A PLAIN and SHORT DISCOURSE Concerning the NATURE OF THE Lord's Supper: AND THE END of Celebrating it. To which is added, A PARAPHRASE of all those Places in the New Testament, wherein the Lord's Supper is mentioned.  
By JOHN JEFFERY, D. D. Archdeacon of Norwich.  
LONDON: Printed for W. Rogers, at the Sun against St. Dunstan's Church in Fleetstreet. 1699.   

A PLAIN and SHORT DISCOURSE Concerning the Nature of the Lord's Supper.  
IT has with great wisdom been always judged fit, That men should be admitted into the Fellowship of that Religion they profess, by some solemn Rite of Initiation; and that men should be frequently reminded how their Religion obliges them to live, by repeated Ceremonies of Commemoration. So it was in all the false Religions that were invented by men; and so it has been in the true Religions that were established by God.  
Thus men were admitted into the Fellowship of the Jewish Religion, by Circumcision; and were reminded of the Obligations of their Religion by the three yearly Festivals. We Christians are admitted into the Fellowship of our Religion by Baptism, and we are reminded of the Obligations of it by the Lord's Supper. There is but one Baptism, as there is but one Admission: We are Baptised but once, because we are admitted into the Number of the Disciples of Christ but once. To pretend, to receive those into the Church of God, who are in it already, is absurd; and therefore we are but once Initiated.  
But as 'tis necessary that they who profess the true Religion, should live according to it: So, because men are apt to forget and neglect their Religion, therefore it is requisite they should be often put in mind of the Obligations they are under from their Religion; and that they be often persuaded to live as they are obliged.  
For this great and wise Purposé, the Lord's Supper is appointed, viz. For a Solemn Remembrance of the setting up the Religion by the Son of God, our Saviour, at his Death: That by such a sensible Commemoration, we may be prevailed with to live as Christians. I shall,  
First, Manifest this to be the Design of our Blessed Lord in appointing his Supper: And Secondly, Draw some Instructions from thence concerning the Celebrating of the Lord's Supper.  

