Mensa
Mystica
.
THe
Sacraments
being
not
unfitly
called
by
an
ancient
Writer
,
The
Garments
that
are
cast
about
our
Saviour
;
and
it
being
the
profession
of
Divines
,
to
labour
to
see
the
naked
face
of
truth
;
it
is
most
worthy
our
pains
,
to
open
and
reveal
those
secrets
that
lie
hid
and
vailed
under
symbols
and
sensible
things
.
And
to
say
the
truth
,
these
Vestments
are
so
thin
and
transparent
,
that
the
truth
doth
shine
through
them
,
and
shew
it self
to
well-prepared
minds
.
They
are
but
like
to
those
thin
clouds
wherein
the
Sun
is
sometimes
wrapped
,
which
render
its
body
the
more
visible
to
our
weak
and
trembling
eyes
.
I
cannot
pretend
to
have
conversed
much
with
barefac'd
truth
,
yet
having
been
drawn
to
publish
a
few
thoughts
concerning
Baptism
,
I
shall
now
further
endeavour
to
unfold
those
mysteries
that
lie
hid
under
the
coverings
of
bread
broken
,
and
wine
poured
out
,
in
the
Sacrament
of
the
Lords
Supper
,
that
men
may
not
(
Ixion-like
)
embrace
a
meer
cloud
instead
of
God
himself
.
My
sight
is
not
so
sharp
as
to
discern
the
very
flesh
and
blood
of
Christ
in
those
forms
and
shapes
of
bread
and
wine
;
no
more
could
that
Eagle-eyed
Author
I
mentioned
,
though
he
thought
he
could
see
as
far
as
the
coelestial
Hierarchy
,
which
will
appear
to
any
one
that
shall
be
at
the
pains
to
read
him
.
Yet
I
am
so
far
from
thinking
that
they
are
meer
signs
of
what
Christ
did
for
us
,
or
onely
representations
of
the
benefits
we
receive
by
him
,
but
am
perswaded
that
they
exhibit
our
Lord
himself
unto
believing
minds
,
and
put
them
into
a
surer
possession
of
him
.
The
truth
commonly
lies
between
two
extreams
,
and
being
a
peaceable
thing
,
cannot
join
it self
with
either
of
the
directly
opposite
parties
.
And
therefore
I
shall
seek
for
her
in
a
middle
path
,
not
bidding
such
a
defiance
to
the
corporeal
presence
,
as
to
deny
the
real
;
nor
so
subverting
the
fancy
of
a
miraculous
changed
into
a
coelestial
substance
,
as
to
level
these
things
into
meer
shadows
.
CHAP.
I.
FIrst
then
this
holy
rite
of
eating
bread
broken
,
and
drinking
wine
poured
out
,
is
a
solemn
commemoration
of
Christ
,
according
as
he
himself
saith
to
all
his
Apostles
,
Luk.
22.19
.
and
particularly
to
St.
Paul
,
who
twice
makes
mention
of
this
command
,
Do
this
in
remembrance
(
or
for
a
remembrance
)
of
me
.
His
meaning
is
not
,
that
we
should
hereby
call
him
to
mind
(
for
we
are
never
to
forget
him
)
but
rather
that
we
should
keep
him
in
mind
,
and
endeavour
to
perpetuate
his
Name
in
the
world
,
and
propagate
the
memory
of
him
and
his
benefits
to
the
latest
posterity
.
Now
this
is
done
by
making
a
solemn
rehearsal
of
his
famous
Acts
,
and
declaring
the
inestimable
mable
greatness
of
his
royal
love
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
signifie
barely
recordatio
,
recording
or
registring
of
his
favours
in
our
mind
;
but
commemoratio
,
a
solemn
declaration
that
we
do
well
bear
them
in
our
hearts
,
and
will
continue
the
memory
,
and
spread
the
fame
of
him
as
far
,
and
as
long
as
ever
we
are
able
.
I
hope
that
none
will
conceive
so
little
to
be
meant
by
this
word
,
remember
or
commemorate
,
as
a
naked
mention
of
his
Name
with
our
mouthes
,
or
a
dead
image
of
him
in
our
minds
.
For
all
these
words
,
to
know
,
believe
,
meditate
,
remember
,
and
the
like
,
are
hearty
words
,
and
full
of
life
.
Though
they
seem
to
speak
only
actions
of
the
mind
,
yet
in
holy
language
they
include
in
their
comprehension
the
affections
of
the
heart
.
Cold
,
pale
thoughts
which
have
no
feeling
of
themselves
,
nor
leave
any
footsteps
or
memorials
behind
them
,
are
as
good
as
none
at
all
.
And
therefore
I
understand
hereby
a
very
warm
sence
in
the
soul
,
which
begets
and
stirs
up
such
motions
in
the
heart
as
the
conceived
object
is
apt
for
to
raise
.
Suppose
you
have
been
in
deep
love
with
any
person
,
and
have
lost
the
half
of
your selves
,
when
you
remember
the
death
of
that
friend
,
the
image
of
him
is
ready
to
rob
you
of
your
lives
,
and
make
all
the
blood
retire
to
your
heart
,
as
if
death
were
about
to
surprize
the
main
Fort
of
life
.
But
on
the
contrary
,
if
you
think
of
that
person
as
alive
,
the
remembrance
of
him
makes
your
spirits
for
to
dance
,
and
the
blood
to
run
into
your
cheeks
,
and
smiles
to
sit
on
your
forehead
,
and
breeds
a
pleasance
in
your
whole
man
.
Just
so
would
our
Saviour
be
remembred
by
you
,
that
the
thoughts
of
him
may
even
kill
you
with
grief
,
and
transport
you
with
love
,
and
captivate
your
wills
,
and
ingage
all
your
affections
,
that
they
may
be
at
his
command
,
and
issued
forth
at
his
pleasure
.
As
you
think
of
a
friend
,
of
a
father
,
of
a
wife
or
a
husband
,
or
any
one
that
hath
got
the
possession
of
your
heart
,
so
think
of
him
.
By
which
examples
you
may
see
,
that
I
intend
not
a
natural
passion
,
and
a
sensual
commotion
in
the
soul
,
but
a
well-grounded
affection
.
When
we
read
a
true
History
,
or
a
Romance
,
we
are
apt
to
side
with
some
persons
in
the
story
;
and
when
we
meet
with
a
Duel
,
we
favour
one
of
the
Combatants
,
and
are
sensible
of
his
wounds
,
and
sorry
for
his
fall
,
as
on
the
contrary
we
are
glad
he
comes
off
a
conquerour
and
wins
the
field
.
So
may
a
man
when
he
thinks
of
Christ
and
his
Tragedy
,
conceive
a
natural
hatred
and
indignation
at
the
treachery
of
Judas
,
and
the
vile
malice
of
the
Pharisees
,
and
be
much
moved
to
see
him
used
in
such
an
unworthy
manner
;
it
may
be
fetch
sighs
from
his
heart
,
and
tears
from
his
eyes
,
and
put
him
into
such
a
huge
passion
as
if
he
suffered
with
him
.
But
if
all
this
have
non
effect
in
his
life
,
and
produce
no
answerable
fruits
afterward
,
it
is
no
more
than
a
natural
motion
,
and
is
void
of
the
divine
and
heavenly
spirit
.
We
must
remember
Christ
therefore
,
as
Nehemiah
desires
God
to
remember
him
,
by
doing
good
:
or
as
we
remember
our
Creator
,
by
a
true
subjection
of
all
our
faculties
to
his
soveraign
will
.
Then
we
remember
him
as
we
ought
,
when
we
get
him
formed
in
our
hearts
,
and
have
a
more
living
image
of
him
left
in
our
minds
;
when
it
stirs
and
is
busie
in
our
souls
,
and
awakens
all
other
images
,
and
calls
up
all
divine
truths
that
are
within
us
,
to
send
them
forth
upon
their
several
imployments
into
our
lives
.
Now
for
the
fuller
understanding
of
this
matter
,
you
must
know
that
the
Paschal
Supper
(
which
is
called
by
Greg.
Naz.
very
elegantly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
more
obscure
type
of
this
type
)
was
instituted
for
a
remembrance
,
and
was
a
Feast
of
commemoration
,
as
will
soon
appear
if
you
look
but
a
while
into
the
particulars
of
it
.
And
first
you
must
observe
that
the
very
day
of
the
Passeover
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
a
memorial
of
their
miraculous
deliverance
out
of
Egypt
,
as
you
may
read
Exod.
12.14
.
and
therefore
they
are
bid
,
Exod.
13.3
.
to
remember
this
day
in
which
they
came
out
of
Egypt
,
out
of
the
house
of
bondage
,
&c.
Thence
it
was
that
they
were
commanded
to
eat
the
Lamb
with
bitter
herbs
(
Exod.
12.8
.
)
for
a
remembrance
of
their
hard
bondage
in
Egypt
,
which
made
their
lives
bitter
unto
them
,
Exod.
1.14
.
So
was
the
unleavened
bread
,
the
bread
of
affliction
,
in
remembrance
that
they
brought
their
bread
out
of
Egypt
unleavened
(
Exod.
12.34
.
)
and
were
there
in
great
servitude
(
Exod.
13.3
.
)
so
that
their
soul
was
even
dried
and
parched
in
them
.
The
later
Jews
have
added
the
charóseth
,
which
is
a
thick
sawce
,
in
memory
of
the
clay
and
morter
which
they
wrought
in
;
and
they
use
red
wine
for
a
remembrance
that
Pharaoh
shed
the
blood
of
their
children
.
To
which
may
be
added
,
that
God
required
there
should
be
a
rehearsal
to
their
children
of
what
the
Lord
had
done
for
them
,
that
so
this
feast
might
be
for
a
sign
upon
their
hand
,
and
for
a
memorial
between
their
eyes
to
all
posterity
,
as
you
may
see
,
Exod.
13.8
,
9.
And
thence
it
is
that
the
Jews
call
that
section
of
the
Law
,
or
the
Lesson
which
they
read
that
night
,
the
Haggádah
,
annunciation
or
shewing
forth
,
because
they
commemorated
and
predicated
both
their
hard
services
,
and
Gods
wonderful
salvation
,
and
the
praises
that
were
due
to
him
for
so
great
a
mercy
.
It
is
easie
now
to
apply
all
this
to
our
present
purpose
,
if
we
do
but
consider
that
this
likewise
is
a
holy
feast
.
Whence
it
is
called
the
Lords
Supper
(
not
only
because
he
appointed
it
,
table
of
the
Lord
.
This
Feast
our
Saviour
first
keeping
with
his
Apostles
who
were
Jews
,
he
makes
part
of
the
Passeover-chear
to
be
the
provision
of
it
.
For
he
takes
the
bread
and
wine
,
which
used
to
go
about
in
that
Supper
through
the
whole
family
,
to
signifie
his
broken
body
,
and
his
blood
which
was
to
be
shed
.
Now
this
was
to
be
in
commemoration
of
a
deliverance
wrought
by
him
,
from
a
greater
tyranny
then
the
Israelites
were
under
,
which
made
all
the
world
to
groan
,
and
was
ready
to
thrust
us
all
below
into
the
Devils
fiery
furnace
.
And
therefore
,
as
it
is
said
,
Exod.
13.8
.
thou
shalt
shew
thy
son
in
that
day
,
saying
,
This
is
done
,
&c.
So
the
Apostle
(
in
a
manifest
allusion
to
that
phrase
)
saith
,
And
indeed
it
should
seem
,
that
the
memory
of
a
thing
is
by
nothing
so
sensibly
preserved
,
and
so
deeply
ingraven
in
mens
minds
,
as
by
feasts
and
festival
joys
.
For
it
hath
been
the
way
of
all
the
world
,
to
send
to
posterity
the
memory
of
their
benefactors
or
famous
persons
,
by
instituting
of
such
solemn
times
,
wherein
men
did
assemble
together
,
and
by
the
joys
and
pleasures
of
them
,
more
imprint
the
kindnesses
and
noble
atchievements
of
such
Worthies
in
their
minds
.
So
we
find
among
the
Greeks
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
honour
of
Aeacus
,
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
honour
of
Ajax
,
and
in
latter
times
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
such
like
,
in
remembrance
of
the
merits
of
such
persons
.
and
how
highly
they
deserved
of
the
places
where
their
feasts
were
celebrated
.
In
like
sort
the
Jews
had
their
feasts
in
memory
of
some
great
and
rare
passage
of
divine
providence
,
though
not
of
any
particular
persons
,
lest
they
should
be
tempted
to
worship
them
as
their
Saviours
,
according
as
the
custom
of
the
heathen
was
.
But
all
worship
being
due
to
our
Lord
and
Saviour
,
he
thought
fit
in
like
manner
to
appoint
this
feast
to
be
as
a
Passeover
unto
us
,
a
holy
solemnity
that
should
call
us
together
and
assemble
us
in
one
body
,
that
we
might
be
more
sensibly
impressed
with
him
,
and
that
all
generations
might
call
him
blessed
,
and
he
might
never
be
forgotten
to
the
worlds
end
.
Now
of
two
things
it
is
a
remembrance
,
and
two
ways
we
do
commemorate
or
remember
them
;
I.
It
is
instituted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Now
with
what
affection
we
should
call
to
mind
this
love
,
that
God
would
appear
to
us
not
by
an
Angel
in
a
bright
cloud
,
not
in
a
body
of
pure
air
,
but
by
his
Son
in
our
own
flesh
,
I
leave
your
own
hearts
to
tell
you
.
Methink
,
we
should
wish
that
all
the
world
could
hear
us
proclaim
this
love
;
and
that
even
the
fields
and
forests
,
i.
e.
the
most
desolate
and
heathenish
places
might
resound
our
joyful
acclamations
to
him
.
We
should
wish
to
feel
something
of
extasie
,
and
to
go
out
of
our selves
,
when
we
think
of
him
.
For
II.
bread
broken
and
wine
poured
out
,
commemorate
the
truth
of
his
sufferings
for
us
,
which
those
phantastical
people
in
the
first
times
did
no
less
deny
.
And
the
bread
and
wine
being
given
to
us
severally
,
not
both
together
,
do
clearly
tell
us
that
he
was
really
dead
,
his
vital
blood
being
separated
from
his
body
,
and
his
veins
and
heart
being
emptied
of
it
.
This
is
that
miracle
of
love
which
the
Apostle
saith
we
should
shew
forth
till
he
come
:
this
is
that
famous
act
which
never
ennobled
the
story
of
any
person
,
that
the
Lord
would
purchase
enemies
by
his
own
blood
;
yea
by
the
blood
of
the
Cross
reconcile
them
to
himself
.
The
thoughts
of
this
is
able
to
wound
a
heart
of
marble
with
love
,
and
to
turn
a
rock
into
a
fountain
of
tears
,
and
to
unloose
the
tongue
of
the
dumb
,
that
they
may
speak
the
honour
of
his
Name
,
and
shew
forth
his
praise
.
And
therefore
because
this
was
such
a
singular
instance
of
love
,
and
because
it
contains
in
it
so
many
secrets
(
which
we
should
have
before
our
eyes
)
it
is
the
chief
thing
that
we
are
to
make
a
remembrance
of
.
But
,
as
I
said
before
,
there
are
two
parts
of
this
Commemoration
,
and
it
cannot
be
contained
within
the
bounds
of
this
world
,
but
we
must
make
it
reach
as
far
as
Heaven
.
For
,
1.
We
do
shew
it
forth
and
declare
it
unto
men
,
which
is
sufficiently
clear
by
all
that
hath
been
said
.
We
do
publish
and
annunciate
unto
all
that
he
is
the
Saviour
of
the
world
,
and
that
he
hath
died
for
us
,
and
purchased
blessings
thereby
beyond
the
estimate
and
account
of
humane
thought
.
And
further
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
import
,
that
we
do
extol
,
praedicate
,
magnifie
,
and
highly
lift
up
in
our
praises
this
great
benefit
,
so
that
all
may
come
to
the
knowledge
of
it
,
as
far
as
is
in
our
powers
to
procure
.
This
commemoration
the
Minister
chiefly
makes
unto
the
people
,
and
all
the
people
together
with
him
to
all
that
are
present
,
so
that
all
may
wonder
at
his
love
.
When
our
Saviour
therefore
saith
,
Do
this
in
remembrance
of
me
,
the
meaning
is
,
do
this
in
remembrance
that
I
dwelt
in
flesh
,
in
memory
of
what
I
suffered
,
in
memory
of
the
infinite
price
of
my
blood
which
I
shed
for
you
,
in
memory
of
the
victory
that
I
have
obtained
by
it
over
the
enemies
and
tyrants
of
your
souls
;
in
memory
of
the
immortal
glory
that
I
have
purchased
for
you
:
celebrate
this
feast
in
memory
of
all
these
things
,
and
when
I
am
dead
,
let
me
alway
live
in
your
heart
.
Tell
them
one
to
another
in
a
solemn
manner
,
and
declare
them
in
the
face
of
my
Church
.
Let
all
ages
know
these
things
as
long
as
the
world
shall
last
;
that
as
the
benefit
is
of
infinite
merit
,
so
may
the
acknowledgement
be
an
eternal
memorial
.
Be
so
careful
in
doing
this
,
that
when
I
come
again
I
may
find
you
so
doing
.
2.
We
do
shew
forth
the
Lords
death
unto
God
,
and
commemorate
before
him
the
great
things
he
hath
done
for
us
.
We
keep
it
(
as
it
were
)
in
his
memory
,
and
plead
before
him
the
Sacrifice
of
his
Son
,
which
we
shew
unto
him
,
humbly
requiring
that
grace
and
pardon
,
with
all
other
benefits
of
it
,
may
be
bestowed
on
us
.
And
as
the
Minister
doth
most
powerfully
pray
in
the
virtue
of
Christs
sacrifice
when
he
represents
it
unto
God
;
so
do
the
people
also
,
when
they
shew
unto
him
what
his
Son
hath
suffered
.
Every
man
may
say
,
Behold
,
O
Lord
,
the
bleeding
wounds
of
thy
own
Son
;
remember
how
his
body
was
broken
for
us
,
think
upon
his
precious
blood
which
was
shed
in
our
behalf
.
Let
us
die
,
if
he
have
not
made
a
full
satisfaction
.
We
desire
not
to
be
pardoned
if
he
have
not
paid
our
debt
.
But
canst
thou
behold
him
and
not
be
well
pleased
with
us
?
Canst
thou
look
on
his
body
and
blood
which
we
represent
to
thee
,
and
turn
thy
face
from
us
?
Hast
thou
not
set
him
forth
to
be
a
propitiation
through
faith
in
his
blood
?
O
Lord
then
suffer
us
sinful
creatures
to
plead
with
thee
.
Let
us
prevail
in
the
virtue
of
his
sacrifice
for
the
graces
and
blessings
that
we
need
;
and
hide
not
thy self
from
us
,
unless
thou
canst
hide
thy self
from
thy
Son
too
,
whom
we
bring
with
us
unto
thee
.
In
this
sort
may
we
take
the
boldness
to
speak
to
God
,
and
together
with
a
representation
of
Christ
,
we
may
represent
our
own
wants
,
and
we
may
be
confident
,
that
when
God
sees
his
Son
,
when
we
hold
up
him
(
as
it
were
)
between
his
anger
and
our
souls
,
he
will
take
some
pity
,
and
have
mercy
upon
us
.
Just
as
a
poor
man
,
pleading
with
a
King
,
commemorates
to
him
the
worthy
deeds
of
some
of
his
Ancestors
,
or
makes
mention
of
the
name
of
some
high
Favourite
,
for
whose
sake
he
desires
his
Petition
may
be
granted
.
So
it
is
with
us
when
we
come
before
God
to
request
mercy
of
him
;
we
can
hope
to
prevail
for
nothing
,
but
through
the
Name
of
our
Lord
,
whom
we
can
never
mention
with
so
much
advantage
,
as
when
we
solemnly
commemorate
his
sufferings
and
deservings
.
For
then
we
pray
and
do
something
else
also
which
God
hath
commanded
;
so
that
there
is
the
united
force
of
many
acceptable
things
to
make
us
prevalent
.
And
hence
I
suppose
it
is
,
that
Isid.
Pelus
.
calls
the
Sacramental
bread
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
will
not
be
unprofitable
to
add
,
That
this
was
one
reason
why
the
Ancients
called
this
action
a
Sacrifice
(
which
the
Romanists
now
so
much
urge
)
because
it
doth
represent
the
Sacrifice
which
Christ
once
offered
.
It
is
a
figure
of
his
death
which
we
commemorate
,
unto
which
the
Apostle
Paul
(
as
a
Learned
man
conceives
)
hath
a
reference
,
That
Jesus
Christ
was
set
forth
evidently
before
their
eyes
,
crucified
among
them
.
They
saw
(
as
it
were
)
his
Sacrifice
on
the
Cross
,
it
was
so
lively
figured
in
this
Sacrament
.
And
it
is
very
plain
,
that
Chrysostome
understood
no
more
,
Hebrews
;
What
then
?
do
not
we
offer
every
day
?
yet
,
we
offer
by
making
a
commemoration
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
of
his
death
.
And
we
do
not
make
another
sacrifice
every
day
,
but
alway
the
same
,
or
rather
a
remembrance
of
a
sacrifice
.
Such
an
unbloody
Sacrifice
,
which
is
only
rememorative
,
and
in
representation
,
we
all
acknowledge
.
And
if
that
would
content
them
,
we
make
no
scruple
to
use
Eusebius
his
words
,
who
saith
it
is
a
remembrance
instead
of
a
sacrifice
[
a
](A56679-e17550-b)
a
L.
1.
Demons
.
Evang.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
:
and
in
another
place
,
We
sacrifice
a
remembrance
of
the
great
sacrifice
[
b
](A56679-e17590-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
And
so
every
Christian
is
a
Priest
or
a
Sacrifice
when
he
comes
to
the
table
of
the
Lord
.
For
as
our
Lord
saith
to
his
Apostles
,
Luke
22.19
.
Do
this
in
remembrance
of
me
;
so
he
saith
to
every
private
Christian
the
same
words
,
1
Cor.
11.24
.
onely
there
is
this
difference
,
that
Do
this
,
&c.
in
St.
Luke
,
doth
manifestly
referre
to
those
words
before
,
To
take
bread
,
give
thanks
,
and
give
to
others
(
which
is
only
the
Ministers
work
;
)
but
in
St.
Paul
,
Do
this
,
&c.
referres
to
,
Take
eat
,
which
immediately
precedes
,
and
this
is
to
be
done
by
all
.
So
that
both
the
one
and
the
other
,
in
their
several
kinds
,
do
commemorate
Christ
,
and
represent
him
to
the
Father
.
And
that
it
is
onely
a
memorial
of
a
Sacrifice
,
and
not
a
Propitiatory
Sacrifice
,
the
Arguments
of
a
Divine
in
the
Council
of
Trent
will
prove
,
Our
Saviour
,
saith
he
,
did
not
offer
sacrifice
when
he
instituted
this
Sacrament
,
for
then
the
oblation
of
the
Cross
would
have
been
superfluous
,
because
mankind
would
have
been
redeemed
by
that
of
the
Supper
which
went
before
.
Besides
(
saith
he
)
the
Sacrament
of
the
Altar
(
as
he
calls
it
)
was
instituted
by
Christ
for
a
memorial
of
that
which
he
offered
on
the
Cross
;
now
there
cannot
be
a
memorial
but
of
a
thing
past
;
therefore
the
Eucharist
could
not
be
a
sacrifice
before
the
oblation
of
Christ
on
the
Cross
,
but
shewed
what
we
were
afterward
to
do
.
From
hence
we
argue
,
That
if
it
was
not
so
then
,
neither
is
it
so
now
.
We
do
nothing
but
what
Christ
then
did
;
and
therefore
if
he
offered
no
sacrifice
,
neither
do
we
,
but
onely
commemorate
that
sacrifice
which
he
was
then
about
to
offer
.
Therefore
a
Portugal
Divine
in
that
Assembly
made
a
speech
to
prove
that
it
could
not
be
demonstrated
out
of
the
Scripture
,
I
will
add
but
this
one
thing
more
,
and
so
put
an
end
to
this
Chapter
.
That
it
may
be
called
a
Sacrifice
,
because
with
the
Action
we
do
offer
Prayers
to
God
for
all
good
things
.
giveings
of
thanks
,
which
are
made
by
all
,
for
that
and
all
other
mercies
that
the
good
God
bestoweth
on
us
.
Whatsoever
becomes
of
this
interpretation
,
we
need
not
fear
to
call
the
whole
action
by
the
name
of
a
Sacrifice
,
seeing
part
of
it
is
an
Oblation
to
God
of
hearty
prayers
;
and
it
is
not
unusual
for
that
to
be
said
of
a
whole
that
is
exactly
true
but
of
one
part
.
But
methinks
it
much
unbecomes
Christians
to
quarrel
about
Names
,
especially
about
the
name
of
that
which
should
end
all
quarrels
;
and
therefore
I
only
intended
to
shew
how
this
word
may
be
used
(
if
we
please
)
without
danger
,
and
how
the
ancient
Church
did
understand
it
.
CHAP.
II.
THis
holy
action
is
to
be
next
of
all
considered
,
as
a
remembrance
or
commemoration
with
thanksgiving
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
thence
it
is
called
by
the
name
of
Eucharist
,
i.
e.
Thanksgiving
,
according
to
the
phrase
of
Ancient
times
.
takeing
,
eating
and
drinking
,
express
our
hearty
resentments
.
This
good
cheer
cannot
but
breed
a
certain
cheerfulness
.
This
Divine
Food
cannot
but
fill
us
with
gladness
.
After
we
have
swallowed
the
sweetness
of
Heaven
and
Earth
,
after
we
have
tasted
of
that
which
Angels
desire
to
feed
but
their
eyes
withall
,
how
can
it
choose
but
breed
a
spiritual
joy
in
our
souls
,
and
make
our
mouthes
break
forth
into
singing
?
If
there
be
any
wine
that
makes
glad
the
heart
of
man
,
this
sure
is
it
,
which
is
pressed
(
as
it
were
)
out
of
the
Coelestial
Vine
,
and
tasts
not
of
the
blood
of
the
Grape
,
but
of
the
Blood
of
God
.
This
should
send
up
our
souls
in
songs
of
praise
to
Heaven
;
this
should
make
us
wish
that
we
could
evaporate
our
spirits
in
flames
of
love
,
and
that
our
souls
were
nothing
but
a
harmony
and
consent
,
that
we
might
alwayes
be
tuned
to
his
praises
.
And
though
the
Angels
have
many
strains
of
Praise
that
we
are
unacquainted
withall
;
yet
this
is
a
note
that
they
cannot
sing
,
Unto
him
that
hath
loved
us
,
and
washed
us
from
our
sinnes
in
his
own
blood
,
and
hath
made
us
Kings
and
Priests
unto
God
and
his
Father
:
to
him
be
glory
and
dominion
for
ever
.
Now
for
the
fuller
understanding
of
this
,
I
take
these
six
things
to
be
considerable
:
I.
That
as
it
is
a
Feast
,
it
betokens
joy
,
and
all
joy
at
such
times
is
expressed
by
songs
.
If
we
will
beleeve
the
wiser
sort
of
Heathens
,
they
lookt
upon
their
publick
Feasts
,
not
only
as
times
of
ease
and
outward
mirth
,
but
as
instruments
to
raise
their
thoughts
to
spiritual
things
,
and
fill
them
with
an
inward
joy
.
So
Proclus
doth
apply
their
customs
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
intellectual
things
,
which
,
he
saith
,
lay
hid
under
such
Ceremonies
.
that
if
we
be
filled
with
God
,
he
brings
in
with
him
a
never
ceasing
feast
.
Do
I
hear
a
Heathen
speak
?
Dropt
these
words
from
the
pen
of
a
Pagan
?
O
my
soul
that
readest
this
,
blush
to
think
that
thou
shouldest
celebrate
a
Divine
Feast
without
a
Feast
,
and
come
to
the
Table
of
God
empty
and
void
of
God
.
For
if
they
laboured
to
see
something
Divine
under
I
know
not
what
strange
rites
;
how
can
we
chuse
but
be
fill'd
with
God
,
and
Festival
joys
,
when
we
sit
with
him
at
a
Heavenly
Banquet
?
And
if
we
be
,
then
there
will
be
all
the
usual
attendants
and
companions
of
such
seasons
;
bids
them
not
be
drunk
with
wine
,
wherein
is
excess
,
but
be
filled
with
the
Spirit
,
speaking
to
themselves
in
Psalms
,
and
Hymns
,
and
spiritual
songs
,
singing
,
and
making
melody
in
their
hearts
to
the
Lord
.
These
two
things
did
commonly
finish
the
Heathen
Meetings
;
After
they
were
well
liquored
with
Wine
,
they
used
to
sing
and
roar
the
Hymns
of
Bacchus
.
The
Apostle
therefore
opposes
two
sorts
of
heavenly
pleasure
unto
that
madness
,
bidding
them
not
to
gorge
themselves
with
Wine
,
but
to
crave
larger
Draughts
of
the
Spirit
,
not
to
fill
the
air
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Bacchus
,
(
as
the
manner
was
)
but
with
Hallelujahs
unto
God
.
Drunk
they
might
be
,
so
it
were
with
the
Holy
Ghost
:
And
chaunt
they
might
,
so
it
were
Psalms
and
Thanksgivings
to
the
Lord.
They
shall
be
abundantly
satisfied
with
the
fatness
of
thine
house
(
saith
the
Psalmist
)
and
thou
shalt
make
them
to
drink
of
the
River
of
thy
pleasure
.
Even
a
heathen
could
say
,
That
the
reward
of
virtue
is
a
perpetual
drunkenness
.
But
then
we
must
distinguish
of
drunkenness
as
Ficinius
doth
,
who
hath
well
noted
,
That
there
is
one
Earthly
and
Mundane
,
He
hath
brought
me
into
his
banquetting-house
(
or
Wine-Cellars
)
and
his
banner
(
or
covering
[
*
](A56679-e18280-b)
*
For
they
feasted
upon
beds
.
Cant.
2.4
.
)
over
me
was
Love
.
The
Septuagint
make
it
a
prayer
,
and
render
it
thus
:
Bring
me
into
his
wine-cellar
,
place
love
in
order
over
me
.
Which
may
be
conceived
(
saith
one
)
as
the
voice
of
the
Church
to
the
Apostles
or
Ministers
,
Prepare
for
me
the
Supper
of
the
Lord
,
set
me
down
orderly
at
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
feast
of
love
.
There
is
nothing
that
holy
souls
can
more
desire
,
then
to
be
so
satisfied
with
him
,
that
their
mouthes
may
praise
him
with
joyfull
lips
.
This
is
the
fruit
of
the
spiritual
inebriation
,
that
the
soul
meditate
spiritual
songs
and
hymns
to
God
.
And
indeed
the
better
sort
of
Heathens
did
in
their
feasts
sing
the
praises
of
famous
men
;
which
good
Criticks
make
the
true
original
of
the
word
Encomium
.
Before
I
end
this
,
let
me
observe
,
That
every
one
may
sing
such
Hymns
as
the
Apostle
calls
for
,
and
indite
them
in
his
own
heart
unto
God
,
because
a
Hymn
is
not
(
as
we
ordinarily
think
)
onely
praise
in
verse
and
metre
,
but
any
words
of
Thanksgiving
that
set
forth
the
merits
of
him
that
we
extoll
.
So
a
Heathen
will
teach
us
,
if
we
be
still
to
learn
it
.
When
a
man
(
saith
Libanius
)
hath
any
gift
given
him
by
God
,
The
Shepherd
offers
a
Pipe
,
the
Huntsman
a
Stags
head
,
the
Poet
a
Hymn
in
metre
,
the
Orator
a
Hymn
without
metre
;
and
in
my
judgment
(
saith
he
)
a
Hymn
is
more
valuable
with
God
then
Gold
,
and
far
to
be
preferr'd
before
it
.
Now
Love
will
make
any
one
eloquent
;
if
our
hearts
be
full
of
God
,
they
will
run
over
.
Thanksgiving
and
Praise
is
the
natural
language
of
a
pious
heart
;
and
there
is
no
such
copious
subject
whereon
to
spend
them
as
the
Lord
Christ
;
and
in
the
knowledg
of
Christ
,
nothing
so
admirable
as
his
death
;
and
therefore
when
we
commemorate
that
,
the
high
praises
of
God
must
be
in
our
mouths
.
II.
The
Jewish
Feasts
upon
their
Sactifices
do
more
plainly
instruct
us
in
this
matter
.
They
that
offered
peace-offerings
unto
God
were
admitted
to
eat
some
part
of
them
after
they
were
presented
to
God
,
and
some
pieces
of
them
burnt
upon
the
Altar
.
And
this
is
called
partaking
of
the
Altar
(
which
was
God's
Table
,
eating
before
the
Lord
,
(
which
can
signifie
nothing
else
but
their
partaking
of
the
Altar
,
and
feasting
at
his
table
)
they
are
said
likewise
to
rejoyce
before
him
,
Deut.
12.7
,
18.
Deut.
16.11
.
in
the
later
of
which
places
,
after
he
had
given
command
concerning
the
three
great
Feasts
,
he
adds
ver.
14.
Thou
shalt
rejoyce
in
thy
feasts
.
And
in
the
later
end
of
King
David's
Reign
,
when
Solomon
was
crowned
,
there
was
sacrifices
offered
in
abundance
for
all
Israel
,
(
as
you
may
read
1
Chron.
29.21
,
22.
)
and
the
people
are
said
to
eat
and
drink
before
the
Lord
on
that
day
with
great
gladness
.
But
the
Psalmists
words
are
most
to
be
observed
to
this
purpose
,
Psal.
116.12
,
13.
where
to
the
question
,
What
shall
I
return
to
the
Lord
for
all
his
benefits
towards
me
?
he
returns
this
answer
,
I
will
take
the
cup
of
salvation
,
&c.
i.
e.
when
I
offer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sacrifices
for
salvation
or
deliverance
that
God
hath
granted
me
out
of
trouble
,
I
will
remember
the
mercy
of
God
with
all
thankfulness
,
as
I
feast
upon
the
remains
of
that
sacrifice
.
For
it
was
the
manner
,
that
the
Master
of
the
sacrifice
should
begin
a
cup
of
Thanksgiving
to
all
the
guests
that
he
invited
,
that
they
might
all
praise
God
together
for
that
salvation
,
in
consideration
of
which
he
paid
these
vowes
unto
him
.
And
in
those
words
the
Ancients
thought
they
tasted
the
cup
of
salvation
which
we
now
drink
in
the
Supper
of
the
Lord
;
expounding
them
in
the
anagogical
sence
to
signifie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
116.
the
participation
of
the
Christian
mysteries
.
For
in
them
we
are
to
lift
up
songs
of
praise
to
Heaven
,
as
we
feast
upon
the
Sacrifice
of
Christ
,
and
we
are
to
laud
his
Name
who
hath
done
such
great
things
for
us
,
and
raised
up
a
horn
of
salvation
to
his
people
.
But
III.
In
the
Paschal
supper
,
when
they
eat
the
Lamb
in
memory
of
the
salvation
out
of
Egypt
,
these
festival
joys
and
thanksgivings
are
more
easie
to
be
observed
.
At
which
time
that
116
Psalm
was
one
of
those
that
used
to
be
sung
.
For
the
Masters
of
the
Jewish
learning
tell
us
,
that
besides
their
forms
of
blessing
and
thanksgiving
,
when
they
took
the
bread
and
wine
(
which
I
need
not
recite
)
they
likewise
sung
a
Hymn
,
beginning
at
the
113
,
and
reaching
to
the
end
of
the
118
Psalm
.
The
former
part
of
it
(
to
the
end
of
the
114
,
)
was
recited
when
they
sat
down
to
eat
;
and
when
the
fourth
and
last
cup
went
about
,
then
they
sung
the
later
part
,
which
concluded
the
solemnity
.
This
Hymn
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Aegyptian
Hymn
,
It
is
likely
the
Heathens
took
their
custom
of
drinking
Cups
of
Praises
to
their
gods
after
their
Feasts
,
Iren.
p.
642.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
from
this
Jewish
Original
.
The
first
of
which
they
drunk
as
soon
as
they
had
supped
,
and
called
it
the
Cup
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
their
Good
Genius
.
The
last
which
they
drunk
for
a
parting-cup
,
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Cup
of
Jupiter
the
Saviour
:
And
in
them
they
gave
praise
to
their
Tutelar
Angel
,
and
the
greatest
of
their
Gods
,
their
prime
Conservator
.
For
that
this
drinking
was
a
kind
of
Sacrifice
of
Praise
,
and
joined
with
Hymns
,
Xenophon
will
teach
us
,
who
thus
speaks
;
When
the
Tables
were
taken
away
,
they
offered
a
drink-offering
,
and
sung
a
song
of
praise
,
and
so
departed
.
The
Cup
of
Devils
or
Daemons
which
the
Apostle
forbids
the
Corinthians
(
1
Cor.
10.21
.
)
are
by
some
taken
to
be
these
,
Delrio
in
Isa.
65.11
.
which
I
have
mentioned
,
wherewith
they
concluded
their
feasts
,
after
they
had
sacrificed
unto
them
.
It
may
well
be
so
,
and
thus
much
we
learn
from
them
(
who
did
but
corrupt
many
good
notions
of
Religion
)
that
it
was
an
ancient
practice
in
the
world
,
to
offer
praises
to
God
as
the
last
and
best
of
their
sacrifices
.
And
that
this
cup
which
our
Saviour
filled
to
his
Disciples
,
was
truly
such
a
cup
of
salvation
,
you
may
see
by
his
own
practice
.
For
,
IV.
Our
Saviour
,
in
imitation
of
the
Jewish
solemnities
,
did
institute
this
Supper
of
his
with
such
joys
as
I
am
speaking
of
.
For
first
he
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Paulus
Fagius
thinks
it
not
unlikely
that
our
Saviour
used
some
part
of
the
form
of
benediction
that
is
still
in
the
Hebrew
books
,
Deut.
8.
Verisimile
es●Christum
qui
busdam
,
quae
in
his
precibus
continentur
,
maxime
quod
principium
&
fiaem
attin●t
,
usum
susse
,
non
autem
aliis
,
quae
a
posierioribus
Judaeis
adaita
sunt
.
blessing
God
after
that
manner
that
then
was
in
use
among
the
people
of
God
,
to
which
the
latter
Jews
have
made
some
additions
.
Secondly
,
They
sung
a
Hymn
before
they
departed
,
which
Paulus
Burgensis
imagines
to
have
been
no
other
than
that
Egyptian
Hymn
which
I
mentioned
before
(
called
by
some
the
great
Hallet
.
)
because
his
Disciples
were
best
acquainted
with
it
.
And
thus
much
seems
to
me
confiderable
,
that
there
is
not
only
much
of
Christ
in
that
Hymn
(
as
was
noted
before
)
but
likewise
that
the
whole
multitude
of
Disciples
not
many
days
before
,
when
they
brought
the
Lamb
of
God
which
was
to
be
offered
at
the
Passeover
into
Jerusalem
,
did
rejoyce
and
sing
Praises
to
God
,
with
a
part
or
it
;
as
may
be
discerned
,
if
you
compare
Psal.
118.25
,
26.
with
Mat.
21.9
.
and
Luk.
19.37
,
38.
The
Paschal
Lamb
was
to
be
taken
up
from
the
flock
four
days
before
the
time
of
its
offering
,
The
stone
which
the
builders
refused
,
the
same
is
become
the
head
of
the
corner
.
This
is
the
Lords
doing
,
and
it
is
marvellous
in
our
eyes
.
But
whatsoever
become
of
this
conjecture
,
and
supposing
the
Hymn
to
be
unknown
;
our
Lord
,
no
question
,
taught
us
by
this
practice
,
what
we
should
do
when
we
celebrate
his
memory
.
And
accordingly
you
shall
find
in
the
Scripture
.
V.
That
the
Disciples
did
eat
this
bread
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
a
gladness
and
leaping
of
their
heart
for
joy
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cup
of
blessing
,
because
(
saith
Chrysost.
)
when
it
is
in
our
hands
,
we
laud
the
Name
of
God
with
songs
of
praise
,
wondring
and
being
astonished
at
this
unspeakable
gift
:
or
as
Justin
Martyr
doth
express
it
,
because
the
Minister
taking
the
cup
,
gave
thanks
,
and
blessed
God
,
as
our
Saviour
did
,
and
all
the
people
said
Amen
,
making
a
solemn
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
acclamation
,
and
testifying
thereby
their
hearts
to
be
in
that
thanksgiving
.
But
I
need
not
have
recourse
to
him
;
the
Apostle
himself
in
the
same
Epistle
acquaints
us
with
it
when
he
saith
,
When
thou
shalt
bl-ss
[
(a)
](A56679-e19410-b)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
with
the
spirit
(
i.
e.
in
an
unknown
tongue
)
how
shall
he
that
is
unlearned
say
Amen
at
thy
giving
of
thanks
,
[
(b)
](A56679-e19450-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
seeing
he
knows
not
what
thou
sayest
?
From
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shalt
bless
,
and
giving
thanks
:
Beza
thinks
that
he
touches
upon
the
Lords
Supper
,
singing
of
Psalms
,
ver.
14.15
.
and
instructing
them
afterward
concerning
teaching
and
interpreting
of
Scripture
,
ver.
19
,
26.
in
all
likelihood
he
here
tells
them
how
to
behave
themselves
to
the
same
profiting
of
others
in
the
Supper
of
the
Lord
,
at
which
there
were
many
rudenesses
committed
by
the
people
.
And
that
which
he
teacheth
them
,
for
ever
and
ever
(
as
Chrysostome
speaks
)
might
assent
with
their
wishes
and
say
Amen
From
whence
we
may
collect
,
that
giving
of
thanks
is
so
considerable
a
part
of
this
service
,
that
in
the
Apostles
stile
it
involves
the
whole
of
it
.
VI.
It
may
further
be
observed
,
that
all
Churches
in
the
world
have
always
used
divine
praises
in
this
commemoration
;
and
,
(
if
we
may
believe
ancient
Records
)
such
as
are
very
conformable
to
the
Jewish
benedictions
at
the
Passeover
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Blessed
art
thou
,
O
Lord
,
our
God
,
the
King
of
the
world
,
who
hast
produced
bread
out
of
the
earth
:
and
blessed
art
thou
,
&c.
who
hast
created
the
fruit
-
of
the
vine
.
And
afterward
,
Let
us
bless
him
w●o
hath
fed
us
with
his
own
,
and
by
whose
goodness
we
live
,
&c.
For
so
we
reade
in
Justin
Martyr
and
others
,
We
make
mention
of
the
Heaven
,
the
Earth
,
the
Sea
,
and
all
the
Creatures
,
reasonable
and
unreasonable
;
of
the
Angels
,
Archangels
,
and
powers
of
Heaven
,
praising
God
,
and
saying
,
Holy
,
Holy
,
Holy
Lord
God
of
Sabbath
,
&c.
These
do
very
much
correspond
with
those
Hebrew
formes
,
which
perhaps
they
were
willing
in
part
to
imitate
,
for
the
greater
satisfaction
of
the
Jewish
Christians
,
who
constituted
part
of
their
assemblies
:
One
thing
more
seems
to
be
very
clear
,
that
from
the
Hallel
of
the
Jews
it
was
,
that
some
ancient
Christians
used
in
the
50
days
after
Easter
,
to
sing
and
ingemminate
Hallelujahs
in
their
assemblies
,
From
all
which
we
may
discern
a
farther
reason
why
they
called
this
Sacrament
by
the
name
of
a
Sacrifice
;
1
Pet.
2.5
.
because
they
did
offer
unto
God
thanksgiving
as
the
Psalmist
speaks
,
Psal.
50.
●4
.
)
which
is
one
of
the
spiritual
sacrifices
which
every
Christian
is
consecrated
to
bring
unto
him
.
It
is
confessedly
true
,
that
there
never
was
any
festival
instituted
by
any
people
of
the
world
,
but
one
part
of
it
was
a
reverend
acknowledgment
of
God
,
and
a
thanksgiving
to
him
for
his
benefits
.
And
there
never
was
any
solemn
feast
either
among
Jews
,
Persians
,
Greeks
,
Aegyptians
or
Romans
,
without
some
sacrifice
to
their
Gods
.
Christians
therefore
are
not
without
their
sacrifice
also
,
when
they
keep
this
feast
,
and
such
an
one
as
is
very
befitting
God
;
and
which
no
rational
man
can
deny
to
deserve
the
name
.
we
likewise
sacrifice
as
well
as
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
only
we
will
sacrifice
according
as
is
most
meet
.
And
there
he
assigns
to
every
Deity
its
proper
homage
and
acknowledgment
belonging
to
it
;
saying
,
that
to
the
great
God
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
above
all
,
we
sacrifice
nothing
but
pure
thoughts
,
and
speak
not
so
much
as
a
word
of
him
.
But
to
those
that
are
the
off-spring
of
God
,
the
coelestial
inhabitants
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
give
Hymns
and
praises
,
which
are
the
conceptions
and
expresses
of
our
mind
;
and
so
he
proceeds
to
the
more
petty
tributes
paid
to
lesser
Gods
.
According
then
to
this
Heathen
Divine
,
the
praises
of
God
may
well
pass
for
the
most
proper
sacrifice
;
and
he
makes
account
that
there
is
none
better
but
onely
silent
adorations
.
A
soul
breathing
forth
it self
out
of
an
ardent
affection
in
holy
Hymns
,
is
more
acceptable
to
God
then
the
richest
gumms
,
or
the
sweetest
wood
that
can
fume
upon
his
Altars
.
But
a
whole
soul
full
of
pure
thoughts
,
too
great
to
come
out
of
the
mouth
,
and
more
clear
then
to
be
embodied
in
words
,
is
transcendent
to
all
oblations
.
But
yet
I
would
not
be
so
mistaken
,
as
if
I
thought
the
Christian
thanksgiving
consisted
only
in
inward
thoughts
,
and
outward
words
;
For
there
are
Eucharistical
actions
also
whereby
we
perform
a
most
delightsome
sacrifice
unto
God
.
We
must
not
when
we
come
to
God
,
appear
before
him
empty
;
but
we
are
to
consecrate
and
offer
unto
him
some
of
our
temporal
goods
for
the
relief
of
those
that
are
in
want
,
which
may
cause
many
thanksgivings
to
be
sent
up
by
them
to
God
.
Thou
shalt
sacrifice
the
Passeover
unto
the
Lord
thy
God
,
of
the
flock
and
the
herd
(
or
sheep
and
Oxen
)
in
the
place
which
he
shall
chuse
,
&c.
It
is
well
known
,
that
the
sacrifice
of
the
Passeover
was
to
be
a
Lamb
(
Exod.
12.5
.
)
taken
from
the
sheep
or
goats
,
and
might
not
be
of
any
other
kind
.
Therefore
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Oxen
,
or
of
the
herd
,
in
this
place
,
Aben
Ezra
,
and
others
,
understand
the
Eucharisticall
sacrifices
,
which
we
find
2
Chron.
35.7
,
9.
were
offered
in
great
abundance
.
Or
as
Abarbanel
will
have
it
,
Moses
speaks
briefly
of
the
Passeover
(
as
having
sufficiently
told
them
the
manner
of
it
before
)
so
that
we
are
to
understand
●
to
be
wanting
before
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
i.
e.
and
to
be
wanting
before
of
the
flock
)
and
thus
we
read
them
:
Thou
shalt
sacrifice
the
Passeover
to
the
Lord
,
and
sheep
and
oxen
:
whichsoever
way
we
take
them
,
they
tell
us
thus
much
,
that
they
were
other
sacrifices
to
accompany
the
Lamb.
For
the
Jews
were
bound
at
the
three
solemn
feasts
,
to
be
very
liberal
and
bountifull
,
and
offer
according
to
their
abilities
,
that
so
the
Levites
and
strangers
,
the
Fatherless
and
Widow
might
feast
and
rejoyce
together
with
them
,
as
you
may
see
,
ver.
10
,
11
,
16
,
17.
Now
Christ
at
this
feast
having
nothing
else
to
offer
besides
the
Lamb
;
he
did
offer
himself
,
which
was
more
then
if
the
cattel
upon
a
thousand
hills
had
been
burnt
unto
God
,
or
all
the
world
had
been
laid
on
its
funeral
pile
.
In
this
he
dealt
the
greatest
charity
to
the
world
,
and
by
his
poverty
made
us
rich
.
So
that
we
are
the
more
ingaged
,
not
onely
by
their
example
,
but
by
his
,
to
offer
up
something
unto
God
beside
praises
,
that
may
supply
the
wants
of
those
who
may
justly
look
to
be
refreshed
by
us
.
To
conclude
then
this
Chapter
;
We
must
remember
always
when
we
approach
to
the
Table
of
the
Lord
,
that
we
are
to
bring
hearts
full
of
thankfulness
,
and
mouths
full
of
praises
,
and
hands
full
of
Almes
;
and
that
we
may
bring
all
these
,
we
must
bring
our selves
to
be
offered
to
him
.
Our
hearts
must
flame
with
love
,
our
minds
must
reek
with
holy
thoughts
,
our
mouthes
must
breathe
forth
praises
like
clouds
of
incense
,
and
our
hands
must
not
be
lifted
up
with
nothing
in
them
;
but
we
must
pay
such
acknowledgements
unto
God
,
that
may
really
testifie
that
we
and
all
ours
are
his
.
We
are
to
think
that
we
come
solemnly
to
bless
the
Lord
for
all
his
mercies
,
and
especially
this
great
and
rich
one
,
that
he
hath
given
his
Son
to
die
for
us
,
and
that
he
hath
purchased
forgiveness
,
repentance
,
grace
and
salvation
by
his
death
on
such
desireable
terms
;
and
we
must
think
likewise
,
that
blessing
of
him
includes
in
it self
such
good
works
as
will
provoke
others
for
to
bless
him
.
If
you
would
briefly
understand
therefore
what
the
meaning
of
this
holy
Rite
is
,
remember
,
that
it
is
a
Commemoration
of
Christ
and
his
death
,
with
hearty
thanksgivings
for
all
the
benefits
we
receive
thereby
.
CHAP.
III.
THere
will
be
no
such
cause
of
joy
as
the
former
discourse
hath
spoken
of
,
if
we
be
not
faithful
unto
God
and
his
Son
Christ
.
And
therefore
we
must
further
consider
this
action
,
as
a
Rite
whereby
we
enter
iuto
Covenant
with
him
.
This
is
included
in
our
taking
the
bread
and
wine
,
as
well
as
in
our
eating
and
drinking
of
them
;
and
was
expressed
before
,
when
I
said
,
we
must
offer
our selves
to
God
as
,
the
greatest
act
of
our
thanksgiving
.
That
offering
of
our selves
is
such
a
thing
;
that
it
puts
us
out
of
our
own
power
;
and
besides
,
we
enter
here
into
strict
ingagements
never
to
resume
or
draw
back
our selves
again
,
never
to
challenge
any
right
to
have
our selves
in
our
own
disposal
.
We
make
a
solemn
agreement
with
the
Lord
Jesus
,
that
he
shall
dwell
in
us
,
and
possess
himself
of
all
our
faculties
,
as
the
sole
Lord
and
governour
of
our
souls
.
Though
this
have
been
done
once
already
when
we
were
baptized
,
so
that
we
cannot
reverse
the
deed
,
nor
cancel
the
bond
that
is
between
us
,
yet
seeing
the
matter
of
the
Covenant
is
alway
to
be
performed
,
and
more
than
one
world
depends
upon
it
;
God
thinks
fit
to
take
new
security
of
us
,
and
strengthen
our
obligations
,
left
we
think
of
letting
the
debt
run
on
unpaid
one
day
after
another
,
till
we
be
quite
bankrupts
,
and
have
nothing
left
whereby
to
discharge
it
.
We
are
also
apt
to
think
,
that
we
stand
indebted
unto
God
in
no
great
sum
;
and
that
though
we
should
spend
prodigally
till
the
latter
part
of
our
life
,
yet
we
should
have
enough
to
pay
him
,
and
give
him
very
good
content
.
Therefore
it
is
but
necessary
that
we
should
often
be
remembred
of
our
huge
engagements
,
presently
to
perform
our
word
to
him
:
and
when
we
begin
again
to
fail
,
and
not
to
keep
our
credit
with
him
,
it
is
no
less
necessary
that
he
should
call
again
upon
us
,
and
have
us
enter
into
more
solemn
bonds
of
a
stricter
performance
.
And
truly
these
that
know
what
it
is
to
enjoy
God
,
long
for
no
better
entertainment
from
him
when
they
come
to
his
house
and
table
,
then
that
they
may
be
tied
faster
to
him
with
new
cords
of
his
love
,
and
that
it
may
be
made
more
impossible
for
them
to
unloose
themselves
from
his
service
.
What
is
there
more
in
the
desire
of
a
holy
soul
,
then
to
cease
to
be
its
own
?
what
greater
pleasure
doth
it
feel
,
then
in
parting
with
it self
?
To
what
would
it
be
more
engaged
,
then
to
the
pleasing
of
him
whom
it
heartily
loves
?
Let
me
be
bound
hand
and
foot
(
saith
such
a
soul
)
that
I
may
never
stirre
from
him
.
Let
me
seal
to
him
a
thousand
Deeds
to
convey
my self
unto
him
.
If
he
would
have
me
sign
the
Covenant
with
my
Blood
,
every
vein
in
my
body
shall
leap
to
do
him
that
honour
.
But
rather
let
him
come
and
seat
himself
in
my
heart
,
and
let
him
take
my
dearest
life-blood
,
if
it
will
do
him
any
service
.
I
accept
of
a
suffering-Saviour
:
I
take
him
as
he
is
,
all
broken
and
bloody
.
If
he
will
have
me
follow
him
with
a
Cross
upon
my
shoulder
,
I
refuse
no
conditions
;
behold
O
Lord
thy
servant
,
do
with
me
as
seems
good
in
thy
sight
.
Thus
we
are
to
address
our selves
to
this
Feast
,
as
will
be
better
understood
if
we
consider
these
five
things
:
I.
If
we
look
upon
this
action
onely
under
the
general
notion
of
a
holy
rite
which
God
hath
appointed
as
an
act
of
his
Worship
;
yet
the
very
using
of
it
is
an
acknowledgment
of
him
and
his
Religion
,
and
an
engagement
of
our selves
unto
him
as
our
God
.
He
that
was
circumcised
,
was
bound
to
observe
the
whole
Law
;
and
so
was
he
that
offered
sacrifice
to
the
God
of
Israel
at
his
Altar
,
engaged
to
own
him
that
had
appointed
that
Worship
.
Just
so
the
performing
but
of
one
thing
which
God
hath
appointed
as
a
ceremony
in
the
Religion
of
Christ
,
doth
tie
us
to
observe
the
whole
Religion
which
he
requires
,
who
did
appoint
that
Rite
.
And
you
may
likewise
observe
,
That
there
being
a
mutual
action
in
this
Sacrament
,
of
Gods
giving
something
,
and
our
taking
,
it
doth
express
,
that
we
are
fast
bound
in
that
Covenant
,
of
which
this
action
is
a
part
.
So
the
giving
and
taking
but
of
so
small
a
thing
as
a
straw
,
doth
bind
persons
firmly
to
that
thing
whereof
they
are
agreed
,
and
which
they
conclude
in
that
manner
.
Stipulation
(
one
of
the
strongest
words
which
we
have
to
signifie
the
confirmation
of
a
Bargain
by
)
was
anciently
made
by
no
stronger
thing
,
as
the
very
word
doth
import
,
which
carries
a
straw
in
its
name
.
And
so
any
other
thing
in
the
World
may
be
used
to
the
same
purpose
.
The
giving
and
taking
of
six-pence
to
strike
up
a
contract
,
doth
lay
as
fast
hold
of
a
man
,
as
ten
thousand
pound
in
hand
.
Much
more
then
,
this
solemn
giving
and
takeing
of
Bread
and
Wine
,
being
a
piece
of
Christ's
Religion
,
and
he
so
represented
by
them
,
doth
bind
us
as
fast
to
him
,
as
if
we
should
repeat
every
word
that
he
hath
said
,
and
profess
our
consent
unto
it
.
We
are
supposed
to
know
the
tearms
of
that
Writing
that
Christ
hath
left
us
,
containing
our
duty
and
his
promises
;
and
it
is
presumed
we
are
willing
to
enjoy
those
promises
,
and
so
to
perform
those
duties
;
this
Action
then
doth
but
more
solemnly
conclude
the
agreement
,
and
we
hereby
stand
engaged
as
strongly
as
if
Covenants
had
been
drawn
between
us
,
and
our
hand
and
seal
were
affixed
to
them
.
II.
But
then
if
we
consider
this
Action
as
a
coming
to
Gods
Table
,
and
partaking
of
his
meat
,
we
shall
presently
discern
that
thereby
we
profess
our selves
of
his
Family
,
and
declare
to
all
that
we
are
his
Followers
and
Retainers
,
and
that
we
own
the
Religion
of
the
crucified
Jesus
.
I
confess
that
coming
to
Christian
Assemblies
in
the
first
times
,
was
an
owning
of
Christ
,
because
it
was
very
dangerous
;
but
this
Action
which
was
in
those
Assemblies
performed
,
was
a
more
express
profession
of
their
belief
in
him
,
and
friendship
with
him
.
For
the
great
stumbling-block
of
the
Jews
was
the
Cross
of
Christ
;
and
it
was
foolishness
to
the
Gentiles
.
To
declare
therefore
this
death
and
Cross
of
his
,
to
eat
of
his
dead
body
,
and
drink
of
his
blood
,
was
as
much
as
to
say
,
I
believe
in
this
suffering-Saviour
,
I
am
a
Christian
,
and
will
live
and
dye
in
this
Religion
.
A
stranger
may
come
unto
a
mans
house
,
but
the
friends
onely
are
they
that
sit
with
him
at
his
board
;
and
he
that
is
not
true
to
him
of
whose
bread
he
eats
,
is
the
worst
and
basest
of
all
Enemies
.
The
Psalmist
could
put
no
worse
character
upon
an
enemy
then
this
,
Aristotle
;
We
cannot
know
one
another
,
till
,
according
to
the
Proverb
,
we
have
eaten
a
quantity
of
Salt
together
.
The
Turks
[
*
](A56679-e20660-b)
*
Knolles
in
the
life
of
Mah●met
1.
at
this
day
joyn
both
together
;
and
to
say
,
I
have
eaten
Bread
and
Salt
with
sueh
an
one
,
is
an
expression
of
having
good
acquaintance
with
him
.
All
which
I
but
briefly
touch
upon
,
to
make
it
more
sensible
to
us
,
that
this
participation
of
Gods
bread
,
is
a
token
that
we
are
of
his
acquaintance
,
and
we
do
tell
the
World
hereby
,
That
we
profess
all
love
and
friendship
to
him
.
The
second
thing
I
would
have
noted
,
is
,
That
Covenants
(
in
Scripture
story
)
are
made
by
eating
and
drinking
together
:
For
which
I
need
produce
no
other
places
but
those
in
Gen.
26.30
.
Gen.
31.44
,
46.
where
Isaac
and
Abimelech
,
Jacob
and
Laban
conclude
their
Compacts
with
a
Feast
.
But
you
may
add
(
if
you
please
)
that
in
Josh.
9.14
.
where
it
is
said
,
the
people
took
of
the
victuals
of
the
Gibeonites
,
and
asked
not
counsel
at
the
mouth
of
the
Lord
;
i.
e.
They
made
a
Covenant
with
them
before
they
consulted
with
the
holy
Oracle
,
whether
they
were
what
they
pretended
to
be
;
for
so
some
good
Interpreters
both
Jewish
and
Christian
,
expound
the
words
,
because
else
we
cannot
understand
why
it
should
be
a
crime
to
tast
whether
their
bread
was
so
dry
as
they
said
(
as
others
think
the
meaning
is
)
without
going
to
enquire
of
God
the
lawfulness
of
such
a
fact
.
It
is
very
likely
also
,
that
from
this
original
that
phrase
is
derived
,
of
a
Covenant
of
Salt
,
And
that
you
may
see
it
more
fully
verified
,
that
this
eating
and
drinking
is
a
foederal
rite
between
God
and
us
,
let
it
be
considered
.
III.
As
a
Feast
upon
a
Sacrifice
(
in
which
notion
it
is
most
rarely
explained
by
an
excellent
Doctor
of
our
own
)
from
which
it
will
evidently
appear
to
be
intended
as
a
solemn
profession
of
Christs
Religion
,
For
the
understanding
of
this
,
you
must
know
,
That
Jerusalem
being
the
Holy
City
in
Gods
Land
,
the
house
of
God
,
where
he
dwelt
;
and
the
Priests
Gods
Servants
,
and
the
Altar
his
Table
(
as
was
said
before
)
there
was
a
constant
provision
brought
in
for
the
keeping
of
Gods
house
,
and
maintaining
of
his
servants
.
And
beside
those
of
the
morning
and
evening
,
there
were
a
great
number
of
occasional
Sacrifices
(
which
were
his
flesh
)
together
with
their
meat
and
drink-offerings
(
which
were
his
Bread
and
Wine
)
that
came
in
to
be
his
Food
,
as
the
expression
is
,
Levit.
3.11
.
These
common
Sacrifices
were
of
three
sorts
:
The
first
were
Holocausts
or
Burnt-offerings
,
so
called
because
they
were
consumed
wholly
upon
Gods
Altar
by
his
fire
,
The
Examples
of
such
sacrifices
are
numerous
in
the
Scripture
,
not
here
to
be
amassed
together
,
and
wrapt
up
in
these
sheets
.
It
may
suffice
to
note
two
places
which
lie
close
together
:
They
were
sacrifices
of
this
sort
that
Elkanah
offered
when
he
went
yearly
unto
Shiloh
,
Those
offerings
likewise
which
the
sons
of
Eli
made
men
to
abhor
,
were
of
the
same
kind
,
1
Sam.
2.17
.
and
their
sin
consisted
in
these
two
enormities
:
First
,
That
they
were
not
content
with
that
portion
which
was
assigned
them
by
Law
(
viz.
the
breast
and
shoulder
)
but
they
took
what
,
and
as
much
as
they
list
(
ver.
13.
)
And
secondly
,
That
they
took
their
portion
before
God
had
his
,
i.
e.
before
the
fat
was
burnt
upon
the
Altar
(
ver.
15
,
16.
)
a
rudeness
which
the
Gentiles
would
not
have
been
guilty
of
,
except
some
belly-gods
and
Atheistical
gluttons
.
For
when
they
would
set
forth
the
intemperance
of
such
a
man
,
they
could
say
no
worse
then
this
,
Haut
immolata
,
sacra
devorat
;
he
devours
the
sacrifices
before
they
be
offered
to
God
.
This
I
mention
,
because
they
were
not
strangers
to
this
kind
of
sacrifice
(
no
more
than
to
the
rest
)
but
did
offer
them
frequently
to
their
gods
.
You
may
take
one
example
out
of
a
multitude
,
which
expresses
both
this
custom
of
eating
part
of
the
sacrifices
,
and
likewise
their
forbearance
to
take
any
part
till
God
had
his
.
The
Egyptians
(
saith
Herodotus
)
while
the
Sacrifices
were
burning
,
did
beat
and
knock
themselves
;
and
after
they
had
done
so
,
then
they
made
a
feast
of
the
Reliques
of
the
sacrifice
.
We
may
learn
thus
much
by
the
way
of
these
Heathens
,
That
God
is
to
be
served
before
our selves
,
and
there
is
no
true
joy
but
that
which
arises
out
of
true
sorrow
.
Now
that
this
eating
and
drinking
was
intended
as
a
rite
of
covenanting
with
that
Deity
to
whom
the
Sacrifices
were
offered
,
or
else
as
a
profession
that
they
were
in
the
Covenant
,
and
did
remain
Gods
Friends
(
if
they
were
already
of
the
Religion
)
you
may
discern
from
these
two
places
,
which
will
lead
me
to
that
for
which
all
this
is
said
.
When
Moses
had
rehearsed
to
the
people
Gods
Laws
(
Exod.
cap.
20
,
21
,
22
,
23.
)
which
he
gave
on
Mount
Sinai
,
and
then
came
to
strike
the
Covenant
between
God
and
Israel
,
it
is
said
,
Exod.
24.5
.
that
Moses
sent
young
men
(
i.
e.
some
of
the
first-born
who
were
the
Priests
hitherto
)
to
offer
Burnt-offerings
and
Peace-offerings
of
Oxen
,
and
half
of
the
Blood
he
sprinkled
on
the
Altar
,
which
represented
God
,
and
the
other
half
he
sprinkled
on
the
people
,
(
ver.
