we have but a little sand left in our glasse a short remainer of our mortal life be sure to imploy it unto the best profit of our souls so as every of our hours may carry up with it an happy Testimony of our gainfull improvement that so when our day cometh we may change our time for eternity the time of our sojourning for the eternity of glory and blessednesse Thus much for the time of our sojourning now as for the passage of this time I shall spare any further discourse of it though this is a matter well worthy of our thougts and indeed we that live within the smoak of the City have our ears so continually inured to the noise of passing-Bels that it is a wonder we can think of any thing but our passing away together with our time unless it be with us as with those that dwell near the Cataract of Nilus whom the continuall noise of that loud waterfall is said to make deaf But since we are faln upon the mention of this subject give leave I beseech you to a word of not unseasonable digression I have noted it to be the fashion here amongst you that when a neighbour dyes all his friends in severall parishes set forth their Bells to give a generall notice of his departure I do not dislike the practise it is an act of much civility and fair respect to the deceased and if the death of Gods Saints be as it is precious in his sight there is great reason it should be so in ours and therefore well worthy of a publique notification But let me tell you that in other well-ordered places where I have lived it is yet a more commendable fashion that when a sick neighbour is drawing towards his end the Bell is tolled to give notice of his dying condition that all within hearing may be thereupon moved to pour out their fervent prayers for the good of that departing soul suing for mercy and forgiveness and a clean passage of it to the approaching glory if there be civility and humanity in the former course there is more charity and piety in this but this by the way This term of our passage is but an English expression the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies rather our conversing passing this therefore let us meditate upon the modification of this passage of our time which is said must be in fear Fear is an unwelcome and unpleasing word and the thing more for we commonly say that onely evill is the object of fear and that whom we fear we hate and perhaps the Authours and Abettours of the uncomfortable doctrine of diffidence and uncertainty of resolution in the spirituall estate of our souls would be glad of such an overture for the maintenance of those disheartening positions which they have broached unto the World to this purpose but their mouthes are soon stopped with the addition of the name of a Father which is abundantly sufficient to sweeten this harsh sound of fear so as this clause of the Text may seem to be clearly commented upon by that of Romans 8.15 For ye have not received the Spirit of bâ—ndage again to fear but ye have received the Spirit of adoption whereby we try Abba Father There are indeed terrores Domini the terrors of the Lord 2 Cor. 5.11 For such is the dreadfull Majesty of the infinite God that his presence even when he desires to appear most amiable overlaies our weakness Jud. 13.22 yea so awfully glorious is the sight of one of his Angels that Manoah and his wife thought they should dye of no other death yea and sometimes like a displeased Father he knits his brows upon his dearest if offending children the Man after his own heart could say Thy terrors have I suffered with a troubled mind thy fierce wrath goeth over me Psal 88.15 16. which he speaks not onely out of a true sense of his own misery but as a just Type of him who in the bitterness of his agony did sweat drops of blood and with him cryed out My God my God why hast thou forsaken me who yet was heard in that which he feared heard and freed heard and crowned thus sad may be the condition of the best of Saints in the pangs of their trialls which yet can be no other then safe whiles with their Captain and Saviour they can say My God my God and may hear God say unto them Fear not for I have redeemed thee and called thee by thy name thou art mine Esa 45.1 That we may see then what fear it is which is here recommended to us as an inseparable companion in this our pilgrimage know that there is a base kind of fear incident into the worst of men yea beasts yea Devils the Devils believe and tremble saith the Apostle and we know the dog fears the whip and the horse the switch and the slave fears the lash of his cruell Master this is therefore called a slavish fear which though it be not good in it self yet may have this good effect in wicked men to restrain them from those villanies which they would otherwise commit and certainly were it not for this there were no living amongst men Earth would be Hell there is besides a distrustfull fear in unsetled hearts which is an anxious doubt lest God will not be so good as his word and perform those promises which he hath made to us this is highly sinfull in it self and infinitely dishonorable and displeasing unto God for if an honest man cannot endure to be distrusted how hainously must the God of truth needs take it that his fidelity should be called into question by false-hearted men The fear that we must ever take along with us is double A fear of reverence and a fear of circumspection the first is that whereof Malachy 1.6 A Son honoreth his Father