First, I shall manifest this to be the Design of our Blessed Saviour in appointing his Supper, by it to remind his Disciples of the Obligations they are under from his Religion, and to persuade them to live according to those Obligations.  
The Design of our Saviour in this Institution, will best be understood, by the words he used when he first appointed it; and the meaning of those words must be gathered from the use of them in the Holy Scripture: And what I have to say to this purpose, I shall comprehend in the following Particulars.  
1. The Jewish Religion when it was set up, was called the Covenant; and since (with respect to the Christian Religion) the First and Old Covenant.  
The Christian Religion also is called the Covenant; and (by way of distinction from the Jewish Religion) 'tis called the Second and New Covenant.  
That the Jewish Religion was called the Covenant, see Exod. 24.8. and the word which we there translate Covenant, is in the Translation of the LXX, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same which is the Title of the Two Volumes of the Scriptures, the Jewish and Christian; and when used in those Scriptures, is translated by Covenant, or Testament.  
As the Jewish Religion considered absolutely in itself, is called the Covenant, 
Heb. 8.6.9, 10. and Heb. 9.16, 17. Heb. 8.7. v. 8.  so compared unto the Christian Religion, is called the First and Old Covenant, or Testament; and the Christian Religion is called the Second and New Covenant, or Testament. If the first Covenant had been faultless, then should no place have been sought for the second. For finding fault he saith, Behold the days come (saith the Lord) when I will make a New Covenant, etc. and, 
Jerem. 31.31,— 34.  In that he saith a New Covenant, he hath made the first old, etc.  
Thus as the Jewish Religion is called the First and Old Covenant, or Testament; so the Christian Religion is called the Second and New Covenant, or Testament. And this Title is given to the Books in which the Doctrine of the Christian Religion is contained: The New Testament, or Covenant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to distinguish it from the Jewish Religion, and the Books in which the Doctrine of that Religion is contained; which is called the Old Testament or Covenant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Law, 
Vid. Grot. ad Tit. N.T.  and a Covenant, and a Testament, or Last Will. A Law has the nature of a Covenant; and a Covenant has the Nature of a Law, as Aristotle observes: And so we sometimes speak, calling the Jewish Religion the Old Law, and the Christian Religion the New Law. And as a Covenant lays upon men such an Obligation as a Law does; so when the Covenant is between Superiors and Inferiors, and especially when it is between God and men, it comes nearer to the nature of a Law.  
A last Will or Testament, has also the nature of a Covenant and a Law; for it obliges those who are concerned, according to its Tenor; and they who would receive any Benefit from such a Will or Testament, must perform the Conditions required in it. And as both these Religions were established by Blood, and the Christian Religion was established by the Death of Christ, so the New Covenant has the similitudes of a Will or Testament; 
Heb. 9.16.  For where a Testament is, there must also of necessity be the death of the Testator (whose Will and Testament it is.)  
2. The Jewish Religion (or the Old and First Covenant or Testament) was set up by Sacrifice; and the Blood of the Sacrifice is called the Blood of the Covenant.  
The Christian Religion (or New and Second Covenant or Testament) was also set up by Sacrifice, i. e. the Death of Christ; and his Blood is called the Blood of the Covenant; and distinctly, The Blood of the New Covenant, or Testament.  
The Jewish Religion (the Old and First Covenant or Testament) was set up by Sacrifice; therefore God says concerning the Jews, 
Psal. 50.5.  Gather my Saints together unto me; those that have made a Covenant with me by Sacrifice. And how that was done, we may see Exod. 24.3. Moses (the Mediator of that Covenant between God and the Jews) came and told the People all the Words of the Lord, and all the Judgements; and all the People answered with one voice, and said, 
Exod. 24.7.  All the words which the Lord hath said, will we do. The words of this Covenant Moses wrote in a Book, and offered Sacrifice, and took the Book of the Covenant, and Read in the Audience of the People, 
v. 6.  and they said, All that the Lord hath said, will we do, and be obedient. And as Moses had sprinkled half of the Blood upon the Altar of God, so he took the other half of the Blood and sprinkled it on the People, and said these remarkable words, 
v. 8.  Behold the blood of the Covenant which the Lord hath made with you, concerning all these words. Thus God made the First and Old Covenant with the Jews by Sacrifice; thus he set up the Jewish Religion.  
The Christian Religion, or the Second and New Covenant, or Testament, was also set up by the Sacrifice of the Death of Christ; and for this reason, his Blood is called the Blood of the New Testament, 
Matth. 26.28. Exod. 24.8. Matth. 26.28. Mark 14.24. Luk. 22.20. 1 Cor. 11.25. 1 Pet. 1.2.  or Covenant; to distinguish it from the Blood of the Old and First Covenant, or Testament. So it is called, after the example of Moses, and with allusion to that Expression of his, Behold the Blood of the Covenant. The Night before our Saviour died, He spoke of his Blood, as the Blood of the New Testament. And with small variation of words, to the same sense, He says, the New Testament in my Blood.  
With relation to this, there is mention of Sanctification and sprinkling of the Blood of Jesus Christ. And of those who live contrary to the Religion of Christ, 'tis said, Of how much sorer punishment, 
Heb. 10.29.  suppose ye shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith he was Sanctified, an unholy thing? By the Blood of the Covenant we are consecrated and made holy unto God; and if we Sin wilfully contrary to that consecration, we act as those who account the Blood of that Covenant an unholy thing. By this Blood of the Covenant we are obliged to be holy; and by the Death of Christ (whose Blood that is) the Christian Religion was set up, or the New Covenant established.  
And the word sometimes signifies a Testament, or Will: Where a Testament is, 
Heb. 9.16, 17, 18.  there must also of necessity be the death of the Testator: For a Testament is of force after men are dead; otherwise it is of no strength at all while the Testator liveth: Whereupon neither the first Testament was dedicated without blood, etc. where the Apostle recounts the history of setting up the Jewish Religion by Sacrifice, as it is Exod. 24.  
3. The Jewish Religion (or the First and Old Covenant, or Testament) was founded upon the Israelites deliverance out of Egypt; as is manifest from the Preamble to the Decalogue, which is the words of the Covenant. And the Christian Religion (or Second and New Covenant, or Testament) was founded in the Deliverance or Salvation of Mankind by Jesus Christ.  
The Jewish Religion (or the First and Old Covenant, or Testament) was founded upon the Israelites Temporal Deliverance out of Egypt; and as Moses was the Deliverer of that People, so he was the Mediator of that Covenant. This therefore God made the Preamble to his Law of the Ten Commandments: God spoke all these words, saying, 
Exod. 20.1, 2.  I am the Lord thy God; or Jehovah thy God: Jehovah being the Name by which God had peculiarly made himself known to the Jews. God spoke unto Moses, 
Exod. 6.2, 3. Gen. 17.1,— 35.11.— 48.3.  and said unto him, I am the Lord: I am Jehovah. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty: El-Shaddai. I am the Almighty God, I am El-Shaddai. That was the Name whereby God made himself known unto ‛ Abraham, Isaac, and Jacob: But by my Name Jehovah was I not known to them. Jehovah was the Name God used at the Delivery of the Jews out of Egypt, and is the Importance of that, I AM That I AM.  
Thus therefore God prefaced the Decalogue, I am the Lord (or Jehovah) thy God, which have brought thee out of the land of Egypt, out of the house of bondage, Thou shalt have no other Gods before me, etc. Thus God mentions the Deliverance of that People out of Egypt as the Foundation of the Covenant he made with them. They were the People whom he had redeemed from their Enemies, and with them He made this Covenant: The Ten Commandments are called the Words of the Covenant; and therefore the Preface to the Ten Commandments is the Foundation of that Covenant. 
Exod. 34.28. Deut. 9.9, 11, 15. Josh. 4.7. Judg. 20.27. and 1 Sam. 4.3.1 Chron. 17.1. Jer. 3.16. and Heb. 9.4. Exod. 24.3. Deut. 5.1, etc. 5. Exod. 19.5. etc. Dr. Lightfoot. V 1. p. 711. Sect. 24. Exod. 19.9, 16, 19  He wrote upon the Tables the Words of the Covenant, the Ten Commandments. And for this Reason, the Tables are called the Tables of the Covenant. And these Tables were put in the Holy Chest, or Ark; which is also called the Ark of the Covenant. Moses does indeed speak of more than the Ten Commandments, even all the Words of the Lord, and all the Judgements; but the Decalogue was a principal part, as we have seen. And Moses puts all together, and instances in the Decalogue, Moses called all Israel and said unto them, Hear O Israel, the Statutes and Judgements which I speak in your ears this day, that ye may learn them, and keep and do them. The Lord our God made a Covenant with us in Horeb; (i. e. at Mount Sinai, which is the same Hill, for one side of it was called Horeb, and the other side was called Sinai.) The Lord made not this covenant with our fathers, but with us, even with us, who are all of us here alive this day. The Lord talked with you face to face in the mount, out of the midst of the fire (I stood between the Lord and you at that time (and was Mediator) to show you the word of the Lord, for ye were afraid by reason of the fire, and went not up into the Mount) saying, I am the Lord thy God which brought thee out of the land of Egypt, from the house of bondage, Thou shalt have no other Gods, etc.  
The Sabbaths were a sign that the Jews did belong unto God. 
Exod. 31.13.  Verily my sabbaths ye shall keep; for it is a sign between me and you, throughout your generations; that ye may know that I am the Lord that doth sanctify you. And in the Fourth Commandment, the reason of the Sabbath is given, viz. their Deliverance out of Egypt; 