6
,
7
,
8.
)
as
a
token
of
the
Covenant
between
them
:
But
for
compleating
of
the
Compact
,
the
chief
of
the
people
went
up
nearer
to
God
,
and
saw
that
bright
appearance
,
and
did
eat
and
drink
,
ver.
11.
which
sure
must
be
understood
of
their
feasting
upon
the
Peace-offerings
which
had
been
sacrificed
unto
God
,
whereby
they
professed
to
own
that
Covenant
he
had
given
to
them
.
Not
long
after
,
this
people
made
to
themselves
other
gods
,
and
offered
not
onely
burnt-offerings
,
but
also
peace-offerings
to
them
,
Exod.
32.6
.
and
then
sate
down
to
eat
and
driuk
,
and
rose
up
to
play
,
i.
e.
to
be
wanton
,
and
commit
uncleanness
with
each
other
.
Now
that
this
was
an
associating
of
themselves
with
the
Egyptian
gods
,
we
may
learn
from
the
Apostle
,
who
reciting
of
this
passage
,
and
speaking
of
their
Idolatry
,
makes
no
mention
at
all
of
their
sacrificing
to
these
new
gods
,
but
onely
of
this
eating
,
&c.
which
did
conclude
the
Ceremony
,
as
if
the
Idolatry
did
formally
consist
in
this
,
and
that
hereby
they
did
devote
themselves
to
that
strange
Worship
.
Neither
be
you
Idolators
,
(
saith
he
,
1
Cor.
10.8
.
)
as
were
some
of
them
,
as
it
is
written
,
the
people
sate
down
to
eat
and
to
drink
,
and
rose
up
to
play
.
By
which
words
you
may
see
the
Apostle
makes
account
,
that
this
eating
and
drinking
of
the
sacrifices
,
was
a
renouncing
of
the
Covenant
of
their
God
,
and
joyning
of
themselves
to
idols
.
Now
because
it
was
the
manner
(
as
it
seems
)
of
some
of
the
Corinthians
,
still
to
feast
in
the
Idols
Temples
,
and
perhaps
in
the
Temple
of
Venus
,
famous
in
that
City
,
which
makes
the
Apostle
add
those
words
,
ver.
8.
Neither
commit
fornication
,
as
some
,
&c.
He
tells
them
that
this
was
a
plain
forsaking
of
Christ
,
and
utterly
incompatible
with
his
Profession
.
For
the
vouching
of
which
assertion
,
he
reminds
them
what
the
Sacrament
of
the
Supper
of
the
Lord
doth
import
,
viz.
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
participation
or
communion
of
the
Body
and
Blood
of
Christ
,
ver.
16
,
17.
which
is
as
much
as
to
say
,
it
is
a
profession
that
we
as
one
body
,
partaking
of
one
bread
,
do
hold
communion
with
Christ
,
and
adhere
unto
him
as
our
Lord
and
Head
,
and
that
to
his
Worship
and
Service
we
do
consecrate
our selves
.
For
just
as
Israel
by
eating
of
the
sacrifices
partake
of
(
or
have
communion
with
)
the
Altar
,
ver.
18.
i.
e.
profess
to
be
of
that
Religion
,
and
adhere
to
that
way
of
Worship
.
So
it
is
with
Christians
,
when
they
eat
of
the
Body
and
Blood
of
the
crucified
Saviour
which
was
offered
for
us
.
And
therefore
by
a
likeness
of
Reason
he
concludes
,
That
to
partake
of
the
Table
of
Devils
,
and
eat
of
things
sacrificed
to
them
,
was
to
profess
to
have
communion
with
those
impure
spirits
,
and
thereby
to
desecrate
themselves
;
it
being
impossible
for
them
at
once
to
be
devoted
to
things
so
quite
contrary
as
Christ
and
the
Devil
,
ver.
20
,
21.
From
all
which
discourse
we
may
thus
reason
,
That
this
holy
Sacrament
is
a
Feast
upon
the
Sacrifice
which
Christ
offered
,
as
the
Jewish
Feasts
were
made
with
the
flesh
of
those
sacrifices
which
they
offered
to
God
.
For
the
Apostle
makes
the
Communion
of
the
Body
and
Blood
of
Christ
,
ver.
16.
parrallel
to
eating
of
the
sacrifices
,
ver.
18.
And
therefore
it
is
a
rite
whereby
we
solemnly
addict
our selves
to
the
service
and
Worship
of
Christ
,
and
take
upon
our selves
strict
engagements
to
be
faithfull
in
that
Covenant
that
is
between
us
;
which
is
the
thing
that
was
to
be
proved
.
As
Israel
joined
themselves
to
God
by
feasting
in
his
house
of
the
Sacrifices
;
so
we
joyn
our selves
to
Christ
,
by
feasting
in
the
place
of
his
Worship
,
and
at
his
Table
,
upon
the
remembrances
of
his
body
and
blood
.
And
our
obligations
to
cleave
unto
him
do
as
much
excel
all
other
tyes
in
their
sacredness
,
strength
and
vertue
,
as
the
Sacrifice
of
Christ
excels
the
Sacrifice
of
a
Beast
,
or
the
eating
and
drinking
of
his
Body
and
Blood
,
is
beyond
all
participation
of
the
meat
of
the
ancient
Altars
.
Yea
it
is
supposed
that
we
are
the
friends
of
God
before
we
come
hither
,
and
that
we
are
not
in
any
willing
uncleanness
(
else
we
should
be
shut
out
from
partaking
of
this
offering
.
)
And
therefore
our
approach
to
his
Table
is
but
more
strongly
to
tye
the
knot
,
and
to
bind
us
in
deeper
promises
,
to
continue
friendship
with
him
.
If
more
can
be
said
then
this
,
I
may
add
,
that
the
eating
of
this
sacrifice
is
a
solemn
Oath
,
that
we
will
be
true
and
loyal
to
him
.
For
even
Heathens
themselves
did
use
by
sacrifice
to
bind
themselves
in
Oaths
.
From
whence
it
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
that
sacrifice
which
was
slain
when
they
made
a
covenant
,
IV.
If
there
be
any
that
look
upon
eating
and
drinking
of
this
bread
and
wine
,
onely
as
symbols
of
beleeving
in
Jesus
Christ
,
the
matter
draws
to
the
same
point
;
for
faith
is
the
condition
of
the
Covenant
of
Grace
,
and
comprehends
in
its
signification
all
that
God
requires
.
So
some
of
the
Ancients
expound
those
words
,
Joh.
6.
He
that
eateth
my
flesh
and
,
drinketh
my
blood
,
hath
eternal
life
,
to
signifie
thus
much
;
He
that
is
made
partaker
of
my
wisdom
,
through
my
incarnation
and
sensible
life
among
men
,
shall
be
saved
.
For
flesh
and
blood
(
saith
Basil
)
he
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
But
it
is
manifest
to
me
,
that
eating
and
drinking
here
,
must
comprehend
more
then
it
doth
in
St.
John
:
for
else
we
shall
do
nothing
at
the
Lords
Supper
,
but
what
we
might
do
at
any
other
time
as
well
.
If
it
be
onely
beleeving
,
and
meer
spiritual
eating
that
here
is
exercised
,
then
we
may
feed
so
without
this
food
.
And
when
Christ
commands
so
frequently
,
Do
this
in
remembrance
of
me
,
it
would
be
no
more
sence
then
if
he
had
said
,
Do
this
,
which
yet
you
may
do
,
without
doing
this
.
This
eating
and
drinking
therefore
must
be
a
profession
of
our
faith
;
a
covenanting
solemnly
with
God
,
and
a
receiving
and
giving
of
those
pledges
of
love
,
which
we
cannot
have
any
where
else
.
V.
And
indeed
the
old
Christians
did
so
sacredly
bind
themselves
hereby
to
their
Saviour
,
that
Heathens
were
ready
to
suspect
them
of
dangerous
combinations
,
and
such
conspiracies
as
might
prove
mischievous
to
the
Commonwealth
.
From
which
imputation
whilest
Pliny
doth
acquit
them
,
The
Greek
Christians
at
this
day
,
Lord
I
will
not
give
thee
a
kiss
like
Judas
;
but
I
do
confess
unto
thee
like
the
poor
thief
,
and
beseech
thee
to
remember
me
when
thy
Kingdom
comes
.
If
we
do
touch
the
body
of
Christ
with
traitorous
lips
,
and
embrace
him
with
a
false
heart
,
we
stain
our
souls
with
the
guilt
of
that
blood
which
can
onely
wash
them
from
all
their
other
sins
.
And
therefore
we
must
come
unfeignedly
to
bewail
our
neglects
;
and
to
settle
our
former
resolutions
of
strict
obedience
.
It
is
grown
even
to
a
Proverb
(
as
Joseph
.
Accosta
relates
)
among
the
poor
Indians
that
have
entertained
the
faith
,
Qui
eucharistiam
semel
susceperit
,
nullum
amplius
crimen
debet
committere
:
He
must
never
be
guilty
more
of
any
crime
who
hath
once
received
the
Eucharist
.
And
if
they
chance
to
commit
any
,
they
bewail
it
with
such
a
sorrow
and
compunction
,
that
(
he
saith
)
he
hath
not
found
such
faith
no
not
in
Israel
.
But
it
would
be
very
sad
if
we
should
be
sent
to
school
as
far
as
India
.
There
are
,
I
make
no
doubt
,
many
pious
souls
among
our selves
,
that
look
upon
it
as
a
blessed
opportunity
to
knit
their
hearts
in
greater
love
to
God
,
and
that
are
more
afflicted
for
an
evil
thought
after
such
engagements
,
then
other
are
for
a
base
and
unworthy
action
.
Whensoever
therefore
we
come
to
celebrate
the
memory
of
Christs
death
in
this
manner
,
we
must
remember
with
our selves
,
that
we
are
assembled
for
to
renew
our
baptismal
vow
and
league
;
and
in
the
devoutest
manner
to
addict
our selves
to
a
more
constant
love
and
service
of
the
Lord
Jesus
,
We
must
look
upon
this
feast
to
which
we
are
admitted
,
as
a
disclaiming
of
all
enmity
to
him
,
and
a
profession
of
our
continuing
a
hearty
friendship
,
so
as
never
to
do
any
hostile
act
against
him
.
And
thence
indeed
it
is
called
a
Sacrament
(
according
to
Tertullian
and
others
with
him
)
because
we
here
take
an
Oath
to
continue
Christs
faithfull
Souldiers
,
and
never
to
do
any
thing
against
his
Crown
and
dignity
as
long
as
there
remains
any
breath
in
our
bodies
.
We
do
repeat
our
Oath
of
Allegiance
,
and
swear
fealty
again
to
him
,
or
(
as
we
ordinarily
speak
)
we
take
the
Sacrament
upon
it
,
that
we
will
be
Christs
faithfull
servants
and
Souldiers
,
against
the
Devil
,
World
and
Flesh
,
and
never
flie
from
his
service
.
Every
act
of
sin
then
after
such
promises
,
is
not
onely
treason
,
but
perjury
;
not
onely
the
breaking
of
our
faith
,
but
of
our
Oath
;
yea
not
onely
the
violation
of
a
simple
Oath
,
but
of
Oath
upon
Oath
;
which
we
ought
more
to
dread
,
then
we
do
to
break
our
bones
.
We
esteem
it
an
impiety
of
a
high
nature
,
for
a
Minister
to
give
a
cup
of
poyson
into
a
mans
hand
instead
of
the
blood
of
Christ
;
and
we
do
deservedly
abhorre
that
Priest
that
poysoned
Pope
Victor
the
3d.
the
cup
of
life
into
the
cup
of
death
.
But
whilest
our
hearts
swell
in
indignation
at
such
a
crime
,
let
us
consider
with
our selves
,
what
a
treasonable
act
it
is
,
to
poyson
our
souls
with
our
own
hands
,
and
by
a
base
treachery
to
God
,
to
swallow
down
curses
and
woes
into
our selves
.
Better
were
it
for
us
to
be
choaked
with
the
bread
of
life
,
or
to
feel
the
venome
of
Asps
boiling
in
our
veins
after
the
holy
cup
,
then
to
take
an
Oath
which
we
take
small
care
to
keep
;
then
to
go
on
in
a
course
of
sin
,
after
such
sacred
professions
of
our
duty
and
service
unto
Christ
.
We
are
amazed
to
hear
that
men
can
touch
the
Gospels
before
a
Magistrate
,
and
kiss
the
book
,
or
lift
up
their
hand
to
Heaven
,
and
yet
make
good
never
a
word
that
they
swear
.
We
are
apt
to
think
,
that
either
these
men
have
no
souls
,
or
that
they
do
not
value
them
at
the
price
of
a
rotten
nut
.
O
let
our
very
flesh
then
tremble
to
think
,
that
we
should
lay
our
hand
upon
the
body
of
Christ
,
and
take
it
into
our
very
mouths
,
and
solemnly
swear
unto
him
,
and
yet
not
be
faithfull
in
his
Covenant
,
nor
heartily
indeavour
to
perform
our
promises
unto
him
.
For
there
is
no
forsworn
person
hath
such
a
black
soul
,
as
he
whose
soul
is
fouled
even
by
the
blood
of
Christ
himself
,
which
washes
the
souls
of
others
.
The
world
cannot
but
shrink
at
the
thoughts
of
that
fearful
act
of
one
of
the
Popes
,
who
making
a
League
with
Caesar
and
the
French
King
,
divided
the
bread
of
the
Sacrament
into
three
parts
,
with
this
saying
(
scarce
tollerable
)
As
the
holy
Trinity
is
but
one
God
,
so
let
the
union
indure
between
us
three
confederates
;
and
yet
he
was
the
first
that
broke
it
and
started
from
the
agreement
.
Far
be
it
from
us
then
after
this
action
wherein
we
joyn
our
selves
to
God
,
and
unite
our
hearts
to
fear
his
Name
,
and
become
as
it
were
one
with
him
,
to
rescind
our
Covenants
,
or
stand
again
at
tearms
of
defiance
.
But
let
us
have
a
care
to
observe
this
Vow
far
more
religiously
then
we
do
an
Oath
to
any
mortal
man
,
which
yet
no
person
of
credit
and
conscience
would
break
for
all
the
world
.
CHAP.
IV.
TO
all
those
that
are
thus
faithfully
in
Covenant
with
him
,
this
Sacrament
is
a
further
sign
and
seal
of
remission
of
sin
.
For
the
Law
of
Covenants
doth
require
,
that
where
one
party
doth
profess
friendship
,
and
ingage
to
fidelity
;
the
other
person
in
the
agreement
should
make
assurance
of
his
love
,
and
confirm
his
promises
.
And
therefore
when
we
come
with
hearts
full
of
love
to
renew
our
friendship
with
God
,
we
may
beleeve
that
he
doth
embrace
us
also
with
the
dearest
affection
,
and
giveth
us
greater
testimonies
that
he
hath
cancelled
all
the
bonds
wherein
we
stood
indebted
to
him
:
Bonds
able
to
break
the
whole
world
,
if
payment
were
exacted
;
Debts
which
all
men
and
Angels
cannot
possibly
discharge
;
which
yet
he
is
so
willing
to
acquit
us
of
,
that
he
hath
appointed
this
holy
action
for
that
end
,
that
we
may
have
more
pledges
of
his
love
,
and
more
assurance
that
we
are
not
bound
over
to
eternal
punishment
.
Well
may
we
run
into
the
armes
of
Christ
where
we
expect
to
receive
such
favours
.
It
is
no
wonder
if
we
be
forward
to
tye
our selves
fast
to
God
(
as
I
said
in
the
last
Chapter
)
when
he
binds
himself
as
fast
to
us
.
We
need
not
stand
so
much
upon
it
to
promise
even
to
die
for
him
,
when
it
is
but
the
way
to
life
.
We
may
be
glad
to
lie
in
the
wounds
of
Christ
,
when
we
find
a
cure
there
for
our
sins
.
A
crucified
Saviour
should
be
most
dear
unto
us
,
and
we
should
most
joyfully
kiss
his
cross
,
seeing
we
hope
thereby
to
have
our
iniquities
crossed
out
,
and
stand
no
longer
upon
our
account
.
Methinks
all
that
hear
of
such
a
Covenant
of
Grace
should
be
desirous
to
enter
into
it
(
and
so
they
would
if
they
had
not
as
trifling
conceits
of
the
evil
of
sin
,
as
they
have
of
the
worth
of
their
souls
:
)
And
all
that
are
in
that
Covenant
should
be
glad
of
an
opportunity
to
reiterate
it
,
that
they
may
have
stronger
grounds
whereon
to
hope
for
pardon
.
And
it
is
to
be
acknowledged
to
the
singular
mercy
of
God
,
that
we
can
never
come
to
profess
any
love
to
him
,
but
he
will
return
back
a
great
deal
more
to
us
;
and
that
when
we
give
thanks
to
him
,
he
will
give
us
more
cause
to
thank
him
.
Now
for
the
full
clearing
of
this
thing
,
I
shall
propound
but
these
three
considerations
:
I.
That
our
Saviour
in
the
institution
of
this
Sacrament
,
doth
tell
us
,
what
was
a
great
end
of
it
,
when
he
saith
,
This
cup
is
the
new
Testament
in
my
blood
;
or
this
is
my
blood
of
the
new
Testament
,
which
is
shed
for
many
for
the
remission
of
sins
.
In
which
speech
you
must
note
,
that
the
word
This
,
doth
stand
for
the
action
of
giving
and
receiving
,
not
for
that
which
is
given
and
received
in
and
by
it
:
For
the
Cup
or
the
Blood
cannot
be
a
Testament
or
Covenant
,
but
the
giving
and
receiving
of
the
cup
or
blood
is
;
and
therefore
by
This
is
the
new
Testament
,
&c.
must
be
meant
,
this
action
is
a
Covenant
between
you
and
me
,
made
in
the
blood
of
the
Lamb
for
the
forgiveness
of
your
sins
.
The
Doing
of
this
doth
necessarily
presuppose
a
Covenant
of
Grace
which
God
hath
made
,
and
which
we
own
in
Christs
blood
;
but
besides
,
it
doth
import
a
profession
(
both
on
Gods
part
,
and
on
ours
who
do
receive
)
of
performing
and
making
good
that
which
we
are
respectively
bound
unto
:
so
that
God
doth
there
tender
all
that
which
he
promiseth
in
the
Gospel
comwe
by
receiving
do
bind
our selves
(
as
you
have
seen
)
to
all
the
Gospel
,
and
mands
.
Now
this
is
the
great
thing
that
God
promiseth
in
his
Covenant
,
I
will
be
mercifull
to
their
unrighteousness
;
and
their
sins
,
and
their
iniquities
will
I
remember
no
more
.
This
Action
therefore
is
appointed
by
him
,
not
onely
to
be
a
symbol
of
his
sufferings
which
did
ratifie
the
Covenant
of
forgiveness
,
but
to
be
an
exhibition
of
himself
,
for
to
put
us
in
possession
of
the
great
thing
purchased
by
his
blood
,
which
was
pardon
to
all
penitent
sinners
.
The
blood
of
the
Paschal
Lamb
(
as
Chrysostom
observes
)
was
shed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ad
investiendum
de
haereditate
aliqua
,
thereby
to
invest
him
in
the
right
of
some
inheritance
,
then
it
is
both
a
Ring
and
a
sign
also
.
In
like
manner
,
though
Bread
and
Wine
set
before
us
,
do
denote
nothing
more
then
the
kindness
of
a
friend
that
would
refresh
us
;
yet
given
and
taken
as
a
religious
rite
,
and
in
token
of
a
Covenant
,
they
are
turned
into
another
thing
,
and
are
both
Bread
and
Wine
,
and
likewise
the
instrument
of
a
conveyance
.
And
this
is
the
change
which
the
Ancients
mention
of
the
Bread
and
Wine
into
the
body
and
blood
of
Christ
:
a
change
,
not
in
the
substance
,
but
in
the
accidents
;
not
in
their
nature
,
but
in
their
use
;
not
in
any
natural
quality
,
but
in
their
significancy
,
application
and
divine
efficacy
.
As
when
the
wax
is
imprinted
and
made
a
seal
,
or
silver
stamped
and
made
a
coin
,
they
remain
the
same
in
substance
,
and
yet
are
changed
in
regard
of
their
use
and
value
also
.
So
it
is
with
the
bread
and
wine
when
they
are
offered
unto
God
,
and
delivered
by
him
again
to
us
,
and
received
as
a
representation
of
the
Lord
Jesus
:
they
continue
what
they
were
,
if
we
look
onely
at
their
matter
;
but
are
changed
by
Gods
appointment
into
divine
things
,
if
we
respect
the
end
to
which
they
are
applied
,
which
is
to
make
over
to
us
the
blessing
of
the
Covenant
,
viz.
remission
of
sins
.
This
is
all
that
Theodoret
means
by
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
transmutation
,
and
Cyril
by
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
change
of
one
thing
into
another
;
and
Nyssen
by
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translation
;
or
Theophylact
by
his
great
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
transelementation
.
For
that
this
last
word
doth
not
amount
to
a
change
of
one
substance
into
another
,
we
may
be
clearly
satisfied
from
himself
;
who
as
he
saith
,
In
short
;
he
that
hath
the
picture
of
a
King
in
his
Chamber
,
hath
but
a
bare
sign
which
may
make
him
think
of
him
,
and
no
more
:
but
he
that
hath
the
Kings
great
Seal
,
which
confirms
him
in
the
possession
of
all
the
land
he
injoyes
,
hath
his
picture
and
something
else
that
comes
along
with
it
,
which
instates
him
in
a
real
good
.
And
though
the
wax
affixed
to
the
writing
be
the
same
for
substance
with
that
which
is
in
a
mans
shop
,
yet
for
vertue
(
as
it
is
made
use
of
)
it
is
much
different
,
and
far
better
then
all
the
wax
that
a
whole
County
can
afford
.
Even
so
it
is
in
this
case
before
us
;
Bread
broken
and
Wine
poured
out
,
are
but
bare
signs
of
Christs
sufferings
,
if
we
consider
them
nakedly
in
themselves
:
but
if
we
look
on
them
as
a
foederal
rite
,
and
as
they
are
given
to
us
,
and
eaten
and
drunken
by
us
in
remembrance
of
the
death
of
Christ
,
so
they
are
seals
and
further
confirmations
of
Gods
great
love
towards
us
.
And
though
they
are
still
the
same
for
substance
,
with
the
most
common
Bread
and
Wine
which
we
use
at
our
Meals
;
yet
in
regard
of
the
use
to
which
now
they
are
converted
,
they
become
Sacred
and
of
great
vertue
to
convey
unto
us
the
things
expressed
in
the
Covenant
,
which
are
of
more
worth
then
all
the
World
.
II.
It
is
further
manifest
that
we
are
hereby
confirmed
in
the
state
of
pardon
and
forgiveness
,
because
we
do
here
put
forth
the
most
solemn
act
of
Charity
and
Forgiveness
to
all
our
enemies
.
For
it
is
a
Feast
of
Love
(
as
you
shall
see
afterwards
)
and
this
is
the
very
condition
upon
which
our
forgiveness
depends
,
that
we
forgive
others
;
III.
This
eating
and
drinking
is
a
feast
upon
a
sin-offering
,
and
therefore
is
a
greater
pledg
of
remission
of
sin
.
That
you
may
conceive
of
this
aright
,
it
must
be
remembred
,
That
though
the
people
of
Israel
used
to
feast
upon
their
peace-offerings
which
were
made
at
the
Altar
(
as
hath
been
said
already
)
yet
they
were
not
admitted
to
eat
of
any
else
.
The
whole
Burnt-offerings
indeed
had
Peace-offerings
attending
alway
upon
them
;
and
so
they
did
partake
of
the
Altar
,
when
they
were
offered
,
by
eating
of
the
latter
;
but
of
the
former
none
tasted
but
God
himself
.
The
Offerings
for
sinne
(
as
you
have
seen
)
were
the
portion
of
the
Priests
,
and
the
people
were
excluded
from
them
,
unless
you
will
say
that
they
eat
by
them
as
their
substitutes
and
mediators
:
But
now
you
must
further
note
,
That
though
the
Priests
were
to
eat
of
the
sin-offering
for
particular
persons
;
yet
of
the
sacrifice
made
for
the
sinne
of
the
whole
Congregation
,
whose
blood
was
carried
into
the
holy
place
;
the
Priests
themselves
might
not
eat
(
and
so
consequently
nor
the
people
by
them
)
but
they
were
to
burn
its
flesh
without
the
Camp
.
And
whether
it
were
upon
the
day
of
general
atonement
,
(
Lev.
16.27
.
)
or
at
any
other
time
when
the
whole
Congregation
had
committed
a
sin
through
ignorance
(
Lev.
4.13.21
.
Lev.
6.30
.
)
that
an
offering
was
to
be
made
for
them
;
they
were
not
permitted
to
have
the
least
share
of
it
.
Now
Christ
made
his
soul
an
offering
for
sinne
,
This
is
the
blood
of
the
New
Testament
which
is
shed
for
many
,
i.
e.
which
is
like
to
the
Sacrifice
on
the
great
Day
of
Atonement
,
which
was
not
made
for
one
person
,
but
for
the
whole
Congregation
;
and
of
this
I
give
you
leave
to
drink
.
This
was
a
favour
never
granted
to
the
World
before
;
and
besides
what
the
Law
of
Moses
speaks
,
it
is
remarkable
what
is
delivered
by
Porphyry
,
as
the
sence
of
all
the
Heathen
Divines
in
the
World
,
All
Divines
consent
in
this
,
That
it
is
not
lawfull
to
touch
so
much
as
a
bit
of
those
Sacrifices
which
are
for
the
averting
of
wrath
.
Though
it
was
never
lawfull
(
you
know
)
to
eat
the
blood
of
any
Sacrifice
,
whether
Peace-offering
,
or
other
(
but
it
was
to
be
poured
out
at
the
Altar
)
and
though
the
flesh
of
those
that
were
offered
for
sin
,
by
the
Laws
of
all
people
,
were
not
to
be
tasted
;
yet
we
may
drink
the
blood
of
the
Sacrifice
,
yea
of
this
great
Sacrifice
for
all
the
people
,
and
we
may
eat
the
flesh
of
it
by
the
command
of
our
Saviour
.
This
things
sure
must
contain
in
it
some
great
mystery
:
for
the
Apostle
seems
to
take
notice
of
it
,
when
he
saith
,
Heb.
13.10
.
We
have
an
Altar
whereof
they
have
no
right
to
eat
which
serve
the
Tabernacle
,
&c.
Altar
in
this
place
is
by
a
Metonymie
put
for
a
Sacrifice
,
and
the
sence
of
the
Apostles
discourse
in
that
and
the
following
verses
is
this
:
Go
out
of
the
Synagogue
,
and
never
meddle
with
the
Jewish
Religion
;
though
you
may
endure
persecution
by
them
,
as
Christ
did
;
for
you
enjoy
this
special
priviledg
,
of
eating
of
the
sacrifice
of
Christ
which
was
made
for
sinne
without
the
Gate
,
and
whose
Blood
was
carried
into
the
holy
place
,
a
thing
which
no
Jew
could
ever
have
any
right
unto
,
in
those
sinne-offerings
that
were
made
among
them
.
The
true
intent
of
this
grant
which
Christ
hath
made
us
,
contrary
to
the
manner
of
all
the
World
,
may
be
to
shew
our
union
with
his
Sacrifice
,
and
that
the
righteousness
of
it
is
as
truly
imputed
to
us
,
as
if
we
could
have
made
satisfaction
our selves
.
And
(
as
the
Apostle
saith
,
Act.
13.39
.
)
it
shews
that
we
are
justified
by
him
from
all
those
things
which
we
could
not
be
justified
from
by
the
Law
of
Moses
.
This
difference
therefore
is
remarkable
between
the
legal
Sacrifices
and
this
representation
of
Christs
sacrifice
:
In
them
was
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Heb.
10.3
.
)
a
commemoration
of
sinne
every
year
,
they
were
a
plain
confession
of
sinne
,
that
it
remained
still
in
force
,
and
that
they
could
not
take
it
away
,
else
they
needed
not
to
have
been
repeated
;
and
so
St.
Chrysostome
saith
very
elegantly
,
The
Legal
Saerifices
were
rather
Accusations
then
expiations
;
a
confession
of
their
weakness
,
rather
then
a
profession
of
their
strength
,
because
,
as
the
Apostle
saith
,
they
were
a
remembrance
that
sinne
still
was
in
power
.
But
this
sacrifice
of
which
we
partake
,
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
commemoration
of
the
remission
of
sinnes
;
a
remembrance
that
it
is
quite
taken
away
,
and
hath
quite
lost
all
its
strength
;
and
so
seeing
Christ
hath
made
a
perfect
satisfaction
,
though
they
might
not
eat
,
yet
we
may
,
of
the
sacrifice
of
Expiation
.
They
might
not
,
because
sinne
was
acknowledged
thereby
to
remain
;
we
may
,
because
by
Christs
offering
to
make
expiation
,
it
is
abolished
,
and
utterly
destroyed
,
so
as
to
have
no
force
to
oblige
us
unto
punishment
.
And
if
that
be
true
which
is
delivered
in
Pirke
Eliezer
and
other
books
,
To
shut
up
this
then
,
you
may
thus
take
a
very
brief
sum
of
it
.
Before
the
flood
they
onely
offered
Holocausts
or
whole
burnt
offerings
,
(
for
then
they
eat
no
flesh
:
)
After
the
flood
they
sacrificed
Peace-offerings
also
for
mercies
which
they
received
;
and
these
they
all
eat
of
.
But
we
read
of
no
sin-offering
till
the
Law
was
given
;
and
those
the
Priests
onely
eat
of
,
but
not
of
all
.
Till
the
Gospel
came
,
never
did
any
eat
of
a
sin-offering
that
was
carried
within
the
vail
to
reconcile
withall
;
but
now
both
Priest
and
People
partake
of
it
.
Priests
unto
God
in
this
regard
,
that
as
the
Priests
of
old
had
the
favour
to
eat
of
the
body
and
so
have
all
the
people
of
God
now
,
by
communicating
of
Sin-offerings
,
blood
of
Christ
,
who
offered
up
himself
unto
God
for
us
.
And
it
must
be
added
,
more
then
Priests
,
even
Kings
and
Priests
,
or
a
Royal
Priesthood
,
for
there
is
nothing
denied
unto
us
,
and
we
have
power
to
eat
of
that
which
the
High-Priest
himself
might
not
tast
of
,
which
is
the
Sacrifice
of
general
Atonement
,
whose
flesh
was
burnt
without
the
Camp
.
And
if
we
well
consider
,
we
shall
see
that
they
had
no
reason
to
feast
upon
it
,
seeing
the
guilt
did
still
remain
which
their
sacrifice
could
not
remove
;
but
that
we
have
,
because
our
offering
for
sinne
hath
made
a
compleat
expiation
,
and
given
us
the
greatest
ground
of
joy
and
peace
.
Now
by
our
eating
of
it
,
we
must
needs
be
concluded
to
partake
even
of
that
Altar
,
and
so
to
have
remission
of
sin
.
To
draw
then
the
Chapter
to
a
Conclusion
;
If
we
take
a
review
of
what
hath
been
said
in
this
and
the
foregoing
Discourse
,
we
may
be
sufficiently
informed
what
Divines
mean
when
they
say
,
That
the
Sacrament
is
a
Seal
of
the
Covenant
of
Grace
.
We
set
our
Seal
to
it
,
as
we
give
up
our selves
to
God
;
and
God
sets
his
Seal
again
to
it
,
by
delivering
the
body
and
blood
of
his
Son
to
us
.
The
death
of
Christ
there
represented
,
and
communicated
to
us
,
doth
seal
to
us
pardon
of
our
sinne
,
and
all
blessings
;
if
we
do
heartily
set
our
seal
to
the
counterpart
,
and
by
taking
and
receiving
Christ
under
these
signs
,
promise
and
engage
most
firmly
to
lead
a
life
according
to
his
Will
revealed
to
us
.
God
seals
when
he
gives
;
and
we
seal
when
we
receive
.
If
we
mean
as
really
as
he
doth
,
then
we
have
a
right
to
all
things
specified
in
the
Covenant
.
By
which
you
may
discern
,
that
it
is
not
a
seal
that
we
are
pardoned
,
and
our
sinnes
are
forgiven
;
but
that
God
remains
firm
in
his
purposes
of
Grace
,
and
if
we
do
so
too
in
our
purposes
of
obedience
,
we
may
thence
conclude
that
we
are
pardoned
.
Our
assurance
then
of
our
particular
pardon
,
is
a
thing
that
results
from
another
act
of
ours
,
which
is
a
serious
comparing
of
our
seal
and
Gods
together
,
or
a
reflecting
upon
what
we
and
God
have
done
.
When
we
know
our
own
sincerity
and
heartiness
in
our
profession
,
as
we
are
assured
of
Gods
reality
and
truth
in
what
he
promiseth
,
then
we
may
conclude
well
of
our selves
,
and
rest
assured
of
a
pardon
.
Yet
our
pardon
is
not
sealed
so
certainly
as
God
seals
the
Covenant
,
because
the
certainty
that
we
have
in
our selves
of
our
being
pardoned
,
relies
upon
a
thing
far
more
dubious
then
the
certainty
we
have
that
God
will
pardon
.
Our
judgment
concerning
our selves
,
is
onely
an
humane
act
grounded
upon
the
true
knowledg
of
our selves
,
whereas
our
beliefe
of
the
promise
,
is
a
divine
faith
,
grounded
upon
the
word
of
God
to
which
he
sets
his
seal
;
and
therefore
the
conclusion
we
make
(
which
still
follows
the
weaker
part
)
or
the
assurance
we
attain
of
our
being
pardoned
,
can
be
onely
an
act
of
humane
faith
:
It
can
never
be
so
sure
as
one
of
the
premisses
is
,
unless
we
could
be
as
sure
that
we
say
true
of
our selves
,
as
that
God
saith
true
of
himself
.
If
it
were
as
certain
that
I
beleeve
,
as
it
is
that
God
will
pardon
all
that
beleeve
,
then
the
Conclusion
would
be
as
certain
as
either
,
that
therefore
I
am
pardoned
.
But
seeing
the
first
Proposition
is
grounded
on
a
fallible
judgment
(
and
it
is
possible
I
may
deceive
my self
)
therefore
I
cannot
make
a
conclusion
of
equal
certainty
with
the
second
proposition
,
but
,
That
I
am
pardoned
,
will
be
no
stronger
then
this
,
That
I
beleeve
.
Yet
notwithstanding
,
if
a
man
find
no
cause
to
suspect
his
own
reality
,
he
may
have
a
belief
of
his
pardon
free
from
doubting
,
and
may
rest
well
satisfied
that
he
is
in
a
good
estate
,
because
nothing
appears
to
the
contrary
,
but
that
he
sincerely
doth
the
Will
of
Christ
.
Though
he
attains
unto
this
perswasion
not
by
a
direct
,
but
a
reflex
act
of
faith
,
i.
e.
not
meerly
by
a
belief
of
Gods
Word
,
(
which
no
no where
saith
that
I
am
pardoned
)
but
by
a
serious
examination
of
himself
according
to
the
tenor
of
the
Word
;
yet
seeing
he
discerns
a
conformity
between
himself
and
it
,
he
may
have
a
very
good
and
strong
(
though
not
infallible
)
assurance
that
his
sinnes
are
blotted
out
,
and
shall
not
be
imputed
to
him
.
Whensoever
then
we
approach
to
the
Lords
Table
,
we
should
come
with
a
belief
,
that
God
makes
over
unto
us
the
greatest
blessings
,
if
we
receive
them
as
he
requires
.
Now
all
that
he
requires
is
,
That
we
would
love
and
obey
him
(
as
we
said
in
the
former
Chapter
;
)
when
we
heartily
engage
to
this
,
we
have
hereby
a
conveyance
made
to
us
of
all
that
Heaven
contains
,
which
is
included
in
this
phrase
,
forgiveness
of
sinne
.
For
you
may
observe
that
in
Scripture-stile
,
the
taking
away
of
Gods
Wrath
is
the
doing
of
some
favour
.
His
kindnesses
are
not
meer
negatives
or
removals
of
evil
;
but
when
he
forgives
sinne
,
and
inflicts
not
the
punishment
,
he
conferres
the
contrary
blessing
,
and
restores
us
to
the
inheritance
.
CHAP.
V.
THE
distance
being
taken
away
between
God
and
us
,
this
Sacrament
must
be
considered
as
a
means
of
our
nearer
union
with
our
Lord
Christ
.
He
doth
not
onely
embrace
us
when
we
come
to
his
Table
,
but
he
likewise
knits
and
joins
us
to
himself
.
He
not
onely
ties
us
with
Cords
of
Love
,
and
binds
us
to
his
service
by
favours
and
blessings
conferred
on
us
;
but
in
some
sort
he
makes
us
one
with
him
,
and
takes
us
into
a
nearer
conjunction
then
before
we
enjoyed
.
And
who
would
not
desire
to
be
infolded
in
his
arms
?
Who
would
not
repose
himself
in
his
bosome
?
but
who
durst
have
presumed
to
entertain
a
thought
of
being
married
unto
him
,
and
becoming
one
with
him
?
And
yet
who
would
refuse
such
a
favour
now
that
it
is
offered
to
us
,
but
they
that
neither
know
him
,
nor
themselves
?
This
Covenant
into
which
we
enter
,
is
a
Marriage-Covenant
,
and
our
Lord
promises
to
be
as
a
Husband
to
us
,
and
we
chuse
him
as
the
best
beloved
of
our
souls
.
It
is
none
of
the
common
friendships
which
we
contract
with
him
by
eating
and
drinking
at
his
Table
,
but
the
rarest
and
highest
that
can
be
imagined
;
and
we
are
to
look
upon
this
as
a
Marriage-Feast
.
What
this
union
then
with
Christ
is
,
it
need
not
be
disputed
;
we
may
be
sure
that
it
is
such
an
one
as
is
between
a
man
and
his
wise
,
the
Vine
and
the
Branches
,
the
Head
and
the
Members
,
the
Building
and
the
Foundation
,
as
hereafter
will
more
fully
appear
)
yea
far
beyond
all
sorts
of
union
,
whether
moral
,
natural
or
artificial
,
which
the
world
affords
example
of
.
That
which
I
am
to
shew
,
is
,
That
by
these
Sacramental
Pledges
of
his
Love
,
and
this
communion
with
Christ
our
Lord
,
we
are
faster
tied
unto
him
,
and
the
Ligaments
are
made
more
strong
and
indissoluble
between
us
.
This
will
be
manifest
upon
these
considerations
:
I.
Seeing
we
do
after
a
sort
eat
Christs
flesh
,
and
drink
his
Blood
,
we
must
needs
thereby
be
incorporated
further
with
him
.
I
dispute
not
now
in
what
sence
we
eat
and
drink
his
body
and
blood
;
but
so
far
as
we
grant
that
we
do
that
,
so
far
the
other
is
likewise
done
.
Our
union
is
of
the
same
kind
and
degree
with
our
communion
and
participation
.
And
therefore
when
the
Apostle
speaks
of
a
communion
with
them
,
1
Cor.
10.16
.
that
adhaesion
and
cleaving
to
Christ
,
signifies
,
That
in
some
sort
we
are
made
one
with
him
.
So
Chrysostome
observes
,
That
the
Apostle
useth
not
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
participation
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Communion
,
because
he
would
shew
the
near
conjunction
that
is
between
us
,
and
that
we
are
knit
and
united
to
him
by
this
partaking
of
him
.
So
likewise
Oecumenius
upon
the
place
observes
,
That
Christs
blood
uniteth
us
to
him
as
our
Head
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
our
receiving
of
it
.
And
indeed
as
it
is
contrary
to
all
analogy
of
speech
,
to
call
the
Bread
and
Wine
by
the
Name
of
Christs
Body
and
Blood
,
if
they
be
not
at
all
so
;
in
like
manner
it
is
incongruous
to
use
the
phrase
of
eating
and
drinking
,
if
there
be
no
union
between
us
and
that
which
we
eat
and
drink
.
II.
Faith
and
Love
bearing
a
great
part
in
this
holy
action
,
and
Christ
being
by
them
embraced
,
it
must
needs
be
a
means
of
our
nearer
union
.
For
union
(
you
know
)
begins
in
our
consent
unto
him
;
and
therefore
the
stronger
that
grows
,
and
with
the
greater
dearness
of
affection
that
is
expressed
;
the
stronger
and
closer
our
union
to
him
becomes
.
Now
Faith
and
Love
(
which
are
our
consent
)
receive
here
a
great
encrease
of
strength
,
by
the
most
intense
operation
of
them
,
which
is
apt
to
perfect
and
compleat
them
.
No
man
comes
aright
hither
,
that
doth
not
from
the
bottom
of
his
heart
(
as
you
have
seen
)
put
himself
into
the
will
of
Christ
to
be
moved
and
governed
at
his
pleasure
.
He
must
run
into
Christs
heart
,
to
have
no
motion
but
according
as
that
beats
,
so
that
his
whole
life
should
be
put
to
a
pulse
answering
to
the
heart
of
Christ
.
And
so
Cyril
brings
in
Christ
calling
upon
men
,
and
saying
,
I
am
the
bread
of
life
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
III.
The
holy
Spirit
is
here
conferred
on
us
in
larger
measures
,
which
is
the
very
bond
and
ligament
that
ties
us
to
him
.
For
this
union
is
not
onely
such
a
moral
union
as
is
between
husband
and
wife
(
which
is
made
by
love
)
or
between
King
and
Subjects
(
which
is
made
by
Laws
)
but
such
a
natural
union
as
is
between
head
and
members
,
the
vine
and
branches
,
which
is
made
by
one
spirit
or
life
dwelling
in
the
whole
.
For
the
understanding
of
this
(
which
I
shall
insist
on
longer
then
therest
)
you
must
consider
these
things
;
1.
That
our
union
with
Christ
is
set
forth
by
many
things
in
Scripture
,
or
in
St.
Chrysostom's
phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
unites
us
to
himself
after
many
patterns
.
I
think
there
is
not
a
better
collection
of
them
,
then
we
meet
with
in
him
.
He
is
the
head
(
faith
he
)
we
are
the
body
;
2.
Observe
,
that
the
highest
and
closest
union
is
that
which
is
made
by
one
spirit
and
life
moving
in
the
whole
.
And
therefore
I
take
notice
that
the
Scripture
delights
most
frequently
to
use
the
two
first
examples
of
a
body
,
and
a
building
,
and
those
that
are
nearest
to
these
.
Now
because
a
building
hath
no
life
,
but
yet
by
its
firmness
and
strength
doth
notably
set
forth
the
firmness
of
the
union
that
is
between
Christ
and
his
people
;
therefore
the
Apostle
puts
both
these
together
,
and
calls
Christ
a
living
stone
,
and
those
that
come
to
him
,
lively
or
living
stones
,
which
are
built
up
a
spiritual
house
or
temple
,
where
they
offer
spiritual
sacrifices
unto
God
,
1
Pet.
2.4
,
5.
That
union
therefore
is
most
perfect
which
is
made
by
life
,
though
others
may
be
of
great
est
strength
,
and
therefore
the
Apostle
applies
it
even
to
things
without
life
,
that
he
might
the
better
shew
,
that
the
union
between
Christ
and
his
members
by
one
life
,
is
in
strength
more
like
the
solidness
of
a
Temple
then
any
other
thing
,
whose
parts
are
so
cemented
as
that
they
would
last
as
long
as
the
world
.
3.
We
must
observe
,
That
things
at
the
greatest
distance
may
be
united
by
one
spirit
of
life
actuating
them
both
,
and
so
may
Christ
and
we
,
though
we
enjoy
not
his
bodily
presence
.
It
is
truly
noted
by
a
most
Rev.
As
the
body
is
one
,
and
hath
many
members
,
and
all
the
members
of
tha●
one
body
,
being
many
,
are
one
body
,
so
also
is
Christ
.
And
that
this
union
is
wrought
by
the
Spirit
(
which
every
true
Christian
hath
dwelling
in
him
,
Cor.
6.
7.
Rom.
8.9
.
)
the
next
verse
(
ver.
13.
)
will
tell
you
,
we
are
all
baptized
into
one
body
by
one
spirit
,
&c.
Which
will
lead
me
to
the
fourth
thing
for
which
all
this
was
said
.
4.
We
receive
of
this
Spirit
when
we
worthily
communicate
at
the
Supper
of
the
Lord
,
according
as
the
Apostle
in
that
13th
.
verse
is
thought
to
say
,
We
have
been
all
made
to
drink
into
one
spirit
,
i.
e.
we
have
all
reason
to
agree
well
together
,
for
there
is
but
one
spirit
that
animates
the
whole
body
of
us
,
which
we
receive
at
the
Table
of
the
Lord
when
we
drink
the
cup
of
blessing
.
One
Christian
doth
not
drink
out
of
the
same
cup
a
spirit
of
peace
,
and
another
Christian
a
spirit
of
contention
;
but
as
Chrysostome
expounds
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
We
all
come
to
be
initiated
in
the
same
secrets
,
we
all
enjoy
the
same
Table
,
and
though
he
doth
not
say
,
(
as
it
follows
in
him
)
that
we
eat
the
same
body
and
drink
the
same
blood
,
yet
since
he
makes
mention
of
the
spirit
,
he
saith
both
.
For
in
both
we
are
watered
with
one
and
the
same
spirit
,
even
as
trees
(
saith
he
)
are
watered
out
of
one
and
the
same
fountain
.
And
do
not
wonder
that
I
say
we
are
more
strongly
united
to
Christ
hereby
;
for
unson
is
not
to
be
conceved
without
all
latitude
,
but
to
be
looked
on
as
capable
of
increase
or
diminution
,
and
as
that
which
may
grow
loose
and
slack
,
or
be
made
more
perfect
and
compact
.
As
it
is
with
the
foul
and
body
,
so
it
is
between
Christ
and
his
members
.
Though
the
soul
be
not
quite
unloosed
from
the
body
,
yet
by
sickness
the
bonds
may
become
rotten
,
or
by
fasting
they
may
grow
weak
and
feeble
,
so
that
it
may
have
but
a
slender
hold
of
its
companion
,
and
a
little
violence
may
snap
them
asunder
.
Even
so
though
our
souls
be
tied
to
Christ
,
yet
by
our
daily
infirmities
,
or
the
frequent
incursions
of
our
enemies
,
or
by
long
abstaining
from
this
holy
food
,
and
other
negligences
,
we
shall
find
a
kind
of
loosness
in
our
souls
,
and
that
we
are
going
off
from
Christ
,
and
tending
to
a
dissolution
,
unless
we
gird
up
the
loyns
of
our
mind
,
and
be
vigilant
and
sober
,
watching
unto
all
holy
duties
.
And
therefore
as
in
the
former
case
we
must
betake
our selves
to
our
physick
,
and
food
,
and
good
exercise
for
the
making
the
bonds
sound
and
strong
;
so
in
this
we
must
have
recourse
to
the
holy
feast
we
are
speaking
of
(
which
is
both
meat
and
medicine
)
and
we
must
stir
up
the
grace
that
is
in
us
,
and
beg
more
of
the
Spirit
of
God
that
may
strengthen
the
things
that
remain
and
are
ready
to
die
.
To
receive
the
Spirit
not
by
measure
,
is
the
priviledg
of
none
but
our
head
.
We
that
receive
from
his
fullness
,
have
not
our
portion
all
at
once
,
supply
of
the
Spirit
of
Jesus
Christ
.
And
so
the
Apostle
saith
,
The
righteousness
of
God
is
revealed
from
faith
to
faith
;
and
we
must
grow
up
into
him
in
all
things
which
is
the
head
,
even
Christ
.
Which
shews
that
we
may
be
made
one
with
him
in
a
more
excellent
manner
then
when
we
were
first
born
,
because
the
Spirit
of
Christ
grows
unto
a
greater
strength
within
us
,
as
we
receive
more
of
heavenly
nutriment
into
our
souls
.
And
this
is
all
that
is
meant
by
the
real
presence
of
Christ
in
this
Sacrament
,
which
the
Church
speaks
of
and
believes
;
as
it
is
one
reason
likewise
of
the
change
which
is
so
much
noised
,
because
by
his
power
these
things
become
effectual
to
so
great
purposes
,
when
they
are
holily
received
.
Our
Lord
doth
call
these
signs
by
the
name
of
the
things
they
signifie
,
because
in
a
spiritual
manner
his
body
and
blood
are
present
to
us
,
viz.
by
the
communication
of
that
to
us
which
they
did
purchase
for
us
.
From
the
sacred
humanity
of
Christ
,
life
and
spirit
is
derived
unto
us
,
as
motion
is
from
the
head
unto
the
members
.
And
the
power
of
the
Godhead
doth
diffuse
the
vertue
or
operation
of
the
humane
nature
,
to
the
enlivening
the
hearts
of
men
that
rightly
receive
the
Sacramental
pledges
.
Manna
is
called
spiritual
bread
,
and
water
that
came
out
of
the
rock
is
named
spiritual
dirnk
,
And
this
(
as
I
said
)
is
all
the
change
that
we
are
to
understand
in
them
,
according
as
Theodoret
doth
excellently
express
it
:
not
changing
the
nature
,
but
adding
grace
unto
the
nature
.
And
what
that
grace
is
I
have
already
told
you
in
this
Chapter
.
So
that
the
real
presence
is
not
to
be
sought
in
the
bread
and
wine
,
but
in
those
that
receive
them
,
according
as
Learned
Hooker
speaks
.
For
Christ
saith
first
,
Take
and
eat
;
and
then
after
that
,
This
is
my
body
.
Before
we
take
and
eat
,
it
is
not
the
body
of
Christ
unto
us
;
but
when
we
take
and
eat
as
we
ought
,
then
he
gives
us
his
whole
self
,
and
puts
us
into
possession
of
all
such
faving
graces
as
his
facrificed
body
can
yield
,
and
our
fouls
do
then
need
.
The
change
is
in
our
souls
,
and
not
in
the
Sacrament
;
we
are
though
not
Transubstantiated
into
another
body
,
yet
Metamorphosed
and
transformed
into
another
likeness
,
by
the
offering
up
of
our
bodies
to
God
,
which
is
a
piece
of
this
service
,
Rom.
12.1
,
2.
And
so
some
observe
that
all
other
meat
is
received
as
it
is
in
it self
,
and
no
otherwise
;
but
this
meat
is
divers
,
as
it
is
received
.
Other
meat
affecteth
and
altereth
the
taste
,
but
here
the
taste
altereth
the
meat
.
For
if
it
be
worthily
received
,
it
is
the
body
and
blood
of
Christ
;
if
unworthily
,
it
is
but
bare
bread
and
wine
.
But
yet
this
must
be
cautiously
understood
when
we
thus
speak
;
for
his
presence
is
with
the
bread
,
though
not
in
it
.
Though
it
be
onely
in
us
,
yet
it
comes
with
it
unto
us
if
we
will
receive
him
;
because
else
we
shall
not
know
how
unworthy
persons
are
said
to
be
guilty
of
his
body
and
blood
,
This
likewise
is
to
be
further
observed
for
the
better
under
standing
of
it
;
that
the
Devil
who
loves
to
imitate
God
,
(
that
he
may
the
better
cozen
and
cheat
)
doth
seldom
manifest
his
power
to
any
great
purpose
,
but
when
he
is
called
by
some
of
his
own
ceremonies
and
sacraments
that
he
hath
appointed
.
This
doth
but
tell
us
that
Christ
is
then
most
powerfully
present
,
when
we
use
his
rites
which
he
hath
instituted
and
hallowed
as
special
remembrances
of
his
love
,
and
testimonies
of
our
love
unto
him
.
So
that
we
may
come
hither
,
and
expect
that
we
shall
feel
more
at
such
a
time
,
and
in
the
use
of
such
means
,
then
at
or
in
others
,
because
he
hath
made
them
his
body
and
blood
in
such
sort
as
I
have
declared
.
Other
union
then
this
(
by
Christs
spirit
)
I
know
no
use
of
,
though
we
should
believe
that
which
we
do
not
understand
.
I
can
conceive
great
things
concerning
the
power
of
Christs
humane
nature
;
and
it
is
not
for
us
to
tell
how
far
it
may
extend
its
influences
through
the
inhabitation
of
the
Deity
.
That
it
is
brighter
then
the
Sun
,
Saint
Paul
saw
when
the
Lord
appeared
to
him
,
Acts
26.13
.
And
as
the
Sun
we
see
,
communicates
his
beams
a
vast
way
,
and
twists
it self
about
us
by
silver
threads
of
light
,
though
seated
in
the
Heavens
;
so
may
we
conceive
that
the
sacred
humanity
of
Christ
doth
tie
us
to
it self
by
cords
of
love
,
and
now
embrace
us
in
its
outstretched
armes
after
a
more
affectionate
manner
,
when
we
come
to
remember
him
.
But
to
what
purposes
this
should
serve
,
I
do
not
well
understand
,
and
without
the
Spirit
of
Christ
dwelling
in
us
,
the
flesh
can
profit
nothing
at
all
though
never
so
glorious
;
and
therefore
I
lay
aside
such
thoughts
,
and
content
my self
to
know
,
that
they
that
are
joyned
(
or
cleave
)
to
the
Lord
,
5.
Now
from
this
secret
union
that
is
here
made
between
Christ
and
our
persons
,
it
comes
to
pass
that
this
Sacrament
hath
been
accounted
an
earnest
and
pledg
of
the
resurrection
.
For
nothing
that
is
made
one
with
Christ
can
die
and
be
lost
,
but
he
will
raise
it
up
again
at
the
last
day
.
His
spirit
can
find
out
all
their
dust
after
a
thousand
changes
;
it
can
gather
all
their
dispersons
,
and
renuite
their
scattered
crums
,
and
knead
them
again
into
a
goodly
body
.
And
this
it
will
do
;
Hence
it
was
that
Cyril
so
earnestly
invited
guests
to
this
feast
,
Come
eat
the
bread
that
renews
your
natures
;
drink
the
wine
that
is
the
smile
and
cheer
of
immortality
.
Eat
the
bread
that
purges
away
the
ancient
bitterness
;
drink
the
wine
that
asswages
the
pain
of
our
old
sore
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
is
the
very
restorative
of
nature
,
an
healing
plaister
for
the
bitings
of
the
Serpent
,
a
powerfull
antidote
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ainst
all
his
poyson
he
hath
infused
into
us
.
And
so
several
of
the
elder
times
speak
not
without
reason
;
for
seeing
our
Lord
gives
to
these
things
the
name
of
his
body
and
blood
,
we
need
not
fear
to
attribute
to
them
the
vertues
and
efficacy
of
his
death
,
which
we
know
was
the
restorer
of
life
.
We
should
think
therefore
when
we
go
to
the
Table
of
the
Lord
,
that
we
go
to
joyn
our selves
more
closely
to
our
head
,
and
to
unite
our
hearts
more
firmly
to
the
fountain
of
our
life
.
That
we
go
to
receive
of
his
holy
Spirit
,
which
like
wine
running
through
our
veins
,
should
diffuse
it self
into
all
the
vital
powers
of
our
souls
,
and
make
us
more
able
and
strong
,
active
and
quick
,
ready
and
forward
in
the
service
of
our
Saviour
.
We
should
think
that
hereby
we
may
get
greater
victories
over
our
enemies
,
if
we
do
not
betray
our
succours
,
that
we
may
more
compleat
our
conquests
,
if
we
use
the
power
that
is
sent
unto
us
.
We
should
look
upon
this
bread
,
as
the
bread
of
life
,
and
conceive
that
we
take
the
cup
of
immortality
into
our
hands
,
and
that
the
next
draught
may
be
in
the
Kingdom
of
God
,
when
our
bodies
shall
be
raised
to
feast
at
the
eternal
supper
of
the
Lamb.
For
this
is
but
a
just
consequence
of
forgiveness
of
sins
(
which
the
former
Chapter
treated
of
)
that
our
bodies
should
live
again
which
became
mortal
through
sin
.
And
therefore
as
Christ
here
seals
unto
us
the
one
,
so
he
likewise
wise
assures
us
of
the
other
,
and
gives
unto
us
the
earnest
of
the
Spirit
.
What
joy
then
must
these
thoughts
needs
create
in
our
souls
?
What
better
chear
can
we
desire
?
What
greater
dainties
would
we
taste
then
this
holy
feast
affords
?
or
what
cause
would
we
have
of
thanksgiving
more
then
hath
been
named
?
If
we
desire
a
consort
in
our
thanksgivings
,
and
to
have
an
harmony
of
souls
while
we
sing
his
praises
;
if
we
would
hear
some
voice
besides
our
own
that
might
fill
up
our
joys
,
and
lift
them
to
a
greater
height
;
That
is
not
wanting
neither
,
as
the
next
Chapter
shall
declare
.
For
here
is
an
union
of
minds
begot
;
and
a
sweet
consent
of
hearts
is
the
result
of
this
entertainment
.
CHAP.
VI.
AS
this
Sacrament
is
a
means
of
uniting
us
to
our
Lord
by
faith
,
so
likewise
of
uniting
us
to
our
brethren
by
love
.
It
knits
us
not
onely
to
our
head
,
but
all
the
members
also
thereby
are
more
indeared
unto
each
other
.
We
enter
here
into
a
strict
league
of
friendship
with
them
,
as
well
as
into
a
Covenant
with
God
.
For
all
true
Christians
are
not
onely
of
the
Family
of
God
,
but
his
children
and
nearest
relations
;
so
that
we
cannot
profess
any
love
unto
the
father
of
them
all
,
but
we
must
at
the
same
time
embrace
his
whole
progeny
,
as
bearing
his
character
,
and
having
in
them
those
very
things
which
we
love
in
him
.
When
we
take
the
bridegroom
,
we
contract
a
kindred
also
with
all
the
friends
of
the
bridegroom
.
And
love
indeed
is
of
that
nature
,
that
it
is
not
onely
diffusive
of
it self
,
but
it
runs
forth
with
a
certain
pleasure
,
and
tickles
our
heart
as
it
passeth
from
us
.
So
that
no
man
would
be
excused
from
loving
of
his
brethren
,
nor
willingly
want
that
part
of
this
Christian
feast
.
We
all
grant
that
this
food
would
not
be
so
full
of
juice
and
sweetness
,
but
that
it
tastes
of
the
Love
of
our
Lord
;
nor
would
this
cup
be
so
pleasant
,
but
that
it
is
the
cup
of
Charity
.
Now
when
the
heart
is
once
filled
with
love
,
it
wants
nothing
but
objects
whereon
to
empty
it self
,
and
it
is
like
new
wine
that
is
ready
to
burst
the
vessel
,
unless
it
find
some
vent
.
And
therefore
one
good
man
is
glad
at
such
a
time
to
ease
himself
into
the
bosome
of
others
,
and
to
express
himself
to
them
in
such
charitable
actions
as
cannot
be
done
to
God
who
is
all
sufficient
of
himself
.
This
adds
to
the
grace
of
this
entertainment
,
that
there
is
nothing
but
love
to
be
seen
in
it
.
The
food
is
love
;
the
Master
of
the
Feast
glories
in
no
greater
name
,
then
that
he
is
Love
;
all
the
guests
are
Brethren
;
they
are
all
in
their
Fathers
house
;
they
all
receive
the
tokens
and
pledges
of
the
Love
of
their
Elder
Brother
;
and
his
love
is
so
great
that
he
is
content
to
share
his
inheritance
among
them
.
It
must
be
therefore
against
nature
,
and
the
course
of
things
,
not
to
love
,
and
to
let
our
Brethren
share
in
our
affections
,
who
have
a
portion
in
the
same
Saviour
.
But
to
make
it
plainly
appear
,
that
one
end
of
the
institution
of
this
Sacrament
was
to
advance
love
and
kindness
in
our
hearts
to
each
other
,
let
these
things
be
considered
:
I.
As
it
is
a
common
feast
,
it
carries
in
it
the
notion
of
love
and
good
will
that
is
between
all
the
guests
.
It
is
well
known
that
eating
and
drinking
together
was
anciently
such
a
sign
of
unity
,
conjunction
of
minds
and
friendly
society
,
that
the
word
Companis
,
and
Companio
,
in
old
Latine
,
is
the
same
with
Socius
.
Our
English
retains
them
all
,
and
expresseth
a
more
then
ordinarily
familiarity
between
persons
,
by
the
names
of
companions
,
company
and
society
,
which
are
first
made
and
afterward
maintained
by
a
friendly
converse
at
the
same
table
,
and
eating
of
the
same
Bread
.
And
hence
it
is
that
all
our
Companies
and
Fraternities
in
Cities
have
their
Guild-halls
where
they
meet
,
and
their
feasts
likewise
at
certain
times
for
the
maintaining
of
love
and
amicable
correspondence
.
From
which
kind
of
meeting
it
is
that
the
holy
Sacrament
was
called
Synaxis
,
a
convention
or
coming
together
in
one
,
which
the
Apostle
expresseth
when
he
saith
,
1
Cor.
11.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
When
you
come
together
into
one
place
.
It
is
a
phrase
for
their
assembling
and
convening
at
an
appointed
time
to
feast
together
,
and
maintain
mutual
charity
which
Christ
had
commended
so
much
unto
them
.
And
this
Aristotle
in
his
Politicks
makes
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
An
every
day
communion
doth
naturally
make
a
house
.
We
are
the
house
of
God
,
and
the
first
converts
to
the
faith
do
seem
to
have
maintained
such
a
daily
communion
;
that
they
better
deserved
that
name
then
any
people
that
ever
were
;
and
testified
that
they
looked
upon
one
another
as
Children
of
the
same
parent
,
and
were
spiritual
brethren
and
sisters
in
the
Lord
.
It
is
so
natural
to
give
tokens
of
friendship
by
this
thing
,
V.
Hist
.
of
Russia
by
G.
Fletcher
,
cap.
24.
that
in
some
places
people
have
made
their
sponsalia
,
or
contracts
of
marriage
,
by
each
persons
drinking
of
the
same
cup.
And
perhaps
for
the
same
reason
it
is
,
that
in
many
places
of
England
they
use
after
marriage
to
break
a
cake
over
the
head
of
the
bride
,
as
she
enters
into
the
doors
,
either
shewing
that
they
must
live
together
in
the
most
intimate
society
,
or
that
they
and
all
their
friends
eating
of
it
,
may
signifie
the
great
love
that
is
between
them
.
Now
the
more
sacred
our
food
is
whereof
we
partake
,
and
the
body
of
Christ
being
broken
before
our
eyes
and
administred
unto
us
,
the
more
strongly
are
we
engaged
to
brotherly
love
,
and
the
rarer
friendship
do
we
contract
beyond
all
that
the
word
companion
can
express
.
II.
The
Paschal
supper
among
the
Jews
was
a
feast
of
love
,
as
well
as
of
remembrance
.
For
it
was
not
onely
celebrated
between
the
members
of
the
same
family
,
but
by
the
whole
Nation
who
came
together
from
all
parts
at
the
same
time
,
and
in
one
place
;
which
did
intimate
to
them
that
they
were
but
one
body
.
For
this
cause
it
is
likely
God
ordained
that
they
should
have
one
whole
Lamb
for
every
family
,
keep
the
feast
(
now
that
Christ
our
Passeover
is
sacrificed
for
us
)
not
with
the
leaven
of
malice
and
wickedness
,
but
with
the
unleavened
bread
of
sincerity
and
truth
.
And
it
may
be
observed
,
that
though
the
stranger
that
was
uncircumcised
might
not
by
the
Law
eat
of
the
Lamb
(
Exod.
12.43
,
45.
)
yet
their
Masters
tell
us
that
they
permitted
them
to
eat
of
the
unleavened
bread
,
and
bitter
herbs
,
&c.
which
was
a
token
of
some
love
unto
them
,
though
not
of
such
a
dear
affection
as
they
had
for
their
own
Nation
.
III.
But
the
Lords
Supper
is
much
more
a
feast
of
love
,
because
it
is
a
remembrance
of
the
greatest
love
that
ever
was
,
which
our
Lord
shewed
in
dying
for
us
.
This
love
of
his
must
in
all
reason
be
compensated
with
a
great
love
from
us
,
and
he
hath
made
our
Brethren
to
be
his
proxies
and
receivers
;
he
hath
transferred
the
debt
that
is
owing
him
unto
them
,
that
we
may
do
them
those
kindnesses
for
his
sake
which
we
cannot
do
immediately
unto
him
.
