An earnest invitation to the sacrament of the Lords Supper by Joseph Glanvill ...

TO THE PEOPLE of my Charge.

My Dear Neighbours.

ALthough We of the publick Ministry cannot expect to do much by our perswasions, and indeavours, in such an Age as this; Yet we ought to persevere in our work with Courage and Re∣solution, and not suffer our selves to be overborn by any difficulties, or discouragements what soever: For Duty belongs to us, but events unto God, who will reward the Labourers whatever be the success of their Labours. And as every Minister of Religion ought to be active, and resolved in the work and patience of the Gospel; So he shall then best acquit himself in it when he studies the proper needs of the Age, and place wherein he lives,

and accordingly directs his indea∣vours to provide for them. Now there is nothing, that I know, that is wanted more in our Days, than a due sense of the necessity, and advantages of the Holy Sacra∣ment of the Lord's Supper, the ge∣neral neglect, not to say contempt of which, hath, I am persuaded, been a great and sad occasion of the debauchery, and divisions that are amongst us; And I verily think, that there could not be a more effe∣ctual means to reduce us to So∣briety and Vnion, then a frequent, and reverend use of that divine Iustitution. From this persuasion I have earnestly, and often (as you can bear me witness) press'd this great duty upon your consciences, and affectionately recommended it to your practice. I have repre∣sented its Nature with all possible plainness, and urged its Necessity with a vigour in some measure suitable to so great an occasion; I have told you the danger of wilful neg∣lect

on the one hand; and the be∣nefits of due performance, on the other; But notwithstanding all, there are too many of you, that seem yet insensible, and unconcerned. I have publickly desired those that are either ignorant or dissatisfied, to accept of my private help, and In∣struction, and have offer'd them the utmost of my assistance for their better information, and direction. And after all this, I know not what I can do more to serve you in this great interest of yours, ex∣cept I put something into your hands that may be ever with you, and that you may consider on all occasions. Publick Teachings by word of mouth, are too much looked upon as customary exercises, and on that account, they loose their force with some; and the greatest part even of the better Au∣ditors cannot keep their minds so close, and intent, to a Discourse spoken, as to receive it in its full evidence, and power; or though

the hearers are never so diligent, and careful, our words are forgot∣ten quickly, and the affections that they raise, vanish without any con∣siderable effect upon their wills. For which Reasons, I have resol∣ved upon this Course, to cast some of the plain things I have preach'd concerning the Holy Sacrament in∣to writing; That those who are unfit for that great duty by reason of Ignorance, may have the pro∣perest means of Instruction that I can provide for them, always in their power, and when they please, before their eyes: And that those that deprive themselves of the Bene∣fits of this most excellent Ordi∣nance, by reason of the Mistakes of their erring understandings: may also have the most suitable help I can give, towards the setting their minds right, and the recon∣ciling them to their Priviledge, and Duty.

For these purposes, I shall (as my manner is) represent what I

have to say in the most distinct, and easie way I can contrive, avoi∣ding all things that are hard, ei∣ther in notion or expression; And strive, as near as is possible, to speak all along to the most ordinary un∣derstandings. For I look upon plainness as the best dress for Truth; and my great care, and indea∣vour constantly is, to be understood by all, as far as the subject will bear.

In the pursuit of what I intend I mean, by Gods help, to proceed in this order. (1) I shall discourse with all convenient brevity, and plainness, the Nature and design of the Lords Supper; and

(2) Give the General Reasons to inforce the Duty; under which head, I shall apply my self to two sorts of Refusers, viz. Those that neglect (1) on the account of pure carelesness, and stupidity, and (2) Those that stand off upon the score of mistakes of Conscience. In treat∣ting with the former, I shall shew

that their obstinate refusal takes off all pretence they can have to Chri∣stianity, and puts them into the state of Infidels, and Heathens, yea into a worse condition, than that of meer unbelievers. As to the o∣ther sort, viz. The dissatisfied in Conscience, I shall consider their Reasons against Communicating with us according to the way of our Church, and shew that they are no justifiable grounds, why they should refuse to join with us in that solemn part of Christian worship.

CHAP. II.

I Begin with the First, The Na∣ture of the Lords Supper. Con∣cerning this, there hath been an infinite diversity of opinions, and disputes; The effects of which differences have been much Noise, and many Tumults, Schisms and

Wars, with a vast heap of mischiefs, and calamities to the Christian world: I shall not therefore trou∣ble you with any thing of needless controversie, or notion, on this ar∣gument; but state it so far only, as it relates to practice; And I shall take all I have to say about it from the Word of God, the best Rule to guid us in the Enquiry. And if disputing men would have been content with its declarations in this matter, all the trouble, and mis∣chiefs had been avoided. But this hath been the misery; some go∣vern their thoughts of this Holy Institution by corrupt, and novel Traditions, and others by meer vain and arbitrary phancies; Yea, Those who have been right in the main, have yet so mingled the plain truth with allusions, and spoken of it in such a phantastical, and uncer∣tain way, that ordinary under∣standings have been confounded, and those that are for down-right sence, without the mixtures of

imagination, have not been able to tell what to make of that, which they heard described in such a phan∣ciful, and various fashion. This par∣ticularly hath been my own case; I had heard men preach so humour∣somely, and so diversly about the Sacrament; So much out of their own heads, and so little out of the Oracles of God, That I was quite bewildred, and lost, and come at last to that pass, that I knew nothing at all of it; which ig∣norance, and confusion of thoughts was the natural effect of such dis∣courses; For when men once ram∣ble in the way of phrases, metaphors, and conceits, as they loose them∣selves, so they perfectly dazzle, and amaze those others, whom they should instruct. I therefore betook my self to the plain expressions of Scripture concerning this matter; In them I found an easie account in the nature, and design of this divine Ordinance. And whither shall we go to enquire after it but to the

words of Institution themselves? These I shall consider first; and then gather together those other passa∣ges of Scripture, which tend to the further explication of it.

1. The words of Institution are Mat. 26. [Take, Eat, This is my Body. v. 26. and Drink ye all of it. For this is my bloud of the new Testa∣ment, v. 27. 28.] To which is ad∣ded in the Gospel of St. Luke [Do this in Remembrance of me.] Luke 22. 19. These words I shall seve∣rally explain, and then infer from them what is the nature, and design of the holy appointment.

Take, Eat, This is my Body—and, This is my Bloud—Here I take notice, That Body, and Blood, do not relate to the bread, and wine; But to the actions, Eat and Drink, as appears plainly in the O∣riginal. 'This not this bread, and

this wine, are my body and bloud, but this Sacramental eating and drinking of it; In this Christs body and bloud, viz His Incarnation, and sufferings are represented to us. And yet by a Figure, The con∣secrated Elements may be call'd his body and bloud also; so the Form at the eating the paschal Supper was, This is the bread of affliction which our Fathers did eat in Egypt; Not the very same, but a Memorial of it, and the State of bondage from which they were deliver'd. Thus 1 Cor 10. 3, 4. Manna is called spiritual bread, and the Rock, spiritual drink, and that Rock, Christ: Not that they could pos∣sibly be so in the Letter, but they signified that spiritual food, and were tokens of Christs Prefence. And thus the Sacramental Bread, and Wine may be call'd his Body and Bloud, that is, Figures and Re∣presentations of them: and that, not barely of his sufferings, but (as the Father notes) of all the Misteries

of the Incarnation, which are sig∣nified, and included. Thus ancient∣ly the Elements were call'd, Figures, Symbols, Images, sensible things in∣stead of spiritual, and we know 'tis in common use to call the Picture by the name of that it represents, as this is a man, and that an Angel. So that there is no ground for the Doctrine of Transubstantiation, in these words, as the Roman Church pretends. But I wave disputes, and come to the next expression to be consider'd.

[This is the New Testa∣ment, or Covenant in my Bloud] viz. The Sign, and Seal of the Covenant made in his Bloud; a Covenant wherein God ingageth to bestow on us pardon of Sin, and eternal Life; and we pro∣mise faithful and sincere obedience. Thus in the eldest times, Eating, and Drinking were Covenant Rites:

as we may see in the compacts be∣tween Isaac and Abimilech, Gen. 26. 30. and between Iacob and La∣ban, Gen. 31. 44, 46. So that the Sacrament is not a bare Sign, but 'tis the Seal of Gods gracious Co∣venant made with us in his Son.

[Do this in Remem∣brance of me] It hath always been usual to commemorate, and remember Benefactors and great Mercies by Feasts, and Festivals. The Heathens had their Feasts in memory of their Heroes; And the Passover, a Type of this Supper, was appointed to preserve the me∣mory of the Israelites deliverance out of Egypt. Exod. 12. 14. The Lamb was eaten with bitter herbs, to commemorate the bitterness of their servitude; the Red Wine was a Remembrance of their bloud which Pharaoh spilt, and the un∣leavened bread, to remember them,

that they carried such out of E∣gypt at their departure: and thus our blessed Saviour hath appointed this holy Rite to imprint upon us the memory of what he hath done, and suffered for us, that we might not forget our Deliverance by him, from a bondage greater than E∣gyptian.

And now from these main passa∣ges thus explain'd, 'tis easie to in∣fer, That The Sacrament of the Lords Supper is a Memorial Feast appointed for a so∣lemn Remembrance of Christ our Lord; and a Seal of the Co∣venant that God hath made with us

in him. Two things then it is principally designed for, (1) To Remember us of our Lord, and Saviour, and (2) to be a Seal of the Covenant of Grace; of each briefly.

(1) 'Tis for a Remembrance, not only of his Person, or only of his Sufferings, or any other particular part of his Ministry; But we are by it required thankfully, and affe∣ctionately to call to mind, All that he hath done, and all that he hath suffer'd; His Life, Doctrine, and Laws; His Passion, Resurrection, and Ascension; His Victory over Sin, Death, and Hell; and the gracious Covenant that God hath made with us through him: These are all in∣cluded in his Body, and Bloud (as I intimated before) of which the Holy Sacrament is a Sign, and Memorial: And the remembrance of these, which we are call'd to by the Divine Institution, is not only some slight, and passing thoughts,

but a solemn and most serious fixing of them upon our minds, in order to the inflaming our affections with love, and our wills with reso∣lution, that we may live answerably to that excellent Religion of the Holy Jesus which we profess.

(2) 'Tis the Seal of a Covenant [The new Testament in my bloud] The Covenant is, That God will give pardon of Sin, and eternal Life, upon the conditions of Faith and Repentance. This He seals to us in the Sacrament, and assures us, that he, for his part, will make good his Promises, and we on ours, seal, that we will endeavour to perform the conditions. So that the Lords Supper is a Sacrament by which we confirm those ingage∣ments we are entred into at Baptism. Then our Sureties undertook for us, that we should be faithful in the Convenant, and in this holy Ordi∣nance we take all those obligations upon our selves, and in our own persons promise to act according to them.

This plainly, and in short, is the nature and design of the Holy Sa∣crament; concerning which, there are some other expressions in Scri∣pture which I shall consider briefly, in order to the further explicati∣on of the sacred Mystery. The chief are these. 'Tis called (1) The Cup of blessing. 1 Cor. 10. 16. 2) The communion of the Body, and Bloud of Christ, 1 Cor. 10. 16 and in the duty tis said (3) That we shew the Lords Death. 1 Cor. 11. 26.