Deut. 5.15.  Remember that thou wast a bondman in the land of Egypt, and that the Lord thy God brought thee out thence, with a mighty hand, and with a stretched-out arm, therefore the Lord thy God commanded thee to keep the Sabbath-day.  
Thus the Jewish Religion was set up, and the Old and First Covenant established among the Jews, with a special reference to their Deliverance out of Egypt, which was a Temporal Salvation.  
The Christian Religion (or the Second and New Covenant, or Testament) was established upon the Spiritual Deliverance or Salvation of Mankind by Jesus Christ. And the Son of God was the Saviour of Men, and the Mediator of the New Covenant. The Christian Religion was set up at and by his Death; and he was the Author of that Religion: He is the Mediator of the New Testament; 
Heb. 9.15.  that by means of Death for the Redemption of the Transgressions that were under the First Testament, they which are called, might receive the promise of eternal Inheritance. Christ saves us from Sin; 
Matt. 1.21.  and this he does by his Death, which is the great Propitiation, and (as such) an Obligation to Repentance; and an assurance of Pardon. 
Luke 24.47.  So Repentance and Remission of Sins are preached in his Name.  
The Sacrifice of Propitation did of old imply a Profession of Repentance, and an Assurance of Pardon: And the Sacrifice of the Death of Christ, does most indispensably bind us to repent, and most strongly assure us of Forgiveness. 
Eph. 1.7.  In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. And, 
Matt. 26.28.  My blood of the New Testament, which is shed for many, for the Remission of Sins.  
Thus was the Christian Religion set up (or the New Covenant established) by the Death of Christ our Saviour, and is sounded in that Salvation which he wrought out for us.  
4. The Jewish Feasts were a Commemoration of the setting up the Jewish Religion (or Old and First Covenant or Testament) and the Lord's Supper is a Commemoration of the setting up the Christian Religion: or the New and second Covenant, or Testament.  
The Jewish Feasts were a Commemoration of the setting up of the Jewish Religion, and were designed to remind them of the Obligations of their Religion; and to persuade them to live according to those Obligations.  
Those Feasts were Three, viz. That of the Passaver, that of Pentecost, and that of Tabernacles. The Feast of the Passover was kept in Memory of the Ifraelites Deliverance out of Egypt. 
Exod. 12.  In which the Covenant God made with them, or the Religion that God established among them, was founded. The Feast of Pentecost was kept in Memory of the Delivering of the Law at Mount Sinai; 
Exod. 19 1,— 11.  where God made his Covenant with the Jews, or set up the Jewish Religion. The Feast of Tabernacles was kept in Memory of the Jews dwelling in Tents in the Wilderness: 
Levit. 23.42, 43.  Ye shall dwell in booths seven days, that your generations may know that I made the children of Isreal to dwell in booths, when I brought them out of the land of Egypt.  
But there was more in this Feast, than merely this Remembrance of their Father's dwelling in Tabernacles in the Wilderness; for God had declared, He would dwell among them, and had ordered a Tabernacle to be Built for that purpose. But when the Jews broke his Covenant by their Worshipping the Golden Calf, God put a stop to the Building his Tabernacle, till Moses had interceded with God for their Pardon; and having obtained it, and a second Copy of the Law in Tables of Stone, Moses came down from the Mount with the glad Tidings, That God would dwell among them, and that they should proceed in Building his Tabernacle: So they pitched the Tent, and went on with the work, and kept that day, viz. the Tenth day of the Seventh Month (the First day of the Feast of Tabernacles) as the day of Expiation, and the rest of the Festival with exceeding Joy, in remembrance that God would dwell among them.  
Thus the Passover did commemorate their Deliverance out of Egypt; 
D. L. V 1. p. 477, and 964, etc. Leu. 23.34, etc. D. L. V 1. p. 715. Sect. 30.  Pentecost the Delivering of the Law; Tabernacles the Dwelling of God among them. And all together, the setting up of the Jewish Religion, and their Obligations to live according to that Religion.  
The Lord's Supper is a like Commemoration of the setting up the Christian Religion (the Second or New Covenant) which was by the Death of Christ. Our Blessed Saviour appointed this Supper the Night before he Died, and commanded his Disciples to celebrate it in Remembrance of him who was the Author of their Salvation, and of their Religion: He said, This do in Remembrance of me: 
Luke 22.19. 1 Cor. 11.24. v. 25, 26.  And in another place, This do in Remembrance of me. Drink it in Remembrance of me. And as often as ye eat this Bread, and drink this Cup, ye do show forth the Lord's death till he come.  
The Body of Christ was to suffer upon the Cross; his Blood was to be poured out, i. e. He was to Die. This Death of Christ was the Expiation of Sins; and at the Death of Christ the Christian Religion was set up: By the Death of Christ, the New Covenant was established. So that as the Lord's Supper is a Commemoration of the Death of Christ, and as that had reference to the New Covenant in his Blood (or the Religion that he set up) so the Lord's Supper is a Remembrance of the setting up the Christian Religion, at and by the Death of Christ.  
And as we are by Baptism initiated and admitted into the Fellowship of the Religion of Christ; so by the Lord's Supper we are reminded of the setting up this Religion; and of the Obligations this Religion lays upon us. This is manifest from the words of our Blessed Saviour, when he first Celebrated and Instituted his Supper. This Religious Feast of Bread and Wine, is a Remembrance of the setting up the Christian Religion, by and at the Death of Christ. And the Body of Christ was wounded, the Blood of Christ was spilt at his Death. His Blood was the Blood of the New Covenant, (or that by which the Christian Religion was established) as the Blood of the Sacrifice was the Blood of the Old Covenant, by which the Jewish Religion was set up.  
The Bread in the Lord's Supper, 
Body, i. e. Death (viz. of Christ) V Rom. 7.4. and 1 Cor. 11.27.  is the Sign or Remembrance of Christ's Body broken: The Wine in the Lord's Supper, is the Sign or Remembrance of Christ's Blood poured out. i e. They are together the Remembrance of his Death, at and by which, the New Covenant was established, or the Christian Religion was set up.  
And as the great Events, and the Festival Solemnities of the Jews were Types of Christ; so the Three Festivals did concentre in him. The Jews Deliverance out of Egypt, was a Type of our Salvation by Christ; and as this Deliverance was commemorated by the Passover, so Christ Died at that Feast. And as the Delivering of the Law, and setting up the Jewish Religion, and establishing the Old Covenant, was Typical of Christianity; so, at the Feast of Pentecost (by which the Jews commemorated the establishment of that Covenant) the Holy Ghost came upon the Apostles, 
Acts 2.  and by that the Christian Religion was completed and confirmed. And as the Feast of Tabernacles was a Memorial of God's dwelling among the Religious Jews; so (if Christ was Born at that time) God did dwell, 
John 1.14. Is. 7.14.  or Tabernacle in our Flesh; and Christ was Immanuel, or God with us.  
What these Three Festivals were unto the Jews, viz. Memorials of God's setting up his True Religion among them, with the Obligations and Advantages thereof: The same the Lord's Supper is to us Christians, viz. a Memorial of God's setting up his True Religion among us, by the Death of his Son, together with the Obligations and Advantages thereof. Thus we see the true meaning of the Lord's Supper; the Doctrine of which (as contained in the Holy Scripture) is briefly this.  
1. The Jewish Religion when it was set up, was called the Covenant, and since (with respect to the Christian Religion) the First and Old Covenant. The Christian Religion is also called the Covenant, and (by way of distinction from the Jewish Religion) the Second and New Covenant.  
2. The Jewish Religion (or the Old and First Covenant, or Testament) was set up by Sacrifice; and the Blood of the Sacrifice, is called the Blood of the Covenant. So also the Christian Religion (or New and Second Covenant, or Testament) was set up by Sacrifice, i. e. the Death of Christ; and his Blood is called the Blood of the Covenant; and distinctly, The Blood of the New Covenant, or Testament.  
3. The Jewish Religion (or the First and Old Covenant, or Testament) was founded upon the Israelites Deliverance out of Egypt; as is manifest from the Preamble to the Decalogue (or Ten Commandments) which is the words of the Covenant. And the Christian Religion (or Second and New Covenant, or Testament) is founded in the Deliverance and Salvation of Mankind by Jesus Christ.  
4. The Jewish Feasts were a Commemoration of the setting up the Jewish Religion (or Old and First Covenant, or Testament) and the Lord's Supper is a Commemoration of the setting up the Christian Religion, or the New and Second Covenant, or Testament.  
The Law was our Schoolmaster to bring us to Christ. 
Gal. 3.24.  The Jewish Religion was a preparative for the Christian; and in these things there is a similitude between what was done at the setting up the Jewish Religion, and for the Commemoration of it; and what was done at the setting up of the Christian Religion, and the provision for the Commemoration of it. Also the Words and Phrases used concerning both the Religions are alike; and we shall understand what is meant by those phrases which are used concerning the setting up of the Christian Religion (at and by the Death of Christ), if we consider what is meant by the like Phrases used concerning the setting up the Jewish Religion, and the Commemoration thereof.  
The Design of both Commemorations was to persuade those who profess the True Religion, to live according to that Religion which they profess.  
Thus have I manifested, what the design of our Blessed Saviour was in appointing the Lord's Supper: To remind his Disciples of the setting up his Religion on by his Death; and to remind them of the Obligations they are under therefrom, and the Advantages they are capable of thereby.   

