The pious communicant rightly prepar'd, or, A discourse concerning the Blessed Sacrament wherein the nature of it is described, our obligation to frequent communion enforced, and directions given for due preparation for it, behaviour at, and after it, and profiting by it : with prayers and hymns, suited to the several parts of that holy office : to which is added, a short discourse of baptism / by Samuel Wesley ...

CHAP. II. Of the perpetual Obligation that lies upon adult Christians to com∣municate, and even to frequent Communion.

§ I. WHerein I shall first prove in ge∣neral, the indispensible Obliga∣tion which our Saviour has laid upon us to receive this Sacrament. 2. The Extent of it, it reaches all adult Christians. 3. Its Duration, 'tis perpetual, it lasts till the End of the World. 4. That we ought to receive it frequently; And in the 5th and last place, I shall answer those Objections which are brought either against receiving the Commu∣nion in general, or against frequently re∣ceiving it.

§ II. 1st. Of the Obligation in general to receive. And one would wonder how any, who are called Christians, and do but remem∣ber the Reason of that Name, should ever think themselves dispensed with from that

Obligation; since there is scarce any so ig∣norant as not to know that 'tis the express Command of our Lord Christ,

Do this in re∣membrance of me.

He has the supream Authority over us, and we have professed an entire Obedience unto his Laws, and have vowed at Baptism to keep Gods holy Will and Commandments; and there is not one Com∣mand in the Gospel more express than this is. Every part of the Sacrament, every No∣tion wherein we can represent it to our Minds, is an Argument for our receiving it. 'Tis the Remembrance of our Saviour's Death; and does not that deserve to be remembred? 'Tis the lively Representation thereof to our Minds; and do we not need this, for are we not too apt to forget it? 'Tis done by the breaking of Bread and drinking of Wine, and is this so hard a thing that God requires of us? Or if our Saviour had ask'd some great ••hing, should we not have done it? Much more when he requires so easie a Te∣stimony of our Gratitude and Obedience? We think our first Parents very inexcusable, who could not keep one Command, and refrain from one Tree, to please their Creator: 'Twas no difficult task, but yet there is less difficulty in what our Saviour requires of us, to eat of this Bread and drink of this Cup. He re∣quires

us not to abstain, but to feast, in or∣der to obtain his Favour. Have we not all broken our Covenant with God, and ought it not to be the most welcome Tidings to us in the World that we may again renew it? Have we nothing to thank him for, that we are so backward to render him this Sa∣crifice of Praise? Or is it not to him we owe our Life and Breath, and Being, and yet more, if it be not our own faults, our Re∣demption, our Salvation and our eternal Hap∣piness? Have we no Ingenuity, have we no Gratitude left, or can we give God thanks in a better way than in that which he him∣self has appointed; in the highest and most solemn Ordinance of his Holy Gospel? Is Holy Friendship, is Christian Unity and Love so frightful a thing, that we will not so much as endure this Symbol of it? Is it not a good and pleasant thing for Brethren to dwell together in Unity? Is there any A∣mity, any Endearment so close so intimate among Men, as that which is professed, encreased and exercised among Christians at this Holy Table? Is it not a desirable, a ne∣cessary thing to be at Peace, to be Friends with all Mankind, to forgive our Enemies, to have the Love and the Prayers of all Good Men? And must not all this render the

Mind exceeding quiet and happy? And is not this happy Temper to be very much heightened and strengthened by our coming to the Lord's Table, and even by our Pre∣paration for it, as well as by our actually partaking of it.

§ III. And if all this be not enough, if it be not sufficient to have Peace on Earth, or we do not much regard it; are we not however desirous to be at Peace with Hea∣ven? God reaches out to us in this Holy Sacrament the Pledges of his Love, and Par∣don and Friendship; He sends his Ministers to assure us hereof; nay, he sends his own Son (surely we will reverence the Son!) as an Hostage, to satisfie us of the kindness of his Intentions: We entertained him not, 'tis true, as we ought to have done: The Heir was killed, he was stoned, he was cast out of the Vineyard by ungrateful Husbandmen: well, he only requires that we should re∣member his Death, and not crucifie him anew by our Sins, by our neglecting this or other Duties: and is this our Kindness to our Friend, that we think this too much to do for him, especially when he has done so much for us? Surely he left us such a Legacy as deserved that we should think on him that left it; tho' 'tis true, the Payment thereof is condi∣tional,

and among other Conditions on which we expect Life and Pardon, this is not the least, that we should receive this Holy Sa∣crament, which is the very Seal of that Par∣don sent down unto us from the oftended Majesty of Heaven. Are we so very strong and secure, so rooted and grounded in Faith and Love that we need no more assistance, no more help from God's Spirit, or his In∣stitutions; that we thus reject the Counsel of God, and that Grace which he so freely of∣fers us? Is it a small thing to dwell in Christ, and Christ in us, to be one with Christ, and Christ with us? To be united to him? To see him whom our Souls ought to love? To despise the World in comparison of him? To sit under his Shadow with unspeakable delight? To have our Hearts pant after him, and long for him, and be ravished with his Perfections, and assur'd of his Love, and im∣patient to break through this Earthly Prison, to shake off this importunate Clog, this trou∣blesome Companion, this weary Flesh and Blood which hangs about us; and groan earnestly to be delivered; and cry out,

Oh that I had the Wings of a Dove, that I might fly away and be at rest, that I might rest for ever in the Bosome of my Redeemer, in whose presence is fulness of Ioy, and at whose Right Hand are Plea∣sures,

unexhausted Rivers of pleasure for ever∣more?

§ IV. Is this worth desiring? Or are these only Fancies, and the fair, but fading Colours of Rhetorick and Imagination? Ask any ve∣ry pious person, who comes with Humility and Devotion to this Sacrament, whether they are not as sure of all this as that they breath? Whether Iesus has not been known of 'em in breaking of Bread, and they have not been often fill'd at his Holy Table with Ioy unspeakable and full of Glory? A ra∣tional, nay we may call it, a divine Ioy and Satisfaction, because we know its Au∣thor, we know its Object. Good Men speak what they know, and testifie what they have seen, and can almost arise to that Testimony of the Apostle concerning Christs actual Bodily presence here upon Earth,

That which we have heard, which we have seen with our Eyes, which we have looked upon and our Hands have handled of the Word of Life; that which we have seen and heard declare we unto you, that ye also may have Fellowship with us, and truly our Fellowship is with the Father, and with his Son Iesus Christ.

§ V. Well, if we believe the Foretasts of Heaven worth desiring, worth thirsting after; our blessed Immortality, our happy Resur∣rection worth securing; the earnest thereof worth enjoying; we shall think all these no contemptible Arguments or weak Motives to perswade us to the Reception of this Holy Communion: We shall not easily slight our Saviour's Command, or those great and in∣estimable Benefits we shall all partake of, if we are worthily present at it.

