A
Serious
and
Seasonable
EXHORTATION
TO
Frequent
Communion
,
&c.
THere
hath
scarce
been
an
Age
since
the
first
commencing
of
Christianity
in
the
world
,
in
which
a
plain
Discourse
about
the
Holy
Sacrament
of
the
Lord's
Supper
hath
been
more
needful
and
seasonable
.
We
follow
an
unhappy
time
of
Disorder
and
Confusion
,
wherein
the
Constitutions
of
Religion
were
not
only
Profaned
,
but
all
her
Hedges
broken
down
,
her
sacred
Offices
were
invaded
and
polluted
by
Sacrilegious
and
Unhallowed
hands
,
all
her
great
Services
and
good
Orders
were
neglected
and
contemned
,
and
her self
destroyed
by
those
that
professed
the
greatest
kindness
to
her
.
The
great
Reformers
of
Christianity
were
its
plain
Murtherers
,
and
those
that
pretended
to
refine
it
,
the
profest
debauchers
of
it
;
who
when
they
had
resolved
to
set
up
a
new
Heir
were
in
prudence
obliged
(
they
thought
)
to
slay
the
old
;
and
having
erected
a
new
Form
of
Worship
,
must
in
honour
to
themselves
wholly
throw
down
the
old
,
lest
the
Glory
of
it
should
disparage
and
shame
their
Novel
Constitutions
.
It
fared
no
better
with
this
great
Ministry
,
and
Service
in
Religion
,
than
with
the
rest
.
From
being
the
Livery
of
a
Christian
,
it
came
to
be
the
Badge
of
a
party
:
From
being
thought
a
Duty
incumbent
upon
all
,
it
became
a
priviledge
empaled
and
granted
only
to
some
,
and
the
Priest
instead
of
Inviting
all
to
this
Heavenly
Feast
,
made
it
his
business
to
Scare
the
most
from
it
,
under
fear
of
poyson
.
By
which
Artifice
Men
came
in
time
to
have
lost
the
Sense
of
its
being
a
Duty
,
and
to
have
forgotten
wholly
the
design
and
purport
of
it
.
And
so
a
Church
was
set
up
without
the
use
of
Sacraments
,
and
Salvation
hoped
for
without
the
Commemorating
of
a
Saviour
;
and
this
disuse
so
far
prevailed
,
that
you
may
meet
with
it
in
the
Confession
of
one
of
the
great
Rabbies
of
that
time
,
yet
living
,
That
he
had
not
Administred
this
Sacrament
for
eighteen
years
together
.
When
the
great
and
merciful
Providence
of
Heaven
was
pleased
to
put
a
stop
to
this
sad
period
of
Disorder
and
Irreligion
,
and
to
turn
the
Captivity
of
this
poor
Church
,
as
the
Rivers
in
the
South
.
Then
the
Primitive
Constitutions
of
it
began
to
revive
again
,
and
by
the
favour
of
a
good
Prince
,
and
excellent
Laws
,
to
shew
themselves
,
and
obtain
a
respect
again
among
us
.
But
it
fared
with
them
as
with
Wounded
and
Sick
Persons
it
commonly
doth
,
the
Wound
though
healed
leaves
a
Scar
,
and
the
Sickness
weakens
the
Constitution
ever
afterward
;
so
alas
!
it
is
yet
with
the
Constitutions
of
our
Church
,
and
the
Ancient
Sanctions
of
Religion
,
they
look
Pale
and
Wan
to
this
day
,
and
the
Glory
of
the
second
House
is
short
of
the
first
.
And
God
only
knows
whether
the
Ancient
good
crasis
,
and
beautiful
complexion
will
ever
be
recover'd
again
or
not
.
But
I
think
I
may
say
it
safely
,
there
is
no
great
Office
of
Religion
that
retains
more
marks
of
the
late
Distemper
,
nor
feels
more
of
the
sad
effects
of
it
,
than
this
of
the
Holy
Sacrament
.
It
will
not
be
easy
(
nor
at
this
time
needful
)
to
number
up
all
these
.
It
may
be
(
if
God
spare
Life
and
Time
in
this
place
)
you
may
in
the
process
of
my
Ministry
have
them
all
remarked
.
At
present
I
have
proposed
to
take
notice
only
of
three
very
great
and
capital
ones
.
The
first
discovers
it self
in
the
great
disregard
and
neglect
of
it
,
that
is
visible
in
many
,
and
the
very
seldom
observing
it
in
those
,
that
yet
have
some
veneration
for
it
.
The
second
appears
in
the
Tenet
of
Transubstantiation
,
about
which
the
Doctrines
of
Christianity
have
been
so
fiercely
divided
,
and
that
which
was
intended
as
a
cement
and
band
of
Union
among
Christians
,
is
become
the
greatest
make-bate
,
and
stone
of
contention
.
The
third
discovers
it self
in
that
mean
esteem
that
some
Men
have
of
it
,
who
look
upon
it
only
as
a
bare
Symbol
and
Sign
,
and
only
a
little
bigger
Ceremony
of
Christian
Religion
,
upon
which
it
comes
to
be
disparaged
and
undervalued
,
to
the
no
little
scandal
of
Christian
Religion
,
and
the
great
dishonour
of
him
that
so
solemnly
Instituted
the
same
.
Against
all
these
things
we
may
be
furnished
with
some
matter
of
Discourse
from
those
Words
of
the
Apostle
in
1
Cor
.
11.26
.
in
which
I
shall
observe
three
great
things
in
contradistinction
to
them
.
1.
The
frequency
of
Communicating
,
Intimated
in
these
words
[
As
often
]
as
ye
Eat
and
Drink
.
2.
The
matter
that
is
Communicated
in
;
this
Bread
,
this
Cup
.
3.
The
great
end
and
purpose
of
this
Service
;
it
is
to
shew
forth
the
Lords
Death
till
he
come
.
You
will
easily
see
what
Influence
these
things
have
upon
the
forenamed
Errors
,
and
how
Subservient
and
Conducing
they
are
to
the
rectifying
of
them
.
I
pray
God
we
may
not
defeat
their
effect
,
but
experiment
the
benefit
of
them
to
these
purposes
.
CHAP.
I.
Clearing
the
Sense
of
the
Words
,
and
the
reasonableness
of
the
present
Collection
from
them
,
and
proposing
three
Arguments
for
the
truth
of
it
.
1.
I
Begin
with
the
first
,
the
frequency
of
Communicating
in
this
great
Service
,
which
(
I
hope
to
make
appear
)
is
implyed
plainly
in
[
the
as
often
]
As
often
as
ye
Eat
this
Bread
and
Drink
this
Cup
.
I
confess
,
consider
the
words
barely
as
they
lie
,
no
such
thing
is
colligible
from
them
;
for
the
expression
seems
only
indefinite
and
suppositive
,
and
perhaps
in
strict
speaking
amounts
to
no
more
than
only
this
,
When
you
Eat
and
Drink
,
supposing
you
to
Eat
and
Drink
,
or
at
most
,
if
you
do
often
Eat
and
Drink
,
then
so
often
you
do
so
and
so
,
i.e.
shew
forth
the
Lords
Death
.
But
when
we
consider
the
matter
a
little
closer
,
we
shall
clearly
perceive
that
frequency
in
Eating
and
Drinking
is
here
supposed
,
and
taken
for
granted
(
as
it
is
certain
,
it
was
so
indeed
,
as
I
shall
shew
you
hereafter
)
and
the
prime
design
of
the
words
is
only
to
rectifie
a
mistake
,
and
reform
an
error
in
that
common
frequent
practise
,
by
acquainting
them
what
was
the
end
of
that
great
Service
.
It
is
certain
the
Corinthians
did
often
Eat
that
Bread
and
Drink
that
Cup
,
i.e.
a
morsel
of
Bread
,
and
a
glass
of
Wine
at
the
end
of
their
Love
Feasts
,
which
our
Saviour
had
Transcribed
from
the
Jews
manner
of
Feasting
(
as
the
Learned
well
know
)
and
had
heightened
them
into
a
great
Sacrament
.
But
it
is
very
probable
that
they
were
not
yet
sufficiently
instructed
in
the
reasons
and
purpose
of
that
Custom
,
nor
did
know
that
this
was
a
Solemn
Sacramental
action
.
And
this
is
that
which
the
Apostle
informs
them
in
,
as
a
most
powerful
Argument
,
against
that
abuse
in
these
things
,
that
was
so
common
then
among
them
.
So
that
his
Design
was
not
to
enjoyn
them
to
do
this
often
,
for
that
they
did
already
,
and
there
was
no
need
of
his
doing
it
,
but
he
takes
that
for
granted
and
supposeth
it
.
Only
he
designs
to
direct
them
how
to
do
it
,
and
to
reform
that
Error
that
was
in
the
doing
of
it
.
It
is
just
like
some
passages
in
our
Saviours
great
Sermon
in
the
Mount
,
which
may
give
great
light
to
the
meaning
of
this
Speech
.
those
I
mean
are
Mat
.
6.2
,
3.5.6
.
When
thou
doest
thine
Alms
,
and
when
thou
Prayest
,
&c.
where
we
must
not
think
that
our
Saviour
relaxeth
the
Obligation
to
Alms
,
or
Prayer
,
or
leaves
Men
at
liberty
to
do
these
when
they
please
.
No
such
thing
;
but
he
supposeth
Men
sensible
of
the
Obligation
to
these
,
and
he
finds
their
practice
of
them
to
be
consonant
thereto
.
Only
he
gives
them
direction
how
to
do
them
acceptably
,
and
as
they
should
.
And
we
may
take
liberty
to
paraphrase
his
Words
thus
;
you
often
Fast
and
give
Alms
,
and
Pray
,
and
you
do
well
.
And
I
give
no
command
as
to
this
,
go
on
,
continue
the
practice
of
these
excellent
things
,
only
let
me
caution
you
as
to
the
manner
of
doing
them
,
and
direct
you
how
they
ought
to
be
done
.
Just
thus
we
ought
to
understand
,
the
Apostle
in
these
words
in
the
Text
.
His
purpose
is
not
to
enjoyn
frequency
in
this
Service
,
because
there
was
no
need
of
it
,
but
only
to
direct
them
in
a
thing
that
would
be
of
great
advantage
for
them
to
know
,
and
of
effect
to
preserve
them
from
that
abuse
in
it
,
that
was
so
Scandalous
and
Common
among
them
,
q.
d
.
you
often
Eat
this
Bread
and
Drink
this
Cup
,
and
you
do
this
as
if
it
were
an
ordinary
and
customary
thing
only
,
and
therefore
it
is
,
that
you
are
so
careless
about
it
,
and
therefore
I
must
tell
you
that
which
I
received
of
the
Lord
Jesus
,
namely
,
how
he
hath
Consecrated
this
into
a
great
and
Holy
Sacrament
.
And
therefore
what
abuse
you
are
guilty
of
in
this
,
is
a
Dishonour
to
the
very
Institution
of
Christ
,
an
injury
to
his
very
Body
and
Blood
,
of
which
these
things
are
Sacred
Symbols
.
I
do
not
therefore
go
to
discourage
your
frequency
in
these
things
;
God
forbid
:
Only
I
inform
you
of
the
end
and
purpose
of
them
,
that
you
may
your selves
presently
Judge
,
how
Scandalous
and
Heinous
,
and
very
unbecoming
these
abuses
in
them
are
to
you
.
But
I
shall
proceed
yet
further
to
add
to
the
reasonableness
of
this
Collection
,
from
three
plain
Topicks
or
,
Heads
of
Arguments
.
1.
The
consideration
of
what
the
Corinthians
here
practised
,
to
which
this
whole
Speech
relates
.
2.
The
Service
it self
,
and
its
Institution
.
3.
The
Nature
,
Ends
,
and
Purposes
of
it
.
All
which
will
combine
in
shewing
us
,
that
frequency
in
this
service
is
really
a
Christian
Duty
.
CHAP.
II
.
The
first
Argument
from
what
the
Corinthians
then
did
,
to
which
this
Speech
relates
,
and
wherein
that
great
Abuse
of
theirs
then
consisted
.
Where
something
of
the
Love-Feast
,
and
the
Consequent
Service
is
explained
.
1.
I
Consider
the
practice
of
these
Corinthians
,
to
which
it
is
evident
this
Speech
relates
,
and
to
the
frequency
of
which
this
[
as
often
]
must
Answer
,
and
Correspond
.
Now
if
we
may
judge
by
this
,
and
if
we
may
conclude
that
they
did
as
often
Eat
and
Drink
Sacramentally
,
as
they
did
Eat
that
Bread
and
Drink
that
Cup
:
Then
we
may
certainly
conclude
,
that
they
did
it
constantly
,
and
every
day
that
they
met
in
Publick
,
at
least
every
Lord's
day
certainly
.
For
our
clearer
understanding
of
which
,
I
shall
a
little
enlarge
,
or
at
least
explain
what
I
hinted
before
.
And
that
I
may
be
as
distinct
and
plain
as
may
be
,
I
consider
these
two
things
,
and
the
frequency
of
them
1.
That
which
they
used
.
2.
That
which
they
abused
in
the
close
of
these
conventions
.
1.
The
thing
that
they
used
and
practised
was
the
{αβγδ}
,
as
they
called
it
,
i.e.
the
Love
Feast
.
Of
which
I
think
it
enough
to
give
you
this
short
account
.
The
Primitive
Christians
met
every
first
day
of
the
Week
to
break
Bread
,
i.e.
to
Celebrate
the
Holy
Sacrament
.
The
Bread
and
Wine
was
taken
out
of
the
common
Offertories
of
Christians
,
who
that
day
also
used
to
make
their
contributions
to
the
Poor
,
and
to
bring
every
Man
as
God
had
blessed
him
,
as
the
Apostle
speaks
,
1
Cor
.
16.1
.
Out
of
all
this
a
select
portion
was
taken
for
the
Sacrament
,
and
probably
some
laid
up
for
the
Poor
.
The
surplusage
was
spent
in
a
Common
Feast
,
in
which
the
Poor
were
Refreshed
,
and
Feasted
with
the
Rich
,
and
all
Confederated
together
as
Friends
and
Brethren
,
and
received
and
saluted
each
other
with
a
fervent
Kiss
of
Love
.
From
whence
they
were
called
{αβγδ}
,
Jude
.
12.
Love-Feasts
,
or
Feasts
of
Charity
.
These
were
continued
in
the
Church
for
a
considerable
time
,
and
always
closed
their
Publick
Services
and
Worship
,
especially
those
on
the
Lords
day
.
And
in
the
Primitive
Conventions
of
the
Apostles
and
their
Converts
,
every
day
,
as
you
read
clearly
in
the
Acts
of
the
Apostles
.
Afterwards
when
Sensuality
began
to
sully
the
Glory
of
Christianity
,
and
to
abuse
the
most
Innocent
Constitutions
,
they
grew
into
disesteem
and
disuse
,
and
at
last
came
to
be
laid
quite
aside
.
That
I
mention
them
for
,
is
this
:
To
shew
that
they
were
at
this
time
used
by
the
Corinthians
,
as
is
plain
they
were
,
by
what
is
said
of
their
bringing
their
own
Supper
(
i.e.
these
Offertories
)
in
this
Chap.
And
were
used
as
in
other
Churches
,
i.e.
constantly
in
the
close
of
their
Lord's
day
Service
.
2.
And
from
this
we
may
the
easier
apprehend
what
it
was
they
abused
in
these
Solemnities
for
which
the
Apostle
here
reproveth
them
.
The
abuse
was
plainly
this
:
Every
Man
took
his
own
Offertory
,
and
the
Portion
that
he
brought
,
and
so
perverted
this
Feast
from
the
end
of
it
.
From
whence
followed
these
two
very
ill
effects
beside
some
others
.
1.
That
some
Men
were
intemperate
and
plainly
drunk
as
the
Apostle
speaks
,
and
others
were
hungry
and
tempted
to
impatience
and
censuring
the
rest
.
Things
mighty
unbecoming
Christians
,
and
Scandalous
to
their
Holy
Profession
.
2.
And
which
was
something
worse
(
if
worse
could
be
)
the
subsequent
Sacrament
was
sure
to
be
greatly
profaned
,
and
they
wholly
indisposed
for
that
Devotion
and
Reverence
,
that
it
was
very
needful
it
should
be
performed
with
.
But
they
would
Eat
it
as
Common
Bread
,
and
not
discern
it
to
be
the
Symbol
of
the
Lord's
Body
i.e.
they
would
as
irreverently
and
regardlesly
Eat
that
piece
of
Bread
that
was
Consecrated
,
and
drink
that
Cup
that
was
blessed
(
therefore
called
{αβγδ}
,
the
Cup
of
blessing
,
at
the
close
of
this
Feast
,
and
so
became
Sacramental
,
)
as
they
did
eat
or
drink
before
in
the
precedent
Feast
,
and
very
likely
would
think
it
no
more
Holy
,
or
Sacramental
than
they
did
the
other
portions
;
which
error
he
doth
in
the
words
of
this
Text
directly
seek
to
rectify
among
them
.
By
the
Consideration
of
all
which
,
we
may
gain
thus
much
,
that
if
the
Celebration
of
the
Sacrament
among
them
,
was
as
frequent
as
this
other
Custom
was
,
if
they
did
Sacramentally
eat
and
drink
,
as
often
as
they
did
eat
that
bread
,
and
drink
that
Cup
,
in
the
close
of
their
Love-Feasts
.
Then
this
was
a
stated
constant
part
of
their
Lords
day
Service
and
Devotion
.
For
those
Feasts
were
always
observed
on
the
Lords
day
,
and
sometimes
every
day
,
but
always
on
many
other
solemn
Festival
days
beside
.
It
is
possible
we
might
gain
yet
some
more
strength
to
our
present
purpose
by
considering
that
Custom
of
such
a
piece
of
Bread
,
and
such
a
Cup
in
the
close
of
all
the
Jewish
Feasts
,
and
observing
the
Correspondency
between
this
and
that
,
in
this
instance
.
For
the
Antitype
should
answer
to
the
Type
,
and
by
considering
how
it
was
with
the
one
,
we
may
know
how
it
ought
to
be
with
the
other
.
It
is
sufficiently
notorious
,
and
observed
by
all
Learned
Men
,
how
most
(
if
not
all
)
the
Christian
Institutions
were
traduced
from
some
Customs
and
Practices
among
the
Jews
.
For
our
Saviour
,
being
their
Messiah
,
in
the
first
place
,
was
mighty
desirous
,
as
much
as
might
be
,
to
endear
himself
to
them
,
and
by
all
means
to
give
them
as
little
offence
in
his
Constitutions
as
was
possible
,
and
therefore
hath
retained
some
of
their
great
Customs
,
and
adopted
them
into
his
own
Law
,
and
heightned
them
into
the
most
Solemn
and
Holy
Sacraments
.
This
is
clear
in
Baptism
,
which
was
derived
from
the
Jewish
Practice
of
admitting
Proselites
.
And
it
is
no
less
clear
and
evident
in
this
other
Holy
Sacrament
.
It
was
a
constant
Custom
in
all
the
Jewish
Feasts
for
one
(
called
therefore
the
Master
of
the
Feast
)
in
the
beginning
of
the
Feast
to
Bless
and
Consecrate
a
Loaf
of
Bread
,
saying
a
Benediction
over
it
,
and
after
to
give
to
each
one
a
small
Morsel
of
it
,
and
then
every
Man
feeds
as
he
pleaseth
.
And
in
the
close
of
the
Feast
to
take
a
Glass
of
Wine
,
saying
,
Sirs
,
let
us
bless
his
Name
,
with
whose
blessings
we
have
been
filled
,
then
to
bless
the
Cup
,
and
pray
for
Peace
,
then
to
drink
of
it
himself
,
and
give
to
all
the
rest
to
drink
after
him
.
Now
it
is
plain
,
this
Custom
our
blessed
Lord
retained
and
sublimated
it
into
a
Holy
Mystery
,
and
made
it
the
Symbol
of
Feasting
upon
that
great
Sacrifice
of
his
Body
and
Blood
.
In
every
other
Circumstance
the
Analogy
stands
exact
.
And
therefore
should
do
so
in
this
too
,
and
anciently
was
always
practised
accordingly
.
Now
if
the
Celebration
of
this
Sacrament
must
answer
its
Type
in
this
:
Then
it
must
be
at
least
as
often
as
any
Feast
is
Celebrated
in
the
Christian
Church
,
for
this
Custom
always
attended
all
the
Jewish
Feasts
.
And
therefore
the
Antitype
to
it
should
be
so
too
in
all
Christian
Feasts
.
And
it
will
not
prejudice
this
Truth
to
say
,
that
now
this
Christian
Feast
is
ceased
,
and
therefore
this
can
be
no
measure
,
to
us
in
this
thing
now
:
For
the
Christian
Church
hath
its
Festivalls
still
.
And
the
Reasons
of
them
continue
the
same
still
,
the
blessings
Commemorated
in
them
are
as
truly
great
and
valuable
,
and
as
fit
cause
of
rejoycing
before
the
Lord
,
and
offering
Solemn
Praise
to
him
,
as
ever
they
were
.
And
accordingly
the
Church
recommends
the
Observation
of
them
,
and
calls
them
sometimes
Festival
days
,
and
sometimes
Holydays
,
and
enjoyns
the
Communion
Service
upon
them
all
,
and
therefore
doubtless
would
gladly
have
the
thing
it self
to
attend
its
own
Service
.
Among
these
,
the
Lord's
day
is
worthily
counted
chief
,
and
perhaps
it
may
be
no
very
wide
Conjecture
to
think
this
one
Reason
of
that
Denomination
,
and
that
it
might
be
called
the
Lord's
day
from
its
respect
to
this
Symbol
,
and
Solemn
Commemorating
of
him
,
which
anciently
was
a
constant
part
of
this
days
Service
,
as
well
as
from
the
Resurrection
,
in
Memory
of
which
,
this
was
Consecrated
into
the
Christian
Sabbath
.
However
if
we
let
this
pass
only
for
a
Conjecture
,
yet
the
other
will
yield
us
some
steddy
Advantage
to
our
purpose
.
And
if
there
must
be
a
just
Analogy
between
this
and
that
Custom
among
the
Jews
,
from
whence
it
derived
,
it
must
be
very
frequent
,
and
so
frequent
at
least
,
as
the
Christian
Church
observes
any
solemn
Festival
.
Which
will
not
only
be
every
Lord's
day
,
but
very
many
times
in
the
year
beside
.
This
is
the
first
Argument
;
and
if
it
seem
a
little
more
abstracted
,
and
the
force
of
it
not
so
very
plain
to
every
common
Understanding
,
I
shall
be
a
great
deal
more
plain
and
easily
Understood
in
those
that
follow
.
CHAP.
III
.
The
third
Argument
urged
and
driven
to
its
full
force
by
four
Propositions
.
The
first
Proposition
explained
.
And
this
Service
shewed
to
be
plainly
and
expresly
Commanded
and
Instituted
by
our
Saviour
.
THe
Second
Argument
for
our
purpose
is
to
consider
the
Service
it self
and
its
Institution
;
and
the
Argument
that
I
intend
from
this
,
I
shall
endeavour
to
draw
to
its
issue
,
by
a
Complication
of
some
dependent
Observations
,
which
I
beg
the
serious
Consideration
of
.
And
they
are
these
that
follow
▪
1.
I
observe
that
this
Duty
is
as
plainly
commanded
,
as
any
positive
Institution
can
.
2.
I
consider
that
this
is
no
temporary
Instititution
,
but
to
last
while
the
Christian
Religion
continueth
.
3.
That
it
is
no
more
limited
and
confined
to
particular
times
,
than
other
Duties
are
.
4.
That
accordingly
it
was
understood
and
observed
by
the
Apostles
and
Primitive
Christians
.
All
which
taken
together
,
will
I
suppos●…
be
another
mighty
Argument
for
the
frequency
of
Communicating
in
this
Service
.
1.
I
begin
with
the
first
.
Which
is
to
Consider
that
this
Duty
is
plainly
and
expresly
Commanded
by
our
Saviour
.
And
this
I
am
certain
will
be
plain
enough
to
any
that
Considers
two
places
in
the
N.
T.
which
are
all
I
shall
appeal
to
in
this
matter
.
One
is
in
St.
Lukes
Gospel
,
the
other
is
in
this
Chapter
.
That
of
St.
Luke
is
Chapter
22.19
.
And
he
took
Bread
,
and
gave
thanks
,
and
brake
it
,
●nd
gave
unto
them
,
saying
,
This
is
my
Body
which
is
given
for
you
,
this
do
in
Remembrance
of
me
.
That
these
Words
relate
to
the
Institution
of
this
Holy
Sacrament
,
was
never
yet
(
that
I
know
of
)
questioned
by
any
,
and
in
Truth
,
the
thing
is
so
plain
that
there
needs
no
Contending
about
it
.
And
if
they
do
this
,
then
they
contain
an
express
Command
for
the
Celebration
of
it
[
Do
This
]
i
.
e
.
which
you
now
see
me
do
,
do
you
take
bread
and
bless
it
,
and
break
it
,
and
give
it
to
others
to
Eat
in
Remembrance
of
me
.
I
do
not
well
see
how
the
sense
of
any
Command
,
can
be
more
obvious
and
plain
than
this
is
.
And
I
cannot
imagine
what
can
be
thought
of
to
defeat
the
effect
of
this
command
,
or
be
pretended
why
it
should
not
perpetually
oblige
all
Christians
.
But
one
or
both
of
these
two
things
.
1.
That
this
precept
was
only
given
to
the
Apostles
,
and
so
may
not
concern
Private
Christians
.
Or
2.
that
it
was
given
only
to
Jews
,
and
so
perhaps
may
only
concern
them
.
Both
which
things
I
confess
are
very
true
,
but
the
deductions
from
them
wholly
groundless
and
false
.
For
if
they
were
given
only
to
the
Apostles
,
as
indeed
they
are
,
then
they
are
a
plain
command
to
them
to
Administer
this
Sacrament
,
and
therefore
an
Obligation
upon
others
to
receive
it
.
And
we
might
as
well
say
the
Apostles
only
were
Obliged
to
be
Baptised
,
because
it
is
only
said
to
them
,
Baptise
,
as
we
can
say
they
only
were
concerned
to
Communicate
,
because
it
is
said
to
them
only
do
this
in
remembrance
of
me
.
It
rather
concludes
quite
the
other
way
,
that
because
the
Apostles
are
commanded
to
Administer
,
Christians
are
obliged
to
Communicate
,
and
to
be
Administred
unto
.
And
I
do
not
know
why
we
may
not
as
safely
inferr
this
,
as
we
may
that
Christians
are
Obliged
to
hear
the
Word
Preached
,
and
to
be
Baptised
,
because
the
Apostles
and
their
Successors
are
to
Baptise
and
Preach
.
And
then
,
that
it
should
not
concern
the
generality
of
Christians
because
it
was
first
Administred
only
to
the
Jews
,
is
a
wild
way
of
Arguing
,
that
may
(
for
ought
I
know
)
defeat
all
the
Precepts
and
Institutions
of
the
Gospel
,
it
being
certain
all
of
them
were
first
delivered
only
to
that
People
.
But
I
think
no
Man
is
so
extravagant
as
to
urge
it
in
all
other
things
.
And
yet
I
see
not
why
he
may
not
as
well
do
it
in
them
,
as
in
this
.
But
to
take
off
all
manner
of
pretence
upon
either
of
these
grounds
,
I
proceed
to
consider
the
other
place
of
Scripture
that
I
mentioned
.
And
that
is
,
1
Cor
.
11.23
,
24
,
25.
For
I
have
Received
of
the
Lord
that
which
I
also
delivered
unto
you
,
that
the
Lord
Jesus
in
the
same
night
that
he
was
betrayed
,
took
Bread
;
And
when
he
had
given
Thanks
he
Brake
it
,
and
said
,
Take
Eat
,
this
is
my
Body
which
is
Broken
for
you
,
this
do
in
Remembrance
of
me
.
After
the
same
manner
also
he
took
the
Cup
,
when
he
had
Supped
,
saying
,
This
Cup
is
the
New
Testament
in
my
Blood
;
this
do
ye
,
as
oft
as
ye
Drink
it
in
Remembrance
of
me
.
From
which
Words
,
together
with
the
purpose
to
which
St.
Paul
useth
them
,
these
two
things
are
abundantly
plain
:
1.
That
Christians
in
common
were
concerned
in
this
Institution
,
as
well
as
the
Apostles
.
And
2.
That
Gentile
Christians
were
obliged
unto
it
as
well
as
the
Jewish
.
For
he
speaks
these
things
to
the
whole
Church
of
Corinth
,
who
were
neither
Apostles
nor
Jews
only
.
It
is
most
evident
that
our
Lord
designed
him
especially
,
for
the
Apostle
of
the
Gentiles
,
to
propagate
that
Faith
among
them
,
which
St.
Peter
first
Preached
to
the
First-fruits
of
them
,
and
to
Build
up
that
Church
among
them
,
which
St.
Peter
laid
the
first
Stone
of
in
his
Ministry
to
Cornelius
and
his
House
.
And
he
tells
us
plainly
,
that
among
other
things
,
which
he
received
of
the
Lord
Jesus
in
order
to
this
great
Work
,
this
was
one
:
That
this
Sacrament
should
be
observed
by
all
Christians
,
as
a
Solemn
,
Commemorative
Rite
of
the
Death
of
Christ
,
and
of
the
great
benefits
which
we
receive
thereby
,
as
our
Church
speaks
in
this
very
case
.
This
is
plain
,
if
any
thing
can
be
so
.
This
he
had
in
Charge
from
the
Lord
Jesus
,
and
it
was
one
of
the
great
Instructions
he
received
from
him
,
when
he
made
him
his
Apostle
to
the
Gentiles
,
and
directed
him
what
to
Teach
and
Institute
among
them
.
CHAP.
IV
.
The
Second
Proposition
.
The
nature
of
Temporary
Institutions
considered
;
how
to
judge
when
any
Institution
is
so
:
And
the
Sacrament
shewed
not
to
be
any
such
.
SEcondly
,
I
consider
,
that
this
is
no
Temporary
Institution
,
but
to
last
while
the
Christian
Religion
endureth
in
the
World
.
In
speaking
to
this
Argument
,
and
clearing
the
Force
and
Strength
of
it
to
the
meanest
Understanding
,
I
shall
do
these
two
things
.
1.
Explain
fully
what
I
mean
by
a
Temporary
Precept
or
Institution
.
2.
Shew
that
this
is
not
so
,
but
quite
the
contrary
.
1.
I
begin
with
the
first
,
and
I
call
that
a
Temporary
Institution
,
which
is
but
appointed
for
a
certain
Period
of
Time
only
,
and
when
that
time
is
expired
the
obligation
of
it
expires
too
.
There
are
many
such
things
appointed
by
the
Laws
of
Men
,
the
obligation
to
which
Laws
is
limited
,
and
confined
to
such
and
such
a
time
,
as
the
prudence
of
Men
think
fit
,
or
their
reason
inclines
them
to
think
,
the
reason
of
the
thing
may
continue
so
long
.
And
so
there
may
be
some
Institutions
in
a
Religion
which
rely
upon
reasons
that
may
vary
and
change
,
or
wholly
expire
in
tract
of
time
;
and
then
no
Man
doubts
but
the
obligation
to
them
ceaseth
,
and
Men
are
free
from
farther
respect
unto
them
.
Such
,
for
Instance
,
were
some
Institutions
of
our
Saviour
to
his
Apostles
,
which
particuticularly
concerned
them
as
Apostles
,
and
were
directions
to
them
in
the
Discharge
of
their
Apostolical
Office
,
only
during
the
Minority
of
the
Church
:
Or
their
Travail
and
Pains
in
founding
of
it
:
But
no
Man
thinks
they
were
intended
as
standing
Rules
to
oblige
their
Successors
for
ever
,
yea
or
to
oblige
them
,
when
the
reason
and
temper
of
things
changed
with
them
.
Such
as
that
,
Luke
10.4
.
Carry
neither
Purse
,
nor
Scrip
,
nor
Shoos
;
and
,
Salute
no
Man
by
the
way
.
And
that
Luke
12.11
.
When
you
are
carried
before
Rulers
take
no
thought
before
hand
,
what
you
shall
say
.
And
some
others
may
be
met
with
of
the
like
nature
,
which
it
is
certain
did
only
oblige
the
Apostles
,
and
continue
in
force
when
that
present
State
of
affairs
lasted
,
but
did
cease
to
oblige
,
when
the
reasons
of
them
ceased
also
.
And
such
are
a
great
many
that
you
may
meet
with
in
St.
Paul's
Epistles
,
and
others
,
which
are
given
only
to
the
Jews
,
with
respect
to
the
Gentiles
,
or
the
Gentiles
with
respect
to
the
Jews
,
and
were
Directions
what
to
do
in
some
Instances
,
while
that
distinction
among
Christians
lasted
,
and
while
Men
were
not
sufficiently
instructed
in
the
obligation
,
or
the
Nulling
of
it
.
And
such
doubtless
were
those
Constitutions
of
the
Apostolical
Council
,
Acts
15.
which
were
called
necessary
,
and
so
indeed
were
while
things
stood
in
that
Posture
that
they
did
then
.
—
But
after
a
Century
or
two
began
to
grow
into
neglect
,
when
the
reasons
of
them
ceased
,
and
all
Men
were
sufficiently
Instructed
in
the
Nature
of
such
things
.
And
no
Men
doubt
now
,
but
that
they
may
Eat
Blood
,
and
things
strangled
,
without
Sin
,
unless
it
be
a
few
Rabbinical
Men
,
and
some
others
tinctured
with
Judaism
,
in
other
Instances
as
well
as
this
.
Now
if
we
would
know
how
to
judge
rightly
,
when
an
Institution
is
thus
Temporary
,
and
distinguish
it
from
things
of
Perpetual
Obligation
;
the
best
way
that
I
know
of
is
this
:
To
consider
well
of
what
Nature
the
reasons
of
those
Institutions
are
.
If
the
reasons
annexed
to
the
Precept
,
be
of
Moral
and
Perpetual
Equity
,
then
the
Obligation
is
so
too
:
But
if
it
be
not
,
but
the
Equity
and
Reasonableness
of
it
limited
only
to
such
and
such
conditions
,
and
can
be
thought
to
be
fit
and
becoming
only
,
while
the
Circumstances
of
Things
continue
the
same
as
they
are
now
,
then
we
may
certainly
conclude
,
that
the
Institution
is
not
designed
to
be
perpetually
obliging
,
but
only
during
such
a
Period
,
and
till
the
reasons
of
Things
shall
change
.
As
for
Instance
,
to
make
this
more
plain
,
if
God
shall
Command
a
Man
to
abstain
from
Blood
out
of
respect
to
a
Jew
,
who
may
be
offended
by
it
,
as
being
not
sufficiently
instructed
in
the
Gospel
Liberty
;
I
am
sure
that
Command
obligeth
me
only
while
that
reason
continueth
with
me
;
but
when
there
is
no
Jew
to
be
offended
,
nor
any
but
what
are
as
well
instructed
as
my self
,
in
the
Nature
of
the
thing
,
I
doubt
not
but
the
Obligation
of
that
Precept
ceaseth
.
But
when
God
Commands
me
at
the
same
time
to
abstain
from
Fornication
,
and
let
s
me
know
the
inconvenience
and
mischief
of
it
to
human
Society
,
I
am
able
then
to
assure
my self
that
this
Command
is
of
perpetual
Obligation
,
because
the
same
reason
upon
which
it
is
forbidden
now
,
will
continue
still
,
while
Men
live
in
this
World
;
and
therefore
what
makes
it
needful
now
,
will
make
it
to
be
so
for
ever
too
.
These
things
,
I
think
,
are
enough
to
instruct
us
sufficiently
in
the
Nature
of
Temporary
Institutions
,
and
things
of
perpetual
Obligation
,
and
teach
us
how
to
know
,
when
Precepts
are
of
one
kind
,
and
when
of
the
other
.
And
by
a
due
consideration
of
them
we
shall
be
able
to
inform
our selves
in
the
2.
Second
thing
,
That
the
Institution
of
this
Holy
Sacrament
is
not
Temporary
,
I
mean
,
Temporary
with
respect
to
Christian
Religion
,
but
to
last
and
oblige
Christians
as
long
as
this
Religion
lasteth
,
and
obligeth
them
to
any
thing
.
And
this
I
shall
prove
from
two
things
said
of
the
reason
of
it
in
this
Text
.
1.
That
it
is
to
sh●w
forth
the
Lord's
Death
.
2.
To
doe
this
till
he
come
;
As
often
as
ye
Eat
this
Bread
,
&c.
ye
do
shew
forth
the
Lord's
Death
till
he
come
.
I
have
proposed
(
if
you
do
remember
)
to
speak
to
these
in
the
third
general
I
have
observed
in
the
Text
,
and
therefore
shall
not
anticipate
here
what
will
be
more
proper
then
,
with
any
large
Explication
of
the
Sense
and
Purport
of
them
.
I
only
here
urge
them
in
general
,
as
an
Argument
for
what
I
am
proving
,
That
this
is
not
any
Temporary
Institution
.
For
,
First
,
The
reason
of
its
Institution
will
always
continue
the
same
,
and
whatever
Gratitude
,
and
Joy
,
and
Praise
,
is
fir
and
due
from
Christians
now
in
to
God
Almighty
,
for
the
Death
of
his
Son
,
will
be
equally
so
to
the
End
of
all
things
,
yea
to
Eternity
too
.
And
whatever
Obligation
lyeth
upon
Christians
now
,
to
Commemorate
the
Death
of
the
Ble●●●d
Jesus
,
and
to
tell
Men
the
Wonders
and
Blessings
that
accrue
to
Mankind
by
it
,
the
same
will
continue
,
and
be
incumbent
on
them
all
the
while
they
are
Christians
,
and
converse
with
Men
in
this
World
.
Nay
,
perhaps
this
reason
will
encrease
and
strengthen
upon
their
hands
.
For
,
as
now
,
at
the
End
of
Sixteen
Hundred
Years
,
there
is
more
need
to
Commemorate
,
and
Imprint
upon
our
own
and
other
Mens
thoughts
,
the
remembrance
of
the
same
,
then
there
could
reasonably
be
thought
to
be
in
the
first
Century
,
when
it
was
but
lately
past
,
and
yet
fresh
and
warm
in
Mens
thoughts
.
So
this
reason
will
be
stronger
a
Thousand
Years
hence
than
now
,
if
the
World
last
so
long
,
and
so
proportionably
to
the
final
Conflagration
.
The
further
that
Men
are
removed
from
the
time
of
this
Death
,
and
all
the
surprizing
Accidents
of
it
,
the
more
danger
is
there
,
that
the
thoughts
of
it
may
wear
off
,
and
the
Memory
of
it
slip
away
,
and
consequently
the
reason
of
this
Institution
will
be
so
far
from
ceasing
,
that
it
still
grows
stronger
by
Tract
of
Time
,
and
in
every
succeeding
Period
gains
more
strength
,
and
makes
the
Duty
the
more
needful
.
Especially
Secondly
,
When
it
is
expressly
said
this
should
be
done
till
our
Lord
come
,
i.e.
till
he
come
again
to
Judge
the
World
,
and
to
put
an
end
to
the
present
Frame
and
Systeme
of
things
,
and
to
give
up
the
Government
of
his
Church
to
his
Father
,
from
whom
he
received
it
.
For
,
That
this
is
the
sense
and
meaning
of
the
{αβγδ}
,
Till
he
come
,
here
,
I
have
the
joynt
surfrage
of
all
the
Expositors
I
have
yet
seen
,
yea
,
of
the
Socinians
too
,
whom
I
did
not
expect
to
find
so
very
frank
in
this
thing
.
There
is
a
Sect
of
Enthusiastical
Men
sprung
up
among
us
,
in
the
late
time
of
Unhappiness
and
Confusion
,
who
make
quite
another
Interpretation
of
this
expression
,
referring
it
to
I
do
not
know
what
kind
of
Christs
coming
into
Mens
Hearts
,
after
which
they
say
there
is
no
need
of
this
,
and
such
like
Childish
and
mean
Ordinances
.
Till
this
indeed
they
will
grant
some
need
of
such
things
,
i.e.
while
Men
are
Children
,
then
they
may
act
like
such
,
but
when
Christ
comes
to
be
revealed
in
them
,
then
they
commence
Men
,
and
must
put
away
Childish
things
,
and
be
above
such
low
and
beggarly
Institutions
,
i.e.
in
plain
terms
,
when
they
come
to
attain
to
the
Perfection
of
Quakers
.
But
I
think
it
too
great
an
honour
to
such
a
dotage
to
stay
upon
the
Confutation
of
it
.
That
which
the
Apostles
themselves
,
and
the
best
Christians
then
,
that
had
the
Spirit
in
great
measures
,
and
to
whom
Christ
was
made
known
in
so
Eminent
a
degree
,
did
observe
,
and
counted
a
Duty
incumbent
on
them
,
I
will
believe
a
Duty
upon
all
,
and
upon
these
high
pretenders
too
,
unless
I
could
see
some
reason
to
induce
me
to
think
,
that
the
Apostles
,
and
best
Men
yet
in
the
Christian
World
,
have
been
but
Punies
and
Petties
to
these
Opinionated
Perfectionists
.
But
I
stay
too
long
to
remark
such
dotages
.
It
is
certain
and
plain
then
,
from
these
words
in
the
Institution
,
that
this
Duty
is
to
be
incumbent
upon
Men
to
the
end
of
the
World
,
and
to
the
Final
Expiration
of
Christianity
in
it
,
till
Christ
come
to
turn
Faith
into
Vision
,
and
Hope
into
Fruition
,
and
to
reward
the
Pious
Services
of
all
his
Saints
,
with
Eternal
weights
of
inconceivable
Glory
.
Then
indeed
the
reason
of
the
Duty
will
cease
.
We
shall
not
need
Symbols
,
to
put
us
in
mind
of
that
which
we
shall
then
see
.
We
shall
need
no
Art
to
impress
our
Memories
with
the
Idea
of
that
,
which
our
senses
shall
continually
represent
to
us
.
We
shall
not
need
to
eat
Material
Bread
,
as
a
Symbolical
Representation
of
the
Heavenly
,
we
shall
then
taste
the
living
Bread
from
Heaven
,
and
seed
at
the
Supper
of
the
Lamb
,
and
eternally
solace
and
refresh
our selves
with
that
great
Love-Feast
,
between
Saints
and
Angels
,
and
their
Blessed
Head
.
We
shall
no
longer
have
occasion
for
Types
and
Symbols
,
and
be
fain
to
take
up
with
Husks
and
Figures
,
for
we
shall
enjoy
the
sustance
,
we
shall
see
as
we
are
now
seen
,
and
we
shall
po●●ess
what
we
now
enjoy
but
by
Hope
,
and
the
excellent
Arts
of
Faith
,
by
which
we
bring
things
near
us
,
that
are
really
at
a
distance
,
and
by
Imagination
make
those
things
present
,
which
are
only
future
and
in
reversion
.
Then
(
as
I
said
but
now
)
the
reason
of
this
Service
will
cease
,
and
consequently
the
Service
it self
too
.
But
till
then
it
will
continue
the
same
,
or
rather
in
every
more
distant
period
of
the
World
,
grow
stronger
,
and
therefore
so
long
the
Obligation
to
the
same
will
continue
also
.
I
shall
cast
in
one
thing
ex
abundanti
on
this
Argument
,
to
shew
that
this
is
intended
to
be
a
fixed
,
standing
Service
in
Christianity
,
namely
because
it
is
almost
the
only
thing
,
that
is
peculiar
to
this
Religion
.
