
they
favoured
themselves
too
much
in
the
Drawing
.
To
take
either
the
little
Resemblances
of
Vertues
we
find
in
our selves
,
for
real
Vertues
;
or
to
satisfie
our selves
,
that
the
faint
Inclinations
we
have
to
practise
the
substantial
Duties
,
are
unfeigned
and
strong
Purposes
,
must
necessarily
prove
deceitful
Work
.
Our
Business
here
must
be
,
not
to
skin
the
Wound
,
but
to
heal
it
;
and
therefore
,
where
we
are
apt
to
think
too
well
of
our selves
,
it
would
not
be
amiss
to
ask
either
Divines
,
or
Persons
we
are
familiar
withal
,
what
they
think
of
our
Religion
;
and
that
Question
our
Saviour
doth
ask
his
Disciples
,
Matth.
16.
13.
Whom
say
Men
,
that
I
am
?
may
not
be
improper
to
be
put
to
our
Acquaintance
,
What
Men
abroad
do
think
of
us
?
And
though
the
Censures
of
Men
,
if
apparently
vain
and
groundless
,
ought
to
be
slighted
;
yet
from
the
Verdict
that
other
Men
give
of
us
,
much
may
be
learned
sometimes
:
And
if
they
count
us
proud
,
or
censorious
,
or
bitter
,
or
sensual
,
&c.
it
may
serve
as
a
Motive
to
enquire
what
there
is
in
us
,
that
may
give
Occasion
to
others
to
think
of
us
as
they
do
;
and
whether
we
do
not
give
them
too
much
Ground
for
those
Censures
.
2.
This
Self-Examination
must
ever
have
a
truly
spiritual
End
;
and
that
End
must
be
,
to
wash
our selves
,
that
we
may
be
clean
.
If
it
be
only
to
favour
a
present
Damp
upon
our
Spirits
,
or
to
satisfie
the
Terrours
of
an
unquiet
Conscience
,
or
to
comply
with
the
Custom
and
Formality
of
Preparation
,
the
Self-Examination
will
lose
its
Virtue
and
Sweetness
:
The
End
must
determine
its
Acceptableness
,
Soundness
,
and
Sincerity
:
And
he
that
examines
himself
,
without
Reserves
,
out
of
a
Christian
Simplicity
,
and
with
an
Intent
to
become
more
like
God
,
and
more
like
that
Saviour
,
whose
Death
is
remembred
in
this
Eucharist
;
and
more
like
the
Friends
of
the
Bridegroom
,
the
holy
Apostles
;
acts
like
a
Person
,
for
whom
is
prepared
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
;
as
it
is
said
,
Isa.
25.
6.
3.
With
this
Self-Examination
must
be
joyned
Earnest
Prayers
to
the
Father
of
Lights
,
that
he
who
sees
in
secret
,
would
give
us
the
Spirit
of
Wisdom
and
Understanding
,
whereby
we
may
see
the
Errours
that
creep
in
the
Dark
,
and
are
not
so
palpable
as
others
are
.
And
he
that
hath
Courage
to
tell
his
God
,
Lord
,
thou
knowest
my
Heart
,
and
triest
my
Reins
;
and
thy
piercing
Eye
is
a
Discerner
of
the
Thoughts
and
Intentions
of
my
Inward
Man
.
Thou
knowest
,
I
do
not
wilfully
hide
any
thing
from
my self
;
and
I
am
so
far
from
harbouring
any
secret
Lust
,
or
Vanity
,
or
Corruption
,
that
it
is
the
ardent
Desire
of
my
Soul
,
that
thou
wouldst
discover
to
me
what
Impurity
,
what
Errour
,
what
Fault
lies
lurking
in
my
Breast
.
I
am
not
afraid
,
blessed
be
thy
Name
,
to
know
the
worst
of
my self
.
Let
down
,
I
pray
thee
,
some
of
thy
gracious
Beams
into
my
Heart
,
whereby
I
may
see
the
Defects
which
,
by
reason
of
my
Blindness
,
I
cannot
as
yet
discover
;
whatever
it
be
,
O
Lord
;
though
it
be
incorporated
with
my
Profit
or
Pleasure
,
or
with
my
very
Heart
,
I
am
resolved
to
tear
it
from
my
Soul
.
Let
me
but
see
it
;
and
,
with
that
Sight
,
give
me
Strength
,
and
Spiritual
Courage
,
and
it
shall
not
stay
in
that
House
which
thou
hast
pleased
to
chuse
for
thy
Habitation
.
He
that
thus
dares
address
himself
to
God
in
his
Self-Examination
,
discovers
the
Sincerity
of
his
Soul
.
The
preceding
Considerations
reduced
to
Practice
.
I
IF
it
be
necessary
to
examine
our selves
before
we
eat
and
drink
in
this
holy
Sacrament
,
then
certainly
the
Churches
heretofore
were
in
an
Errour
,
that
gave
the
holy
Communion
to
Children
.
They
did
it
already
,
in
St.
Cyprian's
Time
:
Innocent
I.
Pope
of
Rome
,
established
it
.
It
continued
down
to
St.
Austin's
Days
;
and
the
Custom
was
,
as
soon
as
the
Children
were
baptized
,
to
give
them
the
holy
Communion
.
Under
Charles
the
Great
,
about
the
Year
800.
after
Christ
,
they
did
not
only
admit
Infants
to
Communicate
in
the
Church
after
Baptism
,
but
kept
part
of
the
Eucharist
at
〈◊〉
,
to
give
it
to
dying
Children
.
To
this
purpose
,
●●segisu
of
Leig●
tells
us
of
a
Canon
made
about
that
●●e
,
viz.
That
the
Presbyter
,
or
Priest
,
should
always
have
●●charist
,
or
Sacrament
,
ready
,
that
in
case
a
Person
fell
sick
,
or
a
Child
should
be
taken
ill
suddenly
,
they
might
receive
,
and
not
die
without
the
Communion
.
Among
the
Aethiopian
Christians
,
the
Custom
continues
at
this
Day
;
and
they
give
the
Sacrament
to
Infants
,
as
soon
as
they
are
baptized
.
The
Christians
in
Moscovy
give
it
to
Children
of
Seven
Years
of
Age
,
because
they
think
,
that
about
that
time
Children
begin
to
commit
Actual
Sins
.
And
Hospinian
tells
us
of
a
Custom
in
Lorrain
,
Hospin
.
Hist.
Sacram
.
lib.
2.
cap.
2.
which
continued
yet
in
the
last
Century
,
amongst
some
Papists
,
as
a
Relick
of
that
ancient
Practice
of
Communicating
Infants
.
The
Priest
,
when
he
had
baptized
the
Infant
,
would
fetch
from
the
Altar
a
Consecrated
Wafer
,
and
,
having
taken
it
betwixt
his
two
Fingers
,
shew
it
to
the
People
;
when
he
had
done
,
put
it
up
again
in
the
Box
,
and
then
wash
his
two
Fingers
with
Wine
,
and
put
some
Drops
of
that
Wine
in
the
Infant
's
Mouth
.
But
,
as
ancient
,
and
as
common
as
this
Custom
was
,
to
give
Infants
the
holy
Communion
;
yet
the
Church
of
Rome
it self
was
at
last
ashamed
of
it
,
and
abolished
it
by
a
Canon
in
the
Council
of
Trent
.
Conc.
Trid.
Sess.
5.
cap.
4.
That
which
moved
some
of
the
Primitive
Churches
to
begin
this
Custom
,
was
,
that
Saying
of
Christ
,
Joh.
6.
53.
Except
ye
eat
the
Flesh
of
the
Son
of
Man
,
and
drink
his
Blood
,
ye
have
no
Life
in
you
.
This
made
them
think
it
absolutely
necessary
to
Salvation
;
and
,
that
Children
dying
in
their
Infancy
,
might
not
perish
,
they
gave
them
the
Sacrament
.
But
their
Mistake
lay
here
,
That
they
took
the
Spiritual
Eating
of
Christ's
Flesh
,
and
Drinking
his
Blood
,
by
a
lively
Faith
,
spoken
of
in
that
Chapter
,
for
Sacramental
Eating
and
Drinking
,
or
Eating
and
Drinking
in
the
holy
Sacrament
.
'T
is
evident
,
that
Christ
instituted
this
Sacrament
,
with
an
Intent
,
we
should
use
it
in
remembrance
of
him
;
which
Children
are
not
capable
of
,
much
less
of
Self-Examination
:
And
therefore
,
even
under
the
Law
,
though
Infants
were
circumcised
,
yet
they
were
not
admitted
to
eat
of
the
Passover
,
till
they
came
to
the
Use
of
their
Reason
.
Not
to
mention
,
that
this
Sacrament
being
designed
also
for
Reformation
of
our
Lives
,
which
Infants
have
no
Occasion
for
,
at
least
,
no
Sense
of
,
during
that
State
of
Innocence
;
they
can
receive
no
prejudice
by
not
Receiving
the
holy
Communion
,
seeing
there
is
not
that
Necessity
for
it
in
them
,
in
point
of
Amendment
of
Life
,
that
there
is
in
the
Adult
.
II.
Yet
,
from
the
Necessity
of
Self-Examination
before
this
Sacrament
,
we
may
very
rationally
infer
,
that
as
soon
as
young
People
are
able
to
examine
themselves
,
they
ought
to
come
to
the
holy
Communion
.
There
is
an
Emphasis
in
the
Apostle's
Words
,
mentioned
before
;
But
let
a
Man
examine
himself
,
and
so
let
him
eat
and
drink
:
Which
imports
,
not
only
that
a
Person
who
hath
examined
himself
,
may
come
;
but
withal
,
that
when
he
is
capable
of
examining
himself
,
he
ought
to
do
it
,
and
so
come
to
this
holy
Ordinance
.
I
reckon
,
that
as
soon
as
young
Men
and
Women
are
able
to
understand
what
Sin
,
and
what
Holiness
is
,
what
the
Design
of
Christ's
Death
is
,
and
what
Heaven
and
Salvation
means
,
they
are
capable
also
of
Self-Examination
;
and
consequently
,
of
coming
to
the
holy
Communion
:
And
if
the
Creator
be
fit
to
be
remembred
in
the
Days
of
our
Youth
,
the
Redeemer
of
Men
can
be
no
improper
Object
of
that
Remembrance
.
It
must
be
admitted
,
indeed
,
that
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
used
by
the
Apostle
,
in
the
Precept
of
Self-Examination
,
is
taken
from
Metallaries
,
and
Lapidists
,
or
Jewellers
,
that
make
a
very
strict
Examination
,
whether
the
Precious
Stone
be
truly
Oriental
,
or
no
;
and
whether
there
be
no
Flaw
in
it
:
And
though
it
(
being
a
Word
of
such
Import
)
implies
a
very
accurate
Search
into
our
Ways
,
and
nice
Care
to
be
found
worthy
;
which
Young
Men
of
Fourteen
,
or
Fifteen
,
or
Sixteen
,
may
be
supposed
,
not
so
very
capable
of
performing
;
yet
they
are
able
to
discern
such
Sins
as
they
find
forbidden
in
their
Catechism
,
and
have
been
taught
to
avoid
by
their
Parents
,
from
whom
they
have
learned
their
Duty
to
God
and
Man
.
And
,
as
the
Sins
of
that
early
Age
cannot
be
supposed
to
be
very
numerous
,
and
a
great
many
of
those
they
have
been
guilty
of
before
that
Age
,
were
committed
out
of
Ignorance
,
so
the
Examination
is
more
easily
performed
;
and
as
their
Age
and
Religion
advances
,
so
they
will
know
more
.
Their
early
Self-Examination
makes
way
for
early
Gravity
,
and
helps
to
ripen
their
Understandings
,
and
is
the
only
Way
to
prevent
their
falling
into
the
Vices
of
the
Age
;
and
if
any
thing
,
next
to
the
Grace
of
God
,
can
be
a
Charm
against
Infection
from
a
debauch'd
and
irreligious
World
,
this
is
most
likely
to
be
it
;
I
mean
,
this
Self-Examination
,
joyned
with
the
holy
Sacrament
,
for
which
it
is
intended
,
as
a
proper
Preparative
.
III.
It
is
not
enough
,
that
another
Person
hath
examined
us
,
or
doth
examine
us
;
but
we
our selves
must
take
pains
in
it
.
Ministers
,
and
Parents
,
and
Friends
,
by
examining
of
us
,
may
be
able
to
give
us
very
good
Directions
,
and
excellent
Instructions
,
how
we
are
to
order
our
Conversation
;
but
to
all
this
must
be
added
our
own
Labour
and
Diligence
,
to
see
whether
we
observe
those
Directions
,
whether
they
are
acceptable
to
us
,
how
we
relish
them
,
and
whether
we
intend
to
act
accordingly
.
Up
then
,
Christian
,
and
try
thy
Ways
:
Be
not
afraid
of
Labour
.
Labour
and
Food
,
saith
Philo
,
have
the
same
Vertue
;
for
,
as
upon
Food
a
Man's
whole
Life
depends
,
so
upon
Labour
also
depends
all
that
a
Man
can
call
good
.
Therefore
,
as
they
that
will
prolong
Life
,
do
not
neglect
their
Food
;
so
he
that
desires
any
real
or
solid
Good
,
must
not
be
afraid
of
Labour
.
As
Meat
is
very
troublesome
and
burthensome
to
a
weak
Stomach
,
that
hath
but
little
Natural
Heat
;
so
to
him
that
hath
but
little
Love
to
Christ
,
this
Labour
of
Self-Examination
will
be
burthensome
.
But
,
Christian
,
as
thou
hast
the
greatest
reason
to
love
the
Lord
Jesus
;
so
,
if
thou
lovest
him
to
any
purpose
,
both
this
and
other
Labours
will
appear
very
easie
;
for
Love
will
make
them
so
.
See
therefore
,
and
enquire
,
how
Concerns
stand
betwixt
God
and
thine
own
Soul
.
Shall
thy
Reason
lie
useless
?
Shall
that
excellent
Faculty
be
employed
in
searching
into
the
Accounts
of
thy
Shop
,
and
not
into
the
State
of
thy
better
Part
?
Is
it
not
worth
knowing
whether
thou
art
of
God
,
or
a
Child
of
the
Devil
?
And
whether
thou
hadst
rather
grovel
in
the
Dust
,
like
a
Muck-worm
,
or
elevate
thy
thy
Soul
,
and
fix
it
upon
Objects
,
which
Angels
desire
to
pry
into
?
Hath
God
given
thee
Power
to
examine
thy self
,
and
wilt
thou
neglect
that
Power
?
Though
thou
canst
not
Read
nor
Write
,
yet
thou
canst
think
,
and
think
whether
thy
Life
be
according
to
the
Holy
Rules
,
which
are
observed
by
other
conscientious
Christians
.
Through
this
examination
thou
mayst
come
to
see
,
what
God
hath
done
for
thy
Soul
;
and
if
he
hath
planted
there
an
abhorrency
of
that
which
is
evil
,
and
a
strong
affection
to
that
which
is
good
,
how
joyfully
mayst
thou
come
to
this
Holy
Table
,
and
expect
,
that
God
will
pour
Water
upon
him
,
that
is
Thirsty
,
and
Floods
upon
the
dry
Ground
,
and
that
thou
shalt
spring
up
,
as
among
the
Grass
,
and
as
the
Willows
by
the
Water-courses
,
Isai.
44.
3.
3.
He
that
comes
to
be
acquainted
with
himself
,
at
the
same
time
comes
to
be
acquainted
with
God
the
Father
,
and
his
Son
Jesus
Christ
.
This
is
true
Policy
;
and
as
he
is
the
greatest
Politician
in
Temporals
,
that
sees
afar
off
,
and
considers
the
events
of
things
,
and
upon
what
causes
they
depend
,
and
gives
counsel
accordingly
;
so
he
is
the
greast
Politician
in
Spirituals
,
that
studies
himself
,
acquaints
himself
with
his
own
heart
;
for
such
a
person
looks
further
than
his
present
profit
,
and
,
sensible
how
this
self-acquaintance
will
be
valued
one
day
,
counsels
himself
to
be
expert
in
that
Wisdom
;
For
it
is
certain
,
that
in
the
last
day
not
the
great
Scholarship
of
Men
,
not
their
improving
of
Arts
and
Sciences
,
not
their
skill
in
various
Languages
,
not
their
Ability
to
Discourse
well
,
not
their
volubility
of
Tongue
,
not
their
Rhetorical
and
Eloquent
Speaking
,
not
their
profound
Philosophy
,
nor
their
Diving
into
the
secrets
of
Nature
will
be
much
admired
.
These
things
did
well
for
this
World
,
and
might
be
serviceable
to
various
Sorts
and
Degrees
of
Men
:
But
if
Persons
,
with
all
these
Accomplishments
about
them
,
overlook'd
their
own
Hearts
,
cherished
Weeds
and
Vices
there
,
and
would
take
no
notice
of
them
,
their
Parts
and
Learning
will
not
stand
them
in
great
stead
in
that
Day
of
Retribution
.
The
poor
Christian
that
ransack'd
his
Soul
often
,
turned
over
the
Leaves
of
his
Conscience
,
that
spiritual
Book
,
on
purpose
to
see
his
own
Spots
and
Stains
,
and
wash
himself
clean
,
out
of
an
holy
Emulation
of
the
Purity
of
the
Lord
Jesus
,
he
will
be
counted
at
last
the
most
prudent
Man
,
that
had
the
quickest
Eye
,
and
a
Sight
sharper
than
an
Eagle
;
for
,
as
this
gives
him
a
Title
to
all
that
Christ
hath
purchased
,
and
the
rich
Blessings
laid
up
for
him
in
this
holy
Sacrament
;
so
,
in
the
last
Day
,
it
gives
him
full
Possession
of
all
the
Trophies
of
Christ's
Victory
.
The
PRAYER
.
O
God!
Thou
seest
the
secret
Recesses
of
my
Soul
!
Though
I
may
hide
my self
from
my self
,
yet
I
cannot
hide
my self
from
thee
,
whose
Sight
is
not
darkned
by
the
Night
,
nor
stopped
by
an
Object
intervening
,
nor
hindred
by
Walls
of
Brass
,
nor
weaken'd
with
the
greatness
of
the
Distance
.
O
Lord
!
Thou
hast
commanded
me
to
examine
my self
,
and
to
search
into
the
Sins
and
Errours
of
my
Life
!
What
Foes
I
have
,
and
how
many
there
be
that
rise
against
me
,
that
would
swallow
up
my
Soul
,
and
devour
it
;
that
I
may
secure
my self
against
their
Rage
,
by
taking
Sanctuary
at
the
Death
of
my
ever
blessed
Redeemer
,
the
Lord
Jesus
!
O
Lord
,
I
am
very
apt
to
do
thy
Work
negligently
;
I
am
apt
to
do
it
by
halves
,
and
superficially
,
and
without
any
regard
to
its
weight
and
moment
!
Thou
that
knowest
my
Dulness
,
my
Backwardness
,
and
my
Hypocrisie
,
deliver
me
,
I
beseech
thee
,
from
my self
;
and
make
me
Partaker
of
that
Light
,
whereby
thou
meanest
to
discover
the
Sins
of
Men
in
the
last
Day
,
when
they
come
to
appear
before
thy
Tribunal
.
By
that
Light
they
will
see
every
Deformity
,
every
Enormity
,
every
Exorbitance
of
their
Outward
and
Inward
Man
.
That
will
discover
to
them
,
what
they
have
long
ago
forgotten
;
and
manifest
to
them
,
what
,
for
many
Years
,
they
have
not
thought
of
.
That
will
shew
them
every
Errour
of
their
Lives
,
to
their
Confusion
and
Amazement
.
That
will
make
them
see
their
Faults
so
evidently
,
and
so
distinctly
,
that
they
will
not
be
able
to
deny
them
,
but
be
forced
to
render
themselves
Prisoners
to
thy
Justice
.
That
will
undeceive
them
in
their
fond
Opinions
of
their
Sins
,
and
pull
away
the
Varnish
they
have
put
upon
them
,
and
make
them
appear
in
their
native
Hue
and
Blackness
.
Oh
,
vouchsafe
me
that
Light
in
some
measure
now
,
that
I
may
not
deceive
mine
own
Soul
:
Make
me
Partaker
,
withal
,
of
the
Zeal
of
thy
Justice
,
and
of
that
Hatred
thou
bearest
against
Sin
,
that
I
may
hate
my
Sins
,
as
thou
dost
hate
them
.
I
desire
to
do
all
things
in
thy
Name
,
and
by
thy
Assistance
.
I
would
willingly
come
to
that
Sincerity
thou
so
much
delightest
in
.
Oh!
Guide
my
Steps
;
and
if
I
take
false
Measures
,
put
me
in
the
right
Way
again
.
Oh!
Let
me
not
swerve
from
thy
Commandments
.
Let
my
Confusion
be
continually
before
me
,
that
I
may
humble
my self
under
thy
mighty
Hand
,
and
may
be
exalted
in
due
time
,
through
Jesus
Christ
our
Lord.
Amen
▪
CHAP.
XXIV
.
Of
judging
our selves
,
the
Third
Preparative
Duty
,
in
order
to
our
worthy
Receiving
of
the
Blessed
Sacrament
.
The
CONTENTS
.
Judging
our selves
,
contains
three
Acts
;
Confession
of
Sin
,
Self-Condemnation
,
and
inflicting
Judgments
on
our Selves
.
The
Nature
of
these
Acts
explained
.
This
judging
our selves
,
proved
to
be
pleasing
to
God
.
What
it
is
that
makes
it
so
.
Confession
of
Sins
,
if
rightly
performed
,
is
a
great
Work
.
Men
are
loth
to
confess
those
Sins
,
which
they
are
loth
to
leave
.
Carnal
Men
wonder
at
the
great
stir
,
that
some
Penitents
make
.
In
inflicting
Judgments
on
our selves
,
the
Word
of
God
must
be
made
our
Rule
.
The
Prayer
.
I.
I
Mention
this
Judging
of
our selves
,
as
a
Duty
preparatory
for
the
Holy
Sacrament
,
because
it
is
certain
,
that
St.
Paul
makes
it
so
.
1
Cor.
11.
31.
If
we
would
judge
our selves
,
we
should
not
be
judged
.
God's
judging
of
us
,
or
proceeding
to
Judgment
against
us
,
hath
in
all
Ages
appeared
very
terrible
to
good
Men
,
because
it
speaks
his
Anger
,
and
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
.
Heb.
10.
31.
And
therefore
David
doth
so
often
deprecate
God's
Judgment
,
particularly
,
Psal.
143.
2.
Enter
not
into
Judgment
with
thy
servant
,
for
in
thy
sight
no
man
living
shall
be
justified
:
And
Psal.
119.
120.
My
flesh
trembles
for
fear
of
thee
,
and
I
am
afraid
of
thy
Judgments
.
And
,
Psal.
66.
3.
How
terrible
art
thou
in
thy
Works
,
or
Judgments
!
And
though
,
Psal.
26.
1.
he
prays
,
Judge
me
,
O
God
;
yet
,
by
that
,
he
means
no
more
,
than
that
God
would
plead
his
Cause
,
and
vindicate
his
Innocence
,
which
was
abused
,
bespatter'd
,
and
oppress'd
,
by
his
Enemies
.
God's
judging
of
us
,
differs
very
much
from
judging
our selves
;
and
when
we
are
exhorted
to
judge
our selves
,
it
is
not
to
oblige
us
,
to
beg
of
God
to
send
Judgments
upon
us
;
but
it
is
to
do
something
,
whereby
the
Judgment
of
God
,
we
have
deserved
,
may
be
prevented
and
averted
;
and
upon
attending
to
the
scope
and
drift
of
the
Apostle
in
that
Advice
,
we
shall
find
,
that
it
consists
,
partly
in
accusing
our selves
,
and
confessing
our
faults
,
partly
in
condemning
our selves
for
the
faults
we
have
committed
,
and
partly
in
exercising
acts
of
Justice
,
and
executing
Judgment
upon
our selves
,
of
which
we
are
to
speak
in
order
.
II.