§ VI. But our Obligation to receive will appear yet stronger, if we consider the great Sin we are guilty of in neglecting it, and the heavy punishment we may expect for the same. Whatever our pretences are for it, we do hereby in effect slight the Inviter and Invitation; as well as that divine Feast, that Heavenly Food which he has provided; saying in our Hearts, and by our Actions, as Israel of the Manna, Our Soul loaths this light Bread. We separate from our Bre∣thren, and are guilty of a partial Schism. We are disobedient to the just Laws of our Country, both Civil and Ecclesiastical. We discourage our Pastors by the thinness of the Appearance on these occasions. We neglect the means which God has appointed to

strengthen us in Virtue. We are unthankful as well as disobedient; and too like those in the Gospel, who slighted the repeated Invi∣tations of the King, who sent out his Mes∣sengers to call 'em to the Marriage, but they would not come, St. Matt. 22. 2, 3, &c. for which he justly declared, that those who were bidden were not worthy, v. 8 (there are un∣worthy Non-Communicants, as well as unworthy Communicants) and that none of them should taste of his Feast; nor was this all, for he sent forth his Armies and destroyed those Murderers, and burnt up their City. v. 7. Which Parable, tho' it seems to relate more immediately to the Iews, whose City and Nation were destroy∣ed for rejecting the Gospel; yet those must likewise be included in it by parity of Rea∣son, who refuse to obey that Gospel which they pretend to receive, and will not come to this Marriage-Supper of the Lamb, tho' so often and so kindly invited, but neglect it, either for the most part, or even for all their Lives (upon how frivolous Pretences we shall see hereafter) and it is according∣ly applied to such by our Church, in the Exhortation which is appointed to be read when the Minister perceives the People backward to come to the Commu∣nion.

§ VII. [Next as to the Extent of this Obligation.] It reaches all adult Persons who have been baptised. This was carried so high by the antient Church, that they thought the Communion was absolutely necessary to Salva∣tion, and therefore gave it to Infants as soon as baptised, as do the Greeks to this day: wherein, tho' I think 'em mistaken, it shews their Opi∣nion, of the universality of its Obligation, and the necessity of receiving it. The Apostle says of the Iews in the Wilderness, 1 Cor. 10. 3, 4. That they did all eat of the same spiritual Meat, and did all drink of the same spiritual Drink; and much more ought all Christians to do so, who have a much more spiritual Religion. The Passover was enjoyn'd to all the Congregation, and even to every Man's Servant that was circumcised; with this severe Sanction, that the Man who neglected it, without a lawful Excuse,

That Soul should be cut off from among his People.

Our Lord said to all his Disciples, Take eat; and particularly of the Cup, Drink ye all of this; his infallible Spirit foreseeing that some would deny it to the Laity in after-Ages: and it's said in St. Mark, they all drank of it. St. Paul stiles it the Communion, because all Christians did partake of it; as

appears from that Expres∣sion, we are all parta∣kers of that one Bread; and in the next Chap∣ter, he fairly implys, that the main End of all regular Christians meeting together in pub∣lick, was to

eat the Lord's Body. And all that believed, at the first planting of the Go∣spel, continued stedfastly in the Apostle's Doctrine, and in the Com∣munion

, (as it ought to be translated) † whose outward part consisted in the break∣ing of Bread, and drinking of Wine, as the inward in Prayer and Thanks∣giving. To this agrees Antiquity: For the Primitive Christians allowed no such thing as coming to the publick Assemblies, and going a∣way without receiving, which none did, un∣less the Catechumens and Excommunicate, there being a very antient Canon ‖ among those which are called the Apostles, that forbids any such disorderly practice on pain of Excommunication. Our own Church reckons all Persons who are of years of Discretion, as Communicants, which has been also the Opi∣nion of the wisest and most learned among our dissenting Brethren: The Covenant we all enter'd into at Baptism must be renewed by us

in the Lord's Supper, unless there be any such as do repent the making it, or as have never broke it. And the same might be made ap∣pear from the Nature of the Sacrament, insist∣ed on at large in the first Chapter.

§ VIII. [And its Duration is as perpetual as its Obligation is universal.]

The Pas∣sover was to be kept by the Iews for a Me∣morial for ever, Exod. 12. 14. throughout all their Generations.

This for ever lasted till the end of the Jewish Age or World, and the Passover is to be observed till the end of the visible World, the Consummation of all things. The Institution it self being with∣out any Term, and Christ having com∣manded his Followers to

do this in Re∣membrance of him,

they must still continue doing it, unless he fixes a Term, or gives them a dispensation for the doing it. But the Nature of it proves that it still re∣mains; for a Remembrance implys absence, and the Reason of the Remembrance lasts as long as the absence continues; and since Christ will not be with us, as to his corporeal presence till the Time of the Restitution of all things, or the end of the World, we must till then, remember him in this Holy Sacrament.

§ IX. [Which is as evident from Scrip∣ture as 'tis from Reason.]

As oft as ye eat of this Bread, shew ye forth the Lord's Death till he come, 1 Cor. 11. 26. namely, till his second coming to judge the World;

in which sense that Expression is generally used in Scripture, especially by this Apo∣stle. Thus he tells us,

That at the last day, those which are alive, and remain till the coming of the Lord, shall not prevent those which are asleep ;

which whole Description evidently re∣lates to the last Iudgment. And our Saviour uses that Expression in the same Sense in re∣lation to St. Iohn, who himself interprets that Phrase,

[if I will that he carry till I come,]

by that other,

that that Disciple should not die.

Now it's evident that what St. Paul here declared, was by express Command and Re∣velation, and that he committed no more to Writing, than he had before in the Name of Christ delivered to the Churches. For thus he himself assures them;

I received of the Lord that which I also delivered unto you, &c. † whence he goes on to give an exact Account of the Institution of this Sa∣crament.

§ X. But further: None will deny that we must offer the Sacrifice of Prayer and Praise unto God thro' Christ, to the End of the World: That we must commemorate, and represent our Saviour's Death, in such manner as he has appointed. That we may, and ought to renew our Co∣venant with God, and solemnly to express our union with all good Men, and dedicate our selves to the most High, and sacrifice our Sins before him; and that all this shall ne∣ver cease till Time shall be no more: If then we ought to perform all these things singly, why not altogether in this Sacrament, as we are sure the Church of God has done ever since its Institution in all Places and all Ages?

