The danger of a total and wilful neglect equal to the danger of an unworthy receiving of the Lords Supper wherein as is shewn the nature and danger of an unworthy receiving ... from those words of St. Paul, 1 Corinth. XI. XXIX. by C.P. ...
and by what they are not. 3. In what Sense the Receiving of it Unworthily is so dangerous as it is said to be in the Text. 4. That although it be very Dangerous to receive the Sacrament of the Lords Supper Unworthily,
and by what they Are not. 3. In what Sense the Receiving of it Unworthily is so dangerous as it is said to be in the Text. 4. That although it be very Dangerous to receive the Sacrament of the lords Supper Unworthily,
and that the not partaking of other Ordinances Worthily, makes Men liable to Damnation, as well as the not partaking of the Sacrament Worthily. 5. I shall Close all with an Exhortation.
and that the not partaking of other Ordinances Worthily, makes Men liable to Damnation, as well as the not partaking of the Sacrament Worthily. 5. I shall Close all with an Exhortation.
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It's true indeed, that the Words are 〈 ◊ 〉 of our common Eating and Drinking, that 〈 ◊ 〉 soever Eateth or Drinketh Unworthily, that 〈 ◊ 〉 ther abuseth God's good Creatures,
It's true indeed, that the Words Are 〈 ◊ 〉 of our Common Eating and Drinking, that 〈 ◊ 〉 soever Eateth or Drinketh Unworthily, that 〈 ◊ 〉 there abuseth God's good Creatures,
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so particularly with the scope of the Apostles words, which is concerning eating and drinking, according to the Institution of our Saviour, in remembrance of his Death and Passion,
so particularly with the scope of the Apostles words, which is Concerning eating and drinking, according to the Institution of our Saviour, in remembrance of his Death and Passion,
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and agreeably hereto he tells, 1 Cor. 11. ch. v. 26. That as oft as ye eat this Bread and drink this Cup, ye do shew the Lords Death till he comes;
and agreeably hereto he tells, 1 Cor. 11. changed. v. 26. That as oft as you eat this Bred and drink this Cup, you do show the lords Death till he comes;
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Since tho' some prophane Persons to excuse themselves in their absence from this Ordinance pretend that they can receive the Sacrament as oft as they eat and drink;
Since though Some profane Persons to excuse themselves in their absence from this Ordinance pretend that they can receive the Sacrament as oft as they eat and drink;
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yea in that we come to this Ordinance to commemorate the Sufferings of Christ, as having laid down his Life for our Sins, we do hereby shew, That we of our selves are not worthy to receive so great a Favour,
yea in that we come to this Ordinance to commemorate the Sufferings of christ, as having laid down his Life for our Sins, we do hereby show, That we of our selves Are not worthy to receive so great a Favour,
since there are none that are so worthy in themselves, no, not even St. Paul; and therefore I proceed to shew what is the unworthiness spoken of in this place.
since there Are none that Are so worthy in themselves, no, not even Saint Paul; and Therefore I proceed to show what is the unworthiness spoken of in this place.
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and so accordingly as men are wanting thereof, more or less, they may be said to be more or less •repar'd, I shall therefore speak something conterning these Qualifications.
and so accordingly as men Are wanting thereof, more or less, they may be said to be more or less •repared, I shall Therefore speak something conterning these Qualifications.
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And first, One Qualification of a Worthy Receiver, or Communicant, is a competent knowledge of the Nature and End of this Ordinance, which if Men come to the Sacrament without, they eat and drink unworthily.
And First, One Qualification of a Worthy Receiver, or Communicant, is a competent knowledge of the Nature and End of this Ordinance, which if Men come to the Sacrament without, they eat and drink unworthily.
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Before People eat of this Bread, and drink of this Cup, they ought to examine themselves, 1 Cor. 11.28. and as of other things, so of their Knowledge, what is to be done at the Sacrament:
Before People eat of this Bred, and drink of this Cup, they ought to examine themselves, 1 Cor. 11.28. and as of other things, so of their Knowledge, what is to be done At the Sacrament:
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And how indeed can any Man •o a thing worthily, that knows not what he doth, •or why he doth it? And agreeable hereto are •he words of the Learned Bishop Taylor, That he that knows nothing of the Sacrament,
And how indeed can any Man •o a thing worthily, that knows not what he does, •or why he does it? And agreeable hereto Are •he words of the Learned Bishop Taylor, That he that knows nothing of the Sacrament,
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Nay even amongst the less knowing, but sincere Christians, it many times happens, that tho' they cannot define the Notion of the Sacrament, no• talk so Learnedly about it as the Learned Ones do• they may yet be more worthy in God's sight,
Nay even among the less knowing, but sincere Christians, it many times happens, that though they cannot define the Notion of the Sacrament, no• talk so Learnedly about it as the Learned Ones do• they may yet be more worthy in God's sighed,
And tho' they can't dispute so much concerning the manner of Christ's presence as the great Casuists do, they may ye• be in a closer Communion with him,
And though they can't dispute so much Concerning the manner of Christ's presence as the great Casuists do, they may ye• be in a closer Communion with him,
But if after all, some are so ignorant in this Nation, and that wilfully too, in the midst of such Preaching and Printing as we enjoy, That they •now not what the receiving of the Sacrament means,
But if After all, Some Are so ignorant in this nation, and that wilfully too, in the midst of such Preaching and Printing as we enjoy, That they •now not what the receiving of the Sacrament means,
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for how can Men receive that worthily or suitably to the Nature and End thereof, that do not desire it? He therefore that would not eat and drink unworthily, must also ••amine his desires;
for how can Men receive that worthily or suitably to the Nature and End thereof, that do not desire it? He Therefore that would not eat and drink unworthily, must also ••amine his Desires;
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and to be •ne with him? or is he glad to be in Covenant •ith God? In short, doth he desire Christ upon the •erms that Christ is propos'd? If he doth, he is •a fair way of being a good Communicant,
and to be •ne with him? or is he glad to be in Covenant •ith God? In short, does he desire christ upon the •erms that christ is proposed? If he does, he is •a fair Way of being a good Communicant,
because in such addresses a Man comes to it without •is Heart, and so for want thereof his Devotion ••d Behaviour is like to be but lukewarm, if not •ld or dead.
Because in such Addresses a Man comes to it without •is Heart, and so for want thereof his Devotion ••d Behaviour is like to be but lukewarm, if not •ld or dead.
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If he, I say, desires that he may desire Christ more, and is truly sorrowful that he is no more desirous, this shews the sincerity of his Heart in what he doth,
If he, I say, Desires that he may desire christ more, and is truly sorrowful that he is no more desirous, this shows the sincerity of his Heart in what he does,
and consequently that he is no• unworthy in God's Merciful acceptance of what he doth, tho he hath not those passionate heats, o• sree Enlargements of Soul as some have.
and consequently that he is no• unworthy in God's Merciful acceptance of what he does, though he hath not those passionate heats, o• sree Enlargements of Soul as Some have.
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but because we are not excus'd therefore only yield a formal and outward respect, we don't deal worthily by it when we ea• and drink at Christ's Supper with no Appetite• and do as it were dislike,
but Because we Are not excused Therefore only yield a formal and outward respect, we don't deal worthily by it when we ea• and drink At Christ's Supper with no Appetite• and do as it were dislike,
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and accordingly God tells us of the Wicked, that their Sacrific• is an abomination to him, Prov. 15.8. That his Fa• is set against them that do evil, that he will not hea• their Prayers, Isa. 1.13, 15. yea, all their action of Devotion and Worship are loathsome in h•• sight, Isa. 66. ch. v. 3. And if so, you may imagine they are not in such Cases worthily perform'd when they are so hateful to God:
and accordingly God tells us of the Wicked, that their Sacrific• is an abomination to him, Curae 15.8. That his Fa• is Set against them that do evil, that he will not hea• their Prayers, Isaiah 1.13, 15. yea, all their actium of Devotion and Worship Are loathsome in h•• sighed, Isaiah 66. changed. v. 3. And if so, you may imagine they Are not in such Cases worthily performed when they Are so hateful to God:
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and now, if that the living in Sin marrs the Duty, as well as hinders the blessing of other Ordinances, will it n• also render us unworthy Communicants:
and now, if that the living in since mars the Duty, as well as hinders the blessing of other Ordinances, will it n• also render us unworthy Communicants:
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and consequently if he doth not drive Christ away from his Ordinance, yet by his Sins he puts a stop to any Fellowship that he may expect with Christ •hereby, there being no Communion with Light •nd Darkness,
and consequently if he does not drive christ away from his Ordinance, yet by his Sins he puts a stop to any Fellowship that he may expect with christ •hereby, there being no Communion with Light •nd Darkness,
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nor hath Christ and Belial any Con•ord, 2 Cor. 6.14, 15. for to bring our Sins un•orrow'd for before him, what is it else than to •ring his Enemies before him,
nor hath christ and Belial any Con•ord, 2 Cor. 6.14, 15. for to bring our Sins un•orrowed for before him, what is it Else than to •ring his Enemies before him,
and own our Friend•hip with them, and consequently to affront him? And now we must needs think, that since they •ere the Sins of Men which made him suffer so •uch, he can't well bear the sight of them in his •resence,
and own our Friend•hip with them, and consequently to affront him? And now we must needs think, that since they •ere the Sins of Men which made him suffer so •uch, he can't well bear the sighed of them in his •resence,
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and to convey the benefit of his Blood, which was shed for the remission of them, it can't but be an unwo•• thy return, to bring our Sins before him unrepented of.
