A PERSUASIVE TO FULL Communion, WITH THE Churches of Christ IN ALL GOSPEL-ORDINANCES AND PRIVILEGES.  
Containing An Essay for the Conviction and Reformation of such Adult, or grown Persons who live in the sinful neglect of Baptism and the Supper of the Lord.  
Together with An Account of the Manner of the Transition of Church-Members from their Infant to their Adult-state, and regular Admission to full Communion.  
Written, For the help of such as need Instruction in these spiritual Concerns, 1 Cor. 12.13. For by one Spirit are we all Baptised into one Body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit.  
By the Late Reverend Mr. George Day, Minister of the Gospel in London-street in Ratcliff, 1697.  
London: Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside, 1698.   

The PREFACE.  
THERE are some Circumstances, that attend the Publication of the Ensuing Treatise, which may render this short Preface, not only Excusable; but, also in some respects Necessary, That the Readers may be acquainted with two Things. 1. Touching the Author, and the Coming forth, of this small Piece. 2. Touching the Subject-matter handled in it. 1. As for the Author, the Late Reverend Mr. George Day, He was a well accomplished, and approved Minister of Jesus Christ, very Exemplary in his Holy Conversation, and abundant in his Ministerial Labours, in which his Study, Diligence, and Fidelity were the more Conspievous, in regard of those painful and weakening bodily Distempers, by which it pleased God, to Try, and Exercise him for many Years last passed. As to the Publication of this Discourse, which is now sent abroad into the World, it was Composed, and fitted for the Press, by himself, That very Copy, which he delivered to the Bookseller, was sent by him to several Ministers to be perused. Among others, we whose Names are subscribed to this Preface, had it in our Hands about a Year ago, and upon a deliberate Inspection into the Matter, Method, and Manner of handling his Subject; have thought, it might be of good Use and Benefit to many, if it were made Public, and certified him of our Opinion touching it. After this, it lay in his hands as Dormant. But about the End of November last, this Good Man finding himself to decline very sensibly, delivered his Copy to that Bookseller, who had been so long Instrumental, in divulging exceeding many Learned, Pious, Practical, Excellent Books. It was not long after committed to the Press, but before one quarter of it was Printed, it pleased the Lord to remove the Author out of this World, and to receive him into his Celestial Rest and Glory, to the great Grief; undoubtedly, to the great Loss of that Congregation, in which the Providence of God had set him to Labour, in the Word and Doctrine of the Gospel. 2. Touching the little Book itself. It hath several Properties, which may greatly recommend it to the perusal of all, into whose hands the Providence of God shall bring it. For, it is very short, and will not much Exercise the Patience of the Reader. It is very plain adapted to the Capacity of the Meanest Understandings. The Discourse is managed in a very sound, serious and profitable Manner. The Arguments made use of are clear, strong, and nervous, and enforced with all the advantages of Zeal and Charity. The Persons concerned to attend unto this Persuasive, are exceeding numerous. The subserviency of it toward the promoting of the Glory of God, the Interest of Religion, and the welfare of Souls, is evident to every considerate, serious Person.  
In this little Book, there is nothing that may discourage the Reader: No profound Speculations to amuse him: Nor doubtful Disputations to perplex him: But a serious Persuasive to incline him, to comply with the Command of Christ, in the performance of two plain, weighty and necessary Duties. To which no Parties among Christians are obliged, by their Principles, to make any Opposition.  
1. He persuades the Adult, who are unbaptised to fit themselves for, and then to seek after Baptism. It is true indeed, that the Author (in the Introduction) tells us, that the People called Quakers, do wholly reject both Baptism and the Lords Supper, as useless Ceremonies; and dispute against them. But all they who acknowledge them to be Gospel-Ordinances, must, according to their declared Principles, concur with our Author, to press all Adult, unbaptized Persons to be Baptised. They who go under the Denomination of Anabaptists, may possibly, except against the Baptising of Infants which he asserts. But they are as zealous as any other, to persuade the Adult, who were not Baptised in their Infancy, to hasten to that Ordinance.  
2. He persuades Baptised grown Persons to labour to be fit for, and then to communicate in the Lord's Supper. This is acknowledged by all, to be their unquestionable Duty. So that in this Point, he can have no Adversaries, whatever different Sentiments some may have about the due Qualifications of those who are to approach to the Lord's Table.  
Having given this account of the Author and his little Book, we have answered the Design of this Preface. And shall only add our Prayers, that the Lord would afford his Blessing, that the Book may attain the End, which the Author propounded to himself in his Writing of it.  


William Bates,  
George Hamond.     

ERRATA.  
To be Corrected, Page 46. line 22. for Bercelerius, read Bertelerius.   

Books Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside.  
THere is Published of Mr. George Days, The Communicants Instructor, or a Sacramental Catechism.  
Mr. Days Funeral Sermon, Preached by the Reverend Mr. Sam. Slater; Printed for John Laurence at the Angel in the Poultry.  
There is now Published Two scarce Books, The Fountain of Life Opened; or a Display of Christ in his Essential and Mediatorial Glory: Containing Forty Two Sermons on various Texts. And also a Treatise of the Soul of Man. Both in 4to. By the late Reverend and Learned Mr. J. Flavel, Minister of the Gospel at Dartmouth.  
There is likewise newly Published, A Sermon Preached on the Late Day of Thanksgiving, Decemb. 2. 1697. By Mr. J. How, Minister of the Gospel. To which is Prefixed, Dr. Bates Congratulatory Speech to the King, Novemb. 22. 1697. In the Name of the Dissenting Ministers in and about London.  
A Body of Practical Divinity in 176 Sermons, on the lesser Catechism of the Assembly of Divines at Westminster. By Tho. Watson, formerly Minister at St. Stephens-Wallbrook, London.   

THE INTRODUCTION.  
IT is a Truth, which no sober Christian will deny, that Omissions, or Neglects of commanded Duties are as truly breaches of the Law of God; as Commissions of Sins forbidden, and so as certainly destructive to the Souls of Men; and therefore all such as would please God, and escape Destruction; aught as conscientiosly to perform Duties, as to forbear Iniquities, and to have Respect to all God's Commandments, as well as to hate every false Way.  