§ XI. And as the Arguments for the perpetual Obligations of our Saviour's Com∣mands in relation to this Sacrament, are unanswerable, so the Objections a∣gainst it appear so thin and contempti∣ble, that one would wonder how any Men of Sense should ever stumble upon them. The chief pretences of those who oppose the perpetuity of this Sacra∣ment

are, that the coming of the Lord men∣tioned by St. Paul, was only his spiritual coming, and that the Communion of his Body and Blood is also spi∣ritual, as oppos'd to any outward partaking of it.

§ XII But that the coming of Christ here mentioned, must be understood of his last coming to Judgment, has been al∣ready proved from St. Paul's use of that Expression in other places: Nor does it ap∣pear that he ever uses it in any other Sense. However, it cannot be taken here for his appearance, or coming by his Spirit only in the Hearts of Believers, because that was already accomplished in those who were baptised, and had sincerely embrac'd the Gospel. He was certainly come to the Apostle himself, in a very high and mira∣culous degree and manner, far beyond what any Christians can now expect, and yet he received the Sacrament; for he says, We are all partakers of that one Bread, that out∣ward literal Bread whereof he was dis∣coursing. Nor was it only the Mystery which he had received of the Lord , but directions

for the whole outward administration, which he describes at large in the place formerly quoted †, which we do truly perform as far as the outward cele∣bration, if we eat the Bread and drink the Wine, and there is far more than a per∣mission for our doing it, since we have a po∣sitive Command.

§ XIII. Nor therefore is it enough to pretend that we receive inwardly and spiritually, unless we do it outwardly also, since Christ has appointed such an out∣ward administration? 'Tis true, the out∣ward part, without the inward, is so far from being beneficial, that 'tis thro' his own fault highly dangerous to the Receiver: But God's Word enjoyns us both, and the latter is conveyed by the former. Teaching all Nations, as well as baptising them, was to continue to the End of the World; but yet all own, that neither the outward Teach∣ing, nor Baptism can avail, without the in∣ward Teaching and Baptism of the Spirit; and the same may be said of Prayer, and other Christian Duties. I shall conclude this Head with the Concessions of the chief Teachers of those who deny the perpe∣tuity

of this Ordinance, one of whom says,

That they do not censure those who are conscientiously tender in Observation of these things, and for practising what they be∣lieve is their Duty, either in breaking of Bread, or in Water-Baptism.

And ano∣ther before him † who pre∣tends a concern for those who were troubled in mind about this Sacrament, owns,

That the Lord's Supper is of great use and profit to weak Believers, for bringing them into one Mind and Heart.

For us therefore who dare not pretend to perfection, but whose best Plea must be that of the Publican,

God be merciful to me a Sinner;

let us cry out with the Disciples,

Lord increase our Faith;

and make use of the same means, the same Holy Sacraments which they made use of, that we may obtain our de∣sires. Which we shall be more careful to do, if we set before our Eyes the dreadful Examples of those who by slighting and forsaking the Sacraments, and especially this Memorial of Christ's Death, have fallen into damnable Heresies, denying the Lord that bought them; either denying his Di∣vinity, or even his very▪ Existence without

themselves; or else forsaking him by wicked Works, and falling into all manner of Licen∣tiousness and Lewdness; all which might have been prevented, had they been devoutly and frequently present at this Holy Ordinance.

§ XIV. Nor is it less evident that we are to receive the Communion frequently, than that the Obligation to receive it is perpetual; which will appear from the Nature of the Sacrament, and from the Words of Institution. From the Apostle's Example, and that of the Primitive Church, and the Commands and Ex∣ample of the Church of England, and of all others who think themselves at any time obliged to receive it; as well as from the great Benefits to be obtained by frequent and devout Communion.

§ XV. 1. The Nature of the Sacra∣ment, the very Form and Words of Insti∣tution, sufficiently prove, that we ought fre∣quently to communicate. 'Tis a Commemo∣ration of our Saviour's Death, a Renewing of our Covenant with God, a solemn Profes∣sion of our Religion and Badge of our Chri∣stianity, a means to receive Divine Assistance, and how then can we be too frequently present at it? Our Lord has not, 'tis true, precisely determined how often we should

come, for he has left this to the Discretion of the Church, and as a Tryal of our Devotion: But the very Words of Institution seem to re∣quire our presence frequently; for if we are to do this in Remembrance of our Saviour, and the oftner we do it, the better and more lively will be our Remembrance of him, if we perform it with due Reverence and Devotion; if this be granted, we cannot, I think, be too frequent at the Holy Table. Nay, the Apostle hints something to this purpose as our Savi∣our's own Command, who at the Institution, when he spake of the Cup, required his Disci∣ples to do this [as oft] as they drank it: whence the Apostle draws this Conse∣quence. For [as often] as you eat of this Bread and drink of this Cup, &c. which Words do at the least imply some frequen∣cy in the reception of the Holy Sacrament, both as commanded by our Saviour and pra∣ctised by his Apostles.

§ XVI. Whose undoubted Practice, as it may be evinced from other places, is a farther Argument for frequent Commu∣nion. For the first Christians, we read,

continued daily with one accord, breaking Bread from House to House. And again, continued stedfastly in the Apostle's Do∣ctrine and their Communion, in breaking

of Bread and in Prayer ,

Acts 2. 42, 46. which few or none deny to relate to the Holy Sacrament: And it has been well ob∣served, that the Word which we translate continuing stedfastly, does relate to the fre∣quency of their Receiving, as well as to their Constancy in it, or not being tired with it. And it appears from the History of these Corinthians, that they did not use to come together into one place, or meet in pub∣lick Worship, without eating the Lord's Sup∣per.

§ XVII. And the Practice of the Pri∣mitive Christians, is a good Proof of the Practice of the Apostles, since doubtless they derived it from them. There are learned Men who are of Opinion, that some of the Primitive Chri∣stians received twice a day †, as the Mincha or Bread∣offering in the old Law, was offered Morning and Evening. And if they met publickly twice a day, there's no doubt but they received as often, because they had no religious As∣semblies without the Communion. They thought the whole sacred Action imperfect without it; and this was so well known

among them, that the word Synaxis, which properly signifies no more than a Convention, or Congregation, was yet gene∣rally appropriated to the Holy Communion, because, as is said, they knew no such thing as one without the other. For they thought the Sacrament was appointed by Christ, as a means of supplicating and obtaining God's Favour, nay, as the only means to do it in publick Assem∣blies . And therefore do unanimously apply that Prophecy in Malachi †, In every place Incense shall be offered unto me, and a pure offering; to this Christian Sacrifice. And the Apostolical Canon before-mentioned, does expresly ex∣communicate those as disorderly Livers, who were present at Prayers, and went away without the Communion; which the Antients call, Iuge Sacrificium, the continual or daily Sacrifice: And the Penitents among them who were excluded from it, did prostrate themselves on the Earth, at the Gates of the Church, and earnestly entreat with Tears and sad Lamentations all that went in, to pray for them, that they might be again reconciled and admitted to the Lord's Table. And 'twas to this their frequent Communions, that we may in great measure

attribute their exemplary Piety, and fervent Charity, and stedfastness in the Faith, and ardor and zeal for Martyrdem: And for this last Reason, in order to arm them against that fiery Tryal, St. Cyprian says they commu∣nicated every day in the African Churches; and they did the same in St. Ierom's time, in those of Spain and Rome; and the same seems to have been the practice at Milan, when St. Ambrose was Bishop there; for he says,

[That this Sacramental Food was daily received for a Remedy against daily Infirmi∣ties,]

adding,

that there's no Remedy more effectual for refreshing and comforting the Soul, and restoring it to that Grace from whence it had faln, than the frequent partaking of this Sacrament with purity and humility.