It
is
worthy
our
notice
,
that
the
first
person
that
ever
received
this
holy
Sacrament
,
was
(
in
all
likelihood
)
St.
John
the
beloved
Disciple
,
he
that
lay
in
Jesus
his
breast
(
and
is
therefore
called
by
some
Greek
Writers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
in
the
bosome
)
whose
heart
was
so
full
of
love
to
the
Brethren
,
that
he
breathes
little
else
in
one
whole
discourse
which
he
left
to
his
little
children
.
And
you
may
observe
also
that
immediately
after
this
Supper
(
spoken
of
Joh.
13.
)
our
Saviour
entertains
his
Disciples
the
rest
of
that
night
till
he
went
into
the
garden
,
with
those
heavenly
discourses
which
you
read
in
the
14
,
15
,
16
,
17
,
Chapters
of
the
same
Gospel
.
A
great
part
of
which
contain
the
Commandment
of
brotherly
love
,
of
living
in
peace
,
and
being
one
with
each
other
even
as
He
and
his
Father
are
one
;
which
may
well
suggest
to
our
meditations
,
that
one
intent
of
this
heavenly
repast
is
to
breed
in
us
a
kind
of
coelestial
charity
,
and
make
us
all
like
that
Disciple
who
first
had
the
favour
to
taste
of
it
.
IV.
This
Supper
is
the
more
significant
of
Christian
charity
and
peace
that
is
to
be
between
all
the
guests
,
because
they
all
eat
of
one
loaf
,
as
the
Apostle
speaks
,
1
Cor.
10.17
.
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
render
one
bread
,
more
properly
may
be
translated
one
loaf
,
of
which
all
the
company
do
partake
,
and
thereby
are
made
one
body
,
members
of
the
same
Christ
,
and
members
one
of
another
.
As
the
flour
though
consisting
of
many
little
parts
,
is
mingled
and
knealed
into
one
loaf
;
so
are
all
Christians
united
and
compacted
into
one
body
,
by
partaking
of
that
one
and
the
same
individual
loaf
.
And
therefore
we
may
by
the
way
take
notice
,
that
the
bread
provided
for
our
Communions
(
though
never
so
great
)
ought
to
be
but
one
loaf
;
and
likewise
that
all
should
communicate
(
if
it
may
be
)
at
the
same
time
,
and
not
one
part
of
a
Congregation
to
day
,
and
the
other
at
the
next
meeting
;
for
this
doth
not
so
well
signifie
the
union
that
is
among
all
Christians
who
live
together
in
the
same
society
.
And
to
render
this
contesseration
the
more
manifest
,
cap.
10.
in
some
ages
of
the
Church
(
though
but
in
some
particular
places
)
every
family
that
did
receive
offered
a
quantity
of
flower
,
with
which
the
Communion-bread
was
made
.
This
mixture
of
one
mans
meal
with
anothers
,
and
the
combination
of
all
the
particles
in
one
paste
,
did
well
denote
that
they
were
but
one
body
of
men
mingled
together
by
such
a
common
affection
that
they
were
made
one
lump
,
and
did
lose
themselves
in
one
another
,
not
knowing
any
difference
between
each
other
.
And
indeed
there
never
was
any
society
of
men
so
strongly
united
and
kneaded
together
,
as
the
first
body
of
Christians
were
.
Though
their
union
may
well
be
represented
by
the
little
Atomes
of
flower
all
glewed
together
in
a
loaf
;
yet
the
strength
of
their
union
may
be
better
compared
to
the
stones
of
a
Temple
so
cemented
,
that
the
hand
of
man
is
of
no
force
so
much
as
to
move
them
.
And
to
such
stones
the
Apostle
St.
Peter
compares
them
,
when
he
saith
(
1
Ep.
Cap.
2.5
.
)
that
as
lively
stones
they
are
built
up
a
spiritual
house
,
&c.
Living
stones
they
were
,
because
they
were
so
many
souls
or
hearts
joyned
together
into
a
spiritual
temple
,
making
one
great
heart
beating
with
the
same
love
:
and
because
likewise
they
had
all
drunk
into
the
same
spirit
of
life
,
one
bread
to
be
like
the
strength
of
stones
rather
then
bread
.
As
the
little
particles
of
meal
were
by
the
help
of
water
wrought
into
one
paste
;
V.
The
ancient
Christians
likewise
had
many
significant
customs
and
practises
whereby
they
did
notably
express
at
this
feast
the
love
which
was
among
them
.
The
most
remarkable
of
which
are
these
:
1.
There
was
the
Holy
Kiss
wherewith
they
saluted
each
other
,
as
a
token
of
the
dear
affection
wherewith
they
embraced
,
and
of
their
desire
that
their
souls
might
pass
(
as
it
were
)
into
each
others
bodies
.
There
are
many
places
of
Scripture
which
mention
this
kiss
(
as
Rom.
16.16
.
1
Cor.
16.20
,
&c.
)
and
the
best
Writers
near
the
times
of
our
Saviour
,
tell
us
,
it
was
used
to
be
given
at
the
holy
Communion
,
as
the
fittest
season
to
express
such
an
innocent
and
sincere
love
.
When
we
have
done
prayers
(
saith
Justin
Martyr
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quod
est
signaculum
perfectionis
,
which
is
the
sign
or
seal
of
perfection
,
i.e.
of
love
and
charity
(
I
suppose
he
means
)
which
is
called
by
the
Apostle
the
bond
of
perfectness
.
That
it
was
a
custom
among
the
Jews
to
salute
with
a
kiss
at
their
prayers
,
is
the
affirmation
of
Drusius
;
i.
e.
a
wanton
kiss
,
except
those
three
to
which
one
adds
a
fourth
.
First
,
The
kiss
of
homage
,
such
as
Samuel
gave
to
Saul
,
1
Sam.
10.1
.
(
and
such
I
may
add
,
as
we
are
bid
to
give
to
the
Son
of
God
,
Psal.
2.12
.
)
Secondly
,
The
kiss
of
meeting
,
such
as
Aaron
gave
to
Moses
,
Exod.
4.27
.
Thirdly
,
The
kiss
of
departure
,
such
as
Orphah
gave
to
her
mother
,
Ruth
.
1.14
.
And
fourthly
,
The
kiss
of
kindred
,
such
as
Jacob
here
gave
to
Rachel
,
because
she
was
his
Cousin
.
VVe
must
seek
therefore
for
no
other
reason
of
this
kiss
,
but
that
it
was
a
sign
of
kindness
and
love
by
the
custom
of
all
the
world
,
and
therefore
it
is
called
the
kiss
of
charity
,
1
Pet.
5.13
.
And
for
this
cause
saith
Chrysostome
,
the
Apostle
bids
the
Corinthians
(
in
the
place
forecited
)
to
salute
each
other
with
an
holy
kiss
,
one
said
I
am
of
Paul
,
another
said
I
am
of
Apollo
,
another
called
himself
after
Peter
,
and
another
after
Christ
.
One
was
drunken
at
their
sacred
feast
,
and
another
hungry
;
they
went
to
Law
with
one
another
;
and
there
was
a
great
deal
of
pride
and
envy
and
confusion
about
their
spiritual
gifts
:
And
therefore
having
exhorted
them
,
ver.
14.
to
let
all
things
be
done
in
love
;
he
now
commands
them
to
be
joyned
together
also
by
the
holy
kiss
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
this
unites
and
begets
one
body
.
And
so
likewise
he
observes
,
that
the
kiss
doth
not
onely
unite
those
that
are
divided
,
but
it
likewise
makes
an
equality
between
those
that
are
unequal
,
which
is
a
necessary
thing
to
all
friendship
.
By
this
peace
saith
he
(
in
Rom.
16.16
.
)
the
Apostle
takes
away
all
that
disquieted
them
,
and
makes
that
the
great
will
not
despise
the
less
,
And
I
may
observe
also
,
that
the
very
next
words
of
the
Apostle
,
ver.
17.
are
an
entreaty
to
mark
all
them
who
cause
division
among
them
.
As
if
he
should
have
said
,
Salute
one
another
,
and
so
embrace
;
that
he
may
be
looked
upon
as
no
Christian
,
that
causes
divisions
and
offences
among
you
.
And
so
in
another
Sermon
he
most
admirably
discourses
of
this
Christian
Charity
,
which
is
signified
by
the
kiss
.
Do
not
say
(
saith
he
)
that
such
an
one
hath
done
me
harm
,
Judas
betrayest
thou
the
Son
of
man
with
a
kiss
?
Who
would
not
be
softned
with
these
words
?
What
heart
would
not
such
a
Voice
bow
and
encline
unto
it
?
What
wild
Beast
,
what
Adamant
is
there
that
would
not
be
moved
?
Do
not
say
unto
me
hereafter
,
Such
an
one
is
a
Murderer
,
or
the
like
,
and
I
cannot
abide
him
.
I
tell
thee
,
if
he
be
ready
to
thrust
his
Dagger
into
thee
,
and
to
baptize
his
right
hand
in
thy
throat
,
kiss
that
right
hand
of
his
,
for
Christ
kissed
the
very
mouth
of
his
Murderer
.
Thou
art
the
servant
of
him
,
I
say
,
that
kissed
the
Traitor
(
for
I
will
not
cease
to
repeat
it
again
and
again
)
of
him
that
spake
words
to
him
softer
than
a
kiss
.
For
mark
it
,
he
doth
not
say
,
O
thou
villain
,
thou
traitor
,
dost
thou
make
me
this
requital
for
all
my
kindness
;
but
he
onely
saith
,
Judas
,
(
calling
him
by
his
proper
name
)
canst
thou
find
in
thy
heart
to
betray
me
on
this
fashion
.
Yea
I
may
observe
,
that
he
calls
him
Eriend
,
Matth.
26.50
.
which
are
words
of
great
sweetness
to
such
an
unworthy
person
.
And
after
this
he
doth
not
say
,
Why
dost
thou
betray
thy
Teacher
,
thy
Master
,
thy
Benefactor
;
but
why
betrayest
thou
the
Son
of
man
with
a
kiss
?
If
he
was
not
thy
Master
,
yet
wilt
thou
betray
an
ordinary
man
,
who
deals
so
courteously
with
thee
,
and
vouchsafes
to
kiss
thee
,
even
when
thou
betrayest
him
with
that
kiss
?
O
blessed
Lord
!
what
an
example
hast
thou
given
us
of
humility
and
forgiveness
?
And
how
kindly
and
graciously
he
treats
likewise
those
that
came
to
take
him
,
you
may
see
if
you
read
what
follows
,
which
will
make
any
man
ashamed
to
be
cruel
to
his
Brethren
.
What
though
they
be
guilty
of
a
thousand
faults
?
They
cannot
be
greater
then
this
of
Judas
to
our
Saviour
.
Wilt
thou
not
kiss
him
,
when
our
Saviour
kissed
and
embraced
the
Traitor
?
How
canst
thou
receive
the
holy
offering
,
if
thy
tongue
be
red
with
the
blood
of
men
?
How
canst
thou
give
the
Peace
(
he
means
the
kiss
,
which
was
accompanied
with
good
wishes
)
if
thy
mouth
be
full
of
War
?
Thus
that
excellent
man
,
from
whose
mouth
I
desire
my
Reader
to
learn
,
if
not
from
mine
.
And
therefore
he
expounds
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Holy
to
signifie
,
Simon
Magus
,
being
sensual
,
and
having
not
the
spirit
.
These
men
bragging
that
they
were
the
onely
spiritual
men
,
and
calling
all
others
meer
animals
,
might
give
occasion
to
the
Heathens
and
the
Enemies
of
our
Religion
to
say
,
that
Christians
assembled
for
such
actions
as
they
practised
,
but
are
not
to
be
named
.
But
the
sound
professors
did
wipe
off
all
these
calumnies
that
were
cast
upon
the
whole
Religion
for
the
fault
of
some
Apostates
,
not
onely
by
their
most
excellent
Writings
,
but
likewise
by
their
pure
lives
and
cautious
converses
.
the
second
time
to
please
themselves
.
And
the
Constitutions
ascribed
to
Clemens
,
tell
us
also
,
That
the
men
saluted
men
,
and
the
women
those
of
their
own
sex
,
that
so
they
might
avoid
all
danger
,
and
take
off
all
offence
.
These
kisses
were
as
pure
and
innocent
as
the
snow
;
they
were
no
other
then
had
been
long
used
in
the
World
among
familiar
friends
,
but
onely
that
they
were
a
token
of
a
diviner
love
,
and
denoted
a
more
sacred
affection
being
used
in
their
solemn
congresses
with
the
Divine
Majesty
.
Alexander
the
false
Prophet
,
they
within
the
Kiss
.
There
are
several
places
I
observe
in
holy
Writ
,
where
this
kind
of
salutation
is
joined
with
weeping
,
Gen.
29.11
.
Gen.
33.4
Gen.
45.15
.
whereby
the
Scripture
expresseth
such
a
joy
at
each
others
sight
,
that
it
stopt
all
passages
for
the
present
,
but
the
eyes
,
and
tears
told
that
which
the
mouth
could
not
yet
speak
but
by
a
kiss
.
And
in
one
place
this
salutation
goes
under
the
Name
of
falling
on
the
neck
(
Gen.
46.29
.
)
which
denotes
the
Ardency
of
their
embraces
,
and
that
they
hanged
on
each
others
lips
,
as
if
they
were
loath
to
be
two
any
more
.
But
beside
all
this
,
it
must
be
marked
,
that
the
kiss
was
usually
accompanied
with
some
form
of
Benediction
or
Prayer
for
their
welfare
;
which
plainly
appears
in
the
salutations
of
two
treacherous
persons
,
Joab
and
Judas
,
2
Sam.
20.9
.
Matth.
26.49
.
the
one
of
which
saith
,
Art
thou
in
health
my
brother
?
(
i.
e.
)
I
pray
thou
mayest
be
,
as
I
hope
thou
art
,
&c.
)
and
the
other
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All
hail
Master
,
From
all
which
we
may
be
well
assured
,
That
these
Christian
embraces
did
onely
melt
them
into
tears
,
and
not
inflame
them
into
any
distempered
heats
;
that
they
did
onely
shew
their
dear
affection
,
and
heartily
pray
to
God
that
all
Peace
might
be
with
them
,
i.
e.
that
all
prosperity
and
happiness
might
be
their
portion
.
2.
The
first
Christians
having
the
Blood
of
Christ
as
yet
warm
upon
their
hearts
,
burnt
with
such
Charity
to
each
other
that
they
instituted
frequent
Feasts
which
they
kept
at
the
same
time
after
they
had
received
the
Sacrament
of
Christs
Body
and
Blood
.
At
this
sacred
Meal
the
poor
were
feasted
together
with
the
rich
,
upon
those
offerings
which
the
rich
had
made
.
And
they
sate
down
as
it
hapned
,
without
any
distinction
,
either
in
higher
or
lower
forms
,
to
shew
that
they
looked
on
themselves
as
equals
in
Christ
,
and
fellow-heirs
of
the
same
promise
.
These
Feasts
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Feasts
of
Love
or
Charity
,
and
are
mentioned
in
St.
Jude
ver.
14.
and
by
St.
Peter
,
2
Pet.
2.13
.
So
denominated
they
were
,
as
Anastasius
Sinaita
will
have
it
,
from
their
end
and
purpose
;
which
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
draw
all
together
to
an
unity
and
agreement
.
Tertullian
gives
a
better
reason
,
but
tending
to
the
same
sence
:
Our
Supper
(
saith
he
)
carries
its
reason
in
its
Name
,
[
*
](A56679-e26680-b)
*
Montag
.
against
Sdden
.
)
Divine
Toleration
.
And
they
had
a
good
beginning
,
though
in
process
of
time
they
nourishod
disorders
.
In
the
first
simplicity
they
fed
the
soul
as
well
as
the
body
,
and
Charity
was
no
less
nourished
then
their
Carcasses
;
though
in
after-times
it
must
be
confessed
they
made
greater
expences
then
formerly
,
but
did
far
worse
employ
them
.
And
therefore
in
Justin
Martyr's
dayes
(
about
the
year
160
)
as
far
as
one
can
guess
by
his
Apology
,
they
left
them
off
,
and
disposed
the
offerings
more
advantagiously
into
a
common
Bank
for
the
poor
and
distressed
persons
.
For
they
were
not
like
men
now
that
take
away
abuses
,
and
save
their
money
;
but
they
reformed
the
mispence
of
that
Charity
which
they
still
continued
.
And
therefore
those
Agapae
which
after-Authors
mention
,
were
but
rarely
celebrated
on
their
Birth
or
Marriage-dayes
:
or
at
their
Funeral
Obsequies
,
whence
a
dole
is
at
this
day
used
to
be
given
to
poor
people
.
But
they
were
so
approved
of
in
the
Apostles
dayes
,
that
the
phrase
of
breaking
bread
in
the
New-Testament
seems
to
have
reference
to
this
whole
Feast
,
and
not
onely
to
receiving
the
Sacrament
of
the
Lords
Supper
.
For
so
the
phrase
is
used
among
the
Hebrews
for
a
Feast
,
and
so
in
the
Acts
of
the
Apostles
,
cap.
27.35
.
St.
Paul
is
said
to
take
bread
,
and
give
thanks
,
and
break
it
,
which
was
not
a
celebration
of
the
Eucharist
,
but
a
common
meal
together
with
the
passengers
in
the
same
ship
.
And
in
like
sence
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Lords
Supper
is
to
be
understood
,
to
make
an
entertainment
,
he
saith
they
should
never
do
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
the
Bishop
or
Overseer
of
the
Congregation
.
And
the
reason
sure
was
,
because
this
Sacrament
was
alwayes
joined
with
that
Feast
,
and
both
understood
by
one
name
;
which
Sacrament
none
might
celebrate
without
the
presence
of
him
that
was
appointed
by
God
to
bless
and
sanctifie
the
offerings
that
were
brought
.
So
Mr.
Thorndike
testifies
,
The
Lords
Supper
,
is
to
dine
in
the
Church
.
This
common
Entertainment
being
made
for
poor
and
rich
,
out
of
the
stock
of
the
Church
from
the
offerings
that
were
brought
,
the
seaven
Deacons
were
first
appointed
to
attend
upon
the
making
of
this
provision
,
and
relieving
the
poor
otherwise
,
which
the
Apostles
had
not
leisure
for
to
mind
;
as
you
may
read
,
Acts
6.2
.
Where
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
serving
Tables
,
we
cannot
well
understand
any
other
thing
then
providing
for
the
poor
this
Table
at
the
Feasts
of
Charity
,
which
maintained
a
singular
love
and
kindness
among
them
all
.
So
great
a
kindness
it
was
that
hereby
was
nourished
,
that
the
Heathens
could
not
but
take
notice
of
it
,
as
inviting
many
to
be
Christians
.
You
shall
find
,
Feast
of
Love
,
which
they
call
Agapae
,
their
entertainment
,
and
their
serving
of
Tables
,
which
draws
many
to
their
Religion
.
And
this
is
the
great
thing
which
the
Apostle
reproves
the
Corinthians
for
,
that
though
the
Sacrament
and
this
feast
were
appointed
to
preserve
love
,
yet
they
rudely
abused
them
to
the
very
contrary
end
.
The
Gloss
of
Oecumenius
(
if
it
be
perused
)
will
make
this
very
clear
.
When
you
come
together
(
saith
the
Apostle
,
into
one
place
,
This
is
not
to
eat
the
Lords
Supper
,
&c.
i.
e.
Your
very
coming
together
signifies
love
,
but
it
doth
not
work
it
;
for
whereas
you
should
have
a
common
Table
(
as
our
Lords
was
)
you
make
it
your
own
pleasure
,
and
exclude
the
poor
from
it
.
But
I
will
tell
you
what
the
Lord
delivered
to
me
,
that
he
in
the
night
he
was
betrayed
entertained
not
onely
his
holy
Disciples
,
but
even
the
Traitor
Judas
,
that
wicked
enemy
of
his
,
at
his
Table
;
and
how
dare
you
therefore
refuse
the
poor
,
and
exclude
them
from
your
Feasts
.
Or
thus
:
If
the
Lord
gave
both
to
poor
and
rich
his
Body
and
Blood
,
darest
thou
separate
any
from
thy
table
,
and
cast
a
scorn
upon
them
?
If
he
gave
thanks
who
delivered
and
divided
his
own
Body
,
shalt
not
thou
thankfully
,
and
with
the
greatest
joy
,
make
the
poor
thy
companions
and
guests
at
the
things
that
are
given
from
him
to
thee
,
&c.
I
tell
you
once
more
,
(
ver.
27.
)
that
whosoever
eats
and
drinks
in
this
unworthy
and
base
fashion
,
contemning
the
poor
for
whose
sakes
you
meet
together
,
he
is
guilty
of
Christs
Body
and
Blood
,
and
doth
the
greatest
dishonour
unto
them
by
handling
them
with
such
impure
hauds
.
And
at
last
(
ver.
33.34
.
)
he
adviseth
them
,
that
they
would
stay
one
for
another
;
and
if
through
hunger
they
could
not
well
expect
long
,
he
bids
them
eat
at
home
,
and
not
come
together
for
condemnation
.
Upon
which
words
the
same
Author
thus
glosseth
:
You
come
together
to
the
Supper
for
love
;
and
if
that
be
in
your
hearts
,
you
had
better
take
a
refection
at
home
,
then
by
casting
a
contempt
upon
your
brethren
,
shew
that
you
have
no
love
at
all
.
It
is
very
likely
also
,
That
first
from
these
Feasts
they
sent
portions
to
those
that
were
absent
,
to
testifie
their
love
unto
them
;
and
so
afterward
(
as
is
most
certain
)
the
custom
grew
to
send
from
the
Eucharist
some
of
the
blessed
bread
to
those
that
could
not
come
unto
their
assemblies
.
So
Justin
saith
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
carry
away
some
part
to
those
that
are
not
present
.
Which
I
suppose
arose
in
imitation
of
the
Jewwish
manners
,
who
in
their
Feasts
sent
portions
one
to
another
,
that
they
might
more
express
their
friendship
which
they
desired
to
continue
.
The
Heathens
likewise
were
not
strangers
to
this
custome
,
as
one
example
out
of
many
will
bear
sufficient
witness
:
When
Agesilaus
offered
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sacrifices
for
glad
tydings
of
a
victory
,
he
sent
pieces
of
the
flesh
to
his
friends
,
that
he
might
make
them
partakers
in
his
joyes
.
All
which
I
mention
onely
for
this
end
,
that
we
may
see
how
desirous
they
were
,
in
the
beginning
of
our
Religion
,
to
keep
up
a
mutual
charity
as
the
greatest
honour
of
it
,
which
made
them
omit
no
custom
that
had
been
obliging
among
the
Jews
,
if
it
might
help
to
promote
the
love
and
unity
of
the
Church
.
3.
Then
they
had
their
collections
for
the
poor
,
which
ensued
their
participation
of
Christs
Body
and
Blood
.
This
the
Apostle
mentions
,
After
these
things
(
i.
e.
receiving
the
Sacrament
)
we
alway
remember
one
another
of
them
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
They
that
have
,
do
help
those
that
want
,
every
man
giveing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
as
he
himself
thinks
fit
to
do
.
And
that
which
is
gathered
is
laid
in
the
hands
of
the
President
(
i.
e.
the
chief
Minister
)
wherewith
he
helps
the
Orphans
and
Widows
,
relieves
those
that
are
sick
,
or
in
prison
,
and
those
that
travel
,
and
all
strangers
;
and
to
be
short
,
he
is
the
Curator
of
all
that
are
in
need
.
You
may
perceive
likewise
by
the
Apostles
words
,
that
their
charity
was
no
less
large
then
the
world
;
and
that
it
was
not
impaled
in
a
particular
Church
,
but
did
stretch
its
hands
to
the
farthest
parts
,
by
sending
relief
to
Jerusalem
,
from
whence
the
Gospel
came
unto
them
.
But
besides
these
,
there
were
other
offerings
(
as
we
call
them
at
this
day
)
which
the
people
brought
both
for
the
celebrating
of
the
Eucharist
,
and
the
maintenance
of
the
Ministers
of
the
Gospel
.
These
gifts
(
as
an
Adversary
confesseth
)
were
called
Sacrifices
,
i.
e.
to
have
their
money
accepted
which
they
gave
to
the
poor
.
And
it
was
a
punishment
to
communicate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
offering
;
as
a
perfect
communion
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
communión
with
offering
.
Petavius
Ib.
Epist.
ad
Diog.
)
and
likewise
a
piece
of
great
charity
that
made
others
glorifie
his
Name
.
By
these
and
all
other
wayes
they
expressed
such
an
affection
,
that
it
was
the
talk
of
the
Heathens
,
and
that
whereby
they
were
known
by
all
men
to
be
his
Disciples
.
And
therefore
when
Diogenetus
sent
to
Justin
Martyr
,
to
know
something
more
particularly
concerning
the
Christian
way
,
he
enquires
not
onely
,
what
God
they
trust
in
,
and
how
they
worship
him
,
and
what
makes
them
contemn
the
world
,
and
despise
death
,
&c.
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
was
that
their
dear
affection
which
they
did
bear
unto
each
other
?
This
was
more
famed
in
the
world
then
the
noble
band
of
lovers
that
died
at
each
others
side
,
and
were
ready
to
receive
those
wounds
into
their
own
bodies
,
which
were
dealt
to
their
companions
.
For
they
did
not
onely
impart
their
goods
,
but
their
own
selves
,
and
were
prepared
to
lay
down
their
lives
for
the
Brethren
.
And
if
the
relief
they
bestowed
on
each
other
were
like
incense
and
sacrifices
to
God
(
Phil.
4.18
.
)
then
the
giving
of
themselves
,
was
something
like
the
love
of
Christ
,
and
too
great
a
charity
to
be
resembled
to
any
thing
but
his
sacrifice
.
4.
And
there
was
another
thing
that
was
sometime
in
use
,
which
testified
their
love
to
all
Christians
throughout
the
World
.
One
Church
sent
a
loaf
of
bread
to
another
,
as
a
token
of
their
consent
in
faith
,
and
their
consort
in
affection
;
which
they
that
did
receive
,
might
consecrate
(
if
they
thought
good
)
and
use
at
the
ministration
of
the
Sacrament
,
and
thereby
testifie
their
union
with
the
rest
of
the
body
of
Christ
that
were
distant
from
them
.
Beside
all
this
,
the
present
Greek
Church
(
and
I
know
not
how
ancient
such
a
custom
is
)
do
in
express
words
(
when
they
are
at
the
Communion
)
profess
charity
to
all
men
,
even
to
their
enemies
,
and
make
a
solemn
declaration
of
the
love
that
is
in
their
hearts
,
before
the
whole
Assembly
of
Gods
people
.
Christoph
.
Angelus
relates
,
That
when
they
go
up
to
the
holy
man
for
to
receive
,
they
turn
themselves
first
to
the
West
,
and
then
to
the
South
,
and
next
to
the
North
,
and
say
to
the
brethren
that
stand
on
all
sides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Christians
,
we
pray
you
pardon
us
all
our
offences
either
in
word
or
deed
.
And
they
all
answer
again
when
they
are
thus
spoken
unto
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Brother
,
God
grant
thee
his
pardon
.
This
Petition
they
make
unto
the
Company
upon
their
knees
,
and
seldom
were
any
so
wicked
,
as
to
dismiss
them
unpardon-d
;
if
they
did
,
then
were
they
themselves
excluded
from
communion
.
We
must
think
then
when
we
approach
to
this
heavenly
banquet
,
that
we
are
about
to
remember
the
dearest
love
that
ever
was
,
and
to
engage
our selves
in
the
greatest
affection
and
strictest
friendship
that
can
be
in
any
hearts
unto
each
other
.
VVe
must
think
that
we
enter
into
a
mutual
covenant
with
our
brethren
,
by
eating
of
the
same
bread
,
and
drinking
of
the
same
cup.
And
we
must
resolve
never
to
fall
out
any
more
,
much
less
to
hate
,
malign
,
or
do
despight
and
injuries
to
one
another
;
but
to
live
more
then
ever
in
the
peace
of
God
,
by
a
brotherly
unity
and
affection
.
Let
us
think
it
as
unnatural
after
such
an
union
to
fall
out
,
as
for
the
hands
to
scratch
the
face
,
or
any
one
member
to
beat
and
tear
the
other
inpieces
.
And
if
there
be
any
thing
hitherto
treated
of
in
this
discourse
,
which
men
cannot
or
will
not
understand
to
be
meant
by
this
Sacrament
,
yet
let
us
all
apprehend
that
it
is
a
bond
of
charity
,
and
doth
engage
us
not
to
quarrel
about
such
things
.
For
it
is
a
great
policie
of
the
Devil
,
to
make
that
a
bone
of
contention
,
which
should
be
the
Bread
of
Love
and
Peace
.
It
was
intended
to
be
a
contesseration
and
union
of
Christian
Societies
to
God
,
and
with
one
another
;
but
mens
evil
taking
of
it
;
(
as
One
well
saith
)
divides
us
from
God
,
and
the
evil
understanding
of
it
divides
us
one
from
another
.
Thus
much
notwithstanding
the
weakest
mind
may
conceive
,
that
it
is
a
feast
of
love
;
and
it
is
not
weakness
,
but
wilfulness
,
nor
shortness
of
understanding
,
but
perversness
of
heart
that
makes
men
senseless
in
this
particular
.
And
therefore
let
us
use
one
another
as
friends
,
and
think
our
hands
and
tongues
,
and
our
very
hearts
are
bound
with
cords
of
Love
,
which
we
cannot
break
without
apparent
violence
to
our selves
.
Remember
always
that
a
Rupture
in
this
Sacred
Bond
of
Brotherly
Love
,
doth
disunite
us
likewise
from
our
Lord
himself
.
For
there
are
not
two
cups
whereof
we
drink
at
his
Supper
,
the
one
containing
the
Love
of
Christ
,
the
other
the
Love
of
our
Brethren
;
but
we
drink
both
at
one
draught
,
and
engage
to
both
at
one
breath
.
So
that
he
who
unties
the
one
knot
,
at
the
same
time
dissolves
the
other
,
according
as
the
beloved
Disciple
speaks
,
He
that
loves
not
,
knows
not
God
,
for
God
is
love
.
Conclusion
.
WHen
I
consider
all
these
admirable
uses
of
this
holy
food
,
I
do
not
wonder
if
some
devout
persons
in
the
elder
times
,
out
of
an
excess
of
love
,
did
by
their
daily
bread
(
which
we
petition
for
in
the
Lords
Prayer
)
understand
this
divine
bread
;
and
so
out
of
a
spiritual
hunger
,
and
a
forwardness
of
affection
,
did
eat
of
it
every
day
.
For
you
see
that
herein
we
commemorate
both
to
God
and
man
the
death
of
Christ
;
we
publish
it
to
the
world
,
and
plead
it
with
God
in
our
own
behalf
and
others
.
Then
this
we
have
nothing
more
prevalent
,
so
that
our
hearts
begin
(
while
we
are
commemorating
of
it
,
to
burn
with
heavenly
fires
;
and
our
tongues
here
tast
such
things
,
that
make
them
sing
the
praises
of
Angels
.
We
seal
Indentures
between
God
and
us
.
We
give
entertainment
to
our
Lord
Christ
,
and
let
him
into
our
hearts
;
yea
,
we
profess
to
all
the
world
,
that
we
are
of
his
Religion
and
Communion
.
We
are
confirmed
likewise
in
his
favour
:
he
opens
unto
us
his
very
heart
;
he
lets
us
into
his
secrets
,
and
knits
us
unto
himself
with
a
more
inseparable
affection
.
We
likewise
associate
our selves
with
the
Disciples
of
our
Lord
,
and
make
a
firmer
League
of
a
holy
friendship
with
them
.
All
which
may
well
make
us
say
with
the
Disciples
,
Lord
,
evermore
give
us
this
bread
,
But
though
it
be
so
desirable
to
feed
alwayes
on
such
sweetness
,
yet
you
cannot
but
discern
,
that
this
is
a
business
that
requires
the
greatest
intention
of
our
mind
,
and
the
strongest
affections
of
our
heart
,
and
layes
the
most
weighty
engagements
upon
us
for
our
eternal
good
;
and
therefore
must
be
well
understood
,
and
solemnly
performed
in
our
approaches
to
it
.
For
which
cause
,
before
I
direct
your
Addresses
to
this
Table
(
which
is
the
next
thing
to
be
done
,
having
opened
to
you
the
secrets
of
it
)
I
will
observe
to
you
these
two
things
for
a
conclusion
of
this
part
of
my
discourse
.
The
one
,
to
quicken
your
appetite
that
you
may
feed
heartily
:
The
other
,
to
guide
your
minds
,
that
you
may
not
feed
upon
shadows
.
1.
This
must
needs
be
the
most
nourishing
and
strengthning
food
of
all
others
that
a
Christian
hath
,
because
there
are
so
many
ends
and
purposes
to
which
it
serves
.
It
feeds
all
our
Graces
at
once
(
as
you
shall
hereafter
see
)
and
it
sends
a
nourishment
(
and
that
most
plentifull
and
copious
)
to
every
part
.
It
encreases
our
love
to
God
,
and
our
love
to
man
,
which
is
the
sum
of
all
our
duty
:
It
engageth
us
in
the
most
sacred
bands
,
by
the
dying
of
Christ
,
by
his
dearest
love
,
by
all
the
blessings
which
he
hath
bestowed
,
to
do
that
duty
,
and
faithfully
perform
it
.
It
is
a
little
Epitome
of
the
whole
Gospel
,
for
it
shews
what
God
will
do
for
us
,
and
what
we
most
do
for
him
,
and
it
affords
strength
unto
us
for
to
do
it
.
And
therefore
it
is
called
the
New-Testament
or
Covenant
in
his
blood
,
because
here
the
whole
New
Covenant
is
represented
,
God
giveing
his
Son
and
all
Blessings
unto
us
,
and
we
giving
of
our selves
and
our
best
service
unto
him
,
as
hath
been
already
discoursed
.
By
this
God
sets
to
his
Seal
,
that
all
things
contained
in
the
Covenant
shall
be
done
for
us
;
and
we
do
set
to
our
seal
,
and
openly
profess
our selves
to
belong
to
the
Covenant
,
and
that
we
esteem
and
highly
value
all
those
blessings
,
and
will
do
any
thing
for
to
obtain
them
.
Now
who
would
not
long
for
such
a
food
that
will
satisfie
our
whole
desire
?
Who
would
refuse
an
invitation
to
that
Table
where
all
things
are
in
one
dish
(
if
I
may
so
speak
)
and
God
and
Man
meet
together
in
one
Bread
and
one
Cup
?
But
I
doubt
I
may
add
,
Who
is
there
that
would
not
have
all
these
things
,
so
that
this
Bread
and
Wine
without
any
labour
will
convey
them
unto
him
?
And
therefore
I
must
give
you
another
short
information
,
which
was
the
second
thing
that
I
promised
,
and
that
is
this
:
2.
This
copious
Food
doth
not
nourish
us
,
without
some
actions
of
our
own
,
even
such
as
I
have
already
mentioned
in
this
Discourse
.
It
doth
not
feed
us
in
a
natural
,
but
in
a
moral
and
spiritual
manner
.
It
reiresheth
us
by
our
consideration
,
by
our
faith
,
our
love
,
our
prayers
,
our
covenanting
and
thanksgiving
.
But
all
the
cunning
in
the
world
will
not
draw
a
drop
of
blood
out
of
it
without
these
;
no
,
it
draws
out
the
blood
of
our
souls
,
and
wasts
our
strengths
by
a
careless
and
prophane
eating
of
it
.
The
Papists
talk
of
great
things
that
their
Priests
give
in
this
Sacrament
by
their
power
,
and
they
would
make
the
world
believe
,
that
they
communicate
more
then
we
can
do
:
But
we
must
solemnly
averr
,
That
our
Ministry
conveighs
as
great
things
as
they
speak
of
,
onely
men
must
do
something
more
of
the
work
themselves
.
We
pretend
not
indeed
to
send
wicked
men
to
Heaven
with
a
word
;
but
we
can
help
the
thoughts
and
affections
of
all
pious
souls
,
as
much
as
they
with
all
their
skill
and
power
.
Nay
,
if
the
people
do
nothing
,
we
give
them
more
then
they
;
for
they
feed
them
with
hungry
accidents
,
they
give
them
a
bit
of
quantity
,
and
a
cup
of
colours
;
yea
the
Laity
have
not
so
much
as
a
sip
of
these
figures
;
whereas
the
worst
man
among
us
hath
at
least
Bread
and
Wine
;
so
that
the
best
among
us
enjoy
as
much
in
effect
and
vertue
as
they
can
pretend
unto
,
and
the
worst
(
by
their
own
confession
)
enjoy
much
more
.
But
the
truth
of
it
is
,
that
men
have
heightned
these
things
to
such
incomprehensible
mysteries
,
because
they
would
do
nothing
,
and
these
should
do
all
.
They
have
advanced
these
sacred
Rites
of
Christs
appoinment
,
into
a
degree
of
vertue
beyond
all
his
other
commands
,
that
so
by
these
easie
and
facile
rites
of
Baptism
and
the
Lords
Supper
,
men
might
go
to
Heaven
by
a
compendious
manner
of
doing
little
or
nothing
towards
their
salvation
.
And
they
have
not
left
these
Rites
as
naked
as
Christ
brought
them
into
the
world
,
but
they
have
changed
the
manner
of
their
observance
,
and
cloathed
them
in
a
great
many
strange
dresses
,
lest
the
genuine
simplicity
of
them
should
reprove
their
false
hopes
which
they
conceive
from
them
.
They
could
never
put
men
so
soon
into
Heaven
,
nor
get
so
much
money
,
as
they
do
by
the
bargain
,
if
they
did
not
make
men
believe
greater
things
of
this
Sacrament
,
then
of
all
the
eternal
Laws
of
Christ
;
and
they
could
not
make
men
believe
so
much
more
of
it
,
if
they
did
not
transform
it
from
its
native
simplicity
,
into
an
uncouth
mystery
.
These
two
things
,
the
love
of
mens
lusts
,
and
the
love
of
the
world
,
have
made
men
stretch
these
things
so
far
,
as
to
defie
all
reason
,
to
damn
all
those
that
will
not
speak
non-sence
,
and
to
send
those
to
hell
(
though
of
never
so
holy
lives
)
that
will
not
discredit
their
eyes
and
ears
.
What
strange
things
will
men
believe
and
do
,
so
that
they
can
but
believe
contrary
to
the
Gospel
?
They
hope
to
go
to
Heaven
they
know
not
how
,
by
the
Magick
of
words
,
and
by
the
secret
efficacy
of
a
Religion
that
they
do
not
understand
,
and
this
makes
them
willing
to
entertain
such
Doctrines
.
And
then
others
have
a
respect
to
their
own
interest
(
and
having
little
else
to
support
their
greatness
)
would
be
reverenced
and
esteemed
for
their
extraordinary
power
in
making
the
body
of
Christ
,
and
that
makes
them
willing
to
maintain
them
.
So
the
Author
of
the
History
of
the
Council
of
Trent
,
saith
very
truly
,
When
men
began
to
place
Heaven
below
Earth
,
good
institutions
were
said
to
be
corruptions
onely
tollerated
by
Antiquity
;
and
abuses
brought
in
afterward
,
were
canonized
for
perfect
corrections
.
But
we
willingly
acknowledg
that
we
have
no
power
to
save
men
without
themselves
.
We
celebrate
no
such
Mysteries
that
shall
convey
the
wicked
to
Heaven
.
We
cannot
deliver
those
that
are
dead
from
their
pain
and
torment
,
who
whilst
they
lived
made
little
reckoning
either
of
this
or
any
other
Divine
Command
.
No
,
we
proclaim
to
All
men
,
that
this
food
must
nourish
us
by
our
own
stomachs
,
that
it
affords
strength
by
the
vital
operations
of
our
own
souls
.
And
if
we
our selves
will
do
what
God
requires
of
us
,
then
we
shall
find
it
as
full
of
vertue
as
we
can
desire
,
and
it
will
be
a
means
to
put
us
in
Heaven
while
we
remain
here
upon
the
earth
.
Sometimes
they
will
needs
blame
us
as
doing
too
little
,
and
denying
the
use
of
good
works
;
but
this
is
such
a
falsity
,
that
we
call
for
more
of
mens
labour
then
they
seem
to
make
necessary
,
and
profess
that
we
hope
not
by
any
power
of
ours
to
do
them
good
,
without
the
exercise
of
their
own
powers
.
And
therefore
let
us
put
forth
a
lively
faith
,
let
us
heartily
covenant
with
our
Lord
,
let
us
make
a
sincere
profession
of
our
Religion
,
and
exercise
such
other
acts
as
I
have
been
treating
of
,
and
so
will
this
Feast
be
of
great
force
,
and
full
of
efficacy
to
our
souls
health
.
And
that
you
may
feed
with
an
appetite
,
and
hereby
get
an
encrease
in
strength
,
it
is
necessary
that
I
next
of
all
direct
your
Addresses
to
Gods
Table
,
and
shew
how
you
should
prepare
your selves
to
be
his
worthy
Guests
;
and
that
shall
be
the
Subject
of
the
following
Discourse
.
Mensa
Mystica
.
SECT.
II.
Concerning
Preparation
to
the
Table
of
the
Lord
;
being
a
Discourse
upon
Psal.
93.5
.
CHAP.
VII
.
IT
is
a
known
saying
of
the
Psalmist
,
Holiness
becomes
thy
House
,
O
Lord
,
for
ever
.
The
corner-stone
upon
which
that
Affirmation
is
built
,
is
no
other
but
this
,
That
God
is
essentially
holy
.
And
that
is
a
truth
which
hath
such
a
foundation
in
our
natural
understanding
,
a
notion
that
springs
so
clearly
from
every
mans
mind
,
that
all
the
deductions
and
consequents
that
flow
from
it
,
must
needs
be
evident
,
and
find
no
resistance
but
onely
from
the
wills
and
perverse
affections
of
men
.
If
we
consider
therefore
with
our selves
a
while
,
and
look
upon
him
that
dwells
in
pure
light
,
we
shall
soon
be
perswaded
that
they
ought
to
be
holy
that
approach
near
to
him
,
that
no
prophane
foot
ought
to
tread
in
his
Sanctuary
,
and
that
an
unhallowed
mind
cannot
be
the
Temple
where
he
should
dwell
.
A
short
explanation
of
the
Psalmists
words
will
make
it
manifest
,
that
our
minds
do
rightly
perswade
us
,
when
we
so
conclude
.
The
house
of
God
(
which
he
speaks
of
)
was
the
Temple
at
Jerusalem
,
where
God
was
worshipped
;
into
one
part
of
which
none
but
the
High
Priest
might
enter
,
and
that
but
once
a
year
,
being
void
of
Legal
uncleanness
.
Into
a
second
the
Priests
only
might
approach
for
to
Minister
,
but
not
without
the
like
state
of
purity
.
And
the
people
who
were
admitted
into
the
courts
of
Gods
house
,
could
not
be
accepted
to
feast
with
God
(
as
you
have
heard
)
unless
their
offering
was
without
blemish
,
and
they
themselves
at
that
time
free
from
any
pollutions
which
their
Law
prohibited
.
Which
to
any
wise
man
must
signifie
thus
much
;
that
God
is
greatly
to
be
feared
in
the
Assembly
of
his
Saints
;
and
to
be
had
in
reverence
of
all
that
are
about
him
:
and
that
nothing
becomes
his
presence
but
what
is
seperated
from
the
world
,
and
cleansed
from
carnal
affections
.
And
so
Plutarch
(
a
grave
Heathen
,
)
with
any
money
or
weapons
about
them
,
but
were
at
their
first
entrance
to
lay
them
down
at
the
doors
,
and
so
approach
unto
the
Altars
.
This
was
to
signifie
not
onely
their
poverty
and
weakness
,
and
that
they
look
upon
themselves
as
destitute
of
all
succour
except
divine
;
but
their
contempt
of
the
world
also
,
and
their
forsaking
of
all
earthly
things
,
that
they
might
be
fit
for
divine
converses
.
Cunaeus
I
think
hath
most
happily
conjectured
,
that
the
Temple
which
he
speaks
of
,
was
no
other
then
the
House
of
God
at
Jerusalem
.
cap.
12.
For
no
man
(
saith
Maimon
)
might
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
the
mountain
of
the
House
with
a
staff
,
or
with
his
shoes
,
with
his
purse
or
wallet
,
or
such
like
things
.
Which
surely
was
significant
of
their
divesting
themselves
of
all
earthly
things
,
and
laying
aside
all
employments
and
worldly
thoughts
,
that
they
might
present
themselves
naked
and
simple
,
pure
and
holy
before
the
God
of
holiness
,
who
alway
said
to
his
people
(
both
under
the
Law
and
Gospel
)
be
ye
holy
,
for
I
am
holy
.
This
is
a
truth
at
tested
so
much
unto
by
Heathens
,
that
I
may
be
confident
I
said
true
,
when
I
affirmed
it
to
be
the
issue
of
a
first
notion
,
Hesiod
.
L.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
v.
Moscho
pul
.
&
Proclum
.
that
they
should
be
holy
persons
who
converse
with
a
holy
God
.
Whosoever
thinks
otherwise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
a
grave
Author
,
is
by
this
very
thought
(
if
there
were
nothing
else
)
an
unholy
person
.
And
it
is
still
ingrafted
so
much
in
every
mans
mind
,
that
none
will
venture
to
make
any
of
the
more
solemn
addresses
to
God
,
but
they
think
of
some
repentance
,
and
purgation
,
of
some
more
devout
disposition
of
mind
,
how
unholy
soever
the
rest
of
their
lives
have
been
.
Now
though
the
Psalmist
intend
more
then
a
fit
of
Religion
,
and
cannot
be
thought
to
mean
so
little
as
a
holiness
that
hath
onely
its
set
and
appointed
times
,
its
new
Moons
and
solemn
assemblies
,
or
in
our
phrase
,
the
monthly
Communions
and
the
weekly
Sabbaths
;
yet
it
may
justly
be
asked
,
whether
besides
those
two
things
I
have
already
mentioned
(
viz.
The
holiness
of
God
,
and
the
constant
holiness
of
those
who
converse
with
him
)
there
be
not
also
a
third
included
in
them
,
which
is
,
that
at
some
times
we
are
ingaged
to
a
higher
degree
of
holiness
,
and
ought
more
solemnly
and
religiously
to
purifie
and
cleanse
our selves
?
Are
we
not
to
raise
up
our
hearts
to
a
greater
fervour
in
devotion
,
to
search
our selves
more
curiously
,
and
cast
out
all
the
leaven
when
we
come
near
to
God
in
the
highest
duties
of
our
Religion
?
Or
,
in
short
,
it
may
be
asked
,
Whether
we
are
not
to
use
a
greater
preparation
,
and
bring
a
greater
holiness
to
Gods
Table
,
then
at
other
times
,
when
we
approach
to
him
in
other
duties
?
I
shall
not
certainly
determine
how
far
the
Psalmists
words
do
favour
such
an
assertion
,
that
there
ought
to
be
a
greater
regard
to
our selves
when
we
go
to
the
house
of
God
then
at
other
times
;
But
I
shall
endeavour
to
illustrate
all
the
truth
that
is
in
it
,
and
in
the
former
also
in
these
following
Propositions
.
CHAP.
VIII
.
ONely
let
it
be
premised
,
that
it
is
my
design
so
to
state
this
matter
of
Preparation
,
that
we
may
come
to
Gods
Table
in
a
very
reverend
manner
,
and
yet
not
use
him
unreverently
at
other
times
.
A
great
deal
of
care
is
to
be
used
when
we
go
to
feast
with
the
King
of
Heaven
,
but
that
is
not
the
greatest
,
much
less
all
the
care
of
a
Christian
.
If
God
prepare
a
Supper
,
we
should
prepare
our selves
to
be
fit
guests
(
so
much
is
resolved
upon
by
all
)
the
onely
danger
is
,
lest
we
do
not
think
this
preparation
looks
so
far
back
as
really
it
doth
.
he
that
entertains
us
at
a
feast
makes
great
preparation
for
us
beforehand
,
so
should
they
prepare
themselves
who
are
invited
to
the
feast
.
And
the
Sybarites
(
he
saith
)
were
wont
to
invite
their
women
a
year
before
the
feast
was
,
a
holy
life
is
the
true
time
for
preparing
our
souls
to
be
Gods
guests
.
Whatsoever
care
and
exactness
we
use
,
and
whatsoever
extraordinary
ornaments
we
put
on
immediately
before
our
approaches
to
him
;
yet
that
a
constant
good
behaviour
towards
God
and
man
is
the
main
thing
we
are
to
look
after
,
is
the
sum
of
what
I
have
to
say
in
the
following
particulars
.
I.
The
first
of
which
I
have
already
begun
,
and
it
is
nothing
but
this
,
That
holiness
is
to
be
a
Christians
constant
employment
,
and
the
great
business
of
his
life
.
It
is
not
a
quality
of
which
we
have
use
onely
at
certain
times
nor
is
it
a
strictness
at
some
seasons
that
gets
us
a
liberty
in
the
rest
of
our
lives
to
be
loose
and
careless
;
nor
a
solitary
retiredness
now
and
then
,
that
shall
make
an
amends
for
all
our
wandrings
:
But
it
is
a
walking
with
God
,
a
patient
running
of
the
race
which
he
hath
set
us
,
and
a
daily
dying
unto
the
world
,
insomuch
that
the
Apostle
saith
,
we
must
be
holy
in
all
manner
of
conversation
.
a
feast
of
unleavened
bread
,
i.
e.
they
are
separated
by
their
profession
from
the
wickedness
wherein
formerly
they
lived
,
and
therefore
were
to
be
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
new
mass
or
lump
,
that
should
never
admit
of
any
of
the
old
prophane
mixtures
that
formerly
had
defiled
their
hearts
and
lives
.
We
are
not
onely
to
make
a
solemn
stir
against
a
Sacrament
,
and
then
light
candles
to
search
for
the
old
leaven
that
it
may
be
thrown
out
;
but
being
by
Christ
become
unleavened
,
we
are
constantly
to
maintain
such
a
light
shining
in
our
hearts
,
that
not
we
may
live
,
but
Christ
may
live
in
us
,
and
the
life
that
we
lead
may
be
by
faith
of
the
Son
of
God
.
Before
a
great
festival
the
worst
of
Heathens
had
their
Votivae
noctes
,
their
severe
and
pure
nights
(
as
their
Authors
call
them
)
ten
of
which
together
used
to
precede
the
feast
of
Isis
,
in
which
time
(
as
if
they
had
imitated
the
command
to
Israel
when
the
Law
was
given
,
(
Exod.
19.15
.
)
they
abstained
from
the
most
lawfull
enjoyments
and
chaste
embraces
.
But
what
an
heathenish
life
notwithstanding
was
,
you
all
know
,
or
else
the
Apostle
will
tell
you
,
1
Pet.
4.3
.
They
walked
in
lasciviousness
,
lusts
,
excess
of
wine
,
revellings
,
banquetings
,
abominable
Idolatries
.
And
therefore
their
own
sober
Authors
reproved
this
great
folly
,
of
thinking
holiness
and
purity
to
be
the
actions
of
a
few
days
,
and
not
the
course
of
a
mans
life
.
Before
men
come
(
saith
he
)
to
their
holy
offices
,
they
abstain
for
a
certain
number
of
days
from
all
filthiness
and
vile
actions
;
whereas
they
who
go
about
holy
things
,
should
not
onely
for
some
space
of
time
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
for
their
whole
life
have
purified
themselves
of
such
kind
of
practices
.
Hear
O
Christian
what
an
Heathen
saith
,
and
please
not
thy self
in
thy
separate
and
strict
devotion
before
thou
comest
to
the
Table
of
the
Lord
,
or
against
an
holy
time
.
But
think
that
every
day
is
to
be
holy
to
the
Lord
,
though
every
action
in
the
day
be
not
equally
holy
.
Learn
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
his
phrase
is
)
to
purifie
thy self
for
a
set
number
of
days
,
as
if
thou
hadst
appointed
or
ordered
so
much
time
to
be
spent
in
holiness
,
and
so
much
in
sin
;
but
to
behave
thy self
as
if
thou
didst
account
thy
whole
life
an
opportunity
of
serving
God
,
and
a
season
of
cleansing
thy self
from
all
that
filthiness
which
will
not
let
thee
see
the
face
of
God
.
When
I
think
of
the
Persians
(
who
they
say
)
every
year
had
a
feast
wherein
they
destroyed
all
the
Serpents
that
could
be
found
,
and
then
let
them
multiply
as
fast
as
they
would
till
the
same
solemnity
returned
again
;
It
puts
me
in
mind
of
the
Religion
that
is
most
in
fashion
among
them
that
are
named
after
Christ
.
They
are
very
angry
at
the
Devil
and
all
his
cursed
brood
,
they
are
in
some
mood
at
a
solemn
feast
,
mightily
incensed
against
the
old
Serpent
;
but
afterwards
they
patiently
suffer
him
to
take
his
rest
and
his
lusts
increase
like
the
spawn
of
fishes
without
any
considerable
distaste
or
opposition
.
These
men
are
as
much
mistaken
in
the
Christian
life
,
as
they
that
mistake
a
Serpent
for
an
Eele
,
or
a
stone
for
bread
.
God
expects
(
and
so
he
justly
may
)
that
we
should
abound
in
all
the
fruits
of
righteousness
that
are
by
Christ
Jesus
to
his
praise
and
glory
,
II.
The
second
thing
that
I
would
have
observed
is
,
that
this
holiness
consists
of
actions
of
divers
sorts
,
and
is
expressed
in
different
manners
.
It
is
diversified
not
onely
by
the
objects
about
which
it
is
imployed
,
but
the
state
of
the
subject
wherein
it
is
will
not
permit
that
all
the
acts
of
it
should
be
of
one
kind
and
value
.
And
therefore
it
was
that
I
said
,
the
Actions
of
a
holy
life
are
not
equal
in
their
holiness
.
Some
of
them
respect
God
,
others
our
neighbours
,
and
the
rest
our selves
;
and
all
these
we
can
do
at
some
times
with
a
better
understanding
and
greater
devotion
,
then
at
other
times
it
is
possible
for
us
to
do
.
For
we
begin
this
life
of
holiness
when
we
are
baptized
into
the
Christian
faith
,
and
take
upon
us
those
sacred
ingagements
to
be
his
servants
.
We
are
ever
after
this
under
a
religious
tie
and
vow
;
and
the
next
step
which
we
take
to
the
discharge
of
it
,
is
to
be
catechized
and
instructe
in
Christs
Religion
,
which
is
all
that
a
child
is
capable
of
.
And
then
when
we
come
to
years
of
discretion
,
we
are
to
advance
still
forward
to
a
serious
profession
that
we
stand
to
our
first
Covenant
,
and
will
be
true
and
faithfull
to
our
Lord
.
Now
all
our
life
after
is
but
an
asserting
of
our
truth
and
sincerity
in
this
holy
Covenant
,
and
a
making
good
our
promise
and
oath
wherein
we
have
bound
our selves
.
Which
when
we
labour
conscientiously
to
perform
,
then
do
all
the
actions
of
our
lives
become
holy
.
And
so
a
man
may
be
holy
in
his
shop
,
by
diligence
and
justice
;
and
at
his
board
by
temperance
,
thankfulness
,
and
sending
portions
to
the
poor
.
A
friendly
,
innocent
and
useful
conversation
will
make
him
holy
abroad
;
and
meditation
and
prayer
mixed
with
the
former
,
will
make
him
so
at
home
.
Yea
,
prudence
,
and
the
ends
of
health
and
cheerfulness
will
make
his
sports
and
recreations
,
his
sleep
and
all
such
actions
to
be
holy
,
and
not
be
reckoned
among
pastimes
,
but
the
necessary
seasons
of
doing
little
or
nothing
,
that
afterward
we
may
do
something
and
be
worthily
employed
.
As
to
the
disposition
then
of
his
heart
,
a
Christian
is
alway
alike
holy
(
because
he
seriously
desires
,
intends
and
endeavours
to
be
undefiled
in
all
things
)
onely
the
matter
about
which
he
is
necessarily
employed
will
not
bear
it
,
that
all
his
actions
should
alway
be
alike
excellent
.
III.
There
is
another
thing
likewise
that
must
be
confessed
,
That
though
all
actions
of
holiness
have
a
regard
to
God
as
they
are
parts
of
our
obedience
to
his
commands
;
yet
some
of
them
have
a
more
particular
respect
to
him
,
and
are
more
industriously
intended
to
his
honour
.
Though
all
holy
actions
look
towards
him
;
yet
some
of
them
are
a
looking
him
directly
in
the
face
.
Though
we
may
always
fit
under
his
shadow
with
great
delight
,
yet
sometimes
we
are
under
the
light
of
his
countenance
it self
;
his
glory
is
to
be
alway
our
end
,
but
sometimes
we
are
said
more
particularly
to
glorifie
his
Name
.
As
when
we
advance
him
highly
in
our
own
thoughts
,
or
when
we
proclaim
his
excellencies
to
the
world
.
When
we
pay
our
acknowledgments
to
him
for
blessings
received
,
or
wait
on
his
bounty
for
things
that
we
need
.
In
brier
,
prayer
and
praises
,
meditation
of
him
,
and
desires
after
him
,
reading
and
hearing
of
his
holy
Word
,
with
such
like
actions
,
me
of
that
sort
wherein
we
behold
his
face
,
and
do
more
sensibly
taste
of
his
goodness
,
and
are
both
more
satisfied
with
him
as
the
greatest
sweetness
,
and
transformed
into
him
as
the
purest
beanty
.
CHAP.
IX
.
IV.
NOw
to
draw
nearer
to
the
main
scope
of
this
discourse
;
It
must
in
the
next
place
be
considered
,
that
those
actions
which
respect
men
or
our selves
,
and
those
which
immediately
respect
God
,
are
mutual
preparations
each
to
other
.
As
an
holy
behaviour
in
the
works
of
our
calling
,
in
our
converses
with
men
,
and
the
use
of
Gods
blessings
,
dispose
us
unto
prayer
,
meditation
,
and
such
like
duties
:
so
prayer
,
&c.
again
requires
them
,
and
returns
the
kindness
upon
their
own
heads
,
by
disposing
and
preparing
us
to
such
like
holy
deportment
for
the
future
in
these
matters
.
These
two
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
an
inseparable
brotherhood
,
like
Hippocrates
his
twins
,
that
grow
or
decay
both
together
.
Prayer
makes
a
Christian
live
holily
,
and
a
holy
life
makes
us
fit
to
pray
servently
.
And
both
the
one
and
the
other
are
not
onely
parts
of
our
duty
which
God
commands
,
but
instruments
and
helps
to
doing
our
duty
.
Such
a
combination
there
is
between
all
the
things
that
God
requires
,
to
make
them
easie
and
familiar
,
desirable
and
pleasant
,
and
to
make
us
intire
and
compleat
,
impartial
and
universal
in
our
obedience
to
him
.
VVe
cannot
do
one
duty
that
he
bids
us
,
but
the
rest
become
more
easie
to
be
done
;
nor
love
sincerely
one
command
,
but
the
rest
will
draw
us
unto
their
love
.
The
holiness
of
our
conversation
is
it self
an
invitation
of
God
to
our
souls
,
much
more
when
we
second
it
with
the
attractives
of
holy
prayers
and
affectionate
desires
:
And
both
the
sweetness
of
such
converses
with
God
,
and
the
power
of
his
grace
that
is
consequent
upon
our
hearty
desires
,
will
ingage
and
inable
us
to
continue
an
holy
conversation
.
As
impurity
brings
us
into
familiarity
with
the
Devil
,
so
holiness
brings
us
into
fellowship
with
God
;
and
the
happiness
of
that
is
so
great
,
that
we
shall
not
be
tempted
easily
to
leave
it
,
but
be
excited
to
do
all
we
can
for
to
maintain
it
.
Psellus
I
remember
tells
us
,
that
the
mad
fellows
of
Manes
,
and
others
,
frantickly
and
diabolically
acted
,
used
to
eat
the
excrements
of
a
man
;
and
being
asked
the
reason
of
it
,
they
made
no
answer
but
this
,
that
to
those
that
eat
such
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
spirits
were
made
friendly
and
benevolent
.
I
am
sure
the
Devil
delights
in
those
who
feed
upon
the
filth
of
the
world
;
and
the
very
prayers
of
such
persons
are
but
a
strange
charm
or
spell
that
have
a
force
to
hold
them
faster
in
the
Devils
arms
.
While
men
pray
with
any
affection
to
sinne
,
or
with
no
disaffection
to
it
,
they
will
but
the
more
certainly
continue
in
it
,
and
never
think
of
forsaking
that
which
they
hope
their
prayers
have
despoiled
of
all
power
to
do
them
any
harm
.
They
think
they
have
conjured
out
all
the
bitterness
,
all
the
sting
and
the
fire
that
is
in
sin
by
that
holy
breath
,
and
so
they
take
the
confidence
to
embrace
and
kiss
it
as
an
harmless
thing
.
But
a
holy
man
(
as
I
said
)
is
Gods
delight
,
and
he
takes
pleasure
in
those
that
fear
him
.
And
therefore
all
the
Religious
acts
of
a
pious
soul
,
make
his
ordinary
Employments
to
be
religious
and
pleasing
unto
God
,
and
they
again
have
an
influence
upon
his
acts
of
Worship
to
make
them
more
full
of
devotion
and
true
fervour
.
As
wicked
actions
do
nourish
in
some
most
passionate
prayers
for
forgiveness
,
and
those
prayers
they
hope
obtain
leave
for
them
to
do
wickedly
upon
no
greater
charge
than
to
ask
forgiveness
:
So
good
actions
do
beget
in
men
a
greater
longing
after
the
divine
grace
,
and
these
desires
make
them
still
do
well
out
of
a
hope
to
have
more
grace
.
When
a
good
man
lifts
up
his
hands
to
God
,
he
draws
down
God
into
his
soul
that
he
may
work
with
his
hands
that
which
is
good
in
his
employment
,
and
he
is
not
so
busie
in
that
employment
,
that
his
hands
should
grow
so
heavy
or
dirty
by
it
,
as
to
be
unwilling
or
unfit
to
lift
them
up
again
to
Heaven
.
We
are
to
look
then
after
such
a
demeanour
,
that
we
may
be
fit
at
all
times
when
God
shall
give
us
an
occasion
to
wait
upon
him
:
our
life
must
be
so
framed
,
that
one
piece
of
them
may
well
fit
and
fall
in
with
another
.
And
as
it
is
with
a
Table
or
some
such
thing
that
is
taken
in
pieces
and
disjointed
upon
occasion
,
but
may
presently
be
set
together
,
and
all
the
parts
will
come
into
their
proper
places
without
much
noise
and
trouble
;
So
it
should
be
with
our
lives
,
though
one
piece
of
them
be
distant
from
another
by
reason
of
our
various
businesses
;
yet
when
our
necessities
do
require
,
we
should
be
able
without
much
labour
to
join
the
most
different
parts
together
with
the
rest
,
and
not
be
forced
to
spend
our
time
,
to
plain
and
smooth
,
and
knock
(
as
I
may
speak
)
our
hearts
together
,
when
we
should
be
in
a
holy
frame
,
and
be
spending
our
time
in
the
enjoyment
of
our
greatest
good
.
I
mean
by
all
this
,
that
our
worldly
employments
must
not
hinder
our
Religion
,
but
rather
be
a
means
to
further
and
promote
it
;
so
that
where
they
end
,
it
may
take
its
place
,
and
fall
in
as
if
that
room
were
prepared
for
it
.
V.
It
is
to
be
acknowledged
,
that
even
of
those
holy
actions
which
respect
God
,
some
are
necessary
,
and
some
voluntary
,
i.
e.
some
are
of
that
nature
,
that
unless
we
do
them
,
we
cannot
be
Christians
;
but
others
of
them
will
make
us
excellent
.
Some
are
so
necessary
that
we
cannot
be
saved
unless
we
do
them
;
others
are
aspirations
after
a
greater
glory
.
Those
that
are
under
an
express
command
,
are
indispensibly
necessary
to
our
happiness
,
and
those
actions
of
piety
that
are
free
and
uncommanded
,
I
look
upon
as
securing
our
happiness
,
and
without
which
we
may
be
much
in
danger
to
neglect
the
most
necessary
.