Now, amongst the many Sins of Omission, of which Persons under the Christian Name are guilty in this Age, and for which God hath a Controversy with us at this Day: The neglect of those Sacred Ordinances of Christ, Baptism, and the Lord's Supper is one, and not the least, it being notoriously evident, that many of Twenty or Thirty Years Old, and some more, have never been Baptised, and these (with Thousands more of Adult or grown Persons) live also in the neglect of the Lord's Supper: The Cause of which neglect, in some is the Ignorance, and Error of their Parents, who (if they were Quaker's) wholly reject these Ordinances, as useless Ceremonies, and Dispute against them; or (if Anabaptist's) neglect to bring their Children to Baptism in their Infancy, and many of them being bred up in Ignorance, are careless of their own Souls concerns; and so Live, and Dye without the Participation of these Ordinances. Now though I dare not Judge such as to their Eternal State, for to their own Master they stand or fall; I freely acknowledge, the Grace of God is not bound to external Ordinances, and God doth nothing by them, but what he can do without them, (if he please) yet I know we are bound to the Use of Ordinances, (when we may have them) by the express Command of God, because they are his Institutions, by which he doth usually work Grace in us; And to neglect known Duties, yea, or to live in Ignorance of Duties, under the means of Knowledge, are Soul-damning Sins; which I earnestly desire all that are thus, guilty, seriously to consider. Upon the Observation of these sinful Omissions, I cannot but conclude it to be the unquestionable Duty of all the Ministers of Christ that would be found faithful to him, and to the precious Souls of Men, not only to observe, mourn over, and reprove these Sins, but to do their utmost also in their proper Stations, and Relations, for Reformation in this Particular: The Sense of this Duty, hath been so deeply impressed on my Spirit, as to put me upon this well-meant (though mean) endeavour, to contribute something, toward this needful and desirable Work.  
I am too Conscious of my own weakness to dictate to my Reverend Brethren, acknowledging that I rather need, and therefore desire their Light and Help herein; yet hope I may (without giving Just Cause of Offence to any) take leave to Confess, that many of us, have been very defective in our Duties herein; and in this Confession, I cast the first Stone at myself. The Good Lord Pardon us, that we have manifested no greater concern of Spirit for the Holy Institutions of our Lord-Redeemer, and help us, that while we Reprehend our People, for their sinful Omissions, we may be duly humbled for our own; and make it more visible in our Practice, that we teach ourselves, as well as Others.   

A PERSUASIVE TO FULL Communion, OF Baptising Adult, or Grown Persons.  
I Shall then first apply myself, to such Adult or grown Persons, who, though they go under the Christian Name, yet were never Baptised. If this Paper comes to the Hands of any such, I would propose some Considerations, to convince you of your Sin, and (if the Lord shall bless them) bring you to Repentance; and then give you some Counsels, or Directions, for a right performance of your Duty.  
In Order to your Conviction, be persuaded seriously to consider these seven Things.  
First, Consider, That Baptism, is as much an Ordinance of Christ, as Preaching the Gospel is; and to continue in use in the Christian Church, as long as that, (as appears by Christ's own Command, Mat. 28.18, 19 (viz.) to the End of the World; and so it is as much the Duty of all professed Christians, to receive the Ordinance of Baptism) as to attend on the Ordinance of Preaching. For the same Authority that enjoins the one, enjoins the other, Therefore the neglect of it must be sinful. And how dare you Live in any known Sin?  
Secondly, Consider, That it is both the Duty of Christian Parents, to bring their Children unto Christ, and the Right and Privilege of such Children, to be so brought, to receive his Blessing; Mark 10.13, 14, 15, 16. And this Seal of the Covenant of Grace, under which they are as well as their Parents, Gen. 17.7. And so must have a Gospel-right to this Ordinance, as have been sufficiently proved, by many Judicious Pens, (to which I must refer you for more Light in this Point, if you need it, because of my intended Brevity.)  
And if so, it must be the Sin of your Parents, that they brought you not to this Ordinance in your Infancy; and by Consequence, your Sin and loss to neglect it, ever since you came to Years of Discretion, and a Capacity to Covenant with God, and present yourselves to Baptism.  
Thirdly, Consider, That your Parents sinful neglect of their Duty, is no just Plea, or Excuse for your neglect of this Ordinance, since you came to Years of Understanding; for than it became your Duty, both to acquaint yourselves with the Covenant of Grace, and give your own Understanding, and Hearty Consent to it, and to testify the same, by receiving this Ordinance.  
For Jews, or Heathens, (when instructed in the Christian Religion) if they make a serious Profession, of Faith in Christ, and Obedience to him, aught to be Baptised; much more may the Adult Children of Christians, when they make the like Profession, Acts 8.36, etc.  
4. Consider, That it looks as if you were ashamed to own Christ, and Christianity; that you do not so much as wear the visible Badge of his Disciples, and Followers, i. e. Baptism. For by this Ordinance, Christians are distinguished from all the rest of Mankind, and whilst you want this mark of Distinction, and yet profess Christianity, you deserve to be called Heathen-Christians, or Christian- Heathens, owning only the Name of Christ's Followers, but seeming ashamed of his Livery. And if you are indeed ashamed to own Christ, or his Ordinances here before Men, he will be ashamed to own you before his Father, and the Angels hereafter, Mat. 8.35. And how sad will their Condition be, whom Christ will not own in the great Day! Are you not loath to be found amongst such at last?  
Fifthly, Consider, That though the neglect of Baptism, may seem a small fault, (if any) to ignorant and inconsiderate Persons, yet it is indeed a great, and heinous Sin; being downright disobedience to the Command of Christ, and a virtual slighting and practical refusing of the Covenant of Grace, of which this is the visible Sign and Seal; therefore it must be very provoking in the Eyes of God. We find God threatened that Parent, who did not Circumcise his Son, to cut him off from his People; that is, either to exclude him from the Church of God, and all the Privileges, Promises, and Blessings, belonging to it, or to cut him off, by an untimely and violent Death, for so the Learned understand that Text, Gen. 17.14. Compared with Exod. 31.14. So that Moses himself, was like to have been made an Example, for this Omission. as Exod. 4.24.  