The Ethiopian Church does to this day ce∣lebrate the Communion every Sunday, and that with the addition of those antient Feasts of Charity , which are now disus'd in other Churches; which shews that the Gospel was plant∣ed amongst them very early, and before those Feasts were abrogated.

§ XVIII. And indeed, one would won∣der how this Sacrament came to be so rare∣ly received, and what should be the Ori∣ginal of that inexcusable Neglect which we find at present in the Western Churches, and particularly amongst our own People, in re∣lation to that Holy Ordinance. Now upon an impartial Enquiry, it will appear that this is chiefly owing to two Causes: First, the great decay of Piety and degenera∣cy of Christianity, when the Love of many waxed cold, and the great Apostacy broke in upon the Western Patriarchate. But there seems to be a second Cause of it, namely, the monstrous Doctrine of Transubstantia∣tion, already mentioned and confuted; which when the Romanists had once stumbled upon, it seems they dared not trust the Laity with frequent Communions, lest if they often saw the Bread, and touched and tasted it, they should be tempted, as many of their Priests now are, from the same Reason, at last to believe their Senses, and to think it really Bread, and not that natural Flesh and Body of Christ which hung upon the Cross. To prevent which, they took care to let the Laity receive but very rarely, tho' the Priest himself does it every day, at least if the Mass be the Communion, tho' how he can commu∣nicate

by himself, is something difficult to a Protestant understanding; but since 'tis a flat Contradiction in Terms, we must acknowledge 'tis the more like Transubstantiation.

§ XIX. And for our own Nation, 'tis well if the same Enemy which has sown so many other Tares among us, has not had a Hand in these also; for it had been im∣possible to have form'd any Schism amongst us, had we still practised frequent Commu∣nion. However, thus much we are sure of, that the unwary Expressions of some who had the Guidance of Consciences in the last Age, and their insisting only on the terri∣ble danger of unworthy Receiving, but sel∣dom or never on that of resusing to receive at all, or neglecting an Opportunity when offer'd, was a great occasion of this Incon∣venience; which as it went so high in those days that in some places they had never re∣ceived the Communion in five, six or seven, nay, not in fourteen Years, so we are assured, by Authors of good Cre∣dit, that the use of the Sa∣craments was in divers Pa∣rishes at length hardly known or named. And tho' this very ill Custom has been since amended

by those who began it, at least here in En∣gland, yet the Leven of it remains so dif∣fus'd thro' a great part of the Nation, that it will not be easie to bring them to a better mind.

§ XX. However, we have both the Command, and the Practice of the Church of England, to engage us to frequent Commu∣nion. Three times a year, at the least, it was brought to at the Reformation. His pre∣sent Majesty's Injunctions require the Cler∣gy to administer the Holy Sacrament fre∣quently; and most of the Episcopal Charges, and Articles do the same. And the Rubrick, that in Cathedral and Collegiate-Churches, they shall ALL receive at least every Sunday. And the Communion Service is still continu∣ed on Sundays and Holidays in all our Chur∣ches, to put Persons in mind of their Duty, and there's no doubt but the Church would have the Communion actually celebrated where∣ever there is a sufficient Number to receive ; and there are now monthly Com∣munions in many, and 'tis to be hoped, most of the considerable Towns in England, and in London, in several Chur∣ches, every Lord's Day.

And even our Dissenting Brethren are so far convinced of their former miscarriages in this matter, that they have now, gene∣rally, monthly Communions; and if we have followed them in their Errors, ought we not much more to do so in their Reforma∣tion?

§ XXI. The Advantages of frequent Communion, to the great Ends of Christia∣nity and Reformation, to all the parts of a good Life, shall be the last Argument to en∣gage to the practice of it. How far the Sacrament it self conduces to those Ends has been already declared, and the more fre∣quently we receive it, as we ought; the greater Benefit shall we obtain by it. The oftner the Vows of God are renewed upon us, the stronger will the Cord be, and with more difficulty to be broken. The oftner we come to these Waters of Life, the more will our Souls be refresht by them; the more frequently we partake of this Bread of Life, the greater Strength shall we receive in the inward Man, and higher Degrees of Grace and assistance in God's Service. And as the great Zeal and Piety of the Primi∣tive Christians already mention'd, was very much owing to their daily Communion; so if we impartially consider those amongst

us who do most frequently communicate, I'm persuaded we should find them the most devout and rational Christians, and generally the best of Men; whilst those are the most profligate Wretches who have no re∣gard at all to this blessed Feast, and thro' the whole course of their Lives scarce ever receive it.

§ XXII. But 'twill now be time to consider those Objections which are brought against receiving this Sacrament, or at least against frequent Communion.

For the First, Against receiving in Gene∣ral, the most common Objections may be re∣duc'd to the following Heads. Either a bad Life, or multiplicity of Business, or want of preparation, or the danger of receiving unworthily; or else the manner of receiving, and the ill Characters, perhaps of some of the Communicants: The four former being usually brought by Persons of all Persuasi∣ons; the two latter, principally by those who are dissatisfied with our way of Wor∣ship.

§ XXIII. As for the first, and more common rank of Excuses, before we come to the particular Consideration of them, it may deserve a Remark, that our Church

has already fully answered them; and all Persons have heard as much, as often as they have heard the Minister read the Ex∣hortations at the warning for the Celebra∣tion before the Communion; and therefore 'tis neither fair nor modest, it argues nei∣ther Ingenuity nor Conscience, still to in∣sist upon them, without any addition to their Strength, or taking notice of what has been said to satisfy them. The two former Objections, Business and a bad Life, are answer'd in the second Exhortation, in these words.

It's an easie matter for a Man to say, I will not communicate, be∣cause I am otherwise hinder'd by world∣ly Business. But such Excuses are not so easily accepted and allowed before God. They that refus'd the Feast in the Go∣spel, because they had bought a Farm, &c were not so excused, but counted unwor∣thy of the Heavenly Feast.