and to convey the benefit of his Blood, which was shed for the remission of them, it can't but be an unwo•• thy return, to bring our Sins before him unrepented of.
yea, the sense o• their coming thereto shall put them into som• good Moods, and faint resolutions of Amendment 〈 ◊ 〉 nay it may be cause them to set a day or two a• part beforehand, to bethink themselves to rea• some good Books,
yea, the sense o• their coming thereto shall put them into som• good Moods, and faint resolutions of Amendment 〈 ◊ 〉 nay it may be cause them to Set a day or two a• part beforehand, to bethink themselves to rea• Some good Books,
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whether ou• Resolutions be sincere, entire, or constant, and w• are become new Men in Heart and practice too, a• far as we have made tryal of our Change;
whither ou• Resolutions be sincere, entire, or constant, and w• Are become new Men in Heart and practice too, a• Far as we have made trial of our Change;
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but unworthily, and for all our outward Communicating, Christ may say of us as he did of Judas, Behold, the hand of him that betrayeth me, is with me o• the Table. Luk. 22.21.
but unworthily, and for all our outward Communicating, christ may say of us as he did of Judas, Behold, the hand of him that betrayeth me, is with me o• the Table. Luk. 22.21.
but yet when we come without Charity, we come unsuitably to it, because this is an Ordinance of Charity — It is by this Ordinance that we are made Friends with God,
but yet when we come without Charity, we come unsuitably to it, Because this is an Ordinance of Charity — It is by this Ordinance that we Are made Friends with God,
but have such a Pattern of Love and Kindness before us in his dying even to save us, can we yet be Uncharitable and Cruel? One Man beareth hatred against another,
but have such a Pattern of Love and Kindness before us in his dying even to save us, can we yet be Uncharitable and Cruel? One Man bears hatred against Another,
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if he that is but flesh nourisheth hatred, who will entreat for the pardon of his Sins? could even the Son of Sirac tell us long ago, Ecclus. 28. v. 2, 3, 4. But a greater than he hath told us, that we must first be reconciled to our Brother, in Affections at least,
if he that is but Flesh Nourishes hatred, who will entreat for the pardon of his Sins? could even the Son of Sirach tell us long ago, Ecclus 28. v. 2, 3, 4. But a greater than he hath told us, that we must First be reconciled to our Brother, in Affections At least,
if we forgive no• Men their Trespasses, neither will our heavenly Father forgive us ours, Mat. 6.15. and many such Texts there are to the like purpose;
if we forgive no• Men their Trespasses, neither will our heavenly Father forgive us ours, Mathew 6.15. and many such Texts there Are to the like purpose;
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nay, from the sense of Christ's dying Love, we find Christ exhorting his Disciples to the love of each other yea in keeping this Ordinance, St. Paul exhorts th• Corinthians, that they should not keep this Feast with the Leven of Malice, 1 Cor. 5.8.
nay, from the sense of Christ's dying Love, we find christ exhorting his Disciples to the love of each other yea in keeping this Ordinance, Saint Paul exhorts th• Corinthians, that they should not keep this Feast with the Leven of Malice, 1 Cor. 5.8.
yea, St. John by way of Interrogation, implying a denyal, asks How it can be, that the Love of God can dwell in him, who when he hath this World's goods,
yea, Saint John by Way of Interrogation, implying a denial, asks How it can be, that the Love of God can dwell in him, who when he hath this World's goods,
and are not worthy of his presence, but sit only for the Devil and his Angels, it is hard to think how he will accept of the unmerciful and cruel Person,
and Are not worthy of his presence, but fit only for the devil and his Angels, it is hard to think how he will accept of the unmerciful and cruel Person,
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In short, a very wicked Servant is he, and no Friend of Christ's, who tho' he comes to entreat for the forgiveness of ten thousand Talents, doth at the same time keep a resolution of exacting the pence of his Brother;
In short, a very wicked Servant is he, and no Friend of Christ's, who though he comes to entreat for the forgiveness of ten thousand Talents, does At the same time keep a resolution of exacting the pence of his Brother;
surely if the Love and Pity that is due to his Brother will not move him, the Consideration of what a Motive it is to his own Forgiveness from God, that he forgives others, should even make him more kind for his own as well as others sake, which if he is not, we must needs own, he is an unwelcome Guest,
surely if the Love and Pity that is due to his Brother will not move him, the Consideration of what a Motive it is to his own Forgiveness from God, that he forgives Others, should even make him more kind for his own as well as Others sake, which if he is not, we must needs own, he is an unwelcome Guest,
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Yea, he that dares not do another a mischief, but yet desires God to be his Revenger, according to his Imaginations, doth in that shew, it is fear or something else, that restrains his hand,
Yea, he that dares not do Another a mischief, but yet Desires God to be his Revenger, according to his Imaginations, does in that show, it is Fear or something Else, that restrains his hand,
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And thus I have shewn in several of the Qualifications of a worthy Receiver or Communicant, viz. 1. Knowledge of the Nature and End of the Sacrament of the Lords Supper. 2. A real and hearty desire to this Ordinance,
And thus I have shown in several of the Qualifications of a worthy Receiver or Communicant, viz. 1. Knowledge of the Nature and End of the Sacrament of the lords Supper. 2. A real and hearty desire to this Ordinance,
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And indeed besides these Qualifications of a worthy Communicant, there are others without which if we come to the Sacrament, we eat and drink unworthily;
And indeed beside these Qualifications of a worthy Communicant, there Are Others without which if we come to the Sacrament, we eat and drink unworthily;
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But these being Graces that are chiefly exercised at the Lords Supper, I shall speak of them under the second way which I instanced, whereby men receive the Sacrament of the Lords Supper unworthily, viz.
But these being Graces that Are chiefly exercised At the lords Supper, I shall speak of them under the second Way which I instanced, whereby men receive the Sacrament of the lords Supper unworthily, viz.
Nay I may safely say, they don't deal with it very worthily, that either look upon their Receiving it to be little more than a common or ordinary Eating or Drinking,
Nay I may safely say, they don't deal with it very worthily, that either look upon their Receiving it to be little more than a Common or ordinary Eating or Drinking,
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but yet as they are instituted by Christ, to be received in remembrance of hi• Death and Passion, the taking of them according to Christ's Institution, is a Symbol,
but yet as they Are instituted by christ, to be received in remembrance of hi• Death and Passion, the taking of them according to Christ's Institution, is a Symbol,
or Sacrament of our taking and eating the Body and Blood of Christ, and therefore as they are appointed by Christ, we are not to undervalue them, by thinking we may as well receive Christ and the benefits of the New Covenant without them as with them,
or Sacrament of our taking and eating the Body and Blood of christ, and Therefore as they Are appointed by christ, we Are not to undervalue them, by thinking we may as well receive christ and the benefits of the New Covenant without them as with them,
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This Sacrament being such an Ordinance, that without Faith it cannot be received, and therefore it is the Apostles Advice, that we should draw nigh it with full assurance of Faith, Heb. 10.22.
This Sacrament being such an Ordinance, that without Faith it cannot be received, and Therefore it is the Apostles advice, that we should draw High it with full assurance of Faith, Hebrew 10.22.
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to be effectually conveyed unto us, for what doth it signifie for me to Commemorate the snfferings of a dying Saviour by receiving Bread and Wine according to Christ's Appointment,
to be effectually conveyed unto us, for what does it signify for me to Commemorate the snfferings of a dying Saviour by receiving Bred and Wine according to Christ's Appointment,
If I have not Faith, that the benefits thereof belong to me, or cannot spiritually feed upon his Body and Blood by Faith, it being by Faith that we feed upon him? for as to the Corporeal eating of his Body and Blood, it is such a thing, that could the Papists quit their Avowance of,
If I have not Faith, that the benefits thereof belong to me, or cannot spiritually feed upon his Body and Blood by Faith, it being by Faith that we feed upon him? for as to the Corporeal eating of his Body and Blood, it is such a thing, that could the Papists quit their Avowance of,
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and yet keep up the Authority and pretended Infallibility of their Church, many Learned Men think they could easily part with their Opinion or Belief thereof:
and yet keep up the authority and pretended Infallibility of their Church, many Learned Men think they could Easily part with their Opinion or Belief thereof:
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However, if it is the Doctrine of the Church of Rome, it is not the Doctrine of Christ, such being not only contrary to Sense and Reason, but to Faith also;
However, if it is the Doctrine of the Church of Rome, it is not the Doctrine of christ, such being not only contrary to Sense and Reason, but to Faith also;
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if so be that after Consecration the Bread and Wine become the Body and Blood of Christ in a Corporeal sence, there then remaining no outward Sign or Sacrament.
if so be that After Consecration the Bred and Wine become the Body and Blood of christ in a Corporeal sense, there then remaining no outward Signen or Sacrament.
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when even Christ appeal'd to the Senses of his Apostles to confirm their Belief of what he said, that he was the same Christ (tho risen again) that was Crucified, Luk. 24.39.
when even christ appealed to the Senses of his Apostles to confirm their Belief of what he said, that he was the same christ (though risen again) that was crucified, Luk. 24.39.