Here its worthy our serious Observation, lest any should think the Punishment threatened, to be greater than the Sin deserved; God was pleased to give the Reason of it, in the formentioned, Gen. 17.14. He hath broken my Covenant; God calls a Rejection and Contempt, of the Seal of the Covenant, a breach of the Covenant itself.  
Now if Baptism, come in the room of Circumcision, (as Protestant's generally conclude from Col. 2.11, 12.) And if God was so angry with his Servant Moses, for neglecting to Circumcise his Son, that he met him, and sought to kill him: Judge you, whether those Parents that neglect to Baptise their Children, have not cause to fear that God is angry with them also, though he doth not presently manifest it in his Providence, nor can we suppose him, to be well-pleased with the Children of such careless, or erroneous Parents, who imitate them in Sin, when grown up, by Living in the neglect of this Ordinance.  
Sixthly, Consider, That such as slight and neglect the outward Baptism of Water, may justly fear, they were never yet Partakers of the inward Baptism of the Holy-Ghost, which is signified thereby, and that they are still unsanctified, or unholy Souls; for where the Spirit of God comes with Power, he convinceth of Sin; John 16.8. and the neglect of any Ordinance of Christ, is one Sin of which the Spirit, will certainly Convince such as are guilty, whenever he Works savingly on them, and if you have not had the Convincing-work of the Spirit upon you; surely you know nothing of its Converting, Renewing, and Sanctifying-work; and if so, should you Die in this Condition; you have no Ground (that I know) to hope, for the Witnessing and Comforting-work of the Spirit in Death, nor for Eternal Life after it; for none but Holy Souls, have a Promise of these Blessings.  
It's true, God can sanctify the Soul by his Spirit, though the Body be not washed with Water; therefore, I do not say, that none are sanctified by the Spirit, that are not Baptised with Water for (doubtless) there are many Instances of the contrary, as Elect Infants that Dye before Baptism, and others.  
But this I do affirm, that seeing God hath been pleased to set up Ordinances in his Church, to be the Means of Grace, made it our Duty to use them, and doth usually Work Grace in and by them; it is a Sin to neglect these Ordinances, where they may be had, and such as do so, have Cause enough to fear they never yet received any saving Benefit by them: For that would make them to prise Ordinances highly, and continue in the diligent use of them. Now consider, Can you be Content, to Live without sanctifying Grace, and Dye without Comfort, and well-grounded Hope of Heaven at last?  
Seventhly, Consider, That the sinful neglect of one Ordinance, provokes God to withhold his Blessing from other Ordinances, as a just and suitable Punishment of that Sin; and I fear, this is one Reason, why so many unbaptized Persons profit little by Reading and Hearing the Word. God sometimes Threatens a People, that though they hear the Word, they shall not understand; and though they see, they shall not perceive, that their Hearts shall be made Fat, their Ears heavy, and their Eyes shut; lest they should see with their Eyes, and hear with their Ears, and understand with their Hearts, and Convert and be Healed, as Isa. 6.9, 10. Should God say thus concerning such as you, how miserable would your Condition be? You have Cause to fear it, for your Sin provokes him to it.  
Supposing now, that these Considerations duly weighed, may be sufficient to convince you of the sinfulness, of your neglecting Baptism, (and they will be so, if the Holy Spirit of God sets in with them, for which I Pray. (In the next Place, let me give you some plain Counsels and Directions, for the performance of your Duty.  
First, Be deeply humbled before the Lord, for your sinful neglect of this Ordinance hitherto; acknowledge it to God, with Shame and Sorrow of Heart; beg Pardon of it, in the Name of Christ, and resolve to use all good endeavour, duly to prepare for the Participation of it, and set presently upon the Work, as remembering Time is short, Life uncertain, and delays in Soul-matters most dangerous.  
Secondly, Get a Competent Knowledge of the Principal or Foundation-truths', of the Christian-Religion, which the Assemblies Catechisms, both Shorter and Larger, well Read and Considered will help you to, (if you have not already attained it) especially acquaint yourselves well, with the Nature of the Covenant of Grace, and the Gospel-seals of it, Baptism, and the Lords-Supper, which the Sacramental Catechism opens to you.  
Thirdly, For your better Help in this great Concern, apply yourselves to some able, and faithful Minister of Christ, (especially to such, under whose Ministry you do ordinarily sit,) and open your Souls Case to him, propound your Doubts or Scruples, (if you have any) ask his spiritual Counsel, or Instruction and desire his Prayers to God in your behalf.  
Fourthly, Beg earnestly of God, that you may have complete Baptism, or be baptised not only outward with Water, but inwardly by the Holy Ghost, as John 3.5. And have not only the washing of Regeneration, but the Renewing of the Holy Ghost; as Tit. 3.5. Pray, that you may be meritoriously washed, from the guilt of Sin, by the Blood of Christ, and efficaciously washed from the filth and Power of Sin, by the Spirit of Christ, 1 John 1.7. Rev. 1.5. 1 Cor. 6.11.  
Fifthly, Give your Understanding, and hearty Consent to the Covenant of Grace, and humbly, and thankfully accept and choose JEHOVAH, the only Living and True God, to be your God; and give up yourselves to him as his Covenant Servants, as Isa. 44.5. and Isa. 56.4, 5. When this is done, you may humbly Claim the Ordinance of Baptism, as your Right and Privilege, being a Seal to confirm the Covenant, between God and your Souls.  
Now, as for the Manner of Administration, that is to be left to the Prudence of the Ministers of Christ, who are to be the Dispenser's of this, and all other Gospel-Ordinances; I pretend not to prescribe to any: But hope I shall offend none by giving an account of my own Practice, which I submit to the Censure, of more mature Judgements.  
When by Conference with, and Instruction of the Person seeking Baptism, I apprehend Him, or Her to have a Gospel-right to, and fitness for it: At the Time of Administration, I first speak something touching the Nature, Use, and Ends of this Ordinance, and the Covenant of Grace, to which it doth belong: And then seek the Lord by Prayer, for his Blessing on it.  