And as to that which is taken from a bad Life, 'tis added,

If any Man say I am a grievous Sinner, and therefore am afraid to come, wherefore then do ye not repent and a mend?

The two latter, Unprepared∣ness, and the Fear of eating and drinking unworthily, are also fairly hinted at in the End of the first Exhortation, and a Re∣medy appointed for them.

If any Man

cannot quiet his Conscience, but requires farther Comfort or Counsel, he is directed to go to the Minister of his Parish,

or (such is the Church's Caution and In∣dulgence in so tender an Affair)

to any other Discreet and Learned Mi∣nister of God's Word, and open his Grief, that he may receive Ghostly Coun∣sel, or Spiritual Advice, suitable to his Condition.

And he who neglects to take this Method, it's evident that he ei∣ther does not understand, or does not re∣gard the Churches Direction in these Matters.

§ XXIV. But to come to the more particular Examination of these Objections. The first of which is taken from a wicked Life, a Man's being a most grievous Sinner, and therefore he comes not to the Holy Table. This is, indeed, a most inexcusable Excuse, for tho' some have thought that a Duty may attone for a Sin, yet one would think none should be so wild to persuade themselves that one Sin could ever attone for another? But in answer to it, we must say of this Sacrament, as Ananias did to St. Paul of that of Bap∣tism, Why tarriest thou? arise and be baptised and

wash away thy Sins. The Sacraments are doubt∣less, Means to confer Grace on those that are truly penitent, truly sensible of their Sins, and afflicted for them; as well as to con∣firm and strengthen it in those who already lead a holy Life. It's true, that the Lord's Table is no place for a wicked Man who resolves to continue in his wickedness, who does not heartily resolve, by God's Grace, to strive against it, and actually and imme∣diately forsake it: For it is not meet to cast the Children's Bread to Dogs, and the Holy Sacrament is a Token and Pledge of Pardon and Reconciliation, the Seal of a Co∣venant between God and Man: But what has any to do with the Sign who has not the Substance? What has a stubborn Rebel to do with his Prince's Pardon? Yet after all, we know that Christ came into the World to save Sinners, tho' he saves them no other way but by Repentance; nor is it while they remain so, but upon a change of their minds, that he actually justifies the un∣godly. 'Tis not the repenting Sinner, but the obstinate Sinner that is excluded from the Lord s Table, who is also, if he lives and dyes such, as certainly as God is true, ex∣cluded out of Heaven. But for those who are indeed desirous to do better, tho' their Faith be yet but as a Grain of Mustard-Seed,

they shall not be rejected, by that mer∣ciful Redeemer who will not break the bruised Reed, nor quench the smoaking Flax: and surely, the Sacrament cannot but have that good effect on all who are not quite har∣den'd, as to make them think on their ways, and amend their Lives when they approach unto it. And 'tis well if the great Reason which keeps many from it, be not, lest they should be thereby obliged to forsake their Sins, (which they are not yet willing to do,) and to the Exercise of an exact Exa∣mination, and severe Repentance.

§ XXV. And as some have raised Objections against Receiving, because of Sins that are past, or of which they may be at that very time guilty, so there are o∣thers who say they dare not come to the Sacrament, for fear of falling into Sin after they have received, as if that were unpar∣donable; an Error much of the same Nature with that which some Persons ran into in the Primitive Church, who deferr'd their Baptism till the point of Death for the same Reason. But in answer; as 'tis granted that Sins after Baptism may be forgiven, on true Repentance, so doubtless they may after the other Sa∣crament; for not only the Corinthians, but even the Apostles themselves were guilty

of failings after the Communion. A con∣firm'd Habit, or inveterate Course of Sin is damnable, as well before the Sacrament as after it: But the devout and frequent re∣ceiving of it, is the best way to prevent the falling into such a desperate Condition: And for lesser failings, from which none are free, those will be forgiven if we are truly peni∣tent for them, and constantly strive against them.

§ XXVI. Another Pretence, something allied to this last, is, That Men are at Variance with their Neighbours, and that keeps them from the Sacrament. In an∣swer, 'Tis own'd that we ought to come to this Feast of Love with true Charity, for∣giving all our Enemies, which if we do not practise every day, we cannot so much as repeat the Lord's Prayer, without impre∣cating a heavy Curse upon our selves: But in the present case, the matter may be brought to a short Issue: Either you have really offended your Neighbour, or he has offended you, or as it often happens, you are both to blame: If the former, you know your Duty;

Leave thy Gift before the Altar, and be reconciled to thy Brother, and then come and offer thy Gift: If the second, and he trespass against thee

seven times a day, and say, I have offen∣ded, forgive him, and receive together with him.

If both are in fault, both must make satisfaction: If either refuses to be re∣conciled, the Fault is in the Refuser, not in him that is willing, who shall not be pu∣nish'd for the other's Guilt; tho' the uncha∣ritable Person, is by no means fit for this Holy Table, while he continues in that un∣christian Temper.

§ XXVII. [Multiplicity of Business is a∣nother Excuse, or Objection against Recei∣ving.] The Cumber of worldly Affairs, and be∣ing troubled, like Martha, about many things, while this one thing, which is so very needful, is too often postpon'd and neglected: exactly the same pretence with theirs in the Parable already mention'd, who when the King sent to invite them to the Marriage of his Son, began with one consent to make Ex∣cuses, and went their way, one to his Farm, another to his Merchandise. One said, I have bought a piece of ground, and must needs go to see it; which as indifferent an Excuse as it was, was yet better than theirs who absent themselves from God's publick Worship, only to go and see their Ground, when they long before have bought it. Ano∣ther, I have bought five Yoke of Oxen, and

I go to prove them. He had his Stock to look after, which he thought an unanswer∣able Reason for his absence. As the third did, who had married a Wife and could not come, but must stay at home to look after the Affairs of his Family. 'Tis well worthy our Consideration how open the Holy Spirit has here laid the common Springs of Mens neglect and indevotion in these and the like matters: All which Excuses are so contriv'd that they seem to insinuate, as if the Sacrament were only for recluse Persons, such as are abstracted from the World, and live like Monks and Hermits; whereas it's evident that 'twas designed for all Christians, and one great End of it, was, to take off our Hearts from the World, and fit us for Hea∣ven. But to be more particular, 'twill be easie to shew, that this pretence of Business to excuse Persons from receiving the Sacra∣ment is almost always either false, or vain, or wicked, or altogether.