Since therefore the eating of Christ's Body and Blood, tho real, is Spiritual and Sacramental, it remains, that what we see and taste of him at the Sacrament, is by Faith, which Faith considers not so much how the Elements feed the Body,
Since Therefore the eating of Christ's Body and Blood, though real, is Spiritual and Sacramental, it remains, that what we see and taste of him At the Sacrament, is by Faith, which Faith considers not so much how the Elements feed the Body,
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as how the things represented, sealed and apply'd in this Ordinance, feed and nourish the Soul. And indeed it is by this, that we not only view him hanging upon the Cross,
as how the things represented, sealed and applied in this Ordinance, feed and nourish the Soul. And indeed it is by this, that we not only view him hanging upon the Cross,
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But then here let us not be mistaken in our Notion of Faith, or think that a bare and true belief of Christ's Presence and Blessings in this Ordinance is the right Belief for it;
But then Here let us not be mistaken in our Notion of Faith, or think that a bore and true belief of Christ's Presence and Blessings in this Ordinance is the right Belief for it;
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No, but the Faith of a good Communicant is a Gospel Faith, such a Faith as receives Christ according to the Terms propos'd to us in the Gospel, and the Sacrament also.
No, but the Faith of a good Communicant is a Gospel Faith, such a Faith as receives christ according to the Terms proposed to us in the Gospel, and the Sacrament also.
yea a Man ready to be overwhelm'd with the Waves of the Sea, and in each of these Cases receiving relief and Succour, wou'd not he (do ye think) be thankful? yea, unworthy would he be if he would not be thankful for such Blessings.
yea a Man ready to be overwhelmed with the Waves of the Sea, and in each of these Cases receiving relief and Succour, would not he (do you think) be thankful? yea, unworthy would he be if he would not be thankful for such Blessings.
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and how much, and see whether we can Commemorate this his Love, and not be thankful? And truly if we can, without being so, it is a sign of a hard as well as ungrateful Heart,
and how much, and see whither we can Commemorate this his Love, and not be thankful? And truly if we can, without being so, it is a Signen of a hard as well as ungrateful Heart,
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and is very unsuitable to the Nature and Design of this Ordinance, which is so much an Ordinance of Thanksgiving and Praise, that from thence it takes one of its Names,
and is very unsuitable to the Nature and Design of this Ordinance, which is so much an Ordinance of Thanksgiving and Praise, that from thence it Takes one of its Names,
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And thus have I at large shewn upon what Account, and by what ways Men receive the Sacrament of the Lords Supper unworthily, viz. when they come unprepar'd to,
And thus have I At large shown upon what Account, and by what ways Men receive the Sacrament of the lords Supper unworthily, viz. when they come unprepared to,
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but as for Receiving the Sacrament with others that are unworthy, or for receiving it Kneeling, it makes us not unworthy Guests at the Lord's Table, which brings me to the latter part of the second Head, viz. Upon what Account,
but as for Receiving the Sacrament with Others that Are unworthy, or for receiving it Kneeling, it makes us not unworthy Guests At the Lord's Table, which brings me to the latter part of the second Head, viz. Upon what Account,
As to the first, The Receiving of the Sacrament with unworthy Persons in a mixt Communion, it is indeed much urg'd by some as a hindrance to a worthy receiving,
As to the First, The Receiving of the Sacrament with unworthy Persons in a mixed Communion, it is indeed much urged by Some as a hindrance to a worthy receiving,
If indeed my receiving of the Sacrament worthily depended upon others behaviour or unworthiness, then it concern'd me to take Care that I did not communicate with any that were unworthy;
If indeed my receiving of the Sacrament worthily depended upon Others behaviour or unworthiness, then it concerned me to take Care that I did not communicate with any that were unworthy;
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yet if notwithstanding his Admonition, nay, what is further, the Churches, they will venture to come, it doth not make him that is a worthy Communicant otherwise, hereby to become an unworthy Communicant:
yet if notwithstanding his Admonition, nay, what is further, the Churches, they will venture to come, it does not make him that is a worthy Communicant otherwise, hereby to become an unworthy Communicant:
For indeed should this be so, not only the Apostles would have been unworthy Partakers of the Passeover and Sacrament, (because a Judas was with them) but it may be most good Christians besides, that receive it in a publick Congregation, it being hard to say of the Members of any Congregation, that they are all so good, that there is no unworthy Member amongst them.
For indeed should this be so, not only the Apostles would have been unworthy Partakers of the Passover and Sacrament, (Because a Judas was with them) but it may be most good Christians beside, that receive it in a public Congregation, it being hard to say of the Members of any Congregation, that they Are all so good, that there is no unworthy Member among them.
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because they receive with the unworthy, when yet that they were unworthy, is not the Good Mens fault? It is indeed my Duty to fit my self as well as I can,
Because they receive with the unworthy, when yet that they were unworthy, is not the Good Men's fault? It is indeed my Duty to fit my self as well as I can,
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tho' it may be at the same time they are sensible, that some that receive with them have not given such Evidences of their Repentance as might be wish'd.
though it may be At the same time they Are sensible, that Some that receive with them have not given such Evidences of their Repentance as might be wished.
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but in this part of God's Worship, which being a publick Ordinance for the Church, all the Communion of the Worthy with the unworthy is only a joyning together in the performance of a Common Duty to which good People are oblig'd to come,
but in this part of God's Worship, which being a public Ordinance for the Church, all the Communion of the Worthy with the unworthy is only a joining together in the performance of a Common Duty to which good People Are obliged to come,
And sad indeed would it be, That after all our Care and Endeavours to adorn our selves to this Marriage-Feast, we should be forced to withdraw from it because there should come in one that had not on the Wedding Garment;
And sad indeed would it be, That After all our Care and Endeavours to adorn our selves to this Marriage-feast, we should be forced to withdraw from it Because there should come in one that had not on the Wedding Garment;
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and accordingly not only St. Paul, but our Church in her Rubrick before the Communion advertiseth, That the Curate shall not suffer Persons to come to the Lord's Table, in whom he perceiveth Malice or Hatred to reign,
and accordingly not only Saint Paul, but our Church in her Rubric before the Communion advertiseth, That the Curate shall not suffer Persons to come to the Lord's Table, in whom he perceives Malice or Hatred to Reign,
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or what is worse to be suppos'd, do neglect it, yet this is not a making Worthy Communicants to receive unworthily, the Sacrament still is a means of Grace to the Worthy partaker;
or what is Worse to be supposed, do neglect it, yet this is not a making Worthy Communicants to receive unworthily, the Sacrament still is a means of Grace to the Worthy partaker;
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yet not to others, but he that believeth, eateth of the Bread of Life, John 6.33. which shall be made good to the Believer, tho' there were but one in the World:
yet not to Others, but he that Believeth, Eateth of the Bred of Life, John 6.33. which shall be made good to the Believer, though there were but one in the World:
See Hussey 's Plea for Christian Magistracy, p. 2. And this he tells us Beza himself is inforced to confess in his Tract against Erastus; Bonis manere bona Sacramenta etiamsi qui mali ad eadem accedunt, absit ut inficiemur:
See Hussey is Plea for Christian Magistracy, p. 2. And this he tells us Beza himself is enforced to confess in his Tract against Erastus; Bonis manner Bona Sacraments Even if qui mali ad Same accedunt, absit ut inficiemur:
or to diminish the Grace of God's Gifts from such as by Faith and rightly do receive them, which are effectual because of Christ's Institution and Promise,
or to diminish the Grace of God's Gifts from such as by Faith and rightly do receive them, which Are effectual Because of Christ's Institution and Promise,
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And that we may be the more satisfi'd in this thing, let us but take the Instance of Judas, and we shall find it very hard to conclude, that the other eleven Apostles were unworthy Receivers,
And that we may be the more satisfied in this thing, let us but take the Instance of Judas, and we shall find it very hard to conclude, that the other eleven Apostles were unworthy Receivers,
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and the hour for it was come, he sat down, and the twelve Apostles with him, V. 14. but in the 19, 20, 21 Verses we are told, That he took Bread, and gave thanks,
and the hour for it was come, he sat down, and the twelve Apostles with him, V. 14. but in the 19, 20, 21 Verses we Are told, That he took Bred, and gave thanks,
And as they did eat, he saith, Verily one of you shall betray me, v. 20, 21. And when Judas ask'd whether it was he that should do so, he not only gives a sign who it should be,
And as they did eat, he Says, Verily one of you shall betray me, v. 20, 21. And when Judas asked whither it was he that should do so, he not only gives a Signen who it should be,
and gave it to them, saying, Drink ye all of it, for this is my Blood, &c. V. 28th. The like I might shew from the Account given thereof by St. Mark, Ch. 14. from V. 17. to V. 25. That where Christ speaks of the Passeover or Lord's Supper to his Disciples, it is not separately to the other eleven, but to the twelve.
and gave it to them, saying, Drink you all of it, for this is my Blood, etc. V. 28th. The like I might show from the Account given thereof by Saint Mark, Christ 14. from V. 17. to V. 25. That where christ speaks of the Passover or Lord's Supper to his Disciples, it is not separately to the other eleven, but to the twelve.