Then I propose these following Questions to the Adult Person that is to be Baptised, and receive his Answers.  
Q. Were You never yet Baptised, as far as you do understand?  
A. No.  
Q. Are you willing, and desirous to be Baptised?  
A. Yes, it is my earnest, and hearty Desire.  
Q. Why do you desire to be Baptised?  
A. I desire for these two Reasons.  
First, Because by receiving this Ordinance, I would profess and testify my Consent to the Covenant of Grace, with God the Father, Son, and Holy Ghost, Baptism being one of the Signs, and Seals thereof.  
Secondly, Because I would hereby be engrafted, into the Mystical Body, of Christ his Church, and be owned as a Member thereof, this being the Ordinance of Admission.  
Q. Seeing none have a Gospel-right to Baptism, but professed Believers, and their Seed, do you profess Faith, in the Lord Jesus Christ, and Obedience to him, according to the Gospel?  
A. I do solemnly, and sincerely profess the same.  
Q. What be the Chief Articles of the Christian Faith, which you profess to Believe?  
A. Those which are contained in the Creed, commonly Called the Apostles Creed, I Believe in God the Father Almighty, Maker of Heaven and Earth, etc.  
Q. Do you know what Estate you were Born in?  
A. Yes, I have Learned by the Word of God, that I, and all Mankind, are Born in a State of Sin, and Misery.  
Q. How came Mankind into this sinful and miserable Estate?  
A. Mankind fell into this Estate, by the first Sin of our first Parents, Adam, and Eve, or by their Eating the forbidden Fruit.  
Q. Did all Mankind then fall in Adam 's first Transgression?  
A. Yes, The Covenant of Works being made with Adam, not only for himself but for his Posterity, all Mankind descending from him by ordinary Generation, sinned in him, and fell with him in his first Transgression.  
Q. What is the sinfulness of that Estate whereinto Man fell?  
A. The sinfulness of that Estate whereinto Man fell, consists in the guilt of Adam's first Sin, the want of Original Righteousness, and the Corruption of his whole Nature, (which is commonly called Original Sin) together with all actual Transgressions which proceed from ●t.  
Q. What is the Misery of that Estate whereinto Man fell?  
A. All Mankind by their Fall, lost Communion with God; are under his Wrath, and Curse, and so made liable to all Miseries in this Life, to Death itself, and to the Pains of Hell for ever.  
Q. Did God leave all Mankind to peish in the Estate of Sin and Misery?  
A. No, God having out of his mere ●ood Pleasure from all Eternity, elected ●ome to Everlasting Life, did enter into a Covenant of Grace, to deliver them out of the State of Sin, and Misery, and to bring them into a State of Salvation by a Redeemer.  
Q. Who is the Redeemer of God's Elect?  
A. The only Redeemer of God's Elect is the Lord Jesus Christ, who being the Eternal Son of God, became Man, and so was, and continueth to be God and Man, in two distinct Natures and one Person for ever.  
Q. How may we be made Partakers of the Redemption purchased by Christ?  
A. We may be made Partakers of the Redemption purchased by Christ, by the Effectual Application of it to us by his Holy Spirit.  
Q. How doth the Spirit apply to us the Redemption purchased by Christ?  
A. The Spirit applies to us the Redemption purchased by Christ, by working Faith in us, and thereby uniting us to Christ in our Effectual Calling.  
Q. What is Effectual Calling?  
A. Effectual Calling is the Work o● God's Spirit, whereby convincing us of our Sin and Misery, enlightening our Minds in the Knowledge of Christ, and renewing our Wills, he doth persuade and enable us to embrace Jesus Christ as he is freely offered to us in the Gospel.  
Q. What doth every Sin deserve?  
A. Every Sin deserves God's Wrath and Curse, both in this Life, and that which is to come.  
Q. What doth God require of us to escape his Wrath and Curse, due to us for Sin?  
A. To escape the Wrath and Curse of God due to us for Sin, God requireth of us Faith in Jesus Christ, Repentance unto Life, with a diligent use of all outward means, whereby Christ communicates to us the Benefits of Redemption.  
Q. What is Faith in Jesus Christ?  
A. Faith in Jesus Christ is a saving Grace, whereby we receive, and rest upon him alone for Salvation, as he is offered to us in the Gospel.  
Q. What is Repentance unto Life?  
A. Repentance unto Life is a saving Grace, whereby a Sinner out of a true Sense of his Sin, and Apprehension of the Mercy of God in Christ, doth, with grief and hatred of his Sin, turn from it unto God, with Purpose of, and endeavours after new Obedience.  
Q. What are the Outward, and Ordinary means whereby Christ communicateth to us the Benefits of Redemption?  
A. The Outward, and Ordinary Means whereby Christ communicateth to us the Benefits of Redemption, are his Ordinances; especially the Word, Sacraments, and Prayers, all which are made Effectual to the Elect for Salvation.  
Q. Which be the Sacraments of the New Testament?  
A. The Sacraments of the New Testament are Baptism, and the Lords Supper.  
Q. What is Baptism?  
A. Baptism is an Holy Ordinance, instituted by Christ, wherein the washing with Water, in the Name of the Father, Son, and Holy-Ghost, doth Signify and Seal our engrafting into Christ, our Partaking of the Benefits of the New Covenant, and our Engagement to be the Lords.  
Q. What is the New-Covenant, of which Baptism is a Sign and Seal?  
A. The New-Covenant, or Covenant of Grace, is an Holy Contract, or Agreement between God, and his Elect in Christ; wherein, for the sake of Christ, he promiseth them Pardon and Life upon their Repenting of Sin, and believing in Christ the Saviour.  
Q. Do you hearty Consent to this Covenant of Grace with the Living and True God?  
A. I Hope through Grace I do, and therefore I do here (as in the Presence of God, and before this Congregation) seriously profess to Repent of my Sins against God, to renounce the World, the Flesh, and the Devil; and to take the only Living and True God, Father, Son, and Spirit, for my only God and chief Good, my Father, Redeemer, and Sanctifier; and do give up my whole Self, Soul, and Body to be God's Covenant Servant for ever.  
