asked why he took so much pains and was so curious about his work it is said he because I work to eternitie m Pingâ— aeteâ—â—itaâ—i Much fitter might the same be said in these cases we must walk warily here we must take pains here for we work to eternitie we receive to eternitie and so we marry too to our eternitie it is for life both and beyond it as farre as the heaven is above the earth A glorious life depends upon the right receiving of the one so do all the comforts of our temporary life depend upon our advised entrance into the other I shall give thee some instructions for this better provision for both And first of the first The Sacrament of the Lords Supper therein we see the Cost of our Redemption and the matter and substance of our Righteousnesse before God which doth consist principally in His body broken upon the crosse and His bloud communicated unto us These holy mysteries received in due manner do instrumentally both make us partakers of the grace of that body and bloud which was given for the life of the world and imparts unto us even in true and reall though in mysticall manner the very person of our Lord Himself whole perfect and intire together with the communication of His holy Spirit to sanctifie us as it sanctified Him that what merit force or vertue there is in His sanctified Body and Bloud we freely fully and wholly have by this Sacrament And all this for the Sacrament in it self is but a corruptible and earthly creature and an unlikely instrument to work such admirable effects in man all this resteth upon the strength of His glorious power who bringeth to passe that the bread and cup which He giveth though true Bread and Wine for our senses tell us so and in such cases they cannot be deceived shall be truly the thing promised the flesh of Christ which is meat indeed and the bloud of Christ which is drink indeed If we understand not this but will ask How can these things be n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1. Ad Tim. c. 1. Hom. 1. we must remember that nothing is hard to the Lord therefore to Him we must pray that we may be taught of Him and that His Spirit may reveale it unto us That is all we are to do for further question is needlesse and fruitlesse Very observable it is that in the sixth of Iohn o The people finding Christ at a place whereto by p Verse 26. an ordinary way and means they knew He could not come fall to wondering and then to questioning Rabbi when camest thou hither The disciples in the 20. of Iohn when Christ appeared to them in farre more strange and miraculous manner moved no question but rejoyced greatly in that they saw For why The one sort beheld only that in Christ which they knew was more then naturall but yet their affection was not rapt there-with through any great extraordinary gladnesse the other when they looked on Christ were not ignorant that they saw the well-spring of their own everlasting felicitie The one because they enjoyed not disputed the other disputed not because they injoyed If then the presence of Christ with them did so much move judge what their thoughts and affections were at the time of this new presentation of Christ p Hâ—â—ker ecâ— Pol. 5 67. pag. 358. not before their eyes but within their souls And so much for the opening and unfolding of the mysteries which we are to receive The further manifestation we leave to Him who worketh All in All according to the pleasure of His good will It follows now That we consider how we must come addressed to this great feast of the soule wherein our approach to an earthly banquet gives us good instruction though the persons inviting and the cheere to which we are invited are of a very different nature and yet somewhat such a feast instructs We come to a common table specially if invited thereto by no common person well fitted and prepared decently and in order And in case we finde our stomacks clogged with bad humours or feaverishly disposed we come not at all or we forbeare to eate This allusion Chrysostome follows and makes very usefull in his 27. Hom. upon the first Epistle to the Corinthians chap. 11. toward the end but more fully in the following Hom. neere the beginning of the same very full of instruction all I shall follow our plain Catechisme and therefrom set down these requisites which must be in every worthy Communicant and they are three strongly enforced and imployed in the signes before our eyes 1. Repentance from dead works which God gives and it answers The eating of the Lambe with sowre hearbes There I see in the Bread first thrashed then put into the mill after in the oven All this the True Bread went through before He was made the Shew-Bread to God the Bread of Life to us as much as the Church of old did in the q Exod. 12. 9. Lambe which was to be rosted with fire or in the Manna which was ground in the mills r Numb 11. 8. I see in the wine powred forth That Christ powred forth His soul unto death and by Himself purged our sins Å¿ Heb. 1. 