The
First
Act
of
judging
our selves
,
is
,
confessing
our
Sins
,
and
accusing
our selves
,
and
Act
very
proper
after
Self-Examination
;
confessing
,
I
mean
,
such
Sins
,
as
,
upon
strict
examination
,
we
find
our selves
to
have
been
guilty
of
,
without
being
afraid
of
giving
our selves
Names
too
harsh
,
and
too
reproachful
.
It
's
true
,
no
Man
is
obliged
to
accuse
himself
of
Sins
he
was
never
guilty
of
;
and
to
charge
our selves
with
the
guilt
of
Fornication
,
or
Adultery
,
or
Murther
,
or
Blasphemy
,
or
Theft
,
&c.
which
,
through
the
restraining
Grace
of
God
,
we
never
thought
of
,
and
have
been
strangers
to
,
is
,
to
tell
God
a
lye
,
except
we
understand
those
Sins
in
a
Spiritual
Sense
;
and
,
in
this
case
,
a
Man
or
Woman
may
say
,
they
have
been
guilty
of
Adultery
,
by
departing
wickedly
from
their
God
,
whom
they
were
solemnly
Marry'd
,
and
joyn'd
to
,
in
Baptism
,
and
the
Supper
of
the
Lord
,
and
by
doting
upon
a
miserable
transitory
World
,
which
St.
James
calls
Spiritual
Adultery
,
Jam.
4.
4.
And
,
upon
this
account
,
a
Man
may
say
,
he
hath
been
guilty
of
Blasphemy
,
in
dishonouring
the
Gospel
by
his
vain
and
wicked
Life
,
whereby
he
he
hath
given
occasion
to
the
Enemies
of
the
Lord
to
blaspheme
him
,
and
speak
evil
of
Religion
;
and
,
after
the
same
manner
,
he
may
justly
accuse
himself
of
Murder
,
if
he
have
often
stabb'd
his
Neighbour's
Reputation
by
Slanders
,
Reproaches
,
and
evil
surmises
against
him
,
and
disparaging
of
him
to
those
,
from
whom
he
expected
signal
kindnesses
:
But
,
set
aside
this
Spiritual
Sense
,
a
Man
is
not
obliged
by
any
Law
of
God
,
to
confess
,
that
he
hath
been
formally
guilty
of
sins
he
never
committed
to
his
best
remembrance
;
but
in
those
he
hath
actually
run
into
,
either
wilfully
,
or
by
surprize
,
he
ought
to
be
his
own
severe
accuser
,
especially
to
God
,
whom
he
hath
thereby
grievously
offended
;
and
he
truly
judges
himself
,
that
,
upon
a
deep
search
of
his
Heart
,
finding
what
Precepts
of
the
Gospel
he
hath
wittingly
acted
against
,
cries
out
,
Lord
!
I
have
been
that
rotten
Sheep
of
thy
Flock
,
which
,
by
my
ill
example
,
hath
infected
other
!
I
have
been
that
Viper
thou
hast
put
into
thy
Bosom
,
and
which
hath
threatned
death
to
those
Bowels
that
gave
it
life
;
and
been
a
Rebel
,
by
my
monstrous
ingratitude
,
to
my
Father
which
is
in
Heaven
!
I
have
been
that
Prodigal
,
that
hath
run
away
from
his
Father's
House
,
and
travell'd
into
a
far
Country
,
as
far
as
Hell
it self
!
I
have
been
that
Fool
,
that
mad
Man
,
that
hath
said
to
his
Soul
,
Thou
hast
Goods
laid
up
for
many
years
,
eat
and
drink
,
and
be
merry
!
I
have
been
that
Satan
,
that
Adversary
,
that
have
savoured
the
things
that
be
of
Men
,
more
than
the
things
which
be
of
God!
I
have
been
that
bewitch'd
Creature
,
that
have
begun
in
the
Spirit
,
and
thought
to
end
in
the
Flesh
!
I
have
been
that
Judas
,
that
have
betray'd
the
Son
of
Man
with
a
kiss
!
I
have
been
that
brutish
Man
,
that
,
by
my
careless
life
,
have
as
good
as
said
,
The
Lord
sees
not
,
neither
will
the
God
of
Jacob
regard
is
!
O
that
I
had
Wings
like
a
Dove
,
for
then
would
I
fly
away
,
and
bewail
my
folly
in
some
Wilderness
!
But
in
this
Confession
,
or
Self-accusation
,
some
necessary
Rules
must
be
observed
.
1.
A
Man
must
not
content
himself
with
general
Confessions
,
but
,
in
the
Accusation
,
descend
to
particular
Errors
and
Neglects
of
his
Life
.
General
Confessions
do
well
in
Publick
Liturgies
,
and
Offices
of
the
Church
,
in
which
a
whole
Congregation
is
to
joyn
;
but
in
private
,
the
case
very
much
alters
.
The
Church
,
according
to
the
old
saying
,
non
junicat
de
occultis
,
judges
not
of
secret
things
,
and
knows
not
what
particular
Sins
every
Man
is
guilty
of
,
and
one
may
have
stain'd
his
Soul
with
certain
Sins
,
which
another
hath
not
;
and
there●ore
,
wisely
prescribes
only
general
acknowledgments
of
Offences
,
that
the
whole
Assembly
may
comply
with
the
Duty
;
but
in
private
every
Man
knows
,
or
may
know
,
where
the
Shooe
doth
most
pinch
him
,
and
therefore
,
here
particular
Confessions
are
necessary
:
He
that
in
private
contents
himself
with
General
Confessions
,
shews
no
great
desire
to
be
better
;
and
notwithstanding
his
Confessions
,
may
allow
himself
in
abundance
of
Sins
,
and
miscarry
,
and
perish
,
for
all
his
general
Confessions
.
But
he
that
in
his
Confessions
specifies
the
particular
Acts
,
wherein
he
hath
walk'd
contrary
to
God
,
discovers
an
earnest
desire
to
grow
in
Grace
;
and
,
in
this
,
St.
Paul
shews
us
an
example
,
1
Tim.
1.
13.
where
he
doth
not
say
,
I
have
been
a
great
Sinner
,
but
a
Blasphemer
,
spoke
ill
of
the
way
to
Life
,
a
Persecuter
,
afflicted
,
oppressed
,
and
made
havock
of
the
Churches
of
God
,
injurious
,
done
great
injuries
to
St.
Stephen
,
and
to
abundance
of
other
Christians
.
In
a
word
,
such
a
person
,
by
his
particular
Confession
,
deals
faithfully
with
his
own
Soul
,
and
,
by
mentioning
the
particular
Diseases
that
annoy
him
,
manifests
his
earnest
desire
of
a
Cure
,
whereas
General
Confessions
leave
the
Soul
ignorant
,
dull
,
careless
,
and
unaffected
with
the
great
Concerns
of
Salvation
.
And
tho'
a
person
,
every
time
he
accuses
himself
,
or
confesses
his
Errors
,
is
not
bound
to
enumerate
all
the
particular
Sins
of
his
Life
he
can
charge
his
Memory
with
,
yet
if
he
never
did
it
before
,
it
's
fit
he
should
do
it
,
at
least
when
first
he
receives
the
Holy
Sacrament
,
and
at
other
times
,
confess
such
fins
,
as
he
finds
himself
most
inclin'd
to
,
and
most
apt
to
harbor
in
his
Bosom
.
2.
These
Confessions
must
be
accompanied
,
especially
the
Confessions
before
the
Sacrament
,
with
aggravations
of
our
Offences
,
and
with
shame
and
confusion
of
Face
.
I
joyn
these
two
together
,
because
aggravating
of
them
is
the
cause
of
that
confusion
,
and
he
that
reflects
in
his
Confessions
,
what
light
,
what
knowledge
,
what
checks
of
Conscience
,
what
motions
of
God's
Spirit
,
what
goodness
of
God
,
what
mercy
,
what
patience
,
what
promises
,
what
threatnings
,
he
hath
sinn'd
against
,
what
time
he
hathlost
,
what
opportunities
he
hath
neglected
,
what
a
gracious
,
what
a
merciful
God
he
hath
offended
,
even
love
it self
,
and
sweetness
,
and
beauty
it self
,
and
what
blessings
,
what
priviledges
,
what
advantages
,
what
offers
he
hath
slighted
,
will
find
himself
obliged
,
to
have
very
low
and
mean
thoughts
of
himself
.
This
was
the
Publican's
case
,
Luke
18.
13.
Who
standing
afar
off
,
would
not
lift
up
so
much
as
his
Eyes
to
Heaven
,
but
smote
upon
his
Breast
,
saying
,
God
be
merciful
to
me
a
Sinner
.
He
was
ashamed
,
and
confounded
.
His
Conscience
told
him
,
how
unworthily
he
had
dealt
with
his
Creator
,
how
strangely
he
had
carried
himself
to
God
,
his
best
and
greatest
Friend
,
how
unthankful
,
and
how
base
,
he
had
been
to
his
most
gracious
Benefactor
,
and
how
strangely
he
had
carried
himself
to
the
best
of
Beings
.
He
was
confounded
with
the
thoughts
of
his
vileness
,
and
conscious
of
his
guilt
,
he
●ast
his
eyes
to
the
ground
,
unable
to
look
his
offended
Father
in
the
Face
.
His
Heart
was
full
of
grief
,
Sorrow
fate
heavy
on
his
Soul
;
and
though
his
Tongue
could
not
express
his
particular
acts
of
injustice
,
oppression
,
pride
,
anger
,
and
greediness
after
the
World
,
yet
his
Mind
confess'd
them
,
thought
of
them
,
his
Heart
was
ready
to
break
at
the
dismal
sight
,
and
this
was
a
very
acceptable
Confession
.
3.
These
Confessions
must
be
joyned
with
invincible
purposes
,
to
endeavour
after
a
better
and
more
Spiritu-Temper
.
So
the
wise
Man
tells
us
:
He
that
confesses
his
Sins
,
and
forsakes
the●
,
shall
find
mercy
,
Prov.
28.
13.
Without
this
Qualification
,
our
Confessions
are
mere
Lip-services
,
and
rceive
not
one
gracious
Look
from
above
,
nay
,
are
accounted
no
better
than
Israel's
Devotion
,
Hos.
10.
1.
Israel
is
an
empty
Vine
;
He
brings
forth
fruit
unto
himself
:
Why
unto
himself
?
The
reason
is
,
because
,
in
that
fruit
,
he
aim'd
not
so
much
at
God's
Glory
,
as
his
own
Profit
:
Nor
was
any
Person
the
better
for
it
,
the
design
was
selfish
,
it
was
just
to
satisfie
the
present
terror
within
,
no
love
of
God
lay
at
the
bottom
,
the
ground
of
all
was
self-love
,
and
God
had
nothing
to
do
with
it
.
The
same
may
justly
be
said
of
him
that
confesses
,
but
is
not
concern'd
,
whether
his
Flesh
be
subdued
to
the
Spirit
,
or
not
.
Such
a
Confession
is
his
own
invention
,
it
is
not
that
Confession
which
God
requires
.
If
he
confesses
,
it
must
not
be
to
himself
,
for
God
regards
it
not
;
and
indeed
,
till
this
actual
endeavour
to
forsake
them
is
added
to
the
Confession
,
our
Sins
continue
still
in
God's
Books
of
Accompt
,
look
still
as
black
as
ever
,
not
one
of
them
is
blotted
out
,
for
the
enmity
against
God
is
still
maintained
,
and
whilst
that
lasts
,
it
naturally
follows
,
that
God
and
we
cannot
be
friends
.
III.
The
second
act
of
judging
our selves
,
is
,
upon
this
Confession
to
condemn
our selves
.
And
indeed
,
if
the
Soul
be
truly
awake
,
and
the
Heart
sincerely
sensible
of
its
errors
and
miscarriages
,
the
Penitent
cannot
but
condemn
himself
,
and
acknowledge
,
that
the
Judgments
threatned
in
the
word
of
God
,
are
due
to
him
,
and
cry
;
Ah!
my
God
,
and
my
Lord
!
Who
shall
deliver
me
from
the
Body
of
this
death
,
from
this
confluence
of
Misery
!
I
have
deserv'd
with
Adam
,
to
be
thrown
out
of
Paradise
,
and
to
be
for
ever
forbid
eating
of
the
Tree
of
Life
!
I
have
deserv'd
to
drown'd
with
the
first
World
,
or
to
be
consumed
for
ever
as
Sodom
and
Gomorrah
.
I
have
deserved
the
sudden
and
unnatural
death
of
Nadab
and
Abihu
;
to
be
stoned
with
Achan
;
to
be
struck
with
Leprosie
,
as
Miriam
;
to
be
swallowed
up
●live
by
the
Earth
,
as
Dathan
and
Abiram
.
I
have
deserv'd
Manasseh's
Prison
,
and
Zedekiah's
Chains
,
and
,
what
is
worse
,
the
everlasting
Chains
of
Darkness
.
I
acknowledge
,
that
I
have
deserved
,
it
should
be
more
tolerable
for
Infidels
in
the
Great
Day
,
than
for
me
;
for
I
have
seen
the
mighty
works
of
God
,
and
continu'd
a
stranger
to
Repentance
.
I
have
deserved
to
be
called
upon
at
Midnight
,
as
that
careless
Man
,
Thou
Fool
,
this
Night
thy
Soul
shall
be
required
of
thee
,
and
whose
shall
be
,
which
thou
hast
provided
?
To
this
Wretch
,
that
is
before
thee
,
belongs
nothing
but
Wrath
and
Indignation
.
On
this
Head
of
mine
,
thou
mightest
justly
discharge
the
Ordinance
of
Justice
,
and
pour
out
the
Vials
of
thy
Wrath
!
On
me
,
thou
mightest
justly
rain
snares
,
and
Fire
,
and
Brimstone
.
I
have
deserv'd
to
be
plagued
with
Diseases
,
tormented
with
grievous
Pain
,
haunted
by
panick
Terrors
.
If
any
of
these
Judgments
do
not
fall
upon
mee
,
it
is
thy
Patience
,
not
my
Goodness
,
and
I
may
wonder
I
have
escaped
them
all
this
while
.
I
have
deserved
to
be
made
a
Prey
to
that
Devil
,
whose
Temptations
I
have
swallow'd
with
Greediness
.
Instead
of
rejoycing
over
me
to
build
me
up
,
thou
mightest
justly
rejoyce
over
me
,
to
destroy
me
.
Justly
,
O
Lord
,
thou
mightest
send
upon
me
trembling
of
Heart
,
and
fainting
of
Eyes
,
and
sorrow
of
Mind
.
I
have
deserv'd
,
that
my
Life
should
hang
in
doubt
before
me
,
that
I
should
fear
day
and
night
,
that
,
in
the
Morning
I
should
say
,
Would
God
it
were
Even
,
and
at
Even
,
Would
God
it
were
Morning
.
Mercy
,
Lord
,
I
have
deserved
none
.
The
Crums
that
fall
from
thy
Table
,
are
Blessings
too
good
for
me
;
if
I
deserve
any
thing
,
it
is
thy
Rod
,
thy
Scourges
,
thy
Waves
,
thy
Billows
,
and
a
horrible
Tempest
.
To
condemn
,
is
the
proper
act
of
a
Judge
,
and
he
that
thus
condemns
himself
,
judges
himself
.
IV.
The
third
act
of
Judging
our selves
,
is
,
to
inflict
Judgments
upon
our selves
.
By
which
,
I
do
not
mean
maiming
or
wounding
our selves
,
or
cutting
off
an
Arm
,
or
a
Leg
,
or
whipping
our selves
,
but
inflicting
such
Judgments
on
our selves
for
the
Sins
we
have
been
guilty
of
,
and
so
often
fallen
into
,
as
are
neither
hurtful
to
the
Body
,
nor
unprofitable
,
nor
prejudicial
to
the
Soul
,
but
serve
rather
to
bring
the
Soul
into
an
excellent
temper
.
These
Judgments
,
though
the
design
of
them
is
to
meliorate
the
Soul
,
yet
they
are
in
a
great
measure
to
be
inflicted
on
the
Body
,
because
the
Body
tempts
the
Soul
to
great
extravagancies
,
and
by
presenting
a
thousand
pleasant
Objects
to
her
,
leads
her
into
Nets
,
and
Snares
,
and
Dangers
.
The
Judgment
therefore
must
be
laid
upon
that
part
,
which
is
the
tempter
,
and
that
being
under
restraint
,
the
Soul
may
more
freely
move
toward
her
Center
,
God
blessed
for
evermore
.
It
's
true
,
naturally
,
no
Man
hates
his
own
Flesh
,
but
cherishes
it
,
and
makes
much
of
it
;
but
Grace
,
and
the
Gospel
,
teaches
us
to
treat
it
with
greater
rigour
.
To
be
too
fond
of
the
Body
,
in
St.
Bernard's
sense
,
is
a
Charity
which
destroys
Charity
,
a
Mercy
which
is
full
of
Cruelty
,
for
this
is
to
serve
the
Body
,
in
order
to
kill
the
Soul
;
Is
this
Charity
,
saith
he
,
to
tender
the
Body
and
to
neglect
the
Soul
?
To
caress
the
Handmaid
,
and
to
let
the
Mistress
starve
?
Let
no
Man
think
,
that
for
being
thus
merciful
,
he
will
ever
obtain
mercy
.
So
that
the
Flesh
and
Body
are
to
be
treated
as
a
wild
or
unruly
Horse
,
if
we
curb
him
not
,
he
will
give
us
a
fall
.
Our
Bodies
are
greater
Enemies
than
we
are
aware
;
they
are
friends
too
,
but
the
hurt
they
do
too
often
to
our
Souls
,
shews
,
they
are
greater
Enemies
than
Friends
,
and
therefore
the
Fathers
do
so
often
call
the
Flesh
,
the
Grave
of
the
Soul
;
a
Prison
,
where
we
are
held
Captive
;
and
a
Dungeon
,
where
we
sit
in
Darkness
.
The
Platonists
used
to
say
,
that
our
Souls
,
deriving
their
Original
from
Heaven
,
are
sent
into
this
World
to
shew
forth
the
Praises
of
God
here
on
Earth
,
as
the
Angels
do
in
Heaven
:
but
the
Body
,
the
Soul
is
in
,
is
a
kind
of
Inchanted
Castle
,
in
which
the
Soul
,
through
the
flatteries
of
the
Flesh
,
forgetting
too
often
her
nobler
Extraction
,
is
diverted
from
her
glorious
Designs
,
and
debased
to
vile
Employs
:
And
to
this
purpose
,
Seneca
,
That
the
Body
is
the
weight
and
punishment
of
the
Soul
,
lying
heavy
upon
it
ready
to
link
it
,
and
putting
Shackles
upon
her
,
if
Philosophy
do
not
make
a
Reformation
.
The
Body
therefore
,
being
such
a
treacherous
Servant
,
must
feel
the
effects
of
our
Justice
,
as
it
hath
been
the
great
instrument
of
the
Sins
we
have
committed
,
that
it
may
be
more
modest
in
its
Desires
.
And
accordingly
we
find
,
that
good
Men
in
all
Ages
,
when
they
have
sate
as
Judges
upon
themselves
,
to
shew
their
detestation
of
the
Sins
they
have
been
guilty
of
,
have
inflicted
Judgments
on
that
part
,
which
is
most
sensible
of
any
thing
that
is
uneasie
,
not
out
of
any
ill
will
to
it
,
for
it
is
God's
Creature
,
but
to
preserve
both
Body
and
Soul
unto
Salvation
.
So
David
punish'd
himself
for
his
Sins
,
sometimes
by
mingling
his
Drink
with
Weeping
,
Psal.
102.
9.
Sometimes
by
making
Sackcloth
his
Garment
,
Psal.
69.
11.
Sometimes
by
weakening
his
Knees
with
Fasting
and
Prayer
,
Psal.
109.
24.
Sometimes
by
making
his
Bed
swim
with
Tears
,
Psal.
6.
6.
Sometimes
by
great
acts
of
Self-denial
,
as
overcoming
Shimei'
s
Malice
with
Patience
and
Meekness
,
2
Sam.
16.
10.
And
delivering
him
,
that
without
cause
was
his
Enemy
,
Psal.
7.
4.
And
keeping
Fasts
and
Humiliation
Days
,
for
the
recovery
of
those
that
were
his
Enemies
,
Psal.
35.
13.
Sometimes
by
lying
all
Night
upon
the
Earth
,
or
Floor
,
2
Sam.
12.
16.
Sometimes
by
rising
at
Midnight
to
praise
God
,
Psal.
119.
61.
So
the
Penitent
Publican
punish'd
himself
by
a
violent
smiting
his
Breast
,
Luke
16.
13.
So
Mary
Magdalen
punished
her self
,
by
washing
the
Feet
of
the
Lord
Jesus
with
her
Tears
,
and
wiping
them
with
the
Hair
of
her
Head
,
Luke
7.
37.
So
Zacheus
punish'd
himself
,
by
giving
the
halfe
of
his
Goods
to
the
Poor
,
and
by
fourfold
Restitution
,
Luke
19.
7.
So
St.
Paul
punished
himself
,
by
keeping
under
his
Body
,
and
bringing
it
into
subjection
,
1
Cor.
9.
27.
By
making
himself
a
Servant
to
all
,
that
he
might
gain
the
more
,
1
Cor.
9.
19.
By
labouring
Day
and
Night
that
he
might
not
be
chargeable
to
the
Church
,
1
Thess.
2.
9.
By
denying
himself
in
Marriage
,
1
Co.
9.
5.
So
Daniel
punished
himself
for
his
own
and
his
People's
Offences
,
three
Weeks
together
,
by
eating
no
pleasant
Bread
,
by
avoiding
Flesh
and
Wine
,
and
forbearing
to
anoint
himself
,
Dan.
10.
2
,
3.
So
the
Primitive
believers
punished
themselves
by
various
Self-denials
in
the
Pleasures
,
Satisfactions
,
and
Recreations
of
the
Flesh
,
and
of
the
World
,
thereby
to
express
their
Anger
,
either
against
Sin
in
general
,
or
against
some
particular
Sins
they
had
run
into
.
But
the
most
usual
Judgment
that
good
Men
have
ever
inflicted
on
themselves
,
as
a
Testimony
of
their
Displeasure
against
themselves
,
for
offending
God
,
hath
been
Fasting
and
Prayer
,
or
chastening
their
Flesh
by
frequent
Fasts
spent
in
deprecations
of
God's
Judgments
,
and
in
other
exercises
of
Humiliation
,
and
when
Men
have
said
to
them
,
Why
are
you
so
cruel
,
as
not
to
spare
your
Flesh
?
They
have
answered
,
We
spare
,
or
use
it
,
as
we
do
the
Earth
,
which
we
plough
and
cut
with
Coulters
,
that
it
may
bring
forth
more
Fruit.
V.
This
judging
our selves
in
all
its
acts
,
is
certainly
very
pleasing
to
God
,
especially
before
we
come
to
the
Holy
Communion
,
else
St.
Paul
would
never
have
told
us
,
in
the
passage
mentioned
in
the
beginning
of
this
Chapter
,
that
,
by
doing
so
,
we
do
put
a
stop
to
God's
judging
of
us
.
So
that
we
have
reason
to
believe
,
that
God
,
upon
our
accusing
our selves
,
or
humble
Confessions
,
stops
the
mouth
of
the
Accuser
of
our
Brethren
,
which
is
open
against
us
;
who
this
is
,
we
may
learn
from
Rev.
12.
10.
even
the
Devil
,
who
brings
severe
Accusations
against
us
before
God
night
and
day
;
and
as
he
wants
neither
Wit
nor
Malice
to
do
it
,
so
we
have
an
instance
of
it
in
the
History
of
Job
,
Chap.
1.
Ver.
9.