When these Questions are thus ANswered, I apply myself to the Answerer in these or the like Words.  
Upon this credible Profession of the Christian Faith, which you have now made, and your solemn entering into Covenant with God; I as a Minister of Christ, do receive you in his Name, and shall administer this Holy Ordinance of Baptism to you; Exhorting, and Commanding you to hold fast this Christian Faith, and be faithful and steadfast in keeping Covenant with God, yielding him cheerful Obedience all your Days; that the Blessings promised in the Covenant may be your Portion in Time and Eternity.  
Then I administer the Ordinance, by Dipping the Face of the Person in the Water, and so close the Action with Prayer, and the Blessing.  

Of the Transition, or passing of Church-Members from their Infant to their Adult-state, and of their Admission to the Lords-Supper, and full Communion with the Church.  
As it is the comfortable Privilege of Christian Parents, to bring their Children unto Christ in their Infancy, and to see them owned as in the same Covenant with God, together with themselves; by receiving Baptism, the Sign and Seal thereof; so it is their unquestionable Duty to instruct them (as soon as they are capable to Learn) in the Knowledge of God, and of the Covenant solemnised in Baptism, the Nature, Use, and Ends of it, and the Seals thereof; and to acquaint them (when grown up to Years of Understanding, and competently instructed in the Christian Religion) that it is their Duty, and will be their Interest to give their own actual, and hearty Consent to their Baptismal-Covenant (seeing the Consent of Parents in their behalf, will serve them no longer then until they are capable to Consent for themselves) which if they refuse or neglect to do, they forfeit the Benefits, and Blessings of the Covenant. And that they ought to desire, and prepare for the Renewing of their Covenant with God, by receiving the Lords-Supper, that being the other confirming Seal thereof.  
But alas! The Generality of Parents sinfully, and shamefully neglect the Souls of their Children, (and their own Souls too) at this Day; breeding them up in gross Ignorance of the very Foundation-truths' of Christianity, by which means the most of our Youth, either regard not Religion at all, or only content themselves to be now and then present in our Public Religious Assemblies, (to which they are led more by Custom, and Example, then by any Sense of Religion, or Conscience toward God) little minding what is said, or done there, because indeed they understand little of it, and so are little the wiser, or better for what they hear; Continue Strangers to the Life and Power of Godliness, lie open to Temptations, and are easily carried away to Error, or Profaneness.  
The Lord convince such Careless, and Cruel Parents of this crying Sin, give them Repentance, and quicken them to their neglected Duty toward the Souls of their Children, or else I fear the next Age will degenerate into downright Heathenism, and Atheism.  
If any of them shall cast their Eyes on this Paper, I entreat them to spend one hour in the serious Consideration of these few Particulars.  
First, Consider the preciousness of your children's Souls, they are Heavenborn, Immortal Spirits, capable to know, fear, love and serve the God that made them here, and to see and enjoy him for ever hereafter: And so are more worthy of your Love, and care than their Bodies; yea, one Soul is of greater value than the whole World; and should you not be much more concerned for their present, and future Welfare and Happiness? What? Will you suffer so precious a Thing as the Soul of a Child, to be lost for ever, through your sloth and carelessness? when your Love to them will make you ready to hazard your own Lives, to save their Bodies from a Threatening Danger?  
Secondly, Consider the need they have of Instruction, for they come into the World spiritually Blind, and Ignorant of God and Christ, yea of themselves too; they know not their sinful, miserable, and dangerous State by Nature; the need they have of a Saviour, nor what they must do to be saved: The future Happiness of Saints in Heaven, nor the dreadful Punishment of Sinners in Hell; and that which yet makes their Condition the more deplorable, is, that usually they desire not the Knowledge of these Things, but are rather unwilling to be Instructed, and Love Darkness rather than Light.  
Now one would think, you that have the Bowels of Parents, should Pity the Blind, Compassionate your Ignorant Children, and do what you can for their Cure; though you were under no other Law, but that of Nature to do it.  
Thirdly, Consider, God hath made it your indispensible Duty by his Positive, and express Command to Teach your Children, his Revealed Mind and Will, with the greatest Care, Constancy, and Diligence. Read, and weigh those Scriptures, Deut. 6.6, 7. Prov. 22.6. Eph. 6.4. So that it is no Arbitrary Thing, nor left to your Pleasure to do it or not; your neglect of it is a direct Disobedience to the Law of God, and how will you be able to Answer it to God in the Day of your Account?  
Fourthly, Consider, God hath entrusted you with Authority over your Children, to Command them to Learn the Knowledge of God, and of his Will, and to obey it; and hath commanded your Children to Honour and Obey you herein, and expects you should use your Authority over them; especially to this End, and Godly Parents have so done, and are commended in Scripture for it. Read and Consider, Eph. 6.1, 2, 3. 1 Chron. 28.9. Gen. 18.19.  
You Use this Power over them for yourselves, in requiring them to Obey your Wills; and will you not also use it for your God, who gave it, and for the good of your dear children's Souls?  
Fifthly, Consider, if your Children Live and Dye in Ignorance of Soulsaving Truths, they will perish for ever; and if they do so through your default, or neglect of Instructing them, their Sin will hereby become yours; and God will require their Blood at your Hands. See Isa. 26.11. 2 Thes. 1.7, 8, 9  
Now, do you not cry out of those, as Monsters in Nature, Wolves, and Tigers in humane Shape; yea worse than Beasts, who Murder their own Children, and imbrue their Hands in their own tender Infant's Blood? How much greater Monsters are those Parents, who starve the Souls of their Children, by withholding spiritual Food from them, and so help them forward toward Eternal Destruction: And are you willing to be found in the number of such bloody Parents at the last Day, and to have your Portion with them for ever?  
If these Considerations have convinced you, how sinful your neglects of instructing your Children and Families have been, and impressed your Souls with such a Sense of your Duty, that you resolve upon it in the Strength of Christ for the Time to come? This will prepare you to accept of, and hearken to a Word of Counsel, which I will offer you also in a few Particulars.  