II. I shall make some Inferences from hence, by way of Instruction, concerning our Celebrating the Lord's Supper, viz. Concerning the Preparation necessary thereunto. 2. The Exercises of Devotion thereat: And, 3. The Life which must be consequent thereupon, and which we are influenced unto thereby.  
1. We may from hence learn what Preparation is necessary to the Celebrating the Lord's Supper, viz. Such a Resolution of living according to this Religion, as will be effectual; for if the Design of the Lord's Supper be a Remembering the setting up the Religion of Christ by his Death; then we who solemuly remember this in obedience to his Command, must do it with a Resolution to live according to this Religion; the setting up of which we Remember. When the Jews were to receive the Law at Mount Sinai, where the Old and First Covenant, or Testament, was established, where the Jewish Religion was set up; 
Exod. 19.10. v. 14, etc.  the People were to Prepare themselves that day: And Moses received a command to Sanctisy the People, and he did it. That Preparation was Ritual, but the words in which their consent was required, show that the Preparation was Spiritual, viz. 
Exod. 24.3, 7.  A Preparation to declare with truth that they would live according to the Religion God set up among them. And as their Festival Memorials centred in this, viz. A Remembrance of the Religion God had set up among them; so the Spiritual Preparation for the Festival, was their steady and effectual Resolutions to live according to that Religion, the setting up of which they solemnly Remembered.  
And so it is with us, we are then prepared acceptably to Remember the setting up the Christian Religion by the Death of Christ; when we are unchangeably and effectually resolved to live according to that Religion. And as the Lord's Supper is that Memorial; so our Preparation for the Lord's Supper, is no other than a Preparation of Mind to live according to that Religion, the setting up of which the Lord's Supper is a Memorial of.  
The Jews did distinctly Remember their Deliverance out of Egypt, and God's dwelling among them, first in the Tabernacle, and then in the Temple. They did also remember the giving of the Law, establishing the Covenant, and setting up their Religion; and all the Joy and Thankfulness for the Benefits of being God's People pointed to this, Their living according to his Religion. And so we Christians may well Remember the Salvation by Christ, and the Inhabitation of God by the Holy Ghost, and the setting up our Holy Religion: But all our Joy and Thankfulness must centre in our living according to our Religion. Nor can there be any other preparation for the Thanksgiving at the Lord's Supper (for that Eucharistical Devotion) but a full Preparation of Mind to live according to that Religion, the setting up of which by the Son of God, at his death, we do commemorate.  
2. Our Devotions at the Lord's Supper must be of the same nature; we must consider well, what the Religion we Profess is: Who the Author of it, viz. The Son of God Incarnate: And what the Establishment of it, viz. The Death of him. And as there are peculiar Considerations of every one of these, so we must affect our Hearts with those Considerations; that they may prevail with us then to resolve as the Jews did, at the setting up their Religion; All that the Lord hath said we will do, and be obedient.  
Thus to remember Christ at his death, is considerable; and they who do thus Celebrate the Lord's Supper, are in no danger of eating and drinking unworthily. But those who solemnly remember the Death of their Saviour, and the setting up his Religion thereby, without any true and lasting Intention to live as that Religion obliges them: They who pretend to celebrate this Memorial, when they resolve to live Wickedly, and contrary to that Religion; and so tread under foot the Son of God, and count the Blood of the Covenant (His Blood) wherewith they were Sanctified, an unholy thing: They are guilty of the Body and Blood of our Lord, and Eat and Drink Judgement to themselves, not discerning the Lord's Body; not distinguishing the Death of Christ in that Remembrance as they ought to do.  
The Lord's Supper if it be celebrated aright, is itself a Preparation to a Religious Life; and a Refolution for a Religious Life, is the summary Preparation for that Supper. Nor can we with a sincere Joy and Thankfulness, remember the setting up our Religion by the Death of Christ, unless we love our Religion, and resolve to live Religiously.  
3. The Life consequent to this Commemoration, must be agreeable to that Religion, the setting up of which we commemorate. The Jews did not remember what God had done for them, and what Religion he had set up among them, merely for the Remembrance sake; but they remembered the setting up their Religion, That they might be persuaded by such Remembrance to live according to their Religion. They did therefore remember what God had done for them, and what God would do for the Religious, to this end, that they might be persuaded to live according to his Religion set up among them. And so we Christians Remember the setting up our Religion by the Death of Christ; not merely and ultimately for remembrance sake, but that by such remembrance we might be persuaded to live Religiously. And for this same end we remember what the Son of God has done for us, and what he will do for the Religious; that by such Remembrance we may be persuaded to live Religiously according to his Institution.  
A Religious Life, according to the Gospel of the Son of God, is necessary to our Eternal Happiness; und the Memorial of the Lord's Supper, is in order to that Religious Life. If after the Lord's Supper, we do live Religiously (through the influence of the Remembrance there Celebrated) we then receive the Lord's Supper to good and great purpose; but if we do not so live Religiously after it, the Lord's Supper is in vain to us.  
Let us not therefore, if we be Wicked, deceive ourselves by a false and preposterous Notion of things. There is not any Ritual Preparation for the Lord's Supper, by the Devotions of a Week before, that can qualify impenitent Sinners to receive they know not what Benefit thereby, and they know not how. The Lord's Supper is to a wise and serious Christian, an Obligation to a Religious Life, and that Religious Life must be according to the Gospel, in which we see what that Religion was which Christ set up at his Death, which we Remember in his Supper.  
To Conclude, When we are about to Celebrate the Lord's Supper (which is called the Communion, or Fellowship of his Body and Blood) we must consider how St. Paul exhorts us to approve ourselves to God, when we Eat this Bread, and Drink this Cup. For the Lord's Supper is not like our own Meals (in which we Eat and Drink for natural Necessity or Pleasure), but it is, a Religious Performance, in which we remember the Death of our Saviour, and the Obligations to our Religion. And as the Privilege of those is very great, who by Repentance, and Faith, and Obedience, are true Disciples of Christ; and as they rightly Commemorate his Death, in W●ole Life, the Life of Christ is manifest so their Condemnation is just, who notwithstanding that the so often Remember the Death of Christ (〈◊〉 which and by which the Religion which they Profess was set up) yet do not live as his Distiples, bus as his Enemies. They sin against the Death of Christ, and unless they truly and effectually Repent, and Amend, his Blood will be upon them to their eternal Destruction. Nor are they sure to escape the Judgements of God even in this World, who so highly provoke him by their presumptuous Wickedness.  
Consider therefore well with yourselves, what the Temper of your Hearts and the Course of your Lives are: Whether you be such as God does Approve, or such as God does Condemn. Renew your Repentance, exercise your Faith amend what is amiss in your Lives; love God above all things, and love your Neighbour as you love yourselves: Live Soberly, Righteously, and Godly in this present World; and let the Remembrance of the Death of Christ prevail with you so to live. Give also unfeigned Thanks and Praise unto God, for sending his Son into the World to save Mankind from Sin; and who to this end lived subject to the Afflictions of this mortal State, and suffered the painful and cursed Death of the Cross for us; when we had deserved the worst we could suffer by our Sins; which Sins we are obliged by the Blood of our Saviour, and by the hopes of Pardon, to forsake. And to the end that the Consideration of the Love of Christ (in Living and Dying for us) might never be forgotten, but might eflectually prevail upon us to live as his Redeemed, He has appointed this his Supper to be often Celebrated in Remembrance of him and his Death. For this purpose, when we are Assembled at the proper time and place, let us call to mind what the Son of God has done and suffered for us; and let us give Glory to God for this inestimable Mercy, and let us Devote ourselves (Souls and Bodies) unto Him, which is our reasonable Service.    