Where
appearing
among
the
Sons
of
God
,
whether
wrapt
up
in
a
dark
Cloud
,
or
in
the
form
of
an
Angel
of
Light
,
is
not
said
,
but
among
the
Angels
,
that
gave
an
account
of
their
Negotiations
here
on
Earth
,
to
God
,
he
appear'd
;
and
as
those
Ministring
Spirits
were
commending
Job
for
his
exemplary
Virtue
,
so
he
,
displeased
at
the
fair
Character
,
immediately
seeks
to
blast
and
sully
it
,
by
aspersions
and
misconstructions
;
and
thus
,
we
must
suppose
he
deals
with
other
persons
that
have
the
same
inclinations
to
Virtue
,
for
those
Examples
are
recorded
in
Scripture
,
not
only
to
tell
us
what
happened
just
at
such
a
time
,
but
what
will
happen
in
future
Ages
,
under
the
same
Circumstances
.
And
therefore
,
though
our
actions
be
never
so
innocent
,
nay
,
though
our
good
Works
be
never
so
sincere
,
yet
they
shall
not
want
his
false
Glosses
,
and
Comments
,
and
Misconstructions
;
and
where
our
Actions
are
ill
,
we
must
expect
,
he
will
aggravate
them
,
make
them
worse
,
and
blacken
them
,
to
an
high
degree
.
But
where
the
Penitent
says
all
the
ill
he
can
of
himself
,
gives
as
bad
a
description
in
a
manner
of
himself
,
as
the
Enemy
can
do
;
prostrates
himself
before
God
,
grants
all
that
is
brought
against
him
by
the
Devil
,
with
any
colour
of
Truth
,
is
so
for
far
from
palliating
his
Follies
,
that
he
unfolds
and
lays
them
open
before
God
,
and
makes
as
full
a
Narrative
of
them
as
he
can
,
pleads
guilty
to
all
that
is
laid
at
his
door
.
This
ingenuous
accusation
or
confession
,
dashes
the
Devil's
attempts
,
and
at
the
sight
of
it
,
the
Bowels
of
Almighty
Mercy
yearn
and
melt
,
and
the
Enemy
is
bid
to
spare
his
pains
;
and
the
Accusations
that
drop
from
the
Penitent's
Mouth
,
are
much
sweeter
in
the
ears
of
God
,
than
those
,
which
the
base
Foe
brings
forth
from
an
envious
and
malicious
Breast
.
This
self-accusation
,
in
the
Penitent
,
is
pleasing
Rhetorick
in
Heaven
;
God
hears
the
humble
Orator
,
is
delighted
with
his
sincerity
,
and
charges
the
Enemy
to
hold
his
Peace
.
And
as
this
self-accusation
renders
the
accusations
of
the
Devil
against
us
ineffectual
,
so
our
condemning
our selves
blots
out
the
Hand-writing
that
is
against
us
,
and
makes
void
the
sentence
of
Condemnation
our
Sins
have
deserv'd
,
and
this
is
to
conform
to
God's
Justice
,
as
well
as
to
his
Precepts
;
God
looks
upon
our
Sins
,
as
having
deserv'd
unquenchable
Fire
;
and
,
by
his
Conscience
,
tells
the
Sinner
,
Thou
art
an
Heir
of
Damnation
,
and
a
Child
of
Wrath
;
and
where
the
Sinner
eccho's
the
Thunder
of
God
,
and
answers
in
the
same
Voice
and
Language
of
Condemnation
,
is
both
sensible
,
and
owns
,
that
he
hath
deserv'd
the
Punishment
that
Rebels
do
;
this
makes
admirable
Musick
in
Heaven
,
Musick
so
delightful
,
that
God
changes
the
voice
of
Terror
into
a
still
one
,
and
the
Accents
of
Wrath
into
softer
strains
of
Mercy
.
In
this
Self-condemnation
,
if
it
be
hearty
,
God
hath
his
end
;
for
when
he
threatned
the
Sinner
with
Condemnation
,
it
was
to
oblige
him
to
condemn
himself
;
the
End
being
gain'd
,
God's
Condemnation
ceaseth
,
and
,
as
it
was
at
Athens
,
a
free
and
ingenuous
confession
of
a
fault
saved
the
Malefactor's
Life
;
so
this
condemning
our selves
and
throwing
a
black
Stone
into
the
Box
against
our selves
,
renders
God
so
favourable
,
as
to
let
us
draw
out
a
white
one
,
the
sign
of
a
gracious
Absolution
;
our
adjudging
our selves
to
the
everlasting
Prison
,
frees
us
from
it
,
and
our
sentence
against
our selves
,
makes
so
great
an
alteration
in
God's
Sentence
against
us
,
that
Justice
gives
place
to
Mercy
,
the
Judge
descends
from
the
Tribunal
,
gives
us
his
hand
,
and
talks
of
nothing
less
,
than
gathering
us
with
everlasting
kindness
.
The
same
must
be
affirmed
of
inflicting
Judgments
upon
our selves
.
It
is
of
that
power
,
that
even
the
Temporal
Judgments
,
which
were
design'd
against
us
,
are
either
with-held
,
or
remov'd
upon
it
;
or
if
not
all
,
yet
such
as
would
have
been
most
afflictive
and
painful
,
and
most
durable
;
in
doing
so
,
we
do
that
which
God
would
have
done
,
and
doing
it
voluntarily
,
and
of
our
own
accord
,
we
escape
the
Judgment
of
God
:
For
God
having
a
mind
to
stop
us
in
our
sinful
career
,
intended
to
deprive
us
of
our
ease
,
either
by
Sickness
,
or
by
Losses
,
or
some
other
trouble
and
disaster
;
and
since
we
voluntarily
deprive
our selves
of
our
ease
and
quiet
,
and
sensual
satisfaction
and
repose
,
by
inflicting
something
that
's
irksome
to
Flesh
and
Blood
upon
our selves
,
God
looks
,
as
it
were
,
upon
his
Judgment
,
as
needless
,
and
supersedes
it
.
The
King
of
Israel
1
King
.
21.
27.
makes
but
an
external
shew
of
afflicting
himself
,
and
he
got
the
fearful
Judgment
threatned
him
by
Elijah
,
transferr'd
from
himself
to
his
wicked
Posterity
;
what
then
may
we
think
of
these
Acts
of
vindictive
Justice
upon
our selves
,
if
the
Heart
joyn
with
the
outward
Man
,
and
the
Soul
bear
her
share
in
the
Mortification
,
as
well
as
the
Body
.
How
the
Pagan
King
of
Niniveh
,
his
Nobles
,
and
his
People
,
punish'd
themselves
for
their
sins
,
is
graphically
described
,
Jon.
3.
6
,
7
,
8
,
9.
And
what
follows
,
v.
10.
God
saw
their
Works
,
that
they
turned
from
their
evil
ways
,
and
God
repented
of
the
Evil
he
said
he
would
do
unto
them
,
and
did
it
not
.
VI.
That
which
renders
this
judging
our selves
so
acceptable
to
God
,
next
to
the
merits
of
our
ever
blessed
Jesus
,
with
whom
alone
God
is
well
pleased
,
and
for
whose
sake
it
is
,
that
he
is
kind
and
favourable
to
us
,
as
to
any
thing
we
do
:
That
which
,
next
to
this
,
renders
this
accusing
,
condemning
,
and
inflicting
Judgments
upon
our selves
,
so
acceptable
to
God
,
are
,
1.
The
Humility
that
appears
in
it
.
That
's
the
pleasing
sight
,
and
the
glorious
thing
,
which
the
high
and
lofty
One
delights
in
.
That
's
the
Flower
God
loves
to
smell
to
,
the
beautiful
Garment
he
loves
to
see
the
King's
Daughter
in
,
the
sweet
Frame
he
hath
made
so
many
gracious
Declartions
to
:
He
sees
the
Soul
abominating
her self
for
her
Abominations
;
an
huge
sense
of
her
own
vileness
over
speads
all
that
is
within
her
.
He
beholds
,
what
lowly
thoughts
the
penitent
Creature
hath
of
himself
,
and
how
despicable
he
is
in
his
own
Eyes
,
and
what
strong
apprehensions
he
hath
of
God's
Greatness
,
and
his
own
vileness
;
That
attracts
the
Divine
Favour
,
that
inclines
and
draws
that
Sovereign
Benevolence
,
that
,
in
a
manner
,
compels
the
Almighty
into
thoughts
of
Peace
toward
him
.
This
Humility
is
the
Image
of
his
own
Son
,
and
with
that
Face
he
is
ever
pleased
.
The
Soul
having
no
opinion
of
her self
,
God
conceives
the
greater
of
her
.
The
Waters
of
Heaven
stay
not
upon
the
tops
of
Mountains
,
but
roll
down
into
the
humble
Valleys
,
there
the
Rain
gathers
,
and
causes
Fertility
,
and
a
nobler
Verdure
.
2.
There
appears
in
this
judging
our selves
,
a
willingness
to
do
any
thing
to
be
reconciled
to
God
,
and
that
's
another
thing
,
which
very
much
takes
with
the
Father
of
the
Spirits
of
all
Flesh
;
He
that
accuses
,
condemns
,
and
inflicts
Judgments
upon
himself
,
discovers
a
longing
desire
to
be
receiv'd
into
God's
Favour
upon
any
terms
,
and
shews
,
That
he
cares
not
whatever
it
cost
him
,
so
he
may
be
but
so
happy
,
as
to
enjoy
that
Sun-shine
.
His
great
concern
is
,
how
he
shall
be
pardon'd
for
what
's
past
;
as
for
the
future
,
he
will
make
no
bargains
with
his
God
,
but
is
content
to
hear
his
Voice
in
all
things
that
he
shall
say
unto
him
.
He
is
willing
to
run
upon
what
errand
soever
God
shall
think
fit
to
send
him
?
willing
to
be
advised
,
counselled
,
and
directed
by
him
;
willing
to
forego
all
Interests
,
so
he
may
but
have
one
in
his
love
,
and
kinder
smiles
,
and
may
have
leave
to
call
him
Father
,
and
to
look
upon
him
as
his
God
,
as
his
Lord
,
and
as
his
reconciled
Father
;
and
this
willingness
is
the
Plant
,
God
loves
to
water
with
Celestial
Dew
.
Indeed
it
is
a
Plant
of
his
own
planting
,
and
an
effect
of
his
writing
his
Law
in
the
inward
Parts
,
and
upon
that
,
it
follows
,
I
will
forgive
their
iniquity
,
and
remember
their
Sins
no
more
,
Jer.
31.
33
,
34.
But
this
doth
properly
belong
to
the
fourth
preparatory
Duty
,
which
is
Self-resignation
,
whereof
more
in
the
following
Chapter
.
The
Preceding
Considerations
reduced
to
farther
Practice
.
I.
COnfession
of
Sins
is
no
such
trivial
,
slight
and
easie
thing
,
as
Men
commonly
make
of
it
.
The
Confession
,
that
a
great
many
Men
make
to
God
,
in
Publick
especially
,
while
their
Thoughts
are
wandring
,
their
Eyes
staring
upon
sensual
Objects
,
their
Souls
feeling
no
compunction
,
no
remorse
,
no
grief
,
and
their
minds
without
any
lively
apprehension
of
God's
Holiness
,
and
their
own
Vileness
;
such
Confessions
,
instead
of
obtaining
God's
pardon
and
forgiveness
,
are
preparatives
and
attractives
of
his
Indignation
.
Alas
!
Sinner
,
that
's
no
Confession
,
where
thy
Lips
only
speak
thy
Sorrow
and
Offences
,
and
thy
Heart
still
goes
after
Covetousness
.
In
this
case
,
thou
dost
but
speak
into
the
Air
whilst
thou
confessest
not
with
shame
,
and
confusion
of
Face
,
and
with
purposes
strong
and
Masculine
,
strong
as
Mount
Sion
,
to
offend
thy
God
wilfully
no
more
;
such
Confessions
reach
not
the
Throne
of
Grace
and
Mercy
,
but
,
like
Smoke
,
are
dispers'd
in
the
ascent
,
and
cause
no
delight
,
but
in
the
powers
of
Darkness
,
who
are
glad
to
see
thee
play
with
Religion
,
and
jest
with
Devotion
.
II.
It
is
a
certain
Rule
,
where
Men
are
loth
to
forsake
their
Sins
,
they
will
be
loth
to
confess
them
too
.
There
are
divers
Actions
of
Human
Life
,
which
being
very
pleasing
to
the
Flesh
,
and
suited
to
the
humour
of
the
Age
,
and
such
as
preserve
our
Credit
and
Reputation
with
Men
,
which
we
overlook
,
take
to
be
no
Sins
,
indeed
are
loth
to
be
depriv'd
of
them
,
and
therefore
,
do
not
so
much
as
mention
them
in
our
Confessions
.
Search
thy
Heart
,
Christian
,
and
take
a
serious
view
of
thy
Dress
,
thy
Habit
,
thy
Looks
,
thy
Behaviour
,
thy
Speeches
,
and
thy
Conversation
,
and
see
,
whether
thou
hast
not
reason
to
suspect
many
things
,
of
being
contrary
to
the
stricter
Rules
of
the
Gospel
,
yet
thou
art
loth
to
know
them
,
loth
to
own
them
,
loth
to
confess
them
,
as
Sins
,
and
all
because
thou
hast
no
mind
to
part
with
them
.
Thy
wanton
looks
and
glances
;
thy
lascivious
gestures
,
and
postures
,
and
dresses
;
thy
striving
for
places
,
and
discontent
at
other
Men's
omitting
to
give
thee
the
Honour
thou
fanciest
to
be
due
to
thee
;
thy
despising
and
scorning
thy
Neighbour
in
thy
Heart
;
thy
touchiness
at
Trifles
;
thy
secret
Injustice
;
thy
careless
and
unprofitable
Talk
;
thy
gaudy
Attire
,
which
feeds
thy
Pride
;
thy
delight
in
imitating
the
looser
and
more
wanton
sort
of
People
;
thy
mispending
thy
Time
in
dangerous
Sights
and
Recreations
;
thy
neglect
of
reading
the
Word
,
and
praying
with
thy
Family
;
thy
easie
exceptions
at
thy
Neighbour's
Actions
;
thy
wilful
misconstructions
of
Men's
words
;
thy
hidden
things
of
dishonesty
;
thy
doing
evil
,
that
good
may
come
out
of
it
;
thy
extenuations
of
Sin
,
thy
putting
favourable
names
upon
what
thou
art
loth
to
leave
,
&c.
What
Man
of
sense
,
and
who
reads
the
Word
of
God
,
but
must
suspect
,
that
these
things
,
and
such
like
,
are
disagreeable
to
the
Gospel
of
our
Lord
Jesus
Christ
?
And
yet
,
because
thou
wouldst
fain
preserve
and
keep
all
these
,
or
some
of
these
,
or
others
,
that
are
not
unlike
these
,
thou
art
willingly
ignorant
of
their
sinfulness
,
or
wilfully
forgettest
them
,
or
dost
carelesly
pass
them
by
,
and
confessest
only
such
Sins
,
as
thou
canst
not
well
avoid
acknowledging
.
Thou
thinkest
;
if
once
thou
confessest
these
things
to
be
Sins
,
thou
must
be
forc'd
to
leave
them
;
for
indeed
,
it
is
perfect
impudence
to
tell
God
,
that
I
sin
against
him
in
such
things
,
and
yet
to
go
on
in
committing
of
them
.
And
therefore
,
the
only
advice
that
can
be
given
in
this
case
,
is
this
,
Look
upon
Heaven
as
worth
doing
any
thing
to
gain
it
,
and
thou
wilt
not
be
afraid
,
either
of
knowing
thy
particular
Sins
,
or
of
confessing
of
them
,
or
of
bending
the
force
and
powers
of
thy
Soul
against
their
insinuations
.
III.
We
may
easily
guess
at
the
reason
,
why
a
carnal
Man
wonders
at
the
stir
,
a
Penitent
keeps
to
be
reconciled
to
God
;
He
sees
not
,
he
knows
not
,
what
Poison
there
is
in
Sin
.
A
Person
,
who
never
troubled
his
Head
much
about
Religion
,
seeing
a
Man
or
Woman
take
on
for
their
Offences
,
accuse
themselves
,
condemn
themselves
,
and
inflict
Judgments
of
Fasting
,
of
Mortification
,
and
of
Self-denial
,
upon
themselves
,
no
doubt
,
will
admire
what
ails
the
Fool
to
keep
such
a
whining
and
howling
,
and
put
himself
to
such
needless
troubles
to
recover
the
favour
of
God
,
which
,
he
fancies
,
is
to
be
had
at
as
easie
a
rate
,
as
Children's
Smiles
,
and
Infants
Tears
.
Indeed
,
if
the
love
of
God
may
be
had
with
a
wish
,
and
a
Man
could
no
sooner
send
for
it
,
but
have
it
;
or
were
it
a
thing
we
could
command
to
attend
us
at
a
minute's
warning
,
prostrations
and
lyings
on
the
Ground
,
and
Sackcloth
,
and
Alms-giving
in
larger
proportions
,
and
all
the
rigorous
Ceremonies
of
Repentance
,
would
be
Phantastical
,
and
a
mere
distemper
of
the
Brain
;
but
when
the
Men
,
whom
God
favoured
much
,
vouchsafed
his
Inspirations
to
,
and
who
conversed
with
the
fountain
of
Wisdom
,
with
him
,
that
is
the
Way
and
the
Life
,
did
all
this
,
and
much
more
,
and
recommended
the
same
Acts
of
Mortification
to
their
Successors
,
and
God
himself
expresses
the
welcome
Dress
of
Repentance
,
as
to
the
External
part
,
in
such
things
as
these
,
Jer.
6.
26.
Jer.
7.
29.
There
we
must
give
Men
leave
to
laugh
,
to
wonder
,
and
to
think
us
distemper'd
for
doing
so
.
Stange
!
Men
should
not
see
the
necessity
of
denying
their
Bodies
in
that
ease
and
latitude
,
they
are
so
apt
to
take
,
in
order
to
a
better
Life
,
when
is
evident
,
that
the
Flesh
,
in
the
Circumstances
it
is
under
naturally
,
is
in
a
continual
fermentation
of
evil
desires
,
and
covets
altogether
sensual
satisfactions
,
without
considering
,
whether
they
are
agreeable
to
Reason
,
or
no
;
and
,
like
Salomon's
Horse-leech
,
cries
still
,
Give
,
Give
;
And
if
a
Man
give
his
Eyes
,
or
Taste
,
the
pleasure
they
desire
to
day
,
to
morrow
they
shall
still
crave
more
;
so
that
if
a
severe
Mortification
do
not
stop
,
and
cast
them
off
,
especially
if
he
intends
to
be
saved
,
he
will
continue
a
carnal
Man
to
his
dying
day
.
It
hath
been
the
practice
of
all
the
Primitive
Saints
,
to
inflict
seasonable
Judgments
on
themselves
;
not
one
,
but
the
greatest
part
,
have
taken
that
way
,
and
the
reason
is
clear
,
for
we
must
become
Saints
by
the
Spirit
of
the
Cross
,
which
is
evidently
a
Spirit
of
Mortification
both
of
Soul
and
Body
;
The
design
of
Holiness
is
to
make
us
conformable
to
the
temper
of
our
Saviour
;
and
if
his
Spirit
be
in
us
,
we
shall
be
desirous
to
dye
to
the
World
,
and
have
great
inclinations
to
suffer
with
him
;
and
this
is
not
to
be
done
,
but
by
bridling
both
Soul
and
Body
,
through
a
severe
Mortification
.
IV.
In
inflicting
Judgments
upon
our selves
,
the
Word
of
God
must
be
our
guide
.
He
that
should
use
all
the
Mortifications
he
meets
with
in
Ecclesiastical
History
,
especially
in
the
Fourth
and
Fifth
Centuries
after
Christ
,
might
run
himself
into
great
Errors
and
Inconveniencies
.
The
Scripture
is
ever
the
safest
Rule
,
which
,
when
Men
have
forsaken
,
and
thought
to
do
more
than
is
commanded
,
or
recommended
by
Examples
in
that
Book
,
they
have
been
often
lest
exposed
to
great
Temptations
.
He
that
follows
an
Example
of
Penitential
rigor
,
recorded
in
Scripture
,
though
some
imprudence
may
mingle
with
the
imitation
,
yet
it
is
an
error
of
the
Right
Hand
.
There
have
been
excesses
of
Devotion
in
all
Ages
,
and
even
good
Men
have
sometimes
run
beyond
the
bounds
prescribed
them
by
Almighty
God
,
into
superstition
,
especially
in
things
relating
to
voluntary
affliction
of
the
Body
;
and
from
hence
have
grown
those
abuses
in
Popery
,
where
Penances
have
swallow'd
the
measures
of
substantial
Piety
,
and
Men's
inflicting
of
Judgment
upon
themselves
,
hath
been
a
means
to
make
them
neglect
Faith
,
Judgment
,
and
Mercy
.
This
shews
the
necessity
of
keeping
close
to
the
Rule
of
Scripture
,
which
,
besides
the
Precepts
,
hath
thought
fit
to
Record
such
Examles
,
as
are
sufficient
to
instruct
us
both
in
the
nature
of
Repentance
,
and
the
Rigors
that
in
some
cases
are
to
bear
it
company
.
It
's
certain
,
that
in
some
persons
,
strong
habits
of
Sin
will
not
be
dissolved
or
broke
,
but
by
Corrosives
,
and
violent
Remedies
,
and
where
a
Man
sees
,
that
the
corruption
,
which
cleaves
to
him
,
baffles
all
softer
Applications
,
he
must
needs
save
himself
,
from
being
undone
,
by
lancing
the
wound
;
Maimonides
,
the
learned
Jew
,
in
his
Rules
of
Ethicks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gives
this
advice
to
his
Disciples
,
that
would
arrive
to
any
considerable
degree
in
virtue
.
He
,
saith
he
,
that
hath
been
guilty
of
one
extreme
,
i.
e.
He
that
finds
an
habit
of
a
certain
sin
in
himself
;
to
become
good
,
must
,
at
first
at
least
,
run
into
the
opposite
extreme
of
the
Virtue
,
which
is
its
contrary
,
till
he
be
qualified
to
walk
in
the
middle
way
without
danger
;
i.
e.
He
that
finds
himself
very
cholerick
and
passionate
,
to
arrive
to
an
habit
of
meekness
,
must
at
first
run
into
an
excess
of
meekness
,
and
be
patient
,
and
silent
,
and
contented
,
even
under
injuries
and
actions
,
that
,
in
some
measure
,
deserve
his
anger
,
and
continue
thus
for
some
time
,
till
his
Soul
be
quieted
like
a
weaned
Child
,
and
then
he
may
abate
of
that
excess
,
and
use
his
meekness
with
greater
discretion
;
so
he
that
hath
been
proud
,
to
mortifie
that
ill
habit
,
or
extreme
,
must
apply
himself
to
the
other
,
and
be
humble
,
even
to
contempt
and
reproach
,
so
long
,
till
his
stubborn
affection
be
subdued
,
and
then
he
may
use
his
humility
with
greater
moderation
.
We
see
,
by
this
,
that
Jews
as
well
as
Christians
,
are
sensible
,
that
,
without
a
rigor
and
severe
Discipline
,
there
is
no
arriving
to
any
height
of
Goodness
,
and
Religion
;
yet
as
this
inflicting
Judgments
upon
our selves
,
is
a
thing
of
great
use
in
the
weighty
Work
of
true
Repentance
,
and
in
the
support
of
a
serious
Life
;
so
care
must
be
taken
,
that
all
opinion
of
Merit
be
laid
aside
in
the
practice
of
it
,
for
if
such
a
Worm
get
into
the
Timber
of
the
Sanctuary
,
it
soon
rots
it
;
nor
must
we
think
,
that
after
we
have
exercised
such
Acts
of
Justice
upon
our selves
,
for
the
Sins
we
have
committed
,
we
may
,
upon
the
credit
of
it
,
take
fresh
liberty
to
offend
God
.
The
design
of
it
,
is
,
to
mortifie
our
Appetite
to
Sin
,
an
therefore
,
must
not
prove
fewel
of
that
Fire
.