3. See Mr Dearing on that text Hence we learn to hate sin and to hate it with a perfect hatred as the only ground of our misery the creatures vanitie and of Gods dishonour t Mr Raynold on the 110. Psalme pag. 411 412. We see it is so hatefull unto God that He will most certainly be avenged of it If he spare me yet He will not spare my sinne though His own beloved Sonne must be punished for it O then how should that be light to me which was as heavy as a mill stone to the soul of Christ How should that be in a throne with me which was upon the Crosse with Him How should I allow that to be really in me which the Lord so severely punished when the guilt thereof was but imputed to His Son so our second Raynolds Therefore we should learn with David to hate every evill way because God hates it and suffers it not to passe unpunished To revenge the quarrell of Christ against those lusts of ours which nailed Him and to crucifie them for Him again for for that end was Christ crucified that our old man might be crucified with Him that the Body of sin may be destroyed that hence-forth we should not serve sinne u Rom. 6. 6. What measure of sorrow is required in every Receiver for it is said The Land shall mourn x Zach. 12. 10. 12. the Prophet doth fully declare where he saith And they shall looke on Him c. The sorrow for sinne is set forth by our sorrow for such things whereof we have the quickest sense And such a sorrow it is past all question which is lasting which makes us
sheweth us the eagernesse of our appetites and how peremptory the demands of an hungry stomack are which a man can no more rule then he can his tongue but He who restrained the ravenous lion from tearing the asse and the Carkeise mark it can restrain our eagernesse this way and give us the command of our selves for the better performing His command in cases extraordinary and in suffering great matters when He shall call us unto it I think now of the extremities which famine drives unto and they are scarce utterable by them that never felt them I think also how soon our very necessaries which we have riotously abused and carelessely cast at our feet may be taken from us But then I think withall that in these extremities wherewith Gods dearest children may be exercised and pressed they do so look up to Gods hand and so rest upon it that they certainly finde the same hand as gracious towards them in sustaining them as it was powerfull in holding the mouth of the lion in the forementioned case So as though the extremitie be great yet they do not put forth their hand to wickednesse not to such horrid and bloody dishes as we reade and heare that some in their extremities have done If God take away the meat He can take away the stomach also as the Martyr said or restrain the rage of it so as it shall not touch the carkeise or such unclean things But we cannot tell what delicate wanton persons may do in their straits nor how far our unmortified lusts may carry us If we are in no part crucified to the world and have the world in no sort crucified to us the extremitie may prove unsupportable want of necessaries will presse sore upon those who alwayes have lived at the full and fed themselves without feare and could never part with so much as any of their superfluities They who feed themselves like beasts saith Clem. Alex very likely will walk and do like beasts n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paed 2. 11. wants to such are more disrellishing then dead beer after the sweetest banket They that live in pleasure and lie at ease cannot endure a change o We are hardly brought to change from soft beds to hard boards Hist of the World 4. 2. 11. p. 158. And therefore as we expect the support of the Almighties Hand in our fainting time when we have nothing to support us from without we must look up humbly and thankfully to the same Hand now that we have plenty And we must accustome our selves now that our tables are spread to a sober temperate use of the creatures and to all fitting abstinence holding command over our spirits in His strength we are able to do it who over-powered the lion that we be not brought under the power of the Creature The body hath some preparatives before a purge and when we would come out of a sweat kindely we cast off first one cloth then another so should we do in the ranknesse and sweat of our prosperity p Vitia longae pacis opulentae securitatis Salv. And now the time calls upon us famine and the extremities thereof we have q Chap. 4. § 14. read and heard of and what hath it taught us Our tables are as full of excesse as before and fuller of surfeit So the fool goes on and is punished he cannot lay things to heart but they that are wise do heare the voice of the rod and do fear before it walking humbly with the Lord They have got command over their spirits and are got from under the power of the Creature by denying themselves a little in this and a little in that Now in this lesser thing so making way for greater so as when the rod of their affliction shall bud out again which they expect nay when the Lord shall turn the former rod which wrought no reformation into a serpent so that it stings like a scorpion they may feel the smart thereof but the poyson thereof shall not be deadly And so much to teach us abstinence and to get command over our selves that we be not brought under the power of the creature which will help us much to possesse our souls in patience in the day of trouble They that have not learnt to wait are not fitted to receive the fruits from the r James 5. 