MOST great and glorious God the God and Father of our Lord Jesus Christ, by whose name we are called. We do not present ourselves before thee with any confidence in our own righteousness, but humbly confess our sins, and implore the forgiveness of them. We are wretched dust and ashes, less than, the least of all thy mercies, and have deserved the severest of thy judgements. But thou hast assured us by thy Son, our Saviour, that thou wilt pardon the sins of those who repent, and live religiously; and thou hast obliged us by this blessed hope so to do.  
We depend upon thy promise in Christ, and assure ourselves of thy grace to enable and dispose us to live as he lived; and we cannot but approve those sacred obligations which the death of thy Son has laid upon us. Grant that the remembrance thereof which we celebrate in his Supper, may for ever abide upon our Souls, and constrain us to live unto him, who died for us; that we may at last live for ever with him, and give glory unto thee who hast redeemed us by his blood. Amen.   

THE Bread which we break, is the Memorial of the Body of our Lord Jesus Christ, its being given for men, as the Propitiation for Sin; we take and eat this in Remembrance of Him.  
The Wine which we drink, is the Memorial of the Blood of our Lord Jesus Christ, which was shed for men for the Remission of Sins; we drink this in Remembrance of Him.  
As often as we eat this Bread, and drink this Wine, we do show forth the Lord's Death; by which we are obliged to Repent and live Religiously, i. e. Soberly, Righteously, and Godly; and by which the Religious are assured of the Pardon of their Sins, and of Eternal Happiness. Amen.   