For
there
are
but
three
things
that
can
properly
be
said
to
be
Institutions
of
Christianity
;
Baptism
,
the
Supper
of
the
Lord
,
and
calling
upon
God
in
Christs
name
.
These
are
the
peculiar
Signatures
and
Cognisances
of
a
Christian
,
and
things
by
which
he
is
distinguished
from
all
the
World
.
The
rest
of
our
Religion
is
but
in
common
with
others
,
and
is
little
else
but
the
old
Natural
Patriarchal
Religion
,
more
Refined
and
Sublimated
than
it
was
.
But
these
Services
are
peculiarly
instituted
by
Christ
Jesus
,
and
are
practised
by
no
other
Mode
or
Denomination
of
Religion
in
the
World
.
From
whence
we
may
safely
draw
an
Argument
for
the
assuring
the
Truth
of
our
present
Proposition
,
that
it
is
no
temporary
Institution
,
but
design'd
to
be
a
standing
Service
,
as
long
as
Christian
Religion
lasts
in
the
World
.
CHAP.
V.
The
Third
and
Fourth
Propositions
.
Wherein
is
shewed
that
this
Service
is
no
more
limited
to
any
Particular
Time
than
any
other
Service
in
Christianity
;
And
that
it
was
accordingly
understood
and
practised
by
the
Apostles
and
Primitive
Christians
,
as
a
standing
part
of
their
Publick
Service
and
Worship
.
3.
BUt
to
advance
yet
nearer
to
our
purpose
,
I
observe
in
the
third
place
,
That
this
Duty
is
no
more
limited
to
this
or
that
Particular
Time
,
than
any
other
positive
Institution
in
Christianity
is
.
But
for
any
thing
we
see
in
the
Institution
,
is
intended
to
be
made
a
standing
part
of
Christian
Worship
.
There
seem
to
me
to
be
two
Circumstances
in
the
Command
pertinent
to
be
observed
by
us
as
to
this
matter
.
1.
The
proposing
of
it
without
any
designation
of
Time
for
it
.
2.
The
Phrase
that
it
is
expressed
by
.
1.
It
is
plain
,
That
no
one
particular
Time
is
designed
or
marked
out
for
the
Celebration
of
this
Service
,
only
it
is
said
,
Do
this
in
remembrance
of
me
.
And
if
any
Men
therefore
conclude
,
That
our
Saviour
hath
left
this
to
every
Mans
discretion
,
to
observe
it
when
,
or
how
often
he
pleaseth
;
and
that
it
is
a
sufficient
satisfying
the
Command
,
if
he
now
and
then
only
,
once
or
twice
in
his
whole
Life
do
communicate
;
he
may
be
told
that
he
plainly
prevaricates
the
sense
of
the
Precept
in
it
.
It
is
more
than
probable
,
That
if
our
Saviour
had
intended
that
this
Service
should
be
observed
in
the
Christian
Synaxes
and
Conventions
only
at
some
particular
Times
and
Seasons
,
he
would
have
told
us
so
,
and
some
way
or
other
have
marked
out
those
times
,
that
we
might
have
known
them
;
but
we
are
sure
he
hath
not
done
the
least
of
this
;
which
is
a
very
good
Argument
to
prove
,
that
he
did
intend
this
to
be
a
standing
part
of
the
Christian
Publick
Worship
to
the
end
of
the
World
.
And
upon
the
same
reason
that
Men
take
a
liberty
to
do
this
but
seldom
,
when
they
please
,
because
Christ
hath
not
expresly
told
them
when
and
how
often
they
should
do
it
,
they
may
take
the
liberty
to
pray
,
and
meet
together
in
Publick
to
Worship
him
,
only
when
they
please
too
.
For
it
is
certain
he
hath
no
more
stated
the
times
for
these
Services
than
he
hath
done
for
this
.
He
saith
only
when
you
pray
,
and
the
Apostle
saith
when
you
come
together
.
But
we
do
not
conclude
from
either
of
these
,
that
we
may
therefore
pray
,
or
worship
God
in
public●…
as
seldom
as
we
please
.
And
yet
we
may
as
rationally
do
both
these
,
as
conclude
because
we
are
not
expresly
told
how
often
we
are
to
do
this
,
that
therefore
we
are
at
liberty
,
and
it
is
indifferent
when
we
do
it
.
It
is
a
known
Rule
in
Law
,
In
omnibus
obligationibus
ubi
dies
non
ponitur
praesenti
debetur
All
Obligations
are
solvent
and
payable
at
present
,
where
a
particular
time
for
payment
is
not
mentioned
.
And
I
think
it
may
be
as
true
a
Rule
in
Divinity
,
That
all
Religious
Duties
,
and
parts
of
Publick
Worship
,
that
have
not
their
particular
seasons
marked
out
by
God
himself
,
should
be
observed
and
practised
frequently
at
least
,
and
as
often
as
opportunity
of
doing
them
offers
it self
to
Men
.
Natural
Light
and
Reason
alone
will
tell
Men
that
they
ought
to
be
constant
in
their
Devotions
to
Almighty
God
,
upon
whom
their
dependance
,
and
from
whom
their
receipts
of
favours
are
constant
,
and
that
no
day
should
pass
without
the
Morning
and
Evening
Sacrifice
.
And
Revelation
hath
told
Men
that
one
day
at
least
in
every
seven
is
very
fit
to
be
dedicated
to
Gods
Publick
Worship
.
And
both
these
will
tell
us
,
that
whatever
God
hath
appointed
as
a
part
of
his
Publick
Worship
,
ought
constantly
to
be
observed
by
Men
when
they
meet
together
for
that
pvrpose
,
unless
he
himself
,
or
the
reason
of
the
thing
tell
them
otherwise
.
We
ought
not
to
suffer
one
part
of
Publick
Worship
to
turn
ingrosser
and
steal
our
regards
from
the
rest
.
We
ought
not
to
set
up
one
in
opposition
to
another
,
nor
think
that
the
observation
of
one
may
be
commuted
,
or
attone
for
the
neglect
of
the
other
.
Some
Men
set
up
Preaching
in
Opposition
to
Prayer
,
and
some
would
have
Prayers
to
supersede
Preaching
,
but
almost
both
sorts
make
these
to
supersede
Communicating
.
I
do
not
know
for
my
part
,
how
to
distinguish
between
the
Error
and
Guilt
of
these
Men
:
I
think
all
equally
Prevaricate
the
Divine
Institutions
,
and
rob
God
of
that
which
he
hath
most
expressly
required
of
them
.
2.
The
second
thing
observable
in
this
Institution
pertinent
to
our
present
purpose
,
is
the
Symbol
under
which
the
great
benefit
of
this
Duty
is
represented
,
and
that
is
by
Eating
and
Drinking
;
As
often
as
ye
Eat
this
Bread
and
Drink
this
Cup
.
In
allusion
to
which
it
is
called
the
Sacrament
of
the
Lord's
Supper
.
The
Church
tells
you
what
is
the
real
signification
of
this
Allegory
,
and
what
the
intendment
of
this
Service
is
,
viz.
the
strengthning
and
refreshing
of
our
Souls
by
the
Body
and
Blood
of
Christ
,
as
our
Bodies
are
by
the
Bread
and
Wine
:
i.e.
God
Almighty
intended
that
our
Souls
should
be
advantaged
and
strengthned
by
the
Graces
in
this
Service
,
as
really
as
our
Bodies
are
by
the
Symbols
of
them
.
Now
hence
we
may
draw
another
excellent
Argument
for
our
present
purpose
.
For
if
this
be
part
of
that
Provision
that
our
great
Lord
hath
made
for
the
Souls
of
his
Servants
,
be
that
Food
which
he
hath
provided
for
his
Family
the
Church
,
and
hath
charged
his
Stewards
to
give
to
them
;
we
may
strongly
infer
;
that
as
the
one
ought
to
make
constant
Provision
:
So
the
other
ought
as
constantly
to
partake
of
it
.
The
necessites
of
the
Soul
are
as
real
and
pressing
as
those
of
the
Body
are
,
or
can
be
:
And
they
can
no
more
subsist
without
frequent
and
constant
supplies
of
Grace
,
than
our
Bodys
can
without
daily
Food
.
As
long
as
we
live
in
this
state
here
below
,
we
shall
have
continual
need
to
grow
in
Grace
,
and
in
the
Knowledge
of
our
Lord
and
Saviour
Jesus
Christ
:
To
renew
our
strength
to
do
our
Duty
,
and
to
master
all
Temptations
that
would
hinder
us
from
doing
so
:
To
strengthen
our
pious
purposes
,
and
heighten
the
sense
of
our
manifold
Obligations
to
our
God
:
To
impregnate
our
Souls
with
a
lively
sense
of
his
goodness
and
Love
,
and
to
heighten
our
Joy
and
Praise
unto
him
,
and
since
this
Holy
Sacrament
is
a
most
excellent
Expedient
and
help
to
all
these
great
purposes
,
one
would
think
,
it
might
supersede
all
need
of
any
other
Arguments
,
to
oblige
us
to
a
frequent
partaking
of
the
same
.
Our
necessities
here
alone
might
sufficiently
instruct
us
,
and
shew
us
,
that
our
Spiritual
repasts
should
be
as
constant
as
our
Bodily
.
4.
And
that
this
was
the
purpose
and
intendment
of
this
Precept
,
the
Practice
of
those
that
best
understood
it
shews
plainly
.
Which
is
the
fourth
thing
I
proposed
to
observe
in
this
Institution
;
viz.
that
it
was
thus
Understood
and
Practised
by
the
Apostles
and
Primitive
Christians
:
Who
always
accounted
it
a
constant
principal
Part
of
Divine
Worship
,
and
accordingly
observed
it
.
What
the
Sense
and
Practice
of
the
Apostles
was
as
to
this
,
appears
clearly
from
what
St.
Luke
tells
us
,
Acts
2.46
.
They
continued
daily
in
the
Temple
with
one
accord
,
and
breaking
Bread
from
house
to
house
,
did
Eat
their
Meat
with
gladness
and
singleness
of
Heart
,
Praising
God
and
having
favour
with
the
People
;
i.e.
(
as
one
among
our selves
paraphraseth
these
Words
)
after
they
had
daily
performed
their
Devotion
with
the
Jews
in
the
Temple
Service
,
they
went
to
their
own
Houses
(
i.e.
those
{αβγδ}
,
that
they
had
in
them
,
places
for
Divine
Service
and
Prayer
)
there
to
tender
a
more
particular
Service
to
their
Saviour
as
they
were
Christians
;
i.e.
to
celebrate
the
Holy
Sacrament
(
which
is
usually
called
Breaking
of
Bread
)
and
to
give
Solemn
Praises
and
Thanks
to
him
.
And
that
they
did
this
constantly
when
they
met
together
for
Publick
Worship
,
the
fourth
Verse
of
that
Chapter
shews
plainly
.
They
continued
stedfastly
in
the
Apostles
Doctrine
(
or
hearing
the
Apostolical
Instruction
)
and
Fellowship
(
or
Communicating
one
to
another
)
and
Breaking
Bread
,
and
in
Prayer
.
Where
you
see
this
is
joyned
with
the
other
Solemn
parts
of
Divine
Worship
,
and
said
always
when
they
met
to
accompany
them
.
These
two
Texts
seem
to
intimate
that
this
was
a
constant
part
in
the
daily
Service
,
and
truly
I
believe
it
was
so
.
But
that
it
was
constantly
a
part
of
the
Sunday
or
Lord's
day
Service
;
is
plainly
affirmed
,
Acts
20.7
.
And
on
the
first
day
of
the
Week
,
when
the
Disciples
were
come
together
to
break
Bread
;
i.e.
to
celebrate
the
Holy
Sacrament
,
as
all
Expositors
unanimously
understand
it
.
And
the
same
seems
intimated
by
our
Apostle
in
Verse
20.
of
this
11.
Chapter
of
1
Cor
.
When
you
come
together
therefore
into
one
place
(
as
always
on
the
Lord's
day
to
be
sure
they
did
)
this
is
not
to
Eat
the
Lord's
Supper
(
i.e.
as
you
ought
to
Eat
it
.
)
The
Syriack
Version
of
these
Words
is
plainer
to
our
purpose
;
When
you
come
together
,
this
is
not
to
Eat
and
Drink
as
becomes
the
Lord's
day
.
But
whether
it
be
{αβγδ}
,
the
Lord's
day
,
or
{αβγδ}
,
the
Lord's
Body
,
it
is
much
what
the
same
to
our
present
purpose
,
and
shews
us
thus
much
,
that
to
Eat
the
Lord's
Body
(
i.e.
to
Celebrate
the
Sacrament
)
was
one
standing
Service
in
their
Publick
Conventions
.
Thus
it
was
while
the
Apostles
lived
,
and
that
thus
it
was
also
in
the
Ages
immediately
succeeding
we
learn
clearly
from
undoubted
Records
of
the
Practice
of
those
times
.
I
might
easily
heap
together
a
multitude
of
Testimonies
to
this
purpose
:
But
I
will
content
my self
to
extract
a
few
that
are
the
more
undoubted
and
remarkable
,
and
commonly
cited
by
Learned
Men
to
this
purpose
.
Justin
Martyr
,
who
lived
about
the
middle
of
the
second
Century
,
describing
the
Publick
Service
and
Worship
of
Christians
in
his
time
,
gives
us
this
account
of
the
Sunday
Service
:
On
that
day
there
is
a
meeting
of
all
that
dwell
in
Town
and
Country
,
and
the
Reader
having
done
his
Office
,
the
President
makes
an
Oration
,
wherein
he
exhorteth
People
to
imitate
such
goodly
things
.
Then
we
all
rise
and
Pray
,
and
(
as
I
said
before
,
i.e.
before
he
had
been
speaking
of
the
Celebration
of
the
Sacrament
)
at
the
end
of
Prayer
,
Bread
,
Wine
and
Water
,
are
brought
forth
,
and
the
Priest
with
all
his
might
poureth
out
Prayers
and
Praises
and
the
People
answereth
aloud
,
Amen
,
and
there
is
a
distribution
made
of
those
things
,
over
which
Thanks
have
been
given
to
every
one
that
is
present
,
and
to
the
absent
is
sent
by
the
Deacons
.
There
are
many
excellent
uses
may
be
made
of
this
account
,
in
order
to
the
vindicating
the
Service
of
the
Church
of
England
,
and
shewing
how
exactly
consonant
it
is
to
Primitive
Antiquity
and
Practice
.
But
that
to
our
present
purpose
is
plain
,
that
the
Celebration
of
this
Holy
Sacrament
was
a
constant
part
in
the
Sunday
Service
.
And
that
you
may
not
imagine
this
Practice
owed
it self
only
to
the
extraordinary
fervors
of
Primitive
Zeal
,
but
continued
a
standing
Practice
in
the
Church
,
Socrates
the
Historian
,
that
wrote
about
the
middle
of
the
fifth
Century
,
shews
plainly
,
telling
us
that
all
Churches
all
the
World
over
in
every
Week
on
the
Sabbath
day
,
Celebrate
the
Communion
.
And
though
he
take
notice
of
a
contrary
Custom
that
began
then
in
the
Church
of
Rome
and
Alexandria
(
for
no
reason
that
we
know
of
)
to
the
contrary
,
yet
St.
Hierom
,
who
lived
about
the
same
time
,
tells
us
,
that
at
Rome
he
found
plain
footsteps
of
daily
Communion
in
that
Church
:
But
were
it
not
so
,
it
shews
us
whence
the
disuse
of
this
Sacrament
first
arose
,
and
that
we
may
call
it
more
truly
a
Piece
of
Popery
,
than
we
do
many
things
at
this
day
.
This
Custom
was
thought
so
very
reasonable
,
and
so
agreeable
to
Apostolick
Practice
,
and
the
reasons
of
Christianity
,
that
it
pass'd
into
a
Law
,
and
was
establisht
as
a
Canon
,
in
the
Apostolical
Canons
,
and
in
the
Council
of
Antioch
too
;
both
which
Decree
,
that
the
Faithful
which
enter
the
Church
,
and
hear
the
Scriptures
,
but
do
not
stay
out
the
Prayers
,
nor
receive
the
Holy
Communion
,
ought
to
be
Excommunicate
,
as
disturbers
of
the
Church
and
violaters
of
its
constant
Usage
and
Customs
.
I
will
add
but
one
Testimony
more
:
But
it
is
the
more
considerable
,
coming
from
an
Enemy
,
though
a
very
ingenious
one
:
't
is
that
famous
Epistle
of
Plinius
Secundus
to
the
Emperor
Trajan
,
who
being
wearied
with
the
persecutions
of
the
Christians
,
and
as
it
is
thought
to
mitigate
the
rigor
of
the
Imperial
Edicts
against
them
,
gives
this
account
of
their
Conventions
:
They
are
wont
to
assemble
before
it
is
light
,
to
Sing
an
Hymn
to
Christ
as
God
,
and
to
bind
themselves
with
a
Sacrament
,
not
to
do
any
Wickedness
,
but
that
they
would
not
commit
Murders
,
nor
Thefts
,
nor
Adulteries
,
nor
break
their
Words
,
nor
deny
any
thing
that
was
deposited
in
trust
with
them
,
when
it
was
demanded
of
them
—
and
when
this
was
done
to
depart
,
and
meet
again
together
to
partake
of
a
common
Meal
.
In
which
he
alludes
certainly
to
the
Love-feasts
which
were
at
night
,
and
the
Communion
was
always
the
Close
of
them
.
So
that
it
seems
in
those
times
of
Persecution
and
Danger
,
the
Sacrament
was
received
twice
every
day
.
And
so
Tertullian
tells
us
it
was
in
their
morning
Conventions
,
as
well
as
time
of
their
Feast
in
Evening
.
These
are
enough
to
shew
us
what
Primitive
Practice
as
to
this
was
.
I
mention
them
to
drive
this
Argument
to
a
full
Issue
,
and
shew
how
strongly
and
unanswerably
it
concludes
for
the
frequent
and
constant
Celebration
of
this
Service
.
And
I
am
so
confident
in
saying
it
doth
so
,
that
I
but
beg
Men
only
to
consider
it
in
order
to
a
full
Conviction
.
For
I
am
sure
it
is
not
lyable
to
any
just
Exception
to
weaken
the
Conclusiveness
of
it
.
CHAP.
VI
.
The
third
head
of
Arguments
propounded
;
wherein
the
Nature
of
this
Service
is
shewed
;
and
it
is
considered
as
an
Act
of
Worship
to
God
;
in
what
respects
it
is
so
,
and
the
Argument
improved
from
that
Consideration
.
3.
I
Proceed
now
to
the
third
Argument
for
the
frequency
of
Communicating
in
this
Service
,
and
the
often
Eating
this
Bread
,
and
Drinking
this
Cup
:
Which
I
proposed
from
the
Consideration
of
the
Nature
and
Ends
of
the
same
.
From
whence
we
may
draw
so
many
mighty
Arguments
for
the
frequency
of
this
Duty
.
1.
I
shall
consider
the
Nature
of
this
Service
.
And
he
that
doth
so
cannot
but
presently
consider
that
it
is
an
act
of
Religious
Worship
:
A
Service
which
the
Christian
Religion
enjoyns
,
as
a
peculiar
Instance
of
Worship
to
God
and
Christ
.
It
is
certain
all
sacrifices
under
the
Law
were
accounted
Mysterious
Rites
of
Divine
Worship
,
and
were
esteemed
Solemn
ways
of
paying
Service
and
Homage
unto
God
,
and
so
to
Sacrifice
and
to
Worship
,
were
not
only
in
the
Idiom
of
Scripture
,
but
in
other
Languages
too
,
the
same
thing
.
I
do
not
say
the
Holy
Sacrament
of
the
Lord's
Supper
is
formally
an
expiatory
Sacrifice
,
as
the
Papists
do
,
nor
Celebrating
of
it
a
real
Offering
up
,
or
Sacrificing
the
very
Body
and
Blood
of
Christ
,
as
they
contend
,
or
a
daily
repeating
that
great
Hilasterion
,
and
Trespass
Offering
,
that
was
Offered
by
Christ
himself
upon
the
Cross
,
to
make
the
great
Atonement
for
the
Sins
of
the
World
.
For
that
our
Blessed
Lord
himself
declared
to
be
perfected
,
and
consummated
on
the
Cross
,
and
that
the
Author
to
the
Hebrews
tells
us
was
but
once
offered
up
,
Heb
.
9.28
.
and
in
many
other
places
of
that
excellent
Epistle
,
in
which
he
undertakes
to
shew
the
excellency
and
efficacy
of
that
Sacrifice
of
Christ
,
above
any
that
Aaron
,
or
the
Priests
of
his
Order-offered
.
For
whereas
those
Sacrifices
were
every
day
repeated
,
and
the
most
Sacred
and
Expiatory
once
every
year
;
this
Sacrifice
was
to
be
offered
up
but
once
,
and
by
that
Solemn
Oblation
Christ
hath
perfected
for
ever
them
that
are
Sanctified
,
Heb
.
10.14
.
i
.
e
.
hath
done
all
that
by
way
of
Expiation
was
to
be
done
for
them
.
In
which
word
,
saith
the
Learned
Capellus
,
there
are
two
excellent
Arguments
for
us
.
One
against
the
Jews
,
to
shew
the
excellency
of
this
Sacrifice
above
all
those
of
the
Aaronical
Priesthood
,
because
it
alone
,
and
by
being
once
only
offered
too
,
did
effect
that
great
Expiation
,
which
all
those
Sacrifices
,
though
continually
iterated
,
and
renewed
,
were
not
able
to
do
.
And
against
the
Papists
too
.
Because
the
Apostle
is
arguing
the
Perfection
of
that
Sacrifice
above
the
others
from
this
Medium
,
that
whereas
they
needed
to
be
offered
daily
,
this
was
offered
up
but
only
once
.
Which
Argument
the
Papists
wholly
destroy
,
by
pretending
a
necessity
,
and
a
reality
of
their
repeating
this
Service
daily
.
And
yet
for
all
this
,
it
may
be
called
the
Christian
Sacrifice
,
i.e.
a
Commemorative
Sacrifice
,
as
the
Fathers
generally
speak
;
because
we
do
in
this
Service
feed
upon
those
things
,
which
are
the
Symbols
of
this
real
Sacrifice
,
or
we
do
(
as
the
Jews
after
the
Actual
Oblation
of
their
Sacrifices
)
feed
upon
a
Sacrifice
,
i.e.
we
feed
upon
that
which
we
offer
up
unto
God
,
as
our
Eucharistical
or
Peace-offering
,
our
great
Thanksgiving
for
Gods
accepting
this
great
Tresspass
Offering
of
his
Sons
Blood
,
by
which
we
are
reconciled
now
to
God
,
and
at
Peace
with
him
.
Answerable
to
which
Notion
we
know
the
Christian
Church
hath
usually
and
anciently
called
this
,
the
Eucharist
,
i.e.
her
great
Sacrifice
of
Praise
and
Thanksgiving
to
God
for
that
Expiatory
Sacrifice
of
his
Son
,
but
never
,
that
I
find
,
that
very
Sacrifice
it self
.
According
to
which
the
Church
of
England
,
in
her
Collect
after
the
Sacrament
beggs
God
to
accept
this
her
Sacrifice
of
Praise
and
Thanksgiving
.
And
it
is
further
observable
,
that
those
Fathers
and
Learned
Men
of
the
Ancient
Church
,
that
make
it
to
refer
immediately
to
this
Expiatory
Sacrifice
of
Christ
,
do
when
they
speak
plainly
on
this
Subject
,
as
Doctors
and
Divines
,
and
not
as
Orators
,
&c.
make
it
only
the
Symbol
and
Representation
,
or
the
Commemorative
Rite
of
the
same
.
St.
Chrysostom
upon
that
Text
in
the
Hebrews
that
I
last
quoted
,
viz.
Chap.
9.14
.
proposeth
this
Scruple
,
What
then
,
doe
not
we
daily
offer
this
Sacrifice
?
Yes
we
doe
,
i.e.
{αβγδ}
,
We
daily
Sacrifice
in
Memory
of
it
.
And
again
,
{αβγδ}
,
We
daily
and
constantly
thus
Sacrifice
.
Or
rather
(
lest
the
Speech
should
be
misunderstood
)
We
Commemorate
,
or
we
doe
(
that
which
is
a
Solemn
Sacrifical
Remembrance
of
it
,
or
in
the
Words
of
the
Text
,
we
doe
that
which
is
a
Solemn
grateful
shewing
forth
the
Death
of
our
Lord
.
I
shall
have
occasion
hereafter
to
insist
on
these
things
,
when
I
come
to
speak
to
the
second
General
observed
in
this
Text
.
In
the
mean
time
all
I
urge
this
for
at
present
is
to
make
good
this
Notion
,
that
this
is
the
great
Christian
Rite
of
Sacrificing
,
and
so
a
Solemn
Act
of
Publick
Worship
,
as
Sacrificing
(
we
know
)
was
amongst
the
Jews
,
and
all
Nations
too
.
From
whence
alone
we
may
Collect
another
very
good
Argument
for
the
Constancy
of
this
Service
:
Not
only
because
this
was
always
one
constant
Rite
of
Worship
amongst
the
Jews
,
and
all
other
Nations
,
but
likewise
because
it
is
Instituted
to
be
a
means
of
Christian
Worship
and
Adoration
,
which
certainly
ought
to
be
as
constant
as
among
any
other
sort
of
Men
whatever
.
But
I
shall
Consider
this
Act
of
Worship
a
little
more
distinctly
,
and
the
references
of
it
,
to
strengthen
greatly
this
Argument
.
For
we
may
Consider
this
Service
or
Worship
,
as
it
respects
God
,
or
as
it
respects
our
Saviour
himself
.
1.
If
we
Consider
this
Service
with
respect
to
God
,
we
shall
find
the
Scripture
intimating
these
two
great
purposes
of
it
;
1.
As
a
Symbol
of
Praise
and
Thanksgiving
to
him
,
for
the
Mighty
Mercy
and
Love
in
send●…
ng
his
Son
to
die
for
us
.
2.
As
a
Sacrament
of
Prayer
,
in
Vertue
and
Merit
of
which
we
offer
up
our
Prayers
to
him
,
to
be
made
Actual
Partakers
of
the
benefits
of
that
death
,
and
hope
to
have
them
heard
and
accepted
.
Both
which
purposes
will
joyntly
combine
in
telling
of
us
how
,
frequent
(
or
constant
rather
)
we
ought
to
be
in
this
Service
.
1.
As
a
Solemn
Rite
of
Thanksgiving
and
Praise
to
Almighty
God
,
for
his
Astonishing
and
even
Infinite
Love
,
in
sending
his
own
Son
into
the
World
,
to
die
for
us
,
and
to
make
the
great
Expiation
and
Atonement
for
the
Sins
of
Mankind
.
There
can
be
nothing
more
becoming
and
needful
for
Christians
,
than
to
have
a
mighty
high
sense
of
this
goodness
,
and
to
think
no
Praise
can
be
too
great
for
it
.
The
Truth
is
when
a
Man
sits
down
and
endeavours
to
affect
his
Soul
with
all
the
particular
Circumstances
of
it
,
he
will
soon
find
his
thoughts
pass
into
extasie
and
rapture
,
be
so
confounded
with
a
sense
of
Divine
goodness
in
this
wonderful
dispensation
,
that
he
will
soon
see
all
mortal
Comprehensions
are
too
narrow
for
it
,
and
all
possible
Praise
infinitely
short
of
the
greatness
of
it
.
We
may
well
cry
out
when
we
Consider
it
,
with
the
Seraphical
and
rapturous
St.
John
,
1
John
3.1
.
Behold
what
manner
of
Love
the
Father
hath
bestowed
upon
us
!
We
can
admire
,
and
w●…
can
wonder
at
the
thoughts
of
it
,
but
w●…
have
not
Words
to
express
the
greatness
o●…
it
.
And
if
we
observe
it
well
,
we
cannot
bu●…
take
notice
how
very
fit
a
Symbol
of
ou●…
Praise
this
is
,
and
how
proper
this
time
is
fo●…
the
offering
the
same
,
both
in
respect
of
God●…
and
our selves
too
.
Of
God
,
to
let
him
see
that
we
keep
b●…
us
the
remains
and
pledges
of
our
Lord●…
dear
Respects
and
Love
to
us
:
Lay
up
the
Memorals
of
his
Stupendious
kindness
,
〈…〉
and
make
it
one
part
of
our
Solemn
Service
and
Worship
,
to
keep
up
a
fresh
sense
and
remembrance
of
it
,
that
no
tract
of
time
may
wear
it
off
our
Minds
,
but
that
even
now
,
a●…
the
end
of
sixteen
hundred
years
and
more
,
our
remembrance
of
it
is
as
fresh
and
affecting
,
as
that
of
the
Disciples
was
when
going
to
Emmaus
.
Nothing
doubtless
can
be
more
acceptable
and
well
pleasing
unto
God
,
who
as
he
triumphs
in
the
reflections
upon
his
own
goodness
;
So
cannot
but
be
well
pleased
to
see
it●…
ecchoed
and
rebounded
in
the
grateful
acclamations
and
praises
of
Men
.
It
is
certain
the
Divine
goodness
triumphed
in
this
to
a
pitch
incomparably
above
any
thing
,
either
in
his
Creation
of
the
World
,
or
his
Providences
towards
it
.
And
so
he
speaks
in
his
own
Revelations
.
And
therefore
it
cannot
but
be
grateful
to
him
,
to
see
us
Poor
Men
retain
a
sense
as
sutable
to
it
,
as
our
narrow
Comprehensions
will
give
us
leave
to
doe
.
Our
Incense
cannot
be
more
fragrant
,
nor
the
Odours
of
our
Praises
more
pleasing
,
than
when
they
are
inflamed
by
a
Coal
from
that
Altar
,
upon
which
his
own
Son's
Blood
is
Sacrificed
in
the
Symbols
of
it
.
And
with
respect
to
us
,
never
could
a
fitter
time
be
chosen
for
this
Sacrifice
:
Never
a
season
thought
on
more
likely
to
raise
our
sense
of
Gods
Love
in
the
Death
of
his
Son
,
to
a
higher
Pitch
,
or
more
inflame
our
Praise
and
Gratitude
for
it
,
then
when
we
see
him
even
visibly
set
forth
and
Crucified
before
our
Eyes
:
His
Body
broken
,
and
his
Blood
poured
out
,
in
the
Sacramental
Actions
about
the
Holy
Symbols
.
We
find
it
true
in
experience
,
that
abstracted
thoughts
and
Meditations
doe
not
so
lively
impress
us
,
as
things
that
are
Palpable
and
strike
our
senses
;
with
which
Infirmity
the
Wisdom
of
God
hath
greatly
complied
in
this
Institution
,
in
which
we
doe
not
hear
only
with
our
Ears
,
what
great
things
Christ
hath
done
for
us
,
but
have
lively
and
visible
representations
of
his
Death
,
the
more
strongly
to
affect
us
with
his
Love
in
it
.
And
certainly
if
we
be
not
wholly
stupid
,
and
insensible
to
a
degree
equal
to
that
of
Stocks
and
Stones
,
these
things
must
greatly
affect
us
,
cause
a
mighty
sense
of
Divine
Love
in
our
Hearts
,
and
fill
our
Mouths
with
Songs
of
Praise
and
Thanksgiving
for
the
same
.
This
then
being
the
Christian
great
Eucharist
,
and
this
a
Rite
of
Solemn
giving
Thanks
to
God
,
for
the
Death
of
his
Son
Jesus
Christ
,
and
of
the
great
benefits
which
we
receive
thereby
(
as
the
Church
of
England
speaks
)
it
will
be
improveable
into
an
undenyable
Argument
,
for
the
Obligation
to
a
frequen●
Celebrating
of
it
:
Since
I
am
sure
no
Man
can
deny
,
but
that
this
calls
for
continual
Thanks
,
and
makes
the
Tribute
of
a
daily
Sacrifice
greatly
due
to
God
.
And
therefore
lays
an
indispensable
Obligation
upon
all
Christians
,
to
joyn
with
others
in
paying
that
Tribute
,
and
sending
up
that
Holy
Incense
to
Heaven
,
so
often
as
the
Church
thinks
fit
to
call
us
thereunto
.
2.
If
we
consider
this
act
of
Worship
with
respect
to
God
,
we
may
look
upon
it
as
a
great
Rite
or
Sacrament
of
Prayer
,
with
which
we
unite
our
Prayers
,
and
in
the
Merit
of
it
may
hope
to
have
them
accepted
.
It
is
most
certain
,
and
all
Learned
Men
agree
in
it
,
that
Sacrificing
was
but
a
more
Solemn
way
and
manner
of
Prayer
,
and
a
thing
practised
in
hopes
to
render
Prayer
more
succesful
.
For
all
Men
being
conscious
of
their
own
Crimes
,
and
sensible
of
their
own
Unworthiness
to
appear
before
God
,
what
little
reason
they
have
to
expect
to
be
accepted
,
or
to
have
ther
Petitions
granted
by
him
,
for
their
own
sakes
,
have
concluded
it
mighty
fit
and
proper
,
to
have
something
Substituted
in
their
stead
,
which
when
they
Prayed
for
Pardon
of
Sin
might
make
some
Compensation
for
them
,
and
bear
the
Curse
and
Punishment
of
Death
due
to
them
.
When
they
begged
for
any
other
Blessings
,
might
be
offered
as
some
small
Praemium
,
and
Purchase
for
them
:
And
when
they
offered
Praise
for
Mercies
received
,
or
dangers
escaped
,
&c.
might
be
presented
unto
God
as
a
visible
Testimony
of
that
inward
gratitude
that
they
then
made
profession
of
.
To
all
these
purposes
,
Sacrifices
excellently
served
them
,
and
were
accounted
a
means
by
which
they
hoped
to
have
their
Confessions
of
Sin
,
and
deprecations
of
Punishment
:
Their
Petitions
for
Blessings
,
and
their
Praise
and
Thanksgiving
accepted
by
the
Almighty
.
And
I
doe
not
doubt
but
God
himself
designed
them
to
this
purpose
amongst
others
,
to
teach
Men
to
look
from
themselves
,
to
something
else
to
render
them
acceptable
unto
God
,
and
by
the
visible
and
apparent
meaness
of
Sacrifices
in
themselves
,
to
look
beyond
them
to
something
else
that
was
intended
by
them
:
Which
was
doubtless
the
great
Sacrifice
of
his
own
Son
;
with
which
God
is
so
well
pleased
,
and
for
the
sake
of
which
he
promiseth
to
accept
the
Services
and
Persons
of
Men
.
And
therefore
it
is
certain
that
these
two
always
went
together
;
I
mean
,
Sacrificing
and
Praying
.
Of
which
we
have
so
many
clear
Testimonies
in
the
Old
Testament
,
th●…
I
think
it
needless
to
search
into
them
,
an●…
for
which
reasons
the
Hours
for
the
Morning
and
Evening
Sacrifice
,
are
called
the
Hou●…
of
Prayer
in
the
New
Testament
,
patticularly
Acts
3.1
.
And
we
are
so
assured
of
th●…
Truth
of
this
,
that
we
not
only
have
the
concurrent
Testimony
of
all
the
Learned
Me●…
among
the
Jews
,
and
others
too
,
that
have
writ
of
these
things
,
but
we
have
the
very
Forms
of
Prayer
themselves
that
were
made
use
of
at
these
times
;
which
were
differen●…
according
to
the
difference
of
the
Sacrifice●…
that
were
offered
,
to
the
design
and
purpos●…
of
which
they
were
suted
.
—
And
this
wa●…
so
constantly
the
Practise
in
the
then
World
,
that
Pliny
lays
it
down
as
a
Law
,
that
Victima
caedi
sine
Precatione
non
debetur
,
No
Sacrific●…
ought
to
be
offered
without
Prayer
;
nor
ought●…
we
to
consult
God
without
it
.
And
to
advance
a
little
nearer
to
the
purpose
of
this
Argument
,
it
is
certain
the
Sacrifice
of
the
Cross
,
i.e.
of
the
Body
and
Blood
o●…
Christ
,
was
the
great
thing
shadowed
and
pointed
at
by
all
the
Legal
Sacrifices
of
old
;
'
was
in
relation
to
this
they
were
all
Instituted
,
and
in
the
Vertue
of
this
that
they
were
accepted
:
They
being
poor
and
mean
things
in
themselves
,
and
very
unfit
Compensations
for
Sin
,
it
being
imposible
(
saith
the
Author
to
the
Heb
.
Chap.
10.4
.
)
that
the
Blood
of
Bulls
and
Goats
,
&c.
should
by
any
Vertue
of
their
own
purge
Sin
.
This
therefore
hath
now
succeeded
in
the
room
of
all
those
Sacrifices
,
and
is
now
become
the
great
Sacrifice
of
the
Christian
Church
,
in
the
Vertue
of
which
She
offers
up
all
her
Prayers
to
God
,
and
in
the
Merits
of
which
,
She
hopes
to
have
them
,
her-self
,
and
all
her
other
Services
accepted
by
God
.
Christians
go
to
God
in
the
name
of
Christ
,
plead
the
Merits
of
his
Blood
,
and
expect
a
Gracious
Answer
to
their
Prayers
only
for
his
sake
.
Now
the
Holy
Sacrament
being
the
Commemoration
of
this
Sacrament
,
as
Chrysostom
speaks
,
the
shewing
forth
this
Death
of
Christ
,
as
St.
Paul
speaks
,
it
is
a
very
fit
and
proper
rite
of
Prayer
too
,
a
most
excellent
expedient
to
succeed
with
God
,
and
to
work
in
us
also
that
Holy
Confidence
,
and
Faith
in
Prayer
,
which
is
always
so
pleasing
and
acceptable
to
God
.
For
which
cause
the
Christian
Church
hath
always
Celebrated
this
Service
with
devout
and
earnest
Prayers
as
we
learn
from
Act.
2.46
.
where
Breaking
of
Bread
and
Prayers
are
joyned
together
.
—
And
from
those
too
that
give
us
an
account
of
the
Christian
Service
and
Worship
.
And
it
is
so
certain
that
they
did
thus
Pray
at
that
time
,
and
had
respect
to
this
in
all
their
Prayers
at
other
times
:
That
we
know
the
Altar
,
or
the
Place
where
they
Consecrated
the
Elements
,
and
on
which
the
Symbols
of
this
great
Sacrifice
were
placed
,
was
the
place
too
,
where
they
offered
up
all
their
Publick
Prayers
;
to
signify
that
they
offered
up
their
Prayers
in
Vertue
of
this
,
and
that
they
hoped
the
remembrance
of
this
Sacrifice
,
being
Instituted
by
God
himself
,
would
render
their
Prayers
prevalent
and
acceptable
to
him
.
And
as
I
said
but
now
,
no
time
would
be
more
proper
,
no
means
more
successful
,
either
to
prevail
with
God
,
or
to
cause
us
to
hope
for
that
audience
,
than
this
is
.
With
respect
to
God
,
we
may
be
assured
,
that
as
nothing
pleaseth
him
better
than
the
Obedience
and
Sacrifice
of
his
own
Son
:
So
nothing
can
be
more
probable
to
prevail
with
him
for
Blessing
,
than
the
pleading
humbly
and
heartily
the
Merit
of
the
same
.
It
is
in
the
Merit
,
and
continual
remembrance
of
this
,
that
Christ
now
interceeds
for
us
in
Heaven
.
And
it
is
in
the
Merits
of
this
,
that
the
Prayers
of
good
Men
on
Earth
are
now
so
acceptable
to
God
.
He
that
is
so
well
pleased
with
his
Son
,
and
for
our
Comfort
declared
,
himself
to
be
so
,
with
a
Voice
from
Heaven
,
cannot
be
displeased
with
those
Persons
,
that
Adore
and
Worship
this
Son
,
and
Honour
him
as
their
Lord
and
Saviour
;
nor
with
those
Prayers
,
that
they
presume
not
to
offer
to
him
but
by
his
Mediation
,
and
all
whose
hopes
and
expectations
of
audience
are
founded
only
on
his
Merits
.
And
certainly
with
respect
to
us
,
nothing
can
so
Animate
and
Inspirit
our
Addresses
to
God
with
hope
and
humble
confidence
of
acceptance
,
as
to
consider
that
our
Incense
flames
from
this
Golden
Altar
,
and
that
God
cannot
deny
those
that
come
in
his
Sons
name
.
That
however
our
Prayers
be
poor
despicable
things
in
themselves
,
and
we
worse
that
make
them
,
yet
the
Blood
of
Christ
is
able
to
put
a
value
upon
both
;
And
though
we
have
nothing
of
our
own
to
present
to
him
:
Nothing
in
us
to
use
as
Arguments
for
his
Mercy
(
but
only
our
Meanness
and
Misery
)
yet
we
have
that
Precious
Sacrifice
of
his
Son
to
present
him
with
,
that
is
of
price
indeed
,
and
we
have
those
Arguments
drawn
from
thence
,
to
plead
for
our selves
,
that
are
resistless
,
and
can
never
be
denyed
by
him
.
We
may
(
at
such
times
especially
)
thus
advantage
our
Prayers
to
him
:
Behold
Lord
here
is
the
token
of
thy
Love
to
us
;
here
is
thine
own
Son
Bleeding
and
Dying
for
our
Sins
;
here
is
thine
own
Christ
,
and
our
dear
Jesus
,
in
whom
thy
Soul
is
well
pleased
,
Dying
upon
the
Cross
,
a
Shameful
,
Painful
,
Bitter
;
and
Accursed
Death
:
Forsaken
of
God
and
Scorned
by
Men
;
here
is
our
Blessed
Redeemer
paying
our
Ransom
,
and
Drinking
up
the
Cup
of
thy
Wrath
and
Vengance
for
our
Sins
.
We
present
thee
with
the
said
,
and
yet
grateful
Memorials
of
thy
Sons
Passion
.
Here
Lord
is
enough
to
move
thy
Compassion
;
here
is
that
which
thou
wilt
not
,
thou
canst
not
refuse
.
Upon
the
Merit
of
this
,
we
are
humbly
confident
,
and
cannot
doubt
of
acceptance
,
though
we
have
nothing
of
our
own
to
bring
to
thee
.
This
is
just
answerable
to
the
Jewish
Form
of
Prayer
,
at
the
offering
the
Trespass
Offering
.
I
have
Sinned
,
o
Lord
,
but
I
beseech
thee
Pardon
my
Sins
,
and
accept
this
Offering
from
me
,
and
be
Gracious
to
me
for
the
sake
of
it
.
Only
here
we
have
a
much
more
valuable
Sacrifice
to
present
to
God
,
and
that
with
which
we
are
sure
he
is
much
better
pleased
.
Now
this
likewise
will
yield
us
an
undenyable
Argument
for
the
frequency
of
this
Service
.
For
,
that
our
Prayers
to
God
ought
to
be
constant
,
our
own
continual
wants
of
Grace
and
Blessing
will
inform
us
,
if
the
Scriptures
did
not
.
And
since
the
Holy
Sacrament
is
so
excellent
a
means
to
render
our
Prayers
successful
,
both
to
Inspirit
us
with
Devotion
and
Hope
,
and
so
prevalent
with
God
to
move
him
to
accept
them
:
Certainly
we
should
not
look
upon
this
as
a
Service
,
that
it
is
sufficient
to
perform
two
or
three
times
in
a
year
,
but
rather
make
it
a
constant
part
in
our
publick
Worship
,
at
least
,
take
care
to
observe
it
as
often
as
we
may
.