To
this
must
be
added
Discretion
and
Moderation
in
the
management
of
these
Acts
of
Justice
,
and
,
as
by
inflicting
upon
our selves
the
Discipline
of
Fasting
and
Humiliation
before
the
Holy
Sacrament
,
not
a
few
Christians
find
much
Comfort
,
if
their
Bodies
be
able
to
bear
it
;
so
in
times
of
Sickness
,
or
bodily
Weakness
,
this
inflicting
of
Judgment
on
our selves
,
becomes
useless
and
unnecessary
,
for
,
in
these
cases
,
God
inflicts
Judgments
,
and
therefore
we
need
not
:
All
we
have
to
do
at
such
times
,
is
,
to
kiss
the
Rod
,
and
to
bear
God's
gentle
Corrections
,
as
things
we
have
both
deserv'd
,
and
are
intended
for
the
renewing
of
our
inward
Man
.
Our
English
Histories
tell
us
of
two
Men
,
in
the
time
of
Popery
,
one
,
who
,
upon
his
Death-bed
,
when
the
Priest
came
to
him
with
the
Holy
Sacrament
,
would
be
dragg'd
like
a
Traitor
out
of
his
Bed
,
Willam
de
Raley
,
and
Wil.
Longspe
.
to
the
place
where
the
Priesthood
;
and
another
,
who
,
hearing
the
Bishop
was
come
to
Administer
the
Sacament
to
him
,
would
needs
crawl
out
of
his
Bed
half
naked
,
with
an
Halter
about
his
Neck
to
receive
it
:
But
as
I
know
not
,
what
Motives
or
Impulses
they
might
have
for
these
Actions
,
so
I
am
loth
to
judge
,
whether
they
did
ill
,
or
not
.
The
PRAYER
.
MY
Lord
,
and
my
God!
my
Shepherd
,
my
Master
,
my
Helper
,
and
the
Lifter
up
of
my
Head
,
my
Light
,
my
Way
,
my
Wisdom
,
my
Righteousness
,
my
Sanctification
,
my
Redemption
!
O
,
how
I
could
be
revenged
on
those
Madnesses
,
Follies
,
Vanities
,
I
have
been
guilty
of
!
I
do
not
only
confess
them
unto
thee
,
O
thou
searcher
of
all
Hearts
!
but
I
could
even
bruise
,
and
wound
,
and
tear
my self
,
for
being
so
basely
,
and
so
monstrously
ungrateful
to
the
best
of
Masters
,
if
that
were
a
Sacrifice
pleasing
unto
thee
!
How
stupid
,
how
sensless
have
I
been
!
How
averse
from
that
,
which
is
my
greatest
interest
!
Ah!
how
like
a
blind
Creature
have
I
groped
in
the
dark
,
and
thought
my self
secure
and
safe
,
while
I
have
stood
upon
the
brink
of
destruction
!
How
bold
and
daring
have
I
been
,
and
what
pains
have
I
taken
for
Pleasures
and
Recreations
,
which
,
besides
the
unreasonableness
,
and
transitoriness
,
and
inconstancy
of
them
,
could
not
be
expiated
neither
,
O
dearest
Saviour
,
but
by
thy
Blood
and
Death
!
O
,
how
heavy
,
how
dreadful
,
must
my
Sins
be
,
that
require
so
costly
a
satisfaction
!
O
Eternal
Father
,
To
see
what
thou
hast
done
for
my
Salvation
,
To
see
how
,
for
my
sake
,
thy
Son
,
thine
only
Son
,
is
in
a
manner
left
destitute
,
without
Help
,
without
Assistance
,
without
Comfort
,
what
can
I
think
but
that
in
some
respect
thou
didst
love
me
more
than
him
?
That
I
might
rejoyce
,
he
must
be
sorrowful
to
a
Prodigy
;
that
I
might
be
healed
,
he
must
be
wounded
;
that
I
may
be
cleansed
,
he
must
spill
his
precious
Blood
!
O
,
how
faithful
art
thou
to
forlorn
Man
!
Thou
hast
piomised
to
restore
him
,
and
behold
,
Thou
givest
the
richest
Treasure
of
Heaven
to
effect
it
.
Ah!
how
can
I
see
my
dear
Redeemer
weep
,
and
not
weep
my self
!
He
grieves
not
for
his
own
Sins
,
but
for
mine
;
he
bewails
not
his
own
faults
,
but
my
Transgressions
;
he
never
sinn'd
,
but
I
am
he
that
hath
offended
thee
a
thousand
times
!
I
beseech
thee
,
accept
of
the
Oblation
of
thy
dear
Son
,
and
blot
out
all
my
Transgressions
!
Accept
of
that
incomparable
Sacrifice
,
and
forget
the
Injuries
I
have
offered
thee
!
I
should
be
afraid
of
being
sent
away
empty
from
thy
Throne
,
(
my
Sins
are
so
many
and
so
great
)
but
that
I
know
thy
Sons
Merits
are
greater
than
my
Sins
!
If
my
Sins
and
his
Goodness
,
my
Transgressions
and
the
Merits
of
his
bitter
Passion
,
were
laid
in
a
Ballance
together
,
these
would
weigh
for
heavier
than
mine
Offences
!
What
Crime
so
great
,
that
such
a
Sorrow
,
such
Affliction
,
such
Obedience
,
such
Humility
,
such
invincible
Patience
,
and
,
what
is
more
than
all
this
,
such
infinite
Love
,
cannot
expiate
?
What
Iniquity
can
there
be
in
the
World
,
above
which
the
Death
of
Christ
doth
not
preponderate
!
O
Heavenly
Father
!
I
have
nothing
of
mine
own
to
offer
thee
!
But
I
offer
thee
my
Saviour
,
my
Redeemer
,
thine
only
Son
,
with
all
possible
Devotion
and
Gratitude
!
Accept
of
his
unspeakable
Grief
and
Anguish
,
known
only
to
him
,
and
to
thy self
,
for
my
Sins
,
and
that
Grief
I
should
have
,
and
do
not
feel
!
Accept
of
his
bloody
Sweat
and
Tears
,
for
want
of
my
Tears
!
Accept
of
his
most
fervent
Prayers
,
for
my
dulness
and
deadness
in
Prayer
!
Accept
of
all
that
ever
he
did
,
and
suffer'd
,
for
my
great
and
multiplied
Transgressions
!
I
accuse
my self
for
my
Carnality
,
I
condemn
my self
for
my
backwardness
to
serve
thee
,
I
am
willing
to
inflict
Judgments
upon
my self
for
my
innumerable
Follies
,
yet
even
these
Services
will
look
dull
,
and
weak
,
and
imperfect
,
except
thou
art
pleased
to
look
upon
them
,
through
the
Merits
of
thy
dear
Son
!
O
blessed
Jesu
,
who
can
comprehend
thy
Charity
!
O
,
pour
into
my
Heart
true
Contrition
,
soften
my
harden'd
Heart
into
true
Compunction
,
give
to
mine
Eyes
abundance
of
Tears
,
that
I
may
bewail
the
many
Indignities
I
have
offered
to
thee
!
Deal
not
with
me
after
my
Sins
.
Let
thy
bitter
Passion
step
in
betwixt
thy
Father's
Anger
,
and
my
miserable
Soul
!
And
whatever
mine
Iniquities
have
deserv'd
,
let
thy
Death
atone
for
them
,
and
let
thy
Blood
wash
them
away
!
O
thou
,
who
hast
overcome
the
World
,
and
the
Prince
thereof
,
overcome
all
my
rebellious
and
inordinate
Affections
!
Let
nothing
separate
betwixt
thy
Love
and
me
!
Remove
,
and
conquer
,
that
Disagreebleness
,
that
is
betwixt
my
Nature
,
and
thy
Holiness
;
and
as
thou
wast
obedient
to
thy
Father
,
even
to
the
Death
of
the
Cross
,
so
make
my
Soul
obedient
to
thee
in
all
thing
!
O
let
me
see
,
and
feel
,
that
there
is
nothing
so
vile
,
so
abject
,
so
unworthy
,
as
I
am
;
and
,
in
this
sense
,
let
me
admire
thy
Love
,
that
it
may
appear
great
and
wonderful
to
me
,
and
dash
all
those
Excuses
and
Delays
,
I
have
pretended
too
long
,
to
cloak
my
unwillingness
to
please
thee
;
What
can
melt
my
heart
,
if
thy
Love
cannot
melt
it
?
O
melt
it
by
that
Fire
,
and
purge
away
all
my
Dross
,
and
all
my
Tin
,
that
,
being
purified
by
thee
,
I
may
enjoy
the
Comforts
of
that
Purity
for
ever
.
Amen
,
Amen
.
CHAP.
XXV
.
Of
Self-Resignation
,
the
Fourth
Preparatory
Duty
,
in
order
to
a
Worthy
Receiving
of
this
Holy
Sacrament
.
The
CONTENTS
.
What
Self-Resignation
is
,
and
wherein
it
consists
.
What
makes
it
necessary
.
Upon
what
Account
it
comes
to
be
a
Duty
,
preparatory
for
the
Holy
Sacrament
.
God
likens
himself
to
a
Potter
;
and
why
.
Our
Perfection
proved
to
consist
in
this
Self-Resignation
.
1.
WHat
this
Self-Resignation
is
,
and
wherein
it
consists
,
is
no
hard
matter
to
guess
.
'T
is
,
in
short
,
to
resign
our
Will
to
God's
Will
,
not
only
in
being
ready
to
do
what
God
will
have
us
do
;
but
,
in
being
contented
to
suffer
whatever
he
shall
think
fit
to
lay
upon
us
.
'T
is
St.
Anselm's
Observation
,
That
God
alone
,
who
is
the
Creator
of
all
things
,
can
will
and
do
what
he
pleases
,
having
no
Will
superior
to
his
own
,
to
which
he
ought
to
submit
:
But
when
Man
will
do
his
own
Will
,
he
robs
Almighty
God
,
in
some
measure
,
of
his
Crown
;
for
as
the
Crown
is
only
the
Privilege
and
Prerogative
of
a
King
,
so
to
do
what
he
pleases
is
God's
only
Property
:
And
,
as
a
Subject
that
should
fly
at
the
Crown
of
his
Prince
,
and
take
it
off
his
Head
,
would
commit
Treason
,
and
do
his
Sovereign
the
greatest
Injury
;
so
a
Man
that
will
have
his
own
Will
,
attributes
that
to
himself
,
which
is
a
Privilege
appertaining
only
to
Divinity
it self
.
And
,
indeed
,
this
Self-Resignation
is
nothing
but
an
Effect
of
sincere
and
cordial
Love
;
Love
being
the
Bond
that
ties
and
unites
the
Person
loving
to
him
that
is
loved
,
as
Hatred
dissolves
and
unties
that
Bond.
This
Love
consists
chiefly
in
the
Will
;
and
if
it
be
right
,
it
must
necessarily
oblige
him
that
loves
God
,
to
will
what
he
wills
,
and
take
his
Pleasure
and
Will
for
his
Rule
,
whereby
he
governs
his
own
Desires
and
Affections
.
II.
That
which
makes
this
Self-Resignation
to
the
Will
of
God
very
necessary
,
are
these
important
Points
.
1.
Hereby
the
Glory
of
God
is
signally
advanced
:
It
is
the
most
excellent
Sacrifice
we
can
offer
to
Almighty
God
.
The
Glory
of
God
consists
in
having
his
Will
fulfilled
:
And
since
we
are
both
created
and
redeemed
to
advance
God's
Glory
,
we
commit
a
very
great
Errour
in
having
a
different
Will
from
God's
Will
;
for
we
deprive
him
of
the
Honour
due
to
him
,
and
which
we
are
obliged
to
advance
,
not
only
by
our
Obedience
,
but
by
our
Troubles
and
Dangers
too
.
And
if
it
be
such
an
Advancement
of
God's
Glory
,
to
do
what
he
will
have
us
do
,
and
to
follow
him
where
he
leads
,
it
can
be
no
less
Glory
to
our selves
,
to
have
the
Honour
to
fulfil
his
Will
in
all
things
.
That
God
,
who
is
far
above
us
,
so
infinitely
exalted
above
our
frail
Natures
,
should
make
use
of
such
poor
,
miserable
Creatures
,
to
glorifie
him
;
and
employ
,
in
the
compassing
of
his
admirable
Designs
,
such
vile
Worms
,
when
he
might
make
use
of
far
better
,
is
no
small
Dignity
and
Advancement
.
If
a
King
were
to
give
Battel
to
a
fierce
and
numerous
Enemy
,
and
should
quit
or
lay
by
a
bright
and
Two-edged
Sword
,
and
take
a
rusty
Dagger
,
with
no
Point
or
Edge
,
to
fight
the
opposite
Army
;
as
it
would
be
a
Mark
of
his
greater
Courage
,
so
the
Victory
he
gains
by
that
means
would
be
more
renowned
and
glorious
.
We
are
in
the
Hand
of
God
,
no
otherwise
than
obtuse
and
blunt
Daggers
are
;
and
that
by
such
contemptible
means
he
will
compass
his
Glory
,
is
not
only
the
Way
to
promote
his
own
Honour
,
but
ours
too
.
When
the
Disciples
of
Socrates
had
all
made
their
Masters
very
noble
Presents
,
Aeschines
,
who
was
very
poor
,
came
to
him
,
and
told
him
,
Sir
,
I
have
nothing
to
give
you
,
that
is
worthy
of
you
;
and
therefore
,
take
the
only
thing
I
have
to
give
;
that
is
,
my self
.
Socrates
was
extreamly
pleased
with
this
Offer
.
And
Seneca
adds
,
that
by
this
Present
Aeschines
exceeded
all
the
rich
Gifts
,
not
only
of
Alcibiades
,
whose
Gifts
were
equal
to
his
generous
Mind
,
but
all
the
Presents
of
the
rest
.
A
Man
can
give
nothing
to
God
,
that
is
more
pleasing
to
him
,
than
his
Will
;
and
in
giving
him
his
Will
,
he
gives
him
all
his
Content
,
his
Love
,
his
Honour
,
his
Health
,
and
his
Wealth
;
for
he
leaves
all
these
to
his
Disposal
.
2.
Nothing
comes
to
pass
without
God's
Providence
.
Our
Sicknesses
,
Poverty
,
Exile
,
Losses
,
Crosses
,
Troubles
,
Accidents
,
which
foolish
Men
are
apt
to
ascribe
to
Chance
,
are
all
govern'd
by
his
Almighty
Hand
,
and
sent
by
his
Order
:
So
that
,
not
to
conform
our
Wills
to
his
Will
in
these
Cases
,
is
a
tacit
Denial
of
his
Providence
.
Nay
,
though
the
Afflictions
and
Miseries
which
may
befal
us
,
may
be
inflicted
by
wicked
Instruments
,
the
Devil
,
and
evil
Men
;
yet
,
as
God
hath
no
Hand
in
their
Sins
,
so
he
hath
certainly
an
Hand
in
the
Affliction
:
And
this
is
one
great
Design
of
the
Holy
Ghost
,
in
Scripture
,
to
direct
us
how
to
refer
all
things
,
even
the
most
displeasing
,
and
the
most
disagreeable
to
Flesh
and
Blood
,
to
God's
Providence
.
Job
therefore
,
though
the
Chaldeans
and
the
Devil
were
the
External
Instruments
,
whereby
his
Calamities
were
sent
upon
him
,
yet
he
acknowledges
God
in
all
;
and
,
in
his
Confession
,
ascribes
his
Losses
,
not
to
the
Devil
,
not
to
the
Chaldeans
,
but
to
God
;
The
Lord
gave
,
and
the
Lord
hath
taken
away
;
blessed
be
the
Name
of
the
Lord
,
Job
1.
21.
It
was
therefore
a
very
wise
Answer
which
Lupus
,
the
Bishop
of
Troy
,
gave
to
Attila
,
the
King
of
the
Huns
,
who
,
with
an
Army
of
Five
Hundred
Thousand
Men
,
had
burnt
,
and
destroyed
,
and
laid
waste
abundance
of
Countries
:
Coming
at
last
before
Troy
,
the
Bishop
and
his
Clergy
,
in
their
Robes
,
went
out
to
meet
him
;
and
as
they
came
into
his
Presence
,
the
Bishop
craved
Leave
to
ask
him
,
who
he
was
?
Attila
,
with
a
fierce
and
stern
Countenance
,
told
him
,
I
am
the
Scourge
of
God
.
Are
you
so
,
saith
the
Bishop
?
Who
then
is
able
to
resist
you
?
And
,
since
you
are
so
,
pray
come
,
and
beat
and
scourge
us
as
you
think
fit
,
and
as
God
shall
permit
you
.
An
Answer
,
which
Attila
was
so
well
pleased
with
,
that
he
spared
the
Town
,
and
passed
through
it
,
without
doing
the
Inhabitants
the
least
hurt
.
This
good
Man
saw
the
Providence
of
God
in
it
,
and
conformed
his
Will
to
God's
Will
;
and
thereby
teaches
us
,
that
this
Self-Resignation
is
the
Way
to
see
an
happy
Issue
of
our
Afflictions
.
3.
As
nothing
comes
to
pass
without
a
special
Providence
,
so
whatsoever
befals
us
is
governed
by
infinite
Wisdom
,
and
comes
upon
us
wise
and
holy
Ends
,
though
for
the
present
we
cannot
see
to
the
Bottom
of
them
;
and
that
is
a
very
great
Motive
to
this
Self-Resignation
.
As
the
whole
World
is
governed
by
the
Inflnice
Wisdom
of
God
,
so
Man
in
a
particular
manner
,
and
more
especially
those
that
fear
him
;
and
whether
God
commands
us
any
thing
,
or
will
have
us
suffer
any
thing
,
it
is
still
for
the
noblest
Ends
,
even
his
Glory
,
and
our
own
Eternal
Salvation
.
And
,
to
say
the
Truth
,
a
Man
can
give
no
better
,
no
greater
Demonstration
of
his
Wisdom
,
then
in
denying
his
own
Judgment
and
Will
,
and
submitting
them
to
the
Wisdom
of
God
:
For
,
take
the
greatest
and
most
exact
Wisdom
that
is
in
man
,
or
ever
hath
been
,
even
the
Wisdom
of
Solomon
,
if
it
be
compared
with
the
Wisdom
of
God
,
it
is
mere
Darkness
and
Ignorance
;
so
that
,
to
resign
our selves
to
the
Wisdom
and
Will
of
God
in
all
things
,
must
be
the
greatest
Wisdom
.
If
a
Man
that
is
born
blind
,
should
restise
to
take
a
wise
Guide
with
him
,
and
particularly
,
his
own
Father
,
who
entirely
loves
him
,
a
prudent
Man
,
and
who
knows
the
Way
perfectly
;
all
would
take
him
for
a
Mad-man
,
and
blind
in
Soul
,
as
well
as
Body
.
And
how
are
we
better
than
such
a
Man
,
if
we
are
afraid
to
follow
our
Heavenly
Father
,
even
then
when
he
leads
us
over
Rocks
,
and
Precipices
?
For
we
have
reason
to
trust
the
hand
that
guides
us
,
whatever
Reasons
offer
themselves
to
our
minds
to
the
contrary
,
nor
can
we
be
deceiv'd
in
our
Trust
,
for
he
that
guides
us
,
is
infinitely
Wise.
The
Wisdom
of
God
is
to
be
seen
in
inequalities
,
as
much
as
in
any
thing
:
A
Body
would
not
be
beautiful
,
if
all
the
parts
were
of
an
equal
bigness
,
some
parts
standing
out
,
and
others
being
depressed
,
some
,
being
big
,
and
others
little
,
make
up
the
Beauty
of
the
whole
;
as
in
the
Fabrick
of
the
Earth
,
Mountains
,
and
Hills
,
and
Dales
,
Rocks
,
and
fruitful
Fields
,
being
mingled
one
with
another
,
make
the
Fabrick
more
stately
than
otherwise
it
would
be
:
the
same
may
be
said
of
our
Lives
,
which
being
chequered
with
Adversity
and
Prosperity
,
with
Light
and
Darkness
,
with
good
Report
,
and
evil
Report
,
declare
at
once
their
Beauty
,
and
God's
Wisdom
,
so
that
we
may
confidently
affirm
,
That
the
Sovereign
Reason
,
which
is
God
,
can
do
nothing
contrary
to
Reason
,
in
things
that
concern
us
,
even
then
,
when
sometimes
they
seen
to
be
contrary
;
so
that
this
makes
Self-resignation
a
necessary
Duty
.
III.
But
here
a
Question
will
arise
,
Why
this
Duty
of
Self-resignation
is
to
be
exercised
and
practised
,
particularly
before
we
receive
the
Holy
Sacrament
of
the
Eucharist
;
and
how
comes
this
to
be
a
Preparative
for
this
Ordinance
,
and
the
Worthy
Receiving
of
it
?
To
which
I
must
answer
as
follows
.
1.
This
is
to
imitate
our
Blessed
Saviour
,
who
,
before
he
went
to
dye
,
resigned
his
Will
to
his
Holy
Father's
Will
,
Luke
22.
42.
Father
,
if
thou
be
willing
,
remove
this
Cup
from
me
,
nevertheless
,
not
my
Will
,
but
thine
,
be
done
:
And
what
more
proper
,
than
before
we
remember
this
Death
,
to
use
the
same
Self-resignation
.
To
imitate
him
in
all
his
Actions
,
except
the
Miraculous
,
is
our
Duty
and
Glory
.
We
cannot
imitate
a
better
Pattern
;
nay
,
the
desin
of
the
Gospel
is
to
plant
in
us
a
conformity
to
his
Temper
,
and
to
oblige
us
to
tread
in
his
steps
.
If
we
do
no
not
,
it
's
as
much
as
our
Lives
are
worth
,
and
he
will
not
own
us
for
his
Disciples
;
The
very
name
Christian
imports
so
much
;
and
as
a
Pythagorean
is
one
,
that
believes
,
and
lives
as
Pythagoras
lived
;
so
a
Christian
is
he
,
that
believes
,
and
lives
as
Christ
did
live
;
and
therefore
,
learn
of
me
,
Matth.
11.
26.
contains
the
whole
Duty
of
a
Christian.
Of
this
,
the
late
famous
Antonette
Baurignon
,
(
if
it
be
true
,
what
is
said
in
the
History
of
her
Life
)
had
very
early
apprehensions
;
for
when
she
was
but
a
Girl
of
four
years
of
Age
,
having
heard
of
her
Parents
and
Friends
,
what
Christ
had
taught
,
and
how
he
lived
,
and
that
by
him
we
must
enter
into
Eternal
Life
,
she
was
exceedingly
desirous
to
go
into
that
Country
,
where
Men
lived
as
Christ
had
taught
them
,
and
as
he
lived
.
Her
Friends
telling
her
,
that
she
lived
in
a
Christian
Country
,
and
that
all
that
were
about
her
were
Christians
,
she
shook
her
Head
,
professing
that
she
could
not
believe
them
,
for
those
she
saw
lived
not
as
Christ
had
taught
them
,
or
as
he
lived
,
but
rather
directly
contrary
;
For
Christ
(
said
she
)
was
voluntarily
poor
,
and
we
love
Gold
and
Silver
;
he
was
humble
and
lowly
,
but
we
affect
Dominion
and
Greatness
;
he
was
always
in
Affliction
,
we
hunt
for
Carnal
Pleasures
.
The
wisest
Person
living
could
not
have
spoken
greater
sense
;
and
if
Christ's
Actions
were
intended
for
Patterns
,
it
will
naturally
follow
,
that
as
he
entirely
resign'd
himself
to
his
Father's
Will
,
before
he
went
to
dye
,
so
it
's
very
fit
,
that
his
Disciples
,
when
they
come
to
remember
his
Death
in
a
most
solemn
manner
in
the
Sacrament
,
should
follow
him
in
that
Self-resignation
,
the
rather
,
because
,
like
him
,
we
resolve
in
this
Sacrament
,
and
promise
for
the
Glory
set
before
us
,
to
run
with
patience
the
Race
which
is
set
before
us
,
for
which
,
this
Self-resignation
is
absolutely
necessary
,
as
will
appear
more
fully
from
the
following
Paragraph
.
2.