and a servant his Master If then I be your Father where is my honour and if I be your Master where is my fear And this fear consists in our awfull and trembling acknowledgment of his dread presence in our reverentiall and adoring thoughts of his infiniteness in our humble and holy desires to be allowed of him in all things this is that which wise Solomon more then once tells us in the begining or as the word rather signifies the cheif point of wisdom and which the Psalmist truly tells is accompanied with blessedness The latter which I call a fear of circumspection is a due and tender regard to all our wayes not without an holy jealousie over our selves in all our actions words and thoughts lest we might do say or think any thing that might be displeasing to the Majesty of our God whereof Solomon Blessed is the Man that feareth alwayes but he that hardneth his heart shall fall into mischief Prov. 28.14 Now these two fears are as twins that are joyned together in the bulk of the body inseparable and are so comprehensive that
IOSEPHI HALL NORVIC EPISCOPI VERA EFFIGIES REVERENDI DO NI The Shaking of the Olive-Tree THE Remaining Works Of that Incomparable PRELATE JOSEPH HALL D. D. Late LORD BISHOP of NORWICH WITH SOME SPECIALTIES OF DIVINE PROVIDENCE IN HIS LIFE Noted by His own Hand Together with His HARD MEASURE VVritten also by Himself Heb. 11.38 Of whom the World was not worthy John 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by J. Cadwel for J. Crooke at the Ship in S. Pauls Church-Yard 1660 CHRISTIAN READER WE present thee here with some scattered Reliques of a departed Saint void of the superstition of those of Rome as those of Rome are void of their divine operation These few drops of Inke from the Authors pen will work saving miracles when the pretended blood of the Baptist so shrined and adored at Naples shall blush at its weaknesse That account which thou hast here of the Life of the Reverend Author from his own hand is exceedingly too short and modest yet durst we not presume to make any additions to it for many reasons Our Relation to him would but impair the credit of our most sincere relations of him as too partial and flattering and indeed the attempt is too hard and high for us where his own accurate pencil hath begun a draught of himself to continue it with the same Elegancy and Decorum And besides where this meek Moses hath drawn a vail over his own shining face in his pourtraict of himself It seems to us undecent to take it away though to discover more of his splendour especially to the weak and prejudiced eyes of this Age and Generation who cannot indure innocency it self when habited in a Rochet We remember what Seneca saith and it is in his De Ira too they are affecti oculi quos candida vestis obturbat happy is it for him that the blackest Stigma that can be fastned upon him is that his robes were whiter then his Brethrens that only the coat of our Joseph hath drawn their envy upon him the Man Dr. Hall was not the object of their distast but the Bishop To satisfy these tender eyes they have here this great Aaron stripped of all his Priestly Ornaments and laid open to them only in these few winding sheets spunne and woven with his own hand In the narrative of his life his pen breaks off with his outward pressures wherein all the Losses and indignities he suffered did so little trouble him as to some eminent Commissioners who desired to know his suffering condition and made fair overtures of some little reparation he replyed that of Seneca Qui se habet nihil perdidit God had no sooner withdrawn his hand from visiting him with those outward tryals then he began to exercise him by sore afflictions of the body in his continually increasing paines of the stone and strangury which for many years held him and pursued him to the death yet could not these great impediments take him off from being active both in Presse and Pulpit His intellectuals and sences continued strong and fresh to the last his head continued Gold and his heart of refined Silver when all the rest of his body was half clay His sence of the sad and divided condition of the Church was to his end passionatly tender professing all willingness to live though in the midst of his exceeding pains and torments so he might be any way instrumental to the making up of the breaches of it and putting it in due frame and order But since all his endeavours with men so little prevailed he never ceased wrestling with God to this purpose setting apart one day in every weak through the Year for fasting and humiliation with his Family not that he sought his own Interests to be restored to that Episcopal height and greatness of which he had been divested All those who truely knew him can witness with us his abundant contentment in his retreat to a private life as not a misery but a blessing to him We know when in the height of all his honors he was ready enough to such a secession could he fairly and handsomly have retired And now that impetuous storme which beat him off from the course of his publick employments though it batter'd his vessel and tore his sailes yet it did but drive him to the quiet haven where he would be justly could he take up the words of holy Nazianzen in this and many other things his parallel who when hotly opposed and thrust from his See of Constantinople could say A retired life everwas and now is dearly affected by me though they drive me from my chair they cannot drive me