7. earth or the accomplishment of the promise from heaven Now touching our children the lesson is this we must not give them alwayes when they aske nor so much as they would have let them feele sometimes the want of it and the biting of an hungry stomack It sweeteneth the creature when they shall have it and puts a price upon the same when it is in their hand It is rare amongst those that are grown up to finde a stomack full of meat and an heart as full of praise The emptie stomack feeles the comfort and is in likelihood more enlarged Let the childe abstain from all sometimes but not often it is their growing time yet sometime altogether from all at all times from part They must not taste of every dish nor look so to do it is not good for the ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. Paed 2. 1. pag. 103. parent lesse wholsome for the childe there is a drunkennesse t Plures cum sint vino sobriae ciborum largitate sunt ebriae Hier. lib. 2. op 17. in eating as in drinking Accustome children to waite now they will waite with more patience hereafter But more specially teach them a fit and reverent behaviour both before and at the table Though they sit at a common table yet it is Gods table He spread it for the parent and the childe Though there we receive common blessings yet we must not put upon them common esteeme nor return for them common thanks children must not by their rude and uncivill deportment before and at the table make it a stable or an hogs-stye nor must they drown themselves there in an eager fulfilling their appetite like beasts u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Mex Pop. 2. 7. pag. 127. at their manger or swine in their trough like beasts I say that have their manger before x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loco laud. pag. 128. them and their dung hill behind them hereof Clem. of Alex. makes very good use and that is all I tend to here 6. And now that we have eaten we must remember to return praise Our great Master is our great example Before He gave common bread He gave thanks and when He administred the Sacrament of His blessed body and bloud He concluded with an Hymn * Matt. 26. 30. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hearken to this saith Chrysostome y upon those words all ye that goe from your common table like swine whereas ye should give thanks and conclude with a Psalme And hearken ye also who will not sit out
mourn as David for his sonne every day * 2 Sam. 13. 37. It is a bitter sorrow and it is accompanied with loathing y Ezech. 6. 9. 43. 20. 43. How these will stand together Godly sorrow I mean and spirituall joy is not to our purpose now But the greater our sorrow if it be godly the greater our joy The more sowre our sinnes the more sweet is Christ The more loathing of them as the alone and greatest evill the more prizing of Christ as the only and greatest good the choisest of ten thousands Whether we have this grace of repentance the tryall is easie for if we sorrow after a godly sort behold what carefulnesse it works what clearing of our selves what indignation 2 Cor. 7. 11. what feare what vehement desire what zeale what revenge Infallible marks these of repentance unto life It is now with the penitent as once it was and as ever it will be A sorrow to repentance is not a work of a day or two the hanging down the head like a bulrush for a day or an houre as the custome is Where there is a breaking the bands of our yoke there is a making to go upright z Levit. 26. 13. a constant walking with God as those that have now communion and fellowship with the Father and the Sonne And though this godly sorrow is more secret in the heart and there the work also of a true penitent is most in the well ordering thereof and in watching over the issues there-from yet is it not altogether undiscernable to the outward sense for as Mr. Dearing a Heb. 2. 11. noteth well There is no affection in us according to to the flesh but if it be great it will appeare in its work much more this which is of the Spirit of God If thou be sorrowfull it will make thy face sad b Deprendas animi tormenta latentis in aegro Corpore Juven Salyr 9. if joy be within it maketh thy countenance merry if thou have a flattering heart all the members of thy body will streight serve so vile a thing if hatred be within thee thy body will shew it forth in all manner of cursed doing and there is nothing that can possesse the minde but it leadeth the members in obedience of it How much more if the Spirit of God have replenished our mindes with these affections of godly sorrow and spirituall joy And so much to the first requisite 2. The second is Faith the hand of the soul which the Lord createth and strengthneth to lay hold on eternall life by Iesus Christ In the Sacrament of the Lords Supper we see a full Redemption wrought and a full price paid in His body broken and bloud poured forth In the bread and wine he that Qui dividit perdit devides destroyes the Sacrament we have a full and compleat nourishment all that the soul can desire But now as the mouth is opened so are we filled As the heart is enlarged so do we receive If the mouth be shut and the principle of life be wanting no matter what dainties are set before us or what put in Therefore we must consider our Interest in the Covenant and whether we can lay hold on a promise for life reconciliation and peace For the bloud of Christ and His Body serve not for the nourishment of any in whom they have not been as the seed of regeneration both in pardon of sin and change of the heart in which conversion standeth we must remember Sacraments convert none but strengthen the converted To the fainting spirit they are meanes to convey power they encrease strength c Isa 40. 