Nothing
can
more
highly
concern
us
,
than
to
use
all
possible
means
●●ereby
our
Prayers
may
succeed
,
and
return
with
answers
of
Blessing
;
and
then
certainly
it
cannot
but
concern
us
to
use
this
Service
as
frequently
as
we
can
,
which
we
know
is
so
effectual
to
that
purpose
.
CHAP.
VII
.
This
Service
is
considered
as
a
Solemn
Act
of
Adoration
,
and
Worship
of
Christ
.
In
what
respects
it
is
so
,
and
the
Arguments
improved
from
each
of
them
.
2.
BUt
Secondly
,
we
may
consider
this
Act
of
Worship
with
a
respect
to
Christ
also
;
and
upon
that
account
it
will
be
Obligation
to
frequency
in
it
,
as
well
as
upon
the
former
.
It
is
most
plain
and
certain
upon
Christian
Principles
,
that
Divine
Worship
is
due
to
the
Blessed
Jesus
:
And
it
is
warranted
by
our
Saviours
own
Words
1
Joh
.
5.23
.
That
all
Men
should
Honour
the
Son
as
they
Honour
the
Father
;
i.e.
the
same
Divine
Honour
and
Worship
that
is
due
to
God
is
to
be
given
also
to
the
Son
,
as
the
very
Socinians
themselves
interpret
this
place
.
Upon
which
Principle
we
may
warrantably
call
the
Holy
Sacrament
a
Solemn
Act
of
Divine
Worship
,
and
yet
make
it
to
have
respect
unto
Christ
;
Doe
this
in
remembrance
of
me
,
and
as
often
as
ye
Eat
this
Bread
,
and
Drink
this
Cup
,
ye
doe
shew
the
Lord's
Death
till
he
come
.
For
which
reason
it
is
called
the
Supper
of
the
Lord
,
i.e.
of
Christ
,
not
only
because
it
was
instituted
by
him
,
but
seems
peculiarly
to
respect
and
relate
to
him
,
and
to
be
instituted
on
purpose
to
be
a
Solemn
Rite
of
Adoring
and
Worshiping
of
him
.
And
it
is
indeed
that
peculiar
Symbol
,
by
which
the
Christian
Church
doth
express
and
testifie
that
mighty
Honour
which
it
hath
for
the
Saviour
of
the
World
.
And
that
the
Christian
Church
did
always
look
upon
this
Service
,
as
an
Act
of
Worship
,
and
Adoration
render'd
to
the
Son
of
God
,
appears
not
only
from
her
making
this
,
one
stated
part
of
her
Publick
Service
on
the
Lord's
day
,
but
from
those
Forms
of
Prayer
and
Praise
that
were
used
with
it
,
which
were
immediately
directed
to
God
the
Son
,
as
well
as
some
were
to
the
Father
,
and
the
whole
Blessed
Trinity
,
every
Person
of
which
hath
a
Gracious
Interest
in
the
Contrivance
of
Mans
Redemption
.
Now
this
alone
,
before
we
pass
further
,
will
afford
us
a
very
good
Argument
for
the
frequency
of
this
Service
.
For
that
we
ought
to
pay
all
possble
Honour
and
Worship
to
our
Blessed
Redeemer
,
his
many
great
performances
for
us
,
and
his
mighty
Love
to
us
in
them
all
will
loudly
tell
us
.
This
is
a
thing
acknowledged
by
all
Christians
,
who
should
then
(
methinks
)
acknowledge
too
,
that
they
ought
never
to
omit
any
opportunity
,
nor
any
means
of
expressing
the
same
,
especially
not
any
that
he
himself
hath
Instituted
to
this
purpose
.
Which
seeing
that
the
Holy
Sacrament
both
is
,
and
was
intended
to
be
,
I
doe
not
see
how
Men
can
pretend
an
Obligation
to
Worship
him
,
and
a
Care
to
doe
it
,
yea
in
a
measure
above
their
Brethren
,
and
yet
,
have
no
regard
to
this
,
in
which
they
may
so
Solemnly
,
and
so
acceptably
doe
the
same
.
It
is
a
shrewd
sign
that
they
doe
not
doe
this
so
constantly
as
they
pretend
,
that
neglect
such
Solemn
and
Publick
opportunities
of
doing
it
,
and
then
their
pretence
is
Hypocrisie
;
or
that
they
make
themselves
Wiser
than
God
,
in
choosing
to
doe
this
in
their
own
way
,
but
refusing
to
doe
it
in
Gods
;
and
then
they
will
be
guilty
of
a
Monstrous
Pride
and
impardonable
Presumption
.
But
this
Argument
will
be
strengthened
more
,
by
a
more
distinct
consideration
of
this
thing
;
to
which
therefore
I
shall
now
proceed
.
And
I
shall
only
on
this
head
farther
tell
you
,
that
this
considered
as
an
Act
of
Worship
relating
to
our
Saviour
,
may
be
considered
to
a
three
fold
purpose
,
every
one
of
which
will
be
Arguments
to
our
present
design
,
and
all
of
them
combine
to
make
one
almost
unanswerable
.
1.
As
a
greatful
Remembrance
of
the
great
Love
of
Christ
to
Mankind
.
2.
As
a
peculiar
Acknowledgment
of
his
Incarnation
.
3.
As
a
proper
Commemoration
of
his
Crucifixion
.
1.
As
a
grateful
Remembrance
of
his
great
Love
to
Mankind
,
in
undertaking
the
great
Business
of
our
Redemption
.
It
is
most
certain
,
if
ever
there
were
any
thing
done
for
Mankind
which
might
challenge
his
utmost
Praise
and
Thankfulness
,
his
highest
Adoration
and
Acknowledgment
,
this
of
the
Love
of
Christ
might
doe
it
much
more
:
A
Subject
on
which
Meditation
will
soon
be
lost
,
and
run
it self
into
Admiration
and
Extasie
;
there
are
no
Comprehensions
big
enough
for
it
,
in
this
our
Imperfect
and
Mortal
Sate
,
and
the
most
rapturous
thoughts
are
too
mean
for
it
.
Angels
admire
and
wonder
at
it
,
and
Blessed
Souls
feel
continual
transports
of
Joy
upon
the
Solemnizing
of
it
;
it
is
the
blessful
entertainment
of
Saints
in
Heaven
to
Sing
Hallelujahs
of
Joy
and
Praise
,
to
Exalt
and
Magnifie
the
Love
of
Christ
to
them
;
and
Angels
joyn
in
consort
with
them
,
saying
,
Worthy
is
the
Lamb
that
was
Slain
,
to
receive
Power
,
and
Riches
,
and
Wisdom
,
and
Strength
,
and
Honour
,
and
Glory
,
and
Blessing
,
Rev.
5.12
This
is
a
Subject
that
can
never
be
exhausted
,
nor
can
Finite
Comprehensions
ever
reach
the
utmost
of
it
,
the
Blessed
above
,
shall
still
●…
ring
fresh
Discoveries
of
Joy
and
Wonder
in
it
,
which
will
be
their
happy
Entertainment
and
Pleasure
for
evermore
.
What
therefore
the
Saints
and
Angles
in
Heaven
Adore
and
Worship
,
we
ought
certainly
to
Adore
on
Earth
;
and
to
make
that
one
part
of
our
Religious
Employment
and
Worship
now
,
which
we
hope
will
be
our
happy
Entertainment
for
ever
hereafter
.
And
we
ought
not
in
this
case
to
content
our selves
only
with
an
Outward
sense
of
this
Love
,
and
with
such
a
Worship
as
is
transacted
only
between
God
and
us
,
with
some
Private
or
Internal
Acknowledgments
:
But
we
ought
to
testifie
our
great
sense
of
this
,
by
some
External
Signs
and
Expressions
,
as
we
doe
all
other
Acts
of
our
Devotion
:
Inflame
our
Souls
with
such
a
quick
and
vigorous
sense
of
the
Love
of
our
Lord
,
as
may
not
only
warm
our
inward
Affections
,
but
flame
out
and
break
fourth
into
outward
Expressions
:
Impregnate
our
Souls
with
Love
,
and
Joy
,
and
Wonder
,
till
our
Thoughts
and
Passions
grow
too
big
and
vehement
to
be
suppressed
in
our
own
Breasts
,
but
break
forth
into
Publick
Songs
and
sensible
demonstrations
of
Praise
and
Thanksgivings
.
To
this
purpose
Religious
Festivals
will
excellently
serve
us
,
having
been
practised
in
all
Ages
,
and
in
all
Nations
to
this
end
,
to
be
Publick
and
Solemn
Testimonies
of
Praise
and
Joy
,
for
great
and
eminent
Blessings
,
and
to
perpetuate
the
Memory
of
such
things
,
a●…
might
probably
wear
off
in
Tract
of
time
,
were
it
not
advantaged
and
refreshed
with
such
visible
and
impressive
Commemorations
.
This
is
a
Custom
which
hath
not
only
been
warranted
by
the
Religion
,
and
Prudence
of
all
Nations
,
but
by
Gods
own
immediate
Institution
,
for
so
the
seventh
day
was
originally
Instituted
as
a
Festival
,
in
Memory
and
Honour
of
the
Creation
,
which
was
finished
in
six
days
,
and
from
which
God
Almighty
rested
on
the
seventh
.
After
which
the
first
day
of
the
Week
succeeded
,
as
the
Christian
Weekly
Festival
,
in
Honour
and
Memory
of
our
Redemption
,
which
was
perfected
by
our
Saviours
Resurrection
that
day
from
the
Dead
.
—
And
thus
the
Passover
was
Instituted
too
,
to
be
a
Memorial
of
the
Deliverance
of
the
Jews
out
of
Egypt
,
when
God
slew
all
the
First-born
of
that
Land
,
but
mercifully
spared
,
and
passed
over
them
and
their
Houses
.
And
some
such
reasons
you
will
find
assigned
for
the
other
Publick
Feasts
of
Weeks
and
Tabernacles
,
which
were
immediately
Instituted
by
God
,
together
with
this
of
the
Passover
;
and
those
other
which
in
Tract
of
time
the
Jews
added
to
these
:
Such
as
the
Feast
of
Purim
,
and
the
Feast
of
the
Dedication
were
to
perpetuate
the
Memory
of
great
Blessings
,
such
as
they
accounted
their
Deliverance
from
the
Conspiracy
of
●…
daman
,
and
the
Purifing
the
Temple
and
Al●…
ar
,
after
their
Profanation
by
Antiochus
.
And
to
bring
the
matter
close
to
our
pre●…
ent
purpose
,
such
was
the
Institution
and
Purpose
of
this
great
Feast
in
the
Christian
Church
,
to
Commemorate
the
mighty
Blessing
of
Mans
Redemption
,
and
the
astonishing
Love
of
the
Blessed
Jesus
in
it
.
And
so
the
Words
of
the
Institution
declare
,
Doe
this
in
remembrance
of
me
,
Luke
22.19
.
to
keep
up
the
Sense
and
Memory
of
my
great
Love
towards
you
,
that
you
may
not
only
think
on
me
when
I
am
gone
,
but
remember
me
with
those
●…
ransports
of
Gratitude
and
Praise
,
that
are
●…
ustly
due
for
my
kindness
to
you
.
As
the
Men
of
the
World
use
to
Institute
Feasts
in
Memory
of
their
great
Friends
and
Benefactors
:
So
doe
you
observe
this
Feast
in
Honour
of
me
,
and
to
perpetuate
the
Memory
of
what
I
have
done
for
you
.
This
will
greatly
affect
you
,
and
more
deeply
impress
you
with
the
sense
of
my
Love
,
when
you
see
the
visible
Pledges
and
Symbols
of
it
.
And
the
frequency
of
this
will
still
keep
the
Memory
of
it
fresh
,
and
warm
upon
your
●…
houghts
.
Now
this
will
afford
a
very
good
Argument
for
the
frequency
of
this
Service
,
since
nothing
can
more
concern
,
or
greatly
advantage
us
to
all
the
great
purposes
of
Religion
and
goodness
,
than
to
impregnate
our
Souls
with
a
great
sense
of
our
dear
Lord
Love
to
us
,
which
so
often
as
we
lose
,
or
le●…
flag
and
decay
in
us
,
we
are
unjust
to
ou●…
Saviour
,
and
unkind
to
our selves
too
〈…〉
Unjust
to
him
,
because
we
fail
in
that
which
is
so
mighty
due
for
all
his
great
kindness
towards
us
:
And
unkind
to
our selves
too
,
sinc●…
we
loose
that
which
is
the
greatest
Incentive
Incouragement
and
help
to
our
Christian
Duty
,
of
any
that
our
Religion
furnisheth
u●…
withal
.
2.
This
Act
of
Worship
with
respect
t●…
Christ
may
be
considered
as
a
peculiar
Acknowledgment
of
his
Incarnation
.
There
was
never
any
thing
that
befel
th●…
World
,
or
came
within
the
reach
of
Man●…
thoughts
,
that
was
more
Mysterious
and
Worderful
,
than
the
Incarnation
of
the
Son
o●…
God
.
This
is
a
Subject
on
which
our
thought
will
soon
lose
themselves
,
and
our
Admiration
and
Wonder
soon
be
glutted
;
That
th●…
Word
should
be
made
Flesh
and
dwell
among
us
:
The
Eternal
Son
of
God
,
the
increate●…
Wisdom
of
the
Father
come
down
from
Heaven
:
Cloath
himself
with
Flesh
and
Blood
and
become
a
Man
as
we
are
,
subject
to
the
same
Infirmities
and
Passions
as
we
are
,
only
without
Sin
.
And
all
this
that
he
might
dwell
among
〈…〉
(
saith
St.
John
)
and
converse
with
Mea●…
without
that
astonishment
and
terror
,
that
h●…
unvailed
Glory
would
strike
Men
with
,
it
being
too
splended
and
dazling
for
Mortal
Eyes
to
look
upon
.
And
that
when
he
had
conversed
with
the
Miseries
and
Infirmities
of
humane
Nature
,
and
lived
a
poor
,
abject
,
afflicted
life
,
he
might
die
as
a
Sacrifice
for
our
Sins
,
and
by
his
own
death
make
attonement
for
transgressions
.
Be
astonished
,
O
ye
Heavens
at
this
.
What
Heart
can
comprehend
,
what
Tongue
can
express
the
wonders
of
this
Condescension
and
Love
?
The
very
Angels
themselves
(
St.
Peter
tells
us
)
doe
with
Wonder
and
Joy
pry
into
the
mighty
astonishments
of
this
Mystery
.
And
sure
we
then
ought
much
more
affect
our
Souls
with
the
biggest
sense
of
this
Condescention
,
and
with
the
mighty
Love
of
our
Saviour
in
it
:
Consider
what
Honour
is
put
upon
our
Nature
by
it
,
and
how
highly
it
is
axalted
,
being
taken
into
an
Immediate
Union
with
the
Divinity
.
If
ever
Honour
and
Worship
were
due
to
the
Lamb
of
God
,
it
must
certainly
be
so
upon
this
account
:
If
ever
we
ought
to
Sing
Glory
and
Praise
to
God
in
the
highest
,
it
was
when
this
Humiliation
appeared
in
the
Earth
.
The
Angles
themselves
have
led
us
in
this
Anthem
,
and
sure
we
ought
to
follow
,
and
Sing
it
after
them
.
You
may
Read
how
the
Apostle
descants
upon
it
,
Phil
.
2.
beg
.
And
how
just
he
thinks
all
Honour
due
to
him
for
the
same
;
He
that
was
in
the
form
of
God
,
and
thought
it
no
Robbery
to
be
equal
with
God
,
yet
humbled
himself
,
and
was
found
in
fashion
as
a
Man
,
took
upon
him
the
form
of
a
Servant
,
and
was
made
in
the
likeness
of
Men
;
therefore
God
hath
highly
exalted
him
too
:
Magnifie
that
Name
,
that
hath
so
highly
Magnified
us
,
and
Honour
him
that
hath
so
highly
dignified
us
:
Resume
the
Virgin
Mary's
Magnificat
,
and
Sing
it
after
her
,
with
the
same
Raptures
of
Joy
,
for
the
Honour
he
hath
done
our
Nature
,
that
she
did
,
when
she
reflected
on
that
Honour
,
that
was
conferred
on
her
,
when
she
was
promised
to
become
the
Mother
of
God
.
The
Pious
and
Devout
Fathers
of
the
Church
,
when
they
come
to
touch
this
Subject
in
their
Meditations
,
seem
to
be
charmed
with
the
Wonders
of
it
,
and
unable
to
get
their
thoughts
off
it
.
And
certainly
nothing
can
be
more
pleasing
to
a
good
Soul
,
than
to
loose
it self
in
the
contemplation
of
such
kindness
as
this
:
To
find
an
object
too
big
for
its
highest
Raptures
and
Extasies
of
Devotion
,
to
pass
beyond
the
Sphere
of
words
or
thoughts
,
and
to
be
swallowed
up
in
silence
and
amazement
.
Now
to
this
purpose
will
this
Service
of
the
Sacrament
excellently
serve
us
,
and
to
this
purpose
among
others
was
it
Instituted
,
to
be
a
Symbol
of
Devotion
,
by
which
we
Adore
a
God
Incarnate
,
and
pay
Homage
and
Worship
to
him
that
became
Man
for
us
.
The
Bread
that
we
Eat
in
this
Holy
Feast
can
scarce
but
mind
us
of
that
Bread
that
came
down
from
Heaven
:
And
when
we
feed
on
the
Symbols
of
his
Body
and
Blood
,
they
will
naturally
bring
●…
s
to
remember
his
taking
humane
Nature
upon
him
,
and
strongly
heighten
our
Devotion
and
Praise
to
him
,
by
prompting
to
our
thoughts
those
Wonders
of
Love
and
Goodness
and
Wisdom
that
appear
so
visibly
in
the
Incarnation
.
And
doe
we
need
now
to
be
told
,
what
a
mighty
Argument
this
is
for
the
frequency
of
this
Service
?
Certainly
Honour
,
and
Glory
,
and
Worship
,
and
all
the
most
profound
Adoration
possible
,
are
Eternally
due
to
the
Son
of
God
for
this
.
And
therefore
that
which
is
the
Symbol
and
Medium
of
all
this
,
should
be
thought
as
greatly
,
and
constantly
obliging
us
,
as
any
other
instance
of
Christian
Worship
.
And
we
are
as
unjust
to
our
Saviour
,
and
as
regardless
of
our
own
advantage
in
neglecting
any
opportunities
for
this
,
as
we
can
be
in
neglecting
the
opportunities
and
seasons
of
any
other
.
3.
This
Act
of
Worship
,
as
it
relates
to
Christ
,
may
be
considered
as
a
proper
Commemoration
of
his
Crucifixion
.
If
any
thing
can
be
more
amazing
and
strange
than
the
Incarnation
,
or
a
more
surprizing
instance
of
Christs
great
Love
to
Mankind
,
it
must
needs
be
his
Death
and
Passion
.
This
was
certainly
the
height
and
utmost
Complement
of
every
thing
that
can
be
demonstration
of
Love
,
and
that
which
rendered
it
like
himself
truly
Infinite
.
There
can
be
no
greater
demonstration
of
Love
,
than
to
die
for
a
Mans
Friend
;
and
yet
this
Love
of
God
is
recommended
to
us
with
this
preference
,
that
when
we
were
Sinners
and
Enemies
Christ
died
for
us
.
This
renders
it
a
Love
to
which
every
thing
else
that
hath
been
ever
shewn
in
the
World
,
is
but
a
shadow
,
and
to
which
no
Fiction
or
Romance
could
ever
yet
reach
.
The
Apostle
when
he
is
studiously
running
up
the
Love
of
Christ
to
the
highest
pitch
,
stopes
here
,
that
he
became
obedient
unto
Death
,
even
the
Death
of
the
Cross
,
in
the
forementioned
place
,
Phil
.
2.8
.
And
it
is
most
certain
he
could
not
run
it
higher
,
or
say
any
thing
of
it
beyond
this
.
Blessed
Jesus
!
Was
it
enough
for
thee
to
debase
thy self
so
low
,
to
stoop
to
all
the
Infirmities
and
Weaknesses
of
Humane
Nature
?
Had
it
not
been
low
enough
to
undergo
Poverty
and
Meanness
,
Reproach
and
Wants
for
our
sakes
?
Was
not
such
an
Act
of
Condescension
enough
to
appease
Divine
Justice
for
the
Sins
of
a
Thousand
Worlds
?
Might
not
the
Revilings
and
Affronts
,
the
Scorns
and
Buffetings
,
the
Thorns
,
and
Whips
with
which
thou
wast
torn
,
be
enough
to
reconcile
us
unto
God
?
And
could
we
not
Read
thy
Infinite
Love
clearly
enough
,
in
those
Bloody
Characters
that
it
was
written
by
these
upon
thy
Back
and
Temples
.
But
after
all
these
must
thou
actually
tread
the
Wine
Press
and
suffer
Death
,
and
that
a
Cruel
,
Bloody
,
Tormenting
,
Cursed
Death
too
,
as
that
of
the
Cross
was
!
Lord
,
What
can
we
say
,
or
what
can
we
think
of
this
Love
?
We
want
Words
,
yea
,
we
want
thoughts
big
enough
to
comprehend
this
Wonder
.
Silence
and
Amazement
,
Raptures
and
Tears
of
Joy
are
the
best
things
we
have
to
entertain
it
with
.
Come
now
and
tell
me
,
what
Honour
,
what
Worship
,
what
Adoration
doe
we
owe
for
this
Love
?
Nay
what
is
it
that
we
should
not
owe
,
were
we
able
to
pay
it
?
The
highest
Flames
of
Cherubims
were
too
mean
an
Incense
,
and
yet
alas
we
cannot
reach
them
neither
.
There
is
but
one
only
way
left
us
to
repair
this
Infirmity
,
to
supply
in
length
of
time
what
we
want
in
measure
,
and
to
be
doing
that
always
,
which
we
can
never
doe
fully
:
To
let
those
Praises
be
infinite
in
Duration
,
which
are
so
finite
in
themselves
,
and
let
them
be
extended
to
Eternity
,
which
cannot
be
intended
to
due
Proportions
by
our
narrow
Capacities
.
While
we
are
here
,
this
Service
will
excellently
serve
us
to
this
purpose
,
and
when
we
go
hence
,
we
doe
not
know
what
Capacities
we
shall
have
,
nor
what
higher
Notes
we
shall
learn
from
that
Seraphical
Quire
above
,
that
will
become
our
Instructors
and
Consorts
too
in
these
Anthems
.
It
doth
not
yet
appear
what
we
shall
be
,
nor
what
returns
we
shall
be
able
to
make
.
But
it
doth
greatly
concern
us
to
consider
,
what
now
we
should
be
,
and
to
practise
all
those
things
that
may
be
helpful
to
us
,
in
raising
our
Thoughts
,
and
winging
our
Devotion
,
and
heightning
our
Praise
for
such
a
kindness
.
To
all
which
purposes
the
Holy
Sacrament
will
greatly
help
us
,
in
which
we
feed
on
the
Sacrifice
of
the
Cross
;
have
our
Lord
visibly
Crucified
before
our
Eyes
;
see
a
lively
representation
of
the
Breaking
of
his
Body
,
and
the
pouring
out
of
his
Blood
,
and
have
our
Souls
and
Senses
mightily
affected
with
the
Tragical
Solemnities
of
his
bitter
Passion
.
And
in
which
too
we
are
called
upon
to
offer
Sacrifices
of
Praise
and
Thanksgiving
for
the
same
.
Which
can
never
be
supposed
to
be
more
real
and
hearty
,
than
when
our
thoughts
are
raised
up
by
such
a
clear
Symbolical
representation
of
it
.
And
surely
we
need
not
be
told
now
,
what
an
Argument
this
is
for
the
frequency
of
this
Service
,
unless
we
can
think
the
Love
of
Christ
in
dying
for
us
,
to
be
so
mean
,
that
it
will
be
enough
now
and
then
only
to
remember
the
same
.
I
am
sure
in
this
we
are
greatly
injurious
,
and
basely
ungrateful
to
our
dear
Lord
.
And
we
are
mighty
Enemies
to
our selves
too
,
in
losing
those
mighty
advantages
to
the
purposes
of
Religion
,
and
our
Souls
good
,
that
the
prospect
of
the
Cross
would
certainly
yield
us
.
Thus
I
have
finished
the
first
part
of
this
third
great
Argument
for
the
frequency
of
this
Service
,
and
the
Obligation
to
it
,
taken
from
the
Nature
of
this
Institution
and
Service
.
It
is
a
Solemn
Symbol
and
Act
of
Worship
to
God
and
Christ
too
,
in
the
vertue
of
which
we
offer
up
our
Praises
and
Prayers
,
and
pay
our
Homage
to
our
Dear
Lord
for
the
Wonders
of
his
Incarnation
and
Passion
.
Which
if
you
have
considered
well
,
you
will
find
an
unanswerable
Argument
for
the
Obligation
upon
all
Christians
often
to
Eat
this
Bread
,
and
Drink
this
Cup
.
And
I
doe
not
see
why
it
will
not
hold
thus
far
,
even
that
this
Service
should
be
as
frequent
as
our
Publick
Service
and
Worship
of
God
and
Christ
is
;
of
which
(
seeing
)
it
is
so
Solemn
a
part
,
that
must
needs
be
lame
and
imperfect
without
it
.
CHAP.
VIII
.
The
Seeond
Part
of
this
Third
Argument
;
where
the
ends
of
this
Service
are
considered
;
Five
of
these
proposed
to
be
insisted
on
.
The
First
this
in
the
Text
;
to
what
end
this
remembring
Christs
Death
is
Instituted
;
and
what
an
Argument
each
of
these
ends
affords
to
the
present
purpose
.
2.
I
Proceed
now
to
the
second
part
of
this
Argument
,
which
is
taken
from
the
ends
and
purposes
of
this
Institution
.
I
shall
mention
some
of
the
chief
and
most
considerable
of
them
:
Every
one
of
which
will
become
Argument
for
the
frequency
of
this
Service
,
and
in
the
Words
of
the
Text
,
for
the
often
Eating
this
Bread
,
and
Drinking
this
Cup
.
I
shall
choose
to
insist
upon
these
Five
.
1.
It
is
Instituted
to
be
a
Rite
of
Commemorating
or
shewing
forth
Christs
Death
.
2.
To
be
a
Federal
Rite
between
God
and
us
.
3.
To
be
a
Means
of
our
Actual
partaking
the
Effect
and
Benefit
of
all
his
Performances
for
us
.
4.
To
be
a
Means
of
our
Union
unto
Christ
.
5.
To
be
a
Means
of
our
being
United
among
our selves
.
I
doe
not
intend
to
explain
all
these
ends
largely
and
fully
,
but
only
so
far
as
may
be
foundation
for
our
present
Argument
,
and
affords
us
ground
to
superstruct
the
necessity
of
frequency
in
this
Service
upon
.
1.
I
begin
with
the
First
,
which
is
the
end
and
Reason
of
this
Service
mentioned
in
this
Text
,
and
in
our
Lord's
own
Institution
,
viz.
the
Commemorating
or
Shewing
forth
our
Lord's
Death
,
As
often
as
ye
Eat
this
Bread
and
Drink
this
Cup
,
ye
shew
the
Lord's
Death
till
he
come
.
And
the
same
is
mentioned
in
the
Institution
,
Doe
this
in
remembrance
of
me
.
I
have
said
something
of
this
already
,
and
therefore
shall
need
to
say
the
less
now
:
Especially
because
this
I
have
proposed
as
the
third
general
thing
to
be
discussed
from
this
Text
.
And
therefore
I
shall
not
anticipate
here
,
what
will
be
more
fittly
spoken
on
that
head
.
I
only
mention
it
here
as
an
Argument
for
the
often
Eating
this
Bread
and
Drinking
this
Cup
.
And
the
Truth
is
,
the
Inference
is
so
clear
,
that
no
considering
Person
can
well
miss
it
.
Whatever
Commemorating
or
shewing
forth
the
Death
of
Christ
can
signifie
,
whether
it
respect
God
,
our selves
or
others
:
Whether
it
intend
Praise
or
Joy
,
or
Hope
in
believing
,
in
every
sense
it
will
yield
us
a
good
Argument
,
and
becomes
Obligation
to
this
purpose
.
1.
For
First
,
if
it
respect
God
,
then
it
intends
the
putting
him
in
mind
of
the
precious
Death
of
his
Son
,
and
of
the
full
Expiation
made
by
it
:
The
Pleading
before
him
the
Merits
of
his
Son's
bitter
Passion
,
that
we
may
prevail
with
him
for
Mercy
,
and
the
Pardon
of
our
Sins
,
which
thereby
he
hath
so
fully
atoned
and
satisfied
for
.
And
I
dare
trust
any
one
that
can
consider
,
now
to
say
,
whether
this
be
not
a
mighty
Argument
to
frequency
in
this
Service
.
God
knows
our
failings
are
daily
,
and
our
wants
of
Mercy
and
Pardon
constant
:
And
so
will
they
be
with
the
best
while
they
continue
in
this
State
of
Mortality
and
Imperfection
,
and
can
it
then
be
any
thing
less
than
necessary
,
that
we
frequently
implore
Mercy
from
God
,
by
that
Argument
that
we
know
is
most
prevalent
with
him
?
All
our
hopes
of
Pardon
must
be
founded
only
on
the
Merits
of
our
Saviours
Death
,
or
else
they
are
Presumption
,
and
we
have
nothing
else
to
move
God
to
Compassion
towards
us
.
We
can
never
therefore
be
too
frequently
pleading
this
with
God
,
and
begging
him
to
remember
what
hath
been
done
for
us
there
.
And
since
this
is
instituted
by
our
Lord
himself
to
be
the
Solemn
way
of
doing
this
,
we
must
think
it
the
most
effectual
,
and
therefore
our
Interest
will
combine
with
our
Duty
●…
n
calling
for
this
fromus
.
2.
But
it
may
perhaps
respect
our selves
,
and
then
it
denotes
that
mighty
care
we
ought
to
take
to
impress
our
Souls
with
the
Serious
and
Solemn
Memory
,
of
what
Christ
in
his
Death
hath
done
for
us
,
and
of
the
mighty
Benefits
that
we
receive
thereby
.
To
this
purpose
it
is
most
certain
,
the
Holy
Sacrament
was
Instituted
to
be
a
Solemn
Representation
of
the
Death
of
Christ
,
and
by
the
visible
Breaking
of
Bread
,
and
Pouring
out
of
the
Wine
,
even
sensibly
to
represent
Christ
Crucified
before
us
,
and
to
impress
us
the
more
with
a
deep
sense
of
his
Sufferings
for
us
,
by
these
plain
Expressions
and
Symbols
thereof
.
Now
this
will
become
another
Argument
for
what
we
are
contending
for
.
It
is
most
certain
a
Christian
should
endeavour
to
live
in
a
contiunal
sense
of
his
Crucified
Saviour
,
and
there
can
be
nothing
more
universally
conducive
to
all
the
great
purposes
of
Religion
than
to
doe
so
:
And
therefore
it
will
greatly
concern
him
to
refresh
his
Memory
,
and
to
Impregnate
his
Thoughts
afresh
with
these
Ideas
,
and
Notions
as
often
as
he
can
.
Alas
we
find
by
too
sad
experience
how
desultory
and
unconstant
our
own
Minds
,
and
how
fluid
and
uncertain
our
Memories
are
,
how
soon
the
Entertainments
of
Sense
,
and
Pleasures
of
the
Body
,
and
the
hurries
of
Worldly
Business
wear
off
all
the
Impressions
of
Religion
and
the
Notions
of
God
.
And
therefore
ought
to
take
all
opportunities
of
refreshing
and
repairing
these
,
that
God
affords
us
;
and
especially
this
which
is
so
very
proper
and
very
affecting
,
and
is
Instituted
by
a
Wise
God
to
this
purpose
.
3.
And
Thirdly
,
this
shewing
forth
the
Lord's
Death
may
have
reference
to
others
also
,
and
then
it
denotes
the
declaring
and
publishing
our
Faith
and
Joy
in
the
Death
of
Christ
:
That
he
is
the
Saviour
of
Mankind
,
the
Lamb
of
God
that
was
Slain
to
take
away
the
Sins
of
the
World
.
And
this
is
the
exact
Import
of
the
Greek
Word
{αβγδ}
,
which
is
used
by
our
Apostle
here
in
this
Text
,
and
signifies
to
shew
forth
,
to
publish
and
declare
abroad
,
as
Men
use
to
doe
good
Tidings
,
and
Joyful
News
,
and
speak
of
things
that
are
mighty
pleasing
and
acceptable
to
them
.
To
this
purpose
this
Sacrament
is
instituted
too
,
and
it
serves
directly
this
end
.
It
is
a
Solemn
Rite
by
which
the
Church
declares
to
the
World
,
its
Faith
in
a
Crucified
Saviour
,
that
it
is
not
ashamed
of
the
Cross
of
its
Dear
Lord
,
but
can
Triumph
and
Glory
in
it
though
the
World
account
it
its
reproach
,
and
object
it
to
its
Shame
.
In
the
Sacrament
of
Baptism
it
signs
every
Baptized
Person
with
this
sign
of
the
Cross
,
and
it
tells
you
the
reason
of
it
,
that
he
may
not
be
ashamed
to
confess
the
Belief
of
a
Crucified
Jesus
.
And
in
this
Holy
Sacrament
it
repeats
that
acknowledgment
and
Faith
,
with
Joy
,
and
Courage
,
and
great
Comfort
,
and
calls
upon
Men
and
Angels
to
take
notice
,
that
it
Celebrates
this
Feast
in
Memory
of
its
Lord's
Death
,
and
upon
its
own
Members
too
,
to
tell
it
out
among
Men
,
and
to
warm
one
anothers
affections
,
with
the
gladsome
Tidings
of
what
great
things
Christ
hath
done
for
them
.
And
certainly
this
also
will
become
Argument
for
the
frequency
of
this
great
Service
,
in
which
we
doe
so
much
right
to
our
Lord
,
and
so
much
benefit
to
our
Brethren
too
;
Proclaim
the
Kindness
of
the
Dying
Jesus
,
and
approve
our selves
to
be
Men
,
that
have
a
mighty
sense
of
it
,
and
encourage
our
Brethren
,
and
inspire
them
with
resolutions
of
Duty
and
Service
to
so
Loving
a
Saviour
,
by
setting
before
them
the
amazing
Instances
of
his
Kindness
in
Dying
for
them
.
But
then
we
must
remember
that
it
is
not
a
bare
Representation
,
or
Remembrance
that
is
intended
by
this
Expression
and
Action
,
but
it
is
a
Remembrance
that
is
to
be
attended
with
Joy
and
Praise
,
and
great
Cheerfulness
in
our
resolutions
of
Duty
and
Service
to
God
,
as
I
hinted
before
;
and
every
one
of
these
will
be
Argumentative
for
our
often
Eating
and
Drinking
,
as
we
are
contending
.
1.
It
is
a
Remembrance
of
our
Lord's
Death
and
Passion
with
a
great
and
triumphant
Joy
,
at
the
unspeakable
Love
manifested
in
it
,
and
mighty
Blessings
intended
by
it
to
poor
Man
.
Thus
it
is
said
of
the
Apostles
,
Acts
2.46
.
They
did
Eat
their
Bread
(
which
we
are
to
understand
as
all
Learned
Men
doe
,
of
this
Sacramental
Eating
)
{αβγδ}
,
with
gladness
and
leaping
of
their
Heart
:
{αβγδ}
,
saith
St.
Chrysostom
,
wondring
and
being
astonished
at
this
unspeakable
gift
,
and
the
amazing
Love
of
God
in
it
.
And
consonantly
to
this
it
hath
been
always
accounted
a
Christian
Feasting
before
the
Lord
,
and
to
have
been
in
the
Christian
Church
much
what
the
same
that
the
Passover
was
in
the
Jewish
,
a
Feast
Instituted
to
this
great
purpose
among
others
,
viz.
of
rejoicing
before
the
Lord
for
his
great
Mercy
in
delivering
them
and
their
Fathers
out
of
Egypt
.
And
indeed
all
Feasts
are
Instituted
to
this
purpose
,
to
be
Symbols
and
Expressions
of
Joy
and
Gladness
,
and
therefore
the
Command
to
the
Jews
was
,
Deut.
16.14
.
thou
shalt
rejoice
in
thy
Feasts
.
And
yet
there
is
one
Notion
common
amongst
Learned
Men
,
from
whence
the
reasonableness
of
this
will
be
yet
more
clear
if
any
thing
can
make
it
so
;
and
that
is
,
that
this
is
Feasting
upon
the
great
Sacrifice
of
Christs
Body
and
Blood
,
and
so
is
just
answerable
to
the
Jews
Feasting
upon
their
Peace
Offerings
under
the
Law
,
which
was
always
attended
with
great
Expressions
of
Joy
and
Gladness
,
upon
hopes
that
God
had
accepted
their
Sacrifice
,
and
was
now
at
Peace
with
them
.
And
certainly
,
if
any
thing
in
the
World
can
be
thought
worthy
the
Joy
of
Christians
,
this
may
,
to
consider
that
their
great
Peace-Offering
is
accepted
,
and
they
are
admitted
to
feed
on
it
,
in
token
of
Gods
acceptance
and
reconciliation
with
them
.
And
can
there
then
be
a
clearer
Argument
for
the
frequency
of
this
Service
?
Or
any
thing
greater
Obligation
to
it
?
A
due
Sense
of
this
Love
cannot
but
fill
our
Hearts
brim
full
of
Joy
and
Gladness
,
and
cause
that
Joy
to
run
over
,
and
gladly
to
break
out
into
open
expressions
,
and
sensible
demonstrations
,
whenever
we
have
opportunity
of
doing
it
;
and
therefore
most
gladly
to
embrace
all
seasons
of
doing
this
in
,
especially
such
as
himself
hath
Instituted
to
this
purpose
.
We
should
rejoice
in
the
Lord
always
,
(
and
it
is
so
reasonable
to
doe
so
)
that
the
Apostle
adds
,
again
I
say
,
rejoice
,
that
we
may
know
it
is
really
a
Christian
Duty
to
doe
it
,
and
therefore
most
certainly
to
doe
this
,
when
he
himself
more
especially
calls
us
to
it
,
and
hath
Instituted
Services
and
Symbols
to
doe
so
in
.
To
which
purpose
since
this
Feast
is
appointed
,
and
so
aptly
serves
,
certainly
we
should
not
need
be
told
,
how
frequent
it
ought
to
be
in
the
Christian
Church
,
and
how
careful
and
forward
we
should
be
,
to
observe
all
the
Seasons
of
it
whenever
they
come
.
2.
It
is
a
Remembrance
of
the
Lord's
Death
with
Thankfulness
and
Praise
to
God
for
the
Love
and
Blessings
of
it
.
It
is
most
certain
that
all
Festivals
among
all
Nations
have
ever
been
reputed
of
Sacred
and
Religious
Institution
,
in
Honour
of
God
,
not
only
to
Commemorate
some
great
Blessing
,
but
to
offer
and
return
Solemn
and
Publick
Praise
for
the
same
.
And
indeed
in
the
reason
of
the
thing
,
one
of
these
follows
from
the
other
,
viz.
that
whenever
Men
have
cause
given
them
for
Publick
Joy
,
they
should
remember
that
great
Providence
that
orders
all
these
things
,
and
not
forget
to
return
Praise
and
Thanksgiving
to
that
God
,
who
filleth
their
Hearts
with
Joy
and
their
Mouths
with
Laughter
.
According
to
which
,
Festivals
among
the
Jews
,
and
the
Heathen
Nations
too
,
were
always
Celebrated
with
Sacrifices
and
Religious
Rites
of
Praise
,
and
among
Christians
with
Publick
Praises
and
Thanksgivings
,
(
these
more
Spiritual
Sacrifices
)
to
this
day
.
And
thus
we
shall
find
our
Saviour
Instituted
this
Solemn
Feast
upon
his
own
Body
and
Blood
.
For
so
St.
Matthew
,
reporting
the
Institution
,
tell
us
,
Mat
.
26.26
.
While
they
were
Eating
,
he
took
Bread
,
{αβγδ}
,
Blessing
and
Praising
;
and
v.
27.
Taking
the
Cup
,
{αβγδ}
,
giving
Thanks
.
And
so
St.
Paul
relates
the
matter
too
,
1
Cor
.
11.24
.
For
I
delivered
that
which
I
also
received
of
the
Lord
,
how
the
Lord
Jesus
in
the
same
Night
that
he
was
betrayed
,
took
Bread
,
{αβγδ}
,
When
he
had
given
Thanks
he
brake
it
;
which
doth
not
refer
to
the
Bread
,
as
if
it
intended
the
Blessing
that
only
,
and
Consecrating
it
,
for
the
Words
of
Consecration
follow
,
and
it
was
not
as
a
Grace
before
Meat
,
for
St.
Matthew
tells
us
,
it
was
after
they
sate
down
and
had
Eaten
.
—
But
all
Learned
Men
refer
it
to
those
Praises
that
he
offered
up
then
to
God
,
for
his
Kindness
to
the
World
in
sending
him
,
&c.
just
as
the
Jews
also
always
Celebrated
the
Passover
with
Publick
Doxologies
and
Praises
to
God
,
for
his
Mercy
in
the
Egyptian
Deliverance
.
And
to
make
this
further
plain
,
St.
Matthew
tells
us
,
Mat
.
26.30
.
that
they
Sung
a
Hymn
before
they
departed
,
and
perhaps
it
was
part
of
that
Psalm
118.
which
was
so
well
known
to
the
Disciples
,
it
being
that
Psalm
which
the
Jews
always
Sung
at
the
Passover
;
part
of
which
Providence
ordered
to
be
Sung
by
the
Multitude
,
when
this
great
Paschal
Lamb
came
into
Jerusalem
to
be
Sacrificed
.
I
doe
not
think
it
needful
to
add
on
this
,
what
just
matter
and
cause
this
is
for
the
most
rapturous
Praise
and
Thankfulness
to
God
.
The
thing
speaks
it self
,
and
exalts
Gods
Kindness
to
the
highest
pitch
possible
,
and
when
considered
by
Men
,
cannot
but
cause
raptures
,
and
also
astonishment
in
them
.
I
only
urge
it
as
an
Argument
to
my
present
purpose
;
and
certainly
it
is
a
strong
one
:
If
this
be
appointed
to
be
a
Symbol
of
Praise
if
this
be
the
Christians
great
Eucharist
(
as
Antiquity
hath
always
called
it
)
their
great
Sacrifice
of
Praise
to
God
for
the
Mercy
,
and
Benefits
of
his
Son's
Death
.
One
would
think
no
more
need
be
said
,
to
shew
Men
how
they
are
obliged
unto
it
,
and
that
as
often
too
as
they
may
perform
it
,
since
it
is
a
giving
Thanks
for
that
Mercy
,
which
makes
the
Praise
and
utmost
Service
of
our
Lives
,
yea
of
Eternity
,
due
to
God
for
it
.
3.
But
Thirdly
,
there
is
one
other
end
yet
intended
by
this
Remembrance
,
and
that
is
,
to
make
us
all
cheerful
in
our
Resolutions
of
Service
and
Duty
to
our
Good
God
.