(1) The Cup of Blessing, viz. of Praise and Thanksgiving. Our Saviour Matth. 26 gave thanks when he took the Cup. The Jews used to conclude their paschal Sup∣per with a Cup of Wine, at which time they sung an Hymn and there∣fore call'd it the cup of praising and blessing. And the Heathens also after their feasts had their

cups of Praise to their Gods; which some take to be the Cup of Divils mention'd by the Apostle, I Coa. 10. 21. So that by this we are taught to remember our Lord at his Table with praise and grateful ac∣knowledgements: And therefore the Ancients from hence call'd the Lords Supper, the Holy Eucharist, namely, a Feast of Thanksgiving, and the Solemnity was always at∣tended with an hymn of Praise.

(2) Communion, (or Communication) of the body and bloud of Christ, viz. The Sacrament is a sacred Rite in which God communicates, and im∣parts to all worthy Receivers, the Benefits of Christs Incarnation, and Sufferings. He doth then rati∣fie, confirm, and solemnly exhibit them, to those that duly attend upon that Divine appointment.

(3) [As often as ye eat— ye do shew the Lords death] viz. (1) Declare unto men, with joy and glorying, that we believe he dyed for such purposes and that he hath procured inestimable bene∣fits for us by his Death. That therefore we will adhere, and stick unto him; and that neither death, nor life shall seperate us from the love of God in Christ Iesus our Lord. And (2) Imports our shewing and de∣claring this also unto God, and plea∣ding it with him for his pardon, and his grace, for the sake of that meritorious Passion which we set forth, and commemorate. These passages fall under the Account I have before given of the Ordinance, and shew how we are to Remember our Lord in it, and what we may expect in so doing.

Thus briefly of the Nature and design of the Sacrament, I might have run the matter into a large Discourse, but I resolve all conve∣nient brevity. In what I have

said, you will find all things that are necessary and essential to the Or∣dinance; For the niceties and dis∣putes that are about it, you need not trouble your selves with them; But so much of it as I have repre∣sented (I mean in the substance of the particulars) 'tis fit you should know: And therefore I intreat you, especially those of the more ordinary understandings, to return back, and fix your thoughts a while upon those periods, and read them over and again, till you have a clear, and distinct apprehension of the Subject they explain. I know the thoughts of most are very con∣fused, and much in the dark about it, and while they are so, they can∣not demean themselves as they ought in the performance of the Duty, nor receive those benefits that otherwise they might from it. I beseech you therefore not to con∣tent your selves with a single, and running reading; Many Divine Truths will not enter into our

minds at first sight; or, if they do, they are gone, as soon as they are received: Though they are never so plainly exprest, yet they many times seem dark, till we look a∣gain; Or though they strike our minds fully, yet they pass out of Memory, except we reflect, and think them over; I hope therefore you will do your selves this right; And I thus urge you to conside∣ration of my accounts, not as if I fancied I had made any discoveries in them, which were not made before (No, These are known things among the Intelligent sort of Chri∣stians) But I do it, because I speak to the meaner, and less improved un∣derstandings. And perhaps from the Representation of the affair which I have given, the others also may receive the advantage of a clearer order, and method to their thoughts, and be deliver'd from many unnecessary and uncertain no∣tions that they have imagined to be of great consequence to be be∣lieved

and known, when either they are not true, or not conside∣rable.

CHAP. III.

I Come now to the main thing I design, viz. (II) To urge this great duty which I have thus ex∣plain'd, and to do what I can to persuade you, to the conscientious practice of it. Now there are two things that commonly oblige men to action, namely Considerations of Duty and of Interest. And there are both here, in the highest degree, to ingage us. I shall discourse of each.

(1) We have the Motive, and Reason of Duty, and Duty in such circumstances, as have the greatest obligation in them. A Lord, who hath all right to our obedience both by nature, and by dear pur∣chase,

hath commanded us to do this. And, A Saviour, who hath rescued us from the Jaws of Hell, and Earth, and hath procured for us endless life and glory, hath re∣quired it of us. Here is the Autho∣rity of just Power, and the Obliga∣tion of astonishing Love. We are bound by the submissions we owe a Sovereign Lord, and by the gratitude we owe an adorable Benefactor. The Son of God, the King of both the worlds, The Redeemer of Men, 'tis He that commands; and his commandments are not grievous; had he put upon our necks a yoke heavier then the Iewish ceremonies, had he injoyn'd a greater number of costly and labo∣rious Rites than those, and requi∣red so many of such services from us, as would have taken up all our time, and imployed all our strength, and wearied all our powers; Yet these we ought to have observed without repining, and thought all but small homage to his

Greatness, and small acknowledg∣ment of his Love. All these had been nothing in compare with what he hath done for us freely without merit, or obligation; Nothing, to his leaving the bosome of the Fa∣ther, and the glories of the upper world, and the Hallelujahs of the blessed; Nothing, to his descend∣ing to a world of Infamy, and woe; Nothing to his suffering the scorns and contradictions of Sinners, the Death of the Cross, and the wrath of God: So that we had been wretchedly ungrateful should we have stuck at any of these, or as much as murmured at them: But our Lord hath not given us any such tryal of our Love, and obe∣dience; He hath deliver'd the world from the Yoke of Ceremo∣nial bondage, And (besides Bap∣tism) hath appointed but this one Rite for us to observe; A Rite, that is neither troublesome, nor costly, te∣dious, nor laborious. And what Prodigies of baseness shall we make

our selves, if we refuse to take no∣tice of this his gracious Institution? With what face can we look up and call our selves by his name? How shamefully are we upbraided by the practice of those we count barbarous? Let us look abroad into the world and consider the most brutish Idolaters; They will cut their beloved flesh, and burn their dearest children, and sometimes, suffer themselves to be crush'd to death by the Carriages that bear their Idols, because their Infernal Gods require, and are pleased with such testimonies of their ho∣mage. Hath the Devil such ob∣sequious servants? Are those Cruel Rites, whch he appoints, observed with so much duty; Will those poor wretches do, and suffer any thing rather than displease their ugly Deities? And are we Christi∣ans; Professing Servants of the Son of God, our Sovereign and Redee∣mer. and do we neglect this his main, just, and gracious appointment

Is this too much to do for him? and do we owe him so much less than Cannibals do their Idols? Certain∣ly those men of the Desart, those wild Savages of the Woods shall rise up in judgement with such a Gene∣ration of pretending Christians, and shall condemn it. Methinks their di∣ligence and exactness in those hard and painful services, should cover us with blushing and confusion at our carelesness and neglect of the easie duty our Lord requires from us: And we shall see great reason to be ashamed of our omissions, if we consider, that our blessed Redeem∣er had lived a Life of poverty and dishonour for our sakes; He had in∣structed us in the way of Happiness by his excellent Doctrine and Pre∣cepts; and had gone before us in an incomparable example; and now he was just about to compleat his Love, by offering himself unto death to deliver us from it, and thereby to give an instance of the most ama∣zing goodness that ever was; At

this time, he injoines his Disciples to do something in Remembrance of Him. And Lord! What is suffici∣ent to be done in memory of such Love? Had he required the dearest of our bloud, and the choicest of our substance to be offer'd to him in acknowledgment, should we have thought such demands unrea∣sonable? Would ordinary ingenui∣ty have scrupled to make those Sa∣crifices for such kindness? But he calls not for these. He looks for no First-born of our bodies, nor chief of our Flocks; No, He appoints on∣ly a feast of Memorials, and com∣mands us to remember his Love in that: And shall we not observe him in so small a matter? Hath he not deserv'd to be remembred by us? or do we know any better way, to signifie our remembrance of him, then that which himself hath pre∣scribed? Should we not do as much as this, at the request of an ordinary dying Friend? And is not the grea∣test, and the best that ever creatures

had, worthy of such a testimony of affection from us? I am sure there is no one can be so brutish as to deny the justness of the Duty, and methinks none should be so unworthy as to refuse complyance with it. I beseech you therefore, if the Considerations of Duty can do any thing with you; If there be any obligation in the highest Autho∣rity, if there be any allurement in the sweetest love, If your profession of subjection to Christ be not only a Complement, and if he have any real interest in your Souls; give this proof then, of your being in earnest, that, which you would be thought, Refuse no more of his Invitations; Neglect no more of his calls; Con∣sider the expresness of his command, and that this Law is peculiarly his; His in such a sence as (Baptism ex∣cepted) no other Law is. For his other injunctions are but enforce∣ments of the Laws that God had written in the old Scriptures, and in our hearts, But this is his own

proper commandment; by obeying him in this, we particularly own him as our Law-giver, and by re∣fusing we renounce him.

But if the considerations of Duty should not prove so powerful with you; there are others which gene∣rally use to be of more force, namely those taken from our interest. And here

(II) I desire you to consider the great benefits that a worthy Com∣municant receives from the holy Sa∣crament. This is not a meer barren Ceremony, or unprofitable Rite, but an instrument and means to pro∣duce and to convey unspeakable blessings to us. Here we receive

(1) Confirmation of our Faith: All habits are increas'd by being exercised, and this Ordinance re∣quires great exercises of the grace of Faith: For here we make a so∣lemn declaration of it, and there∣by bind it stronger upon our souls. And to the exercise of this Divine Grace, and the sincere and publick

profession of it, there is no doubt but God will superadd his special aid and blessing, that out of weak∣ness it may be made strong. So that if your Faith be weake and trembling, if you are perplext with vexatious doubts, and temptati∣ons to unbelief, apply your selves to this holy Ordinance as to the proper remedy. Declare your Faith, and pray for more. If you believe, God will help your unbelief, Mark 9. 24.

(2) Our Repentance will be height∣ned by our Due Communicating at the Lords Table, and that in respect of all its great Acts, viz. 1. Sence and Sorrow for Sin; 2. Confession of its and 3. Aversation from it. For the First,

(1.) The evil of Sin is never so well discerned as in its effects. It is sweet in the mouth, but bitter in the belly; And there is no greater evi∣dence of its vileness and malignity, then that we have in the sufferings of our Lord, which are set before

us in the Holy Sacrament. And certainly sin must needs be an ac∣cursed thing (saith the considering Communicant) That the blessed Jesus must thus be made a Curse for it; That is doubtless a mighty evil, that cannot be expiated but by the bloud of God; And Sin, without question, hath unspeakable malig∣nity in it, since it laid such a load of wrath upon the shoulders of Omnipotence, as made him com∣plain, and sweat, and groan, and die. The good man hath never such a sence of the evil of sin, as when he is awakened by the signs and images of Christs Sufferings, and when he sees it writ in Cha∣racters of Bloud. Besides, the base∣ness and ingratitude of Sin is made evident in all the representations of the Divine Love, which we have at the Lords Table; We see there, that it is an abuse of the greatest, and most tender Goodness; and there is nothing that more affects ingenuous Souls, than the sence of

such unworthiness, and this will beget the liveliest, and most kindly sorrow. They shall look on me whom they have pierced, and they shall mourn. Zech. 12. 10. The tenderest grief ariseth from the apprehension of abused Goodness; And the more ingenuous Spirits are sooner brought to be troubled for their sins, by a sence of Mercy, than of Terrors. Now there is nothing that gives a truer, or greater repre∣sentation of Divine Grace and Kindness than the Holy Sacrament, and therefore this is a very effectu∣al means to beget and increase a penitential sence, and sorrow for sin. And upon this

(2) Follows Confession, which is one expression of these. The apprehension of an Angry Maje∣sty drives a sinner to desperation, and prevents his Confession. When the Lord ask'd the man in the Gospel with some severity, How camest thou hither, not having a wed∣ding garment, he was speechless.

