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6 pothing at all; others had drank and eat intemperately; and • the poor were despised and neglected. This the apolle con• demos as a great profanation of that folemn inlítution, for

behaving themselves with as little reverence, as if it were a

common supper, or feast : And this he calls, nat difcerning " the Lord's body: making oo difference between the facrament 6 and a common meal; which contemptuous carriage, be calls

eating and drinking unworthily; for which he pronouoceth • them guilty of the body and blood of Chrift; by which, he • tells them, they did incur the judgment of God, which he . calls eating and drinking their owo judgmept; for so the « word signifies in the Greek, and not eternal condemnation. • It is meant of fome temporal judgment and challisement, f in order to the prevepting of eternal damdation : Which is o evident from what follows: “ He that eateth and drinketh ““ coworthily, eateth and drinketh judgment to himself.” ! And then he says, “ For this cause many are weak and sickly

among you, and many fleep." That is, for this irreve& rence of theirs, God sent among them several diseases, of * which many had died. Apd then he adds, “ For if we would

" judge ourselves, we should not be judged." That is, if . we would cenfurę agd examine ourselves, so as to be more • careful for the future, we should escape the judgment of • God in these temporal punishments. . But when we are ¢ “ judged, we are chaftened of the Lord, that we should not ! " be condemned with the world." That is, when by ne• glecting thus to judge ourselves, we provoke God to judge

us; he ioflicts these temporal judgments upon us, to prevent our eternal damnation.'

Christian ] Sir, I am much obliged to you for the satisfaction you have given me in these weighty points, referring to the Lord's supper : And now, though in a deep sense of my greac unworthiness, yet with humble confidence in my dear Redeemer, who graciously invites all that are heavy laden to come voto him; I do intend, by the blefling of God, to addrefs myself to the Lord's table the next Lord's day; humbly beseeching the allistance of your prayers, that I may not come without the wedding-gurment ; but may be fo qualified, as to obtain those glorious privileges and blessings, which are there represented and faled to eve: y worthy communicant.

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Α Η Υ Μ Ν

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U PON
ROMÁNS V. 6, 7, 8, 9, 10, II.
6. WHEN we were destitute of strength,

Our clves to help or fave,
Christ tor vogodliocís, at leogth,

His life a rapsom gave.
7. For one that's righteous, we would grudge

To lay our life at stake ;
And for a good man, it were much

Such an exchaoge to make.
8. But God his matchless love commends,

lp that Christ Jesus dies
For us, when we were pot his friends,

But wretched enemies.
0. Much more, being justify'd, and free,

Thro' his own blood, from sin;
From wrath to come we fav'd shall be,

Ev'n by the life of him.
10. For if, when enemies, for us

Christ's death did end the strife;
Much more, when reconciled thus,

He'll lave us by his life.
11. Yea, more than so, we triumph oow

In God with one accord,
Having receiv'd atonement through

Christ Jesus our own Lord.
Wherefore to him, who is the first

Begutten of the dead,
Who over earthly princes must

Be supreme Lord and Head :
Ev'o unto him who lov'd us fo,

To wash us in his blood,
And make us kings and priests unto

His Father and his God :
To him dominion therefore,

By us be given, when
This present world shall be no more ;

To which we say, Amen.

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Τ Η Ε

R E A S O N A B L E N E S S

O

OF

PERSONAL REFORMATION,

A N D

T H E

NECESSITY OF CONVERSION:

The true Methods of making all men happy in this

world, and in the world to come.

Seasonably discoursed, and earnestly pressed upon this licen.

tious age.

To all such as are most immediately and particularly concern

ed in the following treatise, of whąt rank or quality foever

they be.

GENTLEMEN,

wo of the greatest, faithfullest, and most intimate

T the

me here, in their names, courteously to falute and invite you in.

They earnestly desire three or four hours serious and private conference with you, about some very important personal concerns of yours, which cannot admit of denial, or loog delay. And if you make aoy trifling excuses, they have commanded and joftructed me, here to answer them.