For
as
this
Service
is
a
Solemn
Covenanting
with
God
,
and
obliging
our selves
to
his
Service
(
as
I
shall
have
occasion
to
shew
hereafter
)
so
the
Joyful
and
Thankful
Commemorating
of
this
mighty
Kindness
,
and
astonishing
Love
,
what
sure
hopes
it
gives
us
of
Divine
acceptance
,
and
favour
,
how
kind
and
full
an
Atonement
it
is
for
our
Sins
,
how
certainly
and
surely
it
Seals
to
us
Gods
Covenant
of
Grace
;
wherein
he
promiseth
to
accept
and
reward
our
imperfect
Service
and
Labour
of
Love
,
and
to
assist
us
also
with
his
Grace
to
perform
the
same
:
I
say
,
all
these
considerations
may
justly
fill
us
with
Joy
in
believing
,
and
invigorate
and
inspire
our
Souls
with
a
great
and
mighty
cheerfulness
,
in
our
Resolutions
and
Purposes
of
Obedience
to
God
.
And
good
Men
can
tell
you
how
they
find
this
Effect
of
this
Service
:
Feel
how
it
warms
their
Hearts
,
and
invigorates
their
Resolutions
,
and
with
what
a
sweet
and
inexpressible
cheerfulness
,
they
rise
from
this
Holy
repast
and
refreshment
.
And
few
Things
can
be
more
justly
Arguments
to
frequency
in
it
than
this
is
.
For
,
alas
!
Many
are
the
discouragements
that
the
World
wars
against
good
Men
with
:
Our
little
Fires
and
Flames
of
Love
are
too
apt
to
expire
and
die
of
themselves
,
but
much
more
so
,
when
they
are
surrounded
with
so
many
Fogs
and
Vapours
,
and
accidents
to
extinguish
them
.
Our
Tempers
are
desultory
and
uncertain
,
and
our
Pious
purposes
very
apt
to
disband
of
themselves
,
and
much
more
so
by
reason
of
the
Temptations
and
Entertainments
of
sense
,
and
strength
of
Passions
,
and
Hurries
of
Worldly
Business
,
&c.
and
our
Joys
are
often
damped
,
and
he
that
now
thinks
he
can
run
the
way
of
Gods
Commandments
,
in
a
little
while
begins
to
lag
and
tire
,
and
move
as
heavily
as
the
Egyptian
Charets
did
in
the
deep
sands
of
the
Red
Sea
.
And
therefore
it
can
be
no
less
than
highly
and
absolutely
needful
to
refresh
our
Spirits
,
and
relieve
our
languishments
,
and
add
new
Fewel
to
our
Flames
,
and
fresh
Vigour
to
our
Purposes
,
that
we
may
walk
and
not
be
weary
,
and
run
and
not
faint
,
till
we
come
to
sit
down
at
our
Fathers
House
,
in
our
Lord's
Glory
:
To
which
excellent
and
needful
purposes
since
the
Holy
Sacrament
is
Instituted
,
and
may
happily
Minister
,
it
will
be
Argument
with
all
that
are
wise
,
all
that
value
these
things
,
often
to
Eat
this
Bread
,
and
Drink
this
Cup
.
CHAP.
IX
.
A
Second
end
of
this
Service
insisted
on
;
Wherein
the
Ancient
Eastern
way
of
striking
Covenants
is
a
little
explained
.
The
same
shewed
to
be
accommodated
by
our
Saviour
,
to
his
purpose
in
the
Sacrament
;
and
the
Argument
improved
from
this
also
.
2.
ANother
end
of
this
Institution
is
to
be
a
Federal
Rite
between
God
and
us
;
an
External
signification
and
Symbol
of
a
Covenant
struck
between
God
and
us
;
a
Solemn
Action
,
wherein
both
Parties
give
Testimony
of
their
being
in
League
together
,
and
doe
something
which
is
declarative
of
their
assent
to
their
own
respective
parts
of
it
.
God
entertaining
us
at
his
own
Table
,
and
letting
us
feed
upon
the
Symbols
of
his
Sons
Body
and
Blood
,
declares
openly
his
being
reconciled
with
us
,
and
stipulates
and
Seals
to
his
part
of
the
Covenant
,
and
we
by
feeding
at
his
Table
,
and
Worshipping
in
the
Memory
and
Merit
of
that
Blood
declare
our
Thankful
acceptance
of
this
Blessing
,
and
Stipulate
and
Solemnly
oblige
our selves
to
the
return
of
that
Duty
and
Service
,
that
he
requires
as
the
condition
of
our
receiving
actually
the
Effect
of
it
.
This
Institution
seems
clearly
to
respect
the
way
of
striking
Covenants
between
Men
in
those
Eastern
Countries
,
and
to
which
God
evidently
had
respect
in
the
Mosaical
Dispensation
.
The
Eastern
way
of
striking
Covenants
you
have
a
specimen
of
in
Jacob's
Covenanting
with
Laban
,
the
Story
of
which
you
have
Recorded
,
Gen.
31.
v.
46.
you
have
these
Words
:
And
Jacob
said
unto
his
Brethren
,
gather
Stones
;
and
they
took
Stones
,
and
made
an
heap
,
and
they
did
Eat
there
upon
the
heap
;
i.e.
they
did
Eat
upon
the
Flesh
of
those
Beasts
,
whose
Blood
Jacob
had
shed
,
and
offered
up
in
Sacrifice
,
in
Testimony
of
the
League
,
and
Cove●ant
,
that
was
there
made
between
them
.
For
so
the
following
Context
tells
us
,
v.
54
Then
Jacob
offered
Sacrifice
upon
the
Mount
,
and
called
his
Brethren
to
Eat
Bread
,
and
they
did
Eat
Bread
,
and
tarried
all
night
on
the
Mount
.
The
like
to
which
you
may
read
observed
by
Isaac
,
in
his
Covenanting
with
Abimelech
,
Chap.
26.30
.
saving
that
the
Offering
Sacrifice
is
not
mentioned
,
but
the
feeding
together
is
,
for
it
is
said
Isaac
made
them
a
Feast
,
and
they
did
Eat
and
Drink
,
i.e.
they
did
Eat
together
in
token
of
the
Peace
that
was
then
Covenanted
between
them
.
This
is
a
Subject
that
Learned
Men
have
Adorned
,
and
made
clear
by
their
Learned
Labours
,
and
by
it
explained
many
passages
of
Scripture
in
V.
T.
in
several
places
of
which
Eating
together
is
spoken
of
as
a
Federal
Rite
,
and
a
Symbol
of
Peace
and
Friendship
between
the
Covenanting
parties
.
And
David
expresseth
a
Man's
being
at
Peace
,
or
in
a
Covenant
of
Friendship
with
him
by
Eating
at
his
Table
,
Ps.
41.9
.
And
the
same
you
shall
find
observed
also
in
Covenanting
with
God
.
Thus
the
Apostle
tells
us
Heb
.
9.
the
first
Testament
was
dedicated
by
Blood
,
i.e.
the
First
Covenant
was
struck
and
confirmed
by
Blood
.
For
so
you
may
read
,
Exod
.
24.
to
the
ninth
,
when
Moses
struck
the
Covenant
between
God
and
the
People
,
he
offered
Burnt
Offerings
and
Peace
Offerings
,
and
poured
on
part
of
the
Blood
upon
the
Altar
of
God
,
and
the
one
part
he
sprinkled
on
the
People
,
and
called
it
the
Blood
of
the
Covenant
.
In
which
you
have
an
Account
of
Covenanting
with
God
exactly
answerable
to
what
I
have
been
observing
before
;
for
the
Altar
was
called
Gods
Table
,
and
he
said
to
feed
on
that
part
which
was
offered
upon
it
,
as
part
of
the
Peace
Offering
allways
was
,
the
other
part
the
People
were
permitted
to
Eat
of
,
and
in
doing
so
were
said
to
Feast
before
the
Lord
,
or
,
in
the
Apostles
Phrase
,
1
Cor
.
10.18
.
to
partake
of
the
Altar
,
to
Eate
with
God
of
the
same
Sacrifice
,
by
which
,
and
the
Sprinkling
both
the
Altar
,
and
the
People
,
with
the
Blood
of
these
Sacrifices
,
Moses
confirms
the
Covenant
between
God
and
them
.
And
Ps.
50.5
.
you
shall
find
this
spoken
of
as
a
constant
Rite
of
Covenanting
with
God
:
Gather
my
Saints
together
,
those
that
have
made
a
Covenant
with
me
by
Sacrifice
,
which
you
are
to
understand
of
the
Peace
Offerings
wherein
the
Sacrificers
Communicated
with
God
,
and
Eat
at
his
Table
,
as
was
said
before
.
Now
to
this
Ancient
way
of
Covenanting
together
doth
this
great
Sacrament
of
the
Holy
Supper
answer
exactly
,
in
which
we
feed
at
the
Lord's
Table
(
as
the
Apostle
expresly
calls
it
,
1
Cor
.
10.21
.
)
upon
the
Symbols
of
that
great
Sacrifice
,
viz.
of
the
Body
and
Blood
of
our
Lord
,
that
great
Ilasterion
and
Peace
Offering
,
by
which
we
are
Reconciled
unto
,
and
Confederated
with
our
God
.
And
therefore
you
shall
find
the
Blood
of
our
Saviour
called
the
Blood
of
the
Covenant
,
Heb
.
10.29
.
And
the
Cup
,
which
is
the
Symbol
of
it
is
called
by
our
Saviour
himself
,
the
New
Testament
in
his
Blood
,
Luke
22.10
.
which
St.
Matthew
expresseth
something
more
clearly
,
Chap.
26.28
.
This
is
my
Blood
of
th●…
New
Testament
;
i.e.
the
New
Covenant
i●…
confirmed
by
my
Blood
,
and
this
Cup
is
th●…
Symbol
and
Sacrament
of
it
;
and
by
you●…
Eating
and
Drinking
these
Symbols
,
yo●…
strike
Covenant
with
God
,
you
and
God
actually
confederate
together
.
This
is
sufficient
to
let
you
understand
this
matter
clearly
enough
;
and
I
doe
not
know
whether
there
be
any
great
need
of
adding
more
.
However
that
our
Understanding
of
it
may
be
distinct
and
clear
I
shall
add
some
sew
things
consonant
to
the
sense
of
the
Gospel
,
by
which
we
may
fully
apprehend
it
.
I
shall
but
only
name
them
.
1.
We
ought
to
know
that
this
Gracious
Covenant
of
Acceptance
and
Mercy
to
Penitent
Sinners
,
was
founded
upon
the
Merit
of
what
our
Saviour
undertook
and
performed
for
us
.
He
it
was
that
undertook
the
great
Work
of
Mediation
between
God
and
Mankind
,
that
he
might
compose
the
difference
that
was
between
them
and
bring
them
into
terms
of
Amity
and
Peace
.
2.
This
Covenant
was
ratifyed
and
confirmed
by
the
Blood
of
our
Saviour
.
Upon
which
account
(
as
I
said
before
)
it
is
called
by
the
Apostle
the
Blood
of
the
Covenant
;
i.e.
it
was
so
transcendently
a
Meritorious
Act
,
that
God
was
reconciled
and
appeased
by
it
,
and
immediately
entered
into
a
Covenant
of
Grace
and
Mercy
to
Mankind
for
the
sake
of
it
.
3.
The
Sacrament
of
the
Lord's
Supper
is
the
Solemn
Symbol
of
this
Death
and
Passion
,
wherein
this
Blood
was
shed
,
and
this
Gracious
Covenant
confirmed
thereby
.
This
Our
Saviour
himself
expressly
tells
us
,
This
is
my
Blood
of
the
New
Testament
;
i.e.
a
Solemn
Representation
of
that
Blood
of
mine
,
by
which
the
New
Covenant
with
Sinners
is
confirmed
.
4.
And
therefore
Fourthly
,
Our
partaking
of
this
Sacrament
,
is
a
feeding
on
the
Memorials
and
Symbols
of
this
Death
and
Passion
,
in
which
we
Solemnly
declare
our
Joyful
acceptance
of
this
Covenant
,
and
our
Joyning
with
God
in
it
,
and
Solemnly
oblige
our selves
to
the
Conditions
and
terms
of
it
.
In
a
Word
it
is
feeding
upon
the
Memorials
of
that
Sacrifice
,
by
which
our
Covenant
was
made
with
God
,
and
in
which
we
Solemnly
oblige
our selves
to
the
Conditions
of
it
.
I
think
there
is
no
more
needful
for
us
to
consider
on
this
,
but
only
to
be
put
in
mind
what
the
Terms
and
Conditions
of
this
Covenant
are
and
〈◇〉
you
may
find
often
expressed
in
the
●●●●eral
and
comprehensive
Phrases
;
I
will
be
their
God
and
they
shall
be
my
People
:
which
are
very
extensive
Phrases
indeed
,
and
compr●●●●ed
all
the
Blessings
that
a
God
can
conf●r
〈…〉
the
Instances
of
Subjecti●
〈…〉
that
we
owe
to
〈…〉
.
〈…〉
view
the
places
wherein
this
Co
〈…〉
of
it
is
more
particularly
〈…〉
two
especial
〈◇〉
Stipulated
unto
on
Gods
part
.
1.
The
Pardoning
of
Sin
,
and
2.
the
the
Writing
of
his
Law
in
our
Hearts
,
i.e.
in
plain
Terms
,
the
forgiving
of
Sin
upon
Repentance
and
Faith
in
Christ
,
and
the
giving
Grace
to
●nable
us
to
doe
our
Duty
,
as
be
commands
us
;
i.e.
the
assisting
us
to
be
,
and
behave
our selves
as
his
People
,
which
is
the
thing
Stipulated
unto
on
our
Parts
.
This
I
think
is
enough
to
give
us
the
understanding
of
this
matter
,
how
the
Holy
Sacrament
is
a
Federal
Rite
between
God
and
us
:
A
Service
in
which
we
confirm
that
Covenant
,
which
others
entred
into
for
us
at
our
Baptism
,
and
renew
our
Covenant
our selves
too
,
after
our
careless
breaches
and
violations
of
it
.
So
that
I
may
now
proceed
to
improve
this
into
an
Argument
,
for
what
I
am
all
along
in
this
Discourse
contending
for
.
Were
I
to
speak
to
those
that
never
yet
received
this
Sacrament
,
and
to
those
that
live
in
a
constant
Neglect
and
Disregard
of
it
,
as
I
am
afraid
too
many
doe
.
I
might
from
hence
take
good
occasion
to
shew
the
absolute
necessity
of
Receiving
this
Sacrament
where
there
is
any
possibility
of
having
it
,
and
the
most
dangerous
and
deplorable
Condition
of
those
that
neglect
the
same
.
It
is
absolutely
necessary
to
Salvation
that
we
be
in
Covenant
with
God
,
and
it
is
as
necessary
that
we
enter
into
this
Covenant
by
those
means
that
he
hath
appointed
us
.
—
Baptism
it
is
true
is
the
first
means
appointed
to
this
purpose
,
and
I
hope
I
need
not
doubt
whether
we
are
all
Baptized
or
no
:
But
,
alas
!
This
was
done
for
us
by
others
,
and
though
the
Effect
of
it
should
have
been
received
by
us
,
had
we
died
before
we
were
able
to
Covenant
with
God
our selves
,
yet
I
doe
not
see
any
reason
to
expect
it
,
now
that
we
refuse
to
doe
this
when
we
may
.
Baptism
no
doubt
is
sufficient
for
an
Infant
state
,
but
there
are
other
Provisions
made
for
us
when
we
come
to
an
adult
State
of
Reason
,
and
then
there
are
other
Measures
for
us
to
observe
;
we
are
then
to
set
up
for
our selves
,
and
then
to
stand
or
fall
by
our
own
deeds
,
and
if
we
doe
not
actually
confirm
that
Vow
,
and
undertake
the
Conditions
of
that
Covenant
that
was
made
and
entred
into
by
others
,
I
doe
not
see
any
reason
we
have
to
expect
the
Benefits
of
it
,
or
to
reckon
our
Baptism
available
to
any
purposes
of
Salvation
.
Nay
,
I
doe
not
see
how
we
can
account
our selves
so
much
as
Christians
,
that
have
never
actually
undertaken
the
Covenant
and
Conditions
of
Christianity
.
We
may
renounce
our
Baptism
for
any
thing
yet
appears
,
and
we
in
effect
doe
so
if
we
doe
not
confirm
and
ratifie
it
in
this
Service
.
Besides
,
we
have
every
one
of
us
broken
that
Baptismal
Vow
and
Promise
that
was
then
made
for
us
,
and
so
put
our selves
from
under
God's
Covenant
,
and
forseited
all
Title
and
Interest
to
any
of
those
mighty
Blessings
that
we
might
expect
or
claim
from
it
.
We
none
of
us
need
be
told
this
;
the
consideration
of
our
Lives
and
Actions
will
tell
it
us
fast
enough
,
how
we
have
broken
this
Covenant
,
and
failed
in
those
conditions
of
it
,
that
were
then
Stipulated
unto
for
us
.
—
And
therefore
cannot
now
expect
,
that
God
should
own
us
to
be
in
Covenant
with
him
,
nor
make
good
his
part
of
it
unto
us
,
who
have
so
shamefully
failed
in
those
conditions
that
were
incumbent
on
us
.
Which
makes
it
highly
necessary
for
all
such
Persons
,
to
renew
this
Covenant
,
and
actually
enter
into
it
themselves
,
which
they
can
only
doe
by
this
Service
,
unless
they
would
live
without
God
and
without
Hope
,
and
be
cast
off
as
those
that
have
neither
part
nor
portion
in
the
Covenant
of
Grace
,
nor
any
Right
or
Title
to
any
of
the
great
Blessings
of
it
.
These
are
things
mighty
necessary
for
all
those
to
consider
,
that
have
never
yet
received
this
Holy
Sacrament
,
too
many
of
whom
I
am
afraid
,
are
in
this
audience
;
for
God's
sake
consider
,
what
your
condition
is
,
how
you
are
Aliens
to
the
Hope
of
Israel
,
Strangers
to
the
Covenant
of
Promise
;
you
have
not
yet
entered
into
Covenant
with
God
,
nor
can
lay
claim
to
any
of
those
Mercies
that
are
promised
in
it
.
But
the
direct
end
and
purpose
of
this
Discourse
is
not
to
these
Persons
,
but
to
those
that
do
receive
this
Holy
Sacrament
,
but
alas
,
but
very
seldom
,
once
or
twice
in
a
year
perhaps
,
and
that
while
the
Apostle
adviseth
often
to
Eat
this
Bread
and
Drink
this
Cup
,
think
it
too
much
to
doe
this
once
in
a
Moneth
.
My
Brethren
I
cannot
but
be
greatly
concerned
to
see
this
so
unchristian
Indifferency
,
and
neglect
of
this
so
Solemn
,
so
Useful
,
and
so
greatly
advantageous
a
Service
.
This
is
indeed
a
Fault
among
you
,
and
that
which
this
Discourse
is
designed
to
the
Cure
of
.
It
is
not
an
Indifferent
thing
,
which
you
may
receive
or
neglect
when
you
please
;
but
God
hath
Instituted
it
to
be
a
standing
Necessary
Service
in
Christianity
,
and
if
we
had
either
that
due
regard
to
his
Institution
,
or
that
respect
to
our
own
advantage
,
which
we
ought
to
have
,
we
would
not
turn
our
Backs
upon
it
so
often
as
we
doe
.
What
God's
Command
is
,
I
have
shewed
you
before
;
what
our
own
Advantage
and
Gain
by
it
may
be
,
I
am
shewing
now
,
from
the
nature
and
ends
of
this
Institution
.
And
this
end
that
I
have
been
explaining
and
making
good
at
present
,
will
combine
with
others
to
shew
us
our
gain
by
it
,
and
become
good
Argument
therefore
for
our
often
Eating
this
Bread
,
and
Drinking
this
Cup
.
This
Holy
Sacrament
is
Instituted
and
designed
to
be
a
Federal
Rite
between
God
and
us
:
A
Symbol
by
which
we
renew
our
Covenant
with
God
and
put
him
in
mind
of
it
,
and
plead
the
gracious
purposes
and
conditions
of
it
.
And
for
God's
sake
tell
me
,
can
any
thing
more
greatly
concern
us
,
than
often
to
doe
this
:
I
beg
you
to
consider
with
me
these
Four
things
,
which
I
shall
little
more
than
name
at
this
time
.
1.
What
a
mighty
Honour
and
Glory
this
is
,
that
the
Almighty
God
should
receive
us
into
Covenant
with
himself
,
and
Institute
a
way
in
which
we
may
even
visibly
confederate
with
him
:
I
doe
not
well
see
how
God
can
put
greater
Honour
upon
the
Sons
of
poor
Man
in
any
thing
.
And
what
now
,
can
we
turn
away
from
such
an
Honour
as
this
is
,
and
lightly
regard
the
Love
of
the
most
high
?
In
other
Instances
we
are
not
so
shy
nor
backward
,
nor
often
fail
in
any
thing
that
may
add
to
our
Reputation
and
Glory
:
And
why
we
should
doe
it
in
this
so
often
,
is
because
we
doe
not
so
much
covet
or
regard
the
Honour
that
cometh
from
God
,
as
we
doe
a
Vain
and
Fictitious
,
a
False
and
Fugitive
Reputation
among
Men
.
2.
I
Beseech
you
;
Consider
the
mighty
Priviledge
of
this
,
that
we
have
free
Liberty
so
often
to
repeat
our
Promises
,
and
renew
our
Covenant
with
our
God
.
We
cannot
but
sadly
observe
how
false
and
treacherous
we
are
to
our
Vows
:
How
often
we
falsifie
and
break
our
Covenant
with
God
;
and
therefore
cannot
well
but
observe
also
,
what
a
miserable
condition
we
were
certainly
in
,
should
God
take
every
Forfeiture
,
and
null
his
Covenant
upon
every
of
our
Shameful
Violations
of
it
.
And
consequently
,
what
a
Mercy
it
is
in
God
to
admit
us
to
a
renewing
our
Covenant
with
him
,
to
be
ready
to
accept
us
to
new
Terms
of
Peace
,
and
what
a
mighty
Priviledge
it
is
to
have
free
access
to
him
for
this
purpose
as
often
as
we
please
.
This
is
not
the
manner
of
Men
,
but
a
Patience
and
Kindness
that
truly
bespeaks
a
God
:
And
we
shall
mightily
undervalue
his
Kindness
,
if
we
doe
not
so
esteem
it
,
and
gladly
accept
and
improve
all
the
Seasons
of
it
.
3.
I
Pray
consider
what
a
mighty
advantage
this
is
to
us
,
and
that
in
these
two
respects
.
1.
To
oblige
us
the
more
carefully
to
doe
our
Duty
,
and
to
fasten
our
Purposes
and
Resolutions
of
it
,
by
renewing
frequently
our
Vows
and
Promises
unto
God
,
and
considering
under
what
mighty
Obligations
we
are
to
serve
him
.
God
knows
we
have
all
of
us
great
need
of
all
the
Arts
and
Arguments
we
can
use
,
to
engage
our selves
in
this
thing
;
for
our
Hearts
are
uncertain
and
traiterous
and
apt
to
give
back
,
and
our
tempers
are
desultory
and
fleeting
,
and
mighty
apt
to
alter
and
start
aside
;
and
therefore
the
more
need
to
fix
and
settle
them
as
well
as
we
possibly
can
;
and
since
our
Minds
are
so
dull
and
resty
,
to
add
a
spur
,
and
what
Life
and
Vigor
to
them
we
can
,
by
repeating
our
Promises
,
and
renewing
afresh
our
Vows
and
Covenants
,
and
affrighting
our
Souls
with
that
Dreadful
Guilt
of
Perjury
and
Treachery
,
if
we
doe
not
continue
stedfast
in
our
Resolutions
and
good
purposes
.
2.
To
render
us
the
more
brisk
and
cheerful
in
our
Course
of
Duty
,
for
so
often
as
we
observe
this
Sacrament
,
we
cannot
but
have
a
great
sense
of
the
Love
of
God
,
and
Christ
,
in
vouchsafing
to
admit
us
into
a
Covenant
of
Grace
and
Mercy
,
and
obliging
himself
by
visible
Seals
and
Pledges
,
to
make
good
his
Conditions
of
it
to
us
.
And
our
Souls
cannot
but
be
mightily
enlivened
with
a
sense
of
the
one
,
and
our
Faith
confirmed
and
refreshed
by
the
other
:
Both
which
things
will
fill
us
with
Joy
in
Believing
and
Cheerfulness
in
Obeying
,
render
us
Joyful
in
Hope
,
and
Stedfast
in
Faith
,
and
carry
us
with
Cheerfulness
and
Delight
through
all
the
difficulties
in
Duty
,
and
enable
us
to
bear
down
all
the
discouragements
and
temptations
we
can
meet
with
in
our
Christian
Course
.
We
cannot
but
too
sadly
observe
how
subject
to
doubts
and
fears
,
our
Hopes
are
;
how
often
our
Spiritual
Joys
are
interrupted
and
damped
,
and
how
listless
we
are
to
the
Service
of
our
God
,
and
therefore
have
great
need
to
assure
our
Hopes
,
and
relieve
our
Fears
,
and
Impregnate
our
Spirits
with
new
Life
and
Vigour
,
as
much
as
we
can
,
to
keep
up
a
continual
sense
of
the
Love
and
Faithfulness
of
our
God
,
and
to
live
as
much
as
we
may
in
a
continual
remembrance
of
it
;
which
will
fan
our
Spirits
,
and
fill
our
Sails
,
and
carry
us
with
safety
and
comfort
to
our
great
Port
.
To
which
God
of
his
Infinite
Mercy
bring
us
all
for
Christs
sake
.
Amen
.
CHAP.
X.
Divided
into
four
Sections
.
In
the
First
the
third
end
of
this
Service
is
mentioned
and
explained
,
and
the
Truth
of
it
confirmed
by
some
peculiar
and
concerning
considerations
.
In
the
Second
another
Argument
from
Analogy
is
considered
,
and
some
places
of
Scripture
produced
.
In
the
Third
that
place
of
St.
John
,
Chap.
6.
Ver
.
53.
is
vindicated
from
an
Objection
against
the
sense
of
it
.
In
the
Fourth
the
Argument
from
this
consideration
is
largely
Improved
.
3.
ANother
end
of
this
Service
and
Institution
is
,
to
make
us
actual
partakers
of
the
Effect
and
Benefit
of
all
our
Saviours
great
performances
for
us
;
I
mean
,
the
Holy
Sacrament
of
the
Lord's
Supper
is
instituted
to
be
a
means
of
our
actually
partaking
the
Benefit
of
that
Redemption
that
Christ
hath
wrought
for
us
.
This
is
a
very
considerable
Notion
,
and
therefore
I
shall
first
endeavour
to
explain
the
Sense
,
and
confirm
the
Truth
of
it
;
and
then
secondly
improve
it
to
the
purpose
that
hath
been
all
along
aimed
at
in
this
Discourse
.
1.
As
for
the
Explication
of
what
I
mean
,
a
little
may
suffice
,
because
I
put
it
in
Words
that
are
intelligible
and
plain
;
for
we
may
easily
understand
what
it
is
actually
to
partake
in
the
Effect
and
Benefit
of
what
Christ
hath
done
for
us
;
and
what
I
mean
by
this
being
Instituted
to
be
a
means
of
our
doing
this
.
But
yet
for
our
distinct
apprehension
of
this
matter
,
I
shall
propose
the
sense
of
what
I
say
in
these
plain
following
notices
.
1.
It
is
not
enough
presently
to
the
actual
Salvation
of
all
Men
that
Christ
hath
wrought
such
a
Redemption
for
them
:
All
Men
are
not
actually
saved
because
they
have
a
Saviour
;
all
Mens
Sins
are
not
actually
Pardoned
,
because
Christ
hath
made
the
great
Expiation
and
Atonement
for
them
;
nor
all
Men
presently
in
the
actual
Love
and
Favour
of
God
,
because
Christ
hath
reconciled
his
Father
to
Mankind
.
For
the
Scripture
plainly
tells
us
,
that
notwithstanding
all
this
,
multitudes
of
Men
shall
finally
perish
.
2.
That
therefore
,
over
and
beside
what
Christ
hath
done
,
there
must
be
some
way
of
applying
to
us
,
or
instating
us
in
the
Effect
thereof
.
For
as
a
thirsty
,
starving
Man
is
not
bettered
only
by
the
being
of
such
liquors
and
refreshments
in
the
World
,
but
by
actually
tasting
of
them
:
So
Men
are
finally
saved
,
not
because
there
is
a
Saviour
,
but
because
they
are
interested
in
what
that
Saviour
hath
d●●e
for
Men
.
And
at
the
same
time
that
we
believe
that
Christ
Jesus
is
the
Saviour
of
Mankind
,
and
〈◇〉
done
such
and
such
great
things
to
that
〈…〉
is
highly
reasonable
to
believe
,
〈…〉
some
way
and
means
by
which
〈…〉
interested
in
,
and
partake
the
effect
o●
what
he
hath
so
done
.
3.
T●●s
can
only
be
rationally
expected
in
such
a
way
,
and
upon
the
performance
of
such
conditions
,
as
God
himself
hath
been
pleased
●o
appoint
.
It
is
highly
reasonable
that
God
himself
,
who
provided
this
great
Sacrifice
for
our
Redemption
,
should
appoint
what
conditions
he
pleased
,
to
be
observed
by
Men
in
order
to
their
partaking
the
Effect
of
it
.
This
is
that
which
is
allowed
to
all
Masters
of
Prizes
,
and
great
Benefactors
in
the
World
:
And
no
Man
,
saith
St.
Paul
,
is
Crowned
,
unless
he
strive
Lawfully
;
i.e.
no
Man
expects
to
enjoy
the
reward
proposed
,
unless
he
labour
and
contend
for
it
in
that
way
that
he
is
appointed
to
doe
.
4.
Among
these
conditions
you
shall
find
the
Gospel
mentioning
this
for
one
,
and
such
an
one
,
as
without
which
the
others
may
be
looked
upon
as
insufficient
.
That
this
may
appear
clear
to
you
,
I
shall
consider
what
the
especial
conditions
of
Salvation
in
the
Gospel
are
,
and
those
you
shall
find
to
be
these
three
:
Faith
in
Christ
,
a
sutable
Life
and
Conversation
,
and
an
observation
of
the
Christian
Sacraments
.
To
these
three
,
whatever
is
required
as
a
Condition
of
Salvation
in
the
Gospel
,
may
be
reduced
.
—
Now
to
let
you
see
the
Truth
I
am
contending
for
,
you
need
but
observe
only
these
two
things
:
1.
That
these
things
are
only
effectual
to
Salvation
,
while
they
are
conjoyned
together
,
and
none
of
them
is
sufficient
of
it self
alone
.
I
speak
here
of
Salvation
upon
Christian
Principles
,
for
what
God
may
doe
with
Heathens
,
we
are
not
now
considering
.
I
say
then
,
according
to
the
Gospel
,
none
of
these
are
of
themselves
alone
available
to
Salvation
;
which
you
will
presently
perceive
by
considering
them
singly
.
1.
To
believe
in
Christ
,
i.e.
as
it
primely
signifieth
believing
him
to
be
the
Son
of
God
,
the
Saviour
of
the
World
,
believing
his
Gospel
,
assenting
to
his
Doctrine
as
true
and
Divine
;
nay
,
further
than
this
,
expecting
Salvation
only
upon
his
account
and
Merit
.
This
is
not
enough
to
save
a
Man
.
For
after
all
this
there
is
required
a
sutable
Life
and
Conversation
;
a
Life
becoming
the
Gospel
of
Christ
,
without
which
,
the
forenamed
Faith
shall
only
aggravate
a
Mans
Guilt
,
and
expose
him
to
the
severer
Condemnation
.
2.
In
like
manner
in
the
second
place
,
to
lead
a
vertuous
good
Life
,
i.e.
the
best
that
is
consistent
with
Humane
Imperfection
,
is
not
enough
to
save
a
Man
neither
,
without
Faith
in
Christ
,
and
the
Application
of
his
Merits
,
which
alone
renders
any
thing
that
Man
can
doe
,
of
any
account
with
,
or
acceptable
unto
God
.
For
,
the
best
Man
living
is
an
unprofitable
Servant
,
and
all
that
he
doth
is
not
only
what
he
ought
,
but
much
less
than
what
he
ought
to
doe
.
And
all
the
expectation
of
any
acceptance
or
reward
from
God
,
that
he
can
expect
,
is
vain
,
unless
it
be
founded
upon
the
Merits
of
Christ
,
and
that
Covenant
that
God
hath
entred
into
with
Man
for
his
sake
.
3.
And
thirdly
,
The
receiving
the
Sacraments
,
the
being
admitted
into
the
Communion
of
Christ's
Church
,
and
the
Profession
of
his
Religion
,
the
ratifying
and
owning
the
Obligation
of
Christianity
our selves
,
the
Communicating
with
the
Church
in
its
most
Sacred
Mysteries
,
the
Eating
the
Flesh
and
Drinking
the
Blood
of
Christ
,
in
the
Holy
Supper
,
is
not
available
to
Salvation
when
it
is
disjoyned
from
the
two
former
:
For
Judas
and
the
worst
Men
have
done
all
this
,
and
yet
fell
short
of
Salvation
.
From
all
which
it
will
appear
clearly
,
that
to
separate
these
one
from
another
,
is
to
take
away
the
Effect
of
all
:
It
is
to
divide
those
things
which
God
hath
joyned
together
,
and
foolishly
to
expect
the
blessing
from
one
,
which
God
hath
promised
only
to
all
.
—
Nay
,
which
is
yet
more
,
it
is
to
destroy
the
very
Nature
of
each
of
them
.
For
,
2.
One
of
these
doth
virtually
include
in
it
the
other
;
they
are
not
only
united
and
linked
together
in
the
Precepts
of
Christianity
,
but
one
of
them
supposeth
,
and
comprehends
in
it
the
other
,
according
to
the
true
Doctrines
thereof
.
—
As
for
example
,
to
instance
again
in
them
,
True
Christian
Faith
is
that
which
worketh
by
Love
,
and
engageth
to
the
keeping
the
Commandments
of
Christ
;
true
Faith
in
Christ
is
believing
and
accepting
him
in
all
the
capacities
that
God
offers
him
;
the
attending
to
him
as
a
Prophet
to
instruct
and
teach
us
,
the
submitting
to
him
as
a
King
to
Rule
and
Govern
us
,
as
well
as
a
Priest
to
expiate
our
Guilts
,
and
to
give
us
a
Blessing
.
The
right
Christian
expecting
and
looking
for
Salvation
from
him
,
is
expecting
it
upon
those
conditions
that
he
hath
promised
it
;
i.e.
the
sincere
endeavour
to
doe
what
he
Commands
us
in
the
Gospel
.
And
so
true
Christian
Obedience
always
supposeth
Faith
as
its
Root
and
Cause
,
and
equally
respects
and
makes
Conscience
of
all
Christ's
Commandments
:
And
consequently
must
respect
those
things
,
which
above
all
others
,
are
Christian
Institutions
;
for
such
the
Sacraments
of
the
New
Testament
are
,
as
hinted
before
in
this
Discourse
.
These
are
the
Peculiar
Precepts
of
Christianity
,
and
the
only
things
which
Christ
may
be
said
to
have
Instituted
,
over
and
above
what
was
before
.
And
truly
,
for
my
own
part
,
I
doe
not
see
why
Christian
Obedience
may
not
baulk
other
Precepts
of
Christ
as
well
as
this
.
Nay
,
indeed
,
why
it
may
not
much
rather
doe
so
to
others
,
than
to
this
;
since
most
of
the
other
Commands
seem
to
be
the
Dictates
of
Natural
Religion
,
or
Religion
considered
at
large
;
but
this
the
peculiar
Institution
of
that
Religion
which
is
called
Christian
.
And
so
likewise
(
to
finish
this
reflection
)
the
true
Christian
Observation
of
the
Sacraments
of
our
L●●d
,
is
it self
an
Act
of
Christian
Obedient
〈◇〉
and
supposeth
Faith
in
Christ
,
and
a
true
Conscience
of
his
Commands
:
Or
else
our
Baptism
i●
no
more
than
a
common
washing
,
and
our
seeding
upon
the
Symbols
of
his
Body
and
Blood
,
but
as
an
ordinary
repast
or
meal
.
By
this
short
view
of
these
things
you
may
perceive
,
how
all
these
are
linked
together
in
the
Methods
to
Salvation
,
how
each
of
them
doe
include
and
suppose
the
other
,
and
consequently
what
little
reason
Men
have
to
make
Separations
and
Distinctions
between
them
,
or
to
say
one
is
not
necessary
to
Salvation
as
well
as
the
other
.
For
my
part
,
I
doe
not
well
see
,
how
Men
can
give
greater
instance
of
their
Presumption
,
and
stepping
into
the
room
of
God
,
than
to
distinguish
and
make
differences
between
things
,
where
he
hath
made
none
:
To
presume
to
say
what
is
necessary
to
Salvation
,
and
what
is
not
,
of
things
that
are
equally
required
to
that
end
by
him
:
To
dare
to
determine
which
Command
is
necessary
to
be
obeyed
,
and
which
is
not
,
when
God
hath
equally
enjoyned
both
.
If
God
have
Commanded
this
Service
,
I
think
it
as
necessary
to
be
done
,
as
any
other
that
he
hath
required
;
and
if
he
have
commanded
it
to
the
purpose
of
Salvation
,
I
dare
not
but
think
it
necessary
to
that
purpose
,
and
doe
not
yet
understand
,
why
Men
may
not
as
well
say
,
that
Faith
in
Christ
,
or
a
Holy
Life
,
are
not
necessary
to
this
end
,
upon
the
same
reason
that
they
say
the
Sacraments
are
not
,
for
they
can
be
no
more
expresly
commanded
than
these
are
.
SECT
.
2.
BUt
I
shall
yet
proceed
further
to
shew
you
the
Efficacy
of
this
Holy
Sacrament
,
in
order
to
giving
us
an
actual
Interest
in
what
Christ
hath
done
for
us
,
and
instating
us
into
the
vertue
and
effect
of
all
his
performances
.
—
And
this
I
shall
doe
,
1.
By
an
Argument
founded
on
Analogy
.
2.
By
considering
what
the
New
Testament
expresly
saith
as
to
this
case
.
1.
The
Analogy
I
mean
,
is
between
this
Service
,
and
the
Jews
feeding
upon
the
Sacrifices
under
the
Law
.
For
this
(
as
I
have
hinted
before
)
Learned
Men
make
to
be
the
true
Notion
of
the
Lord's
Supper
,
that
it
is
feeding
upon
the
great
Sacrifice
of
the
Body
and
Blood
of
Christ
,
which
was
offered
for
the
Redemption
of
Mankind
.
And
therefore
it
must
be
with
Christians
in
this
Service
,
as
it
was
with
the
Jews
in
that
Service
of
theirs
.
Now
it
is
most
certain
,
the
feeding
upon
the
Sacrifice
,
was
that
which
gave
the
Jews
an
Interest
in
the
vertue
of
it
,
and
in
all
the
Blessings
purchased
by
it
:
And
no
Man
did
think
himself
concerned
in
it
,
but
he
that
did
thus
actually
partake
and
eat
of
it
.
This
was
plainly
the
Truth
of
the
case
in
all
their
Peace
Offerings
.
And
particularly
in
the
Passover
,
to
which
this
Christian
Service
seems
,
and
is
generally
understood
,
more
especially
to
relate
,
it
was
absolutely
necessary
,
that
every
Person
should
Eat
of
the
Paschal
Lamb
;
and
he
that
did
not
so
,
was
so
far
from
being
benefited
by
it
,
that
he
was
threatned
to
be
cut
off
from
Israel
,
as
one
that
disregarded
God's
Institution
,
and
undervalued
the
means
too
,
of
his
Grace
and
Blessing
.
Now
we
may
argue
by
a
good
and
warrantable
Analogy
from
hence
,
that
in
like
manner
,
it
is
necessary
to
feed
upon
this
great
Sacrifice
,
to
Eat
the
Flesh
,
and
Drink
the
Blood
of
Christ
in
the
Sacrament
,
in
order
to
our
actual
partaking
in
the
vertue
and
benefit
of
it
.
2.
And
to
this
purpose
you
shall
find
many
passages
in
the
New
Testament
speaking
very
intelligibly
and
plainly
.
I
shall
choose
two
or
three
to
instance
in
;
as
1.
That
memorable
Speech
of
the
Apostle
,
1
Cor
.
10.16
.
The
Cup
of
Blessing
,
which
we
Bless
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
Bread
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
The
meaning
is
very
plain
,
and
without
looking
after
Interpreters
,
our
own
Translators
in
the
Margent
point
us
to
the
true
sense
:
This
is
a
participation
of
Christ
;
i.e.
by
this
we
actually
partake
in
the
Effect
and
Benefit
of
Christs
Passion
.
Another
place
I
shall
mention
is
that
Speech
of
our
Saviour
,
Joh
.
6.54
,
55
,
56.
Whoso
Eateth
my
Flesh
and
Drinketh
my
Blood
,
hath
Eternal
Life
,
and
I
will
raise
him
up
at
the
last
day
;
for
my
Flesh
is
Meat
indeed
,
and
my
Blood
is
Drink
indeed
.
—
He
that
Eateth
my
Flesh
and
Drinketh
my
Blood
,
dwelleth
in
me
and
I
in
him
.
In
which
place
,
the
having
Eternal
Life
,
and
dwelling
in
Christ
,
are
plain
expressions
,
to
denote
the
actual
partaking
in
the
Benefits
of
Christs
Death
and
Sufferings
,
which
were
to
atone
Sin
,
and
give
Men
a
Right
and
Title
to
Eternal
happiness
.
And
these
are
said
to
be
certainly
consequential
to
Eating
his
Flesh
and
Drinking
his
Blood
,
which
can
signifie
nothing
so
naturally
as
this
Service
of
the
Sacrament
.
The
last
place
I
shall
commend
to
your
consideration
is
the
saying
of
Christ
in
v.
53.
immediately
before
these
last
words
named
;
Verily
,
verily
,
I
say
unto
you
,
Except
ye
Eat
the
Flesh
of
the
Son
of
Man
,
and
Drink
his
Blood
,
ye
have
no
Life
in
you
.
No
Right
nor
Title
to
that
Life
which
he
comes
to
effect
for
you
.
Which
is
plain
to
our
present
purpose
,
and
needs
no
Comment
.
SECT
.
3.
THere
is
only
one
thing
that
needs
to
be
cleared
for
the
full
conviction
of
this
matter
from
this
place
;
and
that
is
,
that
this
place
speaks
of
this
Sacramental
action
of
Eating
and
Drinking
the
Symbols
of
our
Lord's
Body
and
Blood
.
In
order
to
the
clearing
of
which
,
it
were
enough
to
consider
,
1.
How
naturally
the
Expressions
seem
to
look
to
this
,
and
how
strained
and
forced
they
appear
,
when
interpreted
to
another
sense
.
2.
To
consider
what
a
multitude
of
Learned
Men
,
especially
the
Ancients
,
have
understood
them
thus
.
3.
How
those
very
Men
that
labour
to
interpret
them
to
another
purpose
,
do
yet
confess
that
they
are
fairly
applicable
to
this
,
among
whom
Calvin
himself
is
one
.
But
4.
The
most
convictive
way
is
to
consider
and
answer
the
Objection
that
is
made
against
this
Interpretaion
.
A
Learned
Man
hath
lately
done
it
to
my
hand
,
and
therefore
I
need
say
the
less
on
it
.
Only
it
will
be
necessary
to
consider
it
,
and
shew
what
little
of
weight
there
is
in
it
,
to
sway
a
considering
person
against
the
Interpretation
of
it
,
that
we
are
contending
for
.
The
Objection
is
briefly
this
,
That
the
Eating
in
the
Sacrament
could
not
be
meant
in
that
Speech
of
our
Saviour
,
because
that
Feast
was
not
then
Instituted
,
and
that
neither
his
own
Apostles
,
nor
the
Jews
could
possibly
understand
him
,
if
that
were
the
meaning
of
what
he
said
.