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Thus we see, that a Judas being amongst Communicants, did not hinder Christ from instituting, nor his Disciples from receiving the Lord's Supper, much less make them unworthy Communicants.
Thus we see, that a Judas being among Communicants, did not hinder christ from instituting, nor his Disciples from receiving the Lord's Supper, much less make them unworthy Communicants.
And tho' some, perhaps, may here assert, That Judas 's Unworthiness was unknown, and that the Disciples did not know that he was the Person that should betray Christ,
And though Some, perhaps, may Here assert, That Judas is Unworthiness was unknown, and that the Disciples did not know that he was the Person that should betray christ,
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nor did it hinder the other Apostles from being Worthy Communicants, tho' it is very probable that before thev receiv'd the Sacrament, they knew or were satisfied, that Judas was the Person that was to betray Christ, that sign which Christ gave them, that he who dipt his hand with him in the Dish, the same should betray him;
nor did it hinder the other Apostles from being Worthy Communicants, though it is very probable that before thev received the Sacrament, they knew or were satisfied, that Judas was the Person that was to betray christ, that Signen which christ gave them, that he who dipped his hand with him in the Dish, the same should betray him;
but we don't find that they had any such demurrs, but they might as well receive it with Judas, as Christ give it to him, and yet be Worthy Communicants.
but we don't find that they had any such demurs, but they might as well receive it with Judas, as christ give it to him, and yet be Worthy Communicants.
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Its true indeed from St. Paul 's words, it is lawful to censure Offenders, and separate them from our Communion till they reform, 1 Cor. 5 ch. from V. 7. to the end;
Its true indeed from Saint Paul is words, it is lawful to censure Offenders, and separate them from our Communion till they reform, 1 Cor. 5 changed. from V. 7. to the end;
and come to this Feast, not having on the Wedding Garment, this doth not make Good Men the more unworthy, it being unreasonable to think, that Judas his being with the other Diseiples made them also unworthy;
and come to this Feast, not having on the Wedding Garment, this does not make Good Men the more unworthy, it being unreasonable to think, that Judas his being with the other Disciples made them also unworthy;
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And as the Receiving of the Sacrament with Unworthy Persons in a mixt Communion doth not make Men receive unworthily, where the Receiving with them is not a complying with them in their sins,
And as the Receiving of the Sacrament with Unworthy Persons in a mixed Communion does not make Men receive unworthily, where the Receiving with them is not a complying with them in their Sins,
Great indeed have been the Clamours of some People against this Posture, yea so unworthy hath it made Men (according to their Exclamations) that it renders them guilty of Idolatry,
Great indeed have been the Clamours of Some People against this Posture, yea so unworthy hath it made Men (according to their Exclamations) that it renders them guilty of Idolatry,
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And tho' indeed there needs little to be added to what they have written already, it being so clear and full, particularly in the Treatise, call'd The Case of Kneeling at the Sacrament, 1st. and 2d. Part:
And though indeed there needs little to be added to what they have written already, it being so clear and full, particularly in the Treatise, called The Case of Kneeling At the Sacrament, 1st. and 2d. Part:
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Yet it still continuing an Objection in the mouths of some against holding Communion with our Church, I beg leave to consider their Reasons why the Kneelling at the Sacrament makes Men to receive it unworthily, amongst which I look upon these to be the chief.
Yet it still Continuing an Objection in the mouths of Some against holding Communion with our Church, I beg leave to Consider their Reasons why the Kneeling At the Sacrament makes Men to receive it unworthily, among which I look upon these to be the chief.
2. That Kneeling being a Posture of Worship and Adoration, it too much countenanceth the Adoration of the Host, and the Doctrine of Transubstantiation.
2. That Kneeling being a Posture of Worship and Adoration, it too much Countenanceth the Adoration of the Host, and the Doctrine of Transubstantiation.
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To consider therefore their first Reason against Kneeling at the Sacrament, viz. That Kneeling is not the Posture in which Christ and his Apostles receiv'd it.
To Consider Therefore their First Reason against Kneeling At the Sacrament, viz. That Kneeling is not the Posture in which christ and his Apostles received it.
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As to the first, That this is more than can be prov'd, that Kneeling was not the Posture in which they receiv'd it, appears from hence, That the Posture in which they receiv'd it, is no where mentioned in Scripture.
As to the First, That this is more than can be proved, that Kneeling was not the Posture in which they received it, appears from hence, That the Posture in which they received it, is no where mentioned in Scripture.
As for what is urg'd, That it is probable, that Christ did give, and his Apostles did take the Sacrament in the same Posture as they did the Passeover,
As for what is urged, That it is probable, that christ did give, and his Apostles did take the Sacrament in the same Posture as they did the Passover,
as sitting is with us;) and therefore in the 26th. Mat. v. 20. where it is said, NONLATINALPHABET, we render it, when the Evening was come, he sat down with the twelve;
as sitting is with us;) and Therefore in the 26th. Mathew v. 20. where it is said,, we render it, when the Evening was come, he sat down with the twelve;
However, whether the Jews did keep always the same Posture or not at the Passeover, it doth not appear by Scripture that Christ and his Apostles kept in the same Posture at the Sacrament as at the Passeover, on that they did keep the same posture all the time of the Celebration of the Passeover;
However, whither the jews did keep always the same Posture or not At the Passover, it does not appear by Scripture that christ and his Apostles kept in the same Posture At the Sacrament as At the Passover, on that they did keep the same posture all the time of the Celebration of the Passover;
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[ See Mr. Vines on the Sacrament, and Mr. Baxter in his Christian Directory, part. 2. Quest. 3. Sect. 40. Chap. 24. p. 60. ] Nay Christ's own Example (supposing that he gave,
[ See Mr. Vines on the Sacrament, and Mr. Baxter in his Christian Directory, part. 2. Quest. 3. Sect. 40. Chap. 24. p. 60. ] Nay Christ's own Exampl (supposing that he gave,
but was leaning or lying along, say the words in the Original, and the Custom of the Countrey.) And in complying with the Gesture of the Jews then in use, he allow'd thereby the Authority of the Church in altering and determining of Gestures:
but was leaning or lying along, say the words in the Original, and the Custom of the Country.) And in complying with the Gesture of the jews then in use, he allowed thereby the authority of the Church in altering and determining of Gestures:
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yet this was not the posture at first us'd and prescrib'd by Moses, Exod. 2. ch. The Gesture that was at first appointed, was with their Loyns girt, with their Shooes on their Feet in haste, with a Staff in their hands, which way of eating it being but a Temporary Law,
yet this was not the posture At First used and prescribed by Moses, Exod 2. changed. The Gesture that was At First appointed, was with their Loins girded, with their Shoes on their Feet in haste, with a Staff in their hands, which Way of eating it being but a Temporary Law,
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after they were in Canaan, they kept it in the leaning posture, thereby to shew, that now they were free from the fears of Egypt, and therefore did not eat it in haste,
After they were in Canaan, they kept it in the leaning posture, thereby to show, that now they were free from the fears of Egypt, and Therefore did not eat it in haste,
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And now if Christ comply'd with the alteration of the posture to what it was at first, it shews, that in matters of Gesture undetermin'd by God, we ought to submit to the Customs and Usage of the Church wherein we live.
And now if christ complied with the alteration of the posture to what it was At First, it shows, that in matters of Gesture undetermined by God, we ought to submit to the Customs and Usage of the Church wherein we live.
because sitting is a Table Gesture at a Supper, or Feast, and is a Token of our Freedom and Fellowship with Christ,) That upon the same Reason (say they) we may as well put on our Hats when we receive the Sacrament. See Reformed Dissenter, p. 6.
Because sitting is a Table Gesture At a Supper, or Feast, and is a Token of our Freedom and Fellowship with christ,) That upon the same Reason (say they) we may as well put on our Hats when we receive the Sacrament. See Reformed Dissenter, p. 6.
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Nor indeed is Kneeling an unsuitable posture at the Sacrament, if we consider, That when we receive the Sacrament of the Lord's Supper, we receive it with a Prayer;
Nor indeed is Kneeling an unsuitable posture At the Sacrament, if we Consider, That when we receive the Sacrament of the Lord's Supper, we receive it with a Prayer;
in receiving of it for the Remission of Sins, we thereby confess our selves Sinners, yea we implore the pardon of them upon the Merits of Christ's Sufferings:
in receiving of it for the Remission of Sins, we thereby confess our selves Sinners, yea we implore the pardon of them upon the Merits of Christ's Sufferings:
As also in receiving of Christ we do hereby shew, that we beg Grace and Assistance of God, it being of his fulness that we receive Grace for Grace, John 1.16.
As also in receiving of christ we do hereby show, that we beg Grace and Assistance of God, it being of his fullness that we receive Grace for Grace, John 1.16.
The like I might shew in other parts of Prayer as we use them, viz. Intercession and Thanksgiving — yea further than this, that the receiving of the Sacrament contains a Virtual praying to, and giving Thanks to God.
The like I might show in other parts of Prayer as we use them, viz. Intercession and Thanksgiving — yea further than this, that the receiving of the Sacrament contains a Virtual praying to, and giving Thanks to God.