A PARAPHRASE upon all the Places of the New Testament in which the Lord's Supper is mentioned, viz. Matth. 26.26,— 30. And Mark 14.22,— 26. And Luke 22.19, 20. And 1 Cor. 10.15, 16, 17, 21. And 1 Cor. 11.17,— f.  
As for John 6. In that Discourse the Lord's Supper was not 〈…〉 was it, till a considerable time after that Disco●… 〈◊〉 Institued. At the time of that Discourse, there was no such thing, as the Lord's Supper to be spoken 〈◊〉.  
If the Agreeableness of the Phrases used in that discourse (John 6.) with the Phrases used in The Institution of the Lord's Supper, prove that discourse (John 6.) to be a description of the Lord's Supper; then may the like agreeableness of Phrases used Isa. 25.6. and at the Institution of the Lord's Supper, prove that of the Prophet to be a Prediction concerning the Lord's Supper.  
But, in truth, there is no such agreeableness of the Phrases used, John 6. and those used at the Institution of the Lord's Supper. At the Institution of the Lord's Supper our Saviour said of the Bread, This is my Body; and John 6. our. Saviour called his. Body Bread, as in the Lord's Supper he called Bread his Body.  
John 6.5,— 14. Our Saviour fed the People with a miraculous multiplication of Loaves, and v. 26. he complained that they followed him (v. 22,— 25.) not for Instruction, but for the Loaves. And as his custom was (John 4.7, 10, 13, 14,— and v. 8, 31, 32, 33, 34.) taking a Similitude from the occasion, v. 27. calls his Doctrine Bread, and exhorts them to mind that Doctrine. His Hearers not regarding his manner of Speech, gave a further occasion to him to enlarge upon it, and to explain it: When they spoke of that Manna, the Bread from Heaven which their Forefathers eat, v. 31. Our Saviour therefore calls himself the Bread that came down from Heaven, v. 32, 33. and their Conference proceeds in that form of speech, v. 34, 35, 41, 42, 47,— 52. though eating that Bread was nothing but believing that Doctrine, v. 28, 29, 36, 40. And because the People said, v. 52. How can this man give us his flesh to eat? he adds, v. 53,— 58. under the same similitude, the necessity of believing in him as their Saviour. And because they objected, that it was impossible to do what he said was necessary, viz. using still the first similitude of eating his flesh, he cells them, v. 〈…〉 That they mistook him, for he meant only 〈◊〉 spiritual sense viz. To receive him as the promise● Messiah. In Matth. 26. he calls Bread 〈◊〉 Body; and John 6. he calls his Body Bread If the Bread is his Body, because he called it so, then with as good reason, his Body was Bread, because he called it Bread. Is the Bread in the Lord's Supper, Chrsst's Body? And when we eat That Bread, Do we eat his Body? Then is Christ's Body Bread 〈◊〉 And 'twas Bread which lived in Judea, and taught out Religion, and wrought Miracles: 'Twas Bread that Died and Rose again, and Ascended into Heaven, as it came down from thence. Joh. 〈◊〉 31. But both are absurd Suppositions; and both are only Forms of Speech. In Joh. 6. there is not one Word concerning the Lord's Supper: And the other Places of the New Testament, are all in which the Lord's Supper is spoken of.  

I. Matth. 26.26,— 30.  
[V. 26.] AS Christ was born in the Jewish Nation, so he lived according to the Jewish Religion; and with his Disciples, who were also Jews, kept their Passover: The Institution whereof you may read Ex. 12. And it was at the time of the Passover that Christ died. As Christ and his Disciples were eating the Passover together, Jesus took Bread, according to their Custom (He being the Chief of the Company) and broke it in pieces, and gave it to the Disciples, using these words as he delivered it: Take and Eat. And to distinguish this Bread (which he gave his Disciples at the Passover-Supper) from that Morsel of Bread which was usually eaten by the 〈◊〉 at the Passover, with a particular Thanksgiving Christ added, This is my Body. i e. This Bread which I now give you, is not any Part of the Passovers, as the 〈◊〉 (being Jews) might be apt to imagine●, says Christ) This is an Appointment of my own.  
[v. 27.] Also he took a Cup full of Wine (a● it was Customary for the Jews to do at the Passover, giving Thanks unto God at the drinking of it) and Christ gave Thanks unto God, and gave the Cup to his Disciples, and bid them every one drink of it And  
[v. 28.] To distinguish this his Cup of Blessing from that which was used by the Jews at their Passover, and which they also called the Cup of Blessing, or Thanksgiving; Christ added, This is my Blood of the New Testament. i e. Whereas the Blood of that Sacrifice, which was offered, when the Old Testáment or Covenant, i. e. the Jewish Religion was set up, Ex. 24.8. was called by Moses the Blood of that Covenant (or Testament); Christ called his Blood the Blood of the New Testament, or Covenant; and this Blood was to be shed at his Death; when the Christian Religion was to be set up. And this Wine, which was intended as a Memorial of his Death, is called his Blood; as the Sign bears the Name of the Thing signified.  
Christ adds, that this Blood of his was to be shed, not for Jews only, as the Blood of the Old Covenant, or Testament was; but for the Gentiles also, for all Nations; and therefore for many. All Men (under this Dispensation) were to be received into the Number of the People of God, being obliged to repentance and amendment of Life, and upon those terms assured of Remission of Sins, and eternal Happiness.  
[v. 30.] And when they had sung an Hymn according to the Custom of the Passover, they departed.   

II. Mark 14. 〈◊〉— 26.  
[v. 22.] AS Christ and his. Disciples were eating the Passover v. 12,— 28. He took Bread and gave Thanks to God, or Blessed him; and broke the Bread, and gave it to his Disciples, ●…sing these Words at the giving of it, this is my Body i. e. The Bread which I give you to eat, is not any Part of the Passover, but is an Appointment of mine.  
[v. 23.] Christ also took a Cup of Wine, and after he had given Thanks unto God, he gave the Cup to his Disciples, and they all drank of it.  
[24.] But when he delivered the Cup to them, he told them, what he meant by it, saying unto them: This is my Blood of the New Testament. i e. The Old Testament or Covenant was established, or the Jewish Religion was set up, by the Blood of the Sacrifice Ex. 24. and the setting up that Religion, was remembered by the Jews at the Passover. But the New Covenant or Testament was established by the Blood of Christ, and he calls the Wine in the Lord's Supper his Blood of the New Testament; because the drinking that Wine, was to be a Memorial of his Death, at which the Christian Religion was set up; or the New Testament or Covenant established. And that Blood of the New Testament, was shed for many, for Gentiles, as well as Jews 〈◊〉 i. e. For Men of all Nations, who were admitted into that Covenant, or who did profess that Religion.  
[25.] He added, according to the manner of speaking which Christ frequently used (taking a similitude from the occasion), I will not celebrate this Feast any more while I live; thus eating Bread and drinking Wine, as we have done at the Passover; and as I appoint you to do, in the Lord's Supper. But there is a better Joy in the other World, than that of Feasts; of which nevertheless festival Joys are a Figure and Resemblance; and this Joy you shall Partake of with me in the Kingdom of Heaven. So Rev. 19.9. the Happiness of Heaven is called the Supper of the Lamb: And Luke 16.22. He that was admitted into the Happiness of Heaven, is said to lie in Abraham's Bosom, 〈◊〉 〈◊〉 Posture was at a Feast. And Luke 14.15. One 〈◊〉 Blessed is he that shall eat Bread in the Kingdom of Heaven.   

There are two Passages in St. Luke, one concerning the Passover, Luke 22.15.— 〈◊〉 The other concerning the Lord's Supper, Luke 22.19, 20.  
III.  