Terrors beget stupifying fear, which stops the mouth, and damns up all the passages to and from the soul; whereas the discoveries of goodness and mercy open the heart, and melt the seal upon the lips; They invite Supplications, and be∣get Confessions; and therefore the Sacrament, which is a memorial of the greatest, sweetest, and freest mer∣cy, tends in the nature of it to the producing humble confessions and acknowledgements; and it doth it likewise.

(3) As to the Aversation of Re∣pentance by the same way. The top and perfection of Repentance, is, to turn from our evil wayes. God invites his People to this, by the Argument that is most powerfully press'd upon us in the Sacrament, namely, That of his pardoning mer∣cy and kindness. Return thou back∣sliding Israel—and I will not cause mine anger to fall upon you, Ier. 3. 12. His readiness to pardon is the great motive to return, and

the Sacrament is the Seal of the Covenant of Pardon. Despair of Mercy keeps men on in a sinful course. Thou sayest there is no hope, say they in the Prophet Ierem. 2. 25. They thought their case desperate, and it follows, I have loved strangers, and after them will I go. The Devils persist irre∣claimably in their hatred of God and Goodness, because the unalte∣rable Sentence is past upon them; And if men come once to quit their hopes of Happiness, they will also in a short time quit the thoughts of God and Virtue, and give them∣selves up to the swinge of their Ap∣petites and Inclinations. Whereas on the other side, Hope is the great Encouragement and Spring of En∣deavour, and where this is enliven∣ed by a full and quick sence of par∣doning Goodness, that Soul will feel a mighty Motive to reform and turn from sin. Now the Sacra∣ment is the Seal of that Covenant which assures us of Grace, and

pardon, and the firmest ground of our best hopes, and most glorious expectations. Thus the Grace of Repentance receives increase in all its exercises, from this Divine In∣stitution; and so doth

(3) That other most excellent Grace, Love, both as it relates 1. to God, and 2. to our Neighbour. (1) In the Holy Sacrament the Mysteries of Divine Love are un∣folded in all their circumstances of wonder. There we see pardon∣ing, redeeming, bleeding, dying, Love. Love, suffering for all our sakes; and Love, procuring all things for our interests. Love descend∣ing to the Grave, and Hell; and Love triumphing over both; Love leading Captivity captive, and ob∣taining gifts for men, Light, Life, and a glorious Immortality. Such Love, and Love beyond what we can say and beyond what we can think, is represented at the Holy Sacrament; and this must needs fire every soul, that is not as cold

as the earth, and as dead as the Grave. Love begets Love, and one flame kindles another. And if we think of this Love, and con∣sider it as we ought when we come to the entertainment of Love, this would excite our affections, and turn our Souls into holy flames, and so our dead Powers will live, and our dull sleepy affections will awake into new spirit, and vi∣gour. We shall live by Love, and act by Love, till we are received into the nearest embraces of Love, and swallowed up in that immense ocean of Love. Now Love is the best, and most pleasing of all our passions? and Love to God is the best, and most pleasant of all Loves; A Love free from those tortures, and disquiets, that shame, and those griefs, that are produced by ab∣sence and uncertainties, loss and guilt, when this passion is placed upon other objects. This Love is the Fountain of Delight, and the spring of Action; that swee∣tents

our troubles, and stirs up our endeavours, that makes duty agreeable, and difficulties easie, that is a present Heaven, and the foretast of a greater. This also (2) Tends to the encreasing our Love one to another. It is a Feast of Love to our Fathers House, and our Lords Table; The Guests are Brethren, and professing Children of Love. Here are all the engage∣ments to love set before us; The Love of our Lord, and his express Commandment job. 13. 34. The Relations we stand in to God, and to one another. We cannot well choose but pity our Brothers In∣firmities, and pardon each others faults, when we see how much God hath pityed our miseries, and how graciously he hath pardoned our of∣fences. Our animosities will be abated, and our thoughts of ma∣lice and revenge will die. Our In∣differences will be kindness, and our kindness Love; when we con∣sider the inexpressible Love of our

common Lord, and the blessed ef∣fects of that Love; Reconciliation made, Happiness procur'd, and Sin, and Death, and Hell conquer'd: A sence of these, will swallow up all our little picques, and displeasures, and so fill us with the thoughts of Gratitude, and Love; That we shall forget our enmities, and em∣brace our enemies, and shed abroad our kindness upon all about us, yea and extend it to all the world in prayers, and good wishes. And now, This Spirit of Charity is a most divine temper, and a great happiness: 'Tis a sweet, serene, and pleasant thing, a reward to it self, if there were no other: Whereas envy, and malice, and all the de∣grees of them, are an hell and tor∣ment to the Soul, they are great sins and their own punishment; And a right use of the holy Sacrament will abate, and remove these, and therein also administer blessed and unspeak∣able advantages to us.

(4) Our Hopes are nobly advan∣ced,

and strengthened by this Or∣dinance. When the good man con∣siders the Iustice and Holiness of God, and the perfection of his Law; and then takes a view of his own sinfulness, and innumerable imper∣fections; His Spirits fail, and his hope is giving up the Ghost; he sinks into trouble, and almost into the regions of despair: Now all the relief that a man can have in such a state, is to be drawn from Gods Covenant to pardon sin, and to accept of faith and repentance instead of perfection. This is the Tenour of the Gospel, and the foundation of our hopes; and this Covenant is sealed and assured to us at the Sacrament; so that thence the fainting Soul may derive life, and quickning. And when the drooping Christian comes from seeing God putting his Seal to his pardon, and to the promises made him of eternal Life; His hopes recover, and his spirits return un∣to him; His Soul leaps for joy,

and all his powers are full of content, and pleasure: And over and above this, God is pleased at such times especially, to vouchsafe more abundant manifestations of himself to the Soul, sealing his love upon it, and giving it so much assu∣rance as may deliver it from its unreasonable doubts and suspicions, and make it in part partaker of our Masters joy. But this will be a particular by it self. Therefore

(5) The holy Sacrament is an excellent means to heighten a Chri∣stians Ioy and Comfort. For there we are in a special exercise of our Graces, and by them are pre∣pared for Divine peace and plea∣sure, That peace of God which passeth all understanding, Phil. 4. 7. and this is something more than that content that naturally ariseth upon, and results from the Actions of holiness and vertue; and is super∣added by the nearer applications of the Spirit of God to the Soul; This pleasure and satisfaction God

is always willing to bestow upon us, but we by our sins indispose our selves for it, and it is not to be given but to prepared Souls; And now according to the greater, or less degrees of our preparations, and exercise of our graces, we shall have more, or less of this spi∣ritual joy, and satisfaction in our Communions. But besides the joy which is special, and extraordinary, The Ordinance in its own nature tends to delight and pleasure. We had raised storms, and tempests by our sins, and provoked him whom we can neither resist, nor avoid; His Countenance was full of dread and terrours, and Death and Hell stood ready for the com∣mand to seize upon us: And must it not needs fill those with joy and transport, that were just now in this dreadful state, when they shall see the Heavens cleared, and the storms gone; to behold smiles and love in the face of the offended Ma∣jesty; to be assured that he is recon∣ciled,

and his Arms are open to re∣ceive us; That Hell and Death are destroyed, and Life and Happiness procured for us? All these are set before us in the holy Sacrament, and did we use it as we ought, our souls would be transported with joy, and we should have a delight∣full foretaste of the happiness and triumphs of the Blessed; and all our Lives would be Anthems of Praise and acclamation to the adorable Au∣thor and procurer of our Blessings, And this

(6) Is another happy advantage we derive, or may do, from the holy Sacrament, viz. That it height∣ens and spirits our Gratitude and Praises. Praise and acknowledge∣ment of Divine favours, are all the return we can make for them; and we are to offer up these Sa∣crifices for our selves, and all the other creatures: But the common∣ness of our mercies takes away the sense of them; and we pass them over with slight and customary ac∣knowledgements;

This ordinarily is our course, and 'tis a very disin∣genuous and ungrateful carriage to the bountiful Author of our beings, and blessings: But now at the Ho∣ly Sacrament, Divine favours are particularly and solemnly represen∣ted, our remembrance awakened, and our affections excited; and the devout Soul pours it self forth into holy Eucharist, and thanks∣giving. The heart is full, and the mouth flows: All the powers rejoyce, and rejoycing breaks forth into Songs of Praise: And so begin that blessed imployment, which shall be the work and happiness of Hea∣ven.

Thus we shall receive increase to our Graces, and our Comforts, from the frequent, and due use of the Holy Sacrament, and all other spiritual advantages are containd under these. And as by these par∣ticulars we may incourage our selves to our duty, so in them likewise we may see how we are to demean

our selves in the discharge of it: what acts we are to exercise, and by what considerations we may stir up our graces, inflame our affecti∣ons, and strengthen our resoluti∣ons.

And now the Benefits that I have represented to incourage and invite you to the holy Sacrament do not on∣ly concern the thorough, and grown Christian, but even all that own the profession of Christs Religion, and have not renounc'd their bap∣tismal ingagements by leudness, and impiety; For such have some degrees of Faith, Love, Repentance, and other vertues; But the unhap∣piness is, that these, in the most, are very low, imperfect and in a degree that will not secure their condition: These graces must be advanced to nobler measures, and to such degrees, as may prevail over the contrary habits, and dispositions; Till the matter comes to this, we are under the Law and a spirit of bondage; in a condition of impo∣tency

and weakness, and not arrived to the glorious Liberty and Power of the Sons of God: This, all that pro∣fess the Christian Faith and Hopes, ought to aim at, and indeavour af∣ter; and the Sacrament is the most proper and likely means for the ad∣vancing of our imperfect Graces to that noble height. So that all pro∣fessing Christians are concerned in the duty, and capable of the bene∣fits. And to all those that have such thoughts, and such desires, the Con∣siderations I have presented will be of moment. But for the rest that are careless and unconcerned, dead to such spiritual Motives, and stupidly careless of the duty, and the privi∣ledges that attend it; They are not Christians, but do as much as in them lies, to renounce their Reli∣gion, and to put themselves into the condition of Heathens and pro∣fessed Infidels. This is that I come next to discourse.

After all my perswasions, and most earnest endeavours, I have

too much cause to think that some among you neglect the holy Ordi∣nance not for any reason that they have, or can as much as pretend; but from meer brutish stupidity and unconcernment. They care not for these things. The motives of Reli∣gion, and another world can do no∣thing with them; such considerations are not felt, but past over their Souls without making any impres∣sions on them. And now, as for such, I come to shew, That they disclaim Christ, and his Religion, and are by no means to be reckon∣ed into the number of Christians. This I prove by the following par∣ticulars.