29. The Sacraments are as the breasts of the Church from which the living childe doth suck and is satisfied with consolations from which the thirsty soul doth milke out and is delighted with the abundance of her glory d Isa 66. But it is the living childe that draweth comfort here and the instrument by which he draweth is Faith which is Gods gift as is Repentance He gives both So then we must examine how provided we come hither else we come to a well of living water but having nothing to draw or we are like a vessell east into the Ocean which hath no mouth or if any it is stopt The outward man can do its part it discerneth tasteth digesteth the outward signes But now what inward principle hath my inward man and what help hath it from all this in the beholding tasting enjoying the spirituall part Christ and the influence of His Grace issuing therefrom This is all the Question and point to be examined what Faith I have whose work is the same about the spirituall part as is the work of the outward man about the outward And yet had we all Faith I mean justifying faith we could not receive all that is offered here and though we have a weake faith if true we shall receive sufficient Our hearts as one noteth cannot comprehend all the wisdome of God in the wind that bloweth how He raiseth it up or maketh it fall again how can we understand this wisdome of our uniting unto Iâ—sus Christ only this we true members can say God hath given us faith in which we may believe it and out of which such joy shineth in our mindes as crucifieth the world unto us how farre our reason is from seeing it it skilleth not it is sufficient if we can beleeve it We beleeve in the Lord our God yet we know not what is his countenance we beleeve and apprehend by hope His glory yet neither eye can see it nor care can heare it We beleeve and see immortalitie yet our heart cannot comprehend the heighth the breadth the length the depth We beleeve the resurrection of the dead yet we cannot understand such excellent wisdome how life is renewed in the dispersed and scattered bones and ashes We beleeve our Saviour Christ is man and we have seen Him and felt Him yet how He was man born of a virgin all men in the world have no wisdome to declare Even so we beleeve that our Saviour Christ and we be one He of us and we of Him He the head we the body really substantially truly joyned together not by joynts and sinewes but by His spirit of which we have all received And this unitie I cannot conceive nor utter till I know God even as He is and His hely spirit which hath wrought this blessing But yet though thus secret and undiscernable this work of faith is we may take some evidence of the life and operation thereof by those things that our understanding part doth here in matters below and of another and much inferiour nature As thus My minde by the velocitie and speed of my apprehension can be many miles off upon the naming of the things I love Then surely my heart is dull and slow and wants the principle of a new creature if by so lively representations
an evill whereto they lead Our Lords following words yeeld us our lesson Let your communication be yea yea nay nay I think of the Fryars note here it is a good one When the heart saith yea then the tongue must say yea that is yea yea and when the heart saith nay then the tongue must say nay that is nay nay a Quod affirmatis nude affirmetis quod negatis nudè negetis Bezaes note is to that very purpose What ye do affirme ye must affirm heartily clearly without reservation a Popish sleight b Latebra perjurio Cic li. 3. pag. 143. Quae dixeris jurasse puta in all sincerity and what ye do deny deny it so too An c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus l. 2. Ep. 146. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. 7. p. 527 528. honest mans word is as good as his oath of more credit For a man to use his faith and troth two ordinarie words sheweth a man hath no credit for he sets his jewels to pawne if he had faith indeed or truth either or knew how pretious they were he would not be so lavish of them Yea. yea must be enough Nay nay sufficient unlesse the cause be weighty and before a Iudge as was said and if so to a parent much more to a childe Assuredly for Christ hath said it Whatsoever is more then these cometh of evill †8. And here I do not hold it any impertinency to teach the childe for the Fathers sake as before to hold his tongue till he hath examined his words and their errand so here to give words their weight that being spoken they meant what they said A wise man lookes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he leaps and well adviseth before he speaks but when he hath spoken he will not think he hath done We hold it a foule disgrace if a man shall give us the lie we must not put that disgrace upon our selves suffering our actions to disagree with our words which is to give our selves the lie Lelius passeth a short censure upon Cato and Socrates but he makes a wide