We that are Members of the Church of England, receive it with a Prayer, viz. The Body of our Lord Jesus Christ which was given for thee, preserve thy Body and Soul unto Everlasting Life:
We that Are Members of the Church of England, receive it with a Prayer, viz. The Body of our Lord jesus christ which was given for thee, preserve thy Body and Soul unto Everlasting Life:
And now if this be so, which is not to be deny'd, it follows, that Kneeling is not unsuitable to the Nature and Actions of this Ordinance, it being a fit and proper posture of Praise and Thanksgiving.
And now if this be so, which is not to be denied, it follows, that Kneeling is not unsuitable to the Nature and Actions of this Ordinance, it being a fit and proper posture of Praise and Thanksgiving.
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but if these will not bear weight with him, let him consider the practice of Christ, St. Paul, St. Stephen, and he'll find plain Instances of Kneeling in Prayer:
but if these will not bear weight with him, let him Consider the practice of christ, Saint Paul, Saint Stephen, and he'll find plain Instances of Kneeling in Prayer:
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and that Kneeling is agreeable to these great and Spiritual parts of it, it is so far from being unsuitable, that it is highly becoming this Ordinance, not only as it is a posture agreeable with the Nature and Use of Prayer and Praise,
and that Kneeling is agreeable to these great and Spiritual parts of it, it is so Far from being unsuitable, that it is highly becoming this Ordinance, not only as it is a posture agreeable with the Nature and Use of Prayer and Praise,
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but as a posture of Worship to Christ, and as our Church expresseth it, A signification of an humble and grateful Acknowledgment of the Benefits of Christ therein given to all Worthy Receivers;
but as a posture of Worship to christ, and as our Church Expresses it, A signification of an humble and grateful Acknowledgment of the Benefits of christ therein given to all Worthy Receivers;
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which brings me to the Consideration of the second Reason, that some Men urge why the Kneeling at the Sacrament makes Men to receive it unworthily, viz. That Kneeling being a posture of Worship and Adoration, it too much countenanceth the Adoration of the Host, and the Doctrine of Transubstantiation.
which brings me to the Consideration of the second Reason, that Some Men urge why the Kneeling At the Sacrament makes Men to receive it unworthily, viz. That Kneeling being a posture of Worship and Adoration, it too much Countenanceth the Adoration of the Host, and the Doctrine of Transubstantiation.
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but that thereby we countenance the Adoration of the Host, or the Doctrine of Transubstantiation, is a thing unreasonably laid to our Charge, considering not only what our Church declares in her Rubrick after the Communion Service,
but that thereby we countenance the Adoration of the Host, or the Doctrine of Transubstantiation, is a thing unreasonably laid to our Charge, considering not only what our Church declares in her Rubric After the Communion Service,
yea in as much as we pray to and praise Christ, and celebrate his Goodness, we do therein Worship, (Prayer and Thanksgiving being actions of Worship) and that by the Confessions of our Dissenting Brethren, who allow that Christ may be Worship'd and Ador'd by Communicants in their Hearts.
yea in as much as we pray to and praise christ, and celebrate his goodness, we do therein Worship, (Prayer and Thanksgiving being actions of Worship) and that by the Confessions of our Dissenting Brothers, who allow that christ may be Worshipped and Adored by Communicants in their Hearts.
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And now since Internal Worship belongs to Christ in this Ordinance, why may not we use an External sign of what we inwardly prosess to do? Nay, it upon the sense of what we do and receive at the Sacrament, we may lift up our eyes and hands towards Heaven,
And now since Internal Worship belongs to christ in this Ordinance, why may not we use an External Signen of what we inwardly prosess to do? Nay, it upon the sense of what we do and receive At the Sacrament, we may lift up our eyes and hands towards Heaven,
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For if by expressing our inward Worship by this posture of outward Worship, we are therefore Adorers of the Host, it will follow that they too are guilty of the like Crime,
For if by expressing our inward Worship by this posture of outward Worship, we Are Therefore Adorers of the Host, it will follow that they too Are guilty of the like Crime,
But as we do not Charge our Dissenting Brethren with this fault, so neither are we to be charg'd therewith, it being not the Elements that are the Object of our inward or outward Worship,
But as we do not Charge our Dissenting Brothers with this fault, so neither Are we to be charged therewith, it being not the Elements that Are the Object of our inward or outward Worship,
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and it being our Duty in this Ordinance to be inwardly devout, humble and thankful, they are not therefore to find fault with Kneeling, which is but an outward Declaration of our inward Respect.
and it being our Duty in this Ordinance to be inwardly devout, humble and thankful, they Are not Therefore to find fault with Kneeling, which is but an outward Declaration of our inward Respect.
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It's true indeed, that the Sacraments are Ordinances of Remembrance, the very End of their Institution is to do them in remembrance of Christ, 1 Cor. 11.25. but because they are so, we are not therefore forbid to kneel at them more than at Prayer, which brings God into our remembrance:
It's true indeed, that the Sacraments Are Ordinances of Remembrance, the very End of their Institution is to do them in remembrance of christ, 1 Cor. 11.25. but Because they Are so, we Are not Therefore forbid to kneel At them more than At Prayer, which brings God into our remembrance:
What tho' the Papists kneel, must not we therefore? What tho' they say the Lord's Prayer, may not we? It is not because the Papists do such and such things that is a good Reason for our not doing them, because they do ill therein.
What though the Papists kneel, must not we Therefore? What though they say the Lord's Prayer, may not we? It is not Because the Papists do such and such things that is a good Reason for our not doing them, Because they do ill therein.
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therefore that we may not eat or drink? And so the Papists, we deny not, are guilty of Idolatry and Superstition in the matter of the Sacrament as well as other things, must we therefore? By this Reason the Jews should not have sacrific'd or burnt Incense,
Therefore that we may not eat or drink? And so the Papists, we deny not, Are guilty of Idolatry and Superstition in the matter of the Sacrament as well as other things, must we Therefore? By this Reason the jews should not have sacrificed or burned Incense,
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Nay, by this Argument, that the Papists kneeling at the Sacrament, and doing ill thereby, should make our kneeling at it to be sinful, we should be in a continual danger of losing that Liberty wherewith Christ hath made us free, the same being an Argument against sitting or standing,
Nay, by this Argument, that the Papists kneeling At the Sacrament, and doing ill thereby, should make our kneeling At it to be sinful, we should be in a continual danger of losing that Liberty wherewith christ hath made us free, the same being an Argument against sitting or standing,
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See Stillingfleet 's Ʋnreason. Separation, p. 15. Case of Kneeling, pt. 2. pag. 38, 39. By which we see, that notwithstanding the Clamours of some Persons, the posture of Kneeling at the Sacrament is not so unsuitable to the Ordinance of the Sacrament, it being a posture that may be us'd without any Countenancing of the Adoration of the Host, or the Doctrine of Transubstantiation;
See Stillingfleet is Ʋnreason. Separation, p. 15. Case of Kneeling, pt. 2. page. 38, 39. By which we see, that notwithstanding the Clamours of Some Persons, the posture of Kneeling At the Sacrament is not so unsuitable to the Ordinance of the Sacrament, it being a posture that may be used without any Countenancing of the Adoration of the Host, or the Doctrine of Transubstantiation;
the Abettors of which positions are such as allow of other postures besides kneeling, which are not therefore disallow'd by Dissenters because used by Papists,
the Abettors of which positions Are such as allow of other postures beside kneeling, which Are not Therefore disallowed by Dissenters Because used by Papists,
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I come now in the next place to shew in what sense the receiving of it unworthily is so dangerous as it is said to be in the Text, which was the third thing that I propos'd to treat of from the words of the Text.
I come now in the next place to show in what sense the receiving of it unworthily is so dangerous as it is said to be in the Text, which was the third thing that I proposed to Treat of from the words of the Text.