§ XXVIII. 1. It's often false in Fact, and we are not really so hinder'd by Busi∣ness, but we might be there, if we had any regard either to the Feast or to the Inviter: since that Business can only excuse us, which could not possibly be done before, which can∣not be done after, and which must of neces∣sity

be done at the very time when we should receive: But if Men would be ingenuous, they would be forced to acknowledge that they very rarely have any Business of this nature. And indeed, what Business, unless of such high necessity and mercy has a Chri∣stian to do on the Lord's Day; the very Name whereof shews the propriety; and that 'tis none of our own, but set apart for a Holy Rest, and Christian Sabbath, and the immediate Service of our blessed Redeemer? Nor is it at all probable, that those who can find time, notwithstanding all this urgent Business, for Visits, for the Entertainment of their Friends, for idle and unprofitable Discourse, (both before the Lord's. Day, and even upon it) and it's well, if not for their Sins too, should yet be able to find no time for their Saviour, when he invites them to his own Table. Judge then how wretched an Excuse this is, when by a palpable Fal∣shood Men would defend their Disobe∣dience.

§ XXIX. But secondly. This Excuse is weak and foolish: For supposing we should really find out some little Business to em∣ploy our selves in, just before, and during the Celebration, yet what can be more foolish than to put off a greater Affair for a less;

a matter of Life and Death, for what's of little or no moment? But what's the whole World to my own Soul; and what a mise∣rable exchange should I make, if thro' the Cares of this World, and the deceitfulness of Riches, I should by gaining the one, e∣ternally lose the other? Besides, if Business could defend a Person for one neglect or o∣mission, how immodest, as well as foolish, is it to bring always the same Excuse, and still to postpone our own Happiness, included in our Obedience?

§ XXX. And such a practice is as wick∣ed as 'tis foolish. For 'tis a high Affront and Injury both to the King and the King's Son; and will they not both extremely and justly resent it? 'Tis a Wrong and Injury done unto them, as much as 'tis in our Power to injure them: like him in the Gospel, rather to leave our Saviour than to part with our Possessions, or so much as to step out of the World for a few moments. To say we'll not come because we are busie, is in effect, to say we'll come when we have nothing else to do. To put it off till another time, is fairly to own, we think it a matter of no great concern, for whatever we think so, we set immediately about it.

§ XXXI. But there's oftentimes some∣thing very bad at the bottom of this Ex∣cuse, and those who make it, would do well seriously to ask themselves whether by Business they mean not something worse? some appendage to it, which stings their Consciences, and dares not let them come to the Sacrament. Are they not guilty of In∣temperance, or Injustice in their Dealings in the World? If they are, they must be re∣mitted to the Answer given to those under the former Head, for no pretended neces∣sity can excuse their Sin, and they have no other way to escape God's Anger, but Re∣pentance and Amendment.

§ XXXII. A superstitious Fear, and mi∣staken Reverence for this Ordinance, and terrible apprehensions concerning it, chief∣ly grounded on some misapplied Texts of Scripture, do very frequently keep Persons from the Lord's Table. But if we are but as willing to know and to do our Duty as to make Excuses for the neglecting it, such a full Answer may be brought to these Objections, as would scarce fail to give Satisfaction.

§ XXXIII. The first and chiefest Text, and which many have so often in their Mouths, as if

Do this in remembrance of me,

were never to be taken notice of; is that in the 1 Cor. 11. 29.

He that eateth and drinketh unworthily, eateth and drinketh damnation to himself.

And there are se∣veral Expressions sounding much the same way in the first Exhortation before the Communion, that we ought to be very careful when we come thither,

Lest it encrease our damnation, and lest Satan enter into us as he did into Iudas, and fill us full of all Iniquity, and bring us to destruction both of Body and Soul:

which very severe Sentences are here made use of, to perswade Men to true Repentance before they come to the Sacrament; but they can mean no more than that of St. Paul, whereon they are grounded, and therefore must be interpreted by it. And to understand that aright, we must enquire into the meaning of those two Phrases, Receiving unworthily, and that Damnation which is threaten'd upon it.

§ XXXIV. And the context evidently shews, that the Receiving unworthily, for which the Corinthians are here blamed, was receiving

with that inexcusable Disorder, whereof they were guilty at the Sacrament: One was hungry, and another drunken, at their Feasts of Charity, which then accompanied that Ordinance. There were Schisms and Divisions among them, even at that Feast; one great End whereof was to promote Christian Unity and Love. One came be∣fore another, and the Rich despised the Poor. They did not discern the Lord's Body. They made no difference between that and com∣mon Food, at least, consider'd it not as the Spiritual Body of the Lord, or, as some think, not as a Christian Sacrament, but as a Heathen Feast, or a Iewish Pas∣sover.

§ XXXV. Whereby they did eat and drink Damnation to themselves. By which cannot be immediately intended eternal Dam∣nation, but temporal Iudgment, as the word here undoubtedly signifies, which we tran∣slate more harshly by Damnation. For the following words explain it;

For this cause many are sick and weak, and many are faln asleep;

that is, God's heavy Iudgments fell upon them in this Life, some think a Plague, or some con∣tagious Disease, in order to bring them

to Repentance; which Sense is confirm'd by the two following Verses.

If we would judge our selves, or consider of our Faults and repent and amend,

we

should not be judged, that is, afflicted with these temporal evils.

Tho', even those were in order to amendment, and such Pu∣nishments as were proper to a State of pro∣bation, for it follows;

When we are judg∣ed we are chasten'd of the Lord, that we should not be condemn'd with the world;

namely, at Gods last dreadful Tribu∣nal.

§ XXXVI. But it may be askt, is there no other unworthy receiving, and no other damnation as a consequent thereon, but what have been now describ'd? Yes doubt∣less; for we then receive unworthily, when we continue in our Sins, notwithstanding our Obligations to leave them when we come to the Sacrament: And if we do not repent of this very hainous Sin and that in some proportion to the high Aggravations of it, the consequence of such impenitence will be no less than eternal misery. But still, it's e∣vident from the foregoing Considerations, that neither of these are here in the Text immediately intended; and I think all sober Divines are agreed herein.

§ XXXVII. Add to this, that there is not the least Ground in the Words, or in the whole Chapter, or indeed in any o∣ther Scripture, to excuse any Person for not receiving, or to deter them from doing it, but rather quite the contrary. Because the Man who had not the Wedding Garment was bound Hand and Foot and cast into utter darkness, did this excuse those, who would not come to the marriage? No, 'twas so far from it, that the King sent forth his Armies and destroyed those Murderers, and burnt up their City. Christ commands us to come, his Ministers invite us, 'tis our own Faults, if we come unprepared, but nothing can excuse our Neglect and Refusal. Let a man examine himself, and so let him (not stay away and refuse to receive, but) eat of this Bread and drink of this Cup.