By
these
Acts
which
are
voluntary
,
(
that
I
may
avoid
all
quarrel
)
I
understand
only
the
higher
degrees
of
those
acts
which
are
necessary
,
unto
which
I
imagine
that
no
man
will
take
himself
to
be
at
all
times
absolutely
engaged
.
And
yet
if
at
some
seasons
they
be
not
performed
,
it
may
hazard
our
estate
,
though
not
certainly
expose
it
to
ruine
.
Such
Free-will-offerings
there
were
among
the
Jews
,
which
were
onely
larger
expressions
of
their
gratitude
in
the
same
things
wherein
at
other
times
they
did
use
to
manifest
it
.
And
that
they
were
a
piece
of
Gods
Worship
and
Service
,
though
not
particularly
commanded
by
him
,
is
apparent
from
the
direction
that
God
gives
about
them
when
they
should
be
brought
unto
him
.
But
these
Laws
that
God
makes
for
their
right
and
acceptable
performance
,
do
again
show
,
that
he
expected
them
from
his
friends
,
though
he
did
not
absolutely
enjoin
them
.
To
pray
then
,
or
to
meditate
and
give
praise
to
God
,
are
things
of
an
unavoidable
concernment
:
But
by
longer
study
and
pains
to
raise
our
hearts
to
a
greater
intention
of
mind
,
to
greater
expressions
of
love
,
to
higher
and
more
sublime
admirations
,
&c.
is
that
which
I
call
free
,
but
yet
fit
at
some
seasons
.
As
it
is
in
Almes-giving
,
so
it
is
in
these
other
holy
duties
.
There
seems
to
be
a
certain
portion
which
we
are
bound
to
give
to
poor
people
,
or
else
we
defraud
them
of
their
due
;
but
it
is
fit
also
that
we
should
enlarge
our
Charity
beyond
the
bounds
of
meer
necessity
,
lest
by
being
Niggards
,
at
last
we
become
Thieves
,
and
by
doing
no
more
than
is
due
,
we
be
tempted
sometimes
to
do
less
.
And
so
the
Jews
distinguished
Charity
into
two
sorts
,
one
of
which
they
called
Righteousness
,
which
was
exactly
according
to
the
Law
of
Moses
,
and
the
other
they
called
Mercy
or
Bounty
,
being
above
the
proportion
the
Law
required
.
According
to
which
notion
,
he
that
performed
the
first
sort
was
named
a
Just
Man
;
and
he
that
performed
the
later
was
named
Good
.
The
Priests
lived
upon
Gods
Almes
,
and
he
assigned
unto
them
a
great
part
of
that
Maintenance
which
the
Jews
brought
to
him
;
and
though
I
might
give
other
instances
of
Charity
,
yet
I
shall
chuse
to
instance
in
one
that
concerned
them
,
because
less
observed
.
The
Law
required
that
they
should
give
the
first-fruits
of
their
Land
unto
the
Priest
as
his
receiver
,
Numb.
18.12
.
Deut.
38.4
.
Though
the
quantity
of
them
be
not
there
determined
,
yet
because
Ezekiel
saith
(
Ezek.
45.13
.
)
that
they
should
offer
the
sixth
part
of
an
Ephah
of
an
Homer
,
their
wise
men
have
resolved
that
they
were
bound
to
bring
at
least
a
sixtieth
part
to
God
for
his
Ministers
;
for
an
Ephah
is
the
tenth
part
of
an
Homer
.
Terumah
(
or
Heave-offering
)
of
an
evil
eye
.
For
thus
Maimon
writes
;
A
good
eye
,
(
i.
e.
a
liberal
person
)
brings
one
part
of
forty
,
a
mean
eye
(
i.
e.
a
man
that
hath
some
goodness
)
one
of
fifty
;
and
an
evil
eye
(
i.
e.
a
niggard
)
one
of
sixty
;
less
than
which
it
was
not
lawfull
for
him
to
give
.
Therefore
the
Son
of
Syrach
thus
exhorts
,
Give
the
Lord
his
honour
with
a
good
eye
,
diminish
not
the
first
fruits
of
thy
hand
,
i.
e.
do
not
stint
thy self
to
a
meer
Legal
righteousness
in
giving
God
his
first
fruits
;
however
grudge
not
to
give
him
so
much
as
the
Law
requires
.
This
Doctrine
of
theirs
is
a
good
rule
for
us
to
square
such
actions
by
.
We
must
do
what
Justice
reduires
,
and
give
so
much
as
we
in
conscience
think
God
absolutely
exacts
of
us
,
but
we
should
sometimes
extend
our
hand
beyond
that
which
the
Scripture
calls
righteousness
,
and
by
liberality
come
up
to
the
degree
of
good
men
.
Now
Prayer
and
such
like
duties
,
may
be
drawn
within
the
compass
of
the
same
reason
.
pray
alway
,
Luke
18.1
.
and
that
we
should
pray
continually
,
or
without
ceasing
,
1
Thes.
5.17
.
it
is
most
necessary
that
there
should
be
some
considerable
portions
of
our
time
allotted
to
it
.
And
though
it
be
not
said
in
the
Bible
,
how
often
in
the
day
we
should
be
upon
our
knees
;
yet
all
good
men
(
that
I
know
or
ever
heard
of
)
do
think
,
that
nothing
less
than
a
morning
and
evening-Worship
can
denominate
prayer
continual
or
without
ceasing
.
As
the
Lambs
that
were
offered
every
morning
and
every
evening
throughout
the
year
,
were
called
in
Moses
his
Law
the
continual
burnt-offering
,
Exod.
29.42
.
Numb.
28.3
.
So
the
offering
unto
God
our
Morning
and
Evening
Sacrifices
,
even
the
calves
of
our
lips
,
for
what
we
want
,
and
what
we
have
received
,
may
be
called
our
continual
prayer
,
which
must
be
alwayes
joined
(
according
to
the
Apostle
)
with
thanksgiving
.
From
their
practise
we
fetch
the
best
explication
of
these
expressions
concerning
prayer
,
that
I
know
of
,
and
so
we
may
of
such
things
as
I
before
mentioned
,
and
many
others
also
.
These
solemn
Addresses
then
we
may
by
no
means
omit
,
but
look
upon
our selves
as
necessarily
bound
unto
them
.
And
as
among
them
there
were
two
Lambs
more
offered
upon
the
Sabbath
day
,
over
and
above
the
continual
Burnt-offering
,
(
Numb.
28.8
,
9.
)
So
we
cannot
but
think
our selves
most
strictly
enjoined
to
enlarge
our
prayers
and
praises
upon
the
Lords
day
,
to
a
greater
length
than
at
other
times
,
and
to
offer
as
many
more
sacrifices
as
other
days
require
.
Several
other
times
there
were
wherein
God
required
more
than
the
ordinary
offerings
of
them
(
as
may
be
seen
in
the
same
Chapter
)
but
yet
he
left
room
for
some
voluntary
Oblations
,
which
(
as
I
said
)
he
thought
they
would
be
so
kind
as
to
bestow
upon
him
,
or
else
he
would
never
have
made
mention
of
them
,
nor
given
any
Laws
about
them
.
Even
so
hath
God
left
it
to
our
love
and
good
will
we
bear
to
him
,
to
make
choice
of
some
seasons
(
beside
those
he
hath
appointed
)
wherein
to
pay
him
larger
acknowledgments
,
and
testifie
a
more
abundant
affection
to
his
service
,
both
by
the
fervency
of
our
souls
in
what
we
do
,
and
by
the
greater
proportion
of
time
which
we
allow
for
the
doing
of
it
.
Thefts
never
enrich
,
Alms
never
impoverish
,
Prayer
hinders
no
work
.
Our
Saviour
hath
given
us
an
example
of
extraordinary
devotion
in
his
own
practise
,
Luke
6.12
.
where
you
read
that
he
continued
all
night
in
prayer
to
God
,
or
(
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
by
some
rendred
)
in
one
of
Gods
places
of
Prayer
:
Thither
he
retired
from
company
,
and
passed
the
night
in
holy
meditations
and
converses
with
God
.
He
did
not
sin
when
he
slept
other
nights
,
but
this
was
a
more
illustrious
act
of
holiness
,
and
a
more
fervent
expression
of
love
to
his
Father
,
above
that
which
the
precept
requires
.
And
concerning
such
devotions
the
Mahometans
say
,
Preces
nocturnae
sunt
splendor
dici
;
Night-prayers
are
the
light
of
the
day
.
So
in
Luke
22.41
.
we
find
that
our
Lord
fell
upon
his
knees
and
prayed
;
and
not
long
after
,
ver.
44.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
prayed
more
earnestly
and
fervently
than
before
.
He
did
not
fail
of
his
duty
in
the
former
prayer
,
because
it
was
not
in
such
a
vehement
degree
;
but
in
this
later
prayer
he
expressed
a
more
excellent
zeal
and
ardor
of
spirit
then
he
was
absolutely
tied
unto
.
All
these
things
are
written
for
our
instruction
,
that
we
may
learn
to
lay
hold
on
the
occasions
that
are
presented
to
us
,
of
intending
our
spirits
,
&
raising
our
hearts
beyond
their
common
pitch
and
temper
.
I
remember
Strabo
saith
concerning
the
ancient
Venetians
,
that
they
used
to
sacrifice
to
Diomedes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
white
Horse
,
which
might
both
signifie
the
purity
,
and
also
the
strength
and
speed
of
the
service
that
they
owed
to
God
.
We
must
alway
be
holy
and
pure
in
our
Addresses
to
the
Divine
Majesty
;
but
we
have
examples
in
Scripture
(
and
it
will
be
highly
pleasing
unto
him
)
to
put
to
greater
strength
sometimes
,
and
press
forward
with
a
greater
speed
;
to
collect
all
the
forces
of
our
souls
,
and
strain
them
to
the
noblest
degree
of
desire
and
love
that
we
are
able
.
VI.
You
may
likewise
consider
further
,
That
one
act
of
Religion
is
preparative
to
another
.
The
daily
sacrifice
makes
the
weekly
more
acceptable
.
Continual
prayer
makes
us
more
fit
for
prayer
on
the
Lords
day
.
The
morning
and
evening
spent
well
,
make
us
ready
to
spend
a
whole
day
better
.
And
these
constant
sacrifices
keep
the
Altar
warm
,
and
maintain
a
fire
to
kindle
our
free-will-offerings
.
And
one
free-will-offering
inflames
our
heart
to
a
forwardness
to
present
God
with
another
.
So
likewise
back
again
,
these
extraordinary
devotions
make
us
more
solemn
in
our
ordinary
duties
;
and
the
Lords
day
employed
well
,
makes
every
day
to
be
spent
the
better
.
Meditation
and
retired
thoughts
fit
us
for
prayer
;
and
prayer
again
nourisheth
and
feeds
our
meditations
.
Both
those
fit
us
to
receive
holy
exhortations
,
and
usefull
instructions
in
Sermons
;
and
they
again
stir
us
up
to
more
frequency
and
fervency
in
prayer
and
meditation
.
And
these
together
with
all
the
former
that
I
have
mentioned
,
prepare
us
for
the
Eucharist
,
and
the
keeping
the
holy
Feast
of
Christians
in
the
Supper
of
the
Lord
.
This
again
affords
such
nutriment
,
that
it
makes
us
strong
in
the
Grace
of
Christ
,
and
to
perform
all
other
duties
with
a
greater
gust
and
relish
,
with
more
delight
to
God
,
and
unto
our selves
.
VII
.
But
it
must
also
be
acknowledged
,
That
there
is
some
other
preparations
requisite
to
holy
duties
,
beside
all
this
that
I
have
mentioned
.
For
though
fervency
in
any
one
duty
of
our
Religion
,
doth
but
fit
us
to
be
more
fervent
in
all
the
rest
;
and
though
the
works
of
our
employment
conscientiously
discharged
,
do
fit
us
for
the
duties
of
Religion
,
yet
to
the
doing
of
them
fervently
,
it
is
needfull
that
we
lay
out
of
our
mind
all
other
thoughts
that
concern
not
them
.
Now
the
works
of
our
ordinary
employment
being
about
a
different
matter
from
the
works
of
devotion
,
and
the
mind
full
of
one
thing
,
not
being
able
presently
to
be
void
for
other
company
,
we
must
spend
some
time
to
discharge
our
thoughts
of
such
objects
as
are
alien
to
these
holy
duties
we
go
about
.
Constancy
in
our
lawfull
business
doth
hinder
many
indispositions
and
ill
habits
in
our
minds
,
that
else
would
grow
up
in
us
;
but
yet
they
themselves
may
leave
some
little
indispositions
in
us
,
at
least
to
such
a
fervency
in
devotion
as
we
would
arise
unto
.
They
therefore
must
be
turned
out
of
doors
,
and
the
thoughts
of
them
must
be
laid
aside
,
that
God
may
come
in
and
possess
himself
of
us
.
The
Altar
of
God
(
Exod.
27.4
,
5.
)
was
made
with
a
grate
in
the
midst
of
it
,
that
let
the
ashes
fall
through
,
so
that
the
fire
might
burn
hotter
and
more
purely
.
But
yet
for
all
this
,
it
is
most
likely
that
the
sacrifice
would
need
some
stirring
,
that
so
the
ashes
might
be
shaken
off
more
perfectly
,
and
it
more
entirely
consumed
(
and
therefore
you
read
of
flesh-hooks
among
the
Utensils
of
the
Altar
,
wherewith
the
Priest
ordered
the
flesh
while
it
burn
in
the
fire
:
)
Just
so
it
is
with
our
hearts
,
in
which
a
continual
fire
ought
to
burn
;
though
they
be
like
a
grate
or
seive
,
and
let
worldly
thoughts
pass
through
and
run
out
of
them
,
which
else
like
ashes
would
make
the
flame
to
be
dimme
and
pale
;
yet
besides
this
care
,
there
will
be
need
of
some
shaking
and
stirring
up
of
our selves
,
that
we
may
more
fully
clear
our
hearts
of
all
those
earthly
cloggs
that
will
stick
and
cling
unto
us
.
Now
the
higher
that
holy
act
of
worship
is
which
we
are
to
perform
,
and
the
seldomer
it
doth
return
to
be
performed
,
and
the
more
vehement
that
expression
of
love
is
which
we
would
make
in
it
;
the
more
solemn
must
be
our
preparation
,
and
the
larger
time
there
must
be
allowed
,
for
taking
our
minds
from
other
things
,
and
bringing
them
to
a
serious
intention
upon
this
alone
.
And
therefore
since
our
approaches
to
the
Lords
Table
are
of
such
moment
,
and
since
they
profit
us
not
without
the
operation
of
our
own
mind
,
and
that
benefit
likewise
so
great
when
we
come
aright
,
it
cannot
be
thought
but
that
we
should
use
a
great
care
and
circumspection
to
fit
our selves
for
such
near
converses
,
especially
since
they
are
not
so
frequently
performed
as
other
duties
.
And
yet
in
this
preparation
there
is
also
a
latitude
,
so
that
I
cannot
well
determine
how
much
is
of
absolute
necessity
to
be
done
;
and
if
I
should
,
still
we
may
go
beyond
those
limits
,
and
perform
more
acceptable
service
unto
God
.
If
you
would
know
now
after
all
that
hath
been
said
,
wherein
preparation
to
his
holy
duty
doth
more
particularly
consist
;
I
may
briefly
resolve
you
about
it
thus
;
We
must
deny
to
our selves
lawfull
things
,
by
sequestration
of
our selves
from
our
ordinary
business
,
by
abstinence
from
food
,
and
from
the
most
chast
embraces
which
the
Apostle
speaks
of
1
Cor.
7.5
.
And
this
must
be
done
for
no
other
end
,
but
that
we
may
more
fully
know
the
estate
of
our
souls
(
which
I
suppose
we
are
already
acquainted
withall
)
and
be
more
deeply
apprehensive
of
the
evil
of
sin
,
and
more
sorrowfully
bewail
it
,
and
more
rationally
resolve
against
it
.
That
we
may
pray
with
greater
appetite
,
and
praise
his
Name
with
a
more
delicious
relish
when
we
distast
all
other
things
:
and
in
short
that
by
disburdening
of
our
bodies
,
we
may
ascend
up
to
Heaven
with
greater
felicity
in
our
thoughts
and
meditation
.
And
because
preparation
to
the
Sacrament
of
Christs
body
and
blood
is
the
prime
end
of
this
discourse
;
I
shall
next
descend
to
treat
of
that
,
and
in
the
following
Chapter
consider
what
greater
degree
of
holiness
may
be
conceived
requisite
to
the
right
performance
of
that
Christian
duty
.
CHAP.
X.
I.
THat
we
are
to
lay
aside
(
some
time
before
we
come
to
the
Lords
Table
)
all
our
worldly
employments
though
never
so
innocent
,
hath
been
already
suggested
.
We
must
so
order
our
affairs
,
that
they
may
not
hinder
us
in
any
of
those
acts
which
I
am
about
to
mention
.
And
if
they
prove
to
be
of
great
weight
,
then
this
thing
must
needs
be
premised
.
For
every
act
must
have
some
time
allowed
wherein
it
is
to
be
done
,
and
we
cannot
do
two
things
at
one
time
,
especially
when
they
are
of
such
a
distant
nature
as
spiritual
an
carnal
things
.
We
find
in
our selves
that
when
one
faculty
is
in
act
,
we
cannot
intend
the
acts
of
another
.
And
besides
this
,
Seeing
it
is
the
design
of
a
Christian
in
this
duty
,
to
get
as
near
to
Heaven
as
he
can
,
it
is
the
more
necessary
that
he
not
only
lay
aside
his
business
,
but
his
body
too
.
He
is
to
endeavour
to
strip
himself
of
his
cloaths
,
to
put
off
his
outward
man
,
that
he
may
have
a
more
naked
and
open
sight
of
future
glory
,
and
render
his
mind
more
sensible
of
God
,
and
fit
to
receive
a
deeper
impression
from
his
hand
.
At
this
season
we
are
to
put
forth
the
strongest
acts
of
faith
,
to
excite
the
hottest
flames
of
love
,
to
renew
our
resolutions
;
to
bind
the
obligations
that
are
upon
us
faster
about
our
souls
;
which
cannot
be
done
but
by
a
solemn
heart
.
So
that
this
separation
from
our
business
before-hand
,
seems
to
come
within
some
degree
of
a
necessary
duty
.
And
give
me
leave
to
tell
you
,
that
it
would
be
a
thing
of
singular
advantage
,
if
those
that
have
so
much
room
in
their
houses
,
would
set
some
little
place
apart
for
holy
duties
,
and
let
it
be
acquainted
with
no
other
thoughts
,
but
only
of
God
and
their
own
souls
.
This
would
be
an
easie
way
of
putting
all
our
employments
out
of
our
thoughts
,
which
would
all
leave
us
when
we
came
to
that
place
where
they
were
strangers
.
None
of
them
would
be
so
bold
as
to
tread
in
that
place
,
which
is
washt
with
tears
;
they
would
not
draw
breath
,
nor
live
in
that
place
where
there
is
no
aire
but
Sighs
and
Prayers
;
they
would
never
abide
in
that
room
where
no
inhabitant
is
but
God
alone
.
For
we
find
that
if
we
come
to
any
place
where
something
of
note
and
concernment
hath
been
done
by
us
,
though
it
be
slipt
out
of
our
mindes
,
the
very
sight
of
the
place
revives
the
image
of
that
thing
,
and
stirres
it
up
again
in
our
memories
.
If
therefore
we
had
a
place
of
privacy
,
where
we
did
nothing
but
read
and
pray
,
and
invite
God
into
our
company
,
as
soon
as
ever
we
did
but
look
into
it
,
the
face
of
God
would
meet
us
,
and
we
should
be
struck
with
a
certain
awe
and
reverence
from
his
presence
that
uses
to
be
there
with
us
.
And
a
sweet
remembrance
also
of
what
pleasure
hath
passed
there
either
in
joy
or
sorrow
,
would
by
a
kind
of
natural
way
be
revived
.
But
if
a
man
pray
in
his
Counting-house
,
the
thoughts
of
his
money
will
be
apt
to
meet
him
as
soon
as
he
steps
in
at
the
door
,
his
bills
and
bonds
will
thrust
themselves
into
his
mind
as
soon
as
the
Book
of
God
,
so
that
he
will
find
it
more
difficult
to
drive
away
such
impertinent
thoughts
.
Let
us
therefore
resolve
on
this
as
the
first
step
to
the
Lords
Table
,
to
separate
our selves
at
least
from
all
worldly
employments
,
if
not
from
worldly
places
.
If
we
cannot
have
a
little
Chappel
in
our
own
houses
,
yet
let
us
look
to
that
in
our
own
heart
,
that
nothing
now
but
God
do
enter
into
it
.
Say
thus
in
your
own
meditations
;
Be
gone
you
vain
things
,
for
I
am
going
to
my
God
.
Yea
Lord
,
do
thou
bid
them
to
be
gone
,
and
not
dare
to
appear
in
thy
presence
.
Welcome
holy
thoughts
and
pure
desires
!
O
happy
time
wherein
I
may
embrace
my
dearest
love
,
and
solace
my self
in
the
armes
of
my
Saviour
!
I
charge
you
O
my
companions
,
that
you
haste
away
as
fast
as
the
Hinds
or
the
Roes
,
and
that
you
stir
not
,
or
disturb
the
beloved
of
my
soul
.
Come
not
near
I
charge
you
;
make
no
noise
to
displease
him
,
or
to
call
me
away
from
his
enjoyment
.
It
is
the
voice
of
my
beloved
;
I
hear
him
inviting
of
me
to
his
house
of
banquets
,
I
see
him
coming
to
entertain
me
;
let
all
flesh
therefore
be
silent
,
and
not
be
so
bold
as
to
whisper
in
his
presence
.
II.
When
you
are
thus
at
leisure
,
set
your self
to
consider
what
is
the
end
of
this
Rite
,
and
what
lieth
hid
under
the
Ceremony
.
This
one
thing
seems
to
me
to
call
for
some
solemn
thoughts
beforehand
;
because
it
is
a
piece
of
our
Religion
that
is
cloathed
with
an
outward
garment
;
it
hath
something
of
a
positive
institution
in
it
,
and
retains
something
of
the
ceremony
,
the
signification
of
which
is
to
be
studied
,
lest
we
should
not
discern
the
Lords
body
.
III.
And
then
thirdly
,
We
should
consider
with
our selves
,
what
acts
are
most
proper
when
we
shall
be
at
Gods
Table
.
We
should
think
with
our selves
,
what
hatred
of
sin
,
what
desire
,
what
love
to
God
,
and
what
Charity
to
our
brethren
is
then
to
be
expressed
;
what
prayers
and
intercessions
,
what
praises
and
thanksgivings
are
then
to
be
offered
.
For
we
shall
scarce
spend
our
time
well
there
,
unless
we
be
provided
with
some
matter
for
our
thoughts
,
and
have
put
them
into
some
method
and
order
that
they
may
not
hinder
one
another
.
And
therefore
it
is
good
to
consider
with
our selves
,
what
disposition
of
soul
doth
best
agree
with
every
part
of
this
sacred
action
.
How
the
mind
is
to
be
affected
at
the
breaking
of
the
bread
,
and
the
pouring
out
of
the
wine
;
how
it
is
to
be
moved
when
the
Minister
blesses
and
presents
them
unto
God
;
and
how
when
he
gives
and
distributes
them
unto
us
and
the
rest
of
our
brethren
.
IV.
And
when
we
have
diligently
pondered
of
this
,
let
us
begin
to
stir
up
those
affections
beforehand
,
which
will
prepare
us
to
a
more
lively
expression
of
them
when
we
come
there
.
Begin
to
admire
at
Gods
goodness
;
that
he
will
send
an
invitation
to
such
a
poor
wretch
as
thou
art
.
Render
him
many
thanks
,
for
that
being
a
Lord
of
such
Majesty
,
he
would
vouchsafe
with
so
much
charity
to
come
and
dwell
in
such
a
hole
as
our
flesh
;
and
that
he
would
love
us
better
then
his
life
,
and
that
he
will
not
forget
us
now
that
he
lives
in
Heaven
.
Shew
him
what
a
pitiful
poor
creature
thou
art
,
and
crave
him
humble
pardon
that
thou
shouldest
put
him
to
much
pains
and
trouble
.
And
intreat
him
now
that
he
will
not
be
offended
at
all
the
noisome
smells
and
loathsome
sights
that
are
in
a
soul
so
sick
and
diseased
as
thine
into
which
he
is
entring
.
Declare
to
him
freely
all
thy
maladies
,
and
beseech
him
that
he
will
not
disdain
thee
,
but
come
and
cure
thee
.
Profess
to
him
sincerely
all
the
love
that
ever
thou
canst
,
and
importune
him
of
all
loves
that
he
would
make
thee
love
him
more
.
And
then
imagine
with
thy self
that
he
is
graciously
come
to
such
a
nasty
place
as
thy
heart
is
,
and
so
begin
to
bless
and
praise
his
Name
for
so
high
a
favour
;
resolving
likewise
that
thou
wilt
never
cease
to
praise
him
as
long
as
thou
hast
a
day
to
live
,
and
that
when
thy
tongue
shall
falter
,
thou
wilt
think
his
praises
.
These
meditations
and
holy
aspirations
after
him
,
will
be
like
to
the
sweet
incense
and
odoriferous
exhalations
that
perfume
the
house
before
the
entrance
of
so
worthy
a
guest
.
Or
rather
they
will
be
as
the
harbingers
of
the
King
of
Glory
,
that
come
to
prepare
the
rooms
,
and
make
them
clean
and
sweet
for
his
entertainment
.
For
as
you
see
the
Sun
doth
not
onely
illuminate
the
world
when
he
is
above
the
Horizon
,
but
a
whole
hour
before
his
rising
,
and
as
much
after
his
setting
,
affords
his
comfortable
light
unto
us
:
So
the
Son
of
Righteousness
,
who
is
under
these
clouds
of
bread
and
wine
,
doth
not
only
irradiate
our
minds
when
we
actually
receive
this
Sacrament
,
but
doth
appear
before
unto
us
(
if
we
will
look
toward
him
)
and
makes
it
day
in
our
souls
by
hopes
and
desires
to
receive
him
;
and
again
he
leaves
some
sweet
beams
behind
him
afterward
,
by
a
remembrance
how
kind
he
hath
been
unto
us
in
satisfying
our
desires
.
V.
And
then
(
to
speak
more
particularly
)
every
man
should
consider
with
himself
,
how
God
hath
prospered
him
in
his
estate
,
and
so
lay
aside
such
a
portion
for
the
poor
,
as
bears
some
proportion
to
the
blessing
God
hath
afforded
upon
his
labours
.
This
was
a
great
piece
of
this
solemnity
in
ancient
times
,
as
hath
been
already
said
from
the
Apostles
mouth
,
1
Cor.
16.2
.
which
place
I
heartily
wish
every
man
would
more
serionsly
peruse
.
This
practise
I
know
continues
in
the
Christian
Church
,
though
I
fear
it
falls
short
both
of
the
liberality
and
open-heartedness
that
was
then
in
use
,
as
also
of
the
gain
and
increase
that
God
makes
to
our
estates
.
Let
me
therefore
herein
mind
the
pious
Reader
,
that
every
mite
that
is
given
to
the
poor
,
is
a
grain
of
that
incense
that
perfumes
the
house
of
God
;
and
therefore
such
charity
is
called
an
odour
of
a
sweet
smell
,
a
sacrifice
acceptable
,
well
pleasing
unto
God
,
Phil.
4.18
.
And
so
the
Angel
saith
unto
Cornelius
,
that
his
prayers
and
alms
were
come
up
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
a
memorial
before
God
.
Three
remarkable
forms
of
speech
there
are
in
those
words
,
to
denote
that
they
are
a
sacrifice
or
oblation
which
we
make
to
the
giver
of
all
good
,
especially
when
they
are
given
in
the
hands
of
prayer
,
as
at
the
holy
Eucharist
they
ought
to
be
.
First
,
They
were
for
a
memorial
,
which
is
an
expression
we
read
in
the
Law
of
Moses
(
Lev.
2.9
.
and
many
other
places
)
to
denote
that
part
of
the
meat
offering
that
was
burnt
upon
the
Altar
for
a
sweet
savour
unto
the
Lord
.
Secondly
,
They
are
said
to
come
up
or
ascend
,
which
was
proper
to
the
Sacrifices
that
were
burnt
on
the
Altar
,
and
went
up
to
Heaven
in
pillars
of
smoak
and
vapour
.
And
thirdly
,
They
did
come
up
before
God
,
which
signified
their
acceptance
,
and
that
they
were
a
welcome
sacrifice
unto
the
Lord
.
From
heace
it
was
that
the
Ancients
sometimes
call
the
Lords
Table
by
the
name
of
an
Altar
,
because
they
laid
upon
it
these
Sacrifices
or
Offerings
(
which
at
first
were
bread
and
wine
,
&c.
and
afterward
changed
into
money
)
part
of
which
did
furnish
the
Table
,
and
the
rest
relieve
the
poor
and
those
that
did
minister
unto
the
Lord
.
For
then
the
custom
was
for
Christians
to
make
the
Minister
their
Almoner
or
steward
,
to
distribute
their
Charity
as
his
prudence
thought
most
fit
.
Now
if
we
think
it
not
convenient
to
intrust
them
,
yet
we
should
judg
it
most
necessary
when
we
go
to
this
holy
feast
,
to
lay
aside
some
considerable
portion
,
as
a
just
expression
of
our
great
engagements
unto
God
,
and
the
charity
which
he
hath
exercised
towards
us
.
For
since
Almes
are
a
sacrifice
,
there
must
be
some
time
to
fit
them
and
prepare
them
for
the
Altar
;
and
since
they
are
so
acceptable
to
him
as
to
be
accounted
a
memorial
by
him
,
we
should
be
the
more
liberal
,
and
consider
upon
some
free-will
offerings
to
be
brought
into
his
treasury
.
And
the
truth
is
,
no
man
can
be
called
liberal
that
is
not
so
upon
advice
and
deliberation
.
These
acts
of
Charity
are
to
flow
from
counsel
as
well
as
any
other
.
And
therefore
beforehand
we
should
determine
what
to
give
;
and
not
throw
in
a
piece
of
money
as
it
happens
into
the
poor
mans
stock
.
If
we
could
but
believe
,
that
this
giving
to
God
is
a
beneficial
trade
,
and
that
he
who
soweth
bountifully
,
shall
reap
bountifully
,
(
2
Cor.
9.6
.
)
and
that
the
more
we
have
in
his
bank
,
the
better
we
shall
thrive
;
then
we
should
cast
in
our
minds
how
to
make
an
improvement
this
way
,
and
be
desirous
to
have
a
stock
going
in
his
hands
.
Then
there
would
not
need
so
much
intreaty
that
men
would
cast
up
their
accounts
in
some
measure
before
they
go
to
the
Table
of
God
,
and
consider
how
God
hath
blessed
them
and
encreased
their
estates
,
and
consult
how
they
may
further
augment
them
in
such
an
easie
and
sure
way
as
this
appears
to
be
.
Sit
down
then
I
beseech
you
,
in
a
serious
manner
,
and
look
over
your
wealth
,
and
think
with
your self
,
how
much
land
or
money
you
are
intrusted
withall
.
Spread
it
before
your
thoughts
,
and
say
,
All
this
hath
God
given
me
,
and
long
preserved
it
from
thieves
and
fire
,
and
other
violences
;
he
is
daily
adding
unto
this
heap
,
and
giving
more
;
what
therefore
out
of
all
this
,
shall
I
return
to
him
?
I
assure
you
it
is
a
piece
of
spiritual
employment
for
a
man
to
think
on
his
baggs
,
if
it
be
in
order
to
filling
the
poor
mans
box
.
Say
therefore
thus
to
thy
soul
when
thou
art
alone
,
God
hath
blessed
us
as
thou
seest
very
fairly
,
what
canst
thou
find
in
thy
heart
to
give
to
him
?
what
use
shall
we
pay
him
for
all
that
he
hath
lent
unto
us
?
shall
we
not
give
one
or
two
out
of
a
hundred
that
he
hath
added
to
our
Estate
?
Shall
men
demand
more
of
us
,
then
we
will
give
of
our
own
good
will
unto
our
God
?
Shall
not
love
engage
us
faster
then
any
other
bands
?
Hath
not
God
given
unto
us
the
principal
,
and
requires
nothing
back
again
but
a
little
small
pittance
for
his
poor
?
Alas
my
soul
,
we
are
too
much
behind-hand
with
him
already
;
and
have
run
too
far
in
arrears
.
For
how
many
years
have
we
lived
in
the
world
,
and
given
nothing
considerable
unto
his
uses
?
we
are
so
much
indebted
that
way
,
that
we
had
need
now
to
be
more
open-handed
,
and
make
satisfaction
for
our
unjustice
.
But
then
what
shall
we
give
him
for
himself
and
for
his
Son
,
if
we
be
so
much
bound
unto
him
for
these
temporal
things
?
O
my
soul
,
once
more
consider
what
gift
we
shall
present
our
Lord
withall
?
Are
not
thy
first
thoughts
below
the
proportion
of
his
love
?
Is
it
not
too
little
that
thou
hast
consecrated
to
his
service
?
Come
my
Soul
,
and
open
thy
heart
;
it
is
to
a
good
friend
,
even
unto
thy
God
;
never
stand
upon
it
,
but
double
the
summe
,
and
for
every
peny
thou
first
thought
of
,
write
down
two
,
for
God
hath
prospered
us
beyond
all
our
thoughts
.
Or
if
we
have
not
thriven
,
perhaps
it
is
because
we
gave
no
more
.
Let
us
try
therefore
this
way
of
thriving
,
by
offering
liberally
unto
God
,
and
see
how
he
will
improve
our
goods
for
us
.
And
I
wish
heartily
that
men
would
try
,
not
onely
for
their
souls
sake
,
but
for
the
good
of
their
bodies
,
and
the
welfare
that
I
wish
unto
their
posterities
.
For
there
is
no
such
sure
way
of
enlarging
or
preserving
an
estate
,
as
doing
good
with
it
,
and
giving
out
of
it
to
those
that
need
.
By
this
means
we
do
not
so
much
leave
God
in
trust
for
our
children
,
as
make
him
become
their
debtor
,
who
will
pay
them
back
again
with
large
use
and
advantage
.
I
would
not
have
writ
so
many
lines
of
this
subject
,
if
I
did
not
fear
that
mens
Charity
comes
from
them
by
drops
,
and
those
drops
likewise
are
expressed
by
accident
and
chance
,
rather
then
by
any
advised
thoughts
;
And
therefore
I
desire
that
this
part
of
our
Religion
may
be
made
more
serious
,
and
have
a
deeper
foundation
in
our
hearts
,
so
that
we
should
study
what
sum
of
money
God
may
justly
expect
from
us
,
to
whom
he
hath
given
so
much
.
Now
a
fitter
time
there
cannot
be
to
meditate
of
this
,
then
before
our
approaches
to
the
solemn
remembrance
of
Gods
bounty
and
liberality
towards
us
.
VI.
We
are
likewise
to
endeavour
,
that
all
the
passions
and
affections
of
our
souls
may
be
quieted
and
stilled
.
We
must
take
some
pains
with
them
,
that
they
may
be
so
mortified
and
deadned
to
the
world
,
that
then
they
may
not
be
too
quick
and
lively
,
and
hinder
our
Meditations
of
heavenly
things
.
For
this
(
as
you
have
seen
)
is
a
spiritual
banquet
,
and
the
food
gives
no
nourishment
,
but
what
we
receive
by
meditation
,
by
serious
thoughts
and
affections
,
which
can
find
no
place
,
but
onely
in
still
and
quiet
souls
.
When
the
body
feasts
,
a
great
part
of
the
good
Cheer
is
pleasant
discourse
,
and
innocent
mirth
;
and
there
is
no
welcome
unless
there
be
some
noise
.
But
the
soul
feasts
in
silence
;
it
eats
its
morsels
in
a
deep
and
calm
thought
;
its
pleasure
is
in
conference
with
its
self
and
God
;
and
all
the
sound
is
onely
the
voice
of
thanksgiving
in
hymns
or
Psalms
of
Praises
to
God
,
into
which
at
last
it
breaks
and
utters
its
self
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Dost
not
thou
know
(
saith
Chrysostome
)
that
thy
soul
ought
to
be
big
with
a
calm
at
that
season
,
when
thou
goest
so
near
unto
God
?
There
is
need
of
a
great
deal
of
peace
and
tranquility
,
and
there
should
be
no
tumults
of
anger
,
and
such
like
passions
,
since
thou
thinkest
of
the
God
of
Love
.
The
Sun
of
Righteousness
shines
so
hot
upon
thee
,
that
thou
shouldest
be
as
smooth
and
fair
,
as
the
face
of
the
water
in
the
brightest
day
.
Thou
shouldest
labour
that
there
may
not
be
a
wrinkle
upon
thy
brow
,
that
all
thy
storms
may
be
so
husht
and
lay'd
,
as
if
thou
heard'st
thy
Saviours
voice
,
saying
,
Peace
,
be
still
.
And
therefore
all
holy
men
have
taken
an
especial
care
,
when
they
were
going
to
the
Table
of
the
Lord
,
to
renew
their
acts
of
forgiveness
,
and
passing
by
all
injuries
and
offences
,
to
reconcile
themselves
perfectly
to
their
Brethren
,
and
repair
any
wrong
that
they
could
possibly
conceive
themselves
to
have
done
to
others
,
which
before
they
had
not
observed
.
I
have
in
the
beginning
of
this
Discourse
prevented
all
mistakes
,
so
that
none
can
reasonably
think
that
he
may
harbour
malice
in
his
heart
,
and
bear
a
grudge
in
his
mind
unto
his
neighbour
,
with
sufficient
safety
at
other
times
,
so
he
do
but
discharge
all
these
black
passions
when
he
approaches
unto
God
.
And
my
meaning
now
is
,
That
seeing
we
come
to
this
Feast
,
that
we
may
more
encrease
our
love
,
we
ought
to
search
if
there
be
but
any
spark
of
anger
that
lies
buried
in
our
souls
,
and
take
care
that
it
be
perfectly
quenched
.
And
seeing
there
will
be
many
occasions
of
differences
among
Neighbours
,
that
we
ought
now
to
consider
if
there
were
any
heats
in
the
management
of
them
,
and
if
any
seeds
of
fire
yet
remain
,
that
they
may
utterly
be
extinguished
,
and
never
break
forth
again
.
&c.
Chrys
.
Orat.
60.
ad
Pop.
Antioch
.
Vid.
etiam
Hom.
3.
in
Epist.
ad
Ephes.
Dare
a
man
touch
this
holy
Sacrifice
with
unwashen
hands
?
How
dare
he
then
approach
with
an
unwashed
and
polluted
soul
?
Now
there
is
nothing
that
doth
more
soot
and
black
a
soul
,
then
an
abideing
anger
,
which
causeth
the
holy
Spirit
to
flie
away
,
and
(
as
I
may
say
)
driveth
it
out
of
its
lodging
,
as
fire
doth
us
,
to
seek
some
other
habitation
.
Valerius
Maximus
tell
us
,
Proc●●s
in
Hesiod
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Strom.
l.
5.
which
Heiasius
saith
is
in
some
editions
of
the
LXX
.
in
Isa.
24.16
.
Remember
that
then
which
Clemens
Alex.
saith
he
found
in
some
Gospel
;
My
mysteries
or
secrets
are
to
me
,
and
the
children
of
my
Family
.
Unless
you
be
the
children
of
Peace
,
think
not
to
penetrate
into
his
secrets
,
and
to
know
the
pleasures
of
his
heart
;
for
they
are
so
still
and
calm
,
that
they
cannot
be
perceived
where
there
is
any
storm
.
And
indeed
there
can
be
no
thoughts
more
fit
for
our
preparation
,
then
these
of
forgiveness
,
because
we
call
our selves
now
to
account
for
our
offences
against
God
;
and
alas
〈◊〉
they
are
so
great
,
that
they
may
well
drown
the
remembrance
of
all
offences
that
others
have
given
us
,
and
wash
them
out
of
our
thoughts
,
as
if
they
had
never
been
.
Seeing
then
you
go
to
beg
pardon
of
God
when
you
remember
his
Sonnes
blood
;
if
you
have
offended
any
man
,
first
go
and
lay
your selves
at
his
feet
,
and
so
approach
to
take
hold
of
Christ
,
and
kiss
his
feet
in
an
humble
acknowledgment
of
your
offences
.
Say
to
every
one
of
your
passions
and
corrupt
affections
,
Come
forth
,
for
I
am
resolved
you
shall
be
slain
.
Methinks
you
should
begin
to
dye
at
the
very
thoughts
of
a
dying
Saviour
.
Methinks
you
should
swoon
away
at
the
very
sight
of
yonder
blood
;
that
you
should
not
stay
till
you
come
to
the
Cross
of
Christ
,
but
give
up
the
ghost
before
you
see
but
the
image
of
his
death
.
Do
you
not
feel
the
power
of
his
death
afar
off
?
Do
not
his
pierced
sides
strike
to
your
heart
before
you
behold
them
?
Oh
you
bloody
things
!
What
have
you
done
?
What
wounds
have
you
made
in
the
body
of
my
Lord
?
Do
not
think
to
live
any
longer
,
oh
you
bloody
things
.
Nay
,
never
struggle
,
nor
resist
;
for
I
have
vowed
you
in
sacrifice
unto
him
.
Lay
therefore
your
necks
quietly
upon
the
block
,
and
prepare
your selves
for
death
which
is
approaching
.
Ask
your
evil
hearts
if
they
be
not
affrighted
:
Wonder
that
they
should
hold
up
their
faces
:
Tell
them
that
these
are
but
the
Addresses
to
their
Execution
;
and
protest
folemnly
,
That
none
of
these
vile
desires
shall
live
a
day
longer
;
and
then
they
will
begin
to
grow
pale
,
sick
and
languishing
,
before
you
come
to
the
Altar
,
and
there
the
slaughter
will
be
more
easie
.
In
particular
,
say
to
thy self
,
O
my
soul
,
wipe
out
the
remembrance
of
all
offences
that
any
have
done
unto
thee
;
let
not
one
tittle
of
them
remain
,
but
be
blotted
out
.
Thy
fellow-servant
hath
affronted
and
contemned
thee
,
but
thou
hast
oftner
contemned
thy
God
,
thy
Lord
and
Master
himself
.
VII
.
As
a
most
necessary
Instrument
to
all
these
,
the
Apostle
directs
us
to
examine
our selves
.
This
is
indeed
a
daily
duty
,
but
now
should
be
adverted
with
a
greater
intention
and
ardency
of
affection
,
when
we
are
about
these
sacred
things
.
We
should
examine
our selves
even
about
our
neglects
in
the
review
of
our selves
,
about
the
coldness
of
our
prayers
,
the
smallness
of
our
sorrows
,
the
weakness
of
our
services
,
and
our
daily
unavoidable
infirmities
.
We
should
make
more
deep
reflections
into
our selves
,
now
that
we
are
at
more
leisure
,
and
have
so
solemnly
designed
more
time
from
other
employments
;
we
should
open
a
greater
vent
for
our
tears
,
and
cut
a
larger
passage
for
our
sorrow
,
and
affect
our
heart
more
deeply
with
our
needs
,
and
the
certainty
of
supply
;
and
so
raise
our
souls
to
a
greater
height
of
humility
,
of
desire
,
and
of
confidence
altogether
.
Our
Saviour
seems
to
intimate
,
that
before
our
approaches
to
God
in
any
holy
duty
,
it
is
a
fit
and
proper
time
to
call
our selves
to
an
account
for
the
trespasses
we
are
guilty
of
,
when
he
saith
,
Mat.
5.23
,
24.
If
therefore
thou
bring
the
gift
to
the
Altar
,
and
remember
that
thy
Brother
,
&c.
It
should
seem
by
this
expression
that
this
is
a
season
of
remembring
and
calling
things
to
mind
that
are
past
and
gone
,
which
must
be
done
by
an
examination
of
our selves
.
And
you
may
consider
thus
much
to
quicken
you
to
this
duty
,
that
the
better
we
know
our selves
and
our
own
wants
,
the
more
hungry
we
shall
be
;
and
the
more
knowledge
we
have
of
our
own
sincerity
,
with
the
greater
comfort
and
sweetness
shall
we
eat
.
Now
we
know
both
the
one
and
the
other
by
self-examination
.
For
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
examine
,
hath
two
meanings
,
which
are
to
prove
and
try
,
and
to
approve
after
trial
.
So
that
in
brief
I
may
thus
state
the
whole
business
of
examination
.
We
are
to
use
an
every-day-oversight
over
our selves
.
And
this
general
and
daily
examination
,
is
nothing
else
but
such
a
caution
and
diligence
in
all
our
actions
,
through
the
whole
frame
of
our
life
,
that
our
own
Conscience
may
approve
them
upon
examination
;
as
accordant
with
the
will
of
God
.
Or
more
briefly
,
it
is
a
Christian
care
,
to
do
every
thing
so
,
that
God
and
our
own
Conscience
may
allow
of
it
.
And
it
must
needs
consist
of
two
parts
,
First
,
A
Consideration
of
what
is
our
duty
to
do
;
of
what
is
lawfull
,
and
what
unlawfull
,
of
what
is
expedient
,
and
what
inconvenient
;
Let
a
man
examine
himself
,
and
so
let
him
eat
,
&c.
i.
e.
let
him
have
a
care
that
he
lead
such
a
Christian
life
,
that
his
own
heart
may
approve
of
him
as
one
of
Christs
Disciples
.
This
you
may
be
best
satisfied
out
of
another
place
where
this
word
is
used
,
Gal.
6.4
.
Let
a
man
prove
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
or
examine
his
own
work
,
&c.
The
meaning
of
which
is
,
Let
every
man
make
his
work
so
approved
,
and
behave
himself
in
that
manner
,
that
both
God
and
his
own
Conscience
may
judge
it
to
be
right
,
and
according
to
the
Word
of
God
.
That
this
is
the
sense
of
the
phrase
in
that
place
,
will
appear
from
the
whole
context
,
where
the
Apostle
speaks
of
bearing
the
infirmities
of
the
weak
,
and
not
thinking
our selves
to
be
godly
,
because
we
do
not
fall
like
them
,
by
any
temptation
.
And
so
saith
he
,
Thou
shalt
have
glory
or
rejoycing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
toward
thy self
,
and
not
in
regard
of
another
,
i.
e.
thou
shalt
take
comfort
simply
in
thy self
,
that
thou
art
a
good
man
;
and
not
only
be
pleased
with
comparing
thy self
with
others
,
and
being
better
then
they
;
for
so
thou
mayest
be
,
and
yet
not
be
good
.
From
this
it
appears
,
that
he
speaks
not
of
something
that
should
follow
the
actions
of
our
life
,
viz.
a
searching
whether
they
be
good
or
no
;
but
of
such
an
institution
and
ordering
of
our
lives
beforehand
,
that
we
may
not
fall
into
those
sins
which
we
reprehend
in
another
,
nor
be
beholden
to
their
sins
to
make
us
seem
godly
.
And
the
next
words
,
v.
5.
plead
for
this
sense
:
For
every
man
shall
bear
his
own
burden
,
i.
e.
Thou
oughtest
to
make
thy
work
good
and
approved
,
for
every
man
sins
at
his
own
peril
.
One
mans
sin
will
not
excuse
thee
who
dost
not
sin
in
that
fashion
,
but
thou
art
to
do
thy
own
duty
heartily
to
God
,
according
to
thy
Conscience
,
or
else
thou
shalt
suffer
as
well
as
he
.
And
that
the
Apostle
may
have
respect
unto
this
examination
,
before
we
come
to
the
Sacrament
;
in
that
place
before-mentioned
,
there
is
another
phrase
following
,
v.
31.
which
may
perswade
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
For
if
we
judge
our selves
,
&c.
i.
e.
if
we
do
discern
our selves
,
and
discriminate
our
actions
,
and
determine
our
duty
,
and
live
in
conformity
to
it
,
we
should
not
be
judged
nor
punished
of
God
in
this
sort
.
But
whether
this
be
the
proper
meaning
of
examining
or
no
,
I
shall
not
be
overmuch
solicitous
,
seeing
I
have
already
made
this
good
,
that
he
must
be
a
holy
person
that
comes
to
Gods
Table
.
And
that
there
is
beside
this
,
a
more
particular
examination
to
be
used
,
when
the
time
is
near
of
communicating
with
our
Lord
,
I
willingly
grant
.
And
it
consists
of
two
parts
,
according
to
the
two-fold
use
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
examine
.
The
first
is
a
proof
,
trial
and
search
into
our
own
souls
,
that
we
may
know
our
estate
,
and
in
what
condition
we
stand
before
God
.
So
the
word
is
used
,
1
Thess.
5.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
prove
all
things
,
i.
e.
make
a
trial
of
them
,
and
consider
what
they
are
,
and
then
hold
fast
that
which
you
find
to
be
good
.
This
examination
(
considering
that
I
suppose
a
pious
life
to
precede
)
must
chiefly
consist
in
a
review
of
those
failings
,
or
of
those
wants
which
our
every-day
proof
of
our selves
doth
present
us
withall
.
If
we
should
never
examine
our selves
but
when
we
come
to
the
Lords
Supper
,
we
should
not
know
what
we
are
,
nor
what
we
need
,
but
in
a
confused
heap
of
things
many
would
be
unobserved
;
and
yet
if
we
should
not
also
examine
then
,
we
should
not
have
such
a
lively
sense
of
what
we
are
to
ask
,
and
for
what
we
ought
to
plead
the
bloud
of
Christ
:
But
then
this
examination
is
but
a
serious
reflection
upon
the
Notes
which
we
take
every
day
of
our selves
.
Unless
it
be
needfull
that
we
examine
our selves
,
whether
we
have
not
forgot
any
of
the
ends
for
which
we
go
to
the
Table
of
the
Lord
;
and
though
that
be
a
great
part
of
the
Apostles
meaning
,
yet
I
have
already
taken
notice
of
it
.
In
short
,
we
are
to
search
rather
in
what
state
our
Graces
stands
,
than
whether
we
be
in
a
state
of
Grace
or
no.
Then
secondly
,
We
must
approve
and
allow
of
our selves
,
and
bring
the
trial
to
such
an
issue
,
that
we
pass
a
verdict
on
our
souls
.
So
the
word
is
used
,
Rom.
2.18
.
thou
approvest
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
things
that
are
excellent
,
i.
e.
Thou
professest
to
like
and
embrace
them
.
And
so
when
the
Apostle
bids
the
Children
of
the
light
to
prove
what
is
acceptable
unto
God
,
Ephes.
5.8
,
10.
He
doth
not
mean
a
bare
inquisition
,
but
that
act
which
follows
it
,
which
is
embracing
.
For
they
cannot
be
deemed
Children
of
the
light
,
who
do
not
so
enquire
after
the
pleasure
of
God
,
as
to
pursue
and
practise
it
.
The
meaning
likewise
of
the
Apostle
,
Rom.
14.22
.
is
this
:
Happy
is
he
,
that
when
he
uses
an
indifferent
thing
,
doth
approve
himself
,
as
doing
that
which
is
lawfull
,
and
acts
not
against
his
Conscience
.
Or
this
,
Happy
is
he
,
that
when
he
is
resolved
that
he
may
do
such
a
thing
lawfully
,
and
with
the
approbation
of
his
Conscience
,
yet
doth
it
with
such
a
care
,
that
he
hurts
not
others
by
the
use
of
it
.
There
is
one
place
more
,
2
Cor.
13.5
.
where
you
have
both
these
parts
of
examination
together
,
Try
your selves
,
whether
you
be
in
the
faith
,
prove
,
(
i.
e.
approve
)
your selves
.
When
you
know
your
estate
by
trial
,
then
pass
a
judgement
upon
your selves
,
to
be
what
you
profess
and
pretend
unto
.
Now
all
the
approbation
that
a
good
man
is
to
give
of
himself
before
he
go
to
the
Lords
Supper
,
is
this
;
1.
He
ought
to
judge
himself
,
to
continue
a
friend
of
Christ
,
and
to
remain
(
as
far
as
he
can
find
)
in
Covenant
with
God
.
And
2.
He
ought
to
find
that
he
hath
used
some
godly
care
and
diligence
,
that
he
come
not
in
a
rude
,
unbeseeming
,
and
drowsie
manner
,
into
so
holy
a
presence
.
And
this
is
plainly
another
part
of
the
Apostles
meaning
,
when
he
saith
,
Let
a
man
examine
himself
,
and
so
eat
,
&c.
i.
e.
Let
him
approve
himself
to
come
for
pious
and
holy
ends
,
and
with
a
due
regard
to
the
Lords
most
sacred
body
and
blood
.
Lay
thy
hand
then
(
Christian
Reader
)
upon
thy
heart
,
before
thou
comest
to
this
Table
,
and
feel
how
the
pulse
of
thy
soul
beats
:
mind
whether
it
beat
evenly
,
or
after
a
distempered
sort
.
Doth
it
move
three
times
as
quick
,
when
thou
thinkest
of
the
World
,
as
it
doth
when
God
is
in
thy
heart
?
When
art
thou
all
in
a
heat
?
When
thou
art
in
pursuit
of
the
World
,
or
when
thou
followest
after
God
?
Ask
thy
heart
,
whom
dost
thou
love
most
?
What
is
it
that
thou
dost
most
constantly
desire
?
In
what
Company
is
it
thy
pleasure
to
be
?
Dost
thou
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
mind
,
and
all
thy
strength
?
Hadst
thou
rather
dye
than
displease
him
?
Are
thy
graces
not
only
alive
,
but
lively
?
Come
then
,
let
us
go
to
this
holy
Feast
,
and
thank
the
Lord
for
this
Grace
,
and
for
all
his
other
favours
.
VIII
.
If
we
find
by
examining
,
that
we
have
fallen
into
any
sin
,
and
through
neglect
or
ignorance
broken
our
resolution
,
since
the
last
Communion
;
Let
us
make
most
serious
reflections
upon
it
.
Besides
all
the
sorrow
that
I
must
suppose
it
hath
cost
a
good
heart
,
presently
after
its
commission
,
besides
its
hatred
of
it
,
and
affliction
of
it self
for
it
,
with
a
most
speedy
amendment
of
the
fault
:
This
is
a
fit
time
to
bewail
it
over
again
,
to
call
our selves
to
a
new
account
for
it
,
to
drown
it
in
another
flood
of
tears
,
more
firmly
to
strengthen
our
resolutions
against
it
,
and
to
prepare
it
for
to
receive
another
wound
,
a
mortal
stroak
from
the
wounds
of
Jesus
,
that
it
may
never
live
any
more
.
Say
therefore
thus
to
thy self
,
when
thou
art
in
thy
meditations
,
What
didst
thou
mean
,
O
my
soul
,
to
be
so
treacherous
unto
God
,
and
to
break
thy
resolution
?
Was
there
ever
a
better
Master
?
Were
ever
any
tyed
to
another
by
such
sacred
Bands
and
Oaths
?
O
perjured
wretch
that
thou
art
!
What
was
in
thy
heart
to
break
loose
from
God
?
dost
thou
not
blush
to
think
of
it
?
or
rather
art
thou
not
pale
and
wan
,
and
ready
to
dye
,
to
think
of
such
a
horrid
thing
?
Well
,
I
see
these
sins
are
not
quite
dead
,
but
still
they
stirre
and
move
;
or
though
they
seem
to
be
stretched
out
,
and
to
have
no
life
,
yet
they
may
recover
.
But
I
am
resolved
,
if
Christ
can
kill
them
,
that
they
shall
not
live
.
Come
along
with
me
(
if
you
dare
live
so
long
)
into
his
presence
,
and
there
receive
your
mortal
wound
from
his
hand
,
seeing
you
will
not
be
killed
by
mine
.
There
shall
you
all
be
slain
at
his
feet
,
you
shall
be
nailed
to
his
Cross
,
and
I
will
leave
you
hanging
there
,
till
you
be
asham'd
to
live
.
IX
.
But
if
the
commission
of
such
a
sin
have
brought
any
timerousness
(
as
well
it
may
)
upon
the
heart
,
so
that
it
trembles
to
set
one
foot
forward
unto
the
Lords
Table
,
and
its
hands
shake
with
a
paralitick
fear
,
so
that
it
cannot
stretch
them
to
receive
such
Pledges
of
Gods
Love
;
It
is
most
necessary
that
a
man
advise
with
his
spiritual
Pastor
and
Director
in
the
way
of
life
.
I
wish
it
were
better
understood
,
for
what
ends
God
hath
set
Pastors
over
the
flock
;
and
that
men
would
look
upon
them
as
a
kind
of
Parents
,
to
whom
they
should
go
in
all
their
needs
:
But
now
the
subject
of
my
Discourse
leads
me
to
say
no
more
but
this
,
That
there
are
two
necessary
times
of
receiving
the
benefit
of
their
counsell
.
The
one
is
,
when
a
mans
sin
oppresseth
him
so
sorely
with
the
sense
of
the
guilt
it
hath
contracted
,
that
he
can
receive
no
comfort
.
And
the
other
is
,
when
it
oppresseth
him
so
heavily
with
its
strength
and
power
,
that
he
can
get
no
conquest
over
it
.
There
is
a
third
season
when
it
is
at
least
convenient
to
repair
unto
them
;
and
that
is
,
when
a
man
is
in
doubt
whether
he
have
passed
a
right
judgement
upon
himself
,
which
should
make
him
desirous
to
have
the
opinion
of
those
persons
,
that
can
neither
be
deemed
to
be
deceived
themselves
through
ignorance
,
nor
to
be
willing
to
deceive
others
through
flattery
and
partial
Judgement
.
If
any
one
therefore
be
in
the
perplexity
of
such
like
cases
,
when
he
thinks
of
coming
to
this
holy
feast
,
let
him
dis-imbosome
his
soul
unto
him
that
hath
the
care
of
it
,
and
desire
him
,
that
out
of
the
tender
love
a
Father
ought
to
have
unto
his
Child
,
he
would
be
his
guide
in
this
Affair
.
And
so
shall
a
man
know
how
to
use
these
spiritual
weapons
better
,
when
he
is
taught
by
a
skilfull
Commander
;
and
the
more
solid
comfort
shall
he
have
,
when
his
Physician
assures
him
that
(
as
far
as
he
can
discern
)
he
is
in
a
state
of
health
.
X.
And
yet
when
we
have
done
all
this
,
then
we
should
pray
to
God
that
he
would
prepare
us
better
than
all
our
preparation
.
As
when
a
King
comes
unto
a
City
to
stay
there
for
some
space
,
he
doth
not
expect
that
the
Citizens
(
if
they
be
poor
)
should
provide
all
the
furniture
for
him
,
which
is
a
thing
above
their
power
;
but
he
sends
the
Grooms
of
his
Chamber
before
with
such
Hangings
and
Ornaments
,
as
may
make
the
house
they
have
prepared
,
most
befitting
his
Majesty
.
So
let
us
entreat
the
Lord
,
that
after
all
our
endeavour
to
set
apart
our
hearts
for
him
,
to
sweep
the
house
as
clean
as
we
can
,
and
fit
it
to
receive
such
a
glorious
Guest
;
he
would
be
pleased
to
send
his
holy
Spirit
,
that
may
prepare
the
place
for
him
,
and
adorn
our
souls
with
such
Graces
,
that
His
Sacred
Majesty
may
not
disdain
to
come
and
make
his
abode
with
us
.
Say
thus
unto
thy
gracious
God
:
Oh
Lord
!
thou
seest
how
much
dirt
I
have
left
behind
after
all
my
diligence
,
to
cleanse
and
purifie
my
soul
.
Alas
!
all
my
thoughts
of
thee
are
but
dreams
;
all
my
desires
but
a
vapour
;
my
Love
is
but
a
flash
;
my
Prayers
are
but
a
breath
;
my
Tears
will
scarce
fill
a
bubble
;
and
my
Sorrow
is
no
bigger
than
a
Sigh
;
all
that
I
do
,
I
am
ashamed
of
it
my self
,
and
therefore
thou
maist
much
more
loath
it
,
and
despise
it
.
Come
thou
,
and
search
my
heart
;
try
me
,
and
know
my
thoughts
,
and
see
if
there
be
any
wicked
way
in
me
,
and
lead
me
in
the
way
everlasting
.
Do
thou
awaken
in
me
most
lively
thoughts
;
do
thou
inkindle
a
burning
affection
;
open
thou
the
flood-gates
of
my
eyes
;
and
open
thou
my
lips
,
that
my
mouth
may
shew
orth
thy
praise
.
Seeing
my
heart
(
Lord
!
)
is
so
strait
and
narrow
,
that
it
is
not
fit
to
entertain
thee
,
do
thou
widen
and
enlarge
it
,
and
then
come
and
fill
me
with
thy self
,
and
say
,
Here
will
I
dwell
,
for
I
have
desired
it
;
this
is
my
rest
for
ever
.
Yea
,
O
my
gracious
God
,
unless
thou
interpose
thy
Power
,
I
am
very
much
afraid
I
shall
not
keep
this
little
goodness
till
the
next
morning
,
which
now
seems
to
be
in
me
.
These
weak
Thoughts
,
these
faint
Desires
and
sickly
Affections
that
are
in
my
soul
,
I
doubt
will
not
live
a
night
,
unless
thou
find
wayes
for
to
preserve
and
cherish
them
;
my
inveterate
habits
of
evil
will
smother
and
choak
these
new
Resolutions
.
I
am
in
fear
that
all
these
meditations
will
be
flown
away
while
I
am
asleep
,
and
my
house
will
be
foul
again
before
I
awake
,
unless
thou
keep
me
.
Ah
my
dear
God!
seeing
I
have
bestowed
some
small
pains
upon
my
heart
,
and
have
conceived
some
little
hopes
,
suffer
them
not
to
be
all
dashed
in
pieces
in
a
night
!
Spread
the
wings
of
thy
goodness
over
me
,
and
maintain
that
which
not
I
,
but
thou
thy self
hast
wrought
.
Lord
!
let
me
find
when
I
awake
,
that
my
affections
and
desires
are
grown
beyond
the
strength
of
man
,
and
that
thy
power
rests
up
on
me
.
Oh
let
me
find
a
greater
fervour
than
ever
in
thy
service
;
let
that
spark
which
I
feared
would
go
out
,
be
grown
to
a
flame
that
will
never
expire
;
and
so
shalt
thou
draw
mine
eyes
towards
thy self
alone
,
who
workest
such
wonders
;
so
shall
my
heart
be
filled
with
nothing
but
thy
sweetness
;
and
my
lips
shall
overflow
with
thy
praises
.
Lord
!
if
I
may
beg
this
grace
of
thee
,
I
am
verily
perswaded
I
shall
languish
after
none
but
thee
,
and
seek
for
no
other
pleasures
but
to
please
thee
.
Therefore
my
good
Lord
!
I
leave
my self
in
thy
hands
,
hoping
that
either
I
am
or
would
be
such
as
thou
wouldst
have
me
.
And
if
I
be
arrived
but
as
far
as
a
will
and
desire
to
be
what
thou
wouldst
have
me
,
that
will
is
thine
;
and
therefore
seeing
that
will
is
mine
too
,
and
we
both
conspire
together
,
I
take
the
boldness
to
say
,
Lord
!
let
thy
will
be
done
.
Oh
my
sweet
Saviour
!
I
was
going
to
say
that
I
am
sick
of
love
,
that
I
cannot
live
unless
thou
love
me
,
and
make
me
better
.
But
I
correct
my self
,
and
it
is
enough
if
I
be
sick
because
I
cannot
love
thee
.
Do
thou
make
me
sick
,
or
rather
make
me
well
with
love
unto
thee
;
so
shall
I
come
to
thy
Table
with
joy
and
gladness
,
hoping
that
thou
wilt
kiss
me
with
the
kisses
of
thy
mouth
,
for
thy
love
is
better
than
Wine
.
Draw
me
,
and
I
will
run
after
thee
;
yea
,
we
will
run
after
thee
;
for
I
will
proclaim
to
others
the
loving-kindness
of
the
Lord
.
CHAP.
XI
.
WHat
preparation
there
should
be
besides
this
,
I
do
not
understand
,
it
being
directly
contrary
to
the
first
thing
that
I
propounded
,
for
any
to
imagine
that
we
ought
just
before
the
Sacrament
,
to
have
a
greater
care
of
not
sinning
,
than
at
other
times
.
We
are
alwayes
pilgrims
and
strangers
,
and
so
ought
to
abstain
from
fleshly
lusts
that
warre
against
the
soul
.
These
lusts
are
alwayes
poysonous
,
and
not
onely
when
we
are
going
to
take
the
Cup
of
the
Lord
into
our
hand
.