from my God Among many worthy men who received Ordinaon to the Ministry from his hands we cannot but mention one in whome he take great comfort as being a notable precedent for the rest of our learned religious Gentry to follow It was Mr. Gipson Lucas an Esq of good estate a great Commissioner and Justice of Peace in the County of Suffolk who found his Spirit and Conscience so wrought upon as after good deliberation and consultation with others he came to this Reverend Father for Ordination as refusing to take it from any hands where his did not precede which he received good proof being given of his abilities according to his desire and he who entred Nayoth before this aged Samuel like Saul in his scarlet for that was his habit returned from him a Sackcloth Prophet continuing a diligent and zealous preacher of the Gospel To returne to the Reverend Author his retreat from the World though he were hotly and constantly charged with furious onsets of his sharp diseases yet was it answerable to his life solemn and staid with a composed and heavenly temper of spirit The stream was deep which could run clear calmly through so craggy crooked a Channel without a murmure After his prevailing infirmities had wasted all the strengths of nature and the Arts of his learned and excellent Physician D. Brown of Norwich to whom under God we and the whole Church are ingaged for many Years preserving his life as a blessing to us after his Fatherly reception of many persons of Honour Learning and Piety who came to crave his dyeing prayers and benediction One of which A Noble person he saluted with the words of an ancient Votary Vides hominem mox pulverem futurum after many holy prayers exhortations and discourses he rouzed up his dying Spirits to a heavenly Confession of his Faith which ere he could finish his speech was taken from him so that we cannot here insert it After some struglings of nature with the agonies of death he quietly gradually and even insensibly gave up his last breath And now how can we forbear to cry sadly after him O our Father our Father the Chariots of Israel and the Horsemen thereof Theodorets Lamentation over Chrysostome may be taken up over Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though ye have
God our Heavenly Father toward us is no less then infinite Psal 103.13 what return do we make of love to him again we can perhaps talk largely of our love to God but where is the proof of it Did we love our Father in Heaven as children could we strange our selves from his interest Could we indure to see him wronged in all his concernments to hear his sacred and dread name blasphemed to see his Ordinances trampled upon his messengers contemptuously used his house and his day prophaned would we not spit at that son that would put up such indignities offered to his carnal Father And why will we lay claim to a son-ship of God if we can swallow such spiritual affronts put upon our God Thirdly every not ill-natur'd and ungracious son as God hath none such bears a kind of awfull respect to his Father both in what he doth and in what he suffers For his actions he dares not to do any thing wilfully that may work his Fathers displeasure and even those things which he would not stick to do before a stranger yet before his Father he reverentially forbeares to do If I be a Father where is my honour Malac. 1.6 If then we be not awfully affected to the presence of God If we dare boldly sin God in the face it argues strongly that we have no filial relation to him For his sufferings A child will receive that correction from the hand of a Father which he would never abide from a stranger He that would be ready to repay blowes to another man takes stripes from a Father and answers them onely with tears Thus if we be the Sons of God we do submissely undergo from his hand what fatherly chastisment he shall be pleased to lay upon us but if we be ready to struggle and groyningly repine at his correction it showes we do not acknowledge him for our Father Lastly a son as he is wholly at his parents disposing so he depends upon his Fathers provision expecting such patrimony as his Father shall bestow upon him and waiting with patience for such childes-part as he can have no hope of from a stranger If we do so to our Heavenly Father leading the life of faith with him casting our selves upon his gracious providence for all good things of either World and fixing our eyes upon that glorious inheritance which he hath purchased for us above we do evidently show our selves to be the sons of God but what need we any other evidence of this blessed condition then what is here expresly laid down to our hands in my Text So many as are led by the Spirit of God they are the Sons of God What is it then to be led by the Spirit of God The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which every Grammarian knowes to signifie both agi and duci to be led or driven so where it is said by one Evangelist that Christ was led into the Wilderness to be temped Mat. 4.1 Of another it is read that he was driven Mark 1.12 And though the vulgar reads it here qui aguntur yet our Rhemists turn it Those that are led noteing in the margin out of St. Augustines true explication that Gods children are not violently compelled against their wills but sweetly drawn moved and induced to do good So as this word then implies both an act of Gods Spirit working in us and our complying with that act in an obedient and