§ XXXVIII. There's another Text which has been widely mistaken in the same manner, and on the same occasion. 'Tis that of St. Paul to the Romans,

He that doubteth is damned if he eat.

But nothing can be plainer, than that this place has no manner of relation to the Sacra∣ment, any more than to any other Food; for it's to be understood of eating meats sacri∣ficed

to Idols, or of any of those Meats which the Iews, from the ceremonial Law, accounted an abomination; whereof the A∣postle says, that he who did it with a doubt∣ing Conscience, without being satisfied of the Lawfulness of it, he was damned or condemned, namely, by his own Conscience, which accu∣sed and judged him for it: And this ap∣pears to be the immediate Sense of the words, by comparing them with the 14. v.

I know, and am perswaded by the Lord Jesus, that is, either by Christ's words, that nothing which enters into the mouth defiles the man:

or else, by immediate Inspiration, as he received many other things.

I know, says he, that there's nothing unclean of it self, but to him that esteemeth any thing unclean, to him it is unclean;

which e∣vidently refers to those distinctions of Meats, which at that time made so great a distur∣bance in the Church of God.

§ XXXIX. But since it may be urged, that acting with a doubting Conscience is a Sin, in what case soever, and therefore much more in relation to the Sacrament, we must in the last place consider the dif∣ferent degrees of doubting, which compared with our Obligation to Duty, will quite re∣move this Objection.

We may reckon three Degrees of Doubt∣ing. 1. When Men have some small remain∣ing scruples, and unreasonable unaccountable Fears, after the strictest Examination into the Rules of their Duty, and all moral Sa∣tisfaction therein, concerning their Obligation unto it, or of the Lawfulness of any Acti∣on.

2. When the mind is as it were in a Bal∣lance, unresolved, whether a thing be lawful or unlawful, a Duty, or otherwise, and the Rea∣sons on neither side do sensibly and visibly preponderate, so as to incline to acting or not acting; and this is the most true and proper doubt. Or else,

3. When Men are absolutely dissatisfied, by reason of some mistaken Principles, or the Temptation of the Devil, so that they directly question God's mercy; or at least their own Fitness for it, and for the Seals of it, and thence are on the very brink of despair.

§ XL. As to the first of these Cases, where there only remain some unaccoun∣table Scruples, so that a Person says,

I am afraid to do such or such a thing, tho' I know not why I am afraid;

and when whatsoever bears the Face of an Objection, has been fairly answered; the Rule is, we

may perform any indifferent Action, for that very reason, because it is indifferent, and there are no circumstances that alter its na∣ture; we must perform what is a certain Duty, as is in the case before us, recei∣ving the Sacrament, because we are to look on any unreasonable Scruples to the contrary, as no other than the Temptati∣ons of the Enemy. If as in the second place, we do properly doubt, and the Argu∣ments appear to us equal for the doing or not doing such an Action, we must omit an indifferent Action, because there can be no hurt in such omission, but there may be in the doing it; as in the case of eating Flesh lately mentioned; we may not omit a cer∣tain Duty, as receiving the Sacrament, but ought rather to suspect our own Reasoning where our Duty is so clear by undoubted Revelation; tho' we must carefully use those means which God has appointed for removing that Scruple and Doubtfulness. But in the third place, where the degree of doubting is so high, as to reach even to despair of God's mercy, from which dreadful Condition he evermore preserve us, and which is often the effect of some grie∣vous Sin, continued in without Examina∣tion and Repentance; this, I think, is the only doubting which incapacitates us for

receiving. And that this does so, is inti∣mated in the first Exhortation before the Communion,

That 'tis requisite no Man should come to it, but with a full Trust in God's mercy, and with a quiet Consci∣ence.

But then due methods must be used to obtain this happy Temper, and

he must open his Grief to his spiritual Phy∣sitian, that he may give his Advice and Prayers against the Tempter, and that he may receive the benefit of Absolution,

or a solemn authoritative declaration of Par∣don on his sincere Repentance. To which, if he adds his own Prayers and En∣deavours, he may well hope that God will restore unto him the Ioy of his Salvation, and that he shall be admitted to this bles∣sed Feast: To the neglect of which for∣merly, he ought to examine if he does not owe his present Trouble.

§ XLI. Want of Preparation is also of∣ten brought as an Excuse for not recei∣ving. Persons have not had Time for such strict Examination, as they think ne∣cessary, and therefore, they say, they dare not come. Now to this common and po∣pular Objection, I shall first oppose, both the Authority and Reason of a very excel∣lent Person, who clears the whole difficulty

in a few words,

It is, says he, a pious and commendable Custom in Christians before their coming to the Sacra∣ment, to set apart some particular time for the Work of Examination; but how much every Person should allot, is a mat∣ter of Prudence, some have reason to spend more time, because their accounts are heavier, and some have more leisure and freedom: But the End is to be prin∣cipally regarded, which is to understand our Condition, and to reform what's amiss; and if that be observed, whether more or less time be allowed, matters not much.

He goes on.

The best preparation for the Sacrament, is the general Care of a Good Life, and he that is thus prepared, may receive at all times, when opportunity is offered, tho' he had no particular fore∣sight of that opportunity, and he shall do much better to receive than to refrain, be∣cause he's habitually prepared, tho' he had no time for actual preparation; and (to quote no more) we cannot imagine that the Primitive Christians, who received so con∣stantly, could allot any more time for the preparation for it, than for any other part of divine Worship.

Thus far the most reverend

Author, wherein he says nothing against either Preparation or Examination, which he owns to be highly useful, but only against refusing to receive for want of actual pre∣paration, or always allotting a considerable portion of time to this Exercise, even when Persons are before habitually prepared to re∣ceive, and have not time for such actual Pre∣paration.

§ XLII. I cannot think of any other Objections made against receiving the Sa∣crament by any Persons who own them∣selves satisfied with the publick way of Wor∣ship; tho' there are two more, which have been brought by such as differ from us there∣in. The first from the posture of receiving. The second from the Company. Our Sa∣viour and his Disciples, they say, did at the first Institution, receive in a Table∣posture: and they dare not take it kneel∣ing, because it looks so like that Adoration of the Sacrament, which we blame in the Church of Rome: Nor can they, without great Scandal, join with such a promiscu∣ous Society, some of whom, perhaps, to their own knowledge, may be very ill Men.