Without
this
Sel-resignation
,
one
great
End
,
for
which
we
pretend
to
come
to
this
Sacrament
,
is
not
to
be
obtain'd
,
which
is
,
to
learn
to
imitate
Christ
Jesus
in
his
Patience
under
all
sorts
of
Sufferings
,
which
can
never
be
done
without
a
holy
Self-resignation
.
He
that
doth
not
resign
his
Will
to
God's
Will
in
all
things
,
must
necessarily
fall
into
discontents
,
when
any
trouble
doth
surprize
him
,
especially
if
it
be
of
the
greater
sort
;
for
he
will
either
look
altogether
upon
the
second
Causes
,
whereby
his
misery
comes
,
which
will
make
him
quarrel
,
with
the
Dog
,
at
the
Stone
thrown
at
him
;
or
he
will
imagine
,
that
he
might
have
prevented
it
,
and
that
it
was
nothing
but
his
own
carelesness
and
imprudence
that
caused
it
,
and
that
will
make
him
fret
and
fume
;
or
he
will
fancy
,
that
he
hath
not
deserved
such
an
Affliction
,
and
that
will
make
him
repine
;
or
he
will
compare
his
present
afflicted
State
with
the
more
happy
condition
of
his
Neighbors
,
and
that
will
occasion
great
murmurings
and
complaints
;
or
he
will
do
little
,
but
pore
upon
his
wretchedness
,
and
that
will
fill
him
with
melancholic
Thoughts
;
or
he
will
measure
his
Felicity
by
Worldly
Prosperity
,
and
that
will
unavoidably
bring
the
Sorrow
of
the
World
upon
him
;
but
a
Person
that
hath
resign'd
his
Will
to
the
Will
of
God
,
can
think
nothing
strange
;
This
one
thing
,
that
his
Affliction
is
the
Will
of
God
,
will
hush
and
quiet
all
,
compose
his
Thoughts
,
lenifie
the
bitterness
and
grievousness
of
his
wounds
,
lessen
his
grief
,
cause
chearfulness
in
his
Soul
,
fortifie
his
Mind
,
and
make
him
say
with
David
,
I
was
dumb
,
I
open'd
not
my
mouth
,
because
thou
didst
it
,
Psal.
39.
9.
not
to
mention
the
Sweetness
our
Souls
would
taste
,
and
be
sensible
of
,
in
this
Holy
Sacrament
,
if
they
came
with
this
Self-resignation
to
the
Will
of
God
,
for
this
would
be
a
preparative
for
greater
Gifts
,
for
larger
Effusions
of
the
Holy
Ghost
,
and
richer
Communications
of
inward
Comforts
.
The
Preceding
Considerations
reduced
to
Practice
.
I.
GOD
,
Jer.
18.
2.
doth
very
fitly
compare
himself
to
a
Potter
,
who
,
by
the
motion
of
his
Wheel
,
and
the
activity
of
his
Hand
,
gives
the
Clay
what
form
and
shape
he
pleases
;
and
the
reason
,
why
he
makes
use
of
that
similitude
,
is
,
because
himself
formed
Man
of
the
Clay
of
the
Earth
;
and
from
hence
it
's
very
easie
to
infer
,
that
if
we
suffered
our selves
to
be
managed
by
his
powerful
hand
,
as
easily
,
as
the
Clay
doth
by
the
Potters
,
we
might
become
most
beautiful
Vessels
.
Nothing
in
Nature
resists
the
Will
of
God
.
The
Heavens
readily
conform
to
his
pleasure
,
and
all
the
Stars
move
and
shine
by
his
Order
and
Appointment
;
the
whole
Creation
doth
exactly
and
punctually
submit
to
his
Law
,
and
Night
and
Day
do
not
make
a
false
step
,
in
obeying
the
Constitutions
of
the
great
Architect
;
if
they
should
,
what
confusion
would
the
whole
Universe
fall
into
?
So
our
Will
,
if
it
suffer
it self
to
be
entirely
Govern'd
by
the
Divine
,
every
Member
,
and
every
part
in
this
little
World
,
Man
,
wou'd
move
in
excellent
harmony
;
their
motions
wou'd
be
circular
and
orderly
,
for
nothing
causes
greater
confusion
in
the
Frame
,
than
when
we
are
loth
to
leave
our selves
to
his
Conduct
.
This
is
the
way
to
arm
our selves
against
all
danger
.
This
abates
their
force
,
and
enfeebles
their
violence
when
they
come
.
This
checks
our
needless
Curiosity
;
and
while
we
enquire
,
for
what
reasons
God
sends
such
things
upon
us
,
this
one
,
answers
all
Objections
;
It
is
the
Will
of
God
.
II.
We
see
here
by
what
standard
we
are
to
measure
Christian
perfection
,
even
by
this
Self-resignation
of
our
Wills
to
God's
Will.
The
more
we
advance
in
this
,
the
more
perfect
we
are
;
and
though
an
absolute
perfection
is
not
to
be
obtained
in
this
life
,
yet
to
come
as
near
that
absolute
Conformity
and
Self-resignation
,
which
shall
be
in
Heaven
,
as
we
can
,
is
counted
Christian
Perfection
,
even
on
this
side
Heaven
.
It
was
therefore
wisely
said
by
Alphonso
King
of
Arragon
,
when
one
of
his
Familiars
ask'd
him
,
Who
it
was
,
that
he
counted
the
happiest
Man
?
His
Answer
was
;
Him
,
who
receives
all
things
,
whether
sad
or
pleasant
,
as
coming
from
a
kind
and
wise
Father's
hand
,
with
an
even
mind
.
And
we
are
told
of
a
Man
,
that
had
the
Power
of
Miracles
conferr'd
upon
him
,
and
being
ask'd
of
his
Friend
,
How
he
came
by
that
Power
?
He
Said
,
He
knew
not
,
except
God
should
like
one
thing
in
him
,
which
was
,
that
he
was
never
lifted
up
by
Prosperity
,
nor
cast
down
by
Adversity
,
and
whatever
happen'd
to
him
,
still
he
look'd
higher
,
to
the
Origin
and
Spring
from
whence
it
came
,
and
that
ever
day
he
made
it
his
business
,
to
desire
nothing
but
what
God
desires
,
and
all
his
Prayers
tended
that
way
,
that
God's
Will
might
be
entirely
fulfilled
and
accomplished
in
him
.
Even
the
Heathen
Philosophers
placed
Perfection
in
following
God
,
i.
e.
in
a
chearful
submission
to
every
thing
that
God
would
have
done
;
and
therefore
,
we
have
a
notable
address
of
the
Heathen
Epictetus
to
his
great
Creator
,
an
address
fit
to
be
imitated
by
every
Christian.
Arrian
Epict.
l.
2.
c.
16.
Great
God
,
(
saith
he
)
use
me
henceforward
according
to
thy
pleasure
.
I
am
altogether
of
thy
mind
.
It
is
indifferent
to
me
,
how
thou
dealest
with
me
.
I
refuse
nothing
,
if
thou
seest
it
good
for
me
.
Lead
me
where
thou
thinkest
it
convenient
.
Cloath
me
in
what
Garment
thou
pleasest
,
whether
it
be
whole
or
torn
,
either
shall
be
welcome
:
Whether
thou
wilt
have
me
bear
the
Office
of
a
Magistrate
,
or
lead
a
private
Life
;
whether
thou
wilt
have
me
stay
in
mine
own
Country
,
or
let
me
be
driven
into
exile
;
whether
thou
wilt
have
me
rich
or
poor
;
In
all
this
,
by
my
equanimity
,
I
will
justifie
thee
before
Men.
This
Prayer
from
the
mouth
of
an
Heathen
,
is
astonishing
,
and
the
rather
,
because
we
see
few
Christians
arrive
to
this
Self-resignation
,
that
have
far
greater
helps
;
and
had
we
no
express
Command
for
this
Self-resignation
in
the
Bible
,
yet
that
general
Precept
,
of
considering
and
doing
whatever
things
are
true
,
and
just
,
and
honest
,
and
lovely
,
and
of
a
good
report
,
would
oblige
us
to
imitate
the
very
Heathen
Philosophers
,
in
so
lovely
and
reasonable
a
Duty
.
But
we
need
not
have
recourse
to
this
general
hint
,
the
express
Precepts
and
Examples
,
that
tend
to
the
inforcement
of
this
admirable
qualification
,
are
so
many
,
that
there
is
no
room
left
for
Excuses
and
Evasions
.
Whether
the
story
of
the
Lady
of
Soncino
be
true
,
I
know
not
,
but
the
Moral
intended
by
it
,
is
agreeable
enough
to
the
word
of
God
.
The
Story
saith
,
That
being
,
in
a
Vision
,
carried
up
to
view
the
various
Mansions
of
Glory
,
She
saw
some
Holy
Soul
mingled
with
the
Quire
of
Seraphims
,
and
the
highest
Order
of
Angels
,
and
demanding
,
who
they
were
,
Answer
was
made
her
,
That
they
were
persons
,
who
here
on
Earth
did
entirely
resign
their
Wills
to
the
Will
of
God
:
A
thing
so
rational
,
that
,
in
omitting
it
,
we
condemn
our selves
;
for
the
sick
Man
leaves
himself
entirely
to
the
Conduct
of
his
Physitian
;
an
oppressed
Person
,
to
the
wisdom
and
discretion
of
his
Advocate
;
and
the
Blind
,
to
the
guidance
of
his
Dog
;
and
therefore
,
it
must
be
strange
obstinacy
,
not
to
resign
our selves
to
the
Conduct
of
a
most
wise
God
;
who
orders
our
Affairs
far
better
,
and
with
far
greater
advantage
to
us
,
than
we
do
,
or
can
do
our selves
.
The
more
tractable
any
instrument
is
,
the
more
perfect
it
is
:
If
a
Painter
were
to
draw
the
Picture
of
an
Emperor
,
and
the
Pencil
in
his
Hand
should
resist
the
motions
of
his
Fingers
,
make
no
stroaks
,
and
be
dull
to
any
impressions
,
form
no
line
,
and
cast
no
colour
,
or
should
warp
,
and
flinch
to
the
left
hand
,
when
he
would
direct
it
to
the
right
,
it
would
be
worth
nothing
,
for
its
greatest
perfection
lies
,
in
yielding
to
the
hand
that
manages
it
,
and
in
expressing
all
the
strokes
the
Workman
doth
intend
to
make
.
We
are
instruments
in
the
hand
of
God
,
which
he
hath
made
on
purpose
to
serve
him
in
the
promoting
of
his
Glory
,
and
therefore
are
obliged
to
suffer
our selves
to
be
handled
by
him
,
and
to
leave
our selves
entirely
to
his
power
to
turn
and
wind
us
,
and
to
imploy
us
in
such
things
as
he
thinks
convenient
,
without
any
resistance
.
The
natural
desire
of
Mankind
,
is
,
to
arrive
to
Peace
and
Rest
,
but
the
generality
take
very
preposterous
ways
to
obtain
it
,
when
they
involve
themselves
in
a
thousand
anxious
Cares
and
Troubles
,
which
,
instead
of
conducting
them
to
that
end
,
drive
them
farther
and
farther
off
;
whence
it
comes
to
pass
,
that
though
they
desire
it
,
yet
their
desires
are
never
accomplish'd
.
But
this
Self-resignation
to
the
Will
of
God
,
is
the
proper
means
,
and
he
that
lets
his
own
Will
dye
,
and
makes
God's
Will
to
live
in
him
,
comes
safely
to
the
City
of
Peace
and
Rest.
All
our
Inquietude
rises
from
our
resisting
the
Will
of
God
,
from
hence
flow
all
the
tempests
that
molests
us
,
and
while
we
are
loth
to
do
what
God
would
have
us
do
,
and
unwilling
to
suffer
what
he
will
have
us
suffer
,
it
cannot
be
otherwise
,
but
that
Peace
must
be
a
stranger
to
our
Breasts
.
Whatever
happens
in
the
World
,
is
nothing
but
the
accomplishment
of
God's
Designs
;
and
the
Soul
,
that
would
always
have
that
done
what
God
will
have
done
,
can
wonder
at
nothing
that
happens
to
her
,
for
it
is
her
Will
,
as
well
as
God's
Will.
However
,
if
we
are
loth
to
resign
our selves
to
his
Will
,
we
have
reason
to
fear
his
Anger
;
and
if
we
resist
his
Will
,
or
are
unwilling
to
submit
to
it
,
he
will
do
his
Will
upon
us
,
whether
we
will
or
no.
If
we
chearfully
submit
,
he
will
treat
us
as
his
Children
;
if
not
,
he
will
use
us
as
his
Slaves
:
And
therefore
,
the
advice
of
Eliphaz
,
Job
22.
21
,
22.
is
the
safest
Rule
we
can
follow
.
Acquaint
now
thy self
with
him
,
and
be
at
peace
,
thereby
good
shall
come
unto
thee
.
Receive
,
I
pray
thee
,
the
Law
from
his
Mouth
,
and
lay
up
his
Words
in
thy
Heart
.
If
thou
return
to
the
Almighty
,
thou
shalt
be
built
up
,
thou
shalt
put
Iniquity
far
from
thy
Tabernacle
;
yea
,
the
Almighty
shall
be
thy
defence
,
and
thou
shalt
have
plenty
of
Silver
,
i.
e.
as
much
content
as
if
thou
hadst
plenty
of
Silver
,
for
then
shalt
thou
have
thy
delight
in
the
Almighty
,
and
shalt
lift
up
thy
Face
to
God
.
Thou
shalt
make
thy
Prayer
unto
him
,
and
he
shall
hear
thee
,
and
thou
shalt
pay
thy
Vows
,
thou
shalt
also
decree
a
thing
,
and
it
shall
be
established
unto
thee
,
and
the
light
shall
shine
upon
thy
ways
.
The
PRAYER
.
O
My
God
,
my
Lord
,
my
Saviour
,
God
of
infinite
Power
,
who
dost
not
only
govern
thy
Creatures
by
thy
greatness
,
but
by
thy
goodness
,
who
canst
do
no
wrong
,
and
hast
used
me
in
particular
with
that
respect
and
tenderness
,
even
in
the
midst
of
all
the
afflictions
that
have
come
upon
me
,
that
thou
hast
been
more
a
Father
to
me
than
a
Judge
,
and
hast
rather
embraced
me
than
corrected
me
.
Behold
!
I
am
going
to
remember
,
what
my
dearst
Lord
hath
done
for
my
miserable
Soul
on
the
Cross
;
and
as
I
am
going
to
remember
the
unspeakable
Blessings
he
hath
purchased
for
me
,
so
I
desire
to
remember
my
Duty
of
imitating
him
in
his
Self-resignation
to
thy
Divine
and
incomprehensible
Will.
And
here
,
Lord
,
I
humbly
consecrate
my
Will
to
thine
,
I
prescribe
thee
no
Rules
,
no
Methods
,
how
to
govern
me
,
but
leave
my self
entirely
to
be
disposed
of
according
to
thy
Will
,
which
way
soever
thou
shalt
think
fit
to
lead
me
to
Heaven
,
and
Eternal
Happiness
,
whether
by
Hunger
or
Thirst
,
or
Poverty
,
or
Infamy
,
or
the
rage
and
envy
of
Men
,
or
by
other
miseries
;
whether
by
sickness
,
or
by
health
;
whether
by
losses
,
or
unkindness
of
friends
;
whether
it
be
through
good
report
,
or
evil
report
;
whether
thou
wilt
have
me
live
,
or
dye
;
whether
thou
wilt
have
me
dye
this
Year
,
or
the
next
,
or
ten
Years
hence
;
whether
my
Death
shall
be
sudden
,
or
slow
;
whether
natural
,
or
violent
;
whether
honourable
,
or
dishonourable
;
whether
upon
my
Bed
,
or
in
a
Wood
;
whether
in
Fire
,
or
Water
:
I
am
resign'd
,
and
content
to
go
where
thou
biddest
me
,
and
to
endure
what
,
in
thy
Wisdom
,
thou
shalt
think
fit
for
me
.
Thy
Commands
are
reasonable
.
In
Wisdom
hast
thou
made
them
all
.
I
take
exception
at
none
.
I
embrace
them
all
.
They
are
the
Light
of
mine
Eyes
,
and
while
they
be
my
Guides
,
I
cannot
go
astray
.
Thy
Providences
also
are
the
effect
of
Eternal
Wisdom
.
Nothing
happens
by
chance
,
Thou
rulest
all
Events
.
Thou
governest
all
the
World
;
whatever
befals
me
,
is
either
decreed
,
or
permitted
by
thee
;
and
when
thou
dost
permit
things
,
thou
permittest
them
for
weighty
and
pregnant
Reasons
.
Give
me
an
Heart
devoted
to
thy
fear
.
Let
me
neither
murmur
at
thy
Laws
,
nor
repine
at
thy
Dispensations
.
Let
every
thing
be
welcome
and
pleasing
to
me
,
which
thou
knowest
to
be
for
my
good
.
Let
me
not
judge
of
things
by
outward
appearances
,
but
by
thy
Will
,
and
unsearchable
Wisdom
.
Give
me
Wisdom
out
of
thine
own
Store
,
Wisdom
,
which
may
resemble
thine
.
and
agree
with
thine
.
And
then
I
shall
be
wise
indeed
,
when
I
shall
learn
to
submit
my self
to
thy
infinite
Wisdom
;
then
shall
I
know
thee
,
the
only
true
God
,
and
him
,
whom
thou
hast
sent
,
Jesus
Christ
;
to
whom
,
with
thee
,
O
Father
,
and
the
Holy
Ghost
,
be
all
Honour
and
Glory
,
for
ever
and
ever
,
Amen
.
CHAP.
XXVI
.
Of
Preparatory
Devotions
and
Aspirations
,
fit
to
be
used
in
Private
,
before
we
come
to
the
Holy
Sacrament
.
The
CONTENTS
.
The
conveniency
of
using
Devotions
suitable
to
this
Holy
Sacrament
,
the
Week
before
we
Receive
.
Prayers
and
Aspirations
relating
to
the
Afflictions
of
Christ
,
to
Christ's
readiness
to
comfort
Persons
diseased
,
and
in
distress
,
to
his
Praying
for
his
Disciples
,
and
those
that
should
believe
in
his
Name
,
&c.
THough
all
the
preceeding
Prayers
are
nothing
but
preparatory
Devotions
,
and
may
be
used
as
such
,
yet
,
for
varieties
sake
,
which
may
be
as
delightful
in
spiritual
,
as
it
is
in
temporal
Things
,
I
shall
add
some
other
aspirations
and
breathings
of
the
Soul
after
God
in
this
Chapter
,
as
preparatives
for
the
Worthy
.
Receiving
of
the
Holy
Communion
.
Extraordinary
occasions
,
as
I
have
said
often
,
and
short
warnings
,
when
a
Friend
of
Neighbour
is
indisposed
,
and
requires
our
presence
and
help
,
and
joyning
with
him
in
the
devout
use
of
this
Ordinance
,
may
oblige
us
to
alter
our
method
;
but
where
no
considerable
impediment
straitens
us
in
Time
,
it
will
be
convenient
,
the
Week
before
we
Receive
,
besides
our
standing
Devotions
,
to
address
our selves
to
God
in
Supplications
,
as
both
relate
,
and
are
subservient
to
the
great
Work
we
intend
for
:
And
such
are
the
following
Aspirations
,
whereof
one
or
two
may
be
used
together
with
our
daily
Devotion
.
I.
O
wonderful
Saviour
!
What
Afflictions
hast
thou
suffered
for
me
!
Heat
and
Cold
,
Hunger
and
Thirst
,
Labour
and
Miseries
!
Give
me
an
Heart
to
receive
from
thy
hands
chearfully
all
kind
of
Adversity
!
Give
me
that
excellent
temper
,
which
was
in
thy
Apostles
,
whereby
they
rejoyced
in
Tribulation
,
and
counted
it
Honourable
and
Glorious
,
that
they
had
any
thing
to
lose
for
thy
sake
!
I
intend
to
look
upon
thy
sufferings
in
the
Blessed
Sacrament
!
O
let
the
sight
work
upon
me
,
that
I
may
be
contented
to
suffer
joyfully
for
thy
sake
!
II.
Great
Prince
of
Peace
!
Who
in
thy
Converse
with
Men
,
tookest
all
opportunities
to
comfort
the
distressed
,
and
didst
most
mercifully
cure
their
Diseases
!
Give
me
a
great
sense
of
the
Afflictions
of
my
Neighbours
,
that
I
may
have
as
great
a
feeling
of
their
miseries
,
as
if
they
were
mine
own
,
and
be
ready
to
help
them
according
to
my
ability
!
I
am
going
to
behold
in
the
Blessed
Sacrament
,
what
Miracles
thou
hast
wrought
for
me
,
O
let
me
not
come
away
from
thence
,
without
working
a
Miracle
upon
my
Soul
!
III.
Great
Counsellor
of
my
Soul
!
Who
,
at
thy
leaving
the
World
,
didst
in
Prayer
recommend
thy
Disciples
,
and
those
that
,
through
their
means
,
should
believe
in
thy
Name
,
to
thy
Heavenly
Father's
Care
!
Let
me
find
the
benefit
of
thy
intercession
!
Preserve
me
from
this
evil
World
,
and
keep
me
by
thy
Truth
!
Take
care
of
my
Soul
,
that
I
may
not
be
lost
in
the
Wilderness
of
this
World
!
in
the
Holy
Sacrament
,
which
I
mean
to
be
partaker
of
,
assure
me
of
that
care
,
and
that
thou
wilt
not
leave
me
,
nor
forsake
me
!
IV.
O
thou
who
art
Alpha
and
Om●ga
,
the
Beginning
and
the
end
!
Who
didst
suffer
thy self
to
be
laid
hold
of
,
by
the
Sacrilegious
hands
of
thy
furious
Enemies
,
and
when
they
bound
thee
,
didst
not
revenge
their
injuries
,
but
spake
mildly
to
them
!
Give
me
Grace
to
shew
my self
loving
and
mild
to
all
mine
Enemies
,
to
pardon
them
from
my
Heart
,
and
to
look
upon
them
as
Ministers
of
thy
Will
,
and
promoters
of
my
Salvation
.
To
this
end
,
let
the
Holy
Sacrament
I
intend
to
take
,
strengthen
my
Soul
,
that
I
may
become
conformable
to
thee
,
in
doing
good
to
them
that
hate
me
!
V.
O
Thou
,
who
art
a
Priest
for
ever
after
the
Order
of
Melchisedeck
,
who
didst
seck
me
when
when
I
was
a
stranger
to
thee
,
and
calledst
me
when
I
knew
thee
not
!
Now
I
know
thee
,
let
nothing
satisfie
me
but
thy self
.
Give
me
a
flaming
Heart
,
a
chearful
Mind
,
and
an
enlighten'd
understanding
!
O
give
me
thy self
,
for
nothing
less
will
content
my
weary
Soul
!
I
will
seek
thee
in
the
Holy
Sacrament
,
O
let
me
find
thee
,
and
say
to
me
,
In
the
day
of
Salvation
have
I
succour'd
thee
!
VI.
O
my
compassionate
Saviour
!
whose
Bowels
yearn
over
the
Penitent
!
My
Soul
is
miserable
,
if
it
loves
thee
not
,
or
if
it
continues
to
love
the
World
!
O
let
my
Soul
rest
in
thee
,
and
contemplate
thee
,
and
shew
forth
thy
Praises
,
and
be
thou
my
Song
in
the
House
of
my
Pilgrimage
!
O
thou
,
who
art
rich
in
Goodness
!
Redeem
this
poor
Captive
,
give
Meat
to
my
hungry
Soul
,
even
the
Meat
which
came
down
from
Heaven
!
In
the
Holy
Sacrament
let
me
find
it
,
that
I
may
live
,
and
not
dye
!
VII
.
O
thou
,
who
art
the
only
life
of
my
Soul
!
I
invite
thee
to
my
House
▪
I
confess
,
a
shatter'd
,
a
broken
,
and
a
ruinous
House
!
But
be
thou
intreated
to
rebuild
and
beautifie
it
with
thy
Salvation
!