First, They renounce a main Article of the Creed, viz. The Communion of Saints, their Communion with (1) Christ, and their Communion with (2) one another. (1) Christ invites us to his Table, and prepares a spiritu∣all entertainment for us; and in that there is a solemn and special

intercourse between him, and his Church; which on our part con∣sists in the exercise of our Graces; and on his, in the benefits, and blessings he bestows. He invites us to come and to meet him there to injoy spiritual correspondence, and communion with him: And now, wilfully to refuse the invi∣tation, is to signifie our contempt of the holy Jesus, and so declare that we care not for any nearness of correspondence with him. And such neglectors in effect say, that they love the converse and commu∣nion of their vain, and vitious com∣pany; That they can spend their time pleasantly in their conversati∣on, upon an Ale bench, or place of idleness, or debauches: But for Christ Iesus they like not his com∣pany, and care not for any inti∣macy of acquaintance with him. This is the direct language of such practices, and neglects, and what kind of Christians are such as these? (2) They renounce the Communi∣on

of Saints one among another. The holy Sacrament is the Feast of Cha∣rity, and Christian Love, and there our affections are united to God, and to our brethren. There we profess to be of one Body, one Society, and to be all members one of another. So that those who neg∣lect and refuse this holy Symbol of Love; break off from the So∣ciety of Christians, and declare they will have nothing to do with them, as far as they are concerned in that name, and rela∣tion: That they will not be of the flock, and number that Christ calls his; but would rather have their lot with the world, and herd of mankind, who are strangers to the Covenant of Promise, without hope, and without God in the world. Eph. 2. 12. That they value not their priviledges, nor care for their hopes. This is the meaning of their neglect, and such Christians are the wilful refusers.

(2) They renounce their Baptism.

This is the Sacrament of entrance into Christianity, and here ingage∣ments are laid upon us without our knowledge or consent. At the Sacrament of the Lords Sup∣per we solemnly engage, and take those obligations upon our selves. If we refuse to do this, we withdraw our consent from what was done in our stead; we make our Baptisme void, and put our selves into the state of Infidels and Heathens. The Indians were by the Spaniards dri∣ven to Baptism in droves, like Cat∣tel to the water, without know∣ing what it meant, or what they did in it: were these Christians by virtue of such a Baptism? Especi∣ally, is there any reason to think those of them such, who as soon as they were free, made open decla∣rations against it. And are those among us Christians, who were signed with that Religion when they could not help it? and profess against it by their actions and neglects, as soon as they are in capacity

to do it? who disown it, when they are solemnly called to put their seal, and to declare their allowance and approbation? Their sureties inga∣ged for them that they should believe the Christian Faith; keep God's Commandments, and renounce the World, the Flesh and the Devil: But say these by their practise, what had they to do to undertake such things for us; we will stand to no such ingagements: we are call'd on to make this good our selves in person at the other Sacrament, or by our neglects to declare it void: but we will not tie our selves, or own any such ingagements on us; we will leave our selves at large to believe what we please, and to practise what we phancy, and to gratifie and worship, as long as we think fit, the World, the Devil, and the Flesh, our friends, and dearest correspondents. All this likewise is plainly signified in the neglect of the holy Sacrament; and there∣fore certainly such are no better

Christians than the wild men of America: which will further appear if we consider.

(3.) That by it they deny the very profession of Christ Iesus; They will not as much as claim, nor pretend to him, in any solemn, significant way. To say that we are Christians, and now and then to hear a Sermon, these are not pro∣fession enough: They are but cold declarations of our opinion; no good significations of our Faith. The right profession of Christianity is made, by our presenting our selves at the Lords Table, and owning our Faith there; that is a solemn and publique confession and acknow∣ledgement. To hear Sermons is too often but curiosity or custom; to say we are of the Christian Religion, is but a declaring in what way we have been brought up; and meer education-Faith is but a faint, unsig∣nifying thing; It is but opinion and a low degree of assent. 'Tis true, a man may be a Formalist and an

Hypocrite when he comes to the Lords Table, as well as in other lower significations of his Religi∣on. But however, he makes a pro∣fession, and that which is proper and solemn: whereas the wilfully negli∣gent refuse to make any due confes∣sion of Christ and his Religion. They openly deny him before men, and such he will deny before his Father which is in heaven, Mat. 10. 33. To withdraw from the profession of Christianity in times of difficulty and persecution is a great sin; but 'tis such a one as admits of some extenuation from the frailty of hu∣mane nature, and the temptations of fear and self love; But to deny the profession of Christ in times of Li∣berty and incouragement, this is an affront to the Holy Iesus, for which there is no shadow of excuse, and must arise from contempt, and a confest neglect of him. Such per∣sons publish to the world, that they own nothing of Religion; but count it a disparagement to be thought

any way concern'd for it. And so are by no means to be accounted Christians. Further,

(4.) Their refusal and neglect is a quitting and renouncing the whole Covenant that God hath made with sinners in his Son. The Covenant on Gods part offers Grace and Glory; and on ours, it binds to Faith and sincere obedience. We are called to the Sacrament to see God confirm∣ing what he hath promised, and assuring us to make good what concerns him: On the otherside, we are to present our selves there, to profess our readiness and resolu∣tion, to perform our part, to keep the terms to which we are ingaged, and upon which we expect the promised blessings. Now if we wil∣fully refuse this Confirmation, we withdraw our selves from the Co∣venant, and declare that Grace and Glory are things that we neither care for nor expect; and that we will not tie our selves to any faith or homage; but would be as free as

we can, to follow the Devil and our Lusts: and so are far off from being. Christians.

CHAP. IV.

I Have thus briefly shewn you what is signified and implyed in the neglect of the Holy Sacra∣ment. Many of you that are guilty of this sin, would I supposed be loath openly, and in words, to renounce Christ and his Religion, and yet while you continue in this obsti∣nate, dangerous neglect, you do it, as fully as if your tongues declared against that name and profession. And I think when any such as these turn Papists, Turks, or Iews, they do but change to some shew of Reli∣gion, from none at all. So that it is no real disparagement, or loss to our Church, when those Infidels declare in words, what before they sufficiently signified by their pra∣ctice.

They go out from us, because they were never of us, 1 Iohn 2. 19. They do not change their Religion, for they had never any before which they might exchange.

This, Sirs, in serious truth, is the condition of those that wilfully re∣fuse, and neglect the Duty of Holy Communion: And me thinks it should make such tremble to consi∣der, that they live in a profest and impudent contempt of God. You pity Heathens, and ignorant Ame∣ricans; but there is work enough for your pity at home, and their condition certainly is not worse, than the condition of those careless negligent sinners among our selves. Yea, the Apostle tells us, That 'tis better never to have known the way of truth, than after we have known it to turn away from the Holy Com∣mandment, 2 Pet. 2. 21. and our Sa∣viour saith, It shall be more tolerable for the dark Tyre and Sidon, at judg∣ment, than for the inlightned Ca∣pernaum and Bethsaida, Matt. 11. 22.

We think their condition dread∣ful that say, there is no God, and no doubt it is so: And certainly their state is not less deplorable, That acknowledge there is a God, but de∣fie him, and carry the matter so, as if in good earnest there were no such being. To live at large without the ferious profession of some Reli∣gion, is brutish, and unnatural; And those Savages that do so, deserve not to continue in the societies of men, but are fitter to range among the wild beasts of the woods. And such are those among us, that ne∣ver make any solemn profession of any Religion, by any act of their own. They have no Religion, but that of their Climate, which they neither understand, nor mind; they are Christians by the Christia∣nity of others (viz. the general profes∣sion of their Country) or they are none at all; and if they live and die in this condition, wild men and Cannibals will at the last be in a bet∣ter state than they.

And now, Sirs, Reason for this carelesness and dangerous neglect, I am sure you have none; Nor do the sort I am now dealing with, pretend Scruples of Conscience; But yet some Excuses there are, which you know are but vain, that you use upon occasion to take off the edge of reproof, and to seem to justifie your selves by them in the sight of men.

Thus they that were invited to the Supper in the Parable, Like 14. 18. made excuses, One had bought ground, and he must see it; a se∣cond, had bought Oxen, and he must try them; and a third, had married a Wife, and could not come. None of these pretences had any good reason in them; they were some thing to say, and had a little colour, but they were not the causes of their not coming to the Supper, No, the true ground was their con∣tempt of the Master, and his Invi∣tation: and therefore Matt. 22. 3. 'tis said, They would not come;

Their excuses were looked on, as flat denyals, and the reason is given after: It was not their Ground, nor their Oxen, nor their Marriage; but their disesteem of the Lord, and his Feast, They made light of it, v. 5. But though these excuses were not good, yet they had something spe∣cious in them: 'Twas business, and considerable occasions that were al∣ledg'd: and such affairs they really had, for 'tis said in St. Matthew, that they went their way, one to his Farm, and another to his Mer∣chandise; so that there was something true in their pleas, though the main thing for which they were brought was false. But now, if they had sent word, that the Lord's house was so far off, that they were not able to go to it, though really it were with∣in some few furlongs of their remo∣test dwellings, and not further than the Markets, which they constantly frequented: There had been more folly in this excuse. If they had said, that there was not room for

them all in the Lord's House, when they knew, that it was never full on such occasions, and that a great part of those that were invited, would not come, so that they were sure to find too many empty pla∣ces; the excuse would have been interpreted as a mockery, and a scoff at the invitation. If they had told the Messengers, that they would not come, except they had each of them a Chair and Cushion provided for him, and might sit in state and ease at the Entertainment, this had been greater arrogance than appears in those Refusers. If they had sent the Lord word, that they would not feast with him, at such, or such of his Houses, that were appointed, and were most convenient for their reception; but they would have it here, or there; at home, and next door; in places much less fit: This would have been a very humersome and very rude answer to the Invi∣tation. If further they had said,

that the Feast began too soon, and that they could not rise so early, though the Sun was up many hours before, and they were abroad every day earlier about their other business; This also had been an affront to the Master, and a con∣tempt to his kindness. But if these surly, unworthy people should have been humour'd in all particulars, and things should have been so managed, as to have avoided all these pretences: And yet if after such condescention they should have refused, they had confuted them∣selves, and given the lye to their excuses: But, if notwithstanding all this, they should have cried out that they were perishing for want of bread; and clamour'd, and com∣plain'd heavily that provision was not made for them; what could have been said to such an impudent, brazen'd sort of Hypocrites?

Sirs, there are some among you that understand what I mean: I speak not thus out of ill will to

upbraid any of you, but I ought to mind you, and to endeavour to con∣vince you of your sins. What ever colours the guilty may set upon their neglects, and contempts of Holy Ordinances, before men, God will not be deceiv'd, or mock'd; there is no putting tricks upon him. If you will not be perswaded to your du∣ty, he knows the reason, and 'tis in vain to make false flourishes, and excuses. Yea, some mens pretences are so openly untrue, and gross, that they cannot as much as hope to deceive men by them. Every one sees the falsehood, and lying of their allegations; all their actions pro∣claim that they do not themselves belive, or mean any thing that they say; and yet they have the prodi∣gious impudence to lye on in the face of God, and conscience, and men. So seared, and hardned are some in their perversness and hypo∣crisie, and act at that rate, as if it were a play-game, and sport of wit to show how many wayes they had

to evade their duty, with some shew of reason. Sirs, when this vile sort of evil men have the forehead to pretend Religion, they become the most mischievous miscreants upon earth; and the fittest Instruments that Sathan can desire or use for the affairs of his Kingdom. But no more of them now.