ready conformity thereunto For wherever the Spirit of God is it is not idle and ineffectuall but it is still directing and inclining unto good and whosoever is led by that Spirit yields himself to the motions and guidance Acti agimus as the old word is In all leading therefore and so in this there must be an hand to guide and a foot to follow good motions on Gods part and motions in good on ours both these must go together else there is no leading by the Spirit of God It is not enough that good thoughts are injected into us by the holy Spirit yea it is so farr from availing us as that a man is so much the worse for those good motions he entertaines not as the motions are more excellent and divine But those good injections must be received imbraced delighted in and followed home in a constant and habituall practise with a resolute rejection and detestation of the contrary Besides that spirit of our mind Ephes 4.23 which lodgeth in every brest every man is led by some spirit or other One is led by a spirit of Errour 1 Tim. 4.1 and seduction in matter of understanding Another by the spirit of giddiness Esa 19.14 into wild fancies and brainsick imaginations another is led by the Spirit of bondage to slavish fears and afflictive horrours as in the next verse to my Text another by the spirit of the World 1 Cor. 2.12 Another and indeed all these by the unclean Spirit as he is usually styled in the Gospell others which are all the regenerate are led by the Spirit of God when our Saviour said to his too fiery Disciples Ye know not of what Spirit ye are he implies that of some spirit they must needs be now there are those that pretend to be led by the spirit of God and are not St. Paul could upon good warrant say I trust I have the Spirit of God that trust was however he modestly expresses it no lesse then a certain knowledg but a Zidkijah on the other side in a false presumption can say Which way went the Spirit of God from me to speak to thee I remember in the history of the Anabaptists of Munster one of those illuminated companions of John Becold and Onipperdoling is said to have kill'd his own naturall Brother in the face of his parents and professed to do it upon a revelation from the Spirit the night before And what heresies and prodigious opinions have been set on foot and maintained to the death under pretence of the dictation and warrant of Gods Spirit who can be ignorant Let us therefore enquire how a man may know whether he be truly led by the Spirit of God First then the Spirit of God leads no man but in a right way and what is that but the way of Gods Commandements All other wayes are wayes of our own oblique and crooked as deviating from the straight line of righteousnesse In them either we lead our selves or Satan leads us If any man be tempted let him not say that he is tempted of God God moves to holy duties to just and charitable actions and none but them for he cannot be contrary to himself Is there any of us therefore that is carried on in a course of uncleannesse excess disobedience oppression or any other sin whatsoever Alas we are led by a contrary spirit in the dark wayes that lead to death and Hell It were blasphemy to father these sinfull mis-leadings upon the holy Spirit of God Secondly Gods
of evil inclinations and actions which yet will never reach to evince our son-ship to God How easily were it for me to name you divers Heathens which have been eminent in all these and yet for ought we know never the nearer to Heaven yet lower there are some speciall gifts of the Spirit which we call Charismata rare endowments bestowed upon some men excellent faculties of preaching and praying power of miraculous workings as no doubt Judas did cast out Devils as well as the best of his fellow-Apostles gifts of tongues and of Prophesie and the like which do no more argue a right to the son-ship of God then the Manuaries infused skill of Bezaleel and Aâ—oliab could prove them Saints yet lastly there may be sensible operations of the Spirit of God upon the soul in the influences of holy motions into the heart in working a temporary faith and some fair progresse in an holy profession and yet no sonship the world is full of such glow-wormes that make some show of Spiritual Light from God when they have nothing in them but cold crudities that can serve for nothing but deceit Will ye then see what leading of the Spirit can evince us to be the Sons and Daughters of God know then that if we will hope for a comfortable assurance hereof we must be efficaciously led by his sanctifying Spirit first in matter of judgment secondly in our dispositions and thirdly in our practise For matter of judgment ye remember what our Saviour said to his Disciples When the Spirit of truth is come he will lead you into all Truth John 16.13 That is into all saving and necessary truthes so as to free us from grosse ignorance or main errour Whosoever therefore is enlightned with the true and solid knowledg of all those points of Christian doctrine which are requisite for salvation is in that first regard led by the Spirit and in this behalf hath a just title to the son-ship of God as contrarily those that are grosly and obstinately erroneous in their judgment of fundamental truthes let them pretend to never so much holinesse in heart or life shall in vain lay claim to this happy condition of the Sons of God For our disposition secondly If the holy Spirit have wrought our hearts to be right with God in all our affections if we do sincerely love and fear him if we do truely believe in him receiving him as not our Saviour only but as our Lord If our desires be unfained towards him If after a meek and penitent self-dejection we can find our selves raised to a lively hope and firm confidence in that our blessed Redeemer and shall continue in a constant and habitual fruition of him being thus led by the Spirit of God we may be assured that we are the Sons of God for flesh and blood cannot be accessary to these gracious dispositions Lastly for our practise it is a clear word which we hear God say by Ezekiel I will put my Spirit into the midst of you and will by it cause you to walk in my statutes and keep my laws Ezech. 