Luke 22.15,— 18.  
[15.] CHRIST said unto his Disciples, I have a great Desire to eat this Passover with you before I die  
[16.] For I shall eat this Passover but this once more with you for ever: But the Heavenly Joys which are signified by a Religious Feast, you shall partake with me; and in my Religion, which will be set up at my Death, The Passover shall cease, and the Lord's Supper shall be in use.  
[v. 17.] Then taking a Cup of Wine, as the Custom was among the Jews at their Passover (which Christ now kept with his Disciples,) and giving Thanks (as their Custom also was,) He delivered it to the Company to drink.  
[18.] And added, That this was the last Time He should keep the Passover with them; that this was the last Cup of Blessing, that they should drink together as the Passover: And that after this, there would be no other Religious Feast, but the Lord's Supper.  
In these Verses St. Luke reports what our Saviour did, and said at the Passover.   

Luke 22.19.20.  
Here he reports the Institution and Celebration of the Lord's Supper.  
[19] Jesus after this took Bread and gave Thanks unto God, and broke the Bread, and gave it unto the Disciples, and said unto them, This is my Body. This is neither the Body of the Passover, nor any Part of it; but this is a peculiar Appointment of my own, and has Relation to those Sufferings, which I am to Undergo for You; when by my Death I shall make a Propitiation for Sin: Obliging You to Repent, and live Religiously; and assuring those who do so Repent, and so Live, of the Pardon of their Sins, and of 〈◊〉 Happiness, according to the Tenor of the New Covenant or Testament: i. e. According to that Religion which I shall set up at my Death. Therefore you shall hereafter do this in remembrance of me.  
[20.] Also, after the Passover Supper was ended, Christ took a Cup of Wine, and said, This Cup is not the Cup of Blessing belonging to the Jewish Passover, and so to the Old Testament or Covenant, or Jewish Religion. But it is the New Testament or Covenant, or Christian Religion, that this Cup belongs to: And my Blood (which is very suddenly to be shed at my Death, which is nigh) is the Blood of this Covenant or Testament: By my Blood the New Testament or Covenant is Established, and at my Death shall my Religion be set up. And my Death is for You, for your Advantage, as the Propitiation of Sin, and Confirmation of the New Covenant.  
Thus St. Luke reports what Christ did, and said at the Lord's Supper.    

iv 1 Cor. 10.15, 16, 17, 21.  
IN this Chapter, St. Paul dissuades from Paganizing. The chief Particular in which some Christians did Paganize, was in their eating Things offered unto Idols: For whereas the Gentiles did make a Feast upon the Remains of their Sacrifices, some Christians did join with them in those Feasts (Ch. 8. throughout,) and those Feasts were Idolatrous.  
This St. Paul dissuades them from in this Chapter, by the Consideration of those Judgements, which God was like to send upon Christians, who were his People now, for their Idolatry: As He had sent Judgements upon the Jews of Old for their Idolatry, and other Sins; notwithstanding they were as much his Peculiar People then, as Christians are now. Verse, 1,— 14.  
St. Paul further dissuades Christians from this by the Consideration of the Opposielon that there is between Christianity and Paganism; as much as between the True God and False Gods: And this He urges v. 15— f. where He also states the Case of Eating what was offered unto Idols, 25— f. viz. That when they went to buy Meat in the Shambles, they were not obliged to ask the Question, whether that Flesh had been Sacrificed to Idols: But only they were not to Join in Idol Feasts, nor so to Use any Flesh that had been Sacrificed to Idols, as to seem unto others, to eat it as a Thing offered to Idols, according to the Idolatry of the Pagans. And  

Verses, 15, 16, 17, 21.  
The Apostle shows this Opposition, by comparing the Lord's Supper, and the Idol-Feasts; supposing, that every Religious Feast is a Communion or Fellowship with that God (be it the True God, or any False God) to whom that Feast is dedicated, and who is honoured by it. Therefore,  
[V. 15.] Says He, I speak to those who are able to Judge of what I say: And I leave it to you to Judge for yourselves.  
[16.] The Cup of Blessing, or that Wine which we Christians drink with Thanksgiving to God, in the Lord's Supper, as it is a Memorial of his Death, so it is a Communion of his Blood. By it we have Communion with Christ considered as dying the Propitiation for Sin; and the Confirmation of the New Covenant or Testament; or of that Religion, which was set up at his Death; and according to which Religion we are bound to live. The Bread also which we break, and eat in the Lord's Supper, being a Figure and Memorial of his Death, when his Body was broken is a Communion of the Body of Christ, or a Communion with Him, considered as dying for Us.  
[17.] And the same Lord's Supper is a Communion of Christians one with another, as well as a Communion with Christ. For we Christians, being many Persons, are One, as belonging to Christ (and so called his Body), even as the Bread we eat, is one Loaf though made of many Grains of Wheat. And this Communion of Fellowship we Christians have one with another in the Lord's Supper: Where we all drink of the same Cup, and eat of the same Bread.  
[21.] But 'tis no more lawful to Join in the Religious Feasts of Christians, and in the Idolatrous Feasts of Pagans, than 'tis to Worship the True God, and False Gods. The Wine drank in the Lord's Supper, is the Cup of the Lord; the Wine drank in the Idolatrous Feasts, is the Cup of Devils (or False Gods.) The Table at which we celebrate the Lord's Supper, may be called the Lord's Table; the Table at which they celebrate the Idol-Feasts, may be called the Table of Devils. But as we must not worship Devils and God, so neither may we drink the Cup of the Lord, and the Cup of Devils: We may not be partakers of the Table of the Lord, and the Table of Devils. Therefore Christians must not Paganize, must not be partakers in the Idolatrous Feasts of Pagans; the Lord's Supper being the Christians Religious Feast and we must not Worship the True God, and False Gods.    