Friends, I am exceeding trou∣bled to see how undutifull to God, and how unkind to themselves, how foolish and unreasonable many men are, when they seek for little occa∣sions to pretend, as reasons against the greatest and most important Du∣ties; when that which would ex∣cuse nothing else, shall excuse them unto God for a neglect of his wor∣ship, in the greatest Instances of it: An aking finger, a few Drops of rain, the cold Air, a Fit of Drowsi∣ness, an impertinent visit, or such like trifles, are enough to be pleaded for absence from the House of God, and Holy Communion with him. My wife was not at home, or she

was busie, my Childs head aked, or I had friends to dine with me, therefore I could not be at the Sa∣crament. Therefore I could not! For shame false man! offer such excuses to thy Master, or thy Prince, when he commands, and expects thine attendance, see how he will take them from thee: yea offer such but to thine equal, that waits for thee on affairs of moment, and try how kindly he will receive the disappointment on such grounds. Dost thou use to say, I could not go out to market to buy necessa∣ries, because 'twas cold weather; I could not go to Dinner to my kind Neighbour next door, that in∣vited me, because I had a corn upon my great Toe? Are such pretences too trifling to be used on such or∣dinary occasions, and are they enough for the greatest? will they serve to excuse thy neglect of feeding thy soul with the bread of life, and thy making provision for eternity? Will they answer for

thy not waiting on thy Lord, the Lord of Life and Glory, when he invited thee to the Feast of Love, at the House of Banquets? What thoughts hast thou of the prive∣ledges of the Gospel, the Communi∣on of Saints, the peace of Conscience, the joyes of the Holy Ghost, the foretasts of Glory; what, I say, dost thou think of these, if they have not so much power with thee as the most acknowledged trifles? With how much less respect and devo∣tion dost thou serve God, than wicked men do the Devil and their Lusts? When they invite to jolly meetings and communion in debau∣chery and beastial madness, do the Blades use to make such excuses? Are they diverted and kept off from their brutish satisfactions by such Nothings? certainly they could not so excuse themselves to their lusts and vile Companions. And do you pretend to be worshippers of the God of Heaven, and worshippers of the best and purest sort, to be Chri∣stians,

and expectants of eternal glories as rewards of your services; and do you thus serve your Maker; now and then when the humour takes you, when the Devil hath no business for you, and you have no∣thing else to do? Are you not ashamed to confess that Religion hath so little power with you, and that every thing can do more with you, than your duty to God, and the interest of your souls? Do you thus work out your salvation? Do you thus seek a Kingdom, a hea∣venly Kingdom, and everlasting King∣dom? Is this the work and patience of the Gospel? Is this running, and striving, and fighting, and giving diligence? Is this cutting off right hands, and plucking out right eyes? Is this forsaking all and following Christ? If there be any reason, if there be any shame, if there be any Conscience, if there be any sense of God and Religion in you, let not small matters keep you from this your greatest duty and concern;

Make no more such vain and self∣condemning Apologies. I know not whether it were not better for you once for all, to say you are no Christians; than to insist on such shameless pretensions for your neg∣lects of Christ and his appoint∣ments. I add no more on this head now; I pray God you may lay to heart what I have said.

CHAP. V.

I Pass now to discourse with the other sort of Refusers, viz.

(2) Those that stand off upon the score of mistakes of Conscience. In applying my self to them, I shall consider the most weighty objections that carry any colour of conscience with them. And though I know many pretend scruples of this sort, when in earnest they are not the rea∣sons of their neglects; yet because they are so to some, I shall take them

to account. They are of two sorts,

(1) Such as hinder men only sometimes, and in part.

(2) Such as wholly obstruct their Communion, and are pretended as grounds, why they cannot partake with us at any time.

Of the first kind are these that follow; viz.

(1) We hear sometimes, [I would not have neglected the holy Sacrament, but I was not in charity; such, or such a person hath abused me, and I was at odds with him; so that I durst not come.]

To this I say, That in such an occasion, thou art seriously, and im∣partially to consider, whether thy displeasure were just, or unjust; upon the determining of this will depend the state of the case If

(1) Thy displeasure were just, and thy Neighbour hath done thee wrong, and persists in it without re∣pentance, or reparation; 'tis no un∣charitableness to be out with him,

or think amiss of him. In such a case, thy anger is no sin; so long as it keeps it self within just bounds. Be angry, and sin not, saith the A∣postle, Eph. 4. 26. they may be parted And what is no sin cannot unfit us for the holy Communion. For that Ordinance doth not oblige us to be reconsiled in our thoughts to wick∣ed, and injurious men, while they impenitently continue such: It will indeed require us not to revenge our selves on them, to do them wrong, or to desire their ruine, or as much as hurt; but not to have kind and good thoughts of them while they continue obstinate in their sins, and injustice: otherwise it were in the power of every wicked person to hinder the good man from the Sacrament, when he pleased. On such an occasion (I say) we may be innocently angry, and not only pity the injurious man, which many times is but a proud, though more plausible word to disguise anger by. And the man that is but thus justly

pleased with an offender against God, and himself, is not indisposed for the Sacrament thereby. If this be your case at any time, you ought not to permit the injury of another to do you so much more, as to keep you from your attendance on Christ at his Feast of Love.

But (2) If upon examination you have found, that your anger, and displeasure was unjust; then the sin, and the wrong was on your part, and you ought to repent of it, and resolve against it, as a prepara∣tion for the holy Sacrament. And if you do so, the Sacrament will be a proper means to your end? There you will find considerations, and helps for the cooling of the heats of your passion; and for the allaying the boylings of your rage, and ani∣mosity: I say, if you are convinced in your conscience, that your wratb is undeserved, you ought to repent, and if you do so, you ought to use the Holy Sacrament for the confir∣mation of your repentance.

So that the scruple of not being in charity cannot justly keep any from the Sacrament, but those that know they hate their brother with∣out a cause, and are resolv'd to persist in that hatred; such as will not be reconciled to one that hath done them wrong, though he repents, and endeavours reparation: And such, in effect, renounce Christ, and declare that they expect no benefit from his merit, or mediation for the obtaining pardon for them∣selves. If this be your condition, you may well be afraid to come to the Holy Sacrament; and you may as well tremble to pray, For∣give us our trespasses, as we forgive them that trespass againstr us. For this is directly praying against your selves. I hope it is not thus with any of you that make this excep∣tion.

But your neighbour you think is an evil man, hath done you inju∣ry, and not askt your pardon, or sought your amends; you are there∣fore

displeased with him, and feel much anger in your mind against him; but yet are very ready to for∣give him upon his acknowledgements and desire of forgiveness. If it be af∣ter this manner with you, you ought not to abstain from the Sa∣crament for this reason; but ra∣ther to address your selves to it, to provide and pray that your just anger may not grow into malice and rage; that you may not be provoked to repay your enemy one injury for another, but that by the due use of those holy mysteries you may be more inclined to forgiveness, when he shall be fit for it. This I think is sufficient for that doubt.

(II) Some plead; [I have so much business faln upon me, that I have not time to prepare my self, and therefore I cannot come]

In Answer to this, I shall say something that concerns ¹ Business, and something ₂ that concerns Preparation.

(1) As to Business. Doth your

Business afford you time to eat, and drink, and sleep, and none to fit your souls for spiritual entertainments, and converse with God?

(2) Have you any greater, have you any better business, than to prepare your selves to remember the Love of your dear Lord, to meet with him, to renew your Covenant with God, and to receive pledges of his pardon, and his love? Do you not reckon, that this is busi∣ness; and the most important and necessary business; and shall the greater matters give place to the less?

(3) Is not much of the business that hinders, needless? have you not voluntarily involv'd your self in more affairs than it was necessary you should, or than your state or sta∣tion in the world requir'd? might not some of it have been put off to some other time; or might not the time that you spend in impertinen∣cies be imployed in some of that business?

Ask your Consciences these que∣stions; and know, that what ever business you take upon you more than is consistent with your duty to God, and to your souls, that busi∣ness is your sin. But if your business were not voluntary, but thrown on you by Providence; the doing such necessary business is Gods work; and while you do it in his fear, and with an eye to his glory, you are doing somewhat that is a preparation for the Holy Sacrament, or at least that which doth not by any means in∣dispose you for it. And hence I pass to the Answers that concern

II. Preparation. As to this take these two things.

(1) There are Preparations re∣quired to Prayer and Hearing, as well as to the Sacrament; Medita∣tion is the Preparation for Prayer, and Prayer the Preparation for Hearing; and I hope that notwith∣standing your business you per∣form these duties: If not, you are to repent speedily of your neglect,

and to take the first opportunity of the Sacrament, there to confess your sin, to declare your repentance and resolutions of amendment; to beg par∣don for what you have omitted, and grace to assist you in what you resolve. But if you have perform'd those holy services, then I say,

(2) That those performances joyn∣ed with faith and repentance are preparations for the Holy Commu∣nion. For when we hear, and when we pray, we do the same thing that we do at the Sacrament, though not with that solemnity; we remember Christ when we hear, and we do the same, and renew our Covenant with God when we pray, (in which two I have told you the nature of the Ordinance consists;) so that these acts are dispositions and preparations for that which is the more solemn performance. A good life in the discharge of our duties towards God and man, is an habitual and constant preparation for the Sacrament; and a true Christian

is alwayes ready and prepared to re∣member Christ, and to confirm the Covenant whereby he is a Christian. It is indeed very fit, that we should take some time before we approach the Lords Table, to call together into our thoughts the several great instances of the love of our dear Sa∣viour, which we are to remember there; what particular sins we have to confess, and to resolve and cove∣nant against; what graces we want, and are more especially to implore. These things we should do, but they are not works that will re∣quire much labour or time, if we have been constant in the other pre∣paratory duties of Meditation, Pray∣er, and Hearing; for they do habi∣tuate such thoughts and resolutions to the souls of good men. But if thy case be such, that thou hast been an evil man, and negligent of all spiritual duty; but art now sensible of thy sin, and desirous to reform; that sense and those desires of amend∣ment (if they are sincere, and if thou

understandest the nature of the Sa∣crament, and Gods Covenant that is sealed by it) are thy preparations. The more time thou takest, and the more prayers and thoughts thou im∣ployest with other means, to make the sense of sin deep, and the desires of reformation intense and great; the more thou art prepared, and the better things are like to succeed with thee: But if thy preparations are of a lower, and more imperfect degree, (if of the true kind) thou oughtest not therefore to abstain; God will pardon thy infirmities, and accept of thy sincerity, and strengthen thee so, that thou shalt be better prepared against another opportunity, if thou art not wanting to thy self. But as to this, I may have occasion to speak more under the next Head, to which I now come:

Viz. (II) To consider the Scru∣ples of Conscience, that keep some off wholly from publick Communions. They are either of such as refrain, because (1) they think themselves

unworthy, or (2) of those that do it because they think others unworthy, or (3) of such as refuse on the opi∣nion, that the way of administration is unworthy. Most of the considera∣ble and usual doubts will fall under one or other of these. I begin with those of the first sort.

(1) We would come to the Holy Communion, but alas we are not worthy of so great an honour and priviledge; and we are afraid to come, because we hear that he that eats and drinks unworthily, eats and drinks his own damnation.]