Set
up
thy
Kingdom
in
it
,
and
make
my
Flesh
obedient
to
my
Soul
,
my
Soul
to
Reason
,
my
Reason
to
Faith
,
my
Faith
to
thy
Will.
Enlarge
my
Mind
,
loose
me
from
my
bonds
,
and
let
the
effects
of
my
coming
to
the
Holy
Sacrament
,
be
,
that
I
may
become
a
Servant
of
Righteousness
and
may
relish
no
Wisdom
,
but
what
is
from
above
.
VIII
.
O
my
Redeemer
!
kind
,
unspeakable
kind
,
to
poor
Sinners
!
I
am
going
to
remember
the
great
Mystery
of
thy
Death
and
Passion
!
Establish
my
Mind
with
the
sweetness
of
thy
Presence
!
Let
my
Soul
feel
,
that
thou
enterest
into
her
,
and
rejoyce
before
thee
.
O
Sacred
Fire
,
which
always
burnest
!
O
Love
,
which
always
shinest
!
shine
in
my
Soul
,
and
Sanctifie
that
Vessel
.
Empty
it
of
Vanity
,
fill
it
with
thy
Grace
,
and
keep
it
full
,
till
it
be
made
worthy
to
Receive
the
fulness
of
Joy
at
thy
right
Hand
for
evermore
!
IX
.
O
powerful
Mediator
!
Thy
Love
is
sweeter
than
Honey
!
more
nourishing
than
Milk
!
Rule
my
Soul
,
direct
my
Understanding
,
animate
my
Love
,
attract
my
Heart
,
and
let
it
thirst
after
the
Rivers
of
thy
Pleasures
!
Appease
the
tumults
of
my
Flesh
,
hush
the
noise
of
my
Worldly
Affections
,
and
let
my
participation
of
thy
Love
in
the
Blessed
Sacrament
give
me
confidence
,
that
where
my
Head
and
Master
Reigns
,
and
Lives
,
there
shall
I
Reign
and
Live
for
ever
!
X.
Great
lover
of
Mankind
!
To
love
thee
,
is
a
great
thing
!
Even
so
to
love
thee
,
as
to
think
of
thee
with
delight
,
to
relish
nothing
like
thee
,
and
to
be
conformable
to
thy
Will.
O!
Let
this
Love
dwell
in
me
!
Let
this
Love
captivate
my
Soul
!
By
this
Love
,
let
me
be
united
to
thee
!
Let
this
good
Angel
visit
me
!
In
the
Holy
Sacrament
,
let
this
Love
be
setled
in
me
,
that
my
angry
,
turbulent
,
covetous
,
mistrustful
and
impatient
,
Thoughts
may
cease
,
and
I
may
feel
that
calm
which
those
,
that
do
entirely
love
thee
,
feel
!
XI
.
O
Saviour
!
Gentle
as
the
Spirit
,
that
in
the
shape
of
a
Dove
lighted
on
thy
Sacred
Head
!
Teach
me
that
Meekness
,
which
look'd
so
amiable
in
thy
Life
!
Expel
the
evil
Spirits
of
Wrath
,
Anger
,
and
Pride
,
and
Envy
,
out
of
my
Soul
!
Speak
the
word
,
and
these
Winds
and
Waves
will
obey
thee
.
Let
thy
gentleness
make
me
great
.
When
I
shall
have
overcome
my
wrathful
and
proud
Inclinations
,
(
and
,
O!
let
the
Sacrament
,
I
am
going
to
,
help
me
in
the
Conquest
)
then
shall
I
be
great
and
glorious
in
thy
sight
!
XII
.
Great
Shepherd
of
my
Soul
!
whose
Wounds
are
full
of
Sweetness
,
full
of
Mercy
,
full
of
Charity
!
Let
thy
Wounds
prove
the
most
powerful
Remedies
,
to
rid
me
of
my
Corruptions
!
When
any
impure
Thoughts
rise
in
me
▪
let
thinking
of
thy
Wounds
crush
them
;
when
sluggishness
in
Religion
assaults
me
,
let
thy
Wounds
,
and
the
remembrance
of
them
make
me
vigilant
in
thy
service
,
and
when
,
in
the
Holy
Sacrament
,
I
think
of
thy
Wounds
,
let
all
my
vain
imaginations
expire
!
XIII
.
Great
Friend
of
my
immortal
Soul
!
Such
a
friend
is
not
to
be
found
in
all
the
World
,
as
thou
hast
been
to
me
,
for
thou
hast
laid
down
thy
Life
for
me
;
O
let
me
make
much
of
thy
friendship
,
and
cherish
it
,
by
being
meek
,
and
humble
,
and
merciful
,
and
patient
,
as
thou
wert
,
that
thou
mayest
be
my
Friend
,
when
I
dye
,
and
,
after
Death
,
receive
me
to
thy self
.
O
,
confirm
and
seal
thy
Friendship
to
my
Soul
in
the
Blessed
Sacrament
,
and
let
the
same
Spirit
move
in
me
,
which
raised
thee
from
the
dead
!
XIV
.
O
Thou
,
who
hast
wash'd
me
from
my
Sins
with
thine
own
Blood
,
chuse
,
I
beseech
thee
,
my
Heart
,
for
thy
Dwelling
place
,
adorn
and
replenish
it
with
thy
Gifts
and
Graces
,
make
me
to
loath
all
transitory
things
,
make
me
poor
in
Spirit
,
cure
in
me
the
itch
of
Self-love
,
throw
down
all
pride
and
eagerness
after
the
Riches
of
this
World
,
and
make
the
Holy
Sacrament
,
I
am
going
to
,
a
mean
to
adore
thee
in
Spirit
,
and
in
Truth
,
and
to
persevere
in
Goodness
to
the
end
!
XV.
Great
Comforter
of
all
weary
and
laden
Souls
!
Circumcise
my
Heart
from
all
evil
Thoughts
,
and
Words
,
and
Actions
,
and
Comunicate
thy self
unto
me
,
that
I
may
never
be
separated
from
thee
,
or
ever
be
deprived
of
thy
Comfort
!
Draw
my
Soul
after
thee
in
the
Holy
Sacrament
,
and
let
that
Blessed
Ordinance
powerfully
stir
up
my
Heart
to
love
thee
!
XVI
.
O
Thou
,
who
art
the
door
of
thy
Sheepfold
!
By
thee
let
me
have
access
to
thy
Father's
Love
!
And
as
,
in
the
Holy
Sacrament
,
thou
openest
thy
Bosom
to
me
,
so
let
me
run
,
and
seek
shelter
there
!
Chain
me
to
thy self
by
Bands
of
Love
;
and
let
no
Temptation
defile
me
.
O
keep
me
,
that
I
may
never
cowardly
faint
at
any
adversity
!
XVII
.
Thou
who
hast
endured
contradictions
of
Sinners
against
thy self
!
Be
thou
ever
in
my
mind
,
and
teach
me
to
bear
Calumnies
and
Reproaches
with
great
tranquility
of
Mind
;
Let
me
refer
all
difficulties
to
thee
,
and
with
silence
expect
thy
Grace
and
Comfort
;
and
let
the
Blessed
Sacrament
so
influence
my
Soul
,
that
I
may
fear
none
but
thee
!
XVIII
.
Great
Captain
of
my
Salvation
!
I
am
going
to
learn
to
fight
the
good
fight
in
the
Blessed
Sacrament
of
thy
Love
!
Let
thy
great
example
there
encourage
me
to
fight
against
all
Ambition
and
Ostentation
,
against
Censoriousness
and
Uncharitableness
,
against
all
Intemperance
and
Gluttony
,
against
all
proud
and
covetous
Thoughts
,
against
Guile
and
Hypocrisie
,
against
discontentedness
and
misitrinst
of
thy
Providence
.
Against
such
Enemies
give
me
grace
to
fight
,
over
these
let
me
triumph
,
that
,
having
striven
lawfully
,
I
may
at
last
be
admitted
to
the
Glorious
sight
of
thy
Sweet
Self
,
and
be
charm'd
with
thy
Love
for
ever
.
CHAP.
XXVII
.
Of
the
proper
Acts
of
Devotion
,
when
we
come
to
the
Holy
Table
.
The
CONTENTS
.
Private
Acts
of
Devotion
must
be
forborn
,
while
the
Congregation
joyns
in
common
Addresses
to
Almighty
God
.
General
Acts
of
Devotion
,
relating
to
the
wonderful
Love
of
Christ
,
and
our
Love
to
him
.
Particular
Acts
of
Devotion
at
the
Consecration
,
and
Receiving
of
the
holy
Symbols
.
I.
THE
following
Acts
are
fittest
to
be
used
,
before
the
Prayers
of
the
Church
,
usual
at
the
Communion
,
do
begin
,
or
before
the
Minister
of
the
Ordinance
comes
to
us
with
the
sacred
Symbols
,
and
while
others
are
Communicating
.
II.
While
the
Minister
of
the
Ordinance
is
engaged
in
the
Prayers
of
the
Church
,
these
Ejaculations
must
be
forborn
;
our
Duty
,
during
the
publick
Devotions
,
being
,
to
joyn
with
the
Congregation
in
their
common
Addresses
to
God
.
These
Acts
of
Devotion
are
either
General
,
or
Particular
.
The
General
,
I
call
those
which
respect
the
Love
of
the
Lord
Jesus
.
The
Particular
,
those
which
are
to
be
exercised
at
the
Consecration
and
Receiving
of
the
Consecrated
Bread
and
Wine
.
General
Acts
of
Devotion
at
the
Lord's
Table
.
I.
GReat
Saviour
of
the
World
!
Thou
art
infinitely
amiable
;
worthy
to
be
loved
by
all
,
to
whose
Ears
the
joyful
Message
of
thy
Love
doth
come
.
I
rejoyce
in
the
Knowledge
of
thy
Love
.
I
count
my self
happy
that
I
am
born
under
the
Shadow
of
thy
Gospel
,
in
which
thy
wonderful
Love
to
the
Children
of
Men
is
manifested
!
I
desire
no
other
Knowledge
:
'T
is
enough
that
I
know
thou
hast
loved
me
beyond
Example
.
I
desire
to
count
all
things
Dross
and
Dung
,
for
the
Excellency
of
the
Knowledge
of
Christ
.
II.
O
my
Jesus
!
I
am
not
worthy
to
love
thee
!
Yet
,
because
thou
biddest
me
love
thee
,
and
hast
told
me
,
that
my
Soul
was
created
on
purpose
to
love
thee
,
I
chearfully
resign
my
Love
and
Affection
to
thee
!
I
desire
to
love
thee
!
I
wish
for
nothing
more
,
than
that
I
may
passionately
love
thee
!
Whom
have
I
in
Heaven
to
love
,
but
thee
?
And
there
is
none
on
Earth
,
that
I
desire
to
love
more
than
thy self
:
For
thou
art
altogether
lovely
,
and
thy
Love
surpasses
all
the
Love
of
Friends
,
and
the
dearest
Relations
I
have
.
III.
O
my
blessed
Redeemer
!
I
desire
to
love
thee
with
all
my
Heart
,
and
with
all
my
Strength
!
Thou
gavest
me
this
Heart
,
and
this
Strength
:
And
on
whom
can
I
bestow
it
better
,
than
on
thee
,
the
Author
of
it
?
Oh
,
that
all
that
is
within
me
might
be
turned
into
Desires
,
and
Inclinations
,
and
Sighs
,
and
Languishings
,
and
Breathings
after
thee
!
For
I
cannot
express
what
thou
hast
done
for
me
.
What
thou
hast
done
for
me
,
is
beyond
all
the
Kindness
that
the
greatest
Men
ever
did
,
or
can
do
,
for
the
meanest
and
poorest
Creatures
!
IV.
Great
Advocate
of
my
Soul
!
Thou
seest
my
Desire
to
love
thee
!
Make
it
strong
and
powerful
!
Take
a
Coal
from
the
Altar
,
and
give
it
Fire
,
that
nothing
may
hinder
the
Flame
from
mounting
up
,
that
nothing
may
weaken
this
Desire
,
nothing
may
break
it
,
nothing
may
tire
it
,
nothing
may
mingle
with
it
that
is
unclean
,
or
contrary
to
thy
Love
!
V.
Great
Object
of
my
Desires
!
Make
me
a
Martyr
of
thy
Love
!
Make
me
willing
even
to
die
for
love
of
thee
!
Raise
a
mighty
Hunger
and
Thirst
after
thy
Love
in
my
Soul
!
Such
an
Hunger
and
Thirst
,
that
I
may
be
unsatisfied
with
any
thing
,
but
thy
Love
!
Let
thy
Love
work
upon
me
with
that
Efficacy
,
that
I
may
think
my self
afflicted
,
and
poor
,
and
miserable
,
till
I
love
thee
fervently
!
VI.
Blessed
Jesu
!
Who
would
not
love
thee
!
Who
would
not
wish
to
be
enamour'd
with
such
Charity
as
thine
is
to
the
Sons
and
Daughters
of
Men
!
If
we
love
thee
not
,
it
is
because
we
do
not
know
the
Vehemency
and
Power
of
thy
Love
.
Had
we
a
clear
Sight
of
it
,
our
Souls
would
run
after
thee
,
and
nothing
could
stop
them
from
clinging
to
so
amiable
an
Object
.
Lord
,
give
me
that
lively
View
of
thy
Love
,
that
nothing
may
charm
me
more
than
thy
Love
!
VII
.
Great
King
of
Saints
,
pity
me
!
I
would
love
thee
,
but
thou
seest
what
Impediments
come
between
thy
Love
,
and
my
blockish
Heart
!
Innumerable
Temptations
,
my
perverse
Will
,
my
Self-love
,
my
Passions
,
and
my
other
Imperfections
!
Oh
,
how
these
hinder
me
from
loving
thee
!
O
my
Gracious
Master
!
Let
me
detest
and
abhor
all
these
Enemies
,
that
would
hinder
me
from
loving
thee
!
Stretch
forth
thy
mighty
Arm
,
and
destroy
these
Foes
,
that
I
may
entirely
love
thee
!
VIII
.
O
Jesu
!
Thou
art
all
Love
,
all
Goodness
,
all
Charity
!
And
,
Oh
,
what
Opposition
do
I
find
in
my self
to
love
thee
!
O
Love
Divine
!
Where
is
thy
Strength
,
thy
Force
,
and
thy
uncontrollable
Power
!
O
my
Lord
!
Why
dost
not
thou
shew
it
?
Why
dost
not
thou
exert
it
for
my
Help
?
Why
do
not
thy
Celestial
Flames
consume
in
me
all
that
is
contrary
to
thy
Love
?
Oh!
When
wilt
thou
establish
the
Life
of
Love
,
even
that
Divine
Life
,
in
my
Soul
?
IX
.
O
Omnipotent
Love
!
I
leave
my self
to
thy
Management
.
Enter
,
enter
into
this
frozen
Heart
,
and
erect
thy
Kingdom
,
and
thy
Empire
there
.
Undo
what
thou
pleasest
,
and
build
up
what
thou
pleasest
.
Let
every
Desire
of
my
Soul
become
subject
to
thee
.
Subdue
every
Imagination
that
would
refuse
to
be
at
thy
Command
:
And
make
me
willing
to
submit
to
any
thing
,
so
I
may
but
love
thee
.
X.
Most
lovely
Saviour
!
Shall
any
thing
hinder
me
from
loving
thee
?
Shall
my
Body
?
I
will
subdue
that
Beast
.
Shall
my
Sins
?
I
will
drown
them
in
thy
Blood
.
Shall
the
World
,
or
the
Creatures
here
below
?
No
,
no
;
I
will
renounce
my
Love
to
them
,
I
will
despise
them
all
:
They
have
too
long
excommunicated
thee
from
my
Soul
.
I
will
make
no
more
Account
of
my
Praises
,
of
my
Pleasures
,
of
my
Vanities
.
I
will
look
upon
them
all
as
Dreams
,
and
Smoak
;
and
I
will
hate
them
,
as
much
as
they
have
hated
thee
,
Great
Centre
of
my
Soul
!
XI
.
Great
Sovereign
of
my
Love
!
Thou
hast
sent
me
into
the
World
,
on
purpose
to
love
thee
!
What
a
noble
,
what
an
excellent
,
what
an
holy
End
is
this
!
Think
of
the
Honour
,
think
of
the
Favour
,
think
of
the
Dignity
,
O
my
Soul
,
that
God
hath
laid
upon
thee
!
That
he
that
could
have
eternally
enjoyed
himself
in
his
own
Love
,
should
speak
a
Creature
into
Being
,
and
ordain
that
Creature
to
love
him
!
Oh
,
how
happy
am
I
,
that
God
hath
given
me
an
Heart
to
love
him
!
O
my
Jesus
!
Let
me
die
a
Thousand
Deaths
,
rather
than
lose
thy
Love
.
XII
.
O
Love
Divine
!
Be
thou
the
Life
of
my
Life
,
the
Soul
of
my
Soul
,
the
Spirit
of
my
Spirit
!
Let
me
think
of
thy
Love
,
and
speak
of
thy
Love
,
and
do
Acts
worthy
of
thy
Love
,
and
let
all
my
Conversation
savour
of
the
Love
of
Jesus
.
Whatever
I
do
,
let
me
do
it
for
thy
sake
.
Let
thy
Love
put
me
upon
Acts
of
Charity
;
and
let
every
Vertue
I
exercise
,
be
the
Product
of
thy
Love
.
XIII
.
O
Jesu
!
Thou
art
my
All
!
All
other
things
are
nothing
,
in
comparison
of
thee
!
And
I
would
love
nothing
,
but
in
thee
,
and
for
thee
!
I
would
see
thee
in
all
things
,
and
love
thee
in
every
thing
I
do
!
Thou
art
my
greatest
Friend
,
my
only
Friend
.
Thou
art
my
Brother
,
my
Father
,
my
Husband
,
and
my
Chief
.
Thou
art
All
in
All
to
me
:
And
,
Oh
,
that
my
All
might
be
consecrated
to
thy
Service
!
XIV
.
My
dearest
Saviour
!
There
is
nothing
in
Heaven
,
or
in
Earth
,
so
worthy
to
be
loved
,
as
thou
.
Oh
,
how
amiable
art
thou
!
Yet
the
World
doth
not
so
much
as
think
of
thee
:
They
think
of
nothing
,
but
offending
thee
.
They
hope
to
be
saved
by
thee
,
and
yet
do
what
they
can
to
dishonour
thee
!
Let
this
very
Consideration
inflame
my
Love
to
thee
!
Oh
,
that
I
could
love
thee
,
as
the
whole
World
ought
to
love
thee
!
XV.
Great
Son
of
God!
I
was
bound
to
love
thee
as
soon
as
I
came
to
the
Use
of
my
Reason
:
Yet
how
long
hath
it
been
,
before
I
thought
of
loving
thee
!
O
my
Lord
,
how
late
do
I
begin
to
love
thee
!
How
long
have
I
hated
thee
!
How
many
Years
together
have
I
despised
thy
Love
!
When
I
think
of
this
,
I
have
reason
to
wish
for
a
Sea
of
Tears
;
nay
,
for
Tears
of
Blood
,
to
wash
away
my
monstrous
Ingratitude
!
XVI
.
O
Beauty
Eternal
and
Infinite
!
If
I
were
to
live
eternally
here
on
Earth
,
I
were
bound
eternally
to
love
thee
:
How
much
more
then
,
during
my
short
Stay
here
on
Earth
!
O
my
Lord
,
consecrate
my
Life
to
thy
Love
!
Let
every
Day
and
Hour
of
my
Life
be
employed
in
thy
Love
;
and
make
me
ambitious
of
nothing
more
,
than
to
love
thee
to
all
Eternity
.
XVII
.
O
thou
Everlasting
King
!
At
the
Price
of
thy
precious
Blood
thou
hast
bought
every
Moment
of
my
Time
,
that
I
might
employ
it
in
loving
thee
!
How
much
of
that
Time
have
I
employed
in
loving
the
World
,
and
the
Creatures
!
How
much
of
that
Time
have
I
lost
,
in
loving
things
I
should
not
love
!
'T
is
time
that
I
begin
to
employ
my
Hours
about
that
,
for
which
they
were
designed
:
And
since
they
were
given
me
to
love
thee
,
Oh
,
transform
all
my
Desires
into
Aspirations
and
Breathings
after
thee
!
XVIII
.
O
my
Jesus
!
Thou
art
so
perfect
,
and
so
lovely
,
that
if
all
Creatures
in
Heaven
and
in
Earth
should
joyn
their
Forces
together
to
love
thee
,
they
could
not
love
thee
sufficiently
;
and
if
I
had
a
Thousand
Hearts
,
they
would
all
be
little
enough
to
sacrifice
to
thy
Love
.
O
then
,
how
am
I
oblig'd
to
employ
that
little
Strength
I
have
to
love
thee
!
Oh
,
that
all
Mankind
might
love
thee
!
Oh
,
fill
them
all
with
a
Sense
of
thy
Love
!
Draw
them
,
attract
them
,
unite
their
Hearts
,
that
they
may
love
thy
Name
.
XIX
.
O
God
of
my
Life
!
Thou
hast
been
always
employ'd
in
loving
me
!
Thou
didst
create
Heaven
and
Earth
,
to
testifie
thy
Love
to
me
!
All
that
thou
ever
didst
in
this
World
for
me
,
was
,
to
shew
how
thou
lovest
me
.
All
the
Spiritual
and
Temporal
Blessings
thou
hast
sent
upon
me
,
tell
me
that
thou
lovest
me
.
But
what
greater
Testimony
of
thy
Love
can
there
be
,
than
thy
Dying
for
me
!
As
thy
Love
is
perpetually
exercised
towards
me
,
so
let
mine
be
continually
exercised
towards
thee
:
And
let
me
glory
and
rejoyce
in
nothing
so
much
as
in
this
,
that
I
love
thee
.
XX.
O
my
bountiful
Saviour
!
O
my
loving
Redeemer
!
When
,
when
shall
it
be
,
that
I
shall
love
thee
perfectly
?
Here
on
Earth
,
I
must
not
hope
for
this
Happiness
;
but
in
Heaven
I
shall
.
O
Heaven
,
Heaven
!
How
desirable
art
thou
!
Where
the
Love
of
Jesus
shall
eternally
reign
in
my
Soul
!
Where
my
Love
shall
be
perfectly
pure
,
perfectly
Seraphick
,
perfectly
Extatical
;
and
Eternal
Ages
shall
not
alter
it
.
At
present
I
am
in
Prison
,
encompassed
with
a
Mortal
Body
,
and
must
sojourn
in
a
wicked
World
.
Oh
,
when
will
that
Day
,
that
Hour
,
that
Minute
,
that
happy
Time
come
,
that
I
shall
be
delivered
from
this
Dungeon
,
and
translated
to
that
place
,
where
Love
is
all
in
all
,
where
Love
knows
no
End
,
no
Decay
,
no
Period
;
where
it
is
pure
,
without
Mixture
;
invariable
,
without
Changes
;
eternal
,
without
ceasing
.
Come
,
Lord
Jesu
!
Come
quickly
!
Particular
Acts
of
Devotion
at
the
Acts
of
Consecration
,
and
Receiving
of
the
Consecrated
Bread
and
Wine
.
At
the
Minister's
pouring
out
the
holy
Wine
into
the
Cup.
O
Jesu
!
Who
can
think
of
the
flowing
of
thy
Blood
,
without
being
desirous
to
be
washed
with
it
!
Or
,
I
fancy
,
I
do
at
this
present
stand
under
thy
Cross
,
and
see
thee
bleeding
for
my
Sins
!
Or
,
Oh.
Let
thy
Blood
flow
upon
my
wounded
Soul
,
that
I
may
become
a
sound
Member
of
thy
Mystical
Body
!
At
the
Minister's
laying
his
Hand
upon
the
Bread
.
O
Blessed
Saviour
!
Lay
thy
Hand
upon
my
Soul
,
that
all
my
Distempers
may
depart
from
me
!
Or
,
Oh
,
lay
hold
on
my
Soul
,
as
the
Angel
did
on
Lot
!
Save
me
from
the
Flames
,
and
let
me
escape
into
the
Mount
of
God
,
that
I
perish
not
!