36.27 Lo herein is the main crisis of a soul led by the Spirit of God and adopted to this heavenly son-ship It is not for us to content our selves to talk of the lawes of our God and to make empty and formal professions of his name Here must be a continued walk in Gods statutes it will not serve the turne for us to stumble upon some acceptable work to step aside a little into the pathes of godlinesse and then draw back to the World no my beloved this leading of Gods Spirit must neither be a forced angariation as if God would feoffe grace and salvation upon us against our wills nor some suddain protrusion to good nor a meer actual momentany transient conduction for a brunt of holinesse and away leaving us to the sinful wayes of our former disobedience and to our wonted compliances with the World the Devil and the Flesh but must be in a steady uninterrupted habitual course of holy obedience so as we may sincerely professe with the man after Gods own heart My soul hath kept thy Testimonies and I love them exceedingly Psal 119.67 Now then dear Christians lay this to heart seriously and call your selves sadly to this triall What is the carriage of our lives What obedience do we yeild to the whole law of our God If that be entire hearty universal constant perseverant and truly conscientious we have whereof to rejoyce an unfailing ground to passe a confident judgment upon our spiritual estate to be no lesse then happy But if we be willingly failing in the unfained desires and indevours of these holy performances and shall let loose the reins to any known wickednesse we have no part nor portion in this blessed condition Mark I beseech you how fully this is asserted to our hands in this saith the beloved Apostle the Children of God are manifest and the children of the Devil whosoever doth not righteousnesse is not of God neither he that loves not his brother 1 Joh. 3.10 Observe I pray you what test we are put to ye hear him not say who so talks not holily or who so professes not godlinesse in these an hypocrite may exceed the best Saint but whosoever doth not righteousnesse withall see what a clause the Disciple of love superadds to the mention of all Righteousnesse neither he that loves not his brother surely the Spirit of God is a Loving Spirit Wisdom 1.6 and St. Paul hath the like phrase Rom. 15.30 To let passe then all the other proofes of our guidance by the spirit Instance but in this one Alas my Brethren what is become of that charitable and christian carriage of men towards one another which God requires of us and which was wont to be conspicuous amongst Christian compatriots Wo is me instead of that true and hearty love which our Saviour would have the Livery of our Disciple-ship the badg of our holy profession what do we see but emulation envy malice rigid censures and rancorous heart-burnings amongst men In stead of those neighbourly and friendly offices which Christians were wont lovingly to performe to each other what have we now in the common practise of men but underminings oppressions violence cruelty Can we think that the Spirit of him who would be styled Love it self would lead us in these rugged and bloody pathes No no this alone is too clear a proof how great a stranger the Spirit of God is to the hearts and waies of men and how few there are that upon good and firme grounds can plead their right to the son-ship of God Alas alas if these dispositions and practises may bewray the sons of an holy God what can men do to prove themselves the children of that hellish Apollion who was a man-slayer from the beginning For us my beloved Oh let us hate and bewaile this common degeneration of Christians and as we would
necessity the doom was in paradise upon mans disobedience morte morieris thou shalt dye the death Man sinned man must die The first Adam sinned and we in him the second Adam must by death expiate the sin Had not Christ dyed mankind must had not he dyed the first death we had all dyed both the first and second without shedding of blood there is no remission Heb. 9.22 Hereby therefore are we freed from the sence of the second death and the sting of the first to the unfailing comfort of our soules hereupon it is that our Saviour is so carefull to have his death and passion so fully represented to us in both his sacraments the water is his blood in the first Sacrament the Wine is his blood in the second In this he is sensiby crucify'd before our eyes the bread that is his body broken the wine his blood poured out And if these acts and objects do not carry our hearts to a lively apprehension of Christ our true passover we shall offer to him no other then the sacrifice of fools Lo here then a soveraign antidote against the first death