difference in their commendations We have heard much from the mouth of the one we have observed more from the hand of the other * Hujus enim facta illius dicta laudantur The one mans words are commended the other mans deeds Bodin giveth a shorter censure but no commendations upon that holy-father Pope Alexander the sixth and Borgias his sonne The father never spake what he meant The sonne never did what he spake Their Maxime was Give thy word to all Keep touch with none And this was Dare verba indeed in plain English Knaverie by your leave An honest man will not passe his word lightly no not for himself much lesse for another for then he takes the ready and rode-way to need the same courtesie from another But when his word is passed he holds it as firm as his oath Shew me a man that makes light of his words and I will shew you the same man that he puts no weight in his oath if he breakes his word with you no bands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. will hold him except one that hath his hand in it and the reason thereof is plain because he knows that is a manuduction to the prison he will hold with you there because he knows if he do not that the prison will hold him for that is a strong hold Remember we that we hold it the greatest indignitie in the world if a man can do to us as some-time he will threaten if he can make us Eat our own words Beware we that we do not put this dishonour upon our selves which we could not brook from another Of all beasts we have them in greatest detestation who devoure their own young such beasts there are our words what are they but the issue of our own mouth And if we resume and recall them what do we other then eat and devoure our own off-spring And hence a childe will learn it is not too subtill for him to detest their Religion who doctrinally b Qui dogmatizant mendacia teach That words how solemnly so ever pronounced are like Gypsies knots fast or loose at the Churches pleasure no faith no keeping touch with any but as it maketh for advantage c Nulla fides nâ—si prout expedit No what say they to the three yeares famine That is a resolved case 2. Sam. 21. so is that also Ezek. 17. 16. 17 18 19. very worth the noting And we learn too what Pharaoh teacheth by the light of nature saying thus to Ioseph Sith thy Father hath made thee sweare concerning the place of his buriall by all meanes go up and bury thy Father d Gen 50. 5. 6. But let us mark that which is most remarkable that which is to be wished were forgotten but it cannot be How God hath reproved this breach of covenant from heaven witnesse that sad sore and grievous stroake which by a Divine hand was inflicted upon that King e Lewis King of Hungary Vladislaus and his whole Royall army who made an oath taken upon the holy Evangelist for the concluding a peace with the Turkish Sultan f Hist profan Medul p. 8 23. but a broker to unworthy ends yet is an oath the greatest securitie that can be given the onely chaine on earth as one saith g S. Dan. Henry third p. 167. besides love to tie the conscience of a man and humane societie together Mark we must also in that stroake that the like vengeance was remarkably executed upon the Cardinall who absolved the said King from the said oath for being wounded unto death he was found lying in the high way by Gregory Sanose ready to give up the ghost and seemed but to stay to take with him the bitter curses of such as passed by flying from the battel as the due reward of his perfidious absolution What will the Pope now for the league was disannulled by power from the Pope or his Cardinalls that now are for it was by perswasion of Iulian a Cardinall what will they say to this vengeance to this sad stroake for Lege Barcl Euphor 4. p. 360. Asch Tox. p. 26. Psal 15. as that â—reach of covenant was to the reproach of the Christian name ever since so was that vengeance to the infeebleing the Christians arm to this very day Besides all this we must remember the words that are so plain A good man speaketh the truth from his heart and though he swear to his hurt yet he changeth not what say they to all this Nay I cannot tell nor themselves neither But this we can tell It is as familiar for them to eat their words as it is to drink bloud they are infamous all over the world for both i See Mr Bolton direct pag. 232. therewith they
are filled as a bottle with wine Drunk with the bloud of the Saints Tell the childe this he may understand it and so understand it that he will never look back to this Sodom never return to that Aegypt for a silly fish the Naturalists say will not come to a bloudy hook Now for us men if we shew our selves men we have from hence made Davids conclusion I have sworn and I will perform k Psal 119. 