This
is
the
Sum
of
the
Objection
,
which
truly
I
think
no
way
formidable
,
but
capable
of
a
very
easie
solution
.
1.
For
First
,
As
to
the
Pretence
of
the
Sacrament
being
not
yet
Instituted
,
and
therefore
that
these
words
cannot
relate
to
it
,
it
signifieth
just
nothing
:
Since
it
is
most
plain
that
our
Saviour
spoke
of
many
things
,
in
his
Discourses
,
before
they
actually
came
to
pass
,
and
gave
directions
about
many
things
,
which
could
take
no
place
till
after
his
Death
and
Resurrection
.
And
we
might
(
for
any
thing
I
see
)
as
well
say
,
that
Faith
in
Christ
which
he
so
often
declares
to
be
so
necessary
to
Salvation
,
and
speaks
himself
so
much
of
,
hath
no
respect
at
all
to
his
Death
,
and
Suffering
,
and
rising
again
,
because
when
Christ
spake
those
things
,
his
Passion
and
Resurrection
were
not
come
to
pass
,
no
,
nor
understood
,
nor
thought
on
by
good
Men
.
Secondly
,
as
to
what
is
objected
that
the
Jews
,
or
Apostles
themselves
,
could
not
understand
then
the
meaning
of
these
Words
,
if
this
were
Christs
sense
of
them
,
it
may
as
easily
be
answered
,
that
no
more
they
did
understand
a
great
many
of
other
things
,
which
he
spake
of
in
his
Discourses
and
Sermons
to
them
.
Such
for
Instance
was
the
notice
of
his
Passion
,
which
St.
Luke
tells
us
plainly
they
understood
not
,
but
it
was
hid
from
them
,
Luke
9.45
.
Yea
when
he
told
them
of
it
very
plainly
and
(
to
our
Apprehension
now
)
so
intelligibly
,
that
they
could
not
but
understand
his
meaning
,
yet
the
same
St.
Luke
tells
us
,
Chap.
18.34
.
they
understood
none
of
those
things
,
and
this
saying
was
hid
from
them
,
neither
understood
they
the
things
that
were
spoken
.
The
Truth
is
,
if
we
read
the
Gospel
,
we
shall
find
,
they
understood
very
little
of
our
Saviours
Divinity
,
or
the
reasons
of
his
coming
into
the
World
,
and
that
Spiritual
Kingdom
that
he
came
to
erect
in
it
.
The
Jewish
conceit
of
a
Temporal
Messiah
,
of
an
external
Deliverance
and
Glory
,
that
he
was
to
effect
for
them
,
and
vest
them
in
,
so
ran
in
their
heads
,
that
they
understood
nothing
almost
of
that
Spiritual
Redemption
from
Sin
,
that
he
so
often
spake
of
his
effecting
for
Mankind
,
and
of
the
Methods
by
which
he
designed
to
conduct
Men
to
Salvation
.
Yea
this
notion
stuck
so
fast
in
their
minds
,
that
his
Death
,
which
was
the
great
Act
of
Redemption
,
yet
quite
destroyed
all
their
hopes
of
being
redeemed
by
him
:
We
hoped
that
this
was
he
that
should
have
redeemed
Israel
,
Luke
24.21
.
Nay
after
his
Resurrection
,
and
Instructing
of
them
in
things
pertaining
to
his
Religion
and
Kingdom
;
yet
even
then
you
shall
find
them
in
the
same
expectation
still
;
Lord
,
wilt
thou
at
this
time
restore
the
Kingdom
to
Israel
?
Acts
1.6
.
It
is
true
,
when
the
Holy
Ghost
was
given
them
,
and
enlightened
their
understandings
,
then
things
came
to
their
Remembrance
,
and
then
they
understood
things
plainly
,
and
then
felt
the
happy
Effect
of
his
former
Instructions
and
Discourses
to
them
.
And
no
doubt
but
the
meaning
of
this
great
saying
was
plain
to
them
,
as
well
as
others
,
that
before
were
equally
unintelligible
.
For
Thirdly
,
If
we
should
compare
this
Discourse
with
some
others
that
we
find
in
the
Gospel
,
we
shall
find
reason
to
say
,
that
they
were
really
as
difficult
to
be
understood
as
this
.
And
we
may
safely
challenge
any
Me●…
to
say
,
why
they
might
not
as
easily
understand
this
,
as
a
great
many
other
sayings
that
were
spoken
to
them
.
A
great
many
of
such
Discourses
might
easily
be
instanced
in
,
but
I
shall
chuse
to
instance
in
one
immediatly
preceding
this
.
't
is
v.
51.
of
that
Sixth
of
St.
John
,
I
am
the
living
Bread
which
came
down
from
Heaven
,
if
any
Man
Eat
of
this
Bread
,
he
shall
live
for
ever
,
and
the
Bread
that
I
will
give
is
my
Flesh
,
which
I
will
give
for
the
Life
of
the
World
.
It
cannot
be
denied
,
but
these
words
are
as
intricate
and
hard
to
be
understood
,
as
these
in
v.
53.
that
we
are
discoursing
of
,
and
the
52.
verse
tells
us
,
the
Jews
as
little
understood
the
meaning
of
it
;
and
yet
it
is
most
certain
that
in
these
words
he
did
respect
this
Sacramental
Eating
of
his
Flesh
.
For
his
giving
his
Flesh
for
the
Life
of
the
World
,
must
have
respect
to
his
Death
and
Passion
,
by
which
the
great
Atonement
was
made
.
And
we
have
no
other
way
of
Eating
his
Flesh
,
as
the
Bread
of
Life
,
or
the
Living
Bread
,
which
came
down
from
Heaven
,
but
only
our
feeding
on
it
in
this
Sacrament
,
in
which
we
doe
Feast
on
the
Memorials
of
his
Death
and
Passion
,
and
as
St.
Paul
here
speaks
,
shew
forth
the
Lord's
Death
till
he
come
.
This
Instance
will
wholly
take
off
the
force
of
the
Objection
;
and
not
only
so
,
but
be
advantage
to
us
;
for
if
these
Words
do
plainly
refer
to
the
Sacrament
,
although
they
be
so
unintelligible
,
then
nothing
hinders
,
but
that
the
other
may
so
too
,
although
they
were
so
intricate
,
and
could
not
well
be
understood
when
they
were
spoken
.
And
it
will
be
a
good
Argument
that
our
Saviour
hath
respect
to
the
same
thing
,
in
both
Verses
,
since
the
Phrase
in
both
is
evidently
the
same
also
.
4.
But
Fourthly
,
to
issue
this
contest
fully
,
It
is
certain
this
Objection
will
equally
lye
against
the
sense
of
these
words
that
some
contend
for
,
as
against
this
of
ours
.
For
if
nothing
else
were
intended
here
,
but
only
believing
in
Christ
,
and
believing
his
Doctrine
,
and
feeding
on
it
by
Faith
,
as
some
expound
them
:
Yet
it
is
plain
the
Words
are
as
unintelligible
in
that
sense
,
as
ours
.
And
it
is
full
as
hard
to
understand
,
how
Eating
the
Flesh
,
and
Drinking
the
Blood
of
the
Son
of
God
,
should
signifie
bare
believing
on
him
,
as
that
it
should
mean
the
Sacramental
feeding
on
the
Memorials
and
Symbols
of
his
Body
and
Blood
,
and
I
think
,
a
great
deal
more
.
I
dare
trust
any
considering
Person
to
determine
between
these
two
,
and
to
say
which
of
the
Senses
and
Interpretations
appears
the
more
forced
.
There
is
a
fair
Propriety
of
speaking
in
the
one
,
and
the
whole
Christian
Church
,
and
the
best
and
most
Learned
Fathers
of
it
,
have
retained
and
used
it
to
this
day
.
But
to
express
bare
believing
,
by
Eating
the
Flesh
of
the
Son
of
God
,
and
Drinking
his
Blood
,
is
a
mighty
strained
way
of
speaking
,
and
such
as
can
hardly
be
parallel'd
in
any
Language
,
and
of
which
the
assertors
are
hard
put
to
it
to
give
any
tolerable
reason
,
or
any
plain
Instance
;
though
I
know
some
very
Learned
Men
contend
for
that
Exposition
.
By
these
things
I
think
this
Objection
fully
satisfied
,
and
that
we
may
safely
understand
those
words
to
intend
an
absolute
necessity
of
this
Sacrament
in
order
to
Salvation
.
But
that
I
may
not
be
mistaken
,
I
must
have
leave
a
little
further
to
explain
the
sense
of
this
assertion
.
When
I
speak
therefore
of
a
necessity
of
this
in
order
to
Salvation
,
I
would
be
understood
to
put
in
these
two
Explications
.
1.
That
we
speak
of
Salvation
upon
Christian
Principles
.
I
have
nothing
to
doe
to
judge
them
that
are
without
(
as
the
Apostle
speaks
)
nor
to
determine
upon
what
conditions
their
Salvation
is
attainable
.
It
concerns
not
us
to
enquire
by
what
Rules
and
Measures
God
will
judge
them
,
but
only
to
know
by
what
Laws
we
shall
be
dealt
with
,
and
in
what
method
we
can
hope
for
Salvation
.
2.
That
when
I
speak
of
this
being
necessary
to
Salvation
,
I
mean
it
necessary
to
all
that
can
,
and
all
that
may
receive
it
.
I
know
but
two
things
that
can
be
thought
Dispensations
from
this
Duty
;
an
absolute
incapacity
,
and
an
absolute
impossibility
.
The
first
can
only
take
place
in
Infants
,
and
those
that
are
distracted
,
or
grossly
ignorant
.
I
think
Antiquity
strained
this
necessity
too
far
,
when
it
made
it
necessary
for
Infants
to
Communicate
,
as
well
as
others
.
And
the
case
is
the
same
with
distracted
persons
,
and
those
that
are
grossly
and
invincibly
ignorant
:
There
are
such
things
necessary
to
attend
this
Duty
,
that
such
persons
are
altogether
uncapable
of
,
as
Faith
in
Christ
Jesus
,
a
mighty
Thankfulness
to
God
for
sending
him
into
the
World
,
and
a
joyful
Commemorating
the
benefits
of
his
Death
and
Passion
.
These
things
Infants
,
&c.
are
utterly
uncapable
of
performing
,
and
therefore
to
them
this
Service
cannot
be
thought
necessary
.
For
this
is
most
certain
,
and
the
Notion
of
Gods
goodness
and
justice
will
secure
the
Truth
of
it
,
That
God
will
never
require
that
of
Men
,
nor
condemn
them
for
the
not
doing
that
,
which
they
were
utterly
uncapable
of
doing
.
2.
The
other
,
which
I
call
an
Impossibility
of
doing
this
service
,
can
never
concern
us
,
or
any
Christians
that
live
in
Church-Communion
,
where
the
Ordinances
of
Religion
are
observed
,
and
the
Sacraments
constantly
Administred
.
But
I
put
it
down
,
because
it
is
possible
,
that
a
Christian
may
live
in
places
where
these
are
not
to
be
had
,
and
where
there
is
not
a
Christian
Church
,
that
he
can
Communicate
with
;
in
this
case
I
do
not
doubt
,
but
God
will
have
Mercy
instead
of
Sacrifice
,
and
accept
the
will
,
and
the
Man's
hearty
desire
to
Communicate
if
he
could
,
instead
of
the
deed
.
For
it
is
as
certain
upon
the
Reasons
of
Divine
Goodness
,
and
Justice
too
,
that
a
Man
shall
never
be
condemned
for
the
not
doing
of
that
,
which
it
was
absolutely
impossible
for
him
to
doe
.
But
,
as
I
said
but
now
,
this
concerns
us
very
little
,
or
not
at
all
,
who
may
Communicate
if
we
please
,
and
whom
Providence
hath
caused
to
live
in
the
Communion
of
a
Church
,
which
not
only
requires
all
her
Children
to
be
frequent
in
this
Service
,
but
Administers
it
in
a
way
,
that
is
truly
Christian
and
Primitive
,
and
against
which
its
greatest
Enemies
we
see
have
no
exception
,
but
such
as
(
when
Interest
calls
on
them
)
they
can
easily
surmount
.
For
any
of
us
therefore
willfully
to
ne●●ect
and
turn
our
backs
upon
this
Sacrament
(
as
too
many
of
us
doe
)
is
not
only
to
want
,
but
to
contemn
and
neglect
it
.
And
it
hath
been
ever
taught
as
a
Truth
in
the
Christian
Church
,
that
though
the
want
of
the
Sacraments
in
some
few
Cases
might
not
be
damning
,
yet
the
contempt
of
them
most
certainly
was
so
.
SECT
.
4.
ANd
now
I
think
I
have
said
enough
in
confirmation
of
this
Truth
,
That
one
great
end
of
this
Institution
is
to
make
us
actual
partakers
of
the
Benefit
of
what
Christ
hath
done
for
us
,
and
that
it
is
really
necessary
in
order
thereto
.
2.
I
proceed
therefore
to
what
I
promised
in
the
second
place
,
i.e.
to
improve
this
to
the
present
purpose
of
often
Eating
this
Bread
,
and
Drinking
this
Cup
.
And
this
I
shall
doe
by
naming
only
to
you
some
of
the
Benefits
that
were
intended
to
us
by
Christs
Death
,
and
are
confined
to
us
by
this
Christian
Symbol
of
it
;
I
shall
at
present
mention
only
these
three
:
The
Pardon
of
our
Sins
:
The
assistances
of
Gods
Grace
and
Spirit
to
doe
our
Duty
:
And
the
assuring
us
of
a
Resurrection
,
and
a
blessed
Immortality
.
1.
The
Pardon
of
our
Sins
.
For
this
was
the
design
and
purpose
of
Christs
Death
,
to
offer
up
himself
as
the
great
Trespass
Offering
to
God
,
and
by
shedding
his
Blood
,
to
make
the
great
Atonement
for
the
Sins
o●…
Mankind
.
And
so
we
know
the
Scripture
speak
plainly
of
it
.
Now
in
this
Sacrament
we
Eat
the
Flesh
o●…
this
great
Expiatory
Sacrifice
,
and
Drink
th●…
Blood
of
the
Attonement
,
on
purpose
to
convey
to
us
,
and
assure
us
of
the
effect
of
both
,
i.e.
the
full
Remission
and
Pardon
of
all
our
Sins
.
Were
it
needful
,
I
might
shew
you
,
how
much
more
God
doth
for
us
,
and
for
our
Comfort
and
Satisfaction
in
this
,
than
he
ever
did
for
the
Jews
.
For
it
is
certain
,
they
were
never
permitted
to
Eat
the
Flesh
of
the
great
Trespass
Offering
;
for
that
,
saith
the
Apostle
,
Heb
.
13.11
.
was
burnt
without
the
Camp
:
Nor
to
taste
the
Blood
of
that
Attonement
,
For
that
the
High
Priest
carried
into
the
Holy
of
Holies
,
and
he
himself
was
never
suffered
to
tast
of
it
.
—
But
in
this
God
affords
greater
favour
to
us
,
and
permits
us
to
partake
of
both
these
,
on
purpose
to
give
us
the
fuller
assurance
of
the
actual
Pardon
of
our
Sins
,
in
and
by
the
Blood
of
Christ
.
Now
let
me
beg
you
to
consider
if
this
be
not
a
good
Argument
for
our
frequency
in
this
Service
.
Doe
we
know
what
the
Guilt
of
Sin
is
,
and
what
will
be
its
Punishment
?
Doe
we
know
how
blessed
he
is
whose
Sins
are
forgiven
,
and
whose
Transgressions
are
covered
?
Doe
we
know
how
daily
we
contract
fresh
Guilts
and
what
need
therefore
we
have
of
daily
Pardon
?
Doe
not
we
find
what
interruptions
our
Sins
give
every
day
to
our
Hopes
and
Joys
,
and
what
constant
necessity
there
is
of
repairing
our
Languishments
?
If
we
know
these
things
:
we
know
what
a
Complication
of
Arguments
there
is
for
our
frequent
Communicating
in
this
Service
,
in
which
we
receive
fresh
Testimonies
of
Gods
Favour
towards
us
,
and
new
assurances
of
his
Grace
,
and
sue
out
our
Pardon
anew
,
and
have
it
ratified
,
and
confirmed
,
under
the
visible
Seals
of
the
Almighty
God
.
2.
The
second
great
effect
of
Christs
Death
,
in
which
we
partake
in
this
Service
,
is
the
assistance
of
his
Grace
and
Spirit
to
doe
our
Duty
,
as
is
becoming
Pardoned
Persons
,
and
necessary
to
the
purposes
of
Salvation
.
The
purchasing
this
for
Good
Men
was
one
great
end
of
the
Passion
and
Death
of
the
Son
of
God
,
without
which
all
the
Expiations
and
Pardons
possible
had
been
unavailable
to
Salvation
;
because
the
bare
Remission
of
Sin
,
without
actual
Obedience
and
Holiness
,
is
not
sufficient
to
instate
Men
into
Glory
.
Now
the
Communicating
in
the
Holy
Sacrament
is
Communicating
in
this
happy
effect
of
Christs
Death
,
and
other
Performances
;
and
therefore
is
excellently
Styled
by
the
Apostle
,
1
Cor
.
12.13
.
The
being
made
to
Drink
into
one
Spirit
;
i.e.
to
be
interested
and
entitled
to
the
Influences
and
Communication
of
that
Blessed
Spirit
of
God
,
which
our
Saviour
,
Joh
.
17.38
.
calls
a
Fountain
of
Living
Water
,
which
should
not
only
quench
th●…
thirsts
of
Good
Men
,
but
convey
Spirit
and
Vigor
to
them
,
to
support
them
against
all
faintings
,
and
to
enable
them
to
pass
through
all
the
difficulties
in
the
way
of
Duty
:
Or
,
in
the
phrase
of
the
Prophet
,
To
run
and
not
be
weary
,
to
walk
and
not
faint
.
Now
I
beg
but
any
Good
Man
to
consult
his
own
condition
,
consider
what
his
Weaknesses
and
Decays
are
,
how
often
his
Spirits
lag
and
tyre
,
how
frequently
he
either
sits
down
in
the
Wilderness
,
or
retires
in
his
thoughts
towards
Egypt
again
:
And
then
tell
me
if
his
Spiritual
Repasts
and
Refreshments
be
not
as
daily
needful
as
his
Natural
:
If
he
feel
not
constant
necessity
of
fresh
and
new
supplies
from
this
great
Fountain
of
strength
:
And
whether
his
Experience
doth
not
teach
him
,
that
as
it
is
the
Grace
of
God
that
enclines
him
to
will
and
purpose
,
and
doe
something
;
so
whether
less
then
daily
Communications
from
the
same
Grace
can
enable
him
to
persevere
and
continue
in
the
same
to
the
end
:
And
if
so
,
whether
not
only
Prudence
,
but
a
necessary
respect
to
his
own
good
,
and
supply
in
these
cases
,
doe
not
call
on
him
to
partake
daily
(
I
mean
as
frequently
as
he
can
)
in
that
which
is
appointed
as
the
means
,
and
conveyance
of
these
so
necessary
Influences
,
and
supplies
of
Gods
Spirit
.
3.
The
last
effect
of
these
things
I
shall
mention
at
present
,
is
,
the
assuring
of
all
Good
Men
of
a
Resurrection
,
and
a
future
Immortality
.
What
Christ
hath
done
for
Mankind
was
to
this
purpose
among
others
,
to
assure
them
of
a
future
state
,
and
those
blessed
Rewards
and
Joys
that
Good
Men
should
be
made
Partakers
of
in
it
.
And
his
Resurrection
and
Ascension
assure
this
so
fully
,
that
doubting
of
it
is
for
ever
unreasonable
after
them
.
And
Communicating
in
the
Sacrament
is
even
a
visible
Pledge
and
Assurance
of
this
to
us
.
And
so
our
Saviour
speaks
plainly
in
this
,
Joh
.
6.54
,
57
,
58.
Whoso
Eateth
my
Flesh
and
Drinketh
my
Blood
hath
Eternal
Life
,
and
I
will
raise
him
up
at
the
last
day
.
As
the
Living
Father
hath
sent
me
,
and
I
live
by
the
Father
,
so
he
that
Eateth
me
,
even
he
shall
live
by
me
.
This
is
that
Bread
which
came
down
from
Heaven
;
not
as
your
Fathers
did
Eat
Manna
,
and
are
dead
;
he
that
Eateth
of
this
Bread
shall
live
for
ever
.
Which
words
are
plain
to
this
purpose
,
and
need
no
Comment
or
Paraphrase
to
make
them
plainer
.
I
only
add
,
that
Antiquity
allways
taught
,
and
spake
accordingly
.
And
Ignatius
calls
the
Sacrament
{αβγδ}
,
i
.
e
.
the
medicine
of
immortality
,
on
that
Tree
of
Life
that
grows
in
the
midst
of
the
Church
:
Which
is
the
present
Paradise
of
God
,
and
doth
as
certainly
assure
the
immortality
of
all
Good
Men
,
as
that
Primitive
Sacrament
at
the
first
was
created
to
doe
.
Now
I
beg
Men
to
consider
what
an
Argument
this
also
is
for
the
frequency
of
this
Service
.
He
that
considers
what
an
Argument
and
Motive
to
all
Christian
Obedience
,
the
sense
of
Immortality
,
and
the
Glories
of
a
future
state
are
,
and
withal
considers
how
oft
Good
Men
lose
the
sight
and
sense
of
it
,
how
the
present
Entertainments
of
sense
fill
our
minds
,
and
justle
out
the
Objects
of
Faith
,
and
wear
off
the
Impressions
that
these
leave
upon
our
Souls
:
How
absolutely
needful
it
is
for
a
Good
Man
to
live
by
Faith
,
and
to
cheer
,
and
keep
up
his
Resolutions
and
Endeavours
with
future
Expectations
,
finds
so
many
great
Reasons
for
his
frequent
Repetition
of
this
Service
,
in
which
his
Faith
is
strengthned
,
his
Hopes
confirmed
,
and
his
Endeavours
animated
and
refreshed
with
the
sense
of
that
Crown
that
attends
him
,
and
the
surprizing
Glories
that
are
prepared
for
all
those
that
continue
faithful
unto
Death
.
Which
God
of
his
Infinite
Mercy
enable
every
one
of
us
to
doe
.
CHAP.
XI
.
Divided
into
five
Sections
.
The
Fourth
end
of
this
Service
is
mentioned
,
and
shewed
wherein
our
Union
to
Christ
consisteth
.
In
the
Second
it
is
shewed
how
the
Holy
Sacrament
is
effective
of
this
Union
.
In
the
Third
the
Argument
is
improved
from
the
First
thing
in
which
this
Union
consisteth
,
in
which
the
necessity
of
Church-Communion
,
and
the
danger
of
Schism
is
a
little
largely
considered
.
In
the
Fourth
the
Argument
is
improved
from
the
second
Instance
in
which
this
Union
consists
,
viz.
an
intimate
Love
between
Christ
and
Good
Men
,
and
how
much
it
concerns
Men
to
keep
up
a
strong
sense
of
it
.
In
the
Fifth
the
Argument
is
improved
from
the
Third
thing
in
which
this
Union
consisteth
:
Being
acted
by
the
Divine
Spirit
:
How
much
it
concerns
us
to
secure
this
,
and
what
the
Blessings
and
advantages
of
it
are
.
4.
I
Proceed
now
to
a
Fourth
end
of
this
Institution
,
which
will
afford
us
another
very
good
Argument
,
for
the
often
Eating
this
Bread
,
and
Drinking
this
Cup
;
and
that
is
this
,
That
it
was
Instituted
to
be
a
means
of
our
actual
and
close
Union
unto
Jesus
Christ
.
This
is
a
subject
that
might
afford
matter
enough
for
a
large
Discourse
.
But
I
shall
endeavour
to
contract
all
that
I
shall
say
on
it
to
these
three
heads
.
1.
A
little
to
explain
to
you
this
Union
.
2.
To
shew
how
this
Holy
Service
is
effective
of
it
.
3.
To
improve
it
to
that
end
of
frequent
observing
it
,
which
this
Discourse
is
contending
for
.
1.
I
begin
with
the
first
,
which
is
to
explain
the
Nature
of
this
Union
unto
Christ
,
and
shew
wherein
it
consists
.
My
Brethren
,
I
doe
not
know
whether
any
one
Doctrine
in
Christian
Religion
hath
been
more
abused
and
perplexed
by
the
whimsical
Discourses
of
Men
in
our
Age
,
than
this
hath
been
,
nor
any
one
thing
that
hath
afforded
larger
matter
for
Fancifu
l
,
Enthusiastical
Men
,
to
Cant
and
make
a
Noise
with
,
and
Minister
some
occasion
to
those
high
pretences
they
have
made
above
their
Brethren
.
This
hath
been
reputed
one
of
the
Secrets
of
the
Gospel
,
and
a
great
Mystery
in
Christianity
.
And
truly
so
it
is
,
and
must
for
ever
continue
so
,
if
we
had
nothing
to
guide
us
into
the
Knowledge
of
it
,
but
the
Discourses
of
some
Men
who
pretend
mostly
to
understand
it
.
It
will
not
be
needful
for
me
to
give
you
an
account
of
these
Mens
Discourses
about
this
thing
.
It
will
be
much
more
conducing
both
to
my
purpose
,
and
the
end
of
this
Discourse
,
to
acquaint
you
plainly
and
honestly
what
you
are
to
conceive
concerning
this
matter
.
And
that
I
suppose
you
may
sufficiently
doe
by
considering
that
it
consists
in
these
three
things
.
1.
In
Church-Membership
.
2.
In
Intimate
Love
and
Affection
.
3.
In
partaking
in
the
Influences
,
and
receiving
the
Communications
of
Christs
Spirit
.
All
that
the
Scripture
speaks
of
this
matter
,
I
think
,
may
be
reduced
to
these
three
heads
.
1.
In
Church-Membership
;
i.e.
in
being
a
True
Member
of
the
Christian
Church
.
This
you
shall
find
in
no
less
than
twelve
several
places
in
the
New
Testament
,
called
the
Body
of
Christ
,
and
he
said
to
be
the
head
of
it
.
And
the
Union
of
particular
Christians
to
Christ
results
from
their
being
Members
of
this
Body
,
and
is
effected
by
it
.
We
truly
say
every
Member
in
the
Body
is
united
to
the
Head
,
and
yet
we
know
every
Member
is
not
immediately
joyned
to
it
:
Some
are
nearer
,
and
some
placed
farther
off
,
and
yet
all
truly
United
to
him
.
This
the
Apostle
sets
forth
most
plainly
and
clearly
,
1
Cor
.
12.27
.
Now
you
are
the
Body
of
Christ
,
and
Members
in
particular
.
The
Church
is
Christs
Body
,
and
you
in
particular
,
by
being
Members
of
the
one
,
are
so
of
the
other
also
.
And
the
same
you
shall
find
represented
under
many
similitudes
in
Holy
Scripture
;
as
to
instance
in
a
few
:
The
Church
is
Christs
Temple
,
and
every
True
Member
of
it
is
a
lively
stone
in
this
Temple
,
as
the
Apostle
speaks
plainly
,
1
Pet
.
2.5
.
the
Church
is
the
Flock
of
Christ
,
who
is
therefore
called
the
great
Shepherd
,
and
every
True
Member
of
this
Church
is
one
of
Christs
Sheep
.
And
the
same
is
intimated
in
some
other
Emblems
also
,
which
it
is
not
now
needful
to
repeat
.
This
is
the
plain
Truth
in
this
matter
,
and
't
is
easily
understood
,
the
Union
of
particular
Christians
unto
Christ
consists
in
their
being
True
Members
of
that
Body
whereof
he
is
the
Head
.
Secondly
,
This
Union
doth
also
imply
a
dear
and
close
Affection
between
Christ
and
Good
Men
.
For
Love
is
of
an
Uniting
Nature
,
and
we
say
of
dear
Friends
and
Lovers
,
that
they
are
United
,
and
adhere
one
to
the
other
,
as
we
use
to
say
of
Enemies
,
that
they
are
at
a
great
distance
from
each
other
.
And
if
you
observe
it
,
you
shall
find
the
same
manner
of
speaking
retained
in
the
Holy
Scripture
.
The
Soul
of
Jonathan
was
knit
unto
the
Soul
of
David
,
i.e.
they
were
dear
and
passionate
Lovers
one
of
the
other
.
This
is
all
that
the
Scripture
means
in
many
of
those
high
similitudes
that
it
useth
to
this
purpose
,
and
that
Men
have
strained
to
such
idle
purposes
,
as
some
have
done
:
As
for
Example
,
that
of
Christ's
being
the
Husband
,
and
the
Church
his
Spouse
which
the
Apostle
makes
use
of
,
Eph
5.
and
upon
the
account
of
which
he
seems
to
call
Christ
and
his
Church
one
Flesh
:
The
reason
and
purpose
to
which
it
is
used
,
is
to
represent
what
a
mighty
respect
and
Love
there
is
betwixt
these
two
,
after
the
Example
of
which
Married
Persons
are
there
exhorted
to
Love
one
another
,
and
this
is
all
that
there
is
in
it
.
And
the
same
also
is
intended
in
calling
Christ
the
Head
of
his
Church
,
and
Good
Men
his
Members
in
particular
,
viz.
to
intimate
that
there
is
as
great
a
respect
,
and
as
concerning
a
regard
and
care
between
Christ
and
these
,
as
there
is
between
the
Head
and
Members
of
the
same
Natural
Body
.
And
Christ
is
called
the
Shepherd
of
the
Church
,
because
he
loves
it
,
and
takes
as
tender
a
care
of
it
,
as
a
Shepherd
doth
,
or
can
doe
of
his
Flock
.
3.
This
Union
doth
likewise
consist
in
the
Influences
and
Communications
likewise
of
Christs
Spirit
unto
Good
Men
.
For
,
as
this
is
the
great
Cement
and
Band
of
Union
among
the
Members
of
the
Natural
Body
,
which
are
said
to
be
United
not
so
much
because
they
are
joyned
one
to
another
,
and
United
together
in
the
same
common
Mass
,
but
that
they
are
animated
and
actuated
,
influenced
and
governed
by
the
same
Spirit
.
So
truly
the
best
account
I
can
give
of
this
Union
of
Christians
to
Christ
,
results
from
this
,
that
they
are
acted
and
influenced
by
the
same
Spirit
.
For
so
Christ
you
know
himself
promised
,
that
he
would
send
his
Holy
Spirit
to
guide
,
govern
and
direct
his
Holy
Apostles
.
And
we
must
not
think
it
was
intended
to
be
their
Sole
and
only
Prerogative
,
but
to
be
enjoyed
by
all
Good
Men
after
them
in
their
proportions
,
and
in
those
measures
that
were
needful
for
them
.
And
you
find
frequent
mention
of
the
same
thing
in
many
places
in
the
New
Testament
,
where
Christians
are
called
the
House
of
God
,
the
Temple
of
his
Spirit
,
with
a
respect
to
his
presence
with
them
,
and
assistance
of
them
in
all
needful
Instances
.
The
places
are
too
many
to
name
in
which
this
is
expressed
.
This
is
all
the
Account
I
can
find
the
Scriptures
give
of
this
Mystery
of
our
Union
unto
Christ
;
and
if
you
please
to
consider
it
in
these
notions
,
it
is
a
plain
and
intelligible
thing
,
your
minds
will
not
be
puzzled
nor
perplexed
how
to
understand
and
conceive
of
it
.
It
consists
in
our
being
true
Members
of
his
Church
,
entitled
to
his
dearest
Love
,
and
assisted
and
acted
by
the
gracious
Influences
of
his
Spirit
.
SECT
.
2.
2.
I
Proceed
now
to
shew
you
how
Effective
the
Holy
Sacrament
is
upon
all
these
,
in
which
this
Union
consists
,
upon
which
Account
it
is
commonly
said
by
Divines
to
be
a
means
of
our
closer
Union
unto
Christ
.
1.
Then
it
is
the
highest
and
truest
expression
of
our
Communion
with
the
Christian
Church
;
and
truly
for
my
part
I
doe
not
understand
,
upon
what
reason
any
adult
Person
can
be
reputed
a
Member
of
this
Church
that
doth
not
joyn
in
this
Service
.
It
is
not
coming
to
Church
and
hearing
our
Sermons
and
Service
,
that
presently
makes
Men
Members
of
it
:
For
the
Apostle
himself
supposes
a
Heathen
,
and
an
Unbeliever
,
may
doe
all
this
.
Nay
it
is
not
the
joyning
in
Prayer
with
us
,
falling
down
upon
their
Knees
,
and
Worshipping
the
same
God
:
For
I
am
sure
the
Penitents
of
old
did
this
,
and
yet
were
not
admitted
to
full
Communion
with
the
Church
;
nor
taken
to
be
of
it
,
according
to
the
sense
of
Primitive
Christianity
.
Nay
,
further
yet
,
I
doe
not
see
that
Men
should
be
reputed
Members
of
the
Church
,
only
upon
the
Account
of
Baptism
;
I
grant
this
is
the
Door
by
which
we
enter
the
Church
;
and
so
great
is
the
Love
and
Mercy
of
God
to
Mankind
,
that
it
is
sufficient
for
an
Infant
State
,
and
intitles
Children
to
all
the
great
Blessings
of
Gods
Covenant
of
Mercy
and
Grace
.
But
there
is
more
required
from
adult
Persons
,
and
Antiquity
never
did
repute
those
perfectly
in
the
Communion
of
the
Church
,
who
did
not
joyn
in
this
great
Service
of
it
;
nay
,
it
did
threaten
Excommunication
to
all
those
,
that
being
in
Peace
with
the
Church
,
i.e.
under
no
Censures
of
it
,
did
absent
themselves
from
it
.
There
is
an
Expression
Ps.
50.5
.
worthy
,
methinks
,
of
consideration
in
this
matter
,
Gather
my
Saints
together
,
those
that
have
made
a
Covenant
with
me
by
Sacrifice
.
And
if
you
look
into
the
Constitution
of
the
Passover
,
you
shall
find
that
he
that
observed
it
not
,
was
so
far
from
being
reputed
an
Israelite
,
that
he
was
to
be
cut
off
from
his
People
,
and
the
least
that
that
Expression
can
denote
,
was
,
that
he
was
to
be
Excommunicate
,
and
no
more
taken
to
be
a
Member
of
Gods
House
.
I
think
these
things
may
well
be
applyed
in
our
present
case
,
and
will
warrant
the
Analogy
,
that
none
are
perfect
and
true
Members
of
the
Church
,
that
doe
not
joyn
●…
n
all
the
Services
of
it
,
and
particularly
in
●…
his
,
which
for
this
reason
perhaps
is
so
often
called
{αβγδ}
,
by
the
Apostle
,
which
form
of
speaking
we
also
retain
,
calling
it
the
Communion
,
as
if
it
were
that
Service
especially
,
in
which
Christian
Communion
doth
consist
.
2.
It
is
the
best
Expedient
Christian
Religion
hath
to
entitle
us
visibly
and
sensibly
to
the
Love
of
Christ
.
There
is
nothing
that
can
be
supposed
to
be
of
equal
effect
with
this
to
inflame
our
Hearts
with
the
Love
of
Christ
;
I
mean
on
our
parts
;
nothing
so
likely
to
affect
our
Souls
with
Wonders
and
Transports
of
Joy
and
Love
;
as
to
taste
the
Visible
Pledges
of
his
dying
Love
,
and
feed
upon
the
Sacred
Symbols
of
his
Body
and
Blood
,
which
were
broke●…
and
shed
for
our
sakes
.
And
I
am
sure
the
Experiences
of
all
Good
Men
can
testify
the
Truth
of
what
I
say
.
And
then
we
may
reasonably
think
,
tha●…
nothing
can
more
secure
us
of
Christs
Lov●…
to
us
:
We
were
dear
to
our
Saviour
,
we
ma●…
well
think
,
when
he
hung
upon
the
Cross
fo●…
our
sakes
,
and
laid
down
his
Life
,
and
Praye●…
for
us
.
But
what
doe
we
think
we
are
,
when
h●…
sees
us
affected
with
a
sense
of
this
Love
Weeping
for
Joy
and
Wonder
,
at
the
grea●…
ness
of
it
,
and
giving
it
that
effect
upon
〈…〉
that
was
intended
by
it
?
When
we
feed
〈…〉
the
Sacrifice
of
his
Body
and
Blood
,
a●…
handle
the
Sacred
Symbols
of
it
,
with
equ●…
surprizes
of
Reverence
and
Joy
;
when
〈…〉
make
him
both
the
Joy
and
Food
of
our
Souls
,
and
think
no
adhesions
of
Faith
and
Love
close
enough
,
unless
we
convert
him
even
into
our
own
Substance
,
and
be
transformed
into
his
likeness
,
and
become
even
one
Nature
with
our
dear
Lord
.
Good
Men
are
always
dear
,
and
joyned
in
Unions
of
Love
to
him
,
but
they
are
never
more
truly
and
sensibly
so
,
than
in
this
Service
.
3.
This
is
the
most
visible
,
firm
assurance
of
the
Influences
of
Christs
Spirit
.
There
is
no
doubt
but
Good
Men
are
always
acted
and
assisted
with
this
good
Spirit
,
according
to
the
promise
of
our
Saviour
,
Joh
.
4.14
.
The
Water
that
I
shall
give
,
shall
be
a
Well
of
Water
springing
up
in
him
to
Eternal
Life
;
i.e.
the
Spirit
that
I
bestow
on
Good
Men
shall
be
a
Fountain
of
Life
,
and
Aid
,
still
bubling
up
,
and
supplying
his
Necessities
.
But
there
is
no
doubt
but
there
are
some
times
,
in
which
this
Holy
Spirit
takes
stronger
seizures
upon
Good
Men
,
and
gives
them
more
sensible
touches
of
his
presence
,
descends
more
visibly
,
and
lets
them
feel
the
Vital
Influences
of
his
Grace
in
greater
Experiences
.
And
certainly
no
time
can
be
thought
more
likely
for
these
things
,
than
when
we
celebrate
this
Holy
Sacrament
,
in
which
we
feed
upon
that
Spiritual
Food
of
Christs
Body
and
Blood
,
which
is
therefore
called
Spiritual
and
Living
Bread
,
{αβγδ}
,
as
he
calls
it
,
Joh
.
6.55
.
Meat
indeed
,
and
Drink
indeed
,
because
it
is
the
Vehicle
of
this
Blessed
Spirit
,
and
the
means
in
which
he
is
conveyed
to
the
Souls
of
Good
Men
.
And
therefore
this
is
called
by
the
Apostle
,
1.
Cor
.
12.13
.
a
being
made
to
drink
into
one
Spirit
,
and
in
another
place
a
being
partaker
of
the
Table
of
the
Lord
,
in
opposition
to
the
Pagan
Rite
of
Feasting
with
Devils
,
by
which
they
hoped
for
the
Afflatus
of
the
Evil
Spirit
,
and
a
more
than
ordinary
Agitation
of
the
same
.
The
plain
meaning
is
this
,
that
in
this
Service
larger
measures
of
the
Spirit
are
given
,
and
greater
Influences
of
it
imparted
by
these
Sacred
Symbols
and
Vehicles
of
it
:
There
can
be
no
time
more
fit
and
probable
,
for
Christ
to
doe
thus
to
Good
Men
.
And
I
am
persuaded
the
Experiences
of
Good
Men
can
attest
the
certainty
,
as
according
to
the
Probability
.
SECT
.
3.
3.
ANd
now
I
dare
trust
any
Man
to
to
say
,
if
this
be
not
a
great
Argument
for
the
frequency
of
this
Service
,
and
whether
a
very
little
art
will
not
serve
to
improve
it
to
that
purpose
.
Who
doth
not
see
that
our
happiness
and
our
safety
depends
upon
our
Union
with
Christ
?
And
that
our
Comfort
results
chiefly
from
a
sense
of
our
being
so
?
And
therefore
if
to
be
happy
,
and
to
know
that
we
are
so
,
be
things
worth
desiring
,
they
become
Arguments
for
the
frequency
of
this
Service
;
and
as
much
as
we
value
,
and
as
we
hope
for
either
of
these
,
we
should
make
Conscience
of
that
,
which
is
so
serviceable
,
and
conducive
unto
both
.
But
I
shall
not
content
my self
to
represent
the
strength
of
the
Argument
thus
in
the
gross
,
but
shall
consider
what
each
of
the
forenamed
particulars
can
contribute
to
the
inforcement
of
it
;
and
then
of
what
mighty
effect
they
must
needs
be
,
when
we
unite
them
together
in
our
Meditations
.
1.
Then
,
The
first
thing
in
which
this
Union
consists
,
and
of
which
the
Holy
Sacrament
is
very
effective
,
is
Communion
with
the
Christian
Church
,
of
which
Christ
Jesus
is
the
Head
.
I
must
not
now
repeat
,
that
we
are
united
to
Christ
,
by
being
Members
of
this
,
nor
stay
to
shew
how
we
hold
Communion
with
this
,
by
being
Members
of
that
National
Church
,
that
is
really
a
true
branch
of
it
.
I
must
not
stay
to
shew
,
how
truly
this
Church
of
England
may
lay
claim
to
being
this
,
and
upon
what
grounds
,
and
how
weak
all
the
Romanists
Arguments
,
by
which
they
would
argue
her
Guilty
of
Schism
,
are
;
nor
now
stand
to
prove
what
a
high
Act
of
Communion
partaking
in
this
Service
is
:
All
that
I
have
now
incumbent
upon
me
is
to
improve
its
being
this
,
into
an
Argument
for
the
often
Eating
this
Bread
,
and
Drinking
this
Cup
.
And
that
I
shall
doe
upon
these
three
Accounts
.
1.
By
Considering
how
much
our
Hopes
of
Salvation
depend
upon
our
keeping
in
the
Communion
of
the
Church
.
2.
How
frequent
the
Temptations
in
this
Age
are
to
desert
or
undervalue
it
.
3.
How
much
therefore
it
must
concern
us
to
be
frequent
in
that
Service
,
that
will
more
securely
fix
us
in
this
Communion
.
These
three
considerations
will
drive
the
Argument
from
this
consideration
to
a
considerable
Issue
;
and
therefore
I
must
beg
a
serious
consideration
from
all
that
hear
me
.
1.
I
beg
it
may
be
considered
,
how
much
our
Hopes
of
Salvation
depend
upon
our
keeping
in
the
Communion
of
the
Church
〈…〉
I
speak
now
of
our
rational
Hopes
,
and
no●…
of
those
extravagant
,
groundless
ones
,
tha●…
Multitudes
of
Men
entertain
,
and
perish
with
,
and
of
Salvation
too
in
an
Ordinary
way
,
&c.
He
that
will
be
pleased
to
govern
his
Hope
by
the
plain
declarations
and
measures
〈…〉
Scripture
,
or
by
the
thoughts
and
Judgmen●…
of
those
Good
Men
in
Primitive
times
,
that
best
understood
the
sense
and
purport
of
it
,
will
presently
find
how
vain
the
Hopes
of
those
Men
are
,
that
expect
Salvation
out
of
the
pale
of
the
Church
.
The
Scriptures
,
when
they
come
to
state
the
intendment
of
Christs
great
Performances
for
the
Redemption
of
Mankind
,
seem
to
confine
it
only
to
the
Church
;
thus
,
Acts
10.28
.
he
is
said
to
have
purchased
the
Church
with
his
own
Blood
.
And
Eph.
5.25
.
As
Christ
loved
the
Church
,
and
gave
himself
for
it
,
&c.