First, See that you are well acquainted with the Knowledge of God and Christ, his Will and Worship, yourselves, that you may be capable of Teaching your Children; Remember God requires Parents first to get his Word into their own Hearts, and then to Teach them diligently to their Children, Deut. 6.6. 'Tis impossible for you to instruct others in that, which you have not learned yourselves.  
It's very sad to observe, that many Parents are but Children in Understanding, and that when for the Time they have lived under the Means of Knowledge, they might have been such good Proficients, or Scholars in the School of Christ, as to be able to Teach their Families, they themselves need to be taught the first Principles of the Oracles of God, as Heb. 5.12.  
I am persuaded this is the Grand (though not the only) Reason, why Family-duties are so generally disused at this Day, 'tis not so much out of a dislike of, or a Malignity against the work itself in many; as for want of Ability to perform it, and this Impediment can be no ways removed, but by the Blessing of God on a diligent use of due Means for the obtaining such an Ability. Therefore, if you are indeed too Ignorant of the Will of God, be ashamed of your Ignorance and Sloth, but not ashamed to Learn, though Late, yet better late than never.  
Secondly, Having got a competent Measure of Knowledge yourselves, begin your Work of Teaching your Children betimes; be dropping and instilling, some of the plainest, easiest and most necessary Truths into them, as soon as you find them capable to Learn, and to remember. Be frequent at it, to Impress them the more firmly on their Memories; when they can Read, put Catechisms into their Hands, and require them to Learn them, to Read the Holy Scriptures daily, Hear Sermons, and take Account of them, what they Remember; and Discourse with them about the Truths heard, to help them to a clearer Understanding of them; and labour to affect their Hearts with those Truths that chief concern them; and Charge them especially to commit such to their Memories, encouraging the Diligent, by your Commendations and Rewards, and quickening the Negligent, by Reproofs and moderate Corrections.  
Thirdly, Be much in Prayer to God, both for and with your Children, begging a Blessing on your Instructions; Pray yourselves, and teach them to Pray, that God would second your endeavours, and succeed all the Means used for their Instructions by the Inward and Effectual Teaching of his Holy Spirit, to open their Understanding, strengthen and sanctify their Memories, Writ his Law in their Hearts, and put his Truth into their Inward Parts; that they may understand spiritual Truths spiritually, and be made wise to Salvation.  
Fourthly, Set before your Children a good Example of Sobriety, Righteousness and Holiness in your own Lives; second your Godly Instructions with a Godly Conversation; let them see by your own Obedience to the Will of God, that you believe the Truths which you teach them; and press no other Duties on them, than what you make Conscience to perform yourselves: Then will your Instructions be most like to prove Effectual, for your Children are naturally prone to imitate you in their Practice; more apt to be led by the Eye then by the Ear, and more inclinable to do as you do, than as you say, or Command.  
Can you be persuaded to follow these plain and necessary Counsels, your Children would have the Benefit, you would have the Comfort, the Church would be Enlarged, and God would be Glorified: And what should you not be willing to do within your Power for such desirable Ends as these?  
But if any Christian Parents remain yet unperswadable by these Arguments, to set about this Duty, their sinful neglect will become the more inexcusable, and themselves the more unworthy of that Honourable Name by which they are called.  
Blessed be God, there are yet some Pious Parents left among us, who have a Sense of their Duty; and endeavour to bring up their Children in the Nurture and Admonition of the Lord; and I hope the late unanimous Labours of the Ministers of Christ in and about this City, pressing their respective Congregations to the Revival of Family-worship, have been signally Blessed for the Increase of the Number of such, and that this is one good presage of Gods continuing his Candlestick in the midst of us. For Religious Families are the Seed-Plots of Piety, and the Nurseries of the Church, so that if these flourish (which God grant) the Church will from them be supplied and enlarged.  
There are also some Adult Persons whom (though their Parents wretchedly neglected their Souls in their Minority, yet) God is pleased to awaken and enlighten, Convince and Convert by the Public Ministry, and so are brought into Christ, and join themselves for full Communion with the Particular Churches of Christ.  
Though alas! the Number of Converts in our Days is small in Comparison with what hath been in former Ages; as Gospel-Ministers generally observe to their Grief, and this proves us to be upon the decaying Hand.  
And though it be the certain Duty of all Adult Persons, that make a serious Profession of Christianity to join themselves to some Particular Church in Order to a Participation of all Gospel-Ordinances, and Church-Priviledges, yet the far greater Number live in the shameful neglect hereof, some to thirty, forty, yea fifty Years of Age, and yet never received the Lords-Supper.  
These may properly be called Christians at large, or lose Professors, if not for the Looseness, and Immoralities of their Lives, yet for sitting so lose from the stricter Rules of Religion, and for their backwardness to come wholly under the Yoke of Jesus Christ, though it be really a far easier Yoke than that of Sin. To such as these I would in the next Place make an Address, attempting to Convince them of, and dissuade them from their Sin, and to instruct them in, and persuade them to their Duty.  
For your Conviction, I offer you these following Considerations.  
First, Consider, until you are Joined to some Particular Church of Christ, you come not under the special Care, Guidance and Oversight of any Pastor, and so lose the Spiritual Benefit of that Relation, which may be a greater Damage to your Souls, than you are ware of; for in divers Cases you will need their special help by Way of Council, Instruction, Support, or Comfort, to Answer your Doubts, Encourage you against your Fears, Secure you under Temptations, etc. The want of a skilful and faithful Soul-friend in such Cases would be greatly Prejudicial to you.  
Secondly, Consider, until you are thus Joined, you neglect one of the Holy Ordinances of the Lord Jesus Christ his Supper, the last that he Instituted, left as a standing Monument of his Matchless Love to his Church in Dying for it, and as a means to Perpetuate the Memory thereof in all Future Ages, and as another Sign and Seal of the Covenant of Grace. An Ordinance, wherein he proposeth himself as the spiritual Food of Believers, to refresh and satisfy their Souls, increase their Grace, and nourish them to Life Eternal; so that by the neglect of this Ordinance,  
1. You Contract the guilt of great Sin upon your Souls, for it is a direct Disobedience to the express Command of Christ, who saith, Take, Eat, etc. Drink ye all of it, and Do this in Remembrance of me. Therefore to neglect it, is practically to forget Christ, and if you forget him, how can you Hope he will remember you?  