And
therefore
it
is
a
grand
deceit
to
think
that
we
and
our
sins
must
be
severed
only
then
,
when
we
more
nearly
embrace
our
Lord
;
for
holiness
is
our
profession
afterward
,
as
much
as
before
we
communicate
with
his
Holiness
.
Or
rather
all
the
time
after
one
Communion
,
being
before
the
next
which
doth
succeed
,
it
is
the
time
of
Preparation
for
it
.
We
are
to
keep
our selves
in
a
constant
purity
,
and
to
labour
to
keep
close
to
the
Covenant
of
our
God
;
only
when
the
time
doth
nearly
approach
,
that
we
may
enjoy
such
another
repast
,
we
should
excite
our
appetite
,
raise
our
thoughts
and
meditations
,
imprint
the
ends
of
the
institution
more
fairly
in
our
memories
,
voluntarily
offer
more
of
our
time
and
our
thoughts
to
religious
exercises
,
and
do
all
that
over
again
with
a
greater
zeal
,
which
we
have
been
doing
every
day
since
we
were
last
in
his
Sacred
Presence
.
You
may
observe
,
that
as
just
before
this
solemnity
,
our
thoughts
are
more
deep
and
serious
,
and
our
hearts
lifted
up
to
a
greater
fervour
,
and
we
have
stronger
longings
after
Christ
and
his
Blessings
which
prepare
us
for
the
enjoyment
,
so
the
enjoyment
leaves
us
for
some
time
afterward
in
a
great
degree
of
heat
,
in
more
lively
apprehensions
,
and
more
vigorous
affections
.
But
these
through
multitude
of
business
,
and
many
occasions
,
may
languish
by
little
and
little
,
and
may
abate
of
that
degree
and
ardour
wherein
they
were
,
(
which
I
look
upon
as
the
weakness
,
rather
than
the
sin
of
a
good
heart
)
and
therefore
our
work
is
to
recover
our
souls
before
the
next
Communion
,
to
the
same
,
or
rather
an
higher
degree
of
zeal
.
And
then
though
afterward
there
may
be
again
some
abatement
and
fall
in
our
affections
,
yet
it
will
be
less
;
and
more
fervency
and
heat
will
remain
,
than
would
have
been
,
if
we
had
not
got
up
our
hearts
by
that
Preparation
,
and
that
Communion
,
to
an
higher
pitch
of
spiritual
love
.
The
Primitive
Christians
who
communicated
every
day
(
as
some
passages
in
the
Acts
of
the
holy
Apostles
would
make
us
think
)
or
at
least
every
Lords
Day
,
had
need
of
less
of
this
Preparation
that
I
have
mentioned
;
for
as
soon
as
ever
the
flame
began
to
decay
,
there
was
new
fewel
added
;
and
that
degree
of
warmth
(
to
which
they
were
raised
)
was
scarce
gone
from
their
hearts
,
before
a
new
fire
was
kindled
.
But
now
the
custome
is
so
,
that
this
Feast
returns
more
seldome
,
and
we
cannot
say
with
Basil
,
We
Communicate
four
times
in
a
week
,
besides
all
Festival
dayes
,
but
it
is
very
much
if
men
be
so
devout
as
to
Communicate
once
in
four
weeks
;
and
therefore
because
many
things
may
be
slipt
out
of
our
minds
,
and
former
impressions
may
be
grown
weak
,
we
had
need
more
solemnly
to
recollect
what
we
have
learnt
,
to
stir
up
our
remembrance
,
to
renew
a
sense
of
the
ends
of
its
institution
,
of
our
own
wants
,
of
the
wants
of
the
poor
,
and
the
rest
of
those
things
which
I
have
in
the
former
Chapter
recommended
to
your
thoughts
.
If
men
understood
these
things
,
they
would
neither
wonder
that
the
ancient
Christians
communicated
so
oft
,
nor
would
they
have
any
excuse
left
for
their
own
neglect
.
First
,
I
say
they
would
not
wonder
that
the
fervour
of
those
primitive
souls
was
so
great
,
for
they
had
a
huge
care
to
lead
an
holy
life
,
and
that
made
them
both
fit
and
desirous
to
converse
with
God
every
day
.
VVe
judge
of
them
perhaps
by
our selves
,
and
think
that
it
was
superstition
rather
than
Religion
,
that
made
them
so
forward
to
this
Office
;
and
by
casting
a
blot
upon
their
Piety
,
we
hope
in
this
frozen
age
to
be
accounted
Pious
.
If
superstition
can
be
believed
to
have
grown
up
so
early
,
then
we
may
be
thought
with
less
zeal
to
be
more
devout
.
If
they
did
only
flatter
Christ
with
such
a
busie
devotion
and
frequent
resort
unto
him
;
we
may
hope
to
pass
for
better
Friends
,
that
are
not
so
forward
,
but
more
discreetly
reserved
and
sparing
of
our
company
.
So
handsomely
do
our
deceitfull
hearts
teach
us
to
cover
our
own
nakedness
,
by
calling
all
that
superstition
which
creates
any
trouble
to
us
,
and
crying
out
upon
that
as
a
spice
of
Will-Worship
,
which
doth
not
sort
with
our
humour
.
For
it
too
plainly
appears
,
that
if
a
Child
of
our
own
brain
do
please
us
well
,
we
are
as
fond
of
it
,
as
any
of
our
Neighbours
can
be
thought
to
be
of
their
conceptions
,
and
would
have
the
world
embrace
it
as
a
divine
Ordinance
,
formed
in
Heaven
.
The
very
truth
is
,
Men
lend
to
God
,
and
their
Devotion
,
only
such
Offices
as
flatter
their
passions
.
There
is
much
of
pleasure
in
having
the
ears
tickled
with
a
Sermon
;
and
it
makes
a
great
noise
among
our
Neighbours
,
to
keep
dayes
of
Fasting
and
Prayer
;
and
therefore
these
are
accepted
with
a
greater
applause
,
than
the
sad
Meditations
of
Christs
death
,
and
the
frequent
remembrance
of
the
Wounds
of
a
Crucified
Saviour
,
which
prick
too
deep
,
and
make
too
wide
gashes
in
our
hearts
.
Though
this
be
more
expresly
commanded
than
many
other
things
that
men
perform
with
a
great
noise
,
and
spend
much
zealous
breath
upon
;
yet
they
cast
but
a
cold
and
heavy
aspect
on
it
,
because
it
humours
not
their
ease
,
and
speaks
not
kindly
to
their
covetousness
,
but
makes
too
busie
and
narrow
a
search
into
their
souls
.
And
really
I
doubt
that
mens
endeavours
to
be
removed
as
far
as
they
can
from
Rome
,
have
done
our
Religion
a
great
deal
of
harm
.
They
still
retain
the
custome
of
celebrating
every
day
,
but
the
Priest
doth
it
alone
,
and
they
make
it
a
Sacrifice
for
the
quick
and
dead
.
Now
some
men
,
so
that
this
false
notion
was
destroyed
,
and
private
Masses
abolished
,
did
not
care
though
the
frequent
Communions
were
destroyed
also
together
with
them
;
and
it
is
our
manner
to
pay
this
honour
to
Christ
but
twice
or
thrice
in
a
year
.
And
so
because
they
speak
of
Justification
differently
from
us
,
men
are
apt
to
live
as
though
good
works
were
a
piece
of
Popery
,
and
as
if
Alms-deeds
and
Charity
to
the
Poor
,
were
a
scandalous
thing
in
Religion
.
Though
men
Communicate
very
seldome
,
yet
their
Offerings
are
as
sparing
as
if
they
Communicated
every
week
,
and
so
their
souls
and
the
Poor
,
are
both
defrauded
and
starved
together
.
Idleness
and
covetousness
are
mens
darlings
;
they
are
the
brats
of
all
new
devices
in
Religion
,
and
these
two
are
nursed
up
and
dandled
on
the
knees
of
this
trifling
conceit
,
that
zealous
devout
Christians
do
bear
too
great
a
reverence
to
this
Sacrament
,
and
hope
to
go
to
Heaven
by
their
charitable
deeds
.
Well!
let
sloth
and
avarice
pride
themselves
a
while
;
it
will
not
be
long
before
God
take
down
their
Plumes
,
and
make
it
manifest
,
that
it
was
not
superstition
which
prickt
forward
the
first
Christians
to
such
frequent
Communion
,
nor
vain-glory
which
made
them
so
prodigal
(
as
the
modern
stile
is
)
in
their
liberality
.
Methinks
I
see
how
the
lazy
and
worldly
Christians
do
thrust
themselves
into
the
Arms
of
Christ
,
and
do
even
melt
and
dissolve
into
his
bosome
in
raptures
of
love
;
their
mouthes
can
relish
nothing
but
Christ
,
and
his
Name
is
so
sweet
that
it
is
ingraven
upon
their
lips
;
they
court
him
as
if
they
would
ravish
his
heart
,
and
they
exceed
the
strains
of
all
Romantick
lovers
;
If
he
will
not
bestow
himself
upon
them
,
they
cannot
imagine
who
should
be
taken
into
his
heart
.
They
cannot
believe
but
he
will
take
it
very
ill
if
they
will
not
trust
him
for
their
salvation
,
without
troubling
themselves
whom
he
is
so
tender
of
,
that
he
would
have
them
void
of
all
care
and
thoughtfulness
.
It
is
a
piece
of
self
(
think
such
men
)
to
be
so
strict
and
curious
;
Alas
poor
ignorant
souls
!
men
would
fain
be
doing
something
to
procure
salvation
;
they
would
purchase
Heaven
,
and
give
something
to
attain
it
,
but
we
will
give
Christ
the
honour
of
doing
all
,
and
only
cast
our selves
upon
him
,
that
he
may
save
us
.
You
cannot
imagine
now
how
these
mens
hearts
are
tickled
and
ravished
with
these
Liquorish
thoughts
;
and
the
pleasure
of
them
,
doth
but
make
them
believe
that
they
are
in
greater
favour
.
In
this
transport
of
fancy
they
do
verily
conceive
that
they
have
the
testimony
of
the
holy
Ghost
,
bearing
witness
to
them
that
they
are
the
Sons
of
God
.
But
how
fearfully
these
persons
will
one
day
fall
,
is
a
great
deal
further
from
all
our
conceits
.
The
Lord
will
shake
off
all
these
men
with
a
great
deal
of
disdain
,
who
offer
but
to
touch
the
very
skirts
of
his
Garments
.
O
you
vile
and
adulterous
souls
(
will
he
say
)
who
think
that
I
am
altogether
such
an
one
as
your selves
,
depart
from
me
,
for
I
know
you
not
,
ye
workers
of
iniquity
.
Down
you
arrogant
spirits
that
thought
to
build
your
nests
on
high
,
and
by
the
wings
of
fancy
to
flie
up
unto
Heaven
;
I
have
no
room
in
my
heart
for
such
flatterers
,
nor
can
my
foul
love
such
Hypocrites
and
Unbelievers
.
But
come
you
blessed
of
my
Father
,
(
you
who
have
loved
me
,
and
kept
my
Commandments
,
you
that
did
what
I
bid
you
in
remembrance
of
me
,
)
and
inherit
the
Kingdom
prepared
for
you
.
Then
shall
there
be
great
wailing
,
and
men
shall
groan
for
anguish
of
spirit
.
Then
shall
the
worldlings
say
,
this
is
he
whom
we
had
sometimes
in
derision
and
a
Proverb
of
reproach
.
We
fools
accounted
his
life
madness
,
and
his
end
without
honour
.
How
is
he
numbred
among
the
Children
of
God
,
and
his
lot
is
among
the
Saints
?
I
wish
all
men
would
lay
it
to
heart
betimes
,
and
not
think
that
it
is
preciseness
to
endeavour
to
observe
all
the
commands
of
our
blessed
Lord
.
Which
if
we
did
,
then
this
command
would
not
be
so
slighted
,
of
commemorating
his
death
in
the
way
he
hath
appointed
,
nor
should
men
be
so
unmeet
for
it
as
now
they
seem
to
be
.
For
Secondly
;
What
excuses
can
men
find
to
palliate
the
neglect
of
this
duty
,
but
what
arise
from
an
unholy
or
careless
life
?
Many
pretences
there
are
,
I
know
,
to
keep
me
from
waiting
upon
our
Lord
,
and
accepting
of
his
kindness
,
but
they
all
grow
upon
this
bitter
root
of
loving
the
world
and
the
lusts
of
it
.
We
put
him
off
with
the
excuse
of
too
much
boldness
,
and
rudeness
that
we
should
be
guilty
of
,
if
we
should
give
him
frequent
visits
.
Truly
as
the
case
stands
,
most
men
would
be
too
full
of
confidence
if
they
should
approach
;
but
the
only
reason
is
,
because
they
have
a
mind
to
live
as
strangers
to
him
,
and
not
to
be
his
houshold
Servants
and
Domesticks
;
for
then
they
might
alway
come
unto
him
.
Men
plead
their
unworthiness
,
but
it
were
well
if
they
were
more
sensible
of
it
,
for
then
they
would
not
remain
so
unworthy
.
They
think
they
must
not
come
so
oft
,
because
it
costs
them
so
much
time
to
prepare
themselves
once
;
but
if
they
would
spare
so
much
time
as
to
lead
an
holy
life
,
and
be
at
so
much
trouble
as
to
please
God
in
other
things
,
they
would
not
find
it
so
laborious
to
please
him
well
in
this
.
If
they
did
alwayes
keep
a
fear
of
God
in
their
souls
,
then
they
would
without
much
pain
be
fit
to
approach
with
fear
and
reverence
into
his
presence
.
One
saith
he
is
incumbred
with
business
,
and
hath
not
time
to
prepare
himself
;
another
hath
differences
with
his
Neighbour
,
and
is
not
reconciled
;
a
third
intends
it
very
shortly
,
but
for
some
reasons
must
at
present
omit
it
.
None
of
these
men
fear
to
live
in
the
known
sins
of
worldliness
,
enmity
,
delayes
,
and
yet
fear
to
do
a
known
duty
which
our
Lord
a
little
before
he
died
,
did
command
us
.
If
these
persons
would
but
fear
to
do
that
which
God
hath
forbidden
,
then
they
would
not
fear
to
do
that
which
God
hath
commanded
.
But
while
they
refuse
to
obey
him
in
one
thing
,
it
is
not
to
be
expected
that
they
should
yield
subjection
in
another
.
Nay
,
the
world
shall
do
more
with
them
,
than
God
can
do
,
while
they
remain
such
strangers
to
him
.
For
if
there
were
a
reward
of
an
hundred
pounds
annexed
by
some
Benefactor
to
every
Receiving
;
this
golden
reason
no
man
would
be
able
to
resist
,
but
all
business
would
be
thrown
aside
upon
so
rich
an
account
.
So
base
and
deceitfull
are
the
hearts
of
men
,
that
they
pretend
fear
of
displeasing
God
,
when
it
is
but
a
fear
of
being
engaged
too
strictly
for
to
please
him
.
They
say
this
is
the
most
excellent
food
,
but
they
are
loath
to
taste
it
,
because
they
would
not
be
at
the
pains
to
get
themselves
a
stomack
to
it
,
and
digest
it
.
They
keep
it
for
a
good
bit
at
last
,
till
sickness
make
them
hungry
,
and
will
give
them
no
leave
to
sin
after
it
.
They
look
upon
it
as
a
strong
Cordial
,
that
must
be
used
only
in
desperate
cases
,
when
soul
and
body
are
parting
and
taking
their
leave
of
each
other
.
But
if
it
have
such
a
power
to
make
men
happy
,
then
why
could
it
not
make
them
holy
?
and
why
did
they
not
use
it
all
their
life
long
to
that
purpose
,
but
because
they
had
no
love
to
holiness
?
Therefore
as
Antisthenes
said
to
the
Priest
of
Orpheus
his
mysteries
,
who
perswaded
him
to
be
initiated
in
his
Religion
,
because
all
such
should
receive
eternal
felicities
;
Why
then
dost
thou
not
dye
,
man
?
if
thou
believest
so
,
why
lovest
thou
this
life
so
well
thy self
?
So
say
I
to
these
men
,
if
there
be
such
vertue
in
the
Sacrament
to
carry
you
to
Heaven
,
so
that
you
would
receive
it
when
you
die
;
Why
do
you
not
use
it
that
it
may
carry
you
thither
while
you
live
?
why
would
you
not
be
in
Heaven
now
,
if
you
think
it
such
a
desirable
thing
?
and
why
do
not
you
value
that
which
you
account
a
means
to
bring
you
thither
?
And
as
for
godly
people
who
are
afraid
to
come
,
because
they
find
not
themselves
so
prepared
as
they
would
be
;
they
had
best
take
heed
lest
they
turn
truly
superstitious
by
fearing
more
than
needs
.
Do
you
make
it
the
business
of
your
lives
to
please
God
?
do
you
daily
live
upon
the
Lord
Jesus
,
and
feed
on
him
in
your
hearts
by
a
lively
faith
?
is
he
before
your
eyes
as
the
director
and
example
of
all
your
actions
?
Why
should
you
think
then
that
he
will
not
be
pleased
with
your
company
at
his
Table
?
Would
you
have
a
thought
as
strong
as
an
Angel
?
would
you
be
able
to
flie
as
swiftly
as
a
Cherubim
,
and
love
with
such
a
flame
as
a
Seraphim
?
And
will
you
stay
till
you
be
as
richly
adorned
as
a
glorified
Saint
,
before
you
think
it
be
fit
to
attend
on
him
?
Methinks
it
should
be
some
comfort
to
a
good
heart
that
it
hath
such
enlarged
and
noble
desires
.
But
if
it
may
not
feast
with
God
till
it
have
what
it
would
,
why
do
not
men
tremble
to
pray
without
such
perfections
?
why
do
they
not
dread
to
hear
and
read
the
Word
of
God
;
and
turn
away
their
faces
when
they
look
up
to
Heaven
in
any
Meditations
?
Are
these
such
trifling
duties
?
or
do
not
these
constitute
the
prime
and
vital
parts
of
this
which
they
so
dread
?
Doth
not
the
soul
feed
it self
at
the
Sacrament
by
holy
Prayers
,
affectionate
thoughts
,
devout
thanksgivings
,
and
a
hearty
oblation
of
it self
to
God
?
I
doubt
while
we
cry
out
justly
against
the
superstition
of
Rome
,
many
of
us
have
that
too
near
our
very
hearts
,
which
is
the
very
root
and
life
of
all
superstition
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
superstition
,
is
a
causeless
trembling
arising
out
of
our
own
mind
,
when
there
is
nothing
in
the
object
on
which
we
look
to
breed
such
an
affrightment
.
If
we
make
this
Sacrament
such
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
terrible
mystery
,
that
we
dare
not
do
the
duty
which
Christ
hath
commanded
us
,
then
it
is
plain
our
minds
are
filled
with
Heathenish
terrors
,
and
we
affright
our
souls
with
our
own
childish
imaginations
.
Take
heed
therefore
of
whatsoever
it
be
that
would
make
you
run
away
from
your
duty
,
and
do
not
breed
up
your
souls
in
such
a
dread
of
your
Father
,
that
you
should
turn
reverence
into
horror
,
fear
into
affrightment
,
and
the
cup
of
gladness
into
the
Wine
of
astonishment
.
Why
should
you
turn
your
backs
when
God
invites
you
to
him
?
why
should
you
feed
on
scruples
,
when
you
may
feed
on
the
bread
of
life
?
why
should
you
go
and
weep
alone
,
when
God
would
have
you
to
rejoyce
with
your
Brethren
?
I
can
imagine
no
reason
of
it
but
this
,
that
some
have
little
care
to
live
godlily
;
and
those
that
have
,
understand
not
well
the
terms
of
the
Gospel
;
and
one
reason
why
many
understand
them
no
better
,
is
,
because
this
duty
is
performed
so
seldome
wherein
they
should
renew
their
Covenant
with
God
.
Men
have
but
little
acquaintance
with
this
thing
,
and
that
makes
them
to
be
afraid
of
it
;
and
they
seldome
come
to
God
in
this
manner
,
and
that
makes
them
more
fearfull
when
they
have
a
mind
to
come
.
If
this
Feast
should
be
kept
every
day
,
it
might
be
apt
to
grow
into
contempt
;
but
now
being
rarely
observed
,
it
breeds
in
our
ignorant
and
weak
natures
a
strange
and
panick
fear
.
And
therefore
the
best
advice
that
I
know
of
to
be
given
to
all
good
people
,
is
this
;
1.
That
they
throughly
understand
what
the
ends
are
for
which
this
remembrance
of
Christ
is
appointed
:
And
,
2.
That
they
believe
the
chiefest
preparation
to
it
is
a
holy
life
.
CHAP.
XII
.
BUt
some
perhaps
will
say
,
that
I
have
only
directed
those
that
are
already
in
a
state
of
grace
,
and
it
may
be
asked
,
whether
there
be
not
another
sort
of
preparation
for
those
that
are
not
yet
entred
upon
Religion
,
and
what
qualifications
will
dispose
men
for
their
first
Communion
with
the
People
of
God
.
I
answer
,
That
supposing
they
are
Baptized
,
and
have
been
Catechized
and
instructed
in
the
Christian
Faith
,
the
duty
of
such
Persons
is
,
First
,
To
own
and
profess
their
Baptismal
Covenant
now
that
they
are
attained
to
years
of
discretion
and
understanding
.
Let
them
own
it
in
the
secrets
of
their
own
soul
,
and
let
them
profess
it
unto
him
that
God
hath
set
over
them
,
and
so
desire
to
be
admitted
for
to
strengthen
their
resolution
,
by
adding
a
new
Sacrament
to
the
former
Engagement
.
That
which
they
should
have
done
at
Baptism
,
if
they
had
been
men
,
let
them
do
now
that
they
understand
their
Baptism
,
and
enter
their
protestations
against
the
lusts
of
the
world
,
the
flesh
,
and
the
Devil
.
Secondly
,
As
they
must
well
exmine
themselves
before
they
make
such
a
profession
,
so
now
intending
to
receive
this
holy
Sacrament
,
they
should
make
a
new
search
into
all
the
parts
of
their
soul
.
Let
such
a
man
therefore
first
bring
his
understanding
unto
tryal
,
and
examine
it
what
it
apprehends
concerning
Christ
and
all
his
Offices
.
What
knowledge
it
hath
of
the
ends
of
his
death
,
and
the
benefits
that
come
thereby
unto
us
,
as
also
of
the
nature
of
the
new
Covenant
,
and
of
this
Sacrament
whereby
we
come
to
partake
of
those
benefits
.
Then
secondly
,
Call
thy
Judgement
before
the
Barr
of
Conscience
,
and
ask
it
how
it
prizes
and
esteems
of
Christ
and
all
his
benefits
,
and
whether
it
count
all
things
but
dung
and
dross
for
the
excellency
of
his
knowledge
,
and
whether
it
value
the
deliverance
wrought
by
him
,
from
the
power
as
well
as
punishment
of
sin
,
more
than
a
Kingdom
bigger
than
the
world
.
Then
thirdly
,
Take
thy
will
under
examination
,
and
ask
it
if
it
heartily
consent
to
believe
all
that
he
saith
,
to
do
all
that
he
commands
,
and
to
expect
in
such
a
way
all
that
he
promiseth
.
Here
thou
must
be
very
inquisitive
,
lest
thy
heart
should
be
divided
between
two
Masters
.
And
it
is
necessary
that
thou
represent
unto
thy self
all
the
dangers
thou
mayest
undergo
,
and
the
hazards
thou
mayest
run
,
if
thou
cleave
to
Christ
,
and
not
unto
the
world
;
and
then
ask
thy
soul
if
it
chuse
Christ
with
disgrace
,
if
it
embrace
him
and
a
stake
both
together
;
and
in
one
word
,
if
it
sincerely
love
a
crucified
Saviour
.
Fourthly
,
Then
next
of
all
,
Let
thy
affections
be
called
to
an
account
,
which
are
but
several
motions
of
thy
will
.
See
what
sorrow
,
what
pain
and
grief
thou
hast
conceived
for
offending
of
thy
Lord
.
What
hunger
and
thirst
there
is
in
thee
after
righteousness
.
What
desire
after
the
Blood
of
Christ
,
to
quench
the
fire
of
Gods
anger
that
is
kindled
in
thy
soul
,
and
to
wash
away
all
that
filthiness
which
makes
him
angry
.
See
that
thou
be
in
love
,
in
charity
with
all
men
,
that
there
be
no
hatred
nor
enmity
,
no
wrath
nor
displeasure
against
any
of
thy
Brethren
.
See
that
there
be
such
affections
in
thy
heart
as
befit
that
duty
which
thou
thinkest
to
perform
,
ex
.
gr
.
Ask
thy
soul
,
why
did
thy
Saviour
bleed
?
was
he
a
Malefactor
?
or
were
thy
sins
the
Traytors
which
delivered
him
to
these
horrid
torments
?
What
hatred
then
dost
thou
find
against
them
?
how
canst
thou
find
in
thy
heart
to
use
them
.
Ask
again
,
Was
thy
Saviour
overcome
by
death
,
or
did
he
overcome
it
?
O
think
what
triumph
it
should
raise
in
thy
soul
(
if
thou
dost
consent
unto
him
)
and
what
joy
it
should
create
in
thy
heart
,
that
he
hath
destroyed
sin
,
death
,
and
the
grave
,
and
opened
the
gates
of
life
.
Ask
it
once
more
,
What
are
those
glorious
things
that
he
hath
purchased
by
his
Bloud
?
And
what
love
dost
thou
feel
in
thy self
towards
him
?
What
sympathy
hast
thou
with
his
dear
affection
?
and
what
canst
thou
find
in
thy
heart
to
do
for
the
Holy
Jesus
?
Fifthly
,
And
then
after
all
this
,
let
all
the
actions
of
thy
life
be
brought
again
before
the
same
Tribunal
,
and
arraign
thy self
for
all
the
villanies
thou
hast
committed
against
thy
Lord
,
for
all
the
breaches
of
thy
faith
and
sacred
Oath
unto
him
.
Yea
,
if
there
be
but
a
little
passion
,
a
rash
word
,
a
vain
thought
,
whereby
thou
hast
given
him
the
least
prick
of
a
wound
,
find
them
out
as
near
as
thou
canst
,
and
let
them
be
brought
forth
to
be
slain
before
him
.
Then
lastly
,
Dive
most
seriously
into
the
bottome
of
thy
heart
,
and
fetch
up
all
the
resolutions
that
thou
thinkest
lye
there
,
set
them
in
the
very
face
of
thy
Lord
,
and
ask
thy
heart
before
him
,
and
bid
it
say
true
,
as
it
will
answer
it
at
the
day
of
Judgement
,
What
are
thy
purposes
for
the
future
?
for
what
ends
wouldst
thou
approach
to
the
Lords
Table
?
Yea
,
go
so
far
as
to
examine
thy self
about
thy
intention
in
such
things
as
thou
thought'st
formerly
could
never
be
done
,
or
never
avoided
from
being
done
.
Ask
thy
heart
about
the
faults
of
thy
nature
,
of
thy
temper
,
and
those
which
through
humane
weakness
will
occurre
;
about
thy
foolish
thoughts
;
thy
little
passions
,
which
none
discern
to
swell
but
thy self
,
&c.
Art
thou
resolved
to
be
more
watchfull
against
these
,
to
use
more
industry
to
suppress
them
,
to
redeem
thy
time
,
to
avoid
all
occasions
of
evil
,
to
guard
thy self
more
strongly
where
the
temptation
used
to
come
?
Resolve
thy self
,
and
be
satisfied
about
all
these
particulars
,
and
so
accordingly
proceed
forward
when
thou
knowest
thy self
,
and
thy
heart
hath
told
the
truth
concerning
thine
estate
.
For
examination
is
not
commanded
for
it self
,
but
in
order
to
something
else
that
is
to
follow
after
this
search
.
3.
Therefore
thirdly
,
Let
every
man
approve
himself
in
these
particulars
,
and
judge
that
he
is
a
person
that
means
really
to
live
godlily
,
to
forsake
all
other
Masters
,
and
cleave
to
Jesus
only
,
having
an
understanding
of
the
conditions
of
his
Service
.
Let
thy
soul
give
thee
a
good
Answer
upon
the
foregoing
examination
,
and
then
I
have
little
more
to
say
.
But
be
sure
of
this
,
That
thy
judgement
of
thy self
(
i.
e.
of
thy
Understanding
,
Will
,
Affections
,
&c.
)
be
impartial
and
unbiassed
,
and
do
not
incline
to
any
favourable
construction
of
thy self
,
but
let
the
Word
of
God
be
thy
Rule
,
and
thy
spiritual
Pastor
be
thy
Guide
,
if
thou
doubtest
that
thou
flatterest
thy self
.
But
fourthly
,
If
thou
hast
lately
committed
some
great
and
scandalous
offence
,
before
thy
heart
began
to
be
thus
pricked
and
stimulated
to
ransack
it self
,
make
some
trial
of
thy self
before
thou
comest
to
the
Lords
Table
.
Two
sorts
of
Converts
there
are
.
Some
have
not
behaved
themselves
towards
God
as
they
ought
,
but
lived
carelesly
without
the
exercise
of
Piety
and
Devotion
to
him
;
yet
have
not
committed
any
gross
sin
,
which
might
cast
a
blot
upon
the
Sacredness
of
this
Feast
,
if
they
should
presently
come
to
it
,
nor
offend
the
flock
of
Christ
who
have
Communion
with
them
.
If
they
be
touched
with
a
sense
of
their
private
neglect
,
if
their
sins
against
God
be
a
burden
to
them
,
though
men
know
them
not
,
if
they
heartily
abhor
them
,
and
betake
themselves
to
the
work
of
godliness
with
all
their
might
,
and
do
firmly
determine
with
themselves
,
that
they
will
hereafter
be
more
carefull
and
diligent
in
their
duty
,
and
desire
to
come
to
the
Sacrament
,
that
they
may
be
more
strongly
engaged
and
tyed
to
do
as
they
resolve
,
I
think
they
may
have
a
comfortable
hope
that
there
is
a
change
wrought
in
them
,
and
so
should
approach
unto
it
.
But
there
are
others
whose
sins
are
notorious
and
ill
favoured
,
known
to
all
the
Neighbourhood
.
And
perhaps
they
have
been
reeking
in
a
sin
a
few
dayes
before
the
holy
Communion
,
but
their
hearts
begin
now
to
smite
them
,
and
they
find
such
severe
reproofs
in
their
souls
,
that
prick
them
to
some
good
resolutions
.
I
would
wish
these
persons
seriously
to
advise
with
themselves
,
whether
this
may
not
be
a
start
which
comes
from
some
sudden
spurre
;
and
to
make
trial
how
they
can
like
to
travell
in
the
wayes
of
God
.
There
are
certain
pangs
of
devotion
that
come
upon
men
against
a
solemn
time
,
and
when
their
souls
are
at
a
little
leisure
,
they
speak
very
freely
to
them
,
and
their
sins
being
great
,
ugly
and
staring
,
they
may
much
affright
them
:
Therefore
it
is
the
safest
course
to
stay
till
this
fit
be
over
,
and
the
next
day
to
look
upon
them
with
the
eye
of
a
rational
consideration
,
and
see
whether
they
have
not
recovered
their
old
complexion
,
and
begin
to
smile
again
.
For
else
we
may
adde
one
sin
to
another
,
if
we
come
to
this
holy
duty
with
a
relish
of
our
sins
,
and
a
likelihood
to
return
again
unto
them
,
after
some
little
falling
out
which
may
conclude
in
a
greater
kindness
.
It
is
monstrously
unseemly
and
dangerous
for
a
man
to
come
from
the
last
dayes
vomit
,
and
his
yesternight
surfeit
to
sit
at
the
Table
of
the
Lord
,
though
he
seem
never
so
much
ashamed
.
It
is
that
which
destroyes
Religion
,
for
men
to
think
,
that
they
can
leap
so
instantly
from
one
state
to
another
,
and
change
a
state
of
fin
for
a
state
of
Grace
,
at
a
dayes
warning
.
Such
Crimes
must
be
purged
with
a
great
sorrow
,
and
in
a
deep
humiliation
;
which
if
it
be
true
,
will
make
a
man
think
himself
unworthy
to
be
presently
entertained
by
God
in
so
near
a
Communion
,
yea
to
be
below
the
least
good
look
from
his
gracious
eye
.
With
many
tears
will
such
a
man
seek
but
for
the
hope
of
a
pardon
;
many
punishments
will
he
inflict
upon
himself
for
such
intemperance
,
or
uncleanness
,
or
covetousness
,
or
whatsoever
other
gross
sin
it
be
that
he
is
guilty
of
,
and
he
will
think
it
but
a
just
punishment
,
that
though
he
were
invited
,
he
should
keep
himself
from
the
enjoying
of
God
at
his
Table
,
and
from
such
good
company
of
Gods
People
.
Shall
I
who
am
a
Beast
(
will
such
an
one
say
)
go
among
the
People
of
Gods
Pasture
?
A
meer
Wolf
go
and
feed
among
the
Sheep
of
his
hands
?
I
who
have
wallowed
in
vice
,
like
a
Swine
in
the
mire
,
go
and
sit
me
down
in
so
holy
a
place
?
I
whose
meat
hath
been
ordure
and
filth
,
to
put
the
Bread
of
God
to
my
lips
?
Far
be
it
from
me
;
let
me
rather
eat
ashes
,
the
bread
of
affliction
,
and
take
my
tears
for
my
drink
.
No!
let
my
tongue
rather
cleave
to
the
roof
of
my
mouth
;
let
my
lips
rather
be
sowed
together
,
than
that
I
should
presume
to
drink
of
the
Cup
of
Blessing
,
who
have
deserved
such
a
curse
from
the
hand
of
God
.
I
sit
down
with
God
at
his
Table
!
A
Dunghill
is
a
more
proper
place
for
such
a
bruit
.
Come
,
let
us
embrace
the
dust
,
let
us
kiss
the
earth
,
and
think
it
is
a
strange
mercy
that
we
live
;
and
let
us
stay
a
while
to
see
if
the
Lord
will
let
us
live
and
hope
to
live
for
ever
.
Sit
at
the
Table
of
the
Lord
!
Alas
!
I
am
not
fit
to
lye
upon
my
own
bed
.
I
dare
not
sleep
,
for
fear
I
die
.
And
oh
!
that
I
could
give
no
rest
to
my
eyes
,
nor
slumber
to
my
eye-lids
,
till
I
had
prepared
a
place
for
him
to
dwell
in
.
Oh
that
we
were
but
friends
,
though
he
would
not
use
me
as
his
friend
.
I
have
but
represented
to
you
the
sad
and
pathetick
groans
of
a
heart
,
that
knows
what
it
is
to
sin
.
It
cannot
tell
how
to
move
forward
so
boldly
to
God
,
as
men
are
apt
to
do
;
it
stands
still
,
or
rather
it
lyes
down
,
and
knows
not
what
to
do
.
It
wonders
at
the
security
and
carelesness
of
offenders
;
and
if
sleep
come
to
stroak
its
head
with
the
hopes
of
a
slumber
,
it
can
scarce
tell
how
to
welcome
it
,
by
receiving
its
kindness
,
and
suffering
its
blanditions
.
But
then
all
this
sadness
tends
to
joy
;
and
is
but
like
the
Clouds
which
gather
about
the
Heavens
,
which
having
wept
as
much
as
they
can
,
make
them
look
the
clearer
.
This
humility
and
modesty
doth
not
make
a
soul
run
from
God
,
but
makes
him
to
approach
to
it
.
And
when
a
man
perceives
really
that
he
hath
left
his
sin
,
and
is
become
a
new
Creature
,
then
let
him
entreat
the
favour
of
God
,
that
he
who
hath
done
him
so
much
good
,
would
grant
him
the
liberty
to
be
in
the
number
of
those
whom
he
feeds
at
his
own
Table
.
Fifthly
,
When
thou
findest
that
it
is
the
sincere
resolution
,
and
likewise
endeavour
of
thy
soul
to
please
God
,
though
in
some
things
thou
shouldst
break
thy
resolution
against
the
very
purpose
of
thy
heart
;
yet
let
not
this
hinder
thy
coming
to
the
Supper
of
the
Lord
.
When
notwithstanding
all
our
diligence
,
we
still
offend
,
it
is
a
sign
that
we
must
use
some
other
diligence
;
and
therefore
we
should
be
induced
rather
to
fortifie
our
resolutions
by
so
powerfull
a
means
,
than
to
abstain
from
it
.
For
they
that
neglect
it
because
they
are
weak
,
may
justly
fear
lest
they
be
therefore
weak
,
because
they
live
in
neglect
of
a
known
duty
.
Let
it
be
the
endeavour
then
of
all
those
that
study
to
live
godlily
,
though
they
be
feeble
and
tottering
,
to
understand
the
true
use
and
benefit
of
this
duty
,
and
then
to
perform
it
for
this
end
,
that
they
may
be
strengthened
and
confirmed
.
6.
Yea
sixthly
,
If
thou
breakest
thy
resolution
after
thou
hast
received
these
holy
Pledges
,
and
feelest
but
little
strength
;
yet
let
it
not
deterre
thee
from
receiving
,
but
rather
make
thee
frequent
it
the
more
,
that
the
repetition
of
this
action
may
do
that
,
which
a
single
act
was
not
able
to
do
.
For
this
Sacrament
was
instituted
for
the
weak
,
more
than
for
the
strong
,
though
it
be
necessary
for
both
;
and
it
is
likely
men
remain
therefore
weak
,
because
they
seed
so
seldome
,
and
let
the
received
strength
decay
,
before
they
give
it
a
fresh
repast
.
But
if
they
still
forbear
when
they
are
sensible
of
a
consumption
,
what
can
be
expected
but
a
dangerous
languishment
?
If
thou
hast
not
got
the
victory
by
the
use
of
this
weapon
,
thou
canst
not
think
but
to
be
worsted
and
foiled
by
the
neglect
of
it
.
If
thou
hast
received
no
more
strength
against
thy
lusts
by
this
strong
food
,
how
shalt
thou
hope
by
a
weaker
and
thin
diet
,
to
be
able
to
wrestle
with
them
?
Approve
then
thy
resolutions
to
be
smcere
,
and
stir
up
thy
hunger
more
frequently
;
awaken
thy
appetite
,
that
thou
mayest
feed
more
heartily
;
and
so
come
with
hopes
through
the
Grace
of
God
,
thou
mayest
get
further
ground
of
them
,
and
give
them
(
at
least
)
a
deeper
wound
,
though
they
may
not
presently
be
trodden
under
thy
feet
.
But
if
still
thou
findest
no
encrease
of
strength
,
nor
their
prevalency
abate
,
I
dare
not
advise
thee
that
thou
shouldst
stay
away
,
but
search
thy
heart
more
narrowly
,
if
thou
wast
not
too
sleight
in
thy
former
resolution
,
and
bearest
not
some
secret
favour
to
thy
sinne
,
and
hast
not
some
latent
unwillingness
that
they
should
be
slain
.
And
be
assured
,
that
if
thou
constantly
use
the
means
(
that
God
hath
appointed
)
of
Prayer
and
Watchfulness
,
calling
him
in
daily
to
thy
assistance
,
thou
shalt
at
last
get
the
better
.
For
nothing
can
mortifie
us
,
if
the
death
of
Christ
cannot
;
and
never
is
the
power
of
his
death
more
felt
,
than
when
we
thus
solemnly
remember
it
.
Therefore
do
not
imagine
that
thou
must
wait
,
till
by
some
other
means
thou
canst
effect
that
thing
,
which
is
to
be
done
chiefly
by
those
means
which
thou
art
afraid
of
.
To
conclude
then
this
Discourse
,
Let
me
entreat
all
serious
Christians
,
that
they
would
more
attentively
heed
their
own
encrease
in
Grace
,
by
this
food
,
that
so
they
may
encourage
the
weaker
sort
to
make
use
of
it
,
when
by
their
own
experience
they
can
tell
them
what
Life
and
Spirit
it
doth
communicate
.
And
what
the
heed
and
care
is
,
which
you
should
take
,
I
have
already
told
you
:
The
summe
of
which
is
this
:
Excite
your
hunger
,
quicken
your
thirst
,
and
sharpen
your
appetite
after
righteousness
,
and
all
the
benefits
that
are
to
be
enjoyed
by
Christ
.
Labour
to
remove
all
obstructions
and
stoppings
that
may
hinder
the
free
distribution
of
the
nourishment
into
all
the
parts
.
Sound
men
may
sometimes
be
so
clog'd
with
colds
and
distempers
which
they
have
caught
,
that
their
meat
may
do
them
little
good
,
but
only
engender
more
rhumes
and
oppilations
,
and
make
them
more
indisposed
.
And
therefore
some
Physick
will
do
well
to
prepare
and
cleanse
the
wayes
for
their
food
,
that
it
may
freely
pass
and
disperse
it self
through
the
body
.
Even
so
may
&
good
man
happen
to
be
so
loaded
with
some
Worldly
Business
,
and
his
thoughts
may
be
so
mixed
with
some
Affairs
,
that
a
damp
may
be
cast
upon
his
affections
,
and
his
spirits
may
move
but
sluggishly
,
and
at
that
time
be
may
perceive
but
little
relish
in
any
Heavenly
Food
.
And
therefore
he
must
take
some
time
to
remove
these
impediments
,
and
cast
off
these
weights
.
He
must
blot
these
worldly
Images
(
as
much
as
he
can
)
out
of
his
fancy
,
and
discharge
himself
of
his
earthly
thoughts
and
cares
.
And
then
having
emptied
himself
of
those
ill
humours
that
he
had
insensibly
contracted
,
he
may
with
the
greater
clearness
of
soul
,
and
more
profit
to
himself
,
partake
of
this
spiritual
nutriment
.
We
may
compare
the
best
of
men
to
a
Clock
,
which
though
it
commonly
go
true
,
and
be
constantly
wound
up
,
and
lookt
after
,
yet
must
sometimes
be
more
exactly
cleansed
and
new
oyled
,
or
else
it
will
begin
to
move
more
slowly
,
and
not
to
keep
time
so
evenly
;
and
moist
seasons
,
you
know
,
and
bad
weather
,
are
apt
to
foul
it
,
and
to
clog
the
wheels
in
their
motion
.
There
will
be
dust
falling
upon
our
heart
,
which
we
must
often
be
brushing
off
;
rust
will
be
growing
,
while
we
are
exposed
to
such
variety
of
seasons
and
occasions
in
the
world
;
and
examination
,
with
an
application
of
severe
truths
to
our
hearts
,
will
be
as
a
file
to
brighten
them
,
and
furbish
them
again
,
without
which
they
will
be
unfit
for
the
use
and
service
of
our
Master
,
and
unprepared
for
any
duty
that
we
are
to
go
about
.
But
to
keep
more
close
to
the
Metaphor
of
Eating
and
Drinking
,
you
know
that
the
strongest
and
most
healthy
person
that
is
,
had
need
sometimes
to
have
the
natural
heat
excited
,
the
vital
spirits
rouzed
and
awakened
by
exercise
and
stirring
,
else
he
loseth
his
appetite
,
and
his
meat
makes
him
but
more
sluggish
,
by
oppressing
those
spirits
more
heavily
,
which
before
were
too
much
burdened
.
Even
so
before
we
come
to
this
Table
of
the
Lord
,
though
we
be
sound
in
his
wayes
,
and
upright
before
him
,
yet
we
must
by
the
exercises
of
examination
,
meditation
and
prayer
,
by
the
discussion
of
our
Consciences
,
and
by
the
stirring
up
the
Graces
of
God
that
are
in
us
,
put
our selves
into
a
meet
temper
for
to
eat
,
and
by
quickening
of
our
hunger
,
receive
the
more
nourishment
,
and
get
the
greater
strength
by
this
food
of
our
souls
.
For
this
you
must
remember
,
that
as
this
food
nourished
the
soul
only
by
its
own
actions
,
and
as
it
nourisheth
only
the
new
man
,
which
can
put
forth
proper
actions
;
so
it
is
not
likely
to
yeild
any
considerable
strength
to
that
,
without
some
fore-going
motion
and
good
exercises
.
Mensa
Mystica
.
SECT.
III.
Concerning
the
Deportment
of
a
Soul
at
the
holy
Table
,
and
afterward
when
the
Solemnity
is
past
.
CHAP.
XIII
.
A
Devout
person
being
once
demanded
,
What
was
the
most
forcible
means
that
by
long
Experience
he
had
proved
,
to
help
a
man
to
pray
well
and
fervently
:
He
answered
,
An
holy
life
.
And
to
their
Enquiry
,
What
he
found
available
next
to
that
:
He
still
returned
the
same
Answer
,
An
holy
life
;
which
is
both
second
,
third
,
and
all
means
else
of
praying
devoutly
.
The
like
I
have
said
concerning
Preparation
to
the
Supper
of
the
Lord
:
By
a
constant
exercise
of
piety
,
we
shall
be
more
fit
without
other
labour
,
to
attend
upon
our
Lord
,
than
he
that
is
at
the
pains
of
a
Muscovite
Christian
,
if
he
do
not
live
holily
.
It
is
reported
of
them
,
That
eight
dayes
before
the
receiving
of
the
Sacrament
,
they
drink
nothing
but
water
,
and
eat
nothing
but
bread
as
dry
as
a
bone
.
But
if
any
of
us
could
find
in
our
hearts
in
this
delicate
Age
,
to
use
our selves
with
the
like
rigour
,
such
abstinence
would
not
make
us
so
hungry
,
and
vehemently
desirous
of
this
Heavenly
Food
,
as
a
daily
abstinence
from
all
forbidden
things
,
and
a
care
to
perform
such
holy
duties
,
as
will
maintain
a
lively
sense
of
God
in
our
souls
.
Our
aptness
to
heavenly
converses
,
confists
not
in
some
austerities
,
and
sowre
devotions
,
before
we
come
to
receive
this
sweet
food
;
but
in
a
daily
mortification
and
severity
towards
our selves
,
and
in
a
strict
watch
over
our
own
hearts
.
Such
persons
hearts
are
like
to
dry
wood
,
and
they
can
soon
stir
up
the
Grace
of
God
that
lodges
there
,
and
with
one
blast
(
as
it
were
)
kindle
the
flame
of
Love
.
Whereas
the
hearts
of
other
men
having
been
soaking
in
the
World
,
are
like
green
sticks
,
that
with
all
their
puffing
,
blowing
,
and
prayers
,
will
scarce
catch
any
fire
.
If
any
now
should
make
a
demand
of
the
nature
with
that
I
mentioned
,
and
enquire
concerning
the
next
thing
that
is
to
be
treated
of
,
How
a
good
man
should
order
his
behaviour
and
deportment
at
Gods
Table
?
I
might
answer
in
one
word
,
Love
.
Do
but
love
,
and
that
affection
is
instead
of
a
thousand
Masters
,
which
will
teach
us
all
decent
carriage
,
and
beseeming
expressions
,
to
the
person
whom
we
love
.
You
need
not
tell
one
that
is
in
Love
,
what
he
shall
say
,
or
how
he
shall
make
his
Addresses
,
&c.
but
Love
it self
is
his
Tutor
,
which
is
full
of
wit
and
invention
,
which
forms
it self
into
apt
expressions
,
and
puts
on
becomeing
gestures
,
and
turns
it self
into
all
arts
of
insinuation
.
I
have
read
in
an
Anonymous
Author
,
That
he
knew
some
Religious
persons
,
who
all
the
while
they
were
at
this
feast
,
did
nothing
else
but
only
cry
with
heart
and
tongue
,
I
love
thee
,
O
my
Jesus
,
truly
I
love
thee
O
my
Jesus
;
reiterating
this
above
an
hundred
times
,
and
professing
that
they
found
a
singular
comfort
and
consolation
,
in
these
throbs
and
beatings
of
love
in
their
heart
unto
him
.
It
seems
their
love
taught
them
,
that
their
Lord
would
be
best
pleased
,
if
they
threw
themselves
into
his
arms
,
(
as
it
were
)
and
told
him
that
they
were
so
full
of
love
,
that
they
could
not
hold
;
and
yet
were
so
inebriated
,
that
they
could
not
tell
what
to
say
,
but
only
that
they
loved
him
.
But
he
saith
he
knew
others
that
would
say
nothing
,
but
endeavoured
to
keep
their
soul
from
all
thoughts
whatsoever
,
that
they
might
hear
the
voice
of
Christ
within
them
,
when
all
their
affections
were
husht
and
still
.
It
should
seem
that
their
Love
taught
them
,
that
it
would
be
best
to
be
so
modest
as
to
let
their
Lord
speak
first
,
or
rather
speak
all
,
and
they
sit
and
hearken
to
his
sweet
voice
within
them
,
alluring
them
to
himself
.
Thus
Love
guides
every
man
according
to
the
temper
and
complexion
of
his
soul
,
to
make
his
Addresses
in
that
manner
which
will
be
most
pleasing
to
his
Saviour
,
and
breed
most
contentment
to
himself
.
But
this
very
love
that
is
thus
quick
and
sharp
,
and
knows
how
to
tell
its
mind
,
and
obtain
its
end
,
is
of
that
nature
,
that
it
will
enquire
of
others
,
if
they
can
afford
it
any
assistance
that
may
polish
and
refine
it
to
a
higher
degree
of
purity
.
And
as
you
have
seen
in
the
former
discourse
,
That
holiness
consists
of
several
actions
of
our
life
very
different
and
various
,
so
it
is
here
to
be
considered
,
that
love
delights
to
break
forth
in
several
acts
,
and
the
soul
finds
vent
for
it self
in
divers
manners
,
according
as
the
objects
presented
,
do
open
a
passage
,
and
make
their
way
into
our
heart
.
Now
it
will
be
but
fit
that
when
we
come
to
remember
the
great
love
of
our
Lord
,
we
should
let
the
expressions
of
our
love
be
as
various
as
we
can
,
and
suffer
our
souls
to
burst
out
as
many
wayes
as
there
are
occasions
offered
.
When
there
is
an
holy
fervour
inkindled
in
them
,
let
them
exhale
in
sundry
thoughts
,
and
divers
breathings
of
a
devout
affection
,
that
they
may
send
up
a
perfume
of
many
spices
unto
Heaven
.
Only
if
we
feel
our
hearts
exhale
and
evaporate
in
one
thought
or
desire
more
than
another
,
with
such
a
freedome
and
pleasure
,
as
though
they
had
a
mind
to
spend
themselves
in
that
alone
;
let
us
not
stop
the
passage
of
those
sweet
odours
,
nor
quench
that
ardency
of
our
spirits
,
by
turning
them
to
any
other
thing
.
But
rather
let
us
help
it
forward
,
till
we
find
it
grow
weak
and
languishing
;
and
then
it
will
be
most
profitable
and
pleasant
also
to
open
some
other
port
at
which
the
soul
may
sally
forth
upon
a
new
object
,
and
be
encountred
with
fresh
delights
.
And
truly
,
considering
that
I
have
already
led
you
by
the
hand
as
far
as
the
Table
of
the
Lord
,
methinks
I
might
leave
you
there
to
your
own
Meditations
upon
that
matter
which
I
have
prepared
to
your
thoughts
.
Those
minds
that
are
impregnated
with
good
motions
,
should
be
all
ready
(
methinks
)
to
teem
forth
themselves
into
most
proper
Meditations
at
the
sight
of
their
dearest
Lord
,
without
any
further
directions
.
But
yet
I
consider
again
,
that
the
strongest
Army
for
want
of
Order
and
good
Discipline
,
may
do
but
little
service
;
and
that
a
throng
of
thoughts
,
if
they
be
not
well
ranged
and
disposed
,
may
thrust
themselves
forward
to
the
disturbance
and
hindrance
of
each
other
.
And
therefore
I
shall
endeavour
to
set
those
thoughts
which
I
conceive
will
be
in
all
good
minds
,
in
their
right
place
,
that
they
may
issue
forth
,
and
second
each
other
to
our
greatest
advantage
,
and
the
doing
of
us
most
acceptable
service
.
CHAP.
XIV
.
IT
will
be
well
becoming
Christian
Piety
,
to
welcome
the
day
that
brings
our
Saviour
so
near
unto
us
with
acts
of
joy
and
thanksgiving
,
for
the
approach
of
so
great
a
blessing
.
And
since
one
night
may
breed
too
great
a
damp
and
chilness
upon
our
spirits
,
it
will
be
very
wholesome
to
renew
those
thoughts
and
affections
that
we
left
there
when
we
went
to
bed
,
and
so
go
to
the
House
of
God
in
a
sense
of
our
unworthiness
to
entertain
so
glorious
a
Person
,
and
in
a
sense
of
sinne
,
which
is
the
cause
of
that
unworthiness
together
with
a
joy
in
our
souls
,
and
praises
upon
our
tongues
,
that
he
will
forgive
them
,
humbly
desiring
of
the
Lord
that
he
will
accept
of
us
for
his
habitation
,
and
that
he
will
come
and
enlarge
our
souls
by
a
holy
love
to
him
,
and
longing
after
him
,
that
there
may
be
room
for
his
Sacred
Majesty
,
and
a
place
clean
and
dressed
for
to
receive
him
.
And
then
when
the
time
comes
that
this
holy
service
begins
,
we
must
put
on
such
affections
as
are
most
agreeable
to
the
several
parts
of
the
action
.
As
first
,
We
must
solemnly
and
devoutly
joyn
with
the
Minister
in
those
Confessions
,
Prayers
and
Thanksgivings
which
he
thinks
fit
to
use
.
And
,
Secondly
,
When
he
invites
us
in
Christs
Name
to
come
and
receive
him
,
let
us
adore
the
goodness
of
God
that
will
call
us
to
his
own
Table
,
and
let
us
compose
our selves
to
a
thankfull
reverence
,
that
we
may
receive
this
Heavenly
Food
.
And
,
Thirdly
,
We
ought
diligently
to
attend
unto
those
Exhortations
and
Perswasions
which
he
shall
use
,
and
to
endeavour
that
our
hearts
may
be
affected
with
them
.
But
these
are
such
things
as
you
can
easily
instruct
your selves
about
,
and
therefore
I
will
apply
my
Discourse
to
more
particular
considerations
.
I.
When
you
see
the
Minister
stand
at
the
Table
of
the
Lord
to
consecrate
the
Bread
and
Wine
by
Prayer
,
and
the
words
of
Christs
Institution
,
then
send
up
an
act
of
wonder
and
admiration
,
that
the
Son
of
God
should
become
the
food
of
souls
by
dying
for
us
.
Then
these
words
(
so
anciently
used
)
Sursam
Corda
,
Lift
up
your
hearts
,
should
sound
in
all
our
ears
,
and
our
souls
should
spread
their
wings
,
that
by
the
divine
inspirations
they
may
be
mounted
unto
Heaven
in
adoring
thoughts
.
Nothing
more
becomes
this
Sacred
Mystery
,
than
such
a
dumb
admiration
;
and
the
love
of
our
Lord
is
not
better
praised
by
any
thing
,
than
loquacissimo
illo
silentio
(
as
Erasmus
his
phrase
is
)
by
that
most
talkative
silence
.
When
the
apprehensions
of
the
soul
grow
too
big
for
the
mouth
;
when
it
lifts
up
it self
in
speaking-thoughts
;
and
this
is
their
language
,
That
they
are
not
able
to
understand
the
Miracles
of
this
Love
,
it
shall
not
be
long
before
it
perceive
how
much
God
is
pleased
with
its
saying
nothing
.
Let
us
therefore
labour
at
the
very
entrance
,
to
put
our selves
into
some
degree
of
wonderment
,
to
think
what
manner
of
love
this
is
wherewith
he
hath
loved
us
.
Wonder
that
he
should
dye
for
thee
,
when
he
was
upon
the
earth
,
and
that
he
should
nourish
thee
with
himself
now
that
he
is
in
the
Heavens
.
Be
astonished
that
Heaven
should
so
condescend
to
Earth
,
and
Man
should
be
so
united
unto
God
.
Lose
thy
thoughts
in
contemplation
of
the
strangeness
of
this
kindness
,
that
God
should
dwell
in
flesh
,
and
that
this
flesh
should
be
our
Food
.
Let
it
amaze
thee
that
Christ
can
never
think
that
he
hath
given
himself
enough
to
thee
;
but
(
as
the
Apostle
saith
)
he
gave
himself
to
redeem
us
from
our
sinnes
,
and
now
he
gives
himself
to
be
the
strength
and
health
of
our
souls
.
He
gave
himself
when
he
was
among
men
,
he
gives
himself
now
that
he
is
with
God
,
and
(
as
Dionysius
relates
the
story
)
he
told
a
pious
man
in
a
vision
,
That
if
it
were
necessary
he
would
come
and
die
again
for
the
sons
of
men
.
This
would
be
a
rarely
good
beginning
of
this
holy
service
,
and
we
should
be
fitter
for
all
following
actions
,
if
we
could
put
our
hearts
into
a
kind
of
extasie
or
admiration
at
the
stupendious
greatness
of
this
mystery
.
If
our
thoughts
were
once
got
so
high
,
we
should
be
out
of
the
reach
of
other
things
that
are
apt
to
thrust
themselves
in
,
and
interrupt
us
.
If
we
had
once
climbed
above
our selves
,
and
were
ascended
into
Heaven
,
we
should
not
be
inticed
while
the
Solemnity
lasted
,
to
come
down
to
the
World
again
.
II.
When
we
see
the
Bread
broken
,
and
the
Wine
poured
out
,
it
is
a
fit
season
to
entertain
our selves
with
these
three
Meditations
,
which
are
big
with
a
great
number
of
other
thoughts
that
they
will
bring
forth
.
1.
Remember
the
pains
and
dolours
,
the
shame
and
reproach
which
our
Lord
endured
.
For
which
purpose
imagine
as
if
you
were
in
Golgotha
,
the
place
where
he
was
crucified
,
think
that
you
behold
him
stretched
forth
upon
a
Cross
,
that
you
see
his
precious
Bloud
trickling
down
his
side
;
and
that
you
look
into
his
gaping
wounds
;
think
that
you
see
the
pits
that
they
digged
in
his
hands
and
his
feet
,
the
furrows
that
they
made
in
his
back
,
and
how
miserably
the
Thorns
scratched
and
harrowed
his
holy
head
.
Think
that
you
hear
his
dying
groans
,
that
the
mocks
and
flouts
of
the
Jews
sound
in
your
ears
.
Yea
,
think
that
you
hear
the
groans
of
the
Earth
under
the
weight
of
his
Cross
;
and
that
you
see
how
the
Sun
shrunk
in
his
head
,
as
ashamed
to
look
on
such
a
spectacle
,
and
affrighted
with
the
horror
of
such
a
sight
.
And
when
you
have
meditated
a
while
upon
these
wonders
,
it
will
be
greater
wonder
if
there
be
no
passion
made
in
your
hearts
.
Your
own
thoughts
will
teach
you
such
resentments
as
befit
so
strange
an
object
,
and
you
will
begin
to
tremble
,
and
bleed
,
and
desire
,
and
rejoyce
,
and
be
in
such
a
mixture
of
passions
,
as
if
you
would
imitate
the
confusion
which
was
in
the
world
at
his
Sufferings
.
But
when
you
have
recovered
your self
a
little
,
think
that
it
will
be
most
agreeable
in
the
second
place
,
2.
To
remember
with
due
affection
the
great
love
of
our
Lord
in
submitting
himself
to
such
pains
and
disgrace
for
our
sakes
.
Never
did
eyes
behold
such
a
strange
thing
,
that
the
only
begotten
of
the
Father
should
bleed
like
a
Malefactor
;
that
the
glorious
King
of
Heaven
should
dye
for
his
own
Subjects
,
Rebels
I
should
rather
call
them
,
and
Traytors
to
their
Soveraign
Lord
.
Was
there
ever
any
kindness
like
to
this
?
Was
there
ever
such
a
Furnace
of
Love
burning
in
any
heart
?
Could
he
do
more
for
us
,
than
dye
for
us
?
Was
there
any
likelihood
that
the
remembrance
of
such
a
Love
should
dye
?
That
mens
hearts
should
freeze
over
such
a
fire
?
Lest
such
a
thing
should
happen
,
he
hath
left
himself
still
among
us
in
symboles
and
representations
,
he
sets
before
our
eyes
his
bloody
Death
and
Passion
;
he
makes
himself
present
to
our
faith
;
and
as
if
he
would
do
more
than
dye
for
us
,
he
desires
to
live
for
ever
in
us
,
and
be
united
to
us
.
How
can
we
chuse
then
but
fall
into
his
arms
?
Yea
,
how
can
we
withhold
our selves
from
running
into
his
heart
?
Can
any
heart
refrain
it self
from
tears
of
sorrow
,
to
think
of
its
unkindness
?
and
from
tears
of
joy
to
think
of
his
strange
love
?
how
can
we
be
but
overwhelmed
both
with
floods
of
grief
and
gladness
?
Can
we
look
upon
him
whom
we
have
pierced
,
and
not
mourn
?
Can
we
see
his
bleeding
wounds
,
and
not
be
troubled
?
What
heart
can
be
so
hard
?
It
cannot
but
pain
us
to
think
that
we
love
him
no
more
,
who
put
himself
to
such
pains
for
us
.
It
cannot
but
trouble
us
to
think
that
but
hearts
should
be
so
cold
,
when
his
was
so
hot
with
love
,
as
to
send
out
its
life
bloud
for
our
redemption
.
And
yet
when
we
consider
,
that
in
this
stream
of
blood
our
souls
are
washed
,
and
that
by
his
stripes
we
are
healed
,
who
can
chuse
but
rejoyce
in
his
love
,
and
hope
that
he
will
accept
of
our
poor
acknowledgements
?
And
let
us
but
look
upon
him
again
as
I
described
him
on
the
Cross
,
and
we
shall
find
our
love
more
large
and
vehement
.
Think
that
you
hear
him
saying
to
you
as
he
hangs
there
,
Behold
(
my
friends
)
how
my
flesh
was
torn
and
wounded
for
your
sakes
!
See
how
your
sinnes
have
used
me
:
Look
into
my
heart
which
was
pierced
first
by
love
,
and
then
by
a
spear
for
you
.
See
how
my
hands
and
my
feet
were
bored
through
:
look
how
my
blood
runs
out
to
fetch
you
home
to
God
.
Was
there
ever
any
sorrow
like
to
my
sorrow
?
Hath
any
one
loved
you
so
as
I
have
loved
you
?
Behold
here
I
give
my self
unto
you
,
as
once
I
gave
my self
for
you
.
By
these
tokens
of
Bread
and
Wine
,
I
conveigh
unto
you
all
that
I
have
,
and
make
over
to
you
all
that
Inheritance
which
I
have
purchased
by
my
Blood
.
My Self
,
and
all
that
I
have
,
I
freely
give
unto
you
.
Need
any
one
(
now
)
that
hath
such
Meditations
,
be
taught
with
what
affections
he
should
behave
himself
towards
his
Lord
?
Needs
there
any
piercing
words
of
him
that
ministers
to
wound
mens
souls
with
sorrow
and
grief
?
Is
any
artifice
of
speech
required
to
wind
and
insinuate
Christ
into
their
hearts
?
Is
any
perswasive
Language
necessary
to
make
them
accept
of
the
greatest
and
richest
Blessings
that
all
Heaven
can
afford
?
Me
thinks
I
see
the
pricking
and
compunction
that
will
be
in
a
heart
that
thinks
of
these
things
.
Me
thinks
I
see
such
a
soul
running
forth
to
meet
and
embrace
its
gracious
Lord
.
Me
thinks
I
behold
it
preparing
a
gift
of
its
whole
self
to
offer
unto
him
;
and
such
flames
of
Love
seem
to
be
kindling
as
if
it
would
flye
up
to
Heaven
.
But
stay
,
it
must
first
cast
one
look
downward
towards
its
sinfull
self
,
before
it
can
think
of
getting
up
so
high
,
and
of
being
a
gift
acceptable
to
God
.
It
could
not
indeed
but
think
of
giving
the
best
it
had
to
him
who
gave
all
himself
to
it
:
But
alas
!
the
time
of
Sacrifice
is
not
yet
come
,
and
it
is
not
good
enough
for
to
begiven
to
him
.
It
will
try
if
it
can
make
it self
a
little
better
(
though
never
good
enough
)
before
it
offer
up
it self
,
by
making
its
sinnes
feel
the
weight
and
sharpness
of
Christs
Cross
,
that
they
may
all
dye
.