And
in
v.
23.
of
the
same
Chapter
,
he
is
called
the
Head
of
the
Church
,
and
the
Saviour
of
the
Body
.
From
all
which
places
and
many
more
,
that
speak
consonantly
to
the
same
purpose
,
it
is
clear
,
that
the
Blessed
effects
of
Christs
Redemption
,
are
intended
only
for
the
Church
,
i.e.
for
those
who
believing
his
Holy
Doctrine
,
combine
themselves
with
that
Body
of
Christians
,
that
being
united
together
by
the
same
bands
of
Faith
and
Love
,
and
regulated
by
those
Orders
that
he
hath
prescribed
,
combine
together
in
the
Publick
Service
and
Worship
of
him
.
For
it
is
most
plain
and
evident
from
Holy
Scripture
,
that
Christ
did
never
intend
to
create
Christians
at
large
,
or
purpose
,
that
it
should
be
enough
for
a
Man
to
take
up
the
bare
Belief
of
the
Gospel
,
but
he
did
over
and
besides
this
,
design
to
incorporate
Christians
into
a
firm
and
close
Communion
,
to
consociate
and
range
them
into
a
regular
,
well
ordered
Body
,
of
which
he
himself
designed
to
be
Head
;
to
which
they
all
being
united
by
the
Bands
of
Faith
,
and
a
visible
Profession
,
and
to
one
another
by
the
Ligatures
of
Love
and
Charity
,
and
Christian
Communion
,
should
receive
Life
and
Motion
,
supplies
of
Spirits
and
Food
,
just
as
the
Parts
and
Members
in
the
Natural
Body
doe
,
by
their
being
United
to
the
head
,
and
one
another
.
And
that
this
is
no
wanton
Speculation
,
nor
a
Notion
only
invented
to
serve
a
purpose
,
appears
clearly
from
this
one
consideration
among
many
others
;
that
there
are
more
Precepts
given
to
Christians
,
and
more
Instances
of
Duty
required
from
them
in
this
Capacity
than
in
any
others
.
There
are
but
a
few
Duties
and
Precepts
that
concern
them
in
their
single
and
personal
Capacities
,
in
comparison
of
those
that
relate
to
them
as
they
are
consociated
together
,
and
Members
of
the
same
Church
.
Temperance
Chastity
and
Purity
go
near
to
comprehend
all
the
one
,
but
those
that
injoyn
Love
and
Charity
,
Peace
and
Unity
,
Concord
and
Unanimity
,
speaking
the
same
thing
,
and
being
of
the
same
mind
,
eschewing
Factions
,
and
every
thing
that
tended
to
introduce
differences
among
them
,
&c.
are
indeed
almost
innumerable
.
And
then
if
from
hence
we
proceed
to
consider
what
the
thoughts
and
Doctrines
of
the
first
and
best
Christians
were
in
this
matter
,
we
shall
find
that
they
always
spoke
and
taught
consonantly
to
this
sense
of
these
Scriptures
.
They
unanimously
declared
,
that
Extra
Exclesiam
non
est
Salus
;
and
to
that
purpose
commonly
compared
the
Church
of
Christ
to
Noah's
Ark
,
out
of
which
there
was
no
escaping
for
any
,
but
all
perished
in
a
terrible
Abyss
and
Inundation
.
The
Learned
know
that
I
speak
Truth
in
this
,
and
the
Unlearned
that
have
read
any
of
our
own
Books
relating
to
this
matter
,
can
scarcely
have
missed
quotations
enough
to
this
purpose
.
And
upon
this
Belief
have
all
the
mighty
Outcries
against
Schism
,
and
the
terrible
denunciations
against
it
,
so
very
common
among
the
Ancient
Fathers
,
been
founded
.
They
looked
upon
no
Sin
to
be
more
certainly
damning
,
nor
thought
any
Sinners
of
any
denomination
to
be
in
a
more
inevitably
desperate
condition
,
than
Schismaticks
are
.
Nay
,
which
is
much
more
,
they
thought
the
guilt
of
this
Sin
could
preponderate
,
and
weigh
down
the
worth
of
all
other
,
even
the
most
heroick
acts
of
Christian
Vertue
,
and
render
them
all
unacceptable
unto
God
.
I
shall
give
you
but
two
Instances
of
this
,
but
they
are
remarkable
ones
,
and
of
Men
whose
Authority
and
Names
are
as
venerable
in
the
Christian
Church
,
as
any
others
you
can
easily
name
;
I
mean
St.
Cyprian
and
St.
Augustine
.
The
former
saith
most
plainly
,
that
even
Martyrdom
it self
is
not
able
to
atone
the
guilt
of
Schism
,
and
that
therefore
dying
to
attest
the
Truth
of
Christian
Faith
,
and
sealing
it
with
a
Man's
Blood
,
was
of
no
acceptance
with
God
,
if
a
Man
at
the
same
time
were
without
Charity
,
and
had
separated
himself
from
the
Communion
of
the
Christian
Church
;
and
he
as
well
as
many
others
quote
those
Passages
of
St.
Paul
,
1
Cor
.
13.
at
the
beginning
,
for
the
Authority
of
what
they
say
:
Though
I
give
my
Body
to
be
burned
,
and
have
not
Charity
,
it
profiteth
me
nothing
.
St.
Augustine
is
more
full
and
positive
to
the
same
purpose
,
Constituamus
ergo
,
&c.
Let
us
suppose
a
Man
who
is
Chast
,
Continent
,
void
of
Covetousness
,
who
is
no
Idolater
,
Hospitable
,
and
Bountiful
to
those
in
want
,
Enemy
to
no
Man
,
not
Contentious
but
Patient
,
Quiet
,
without
Emulation
or
Envy
,
Sober
,
Frugal
,
but
a
Heretick
(
i.e.
a
Schismatick
,
for
so
he
means
in
that
place
)
nulli
dubium
est
,
no
Man
doubts
,
but
for
that
very
reason
,
because
he
is
a
Schismatick
▪
he
shall
not
inherit
the
Kingdom
of
God●…
▪
Where
it
is
observable
(
as
my
Author
remarks
upon
this
Passage
)
that
St.
Augustin
doth
not
declare
it
only
as
his
own
single
Opinion
,
but
as
the
Catholick
Doctrine
in
hi●…
days
:
Nulli
dubium
est
,
no
Man
doubts
o●…
questions
it
.
And
the
great
reason
upon
which
the●…
sayings
supported
themselves
,
was
this
,
n●…
only
because
the
Apostle
had
declared
Schism
to
be
a
Sin
,
a
Damning
Sin
,
and
a
Work
of
the
Flesh
,
and
declared
Schismaticks
to
be
carnal
Men
,
whatever
Pretences
of
Purity
and
Sanctity
they
might
make
above
other
Men
(
as
Schismaticks
in
all
Ages
ever
have
done
:
)
No
,
nor
yet
because
it
disturbed
the
Peace
and
Unity
of
Christs
Church
,
and
was
of
all
other
things
the
most
fatally
destructive
to
it
,
considered
as
a
Society
.
But
chiefly
,
because
it
actually
cuts
Men
off
from
the
Communion
of
the
Church
,
which
is
the
Body
of
Christ
,
to
which
all
the
blessed
effects
of
his
Redemption
,
and
the
Communications
of
his
Spirit
are
appropriate
,
and
by
Union
to
which
any
single
Man
can
hope
to
partake
of
the
same
.
—
Upon
this
they
declared
there
were
more
hopes
of
the
most
profligate
Sinner
in
the
Church
,
than
of
a
Schismatick
who
was
out
of
it
:
Just
as
there
may
be
some
hope
of
the
most
distempered
and
ulcerated
Member
,
while
it
is
united
to
the
Body
,
and
may
by
receiving
Blood
and
Spirits
from
it
,
and
the
help
of
some
external
Applications
,
be
healed
again
;
but
there
can
be
no
manner
of
hope
for
that
Member
,
that
is
actually
separated
and
cut
off
from
the
Body
.
For
this
cause
was
Excommunication
so
dreaded
of
old
,
&c.
I
would
to
God
Men
would
be
pleased
in
this
Age
,
to
call
to
mind
these
things
,
and
not
to
think
themselves
wiser
than
those
Good
Men
of
old
,
in
whom
the
true
Spirit
of
Christianity
Flourished
,
and
who
transmitted
the
Truth
of
it
to
us
,
Sealed
with
the
Testimony
of
their
own
Blood
.
Were
this
Spirit
once
retrieved
among
us
again
,
we
should
not
need
to
contend
so
much
for
these
things
.
Which
brings
me
to
2.
The
second
thing
for
the
deducing
our
present
Argument
;
and
that
is
to
consider
how
common
and
frequent
the
Temptations
in
this
Age
are
to
desert
this
Communion
,
or
to
make
it
an
Indifferent
thing
whether
we
keep
to
it
,
or
not
.
The
Truth
is
,
my
Brethren
,
we
are
cast
to
live
in
an
Age
,
that
though
it
pretend
mightily
to
Christianity
,
and
the
Knowledge
and
Love
of
it
,
above
almost
any
that
hath
preceded
,
yet
hath
almost
lost
two
Articles
of
the
Apostolical
Creed
,
The
Catholick
Church
,
and
the
Communion
of
Saints
.
Some
Men
take
no
care
to
remember
these
Articles
,
perhaps
are
yet
to
learn
there
are
such
;
but
abundance
take
no
care
to
understand
,
and
consider
what
is
the
import
and
meaning
of
them
.
And
there
are
many
differing
Sects
of
Men
among
us
,
that
not
only
designedly
defeat
the
Effect
and
Purport
of
them
,
but
plead
stoutly
and
contend
earnestly
for
the
Innocency
of
doing
so
.
Men
that
look
upon
Schism
but
as
a
Spiritual
Scar-crow
to
affright
Birds
and
Fools
,
and
deride
Excommunication
as
a
tool
only
to
affect
Children
;
that
ridicule
the
name
of
Church
,
and
the
Discourses
about
Communion
with
it
,
as
Instances
only
of
Priest
or
State
Craft
,
but
not
any
such
Momentous
things
in
Christianity
,
as
that
the
Salvation
of
Men
can
be
any
way
concerned
in
them
.
Abundance
of
Men
are
yet
to
learn
that
there
is
such
a
Sin
as
Schism
,
and
that
it
is
not
a
Word
of
our
own
making
,
and
by
the
way
I
cannot
but
remark
it
,
as
a
considerable
slip
in
our
last
Translation
,
to
Translate
the
Greek
Word
by
Sects
,
Differences
,
Dissentions
,
Divisions
,
and
not
Schisms
,
which
,
it
is
most
certain
,
was
most
consonant
to
the
Apostles
design
,
and
most
expressive
of
the
Word
it self
.
Some
Men
have
complained
of
a
Party
and
a
Design
in
these
Translators
,
but
I
am
not
willing
to
charge
it
so
far
;
though
I
am
able
(
if
need
were
)
to
instance
in
some
other
things
,
that
have
given
too
just
ground
for
such
a
censure
.
But
to
return
,
As
there
are
many
that
are
yet
to
learn
there
is
such
a
Sin
,
there
are
more
to
seek
what
it
is
,
and
no
more
able
to
give
any
tolerable
account
of
it
,
than
a
Child
is
to
solve
the
Problems
of
Euclide
.
And
the
Truth
is
,
the
wonder
is
the
less
,
and
the
People
the
more
Pardonable
,
who
have
lived
in
an
Age
of
purposed
confusion
,
and
been
under
the
Instruction
and
Teaching
of
Men
,
who
have
endeavoured
more
to
make
Parties
,
than
to
compose
them
,
to
proselyte
Men
to
Faction
,
and
not
to
Religion
,
and
to
propagate
Schism
under
the
Notion
of
Reformation
,
and
setting
up
purer
Communions
among
Men
.
And
I
would
to
God
this
were
the
guilt
only
of
the
preceding
Age
,
or
the
Avowed
Factors
for
Dissentions
in
this
:
But
,
alas
〈…〉
We
have
some
Good
Men
,
and
of
our
own
Communion
too
,
to
complain
of
as
Accessories
to
this
Unhappiness
.
Who
by
laying
so
much
stress
,
and
talking
only
of
a
Necessity
of
Faith
in
Christ
,
and
Repentance
,
and
a
good
Life
,
and
so
rarely
or
almost
never
pressing
the
necessity
of
ancient
Belief
,
and
the
Obligations
to
Church
Communion
,
&c.
have
given
People
to●…
much
cause
to
think
,
that
the
one
was
sufficient
without
the
other
,
and
so
they
took
som●…
tolerable
care
about
that
,
they
needed
th●…
less
to
regard
the
other
.
Christianity
(
to
borrow
the
Words
of
〈…〉
late
Author
)
they
look
upon
to
be
just
lik●…
a
Systeme
of
Philosophy
,
and
that
to
believ●…
the
chief
Articles
or
Principles
of
it
is
enoug●…
to
denominate
a
Christian
,
and
to
entitle
hi●…
to
all
the
Promises
of
the
Gospel
,
and
Sa●…
vation
,
though
he
never
have
any
regard
〈…〉
a
Church
State
,
and
the
Communion
of
〈…〉
nor
concern
himself
at
all
what
Church
〈…〉
is
of
.
This
is
too
common
a
Belief
in
this
Age
,
a●…
too
much
favoured
by
some
Men
among
u●…
from
whence
we
may
safely
infer
what
great
care
we
ought
to
take
of
that
,
which
is
both
false
and
pernicious
in
it self
,
and
also
what
danger
we
are
in
of
it
,
when
both
our
Enemies
and
our
Friends
are
apt
to
entrap
us
into
it
These
two
considerations
will
be
good
foundations
for
.
The
Third
and
last
thing
,
i.e.
the
driving
this
present
Argument
to
an
Issue
;
and
no
Conclusion
,
can
be
more
regularly
deduced
from
any
Principles
.
For
if
keeping
in
the
Communion
of
the
Church
be
a
thing
so
very
necessary
in
it self
,
that
no
hopes
of
Salvation
belong
to
him
,
that
willfully
violates
and
withdraws
himself
from
the
same
:
And
if
this
be
an
Age
in
which
both
the
Doctrines
and
Practices
of
Men
are
so
rife
to
the
contrary
,
wherein
the
Church
is
rent
and
torn
into
so
many
Factions
,
wherein
some
Men
plead
for
Separation
,
and
most
Men
think
it
so
harmless
and
indifferent
a
thing
:
Then
if
we
also
would
not
be
led
away
with
the
Error
of
these
Men
;
if
we
would
defeat
the
effect
of
these
Temptations
to
us
,
we
should
certainly
make
a
great
Conscience
,
and
keep
up
the
constant
Practice
of
that
,
which
is
so
high
an
Act
of
Communion
,
as
I
have
shewed
the
Holy
Sacrament
is
.
There
are
two
things
that
I
would
beg
Liberty
to
speak
a
little
unto
at
present
,
without
Offence
to
any
in
this
Congregation
;
the
time
is
now
very
proper
for
them
.
The
first
is
the
Practice
of
Occasional
Communion
in
our
Church
;
for
our
worst
and
sharpest
Adversaries
,
it
seems
,
will
allow
this
to
be
Lawful
,
and
Men
that
have
no
great
sense
of
our
Service
and
Worship
,
yet
can
afford
sometimes
,
when
their
opportunities
and
circumstances
of
affairs
require
it
,
to
Communicate
with
us
in
the
same
.
To
these
Men
,
first
premising
,
that
I
am
really
glad
that
Men
will
come
thus
far
,
and
that
I
am
far
enough
from
discouraging
any
that
doe
thus
,
the
Arms
of
the
Church
are
open
,
and
she
is
ready
to
embrace
all
,
and
to
cherish
even
the
least
beginnings
and
degrees
of
good
in
them
.
But
I
would
beg
them
to
consider
most
seriously
,
and
as
they
love
their
own
Souls
,
these
two
or
three
short
things
.
1.
That
if
Occasional
Communion
with
us
be
Lawful
,
then
constant
Communion
is
.
If
they
can
without
Sin
joyn
in
our
Service
,
and
Worship
some
times
,
they
may
upon
the
same
reason
doe
so
always
.
For
nothing
here
can
vary
the
Nature
of
our
Worship
,
nor
make
that
a
Sin
at
one
time
,
which
is
not
so
at
another
.
2.
That
to
Communicate
with
the
Church
upon
External
,
Prudential
Motives
and
Reasons
only
is
very
unbecoming
those
Principles
upon
which
Good
Men
always
act
,
and
the
way
in
time
to
expose
Religion
to
the
Scorn
and
Drollery
of
Atheists
,
and
confirm
them
in
their
Wicked
and
bold
opinion
,
that
Religion
is
but
a
Trick
and
an
Art
of
Craft
and
Policy
.
3.
That
this
Occasional
Communion
only
,
can
never
take
off
the
Guilt
of
Schism
;
nor
the
going
to
a
Church
sometimes
attone
the
Schism
of
joyning
with
Separate
Congregations
at
others
.
Remember
what
the
Apostle
saith
to
those
Corinthians
,
that
are
at
the
Table
of
Christ
,
and
yet
sometimes
were
present
,
and
ate
of
the
Sacrifices
to
Idols
too
,
1
Cor
.
from
15.
to
23.
We
may
as
well
hope
to
make
a
Compremisal
between
Vertue
and
Vice
,
between
Serving
God
and
an
Idol
,
as
between
Church-Communion
and
Schism
,
and
upon
as
good
grounds
expect
,
that
Worshipping
God
one
time
will
excuse
our
Worshipping
an
Idol
at
another
,
as
that
we
doe
live
in
the
Communion
of
the
Church
,
because
we
sometimes
go
to
that
,
when
at
other
times
we
go
as
freely
to
Separate
and
Schismatical
Conventions
.
2.
The
second
thing
I
would
beg
a
few
words
for
,
is
Partial
Communion
.
Some
Men
can
hear
our
Sermons
,
but
not
joyn
in
our
Prayers
,
and
many
can
doe
both
these
,
that
will
not
joyn
with
us
in
our
Sacraments
.
I
have
told
you
in
the
beginning
of
my
Discourse
upon
this
Period
,
what
a
necessary
Act
of
Communion
this
is
,
and
how
imperfect
all
others
without
it
are
.
I
tell
you
now
but
only
these
two
things
more
.
1.
That
this
Act
of
Communion
is
as
plainly
and
as
absolutely
commanded
as
any
other
Service
of
Religion
,
and
I
cannot
tell
upon
what
better
grounds
they
can
call
themselves
Christians
,
that
willfully
neglect
it
,
though
they
perform
some
others
:
Then
those
Men
may
call
themselves
Good
Men
,
that
pick
out
some
commands
of
God
to
obey
,
but
scruple
not
to
live
in
the
open
and
wilful
neglect
and
violation
of
others
.
2.
That
this
thing
was
utterly
unknown
to
Antiquity
,
and
is
against
the
constan●…
Practice
of
it
.
Penitents
indeed
and
Catechumens
,
they
did
not
permit
to
Communicate
in
this
Service
,
but
all
that
were
in
the
Peace
of
the
Church
they
not
only
permitted
,
but
commanded
to
doe
so
,
and
by
the
express
Canons
of
some
Councils
,
they
di●…
threaten
Excommunication
to
all
in
the
Peac●…
of
the
Church
,
that
after
Prayers
and
Se●…
mon
went
away
,
and
stayed
not
to
joyn
i●…
the
participation
of
the
Sacrament
.
And
for
Men
to
doe
so
now
is
both
Scandalous
to
the
Institutions
of
Christ
,
and
the
settin●…
up
a
new
Sect
of
Christians
,
which
pure
an●…
honest
Antiquity
knew
nothing
of
,
but
was
quite
contrary
unto
,
and
severely
condemned
.
If
the
other
parts
of
our
Service
and
Worship
be
Lawful
,
so
is
this
too
:
And
if
it
be
granted
needful
to
Communicate
in
them
,
I
will
undertake
to
prove
,
that
it
as
much
,
or
more
concerns
us
all
to
Communicate
in
this
.
SECT
.
4.
2.
THe
Second
thing
in
which
this
Union
with
Christ
consisteth
,
and
of
which
the
Holy
Sacrament
is
very
Effective
,
is
Intimate
Love
and
Affection
betwixt
Christ
and
Good
Men
.
For
as
there
can
never
be
any
time
more
likely
to
inflame
our
hearts
with
the
love
of
our
Saviour
,
than
when
we
behold
the
visible
and
astonishing
Pledges
of
his
great
and
wonderful
Love
to
us
,
in
Suffering
and
Dying
for
us
:
So
there
is
none
neither
,
in
which
we
may
be
more
certain
of
his
dear
respects
to
us
,
than
when
he
sees
us
with
Joy
and
Transport
Commemorating
his
Love
,
and
feeding
upon
the
Sacred
Symbols
of
it
.
But
this
have
shewed
before
.
It
is
now
incumbent
on
me
to
shew
what
an
Argument
this
also
is
to
our
frequency
in
●his
Service
,
our
often
Eating
this
Bread
and
Drinking
this
Cup
,
and
that
I
shall
doe
in
these
three
considerations
.
1.
It
is
one
of
the
strongest
encouragements
in
our
way
of
Duty
.
2.
It
is
that
which
is
very
subject
to
languish
and
decay
in
us
.
3.
It
is
that
which
the
best
Men
are
often
apt
to
call
into
Question
,
and
to
lose
the
lively
sense
of
it
.
1.
It
is
one
of
the
strongest
encouragements
and
supports
in
the
way
of
Duty
.
Our
hearty
Love
to
Christ
will
make
every
Duty
we
owe
to
him
light
and
easie
,
and
enable
us
to
surmount
all
the
difficulties
or
discouragements
that
can
encounter
us
in
it●…
There
is
no
one
Passion
of
our
Souls
that
act
more
vigorously
than
Love
,
nor
any
Argument
that
can
be
of
greater
effect
with
us
.
I●…
is
the
strongest
and
most
vigorous
principle
o●…
humane
action
,
and
it
is
not
easie
to
say
wha●…
great
things
it
can
readily
undertake
an●…
bring
to
pass
.
Solus
Amor
est
qui
nomen
difficultatis
erubesci●…
saith
the
devout
St.
Augustine
,
Love
alone
blush
at
the
name
of
any
difficulty
,
and
scorns
to
thin●…
that
any
thing
should
be
accounted
too
ha●…
for
it
.
And
this
is
that
which
is
expressed
b●…
Solomon
,
Cant
.
8.7
.
Love
is
strong
as
Deat●…
Zeal
is
hard
as
the
Grave
,
the
Coals
thereof
a●…
Coals
of
Fire
,
which
hath
a
most
vehement
hea●…
Many
Waters
cannot
quench
Love
,
neither
can
t●…
Floods
drown
it
.
By
all
which
Metaphoric●…
Expressions
is
represented
very
livelily
t●…
great
Efficacy
of
Divine
Love
,
and
how
all
the
greatest
Difficulties
and
Oppositions
hinder
●…
t
not
,
nor
discourage
it
in
the
way
of
Duty
and
Service
to
its
God
.
For
which
reason
Christ
requires
it
of
the
Church
,
as
that
Powerful
and
Pregnant
Principle
that
would
assure
and
produce
every
thing
else
that
he
required
of
them
.
And
it
is
most
certain
he
that
is
possessed
of
our
Love
,
may
command
every
thing
else
easily
from
us
;
and
when
our
Hearts
are
really
warmed
with
Love
to
God
and
Christ
,
●…
is
commands
will
not
be
grievous
,
but
every
●…
ing
he
calls
for
from
us
will
be
light
and
plea●…
ant
.
We
shall
serve
him
as
cheerfully
as
Jacob
●…
d
Laban
for
the
beautiful
Rachel
,
to
whom
a
se●…
en
years
Service
seemed
but
as
some
few
days
.
And
on
the
other
hand
a
quick
and
lively
●…
nse
of
Christs
Love
to
us
,
will
be
of
the
●…
ery
same
effect
too
.
It
is
a
mighty
deadning
●…
scouragement
to
Love
,
and
not
be
Loved
a●…
ain
,
and
though
I
can
doe
much
for
the
Per●…
n
I
really
Love
,
whether
he
return
me
a
●…
table
respect
,
or
not
;
yet
when
I
have
as●…
rance
that
our
Affection
is
reciprocal
,
I
have
●…
en
all
the
encouragement
I
can
desire
,
and
●…
ch
an
Argument
as
nothing
can
resist
.
It
is
just
thus
in
our
present
case
,
when
I
con●…
er
that
I
Love
but
a
Saviour
who
first
Loved
●…
e
,
and
am
assured
that
I
can
never
Love
●…
m
so
much
,
but
that
he
Loves
me
infinitely
●…
ore
,
I
am
then
all
in
a
Flame
,
my
resolutions
are
brisk
and
airy
,
I
fly
upon
the
Wings
of
Love
,
and
I
can
despise
and
contemn
every
thing
,
that
would
encumber
my
way
of
Duty
and
Service
to
my
Lord
,
or
hinder
and
stop
my
proceeding
in
it
.
And
this
is
that
which
St.
Paul
speaks
,
2
Cor
.
5.14
.
the
Love
of
Christ
constraineth
us
(
i.e.
to
be
so
Vigorous
and
Zealous
in
serving
of
him
,
and
promoting
his
Interest
and
Honour
in
the
World
,
as
the
Context
shews
)
because
we
thus
judge
,
that
if
one
dyed
for
all
,
then
were
all
dead
,
&c.
The
plain
English
of
which
is
this
,
When
we
seriously
reflect
upon
the
great
Love
of
Christ
in
dying
for
Mankind
,
which
was
in
a
dead
and
lost
condition
,
and
posses●…
our
Souls
with
a
due
sense
of
it
,
we
find
it
o●…
mighty
great
Efficacy
and
Power
;
a
Divine
Breath
that
fans
up
our
Souls
into
a
bright
Flame
,
and
kindles
such
Pious
resolutions
i●…
us
,
as
nothing
,
no
not
death
it self
can
discourage
.
In
a
word
,
to
a
heart
thus
inflamed
with
〈…〉
sense
of
Christs
Love
to
it
,
there
are
no
Ob●…
jections
against
Holiness
,
which
it
cannot
eas●…
ly
solve
,
no
temptations
that
it
cannot
baffle●…
no
discouragements
which
it
cannot
answe●…
no
difficulties
which
it
cannot
surmount
;
an●…
there
is
nothing
of
Support
and
Argument
t●…
engage
to
it
,
which
this
will
not
readily
su●…
gest
and
prompt
to
its
thoughts
.
Now
what
an
Argument
this
is
to
freque●…
cy
in
that
Service
,
which
is
so
mighty
co●…
ducive
to
this
purpose
,
no
Man
needs
be
told
,
but
he
only
that
is
a
stranger
to
himself
:
Every
,
even
the
best
Man
finds
how
slow
and
restive
his
temper
is
,
how
often
his
Resolutions
flag
,
his
Zeal
cools
,
his
good
purposes
intermit
,
his
endeavours
tyre
,
and
all
the
Charets
of
his
Soul
move
heavily
in
the
way
of
Duty
,
his
Temptations
are
many
,
and
his
Discouragements
multiply
,
and
he
is
apt
ever
and
anon
to
sit
down
and
deliberate
again
,
and
too
often
hath
thoughts
of
returning
back
to
Egypt
again
.
So
that
without
continual
supplies
of
fresh
Fewel
to
his
Flames
,
they
will
expire
and
die
,
his
warmth
and
vigour
will
be
remitted
,
the
ambient
cold
will
chill
his
Spirits
,
and
the
storms
and
rains
abroad
extinguish
his
Light
.
But
by
frequency
in
this
Service
he
will
be
enabled
to
keep
it
alive
,
bring
oyl
to
feed
his
Fire
of
Love
,
keep
it
still
burning
with
a
bright
Flame
,
and
thereby
preserve
a
constant
vigour
and
cheerfulness
of
Spirit
,
in
serving
and
doing
Duty
to
his
God
.
2.
Especially
if
secondly
,
we
consider
that
this
Love
of
Christ
is
so
very
apt
to
languish
and
decay
in
us
.
The
Temper
and
Humours
of
Men
are
naturally
desultory
and
changeable
,
and
very
rarely
continue
long
the
same
,
yea
although
the
Objects
of
our
respects
doe
not
alter
,
nor
our
own
Circumstances
change
.
I
need
but
appeal
to
common
Experience
for
the
Truth
of
this
.
And
if
it
be
thus
in
respect
of
all
these
things
that
are
near
us
,
and
with
which
we
daily
converse
,
it
will
be
the
less
Wonder
if
our
Affections
vary
towards
an
Object
that
is
so
far
distant
from
us
,
and
out
of
our
sight
,
with
whom
we
converse
but
by
Faith
,
and
can
enjoy
but
by
an
inward
sense
,
and
relish
of
the
Spirit
,
which
is
immured
here
in
Flesh
,
and
tinctured
by
it
,
surrounded
with
sensual
Passions
,
and
easily
affected
by
corporeal
Impressions
.
To
which
if
we
add
the
hurries
and
bustles
of
Worldly
business
,
that
summon
our
regards
and
care
,
the
Temptations
and
Allurements
of
sense
,
that
rival
our
better
Love
,
and
are
continually
courting
our
respects
from
him
:
Charms
that
are
always
present
with
us
,
and
uncessantly
soliciting
of
us
.
And
which
is
more
,
are
so
very
pleasing
to
a
great
part
within
us
,
that
sides
strongly
with
them
,
and
naturally
covets
their
Embraces
.
I
say
,
if
we
lay
all
these
things
together
,
we
shall
no
longer
wonder
,
why
this
Love
of
Christ
is
so
very
apt
to
decay
and
expire
in
us
:
Nor
need
to
be
told
what
great
need
we
have
of
continual
care
,
and
all
possible
Endeavours
to
cherish
the
same
in
our
Souls
,
to
guard
our selves
against
the
insinuations
of
whatever
rivals
our
Lord
,
and
by
all
the
Arts
that
we
can
use
,
fortifie
our
Love
,
and
render
it
Impregnable
against
all
the
assaults
and
batteries
of
sense
.
To
which
purpose
,
since
this
Holy
Service
may
stand
us
in
such
great
stead
,
it
is
Argument
enough
to
engage
us
to
frequency
in
it
.
3.
And
yet
this
Argument
may
receive
some
additional
strength
from
the
third
consideration
yet
behind
;
that
this
Love
of
Christ
,
that
is
so
mighty
a
support
and
encouragement
unto
Duty
,
is
a
thing
that
the
best
Men
living
are
apt
to
lose
the
sense
of
,
and
call
into
Question
;
upon
which
they
are
apt
to
be
dull
and
heavy
,
and
listless
unto
Duty
.
There
is
no
Faith
so
strong
in
this
World
,
but
it
is
often
subject
to
decays
and
doubts
,
nor
any
Man
so
assuredly
joyful
in
the
sense
of
Divine
Love
towards
him
,
but
that
he
many
times
grows
doubtful
and
pensive
,
and
is
apt
to
call
the
same
into
Question
.
I
believe
there
are
some
great
mistakes
among
Men
about
desertions
(
as
some
call
them
)
and
the
withdrawings
of
the
Spirit
,
and
that
many
have
mistaken
their
own
Melancholy
,
and
the
natural
alterations
of
their
own
Tempers
for
the
same
.
But
notwithstanding
this
,
I
doe
not
at
all
doubt
,
but
every
Good
Man
feels
something
like
this
,
though
it
may
be
ascribed
to
another
cause
.
For
Men
Travel
here
in
an
uneven
Road
,
they
doe
not
always
walk
upon
an
Hill
in
which
the
Sun
is
always
in
their
view
,
but
many
times
they
descend
into
deep
Vallies
,
and
lose
the
sight
of
it
;
or
Fogs
and
Vapours
arise
,
and
thicken
the
Air
,
and
they
walk
in
doubted
and
uncertain
Paths
.
I
mean
plainly
this
,
the
best
Men
have
their
surprizes
and
times
of
Oscitany
,
wherein
they
let
fall
their
Watch
,
they
carry
Flesh
about
them
,
which
not
only
causeth
them
to
omit
some
good
,
but
betrays
them
often
into
many
Sins
;
and
when
they
have
reviewed
the
actions
of
the
best
day
,
yet
many
things
,
even
seven
Sins
,
saith
Solomon
,
will
be
to
be
repented
of
,
and
so
many
errors
will
appear
in
the
most
exact
course
of
Living
here
,
as
may
well
cause
the
exactest
Man
to
resume
the
Psalmists
Prayer
,
Enter
not
into
Judgment
with
thy
Servant
,
O
Lord
,
for
in
thy
sight
shall
no
Man
living
be
justified
.
Now
when
a
Man
comes
seriously
to
reflect
upon
these
,
and
to
unravel
the
whole
Course
of
his
Life
,
and
to
observe
what
great
and
many
deformities
he
may
discover
,
when
he
looks
upon
himself
in
the
Glass
of
the
Divine
Law
,
it
is
no
wonder
if
his
good
thoughts
change
,
but
the
wonder
rather
will
be
,
that
his
Faith
is
able
to
bear
up
against
such
causes
of
doubting
,
and
his
Anchor
of
Hope
able
to
pitch
upon
any
firmness
in
such
a
false
and
muddy
ground
.
To
which
,
if
we
add
these
two
things
more
,
that
God
may
many
times
let
these
thoughts
loose
upon
Men
,
to
correct
their
past
errors
,
and
punish
them
for
their
late
miscarriages
,
and
make
them
more
watchful
and
careful
for
the
time
to
come
.
And
likewise
that
many
Good
Men
are
of
very
soft
and
tender
Spirits
,
and
naturally
apt
to
be
timorous
and
scrupulous
,
and
so
may
really
mistake
their
own
state
,
and
too
much
indulge
the
ill
abodings
of
their
own
minds
.
I
say
,
if
we
lay
all
these
together
,
we
shall
not
be
at
a
loss
for
reasons
of
this
thing
,
nor
be
forced
to
resolve
the
causes
of
it
into
Temptations
and
Spiritual
desertions
,
as
some
are
apt
to
doe
,
but
soon
discover
that
this
is
even
unavoidable
,
while
Men
Travel
in
this
Wilderness
.
But
whether
we
mistake
in
assigning
the
causes
of
this
or
not
,
it
is
certain
this
is
the
condition
of
the
best
Men
,
sometimes
their
Faith
fails
them
,
and
their
Hopes
are
weak
,
and
they
are
apt
to
call
every
thing
into
Question
;
they
grow
jealous
of
Gods
respects
,
and
think
their
beloved
withdraws
his
favour
,
and
looks
with
a
frowning
Eye
upon
them
.
Of
this
you
may
see
the
Psalmist
a
plain
Instance
,
Ps.
30.6
,
7.
he
that
is
now
warbling
forth
his
joyful
sense
of
Divine
Favour
and
Love
to
him
,
and
in
a
sense
of
it
triumphing
as
if
he
could
never
be
moved
,
is
in
the
very
next
verses
complaining
of
Gods
hiding
his
Face
,
and
his
Mourning
under
Fears
of
his
displeasure
.
How
highly
must
it
then
concern
us
all
,
and
how
much
must
this
great
Joy
and
comfort
of
Lives
depend
upon
it
,
to
be
as
frequent
in
this
Service
,
wherein
we
refresh
our
Faith
and
Hope
,
and
feed
upon
the
visible
Pledges
of
our
dear
Lords
Love
,
and
are
as
sensibly
assured
of
his
mighty
kindness
towards
us
,
as
if
we
had
seen
him
Bleeding
upon
the
Cross
for
us
,
with
his
Arms
expanded
,
ready
to
embrace
us
,
and
his
blessed
Head
hanging
down
in
languishments
of
Love
to
us
.
These
consolations
are
better
known
by
sense
and
happy
Experiences
than
described
by
words
;
all
Good
Men
can
tell
great
Stories
of
them
,
and
in
so
doing
recount
so
many
great
Arguments
and
Obligations
(
if
they
be
wise
for
their
own
good
)
for
often
Eating
this
Bread
,
&c.
SECT
.
5.
3.
THe
third
thing
in
which
this
Union
with
Christ
doth
consist
and
which
I
am
to
improve
nto
an
Argument
for
our
often
Eating
this
Bread
,
&c.
is
the
being
acted
by
the
Spirit
of
Christ
,
and
partaking
in
the
blessed
influences
of
the
same
.
Upon
which
Account
I
told
you
this
is
called
a
being
made
to
drink
into
the
same
Spirit
,
1
Cor
.
12.13
.
and
is
certainly
the
most
firm
and
visible
Pledge
that
God
now
gives
Men
,
of
their
being
animated
by
that
Holy
Spirit
(
as
the
Learned
Hammond
speaks
)
and
partaking
in
the
Powerful
Communications
of
it
.
And
this
receives
confirmation
from
Christs
own
express
promise
,
Joh
.
4.14
.
Whosoever
Drinketh
of
the
Water
that
I
shall
give
him
,
shall
never
thirst
,
And
Chap.
6.50
,
57
,
58.
He
that
Eateth
this
Bread
shall
not
die
.
He
that
Eateth
me
,
even
he
shall
live
by
me
.
And
again
,
He
that
Eateth
this
Bread
shall
live
for
ever
.
—
The
plain
meaning
of
which
(
applied
to
the
Sacramental
Eating
)
is
this
:
This
is
the
Spiritual
Food
,
living
Nourishment
,
in
which
the
Spirit
of
Christ
is
conveyed
and
imparted
to
Men
,
which
shall
be
a
continual
Spring
of
Life
,
and
vigour
,
and
strength
to
Good
Men
,
which
shall
ever
be
ready
and
sufficient
for
them
,
to
all
the
purposes
of
Holiness
and
Duty
.
And
this
yet
is
more
clear
,
if
any
thing
can
make
it
so
,
from
what
the
Apostle
saith
answerable
to
this
,
that
we
are
(
by
this
means
of
Union
)
Members
of
his
Body
,
of
his
Flesh
,
and
of
his
Bone
,
Eph.
5.30
.
and
if
so
,
must
needs
be
acted
and
animated
by
the
same
Spirit
,
which
most
certainly
informs
and
influenceth
,
enliveneth
and
moveth
every
Member
of
this
Mystical
Body
,
as
truly
as
the
Soul
of
Man
doth
every
Member
in
the
Natural
one
.
But
I
have
made
out
the
Truth
of
this
Notion
before
,
and
need
not
now
repeat
what
was
said
on
it
.
My
present
business
is
to
improve
this
into
an
Argument
,
for
our
frequent
Eating
this
Bread
,
and
often
Drinking
this
Cup
,
which
is
the
great
thing
I
am
pressing
all
along
this
Discourse
.
And
certainly
a
little
consideration
would
supersede
all
need
of
Art
in
this
particular
.
If
this
be
the
great
Ministration
of
the
Spirit
,
and
the
most
visible
pledge
and
assurance
of
it
,
Men
that
consider
what
the
advantages
of
having
this
Spirit
,
and
to
what
excellent
purposes
it
is
granted
to
Good
Men
,
need
not
be
told
what
an
Argument
and
Encouragement
this
is
,
to
be
as
frequent
in
this
Ministration
of
it
,
as
possibly
may
be
.
But
I
shall
not
venture
this
Argument
only
to
Mens
own
consideration
,
but
become
their
further
remembrancer
,
and
assist
them
in
those
Collections
,
which
yet
they
might
be
able
to
make
themselves
,
if
they
pleased
.
There
are
four
Considerations
(
among
many
more
that
might
be
named
)
that
will
be
sufficient
to
give
this
Argument
its
due
force
.
1.
How
absolutely
necessary
it
is
,
that
we
have
the
Aids
and
Supplies
of
this
Spirit
.
2.
How
great
and
valuable
the
Advantages
of
having
it
are
.
3.
How
our
needs
of
it
will
always
continue
,
or
rather
multiply
and
encrease
upon
our
hands
.
4.
What
continual
danger
and
hazard
we
are
in
,
of
losing
and
forfeiting
the
presence
and
assistances
of
the
same
.
1.
I
desire
it
may
be
considered
how
greatly
necessary
it
is
to
have
the
Supplies
and
Communications
of
this
Spirit
:
Even
so
necessary
that
the
Apostle
declares
plainly
,
that
if
any
Man
have
not
the
Spirit
of
Christ
he
is
none
of
his
,
Rom.
8.9
.
i
.
e
.
he
is
neither
a
True
Member
,
nor
a
True
Disciple
of
Christ
:
Or
(
as
others
plainly
interpret
it
)
he
is
no
Christian
.
There
are
two
things
that
doe
so
necessarily
depend
upon
the
Spirit
,
that
they
are
impossible
without
it
;
viz.
Life
and
Motion
.
All
the
World
is
agreed
upon
this
,
and
Experience
confirms
it
daily
,
the
Body
separated
from
the
Spirit
,
how
curious
soever
its
Composition
and
Structure
is
,
yet
lies
as
a
dead
lump
and
Carcass
,
without
any
more
Life
or
Motion
,
than
a
Stone
,
or
clod
of
Earth
.
And
it
is
no
less
true
of
the
New
Man
,
than
the
Natural
;
there
must
another
Spirit
be
put
into
us
,
otherwise
we
shall
neither
be
able
to
live
the
Life
of
God
,
nor
to
move
in
that
Sphere
of
Duty
,
that
he
hath
placed
us
in
.
This
Scheme
of
speaking
you
shall
find
constantly
retained
in
the
New
Testament
,
and
this
Truth
represented
under
Analogies
,
and
Resemblances
to
the
Natural
State
of
Man
.
Thus
Wicked
Men
are
said
to
be
dead
in
Trespasses
and
Sins
,
and
when
they
are
converted
,
to
be
born
again
,
and
born
of
the
Spirit
,
as
our
Saviour
phraseth
it
:
That
is
,
to
receive
a
Principle
of
New
Life
from
the
Spirit
,
and
Influences
and
Power
to
act
,
and
behave
themselves
like
Good
Men
from
the
same
Spirit
.
The
plain
meaning
of
which
Metaphorical
allusions
is
this
,
that
the
Communications
of
Christs
Spirit
,
are
as
necessary
to
the
being
,
and
exercise
of
Holiness
,
as
the
Rational
Soul
is
necessary
to
the
Life
,
and
Motion
of
a
Man
.
And
in
some
places
this
is
plainly
spoken
,
and
without
any
Figure
;
thus
,
Joh
.
15.5
.
Without
me
ye
can
doe
nothing
.
Or
,
as
the
Margin
reads
it
,
severed
from
me
ye
can
doe
nothing
.
Which
he
illustrates
by
an
obvious
plain
similitude
,
taken
from
the
Vine
,
and
the
Branches
;
for
as
these
live
,
and
bring
forth
fruit
,
only
by
being
united
to
the
Vine
,
and
by
partaking
of
that
Vital
Sap
and
Juice
,
which
the
Vegetative
Spirit
conveys
to
them
;
but
are
fruitless
,
and
presently
wither
and
die
,
when
cut
off
from
it
,
and
when
those
Communications
are
intercepted
:
So
Good
Men
live
and
produce
the
fruits
of
Grace
and
Vertue
,
only
by
being
united
to
Christ
,
and
receiving
the
Communications
and
Influences
of
his
Blessed
Spirit
.
And
St.
Paul
speaks
the
same
thing
,
2
Cor
.
3.5
.
Not
that
we
are
sufficient
of
our selves
,
as
of
our selves
,
but
our
sufficiency
is
of
God
;
he
speaks
it
there
with
respect
to
ability
to
do
the
work
of
an
Apostle
,
and
to
those
extraordinary
gifts
,
that
were
then
bestowed
to
that
End.