To this, proposed thus in the general, I answer (1) we are also unworthy of common mercies, of meat and drink and raiment; and of the more usual spiritual mercies, that God should speak unto us, or that we should be permitted to speak unto him; shall we therefore starve our selves, and go naked? shall we therefore refuse to hear, and pray? In the Sacrament there is something of duty, and something

of priviledge; when we are com∣manded to do a duty reasonable and just, shall we refuse because we are unworthy? when we are invited unto a benefit great and free, and necessary, shall we resist it because we are not worthy? To do thus is to render our selves more undeserving. When God offers favors, we may and ought to accept, though we are unworthy of them.

(2) All men are unworthy in the sense of the Law. Every man in his best estate is altogether vanity, Psalm 39. 5. We are all an unclean thing, and our righteonsuess is as filthy rags, Isa. 64. 6. The meaning is, all men are sinners, and their best services are imperfect and polluted. There is none righteous, no not one, according to the strictness and severity of the Law, which require unsinning o∣bedience. This unworthiness then is not a reason why thou shouldst re∣frain; yea

(3) If thou art sensible of this thine unworthiness, and desirous to

be made more worthy, thou ought∣est for that reason to come. 'Tis such that Christ invites: Come unto me all ye that are weary and heavy laden, and I will give you rest, Matth. 11. 28. He came not to call the righte∣ous, but sinners to repentance, Matth. 9. 13. Ho every man that thirsteth, come— Isa. 55. 1. The Spirit and the Bride say come, and let him that is athirst come,— Rev. 22. 17. Sense of spiritual wants, and desire of spi∣ritual supplies, is part of Gospel∣worthiness; and that which gives a right to the Sacrament. Thy being an unworthy sinner, is not a reason why thou shouldst refrain, except thou art obstinately resolv'd to con∣tinue so. The Beggar is never the more unworthy of an alms, because he is in rags, and great misery; nor the sick man the more unworthy of the care and pains of a Physician, be∣cause his disease is great and violent upon him. If indeed the Beggar loves and chooseth want, and scorns charity; if the Patient hates and re∣sists

the Physician and his applica∣tions; in such a case the one is un∣worthy of relief, and the other of the means of health. If this be thy case in spirituals, thou art unworthy; and till thou art of another temper, I would not perswade thy coming. But if on the other hand, thou art sensible of thy sins, and desirous of pardon and grace to reform, thou hast the qualification that renders thee one that may and ought to come: and thou art worthy, as a Beggar is of an alms, or the Sick of physick; that is, thou wantest it, and Christ invites thee to come, to receive supplies sutable to thy wants. So that if it be thus with thee, the sen∣tence of the Apostle pronounced on him that eats and drinks unworthily will not concern thee.

But the doubter presseth the matter more particularly; Know∣ledge, Faith, and Repentance are necessary to this worthiness: But I have no knowledge; I cannot believe, I cannot repent; and therefore am

not worthy.]

I shall speak to these distinctly, and apart.

As to what concerns (1) Know∣ledge, I propose these things.

(1) Perhaps thou art mistaken in the degrees of Knowledge that are necessary. It is not necessary that thou shouldst have knowledge in deep and controversal points, no, nor yet in many doctrinal opinions about Religion, that are less specula∣tive, and nice: It is not necessary that thou shouldest be acquainted with the disputed matters about the Sacrament, or be able to discourse largely upon the subject. No, Necessary knowledge is in few things, and those practical. If therefore thou art instructed in the main plain points of Christian Doctrine, and in the great rules of Christian Life; if thou understandest the Sacrament to be a Remembrance of Christ, and a confirming our Cove∣nant with God; and knowest those easie things I have before set down

about it: There is no reason then why thou shouldst plead ignorance in barr to thy duty and priviledge. But

(2) If thou art really ignorant in those plain things, thy igno∣rance is inexcusable; 'tis a great sin, and an argument of prodigious care∣lesness and neglect. For no one can want capacity to know things so easie, and no one can want oppor∣tunity to know things so common, and no one can plead excuse for not endeavoring to know things so necessary. If this then be thy case, repent of thy stupidity and care∣lesness that occasioned thy igno∣rance, and apply thy self presently to thy spiritual Guide, or some ho∣nest knowing Neighbor to instruct thee in those great and necessary matters. Be afraid and ashamed to live a day longer in such dangerous darkness amidst so much clear light: And till thou hast got out of this state of wilful blindness, meddle not with holy mysteries. But this,

I hope, is the condition but of very few of you: Those that make the objection are mostly such as do it upon the former mistake, which I have endeavored to rectifie.

(II) Want of Faith is pleaded. And to this scruple I say,

(I) Perhaps thou art out, and hast been mis-taught in the Do∣ctrine of Faith. It may be thou takest Faith to be an assurance of salvation; or supposest that it re∣quires thy assent to many Princi∣ples, and such as are unreasonable, or doubtful; or perhaps thy mind hath been confounded by phrases, and various, metaphorical; and dark representations of Faith; so that thou dost not as much as know what it is, or wherein it consists. These all have been, and often are the cases of many well-disposed Christians. The good man is not absolutely assured of his salvation; or he doubts sometimes of many doctrines and opinions that he hath been taught to believe as Funda∣mentals,

or his understanding is confused by variety of odd notions; and therefore he thinks he hath not Faith, and dares not approach the Holy Table. If any of these be thy condition, rectifie thy thoughts; and thou wilt be rid of thy vain fears: Consider the matter freely; look on it in the light of Scripture and Reason, and thou wilt finde, that those conceits about Faith were groundless. Lay this down for cer∣tain, that the plainest and most obvi∣ous account of it is truest; For God would not make that the great con∣dition of the Gospel, which is diffi∣cult to understand.

Now the plain, scriptural, rational Notion is this, Faith in the general is the belief of a Proposition affirmed; Divine Faith, the belief of some∣thing upon a Divine Testimony; Go∣spel-saving Faith is such a belief of Divine Testimony, as hath influence upon the heart and practice, and conforms them unto it. If now we believe other Testimonies, but not

that which God hath given us by, and of his Son, our Faith is meer∣ly humane, and we have nothing to do with the holy Sacrament. If we believe the Revelations of God in the Gospel, but that belief hath not yet had such power upon our affections and conversations as it ought, and as we desire: In this case we may, and 'tis our duty, to come to the Lords Table, to pro∣fess that degree of Faith which we have, and to pray for more; that it may be made so strong and lively, as to transform our hearts, and all our powers into the likeness of it, and into his likeness who is the Au∣thor and finisher of our Faith. And finally, if our faith hath already had this effect upon us, we are to come to the Sacrament for further con∣firmation of it. This is the short and plain account of the matter; and if I should run it out into fur∣ther discourse, this part would be disproportioned to the rest. If my brevity leave any of you unsatis∣fied

in this, or any other thing be∣longing to my subject, I am at hand, willing and ready to give you fur∣ther satisfaction. But

(2) It may be the weakness and imperfection of thy Faith makes thee think thou hast none. In this case ask thy self the question. Do I think that Christ Iesus was an Impostor, and that the Gospel is a Fable? Thou startlest and abhor∣rest these thoughts: Hence thou mayst be assured that thou hast some degree of Faith. But that (it may be) is very small and low: Be that the case; Ask thy self then again, whether thou hast any desire that thy weak Faith should be strengthened, and thy imperfect Faith should be improved to greater and nobler measures? If thou art a per∣son fit to be dealt with under this Head of Conscience, it is thus with thee; thou art sorry for this imper∣fection, and desirous of growth and improvement: And if so, apply thy self to the Holy Sacrament, as to

the proper means of growth, and re∣medy of thy imperfections. Here thy Faith will be exercised, and by ex∣ercise it will be felt; so that thy doubts, whether thou hast any or no, will be cleared off, experience will assure thee. And how thy Faith will by the use of this Ordinance be quickened and advanced, I have shewn already. Thus to the Obje∣ction from the supposed want of Faith. But

(III) The good man thinks that he wants Repentance too: He can∣not repent he saith, and therefore is not worthy. In answer, I take notice that

In Repentance two things are considerable, viz. 1. Sorrow for sin, and 2. Turning from it to a life of Holiness and Virtue.

(I) It may be thy sorrow is not so intense and great as thou thinkst is fit and sutable to such an occa∣sion: Thou canst not weep and grieve so much for thy sin as the evils of it requires, and yet thou

mayst not wholly want the grace of Repentance. All indeed are sinners, and all must repent: But men are sinners in different measures, and degrees of guilt; and their sorrow and humiliations will likewise be different. Deeper Convictions and greater agonies and pangs of sorrow may be expected from them whose sins have been capital and notorious, than from those others whose lives have been more civil, and less tainted with ranting enormities. It may be then, thy Education hath been sober, and thy inclinations not bent towards the grosser vices; thou hast not committed any hor∣rid crimes, or such sins as look gastly in the conscience; and consequent∣ly thy Conversion hath not those terrors, and that dread in it, those melting sorrows, and violent ex∣pressions of grief that thou ob∣servest in some others. Though it be thus, thou hast no reason to be discouraged, if thy sorrow be so much as to engage thee to humble

thy self before God, sincerely to beg grace and forgiveness, and to obtain from thee hatred of thy sins, and resolutions against them; that sorrow of thine is godly sorrow, and part of true repentance, though it have not the greatest degrees of ve∣hemence: These may be wanting on another account also in them that are truly penitent; their tempers may be more cold, and their passions calmer, than others are; and on this score their resentments less no∣table, and the expressions of them less eager: So that violences in sor∣row are not alwayes arguments of true repentance, nor the absence of them a sign of impenitency and hard∣ness. If thou art so sensible of sin as to desire and endeavor to over∣come and forsake it, thou art a penitent in part, and thou oughtest to come to the Sacrament for the strengthening of that sense, and to gain more assistance, and more reso∣lution to subdue thy sin. And if there be any real defect in thy sor∣row,

repair thither, that it may be awakened, and excited to degrees more becoming and effective.

But (2) The Objection presseth as to the other part of Repentance. I cannot leave my sin, and therefore dare not approach the holy Myste∣ry. But dost thou desire it? dost thou endeavor it? If so, though thy desires are imperfect, and thy en∣deavors weak, yet it is thy duty to present thy self at the holy Ta∣ble. There thou mayst expect to have thy desires increast, and thy endeavors heightned and encouraged. And how both the former act of repentance, which is sorrow, and this of aversation, are promoted by the Sacrament, I have particular∣ly shewn in the former periods, to which I refer you for fuller an∣swer to this and such like objecti∣ons.

Thus of the scruples that arise from the first Head, the apprehen∣sion of our own unworthiness. I de∣scend to another.

(II) Some abstain from the Sa∣crament because of the Unworthi∣ness of Others; wicked men are admitted, and they will not have communion with such. Yea, they are commanded to have no fellow∣ship with them, Ephes. 5. 11. and to come out from among them, 2 Cor. 6. 17.

For the answering this, I propose these things to be considered.

(1) Hast thou taken the Method of our Saviour, Matth. 18. 15. with the sinner, from whose communion thou thinkest thou must withdraw? Hast thou privately told him of his faults? Hast thou admonisht him before witnesses? Hast thou told the Church? If so thou hast done, and he persist still in his wickedness, he will no doubt be legally excluded from Christian Communion; and so the foundation of thy doubt will be taken off.