So neither is it taken by St. Paul in this sense, for if we consider what follows these words of the Text, we shall find it primarily or chiefly relating to Temporal Judgments,
So neither is it taken by Saint Paul in this sense, for if we Consider what follows these words of the Text, we shall find it primarily or chiefly relating to Temporal Judgments,
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for after he had shewn in this Chapter how the Corinthians had eaten unworthily the Lord's Supper, v. 20, 21. in the 27th. and 29th. Verses he shews them the danger of their actions,
for After he had shown in this Chapter how the Corinthians had eaten unworthily the Lord's Supper, v. 20, 21. in the 27th. and 29th. Verses he shows them the danger of their actions,
That for this Cause (to wit, their unworthy eating and drinking, or receiving of the Lord's Supper) many were weak and sickly amongst them, and many were asleep:
That for this Cause (to wit, their unworthy eating and drinking, or receiving of the Lord's Supper) many were weak and sickly among them, and many were asleep:
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Now that these Judgments were not Eternal, not only the Instances thereof, but the words following do plainly declare, That if they judg'd themselves, they should not be judged;
Now that these Judgments were not Eternal, not only the Instances thereof, but the words following doe plainly declare, That if they judged themselves, they should not be judged;
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Nay, so far is the word Damnation in the Text from being to be taken as signifying primarily, Eternal, that till Men are impenitent in their unworthy Receiving, we find St. Paul to be so far from consigning the Corinthians (tho' Unworthy Receivers) to Eternal Damnation, that he rather exhorts them,
Nay, so Far is the word Damnation in the Text from being to be taken as signifying primarily, Eternal, that till Men Are impenitent in their unworthy Receiving, we find Saint Paul to be so Far from consigning the Corinthians (though Unworthy Receivers) to Eternal Damnation, that he rather exhorts them,
and that as Brethren, that when they met hereafter, they should amend this Fault: Wherefore my Brethren, when ye come together to eat, tarry one for another;
and that as Brothers, that when they met hereafter, they should amend this Fault: Wherefore my Brothers, when you come together to eat, tarry one for Another;
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or if he persists habitually in unworthy approaches to, or behaviour at this Ordinance, he doth not only bring himself in danger of greater Temporal Judgments, but Eternal also:
or if he persists habitually in unworthy Approaches to, or behaviour At this Ordinance, he does not only bring himself in danger of greater Temporal Judgments, but Eternal also:
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And that because it is as necessary a Duty to come to the Sacrament, as it is not to come unworthily to it, to which tho' we can't come as we should, we are yet to come as we can,
And that Because it is as necessary a Duty to come to the Sacrament, as it is not to come unworthily to it, to which though we can't come as we should, we Are yet to come as we can,
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and yet not to strive after preparation, or fitness in a Gospel sense, nor to inform himself when he is fit, is but little better than for a Man to say he will not be a Christian,
and yet not to strive After preparation, or fitness in a Gospel sense, nor to inform himself when he is fit, is but little better than for a Man to say he will not be a Christian,
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The like is it with a Man that wilfully forbears the Sacrament, that so as he thinks he may escape the danger of unworthy Receiving, which tho' he avoids the danger of,
The like is it with a Man that wilfully forbears the Sacrament, that so as he thinks he may escape the danger of unworthy Receiving, which though he avoids the danger of,
For let a Man be never so Cautious lest he receive unworthily, if he makes not his fears an Argument for greater Care in his Preparations and Endeavours to fit himself, his Fear,
For let a Man be never so Cautious lest he receive unworthily, if he makes not his fears an Argument for greater Care in his Preparations and Endeavours to fit himself, his fear,
or undue Fear of God, and shews there is many times too much Carelesness of Spirit in Matters of so great Consequence as the receiving of the Sacrament is.
or undue fear of God, and shows there is many times too much Carelessness of Spirit in Matters of so great Consequence as the receiving of the Sacrament is.
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But that we may not think this Assertion purely begg'd, viz. That the total and wilful Neglect of Receiving the Sacrament of the Lord's Supper, is as dangerous as the Receiving of it Unworthily:
But that we may not think this Assertion purely begged, viz. That the total and wilful Neglect of Receiving the Sacrament of the Lord's Supper, is as dangerous as the Receiving of it Unworthily:
Now that Christ hath Commanded us to receive the Sacrament, I think is so clear, that to question it, would be to question the Institution of our Saviour, of which we have so full an account in several of the Evangelists,
Now that christ hath Commanded us to receive the Sacrament, I think is so clear, that to question it, would be to question the Institution of our Saviour, of which we have so full an account in several of the Evangelists,
and which is confirm'd to us by St. Paul in 11 Chapter of his first Epistle to the Corinthians. And now when we have so plain a Command, do not we deal very unworthily by him,
and which is confirmed to us by Saint Paul in 11 Chapter of his First Epistle to the Corinthians. And now when we have so plain a Command, do not we deal very unworthily by him,
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but what have some sence of the Nature and Design of this Ordinance, that it is instituted as a Memorial of Chrst's Sufferings for us, and the Benefits thereof:
but what have Some sense of the Nature and Design of this Ordinance, that it is instituted as a Memorial of Chrst's Sufferings for us, and the Benefits thereof:
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yet we wilfully neglect to celebrate the Memorials of them, or do so much in remembrance of him, as thankfully to shew forth his Death till he comes, in ways of his own appointment.
yet we wilfully neglect to celebrate the Memorials of them, or do so much in remembrance of him, as thankfully to show forth his Death till he comes, in ways of his own appointment.
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And now since Christ hath not only done so much for us, but hath left it in Charge at his Death, that we should Take and Eat, yea that we should all Drink in remembrance of him,
And now since christ hath not only done so much for us, but hath left it in Charge At his Death, that we should Take and Eat, yea that we should all Drink in remembrance of him,
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But Secondly, It will appear, that a total and wilful Neglect of the Sacrament of the Lord's Supper, is as dangerous as the receiving it unworthily, in regard of the unworthy dealing there is thereby with the Sacrament it self:
But Secondly, It will appear, that a total and wilful Neglect of the Sacrament of the Lord's Supper, is as dangerous as the receiving it unworthily, in regard of the unworthy dealing there is thereby with the Sacrament it self:
For by a total and wilful Neglect of this Ordinance, we either shew that we do not reckon it a necessary Ordinance, which yet is the most solemn Ordinance in the Christian Worship, (that is, a Memorial of his great Love,
For by a total and wilful Neglect of this Ordinance, we either show that we do not reckon it a necessary Ordinance, which yet is the most solemn Ordinance in the Christian Worship, (that is, a Memorial of his great Love,
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or more dreadful than it is, and so deal unworthily by it, when we act as if it was such an Ordinance that was a greater occasion of Offence or Ruine than any other;
or more dreadful than it is, and so deal unworthily by it, when we act as if it was such an Ordinance that was a greater occasion of Offence or Ruin than any other;
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which to suppose, is not only to have ungracious Thoughts of it, but is a reflecting upon the Goodness as well as Wisdom of Christ, who hath order'd this as a means for our Salvation,
which to suppose, is not only to have ungracious Thoughts of it, but is a reflecting upon the goodness as well as Wisdom of christ, who hath ordered this as a means for our Salvation,
for fear, as they say, least if they come to it they should come unworthily, are yet apt to hope, that (notwithstanding their unfitness to receive the Sacrament) if they should happen to dye, they shall receive the things signify'd by the Sacrament, viz. The pardon of their Sins,
for Fear, as they say, lest if they come to it they should come unworthily, Are yet apt to hope, that (notwithstanding their unfitness to receive the Sacrament) if they should happen to die, they shall receive the things signified by the Sacrament, viz. The pardon of their Sins,
And now if these Persons notwithstanding their unworthiness for the Receiving of the Sacrament, do yet trust in God's Mercy for the receiving of the things signify'd and exhibited in the Sacrament,
And now if these Persons notwithstanding their unworthiness for the Receiving of the Sacrament, do yet trust in God's Mercy for the receiving of the things signified and exhibited in the Sacrament,
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for indeed I cannot find where God is said to be more merciful to Men at their Death than at the Sacrament, it being very easily to be believed, that he who will pardon us when we come to dye, will pardon us also when we prepare our selves as well as we can to receive the Sacrament;
for indeed I cannot find where God is said to be more merciful to Men At their Death than At the Sacrament, it being very Easily to be believed, that he who will pardon us when we come to die, will pardon us also when we prepare our selves as well as we can to receive the Sacrament;
if we consider, that the being without those preparatory and Ornamental Graces which should make us receive worthily, doth as well expose us to the Danger of Damnation,
if we Consider, that the being without those preparatory and Ornamental Graces which should make us receive worthily, does as well expose us to the Danger of Damnation,
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Thus for Instance, if a Man is without Repentance, whether he comes to the Sacrament or not, he is like to perish, Luke 13.3. or if he doth not believe, he is like to be damned, John 3.18. nay, he is condemned already;
Thus for Instance, if a Man is without Repentance, whither he comes to the Sacrament or not, he is like to perish, Lycia 13.3. or if he does not believe, he is like to be damned, John 3.18. nay, he is condemned already;
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or if a Man knows not Christ, he hath no Eternal Life abiding in him, John 17.3. or if he is not in Charity, he is a Murderer, and no Murderer, St. John tells us, hath Eternal life abiding in him; 1 John 3.15. or if he forgives not men their Trespasses, neither will his Heavenly Father forgive his;
or if a Man knows not christ, he hath no Eternal Life abiding in him, John 17.3. or if he is not in Charity, he is a Murderer, and no Murderer, Saint John tells us, hath Eternal life abiding in him; 1 John 3.15. or if he forgives not men their Trespasses, neither will his Heavenly Father forgive his;
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Nor is it an Argument that Men are the freer from Damnation, because so long as they do not come to the Sacrament, they do not make a Sacramental Vow or Covenant to Live well;
Nor is it an Argument that Men Are the freer from Damnation, Because so long as they do not come to the Sacrament, they do not make a Sacramental Voelli or Covenant to Live well;
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but yet this doth not make Holiness the less binding to one that doth not receive, the Natural Right that God hath to it being an indissoluble bond to man to practise it.
but yet this does not make Holiness the less binding to one that does not receive, the Natural Right that God hath to it being an indissoluble bound to man to practise it.
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Nay, he that will not receive the Sacrament because he will not make an actual Engagement to Live better, is more inexcuseable in some Respects than one that makes and breaks it;
Nay, he that will not receive the Sacrament Because he will not make an actual Engagement to Live better, is more inexcusable in Some Respects than one that makes and breaks it;
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So that to neglect the Receiving of the Sacrament, and that wilfully too, to avoid the danger of unworthy Receiving, is but at best running into one danger to avoid another.
So that to neglect the Receiving of the Sacrament, and that wilfully too, to avoid the danger of unworthy Receiving, is but At best running into one danger to avoid Another.