It
will
make
a
slaughter
of
them
,
and
then
a
sacrifice
of
it self
,
which
is
the
third
Meditation
I
have
to
recommend
to
your
thoughts
.
3.
Consider
how
odious
,
vile
and
intollerable
every
sin
is
,
that
brought
our
Lord
to
such
miseries
,
and
required
such
a
Blood
to
expiate
it
.
This
hatred
of
sinne
proceeds
from
great
Love
;
and
the
viler
we
see
it
is
,
the
more
will
our
love
encrease
to
him
that
will
pardon
such
a
shamefull
act
.
Think
therefore
,
what
is
that
which
makes
God
so
angry
?
What
bloudy
thing
is
it
which
drinks
the
Bloud
of
Christ
himself
?
What
hideous
Monster
that
could
not
be
satisfied
with
the
flesh
of
all
the
World
?
What
cursed
thing
that
the
Son
of
God
became
a
curse
for
it
?
The
thoughts
of
Christs
Cross
is
enough
to
affright
a
man
out
of
the
very
Arms
and
pleasant
Embraces
of
a
Lust
;
it
is
enough
to
rescue
a
soul
that
is
in
the
mouth
of
Hell
,
and
ready
to
go
down
the
throat
of
the
bottomless
pit
.
If
it
can
but
find
any
place
to
take
hold
of
,
it
can
drag
a
man
out
of
the
very
Jaws
of
the
Monster
;
and
it
can
Arm
the
revenge
of
the
veriest
doting
Lover
that
ever
courted
sinne
,
and
turn
his
wrath
against
it
.
But.
then
how
amiable
doth
the
goodness
of
God
appear
,
that
he
would
pass
by
so
many
offences
,
and
require
no
satisfaction
from
us
for
such
insufferable
wrongs
?
How
great
was
his
love
,
that
he
would
transferre
the
punishment
from
us
unto
his
Son
?
and
how
great
was
his
Sonnes
Love
,
that
he
would
bear
our
iniquities
,
that
by
his
stripes
we
might
be
healed
?
Nay
,
none
can
tell
,
nor
think
how
great
the
love
was
;
but
the
more
hainous
and
grievous
our
offences
seem
,
the
more
gloriously
will
it
shine
in
our
eyes
;
and
again
,
the
more
lovely
God
appears
,
the
more
shall
we
hate
sin
that
does
any
injury
to
so
good
a
God
.
Let
us
therefore
stay
our
thoughts
here
a
while
,
and
think
we
hear
Christ
say
to
us
,
You
have
lookt
into
my
wounds
,
and
have
seen
into
my
very
heart
;
if
you
have
any
eyes
,
sure
you
cannot
but
discern
what
hath
put
me
into
this
gore
.
Do
you
not
see
how
sinne
raked
in
my
sides
,
and
tare
my
very
heart
?
Do
you
not
see
how
greedily
it
suckt
my
bloud
?
Behold
the
very
print
of
its
nails
;
see
here
the
very
place
where
it
hath
thrust
its
Spear
.
You
say
you
are
my
friends
,
will
you
not
take
my
part
against
your
sins
?
Have
not
all
these
Wounds
mouthes
enough
to
entreat
you
to
fall
out
with
sin
?
Would
you
have
me
used
thus
again
?
Could
you
find
in
your
heart
to
see
me
once
more
upon
a
Gibbet
?
Why
then
can
you
not
be
perswaded
by
the
remembrance
of
my
sufferings
for
you
?
Why
do
you
not
spit
in
the
face
of
your
sinnes
?
Why
do
you
not
buffet
and
beat
them
,
and
do
all
the
despight
you
can
unto
them
?
yea
,
why
do
you
not
revenge
me
perfectly
upon
them
,
and
cry
crucifie
them
,
crucifie
them
;
not
these
,
but
Christ
only
?
Why
do
I
not
see
them
here
nailed
to
my
Cross
,
never
to
be
taken
down
till
they
be
quite
dead
?
If
you
would
have
me
embrace
you
,
say
,
None
but
Christ
,
none
but
Christ
;
Christ
and
Wounds
,
Christ
and
a
Cross
,
Christ
and
Death
(
if
he
will
)
shall
be
our
portion
.
What
,
I
beseech
you
,
would
our
hearts
eccho
back
again
,
if
we
thought
that
we
heard
him
groaning
such
words
from
the
Cross
unto
us
?
What
a
fury
and
a
rage
would
it
put
us
into
against
these
bloody
sinnes
?
With
what
a
forwardness
should
we
arm
our selves
against
them
?
With
what
a
revenge
should
we
flye
upon
them
?
We
could
not
but
with
all
speed
drag
them
to
the
Cross
,
and
torture
them
to
death
.
We
could
not
but
pass
sentence
,
and
do
the
severest
execution
upon
them
.
Though
they
begg'd
never
so
much
for
life
,
the
voice
of
Christ
would
drown
their
cryes
.
Though
all
their
friends
&
familiars
entreated
for
them
,
their
Petitions
would
be
cast
out
.
Though
our
eyes
should
pity
them
,
and
beseech
that
they
might
be
spared
,
though
our
Tongues
and
Pallates
should
plead
for
their
life
,
though
all
our
senses
,
though
every
part
of
our
flesh
should
solicite
in
their
behalf
,
yet
we
should
never
endure
that
our
Lord
should
be
disgusted
and
affronted
any
more
by
them
.
When
Caesar
was
slain
by
Brutus
and
his
Complices
,
Anthony
took
his
Bloudy
Garments
,
and
spread
them
before
the
eyes
of
the
people
,
as
if
every
hole
which
their
Daggers
had
made
,
would
speak
an
Oration
unto
them
.
Behold
(
said
he
)
the
Bloud
of
your
Emperor
,
see
here
the
wounds
they
have
given
unto
him
.
Can
you
love
these
Paracides
that
have
stickt
him
like
a
Beast
?
Can
you
look
with
patience
upon
the
Butchery
they
have
committed
?
Can
you
look
through
these
Clothes
,
without
fire
in
your
eyes
?
And
immediately
he
so
moved
the
multitude
by
that
artifice
,
and
the
vehemency
of
his
Oration
,
that
they
run
upon
the
houses
of
the
murtherers
,
as
Tygers
or
Wolves
upon
their
Prey
,
and
would
as
certainly
have
torn
them
in
pieces
,
as
a
Lion
doth
a
Kid
,
in
the
heat
of
his
anger
,
but
that
they
were
before
fled
from
the
danger
.
Cannot
then
the
representation
,
not
of
the
rent
Garments
of
our
Saviour
,
but
of
his
very
broken
Body
,
more
move
a
considerate
heart
against
sin
,
which
was
the
slaughterer
?
Cannot
the
very
sign
of
his
sacred
Blood
pierce
with
greater
Rhetorick
into
his
soul
?
Think
that
thou
hearest
Christ
himself
say
,
Behold
my
Wounds
:
See
here
the
breaches
in
my
Body
;
Look
upon
me
whom
they
have
pierced
:
Read
in
me
the
cruelty
of
thy
sins
.
Canst
thou
hug
and
imbrace
these
bloody
Parricides
?
Canst
thou
shew
any
kindness
to
so
vile
an
enemy
?
Hast
thou
the
patience
to
hear
me
ask
any
more
Questions
,
and
reason
with
thee
any
further
?
Surely
in
the
middle
of
such
thoughts
as
these
,
the
heart
of
a
man
could
not
but
take
fire
,
and
be
so
incensed
and
provoked
against
all
his
sins
,
that
he
would
leave
them
all
dead
at
the
foot
of
Christ
.
Not
one
of
them
could
escape
,
but
every
mans
hand
would
be
against
his
particular
lust
,
and
there
they
should
lie
bleeding
as
so
many
sacrifices
at
the
Altar
of
the
Lord
.
For
who
could
lie
under
the
load
of
sin
when
he
beheld
Christ
groaning
upon
the
Cross
for
it
?
whose
heart
could
remain
unbroken
,
when
he
saw
his
body
broken
for
us
?
who
could
withhold
his
eyes
from
tears
,
when
he
saw
the
Wounds
of
Christ
weeping
blood
for
us
?
Behold
O
Lord
!
would
such
a
mans
soul
answer
unto
him
,
I
am
sorry
that
my
sins
have
liv'd
so
long
.
It
was
sore
against
my
will
that
there
should
be
any
of
them
now
to
kill
;
fain
would
I
have
had
their
lives
,
but
they
are
hitherto
overstrong
for
me
.
O
do
thou
strike
my
soul
through
with
a
sense
of
thy
sufferings
,
and
they
will
not
be
able
to
endure
thy
hand
.
Do
thou
transfix
me
first
with
a
sense
of
my
baseness
,
and
then
with
a
sense
of
thy
love
,
and
sure
they
cannot
but
die
when
they
feel
thy
pains
.
I
am
resolved
not
to
carry
away
one
of
them
alive
.
If
they
had
a
thousand
lives
,
they
should
lose
them
all
,
that
my
soul
may
live
to
thee
.
How
it
would
delight
our
Lord
to
hear
such
language
in
mens
hearts
,
it
is
not
for
me
to
express
;
nor
can
you
imagine
how
you
should
please
him
better
,
and
draw
him
more
powerfully
into
your
armes
,
then
by
such
discourse
within
your selves
.
Nor
can
you
ever
think
to
get
the
victory
over
your
sins
,
and
bring
them
under
your
hatred
and
displeasure
,
if
such
a
sight
as
Christ
crucified
before
your
eyes
,
be
not
able
to
effect
it
.
Never
will
they
be
killed
,
if
they
can
outlive
the
sight
of
a
bleeding
Saviour
.
Never
shall
we
get
them
under
our
power
,
if
they
can
escape
with
their
lives
,
when
we
remember
so
solemnly
his
accursed
death
.
III.
When
we
see
him
that
ministers
,
come
to
give
the
bread
unto
us
,
let
us
employ
our selves
in
these
three
Acts
of
Devotion
:
First
,
It
will
well
become
a
soul
to
sink
into
a
very
deep
humility
,
and
to
abase
it self
in
the
sense
of
its
own
unworthiness
.
When
thou
seest
that
Christ
is
coming
(
as
it
were
)
towards
thy
house
,
Run
forth
to
meet
him
at
the
door
before
he
come
in
,
and
entertain
him
with
an
act
of
reverence
,
worship
,
and
humble
obeysance
to
him
.
Say
,
Lord
,
I
am
not
worthy
that
thou
should'st
come
under
my
Roof
;
I
deserve
not
the
crumbs
that
fall
from
thy
Table
.
Say
as
Ruth
to
Boaz
,
(
Ruth
2.10
.
)
after
she
had
bowed
her self
to
the
ground
,
Why
have
I
found
grace
in
thine
eyes
,
that
thou
shouldst
take
knowledg
of
me
,
seeing
I
am
a
stranger
?
How
comes
it
that
my
Lord
should
cast
his
eye
upon
me
?
What
am
I
,
that
he
should
visit
me
,
and
come
to
marry
himself
unto
me
?
And
when
thou
hast
depressed
thy self
a
while
at
his
feet
;
Then
Secondly
,
Rise
a
little
up
again
,
and
mix
some
Acts
of
love
with
this
humility
.
Think
of
the
infinite
love
of
God
,
that
would
give
his
own
Son
;
think
of
the
infinite
love
of
Christ
that
would
so
graciously
come
to
save
us
,
and
would
leave
us
these
remembrances
and
tokens
of
his
love
.
Wish
that
thou
hadst
a
thousand
hearts
to
correspond
with
so
great
a
love
.
Say
within
thy self
,
Oh
Lord
!
What
am
I
that
thou
shouldest
command
me
for
to
love
thee
?
What
compare
between
me
and
thee
,
that
thou
shouldest
so
much
desire
to
make
me
a
visit
,
and
give
to
me
an
embracement
?
Whence
comes
it
,
that
thou
who
art
in
Heaven
,
among
them
who
know
so
well
how
to
love
and
serve
thee
,
wilt
vouchsafe
to
descend
to
me
,
who
know
little
else
but
how
to
offend
thee
?
Is
it
possible
,
O
Lord
,
that
thou
canst
not
content
thy self
to
be
without
me
?
Did
thy
meer
love
draw
thee
down
from
Heaven
for
my
sake
?
Dost
thou
still
give
thy self
unto
me
,
as
if
thou
couldst
never
be
mine
enough
?
Who
can
abide
the
heat
of
this
love
?
Who
can
feel
thy
heart
and
not
be
burnt
up
?
There
is
none
can
dwell
in
such
flames
without
being
consumed
.
No
soul
that
can
abide
in
the
body
,
if
a
great
sense
of
this
love
do
long
abide
.
We
must
therefore
entreat
our
gracious
Lord
,
that
he
would
stay
for
the
full
measure
of
our
love
,
till
he
hath
made
us
able
to
do
nothing
else
but
love
him
.
And
thirdly
,
Let
us
turn
our
Love
into
desire
.
Let
us
beseech
him
to
fill
us
with
his
holy
Spirit
,
and
to
dwell
in
us
by
all
his
divine
graces
.
Say
,
Lord
!
since
thou
art
pleased
to
come
and
offer
thy self
unto
me
,
My
soul
thirsteth
for
thee
even
as
the
thirsty
Land
;
I
humbly
stretch
out
my
hands
unto
thee
;
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
on
earth
besides
thee
.
Stir
up
thy
appetite
therefore
,
and
come
to
him
as
a
chased
Hart
to
the
streams
of
water
,
as
an
hungry
man
unto
a
Feast
,
as
a
Bride
unto
her
Wedding
,
a
thousand
times
desired
.
Labour
to
feel
something
like
to
those
longings
,
that
so
thou
mayst
taste
and
savour
his
love
the
more
,
and
it
may
leave
a
sweeter
gust
and
relish
upon
thy
soul
,
and
thy
mouth
may
praise
him
afterward
with
joyfull
lips
.
IV.
When
we
take
the
Bread
into
our
hands
,
it
is
seasonable
time
to
do
that
Act
which
I
told
you
was
one
end
of
this
Sacrament
,
viz.
Commemorate
,
and
shew
forth
or
declare
the
Death
of
Christ
unto
God
the
Father
.
Let
us
represent
before
him
the
sacrifice
of
atonement
that
Christ
hath
made
;
let
us
commemorate
the
pains
which
he
indured
,
let
us
intreat
him
that
we
may
enjoy
all
the
purchase
of
his
Blood
,
that
all
people
may
reap
the
fruit
of
his
Passion
;
and
that
for
the
sake
of
his
bloudy
sacrifice
he
will
turn
away
all
his
anger
and
displeasure
,
and
be
reconciled
unto
us
.
Themistocles
(
they
say
)
not
knowing
how
to
mitigate
,
and
atone
the
wrath
of
King
Admetus
,
and
avert
his
fury
from
him
,
snatcht
up
the
Kings
Son
,
and
held
him
up
in
his
armes
between
himself
and
death
,
and
so
prevailed
for
a
pardon
,
and
quenched
the
fire
that
was
breaking
out
against
him
.
And
this
the
Molossians
(
of
whom
he
was
King
)
held
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
most
effectual
way
of
supplication
,
and
which
of
all
others
could
not
be
resisted
or
denied
.
Of
far
greater
prevalency
is
this
Act
,
the
holding
up
(
as
it
were
)
the
Son
of
God
in
our
hands
,
and
representing
to
the
Father
the
broken
body
,
and
the
Bloud
of
his
onely
begotten
.
Let
us
set
this
between
the
heat
of
Gods
anger
and
our
souls
;
let
us
desire
he
would
have
regard
to
his
dearly
beloved
,
and
the
Lord
cannot
turn
back
our
Prayers
that
press
and
importune
him
with
such
a
mighty
argument
.
Say
therefore
to
him
,
Behold
,
O
Lord
!
the
sacrifice
of
the
everlasting
Covenant
;
behold
we
lay
before
thee
the
Lamb
that
takes
away
the
sins
of
the
World
.
Is
not
thy
soul
in
him
well
pleased
?
Is
not
his
Body
as
really
in
the
Heavens
,
as
the
signs
of
it
are
here
in
our
hands
?
Hear
good
Lord
!
the
cry
of
his
Wounds
.
Let
us
prevail
with
thee
through
the
virtue
of
his
sacrifice
.
Let
us
feel
,
yea
,
let
all
the
World
feel
the
power
of
his
intercession
.
Deny
us
not
,
O
Lord
,
seeing
we
bring
thy
Son
with
us
.
Hear
thy
Son
O
Lord
,
though
thou
wilt
not
hear
us
,
and
let
us
,
let
all
others
know
that
he
lives
and
was
dead
,
and
that
he
is
alive
for
evermore
.
Amen
.
And
secondly
,
It
is
a
seasonable
time
to
profess
our selves
Christians
,
and
that
we
will
take
up
our
Cross
and
follow
after
him
.
This
taking
of
the
bread
,
we
should
look
upon
as
a
receiving
the
yoke
of
Christ
upon
our
neck
,
and
laying
his
Cross
upon
our
shoulder
,
if
he
think
fit
.
We
embrace
a
crucified
Jesus
,
and
we
are
not
to
expect
to
live
in
pleasures
,
unless
they
be
spiritual
;
nor
to
rejoice
with
the
world
,
but
to
endure
affliction
,
and
account
it
all
joy
when
we
fall
into
manifold
temptations
.
Protest
therefore
unto
him
,
that
thou
lovest
him
as
thou
seest
him
,
stript
and
naked
,
bruised
and
wounded
,
slain
and
dead
;
and
that
thou
art
contented
to
take
joyfully
the
spoiling
of
thy
goods
,
to
be
pleased
with
pains
,
and
to
count
death
the
way
to
life
.
V.
When
we
eat
,
it
is
a
fit
season
to
put
forth
these
two
acts
of
faith
:
1.
Let
us
express
our
hearty
consent
that
Christ
shall
dwell
within
us
,
that
we
will
be
ruled
by
his
Laws
,
and
governed
by
his
Spirit
,
that
he
shall
be
the
alone
King
of
our
souls
,
and
the
Lord
of
all
our
faculties
;
and
that
we
will
have
no
other
Master
but
onely
him
,
to
give
commands
within
us
.
Eating
I
told
you
is
a
foederal
rite
,
and
therefore
when
we
have
swallowed
this
bread
,
we
should
think
that
we
have
surrendred
all
up
into
his
hands
,
and
put
him
into
full
power
over
our
souls
.
And
we
should
think
also
,
that
we
have
given
him
the
possession
of
our
souls
for
ever
,
and
engaged
never
to
change
our
Master
.
For
eating
is
more
receiving
,
then
taking
a
thing
with
our
hands
:
It
is
,
as
it
were
,
the
incorporating
of
the
thing
with
the
substance
of
our
bodies
,
and
making
it
a
part
of
our selves
,
that
it
may
last
as
long
as
we
.
So
should
we
meditate
,
that
we
receive
the
Lord
Jesus
never
to
be
separated
from
his
service
,
for
ever
to
adhere
unto
him
as
our
Prince
and
Captain
,
as
our
Head
and
Husband
,
wheresoever
his
Commands
will
lead
us
.
And
as
we
open
our
hearts
thus
to
receive
him
,
so
let
us
now
fold
him
in
our
arms
,
and
embrace
him
with
a
most
cordial
affection
.
Let
the
fire
burn
now
,
and
make
us
boyl
up
,
yea
even
run
over
with
love
to
him
.
Now
is
the
time
not
onely
to
give
our selves
to
him
,
but
to
make
a
sacrifice
of
our selves
,
as
a
whole
burnt-offering
unto
God
.
Now
should
we
lay
our selves
on
the
Altar
of
the
Lord
,
to
be
offered
up
intirely
to
him
who
made
his
soul
an
offering
for
sin
.
That
there
may
not
only
be
a
representative
,
but
a
real
sacrifice
at
this
Feast
,
unto
Heaven
,
i.e.
that
we
may
not
only
shew
forth
the
sacrifice
of
Christ
,
and
represent
it
before
God
,
but
we
our selves
may
offer
up
our
souls
and
bodies
unto
him
,
and
send
them
up
in
flames
of
love
,
as
so
many
Holocausts
to
be
consumed
and
spent
in
the
service
of
our
God
.
Then
let
us
wish
for
the
flames
of
a
Seraphim
in
the
love
of
God
,
for
the
cheerfulness
and
speed
of
a
Cherubim
in
the
service
of
God
,
and
for
the
voice
of
an
Angel
that
we
may
sing
the
praises
of
God
.
Let
us
like
our
choice
so
well
,
and
think
that
we
are
so
beholden
to
him
,
that
we
may
give
our selves
to
him
,
as
to
begin
to
leap
for
joy
that
we
have
parted
with
our selves
,
and
are
become
his
.
And
as
a
token
that
we
give
our selves
and
all
we
have
to
God
,
we
should
now
think
upon
those
offerings
we
intend
to
make
for
the
poor
members
of
Jesus
Christ
,
and
desire
the
Lord
to
accept
of
our
gifts
which
we
present
him
withall
,
as
earnests
of
our selves
,
which
we
have
consecrated
unto
him
.
And
perhaps
now
our
hearts
may
be
stirred
with
so
great
compassion
,
and
our
bowels
may
be
so
feelingly
moved
,
that
our
Charity
may
overflow
the
banks
that
we
had
set
it
,
and
the
fire
that
is
within
us
may
require
a
fatter
and
larger
offering
then
we
designed
.
But
howsoever
we
cannot
but
deal
our
bread
to
the
hungry
with
a
more
cheerfull
hand
,
and
give
our
Almes
with
a
freer
heart
,
when
we
have
received
the
Bread
of
Life
into
our
hands
and
hearts
,
and
felt
what
the
huge
Charity
of
our
Lord
was
toward
us
most
miserable
and
wretched
Creatures
.
2.
A
second
Act
of
faith
which
we
should
now
exercise
,
is
this
:
Let
us
really
believe
that
all
the
blessings
of
the
New
Covenant
are
made
over
to
us
by
this
giving
and
receiving
of
his
sacred
body
.
Let
thy
soul
say
,
My
beloved
is
mine
,
as
I
am
his
.
Be
confident
and
well
assured
,
that
if
thou
wast
hearty
in
the
former
act
of
saith
,
thou
shalt
as
certainly
receive
pardon
,
and
grace
,
and
strength
,
and
salvation
,
as
thy
mouth
thou
art
sure
eateth
the
holy
Bread
.
The
former
Act
was
a
receiving
him
as
our
Lord
;
and
this
as
our
Saviour
.
Think
therefore
that
now
Christ
dwelleth
in
thee
,
and
thou
in
him
,
that
as
he
must
be
Master
of
the
house
,
so
thou
shalt
partake
of
all
his
riches
,
of
all
his
honour
and
pleasure
.
And
so
begin
to
ransack
his
treasures
,
desire
him
to
spread
before
thee
his
inestimable
riches
;
pray
him
to
shew
thee
if
it
be
but
a
little
glimpse
of
the
glory
of
the
inheritance
of
the
Saints
.
And
what
joy
will
this
create
in
thy
soul
,
when
thou
thinkest
that
thou
and
Christ
are
one
;
that
thou
art
united
to
his
most
precious
Body
,
and
shall
certainly
receive
all
the
benefits
of
his
Death
and
Passion
?
O
what
ravishment
should
it
be
unto
us
,
to
believe
that
sin
shall
not
have
dominion
over
us
;
that
the
Blood
of
Jesus
cleanseth
us
from
all
unrighteousness
;
that
the
flames
of
Hell
shall
never
touch
us
;
that
death
is
swallowed
up
in
victory
;
that
the
grave
is
buried
in
the
Wounds
of
our
Saviour
;
that
we
are
sealed
with
the
mark
of
God
,
and
consigned
to
a
blessed
immortality
,
and
shall
inherit
the
joys
of
our
Lord
!
With
what
boldness
now
may
we
renew
our
requests
to
him
,
and
importunately
plead
with
him
for
a
supply
of
all
our
wants
?
We
may
put
up
stronger
cries
now
that
we
conceive
he
is
in
us
,
and
intreat
him
since
it
is
his
pleasure
to
be
so
familiar
with
us
,
that
we
may
be
filled
with
all
the
fulness
of
God
.
O
my
Lord
!
(
may
a
soul
say
)
if
thou
lovest
me
so
much
,
fulfill
in
me
all
the
good
pleasure
of
thy
goodness
,
When
we
have
done
these
things
with
the
best
devotion
we
can
,
it
will
be
a
great
refreshment
to
the
soul
,
if
we
turn
it
a
little
towards
those
who
are
the
friends
of
your
Lord
.
And
therefore
,
VI.
Sixthly
,
When
we
see
him
give
the
same
Bread
to
others
,
let
us
renew
Acts
of
Love
unto
our
Brethren
.
Let
us
think
that
we
being
many
,
are
but
one
body
,
and
that
we
are
made
members
one
of
another
.
Let
us
ardently
therefore
embrace
them
in
our
armes
;
let
us
clasp
about
them
as
our
friends
;
let
us
love
one
another
with
a
pure
heart
fervently
.
If
we
feel
not
the
flame
hot
enough
,
let
us
stir
up
in
our
minds
again
the
remembrance
of
the
dear
love
of
our
Lord
,
and
that
will
make
us
burn
in
affection
to
each
other
.
That
will
utterly
put
out
all
the
sparks
of
envy
,
anger
,
or
malice
,
which
are
already
buried
,
that
they
may
never
any
more
revive
to
glow
in
our
souls
.
That
will
teach
us
a
perfect
remedy
against
all
such
distempered
motions
.
Let
us
but
resolve
that
our
thoughts
shall
dwell
in
the
fide
of
Christ
,
and
Hell
can
never
shoot
any
of
its
fires
unto
us
.
If
ever
any
of
those
black
and
dark
passions
begin
to
reek
,
let
us
but
presently
enter
into
his
wounds
,
and
they
will
all
be
extinguished
.
When
we
feel
but
the
loving
warmth
of
his
heart
,
all
our
anger
will
turn
into
love
,
and
all
our
enemies
will
find
us
friends
.
Let
us
resolve
therefore
now
that
we
remember
his
love
to
enemies
,
that
we
will
never
bear
any
hatred
more
.
Let
us
resolve
now
that
we
see
how
he
distributes
himself
to
us
all
,
that
we
will
never
contemn
nor
despise
the
meanest
Brother
,
that
the
eye
shall
not
say
to
the
foot
,
I
have
no
need
of
thee
;
that
one
member
shall
not
strike
another
;
that
we
will
live
in
all
peace
and
love
,
bearing
one
anothers
infirmities
,
kindly
accepting
of
reproofs
,
doing
all
the
good
we
can
to
soul
and
body
,
that
all
men
may
know
us
to
be
Christs
Disciples
.
That
we
may
do
thus
,
let
every
man
think
as
seriously
as
he
can
within
himself
:
Did
Christ
dye
only
for
me
?
Was
his
body
broken
for
my
sake
alone
?
Are
not
other
persons
as
dear
unto
him
as
my self
?
Have
we
not
all
eaten
of
the
same
Loaf
?
Are
we
not
about
to
drink
of
the
same
Cup
?
How
shall
I
hate
those
whom
my
Beloved
loves
?
How
shall
I
envy
those
to
whom
he
is
so
liberal
?
How
shall
I
offend
one
of
these
for
whom
Christ
dyed
?
How
shall
I
deny
my self
to
him
,
to
whom
my
Lord
hath
given
himself
?
O
my
soul
!
hast
not
thou
espoused
the
same
loves
with
thy
blessed
Lord
?
Must
not
all
his
friends
and
relations
be
thy
kindred
?
Now
he
is
not
ashamed
to
call
them
brethren
.
And
therefore
let
them
lye
in
my
bosome
,
let
my
soul
cleave
unto
them
,
let
us
keep
the
unity
of
the
spirit
in
the
bond
of
peace
.
Such
heavenly
Aspirations
and
Affections
as
these
,
would
be
as
a
sweet
perfume
in
our
souls
,
that
would
make
our
Lord
to
like
of
his
habitation
the
better
;
they
would
be
as
the
fragrant
Oyntment
poured
on
the
head
of
Aaron
,
How
fair
is
thy
Love
,
my
Sister
,
my
Spouse
;
how
much
better
is
thy
love
than
Wine
,
and
the
smell
of
thy
Oyntments
than
Spices
?
She
had
said
cap.
1.3
.
That
his
Name
was
an
Oyntment
poured
forth
,
the
savour
of
which
made
all
Virgin
souls
in
love
with
him
;
and
now
he
saith
the
very
same
of
her
,
That
he
was
much
enamoured
of
her
love
(
yea
,
even
ravished
,
as
it
is
in
the
verse
before
)
and
that
nothing
was
so
beautifull
or
sweet
unto
him
as
that
love
.
Now
by
the
mention
of
the
Oyntments
(
to
which
the
Psalmist
compares
the
unity
of
Brethren
)
it
should
seem
the
Bridegroom
commends
not
only
her
love
to
him
,
but
to
all
his
;
not
only
to
the
head
,
but
the
whole
body
.
And
therefore
he
compares
her
presently
,
Garden
enclosed
,
VII
.
Seventhly
,
When
we
receive
the
Cup
,
it
is
fit
that
we
should
again
admire
the
wonderfull
love
of
God
,
that
he
would
purchase
us
to
himself
by
his
own
bloud
.
And
we
should
consider
the
great
and
inestimable
value
of
this
bloud
,
infinite
virtue
likewise
,
as
well
as
value
of
this
sacrifice
,
should
be
taken
into
our
thoughts
,
which
lasts
for
ever
,
and
is
now
as
fresh
and
full
of
efficacy
as
if
the
blood
were
newly
shed
upon
the
Cross
.
This
man
after
he
had
once
offered
for
sinne
,
for
ever
sate
down
on
the
right
hand
of
God
.
And
that
you
may
wonder
more
at
the
excellency
of
this
Offering
.
Consider
how
many
sinnes
you
have
committed
,
and
then
guesse
how
many
the
sinnes
are
which
have
been
committed
by
all
men
that
have
been
,
are
,
and
shall
be
in
the
World
;
and
yet
that
this
one
Sacrifice
is
sufficient
in
Gods
account
to
take
away
all
,
being
of
an
everlasting
force
and
power
.
And
the
better
again
to
conceive
of
this
admirable
thing
,
compare
it
with
the
sacrifices
of
old
.
One
sacrifice
could
take
away
but
one
offence
among
the
Jews
,
and
that
meerly
against
a
carnall
Commandment
,
yet
this
though
but
one
,
can
take
away
all
offences
even
against
the
eternall
Law
of
God
.
And
the
strength
of
a
Sacrifice
under
the
Law
,
continued
no
longer
than
just
while
it
was
offered
,
but
was
to
be
repeated
again
in
case
of
a
new
offence
;
but
the
bloud
of
Jesus
endures
for
ever
,
and
by
one
offering
he
hath
perfected
for
ever
them
that
are
sanctified
.
We
that
live
at
sixteen
hundred
years
distance
from
that
sacrifice
,
may
be
as
much
expiated
,
and
receive
as
great
benefit
by
it
,
as
they
that
saw
him
upon
the
Altar
,
or
as
he
that
put
his
fingers
into
his
wounds
,
and
thrust
his
hand
into
his
side
.
For
the
Lord
laid
on
him
the
iniquity
of
us
all
;
and
he
bare
the
sinnes
not
only
of
that
generation
,
but
of
all
succeeding
Ages
.
Think
then
now
,
that
the
Cup
is
in
thy
hands
,
now
that
thou
drinkest
of
his
bloud
,
that
thou
mayest
receive
as
reall
effects
of
his
sacrifice
,
as
if
thou
hadst
been
permitted
to
have
laid
thy
hands
on
his
head
,
and
put
all
thy
sins
upon
him
,
as
Aaron
did
upon
the
head
of
the
Beast
that
was
offered
for
the
Congregation
of
Israel
.
And
so
let
thy
thoughts
slide
to
a
second
Meditation
which
is
hereon
depending
.
2.
And
consider
with
thy self
how
firm
that
Covenant
is
which
is
made
with
us
in
the
bloud
of
Jesus
,
and
how
certainly
God
will
perform
whatsoever
his
Sonne
hath
promised
.
It
is
called
the
bloud
of
the
everlasting
Covenant
,
Doth
not
the
King
joy
in
thy
strength
?
Hast
thou
not
given
him
his
hearts
desire
,
and
not
withholden
the
request
of
his
lips
?
Thou
hast
set
a
Crown
of
pure
Gold
upon
his
head
.
He
asked
Life
of
thee
,
and
thou
gavest
it
him
,
even
length
of
dayes
for
ever
and
ever
.
His
Glory
is
great
in
thy
Salvation
:
Honour
and
Majesty
hast
thou
laid
upon
him
.
For
thou
hast
made
him
most
blessed
for
ever
:
Thou
hast
made
him
exceeding
glad
with
thy
Countenance
:
And
therefore
since
he
lives
,
let
us
live
also
:
Since
thou
hast
heard
him
,
hear
us
also
for
his
sake
:
Send
us
help
out
of
thy
Sanctuary
,
and
strengthen
us
out
of
Sion
.
Grant
us
according
to
our
heart
,
and
fulfill
all
our
petitions
.
Save
Lord
!
let
the
King
hear
us
when
we
call
.
3.
Meditate
likewise
what
danger
there
is
in
not
standing
to
that
Covenant
that
is
here
confirmed
by
bloud
between
God
and
us
.
They
used
when
they
made
Covenants
by
bloud
,
to
cut
the
Beast
in
sunder
,
and
both
parties
passed
between
the
two
halfs
,
(
as
you
may
see
Jer.
34.18
,
19.
)
Which
custome
was
as
old
as
Abrahams
time
,
as
Gen.
15.10
,
17
,
18.
will
inform
you
.
This
passing
of
both
parties
between
the
parts
of
the
Beast
,
was
as
much
as
a
wish
,
that
so
it
might
befall
him
that
should
break
the
Covenant
which
was
made
between
them
.
Now
when
we
behold
the
Bloud
of
the
Son
of
God
poured
out
,
and
his
Body
broken
,
and
so
a
Covenant
stricken
between
God
and
us
,
by
his
receiving
him
into
Heaven
,
and
our
drinking
of
his
bloud
,
and
eating
of
his
Body
here
on
Earth
,
we
should
think
what
the
danger
will
be
of
not
being
stedfast
in
his
Covenant
.
God
will
require
his
Sonnes
bloud
at
our
hands
.
The
Lord
of
that
servant
will
come
in
a
day
when
he
looks
not
for
him
,
and
in
an
hour
that
he
is
not
aware
of
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
shall
cut
him
in
sunder
,
and
give
him
his
portion
with
the
Hypocrites
,
Mat.
24.50
,
51.
I
have
often
thought
that
he
alludes
to
that
custome
of
cutting
the
Beast
in
twain
,
and
that
the
meaning
is
,
All
persons
that
are
deceitfull
and
false
,
But
whether
the
Reader
will
think
fit
to
meditate
of
this
matter
at
that
time
or
no
;
yet
let
me
stay
his
thoughts
a
while
now
,
and
entreat
him
seriously
to
think
what
the
doom
of
all
those
will
be
,
who
rebel
against
him
to
whom
they
have
so
often
sworn
subjection
.
The
love
of
God
cannot
make
them
love
him
;
the
Bloud
of
Christ
cannot
make
them
bleed
,
notwithstanding
the
Death
of
Christ
,
they
will
dye
;
and
all
the
bands
that
he
can
lay
upon
them
,
will
not
hold
them
fast
.
O
what
chains
of
Darkness
are
they
reserved
for
,
who
break
so
many
cords
of
love
asunder
!
What
a
sacrifice
must
they
be
to
the
vengeance
of
God
,
whom
the
sacrifice
of
Christ
on
the
Cross
could
not
deliver
!
The
wrath
of
God
will
utterly
consume
,
and
burn
them
up
.
They
shall
be
a
whole
burnt-offering
to
his
fiery
indignation
;
they
themselves
shall
satisfie
for
their
fins
,
and
then
he
can
never
be
satisfied
.
These
men
take
all
the
guilt
of
their
sinnes
upon
their
own
souls
,
and
fearlesly
go
to
Hell
,
as
though
they
could
bear
his
indignation
,
or
save
themselves
from
the
fury
of
his
anger
.
O
let
sinners
consider
what
they
do
when
they
neglect
so
great
salvation
.
So
farre
shall
they
be
from
being
Christs
and
Saviours
to
themselves
,
that
they
shall
be
their
own
Devils
and
Tormentors
.
Their
spirits
shall
turn
into
fiends
,
and
they
shall
miserably
rage
and
fame
against
their
own
selves
,
and
eternally
crucifie
their
own
hearts
,
in
vexing
and
racking-thoughts
.
Their
anger
and
displeasure
shall
burn
against
their
own
souls
,
for
their
contempt
of
the
Covenant
of
Grace
:
the
bloud
of
Christ
will
call
for
their
bloud
;
the
pardon
that
was
offered
,
will
plead
for
no
pardon
;
and
all
the
Expence
which
God
hath
been
at
,
will
be
charged
upon
them
.
What
then
will
they
do
,
when
they
shall
be
rendred
guilty
of
the
bloud
of
the
Lord
,
when
the
Love
of
God
it self
will
be
their
accuser
,
when
they
shall
be
oppressed
,
and
cast
under
an
infinite
debt
which
they
can
never
pay
?
They
must
groan
,
and
sigh
,
and
cry
under
the
burden
to
all
eternity
;
and
the
Name
of
Christ
which
is
so
sweet
to
converted
sinners
,
will
be
a
name
of
death
and
horror
unto
them
,
and
the
bloud
of
Christ
,
which
is
the
life
of
all
the
holy
Ones
of
God
,
will
be
like
red
and
bloudy
colours
to
some
creatures
,
which
will
make
them
raging
mad
.
If
I
could
exaggerate
this
as
it
deserves
,
methinks
I
could
affright
a
soul
that
is
in
the
profoundest
sleep
in
the
Devils
Arms.
And
yet
why
should
I
think
such
a
thought
?
if
the
bloud
of
Christ
cannot
do
it
,
but
men
will
dye
in
secure-sinning
,
why
should
we
think
to
prevail
?
O
think
of
the
bloud
of
Christ
therefore
,
and
let
it
not
be
shed
in
vain
.
Think
how
angry
he
will
be
that
his
dearest
heart
bloud
should
be
spilt
on
the
ground
like
water
,
to
no
purpose
at
all
as
to
thy
soul
.
Think
how
it
grieves
him
to
see
his
love
so
undervalued
;
how
it
pierces
him
to
see
his
bloud
trodden
under
feet
;
into
what
anger
his
love
will
at
last
turn
,
and
this
will
move
thee
more
than
all
that
I
can
say
.
If
a
man
could
speak
nothing
but
fire
,
and
smoak
,
and
bloud
;
if
flames
should
come
out
of
his
mouth
instead
of
words
;
if
he
had
a
voice
like
thunder
,
and
an
eye
like
lightning
,
he
could
not
represent
unto
you
the
misery
of
those
that
make
no
reckoning
of
the
bloud
of
the
Sonne
of
God
.
The
very
Sun
shall
be
turned
into
darkness
(
saith
the
Apostle
out
of
Joel
,
Acts
2.20
.
)
and
the
Moon
into
blood
before
the
great
and
notable
day
of
the
Lord
,
viz.
the
day
when
he
shall
come
to
destroy
the
Enemies
of
his
Cross
.
And
yet
he
seems
there
to
speak
but
of
one
particular
day
of
Judgement
upon
the
Jewish
Nation
,
who
crucified
the
Lord
of
Life
,
and
that
was
but
a
type
and
figure
of
the
last
day
,
and
came
far
short
of
the
blackness
and
darkness
of
that
time
when
the
Lord
will
come
to
take
vengeance
on
all
them
that
know
not
God
,
and
obey
not
the
Gospel
of
the
Lord
Jesus
.
How
terrible
would
it
be
to
see
the
Heavens
all
covered
with
clouds
of
blood
,
to
feel
drops
of
blood
come
raining
down
upon
our
heads
;
and
next
,
showres
of
fire
from
the
melting
Sun
,
come
trickling
upon
our
eyes
;
and
then
sheets
of
flames
wrapping
about
our
bodies
;
to
hear
the
earth
groan
,
and
the
pillars
of
the
world
crack
,
as
if
the
whole
frame
of
Nature
were
a
dying
,
and
the
world
were
tumbling
into
its
Grave
?
All
this
would
be
but
a
petty
image
of
that
dreadfull
Day
,
when
the
Son
of
righteousness
shall
be
cloathed
with
clouds
of
wrath
,
when
his
countenance
shall
be
as
flames
of
fire
;
when
he
shall
cloath
himself
with
vengeance
as
a
Garment
,
when
the
Lamb
of
God
himself
shall
roar
like
a
Lyon
,
and
the
meek
and
compassionate
Jesus
shall
rend
in
pieces
,
and
devour
.
There
can
be
nothing
more
strange
,
than
for
a
Lamb
to
be
angry
,
for
a
sheep
to
tear
and
destroy
.
If
he
once
gird
his
sword
upon
his
thigh
,
and
resolve
to
dip
his
feet
in
the
blood
of
the
wicked
,
it
will
be
a
dismall
,
a
bloudy
day
indeed
,
and
woe
be
to
all
those
on
whom
that
dreadfull
storm
shall
fall
,
when
the
God
of
Heaven
himself
shall
come
in
flaming
fire
to
destroy
his
Adversaries
.
For
ever
shall
they
lye
wallowing
in
their
own
bloud
,
and
all
their
bloud
shall
be
turned
into
fire
,
and
they
shall
bathe
themselves
in
streams
of
Brimstone
,
and
roll
themselves
in
beds
of
flames
,
and
their
torment
shall
never
cease
.
Much
rather
would
I
have
a
Lyon
satisfie
his
bloudy
Jawes
with
my
flesh
,
or
a
cruell
Tyrant
rake
in
my
bowels
with
the
teeth
of
burning
Irons
,
or
be
prickt
to
death
with
Needles
,
or
endure
all
the
miseries
that
any
ingenuous
witty
Devil
can
invent
,
than
fall
into
the
angry
hands
of
a
loving
Saviour
.
Much
rather
would
I
see
the
Sun
scowle
,
and
all
the
clouds
of
Heaven
come
ratling
down
in
a
Tempest
upon
my
head
,
than
behold
the
least
frown
in
the
brow
of
the
blessed
Jesus
.
What
anger
must
that
be
which
shall
lye
in
the
bosome
of
Love
?
What
fire
burns
like
to
Jealousie
?
Who
so
enraged
as
those
whose
love
is
abused
,
and
grosly
contemned
?
All
that
the
Apostle
can
tell
us
in
Answer
to
this
Question
,
is
,
that
our
God
is
a
consuming
fire
,
Heb.
12.29
.
Our
God
,
even
the
God
of
Christians
,
the
God
of
St.
Paul
,
the
God
and
Father
of
our
Lord
Jesus
,
the
God
of
Love
and
Goodness
,
is
a
burning
,
consuming
Fire
.
And
who
may
dwell
with
everlasting
Burnings
?
who
may
abide
when
he
is
angry
?
Lest
any
should
say
that
the
Bloud
of
Jesus
shall
quench
the
flames
,
and
extinguish
these
angry
heats
,
observe
to
whom
he
speaks
these
words
;
not
to
men
under
the
Law
,
from
the
fiery
Mount
,
but
to
those
who
were
come
to
Mount
Sion
,
to
Jesus
the
Mediator
of
the
New
Covenant
,
and
to
the
bloud
of
sprinkling
,
&c.
v.
22
,
24.
from
whence
he
concludes
these
two
things
:
-
First
,
That
greater
punishment
shall
be
inflicted
on
Christians
than
others
,
if
they
refuse
obedience
to
Christs
commands
,
v.
25.
-
Secondly
,
That
therefore
they
should
seriously
betake
themselves
to
the
service
of
their
Lord
,
with
reverence
and
godly
fear
,
v.
28
,
29.
Wicked
men
conclude
,
O
we
shall
escape
well
enough
,
take
you
no
care
,
Christ
hath
died
and
done
all
for
us
.
We
need
not
be
so
scrupulous
since
he
hath
satisfied
for
our
sins
.
But
the
Apostle
makes
just
the
quite
contrary
conclusion
,
We
are
come
to
the
Bloud
of
Jesus
,
&c.
therefore
see
that
you
refuse
not
him
that
speaketh
,
&c.
The
Bloud
of
Jesus
speaks
better
things
to
those
that
accept
of
the
Gospel
and
obey
it
,
than
the
bloud
of
Abel's
sacrifice
did
;
but
to
all
that
refuse
it
,
it
speaks
more
sadly
than
the
bloud
that
cryed
against
Cain
;
and
for
ever
shall
such
men
be
banished
from
the
face
of
God
.
The
Apostle
you
see
represents
our
God
thus
terrible
after
he
had
most
highly
magnified
the
priviledge
of
Christians
;
and
that
will
apologize
for
me
who
have
diverted
to
this
sad
discourse
,
when
I
was
treating
of
the
joyfull
Feast
of
Christians
.
But
to
that
I
shall
now
return
again
.
VIII
.
Eighthly
.
After
all
this
,
Let
us
meditate
of
the
joyes
of
Heaven
,
of
the
Eternal
Supper
of
the
Lamb
,
and
the
blessed
life
that
we
shall
live
above
.
For
the
joyes
of
the
other
world
are
usually
expressed
among
the
Jewes
,
by
eating
and
drinking
,
greater
plenty
of
which
chear
was
in
their
Countrey
than
any
other
,
being
a
Land
flowing
with
Milk
and
Honey
.
You
may
see
a
footstep
of
this
in
the
New
Testament
,
beside
all
those
in
the
Old
.
One
that
sate
at
meat
with
our
Saviour
,
saith
,
(
Luke
14.15
.
)
Blessed
is
he
that
shall
eat
Bread
in
the
Kingdome
of
God
.
Which
some
say
was
an
ordinary
saying
among
the
Rabbines
.
This
is
most
certain
,
that
there
are
strange
things
in
their
latter
Writers
concerning
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Garden
of
Eden
,
or
pleasure
that
is
above
answerable
to
that
which
was
below
.
Where
they
speak
of
delightfull
Rivers
,
of
Tables
furnished
with
Leviathan
and
Behemoth
;
by
which
it
is
likely
their
Doctors
first
understood
some
spiritual
dainties
,
and
under
this
mythology
did
hide
an
excellent
meaning
;
but
the
great
impostor
Mahomet
hath
from
thence
fabricated
his
carnal
bruitish
Paradise
,
taking
them
in
a
gross
and
unworthy
sense
.
The
like
they
speak
of
Wine
kept
from
the
beginning
of
the
world
in
a
certain
place
,
i.
e.
excellent
old
Wine
,
of
which
their
Messiah
shall
first
taste
,
together
with
the
Leviathan
,
and
then
the
Just
they
expect
shall
be
feasted
.
So
R.
Hai
,
in
his
Book
of
the
interpretation
of
Dreams
,
saith
,
that
it
is
a
sign
of
good
to
see
in
our
sleep
white
Grapes
,
and
the
eating
of
them
signifies
the
possession
of
eternal
life
,
because
they
shew
the
Wine
that
is
kept
in
Grapes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
dayes
of
the
beginning
.
All
which
I
bring
for
this
purpose
,
that
you
may
see
,
they
used
by
eating
and
drinking
to
set
forth
the
joyes
of
Heaven
,
and
that
you
may
better
understand
those
words
of
our
Saviour
immediately
after
he
had
given
them
this
Sacramental
Bread
and
Wine
,
Mat.
26.29
.
I
will
not
drink
henceforth
of
this
fruit
of
the
Vint
,
untill
that
day
,
when
I
drink
it
new
with
you
in
my
Fathers
Kingdome
.
Which
is
no
more
than
to
say
,
I
shall
never
feast
again
with
you
till
we
meet
in
Heaven
,
and
partake
together
of
those
joyes
that
are
figuratively
expressed
by
new
Wine
.
In
some
regard
,
and
of
some
sorts
,
new
Wine
is
the
best
,
and
in
others
old
is
preferred
;
and
so
sometimes
by
the
one
,
sometimes
by
the
other
,
those
eternal
pleasures
are
denoted
.
St.
Luke
also
hath
the
same
sence
more
fully
,
cap.
22.16
.
I
will
not
eat
any
more
thereof
(
i.
e.
of
the
Passeover
)
untill
it
be
fulfilled
in
the
Kingdome
of
God
,
i.
e.
I
will
not
keep
with
you
another
solemn
Commemoration
of
Gods
mercies
(
though
he
did
eat
with
them
when
he
rose
again
)
but
the
next
festivity
that
we
shall
celebrate
together
,
must
be
in
Heaven
,
in
the
very
presence
of
God
,
when
the
Devil
your
great
enemy
shall
be
overthrown
and
quite
destroyed
,
as
Pharaoh
was
.
And
again
,
v.
18.
He
saith
,
I
will
not
drink
of
the
fruit
of
the
Vine
,
untill
the
Kingdome
of
God
shall
come
.
Which
signifies
no
more
but
that
he
and
they
should
not
rejoyce
together
any
more
,
till
they
came
to
drink
of
the
Rivers
of
Gods
pleasures
.
From
all
which
we
may
well
collect
,
that
the
Wine
here
in
the
Kingdome
of
the
Son
,
is
an
embleme
of
the
Wine
in
the
Kingdome
of
the
Father
.
In
this
world
is
the
Kingdome
of
Christ
,
in
the
world
to
come
shall
be
the
Kingdome
of
God
;
and
what
is
done
here
,
is
a
shadow
of
what
shall
be
done
in
a
more
excellent
manner
hereafter
;
and
therefore
this
holy
Feast
should
represent
unto
us
those
Heavenly
delights
.
From
this
Wine
of
the
Grape
we
should
endeavour
to
raise
our
minds
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
is
apprehended
by
the
mind
,
and
tasted
by
the
pallate
of
the
soul
,
which
flows
from
God
himself
.
We
should
think
that
these
are
but
some
forecasts
of
those
pleasures
that
he
will
hereafter
bestow
upon
us
,
but
the
Antepasts
of
the
eternal
Supper
,
but
the
Vigils
of
the
everlasting
rest
;
and
that
now
we
rather
fast
than
feast
,
if
we
compare
these
joys
with
those
that
are
above
.
We
should
look
upon
these
as
assurance
of
better
chear
,
where
our
appetites
shall
be
satiated
,
and
our
thirst
quenched
;
where
we
shall
see
the
Lord
Jesus
in
his
Glory
,
and
feast
our
eyes
with
the
sight
of
his
beauty
;
yea
,
where
we
shall
be
ravished
with
the
sight
of
God
himself
,
and
shall
drink
of
the
pleasures
that
stream
from
the
light
of
his
blessed
face
.
And
after
those
things
in
the
world
to
come
,
should
we
strive
to
stir
up
the
longings
of
our
soul
;
We
should
desire
to
be
in
Heaven
,
we
should
thirst
after
larger
draughts
,
to
quench
our
thirst
in
the
Ocean
it self
,
and
to
pass
from
this
dark
Glass
,
and
this
vail
of
the
Sacraments
,
to
the
clear
vision
of
his
brightness
.
For
if
God
do
here
satisfie
his
faithfull
Servants
as
with
Marrow
and
fatness
,
much
more
in
the
world
to
come
will
he
replenish
and
fill
them
with
sweetness
and
joy
it self
.
IX
.
Ninthly
,
And
in
the
conclusion
,
we
should
give
God
thanks
for
these
great
favours
,
for
the
hopes
of
his
glory
,
for
the
tastes
which
he
gives
us
before-hand
,
for
all
the
fruits
of
his
Sons
death
,
and
the
earnests
we
have
of
the
eternal
inheritance
.
We
should
begin
to
praise
him
with
the
Heavenly
host
,
and
to
joyn
our
hearts
and
voices
with
the
celestial
Quire
;
we
should
wish
that
we
could
make
all
the
world
ring
with
his
praises
,
and
that
we
could
make
all
men
hear
from
the
East
to
the
West
the
sound
of
our
thanksgivings
.
We
should
sing
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
all
the
Churches
of
Christ
throughout
all
ages
have
sung
,
saying
,
Holy
,
Holy
,
Holy
,
Lord
God
of
Hosts
,
Heaven
and
Earth
are
full
of
thy
glory
.
And
so
we
read
that
as
soon
as
our
Saviour
had
spoken
those
words
,
that
he
would
not
any
more
drink
with
them
till
the
Kingdom
of
his
Father
should
come
,
they
sung
an
Hymne
,
or
Psalm
of
praise
,
and
so
went
forth
.
And
indeed
who
can
sufficiently
praise
his
divine
Majesty
!
The
tongues
of
Angels
stammer
in
uttering
of
his
goodness
,
and
we
become
dumb
,
the
more
we
endeavour
to
speak
of
it
.
The
highest
of
our
praises
is
humbly
and
affectionately
to
acknowledge
that
we
cannot
sufficiently
praise
him
;
the
greatest
of
our
endeavours
is
daily
to
admire
him
;
the
furthest
we
can
strain
our
souls
,
is
to
long
for
eternity
,
wherein
it
may
be
our
imployment
to
admire
and
praise
him
.
Call
upon
the
Armies
of
Angels
,
and
wish
them
to
praise
him
,
seeing
thou
canst
not
;
call
upon
all
men
,
and
bid
them
praise
him
;
wish
thou
couldst
awake
all
the
world
,
that
all
Creatures
might
praise
him
;
and
make
thine
own
soul
hear
more
plainly
,
call
upon
it
more
shrilly
,
call
upon
it
again
and
again
,
call
upon
it
every
day
to
praise
him
.
Say
as
the
Psalmist
doth
,
Bless
the
Lord
,
ye
his
Angels
which
excell
in
strength
;
that
do
his
Commandements
,
hearkning
to
the
voice
of
his
words
.
Bless
the
Lord
,
all
ye
hosts
:
ye
Ministers
of
his
that
do
his
pleasure
.
Bless
the
Lord
all
his
works
in
all
places
of
his
dominion
.
Bless
the
Lord
O
my
soul
.
Mensa
Mystica
.
The
Postcaenium
;
or
of
our
Deportment
afterward
.
CHAP.
XV.
ANd
now
that
we
have
had
a
sight
of
them
,
let
us
remember
his
love
more
than
Wine
;
Let
his
name
be
engraven
upon
our
hearts
,
and
his
Image
remain
fair
and
lively
upon
our
souls
.
Let
us
find
a
kind
of
unwillingness
to
admit
of
any
other
company
,
and
say
in
the
secrets
of
our
mind
,
None
but
Christ
,
none
but
Christ
.
Yea
,
when
we
do
return
to
converse
again
with
other
things
,
let
us
still
be
looking
back
towards
him
,
as
one
that
hath
got
our
hearts
,
and
say
,
Lord
,
evermore
give
us
this
Bread
.
Let
us
labour
that
other
objects
may
not
come
near
our
hearts
,
nor
make
any
strong
impressions
upon
us
,
but
that
they
may
be
sealed
up
by
him
,
and
so
filled
with
him
,
that
all
things
else
may
look
upon
themselves
as
having
nothing
to
do
there
.
Eusebius
Pamphilus
hath
a
pretty
Observation
on
Cant.
5.12
.
where
the
eyes
of
the
beloved
are
compared
to
the
eyes
of
Doves
by
the
Rivers
of
water
washed
with
Milk
.
look
forth
as
the
morning
,
with
weak
and
trembling
thoughts
,
being
as
it
were
in
the
twilight
,
and
not
far
enlightned
.
A
second
sort
have
made
some
progress
,
and
are
fair
as
the
Moon
;
they
are
much
enlightned
,
but
have
abundance
of
spots
still
in
them
,
and
some
discernable
darkness
still
remaining
.
A
third
sort
are
clear
as
the
Sun
,
very
full
of
light
,
very
pure
,
unblameable
and
bright
in
their
conversations
.
The
world
can
take
notice
of
no
common
failings
,
yet
sometime
there
may
be
a
partial
eclipse
,
and
if
they
mark
themselves
,
they
will
observe
many
weaknesses
,
as
the
modern
Astronomers
that
have
pried
more
narrowly
,
have
discerned
spots
in
the
body
of
the
Sun
.
A
fourth
sort
are
they
that
are
become
such
strong
Christians
,
that
they
are
as
terrible
as
an
Army
with
Banners
,
and
all
their
enemies
flie
before
them
.
Few
temptations
are
able
to
worst
them
,
but
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
appearance
of
an
Agnelical
Host
,
that
are
so
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
that
they
overcome
the
world
,
and
tread
Satan
under
their
feet
.
Now
in
which
soever
lower
form
and
rank
we
be
of
these
,
we
should
strive
to
advance
to
that
which
is
higher
;
and
seeing
we
have
more
than
Angels
food
,
we
should
labour
to
do
the
will
of
God
on
earth
as
they
do
in
Heaven
.
We
should
put
on
all
the
Armour
of
God
,
and
gird
it
closer
to
our
loins
,
and
shew
greater
valour
to
the
perfecting
the
conquests
we
have
begun
.
We
should
labour
to
be
so
full
of
Christ
,
that
the
Devil
may
be
afraid
of
us
,
and
run
away
,
when
he
sees
us
grown
so
stedfast
in
the
faith
For
we
must
not
judge
of
the
state
of
our
souls
by
our
fervency
in
this
duty
,
but
by
the
holiness
of
our
lives
,
which
is
the
fruit
and
effect
of
it
.
Unless
our
lives
be
better
than
they
were
before
,
we
our selves
are
not
made
better
.
We
are
but
like
some
of
the
Sect
of
Pythagoras
,
who
held
that
a
man
took
a
new
soul
,
when
to
receive
Oracles
he
approached
to
the
images
of
their
Gods
;
but
it
was
such
a
new
one
,
as
was
lent
him
but
for
a
time
,
and
then
he
returned
to
the
same
man
he
was
before
.
Such
a
new
soul
men
seem
to
have
some
time
when
they
come
to
the
solemn
duties
of
their
Religion
,
they
are
inspired
with
strange
and
unusuall
affections
,
and
moved
beyond
themselves
.
But
it
is
a
soul
that
lives
but
for
a
day
,
and
then
they
fall
to
their
old
dulness
;
and
as
for
their
own
soul
,
it
gives
no
sign
of
its
amendment
and
further
renewal
after
the
Image
of
God
.
It
is
fit
therefore
that
I
should
next
of
all
consider
what
is
fit
to
be
done
for
the
keeping
alive
,
and
feeding
these
flames
of
love
when
they
are
kindled
in
our
souls
.
And
that
shall
be
the
business
of
the
next
Chapter
.
CHAP.
XVI
.
FIrst
,
I
conceive
it
will
be
a
fit
expression
of
our
love
afterward
,
to
invite
the
poor
the
next
meal
unto
our
Table
,
or
to
send
some
portion
of
our
good
things
unto
them
.
When
God
hath
feasted
us
at
his
House
,
it
is
agreeable
that
we
should
feast
others
at
ours
,
or
relieve
them
more
plentifully
,
than
at
other
times
.
The
Jews
used
to
send
portions
one
to
another
,
and
gifts
to
the
poor
upon
a
good
day
,
(
as
they
call
it
)
i.
e.
at
a
festival
or
time
of
rejoycing
,
as
you
may
see
Esth.
9.22
.
The
Portions
(
I
suppose
)
were
part
of
the
sacrifice
of
Peace-offerings
,
which
they
had
offered
,
and
which
they
sent
unto
friends
that
were
absent
,
and
could
not
be
with
them
;
and
gifts
to
the
poor
likewise
accompanied
them
,
that
they
might
rejoyce
in
God
also
.
And
so
you
read
that
the
first
Christians
,
Act.
2.46
,
47.
after
they
had
broken
bread
,
did
eat
their
meat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
liberality
and
openness
of
heart
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
having
favour
,
&c.
i.
e.
doing
acts
of
charity
(
as
an
excellent
Critick
notes
)
unto
all
the
people
.
It
may
be
said
,
that
we
make
an
offering
at
the
Sacrament
,
and
so
need
not
now
renew
our
charity
.
But
those
that
think
so
,
forget
that
I
am
perswading
to
keep
the
heart
from
cooling
,
by
laying
on
new
fewel
.
And
therefore
as
we
praise
God
again
in
our
private
houses
,
so
it
will
well
become
us
,
and
will
much
assure
our
good
disposition
to
us
,
if
we
again
express
our
bounty
as
we
are
able
,
unto
others
.
For
our
charity
is
to
be
a
running
stream
through
our
whole
lives
,
and
therefore
this
advice
is
good
to
keep
the
passage
open
,
that
it
may
not
be
suddenly
stopped
,
now
that
it
hath
newly
found
a
vent
for
it self
.
The
Apostle
bids
the
Christian
Jews
to
offer
the
sacrifice
of
praise
to
God
continually
,
that
is
the
fruit
of
our
lips
,
giving
thanks
to
his
name
,
Heb.
13.15
.
whereby
in
all
likelihood
he
understands
their
offering
of
Almes
(
instead
of
the
fruits
of
their
herds
and
flocks
)
joyned
with
praises
and
thanksgivings
to
God
at
the
Eucharist
.
Which
offerings
he
calls
the
fruits
of
their
lips
,
because
they
were
such
as
they
had
vowed
and
consecrated
to
God
,
in
token
of
their
gratitude
.
And
this
place
of
the
Apostle
seems
exactly
answerable
to
that
of
the
Psalmist
50.14
.
Offer
unto
God
Thanksgiving
,
and
pay
thy
vowes
to
the
Most
High
.
But
then
after
he
had
given
them
this
exhortation
to
perform
these
two
duties
of
Thanksgiving
and
Almes-doing
at
the
Sacrament
,
he
adds
v.
16.
But
to
do
good
,
and
communicate
,
forget
not
,
for
with
such
Sacrifices
God
is
well
pleased
,
i.
e.
Do
not
think
it
sufficient
to
have
payed
your
vowes
at
that
solemn
meeting
of
Christians
,
but
over
and
above
that
,
you
must
be
carefull
to
exercise
continuall
Charity
,
and
not
to
omit
any
season
or
occasion
of
doing
others
good
;
and
this
is
a
kind
of
daily
sacrifice
wherewith
God
is
much
delighted
.
As
the
Jewes
had
their
continuall
Burnt-offerings
,
beside
those
extraordinary
Peace-offerings
,
when
they
gave
thanks
for
some
great
mercy
;
so
Christians
besides
these
offerings
at
the
Table
of
the
Lord
,
must
be
mindfull
daily
to
be
beneficiall
unto
others
,
according
as
they
have
objects
presented
unto
them
.
And
that
they
may
not
forget
,
it
will
be
wisdome
to
keep
themselves
in
doing
,
and
presently
after
this
Divine
Food
,
to
think
of
feeding
others
that
stand
in
need
.
II.
Secondly
,
Let
us
not
presently
return
to
our
worldly
Employments
(
if
it
be
not
upon
the
Lords
day
that
we
receive
)
but
let
us
spend
the
after-part
of
the
day
in
entertaining
our
Lord
with
acts
of
Love
and
Delight
,
with
Thanks
and
Praise
unto
him
for
his
favours
.
Let
us
admire
his
Perfections
and
Graces
;
let
us
talk
with
him
about
the
Affairs
of
our
Souls
;
let
us
open
to
him
every
room
in
the
House
,
and
lead
him
into
the
most
private
closet
of
our
hearts
,
shew
him
all
our
fecrets
,
acquaint
him
with
all
our
wants
and
weaknesses
,
spread
before
him
all
our
desires
,
and
earnestly
entreat
him
to
stay
and
dwell
with
us
.
Let
us
tell
him
again
,
That
all
we
have
is
his
;
let
us
tye
a
new
knot
upon
the
band
of
the
Covenant
that
is
between
us
;
let
us
be
afraid
,
lest
by
going
presently
into
the
world
,
it
should
be
loosed
and
dissolved
.
It
is
not
fit
(
you
know
)
that
a
Bride
,
on
the
day
she
is
married
,
should
go
from
the
company
of
the
Bridegroom
,
to
follow
Houshold-business
,
or
associate
her self
with
other
persons
,
but
she
delights
only
in
the
presence
of
her
new
Love
.
Even
so
unseemly
it
is
to
leave
the
company
of
our
Lord
as
soon
as
we
have
let
him
into
our
hearts
,
and
to
divert
to
other
occasions
,
when
we
have
newly
given
him
our
Faith
,
and
taken
him
as
the
Bridegroom
of
our
souls
.