(2) How art thou sure, when thou seest those thou callest wicked come to the Sacrament, that they

do not repent of their wickedness, and come to the holy Ordinance to beg pardon for their sins, and strength against them? How dost thou know that they are not come to bind them∣selves by deep resolutions, and sa∣cred vows, to a spiritual warfare, and a new obedience? Their coming makes profession of such designs and resolutions, and how dost thou know that that profession is insincere? Hast thou a way of prying into the heart?

But the man returns to his sins as soon as he hath done, and hence thou wilt say, thou knowest his hy∣pocrisie. This indeed were some∣thing, if it could be certainly fore∣seen; but how he will demean him∣self after the Sacrament, thou canst not foretel; This may have more effect upon him than former Sacra∣ments have had: This, I say, may be, and charity thinketh no evil, but believeth all things, hopeth all things, 1 Cor. 13. or, if it now again prove otherwise, it is no certain evidence

that the man onely made pretence, and shew; he might then mean and design truly and well; but tem∣ptations and his lusts were too strong for him, and carried him away a∣gainst all his endeavors and resolu∣tions.

(3) Thou performest other sacred duties, in which thou remembrest Christ, and hast communion with God, in the company of evil men. Thou joynest in hearing, and pub∣lick prayers with such; and why mayst thou not be present at the Sa∣crament with them?

If it be pretended as a reason of difference, That hearing the Word, and Prayer, are converting Ordi∣nances, but the Sacrament is not so: I ask thee then, whether thou mean∣est by [converting] a turning men from open Infidelity to the Profession of the Christian Faith, and the owning of Christian Virtues? or onely the turning those that profest this Faith and Religion before, to the practise of them. If thou intend∣est

the former, the Sacrament in∣deed is no converting Ordinance; nor are the Word and Prayer ordi∣narily used for such purposes among us, where the Gospel is already generally profest: And thou dost not bear the company of the wicked of which we speak in the places of publick worship, upon any such ex∣pectation.

But if by converting ordinance, thou meanest (as is most likely) such a one as God useth as a means to cause men professing the name of Christ to depart from iniquity, to turn from sin to holiness, and from the power of Satan unto God; I see no reason why any should think, or say that the Sacrament is no convert∣ing Ordinance.

If it be not, either 'tis because the Sacrament is no proper means, or because God will not concur by his Grace with it. Neither of these can be said with any shew of rea∣son: Not the former; for why should not the solemn remembrance

of Christ, and the consideration of what he hath done and suffered be a means for the killing of sin, which he came to destroy, and the promo∣ting holiness, which he lived and died to advance? yea, what can be supposed more likely and powerful for the promoting of that blessed purpose? why should not the sign and seal of Gods gracious Covenant to give pardon and eternal Glory to all that forsake their sins, and live an holy life, be a fit instrument to provoke those that understand it, to renounce their sins, and to de∣vote themselves unto holiness? why should not that solemn, sacred in∣gagement, that all that know what they do lay on themselves at the Sa∣crament, to endeavor to depart from every known evil, and to practise eve∣ry known duty, be a means to ob∣lige them to it? Certainly there is nothing that in the nature of the thing seems to be a more likely in∣strument to convert men from a life of sin to a life of holiness; than the

sacred remembrance of our Lord at his Table. So that if this Ordinance be not converting, it must be, be∣cause God will not concur by his grace in it: But whoever saith that, speaks what he cannot know, and cannot prove; he talks without book, and against it; and is so extrava∣gant in his assertion, that it would be folly to attempt the confuting of him.

This I have said on this occasion, not to ingage in a Controversie, but to clear a matter of Christian pra∣ctice. And the very root of this Objection lies in this conceit, That the Sacrament is not a converting Or∣dinance; For which, there is no∣thing but Phancy, and the bare say∣ings of some mistaken men. But now if, as I have proved, The Sa∣crament may be, and is an Instrument of Conversion; Then, why should any refrain, because evil men are ad∣mitted to it?

(4) If wicked men come to the Sacrament that are not prepared

for it, their unpreparedness is their sin, and they shall answer for it; But we ought not therefore to neglect our duty, because they have omitted theirs. We may, and we ought to advise, and admonish them to pre∣pare themselves for the Ordinance before they come to it: If they will not follow our brotherly admoni∣tion, we cannot help it; we have done what we can to render them more worthy, and their sin shall not be laid to our charge. To prepare our selves for the holy Communion, and to address our selves unto it, is that which we are sure concerns us; If we neglect, 'tis our sin, and other mens sins will not excuse us. Their sinning in one kind, should be no reason why we should sin in ano∣ther: There is no reason that we should starve our selves, because others take the bread that belongs not to them.

(5) If we are worthy Commu∣nicants, and others receive unwor∣thily, They have no Communion with

us, nor we with them: They onely eat bread, and drink wine; but we partake of the mystical body and bloud of our Lord. Our Communion is with the Father, and with his Son Iesus Christ, and with the Faithful, worthy Receivers; but the unworthy par∣take neither with us nor them. If an Ape leap upon the Table, and eat of the bread where Friends are met at an entertainment, Is he therefore a Guest? is he one of the Company? If writings are to be mutually sealed there among the Friends, and that Creature catcheth up the Seal, and doth as the Cove∣nanters do, is he therefore a party? He doth the same action, but not with the same designes and ends; and these make the communion. The case is thus in reference to those ungodly men that intrude to the Sacrament; and the pious Com∣municants have no reason to think themselves concern'd in their com∣pany. Their bodies are together, but their spirits act and move different

wayes. The Communion is spiritual; and only those that receive as they ought have fellowship with Christ, and with one another. And this were enough to answer that part of the objection also, that is taken from Scripture, where we are forbid to have fellowship with wicked men. But I add

(6) When Christians are prohi∣bited wicked Fellowship, Ephes. 5. 11. It is evident that the prohibition concerns heathen mysteries, which are there call'd the unfruitful works of darkness, because they were used in close recesses; and v. 12. the A∣postle saith, It is a shame to speak of those things that are done of them in secret. Christians were not to com∣municate with the Heathens in their abominable Mysteries: No, nor may they partake with wicked men in any action of vice, nor make them their bosome friends, nor be con∣cerned with them in other matters more th••n needs; especi••lly if they are openly prophane, and obstinately

ungodly. But it doth not there∣fore follow, that they must forsake their Lords Table, and the most solemn expressions of duty to him, because evil men intrudingly pre∣sent themselves unto it.

And whereas Christians are com∣manded to come out from among them, and to be separate, 2 Cor. 6. 17. 'Tis plain, that the persons they are required to separate from were Heathens and Idolaters: For they are called Vnbelievers, v 14. Infidels, v. 15. And that they were Idolaters, is intimated v. 16. What agreement hath the Temple of God with Idols? whence it follows, wherefore come out from among them. So that this place doth not concern the present business; Christians were to separate from the Worship of Heathen Idolaters, but it doth by no means follow hence that they must forsake the true Christian Wor∣ship, because evil men (who yet pro∣fess Christ) afford their presence at it.

And this may suffice for Answer to the Objections taken from the un∣worthiness of others that are admitted in mixt Communions.

Lastly, The unworthiness of our Way of administration is pretended by some, as a reason why they can∣not communicate with us. As to this Objection I shall not say much, because the Toleration His Majesty hath granted, hath given the Dis∣senters the liberty of their own sup∣posed better and fitter methods. Therefore I shall only speak briefly to two exceptions of this sort.

(1) The Sacrament is administred among us in the way of Forms of Prayer, which they think to be con∣trary to spiritual Worship. And (2) kneeling at it is required, which they suppose to be contrary to the first ex∣ample, and so an irregular posture of receiving.

To the first, I say these things, (1) Worship and Prayer may be spiritual, where Forms are used:

For the spirituality doth not consist in the invention of words, but in the due intention and ingagement of the soul. If we pray in faith, with hu∣mility, self-resignation, and holy desire of the good things we pray for, we pray in the spirit, though by a Form. And if, on the other hand, we express our selves in con∣ceived Prayers never so fluently and earnestly, and have not those dispositions of soul upon us when we pray, our prayers are formal, though without a form. Which of these is fittest in it self, I shall not dispute, but only say, that neither is unlawful, but both have their use: and add, that one sort may be properest at one time, and the other sort at another season, so that 'tis silly superstition to be devoted to the opinion of one of them, as absolutely to condemn the other as unlawful. In publick Worship, Forms have the advantage in securing the gra∣vity and solemnity of it, and in this too, that the Worshippers know what

it is they joyn in: But in secret de∣votions conceiv'd prayers may some∣times sute better with particular oc∣casions, and may ingage the affe∣ctions more. So that either of these may be used, as shall best accord with the ends of pr••yer. And when the publick Authority of the Church requires the one, we may not scru∣ple it, though we are more affected with the other; especially, since we may in private take the liberty to use which of them we think fittest. (2) Those that are most against Forms, pray by them, when they joyn with another that prayes, though he do it never so much ex∣tempore: For the Peoples mindes are not concern'd in inventing the words they pray by; the Minister gives a Form to them. And if you may pray in the Form of a private person, dictated to you suddenly, and without deliberation, and which you do not know before, whether it will agree with good sense, or sound doctrine; why then may you

not do it in the Forms of the Church, compos'd by wise and reverend per∣sons upon mature consideration and advice; especially when they are such, as we do, or may know before to be pious and grave, sutable to Christian necessities, and Christian truths? There is no good reason that I know to make a scruple of the latter, if we admit the former. But I shall say no more now of this subject, which would require a particular discourse. I come to the second Branch of the Objecti∣on.

(II) Kneeling at the Sacrament is not agreeable to the first example; our Saviour administer'd to his Disciples sitting, and perhaps you fear there is something of Popery in the posture of Kneeling.

I answer (I) we are not bound to a nice and punctual observance of all the circumstances that were in the first example: The Sacrament was first administred in the Evening, in an upper room, onely to twelve

persons, and those Men, and Ecclesi∣asticks, or at least such as were de∣stined to be so: But even the Obje∣ctors do not think we are obliged to act in the Sacrament strictly af∣ter the example of these particu∣lars: and why should we suppose our selves to be tyed in the mat∣ter of Posture, more than in those other Circumstances, which we ac∣knowledge to be of no binding nature. (2) The posture of those times at Meals was not sitting, but leaning, according to the then Cu∣stom of the Romans. So we read Iohn 21. 20. That the beloved Dis∣ciple leaned on his Masters breast at Supper. And though the English Translation renders, Luke 22. 14. He sate down, and the Disciples with him; it is in conformity to our phrase and custom, which is sitting: for the word in the Original [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] doth not imply that po∣sture, but is applicable to any other that is used, as well as sitting. So that if we are strictly tyed to the

original posture, we must lean at the Sacrament, and neither sit nor kneel. But (3) the Institution hath not bound us to either the one or the other, but left the matter to be determined by the general Rules of Decency and Reverence; And since the Fathers of the Church have com∣manded kneeling, as the posture most expressive of our humility and reverence in receiving the pledges of divine Love, I see no reason why any should boggle at it; much less why they should refuse their Duty, and their Priviledge, abstain from their spiritual food, and the solemn remembrance of their dear Lord, rather than do a thing so innocent, so decent, and so reverend, which the Authority of the Church requires from them. He hath but little appetite to his meat, that will not eat it except he may do it in such a fashion as is agreeable to his own humor.