But Fourthly, It will appear that a total and wilful Neglect of receiving the Sacrament of the Lords Supper, is as dangerous as the receiving it unworthily,
But Fourthly, It will appear that a total and wilful Neglect of receiving the Sacrament of the lords Supper, is as dangerous as the receiving it unworthily,
for one Sin cannot be an Excuse for another, as will appear, if we consider some of those particular Qualifications for this Duty, the want of which makes men unworthy Receivers when they come to it:
for one since cannot be an Excuse for Another, as will appear, if we Consider Some of those particular Qualifications for this Duty, the want of which makes men unworthy Receivers when they come to it:
As first, if we consider the Knowledge of Christ and this Ordinance, the want of which is rather matter of shame than an Excuse for staying away, in that we are ignorant in the midst of such means and helps to Knowledge.
As First, if we Consider the Knowledge of christ and this Ordinance, the want of which is rather matter of shame than an Excuse for staying away, in that we Are ignorant in the midst of such means and helps to Knowledge.
that to neglect coming to the Sacrament because we don't repent, is to make that which is an Instance of our sad Estate, a Reason for neglecting a Means of Salvation;
that to neglect coming to the Sacrament Because we don't Repent, is to make that which is an Instance of our sad Estate, a Reason for neglecting a Means of Salvation;
yet we ought to perform the other, because it is that which we must necessarily perform, (if we would be saved) whether we receive the Sacrament or not;
yet we ought to perform the other, Because it is that which we must necessarily perform, (if we would be saved) whither we receive the Sacrament or not;
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By these and the like Instances we see, That the want of the Qualifications of a Worthy Communicant is no Excuse for our not receiving the Sacrament, any further than one Sin is an Excuse for another,
By these and the like Instances we see, That the want of the Qualifications of a Worthy Communicant is no Excuse for our not receiving the Sacrament, any further than one since is an Excuse for Another,
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and yet to pray unworthily doth not only provoke God not to hear our Prayers, Psal. 66.18. but is an abomination to him, Prov. 15.8. and what is an Abomination to God, I think I need not prove, that it deserves his Condemnation.
and yet to pray unworthily does not only provoke God not to hear our Prayers, Psalm 66.18. but is an abomination to him, Curae 15.8. and what is an Abomination to God, I think I need not prove, that it deserves his Condemnation.
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nay, without it a Man is an unworthy performer of any Duty, and is always lyable to Damnation, Luke 13.3. The like I might shew in the matter of Faith, That if a Man prays without Faith, he no more prayeth aright than he receives aright without it, James 1.6.
nay, without it a Man is an unworthy performer of any Duty, and is always liable to Damnation, Lycia 13.3. The like I might show in the matter of Faith, That if a Man prays without Faith, he no more Prayeth aright than he receives aright without it, James 1.6.
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Nay even in the matter of Charity it is as unworthy dealing with God, and with the Duty of Prayer, to ask the Forgiveness of our Sins upon the merits of Christ's sufferings,
Nay even in the matter of Charity it is as unworthy dealing with God, and with the Duty of Prayer, to ask the Forgiveness of our Sins upon the merits of Christ's sufferings,
And as in the Instance of Prayer, so under the Ordinance of Hearing, I might shew you that the unworthy performance thereof renders men liable to Damnation;
And as in the Instance of Prayer, so under the Ordinance of Hearing, I might show you that the unworthy performance thereof renders men liable to Damnation;
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for thus we are told, that unless the Word of God be regarded, and have a worthy or due respect, it is but a savour of Death; 2 Cor. 2.16. it will rise up in Judgment against us, and by it we shall be Condemned, John 12.48.
for thus we Are told, that unless the Word of God be regarded, and have a worthy or due respect, it is but a savour of Death; 2 Cor. 2.16. it will rise up in Judgement against us, and by it we shall be Condemned, John 12.48.
And yet notwithstanding the great Danger of Praying or Hearing unworthily, the very Persons that pretend the fears of Unworthiness in Receiving of the Sacrament for the Neglect thereof, can by their Actions shew, that they may be fit enough for Reading, Hearing, and Praying;
And yet notwithstanding the great Danger of Praying or Hearing unworthily, the very Persons that pretend the fears of Unworthiness in Receiving of the Sacrament for the Neglect thereof, can by their Actions show, that they may be fit enough for Reading, Hearing, and Praying;
Nay, should we blame any Person for a total Neglect of Prayer, (See Case of Doubting Conscience, p. 38.) notwithstanding there is danger in Praying unworthily? And may not we venture too upon the Sacrament? Are not we as worthy to receive the Sacramental Blessings as we are to receive the Pardon of Sin,
Nay, should we blame any Person for a total Neglect of Prayer, (See Case of Doubting Conscience, p. 38.) notwithstanding there is danger in Praying unworthily? And may not we venture too upon the Sacrament? are not we as worthy to receive the Sacramental Blessings as we Are to receive the Pardon of since,
yea when in Prayer we pray to God for pardon for Christ's sake, we are suppos'd then to Commemorate his Merits in words, (as in the Sacrament we do by signs) tho' a Commemoration in words is not enough always,
yea when in Prayer we pray to God for pardon for Christ's sake, we Are supposed then to Commemorate his Merits in words, (as in the Sacrament we do by Signs) though a Commemoration in words is not enough always,
I can't see but those that are worthy in God's Acceptance to pray as Christians ought to pray, viz. in the Name and through the Mediation of Jesus Christ, are also worthy in the same sense to perform other Religious Duties,
I can't see but those that Are worthy in God's Acceptance to pray as Christians ought to pray, viz. in the Name and through the Mediation of jesus christ, Are also worthy in the same sense to perform other Religious Duties,
Whereas on the other hand, to all the forementioned Dangers of a total and wilful Neglect of the Lords Supper, there is also this, that by a total and wilful neglect thereof, we may bring our selves to a disuse of other Ordinances also,
Whereas on the other hand, to all the forementioned Dangers of a total and wilful Neglect of the lords Supper, there is also this, that by a total and wilful neglect thereof, we may bring our selves to a disuse of other Ordinances also,
yet since in the receiving of this Ordinance we Commemorate the Sufferings of Christ for Sin, (and so thereby are made sensible what an Evil and hateful thing it is in God's sight,
yet since in the receiving of this Ordinance we Commemorate the Sufferings of christ for since, (and so thereby Are made sensible what an Evil and hateful thing it is in God's sighed,
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when even nothing could expiate for it but the Blood of Christ the Son of God,) as also are suppos'd to renew our Covenant with God, that we will live better for the future;
when even nothing could expiate for it but the Blood of christ the Son of God,) as also Are supposed to renew our Covenant with God, that we will live better for the future;
And this not only those who upon the sense of their approach hereto, make some formal and temporary shews of Repentance and Promises to do better, do thereby declare, that it is an Argument to leave off Sin,
And this not only those who upon the sense of their approach hereto, make Some formal and temporary shows of Repentance and Promises to do better, do thereby declare, that it is an Argument to leave off since,
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if they should receive this Sacrament) I say, upon this their Reason of Forbearance, do they even own, that the receiving of it is an Argument and Obligation against Sinning.
if they should receive this Sacrament) I say, upon this their Reason of Forbearance, do they even own, that the receiving of it is an Argument and Obligation against Sinning.
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If therefore the Receiving of the Sacrament of the Lord's Supper be so great an Argument and Obligation against Sin, it follows, that the more wilfully we choose to live in the neglect of one, the lesser help we have against the other,
If Therefore the Receiving of the Sacrament of the Lord's Supper be so great an Argument and Obligation against since, it follows, that the more wilfully we choose to live in the neglect of one, the lesser help we have against the other,
I do not deny after all, that Persons who live in a frequent partaking of the Communion, may yet live as loosely as many that live in the Neglect of this Ordinance;
I do not deny After all, that Persons who live in a frequent partaking of the Communion, may yet live as loosely as many that live in the Neglect of this Ordinance;
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yea the thing being equally consider'd, (not to mention those Temporary Acts of Devotion as well as Forbearance from Sin, which many (if not most) Men are apt to have before and upon a Communion day,
yea the thing being equally considered, (not to mention those Temporary Acts of Devotion as well as Forbearance from since, which many (if not most) Men Are apt to have before and upon a Communion day,
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as also the real Change which God is pleas'd to work many times upon some men by their attendance upon this Ordinance) I say, the thing being equally considered, those that come to the Communion out of a sense of Christ's Command,
as also the real Change which God is pleased to work many times upon Some men by their attendance upon this Ordinance) I say, the thing being equally considered, those that come to the Communion out of a sense of Christ's Command,
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than those are who live in a total and wilful Neglect of it, (especially if the Love to Sin be the Foundation of their Neglect;) and the Reason is this,
than those Are who live in a total and wilful Neglect of it, (especially if the Love to since be the Foundation of their Neglect;) and the Reason is this,
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and if they do not, they are the more inexcusable in their Sins, and that because the more frequently they come to it, the further Tye and Obligation do they lay upon themselves to abstain from Sin.
and if they do not, they Are the more inexcusable in their Sins, and that Because the more frequently they come to it, the further Tie and Obligation do they lay upon themselves to abstain from Sin.