In case of absolute and obstinate refusal to hear them, they order me to tell you ;. if you will not talk with me aow, they will talk with you shortly, whether you will or no. If you say, you are not now at leisure, having other business to do ; they both desire you to consider, First, You can have no business in the world of equal importance with theirs. Secondly, That whatever other lawful affairs you are pursuing, their business with you will do way obstruct, but greatly promote it. And, lastly, That a greater person than any of you, loft his life; by pocketing up a letter at night, saying, To-morrow is a Rew day; and it proved to him indeed dies noviffima, his laft day; he losidg by that neglect the only opportunity of living longer.

If you demand, how your reason came to be bound up in this little book, and fay, that which is reason to this author, may be folly and nonsense to you: I am bid to tell you, you are obliged first to read and compare ; else your own reason will presently call it your own folly and contense, so to pronounce. Sound reason is uniform, and like itfelf alt the world over. It is true, laws and dictates equally oblige one, as as nother, io like cases and circumstances.

If you say, there have been fome jars and dilgofts betwixt you, and your reasons and confcicaces ; you and they have falleo out so oft, that you have no great faocy to come pear them in private, for you expect nothiog but harsh and chiding laoguage from them; and therefore are faia, by continual diversions, and quick successions of business, to maintain your peace, by keeping at as great a distance from them as you can.

It is their desire you should here kaow, First, That their debates with you will be as calm and friendly, as they are few fooable and necessary. Secondly, That they both profefs (and you may believe them) they neither do, por can design any thing but your good. Thirdly, That that person is certainly in a very bad case, that cannot endure to converse with himfelf. Fourthly, That you herein deny a civility to your owo rcalons and consciences, which you daily pay to frangers and inferiors. And, in a word, that they defire a reconciliation with you up: on as fair and honourable terms as cad well be desired : and that this being done, they will both stick faithfully by you ia all the troubles and dangers of your lives, and follow you as your infeparable friends, into any thing but fin.

If you say, this is but a wheedle, to draw you into a book, that will make you melancholy, aod perhaps mad!

It is their fenfe and judgment, that of all men living, you have least reason to pretend the one of the other, in this case : for they are very confident, you are now in the most melancholy circumstances, mea can ordiaarily be in on this side hell. And for madness they desire to know what you yourselves would call that man, thar is running with fuch' post-hafte to hell, as wil dot admit of two or three hours top upod the

E

road, to prove himself to be ao madman, but in his right mind and wits ?

Moreover, they commaad me to inform you, it is their defire, that seeing their debates with you will neither be tirefowe nor impertinent, you will please to hear them out what they have to fay to you and then, if you shall find cause to complain, that your pleas and excuses are not fairly drawn, or that you have new matter to furoish a better apology; they are both content you shall have your liberty to ameod, ot add what you please ; and if they be not able to refute them, they will give you no further trouble or interruption in your courie.

This, Gentlemen, is what I have in charge to say to you in the porch ; and dow, if you pleale, the door is open'; you may be as private as you will. They will attend you to your bed-chimber, or clofet; and I heartily with an happy iffúe to this trichidly debate.

JOHN FLAV EL.

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c H A P. I.
The introduction, and Nate of the case.

j 1.

DEASON exalts man above all earthly beings; it R

is his dignity and privilege, that God hath furnished him with abilities of mind, to recollect, aoimadvert, compare, infer, pondet, and judge his own actions. Hereby he becomes not only capable of moral goveroment by huimab laws, (which no creature beside him is) but also of spiritual goverdment by di. vine laws, and the blessed fruition of God iù glory, which no other species of creatures (angels only excepted) have a sub. jected capacity for.

Right reason, by the law of nature, (as að home-born judge) ärbitrates and determines all things within its proper province ; which providce is extended far and wide. All actions, tatural, moral, and civil, are weighed at this beam and standard ; none are exertipted, but matters of superdatural revelation ; and yet even these are not wholly, aod in every respect, exempt from right reason : for though there be some mysteries ia religion a. bove the sphere and fight of reason; yet nothing can be found in religion, that is upreasonable.

VOL. VIII:

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