We
should
pass
that
day
at
least
in
heavenly
discourses
with
him
,
in
expressions
of
our
love
and
affection
toward
him
,
in
acts
of
desire
after
inseparable
union
with
him
,
and
in
promises
and
vows
that
we
will
alwayes
be
faithfull
and
loyal
unto
him
;
that
so
the
remaining
part
of
the
day
may
be
as
a
Postcaenium
,
an
lafter-Supper
,
and
second
Communion
,
like
the
Feast
of
Charity
,
which
succeeded
(
I
told
you
)
in
ancient
time
the
holy
Sacrament
.
And
indeed
it
is
not
only
unbecoming
us
,
but
likewise
very
dangerous
and
prejudicial
to
our
health
,
when
we
are
thus
warm
,
to
step
instantly
into
the
cold
and
chilling
affairs
of
this
world
.
Motibus
oppositis
nihil
permitiosius
,
is
a
rule
among
Physicians
;
there
is
nothing
more
hurtfull
to
us
,
than
motions
quite
opposite
,
immediately
succeeding
each
to
other
;
and
therefore
as
it
is
pernicious
after
exercise
,
to
go
and
wash
in
cold
water
;
so
it
must
needs
be
extreamly
noxious
to
sink
our selves
into
Earthly
Employments
,
just
after
our
souls
have
been
above
in
the
exercise
of
love
to
God
.
It
argues
likewise
a
soul
but
little
affected
,
that
can
presently
relish
Worldly
things
,
after
it
hath
had
any
tasts
of
Gods
sweetness
.
It
seems
to
me
that
such
a
man
is
like
to
Ganymede
the
Shepherds
Boy
,
in
Lucian
,
who
though
he
was
beloved
of
Jupiter
,
and
carried
up
to
Heaven
,
yet
could
not
forget
the
things
that
he
had
left
behind
,
but
asks
,
What
now
will
become
of
my
Fathers
Sheep
?
Alas
!
whither
will
they
wander
now
that
I
am
taken
from
them
?
How
will
my
business
thrive
,
if
I
spend
so
much
time
in
Meditation
and
Prayer
,
saith
a
silly
soul
?
How
shall
I
be
cast
behind
in
my
work
,
while
I
am
thus
employed
?
But
as
the
Dialogist
handsomely
brings
in
Jupiter
,
giving
him
a
check
,
so
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
dost
thou
yet
think
of
thy
sheep
now
that
thou
art
made
immortal
?
Doth
thy
mind
run
upon
thy
shop
now
that
thou
art
with
thy
Saviour
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
instead
of
thy
Cheese
,
thou
mayest
feed
on
Ambrosia
;
and
instead
of
Milk
,
thou
mayest
drink
Nectar
with
the
gods
.
Who
would
long
for
the
World
any
more
,
that
knows
what
it
is
to
be
in
Heaven
?
Who
would
not
be
unwilling
to
go
his
Earthly
Affairs
any
more
,
who
hath
once
conversed
with
the
soveraign
good
?
Instead
of
riches
,
he
is
getting
an
eternal
Inheritance
;
instead
of
friends
,
he
is
injoying
God
.
And
therefore
if
it
be
not
fit
nor
safe
to
return
presently
to
our
Secular
business
,
much
less
can
it
be
tollerable
to
go
to
any
merry
Entertainments
or
Compotations
,
though
never
so
moderate
and
innocent
.
We
should
not
so
soon
forget
these
heavenly
pleasures
,
as
to
relish
these
that
are
earthly
.
We
must
not
be
like
the
Heathen
,
who
used
after
their
sacrifices
,
to
make
merry
all
day
,
and
drink
even
to
Excess
.
Whence
some
long
agone
have
thought
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
to
be
drunk
)
took
its
Name
from
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
the
Ancients
used
to
drink
liberally
after
their
sacrifices
.
But
we
have
not
so
learned
Christ
;
we
must
make
the
savour
of
Heavenly
things
sit
longer
upon
our
pallates
than
an
hour
,
and
not
wash
them
off
with
any
long
sensual
delights
.
We
should
cry
out
again
and
again
:
kiss
me
with
the
kisses
of
his
mouth
;
for
thy
Love
is
better
than
wine
.
We
should
long
as
the
Spouse
doth
,
to
have
such
tasts
of
his
love
,
that
we
may
rest
assured
of
his
good
affection
to
us
,
and
may
like
better
of
it
,
than
of
any
thing
that
comes
within
our
lips
.
A●bil
.
Tatius
,
l.
2.
Kisses
(
saith
a
great
Master
of
his
Art
,
who
may
fitly
be
heard
in
this
case
)
are
the
seals
of
Love
;
and
there
the
Church
teacheth
us
to
long
to
feel
such
sensible
impressions
of
his
love
upon
us
,
that
we
may
know
he
loves
us
.
And
this
(
saith
she
)
is
better
than
Wine
,
for
kisses
are
the
food
of
Lovers
,
seeing
they
are
the
seales
of
Love
;
and
as
he
saith
of
his
Leucippe
,
i.
e.
desires
his
love
so
ardently
,
that
it
makes
her
forget
all
other
food
.
So
incomparable
should
the
love
of
our
Lord
seem
to
us
,
that
we
should
desire
,
if
it
were
possible
,
to
live
upon
nothing
else
,
and
that
our
very
bodies
could
be
nourished
,
and
fed
with
his
dear
love
.
III.
Thirdly
,
If
we
communicate
upon
the
Lords
day
,
yet
let
us
not
take
our
thoughts
off
from
this
Action
,
but
spend
as
much
as
we
can
of
the
remaining
day
in
such
exercises
as
I
have
now
named
.
Let
us
entertain
with
the
best
chear
we
are
able
to
make
,
our
new
and
beloved
Guest
.
Let
us
commend
his
beauty
,
and
praise
him
for
his
kindness
,
and
extoll
his
Riches
,
and
protest
unto
him
how
much
we
love
him
,
and
crave
him
pardon
for
our
follies
,
and
desire
him
not
to
be
offended
at
the
dark
and
nasty
hole
into
which
we
have
brought
him
,
and
entreat
him
of
all
loves
that
he
will
not
take
exception
at
his
poor
entertainment
;
and
labour
to
charm
him
(
as
it
were
)
to
stay
with
us
by
all
the
songs
of
praise
and
thanksgiving
that
we
can
devise
.
For
to
say
the
truth
,
there
is
no
exercise
more
meet
upon
the
Lords
Day
,
than
that
of
giving
thanks
,
and
singing
Psalms
of
Praise
to
God
for
all
his
goodness
to
us
,
as
we
are
his
Creatures
,
and
as
we
are
Christians
.
The
day
it self
is
a
type
of
Heaven
,
and
the
Eternal
Rest
;
and
therefore
our
work
in
it
should
better
accord
with
what
is
done
in
Heaven
,
where
they
at
every
thought
indite
a
Psalm
,
and
at
every
breath
they
chant
it
forth
;
and
never
cease
day
nor
night
from
blessing
God
.
And
so
Justin
Martyr
tells
Trypho
the
Jew
,
That
they
used
to
thank
God
on
their
holy
times
for
having
made
the
world
,
and
all
things
in
it
for
the
use
of
man
,
&c.
And
in
his
second
Apology
he
justifies
the
Christians
against
the
Heathen
,
from
this
thing
,
that
they
consumed
not
Gods
Creatures
with
fire
in
sacrifice
,
but
received
them
with
Prayer
and
Thanksgiving
,
for
being
boin
,
for
all
means
of
health
,
all
kinds
of
qualities
,
and
changes
of
seasons
,
and
such
like
mercies
,
which
we
should
imitate
,
not
only
at
the
Eucharist
,
but
afterward
,
when
we
may
more
largely
think
how
much
we
are
beholden
to
him
for
his
goodness
.
Let
us
say
,
O
my
Lord
!
I
have
been
praising
of
thee
,
but
alas
!
I
have
not
praised
thee
enough
,
and
therefore
I
cannot
cease
to
praise
thee
.
The
birds
that
chirp
in
the
Air
,
would
shame
me
,
if
I
should
not
still
praise
thee
.
For
how
long
do
they
sing
for
a
sip
or
two
of
Water
,
or
for
a
Dinner
upon
half
a
Worm
,
and
for
a
little
house
within
a
bush
?
Shall
not
I
then
persist
in
blessing
of
thee
for
the
viands
of
Heaven
,
for
a
Feast
on
the
Body
and
Bloud
of
thy
Sonne
,
for
the
joys
of
thine
own
house
,
for
a
long
health
,
for
a
pleasant
dwelling
,
for
a
plentifull
Table
,
for
a
world
of
Creatures
that
minister
every
day
unto
me
?
Better
were
it
that
I
should
be
turned
into
one
of
those
little
chearfull
Creatures
,
and
that
I
should
take
my
dwelling
in
an
hedge
,
than
that
I
should
not
have
a
heart
to
bless
thee
as
long
as
I
live
,
and
sing
praise
to
thee
as
long
as
I
have
my
being
.
Awake
,
awake
,
O
my
sleepy
soul
,
and
let
this
day
be
more
than
a
shadow
of
Heaven
.
Yea
one
day
is
too
short
,
let
every
day
have
something
of
this
in
it
,
and
be
a
good
day
unto
thee
.
And
then
shall
Eternity
be
joyfull
,
and
the
everlasting
day
shall
give
thee
light
long
enough
to
perfect
his
praises
IV.
Fourthly
,
As
we
should
spend
a
great
deal
of
the
after-part
of
the
day
in
such
acts
of
praise
,
so
let
some
of
it
be
spent
in
an
after-examination
.
Let
us
make
some
solemn
reflections
upon
our
behaviour
when
we
were
before
the
Lord
;
and
if
we
find
our
minds
not
to
have
been
so
seriously
intended
,
and
our
hearts
not
so
deeply
affected
as
we
did
desire
:
We
may
cast
down
our selves
humbly
at
the
feet
of
our
Lord
,
and
beg
a
pardon
of
our
sweet
and
loving
Saviour
,
and
earnestly
importune
him
,
that
he
would
help
us
now
by
an
after-act
,
that
we
may
be
able
to
do
that
,
which
we
should
have
done
before
.
Or
else
we
may
be
excited
to
rejoyce
the
more
in
his
goodness
,
and
to
bless
him
for
the
refreshments
he
hath
afforded
us
,
and
to
render
him
more
hearty
thanks
that
he
hath
satisfied
us
so
abundantly
with
the
fatness
of
his
house
,
and
made
us
to
drink
of
the
Rivers
of
his
pleasure
.
But
this
examination
of
our selves
,
being
a
thing
that
we
should
exercise
every
day
,
and
was
practised
even
by
Heathens
,
before
they
went
to
bed
,
I
shall
spare
all
further
discourse
about
it
.
V.
Fifthly
,
Let
us
spend
some
time
in
strengthning
of
our
purposes
,
and
confirming
our
resolutions
of
a
more
holy
obedience
,
that
so
there
may
be
some
fruit
seen
of
this
day
,
in
many
others
that
follow
,
till
the
solemnity
shall
return
again
.
Let
us
labour
to
fix
and
plant
the
meditations
we
have
had
so
strongly
in
our
mind
,
that
they
may
shoot
their
Roots
to
the
bottome
of
our
hearts
,
&
nothing
may
be
able
to
pluck
them
up
.
Let
us
possess
our
hearts
so
much
with
those
perswasions
,
that
when
a
temptation
comes
and
knocks
at
our
door
,
we
may
readily
and
naturally
say
,
Cease
your
importunity
,
for
Christ
dwells
here
,
and
I
cannot
open
to
you
,
Ego
non
sum
ego
,
I
am
not
he
that
I
was
before
,
the
property
of
the
house
is
quite
changed
;
and
though
I
was
,
not
long
ago
,
a
common
Inne
to
entertain
all
comers
;
yet
now
I
am
become
the
sole
habitation
of
my
Lord
.
Let
us
make
our
souls
so
sensible
that
he
is
in
us
,
and
united
to
us
,
that
we
may
readily
think
on
every
occasion
in
this
manner
.
How
is
it
fit
that
I
should
treat
my
gracious
Lord
,
who
hath
taken
his
abode
within
me
?
Shall
I
take
the
Members
of
Christ
,
and
make
them
the
Members
of
a
Harlot
?
Shall
I
over-charge
that
body
with
loads
of
meat
and
drink
,
where
he
hath
chosen
for
to
reside
?
Shall
I
force
him
out
of
his
house
by
any
impunities
?
Shall
I
offend
him
by
the
smell
of
any
noisome
breath
out
of
my
mouth
?
Shall
I
displease
him
by
any
unhandsome
thought
?
Shall
I
be
so
greedy
of
the
World
,
that
I
shall
forget
to
retire
to
converse
with
my
dearest
Saviour
?
Shall
I
so
perplex
,
my self
in
business
,
as
to
omit
to
pray
,
to
meditate
,
to
sing
praise
to
him
?
No
,
I
am
not
at
my
own
dispose
,
I
have
sworn
,
I
will
perform
it
,
That
I
will
keep
thy
righteous
Judgements
.
And
to
provoke
every
one
the
more
to
do
his
endeavour
thus
to
strengthen
his
resolution
,
let
these
two
things
be
seriously
considered
.
First
,
The
more
carefully
we
walk
with
God
,
the
less
labour
we
shall
find
to
prepare
our selves
against
the
next
Communion
;
with
the
less
pains
shall
we
dress
up
our
souls
to
come
to
another
Feast
.
There
will
be
some
relish
of
the
former
food
left
in
our
hearts
,
and
we
shall
be
,
though
not
in
the
next
,
yet
in
no
very
remote
disposition
to
perform
the
same
acts
again
.
Secondly
,
Every
return
to
finne
after
these
Engagements
,
makes
it
more
intollerable
,
and
more
highly
displeasing
to
God
and
our
Saviour
.
After
a
man
hath
seriously
considered
how
hatefull
it
is
in
its
own
nature
,
after
he
hath
resolved
against
it
,
and
solemnly
covenanted
to
avoid
it
,
the
sinne
is
more
black
and
deadly
,
a
greater
wrong
to
him
that
we
have
taken
to
lodge
in
our
souls
,
than
Annas
and
Caiphas
,
and
the
Scribes
did
him
,
when
they
put
him
to
death
.
If
this
truth
were
setled
upon
mens
hearts
,
sinne
would
find
colder
entertainment
with
them
,
than
it
doth
,
and
they
would
not
have
such
kindness
for
that
which
fastens
a
more
odious
Character
upon
them
,
than
they
can
put
on
the
very
worst
of
the
Jews
,
the
murtherers
of
our
Lord
.
And
yet
I
shall
more
than
say
,
that
sinners
now
do
greater
injury
to
him
,
than
did
the
Sanhedrin
,
if
you
will
but
grant
this
one
Principle
,
which
is
clearly
proved
by
one
of
our
own
Writers
.
The
Rule
whereby
we
must
measure
the
greatness
of
a
wrong
done
,
is
the
opposition
which
it
hath
in
it
,
to
the
Will
of
him
that
is
wronged
.
And
so
the
more
opposite
any
act
or
practise
is
to
the
will
or
liking
of
the
party
that
is
displeased
and
wronged
,
the
greater
are
we
to
account
the
injury
and
offence
which
is
done
to
him
.
Now
all
men
that
live
in
sin
,
and
especially
those
who
lick
up
their
vomit
after
they
have
received
Jesus
Christ
the
Lord
,
do
those
things
which
Christ
is
more
unwilling
they
should
do
,
than
he
was
to
suffer
all
the
indignities
of
the
Jewes
,
and
all
the
torments
that
the
Roman
Laws
could
inflict
.
He
was
willing
to
dye
by
their
hands
,
rather
than
inconvenience
should
fall
upon
us
,
viz.
That
sinne
should
reign
over
us
,
and
Satan
keep
possession
in
us
.
He
was
so
unwilling
that
this
should
be
our
condition
,
that
he
rather
chused
to
dye
,
that
he
might
cast
the
Devil
out
,
and
destroy
all
his
works
,
and
restore
us
to
liberty
again
.
Now
if
any
man
hold
on
Satans
side
,
and
seek
to
keep
him
in
his
Throne
,
if
any
will
maintain
and
uphold
his
Works
,
and
stand
in
the
defence
of
his
Cause
,
he
doth
a
thing
more
displeasing
and
grievous
unto
Christ
,
than
his
Death
and
Passion
was
.
He
was
not
troubled
so
much
to
dye
,
as
he
is
to
see
thee
live
in
sin
;
for
he
dyed
that
thou
mightest
cease
to
sin
.
And
therefore
have
a
care
what
thou
dost
,
unless
thou
wilt
be
worse
than
a
Jew
,
and
wound
him
more
than
he
did
who
lanced
his
side
;
and
be
a
greater
and
more
dangerous
Enemy
to
him
,
than
they
that
complotted
his
death
.
And
consider
,
if
sin
be
so
displeasing
to
him
,
so
much
against
his
will
,
that
he
was
willing
to
suffer
any
torment
,
rather
than
it
should
live
;
how
canst
thou
think
that
he
will
stay
with
thee
,
if
thou
again
offendest
him
,
and
makest
no
conscience
to
watch
over
thy
wayes
,
and
avoid
all
temptations
,
and
shun
all
occasions
of
sinne
?
How
can
he
endure
thou
shouldst
lodge
Harlots
together
with
him
?
That
thou
shouldst
let
this
world
in
,
to
be
his
Compeere
,
and
divide
thy
heart
with
him
?
No
,
he
is
the
High
and
holy
One
,
he
expects
to
be
treated
honourably
,
and
like
unto
himself
;
that
we
should
keep
the
house
clean
and
sweet
,
that
we
should
live
righteously
,
soberly
and
godlily
:
And
then
as
he
hath
come
to
us
,
so
he
will
abide
with
us
,
and
will
manifest
himself
to
our
souls
,
acquaint
us
with
more
of
the
secrets
of
his
Religion
,
and
the
delights
that
are
in
his
holy
life
.
For
so
he
saith
to
his
Disciples
,
He
that
hath
my
Commandments
,
and
keepeth
them
,
he
it
is
that
loveth
me
:
and
he
that
loveth
me
,
shall
be
loved
of
my
Father
:
and
I
will
love
him
,
and
will
manifest
my self
unto
him
;
which
he
repeats
over
again
,
verse
23.
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
.
I
speak
the
more
of
this
,
because
there
are
too
many
that
approach
with
a
fair
behaviour
,
and
forward
devotion
to
the
holy
Table
,
who
soon
after
take
the
liberty
to
run
upon
a
new
score
of
sin
,
hoping
shortly
to
humble
themselves
,
and
to
wipe
all
off
again
.
Many
that
live
in
secret
covetousness
and
earthly
mindedness
,
in
neglect
of
their
families
,
and
disregard
to
all
their
Brethren
;
many
that
fall
back
into
heart-burnings
,
and
evil
surmisings
,
if
not
into
open
quarrels
and
contentions
,
who
need
to
be
awakened
to
look
into
themselves
.
They
are
like
to
the
waters
in
Sicily
,
which
Ach.
Tatius
mentions
,
that
appeared
to
the
sight
as
if
they
were
on
a
flame
,
and
the
fire
leaped
out
of
them
continually
,
but
if
you
came
to
touch
them
,
they
were
as
cold
as
any
Snow
.
And
neither
the
fire
,
saith
he
,
was
quenched
by
the
water
,
nor
the
water
heated
by
the
fire
,
but
in
that
Fountain
you
might
behold
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
amity
and
reconciliation
of
fire
and
water
together
.
VI.
And
therefore
sixthly
,
Let
us
labour
to
impress
and
retain
an
Image
of
Christ
upon
our
souls
,
whom
we
have
seen
crucified
before
our
eyes
.
Let
us
represent
unto
our selves
what
a
Person
Christ
was
,
and
what
his
manner
of
behaviour
was
in
the
world
,
and
then
let
us
labour
to
carry
him
before
our
mind
,
and
have
him
in
our
eyes
,
that
so
by
looking
on
him
,
we
may
shape
all
our
affections
and
all
our
actions
after
that
rare
pattern
that
he
hath
set
us
.
Let
us
endeavour
to
think
every
where
,
that
we
see
him
hanging
upon
the
Cross
,
and
behold
him
bleeding
for
our
sins
,
or
declaring
to
us
his
mind
,
or
doing
something
that
the
Gospel
speaks
of
,
so
that
we
may
lead
a
mortified
life
,
and
be
in
every
thing
fashioned
after
his
likeness
.
And
this
we
must
do
the
rather
,
because
,
as
I
have
said
,
he
is
now
more
nearly
united
unto
us
,
so
that
when
we
are
to
do
any
thing
,
we
must
act
like
him
,
we
must
consider
how
he
did
,
or
what
he
would
do
in
such
a
case
,
and
we
must
so
behave
our selves
,
that
in
a
very
proper
sense
Christ
may
be
said
to
live
,
and
not
we
.
&c.
i.
e.
all
these
things
may
be
done
as
we
think
that
Christ
would
do
them
(
were
he
in
the
flesh
)
who
is
one
with
us
.
We
must
become
so
many
little
Images
of
him
in
the
world
,
that
they
who
see
us
,
may
behold
him
.
And
that
is
the
meaning
I
suppose
of
another
phrase
of
the
Apostle
,
when
he
bids
us
to
put
on
the
Lord
Jesus
Christ
,
That
as
many
as
are
Baptized
into
Christ
,
have
put
on
Christ
,
Gal.
3.27
.
and
therefore
much
more
they
who
have
eaten
of
his
Body
,
and
drunk
of
his
Blood
,
are
supposed
to
have
put
him
on
,
and
to
have
dressed
their
souls
compleatly
after
his
holy
Image
.
1.
Let
us
labour
to
do
something
worthy
of
the
expence
of
Christs
Bloud
,
and
to
think
what
manner
of
persons
they
ought
to
be
,
for
whom
the
Lord
of
life
died
,
and
who
are
washed
in
no
other
laver
but
the
Bloud
of
the
Lamb.
2.
Something
answerable
to
the
dearest
love
of
the
great
God
of
Heaven
and
Earth
,
and
to
consider
after
what
sort
they
ought
to
live
to
whom
God
hath
given
so
rich
a
gift
,
whom
he
hath
honoured
,
not
only
to
be
his
Sons
,
but
to
have
his
dearest
Son
for
their
servant
.
3.
Something
that
may
correspond
with
so
many
,
and
so
great
means
of
salvation
.
And
in
particular
we
should
think
what
is
expected
from
those
who
have
now
received
a
greater
strength
from
Heaven
.
Strong
food
must
not
be
given
to
those
that
intend
to
lead
a
sedentary
life
,
and
have
not
much
work
to
do
.
A
plentifull
nourishment
overthrows
their
health
,
instead
of
yielding
supports
unto
their
spirits
.
It
is
the
greatest
folly
to
come
for
this
divine
nutriment
if
we
intend
to
sit
still
,
or
to
go
but
a
slow
pace
in
Religion
,
as
if
we
were
newly
come
out
of
the
sickness
and
disease
of
sin
,
and
could
scarce
stand
in
the
wayes
of
God
.
They
ought
to
exercise
themselves
in
all
godliness
,
to
be
active
and
full
of
motion
,
who
feed
so
abundantly
.
They
ought
to
be
very
good
Children
who
are
fed
with
such
food
,
for
whom
God
furnished
such
a
Table
with
so
great
a
cost
.
4.
We
must
labour
to
do
something
that
is
worthy
of
a
soul
and
body
consigned
to
immortal
blessedness
.
How
holy
should
they
be
who
expect
such
great
things
?
who
have
received
such
pledges
of
them
?
who
wait
for
the
Lord
from
Heaven
to
change
these
vile
bodies
into
his
likeness
?
O
do
not
unhallow
and
desecrate
that
thing
which
is
at
present
the
Temple
of
the
Lord
,
and
which
is
sanctified
for
the
eternal
mansions
.
Prophane
not
that
body
and
soul
which
shall
for
ever
live
with
God
,
are
already
become
his
habitation
through
his
holy
spirit
dwelling
in
them
.
Now
consider
I
beseech
you
,
do
you
think
that
he
leads
a
life
worthy
of
any
of
these
,
who
delights
not
to
converse
with
God
?
who
prays
never
,
or
but
very
seldome
,
exceeding
briefly
,
and
as
if
he
were
frozen
?
who
hears
Sermons
,
and
understands
them
not
,
or
else
forgets
them
as
soon
as
they
are
heard
?
who
grows
no
wiser
nor
better
than
he
was
many
years
agone
?
whose
time
runs
away
in
eating
and
drinking
,
sleeping
and
playing
,
working
and
toyling
,
as
if
these
were
the
things
we
exhorted
them
unto
?
who
rarely
takes
the
Bible
or
a
good
Book
into
his
hands
,
and
when
he
doth
,
throws
it
away
again
at
the
call
of
any
pleasure
or
worldly
gain
?
who
loves
no
body
but
himself
,
and
is
angry
at
him
that
would
save
his
soul
?
Do
we
eat
and
drink
this
Heavenly
provision
,
and
then
rise
up
to
play
?
do
we
stand
in
need
of
such
noble
nourishment
for
the
following
of
our
trades
,
and
the
encouragement
of
us
in
our
worldly
business
?
O
consider
,
beloved
Reader
,
that
lookest
on
these
lines
,
that
an
honest
Heathen
would
do
better
things
than
these
:
He
that
never
heard
of
Christ
,
and
never
tasted
of
this
Heavenly
food
,
would
be
ashamed
of
such
a
life
.
Philosophy
,
which
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
nutriment
of
the
soul
,
would
produce
far
more
excellent
works
.
There
is
no
need
thou
shouldest
be
a
Christian
,
if
thou
hast
no
more
noble
end
.
Meer
reason
will
breed
up
better
Scholars
,
and
therefore
go
and
sit
with
the
Deipnosophists
,
and
come
not
unto
the
Supper
of
the
Lord
,
unless
thou
intendest
to
walk
worthy
of
him
unto
all
pleasing
,
Epist.
48.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
l.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
then
judge
to
what
it
is
fit
a
Christian
so
divinely
nourished
,
should
aspire
.
This
(
saith
Seneca
)
Philosophy
doth
make
me
promises
of
,
that
it
will
make
me
a
Peer
with
God
.
This
is
that
(
saith
Cleomedes
)
which
preserves
the
Demy-God
that
is
within
us
,
from
being
shamefully
intreated
,
which
keeps
it
unmoveable
and
unshaken
,
which
gives
it
the
better
of
all
pleasures
and
pains
,
which
makes
it
intend
some
worthy
end
,
and
receive
all
events
and
contingencies
as
coming
from
thence
,
from
whence
it self
came
,
and
above
all
,
which
learns
it
to
wait
for
the
coming
of
death
with
a
chearfull
mind
.
What
man
then
deserves
the
name
of
a
Christian
,
that
notwithstanding
all
the
means
of
grace
which
God
affords
,
doth
strive
to
make
himself
equal
with
a
Beast
?
that
basely
uses
his
noble
part
?
that
is
like
a
feather
shaken
with
the
wind
,
and
lyes
down
at
the
feet
of
every
pleasure
,
and
cannot
sustain
the
load
of
the
least
grief
?
that
vexes
and
frets
at
every
cross
,
as
if
the
Devil
ruled
the
world
,
and
trembles
at
death
as
a
Child
doth
at
a
friend
with
a
vizard
on
?
God
expects
sure
that
we
should
be
men
of
another
sort
,
and
that
Philosophy
should
not
beget
more
lusty
souls
,
than
Christianity
can
.
We
must
be
ashamed
to
live
at
a
lower
rate
,
than
a
man
that
had
been
but
at
Plato's
Compotation
;
and
we
must
make
account
the
Blood
of
Christ
is
to
nourish
better
Spirits
in
us
,
than
the
very
soul
and
spirit
of
reason
,
if
we
could
suck
it
in
,
can
be
able
to
generate
.
Let
us
look
therefore
into
our
hearts
daily
,
and
see
that
he
be
there
.
Whether
we
eat
or
drink
,
or
whatsoever
else
we
do
,
let
us
ask
him
if
he
be
pleased
.
Let
us
go
to
him
constantly
,
that
he
may
know
we
love
him
.
And
let
us
entreat
him
to
tell
us
what
he
would
have
us
to
do
,
and
then
let
us
do
it
with
all
our
might
.
VII
.
Seventhly
,
Let
us
maintain
a
longing
in
our
souls
after
another
such
repast
.
Let
us
strive
every
day
to
keep
up
a
spiritual
hunger
after
this
food
,
that
so
we
may
not
neglect
the
next
opportunity
which
God
shall
give
us
of
Communion
;
or
if
we
should
die
before
we
have
one
,
yet
Heaven
may
find
us
prepared
for
the
Feast
where
the
marriage
shall
be
compleated
;
Christ
may
find
such
holy
longings
after
him
,
that
our
souls
may
be
taken
into
his
bosome
,
to
dwell
in
him
as
he
before
dwelt
in
us
.
When
we
cannot
outwardly
communicate
,
yet
we
may
in
heart
,
in
spirit
.
Though
we
cannot
alwayes
celebrate
the
mysteries
,
yet
we
may
have
the
thing
signified
in
those
mysteries
(
as
St.
Bernard
speaks
)
at
all
times
,
in
all
places
.
i.
e.
We
may
with
pious
affections
and
holy
actions
receive
Christ
continually
into
our
souls
.
As
the
Sacrament
(
saith
he
)
sine
re
Sacramenti
,
without
the
thing
of
the
Sacrament
is
death
to
the
unworthy
;
so
we
may
conclude
that
res
Sacramenti
,
the
thing
it self
without
the
Sacrament
will
be
life
eternal
to
the
worthy
.
Whensoever
in
remembrance
of
Christ
thou
art
piously
and
devoutly
affected
into
an
imitation
of
Christ
,
thou
dost
eat
his
Body
,
and
drink
his
Blood
.
But
then
if
we
do
constantly
preserve
such
longings
and
hungring
after
this
Feast
,
and
do
at
all
times
feast
upon
him
;
we
cannot
pass
by
any
occasion
that
God
affords
us
of
receiving
him
in
that
manner
that
he
hath
appointed
and
blessed
;
and
we
cannot
but
be
very
forward
to
go
to
remember
him
when
opportunity
is
presented
in
the
Assembly
of
his
people
.
And
therefore
I
shall
not
make
it
a
distinct
advice
,
that
you
would
come
again
when
this
Table
is
spread
for
you
.
For
this
is
but
a
just
gratitude
to
God
,
a
sign
that
we
like
his
fare
,
and
are
well
pleased
with
his
chear
,
and
are
ambitious
of
nothing
more
than
such
an
entertainment
.
And
I
think
we
shall
shew
our selves
to
have
been
very
unworthy
guests
at
the
last
Feast
,
if
we
like
it
so
little
as
to
refuse
to
come
the
next
time
that
we
are
invited
.
In
the
beginning
of
our
Religion
they
received
every
day
,
Acts
2.46
.
Which
proceeded
from
a
great
devotion
,
and
fervency
of
spirit
,
when
the
holy
Ghost
like
fire
had
descended
upon
them
.
And
this
heat
did
not
abate
in
all
places
for
the
space
of
400
years
,
but
in
some
Churches
of
Affrica
(
as
St.
Augustine
writes
)
and
in
Rome
and
Spain
(
as
St.
Hierome
tells
us
)
they
retained
this
ardent
love
,
and
continually
remembred
the
dying
of
the
Lord
Jesus
.
And
it
was
proposed
to
St.
Augustine
as
a
doubt
,
whether
a
person
of
business
as
a
Merchant
,
Husbandman
,
or
the
like
,
should
every
day
Communicate
;
To
which
he
answered
,
To
receive
the
Sacrament
every
day
,
I
neither
praise
nor
reprove
;
but
to
Communicate
every
Lords-day
,
I
would
wish
you
,
and
exhort
every
one
so
to
do
.
And
so
St.
Chrysostome
exhorting
of
the
people
to
build
Churches
in
the
Villages
where
they
might
hold
Assemblies
,
he
perswades
them
by
this
Argument
;
edit.
Sav.
There
Prayers
will
be
sent
up
daily
for
every
one
of
you
,
there
God
will
be
continually
praised
with
Hymns
,
and
every
Lords
day
will
there
be
an
Offering
made
for
you
.
And
though
the
devotion
of
Christians
fell
from
once
in
a
day
,
to
once
in
a
week
,
and
from
thence
to
once
in
a
moneth
,
till
at
last
the
Church
of
Rome
hath
thought
it
fit
to
bind
men
of
necessity
but
to
once
in
a
year
;
yet
I
find
a
devout
Papist
thus
speaking
:
Though
it
be
hard
to
say
how
often
a
man
is
bound
to
Communicate
,
yet
I
think
I
may
boldly
affirm
,
That
the
greatest
distance
between
the
times
of
Communicating
,
among
such
as
desire
to
serve
God
devoutly
,
is
from
moneth
to
moneth
.
And
sure
the
strict
observance
of
the
divine
Commandments
which
was
among
the
Primitive
Saints
,
their
despising
of
all
worldly
things
,
their
great
charity
and
love
,
may
be
thought
to
have
flowed
in
great
part
from
this
spring
,
that
they
received
so
frequently
the
Body
and
Blood
of
our
Lord
.
Hence
we
may
derive
their
strength
,
activeness
,
and
zeal
;
because
they
were
so
often
refreshed
with
this
Wine
.
This
gave
them
boldness
against
their
adversaries
;
this
made
them
run
so
forwardly
into
flames
,
because
they
were
constantly
heated
with
divine
fires
.
From
this
Table
they
went
away
with
the
courage
of
Lions
,
and
were
terrible
even
to
that
great
roaring
Lion
which
devours
so
many
careless
souls
.
He
could
not
make
such
an
easie
prey
of
them
as
he
doth
of
us
,
because
they
did
daily
renew
their
strength
by
this
food
,
and
became
as
bold
as
a
Lion
,
after
he
hath
eaten
flesh
and
drunken
blood
.
And
if
we
did
more
frequently
Communicate
,
it
would
be
a
means
to
bring
us
to
a
greater
resemblance
of
our
Lord
(
which
was
the
thing
that
I
last
pressed
)
who
you
know
overcame
the
evil
one
,
and
trod
him
under
his
feet
.
As
the
Leverets
(
saith
the
forementioned
Author
)
in
the
Mountains
of
Helvetia
,
become
all
white
,
because
they
neither
see
nor
eat
any
thing
but
driven
Snow
;
so
by
often
adorning
and
eating
beauty
,
goodness
,
and
purity
it self
in
this
divine
Sacrament
,
we
should
become
altogether
vertuous
,
pure
and
beautifull
.
And
I
am
of
the
mind
of
another
excellent
Writer
,
That
the
Warres
of
Kingdomes
,
the
contentions
in
Families
,
the
infinite
multitude
of
Law
suits
,
the
personal
hatreds
,
and
the
universal
want
of
charity
,
which
hath
made
the
world
so
miserable
and
wicked
,
may
in
a
great
degree
be
attributed
to
the
neglect
of
this
great
Symbole
and
instrument
of
charity
.
And
that
is
the
last
thing
that
I
shall
commend
unto
you
.
VIII
.
Eighthly
,
Let
us
be
sure
to
live
in
charity
with
our
Brethren
,
to
which
we
are
in
a
special
manner
engaged
by
this
Sacrament
,
and
of
which
we
make
a
most
solemn
profession
.
Let
us
behave
our selves
as
Servants
in
the
same
family
,
as
sons
of
the
same
father
,
as
those
who
have
eaten
of
the
same
bread
.
Let
us
be
very
carefull
that
we
do
not
cover
the
coals
of
anger
and
contention
under
the
ashes
for
a
night
,
and
then
blow
them
up
again
the
next
morning
,
but
let
us
quite
extinguish
them
,
and
utterly
put
them
out
.
Let
not
your
jealousies
,
your
hard
thoughts
,
your
uncharitable
and
rash
censurings
,
your
differences
and
enmities
ever
return
again
;
but
let
that
sentence
run
in
your
minds
,
1
John
4.11
.
Beloved
,
if
God
so
loved
us
,
we
ought
to
love
one
another
.
If
he
have
given
his
Son
;
if
he
still
give
him
to
us
;
if
we
feed
and
live
upon
him
,
then
let
us
love
as
Brethren
,
and
not
fall
out
in
our
way
to
Heaven
.
And
if
we
find
our
love
to
grow
sick
and
weak
,
and
to
be
fallen
to
decay
,
then
let
us
come
hither
on
purpose
for
to
revive
it
,
and
raise
it
up
again
.
If
the
Lamp
begin
to
burn
dim
,
and
to
cast
a
very
weak
light
,
let
us
pour
in
more
Oyl
that
it
may
not
go
out
.
If
our
love
begin
to
be
chill
and
cold
,
let
us
put
this
fire
the
oftner
under
it
,
that
it
may
be
kept
in
a
flame
.
For
assure
your selves
,
that
they
who
take
up
their
differences
and
enmities
again
,
did
never
truly
lay
them
aside
;
they
did
but
mock
God
when
they
came
to
this
holy
Communion
with
a
pretence
of
Love
and
Charity
,
their
hearts
not
being
throughly
resolved
to
forget
all
in
juries
and
offences
.
Or
if
they
did
seriously
labour
to
put
to
death
all
hatreds
,
one
great
reason
why
they
are
not
throughly
mortified
,
is
,
because
they
use
so
rarely
this
powerfull
means
of
suppressing
them
,
and
keeping
them
in
their
graves
.
Men
do
one
with
another
,
five
years
space
,
kept
a
Feast
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Cupids
honour
,
for
the
reconciling
of
all
differences
that
had
happened
between
Man
and
Wife
.
Such
a
small
Festivity
do
men
make
of
this
Sacrament
of
the
Lords
Supper
,
to
which
they
come
perhaps
with
an
intention
to
bury
all
differences
;
but
then
they
give
them
a
whole
twelve
moneths
time
,
if
not
more
,
to
revive
and
gather
strength
again
.
Hence
it
is
that
the
temper
of
the
Christian
World
is
as
much
different
from
the
Spirit
of
the
elder
times
,
as
heat
is
from
cold
,
or
life
from
death
.
They
held
such
frequent
Communions
,
that
their
love
was
so
flagrant
as
to
make
them
dye
for
one
another
;
and
we
hold
them
so
seldome
,
that
the
heat
of
our
unmortified
passions
makes
us
wound
and
kill
each
other
.
So
that
I
make
account
there
is
but
a
little
difference
between
doing
this
seldome
,
and
not
doing
it
at
all
;
yea
,
those
enmities
will
be
more
fierce
and
untractable
,
which
even
the
Bloud
of
Jesus
hath
not
quenched
.
To
put
a
conclusion
then
to
this
Discourse
,
let
me
advise
you
,
when
you
come
from
the
Table
of
the
Lord
,
thus
to
meditate
within
your selves
:
I
have
received
fresh
Pledges
of
the
love
of
my
Lord
,
and
I
have
made
new
professions
of
my
own
;
What
now
doth
the
Lord
require
of
me
?
What
have
I
that
I
can
render
back
to
him
?
Alas
!
I
have
nothing
to
give
him
,
but
only
my
love
;
nothing
but
my
love
did
I
say
?
Oh
how
great
a
thing
is
love
!
how
much
is
inclosed
in
the
bosome
of
love
!
It
is
no
such
trifle
as
I
imagine
.
Love
brought
God
down
to
us
,
and
love
will
carry
us
up
to
God
.
Love
made
God
like
to
man
;
and
love
will
make
men
like
to
God
.
Love
made
him
dye
for
us
,
and
love
will
make
us
lay
down
our
lives
for
the
Brethren
.
O
the
power
of
Heavenly
Love
!
How
shall
I
get
thee
planted
in
my
heart
?
Who
can
bring
thee
into
my
soul
,
but
only
love
?
Love
begets
love
;
and
the
frequent
Meditation
of
this
love
of
God
,
and
of
his
Son
,
will
inflame
thy
heart
in
love
to
them
.
Oh
let
a
sense
of
this
love
lye
perpetually
in
my
breast
,
that
may
change
me
into
love
.
Let
me
burn
and
languish
in
the
Armes
of
Jesus
.
Let
me
long
for
nothing
but
him
;
let
him
be
all
my
talk
,
all
my
joy
,
the
Crown
of
my
delight
.
Let
me
never
forget
how
gracious
he
is
;
let
the
taste
of
his
incomparable
sweetness
be
never
out
of
my
mouth
;
let
me
never
rellish
any
thing
but
what
hath
some
savour
of
him
.
O
my
foul
!
what
should
we
wish
for
,
but
to
feast
again
with
him
?
What
should
we
desire
but
to
be
satisfied
with
him
?
This
one
thing
have
I
desired
of
the
Lord
,
that
will
I
seek
after
,
that
I
may
dwell
in
the
House
of
my
Lord
all
the
dayes
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
.
What
friend
is
there
to
whom
we
have
been
endeared
,
that
we
can
forget
?
Do
we
use
to
throw
the
tokens
of
love
,
whereby
he
would
be
remembred
,
into
a
forsaken
hole
where
they
shall
never
be
seen
?
But
how
strangely
are
we
affected
to
the
Reliques
that
a
dying
friend
commends
unto
us
?
And
how
much
more
should
we
be
moved
,
if
a
friend
should
dye
for
us
,
and
should
leave
us
a
remembrance
that
he
saved
us
from
death
?
Could
we
ever
let
him
go
out
of
our
minds
?
Should
we
not
be
in
danger
to
think
upon
him
over-much
?
Could
we
endure
that
the
remembrance
he
left
us
,
should
be
long
out
of
our
eye
?
O
my
soul
!
let
us
not
deal
then
more
unkindly
with
our
blessed
Saviour
,
who
humbled
himself
to
the
death
,
even
the
death
of
the
Cross
,
that
we
might
not
eternally
dye
.
Who
was
made
sinne
for
us
,
that
we
might
be
made
the
righteousness
of
God
through
him
.
Sure
he
never
thought
when
he
went
to
Heaven
,
that
we
would
remember
his
love
so
seldome
,
and
so
coldly
.
Did
he
think
that
those
whom
he
loves
so
much
,
would
need
so
much
entreaty
to
have
Communion
with
him
?
Is
it
not
a
grief
unto
him
now
(
if
he
be
capable
of
any
)
to
see
that
he
hath
so
few
Lovers
?
Doth
it
not
trouble
him
,
that
they
who
profess
love
to
him
,
testifie
it
so
poorly
and
rarely
?
Nay
rather
,
O
my
soul
!
he
is
troubled
that
we
love
our selves
no
better
;
and
therefore
both
for
the
love
of
him
,
and
the
love
of
our selves
,
let
us
carefully
observe
his
commands
,
of
which
this
is
one
,
Do
this
in
remembrance
of
me
.
For
this
is
the
love
of
God
,
that
we
keep
his
Commandements
.
And
this
Commandement
we
have
from
him
,
that
he
who
loveth
God
,
love
his
Brother
also
.
Mensa
Mystica
.
SECT.
IV.
The
Benefits
of
Holy
Communion
.
CHAP.
XVII
.
SUch
is
the
nature
of
all
bodies
,
that
the
nearer
they
approach
to
their
proper
place
and
Center
,
the
more
they
accelerate
their
motion
,
and
with
the
greater
speed
they
run
,
as
if
they
desired
to
be
at
their
beloved
rest
,
from
whence
they
are
loath
to
be
removed
.
And
such
is
the
temper
of
all
holy
hearts
when
they
run
towards
God
,
the
most
natural
place
of
their
rest
,
the
very
Center
of
their
quiet
and
peace
;
the
nearer
they
come
to
him
,
the
faster
they
move
;
they
rather
flye
than
run
;
and
use
their
Wings
rather
than
their
feet
,
out
of
a
vehement
longing
to
be
embraced
by
him
.
We
cannot
but
think
then
,
that
they
who
draw
nigh
to
God
in
this
near
way
of
Communion
,
and
are
entertained
by
him
at
his
own
Table
,
do
flye
up
even
unto
Heaven
,
and
get
into
his
very
bosome
,
as
those
that
suffer
more
strong
and
powerful
attractions
from
his
mighty
Goodness
.
And
there
my
Discourse
may
well
leave
them
reposing
themselves
in
his
Arms
,
and
taking
their
rest
in
his
love
,
from
whence
they
will
not
easily
endure
a
divulsion
by
the
force
of
any
other
thing
.
But
as
a
stone
is
unwilling
to
stir
from
the
rest
that
it
enjoyes
in
the
bosome
of
the
earth
;
so
hard
will
it
be
to
draw
such
souls
by
the
love
of
other
things
,
from
their
own
Center
,
where
they
feel
so
much
quiet
and
tranquillity
.
Such
persons
I
might
well
leave
to
tell
themselves
(
and
others
if
they
can
)
what
joy
they
find
in
God
,
what
sweetness
grows
on
this
Tree
of
Life
,
and
what
pleasures
he
hath
welcomed
them
withall
at
this
holy
Feast
.
Have
you
seen
the
Sun
and
the
Moon
in
their
full
stand
one
against
the
other
?
Have
you
beheld
a
River
running
with
a
mighty
stream
into
the
Ocean
?
Or
can
you
think
that
you
see
the
fire
falling
from
Heaven
,
as
it
did
in
Elias
his
time
,
to
consume
a
sacrifice
?
These
are
but
little
resemblances
of
that
light
wherewith
their
souls
are
filled
when
they
look
upon
him
,
of
that
fulness
of
joy
wherein
they
are
absorpt
when
their
affections
run
to
him
,
of
the
testimonies
that
he
gives
of
his
acceptance
when
they
offer
themselves
to
his
service
.
And
they
themselves
(
as
I
said
)
can
best
tell
into
what
a
Paradise
of
pleasure
he
leads
them
,
when
he
comes
into
his
Garden
,
and
beholds
there
all
pleasant
fruits
.
But
yet
for
the
sake
of
those
who
are
strangers
to
the
Divine
Life
,
and
are
loath
to
leave
their
sinnes
,
though
it
be
to
have
Communion
with
God
;
I
shall
labour
briefly
to
declare
the
benefits
of
this
holy
Sacrament
,
that
so
I
may
invite
them
for
to
lay
aside
their
sinnes
,
and
exchange
them
for
better
pleasures
.
And
I
hope
I
may
provoke
some
to
hunger
after
the
House
of
God
,
and
especially
after
his
Table
,
where
he
seeds
the
hungry
with
rare
delights
;
where
he
cures
the
wounded
,
comforts
the
weak
,
enlightens
the
blind
,
revives
the
dead
,
pardons
the
sinner
,
and
strengthens
him
against
his
sinne
.
Where
he
dignifies
our
souls
,
and
deifies
,
as
it
were
,
all
our
faculties
,
where
he
unites
us
to
himself
,
and
joyns
us
in
friendship
with
our
Brethren
,
where
he
sprinkles
our
hearts
with
his
Bloud
,
replenisheth
them
with
his
Grace
,
refresheth
them
with
his
Love
,
encourageth
them
in
his
wayes
,
inebriates
them
with
his
sweetness
,
and
gives
them
to
drink
of
the
Wine
of
the
Kingdome
,
and
sowes
in
them
the
seed
of
immortality
.
One
would
think
there
should
not
be
a
man
of
ordinary
discretion
that
would
refuse
to
be
amended
,
and
so
much
bettered
in
his
condition
by
conversing
with
God
.
For
you
see
men
tip
up
the
bowels
of
the
earth
,
and
torment
her
,
to
make
her
confess
her
Treasures
;
they
digg
even
into
the
heart
of
craggy
Rocks
,
and
take
incredible
pains
for
Silver
and
Gold
;
they
will
break
their
sweetest
sleep
to
accomplish
an
ambitious
desire
;
they
will
spend
their
Patrimony
,
their
Credit
,
their
Bodies
,
and
their
very
Souls
for
a
drop
of
drunken
pleasure
,
or
carnal
delight
.
What
is
the
matter
then
that
men
cannot
be
content
to
spend
a
few
earnest
thoughts
,
to
use
a
little
serious
diligence
for
the
purchase
of
the
riches
of
Heaven
and
Earth
,
for
the
promises
of
this
life
,
and
that
which
is
to
come
,
for
the
glory
of
God
,
for
a
Dignity
not
inferior
to
Angels
,
for
a
Sea
of
delights
and
pleasures
that
ravish
the
heart
of
God
?
Poor
souls
!
they
are
ignorant
sure
of
the
happiness
that
our
Lord
calls
them
unto
;
they
imagine
there
is
nothing
better
than
to
eat
and
drink
,
and
satiate
the
body
with
that
which
tickleth
its
senses
;
they
are
sunk
into
a
sad
puddle
of
filthy
imaginations
;
let
us
see
if
we
can
lift
up
their
heads
,
let
us
try
to
open
their
eyes
,
let
us
endeavour
to
perswade
that
there
are
diviner
delights
,
that
there
is
a
bread
infinitely
more
delicious
,
and
a
Cup
flowing
with
far
more
sweetness
than
that
which
the
World
bewitches
and
inchants
her
followers
withall
.
O
come
,
taste
and
see
that
the
Lord
is
good
,
(
as
the
Psalmist
speaks
)
Blessed
is
the
man
whom
he
chuseth
,
and
causeth
to
approach
unto
him
,
that
he
may
dwell
in
his
Courts
.
He
shall
be
satisfied
with
the
goodness
of
his
House
,
even
of
his
holy
Temple
.
Many
rare
things
there
are
which
the
Gospel
presents
us
withall
,
but
nothing
(
methinks
)
is
more
tempting
and
inviting
than
this
heavenly
Feast
,
where
pleasure
is
mixed
with
profit
,
and
physick
with
our
food
.
Where
at
once
we
may
be
both
enriched
and
delighted
,
both
healed
and
nourished
.
This
Table
(
if
I
may
use
the
language
of
an
holy
Man
)
is
the
very
sinewes
of
our
Soul
,
the
ligament
of
our
mindes
,
the
foundation
of
our
confidence
,
our
hope
,
our
salvation
,
our
light
,
our
life
.
This
mystery
makes
the
earth
to
be
an
Heaven
;
and
therefore
if
thou
wilt
come
hither
,
thou
mayest
open
the
Gate
of
Heaven
,
and
look
down
into
it
,
or
rather
not
into
Heaven
,
but
into
the
Heaven
of
Heavens
.
For
that
which
is
the
most
precious
of
all
things
above
,
I
will
shew
thee
lying
upon
the
earth
.
For
as
in
Kings
Palaces
,
the
chiefest
and
most
precious
things
are
not
the
fair
Walls
,
the
gilded
Roofs
,
the
costly
Hangings
,
but
the
body
of
the
King
that
sits
upon
the
Throne
;
even
so
in
the
Heavens
the
most
glorious
thing
is
the
Body
of
Christ
,
the
King
of
Heaven
.
Now
behold
,
and
thou
shalt
see
it
here
upon
the
earth
.
For
I
do
not
shew
thee
the
Angels
,
or
the
Archangels
,
or
the
Heavens
,
or
the
Heaven
of
Heavens
,
but
him
that
is
the
Lord
and
Master
of
them
all
;
and
therefore
must
thou
not
needs
say
,
that
thou
seest
that
upon
the
Earth
,
that
is
more
excellent
than
them
all
?
yea
,
thou
not
only
seest
,
but
thou
touchest
;
and
not
only
touchest
,
but
eatest
also
,
yea
and
carriest
him
home
with
thee
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
O
then
wipe
thy
soul
very
clean
,
prepare
thy
mind
to
the
receiving
these
Divine
Mysteries
.
Who
would
not
be
Religious
,
that
he
may
be
thus
happy
?
who
would
not
forsake
all
things
for
such
a
sight
,
for
such
an
embracement
?
If
thou
mightest
but
have
the
priviledge
to
take
up
the
Son
of
a
King
with
his
Purple
,
and
Diadem
,
and
other
Ornaments
,
into
thy
Arms
,
wouldst
thou
not
cast
all
other
things
to
the
ground
to
be
so
employed
?
Tell
me
then
why
wilt
thou
not
prepare
thy self
,
and
reverently
take
the
only
begotten
Son
of
God
into
thy
hands
?
Wilt
thou
not
throw
away
the
love
of
all
earthly
things
for
him
?
Wilt
thou
not
think
thy self
brave
enough
in
the
enjoying
of
him
?
Dost
thou
still
look
to
the
earth
,
and
lovest
money
,
and
admirest
heaps
of
Gold
?
Then
what
pity
canst
thou
deserve
?
What
pardon
canst
thou
hope
for
?
Or
what
excuse
canst
thou
think
of
,
to
make
for
thy self
?
Thus
he
.
CHAP.
XVIII
.
BUT
that
I
may
proceed
more
distinctly
,
and
assault
your
souls
with
the
stronger
Reasons
,
to
deliver
themselves
up
to
a
religious
life
(
one
single
piece
of
which
hath
such
blessings
in
it
)
I
shall
present
you
with
the
profit
of
worthy
receiving
,
in
these
three
generall
Heads
,
which
I
shall
borrow
from
a
Devout
Author
.
We
have
most
Princely
Dishes
(
saith
St.
Bernard
)
served
up
to
us
in
the
Supper
of
the
Lord
,
prepared
with
the
most
curious
and
exquisite
Art
,
and
they
are
Deliciosa
multum
ad
saporem
,
Serm.
2
de
Caena
Dom.
very
delicious
and
sweet
to
the
taste
;
solida
ad
nutrimentum
,
strong
and
solid
for
our
nourishment
;
&
efficacia
ad
medicinam
,
powerfull
,
and
working
for
the
curing
of
our
diseases
.
Seeing
this
Sacrament
is
a
Feast
,
and
is
called
the
Table
,
and
the
Supper
of
the
Lord
;
under
these
three
heads
I
shall
comprehend
these
benefits
that
may
excite
every
man
to
the
examination
of
himself
,
and
invite
us
all
to
this
Heavenly
Chear
.
The
things
that
are
here
set
before
us
,
are
,
1.
Most
sweet
,
pleasant
and
refreshing
.
2.
They
are
solid
,
strengthning
and
nourishing
:
and
3.
They
are
Medicinal
and
Healing
.
I.
First
,
1.
From
a
great
sense
which
is
here
given
us
of
the
love
of
Christ
,
which
(
as
the
song
of
songs
saith
)
is
better
than
Wine
.
We
will
be
glad
and
rejoyce
in
thee
;
we
will
remember
thy
love
more
than
Wine
.
It
is
beyond
a
ravishment
to
remember
,
that
men
are
so
beloved
by
the
King
of
Heaven
,
so
embraced
by
the
Lord
of
all
the
world
,
and
still
it
is
the
more
transporting
for
to
consider
,
that
they
feed
upon
this
Lord
of
Love
,
and
that
he
gives
his
very
self
unto
them
,
and
by
such
secret
and
wonderfull
wayes
unites
himself
unto
their
souls
.
And
it
is
most
of
all
affecting
,
and
but
a
little
below
Heaven
,
to
think
that
this
is
our
Jesus
,
and
our
Lord
;
to
say
as
the
Spouse
in
the
same
Book
,
My
Beloved
is
mine
,
and
I
am
his
.
2.
It
flowes
from
a
sense
of
the
pleasures
that
are
in
the
exercise
of
true
Religion
.
That
is
the
greatest
delight
which
arises
from
the
fouls
own
proper
acts
,
and
which
it
feels
not
only
within
,
but
from
it self
.
And
the
more
noble
any
of
its
acts
are
,
the
more
satisfying
the
objects
are
on
which
they
are
placed
,
the
higher
will
the
contentment
be
which
they
afford
.
As
much
therefore
,
as
acts
of
piety
do
surpass
all
other
,
so
much
will
the
delight
which
accompanies
them
,
go
beyond
all
other
delights
.
And
as
these
acts
of
Devotion
,
which
are
performed
by
the
worthy
Receiver
at
this
holy
Communion
,
are
transcendent
to
all
other
Religious
Acts
;
so
will
the
feeling
of
them
be
transported
beyond
all
other
pleasurable
motions
in
the
soul
.
It
is
a
rare
delight
to
put
forth
Acts
of
Faith
and
Love
,
Thanksgiving
and
Rejoycing
;
and
here
all
these
Acts
are
in
their
top
and
height
;
and
the
soul
exerts
its
greatest
force
,
and
strains
it self
to
do
its
best
.
Yea
,
here
must
needs
be
the
greatest
sweetness
and
delight
,
because
part
of
our
duty
is
joy
and
gladness
,
and
we
do
very
ill
,
if
then
we
do
not
rejoyce
.
And
there
is
none
knows
but
he
that
feels
it
,
how
pleasant
it
is
likewise
to
mourn
for
sinne
,
and
to
be
wounded
with
a
sense
of
our
ingratitude
,
as
well
as
of
his
love
.
There
is
sweetness
in
those
tears
which
drop
from
a
heart
full
of
love
;
that
sorrow
is
delightfull
which
springs
from
the
sense
of
a
kindness
.
Here
holy
souls
begin
to
feel
the
truth
of
what
our
Saviour
hath
said
,
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
It
is
part
of
their
comfort
,
that
they
can
mourn
and
shed
a
tear
over
a
sick
soul
,
and
a
bleeding
Saviour
.
What
comfort
then
is
there
(
think
you
)
in
the
sense
of
a
pardon
,
if
there
be
such
comfort
in
mourning
for
the
offence
?
If
tears
be
such
pleasant
food
,
then
what
are
songs
and
praises
?
3.
From
the
hope
of
Heaven
,
and
the
expectation
of
the
eternal
Supper
,
to
which
this
is
but
a
preparatory
Entertainment
.
This
is
some
fore-tast
to
stay
our
longings
,
and
yet
to
excite
our
desires
after
the
Heavenly
Feast
above
.
Here
we
break
our
fast
(
as
I
may
say
)
but
are
made
thereby
very
hungry
,
till
that
great
Supper
come
.
Here
we
have
but
a
praelibation
,
a
little
short
antepast
of
some
rare
things
to
come
;
yet
seeing
it
is
an
earnest
of
those
things
,
it
creates
in
a
holy
soul
a
wonderfull
contentment
both
from
its
own
sweetness
,
and
the
hopes
wherewith
it
feeds
us
.
It
nourishes
,
I
say
,
in
us
most
delicious
longings
;
it
makes
the
soul
even
swell
with
comfortable
expectations
;
and
we
receive
it
not
only
as
a
remembrance
of
what
was
done
,
but
as
a
pledge
of
what
shall
be
.
We
taste
not
only
what
he
is
to
our
souls
at
present
,
but
what
he
will
be
for
ever
.
And
indeed
it
is
a
great
part
of
the
pleasure
of
this
food
,
that
it
hath
so
many
tasts
,
and
affords
us
such
various
relishes
.
In
it
we
taste
his
love
in
dying
,
his
love
now
that
he
is
in
the
Heavens
,
and
his
love
when
he
shall
appear
in
his
glory
.
We
taste
of
the
fruit
of
his
death
,
and
of
the
fruit
of
his
Resurrection
also
,
yea
and
of
his
coming
again
to
raise
us
from
the
dead
too
.
We
feel
what
he
did
upon
the
Cross
;
and
that
which
was
bitter
to
him
,
is
sweet
to
us
.
We
feel
what
he
doth
for
us
now
in
the
holy
Sacrament
,
and
his
Spirit
makes
us
taste
the
pleasures
of
Devotion
in
our
hearts
.
And
we
begin
likewise
to
feel
what
he
will
do
for
us
when
he
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
.
And
how
pleasant
must
it
be
to
a
soul
to
have
all
this
Cheer
?
how
delightfull
to
think
that
Christ
dwells
in
us
,
and
we
in
him
?
(
John
6.65
.
)
How
sweet
to
read
that
we
shall
have
eternal
life
by
union
with
him
?
(
v.
55.
)
And
how
joyfull
must
they
be
who
carry
about
with
them
continually
this
hope
of
Heaven
?
4.
From
a
sense
how
well
pleased
our
Saviour
is
with
the
love
of
holy
souls
.
He
not
only
communicates
himself
to
us
in
this
Sacrament
,
but
hath
also
a
kind
of
Communion
with
us
.
He
delights
to
behold
our
gratefull
and
gladsome
remembrance
of
him
;
to
behold
our
love
to
him
,
and
our
love
to
each
other
.
It
pleases
him
to
see
his
people
flock
together
with
a
greediness
to
receive
him
,
and
forwardness
to
tye
themselves
more
dearly
to
him
.
And
therefore
he
is
pleased
to
use
such
words
to
his
Spouse
as
she
doth
to
him
:
She
had
said
,
Cant.
1.2
.
Thy
love
is
better
than
Wine
:
And
he
saith
the
same
,
only
with
a
greater
extasie
of
Affection
,
cap.
4.10
.
How
much
better
is
thy
love
than
Wine
!
And
this
Book
holy
men
(
the
Fathers
of
the
Church
)
have
interpreted
of
the
spiritual
Marriage
between
Christ
and
his
Church
,
which
is
in
this
Sacrament
both
represented
and
confirmed
.
Now
what
pleasure
hence
arises
to
the
soul
,
when
it
thinks
that
its
Beloved
is
pleased
,
and
that
it
rejoyces
the
heart
of
Christ
,
every
one
may
know
that
can
love
another
.
It
is
the
contentment
of
their
love
that
it
is
accepted
;
and
a
great
recompense
that
it
is
kindly
entertained
.
Here
is
enough
(
though
briefly
)
said
to
invite
any
Voluptuary
to
become
a
spirituall
man
:
He
must
have
a
great
deal
of
the
Swine
in
him
,
that
cannot
be
tempted
by
the
delights
of
this
Heavenly
Food
,
which
offers
it self
to
his
taste
.
Here
a
man
shall
be
satisfied
with
the
love
of
Christ
,
with
the
pleasures
of
all
Religious
acts
,
with
the
hope
of
Heaven
,
which
is
the
Celestiall
Manna
,
with
a
sense
of
the
joy
in
Heaven
on
our
behalf
.
He
hath
forgotten
sure
the
pleasures
of
a
man
,
whose
soul
is
not
greedy
to
be
filled
with
these
things
.
It
is
part
of
the
punishment
of
wickedness
,
to
lose
the
rarest
delights
here
,
as
well
as
to
suffer
eternal
pains
hereafter
.
II.
Secondly
:
By
a
right
use
of
this
holy
Sacrament
,
all
the
faculties
and
parts
of
the
soul
are
nourished
and
augmented
:
The
understanding
becomes
more
full
and
clear
in
its
perceptions
;
the
will
is
made
more
free
and
chearfull
in
its
choice
of
good
;
the
affections
more
Heavenly
and
Divine
,
more
forward
and
compliant
with
our
wills
,
the
passions
more
regular
and
orderly
,
under
better
government
and
command
.
All
which
would
admit
of
a
large
discourse
;
but
seeing
I
have
drawn
this
tract
already
to
over-great
a
length
,
I
will
chuse
to
speak
(
and
that
but
briefly
neither
)
of
what
is
most
sensible
to
every
good
man
,
viz.
the
encrease
of
these
three
great
Graces
,
Faith
,
Hope
and
Charity
.
First
,
Faith
is
hereby
made
more
solid
and
strong
,
whether
we
consider
it
in
its
direct
,
or
reflex
acts
:
i.
e.
We
do
in
this
holy
Feast
look
most
seriously
upon
the
proper
object
of
our
Faith
,
Jesus
Christ
,
and
all
the
truths
of
the
Gospel
.
We
do
profess
with
all
our
souls
to
embrace
a
crucified
Saviour
;
We
do
seal
to
this
truth
which
he
hath
sealed
by
his
Bloud
;
We
make
a
most
solemn
and
publick
confession
of
what
we
believe
:
We
do
most
sacredly
protest
that
we
firmly
consent
to
live
according
to
it
,
and
obey
it
.
And
then
if
we
would
reflect
and
turn
our
eyes
back
into
our
own
souls
,
and
believe
something
of
our selves
,
we
may
be
able
to
make
a
better
judgement
concerning
our selves
,
and
be
more
confirmed
in
the
belief
that
we
are
real
Christians
,
seeing
after
serious
examination
and
advice
with
our selves
,
we
find
that
we
heartily
love
and
obey
Christs
commands
,
and
seeing
that
in
his
most
sacred
Presence
who
is
the
searcher
of
the
heart
,
we
dare
confidently
avow
it
,
that
there
is
not
any
thing
,
though
never
so
difficult
,
which
we
know
to
be
his
Will
,
but
we
are
resolved
for
to
do
it
.
We
are
then
in
the
right
use
of
this
Food
,
more
strengthned
both
in
the
premisses
,
and
also
in
the
conclusion
.
As
if
a
man
should
make
this
Syllogism
or
reasoning
,
He
that
heartily
believes
in
Christ
,
and
obeys
the
Gospel-commands
,
shall
inherit
the
promises
,
and
be
saved
;
I
do
so
heartily
believe
and
obey
,
Therefore
I
shall
be
saved
.