§ XLIII. In Answer to the first. The Sacrament being instituted in the room of

the Paschal Feast, and during the Celebra∣tion of it, our Saviour made use of the same posture wherein he and his Dis∣ciples were before placed, which being ac∣cording to the Custom of the Antients in Feasting, a sort of recumbency or leaning on one another's Bosoms, neither sitting nor kneeling, it could not perhaps be changed without disorder, till the whole Ceremony was over. But from hence none can justly conclude, that the Gesture of kneeling at the Sacrament, in order to ex∣press our deep Humility, is any ways un∣lawful: Kneeling is a fit posture for all acts of Devotion. The Eucharist is the highest act of Worship, or rather, it con∣tains in it many other acts, Prayer, Praise, Thanksgiving and Adoration: And why should we not then in the celebration there∣of, fall down and kneel before the Lord our maker? The Jewish Church added the Bread and the Cup to the Passover; these our Saviour himself used in the administra∣tion thereof; and is not this a much great∣er alteration, than that of a single Gesture? He retained the second Cup of Blessing, u∣sed by the Iews, he received after Supper, with several other Circumstances which are not at present observed, even by those who make these. Objections against our Form,

for much less considerable alterations. The main Reason why some well-meaning Per∣sons might at first scruple kneeling at the Sacrament, seems to have been the Fear lest this should tend to the Adoration of the Ele∣ments, or of any fansied corporal presence of Christ's Body and Blood in them: But this is entirely precluded by our Church, who must be allowed to know best the meaning of her own Injunctions and Practice; and in order to prevent any misinterpretation of this innocent and decent Ceremony, she has expresly declared ,

That thereby no Adora∣tion is intended, or ought to be done either unto the sacramental Bread and Wine, which is bodily received, or unto any corporal presence of Christ's natural Flesh and Blood.

And this has so far satisfied all Persons who are not extreamly prejudic'd, that the Members of Foreign Churches, who have received the Communion here in England, have willingly, and gladly done it kneeling. † And one would think none of those who differ from us should any more object against this practice, till they had answered what one of their own Opinion in other things,

has offer'd in the defence of it. Who acknowled∣ges, that

for kneeling, he never heard any thing to prove it unlawful: If there be any thing, says he, it must be either some Word of God, or the Nature of the Ordinance which is supposed to be contradicted: But 1. There is no Word of God for, or against any Gesture: Christ's Example can never be intended to oblige us more in this, than in many other Circumstan∣ces that are confessedly not obligatory, as that he delivered it but to Ministers, but to a Family, &c. and his Gesture was not such a sitting as ours. 2. And for the Na∣ture of the Ordinance, it is mixed, and if it be lawful to take a Pardon from a King upon our Knees, I know not what can make it unlawful to take a sealed Pardon from Christ by his Ambassador, in the same manner.

§ XLIV. To the second Objection, That Persons cannot joyn with unworthy Communicants; we may first ask, who made any Man the Iudge of Hearts, and how we are sure any Person is unworthy, since none is so but the Impenitent? When our Saviour told his Disciples at the Insti∣tution

of this Supper that one of them should betray him, they did not ask him, Lord is it my Neighbour? But Lord is it I? And accordingly, we ought surely to be more concerned for our selves than for others. And is it not suspicious that there's some∣thing very much amiss in our selves, when we are so ready to censure our Neighbours? Does it not look as if we were solicitous to take off Mens Eyes from our own Faults, tho' at the expence of another's Reputa∣tion? Let any one consider the World, and he'll soon acknowledge that the worst of Men are the most uncharitable. But farther, 'tis certain that the visible Church will always be made up of Good and Bad, and the Tares will never be en∣tirely separated from the Wheat till the End of the World. Our Saviour knew that Iudas was a Devil, and yet he did not re∣move him from the Sacrament, nor refuse to receive with him. If other Men receive unworthily, to their own Master, they stand or fall, but that shall never injure me, if I my self am a worthy Receiver. But suppo∣sing there ought to be more exact Disci∣pline in any Church (and we know too well who those are that have now render'd that almost impracticable among us) yet this can be no just Reason for our not

communicating with it: Since the Church of Corinth was more notoriously corrupt in this matter, than they can pretend ours to be: There were not only Drunkards, but even an incestuous Person in their Communion; and yet St. Paul did never advise any to separate from them, or to call a more pure Church out of that Church, but only to Try and Examine themselves, and so to receive. Besides, if any Person be publickly scanda∣lous, so as to give Offence to the Congrega∣tion, we know our Rubrick permits him not to receive, but orders the Minister to put him back from the Communion: Tho' in large Parishes, 'tis perhaps impossible for him to know every Person; and if any be really scandalized at another's wicked Life, he ought to make the Minister acquainted with it, if he has first reproved him himself without Success; and till he has done both these, he has not the least pretence for an Objection on that account against receiving. And as this is agreeable to the constant practice of the Church of God, so 'tis also the Opinion of the most sen∣sible of those who are dissatisfied with some things in our Com∣munion.

§ XLV. The Objections against recei∣ving in general being thus, I hope, fully answered, there remains only something like one against frequent Communion; and that is, that there's danger lest, as in other things, Familiarity breeds Contempt, so the commoness of this Sacrament should take a∣way the Reverence due to it: But this is easi∣ly answered, because the same might be said of Prayer and Preaching: Besides, if it were a good Argument against frequent Communion now, it had been so in the Primitive times, when they received every day; but this rather encreased than dimi∣nished their Reverence for the Sacrament, and would do the same by us if we received with that Care that we ought, and with a just Consideration of the Dignity of this sa∣cred Ordinance.

Notes

• St. Luke 22. 19.
• 1 St. Iohn 1. 3.
• Numb. 9. 14.
• 1 Cor. 10. 17.
• Chap. 11. v. 20.
• Acts 2. 42.
• †

  Vid. Mede of the Christian Sa∣crifice.
• ‖

  Can. IX.
• 1 Thess. 4. 15.
• †

  1 Cor. 11. 23.
• Answer to Snake in Grass, p. 113. Naylor's Love to the Lost, p. 77.
• Vide supra.
• †

  1 Cor. II. 23.
• Answer to Snake, &c. p. 114.
• †

  Naylor.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. Patrick, p. 8.
• †

  Patrick, which he gathers from Tertull. in his Co∣ron. Milit. cap. 3.
• Mede of the Christian Sacri∣fice.
• †

  Malac. 1. 11.
• Ludolphus his Hist. of Ethiop. lib. 3 p. 298, 299.
• Mr. Jeans and Dr. Casaubon, in the Bp. of Derry's Admonit. Lightfoot, Vol. 2. p. 1127.
• Vid. Rubrick after Communion. Parag. 1, 2, 3, 4.
• Act. 22. 16.
• Lightfoot.
• Arch-Bishop Tillotson of fre∣quent Communion, Fol. Edit. p. 283, 284.
• Rubrick after Communion Ser∣vice.
• †

  Tigurin Li∣turgy, p. 139.
• Baxter's Chri∣stian Directory, Part 2. pag. 3.
• Baxter ubi su∣pra.