2. You lose the Spiritual Benefit and Comfort of this Ordinance, the nourishment and strengthening of your Souls in Grace, which you need as well as others, and hereby give God just Cause to withhold his Blessing from other Ordinances; And is this a loss that you can easily bear? Is it much at one with you, whether you Profit by the Means of Grace, or no? If so, you are (doubtless) yet strangers to Christ and Grace, and in a wretched State.  
3. You Grieve and Discourage, the Ministers of Christ in their Work, and give them occasion to fear that all their Labours are lost upon you; That you believe not their true Reports of the Will of God, nor make due Application of the Word they Preach, to your own Hearts, and Lives, and so receive this Grace of God in Vain. This must needs sadden the Hearts, and weaken the Hands of the Servants of Christ in their Work.  
4. You Scandalise other Christians, and Tempt them to think that you are but Formalists, and Hypocrites, taking up only with an empty Name, and Profession of Religion, but ignorant of the Life and Power of Godliness. To be sure if you have Grace, the neglect of this Ordinance, (which is appointed as a Principal Means to strengthen and increase it) is a plain Evidence, that your Grace is but small, and weak, and rather on the decaying than growing Hand.  
5. You set an ill Example before Younger Persons, and Tempt them to live in the neglect of this Ordinance also, (for they are more apt to follow Evil Examples than Good) they will be ready (through Ignorance) to Conclude, that it is no Sin, because they see you, their Elders and Betters do so; and that Partaking of this Ordinance is no necessary Duty, but a mere Arbitrary Thing, that may be done, or not done at Pleasure; And would you be guilty of leading Young Ones into such an Error? Do you not see the malignant Influence of bad Examples on the most of Mankind, especially on Youth? And do you not know that you Contract the guilt of all the Sins of others, into which they are drawn by your Example? And have you not Sins enough of your own? O therefore beware of partaking with other men's Sins, keep yourselves Pure, 1 Tim. 5.22. And do not Live in the neglect of this Ordinance any longer for others Sakes, as well as for your own.  
Thirdly, Consider, until you are Joined to some Particular Church of Christ, you lose the Benefit also of divers other Church Privileges, such as Communion with the Choicest, and most Experienced Christians, an Interest in their special Love, their Watchfulness over you, and Helpfulness to you by Instructions, Admonitions, Exhortations, Sympathy in your Afflictions, Consolations, Communication of Experiences, Prayers, etc.  
And no wise Person would slight such Privileges, and spiritual Helps as these that knows how needful and useful they may be to him in this imperfect State.  
Fourthly, Consider, until you are Joined to some Particular Church of Christ, you lie more open to Temptations from your Souls Enemies, and will be more easily overcome by them, for the Sense and Consideration of those solemn and sacred Bonds, which you have laid upon your Souls, by a Public owning your Baptismal Covenant, and actual Renewing of it in Receiving the Lord's Supper; will be apt mightily to awe your Consciences, keep you closer to your Duties, and make you more watchful, and resolute against Temptations, and ready to cry out, when assaulted, How shall I do this great Wickedness, and Sin against that God, whom I have chosen, and to whom I have given up myself, to Love, Fear, Obey, and Serve him in an Holy Covenant for ever?  
Let these, and such like Things be seriously Considered, until you are Convinced of the sinfulness of your Neglects, and humbled for them, and convinced also of your Duty, and made willing to set upon it, I say Willing; for I think it very sinful to force Persons into Churches, or frighten them into that Participation of Sacraments by Threatening Penal Laws, etc. Seeing I find not, that Christ the Head of the Church, hath entrusted any Man, or Society of Men with such a Coercive Power, or that he would have any pressed into his Service. Certainly he accepts of none but Volunteers, and though none are such by Nature, he makes all those such by efficacious Grace, whom he receives. 'Tis true, Christ Commanded his Servants, Gospel-Ministers, to Compel Men to come in to his spiritual Feast, Luke 14.23. But surely he means not, that they should use any outward Violence to their Persons, or drive them in by Staves, Whips, or Swords. No, nor with Pecuniary Mulcts, or Fines, for the use of these belong only to the Civil Magistrate. Christ committed no Civil Power to his Ministers; Their Business was with men's Souls, which they were to deal with in a Way agreeable to their Rational Nature; proposing to them weighty Arguments to invite, and persuade them to accept of the Kindness offered, and though these alone are not sufficient to prevail upon the depraved Wills of Men; yet God, Joining the Inward Powerful Workings of his Holy Spirit, to the outward Ministry of the Word, makes them effectually persuasive to all his Elect, and of unwilling, makes them Willing in the Day of his Power, as Psalm 110.3. For the Will of Man is not to be forced. Indeed the Compulsion there spoken of, signifies no more than a Loving Invitation, or Bidding; and so 'tis expressed by another Evangelist, Mat. 22.3. Christ sent forth his Servants to call them that were bidden to the Wedding, and they would not come; Christ doth not say, Then force them against their Wills to Come, or Punish, Fine, Excommunicate, or Imprison them for their Refusal; he will himself call Men to an account for slighting his Invitation in his own Time, and therefore I think they ought to be left to him.  
In the mean while, I must profess I cannot find any warrant in Scripture for Admission of all Persons though never so Ignorant, or Profane to the Lord's Table: Surely the Ministers of the Gospel [whom Christ hath entrusted with the Keys of the Kingdom of Heaven] should not suffer the Lords Table to be made [like the Table of a Common Ordinary] Free for all Comers, nor cast Christ's Holy Things, to known Dogs and Swine. Who ever dares to do so, must be accountable to Christ for it, who is Jealous for his own Name, and will not hold them guiltless that either pollute or profane his sacred Institutions, or permit others to do it, when it is in their Power to prevent it.  