But
it
is
as
true
also
,
of
Power
and
Sufficiency
to
live
like
good
Men
,
and
exercise
Grace
,
which
is
therefore
,
Gal.
5.22
.
ascribed
to
the
Spirit
,
and
theseveral
instances
of
it
,
called
Fruits
of
the
Spirit
;
because
this
is
the
great
principle
of
Sanctification
and
Holiness
,
and
that
whose
aids
and
assistances
Christ
hath
purchased
for
good
Men
.
There
are
some
disputes
and
differences
in
the
Christian
World
about
the
Operations
of
this
Spirit
,
and
his
manner
of
working
upon
the
hearts
of
Men
,
but
since
the
Pelagian
Heresie
hath
been
exploded
,
there
are
none
that
I
know
of
about
the
thing
,
but
all
Parties
grant
the
aids
and
assistances
of
the
Spirit
toback
all
good
Men
,
and
to
carry
them
through
all
difficulties
,
that
the
way
of
Duty
is
encumbred
with
,
to
be
absolutely
needful
.
Now
if
this
Service
be
the
Ministration
of
this
Spirit
,
and
if
all
that
rightly
partake
in
it
be
made
to
drink
into
the
same
,
which
is
so
absolutely
necessary
to
all
the
Ends
of
Conversion
and
Holiness
:
Then
certainly
,
it
cannot
be
less
than
greatly
needful
,
that
we
often
partake
in
it
;
in
which
we
have
these
sensible
assurances
hereof
given
to
us
.
2.
Especially
if
Secondly
,
we
consider
how
mightily
valuable
and
great
the
advantage
of
having
this
Spirit
are
.
There
are
diversities
of
Gifts
(
saith
the
Apostle
,
1.
Cor
.
12.4
.
)
but
the
same
Spirit
,
and
different
Administrations
,
and
Operations
,
but
the
same
Spirit
worketh
in
all
.
It
is
as
true
of
the
common
Graces
,
as
the
extraordinary
Gifts
of
the
Spirit
,
and
there
are
as
many
advantages
relating
to
one
as
to
the
other
;
and
therefore
there
are
so
many
names
given
to
this
Spirit
,
in
the
New
Testament
,
to
intimate
what
blessed
Effects
issue
from
it
.
I
cannot
give
account
of
them
all
;
but
shall
give
a
specimen
of
this
,
by
●n●●sting
on
some
few
.
1.
The
Spirit
of
Grace
and
Holiness
,
because
it
is
(
as
I
said
before
)
the
great
principle
of
Sanctification
,
and
that
which
refineth
and
purgeth
the
Soul
of
Man
from
the
silthiness
of
Sin
and
Lust
.
2.
The
Spirit
of
Strength
and
Power
,
that
bears
down
the
Opposition
of
the
Flesh
,
and
enables
good
Men
to
baffle
all
the
Temptations
,
and
to
surmount
all
the
Difficulties
that
they
find
in
the
way
of
Holiness
.
Upon
this
account
good
Men
are
said
to
be
Victorious
in
Duty
,
and
to
overcome
the
World
,
because
stronger
is
that
Spirit
that
is
in
them
,
than
that
in
the
World
,
1
Joh
.
4.4
.
3.
The
Spirit
of
Truth
,
who
was
to
lead
the
Apostles
into
all
Truth
,
that
is
,
the
Knowledg
of
all
those
things
that
were
needful
to
be
taught
and
made
known
to
the
World
.
St.
John
calls
this
influence
of
the
Spirit
,
the
holy
anointing
from
God
,
which
instructs
good
Men
in
the
Truth
,
and
preserveth
them
from
Errour
,
1
Joh
.
2.27
.
4.
The
Spirit
of
Consolation
,
or
the
Comforter
,
as
our
Saviour
most
commonly
calls
it
in
the
Gospel
of
St.
John
,
which
is
to
cheer
the
hearts
of
good
Men
,
sweeten
their
Lives
,
and
enable
them
to
bear
up
against
all
the
Afflictions
and
Troubles
of
this
Life
.
How
,
or
in
what
manner
,
the
Spirit
effecteth
these
things
in
Man
,
is
not
needful
curiously
to
enquire
,
and
perhaps
after
all
the
disputes
of
Men
,
will
remain
a
Secret
;
and
our
Saviour
intimates
so
much
in
that
known
place
,
Joh
.
3.8
.
where
he
compares
it
to
the
Wind
,
and
the
Operations
of
it
,
which
is
yet
a
Secret
to
the
most
inquisitive
of
Mankind
,
and
which
we
do
not
certainly
know
after
all
our
scrutiny
,
whence
it
cometh
or
whither
it
goeth
.
But
all
these
things
the
Scripture
declareth
to
be
wrought
by
the
Spirit
,
besides
many
other
;
and
it
is
enough
to
content
us
that
they
are
effected
,
though
we
do
not
know
perhaps
how
they
are
so
.
Now
let
me
beg
you
to
consider
,
how
great
the
advantages
of
having
this
Spirit
must
needs
be
,
were
there
but
only
these
Effects
of
it
,
that
I
have
mention'd
.
If
we
have
the
Spirit
of
Grace
and
Power
,
to
sanctifie
our
Natures
,
and
enable
us
to
live
like
good
Men
,
to
carry
us
through
all
the
Temptations
of
the
World
,
the
Flesh
and
the
Devil
,
to
vanquish
all
the
Powers
of
Darkness
that
are
set
in
our
way
to
Heaven
,
and
enableus
to
persevere
and
hold
out
unto
the
End.
If
we
have
the
Spirit
of
Truth
,
to
keep
us
stedfast
and
unmovable
,
against
all
the
storms
and
shocks
of
Errour
,
and
preserve
us
against
all
the
Serpentine
Insinuations
of
falshood
and
heresie
,
which
are
so
common
in
this
Age
.
And
if
we
have
the
Spirit
of
Consolation
,
to
sweeten
all
the
adverse
accidents
and
sufferings
of
this
Life
,
and
to
carry
us
with
Joy
and
Comfort
to
our
great
Port
.
I
say
,
If
we
have
all
these
things
,
what
want
we
yet
?
What
can
we
desire
beyond
them
?
How
happy
and
blessed
are
they
that
injoy
and
feel
these
things
?
And
how
happy
shall
we
be
if
we
have
them
?
And
therefore
I
leave
it
to
consideration
,
whether
we
should
undervalue
,
and
lightly
esteem
that
which
is
the
Ministration
and
Conveyance
of
all
these
:
Or
whether
it
becomes
us
by
neglecting
this
Service
,
to
shew
a
disrespect
unto
,
and
to
deprive
our selves
of
those
things
which
we
pretend
so
mightily
to
esteem
,
and
which
indeed
are
so
greatly
Beneficial
to
us
.
3.
Especially
if
to
this
we
add
in
the
third
place
,
That
our
needs
of
this
Spirit
will
always
continue
,
or
rather
multiply
upon
our
hands
.
To
receive
the
Spirit
of
God
all
at
once
,
and
not
by
measure
,
as
the
expression
is
,
Joh
.
3.34
.
was
the
Priviledge
only
of
our
great
Lord
;
but
with
us
it
is
not
so
:
We
do
not
jump
immediately
into
perfection
,
and
when
we
have
once
tasted
of
the
Spirit
have
no
need
of
more
;
but
we
have
need
of
a
constant
supply
of
the
Spirit
,
as
the
Apostles
phrase
is
,
Phil
.
1.19
.
For
as
it
is
with
the
supports
and
supplies
of
our
Natural
Life
,
that
which
is
sufficient
to
one
state
of
Life
is
not
so
to
another
,
nor
do
Men
eat
enough
at
one
time
,
to
serve
to
support
them
all
their
whole
Life
after
:
So
it
is
with
good
Men
,
and
their
Spiritual
condition
.
They
do
not
commence
perfect
Men
in
Christ
all
on
a
sudden
,
but
just
after
the
measures
,
and
proportions
of
their
attaining
to
the
full
state
of
Men
,
in
the
course
of
Nature
.
When
they
are
Babes
in
Christ
,
the
Milk
of
the
Spirit
,
and
lower
measures
of
it
may
suffice
them
;
but
as
they
are
to
grow
from
strength
to
strength
,
and
to
make
advances
in
their
Spiritual
state
,
so
they
need
stronger
meat
and
larger
portions
,
and
their
necessities
are
increased
,
in
proportion
to
their
Temptations
,
and
to
the
Duties
incumbent
on
them
.
In
a
word
,
and
to
be
plain
,
it
is
certain
,
the
Spiritual
state
of
Man
wants
daily
Food
,
and
constant
supports
as
well
as
his
natural
,
and
the
new
Man
can
no
more
subsist
without
constant
communications
from
the
Spirit
of
God
,
than
the
old
Man
can
without
continual
supplies
of
Nourishment
.
Good
Men
are
to
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
,
as
it
is
said
,
2.
Pet
.
3.
ult
.
and
to
proceed
from
strength
to
strength
,
till
they
be
fit
to
appear
before
God
in
Zion
,
Ps.
84.7
.
and
therefore
must
have
the
righteousness
of
God
,
and
the
Influences
of
the
Spirit
revealed
from
faith
to
faith
,
and
in
proportions
answerable
to
those
higher
measures
of
Grace
,
that
they
are
to
attain
unto
.
And
therefore
as
Men
have
their
daily
Bread
,
and
seldom
want
their
daily
repasts
,
so
they
should
take
as
much
care
that
their
Souls
have
their
daily
Food
,
and
that
they
eat
of
that
Bread
which
came
down
from
Heaven
,
the
Symbols
of
which
are
eaten
in
the
Holy
Sacrament
,
and
the
Souls
of
all
those
that
duly
partake
of
them
,
as
really
refreshed
and
nourished
by
the
Spirit
convey'd
in
them
,
as
their
Bodies
are
by
the
Bread
and
Wine
.
The
same
reasons
that
hold
for
the
necessity
of
the
one
,
will
equally
conclude
for
the
other
;
and
the
same
prudence
that
prompts
Men
to
seek
constant
supplies
for
their
Bodies
,
should
engage
them
to
do
the
same
for
their
Souls
,
and
the
good
of
them
;
unless
they
think
them
not
worthy
of
a
regard
and
care
considerable
to
the
other
.
4.
To
all
which
we
may
add
a
fourth
consideration
to
improve
our
Argument
,
and
that
is
,
to
call
to
mind
what
continual
danger
we
are
in
of
forfeiting
the
presence
and
assistances
of
this
Spirit
.
No
Man
needs
be
told
how
often
he
remits
his
Industry
and
Care
,
and
gives
way
to
the
entertainments
and
dalliances
of
sense
and
sin
:
His
own
mind
will
tell
him
,
if
he
will
but
hearken
to
it
;
and
if
he
will
but
impartially
survey
the
passages
of
the
best
day
he
spends
,
he
will
find
too
many
instances
of
both
these
.
By
the
one
of
which
he
discourageth
and
grieveth
the
Holy
Spirit
of
God
,
and
by
the
other
provokes
him
to
withdraw
his
good
Influences
from
him
.
The
Holy
Spirit
of
God
is
given
to
us
to
be
a
Principle
of
good
Life
,
to
set
us
above
the
Vanities
and
Follies
of
the
Flesh
,
and
to
wean
us
from
them
;
and
therefore
when
we
indulge
to
these
,
and
suffer
our selves
to
be
charmed
by
their
Insinuations
,
we
remonstrate
to
the
Spirit
,
and
quench
the
Flame
and
Vigour
of
it
,
and
receive
this
Grace
of
God
in
vain
;
we
then
pollute
his
Temple
,
and
set
up
an
abomination
in
the
holy
place
;
we
drive
away
the
holy
Dove
by
the
noisom
stenches
of
Sin
,
and
cause
him
to
loath
the
place
of
his
usual
residence
;
we
drive
away
the
Divine
schechinal
,
and
convert
the
holy
place
into
a
Den
of
unclean
Thieves
.
Again
Gods
Holy
Spirit
is
given
to
assist
our
weakness
,
and
help
our
Infirmities
,
and
to
supply
the
deficiences
of
our
own
Endeavours
;
and
the
condition
upon
which
he
is
promised
is
our
own
Industry
and
Faithfulness
,
and
employing
our
common
stock
to
the
most
advantage
we
can
.
This
our
Saviour
hath
taught
us
by
the
parable
of
the
Talents
,
and
explained
the
signification
of
it
to
be
plainly
this
,
that
the
further
Influences
of
the
Spirit
depend
upon
our
honest
emproving
of
the
present
,
and
that
he
only
that
is
faithful
in
a
little
,
shall
be
entrusted
with
more
,
as
may
be
seen
Mat
.
25.
from
14.
to
31.
But
now
when
we
indulge
to
our
Oscitancy
Idleness
,
remit
our
own
care
and
industry
in
striving
against
Sin
,
and
resisting
all
Temptations
to
it
,
as
(
God
knows
)
the
best
Man
living
too
often
doth
,
then
we
discourage
the
Holy
Spirit
,
we
damp
the
Influences
thereof
,
and
provoke
him
to
neglect
those
who
will
neglect
themselves
,
and
not
to
assist
those
who
will
not
be
true
to
his
Divine
aids
.
The
more
need
then
certainly
there
must
be
,
and
the
more
highly
it
must
concern
us
,
to
be
constant
in
that
holy
Service
and
Feast
,
which
we
shall
find
both
Meat
and
Medicine
for
our
Souls
,
by
which
we
may
either
greatly
prevent
,
or
quickly
repair
both
these
Evils
,
and
secure
to
our selves
the
happy
presence
of
this
good
Spirit
,
under
whose
Wing
and
Conduct
we
shall
both
be
safe
,
and
happy
too
,
guardied
against
all
the
ambushments
and
assaults
of
the
Devil
,
secure
against
all
the
allurements
and
inticements
of
the
World
and
the
Flesh
,
strengthened
with
all
power
and
might
in
the
inner
Man
,
enabled
to
run
the
ways
of
Gods
commandments
,
have
our
path
of
Duty
made
plain
and
easie
,
and
our
Souls
filled
with
that
Joy
in
believing
,
that
Peace
and
Comfort
of
mind
,
that
will
set
us
above
the
storms
and
troubles
of
this
life
,
carry
us
joyful
through
them
all
,
and
at
last
expire
into
the
unconceivable
Joy
and
bless
of
Angels
,
and
Blessed
Souls
in
Heaven
.
To
which
God
Almighty
bring
us
in
his
due
time
for
Jesus
sake
.
Amen
.
CHAP.
XII
.
Divided
into
seven
Sections
.
In
the
First
the
last
End
of
this
is
proposed
,
viz.
the
close
Union
of
Christians
one
to
another
.
In
the
Second
,
How
this
Service
is
Effective
of
it
.
In
the
Third
the
Argument
is
improved
by
shewing
the
grand
concernment
of
this
to
all
Christians
,
by
Scripture
.
In
the
Fourth
some
further
considerations
to
shew
the
Great
Importance
of
this
.
And
the
first
of
these
insisted
on
,
viz.
the
consideration
of
them
as
a
Church
.
In
the
Fifth
the
second
consideration
proposed
,
their
Obligation
to
act
according
to
the
Principles
of
Christian
Religion
.
In
the
Sixth
the
third
and
last
consideration
for
the
concernment
of
Christian
Love
and
Charity
proposed
,
viz.
the
Credit
or
Reproach
of
Christian
Religion
among
others
.
In
the
Seventh
these
three
Reasons
are
considered
again
with
a
particular
respect
to
us
,
and
our
Circumstances
at
this
day
.
The
Conclusion
,
Recapitulating
the
whole
discourse
,
and
pressing
the
serious
complyance
with
the
purpose
of
it
.
5.
AND
now
I
proceed
to
the
fifth
and
last
End
of
this
Service
,
and
that
is
,
to
be
a
Means
and
Symbol
of
our
close
Union
one
to
another
.
Which
will
become
another
good
Argument
for
the
frequency
of
this
Service
.
In
speaking
to
which
I
shall
observe
the
same
method
that
I
did
in
the
former
.
1.
Explain
this
Notion
,
and
shew
you
,
how
,
and
in
what
respects
the
Holy
Sacrament
is
effective
of
Love
and
Charity
among
Men
.
2.
Emprove
it
to
our
present
purpose
,
and
shew
what
an
Obligation
and
Argument
this
is
to
often
eating
this
Bread
,
and
drinking
this
Cup
.
1.
For
the
Explication
I
shall
need
only
to
shew
you
,
that
by
Union
here
I
mean
nothing
but
true
Love
and
Affection
among
Christians
.
This
is
the
truest
and
strongest
Union
,
a
Union
of
Hearts
,
a
Combination
of
strong
and
cordial
Affections
.
We
commonly
say
of
true
Lovers
,
they
have
but
one
Soul
,
and
are
as
really
united
by
that
one
Soul
,
as
the
Members
of
the
Body
are
,
that
are
animated
and
acted
by
one
Spirit
,
really
united
each
to
other
though
they
do
not
touch
immediately
,
but
may
have
distant
Sites
in
the
Body
.
Christians
may
be
properly
enough
said
to
be
united
,
by
other
bands
and
ligatures
,
and
in
the
same
sense
that
Members
of
a
Society
are
said
to
be
incorporated
,
and
Brethren
and
near
Relations
may
be
said
to
be
united
in
the
same
Blood
,
and
Members
of
a
Family
,
and
Servants
to
the
same
Master
may
be
said
to
be
joyned
in
the
same
Family
and
Service
.
They
have
one
and
the
same
Lord
,
one
Faith
,
one
Baptism
,
the
same
God
and
Father
,
the
same
Mother
,
the
same
Hope
,
the
same
Inheritance
.
They
worship
the
same
God
,
profess
the
same
Faith
,
receive
the
same
Baptism
,
the
same
God
is
their
Father
,
the
same
Church
their
Mother
,
the
same
Christ
their
elder
Brother
,
they
have
the
same
glorious
Hope
,
and
expect
to
share
in
the
same
Inheritance
;
and
which
is
more
,
the
same
Spirit
worketh
all
in
all
.
So
that
every
thing
in
Christianity
speaks
Union
,
and
is
contrived
,
not
only
to
be
Argument
,
but
Advantage
and
Help
to
it
.
But
the
great
Complement
of
all
is
a
real
Love
and
Charity
one
to
another
,
sutable
to
these
near
Relations
that
are
between
them
,
i.e.
when
they
not
only
are
,
but
(
as
St.
Peter
speaks
)
love
as
Brethren
.
For
we
sadly
see
that
all
the
other
bands
without
this
cannot
hold
them
from
breaking
out
into
Schisms
,
and
scandalous
Separations
from
one
another
.
For
the
Divisions
of
Reuben
there
were
of
Old
,
and
now
more
justly
than
ever
may
be
great
searchings
of
Heart
.
We
may
see
Men
,
whom
neither
Natural
nor
Spiritual
Consanguinity
can
keep
together
,
but
Brother
rises
up
against
,
and
separates
from
Brother
,
and
those
whom
Religion
hath
connected
in
the
closest
Relations
,
are
ready
to
sheath
the
Sword
in
one
anothers
Bowels
.
And
perhaps
there
are
not
more
bitter
Envyings
,
more
uncharitable
Railings
,
and
fiercer
contests
in
all
the
World
,
than
among
them
whose
Relation
and
Profession
enjoins
the
greatest
Peace
and
Charity
one
to
another
.
For
this
reason
the
great
precept
of
the
Gospel
is
Love
,
and
its
great
End
was
to
perfect
whatever
was
defective
in
the
rules
and
measures
of
Charity
in
former
Dispensations
.
A
new
Commandment
,
saith
our
Saviour
,
I
give
unto
you
,
that
ye
love
one
another
,
Joh
.
13.31
.
and
v.
32.
By
this
shall
all
Men
know
that
you
are
my
Disciples
,
if
you
love
one
another
.
For
this
is
the
Badge
and
Signature
of
Christianity
.
And
it
is
certain
the
Apostles
so
understood
it
,
and
accordingly
recommended
it
undermore
earnest
and
passionate
Arguments
than
any
one
Grace
besides
.
And
St.
Hierome
tells
us
,
when
St.
John
was
asked
why
he
so
frequently
urged
that
Exhortation
,
Little
Children
love
one
another
,
he
answered
,
because
this
was
the
great
Commandement
of
Christ
,
and
if
Men
did
this
truly
,
they
would
do
every
thing
else
.
But
I
shall
divert
too
far
from
my
purpose
.
This
is
that
Union
among
Christians
,
that
I
urge
the
practice
of
this
Service
upon
,
viz.
a
real
,
fervent
Love
and
Charity
one
to
another
.
SECT
.
2.
2.
NOw
what
Influence
it
hath
upon
this
,
is
the
second
thing
proposed
to
shew
to
you
.
And
that
I
shall
do
in
these
three
particulars
.
1.
It
is
a
plain
Symbol
of
it
.
2.
It
is
a
good
Argument
and
Engagement
to
it
.
3.
It
is
directly
Effective
of
the
same
.
It
is
a
very
plain
and
evident
Sign
and
Symbol
of
Love
among
Christians
;
and
that
in
many
respects
.
1.
For
First
,
It
is
●
Feast
;
and
here
Christians
eat
and
drink
together
in
token
of
that
Peace
and
Love
that
is
between
them
.
It
is
certain
eating
and
feasting
together
,
at
the
same
Table
,
anciently
was
,
and
yet
is
a
token
of
Love
and
Friendship
.
And
one
great
End
of
Feasts
among
Fraternities
,
and
Guilds
of
Men
(
a
practice
very
common
in
this
City
)
is
to
promote
Love
and
Friendship
among
them
.
Upon
this
Account
you
shall
find
that
phrase
of
eating
Bread
to
denote
Peace
and
Kindness
,
and
friendly
Intercourse
between
Men
.
When
David
would
express
the
Treachery
of
his
Friend
,
he
saith
,
He
that
eat
of
my
Bread
lift
up
his
Heel
against
me
,
Ps.
41.9
.
And
the
Strangeness
or
Enmity
between
the
Egyptians
and
the
Hebrews
,
is
expressed
by
their
not
enduring
to
eat
Bread
together
,
Gen.
43.32
.
For
this
Reason
also
Salt
,
that
is
a
constant
Appendix
to
eating
,
being
always
accounted
a
necessary
Condiment
of
all
Meats
,
was
still
esteemed
and
looked
upon
as
a
Symbol
of
Friendship
,
among
the
Jews
,
and
all
Nations
;
and
there
is
one
place
in
Scripture
,
that
expresseth
the
same
,
i.e.
Ezra
.
4.14
.
Because
we
have
Maintenance
from
the
Kings
Palace
,
it
is
not
meet
for
us
to
see
the
Kings
dishonour
.
But
the
Chaldee
(
as
a
Learned
Man
observes
)
reads
it
,
Because
we
have
eaten
of
the
Kings
Salt
,
i.e.
we
are
engaged
in
a
Covenant
of
Friendship
with
him
,
and
therefore
it
is
not
becoming
us
to
suffer
any
dishonour
to
be
done
to
him
.
And
it
is
well
known
that
{αβγδ}
,
to
violate
Salt
and
the
Table
,
was
a
common
phrase
to
signifie
the
Breach
of
Friendship
,
And
that
Superstitious
Custom
among
our selves
at
this
day
,
to
count
the
overturning
of
the
Salt
upon
the
Table
Ominous
,
and
betiding
anger
to
him
that
it
falls
towards
,
is
founded
upon
this
Opinion
,
because
Salt
was
anciently
esteemed
a
Symbol
of
Love
and
Friendship
.
2.
This
is
not
only
a
Feast
,
but
a
Feast
purely
of
Love
,
and
so
the
Passover
was
always
esteemed
,
not
only
a
Feast
to
remember
Gods
Love
to
them
in
the
Egyptian
Deliverance
,
but
to
promote
Love
also
among
themselves
.
For
this
cause
they
were
all
to
come
together
to
keep
it
in
one
place
.
For
this
cause
also
the
Lamb
that
they
were
to
eat
,
was
to
be
whole
and
unbroken
.
And
upon
this
account
likewise
it
was
to
be
eaten
with
unleavened
Bread
.
To
which
it
is
plain
the
Apostle
alludes
1
Cor
.
5.7
,
8.
Christ
our
Passover
is
Sacrificed
for
us
;
therefore
let
us
keep
the
Feast
,
not
with
the
Leaven
of
Malice
and
Wickedness
,
but
with
the
unleavened
Bread
of
Sincerity
and
Truth
.
Whatever
these
things
signified
to
them
,
it
is
most
certain
the
Holy
Sacrament
is
to
us
a
Feast
of
Love
we
feed
on
Love
,
and
the
Symbols
of
the
greatest
Love
that
was
ever
shewed
to
Men
.
We
confederate
with
our
God
,
and
we
engage
in
Love
and
Respect
to
our
Brethren
;
we
are
invited
only
to
come
upon
the
condition
of
our
being
in
Love
and
Charity
with
our
Brethren
,
and
we
testifie
the
same
by
feeding
lovingly
with
them
at
the
same
Table
.
And
it
is
well
known
that
the
Primitve
Christians
were
upon
this
Account
said
to
be
{αβγδ}
of
one
Heart
,
and
of
one
Soul
,
Acts
4.32
.
and
to
continue
in
{αβγδ}
,
in
Communion
and
Fellowship
,
and
Breaking
of
Bread
,
Acts
1.42
.
And
not
only
so
,
but
that
their
Communions
were
attended
with
such
Rites
and
Symbols
,
as
were
on
purpose
to
denote
Love
and
Charity
.
I
shall
mention
three
or
four
which
Learned
Men
give
account
of
.
First
,
The
Holy
Kiss
,
of
which
you
have
mention
Rom.
16.16
.
and
in
other
places
.
This
always
attended
this
Holy
Feast
,
upon
the
account
of
which
perhaps
the
Heathen
raised
that
scandulous
Report
against
them
;
and
the
Gnosticks
it
is
most
certain
did
pervert
and
abuse
to
the
worst
purposes
.
Which
were
perhaps
the
reasons
that
it
came
so
soon
to
be
disused
and
laid
aside
in
the
Church
.
2.
The
{αβγδ}
,
as
they
called
the
Love-Feast
,
which
for
a
long
time
together
closed
always
this
Holy
Service
,
and
of
which
there
is
mention
,
2
Pet
.
2.13
.
and
Jude
v.
14.
in
which
because
in
process
of
time
there
came
to
be
some
irregularities
,
they
were
disused
also
,
and
changed
into
3.
Collections
for
the
Poor
,
which
continue
to
this
day
,
as
a
Symbol
of
that
Love
and
Charity
that
we
have
to
them
,
our
Compassion
of
their
Wants
,
and
our
Charity
to
relieve
them
;
just
as
in
Feasts
of
old
among
the
Jews
,
not
the
Convivae
only
were
entertained
,
but
some
Portions
also
were
sent
unto
absent
Friends
,
to
testifie
Respect
and
Love
to
them
.
4.
And
in
some
places
(
as
Learned
Men
observe
)
one
Church
used
to
send
a
Loaf
to
another
,
as
a
token
of
their
Consent
in
Faith
and
Affection
too
.
And
it
was
commonly
consecrated
by
the
Church
that
received
it
,
and
used
at
the
Ministration
of
the
Sacrament
,
to
testifie
their
Reciprocal
Affection
to
them
that
sent
it
.
By
all
which
things
was
clearly
signified
what
a
close
Union
of
Hearts
and
Affection
there
ought
to
be
among
Christians
,
that
communicate
together
in
this
Holy
Service
.
2.
It
is
Argument
and
Obligation
to
it
.
The
truth
is
Christian
Religion
in
it self
,
is
this
,
and
it
is
so
contrived
that
every
Branch
and
Service
of
it
is
so
too
.
But
perhaps
this
more
especially
,
and
above
some
others
,
upon
these
three
Accounts
among
many
others
.
1.
As
in
this
Service
we
make
particular
shew
and
profession
of
Love
and
Kindness
one
to
another
,
all
our
Actions
all
along
the
whole
Service
are
Symbolical
,
and
Significant
of
Love
.
We
come
into
the
House
of
God
as
Friends
,
we
feast
together
as
Friends
,
we
communicate
in
the
same
Cup
,
and
eat
of
the
one
Bread
,
to
testifie
our
being
united
and
confederated
together
,
we
call
upon
the
same
Lord
in
the
same
words
,
and
we
acknowledg
our selves
Brethren
to
the
same
Jesus
.
And
as
by
all
these
we
make
shew
of
,
so
we
declare
and
profess
this
Kindness
and
Love
,
and
therefore
are
obliged
greatly
to
the
same
;
else
we
are
Plagiaries
and
Hypocrites
,
and
our
own
Profession
shall
be
our
Condemnation
.
2.
This
we
know
is
one
great
Condition
of
our
being
admitted
into
this
Service
,
and
we
accept
it
and
submit
to
it
.
The
Exhortations
of
our
Church
previous
to
this
Service
tell
us
this
plainly
:
If
any
o●…
you
shall
perceive
his
Offences
not
only
to
be
against
God
,
but
also
against
your
Neighbour
,
then
you
shall
endeavour
presently
to
reconcile
your selves
to
him
,
that
he
may
be
no
more
angry
with
you
,
than
you
with
him
.
And
again
,
We
are
exhorted
to
amend
our
Lives
,
and
be
in
perfect
Charity
with
all
Men
,
so
shall
we
be
meet
partakers
of
those
Holy
Mysteries
.
And
when
we
are
immediately
called
to
the
Holy
Table
,
we
are
summoned
in
these
words
,
Ye
that
do
truly
and
earnestly
repent
you
of
your
Sins
and
are
in
Love
and
Charity
with
your
Neighbours
.
And
we
are
caution'd
by
the
fearful
Example
of
Judas
,
that
we
do
not
come
with
any
Enmity
and
Malice
,
and
evil
will
or
design
against
any
Man
,
as
he
had
against
Christ
,
lest
the
Devil
enter
into
us
,
as
he
did
into
him
after
the
Sop
,
and
fill
us
full
of
all
Iniquity
,
and
bring
us
to
destruction
both
of
Soul
and
Body
.
So
that
the
Church
deals
plainly
and
fairly
with
us
,
and
tells
us
upon
what
conditions
we
may
acceptably
come
.
The
Minister
hath
Power
to
forbid
any
to
come
that
live
in
open
hatred
and
malice
against
others
,
and
he
is
commanded
to
instruct
all
,
that
Love
and
Charity
is
absolutely
necessary
for
all
Communicants
,
and
that
without
it
,
they
cannot
acceptably
come
to
the
Table
of
the
Lord
.
Now
this
we
all
know
,
and
we
accept
this
Condition
,
and
we
offer
our selves
as
persons
so
qualified
when
we
come
,
and
therefore
are
under
Obligation
to
be
really
such
as
we
profess
our selves
to
be
.
3.
Nay
Thirdly
,
we
expresly
stipulate
and
engage
our selves
to
Love
and
Charity
hereby
,
for
by
this
we
strike
Covenant
,
and
confederate
together
,
as
I
shewed
before
.
For
this
Sacrament
is
not
only
a
Rite
of
confederating
with
God
,
but
with
one
another
also
.
We
covenant
to
forget
all
our
former
Animosities
,
to
forgive
the
injuries
we
have
received
,
and
to
deposite
the
grudges
we
have
had
against
any
,
and
for
the
future
to
love
them
as
Brethren
,
and
live
in
perfect
Peace
and
Charity
with
them
.
And
therefore
must
needs
acknowledg
our selves
to
lye
under
very
great
Obligations
to
do
so
,
since
if
we
fail
,
we
are
false
and
perjured
,
and
violate
that
Covenant
that
we
solemnly
struck
,
in
the
presence
of
God
and
of
his
Holy
Angels
.
3.
But
Thirdly
,
I
add
,
that
the
Holy
Sacrament
is
directly
Effective
of
Love
and
Charity
among
Christians
.
It
is
not
only
a
Symbol
of
it
,
and
an
Argument
and
Obligation
to
it
,
but
it
tends
directly
to
the
producing
of
the
same
.
And
this
I
shall
shew
it
doth
,
not
only
as
a
solemn
Act
of
Worship
,
by
which
we
conciliate
the
Love
and
Favour
of
God
to
us
,
nor
only
as
it
is
an
Instrument
or
Rite
of
Prayer
,
by
which
we
obtain
his
Grace
,
nor
only
as
it
is
the
Ministration
of
the
Spirit
,
and
its
assistances
,
by
which
we
are
enabled
to
this
and
every
other
thing
that
is
good
,
though
these
things
be
very
considerable
Instances
of
its
Efficacy
to
this
purpose
.
But
I
shall
represent
it
in
these
two
further
particulars
.
1.
It
worketh
the
Love
of
God
and
Christ
in
us
.
2.
It
directly
influenceth
our
Love
and
Charity
to
Men
.
1.
It
tends
mightily
to
the
working
in
us
a
great
Love
to
God
and
Christ
,
and
can
scarce
fail
of
that
effect
in
any
that
consider
what
they
do
,
and
what
the
End
of
this
Service
is
.
It
is
to
shew
forth
the
Lords
Death
till
he
come
,
and
is
a
solemn
,
grateful
commemoration
of
the
Sacrifice
of
the
Death
of
Christ
,
and
of
the
great
Benefits
that
we
receive
there
by
,
as
our
Church
speaks
.
It
is
a
calling
to
our
minds
,
and
impregnating
our
thoughts
with
the
astonishing
and
surprizing
Love
of
God
in
sending
his
Son
into
the
World
,
and
of
the
amazing
kindness
of
Christ
in
suffering
and
dying
for
us
.
A
Meditation
which
can
hardly
miss
of
making
us
all
wonder
and
all
Love
:
A
thing
which
rent
the
Temple
,
and
the
stony
rock
of
Old
,
and
must
break
our
hearts
into
tenderness
and
tears
,
unless
they
be
harder
than
they
.
Good
Men
can
tell
you
from
their
own
Experiences
,
what
the
Power
and
Efficacy
of
this
is
to
this
purpose
.
Though
they
be
always
{αβγδ}
,
as
the
Greeks
speak
,
possessed
and
acted
by
the
Love
of
God
,
yet
they
never
feel
their
hearts
more
sensibly
touched
,
nor
this
fire
burning
hotter
in
them
,
than
when
they
behold
the
Symbols
of
his
great
Love
,
see
him
evidently
crucified
before
them
,
and
feed
on
the
visible
pledges
and
representations
of
his
Body
and
Blood
.
Now
this
Love
of
Christ
is
naturally
Effective
of
Love
to
Men
:
When
our
hearts
are
so
full
of
this
Divine
Affection
,
it
will
burst
out
,
and
some
of
it
will
overflow
,
and
fall
down
upon
our
Brethren
.
If
we
so
love
him
whom
we
have
not
seen
,
and
behold
but
in
figure
and
shadow
,
we
shall
naturally
love
his
Members
whom
we
do
see
,
and
have
the
same
respect
for
his
Members
,
and
those
that
bear
on
them
his
Impress
and
Image
,
with
whom
we
converse
daily
,
and
(
as
St.
John
speaks
)
if
we
love
God
we
shall
love
our
Brother
also
.
2.
Yea
Secondly
,
This
naturally
influenceth
our
Love
and
Charity
to
Men
upon
many
accounts
,
which
I
but
just
name
.
It
is
the
Ministration
of
the
Spirit
(
as
I
have
shewed
you
before
)
which
naturally
melts
down
the
ruggedness
of
Mens
Nature
,
and
inclines
them
to
Love
and
Peace
,
which
is
the
especial
Effect
and
Fruit
of
it
.
It
sets
the
great
Arguments
of
our
Religion
home
,
and
causeth
them
to
lye
closer
upon
our
Thoughts
,
and
seldom
fails
of
having
some
Effects
on
the
worst
Men
.
You
shall
hardly
ever
see
a
man
so
wicked
,
but
will
restrain
himself
,
that
day
he
receives
the
Sacrament
.
Now
among
all
the
Duties
of
Christian
Religion
,
Charity
is
one
of
the
greatest
,
and
it
engageth
Men
to
be
peaceable
as
well
as
pure
.
It
is
the
strongest
Engagement
to
Love
and
Charity
,
and
above
all
other
Instruments
in
Christian
Religion
to
press
us
to
it
;
it
not
only
represents
to
us
the
Love
of
our
Saviour
,
and
the
Blessed
Effects
and
Benefits
of
it
,
but
it
calls
upon
us
to
imitate
it
,
and
gives
us
no
reason
to
expect
those
Benefits
but
upon
doing
so
.
For
our
Loving
and
Pardoning
others
is
made
the
condition
of
our
being
pardoned
our selves
.
And
Lastly
,
There
is
some
secret
,
unknown
vertue
in
it
,
that
strangely
softens
our
Tempers
,
and
sweetens
our
Natures
,
and
strongly
disposeth
us
to
the
Love
of
all
Men
,
especially
all
that
we
see
feed
on
our
Saviour
with
us
,
and
have
the
same
honourable
thoughts
and
esteem
for
him
that
we
have
,
and
are
so
closely
confederated
with
us
in
the
Worship
of
him
,
and
in
the
Expectation
of
the
same
Blessings
from
him
.
These
things
are
better
felt
than
expressed
,
and
better
known
by
Experiences
,
than
faint
Discourses
.
All
good
Men
feel
them
,
and
know
these
things
that
I
say
to
be
sober
truths
.
Just
as
Moses
his
Face
did
shine
,
after
his
so
intimate
conversation
with
God
in
the
Mount
,
so
it
is
with
good
Men
in
this
Service
,
their
hearts
are
fired
with
the
Love
of
God
and
Christ
,
the
Holy
Spirit
takes
strong
seizures
of
them
,
and
this
kindles
a
love
and
respect
to
Men
,
and
unites
hearts
into
one
frame
,
even
as
the
particles
of
the
Bread
they
eat
are
united
into
one
Mass.
They
drink
of
the
same
Cup
,
and
the
same
Spirit
dwells
in
them
,
and
makes
them
as
one
heart
,
and
one
soul
.
SECT
.
3.
3.
AND
now
I
proceed
to
emprove
this
Argument
to
the
purpose
of
frequent
communicating
,
and
see
what
strength
there
is
in
it
to
engage
us
often
to
eat
this
Bread
,
and
drink
this
Cup
.
And
that
I
shall
do
in
the
Improvement
of
this
Proposition
.
There
is
no
one
thing
more
greatly
concerning
Christians
,
nor
more
universally
conducing
to
all
the
great
purposes
of
Christianity
,
than
Love
and
Charity
,
and
a
close
Union
among
them
;
and
therefore
whatsoever
it
is
,
that
is
directly
Effective
of
this
,
is
mighty
worthy
of
their
continual
respects
and
regard
.
And
this
Holy
Sacrament
being
so
eminently
the
one
,
may
reasonably
expect
and
challenge
the
other
from
us
.
This
Argument
I
shall
endeavour
to
emprove
,
1.
By
considering
how
proper
it
is
at
any
time
,
upon
its
own
reasons
.
2.
By
considering
how
very
proper
it
is
,
and
how
affecting
it
ought
to
be
upon
us
especially
at
this
time
.
1.
It
is
an
Argument
that
is
very
proper
at
any
time
,
and
ought
upon
its
own
reasons
always
to
be
effective
with
Christians
.
For
there
is
no
one
thing
that
they
are
more
concerned
to
be
careful
of
,
than
Love
and
Unity
among
themselves
,
nor
can
any
thing
be
more
worthy
of
their
greatest
regards
,
than
that
which
tends
to
the
conservation
and
increase
of
it
among
them
.
And
the
truth
of
this
I
shall
endeavour
to
represent
upon
these
two
Accounts
.
1.
The
many
Exhortations
to
this
,
yea
more
than
to
any
other
thing
whatsoever
in
the
New
Testament
.
2.
The
great
concernment
of
it
to
them
above
other
things
,
both
as
a
Church
,
and
Society
;
as
Christians
,
and
as
they
stand
with
reference
unto
others
.
1.
We
may
pretty
well
judge
the
Concernment
of
this
,
by
the
many
reiterated
Precepts
and
Injunctions
of
it
,
both
by
our
Lord
himself
and
by
his
Apostles
,
which
we
shall
find
to
be
both
more
frequent
,
more
passionate
and
earnest
,
and
by
more
endearing
and
affecting
Arguments
than
any
one
thing
that
we
meet
with
.
Our
Blessed
Saviour
himself
recommended
Peace
and
Mutual
Love
to
his
Disciples
,
as
his
last
great
and
dying
request
to
them
,
as
you
may
see
Joh
.
15.17
.
These
things
I
command
you
,
that
ye
love
one
another
.
And
Cap.
13.34
.
he
calls
it
his
new
and
peculiar
Precept
,
A
new
Commandment
I
give
unto
you
,
that
ye
love
one
another
.
As
if
this
were
that
only
thing
which
he
of
himself
recommended
to
them
.
And
the
next
words
seem
to
import
something
to
that
purpose
;
By
this
shall
all
Men
know
that
you
are
my
Disciples
,
if
ye
love
one
another
.
As
if
this
were
the
peculiar
Badge
and
Signature
of
Christianity
,
and
that
which
above
all
other
things
it
recommended
to
Men
.
And
he
contents
not
himself
to
recommend
it
thus
to
them
,
and
make
it
his
last
dying
request
to
them
,
but
he
puts
it
also
into
his
last
earnest
Prayer
for
them
,
Joh
.
17.21
.
That
they
all
may
be
one
,
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
all
may
be
one
,
that
the
World
may
know
that
thou
hast
sent
me
.
As
if
this
would
be
a
reputation
to
himself
,
as
well
as
to
them
,
and
an
Argument
of
the
Truth
and
Divinity
of
his
Doctrine
,
as
indeed
it
is
,
as
perhaps
you
may
hear
more
by
and
by
.
And
the
Apostles
of
our
Lord
have
troden
exactly
in
his
steps
as
to
this
,
and
recommended
it
with
as
much
Passion
and
Earnestness
,
as
their
great
Master
recommended
it
to
them
.
I
shall
need
but
to
instance
in
St.
John
and
St.
Paul
.
The
first
of
these
was
called
the
Beloved
Disciple
,
and
having
himself
experimented
the
Blessed
Effects
of
Divine
Love
,
is
so
desirous
to
kindle
it
in
all
others
Breasts
,
that
he
breaths
nothing
else
almost
in
his
first
Epistle
,
but
,
Little
Children
,
love
one
another
.
There
is
nothing
he
so
earnestly
presseth
,
nothing
that
he
recommends
under
more
endearing
Characters
than
Love
.
Love
is
of
God
,
and
God
is
Love
,
and
to
Love
is
to
have
Communion
and
Fellowship
with
him
,
and
to
be
transformed
into
his
blessed
likeness
.
It
is
the
only
true
Evidence
of
Religion
and
Goodness
;
and
all
pretences
to
these
are
vain
,
and
a
lye
without
it
.
And
St.
Hierome
tells
us
,
that
he
was
so
constant
in
giving
this
Charge
,
that
at
last
he
was
blamed
and
censured
for
it
,
and
forced
to
make
Apology
for
his
doing
of
it
.
How
earnest
St.
Paul
was
in
this
,
may
be
clearly
seen
from
several
places
in
almost
every
of
his
Epistles
.
In
his
Epistle
to
the
Romans
,
Chap.
12.15
,
16.
Rejoice
with
them
that
rejoice
,
and
weep
with
them
that
weep
;
Be
of
the
same
mind
one
towards
another
.
Chap.
15.5
.
Now
the
God
of
Patience
and
Consolation
,
grant
you
to
be
like
minded
one
towards
another
,
according
to
Christ
Jesus
.
In
his
Epistle
to
the
Corinthians
,
1.