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and if we come not, or especially live in a total Neglect thereof, and don't endeavour to fit our selves, we are as unworthy and in as dangerous a Condition.
and if we come not, or especially live in a total Neglect thereof, and don't endeavour to fit our selves, we Are as unworthy and in as dangerous a Condition.
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And such indeed are all good Christians, viz. Persons invited by him, and these are the Persons that I am now perswading to come to the Sacrament of the Lord's Supper,
And such indeed Are all good Christians, viz. Persons invited by him, and these Are the Persons that I am now persuading to come to the Sacrament of the Lord's Supper,
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To one that fears, and waiteth upon God in his other other Ordinances, but only is hindred by some unhappy Doubts, (unhappy I call them, that hinder a Christian from so necessary,
To one that fears, and waits upon God in his other other Ordinances, but only is hindered by Some unhappy Doubts, (unhappy I call them, that hinder a Christian from so necessary,
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and implore the pardon of thy Sins upon the merits of Christ's Sufferings, why should'st thou doubt then thankfully to Commemorate these sufferings in the great Ordinance of their Remembrance? Surely if thou art permitted to offer up thy Prayers upon the Merits of Christ's Sufferings, thou may'st as well be permitted to offer them up upon the Memorial thereof;
and implore the pardon of thy Sins upon the merits of Christ's Sufferings, why Shouldst thou doubt then thankfully to Commemorate these sufferings in the great Ordinance of their Remembrance? Surely if thou art permitted to offer up thy Prayers upon the Merits of Christ's Sufferings, thou Mayest as well be permitted to offer them up upon the Memorial thereof;
if thou art in Charity with God and the World, and endeavour'st to live well; if thou believest, and art thankful, who forbids thee the Sacrament? Doth the Gospel,
if thou art in Charity with God and the World, and endeavourest to live well; if thou Believest, and art thankful, who forbids thee the Sacrament? Does the Gospel,
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Nay, if thou hopest to be pardoned by Christ, to be saved by the Benefits of his Passion, thou need'st not to fear that which he hath appointed as the great means of conveyance of such Benefits to Believers, nor need'st thou dread the Ordinance of Christ,
Nay, if thou hopest to be pardoned by christ, to be saved by the Benefits of his Passion, thou Needest not to Fear that which he hath appointed as the great means of conveyance of such Benefits to Believers, nor Needest thou dread the Ordinance of christ,
for if thou art worthy in Christ's sight to partake of the Redemption purchas'd by him, thou may'st depend upon it, thou art not to be debarr'd the Seals thereof.
for if thou art worthy in Christ's sighed to partake of the Redemption purchased by him, thou Mayest depend upon it, thou art not to be debarred the Seals thereof.
because when they do come to it, they find that as they have many times unwilling dulnesses and distractions of Spirit in this as well as other Duties,
Because when they do come to it, they find that as they have many times unwilling dulnesses and distractions of Spirit in this as well as other Duties,
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To whom I Answer, That the want thereof doth not make Men Unworthy Communicants, it being not necessary that all Christians should be so enliven'd, God neither having made a Promise,
To whom I Answer, That the want thereof does not make Men Unworthy Communicants, it being not necessary that all Christians should be so enlivened, God neither having made a Promise,
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yea, such Complacency as well as Extraordinary Acts of Love and Adoration do they shew therein, that one would imagine that their Souls were carry'd up to Heaven,
yea, such Complacency as well as Extraordinary Acts of Love and Adoration do they show therein, that one would imagine that their Souls were carried up to Heaven,
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so a Man may receive the Sacrament to very good purposes without them, there being many good Men that by Means of the blessings of the Sacrament are strengthen'd more in the Spirit, that are more consirm'd in their Faith, in their Love to Christ,
so a Man may receive the Sacrament to very good Purposes without them, there being many good Men that by Means of the blessings of the Sacrament Are strengthened more in the Spirit, that Are more confirmed in their Faith, in their Love to christ,
I think I need not tell you, that with many, if not most good Christians, it is in Holy Duties as it was with the Disciples of Christ in the time of his Agony:
I think I need not tell you, that with many, if not most good Christians, it is in Holy Duties as it was with the Disciples of christ in the time of his Agony:
tho' their Spirits may be willing to serve and adore Christ in the highest manner, yet their flesh is weak; Mat. 26.40, 41. and tho' they don't allow themselves therein,
though their Spirits may be willing to serve and adore christ in the highest manner, yet their Flesh is weak; Mathew 26.40, 41. and though they don't allow themselves therein,
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and are sorry that they can't Worship him so much as they shou'd? No surely, Christ that bore with the Infirmities of his Disciples, that knows our Frame and Constitution, that remembers we are but Men, will not be extream to mark what we unwillingly do amiss,
and Are sorry that they can't Worship him so much as they should? No surely, christ that boar with the Infirmities of his Disciples, that knows our Frame and Constitution, that remembers we Are but Men, will not be extreme to mark what we unwillingly do amiss,
And indeed herein is matter of Comfort, th•• God accepts of men according to the sincerity o• their Hearts and Endeavours, rather than by the Tyde or heat of Mens Affections, which is higher in some than in others,
And indeed herein is matter of Comfort, th•• God accepts of men according to the sincerity o• their Hearts and Endeavours, rather than by the Tide or heat of Men's Affections, which is higher in Some than in Others,
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And therefore, tho' we can't approach to, or come 〈 ◊ 〉 from the Sacrament with those passionate Tr•••ports of Love and Consolation as some M•n 〈 ◊ 〉 or as we could wish;
And Therefore, though we can't approach to, or come 〈 ◊ 〉 from the Sacrament with those passionate Tr•••ports of Love and Consolation as Some M•n 〈 ◊ 〉 or as we could wish;
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and deal with us according to 〈 … 〉 would, and endeavour to be, and not by what 〈 ◊ 〉 are, viz. Persons of Infirmities 〈 … 〉 were Angels, Go• 〈 ◊ 〉 expect 〈 … 〉 Angels from us;
and deal with us according to 〈 … 〉 would, and endeavour to be, and not by what 〈 ◊ 〉 Are, viz. Persons of Infirmities 〈 … 〉 were Angels, Go• 〈 ◊ 〉 expect 〈 … 〉 Angels from us;
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but as he knows we are but Men, so he requires no more than the service of Men, who do they what they can, have their Infirmities and Failures sometimes,
but as he knows we Are but Men, so he requires no more than the service of Men, who do they what they can, have their Infirmities and Failures sometime,
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These being Arbitrarious Gifts, which God giveth as he seeth good, and therefore it being not for us to choose our places and parts at this Heavenly Feast, we may reckon it sufficient for us that he gives us his Cup to drink,
These being Arbitrarious Gifts, which God gives as he sees good, and Therefore it being not for us to choose our places and parts At this Heavenly Feast, we may reckon it sufficient for us that he gives us his Cup to drink,
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and are sorry for our failures, we are not to stay away from it, though we cannot thereby satisfie all the Desires of our Souls, to be and do as others, God making it our Duty to receive,
and Are sorry for our failures, we Are not to stay away from it, though we cannot thereby satisfy all the Desires of our Souls, to be and do as Others, God making it our Duty to receive,
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But yet, if after all I have said in this Matter, the Good, the Religious Soul is yet afraid of the Sacrament, I must leave him to the Grace and Mercy of God;
But yet, if After all I have said in this Matter, the Good, the Religious Soul is yet afraid of the Sacrament, I must leave him to the Grace and Mercy of God;
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which tho' I do not deny him in his Absence from the Lord's Supper, yet I must tell him, that his sear hinders him the enjoyment of a very comfortable Ordinance to Pious Souls:
which though I do not deny him in his Absence from the Lord's Supper, yet I must tell him, that his sear hinders him the enjoyment of a very comfortable Ordinance to Pious Souls:
However, let his fears be as unwilling as can be suppos'd, yet they hinder him of an Ordinance, which is not only a great Means and Reason for living better,
However, let his fears be as unwilling as can be supposed, yet they hinder him of an Ordinance, which is not only a great Means and Reason for living better,
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Yea of the whole Discourse this is the summ, That tho' it be very dangerous to receive the Sacrament of the Lord's Supper unworthily, upon those Accounts,
Yea of the Whole Discourse this is the sum, That though it be very dangerous to receive the Sacrament of the Lord's Supper unworthily, upon those Accounts,
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or by those Ways that Men may be said to receive it unworthily, in that so to do, makes us lyable to Damnation, both Temporal and Eternal, without Repentance,
or by those Ways that Men may be said to receive it unworthily, in that so to do, makes us liable to Damnation, both Temporal and Eternal, without Repentance,
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And now if after all the frequent Exhortations to prepare your selves, and to come to this Ordinance, you yet live in a total and wilful Neglect of so Sacred and so useful an Ordinance, you can't say,
And now if After all the frequent Exhortations to prepare your selves, and to come to this Ordinance, you yet live in a total and wilful Neglect of so Sacred and so useful an Ordinance, you can't say,
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Thou that hast Instituted this Ordinance, fit us also for it, Create in our Hearts such Holy Desires to thee, that we may be glad of such opportunities of Union and Communion with thee;
Thou that hast Instituted this Ordinance, fit us also for it, Create in our Hearts such Holy Desires to thee, that we may be glad of such opportunities of union and Communion with thee;
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