At
the
Minister's
Breaking
the
Bread
.
Lord
Jesu
!
In
suffering
thy
Body
to
be
broken
for
my
Sins
,
I
see
the
Vehemence
,
the
Strength
,
and
Fervour
of
thy
Love
:
Oh
,
make
me
all
Love
,
all
Fervour
,
all
Charity
!
Or
,
Oh
,
break
the
united
Forces
of
my
Sins
;
scatter
them
by
thy
mighty
Arm.
Gather
the
broken
Planks
of
Vertue
in
my
Soul
;
unite
them
,
make
them
whole
,
and
strong
,
and
secure
against
the
Fury
of
Winds
and
Tempests
.
At
the
Minister's
pronouncing
the
Words
,
This
is
my
Body
.
Lord
!
Let
me
look
off
from
these
material
Things
;
and
shew
me
Things
invisible
,
and
Heavenly
!
Or
,
O
Lord
!
The
Benefits
of
thy
wounded
Body
,
my
Soul
longs
for
.
Oh
,
say
,
They
shall
be
thy
Portion
!
At
the
Minister's
touching
the
Cup.
Lord
!
Touch
my
Soul
,
that
it
may
feel
the
Power
of
thy
Super-abundant
Charity
!
Or
,
Oh!
Touch
me
,
as
thou
didst
the
Blind
of
old
,
that
I
may
see
the
Bowels
of
thy
Compassion
,
and
rejoyce
in
the
glorious
Sight
!
At
the
Minister's
pronouncing
the
Words
,
This
is
my
Blood
.
Lord
!
My
Soul
wants
Wine
of
another
nature
,
than
is
in
this
Cup
:
Oh
,
wash
it
,
and
cleanse
it
,
and
purifie
it
in
thy
Blood
!
Or
,
Lord
!
Speak
thou
to
my
Soul
,
and
say
,
I
will
,
be
thou
clean
!
At
the
Receiving
of
the
Bread
.
Lord
!
Let
thy
Death
be
my
Life
!
And
the
Bread
,
represented
by
this
Bread
,
feed
me
into
Everlasting
Life
!
Or
,
Lord
!
As
thou
hast
provided
Food
for
my
Soul
,
so
give
me
a
Taste
,
and
Relish
also
,
of
this
Food
,
and
a
Tongue
to
praise
thy
Name
for
ever
.
Or
,
Lord
!
As
thou
hast
given
thy
Body
for
me
,
so
I
freely
offer
my
Soul
and
Body
,
as
Living
Sacrifices
,
to
thy
Majesty
!
At
the
Receiving
of
the
Cup.
Lord
!
Nothing
is
more
precious
,
than
thy
Blood
!
Oh!
Let
it
warm
my
Heart
,
that
it
may
comply
with
thy
Will
,
wlthout
wavering
!
Or
,
Lord
!
Bid
me
look
upon
thy
Blood
;
and
in
thy
Blood
,
upon
the
Reconciliation
wrought
by
it
,
to
the
Comfort
and
Edification
of
my
Soul
!
Or
,
O
Lord
!
I
am
heavy
laden
,
and
my
Pollutions
are
great
!
And
as
thy
Blood
alone
can
remove
that
Burthen
,
so
free
me
from
those
Spots
and
Wrinkles
which
make
me
look
deformed
in
thy
Sight
!
CHAP.
XXVIII
.
Of
the
proper
Acts
of
Devotion
,
after
we
have
Received
.
The
CONTENTS
.
The
Time
that
is
left
after
our
Personal
Receiving
,
before
all
have
Communicated
,
not
to
be
spent
in
Gazing
or
Looking
about
.
Acts
of
Devotion
to
be
used
after
Receiving
,
and
relating
to
the
Wisdom
,
Mercy
,
Liberality
,
Love
,
Goodness
,
Greatness
,
and
Majesty
of
God
,
to
our
own
Vileness
,
and
Unworthiness
,
&c.
IT
falls
out
so
often
,
that
when
we
have
Communicated
,
and
our
Souls
have
been
fed
at
this
Table
,
a
considerable
Space
of
Time
remains
,
before
the
united
Praises
and
Thanksgivings
of
the
Congregation
begin
again
.
This
Time
,
be
it
more
or
less
,
must
not
be
spent
in
looking
about
,
or
in
sitting
still
,
or
in
thinking
of
what
Objects
our
Fancy
is
pleased
to
offer
and
present
to
us
;
but
in
holy
Aspirations
.
And
that
the
Communicant
may
know
how
to
employ
himself
in
that
Interval
,
it
may
not
be
amiss
to
set
down
some
pious
and
proper
Ejaculations
,
whereby
he
may
exercise
his
Mind
according
as
Time
will
permit
.
I.
O
God!
Thy
Love
in
Christ
Jesus
deserves
to
be
praised
,
admired
,
and
magnified
!
There
is
all
that
in
it
,
which
can
engage
a
Soul
to
break
forth
into
Praises
,
and
Hallelujahs
!
There
is
Beauty
,
Wisdom
,
Condescention
,
Mercy
,
Liberality
,
Sweetness
,
Power
,
Greatness
,
Majesty
in
it
,
and
all
these
in
the
highest
Degree
;
which
would
force
even
a
dumb
Man
to
speak
of
thy
Glory
!
II.
I
adore
thee
,
O
Holy
,
Blessed
and
Glorious
Trinity
,
for
that
infinite
Care
of
my
immortal
Soul
,
which
I
see
in
all
thy
Proceedings
,
and
Transactions
;
and
particularly
,
in
the
Cross
of
my
dearest
Redeemer
!
Here
thou
seemest
to
empty
all
thy
Stores
,
and
pourest
out
thy
Grace
abundantly
upon
the
Heads
and
Hearts
of
thy
Servants
.
Behold
!
Bless
ye
the
Lord
,
all
ye
Servants
of
the
Lord
,
which
by
Night
stand
in
the
House
of
the
Lord
!
Lift
up
your
Hands
in
the
Sanctuary
,
and
bless
the
Lord
.
The
Lord
that
made
Heaven
and
Earth
,
hath
blessed
us
out
of
Zion
!
III.
O
Charming
Son
of
God!
I
alone
am
not
able
sufficiently
to
praise
thee
;
and
therefore
I
wish
that
every
Drop
of
the
Ocean
,
every
Grain
of
Sand
,
every
Leaf
of
the
Trees
of
the
Field
,
and
every
Sprig
of
Herbs
,
and
all
the
Creatures
that
ever
were
,
or
are
,
or
shall
be
,
might
be
turn'd
into
Seraphick
Tongues
,
to
praise
thee
!
IV.
O
Jefu
!
When
I
behold
thy
wonderful
Love
,
how
it
hath
bowed
,
how
it
hath
stooped
to
so
mean
a
Creature
as
I
am
,
the
Thoughts
of
it
force
my
Soul
into
the
humblest
and
deepest
Prostrations
.
Thou
art
Beauty
,
I
am
Deformity
;
Thou
art
Wisdom
,
I
am
Ignorance
;
Thou
art
Light
,
I
am
Darkness
;
Thou
art
Omnipotence
,
I
am
feeble
;
Thou
art
Purity
,
I
am
Filth
and
Dung
;
Thou
art
rich
,
I
am
Poverty
it self
;
Thou
art
happy
,
I
am
Misery
it self
;
Thou
art
Perfection
,
I
am
Weakness
;
Thou
art
All
in
All
,
I
am
nothing
!
V.
O
Blessed
Saviour
!
When
I
see
how
Men
fall
in
love
with
a
mortal
and
fading
Beauty
,
which
to
Day
shines
bright
as
the
Sun
,
to
Morrow
,
by
Sickness
or
Death
,
is
all
tarnish'd
and
decay'd
,
how
do
I
blame
my self
that
I
do
not
love
thee
better
,
whose
Beauty
,
like
thy
Crown
,
is
immarcessible
;
Ages
cannot
change
it
,
neither
Heat
nor
Cold
can
alter
it
.
Thou
art
beautiful
in
thy
Body
,
beautiful
in
thy
Soul
,
but
infifinitely
beautiful
in
thy
Divinity
.
Nothing
deserves
to
be
loved
,
or
praised
,
if
thou
dost
not
.
VI.
Oh
,
how
blind
are
poor
Mortals
,
who
are
so
very
fond
of
Honours
,
Riches
,
curious
Palaces
,
Gardens
,
Pleasures
,
Musick
,
Rarities
,
Colours
,
Herbs
,
Flowers
,
Stones
,
and
Minerals
!
Great
Conqueror
of
my
Soul
!
Thou
art
more
honourable
,
more
amiable
,
more
sweet
,
more
pleasant
,
more
agreeable
,
more
delicious
,
more
harmonious
to
my
Soul
,
than
all
these
!
Thy
Excellency
cannot
,
by
searching
,
be
found
out
!
VII
.
O
Lamb
of
Gd
!
With
the
Four
and
Twenty
Elders
,
I
fall
down
before
thy
Throne
,
and
cry
,
Blessing
,
and
Praise
,
and
Honour
,
and
Wisdom
be
unto
the
Lamb
for
ever
and
ever
;
for
thou
wast
slain
,
and
hast
redeemed
us
to
God
,
by
thy
Blood
,
out
of
every
Kindred
,
and
Tongue
,
and
People
,
and
Nation
!
VIII
.
O
God
of
Glory
!
I
beseech
thee
remove
from
me
all
those
things
which
would
hinder
me
from
glorifying
thee
!
Remove
from
me
an
unsteady
Mind
,
that
I
may
glorifie
thee
in
Poverty
,
as
well
as
in
Plenty
;
in
Adversity
,
as
well
as
Prosperity
;
in
Desertions
,
as
well
as
in
Consolations
;
in
Disgrace
,
as
well
as
in
Honour
.
Let
me
look
upon
both
Conditions
,
as
coming
from
the
same
good
Hand
of
Providence
;
and
let
that
be
an
everlasting
Motive
to
me
to
shew
forth
thy
Glory
.
IX
.
O
God
and
Father
of
our
Lord
Jesus
Christ
!
I
desire
to
glorifie
thee
in
this
World
,
and
in
that
to
come
,
with
Men
here
,
and
with
Angels
hereafter
.
Give
me
the
Grace
of
Continuance
in
magnifying
thy
Name
,
thy
Goodness
,
and
thy
Charity
,
while
I
am
in
this
barren
Wilderness
,
that
I
may
not
fail
of
being
admitted
to
the
Regions
of
the
Blessed
,
where
I
may
praise
and
magnifie
thee
,
World
without
end
.
X.
O
Jesu
!
Why
art
thou
so
lovely
,
so
beautiful
,
so
amiable
,
but
that
I
might
love
thee
!
But
I
cannot
love
thee
of
my self
.
Thy
Love
must
give
me
Power
,
and
sow
the
Seeds
of
Reciprocal
Love
in
my
Soul
.
O
Love
!
O
Desire
of
my
Soul
!
Oh
,
do
not
do
that
Injury
to
thy
infinite
Perfections
,
as
to
let
me
live
without
being
passionately
enamoured
with
thee
!
XI
.
O
God
,
who
hast
promised
that
the
Needy
shall
not
always
be
forgotten
;
that
the
Expectation
of
the
Poor
shall
not
perish
for
ever
!
Look
upon
me
,
a
poor
,
needy
Wretch
;
and
give
me
those
Riches
I
desire
,
and
without
which
,
I
must
ever
count
my self
most
miserably
poor
,
even
the
Riches
of
thy
Love
;
which
whoever
does
enjoy
,
hath
enough
,
and
more
than
the
richest
Princes
can
pretend
to
.
XII
.
Who
would
not
praise
thee
,
O
thou
great
Redeemer
of
Men
!
Seven
times
a
Day
will
I
praise
thee
,
because
of
thine
infinite
Charity
.
Morning
and
Evening
,
and
at
Noon
will
I
praise
thee
,
because
thou
hast
bought
me
with
Blood
.
Oh
,
that
Men
would
praise
the
Lord
for
his
Goodness
,
and
for
his
wonderful
Works
to
the
Children
of
Men.
The
Lord
liveth
,
and
blessed
be
my
Rock
,
and
let
the
God
of
my
Salvation
be
exalted
.
He
delivers
me
from
mine
Enemies
;
yea
,
thou
liftest
me
up
above
those
that
rise
up
against
me
:
Therefore
will
I
give
Thanks
unto
thee
,
O
Lord
,
and
sing
Praises
unto
thy
Name
for
ever
.
CHAP.
XXIX
.
Of
the
Life
,
we
are
to
lead
after
we
have
receiv'd
the
Holy
Communion
.
The
CONTENTS
.
The
Life
to
be
led
after
Receiving
,
a
Reasonable
Service
.
Wherein
that
Service
consists
.
The
necessity
of
it
.
Men
that
are
in
an
unconverted
State
,
live
below
their
Reason
.
The
Generality
of
Men
very
rational
in
Temporal
Concerns
,
but
very
unreasonable
in
Things
,
belonging
to
their
Everlasting
Peace
.
The
Prayer
.
I.
THough
from
the
Premises
any
Man
may
guess
,
what
life
it
is
,
that
a
Christian
,
who
hath
engaged
himself
to
God
in
this
Sacrament
,
and
vow'd
Faith
and
Allegiance
to
the
King
of
Saints
,
is
to
live
after
it
,
yet
to
make
these
instructions
complete
,
I
shall
briefly
add
some
Memorandums
,
that
are
to
be
observed
in
our
future
Conversation
,
and
though
in
the
foregoing
Discourse
I
have
often
occasionally
mention'd
such
a
thing
,
as
a
REASONABLE
SERVICE
;
yet
it
's
time
I
should
now
press
it
with
great
earnestness
,
there
being
nothing
more
proper
,
nothing
more
equitable
,
after
such
solemn
engagements
,
than
this
Service
;
and
if
we
examine
what
it
is
,
it
will
be
found
to
consist
In
these
following
particulars
.
1.
In
an
happy
agreement
of
our
profession
and
actions
,
of
our
belief
and
practices
of
our
Principles
and
Conversation
;
where
our
Profession
is
of
one
colour
,
and
our
Practice
of
another
,
where
our
Tongues
speak
one
thing
,
and
our
Lives
another
,
there
I
need
not
tell
you
how
we
involve
our selves
in
a
palpable
contradiction
.
Things
contradictory
mutually
destroy
each
other
.
A
thing
that
is
cold
,
cannot
at
the
same
time
be
hot
,
and
what
is
black
,
at
the
same
time
,
and
under
the
same
respects
,
cannot
be
white
;
and
consequently
,
where
the
Actions
contradict
our
Principles
,
the
Actions
destroy
our
Principles
,
and
,
in
God's
account
,
we
deny
the
Principles
too
by
denying
the
consequences
,
which
are
the
actions
,
that
should
naturall
issue
from
those
Principles
,
and
he
that
hath
very
good
Principles
,
but
allows
himself
in
bad
Actions
,
cannot
be
partly
good
,
and
partly
bad
,
but
is
wholly
bad
,
which
makes
the
Holy
Ghost
call
all
those
Vnbelievers
,
which
profess
the
true
Worship
of
God
,
and
dishonour
it
by
their
Lives
.
Heb.
3.
17
,
18
,
19.
But
where
I
do
believe
,
that
God
is
my
Supreme
Governor
,
and
therefore
prefers
his
Will
and
Favour
,
before
the
Will
and
Favour
of
Men
,
when
these
two
interfere
,
and
are
contrary
to
one
another
;
Where
I
do
believe
,
that
neither
Fornicators
nor
Adulterers
,
nor
Effeminate
,
nor
Thieves
,
nor
Covetous
,
nor
Drunkards
,
nor
Revilers
,
nor
Extortioners
shall
inherit
the
Kingdom
of
God
,
and
therefore
will
not
be
perswaded
,
by
all
the
gain
and
profit
of
the
World
,
to
venture
upon
any
of
these
Sins
;
If
I
believe
,
that
my
Soul
is
worth
more
,
than
a
whole
World
,
and
therefore
will
not
wrong
my
better
part
,
though
I
might
have
the
Riches
of
the
Indies
for
doing
it
;
If
I
believe
,
that
if
I
am
ashamed
of
the
Gospel
of
Christ
,
and
of
observing
his
Laws
,
the
Son
of
God
will
certainly
be
ashamed
of
me
in
the
last
day
;
and
thereupon
take
courage
to
act
like
a
Man
that
believes
it
,
and
stand
up
for
the
Glory
and
Honour
of
my
God
,
with
Humility
and
Modesty
in
despight
of
all
the
reproaches
,
and
contempt
of
the
World
.
If
I
profess
and
believe
,
that
if
I
love
not
the
Lord
Jesus
Christ
,
so
as
to
testifie
my
Love
in
my
obedience
to
him
,
I
shall
be
for
ever
banish'd
from
the
Glorious
Presence
of
God
,
and
thereupon
express
my
Love
in
thinking
of
him
,
in
Honouring
and
Esteeming
him
within
and
without
;
if
I
believe
,
that
except
my
Righteousness
exceeds
the
Righteousness
of
the
Scribes
and
Pharisees
,
I
shall
in
no
wise
enter
into
the
Kingdom
of
Heaven
,
and
thereupon
actually
shun
those
Sins
,
which
the
Pharisees
made
nothing
of
,
there
my
belief
and
actions
go
hand
in
hand
together
,
and
if
I
hate
to
profess
one
thing
and
to
do
another
,
then
my
service
is
truly
reasonable
,
and
I
have
not
receiv'd
the
Sacrament
in
vain
.
2.
In
subjecting
our
Flesh
and
Bodies
to
our
reason
.
This
is
to
make
our
Members
or
Bodies
,
instruments
of
Righteousness
,
as
it
is
said
,
Rom.
6.
13.
And
what
can
be
more
reasonable
than
that
the
Slave
should
be
subject
to
his
Lord
,
the
servant
to
his
Master
,
the
base
and
ignoble
part
to
the
more
excellent
,
the
flesh
to
the
Spirit
,
and
the
Law
of
the
Members
to
the
Law
of
the
Mind
?
I
have
seen
,
saith
Salomon
,
Servants
upon
Horses
,
and
Princes
walk
as
Servants
upon
the
Earth
,
Eccl.
10.
7.
The
Moral
of
it
is
,
that
it
is
unnatural
,
unreasonable
,
horridly
monstrous
,
to
make
our
Reason
a
slave
to
our
Interest
,
and
to
suffer
the
Brute
to
ride
the
Man
;
when
Reason
is
only
made
use
of
to
cater
and
provide
for
the
ease
and
satisfaction
of
the
Flesh
,
it
is
as
dismal
a
sight
,
as
to
see
a
King
brought
to
the
Block
,
and
an
excellent
Prince
Murther'd
by
his
Subjects
.
And
therefore
,
where
Reason
enlighten'd
by
the
day-spring
from
on
high
,
and
by
the
Lanthorn
of
the
Word
of
God
,
points
at
the
Will
of
God
,
and
the
Eye
will
not
look
upon
vanity
,
and
dangerous
shews
,
and
lustful
objects
,
because
Reason
saith
,
that
gazing
upon
them
is
unlawful
;
and
the
Ears
will
not
hearken
to
corrupt
Communications
,
nor
to
filthy
jests
and
talk
,
because
Reason
says
,
that
this
becomes
not
the
gravity
of
Saints
;
and
the
Tongue
will
not
speak
any
thing
,
but
what
may
Edifie
and
administer
Grace
unto
the
Hearer
,
because
Reason
says
that
this
is
the
Law
of
the
Spirit
of
life
in
Christ
Jesus
;
and
the
hands
will
touch
nothing
,
that
may
raise
unclean
Thoughts
or
disorderly
Desires
,
because
Reason
says
,
that
this
is
to
shun
the
occasions
of
evil
;
and
the
Body
will
eat
and
drink
moderately
,
and
will
not
pamper
it self
,
because
Reason
says
,
that
Moderation
is
the
Christians
Motto
,
and
the
want
of
it
grieves
the
Spirit
of
God
;
there
the
Service
is
reasonable
,
and
an
argument
,
that
we
have
not
receiv'd
the
Sacrament
in
vain
.
3.
In
worshiping
God
with
the
understanding
and
inward
Man
;
If
a
Man
talks
with
his
Neighbour
,
his
Understanding
ordinarily
is
fixt
upon
the
subject
he
discourses
of
;
and
what
is
Praying
and
Praising
,
but
speaking
to
God
?
And
surely
no
rational
Creature
will
think
,
that
God
deserves
less
attention
than
Man
.
If
with
my
Lips
I
pray
,
and
my
Mind
is
at
Rome
,
or
Constantinople
;
if
my
Mouth
Sings
,
and
my
Thoughts
are
in
my
Shop
;
if
I
read
or
hear
the
Word
of
God
,
and
my
Thoughts
are
upon
my
Trade
,
or
Worldly
business
,
it
is
a
brutish
,
not
reasonable
service
.
This
the
very
Heathens
have
taken
notice
of
,
as
were
an
easie
thing
to
prove
Cato
,
Epictetus
,
Plato
,
and
Antoninus
,
if
there
were
occasion
.
The
Understanding
must
bear
a
principal
part
in
the
Devotion
,
and
I
must
not
only
understand
the
thing
I
pray
for
,
but
my
Understanding
and
Thoughts
must
keep
pace
with
my
Prayer
,
and
fix
upon
the
tremendous
Majesty
,
I
address
too
;
and
though
there
are
very
few
Men
so
happy
,
as
to
fix
their
Understanding
upon
a
Spiritual
object
,
in
Devotion
,
without
the
least
variation
,
or
wandring
of
the
Thoughts
;
yet
he
,
that
means
to
offer
God
his
reasonable
service
,
must
hold
his
Understanding
to
it
,
as
much
as
lies
in
him
;
and
,
if
at
any
time
it
declines
from
that
point
,
reduce
it
,
and
bring
it
back
again
to
the
Center
,
from
which
it
hath
swerv'd
;
and
though
the
service
be
thereby
somewhat
interrupted
,
yet
,
as
long
as
the
interruption
is
not
wilful
,
God
will
still
accept
of
it
,
as
of
a
reasonable
service
.
II.
Nor
need
we
wonder
,
why
this
should
be
necessary
;
For
,
1.
The
service
must
ever
resemble
God
,
to
whom
it
is
offer'd
,
and
God
being
the
highest
reason
,
and
the
Fountain
of
it
,
the
service
must
be
answerable
.
To
worship
the
most
reasonable
Being
,
with
unreasonable
offerings
,
is
a
thing
so
absurd
,
that
the
very
sound
of
it
is
enough
to
fright
us
from
it
.
To
worship
God
with
our
Bodies
,
while
our
Souls
do
adore
and
admire
something
else
,
is
to
make
God
a
sensual
Being
,
and
therefore
our
Saviour
from
the
notion
of
God's
being
a
Spirit
,
enforces
the
Duty
of
Worshiping
him
in
Spirit
and
in
Truth
,
Joh.
4.
24.
2.
It
is
necessary
for
our
own
sakes
.
If
it
be
not
reasonable
,
we
can
take
no
comfort
in
it
,
and
besides
,
cannot
avoid
running
into
Hypocrisie
.
Hypocrisie
is
to
seem
to
be
good
,
and
not
to
be
so
,
as
a
false
Pearl
seems
to
be
Oriental
,
but
is
not
.
It
's
this
reasonable
service
,
which
must
give
our
Devotion
its
just
weight
and
goodness
;
where
this
is
wanting
,
a
Man
seems
to
please
God
,
but
doth
not
,
and
from
hence
must
necessarily
arise
great
delusions
,
and
deceptions
;
and
the
Soul
that
hath
long
flatter'd
her self
with
external
services
,
when
before
the
great
Tribunal
it
shall
find
,
how
wofully
and
wilfully
it
has
mistaken
the
nature
and
design
of
the
Gospel
,
must
fall
into
everlasting
Grief
and
Torment
.
The
Preceding
Considerations
reduced
to
farther
Practice
.
I.
TO
be
in
an
unconverted
estate
,
and
to
live
below
ones
reason
,
are
one
and
the
same
thing
.