Cor
.
1.10
.
Now
I
beseech
you
,
Brethren
,
by
the
name
of
our
Lord
Jesus
Christ
,
that
you
all
speak
the
same
thing
,
and
that
there
be
no
divisions
among
you
,
but
that
ye
be
perfectly
joyned
together
in
the
same
mind
,
and
in
the
same
judgment
.
And
one
great
reason
of
his
writing
that
Epistle
(
as
the
next
verse
seems
to
intimate
)
was
to
compose
and
put
a
stop
to
those
Schisms
,
that
they
were
in
danger
of
.
As
it
was
also
of
that
to
the
Romans
and
Galatians
,
in
which
he
so
often
recommends
Love
,
Peace
,
Long-suffering
,
as
the
truest
fruits
and
effects
of
a
Divine
Spirit
,
Gal.
5.22
.
In
his
Epistle
to
the
Ephesians
,
Chap.
1.
to
7.
I
therefore
the
Prisoner
of
the
Lord
beseech
you
,
that
ye
walk
worthy
of
the
Vocation
wherewith
you
are
called
,
with
all
lowliness
and
meekness
forbearing
one
another
in
Love
:
Endeavouring
to
keep
the
Unity
of
the
Spirit
in
the
bond
of
Peace
.
And
see
what
Arguments
he
further
useth
to
this
;
There
is
one
Body
,
and
one
Spirit
,
even
as
ye
are
called
in
one
hope
of
your
calling
;
One
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
.
In
the
Epistle
to
the
Philippians
,
Ch.
2.1
,
2
,
3.
If
therefore
there
be
any
consolation
in
Christ
,
if
any
Comfort
of
Love
,
if
any
Fellowship
of
the
Spirit
,
if
any
bowels
and
mercies
,
fulfil
ye
my
joy
,
that
ye
be
like-minded
,
having
the
same
Love
,
being
of
one
accord
,
of
one
mind
.
Let
nothing
be
done
through
strife
or
vain-glory
,
but
in
lowliness
of
mind
,
let
each
esteem
other
better
than
himself
.
In
the
Epistle
to
the
Colossians
and
Thessalonians
the
like
,
Col.
3.15
.
Let
the
Peace
of
God
rule
in
your
hearts
,
to
the
which
also
ye
are
called
in
one
body
.
1
Thes
.
5.13
.
Be
at
Peace
among
your selves
.
Chap.
4.9
.
As
touching
Brotherly
Love
,
ye
need
not
that
I
write
unto
you
,
for
ye
your selves
are
taught
of
God
to
love
one
another
;
and
to
know
that
this
is
absolutely
necessary
upon
the
principles
of
Christianity
.
To
these
many
other
places
might
be
added
.
In
which
I
beg
you
to
consider
,
not
only
,
that
St.
Paul
recommends
this
,
but
with
what
zeal
and
earnestness
,
and
upon
what
great
and
affecting
reasons
he
doth
so
too
.
One
while
he
conjures
them
by
his
own
bonds
,
and
another
by
the
Love
of
God
.
One
while
chargeth
them
upon
their
Religion
,
and
anon
beseeches
them
by
the
Love
they
bore
to
it
.
Here
he
lays
before
them
all
the
great
motives
of
Religion
,
and
then
begs
and
beseeches
them
by
the
mercies
of
God
,
and
as
they
have
any
bowels
of
Pity
and
Mercy
to
themselves
,
to
be
of
one
mind
,
and
one
heart
,
and
to
be
connected
by
the
Unions
of
Love
and
Charity
one
to
another
.
And
certainly
all
this
ado
,
all
this
seriousness
and
condescension
,
all
this
wooing
and
begging
,
is
not
without
some
great
reason
,
nor
would
be
used
,
but
that
the
matter
is
really
great
,
and
of
the
highest
concernment
unto
Men
.
For
the
Spirit
of
God
useth
a
decorum
in
things
,
and
would
never
use
this
extraordinary
pains
and
zeal
,
but
in
a
very
concerning
,
and
extraordinary
matter
.
SECT
.
4.
2.
AND
that
this
of
Christian
Charity
and
Unity
is
so
,
I
go
on
now
to
represent
,
upon
the
three
reasons
I
have
already
hinted
.
1.
The
First
is
the
consideration
of
them
,
as
a
Church
or
Society
.
2.
The
Second
is
their
Concernment
to
act
and
behave
themselves
according
to
the
Principles
of
their
Religion
.
3.
The
Third
is
the
great
Obligation
that
lyes
on
them
not
to
give
scandal
and
cause
of
Offence
to
others
.
So
that
if
Men
have
any
regard
and
respect
for
the
Church
of
Christ
,
any
concern
for
Living
up
to
their
Religion
,
and
any
care
for
the
honour
and
reputation
of
it
before
others
,
they
must
acknowledge
Christian
Love
and
Chariry
,
to
be
a
thing
of
mighty
great
concernment
to
them
.
1.
For
First
,
it
is
greatly
necessary
to
the
conservation
and
happiness
of
the
Church
of
Christ
,
and
they
are
impossible
wthout
it
.
Every
Man
knows
this
in
thesi
,
and
not
only
can
,
but
is
very
apt
to
talk
greatly
to
the
purposes
of
it
.
And
the
truth
is
,
any
portion
of
Reason
or
Consideration
,
will
enable
him
to
do
it
.
For
every
Man
knows
that
Societies
,
as
well
as
Buildings
,
subsist
by
the
firm
Cohesion
of
their
Members
,
and
the
strong
Contignation
of
their
parts
.
And
that
Maxim
of
our
Saviour
will
be
eternally
true
,
that
a
Kingdom
and
a
House
divided
against
it self
cannot
stand
.
And
the
Experience
of
all
the
World
,
and
of
all
Ages
of
it
confirms
this
Truth
,
Intestine
Factions
and
Divisions
in
a
Church
or
kingdom
are
the
certain
Presages
of
its
Desolation
,
and
as
infallibly
crush
it
into
Ruine
,
as
any
Impressions
of
external
Force
or
Violence
can
.
Nay
perhaps
more
certainly
,
and
it
hath
often
been
seen
so
;
the
Church
hath
withstood
all
external
force
and
powers
,
and
often
become
the
stronger
for
it
,
but
hath
soon
sunk
under
the
weight
of
its
own
Divisions
,
and
crumbled
into
nothing
by
its
own
Factions
.
Now
this
gives
a
clear
Instance
of
the
necessity
of
Love
and
Unity
among
Christians
;
especially
,
if
we
add
to
it
,
how
much
they
are
concerned
to
consult
the
Conservation
and
Happiness
of
Christs
Church
.
And
that
Concernment
a
riseth
from
many
very
considerable
reasons
,
which
I
would
to
God
the
Men
of
this
Generati
on
would
take
into
serious
thought
.
I
shall
at
present
mention
only
three
.
1.
Their
being
members
of
this
Church
as
they
are
Christians
.
And
therefore
greatly
concerned
to
consult
,
and
do
all
they
can
for
the
good
of
it
,
even
as
much
as
the
Members
in
the
Body
natural
,
are
to
be
solicitous
for
the
health
and
good
of
it
.
It
is
one
mighty
great
and
dangerous
Error
of
these
times
,
that
Men
look
upon
Church
Communion
and
Membership
,
only
as
an
Arbitrary
thing
,
and
extrinsecal
to
their
being
Christians
,
when
as
indeed
,
it
is
the
same
thing
and
of
the
same
necessity
.
Men
are
not
first
Christians
,
and
afterwards
become
Members
of
Christs
Church
by
some
Consequential
and
Arbitrary
Consent
,
or
Act
of
theirs
.
But
they
become
both
these
at
the
same
time
,
and
upon
the
same
reasons
.
Baptism
which
is
the
first
great
Rite
of
Proselytism
,
the
prime
Badg
and
Signature
of
Christianity
,
is
the
Rite
also
of
admission
into
Christs
Church
,
and
Communion
of
it
,
according
to
that
saying
of
the
Apostle
,
1
Cor
.
12.13
.
By
one
spirit
we
are
all
baptized
into
one
Body
;
Not
only
into
one
Faith
,
but
into
one
Body
;
i.e.
the
Church
of
Christ
,
which
is
familiarly
called
his
Body
in
the
New
Testament
.
For
our
Blessed
Lord
did
not
design
only
to
make
Christians
at
large
,
but
to
incorporate
and
consociate
them
into
one
Communion
under
such
Laws
and
Rules
for
the
Government
of
them
,
in
Obedience
to
which
,
a
great
part
of
their
Christianity
consists
,
as
you
shall
hear
more
by
and
by
.
And
every
Man
upon
the
same
reasons
that
he
becomes
a
Christian
,
becomes
a
Member
of
Christs
Church
,
and
is
only
so
far
a
Christian
as
he
is
a
Member
of
this
Church
and
Body
.
From
whence
it
follows
plainly
,
that
the
same
reasons
that
oblige
a
Christian
to
any
duty
upon
the
account
of
his
Religion
do
also
as
necessarily
and
strongly
oblige
him
to
all
those
duties
that
result
from
this
his
Relation
to
the
Church
:
Which
to
be
sure
in
the
first
place
are
to
do
his
utmost
for
the
Conservation
and
Prosperity
of
it
,
and
never
to
do
any
thing
by
which
the
Peace
and
Order
of
it
may
be
disturbed
.
For
that
would
be
as
monstrous
a
Guilt
,
and
as
abhorrent
from
the
Laws
of
Christianity
,
as
it
would
be
monstrous
,
and
a
horrid
Violation
of
the
Laws
of
Nature
,
for
the
Hand
,
or
other
Member
of
the
Body
Natural
,
to
tear
off
the
Flesh
,
and
rip
up
the
Bowels
of
it
.
2.
This
Concernment
for
the
good
and
Peace
of
the
Church
ariseth
from
this
other
consideration
,
that
all
the
Blessings
that
we
expect
from
Christian
Religion
,
are
expectable
only
upon
our
being
Members
of
the
Church
,
and
in
Communion
with
it
.
This
is
a
great
and
mighty
Consideration
,
and
worthy
of
our
greatest
regard
.
And
that
it
is
certainly
true
will
appear
sufficiently
from
these
two
Considerations
.
1.
That
the
great
things
that
Christ
hath
done
and
suffered
for
the
Salvation
of
Mankind
(
the
Effects
of
which
are
the
great
Blessings
of
Christianity
)
are
in
Scripture
said
to
be
done
for
them
,
not
as
single
Persons
,
but
as
they
are
incorporated
into
a
Church
.
I
shall
mention
a
few
places
instead
of
many
to
this
purpose
;
Thus
,
Eph.
5.25
.
Christ
loved
the
Church
,
and
gave
himself
for
it
.
Acts
20.28
.
Christ
redeemed
the
Church
with
his
own
Blood
.
And
Eph.
5.23
.
He
is
the
Saviour
of
the
Body
;
i.e.
of
the
Church
,
as
I
shewed
you
that
Word
signifies
.
From
which
it
is
very
plain
,
that
the
great
things
which
Christ
hath
done
and
suffered
,
were
done
and
suffered
for
his
Church
,
and
that
the
reason
upon
which
single
Individual
Persons
reap
the
benefit
of
them
,
is
upon
the
account
of
their
being
Members
of
the
Church
;
just
as
a
Charter
is
granted
not
to
single
persons
,
but
to
a
Corporation
,
and
all
the
Immunities
and
Priviledges
granted
by
it
,
are
enjoyable
by
single
Men
,
only
as
they
are
Members
of
that
Corporation
.
Upon
which
that
Maxim
so
common
among
the
Fathers
,
Extra
Ecclesiam
non
est
salus
is
founded
,
There
is
no
Salvation
out
of
the
Church
;
and
their
commonly
comparing
the
Church
to
the
Ark
of
Noah
,
out
of
which
all
were
drowned
(
as
was
said
formerly
)
doth
rely
upon
the
same
reason
too
.
2.
That
the
great
and
blessed
Influences
of
the
Holy
Spirit
of
God
(
that
we
have
formerly
shewed
to
be
so
absolutely
necessary
to
the
purposes
of
Holiness
and
Salvation
)
are
in
Scripture
also
said
to
be
confined
only
to
the
Church
,
and
to
the
Members
of
it
.
And
this
naturally
follows
upon
that
so
common
a
Notion
in
the
New
Testament
of
calling
the
Church
the
Body
of
Christ
;
for
all
Men
know
that
the
parts
of
the
Body
are
animated
and
influenced
by
the
Spirit
,
only
while
they
continue
Members
of
it
,
and
united
as
such
:
But
these
presently
expire
and
die
for
want
of
Communications
from
the
Spirit
,
when
they
are
cut
off
,
and
separated
from
the
Body
.
There
must
be
a
Union
of
the
Parts
and
Members
,
in
order
to
their
b●ing
influenced
by
the
same
Spirit
.
Now
these
two
make
up
a
material
Consideration
indeed
,
and
render
our
Concern
for
the
Peace
and
Welfare
of
the
Church
,
to
be
a
concern
for
our
own
good
.
For
both
these
are
bound
up
in
the
same
Measures
;
and
therefore
as
we
value
the
Influences
of
Christs
Spirit
,
and
desire
to
share
in
the
Effect
of
what
he
hath
done
and
suffered
for
Mankind
,
we
are
obliged
to
keep
in
the
Communion
of
the
Church
,
and
to
consult
the
Peace
and
Happiness
of
the
same
.
3.
This
Concernment
for
the
good
of
the
Church
ariseth
from
a
third
Consideration
also
,
That
the
greatest
part
of
that
duty
that
is
required
of
them
,
concerns
them
in
this
respect
only
;
i.e.
in
the
Capacity
of
Persons
consociated
together
in
a
Community
,
and
united
in
the
same
Society
.
There
are
but
a
few
things
that
concern
them
in
their
single
Capacities
,
in
Comparison
of
those
that
relate
to
them
as
Members
of
the
Church
.
I
shall
only
remit
you
to
the
Consideration
of
two
places
of
Scripture
for
this
.
The
one
is
Gal.
5.22
,
23.
where
the
Fruits
of
the
Spirit
are
enumerated
,
and
of
them
you
will
find
the
Consocial
ones
(
if
I
may
so
call
them
)
such
as
Love
,
Peace
,
Long-suffering
,
Gentleness
,
Goodness
and
Meekness
to
be
far
the
greatest
part
.
The
other
is
2
Pet
.
1.6
,
7.
where
the
most
of
the
Links
that
integrate
that
Golden
Chain
of
Graces
,
are
Patience
,
and
Brotherly
Kindness
,
and
Charity
,
&c.
all
which
evidently
concern
Men
as
they
stand
related
to
others
,
and
conjoyned
in
Society
with
them
.
Which
three
things
,
if
you
will
please
now
to
unite
them
together
,
will
give
this
first
consideration
,
upon
which
I
have
chosen
to
represent
the
great
concernment
of
Christian
Love
and
Unity
,
its
due
and
right
.
Christians
are
all
,
as
they
are
Christians
,
Members
of
Christs
Church
,
and
they
are
only
in
a
Capacity
of
partaking
the
Effect
and
Benefit
of
the
great
things
done
for
Mans
Redemption
,
as
they
are
Members
of
that
Church
;
and
most
of
the
great
Commands
of
the
Gospel
concern
them
only
as
such
.
From
all
which
the
consequence
is
clear
and
certain
,
that
therefore
Christian
Unity
and
Love
is
a
matter
of
the
greatest
concernment
to
them
.
SECT
.
5.
2.
THE
Second
Consideration
from
which
I
proposed
to
argue
this
great
Concernment
for
Christian
Love
and
Unity
,
is
their
Obligation
to
act
according
to
the
Principles
of
Christian
Religion
;
which
they
can
never
do
without
this
.
That
all
of
us
are
concerned
to
act
and
behave
our selves
according
to
the
great
Prescriptions
of
our
Religion
,
I
take
for
granted
among
those
who
have
any
due
Notions
of
Religion
,
and
who
understand
any
thing
of
the
great
end
and
purposes
of
it
.
Even
as
necessary
as
it
is
to
consent
to
the
Truth
,
and
embrace
the
belief
of
it
.
And
it
is
to
no
purpose
but
to
enhance
Mens
guilt
and
aggravate
their
Condemnation
,
to
do
the
one
,
without
a
competent
care
in
the
other
.
Now
it
is
very
plain
,
that
Men
can
never
come
up
in
their
practice
to
the
Principles
of
Christian
Religion
,
that
are
regardless
of
Love
and
Christian
Unity
,
and
broken
into
Factions
,
and
Schisms
,
and
unreasonable
Separations
from
each
others
Communion
.
And
this
I
do
not
say
only
,
because
Love
and
Unity
is
it self
a
great
and
chief
Instance
of
Christian
Vertue
,
and
no
one
thing
is
oftener
recommended
to
Christians
in
the
Precepts
of
the
Gospel
:
But
I
assert
it
upon
other
reasons
at
present
,
and
especially
these
two
.
1.
That
Love
and
Charity
have
so
great
an
Interest
in
,
and
Influence
upon
every
Christian
Duty
,
that
none
of
them
can
be
perform'd
without
it
.
We
can
neither
Worship
God
,
nor
be
true
to
Men
without
Charity
.
Our
Prayers
will
be
rejected
,
if
we
be
not
in
Charity
with
Men
,
and
our
hands
are
lift
up
in
vain
,
if
they
be
not
without
Wrath
,
as
well
as
doubting
.
Our
Blessed
Lord
hath
told
us
,
if
we
bring
our
Gift
to
the
Altar
,
and
remember
that
our
Brother
hath
ought
against
us
,
we
must
first
go
and
be
reconciled
to
our
Brother
,
and
then
come
and
offer
our
Gift
,
Mat
.
5.23
,
24.
Intimating
plainly
that
God
who
hath
made
our
forgiving
our
Brethren
their
Offences
against
us
,
the
only
condition
upon
which
we
can
expect
his
forgiving
ours
against
himself
,
will
never
accept
a
Service
from
that
Man
,
whose
hands
are
full
of
Blood
,
or
his
heart
reeking
with
Envy
and
Malice
against
his
Brother
.
And
I
need
not
waste
time
,
to
shew
you
how
impossible
it
is
to
discharge
that
duty
that
we
owe
one
to
another
without
Love
and
Unity
.
For
this
reason
therefore
is
Love
called
by
St.
Paul
the
fulfilling
of
the
Law
,
Rom.
13.10
.
And
therefore
is
the
Labour
and
Service
of
a
good
Man
called
the
labour
of
Love
,
1
Thes
.
1.3
.
and
Heb
.
6.10
.
as
if
all
a
Mans
duty
and
service
were
the
Effect
and
Fruit
only
of
Love
;
and
the
truth
is
,
in
a
great
measure
it
is
so
.
For
Love
and
Charity
hath
an
Interest
in
all
other
Graces
,
and
it
were
not
very
untrue
to
say
,
that
they
are
but
so
many
various
Modifications
of
it
.
And
whenever
there
is
any
duty
to
be
performed
by
a
good
Man
,
there
is
some
Service
for
his
Charity
,
not
only
to
engage
,
but
to
enable
him
to
perform
the
same
.
2.
And
Secondly
,
The
want
of
Love
and
Unity
is
certainly
fatal
to
all
the
purposes
of
Christian
Religion
.
And
no
one
end
of
it
can
be
answered
without
the
same
.
It
is
a
sure
Indication
of
a
wretched
carnal
Estate
,
and
that
Religion
hath
had
no
Effect
upon
such
a
Man
.
The
Apostle
tells
the
Corinthians
plainly
,
that
while
there
were
jarrings
and
emulations
among
them
,
and
but
the
little
differences
about
their
Ministers
,
they
were
certainly
carnal
,
how
confident
soever
they
might
be
of
their
good
state
,
1
Cor
.
3.3
.
It
is
that
which
naturally
inclines
Men
to
all
manner
of
Evil
.
For
as
Love
naturally
prompts
and
inclines
Men
to
every
thing
that
is
good
;
and
he
that
wants
it
,
wants
one
of
the
strongest
Arguments
and
Assistances
to
goodness
:
So
indeed
variance
and
hatred
naturally
dispose
Men
to
all
manner
of
Evil
:
And
as
St.
James
tells
us
,
where
envying
and
strife
is
,
there
is
Confusion
,
and
every
evil
work
,
Jam
:
3.16
.
i
.
e
.
there
either
actually
is
,
or
when
occasion
and
opportunity
is
offered
will
certainly
be
,
every
thing
that
is
evil
.
And
we
see
it
too
true
every
day
in
our
own
Experience
,
when
Men
divide
and
separate
each
from
other
,
they
presently
begin
to
grow
strange
,
and
envious
,
and
open
enemies
.
They
seek
to
support
the
credit
of
their
own
Separations
,
by
defamations
,
and
slandering
others
,
by
bitter
Invectives
,
and
unjust
Accusations
.
They
are
studying
how
to
lessen
and
pull
down
each
other
,
and
whenever
they
get
power
and
advantage
,
then
to
crush
and
destroy
,
and
use
all
manner
of
violence
against
them
.
So
that
if
Men
would
gain
the
reputation
of
good
Men
,
and
good
Christians
,
if
they
would
shew
themselves
to
be
such
as
their
Religion
requires
them
to
be
,
they
must
be
strict
and
zealous
preservers
of
Love
and
Unity
among
themselves
;
and
it
is
in
vain
for
them
to
pretend
the
one
,
without
a
due
care
in
the
other
.
SECT
.
6.
3.
THE
last
consideration
that
I
have
proposed
to
urge
Christians
great
concernment
for
Love
and
Unity
among
themselves
upon
,
is
the
credit
,
or
reproach
of
their
Religion
among
others
.
I
need
not
stay
to
tell
you
that
Christians
are
obliged
to
do
all
they
can
,
to
adorn
the
Doctrine
of
God
their
Saviour
;
to
gain
all
the
credit
and
reputation
to
their
Religion
which
they
can
.
There
are
many
express
Precepts
that
call
on
them
to
endeavour
this
,
and
the
truth
is
,
should
they
be
regardless
in
it
,
they
were
worse
in
this
,
than
the
Disciples
of
the
rankest
Follies
,
and
Superstitions
in
the
World
.
For
there
are
no
sort
of
Men
,
but
are
ready
to
assert
and
stand
up
for
their
Religion
,
and
to
do
any
thing
they
can
to
vindicate
it
from
reproach
,
and
to
gain
respect
and
credit
to
it
;
because
they
think
it
a
matter
of
the
greatest
concernment
to
them
,
and
that
upon
which
their
own
Credit
and
Wisdom
greatly
depends
.
And
sure
of
all
Men
,
Christians
should
least
fail
of
doing
this
,
for
many
reasons
.
Now
my
Brethren
there
is
nothing
in
which
the
Reputation
and
Credit
of
Religion
is
more
concerned
,
than
the
strict
accord
and
unity
of
its
Professors
:
Nor
any
thing
that
renders
it
more
high
and
venerable
in
the
esteem
of
others
.
And
nothing
can
reflect
greater
Ignominy
and
Reproach
upon
it
,
or
more
fatally
prejudice
others
against
the
Belief
of
it
,
than
to
see
its
Professors
divided
,
and
at
great
variance
among
themselves
.
Of
this
the
Histories
of
the
Church
and
of
Christian
Religion
,
from
the
beginning
,
through
all
Ages
of
it
even
to
this
day
,
do
largely
and
fully
assure
us
.
In
the
Apostolical
times
there
was
nothing
that
more
care
was
taken
for
,
than
that
there
might
be
an
exact
Symphony
,
both
in
Faith
and
Affection
among
Christians
;
and
that
for
this
reason
;
because
the
Apostles
very
well
saw
,
that
nothing
would
gain
more
reputation
to
their
Religion
:
And
that
nothing
would
more
certainly
expose
it
to
contempt
,
and
the
scorn
of
others
,
than
the
clashing
of
its
Teachers
in
their
Doctrine
,
or
the
Oppositions
and
Enmities
of
its
Votaries
.
And
how
truly
they
ghessed
in
this
,
appears
from
the
Practice
of
their
Enemies
in
succeeding
times
;
for
it
is
certain
,
they
sought
for
nothing
more
industriously
to
reproach
Christianity
with
,
than
differences
and
divisions
among
those
that
professed
it
,
and
Celsus
,
that
bitter
Enemy
of
the
Christian
Religion
,
that
strove
so
much
to
emprove
that
little
difference
between
St.
Peter
and
St.
Paul
at
Antioch
,
would
certainly
have
triumphed
to
some
purpose
indeed
,
could
he
have
found
out
such
differences
,
as
these
latter
Ages
have
seen
among
Christians
.
And
it
is
most
certain
that
nothing
did
more
amaze
and
confound
the
great
Enemies
,
and
Persecutors
of
Christians
in
the
Primitive
Ages
,
than
to
see
that
exact
agreement
in
all
things
of
Doctrine
,
but
especially
,
that
strict
and
ardent
Affection
,
that
was
so
conspicuous
then
among
them
,
when
it
was
said
ad
stuporem
Gentium
(
saith
the
Historian
)
Behold
how
these
Christians
love
one
another
.
And
wise
Men
that
have
searched
into
the
reasons
,
why
the
Jews
and
many
other
People
so
obstinately
stand
out
against
the
embracing
Christian
Religion
,
for
which
there
are
so
many
clear
and
convincing
Arguments
of
Divinity
and
Truth
to
be
produced
,
that
they
want
nothing
but
common
consideration
to
make
them
Effective
upon
all
Men
.
I
say
,
enquiring
into
the
reasons
of
this
,
they
have
always
assigned
this
as
one
of
the
chief
,
namely
,
the
sad
and
lamentable
Divisions
that
they
saw
among
Christians
.
And
the
Truth
is
,
it
is
not
to
be
expected
the
Christian
Faith
should
make
any
large
progress
in
the
World
,
till
they
see
the
Professors
of
it
more
at
Unity
;
nor
can
we
hope
to
persuade
others
to
believe
as
we
do
,
till
we
are
better
agreed
what
to
believe
among
our selves
:
And
till
they
see
the
embracing
any
Form
of
Christian
Faith
is
not
the
certain
way
to
engage
them
into
endless
Quarrels
and
Disputes
against
others
.
Then
only
can
we
hope
to
persuade
them
to
Worship
God
with
us
,
when
they
see
us
agreed
upon
our
way
of
Worshipping
him
,
and
behold
us
with
one
Mouth
and
one
consent
giving
Praise
and
Honour
to
him
.
These
now
are
the
three
great
Considerations
,
upon
which
I
have
chosen
to
represent
the
great
Obligation
,
that
lyes
upon
all
Christians
,
to
endeavour
after
Love
and
Unity
among
themselves
.
They
are
all
proper
and
seasonable
at
any
time
.
SECT
.
7.
2.
BUT
it
is
most
certain
,
they
are
extreamly
so
at
this
time
.
There
will
never
be
any
time
when
this
Discourse
will
not
be
needful
;
but
if
ever
there
were
any
more
than
other
,
in
which
it
was
needful
for
the
Guides
of
Souls
to
be
Zealous
,
to
cry
aloud
,
and
with
all
passion
and
earnestness
to
interpose
in
this
matter
,
now
is
the
time
.
For
let
us
I
beseech
you
,
but
recollect
the
forenamed
Argument
,
and
see
if
our
present
sad
experiences
do
not
attest
the
actual
truth
of
them
.
1.
Let
us
but
consider
and
see
to
what
our
Factions
and
Separations
have
brought
this
poor
Church
,
that
was
once
like
a
City
at
Unity
in
it self
,
and
when
it
was
so
,
was
terrible
as
an
Army
with
Banners
,
and
easily
put
to
flight
all
the
Armies
of
the
Aliens
.
Alas
,
how
is
she
now
desolate
and
forsaken
!
Her
hedges
broken
down
,
the
wild
Boar
let
in
,
who
is
busie
to
root
up
her
Vines
,
and
the
subtil
Foxes
at
great
liberty
to
steal
away
her
Grapes
:
Some
busie
to
tear
up
her
very
Foundations
,
and
others
to
poyson
her
Sons
with
Errour
,
over-run
her
with
Faction
and
Schism
,
and
make
her
once
again
a
Babel
of
Disorder
and
Confusion
.
There
is
little
more
than
the
Face
only
of
a
Church
now
left
among
us
;
and
yet
that
Face
too
is
defiled
with
many
spots
and
blemishes
.
Our
Governours
are
despised
,
and
our
Fathers
have
lost
their
Authority
over
us
.
That
Discipline
which
of
old
was
so
revered
,
is
now
slighted
and
contemned
,
and
those
Censures
,
which
were
dreaded
as
the
very
anticipations
of
Hell
,
are
now
derided
,
or
gloried
in
;
and
some
Men
are
so
far
from
counting
themselves
given
up
to
Satan
by
them
,
that
they
glory
in
them
,
as
the
more
sure
Consignation
of
them
to
God
.
Nay
,
so
wildly
have
some
Men
proceeded
here
,
that
Faction
is
counted
a
Mark
of
Saintship
,
and
to
be
cast
out
of
the
Church
,
is
to
be
inrolled
presently
in
the
Dypticks
of
the
Godly
.
Heretofore
(
to
use
the
Psalmists
words
)
a
Man
was
famous
as
he
had
lifted
up
Axes
upon
the
thick
Trees
,
and
been
any
way
serviceable
to
the
honour
and
welfare
of
the
Church
;
but
now
Men
break
down
the
carved
work
thereof
with
Axes
and
Hammers
,
and
think
it
an
acceptable
and
holy
Zeal
to
lay
it
in
the
dust
.
Lord
how
long
shall
the
Adversary
do
thee
this
dishonour
?
And
how
long
shall
the
foolish
Man
blaspheme
thus
thy
Name
,
and
own
Institution
?
Arise
,
O
God
,
and
maintain
thine
own
cause
,
restrain
this
fury
of
wild
Men
,
and
teach
them
at
last
to
consider
what
they
are
doing
,
and
what
their
mad
Schisms
and
Factions
must
needs
issue
in
:
How
they
will
defeat
their
own
purposes
,
and
utterly
pull
down
and
finally
destroy
that
Church
,
which
they
are
pretending
so
earnestly
to
repair
and
amend
.
2.
And
we
cannot
but
sadly
observe
in
the
second
place
,
that
our
differences
have
been
as
fatal
to
our
holy
Religion
in
general
,
as
to
our
Church
in
particular
.
Alas
,
what
is
there
remaining
of
it
now
among
us
,
more
than
the
meer
Skeleton
,
and
shadow
of
it
?
We
have
Forms
and
Shews
and
appearances
enough
;
but
O
God!
Where
is
the
power
of
Godliness
to
be
found
?
Our
Contests
about
Religion
have
razed
out
of
our
Minds
the
Notions
of
it
,
and
we
have
disputed
so
long
,
that
we
have
now
forgotten
what
that
is
,
we
have
been
contesting
about
.
That
time
and
space
which
should
have
been
spent
in
Justice
and
Mercy
to
Men
,
and
walking
humbly
with
our
God
,
hath
been
spent
in
wrangling
and
opposing
the
one
,
and
exalting
our selves
against
the
Constitutions
of
the
other
.
That
Industry
and
Learning
,
those
parts
and
abilities
that
should
have
been
employed
in
true
Substantial
practical
goodness
,
have
been
wasted
in
idle
and
unprofitable
studies
how
to
make
good
a
Notion
,
and
to
defend
our
own
silly
Opinions
:
And
that
Zeal
,
which
should
have
been
exercised
in
doing
good
,
and
discouraging
Vice
,
and
all
manner
of
Profaneness
,
hath
vented
it self
against
all
that
have
opposed
our
own
party
,
and
expired
at
last
in
useless
and
impertinent
Contests
.
Our
great
Pretences
for
Purity
and
Reformation
and
the
power
of
Godliness
,
have
introduced
all
manner
of
Profaneness
,
and
our
Contests
given
that
advantage
to
Atheism
,
and
Irreligion
,
that
perhaps
some
Ages
will
not
be
able
to
regain
from
them
.
And
finally
,
instead
of
Peace
and
Charity
,
Justice
and
Honesty
,
Meekness
and
Humility
,
and
a
Kindness
to
all
Men
,
which
are
the
Life
and
only
true
Badges
of
a
Christian
,
we
have
introduced
by
our
Separations
and
Divisions
,
Envyings
and
bitter
Railings
,
Strife
and
Confusion
,
and
indeed
every
thing
that
deserves
to
be
called
Evil
.
3.
And
what
a
disrepute
and
shame
,
what
a
disgrace
and
odium
it
hath
exposed
our
Religion
unto
,
in
the
sight
of
all
that
have
stood
spectators
of
our
Unchristian
Heats
and
Factions
,
we
cannot
but
with
a
great
deal
of
Grief
confess
.
How
do
the
Nations
shake
their
Heads
at
at
us
?
And
what
a
Hissing
and
a
By-word
are
we
grown
to
them
?
What
a
Scandal
have
we
brought
upon
the
Reformation
?
And
how
have
we
prejudiced
Men
against
any
respect
to
it
?
We
have
exposed
our
Religion
to
contempt
and
scorn
,
and
they
but
laugh
at
us
,
when
we
would
propagate
the
belief
of
it
.
All
our
Learning
and
Parts
cannot
do
so
much
to
defend
our
Religion
,
as
our
differences
and
divisions
do
to
reproach
it
.
God
Almighty
make
us
once
wise
,
and
to
consider
how
heavy
the
guilt
and
condemnation
of
those
will
be
,
that
give
offence
,
and
cause
the
Enemies
of
God
to
blaspheme
.
4.
I
add
only
one
Consideration
more
,
how
hereby
we
gratifie
the
malice
and
give
Effect
to
the
designs
of
those
very
Enemies
against
us
,
whom
we
are
pretending
by
all
these
things
to
be
opposing
and
securing
our selves
against
.
O!
what
sport
and
pastime
must
this
needs
●e
to
them
,
to
hear
us
crying
out
so
loud
against
Popery
,
and
yet
to
see
us
do
the
work
of
it
more
effectually
,
than
ever
they
were
able
to
do
;
and
to
effect
that
destruction
which
all
their
endeavours
and
assaults
essayed
in
vain
.
Sure
this
is
a
bleeding
and
most
affecting
consideration
,
that
we
should
become
such
tools
to
our
Enemies
,
and
betray
our selves
most
certainly
into
their
hands
,
by
that
very
method
that
we
thought
to
save
our selves
from
them
.
If
therefore
there
be
any
Consolations
in
Christ
,
if
any
Bowels
of
Mercies
to
our
Church
,
to
our
Religion
or
to
our
own
either
honour
or
safety
,
let
us
once
at
last
be
convinced
of
the
necessity
of
Christian
Love
and
Charity
,
and
persuaded
by
all
possible
means
to
retrieve
the
same
again
amongst
us
.
And
consequently
to
have
an
Honour
and
Regard
to
,
and
to
make
Conscience
of
that
service
in
our
Religion
,
which
will
be
so
greatly
influential
upon
this
among
us
.
To
this
purpose
I
have
insisted
so
much
on
this
Argument
,
and
this
is
the
End
that
I
have
been
pursuing
in
so
long
discoursing
to
you
from
this
Text
.
I
pray
God
Almighty
grant
me
to
see
some
good
Effect
upon
it
.
The
Conclusion
.
AND
now
there
is
nothing
remaining
,
but
a
Conclusion
to
what
hath
been
said
.
Nor
any
business
for
that
Conclusion
,
but
to
beg
the
serious
consideration
of
what
hath
been
offered
upon
this
Subject
.
The
truth
is
,
it
is
a
sad
reflection
to
consider
,
that
Men
that
profess
a
respect
and
concern
for
Christian
Religion
,
should
need
to
be
contested
with
about
the
observation
of
one
of
the
chiefest
Services
in
it
:
But
it
is
much
worse
to
consider
,
that
so
many
endeavours
of
this
nature
should
prove
unsuccessful
.
And
for
my
part
,
I
do
not
well
know
whether
to
impute
it
to
the
decay
of
the
Spirit
of
Christianity
among
us
,
or
to
Mens
neglect
to
exercise
their
own
Reason
:
And
therefore
will
charge
it
upon
the
malignant
Conjunction
of
both
.
In
the
Primitive
times
,
while
the
true
servours
of
Christianity
warmed
the
hearts
of
Men
,
they
flocked
into
this
repast
,
as
freely
without
any
Courtship
,
as
Doves
do
to
their
Windows
,
where
they
find
both
food
and
safety
.
And
all
that
the
good
Fathers
were
put
upon
then
,
was
only
to
regulate
the
Communions
,
to
instruct
Men
in
what
manner
to
come
,
not
to
persuade
them
to
do
so
.
There
were
no
Servants
then
to
tell
their
Master
the
said
story
of
Mens
excusing
themselves
from
coming
to
this
Feast
,
nor
any
reason
to
say
,
Lord
,
it
is
done
as
thou
commandedst
,
and
yet
there
is
room
;
for
Men
scorned
to
be
detained
by
any
little
excuses
,
and
the
Oratories
needed
rather
to
be
enlarged
,
than
complain
of
Emptiness
.
And
that
it
is
otherwise
now
,
and
all
the
Servants
must
be
sent
upon
the
same
errand
of
inviting
Guests
,
is
either
because
Men
have
not
so
learned
Christ
,
as
those
good
Men
did
,
or
that
they
have
forgotten
what
they
had
learned
.
Either
the
s●me
Spirit
that
acted
the
one
,
doth
not
govern
the
other
;
or
its
vigour
is
in
tract
of
time
decayed
,
and
enfeebled
.
Christianity
(
especially
if
we
measure
it
by
the
actions
of
too
many
)
is
quite
another
thing
from
what
it
was
of
old
,
and
bears
no
more
proportion
to
its
Primitive
state
,
than
our
small
and
dwarfish
bodies
do
,
to
the
bulky
and
large
stature
of
those
that
have
gone
before
us
.
Men
are
apt
to
look
big
,
and
value
themselves
above
their
Fathers
,
and
we
have
learned
arts
to
disparage
Antiquity
,
and
to
think
we
are
the
aged
with
whom
Wisdom
dwells
;
but
for
my
part
,
I
think
the
streams
clearest
that
are
nearest
the
Fountains
,
and
I
would
to
God
we
were
only
as
our
Fathers
were
.
And
that
I
fancy
we
might
be
(
at
least
in
this
Instance
)
if
we
did
but
exercise
our
own
reason
.
Our
due
considering
things
with
Gods
grace
,
would
soon
reduce
us
to
a
true
temper
,
and
brings
us
up
to
Primitive
Presidents
.
All
the
Arguments
that
are
fit
to
work
upon
Rational
Beings
,
do
concentre
here
,
and
combine
in
persuading
us
to
this
Service
;
and
would
Men
but
allow
them
a
place
where
to
fix
,
I
am
confident
they
would
move
the
most
prejudiced
tempers
.
Take
but
a
short
review
of
what
hath
been
offered
in
this
poor
discourse
,
and
be
your selves
Judges
:
There
is
a
plain
Institution
of
this
Service
,
and
an
express
Command
for
the
Observation
of
it
.
The
reasons
upon
which
it
is
recommended
are
the
same
,
and
will
continue
so
to
the
end
of
all
things
,
or
rather
improve
,
and
grow
stronger
in
every
succeeding
period
.
The
Apostles
,
and
those
that
best
understood
the
purpose
of
their
Lord
in
it
,
did
accordingly
make
conscience
of
it
,
and
constantly
practise
it
,
and
accordingly
recommended
it
to
the
Observation
of
all
Christians
,
to
Christs
second
coming
.
The
nature
of
the
thing
it self
requires
it
,
and
the
ends
to
which
it
is
instituted
do
even
inforce
it
.
It
is
a
solemn
act
of
Adoration
and
Worship
,
both
to
our
God
,
and
our
dear
Lord
;
it
is
a
peculiar
and
affecting
expression
of
our
Praise
;
for
the
miracles
of
our
Redemption
,
and
it
is
the
most
prevailing
Argument
to
render
our
Prayers
,
successful
.
And
since
we
all
acknowledg
that
our
Worship
,
our
giving
Thanks
,
our
Prayers
to
God
ought
to
be
constant
,
let
any
Man
tell
me
,
why
this
,
that
is
both
all
these
,
and
so
advantageous
to
the
purposes
of
all
,
should
not
be
so
too
.
It
is
designed
to
the
greatest
purposes
of
Religion
,
and
our
own
good
,
is
conducive
to
,
and
greatly
Effective
of
them
.
It
is
a
remembring
our
dear
Lord's
Death
,
with
those
transports
of
Praise
and
Joy
,
that
are
as
much
our
Happiness
as
our
Duty
.
It
is
the
Rite
of
our
confederating
with
our
Lord
,
and
receiving
the
pledges
of
his
Love
and
Blessing
.
It
is
the
means
of
our
actual
partaking
the
Effect
of
what
he
hath
done
and
suffered
for
our
good
.
It
is
the
means
of
uniting
us
to
the
Blessed
Jesus
,
and
incorporating
us
into
that
Body
,
of
which
himself
is
Head
,
and
to
whom
the
benefit
of
all
his
glorious
Atchievements
solely
redounds
.
And
it
is
the
only
probable
and
sure
way
of
cementing
our
fractions
,
composing
our
differences
,
and
uniting
us
in
the
Bands
of
Love
and
Charity
,
in
this
unhappy
day
of
Divisions
;
in
which
our
firm
adhesion
is
so
needful
,
yea
so
absolutely
necessary
both
to
our
own
honour
and
safety
,
and
the
continuance
and
credit
of
that
Reformed
Religion
,
which
we
all
seem
so
solicitous
for
.
These
are
Arguments
that
are
suited
to
our
Reason
and
our
Interest
too
;
and
if
there
be
any
Love
and
Respect
to
our
God
,
to
our
Redeemer
,
to
our
Religion
,
and
to
the
best
Reformed
Church
upon
Earth
.
Or
if
there
be
any
Bowels
of
Compassions
to
our
own
Souls
,
and
all
the
great
Interests
of
it
,
they
cannot
fail
of
effect
upon
us
.
For
God's
sake
therefore
consider
,
and
shew
you
selves
Christians
,
yea
shew
your selves
Men
.
Shew
some
respect
to
your
Religion
,
and
the
Laws
and
Constitutions
of
it
,
and
to
him
who
is
the
great
Founder
thereof
.
Consider
what
arguments
,
either
of
Reason
or
Interest
,
are
proper
to
affect
Men
,
and
then
I
will
begin
to
hope
this
Discourse
will
not
be
in
vain
.
I
am
not
thus
earnest
with
you
all
,
I
thank
God
I
need
not
;
some
of
you
know
what
is
your
duty
,
and
(
I
doubt
not
)
feel
the
Comforts
of
doing
it
.
But
there
are
too
many
,
to
whom
no
addresses
can
be
too
earnest
in
this
thing
,
and
to
whom
I
would
use
that
of
St.
Paul
to
his
Corinthians
,
in
a
case
relating
to
this
Service
;
In
this
I
commend
you
not
.
But
I
hope
that
I
shall
,
and
beg
that
I
may
,
and
therefore
offer
these
poor
Meditations
to
you
,
by
which
if
you
,
or
any
others
after
you
be
in
any
measure
benefited
.
I
shall
have
cause
to
rejoyce
in
the
day
of
the
Lord
Jesus
,
and
you
with
me
,
and
both
of
us
,
the
happiness
to
sit
down
together
at
the
Supper
of
the
Lamb
(
of
which
this
is
a
present
Symbol
and
Parasceve
)
in
which
we
shall
fill
our
Souls
with
gladness
,
and
rise
up
to
sing
eternal
Hallelujahs
to
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
.
Amen
.