106. it when we have sworn when our words are within that inclosure we dare not break-out we will perform we are fully purposed so to do if in licitis l Juramentum non debet esse vinculum iniquitatis Zanch. de Spons if not we know the rule Remember we must still what the Lord saith to David for as to David so to us He hath sworn to do His people good yet do they provoke Him with many unkindnesses and much hard usage every day and though they do so so often break covenant with Him yet will not He break covenant with them nor alter the thing that is gone out of his lips m Psal 89 34. This we must observe for our imitation for they keep us from perishing And thus much that parents may learn and that they may teach their children how sacred a bond an oath is § †9. We may observe children very abusive one with another they will seem not to know one the others name Prevent this evil quickly in teaching them better manners they have no excuse for that fault the childe knows his name and who gave him that name and wherefore for distinction sake he knows that he might call others and be called by the same name If a parent heare a Nick-name from a childes mouth let the childe feel the parents hand Truâ—â—â—e the abuse is not light § 10. We may observe them very quarrelsome striking one the other and very commanding over servants though during their minority or nonage they differ not Their words should be intreaties they must be commanded not command If they strike they must feel the blow from the hand to whom it doth belong One commander is enough in a house and the childe must be taught awfully to observe that one whether him or her Remember still that a Aug. decivit 14. 12. Obedience is the best lesson that a parent can teach the childe And look he must that the childe learn it as he looks to have him prove a peaceable man here-after else he will prove a great troubler of the house perhaps of the whole state § 11. We may observe children very ready to uncover that which Nature hath hid no point of their innocency this at these yeares to shew their nakednesse which heathen have shamed to do b Cic Ossic 1. p. 53. Aug. de Civil 14. 17. Clem. Alex. paed l. 2. c. 6. p. 125. c. 10 p. 141. lib. 3. p. 187. Zanch. cap. 1. Gen 1. 21. Nature hath taught us so much at this point and they who had no other light that I need but point at it and referre to the margent But beleeve me children must have instruction and correction at this point they will need both § 12. Children will mock scorn and scoff very ordinarily especially such as are poore impotent or deformed as if such had not the same flesh with them or as if God made not the difference We see it dayly thus If God doth afflict any laying them low such these children will have in derision they will as Iob c Effraenate in me invecti sunt quasi immissis vel excussis habenis Job 30. 11. saith let loose the bridle before such poore-ones speaking reproachfully with their lips We know the danger and our duty let them not scape by any meanes it is very evil in it self and it tends to more I would children were onely faultie here and that they did not learn it of their Elders who not onely too d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must use our servants as we would be used for they are men as we are Clem. Alex. paed 3. cap. 11. A noble man was wont to make his servants drudge like horses and when they were at their drudgerie his manner was to curse them and to call them by no other name then dogges Not long after falling sick his voice was taken from him and when he would speak he barked Camer tells this story chap. 86. p. 436. as a judgement wrought amongst them and which he saw which may teach us so to speak to and so to use our servants as fellow-servants for so they are as one saith Inferiours to us but men with us servants but fellow-servants Macrob. Sat. lib. 1. cap. 11. imperiously command those that are in subjection to them but also too often abuse some poore silly creatures yet of the same mould and image with them as the Philistines did Samson fetching them out to make them sport Assuredly the lowest of men is too high and noble a creature for the highest man on earth to vilifie or trample upon Though yet not to speake of some in a lower orbe so the proudest man on earth for he saith he is as high above Princes as the Sun is above the Moone hath dealt with those whom God had exalted putting them under his foot and he said he hath Scripture for it Psal 91. 13. But there is a Scripture fits him better and will hold him Proud and haughty scorner is his name who delighteth in proud wrath Prov. 21. 24. Note we this That as in the body naturall so in the body politick God hath set no one higher then the head and no one lower then the foot he must not be set under he must not be slighted scorned or contemned He that made him made thee He doth thee service here contemne him not for that but blesse God that made thee the head Remember also we have all one Master in heaven before whom we must appeare after we have layne together in the earth § 13. We may observe children very ready to curse others and wish the plague and pox upon them They consider not what a devourer the one nor how loathsome and defacing the other Indeed they know no other plague but the rod so they account it and let them feele how soveraign a remedy that is against the plague of the tongue for it is a plague indeed there is no more to be said to it but what hath been said that must be done We may observe also that children are very apt to curse themselves for they know not what they say A childe will ordinarily say I would I might never stirre hand or foot They will wish I would I might never speake I would I were dead and yet worse then these I would I might be hanged and yet worse The Divell take me All this these poore children will say who sees them and heares them not saying even so They