Look
upon
a
poor
sensual
Wretch
,
that
is
yet
a
stranger
to
the
life
of
God
;
He
rejoyces
in
those
Sins
,
which
will
make
him
infallibly
miserable
;
He
stands
upon
the
brink
of
Destruction
,
and
Laughs
;
God
is
angry
with
him
,
and
he
is
pleased
with
it
.
He
prefers
a
Stone
before
Bread
,
a
Serpent
before
a
Fish
.
He
glories
in
his
Shame
,
Triumphs
in
his
Fetters
,
breaks
the
Laws
of
the
great
Thunderer
,
and
justifies
his
actions
,
and
what
is
this
,
but
madness
and
distraction
?
And
,
O
Sinner
!
Is
this
a
condition
to
sleep
another
Night
in
?
Is
this
a
State
to
continue
in
one
Moment
longer
?
Awake
,
awake
thou
sluggard
,
lest
the
Revenger
of
Blood
overtake
thee
?
II.
What
pity
is
it
,
to
see
Men
so
rational
in
their
Temporal
Concerns
,
and
so
unreasonable
in
the
things
,
which
belong
to
their
everlasting
Peace
!
They
would
not
make
a
false
step
,
nor
do
an
imprudent
action
,
in
the
management
of
their
Estates
and
Fortunes
,
yet
manage
the
greatest
concerns
of
their
Salvation
so
sillily
,
so
foolishly
,
so
irrationally
,
that
one
would
think
,
they
were
intended
for
no
higher
life
,
than
that
of
Bees
and
Butter-flies
.
O
Christians
!
Is
there
such
a
thing
,
as
a
life
to
come
,
and
an
immortal
Life
,
purchased
by
the
Blood
of
the
Son
of
God
,
and
is
it
not
reasonable
to
look
after
it
,
with
the
greatest
application
of
your
minds
and
understandings
?
What
will
all
your
Wisdom
,
in
getting
provision
for
the
Flesh
,
profit
you
,
while
you
are
Fools
in
the
things
of
God
,
of
Heaven
and
Eternity
!
O
Sirs
!
Think
of
this
reasonable
service
,
without
which
,
it
had
been
better
,
that
you
had
never
been
born
!
The
PRAYER
.
O
God
,
Great
and
Glorious
,
I
have
too
long
measur'd
thy
service
by
mine
own
ease
,
more
than
by
thy
Will
and
Precepts
.
Give
me
understanding
,
that
I
may
do
that
which
is
most
agreeable
to
thy
holy
Nature
,
and
the
interest
of
my
immortal
Soul
.
O
let
thy
Grace
awaken
my
Reason
,
that
I
may
exercise
my self
for
the
future
,
more
in
things
Spirtual
,
and
invisible
!
Thy
Gospel
is
so
true
,
The
Miracles
recorded
there
so
convincing
,
the
Doctrine
so
weighty
,
the
beauty
of
Holiness
so
charming
,
thy
promises
so
gracious
,
thy
threatnings
so
terrible
,
thy
Laws
so
equitable
,
that
I
wonder
at
my
backwardness
to
offer
unto
thee
my
reasonable
service
.
Thou
art
my
Father
,
how
reasonable
is
it
,
that
I
should
love
thee
!
T●ou
art
my
Master
,
how
reasonable
is
it
,
that
I
should
obey
thee
!
Thy
Rewards
are
infinite
,
how
reasonable
is
it
,
that
I
should
contend
earnestly
to
get
them
!
Lord
,
thou
knowest
my
weakness
,
and
the
stubbornness
of
my
Heart
.
O
adjure
me
by
the
mercies
of
God
to
present
unto
thee
my
Soul
and
Body
,
as
a
living
Sacrifice
,
that
whether
I
live
,
or
die
,
I
may
live
and
die
in
the
Lord
Jesus
,
Amen
.
CHAP.
XXX
.
Of
the
Ceremony
or
Posture
of
Kneeling
at
the
Holy
Sacrament
.
The
CONTENTS
.
Want
of
Charity
the
great
Cause
of
Men's
separating
from
a
Church
,
sound
in
her
Doctrines
and
Morals
,
in
point
of
Ceremonies
.
Essential
Things
,
in
the
first
Institution
of
this
Sacrament
,
must
be
separated
from
Circumstantial
.
The
Posture
Christ
used
,
was
not
Sitting
,
but
Leaning
,
or
Lying
on
one
Side
.
No
Churches
ever
used
that
Posture
.
Several
Reasons
,
why
Kneeling
is
the
most
proper
Posture
in
Receiving
.
The
Prayer
.
I.
IT
is
observed
by
Eusebius
,
Euseb.
Eccles.
Hist.
lib.
5.
cap.
23.
that
when
Polycarp
,
the
famous
Bishop
of
Smyrna
,
came
to
Rome
,
though
he
differed
from
Anicetus
,
the
Bishop
of
that
See
,
in
Points
of
Ceremony
,
and
Customs
,
he
had
received
from
St.
John
,
yet
they
communicated
together
;
and
did
not
think
it
Christian-like
,
to
break
Communion
for
any
Difference
in
Things
of
that
Nature
.
An
excellent
Temper
!
and
which
I
could
wish
had
been
observed
by
our
Dissenting
Brethren
,
who
have
been
over-scrupulous
about
the
Posture
of
Kneeling
at
the
Holy
Sacrament
.
'T
is
a
lamentable
thing
,
to
see
how
Men
divide
,
and
separate
one
from
another
in
Religion
,
upon
the
Account
of
little
External
Formalities
;
and
neglect
the
Substance
,
for
a
Circumstance
;
and
the
great
Duty
of
Charity
,
because
the
Ornaments
and
Decencies
of
a
Church
are
not
modell'd
according
to
their
Humour
.
What
Account
can
such
Men
give
of
themselves
to
God
,
who
leave
a
Church
,
by
their
own
Confession
,
sound
in
Doctrines
and
Morals
,
for
a
few
External
Things
,
which
are
not
agreeable
to
their
Fancy
?
Is
this
a
Cause
,
worth
suffering
for
?
And
can
they
imagine
,
that
God
will
reward
them
for
neglecting
a
greater
Duty
,
for
a
less
?
Into
what
Passion
and
Bitterness
have
some
been
transported
,
that
they
have
even
ventured
to
call
this
Kneeling
at
the
Communion
,
Idolatry
and
Superstition
!
When
the
Children
of
Reuben
,
Josh.
22.
27.
protested
,
that
the
Altar
they
had
erected
,
was
not
for
Sacrifice
,
or
Burnt-Offering
,
but
only
as
a
Witness
that
they
were
part
of
the
Tribes
of
Israel
,
the
whole
Congregation
of
the
Children
of
Israel
acquiesced
,
and
were
satisfied
.
Our
Church
protests
publickly
against
any
Intent
of
Paying
Adoration
,
by
this
Ceremony
,
to
the
Consecrated
Elements
,
which
would
make
it
Idolatry
;
and
yet
so
dis-ingenuous
are
some
,
that
,
notwithstanding
this
Protestation
,
they
fill
both
their
own
,
and
other
People's
Heads
with
Fears
,
that
Popery
and
Idolatry
may
be
hid
under
that
fair
Outside
.
In
which
Proceedings
,
there
is
so
little
Charity
and
Ingenuity
,
that
it
is
a
Shame
Men
should
pretend
to
Conscience
,
and
shew
so
little
of
it
in
their
Censures
.
II.
That
which
hath
betrayed
too
many
into
these
uncharitable
Verdicts
,
hath
been
,
their
not
distinguishing
betwixt
the
Essentials
and
Circumstantials
of
this
Sacrament
;
betwixt
things
barely
related
,
and
commanded
:
And
while
they
have
thought
themselves
obliged
to
keep
exactly
to
every
occasional
Action
,
or
Gesture
,
used
by
Christ
,
but
not
commanded
in
this
Sacrament
,
they
have
led
themselves
and
others
into
very
palpable
Mistakes
and
Delusions
.
And
yet
,
when
all
is
done
,
even
these
Persons
that
plead
against
Kneeling
at
this
Sacrament
,
under
a
Pretence
of
keeping
close
to
the
Letter
of
Christ's
Actions
,
do
at
the
same
time
neglect
several
Circumstances
,
observed
in
the
first
Institution
;
for
it
was
celebrated
in
an
Upper
Room
,
administred
only
to
Twelve
,
to
Men
,
and
not
to
Women
,
and
at
Night
,
&c.
None
of
which
Circumstances
are
observed
by
these
Men.
And
if
one
Circumstance
may
be
neglected
,
why
may
not
another
,
such
as
Sitting
,
be
forborn
?
That
Christ
and
his
Disciples
sate
at
this
Sacrament
,
is
the
common
Allegation
;
and
we
render
the
Greek
Words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
He
sate
down
:
And
the
Reason
why
we
render
it
so
,
is
,
because
Sitting
comes
nearer
to
the
Posture
Christ
used
,
than
Standing
,
or
Kneeling
.
But
any
Man
that
is
no
Stranger
,
either
to
Greek
,
or
to
the
Custom
of
the
Jews
,
must
needs
know
that
these
Words
do
properly
import
Leaning
,
or
Inclining
,
or
Lying
on
one
Side
:
And
this
the
Jews
express
by
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Sitting
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
making
a
great
Difference
betwixt
these
two
.
This
Leaning
,
or
Lying
,
the
Jews
used
at
their
Passover
:
Whether
they
borrowed
this
Rite
,
or
Posture
,
from
the
Grecians
,
Romans
and
Persians
,
who
used
to
Sup
in
that
Posture
,
I
will
not
determine
.
But
the
manner
was
this
;
they
lean'd
,
or
lay
,
on
their
Left
Side
,
upon
little
Beds
,
made
for
that
purpose
,
called
in
their
Language
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mittoth
;
by
the
Greeks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
each
Bed
held
three
Persons
.
The
Law
had
commanded
Standing
at
the
Eating
of
the
Passover
;
but
the
Church
looked
upon
that
Posture
,
as
Servile
,
accommodated
only
to
those
Times
,
when
they
were
in
Egypt
;
and
therefore
changed
it
into
the
Posture
of
Leaning
,
which
they
thought
was
a
Badge
of
Liberty
:
Nor
doth
Christ
find
fault
with
their
Church
,
for
making
this
Alteration
in
a
commanded
Posture
;
for
himself
practised
it
;
knowing
that
Circumstantial
Things
are
left
to
the
Discretion
of
the
Governors
of
Churches
,
to
keep
or
abolish
them
,
as
they
shall
see
convenient
.
And
this
was
so
universally
believed
by
all
Churches
of
the
Christian
World
,
that
none
I
could
ever
hear
or
read
of
,
hath
kept
to
the
posture
of
Leaning
,
or
Lying
on
one
Side
,
in
the
Use
of
this
Holy
Sacrament
;
which
they
would
not
have
presumed
to
do
,
if
this
Posture
had
been
Essential
to
the
Receiving
of
the
Sacrament
.
And
whereas
it
is
commonly
said
,
that
this
was
a
Table-posture
,
to
which
Sitting
succeeded
;
still
this
shews
,
that
Men
have
varied
from
the
Posture
,
Christ
used
:
And
since
he
hath
commanded
no
Posture
,
all
Churches
are
at
their
liberty
to
order
what
Posture
they
think
fit
;
and
he
is
a
contentious
Man
that
opposes
it
.
What
Posture
the
Primitive
Church
used
at
the
Receiving
of
the
Sacrament
,
Antiquity
hath
not
left
upon
Record
:
That
they
stood
at
their
Publick
Prayers
on
Sundays
,
and
on
other
Days
too
,
from
Easter
to
Whitsuntide
,
we
know
;
but
whether
they
observed
the
same
Posture
at
the
Sacrament
,
is
uncertain
;
though
if
they
used
Standing
,
still
it
was
their
Posture
of
Worship
and
Adoration
.
St.
Chrysostom
,
indeed
,
tells
us
,
that
the
Priests
in
his
Time
stood
at
the
Altar
,
waiting
for
Communicants
;
but
how
they
received
the
Symbols
,
he
doth
not
mention
.
Dionysius
of
Alexandria
,
speaking
of
a
Person
unlawfully
baptized
,
tells
us
,
that
he
stood
at
the
Table
of
the
Lord
when
he
was
to
Receive
:
But
Ruffinus
interprets
that
,
of
the
Act
,
not
Gesture
of
Receiving
;
it
being
common
among
the
the
Ancients
,
to
express
their
Publick
Worship
,
by
Standing
,
or
Stations
.
'T
is
like
,
that
when
the
Apostle
had
reproved
the
Corinthians
,
for
not
distinguishing
the
Lord's
Table
from
their
common
Suppers
,
in
point
of
Reverence
and
Seriousness
,
the
Christians
bethought
themselves
of
a
more
humble
and
suitable
Posture
,
than
they
used
at
their
common
Meals
.
There
is
no
Man
,
I
hope
,
so
wicked
,
as
to
exclude
Prayers
and
Praises
at
the
Receiving
of
the
Holy
Symbols
:
And
what
can
be
a
more
proper
Posture
for
these
Devotions
,
than
Kneeling
?
Kneeling
hath
in
all
Ages
been
accounted
the
proper
Posture
of
Prayers
and
Praises
:
And
who
can
think
of
the
Love
of
God
,
represented
to
us
in
this
Sacrament
,
without
them
?
And
if
these
be
proper
and
necessary
here
,
why
should
the
humble
Posture
,
in
which
they
are
offered
,
be
counted
superstitious
?
The
Heathens
themselves
have
condemned
Irreverence
in
the
External
Performance
of
God's
Service
:
And
shall
Pagans
and
Infidels
out
do
us
in
Humility
of
Worship
?
Whenever
Sacrifices
were
offered
heretofore
,
the
Officer
bowed
himself
to
his
God
:
And
shall
we
offer
the
Sacrifice
of
Prayer
and
Thanksgiving
to
our
Crucified
Redeemer
,
in
this
Sacrament
,
without
bowing
?
We
come
before
God
,
in
this
Sacrament
,
as
Beggars
,
as
Sinners
,
as
indigent
Worms
:
And
what
can
be
more
suitable
to
Persons
under
those
Circumstances
,
than
the
humblest
Postures
?
Here
we
come
to
receive
a
Pardon
from
the
Great
King
of
Heaven
:
And
doth
a
Man
receive
a
Pardon
of
a
Temporal
King
upon
his
Knees
,
and
shall
he
refuse
to
receive
a
Pardon
of
far
greater
Consequence
,
and
of
a
greater
Prince
too
,
in
that
Posture
?
We
believe
,
that
at
such
Times
we
receive
Christ
into
our
Souls
:
And
shall
our
External
Humility
be
less
than
the
Centurion's
,
who
did
not
think
himself
worthy
that
Christ
should
come
under
his
Roof
?
Or
,
if
we
have
the
same
Apprehensions
of
our
own
Unworthiness
,
shall
not
we
express
them
by
proper
External
Postures
?
Where
the
Soul
hath
a
great
Sense
of
the
Love
and
Gracious
Presence
of
God
,
it
will
even
force
the
Body
into
humble
Postures
:
And
it
is
to
be
feared
,
where
People
are
loth
to
kneel
,
they
are
Strangers
to
this
Sense
in
the
Holy
Sacrament
.
What
is
urged
,
that
Pope
Honorius
,
in
the
Thirteenth
Century
,
did
first
bring
in
Kneeling
at
the
Sacrament
,
is
evidently
false
;
for
,
all
that
he
ordered
,
was
,
that
the
Body
should
be
decently
bowed
,
when
the
Holy
Symbols
were
lifted
up
by
the
Priest
;
which
is
nothing
to
our
Kneeling
at
the
Sacrament
.
The
Primitive
Church
,
though
they
do
not
mention
Kneeling
at
the
Sacrament
,
yet
they
exhort
their
Hearers
to
Grief
and
Sorrow
,
and
Confessions
,
and
an
humble
Sense
of
Sin
,
in
the
Act
of
Receiving
;
and
we
may
rationally
infer
,
that
they
did
not
do
this
with
out
Kneeling
,
or
Prostration
.
And
since
the
Ancient
Writers
make
frequent
mention
of
the
Word
Adoration
in
Receiving
,
we
cannot
but
conclude
,
that
they
used
a
Posture
proper
,
and
expressive
of
that
Adoration
.
And
why
should
we
scruple
to
express
our
Adoration
of
God
,
by
Kneeling
in
this
Sacrament
,
when
we
see
the
Church
Triumphant
in
Heaven
,
at
their
singing
the
Praises
of
the
Lamb
that
was
slain
,
fall
down
before
the
Lamb
,
and
say
,
Worthy
is
the
Lamb
,
that
was
slain
,
to
receive
Power
,
and
Riches
,
and
Wisdom
,
and
Strength
,
and
Honour
,
and
Glory
,
and
Blessing
;
as
St.
John
informs
us
,
Rev.
5.
8
,
12.
The
PRAYER
.
O
Thou
Eternal
Wisdom
of
the
Father
!
Who
being
in
the
Form
of
God
,
thoughtest
it
no
Robbery
to
be
equal
with
God
,
but
madest
thy self
of
no
Reputation
,
and
tookest
upon
thee
the
Form
of
a
Servant
,
and
wast
made
in
the
Likeness
of
Men
;
and
being
found
in
Fashion
,
as
a
Man
,
didst
humble
thy self
,
and
becamest
obedient
unto
Death
,
even
the
Death
of
the
Cross
:
Wherefore
,
God
also
hath
highly
exalted
thee
,
and
given
thee
a
Name
,
which
is
above
every
Name
;
that
at
the
Name
of
Jesus
every
Knee
should
bow
,
of
things
in
Heaven
,
and
things
in
Earth
,
and
things
under
the
Earth
;
and
that
eveey
Tongue
should
confess
that
Jesus
Christ
is
Lord
,
to
the
Glory
of
God
the
Father
.
O
Lord
of
Glory
!
Over-awe
both
my
Outward
and
Inward
Man
,
with
a
Sense
of
thy
astonishing
Mercies
,
that
both
may
bow
,
and
both
may
express
their
Gratitude
.
Let
my
Body
,
as
well
as
Soul
,
worship
thee
,
love
thee
,
admire
thee
,
and
humble
themselves
before
thee
,
who
art
the
Image
of
the
Invisible
God
,
the
First-born
of
every
Creature
;
for
by
thee
were
all
things
created
that
are
in
Heaven
,
and
that
are
in
Earth
;
visible
,
and
invisible
;
whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
;
all
things
were
created
by
thee
,
and
for
thee
.
To
thee
be
Glory
for
ever
and
ever
.
Amen
.
A
TABLE
OF
THE
CHAPTERS
Contained
in
this
BOOK
.
-
Chap.
I.
OF
the
Name
of
this
Ordinance
,
and
why
distribution
and
Participation
of
Bread
and
Wine
usual
in
Christian
Assemblies
,
is
called
the
Lords
Supper
.
Page
1.
-
Chap.
II.
Of
the
Mystery
of
Christ's
Instituting
the
Sacrament
,
that
very
Night
in
which
he
was
betray'd
.
pag.
13.
-
Chap.
III.
Of
the
place
where
the
Lord's
Supper
is
to
be
Eaten
,
the
Church
,
and
of
private
Communion
.
pag.
24.
-
Chap.
IV.
Of
Eating
the
Lord's
Supper
,
the
nature
of
it
,
and
how
it
is
to
be
Eaten
.
pag.
36.
-
Chap.
V.
Of
the
various
abuses
of
this
Holy
Sacrament
.
pag.
48.
-
Chap.
VI.
Of
Reciving
the
Lord's
Supper
Fasting
,
and
how
far
it
is
necessary
.
pag.
60
:
-
Chap.
VII
.
Of
the
Elements
in
this
Sacrament
;
and
first
of
the
Bread
Christ
made
use
of
,
and
of
the
nature
and
design
of
it
.
pag.
71.
-
Chap.
VIII
.
Of
Consecration
,
and
what
Consecration
Christ
used
.
Of
his
Thansgiving
before
he
broke
the
Bread
,
and
our
imitation
of
him
in
that
particular
.
pag.
85.
-
Chap.
IX
.
Of
Breaking
the
Bread
,
and
the
Mysteries
of
it
.
pag.
102.
-
Chap.
X.
Of
taking
the
Consecrated
Bread
with
our
Hands
,
and
the
Mystery
of
it
.
pag.
116.
-
Chap.
XI
.
Of
these
words
,
This
is
my
Body
,
whether
they
import
a
Transubstantiation
;
and
how
the
Bread
is
Crist's
Body
,
and
how
Christ's
Body
may
,
and
is
to
be
eaten
.
pag.
126.
-
Chap.
XII
.
Of
Remembring
Christ
in
this
Sacrament
,
or
doing
what
we
do
here
,
in
Remembrance
of
him
.
pag.
148.
-
Chap.
XIII
.
Of
the
other
Element
,
or
part
of
this
Holy
Sacrament
,
viz.
The
Wine
,
and
the
Cup
,
Christ
made
use
of
in
the
Institution
of
the
Eucharist
.
pag.
168.
-
Chap.
XIV
.
Of
the
Covenant
represented
by
the
Cup
in
this
Holy
Sacrament
.
pag.
198.
-
Chap.
XV.
Of
frequent
Receiving
the
Holy
Communion
,
and
the
necessity
of
it
.
pag.
228.
-
Chap.
XVI
.
Of
the
Perpetuity
of
this
Ordinance
,
and
the
Necessity
of
its
continuance
to
the
Worlds
End
.
pag.
250.
-
Chap.
XVII
.
Of
Eating
and
Drinking
unworthily
in
this
Ordinance
,
and
the
Guilt
the
unworthy
Receiver
incurs
thereby
.
pa.
269.
-
Chap.
XVIII
.
Of
the
sad
Effects
and
Consequences
of
unworthy
Eating
and
Drinking
,
in
this
Holy
Sacrament
,
and
first
of
Temporal
Judgments
.
pag.
343.
-
Chap.
XIX
.
Of
Bodily
Sickness
,
Weakness
,
and
untimely
Death
,
which
are
sometimes
,
by
way
of
Judgment
inflicted
on
unworthy
Receivers
of
this
Blessed
Sacrament
.
pag.
360.
-
Chap.
XX.
Of
Spiritual
Weakness
,
Sickness
,
and
Death
,
the
second
Temporal
Judgment
,
inflicted
sometimes
on
the
unworthy
Receivers
of
this
Holy
Sacrament
.
pag.
375.
-
Chap.
XXI
.
Of
Damnation
,
which
the
unworthy
Receiver
Eats
and
Drinks
to
himself
.
pag.
393.
-
Chap.
XXII
.
Of
Preparation
,
and
first
of
Meditation
of
Christ's
Passion
.
pag.
408.
-
Chap.
XXIII
.
Of
S●lf-examination
,
the
Second
Act
of
preparation
for
this
Holy
Sacrament
.
pag.
496.
-
Chap.
XXIV
.
Of
Judging
our selves
,
the
Third
Preparative
Duty
,
in
order
to
our
worthy
Receiving
of
the
Blessed
Sacrament
.
pag.
531.
-
Chap.
XXV
.
Of
Self-resignation
,
the
Fourth
Preparatory
Duty
,
in
order
to
a
worthy
Receiving
of
this
Holy
Sacrament
.
pa.
553.
-
Chap.
XXVI
.
Of
Preparatory
Devotions
,
and
Aspirations
,
fit
to
be
used
in
Private
,
before
we
come
to
the
Sacrament
.
pag.
566.
-
Chap.
XXVII
.
Of
the
proper
Acts
of
Devotion
,
when
we
come
to
the
Holy
Table
.
pag.
573.
-
Chap.
XXVIII
.
Of
the
proper
Acts
of
Devotion
,
after
we
have
Receiv'd
.
582.
-
Chap.
XXIX
.
Of
the
Life
we
are
to
lead
after
we
have
Receiv'd
the
Holy
Communion
.
pa.
587.
-
Chap.
XXX
.
Of
the
Ceremony
,
or
posture
of
Kneeling
at
the
Holy
Sacrament
.
pag.
594.
FINIS
.
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