V 1 Cor. 11.17,— 34.  
IN this Chapter the Apostle reproves the Corinthians for their Misrepresentation, and Profanation of the Lord's Supper, which were introduced, to the great Scandal and Danger of Christianity, by the vicious Disorders they were guilty of at those Entertainments which were made before the Celebration of the Lord's Supper among them, as the Paschal Entertainment was before the Celebration of it by Christ and his Apostles.  
[17.] AS to what I hear is done by you, at the Celebration of the Lord's Supper (saith St. Paul;) I cannot either Justify, or Excuse it, because by your disorderly Behaviour 〈◊〉 so Solemn an Occasion, you are Guilty of intolerable Wickedness, and Profaneness; and are not (upon the whole) the better for the Religious Duty, but the worse for your gross Immoralities.  
[18.] I am informed (and have too much Reason to believe the Information) that in your Assemblies, there are unfriendly and scandalous Animosities among You. The Judaizing Christians entertain those who are of their own Persuasion, with an unchristian Partiality, neglecting those, who being Gentile Converts, differ from them (Acts 15. and Acts 18, 1— 11.) and not only Violate Charity, at their Feasts of Charity; but also Indulge Themselves to an Excess, which is Inexcusable at all Times, and Intolerable at this.  
[19] Diversity of Opinions in Matters of Religion, there will be among the Professors of it: But, by their Good and Religious Behaviour on such Occasions, those who are Truly Religious will be distinguished from Others.  
[20.] Those who are not Truly Religious, will by their unchristian and vicious Behaviour, expose Themselves and their Religion: And when They, in that Vicious Manner, partake of the Lord's Supper, they Provoke God's Wrath against them, for Profaning his Institution.  
[21.] At the previous Entertainment, They allow in Themselves malicious Animosity, and shameful Excess: This is inexcusably Profane and Irreligious.  
[22.] That eating and drinking which is for the Use and Necessity of Nature, should be in your Private Houses, and according to the Measures of Sobriety: But not to have so much distinguishing Regard for the Lord's Supper, as not to Abstain from gross Immoralities, when you are about to Celebrate the Lord's Supper; This is a very high Contempt of Religion, and of the Son of God our Saviour.  
[23.] THAT which I have Taught you concerning the Celebration of the Lord's Supper, I was Taught by Jesus Christ himself, the Author of our Religion, and of our Salvation: And that is this.  
The Lord Jesus Christ in the Eve of that Day on which he Died, Celebrated the Jewish Passover with his Disciples, and closed that Solemnity, eating Bread, and drinking Wine, with Thanksgiving unto God, for the deliverance Commemorated thereby, according to the custom and usage of the Jews (Luke 22.15,— 18.)  
[24.] After this, he took Bread again, and holding it in his Hand, he gave Thanks unto God, in a form of words suitable to the Nature of this Institution, and the Design of his Death (at which the new State of Religion under the Messiah, called the Kingdom of God, and the New Testament or Covenant, was set up: By which, the great Propitiation for Sin was made, and the Salvation of Men was effected), and having broken the Bread, he gave it to his Disciples, and said, Take, and eat this; This Action is the Memorial of my Death, which I Suffer for you, and for mankind: Do this therefore in Remembrance of Me.  
[25.] Also (after the Passover was ended) he took a Cup of Wine, and holding it in his Hand, he gave Thanks again unto God (in a form of words suitable to the Nature of the Institution, and the Design of his Death: And gave the Cup to his Disciples, saying, This Action is the Memorial of my Death, at which the Blood of the New Testament (or Covenant: Ex. 24.8.) is shed, and the State of Religion under the Messiah is set up: And the great Propitiation for the Sins of the whole World is made: Drink this therefore in Remembrance of Me.  
[26.] THUS (says the Apostle) as often as Christians eat this Bread, and drink this Wine of the Lord's Supper, in obedience to the command of our blessed Lord, they do a solemn Action in Remembrance of him, and his Death, until he come again at the last Day (Acts 1.11.)  
[27.] Therefore, whosoever shall perform this sacred Action; and celebrate the Memorial of Christ and his Death, so unworthily, as not to distinguish it from the Paschal Supper, or even from a sober Feast, are liable to the Judgements of God, as if (in a Sort) they were Guilty of the Death of his Son.  
[28.] Let every one then Approve himself to Go● by a truly Religious performance of this solemn Duty.  
[29.] For he that performs it so unworthily, as by his Immoralities of Malice and Intemperance at the very time, to Profane it; will unavoidably bring the Judgements of God upon himself for so doing; not distinguishing the Lord's Supper from all other eating and drinking; by a religious and devout Celebration of it.  
[30.] And indeed, 'tis for the Profanation of the Lord's Supper that some of You are Sick, and others Dead. The sickness and death among you are the Judgements of God upon you for this wickedness.  
[31.] But if ye would reform these Miscarriages, God would withhold those Judgements.  
[32.] For God sends these Judgements upon you in order to your Amendment: That you may not at last be eternally damned for your Impenitency.  
[33, 34.] Wherefore, Brethren, my Exhortation to you, is; That at your Entertainments before the Lord's Supper, ye receive one another with Charity and Christian Friendship: And that every one be sure to eat and drink with exact Temperance.  
And as for other Matters, I will give you Advice when I see you.   
FINIS.   

BOOKS Printed for William Rogers, at the Sun against St. Dunstan 's Church in Fleetstreet.  
ARchbishop Tillotsons' Sermons of the Steadfastness in Religion; of Family-Religion, of Education of Children, and the Advantage of an early Piety: Twelves, Price 1 s. 6 d.  
— Persuasive to Frequent Communion in the Sacrament of the Lord's Supper: Octavo, Price Stitched 3 d.  
— Discourse against Transubstantiation: Octavo, Price 3 d. Stitched.  
Two Discourses; the First of Evil-Speaking: By his Grace, John, late Lord Archbishop of Canterbury. The Second of the Government of the Thoughts: By his Grace, John, Lord Archbishop of York: Both preached before their Majesties, 1694.  
Bishop of Norwich's two Sermons of the Wisdom and Goodness of Providence, before the Queen at White-Hall: Quarto.  
— Sermon Preached at St. Andrews Holborn on Gal. 6.7.  
— Of Religious Melancholy: Octavo, Price 3 d.  
— Of the Immortality of the Soul, preached before the King and Queen at White Hall, on Palm-Sunday: Quarto.  
— Sermon preached before the House of Lords, Jan. 30. (97.) Quarto.  
— Thanksgiving-Sermon before the King at St. James', April 16. 1696.  
Bishop Kidder's Demonstration of the Messiah. Second Part: Octavo.  
Dr. Sberlock's Practical Discourse on Death: Octavo, Price 3 s.  
— Practical Discourse concerning Future Judgement: Price 3 s. 6 d.  
Mr. Warren's Holy Mourner: Octavo, Price 3 s. 6 d.  
Mr. Ellis' Sum of Christianity: Price bond 6 d.  
Mr. Blackall's Sermon preached at Brentwood in Essex.  
Second Defence of the Church of England, from the Charge of Schism and Heresy.  
Dr. Jeffery's Discourse concerning the Nature of the Lord's Supper: Price 3 d.