I, but the Objector doubts, that there is real danger, and something

of Popery in the case; the Papists use kneeling to signifie their adoration of the Host, and the Scrupler fears there may be some such thing in our practise. But this fear is very uncharitable and groundless, since our Church doth so vehemently and constantly declare against the Tran∣substantiation of the Romanists, and the adoration of any creature; And since we are always told, that kneel∣ing is required for no other reason than to signifie our humility and re∣verence: And though the Papists do express more by that posture, yet since our Church declares, that this is all she intends in reference to the consecrated Elements, there is no ground why any should think more is meant by it. Kneeling signifies reverence as well as worship; and the declaration of the person himself is enough to shew which of them he intends. But besides, though the Papists adore the Bread as the real Body of Christ, and therefore kneel before it, yet that can be no reason

why we should not in this remem∣brance of our Lord adore Him Him∣self: They kneel to him as present corporally; we worship him as vir∣tually and spiritually present.

This I might urge further as a positive Argument for the posture of Kneeling, over and above the use of it, as an Answer to the Obje∣ction. Thus all acknowledge, That Christ is to be worship'd. Receiving the Sacrament is the proper worship of Christ; and kneeling is a proper signification of adoration: It follows that on this account kneeling is sit, and fittest to be used in the action of Communion. But I shall pursue this matter no further; what I have said may satisfie the modest and rea∣sonable; and people that are set and resolv••d in their opinions, will not be satisfied with never so much more.

I should now draw to an end, but I am loath to leave you with∣out some particular Rules of Pre∣paration; These I shall lay down

plainly and briefly in the ensuing periods.

CHAP. VI.

THe Persons that are to come to the Sacrament may be distin∣guished into two sorts, viz. Either such as do repent and are sorry for their Sins, but have not yet in any good degree prevailed over them; or, Those other more improved and grown Christians, who in consider∣able measure have mastered their Sins, and are endowed with many habits of Holiness and Virtue. The first sort are yet under the Law, viz. a state of sense and con∣viction of Sin, but have not attained to the glorious Liberty of the Sons of God, or the state of power over them. But the others have arri∣ved to that power in competent measure, so that sin doth not reign in their mortal bodies, because they

are not under the Law, but under Grace. For distinction sake I call the first sort, Bare Penitents; the se∣cond, the Faithful. Now the Pre∣parations that concern these are dif∣ferent as their states are.

1. For the bare Penitents, and sorrowers for Sin, I advise them to prepare by the Rules following.

(1) Endeavour to make your selves as sensible as you can of the evil of sin; Consider it as enmity unto God, and to your own hap∣piness; as the basest ingratitude, and the greatest deformity; as a thing to be hated for it self, if there were no consideration had to its effects. Look upon it as the destroyer of your present, as well as future peace and felicity; as the enslaver of your souls to the Devil, and that which debaseth them to the like∣ness and condition of beasts. Ag∣gravate such considerations in your thoughts by all the circumstances that may render sin odious to you.

(2) Consider the gracious na∣ture of the Covenant that God hath made with us in his Son; That by that Covenant he hath assured all true Penitents of pardon of their Sins, and strength against them. So that be our Sins never so many, or so hainous, they will be forgiven, if we repent and turn from them; and be they never so strong and violent upon us, they may be over∣come, if we accept, and use the grace that the Covenant offers to us. Represent these things duly, and frequently to your thoughts, and for the making the deeper im∣pressions on them, collect those places of Scripture that speak so fully of the Love and Mercies of God, his readiness to pardon, and desires of our happiness, the fre∣quent and free offers of his kindness; His invitations to Sinners to come unto him, and his often bewailings of their obstinacy and hardness in running from him: Consider that he sent his Son into the World to

seek, and to save them that were lost, to bring sinners to repentance, to take away the sins of the World, to deliver us from the wrath to come, and that the World through him might be saved; I say, draw together such passages, dwell upon them in thy Meditations, till thou hast fill'd thy Soul with them. And then thou wilt finde great incouragement to seek for pardon, and wilt be sup∣ported against those faintings, and despondencies, that the meer sense of Sin, without a Saviour, might occasion in thy Soul.

(3) After this, summon up all thy Resolutions against thy Sins: Consider thy Baptismal ingage∣ments, how just and reasonable and necessary they were; Resolve to con∣firm them by new Vows. Content not thy self with some cold and indefinite intentions of leading a new Life some time or other, but indeavor to settle in a firm, unal∣terable purpose of fighting against Sin, and living unto God. Do all

thou canst by Reason and Religion, by the Considerations of Duty and of Interest, to fix thy soul here. And then,

(4) Be earnest with God in Prayer, to give thee a fuller sight of Sin, and clearer, surer thoughts of pardoning Mercy: To present thee with more arguments to heigh∣ten thy resolutions, and to make thy soul more capable of being mo∣ved by them. I say, apply thy self unto God by Prayer, publick, pri∣vate, and secret prayer, confessing thy own vileness, acknowledging his Mercies, and resolving new obedience. And being thus pre∣pared,

(5) Look on the holy Sacra∣ment as thy great Duty and Reme∣dy As that to which God calls thee, and the state and necessities of thy soul call thee; As that Or∣dinance in which thou art to seek, and mayst expect pardon and strength, resolution, and peace. Consider this, and raise thine appetite and ex∣pectations;

for they that hunger and thirst after righteousness shall be filled.

And now when thou hast exer∣cised thy self in these acts, and the time of the holy Communion ap∣proacheth, Then

(6) Imploy thy time in awa∣kening and affectionate thoughts of Christ thy Lord. Consider the greatness of his Condescension, the kindness of his Vndertaking, the boliness of his Life, the purity of his Doctrine, the heaviness of his Sufferings, the power of his Resur∣rection, and the glory of his Ascen∣sion. Turn thy thoughts earnestly, and often, upon these and such in∣stances of the History of the holy Jesus, and by them dispose thy self to a befitting remembrance of him at his Table.

And (Lastly) Gather up all thy thoughts and resolutions together, viz. thy apprehensions of the vile∣ness of sin, of the Grace of the Cove∣venant, and the merits of thy Lord;

Thy purposes of leaving every evil way, and of renewing thy baptismal Vows; and say to thy self, Now is the time come that I must use these thoughts and resolves, that I may obtain pardon, and strength, victo∣ry over sin, and assurance of hap∣piness: My Lord invites me to the great representation of the evil of sin in his own sufferings; to see his Body wounded, and his Soul made an Offering for Sin, in the Type of Bread broken, and Wine poured out, To remember his Conquest over Sin by Death, and a glorious Resurrection; To see the Covenant of Grace and pardon sealed: He invites me to these Priviledges, and call upon me to bind my self stronger in this holy Covenant, and thereby to make my self the subject of those blessings it assures and conveys. I say, imploy thy Soul in such thoughts, and bring them with thee to the Lords Table, spread them before him there in humble Confessions, Supplications, and Ac∣knowledgments,

and thou mayst then expect to receive the benefit thou art seeking after.

These are Preparations for a bare Penitent, that hath yet made but little progress in subduing of his Sins. And though the highest de∣grees of all these are not absolutely necessary to the coming of such to the Lords Table; yet the more they have been exercised in them, so much the better it is, by so much they re more prepared, and so much more they may expect of the bene∣fits. But if your minds, that have not been used to spiritual things, will not fix long on such thoughts and meditations: Ingage them, as far as you can; proceed in the Me∣thod prescribed with that diligence and care that becomes one that is serious. And then, though your pre∣parations be imperfect now, they may be more compleat against ano∣ther season. If thou art sensible they have been so defective, maintain and keep up that sense, and resolve up∣on

it, to indeavor to fit thy self bet∣ter for another Sacrament, by renew∣ing the same method, which will be easier for thee in the progress than it was in the beginning.

As for the other sort, viz. II. Those that have advanced in the conquest of their sins; They are to act over all the former particulars, that I have advised to the bare Penitents: For being yet sinners, and imperfect, they have need to use that Method: And there are these few other Directions to be briefly added that do further concern them.

(1) Call your selves to a parti∣cular account concerning your sins, examining what vices you are most addicted to; and what are the sins of your tempers, or of your Pro∣fession and Calling: when you have found those, exercise particular acts of Repentance upon them, and re∣new your resolutions against them. Consider, that allowance of them is inconsistent with sincerity, and a state of true regeneration; That 'tis

necessary you should oppose and subdue them; and that the holy Sacrament is to be used as a means for that blessed end.

(2) Examine what ground you have got upon your sins since the last Sacrament, whether you are now more tender and fearful of offend∣ing God than you were before; whe∣ther your inclination to any evil be more weakened and mortified? If so, take encouragement hence to go on with more Christian vigor and resolution. If not, humble your selves for your unfruitfulness; and indeavor to dispose your souls to make a better use of the next oppor∣tunity.

(3) Inquire into the state of your souls as to your Graces; what Graces are wanting, and what are weak? which are growing, and which at a stand? and when you have found the condition of your souls as to these, then exercise your meditations upon those particulars in the Life, Doctrine, and Precepts

of your Lord, whom you are to re∣member at his Table, that may be proper for your case; Apply your thoughts, and cares, and resolutions that way. Design and resolve to at∣tend the holy Sacrament for the sup∣ply of those wants, and to endeavor to use it so, that the needed graces may be obtain'd, and the weak ones may be strengthened, that those that are at a stay may be put into motion forwards, and those that are grow∣ing may be further improved. If you thus provide, and imploy your selves in the method before re∣membred, you will then be meet partakers of the holy Mysteries, and may assure your selves of the bless∣ings and advantages which they convey.

THis Subject would have requi∣red larger discourse, but my present business was principally with the careless and negligent, to whose condition I have mostly applied my self. For the others, that are solici∣tous

for their souls, and desirous to be further informed about this great and important affair of Preparation, I shall advise them to get, and care∣fully to read and digest two ex∣cellent Books of the Sacrament: The former called Mensa Mystica, or a Discourse concerning the Sacra∣ment of the Lords Supper; by Dr. Si∣mon Patrick; and the latter, named the Christian Sacrifice, contain∣ing most excellent Meditations and Prayers, both before and after the Sacrament.

In the first design of this little Discourse I intended to have added some things of that sort for your use. But while I was thinking of it, my Pious, Learned, and Excellent Friend the Author, sent me one of those his last Books, the Devotion and Piety of which is extraordinary; and there is nothing, that I know, fitter to prepare your affections, and to excite them to the noblest height of desire and love than those heavenly Meditations: And you

cannot use more proper, judicious, or affectionate Prayers than those he hath annext. So that I was exceed∣ing glad when I saw this useful, much needed Work so incompara∣bly well done, that there was no occasion of my doing any more in it, than earnestly to recommend that book to your perusal. And I intreat you to get it into your Houses, and from time to time to indeavor to warm your souls by it, when you are preparing for the Sa∣crament, and by it to fix you in your resolutions of living according to your ingagements there, when you have attended on that blessed Ordinance.

And now, my Friends, I leave you to the blessing of God, and the consideration of what I have said: Whatever judgment may be made of it, I have this testimony, that I meant it sincerely. And I shall never cease to pray, that both you and I may sincerely practice according to it.

Your Faithful Monitor and Servant, J. G.

Notes

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