and a preservative against the second the Lamb slain from the beginning of the World why should we be discomforted with the expectation of that death which Christ hath suffered why should we be dismayed with the fear of that death which our all-sufficient Redeemer hath fully expiated 2ly In the first institution of this passover The blood of the lamb was to be sprinkled upon the posts and lintells of the doores of every Israelite so if ever we look for any benefit from Christ our Passover there must be a particular application of his blood to the believing soul even very Papists can say that unless our merits or holy actions be dyed or tinctured in the blood of Christ they can avail us nothing but this consideration will meet with us more seasonably upon the fourth head 3ly This passover must be roasted home not stewed not parboild So did the true paschall lamb undergo the flames of his Fathers wrath for our sins here was not a scorching and blistering but a vehement and full torrefaction It was an ardent heat that could fetch drops of blood from him in the garden but it was the hottest of flames that he felt upon the cross when he cryed out My God my God why hast thou forsaken me Oh who can without horrour and amazement hear so wosull a word fall from the mouth of the Son of God Had he not said My Father this strain had sunk us into utter despair but now in this very torment is comfort He knew he could not be forsaken of him of whom he saith I and my Father are one he could not be forsaken by a sublation of union though he seemed so by a substraction of vision as Leo well the sense of comfort was clouded for a while from his humanity his deity was ever glorious his faith firme and supplyed that strong consolation which his present sense failed of and therefore you soon hear him in a full concurrence of all Heavenly and victorious powers of a confident Saviour say Father into thy hands I commend my Spirit In the mean while even in the height of this suffering there is our ease for certainly the more the Son of God indured for us the more sure we are of an happy acquittance from the Tribunall of Heaven the justice of God never punished the same sin twise over By his stripes we are healed by his payment we are discharged by his torments we are assured of peace and glory Thus much of the preparation The eating of it followes in the appendances the manner the persons The appendances It must be eaten with unleavned bread and with sour or bitter herbs Of the unleavened bread we have spoken enough before For the herbs that nothing might be wanting the same God that appointed meat appointed the sauce too and that was a sallad of not pleasing but bitter herbs herein providing not so much for the palate of the body as of the soul to teach us that we may not hope to partake of Christ without sensible disrelishes of nature without outward afflictions without a true contrition of Spirit It is the condition that our Saviour makes with us in admitting us to the profession of Christianity he shall receive an 100. fold with persecutions those to boot that for his sake and the Gospells forsake all Mark 10.30 Sit down therefore O man and count what it will cost thee to be a true Christian through many tribulations c. Neither can we receive this evangelicall passover without a true contrition of soul for our sins past think not my beloved that there is nothing but jollity to be look't for at Gods table Ye may frolick it ye that feast with the World but if ye will sit with Christ and feed on him ye must eat him with bitter herbs here must be a sound compunction of heart after a due self examination for all our sins wherewith we have offended our good God Thou wouldst be eating the paschal lamb but with sugar-sops or some pleasing sauce it may not be so here must be a bitternesse of soul or no passover It is true that there is a kind of holy mixture of affections in all our holy services a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce in him with trembling saith the Psalmist It is and should be our joy that we have this lamb of God to be ours but it is our just sorrow to finde our own wretched unworthiness of so great a mercy Godly sorrow must make way for solid joy and comfort if there be any of you therefore that harbours in your breast a secret love of and complacency in your known and resolved sins procul O procul let him keep off from this holy Table let him bewail his sinfull mis-disposition and not dare to put forth his hand to this passover till he have gathered the bitter herbs of a sorrowful remorse for his hated offences And where should he gather these but in the low grounds of the Law there they grow plenteously lay the law then home to thy soul that shall show thee thy sins and thy judgment School thee Yea dear Christians how can any of us see the body of our blessed Saviour broken and his blood poured out and withall think and know that his own sins are guilty of this tort offered to the son of God the Lord of life and not feel his heart touched with a sad and passionate apprehension of his own vilenesse and an indignation at his own wickednesse that hath deserved and done this these are the bitter herbs wherewith if we shall eat this passover we shall finde it most wholesome and nourishable unto us to eternall life The manner of the eating of it followes in three particulars 1. The whole lamb must be eaten not a part of it 2. Not a bone of it must be broken 3. In