All
these
three
Propositions
or
Affirmations
,
are
by
worthy
receiving
,
much
strengthened
in
us
.
We
do
heartily
profess
to
believe
the
Gospel
,
and
we
are
more
confirmed
in
our
belief
,
and
in
particular
of
this
,
That
he
who
doth
believe
in
Christ
,
and
obey
him
,
shall
be
saved
.
We
see
before
our
eyes
such
testimonies
of
Gods
love
,
that
we
cannot
but
be
full
of
this
belief
,
which
is
a
generall
Faith
,
and
contained
in
the
first
of
those
now
named
Propositions
.
We
do
likewise
here
renew
our
consent
to
believe
and
obey
our
Lord
in
every
thing
he
hath
said
;
and
this
contains
the
second
Proposition
,
and
is
a
particular
,
special
act
of
Faith
.
Now
what
should
hinder
,
but
that
we
may
conclude
most
strongly
that
which
is
in
the
Third
,
Therefore
I
shall
be
saved
?
And
then
Faith
is
manifestly
nourished
in
every
sense
that
you
can
take
it
in
;
We
do
directly
put
forth
more
lively
acts
of
Faith
,
as
that
implies
assenting
to
the
Gospel
,
and
consenting
to
obey
it
.
And
why
should
not
the
consequent
be
,
That
we
may
reflect
more
comfortably
and
solidly
upon
our selves
,
that
we
are
in
a
safe
condition
.
And
that
we
may
continue
so
,
there
wants
nothing
but
that
we
be
diligent
in
the
use
of
all
means
,
of
which
this
is
one
,
To
confirm
and
establish
our
faith
more
by
often
receiving
the
Sacred
Body
and
Bloud
of
Christ
.
2.
Our
Hope
is
here
also
nourished
and
made
more
lively
.
And
indeed
it
must
be
strengthned
in
proportion
to
our
Faith
,
for
hope
arises
out
of
it
,
and
hath
its
growth
with
it
,
being
but
the
expectation
and
waiting
of
Faith
,
Because
I
believe
those
things
that
are
promised
in
the
Gospel
,
therefore
I
wait
for
them
;
the
stronger
therefore
that
my
belief
and
obedience
is
,
the
stronger
will
my
hope
be
.
Now
he
that
expresses
his
Faith
in
Christ
at
this
Sacrament
,
and
believes
also
that
Christ
is
really
present
there
,
and
likewise
that
he
is
united
to
Christ
through
a
worthy
use
of
it
;
He
doth
thereby
get
a
greater
reason
to
hope
and
wait
for
the
other
appearance
and
presence
of
Christ
more
visibly
and
openly
,
when
he
shall
be
divested
of
all
signs
and
figures
,
and
shall
reveal
himself
with
open
face
:
When
we
shall
not
know
him
so
much
as
that
he
dyed
,
but
as
he
that
lives
,
and
reigns
,
and
triumphs
.
3.
Our
Love
hereby
is
manifestly
enlarged
and
nourished
,
partly
by
fulfilling
one
of
Christs
commands
.
He
that
loves
me
,
keeps
my
Commandments
(
saith
our
Lord
)
and
this
is
one
of
them
,
Do
this
in
remembrance
of
me
.
And
partly
by
laying
new
fewel
upon
the
fire
which
it
may
feed
upon
.
New
considerations
(
I
mean
)
and
experiences
,
new
arguments
and
incentives
to
obedience
.
And
partly
by
knitting
and
uniting
of
us
in
a
more
cordial
love
and
affection
to
all
our
Brethren
,
which
is
an
expression
of
love
to
him
.
For
he
hath
said
,
1
John
4.12
.
If
we
love
one
another
,
God
dwelleth
in
us
,
and
his
love
is
perfected
in
us
.
Now
Faith
,
Hope
and
Love
,
what
will
not
they
do
,
what
cannot
they
overcome
?
All
the
craft
of
the
Devil
is
discovered
,
all
his
power
is
broken
,
all
his
temptations
are
bafled
by
this
Heavenly
Nourishment
.
For
if
we
consider
the
first
piece
of
the
Devils
Policy
,
which
consists
in
magnifying
and
extolling
the
advantages
of
that
thing
to
which
he
would
tempt
us
;
it
is
defeated
by
the
light
of
faith
which
this
Sacrament
doth
make
more
clear
and
shining
.
He
uses
all
the
Rhetorick
and
Sophistry
that
he
hath
,
to
perswade
us
that
it
is
a
harmless
,
or
a
pleasant
,
or
a
profitable
,
or
a
credible
thing
.
He
paints
sinne
forth
in
the
best
colours
,
and
provides
for
it
the
most
amorous
dresses
.
And
as
you
see
a
Mountebank
commends
his
Medicines
,
his
Balsomes
,
and
Pomanders
with
so
many
amplifications
,
and
lyes
,
and
arts
of
insinuation
,
that
he
cheats
poor
silly
people
:
So
doth
the
Devil
puff
up
the
ambitious
mans
mind
,
and
swells
a
Mole-hill
into
a
Mountain
;
and
he
tickles
the
wanton
fancy
with
promises
of
ravishment
in
an
empty
pleasure
;
and
to
the
covetous
heart
,
he
saith
,
Thou
canst
not
tell
the
contentment
that
so
many
baggs
of
Gold
,
or
such
a
fair
Lordship
would
give
thy
heart
:
And
there
is
no
man
but
he
labours
to
cast
a
mist
before
his
eyes
,
and
to
dazzle
him
with
some
glittering
appearance
,
in
the
midst
of
which
he
hopes
to
work
his
ends
upon
him
.
Now
the
light
of
faith
strikes
through
all
those
painted
shows
;
and
an
hearty
belief
of
the
truth
of
the
Gospel
(
which
the
holy
Eucharist
still
encreaseth
)
makes
all
these
shadows
flye
away
.
It
will
not
let
us
be
deceived
,
as
was
our
Mother
Eve
,
with
specious
pretences
;
but
saith
,
Avant
thou
Impostor
;
away
,
you
lying
vanities
;
Tell
me
not
these
Tales
;
For
his
Testimonies
have
I
taken
as
an
Heritage
for
ever
,
for
they
are
the
rejoycing
of
my
heart
,
Psal.
119.111
.
And
there
is
no
less
power
in
this
holy
food
,
to
enervate
a
second
of
his
Arts
,
which
is
to
affright
us
with
the
noise
of
danger
and
mischief
,
that
shall
seem
greater
than
all
the
pleasures
of
goodness
,
if
we
will
not
be
perswaded
but
that
it
is
pleasurable
.
He
puts
strange
vizards
upon
all
things
,
and
makes
them
look
as
ugly
and
fouly
as
he
can
,
that
so
he
may
make
us
flye
from
the
troubles
of
a
mortified
life
.
He
labours
to
make
us
believe
that
there
is
nothing
but
sadness
in
Gods
wayes
,
and
it
begins
perhaps
to
make
us
melancholly
with
the
very
thoughts
of
it
.
And
if
this
will
not
do
,
he
will
stir
up
enes
mies
against
us
,
to
discourage
us
,
our
own
friends
perhaps
shall
cast
us
off
,
or
the
fire
of
persecution
shall
burn
against
us
.
But
now
the
Hope
of
the
glory
of
God
will
make
us
rejoyce
even
in
the
midst
of
tribulations
.
Here
we
embrace
also
a
crucified
Saviour
;
and
there
is
no
better
Livery
,
than
a
Garment
rent
and
torn
,
a
Body
wounded
and
abused
(
if
need
should
be
)
for
Christs
sake
.
There
is
nothing
can
affright
a
soul
that
dwells
in
the
wounds
of
its
Saviour
,
as
in
the
holes
of
a
Rock
.
Nothing
will
seem
difficult
to
a
heart
that
is
filled
with
expectations
,
to
dwell
for
ever
in
his
embraces
in
the
Heavens
.
And
now
how
is
the
world
and
the
flesh
confounded
when
they
see
good
men
rejoyce
and
triumph
in
the
midst
of
all
miseries
and
discouragements
?
How
do
the
Devils
howle
to
see
their
stratagems
so
unsuccessfull
,
that
even
Paines
are
accounted
Pleasures
,
and
Losses
are
accounted
Gains
,
and
Torments
are
turned
into
Joyes
,
and
Prisons
are
the
Gate-houses
of
Paradises
?
The
Devil
,
you
will
say
,
will
study
to
be
revenged
on
such
men
,
and
will
not
cease
to
vent
his
malice
against
such
souls
.
And
seeing
he
knows
not
how
to
do
them
harm
but
by
makeing
of
them
sin
,
he
will
try
if
like
a
Serpent
he
can
insinuate
but
a
part
of
himself
at
any
little
hole
.
He
will
perswade
them
to
self-indulgence
in
some
small
crime
,
that
so
he
may
bring
them
to
all
the
rest
;
or
he
will
labour
to
draw
them
,
if
it
may
be
,
within
the
verge
of
sin
,
into
an
infections
place
,
into
the
society
of
a
temptation
,
hoping
that
by
little
degrees
and
preambles
,
he
may
make
way
for
sin
to
enter
.
But
the
love
of
God
,
which
is
here
much
inflamed
,
will
make
the
soul
of
such
a
quick
scent
that
it
may
easily
perceive
his
wiles
.
Love
doth
extraordinarily
enlighten
the
soul
by
its
flames
,
and
will
make
it
more
discerning
of
the
least
spot
that
is
in
it self
,
and
of
the
least
danger
that
is
without
.
And
the
more
pure
and
white
the
soul
grows
by
love
,
the
sooner
will
any
speck
of
filth
be
espied
upon
it
.
The
more
full
of
light
it
is
,
the
more
imperfections
will
it
take
notice
of
,
which
before
were
unobserved
;
as
in
the
beams
of
the
Sun
we
see
a
thousand
little
attomes
or
motes
which
before
were
not
discerned
.
By
all
this
,
which
in
your
own
meditation
may
be
enlarged
,
you
see
what
strength
it
affords
.
To
which
you
may
add
,
if
you
please
,
that
as
the
Devil
hath
baits
for
every
pallate
,
and
can
humour
every
mans
taste
,
and
comply
with
all
complexions
and
dispositions
:
So
is
the
holy
Sacrament
an
Heavenly
Manna
which
tastes
as
every
man
wishes
,
and
(
as
the
Author
of
the
Book
of
Wisdom
speaks
)
doth
serve
to
the
appetite
of
the
eater
,
and
tempers
it self
to
every
mans
,
likeing
,
being
able
to
give
them
all
content
.
Thirdly
,
food
and
meat
,
but
Physick
and
Medicine
also
.
They
are
means
to
preserve
health
where
it
is
,
and
to
restore
it
where
it
is
decayed
.
Though
this
may
seem
more
doubtfull
then
the
two
former
,
and
you
may
ask
how
Bread-and-Wine
do
signifie
any
thing
of
this
nature
;
yet
I
shall
show
you
that
is
denoted
by
them
in
Christs
intention
,
more
then
any
thing
else
.
For
the
bread
(
as
you
have
seen
)
doth
not
represent
the
Body
and
flesh
of
Christ
barely
and
in
general
,
as
it
is
the
food
of
the
soul
,
but
in
a
more
especial
manner
,
as
the
flesh
of
a
Sacrifice
,
and
that
a
Sacrifice
for
our
sin
,
whereby
it
becomes
not
only
our
meat
,
but
our
medicine
also
.
The
food
we
eat
is
in
remembrance
that
Christ
died
for
sin
,
and
so
it
is
healing
to
our
souls
,
and
killing
to
our
sins
;
it
purges
away
our
iniquities
,
and
purifies
our
hearts
.
And
so
Christs
Blood
is
here
considered
as
the
Blood
of
the
Cross
,
the
Blood
of
Atonement
and
propitiation
for
us
;
and
therefore
we
do
not
receive
(
as
hath
been
said
)
bare
Bread
and
Wine
,
but
Bread
broken
and
Wine
poured
out
.
And
here
you
may
take
notice
of
the
reason
why
Christ
did
institute
Bread
and
Wine
,
rather
then
flesh
,
to
represent
himself
by
,
unto
us
.
Not
because
flesh
was
used
by
the
Jews
in
their
Sacrifices
,
for
so
were
Bread
and
Wine
:
nor
onely
because
this
was
the
common
food
and
nourishment
for
the
body
,
for
so
was
flesh
also
:
But
it
is
likely
Christ
chooses
things
without
life
,
wherein
there
was
no
Blood
,
viz.
Bread
and
Wine
,
because
he
would
shew
that
no
Creature
was
any
more
to
lose
its
life
for
the
sin
of
men
,
and
that
no
more
Bloud
was
to
be
shed
for
expiation
of
it
.
The
Passeover
,
which
we
may
call
a
Sacrament
of
the
Old
Testament
,
was
bloudy
,
to
denote
Christs
Bloud
that
should
be
shed
;
but
now
that
it
is
shed
,
the
Sacrament
,
which
represents
it
as
already
done
,
is
without
any
bloudy
thing
.
He
is
shown
to
us
as
one
that
hath
died
by
this
broken
bread
and
wine
effused
;
and
he
shows
us
likewise
that
there
shall
be
no
more
Death
,
no
more
blood
shed
for
us
(
a
full
Atonement
being
made
)
because
it
is
onely
bread
,
and
onely
Wine
.
These
things
then
having
such
a
special
reference
to
Christs
Death
,
the
worthy
receiving
of
them
must
needs
be
of
great
force
.
1.
As
an
Antidote
to
take
away
the
poyson
and
killing-power
of
sin
.
The
Blood
of
Christ
doth
wash
away
our
guilt
,
and
takes
off
all
obligation
unto
punishment
;
and
the
consideration
that
Christ
hath
died
for
us
,
expels
the
poyson
from
the
heart
which
would
make
us
faint
and
die
.
It
heals
the
wounds
that
sin
hath
made
,
and
takes
away
the
anger
of
the
sore
;
it
asswages
the
rage
and
heat
of
that
sting
which
the
fiery
Serpent
had
sent
unto
us
,
and
suffers
not
the
venome
to
undo
us
.
The
pardon
indeed
is
granted
to
us
by
vertue
of
the
Covenant
of
grace
,
when
we
unfeignedly
repent
and
believe
,
i.
e.
when
we
are
converted
unto
God
;
but
now
likewise
it
is
further
sealed
to
such
persons
.
That
which
was
confirmed
before
by
the
Blood
of
Christ
,
is
now
in
a
sensible
manner
applied
to
us
,
and
ratified
by
the
representations
of
that
Blood
.
In
the
use
of
these
things
likewise
we
receive
an
increase
of
Piety
,
and
get
more
full
victories
over
our
sins
;
and
thereby
feel
more
the
virtue
of
the
Antidote
,
and
have
a
sense
of
our
pardon
made
,
as
lively
as
if
there
was
a
new
act
of
grace
passed
to
settle
it
more
surely
upon
us
.
2.
It
is
of
a
Cathartical
virtue
also
,
and
hath
in
it
a
force
to
purge
and
cleanse
our
souls
from
their
impurities
.
As
it
takes
away
the
killing-power
of
sin
against
us
,
so
it
kills
sin
in
us
.
By
our
abiding
in
the
Wounds
of
Christ
,
sin
is
wounded
and
slain
.
If
any
of
you
(
saith
St.
Bernard
)
do
not
feel
so
frequently
the
sharp
motions
of
anger
,
envy
or
luxury
,
&c
Gratias
agat
corpori
&
sa●guini
Domini
,
&c.
Let
him
give
thanks
to
the
body
and
blood
of
our
Lord
,
and
let
him
praise
the
power
of
this
Sacrament
.
The
blood
of
Christ
quenches
the
fire
of
anger
,
the
heart-burnings
of
malice
and
envy
,
the
feavourish
heats
of
lust
,
the
raging
thirst
after
sensual
pleasures
.
Consider
what
thou
art
:
Dost
thou
delight
in
drink
?
Here
is
a
draught
to
quench
thy
thirst
.
Art
thou
a
glutton
?
Here
is
a
morfel
that
will
make
thee
say
,
Lord
evermore
give
us
this
Bread
.
Art
thou
worldly-minded
?
Here
is
Christ
dying
to
the
world
,
and
leaving
the
world
,
who
will
carry
thee
away
with
him
in
his
armes
.
Art
thou
fearfull
to
suffer
any
thing
for
Christ
?
Drink
the
Cup
of
the
blood
of
Christ
,
that
thou
mayst
be
able
to
shed
thy
own
bloud
for
Christ
.
Thou
hast
put
gladness
in
my
heart
,
more
than
in
the
time
that
their
Corn
and
Wine
encreased
,
Psal.
4.7
.
Let
me
say
therefore
to
every
holy
and
well-disposed
Soul
in
the
words
of
St.
Ambrose
,
Venias
,
venias
ad
cibum
Christi
,
adcibum
,
&c.
Come
,
come
to
the
food
of
Christ
,
to
the
food
of
the
Lords
Body
,
to
the
banquet
of
the
Sacrament
,
to
the
Cup
wherewith
the
affections
of
the
faithfull
are
inebriated
and
made
drunken
;
That
thou
maist
put
off
the
cares
of
the
world
,
the
snares
of
the
Devil
,
and
the
fears
of
Death
;
and
that
thou
maist
put
on
the
comforts
of
God
;
the
delights
of
Peace
,
the
joys
of
Pardon
,
more
sweet
than
all
the
Pleasures
of
a
Paradise
.
And
thou
,
O
Lord
our
God
,
who
dost
provide
food
for
all
Creatures
,
and
hast
given
all
Creatures
to
be
food
for
Man
;
and
feedest
not
onely
his
body
,
but
his
soul
also
;
and
givest
him
for
his
soul
,
not
onely
the
holy
Word
,
but
the
blessed
Body
and
Blood
of
thy
Son
:
Do
thou
cause
all
our
hearts
to
burn
with
desires
after
thee
,
who
art
so
full
of
love
to
us
.
Make
every
Christian
soul
to
rellish
and
savour
the
things
of
God
.
Prepare
every
one
by
a
full
digestion
of
thy
Heavenly
Word
,
to
receive
likewise
this
divine
nourishment
of
their
Souls
.
Stir
up
all
their
hunger
after
this
Feast
.
Excite
all
their
longing-appetites
after
this
Heavenly
Manna
.
And
let
this
be
the
voice
and
hearty
language
of
every
one
that
reads
this
Book
,
Give
us
good
Lord
!
Give
us
evermore
this
food
.
Amen
most
gracious
God
,
for
Jesus
Christ
his
sake
.
Amen
.
CHAP.
XIX
.
AS
the
Sun
and
the
showres
make
those
Plants
more
tall
and
beautifull
which
have
any
living
roots
in
the
earth
,
but
on
the
contrary
do
putrifie
and
dry
up
those
whose
roots
are
dead
:
So
it
is
with
this
Sacrament
,
which
renders
their
souls
more
fair
and
flourishing
who
receive
it
rooted
in
love
;
but
those
are
more
dried
and
hardned
by
it
,
and
tend
more
to
corruption
,
who
have
no
life
at
all
in
them
whereby
to
convert
it
into
their
nourishment
.
Or
as
you
see
it
is
in
corporal
nutriment
,
those
meats
which
give
a
plentifull
increase
to
sound
bodies
,
do
more
weaken
and
infeeble
those
whose
stomacks
are
corrupt
;
and
the
higher
and
fuller
the
nutriment
is
,
the
more
corruption
doth
it
breed
in
those
that
are
infirm
,
and
not
apt
to
receive
it
.
So
it
is
in
this
sacred
spiritual
repast
;
the
greater
and
more
large
stock
of
spirits
and
strength
it
is
apt
to
afford
to
a
soul
that
fits
it self
to
receive
it
;
the
more
distempers
and
weaknesses
doth
it
leave
in
the
spirit
of
him
that
cares
not
what
he
does
,
so
he
may
but
have
it
.
Let
me
wish
therefore
every
man
to
approve
himself
to
be
a
sincere
Christian
,
and
so
let
him
eat
of
this
Bread
,
and
drink
of
this
Cup
;
for
as
the
benefits
are
great
if
we
use
it
aright
,
so
are
the
dangers
great
if
we
mind
not
what
we
do
.
Presume
not
to
draw
nigh
hither
in
your
dirty
garments
.
Let
not
your
souls
stand
in
Gods
presence
all
nasty
and
filthy
.
Lay
not
unwashen
hands
upon
his
Table
,
and
let
not
your
feet
tread
in
his
holy
place
,
unless
they
walk
in
the
ways
of
his
Commandments
.
Let
not
him
whose
mouth
is
full
of
cursing
and
bitterness
,
of
blasphemies
and
revilings
,
of
corrupt
and
rotten
Communication
,
dare
to
put
this
bread
into
his
mouth
.
Let
not
him
that
sits
with
the
drunkard
,
and
delights
in
strong
drink
,
be
so
bold
as
to
take
this
Cup
into
his
hand
.
Let
not
the
covetous
Miser
that
huggs
his
Mammon
,
be
so
fearless
as
to
come
to
the
Feast
of
charity
.
Let
not
the
heart
that
is
filled
with
wrath
,
and
hatred
,
and
uncharitableness
,
presume
to
sit
down
at
this
Feast
of
love
.
Let
not
that
hand
stretch
forth
it self
to
receive
the
Body
and
Bloud
of
Christ
,
which
is
dipt
in
Blood
,
or
defiled
with
unlawfull
gain
.
Let
every
man
that
works
iniquity
,
and
lives
in
the
neglect
of
any-known
duty
,
or
is
not
carefull
to
know
it
,
fear
and
stand
in
awe
,
and
keep
at
a
distance
,
and
instantly
flie
from
his
sin
which
must
thus
make
him
avoid
the
presence
of
the
Lord
,
and
the
society
of
the
faithfull
.
Yea
let
not
the
most
holy
person
dare
to
draw
near
to
God
in
this
duty
,
till
he
hath
trimmed
and
dressed
up
his
Soul
;
till
he
hath
snuffed
his
Lamp
,
and
made
it
burn
more
clearly
;
till
he
hath
excited
those
affections
in
his
heart
which
are
most
proper
to
this
action
;
till
he
hath
considered
what
he
is
about
to
do
,
and
hath
put
himself
in
a
meet
disposition
to
be
so
familiar
with
God
.
For
,
1.
Though
he
hath
some
goodness
in
him
that
comes
unprepared
to
the
Lords
Table
,
yet
he
is
guilty
of
the
Body
and
Blood
of
the
Lord
.
So
the
Apostle
saith
the
Corinthians
were
,
2.
A
good
man
that
eats
unpreparedly
,
and
without
foregoing
consideration
,
may
eat
and
drink
damnation
to
himself
,
i.
e.
he
may
bring
upon
himself
bodily
judgments
when
he
minds
not
seriously
the
religious
ends
of
this
eating
and
drinking
.
For
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
to
be
understood
as
it
relates
to
the
believing
Corinthians
,
as
is
manifest
from
v.
30.
For
this
cause
many
were
weak
,
and
others
sick
,
and
others
were
dead
.
The
cause
he
speaks
of
,
was
their
unworthy
eating
and
drinking
.
i.
e.
their
maintaining
pride
and
contempt
of
their
poor
brethren
,
their
uncharitableness
and
want
of
love
even
when
they
were
doing
this
sacred
action
.
This
caused
God
to
scourge
them
,
and
inflict
some
punishments
upon
their
bodies
,
that
he
might
awaken
and
save
their
souls
.
Every
sin
may
be
the
cause
of
diseases
,
but
this
in
particular
is
noted
as
the
Author
of
those
diseases
that
rage
amongo
Christians
.
Take
heed
then
how
thou
comest
void
of
humility
,
or
brotherly
kindness
,
or
not
attendingl
what
thou
art
there
to
do
;
He
that
drinks
thus
unworthily
,
may
have
a
poison
run
through
his
.
veins
;
The
Wine
may
breed
the
Stone
in
his
kidneys
or
bladder
,
and
the
Gout
in
his
joynts
;
An
Ague
or
Feaver
may
have
commission
to
invade
his
Bloudd
Or
if
none
of
these
fall
upon
him
,
it
may
bring
a
curfe
upon
his
goods
,
or
relations
,
or
good
name
.
Every
time
thou
receivest
,
and
art
not
a
man
that
examines
thy self
,
for
any
thing
thou
canst
tell
,
thou
killests
a
Child
,
or
beast
,
thou
blastest
thy
Corn
,
or
callest
for
Worms
and
Catterpillars
upon
thy
fruit
.
And
if
we
go
on
,
and
will
not
amend
in
this
thing
,
whereas
God
doth
now
plague
us
with
many
sicknesses
,
he
may
in
a
short
time
send
the
Pestilence
,
and
sweep
us
away
with
the
besome
of
destruction
;
he
may
depopulate
our
Parishes
,
and
leave
but
a
few
Concommicants
.
3.
As
for
a
wicked
prophane
person
that
approaches
hither
with
some
slight
intentions
to
leave
his
sin
in
which
perhaps
he
the
last
week
lived
;
He
is
guilty
of
the
body
and
bloud
of
the
,
Lord
in
another
sense
.
He
is
a
kind
of
murtherer
of
the
Lord
of
life
;
He
makes
his
Wounds
bleed
afresh
;
and
he
pierces
his
sides
with
a
greater
cruelty
then
the
Roman
Souldier
,
he
grieves
and
wounds
him
more
then
the
Jems
that
wrung
his
bloud
out
of
his
sacred
Body
.
For
he
brings
that
before
him
which
he
hates
more
then
he
did
death
,
more
then
the
Nails
and
the
Cross
.
He
pricks
him
with
that
which
is
sorer
to
him
then
the
Spear
which
was
thrust
into
his
side
.
He
knows
he
should
do
better
,
when
they
did
they
knew
not
what
.
O
how
doth
it
trouble
the
heart
of
our
Lord
to
see
men
lay
that
in
their
bosome
,
and
cherish
its
life
,
which
was
the
cause
of
his
death
.
Yea
,
how
grievous
must
it
be
unto
him
to
see
them
do
this
,
even
when
they
come
to
commemorate
his
Death
!
This
sin
of
unworthy
receiving
,
doth
strike
above
the
rest
to
his
heart
,
seeing
all
his
pains
cannot
make
them
leave
their
sins
.
It
is
as
if
a
Child
should
kiss
the
bloody
knife
which
killed
his
Father
;
When
he
comes
to
make
a
solemn
declamation
against
the
Authors
of
his
Death
,
and
pretends
to
take
vengeance
upon
them
as
villains
,
for
such
an
unpardonable
fact
.
As
if
a
Roman
should
have
run
into
the
enemies
Camp
,
having
made
a
large
commendation
of
that
act
of
Decius
in
dying
for
his
Countrey
.
And
there
is
one
sin
that
seems
more
manifestly
than
others
,
to
open
the
closed
Wounds
of
Christ
,
that
is
,
hatred
and
enmity
in
our
hearts
,
which
I
doubt
few
of
the
common
fort
are
free
of
.
He
that
comes
with
his
heart
full
of
passion
,
and
anger
,
and
rage
against
his
Brother
,
what
doth
he
but
rend
and
tear
the
body
of
Christ
in
pieces
?
He
separates
and
divides
as
much
as
he
can
one
part
of
it
from
another
,
and
in
a
most
formal
manner
kills
him
afresh
in
his
members
,
who
are
called
his
Body
.
Whosoever
hates
his
brother
,
is
a
murtherer
;
whosoever
divides
one
man
from
another
,
he
doth
what
he
can
to
rend
the
body
of
Christ
,
and
to
destroy
that
which
is
as
dear
to
him
as
his
life
.
Now
whose
heart
would
not
faint
and
swound
to
think
of
being
guilty
of
his
most
sacred
blood
?
There
is
no
such
load
to
the
Conscience
,
as
to
shed
innocent
blood
:
Who
then
can
have
a
heart
strong
enough
to
bear
him
up
of
being
guilty
of
the
body
and
blood
of
the
Son
of
God
?
4.
And
that
is
the
fourth
thing
;
I
would
have
such
persons
to
consider
;
that
they
eat
and
drink
damnation
to
themselves
in
a
more
spiritual
sense
than
the
Corinthians
did
;
that
is
,
they
make
themselves
liable
not
onely
to
the
plagues
of
God
in
this
life
,
but
to
his
everlasting
anger
in
the
world
to
come
.
You
have
seen
already
that
in
this
Sacrament
we
make
a
solemn
profession
of
our selves
to
be
Christs
Disciples
,
we
vow
our selves
to
his
service
;
what
doth
he
then
but
call
for
all
the
curses
of
God
upon
his
head
,
who
takes
no
care
to
keep
those
engagements
.
We
here
profess
to
believe
the
Gospel
,
and
to
submit
our selves
to
it
;
now
the
threatnings
of
Christ
are
a
part
of
his
Gospel
,
which
we
chuse
here
to
fall
under
,
if
we
do
not
obey
his
commands
.
We
here
receive
Christ
who
is
represented
to
us
by
the
signs
of
Bread
and
Wine
.
He
therefore
who
embraces
him
with
a
dead
faith
which
works
not
by
love
,
what
doth
he
else
but
damn
himself
.
He
professes
Christ
as
solemnly
as
any
Creature
can
do
,
but
he
lives
not
according
to
him
:
His
own
faith
then
and
belief
,
will
condemn
him
.
And
let
that
man
think
that
he
departs
from
the
Lords
Table
exposed
to
all
the
mischiefs
in
the
world
that
can
fall
upon
a
man
unprotected
from
above
.
The
shadow
of
the
Lord
is
departed
from
his
head
,
and
he
lies
open
to
all
the
Thunderbolts
of
Heaven
.
And
beside
he
consigns
himself
over
to
eternal
death
;
he
binds
himself
to
endure
the
torments
of
Hell
fire
.
When
a
man
can
think
of
Christ
,
of
his
death
,
of
his
love
,
and
yet
love
his
sin
,
and
keep
the
traytor
in
his
brest
;
it
will
at
last
prove
a
traytor
to
him
,
and
hale
him
to
the
most
fear-full
execution
.
The
flames
of
Hell
will
be
the
hotter
,
because
the
blood
of
Christ
will
not
quench
them
:
The
Anger
of
God
will
be
more
incensed
,
because
men
blew
it
up
by
their
sins
,
notwithstanding
the
stream
of
Blood
which
flowed
from
the
side
of
his
Son
to
slake
it
.
And
you
will
see
that
he
is
in
greater
danger
of
Hell
fire
then
other
men
,
and
that
he
drinks
damnation
,
if
you
consider
that
which
follows
.
5.
Such
a
prophane
person
doth
by
this
act
more
harden
his
heart
in
his
sin
,
and
makes
it
more
obdurate
against
all
the
methods
of
God
.
It
may
be
in
the
heart
of
some
to
say
,
that
there
is
no
such
danger
of
damnation
;
for
a
man
may
repent
,
and
though
he
do
not
now
leave
his
sin
,
yet
hereafter
he
may
be
out
of
love
with
it
.
But
this
imagination
will
soon
fly
away
,
if
you
set
but
the
light
of
this
truth
(
and
those
that
follow
)
against
it
,
That
a
mans
heart
becomes
more
obstinate
and
unmalleable
,
who
is
not
softned
by
Christs
Bloud
,
and
goes
on
in
sin
,
though
he
then
perhaps
entertained
some
resolutions
against
it
.
This
Bread
will
turn
into
a
stone
in
such
a
mans
heart
,
and
it
will
become
as
hard
as
the
nether
Milstone
.
He
that
can
sin
,
though
he
remember
often
such
a
love
that
is
in
Christ
,
and
so
great
evil
as
is
in
sin
,
and
though
he
come
and
make
engagements
and
professions
of
love
to
him
,
must
needs
be
very
stupid
and
senseless
.
And
God
withdrawing
his
Grace
,
Christ
departing
away
from
such
an
unhallowed
and
impudent
Creature
,
must
needs
make
his
heart
more
seared
,
and
his
condition
more
dangerous
.
When
he
approaches
to
a
soul
,
and
finds
it
a
nest
of
unclean
Birds
,
he
will
take
the
wings
of
a
Dove
and
flie
away
to
a
cleaner
and
whiter
habitation
.
Or
rather
,
if
we
refuse
to
hear
his
Law
,
and
obey
his
Word
which
is
preached
to
us
,
he
will
not
come
to
us
when
we
are
so
bold
as
to
take
this
Covenant
into
our
mouths
,
and
yet
hate
to
be
reformed
.
And
if
he
will
not
come
to
us
,
what
can
follow
but
coldness
and
hardness
,
by
reason
of
his
absence
?
6.
The
Devil
enters
into
that
heart
which
Christ
leaves
.
If
the
Lord
can
find
no
room
in
us
,
we
become
fit
for
seven
more
foul
spirits
than
dwelt
in
us
before
.
God
leaves
men
more
to
the
power
of
Satan
when
they
offer
such
contempt
unto
his
Son
.
The
powers
of
darkness
rush
with
greater
fury
,
and
with
a
greater
throng
upon
such
a
person
that
loves
to
be
in
darkness
in
the
midst
of
such
Heavenly
light
.
The
Serpent
may
infuse
his
venome
more
into
their
spirits
,
as
well
as
sting
their
bodies
,
and
he
gets
a
stronger
title
to
them
after
they
have
offered
such
an
affront
and
mockery
to
the
Son
of
God
.
7.
It
must
needs
be
hard
for
such
a
person
to
get
a
pardon
,
because
he
sins
even
against
that
Bloud
by
which
the
pardon
is
to
be
obtained
.
Upon
what
score
can
he
sue
for
forgiveness
,
who
made
so
light
of
the
Covenant
of
forgiveness
?
What
will
he
plead
for
himself
,
who
makes
so
little
Conscience
of
keeping
Christ
commands
,
that
he
breaks
them
all
at
once
?
for
he
that
doth
not
receive
Christ
when
he
is
so
tendered
,
and
submits
not
himself
to
him
,
he
refuses
all
the
Gospel
,
and
rejects
all
that
he
says
.
I
tell
you
,
it
will
cost
a
man
many
a
tear
,
and
a
very
sad
repentance
,
before
he
obtain
the
mercy
to
wipe
off
those
stains
which
the
Blood
of
Christ
leaves
upon
the
Soul
.
He
must
be
washed
in
that
very
blood
which
he
uses
so
irreverently
,
and
which
he
can
sin
against
so
boldly
;
and
what
a
strong
faith
must
he
have
that
can
think
this
so
easily
to
be
obtained
?
Let
no
man
then
approach
hither
that
is
in
love
with
any
sin
,
whose
heart
is
not
so
broken
for
his
Rebellions
,
that
he
verily
thinks
in
his
Conscience
he
shall
leave
them
.
Let
him
bring
nothing
into
the
presence
of
Christ
which
his
Soul
hates
,
unless
he
intend
to
be
worse
then
a
Jew
,
who
did
not
own
him
to
be
the
Christ
.
And
if
any
man
do
find
upon
good
consideration
that
he
and
his
sins
are
so
saln
out
,
that
they
shall
never
agree
again
,
and
therefore
desires
here
to
make
an
open
defiance
of
them
,
and
joyn
himself
most
solemnly
in
a
friendship
with
Christ
,
let
him
be
infinitely
careful
afterward
,
that
he
do
not
return
with
a
Dog
to
his
vomit
after
he
hath
eaten
this
sacred
food
.
But
let
me
add
this
,
that
I
do
not
say
all
this
of
the
danger
that
is
in
this
thing
,
that
you
may
not
come
(
as
St.
Chrysostome
speaks
)
but
that
you
may
not
meerly
come
.
i.
e.
shall
be
deemed
not
to
belong
to
it
.
Away
then
with
this
supine
negligence
,
Cleanse
your
hearts
ye
sinners
,
and
purifie
your
hearts
ye
double
minded
.
Purge
your
souls
by
hearty
sorrow
,
by
humble
confession
,
by
great
contrition
,
by
a
professed
hatred
and
detestation
of
all
your
sins
.
Mortifie
your
members
that
are
on
the
earth
,
fornication
,
uncleanness
,
inordinate
affection
,
evil
concupiscence
,
and
covetousness
.
Put
off
all
these
,
anger
,
wrath
,
malice
,
blasphemy
,
filthy
Communication
out
of
your
mouth
.
Lye
not
one
unto
another
.
But
put
on
as
the
Elect
of
God
,
bowels
of
mercy
,
kindness
,
humbleness
of
mind
,
meekness
,
long-suffering
,
forbearing
one
another
,
and
forgiving
one
another
,
if
any
man
have
a
quarrel
against
any
,
even
as
Christ
forgave
you
,
so
also
do
ye
,
&c.
And
come
hither
to
strengthen
your
resolutions
,
and
to
confirm
your
purposes
.
Come
and
renew
your
vows
of
holy
living
,
and
protest
in
the
sight
of
God
and
his
holy
Angels
,
and
before
his
faithfull
people
,
that
you
will
be
the
followers
of
the
Lord
Jesus
.
Do
not
weep
and
mourn
,
and
afflict
your
Souls
for
a
day
,
do
not
banish
your
sins
for
a
little
time
,
that
you
may
entertain
them
afterward
with
a
greater
kindness
,
but
give
them
an
eternal
divorce
,
and
bid
them
never
return
again
.
Do
not
go
a
little
back
from
your
sins
,
that
you
may
take
your
rise
,
and
leap
into
them
with
a
greater
violence
;
but
fly
from
them
as
from
the
Devil
,
and
the
mouth
of
the
pit
,
resolving
never
to
cast
a
friendly
look
upon
them
any
more
.
And
then
come
to
Christ
,
and
cause
joy
in
Heaven
at
the
return
of
a
repenting
sinner
.
And
if
thou
takest
upon
thee
his
yoke
,
why
should
there
not
be
joy
on
earth
too
?
why
shouldst
thou
not
come
and
praise
the
Lord
for
his
goodness
to
thee
,
and
make
the
faithfull
rejoyce
with
thee
that
they
have
got
more
company
at
this
holy
Feast
?
But
I
am
very
ignorant
,
will
some
say
,
and
I
dare
not
come
for
fear
I
understand
not
these
mysteries
.
I
answer
,
That
it
is
very
well
if
thou
art
sensible
of
thy
ignorance
,
for
then
there
is
hope
thou
wilt
labour
after
knowledge
.
And
it
is
not
hard
to
understand
the
meaning
of
these
things
,
but
very
easie
;
for
our
Lord
hath
made
his
sufferings
sensible
to
us
in
these
signs
,
that
we
might
more
easily
remember
them
,
and
be
more
quickly
moved
by
them
to
due
affections
to
him
.
But
I
am
affraid
my
heart
is
not
right
,
saith
another
,
and
that
I
am
cheated
with
the
shadows
of
Faith
and
Repentance
.
Let
that
man
who
speaks
thus
,
tell
himself
what
he
means
by
true
faith
which
he
would
find
in
himself
.
Is
it
a
perswasion
that
God
loves
thee
?
Is
it
a
resting
on
Christ
for
salvation
?
A
thousand
to
one
this
is
the
mistake
which
troubles
many
.
But
that
Faith
is
another
thing
which
the
Gospel
speaks
of
,
which
will
be
soon
understood
,
if
thou
understandest
what
the
Gospel
is
which
thou
art
to
believe
.
The
Gospel
is
to
be
considered
either
as
a
Narrative
,
relation
and
report
of
what
Christ
Jesus
was
upon
earth
,
and
of
what
he
hath
done
,
and
suffered
;
of
what
he
taught
,
and
what
he
now
is
in
the
Heavens
.
It
is
an
History
of
his
Life
and
Death
,
Resurrection
,
and
Ascention
into
Heaven
,
there
to
sit
at
Gods
right
hand
;
and
it
is
a
Sermon
concerning
Christs
Doctrines
,
of
his
commands
,
promises
and
threatnings
.
Or
secondly
,
it
is
to
be
considered
as
it
is
a
call
or
proclamation
,
an
offer
or
tender
of
pardon
,
grace
and
salvation
to
all
that
will
accept
of
them
on
the
conditions
that
they
are
propounded
.
Now
Faith
is
first
an
assent
of
the
mind
and
heart
to
that
report
,
a
firm
perswasion
that
all
is
true
that
is
said
in
the
Gospel
;
and
secondly
,
It
is
a
consent
to
that
offer
,
an
acceptance
of
that
invitation
,
an
embracement
of
all
that
is
there
tendred
,
by
yielding
up
of
our selves
to
obey
the
Lord
Jesus
in
all
things
.
This
is
receiving
of
Christ
,
this
is
believing
in
the
Son
of
God
.
And
there
are
many
acts
of
faith
to
be
in
thy
heart
,
before
thou
canst
lay
hold
of
the
mercy
of
God
.
And
proportionably
to
thy
sincere
and
hearty
consent
to
obey
him
,
will
be
thy
perswasion
of
an
interest
in
that
mercy
.
If
thy
confident
relying
on
him
for
salvation
,
exceed
other
acts
of
a
lively
faith
,
it
is
to
be
suspected
of
too
sudden
a
growth
,
and
thou
hadst
best
fear
that
it
starts
up
too
high
.
But
consider
with
thy self
,
doest
thou
believe
the
Gospel
?
doth
thy
heart
submit
to
that
way
of
salvation
there
proposed
?
art
thou
devoted
to
the
service
of
Jesus
?
Then
be
of
good
comfort
,
if
not
confident
;
come
and
strengthen
thy
faith
,
that
thou
maist
still
do
as
thou
hast
resolved
.
This
is
one
of
the
commands
of
the
Gospel
,
that
thou
dost
believe
;
and
therefore
if
thy
faith
be
true
,
obey
it
.
But
a
third
saith
,
That
he
hath
so
much
business
that
he
cannot
prepare
himself
.
But
consider
I
pray
you
in
the
fear
of
God
,
what
greater
business
can
there
be
,
than
to
work
out
our
salvation
?
Had
not
they
business
(
as
they
pretended
)
of
great
import
,
to
whom
the
Lord
said
,
you
shall
not
taste
of
my
Supper
?
Consider
whether
thou
canst
not
bring
thy
business
into
a
less
compass
,
or
may
it
not
be
let
alone
till
another
time
?
I
cannot
believe
that
any
man
is
so
imployed
,
that
constantly
when
he
is
to
receive
the
Sacrament
,
he
must
omit
it
,
or
be
a
great
loser
.
It
is
incredible
that
his
business
must
be
done
just
in
that
nick
of
time
,
and
that
none
else
will
serve
.
But
how
comes
it
that
men
can
find
time
for
sports
and
recreations
,
for
visits
and
friendly
entertainments
;
and
yet
can
never
be
found
at
leisure
when
Christ
comes
?
And
besides
,
what
do
men
mean
by
preparation
?
Are
they
so
imployed
that
they
cannot
read
,
nor
pray
seriously
,
nor
praise
God
for
his
mercies
?
If
they
be
,
they
are
most
dangerously
busied
;
it
were
good
for
them
they
had
not
half
that
riches
which
will
not
let
them
go
to
Heaven
.
But
if
they
be
constantly
free
for
such
good
duties
,
then
they
are
making
a
daily
preparation
for
this
sort
of
Prayers
and
Praises
.
There
is
none
need
be
unprepared
by
business
for
this
duty
,
who
are
not
unprepared
for
all
other
.
But
there
are
wicked
persons
,
that
Communicate
,
say
some
other
.
These
it
seems
have
time
enough
both
to
observe
themselves
and
others
also
.
Then
,
I
hope
,
they
have
reproved
and
admonished
their
brethren
,
and
they
pray
continually
for
them
,
or
else
why
do
they
speak
of
them
as
so
wicked
.
None
is
to
be
deemed
so
wicked
as
to
be
excluded
from
our
society
,
unless
he
refuse
reproofs
,
and
reject
our
good
counsel
,
and
withstand
all
the
means
of
amendment
.
But
who
made
thee
a
judge
of
the
matter
?
Canst
thou
determine
who
are
fit
to
be
debar'd
all
Christian
society
?
If
it
belong
to
some
other
person
to
judge
of
him
,
do
not
take
upon
thee
his
office
.
If
he
do
not
do
his
office
,
go
and
tell
him
of
it
;
and
if
he
still
neglect
his
duty
,
do
not
thou
therefore
neglect
thine
.
If
he
will
not
do
what
becomes
him
,
do
not
thou
therefore
refuse
thine
own
food
,
and
starve
thy
Soul
out
of
I
know
not
what
peevishness
,
that
all
things
cannot
be
according
to
thy
desire
.
But
perhaps
this
case
may
be
thought
worthy
of
particular
satisfaction
,
and
therefore
I
shall
bestow
an
whole
Chapter
upon
it
.
This
onely
I
desire
,
that
none
would
make
it
a
matter
of
quarrel
,
which
I
propound
,
but
look
upon
it
as
a
desire
after
peace
.
CHAP.
XX.
ANd
first
,
I
suppose
every
sober
Christian
will
take
this
for
a
truth
,
that
no
man
is
to
judge
another
so
wicked
as
to
refuse
his
Communion
,
till
he
be
cast
out
of
the
society
of
the
faithfull
,
for
his
wickedness
.
No
modest
person
will
be
so
bold
as
to
pass
his
censures
upon
a
man
whom
the
Church
hath
not
yet
censured
.
It
is
too
much
arrogance
for
a
private
man
to
make
himself
the
judg
of
all
his
Brethren
.
And
such
a
pride
may
deserve
as
severe
a
censure
,
as
that
which
he
is
pleased
to
condemn
.
II.
Secondly
,
I
think
this
will
not
be
denied
neither
,
that
they
in
whose
power
it
is
to
remove
the
wicked
from
Communion
,
are
not
to
do
it
hastily
.
Two
or
three
thoughts
will
serve
many
private
men
to
the
refusing
of
their
Brethren
.
Some
passionate
discourse
shall
convert
them
to
separate
from
all
those
whom
an
hour
before
they
owned
.
And
if
they
change
their
thoughts
so
speedily
,
they
are
very
unfit
to
judge
of
such
a
weighty
matter
.
But
then
they
that
are
judges
,
must
take
great
heed
that
their
zeal
do
not
out-run
their
knowledge
;
and
they
must
beware
they
use
not
severe
medicines
,
when
more
mild
and
gentle
will
cure
the
disease
.
Is
God
hasty
in
judging
of
us
?
Doth
one
sin
make
him
withdraw
his
grace
?
Doth
not
he
wait
to
be
gracious
?
and
is
he
not
slow
to
anger
,
and
of
great
mercy
?
Doth
not
he
use
many
means
to
amend
us
,
before
he
sends
sicknesses
or
such
punishments
upon
us
?
The
Ministers
of
the
Gospel
are
then
to
imitate
their
Master
,
and
to
proceed
very
slowly
unto
any
sharp
courses
,
though
they
tend
to
mens
recovery
.
III.
Thirdly
,
We
must
take
therefore
the
method
which
Christ
hath
prescribed
,
before
we
judge
a
man
so
wicked
as
to
be
unchurched
.
And
that
is
this
,
1.
There
is
an
express
command
for
fraternal
admonition
,
1
Thes.
5.14
.
Every
particular
Christian
that
sees
his
Brother
in
a
fault
,
is
bound
to
admonish
him
,
to
open
his
eyes
,
to
awaken
him
our
of
his
drowsiness
,
and
stir
him
up
to
repentance
.
It
was
a
barbarous
saying
of
Cain
,
Am
I
my
Brothers
keeper
?
If
we
be
Brethren
,
we
ought
to
have
a
charity
to
each
other
;
and
none
can
be
greater
than
this
,
to
reprove
a
sinner
,
and
endeavour
his
amendment
.
And
so
our
Saviour
bids
every
Disciple
(
Mat.
18.15
.
)
when
his
Brother
trespasses
against
him
,
that
he
should
go
and
tell
him
of
it
privately
between
them
two
.
What
a
great
deal
would
the
Devil
lose
,
if
this
were
practised
as
faithfully
as
many
other
duties
are
?
Nay
,
if
men
were
as
ready
to
reprove
,
as
they
are
to
condemn
,
his
Kingdome
would
be
in
danger
to
be
ruined
.
For
not
only
those
quarrels
that
are
in
the
Church
might
be
hereby
reconciled
;
but
a
very
noisome
part
of
mans
life
would
be
sanctified
and
perfumed
.
Their
backbitings
,
their
evil
surmisings
,
their
whisperings
,
and
speaking
evil
one
of
another
,
would
at
once
be
amended
,
together
with
their
uncharitable
separations
.
And
I
would
to
God
that
they
who
have
such
a
care
that
there
should
be
no
wicked
in
the
Church
,
would
not
tell
others
that
such
a
man
is
wicked
,
before
they
have
told
him
so
,
and
endeavoured
his
reformation
.
This
would
be
a
great
charity
to
him
,
by
hiding
his
faults
from
being
more
publick
;
and
no
less
charity
to
our selves
,
by
converting
a
sinner
from
the
error
of
his
wayes
,
and
saving
a
soul
from
death
,
which
will
hide
a
multitude
of
sins
.
2.
If
this
prevail
not
,
he
is
to
get
two
or
three
honest
men
beside
himself
,
to
do
this
duty
with
him
.
So
our
Saviour
prescribes
in
that
place
,
Mat.
18.16
.
We
must
not
presently
give
a
man
up
for
incorrigible
,
if
our
single
admonition
be
not
received
or
followed
;
nor
must
we
divulge
his
faults
,
and
spread
them
any
further
than
is
necessary
for
his
amendment
.
And
perhaps
the
fault
may
be
known
to
more
than
one
;
in
which
ease
they
that
are
of
best
knowledge
and
affections
,
should
undertake
his
cure
,
and
cover
his
sin
that
it
be
not
known
unto
all
men
.
3.
But
if
he
refuse
to
hearken
to
these
mens
good
counsell
,
then
let
them
tell
it
to
the
Minister
,
whom
God
hath
set
over
them
,
and
let
him
privately
admonish
him
that
hath
offended
,
with
all
love
and
gentleness
.
And
as
the
former
was
a
fraternal
,
so
is
this
a
paternal
admonition
.
And
if
his
fault
be
known
to
him
before
,
then
he
is
bound
to
admonish
him
,
both
as
he
is
a
Brother
,
and
as
he
is
a
Father
.
And
I
suppose
his
charity
will
be
so
great
,
as
not
to
think
one
entreaty
to
be
enough
,
but
he
will
extend
it
to
repeated
beseechings
,
before
any
course
more
severe
be
used
.
Or
he
may
take
,
after
many
admonitions
,
some
few
with
him
to
be
both
witnesses
of
what
he
doth
,
and
also
to
make
it
more
solemn
and
effectual
to
the
sinner
.
4.
But
then
if
after
this
sort
of
admonition
,
the
party
continue
unreformed
,
he
must
be
rebuked
before
all
,
as
the
Apostle
tells
us
,
1
Tim.
5.20
.
For
as
the
private
person
was
to
do
it
by
himself
,
and
then
before
others
;
so
is
the
Minister
likewise
to
use
a
first
and
second
admonition
answerable
unto
theirs
.
He
is
in
the
face
of
the
Congregation
to
exhort
him
to
repentance
,
to
pray
for
him
that
he
may
repent
,
which
in
all
likelihood
will
amend
him
,
or
at
least
dum
unus
corripitur
,
plurimi
emendantur
,
many
will
fear
the
like
correction
.
He
that
saith
this
is
to
defame
a
man
,
doth
himself
defame
Gospel
,
and
finds
fault
with
the
method
of
Christ
to
do
men
good
.
He
doth
shame
himself
,
qui
facit
,
quod
argui
debet
,
non
ille
,
qui
arguit
.
He
that
reproves
another
,
doth
not
defame
him
,
but
he
defames
himself
by
deserving
of
reproof
.
And
it
is
a
greater
shame
to
commit
it
,
and
continue
in
it
,
than
to
be
reproved
for
it
,
and
amend
it
.
5.
And
if
after
these
two
admonitions
of
his
and
theirs
,
he
do
not
amend
,
then
let
him
be
rejected
and
cast
from
the
Communion
of
the
Church
,
as
the
Apostle
saith
,
Tit.
3.10
.
i.
e.
Let
him
speak
to
all
the
Congregation
to
avoid
such
a
man
as
an
infectious
person
;
and
not
keep
society
and
converse
with
him
.
Let
him
charge
them
to
withdraw
themselves
from
his
company
,
and
not
to
maintain
familiarity
with
one
so
incorrigible
.
For
you
must
know
(
which
people
little
consider
)
That
they
that
you
will
not
hold
communion
with
at
the
Lords
Table
,
you
are
not
to
hold
converse
with
at
your
own
.
Now
what
a
desperate
sinner
must
he
be
,
that
we
would
thus
use
?
and
how
long
should
we
wait
before
this
severity
be
exercised
?
And
yet
we
cannot
satisfie
our selves
(
as
far
as
my
weak
understanding
can
judge
)
in
abstaining
from
his
communion
till
this
course
have
been
taken
with
him
.
And
let
me
say
it
with
as
much
confidence
as
it
hath
truth
on
its
side
,
That
the
way
of
the
Church
of
God
hath
not
been
to
gather
the
godly
from
among
the
prophane
without
any
more
ado
,
but
to
cast
out
the
prophane
from
among
the
godly
,
after
all
this
labour
.
Believe
it
,
corrupt
Members
are
of
the
body
,
till
they
be
cut
off
;
And
no
wise
man
will
use
such
a
sharp
remedy
,
till
he
sees
it
will
gangrene
and
indanger
the
body
.
He
must
first
use
corroding
and
healing
plaisters
,
sharp
reproofs
and
mild
admonitions
.
But
without
any
of
these
,
to
suppose
men
ungodly
,
and
gather
a
select
number
out
of
them
,
is
a
path
which
the
People
of
God
have
not
trod
,
a
practice
which
they
have
not
been
acquainted
withall
.
I
confess
the
crime
may
sometime
be
so
great
,
that
all
these
courses
are
not
to
be
taken
,
but
an
Adulterer
,
a
Fornicator
,
or
such
like
,
is
to
be
debar'd
Christian
Communion
without
this
process
,
till
he
have
given
sufficient
proof
of
his
amendment
.
But
because
we
live
in
Faece
Romuli
,
and
there
is
little
order
amongst
us
,
let
me
suppose
that
they
to
whom
it
belongs
,
do
not
do
their
duty
,
and
take
this
course
.
Yet
IV.
Fourthly
,
Let
it
be
considered
,
both
that
it
is
no
part
of
thy
duty
to
judg
concerning
the
state
of
other
men
,
and
that
thou
canst
not
answer
the
neglect
of
thy
duty
because
other
men
neglect
theirs
.
Christ
bids
thee
to
do
this
in
remembrance
of
him
;
if
others
will
not
do
it
so
as
they
ought
,
that
is
no
just
cause
for
thee
not
to
do
it
.
How
can
another
mans
sin
be
a
reason
for
thy
sin
?
Why
should
his
not
being
removed
,
be
a
cause
of
thy
removing
thy self
?
If
the
Minister
do
not
his
duty
in
every
thing
,
do
thou
do
thine
,
or
else
you
are
both
alike
.
He
is
negligent
in
not
admonishing
of
them
that
offend
,
and
thou
art
negligent
in
not
remembring
of
Christs
Death
,
and
deservest
to
be
admonished
also
.
V.
Fifthly
,
Let
it
be
considered
also
,
that
when
thou
dost
receive
,
thy
Communion
is
with
the
rest
of
the
Church
,
and
not
with
him
that
receives
not
aright
.
He
only
eats
the
Bread
,
and
drinks
the
Wine
,
but
receives
not
Christ
,
and
so
thou
dost
not
become
one
with
him
.
All
the
communion
thou
hast
with
him
,
is
only
natural
,
not
moral
nor
spiritual
.
His
bodily
presence
is
there
;
and
as
to
eating
and
drinking
,
thou
dost
as
he
doth
;
but
when
thou
considerest
the
manner
of
the
action
,
which
is
the
morality
of
it
,
thou
dost
not
communicate
with
him
,
nor
dost
what
he
doth
.
For
thou
dost
all
in
another
sort
,
for
other
ends
and
designs
than
he
doth
,
so
that
in
a
right
understanding
there
is
no
communion
between
you
.
And
then
why
shouldest
thou
sever
thy self
from
communion
with
the
body
,
for
fear
thou
shouldest
have
communion
with
a
sinner
,
which
thou
canst
not
have
?
IV.
Sixthly
,
But
if
thou
fearest
that
his
bodily
presence
will
do
thee
any
harm
,
why
mayest
thou
not
as
well
think
that
thy
bodily
presence
will
do
him
good
?
Thy
goodness
may
as
much
avail
him
,
as
his
sin
infect
thee
.
You
have
influence
upon
each
other
(
as
to
harm
or
benefit
)
both
alike
,
and
that
is
none
at
all
.
VII
.
Seventhly
,
But
perhaps
you
fear
that
your
presence
with
him
is
an
approving
of
his
sin
,
and
you
shall
be
taken
to
allow
his
vices
.
These
are
meer
fears
and
groundless
jealousies
;
for
there
is
no
man
that
doth
so
interpret
it
.
It
cannot
signifie
so
much
,
unless
the
Congregation
so
understand
it
,
which
no
wise
man
will
do
.
And
if
you
cannot
be
otherwise
satisfied
,
go
to
the
Minister
,
and
profess
to
him
,
and
as
many
of
the
Congregation
as
you
please
,
that
you
dislike
the
wayes
of
such
a
person
,
and
disallow
of
the
sins
wherein
he
lives
,
and
that
you
intend
not
to
have
any
communion
with
him
,
though
he
be
present
with
you
.
VIII
.
Eighthly
,
And
if
you
fear
that
the
sinner
himself
will
make
an
ill
use
of
it
,
and
think
himself
to
be
good
,
because
he
is
in
good
company
,
you
have
a
remedy
at
hand
for
that
,
which
is
private
admonition
and
reproof
.
And
I
desire
those
that
are
so
scrupulous
,
seriously
to
consider
whether
they
have
by
good
counsell
and
advice
,
laboured
to
reform
this
sinfull
Neighbour
.
If
not
,
then
what
hypocrisie
is
it
to
complain
of
mixt
communions
,
and
that
he
is
there
,
when
thou
hast
not
done
what
thou
canst
to
hinder
it
by
making
of
him
better
?
He
that
saith
he
cannot
with
any
comfort
partake
with
such
a
person
,
should
rather
consider
with
what
comfort
he
can
live
in
the
sinfull
neglect
of
such
a
plain
duty
,
as
that
is
,
of
admonishing
his
Brother
.
It
is
the
part
of
a
Christian
not
to
condemn
his
Brother
,
but
to
labour
to
make
him
better
:
Not
to
refuse
communion
with
him
presently
,
but
to
associate
himself
with
him
,
to
perswade
him
to
amend
.
IX
.
Ninthly
,
But
if
thou
hast
performed
this
duty
carefully
,
then
he
cannot
presume
thou
lovest
his
sin
,
though
thou
lovest
him
;
nor
will
any
sin
which
he
afterward
commits
,
be
imputed
to
thy
neglect
;
nor
will
the
sin
of
his
receiving
unworthily
be
laid
to
thy
charge
,
because
thou
didst
what
thou
couldst
to
prevent
it
.
It
can
only
be
matter
of
thy
compassion
and
sorrow
,
but
not
thy
burden
and
trouble
,
that
another
doth
not
do
his
duty
when
thou
hast
done
thine
.
And
all
Gods
Servants
in
all
ages
of
the
Church
,
have
received
comfort
in
such
mixed
communions
,
and
have
patiently
waited
till
Christs
course
was
taken
with
men
for
their
reformation
.
And
it
is
to
be
feared
that
such
objectors
seek
for
too
much
comfort
in
outward
things
,
and
discomfort
themselves
in
their
own
fancies
;
Whereas
their
true
comfort
lyes
in
doing
of
their
duty
faithfully
to
God
and
to
their
Brethren
,
and
in
the
mercy
of
God
in
Christ
.
And
if
they
look
for
other
comfort
,
they
will
be
deceived
,
for
the
net
of
the
Gospel
brings
both
good
and
bad
to
the
shore
;
and
where
there
is
Wheat
,
there
are
Tares
many
times
also
.
Let
no
man
therefore
plead
this
or
that
in
excuse
for
his
not
coming
to
the
Lords
Table
,
but
resolve
hereafter
carefully
to
perform
so
necessary
a
duty
.
Let
the
sinner
quit
his
state
of
sin
and
death
,
and
so
come
and
eat
of
the
Bread
of
life
.
Let
the
ignorant
come
into
the
School
of
Christ
,
and
proceed
till
they
come
to
the
highest
form
,
to
the
upper
room
where
this
Feast
is
prepared
.
Let
those
that
are
in
enmity
with
their
Neighbours
also
come
;
let
them
only
first
go
and
be
reconciled
to
their
Brethren
,
and
so
let
them
offer
their
gift
.
Let
those
that
have
a
multitude
of
worldly
employments
come
,
only
let
them
leave
them
as
Abraham
did
his
Asses
at
the
bottome
of
the
Mount
,
and
so
let
them
ascend
to
Heaven
in
their
thoughts
,
and
converse
with
God
.
Let
the
weak
come
that
they
may
grow
in
strength
,
and
let
the
strong
come
that
they
may
not
grow
weak
.
Let
them
who
have
fears
come
,
that
their
hearts
may
be
setled
by
the
acts
of
a
more
lively
faith
;
and
let
them
come
who
have
hopes
that
they
may
rise
to
greater
degrees
of
an
humble
confidence
.
Let
those
who
have
leisure
accept
of
this
invitation
,
because
they
have
no
excuse
;
and
let
those
who
have
but
little
leisure
entertain
it
also
,
that
they
may
the
more
sanctifie
their
business
and
employments
;
let
the
sad
and
sorrowfull
,
approach
,
that
their
hearts
may
be
filled
with
the
joys
of
the
Lord
;
and
let
those
that
rejoyce
in
the
Lord
alwayes
,
approach
,
that
their
joy
may
be
full
.
Do
not
send
your
excuses
when
you
are
called
,
but
resolve
that
a
necessity
lyes
upon
you
,
unless
you
will
be
guilty
of
the
foulest
neglect
of
your
duty
,
and
the
greatest
disrespect
to
Gods
love
.
If
any
man
can
be
content
to
stay
away
after
all
these
entreaties
,
on
to
come
but
seldome
when
he
may
be
so
welcome
;
Let
him
consider
what
a
wrong
he
offers
to
his
own
soul
,
how
he
robs
it
of
its
food
and
nourishment
,
and
how
he
pineth
the
most
noble
and
excellent
Creature
in
the
world
.
And
let
him
consider
what
an
affront
it
is
to
God
to
despise
the
choisest
of
his
chear
,
the
most
costly
provision
made
by
the
expense
of
his
Sons
Bloud
,
and
the
most
kind
and
gracious
invitations
to
it
.
O
foolish
people
and
unwise
!
do
we
thus
requite
the
Lord
?
do
we
thus
slight
the
dying
of
our
Saviour
?
are
we
no
more
affected
with
his
singular
love
?
Is
this
to
commemorate
the
death
of
Christ
,
to
come
once
or
twice
in
a
year
to
this
Feast
?
The
Lord
have
mercy
upon
us
,
and
help
us
.
How
are
we
degenerated
from
the
primitive
practise
?
how
cold
is
our
love
to
God
and
to
his
Son
grown
?
Unless
we
blow
it
up
by
a
frequent
remembrance
of
Christ
,
it
is
to
be
feared
it
will
quite
go
out
.
The
ashes
and
dust
of
this
world
will
bury
all
the
remaining
sparks
of
it
which
are
not
yet
extinguished
.
Let
Christ
,
I
beseech
you
,
see
that
you
love
him
,
by
taking
all
occasions
to
come
to
him
;
by
binding
your selves
faster
with
the
cords
of
his
love
,
to
all
obedience
and
dutifulness
toward
him
.
And
let
me
but
tell
you
these
two
truths
,
and
I
shall
put
an
end
to
this
Discourse
:
The
way
to
have
reformed
us
would
not
have
been
to
leave
off
Communions
,
but
to
make
them
more
frequent
.
Nor
secondly
,
To
unite
and
consolidate
Parishes
,
but
to
make
more
Pastors
in
greater
Parishes
,
that
by
more
personal
instruction
men
might
be
better
fitted
for
frequent
Communion
.
But
so
it
is
,
that
zeal
oft-times
hath
too
much
passion
in
it
,
and
too
little
knowledge
.
The
good
Lord
pardon
us
,
and
be
gracious
unto
us
.