But I shall leave such, to Answer for these Crimes at his Righteous Bar, who will have no respect to Persons in Judgement. And should now proceed to the next Thing intended, which is to Instruct such as by the forementioned Considerations, are Convinced of their sinful Neglects of this Holy Ordinance, and to show them their Duty; But that I meet with divers Objections, which some make against their Approaching this Holy Supper, which must be answered, because they lie as Stumbling-blocks in their Way, and are sometimes pleaded as Excuses for their Sin. They are such as these,  
Obj. 1. Some say, we think ourselves unworthy to Partake of this Holy Ordinance, therefore we come not to it.  
Ans. 1. If you mean by unworthiness that you deserve it not, this should not keep you from it; for all that are Partakers of it, are thus unworthy. We are all unworthy of our common Food for our Bodies, much more unworthy of this Holy Food for our Souls; and the deeper Sense you have of this unworthiness, the more Worthy you are in God's account.  
2. If you have a Gospel-right to this Ordinance, and a Gospel-sitness, or Preparedness for it, you are worthy in a Gospel-sense to be Partakers of it. See then that you are thus qualified, and come.  
Obj. 2. But we fear we are not fitted, or prepared enough to approach this Holy Table, and this keeps us off.  
Ans. 1. It may be you do not rightly understand what that Fitness, or Preparedness is, that you ought to have, and so your Ignorance may occasion your fears: If so, your next Duty is, to get the Knowledge thereof, and then Examine yourselves, whether you have it or no.  
The Sacramental Catechism will instruct you herein.  
2. Your Unfitness, and Unpreparedness is your Sin, because you ought to be fit, and have sufficient means to make you so; therefore to Plead this for your forbearance of this Ordinance, is to excuse one Sin by another, which is a Plea that God will not allow of.  
3. It may be some that make this Objection, are better prepared than they take themselves to be. For there are many sincere Christians, who being naturally of a Melancholy Temper, or of a Timorous Spirit; and having mean Thoughts of themselves, are full of Jealousies, and Fears, concerning their own Sincerity, and afraid of being found Hypocrites at last. Whereas this is one good Sign of their Sincerity, that they are Self-suspicious, and such (though they come Trembling to this Ordinance) are more fit, and worthy; and so like to be more Welcome Guests at the Lords-Table, than many of those who approach it with great Confidence; but overlooking or not clearly discerning the Grace of God in themselves, they want the Comfort, and so give not God the Glory of his Grace. Now such as these should not rest satisfied, in their own Judgement of the State of their Souls, but seek to some Judicious Minister for spiritual Counsel, and help herein.  
4. If you are not yet fit, when will you be so? Hath not God given you many Years to prepare for this Ordinance? And are you not still as unfit as ever? Yea more unfit now than you have formerly been? Whereas in a few Days, well improved, you might have gotten a Gospel-fitness.  
5. If you are not prepared for this Ordinance, doubtless, you are not prepared for Death, and how dare you live unprepared for that, one Day or Hour; seeing you know you must Die e'er long, and you may die soon, even this Day or Hour; and should you die in an unprepared State, must you not be miserable for ever? O let the serious Consideration of this Danger, quicken you to prepare for Death, and then you will be prepared for this Ordinance also.  
6. What hath hitherto hindered your Preparation? Hath it not been want of a Sense of your Duty, to wait on God in the Use of this, as well as of other Ordinances? And of your need of it for spiritual Ends? Your worldly Cares, and Encumbrances, your Love to some Sin, or other, and loathness to leave it, or your Sloth and Carelessness about your Souls Concerns? Doubtless these have been the Obstructions that have kept you back from your Duty, and these are Sins, and must be repent of, and turned from, if ever you be saved: Therefore set upon this Work presently.  
Obj. 3. But (others say) some Ministers, will not admit us to this Ordinance, without a strict Examination of us; they require we should have a great deal of Knowledge, and we fear they will ask us such Questions, as we shall not be able to Answer, and then we shall be turned away with Shame.  
Ans. 1, The Ministers, or Pastors of Churches are (under Christ) your spiritual Guides, and Overseers, and solemnly Charged to take heed both to Themselves, and to their Respective Flocks, as Acts 20.28. And Heb. 13.17. They are entrusted by Christ, the Chief-shepherd with the Care of your Souls, and must give an account to him of them in the Great Day.  
He hath Empowered them to teach and Rule his Church under him, and by his Laws, and will you not allow them to do their Duty? And inquire into the State of your Souls, and take heed whom they admit to meddle with these Holy Things? Would it not be great unfaithfulness both to your Souls and their own too, if they neglect their Duty?  
2. No Prudent Minister will ask you any Questions, but such as you should be able to Answer. If you are Adult, or grown Persons, and Educated under the Ministry of the Gospel, and such as relate to Things necessary to be known, to make you Wise unto Salvation. They only inquire, whether you understand, in some Competent Measure, the Religion you profess, and Soulsaving Truth; desiring to know what need you have of their Help by Way of Instruction, and have you any Reason to be against this? Surely, did you well understand your own Interest, and Wants; you would beseech the Ministers of Christ to give you their Assistance in your Souls-concerns, and thankfully accept it when offered to you.  
3 Inquire of those that have been with Ministers on this Occasion, and have been Examined, and Instructed by them, and so admitted when duly qualified; and hear what they say concerning this Matter, and whether they Repent of their Applications to them, and Converses with them? Or whether they have found spiritual Benefit thereby; If so, let that encourage you to go, and do likewise, and suffer not Ministers to be Misrepresented, and yourselves abused, and prejudiced against them by flying, and false Reports, or your own evil Surmises.  
4. Suppose the worst, that Ministers upon Conversing with you, should not find you duly qualified for this Ordinance, will it do you any hurt, to be brought to a better Knowledge, of the State of your own Souls, and to be counselled, and directed by those that are wiser than yourselves what to do, that you may get due Qualifications? And this is the worst Treatment, you are like to find at Ministers Hands.  
5. Consider this seriously, if any Profane, or Unworthy Persons should be admitted to this Holy Ordinance, through the neglect of Ministers, their Profanation of it would be justly chargeable on such Ministers; and therefore Love to their own Souls, as well as to the Souls of others, should make them careful in this Matter. This made Holy Calvin, that Blessed Instrument of the Reformation, deny the Lords-Supper to one Bartherius and other Servetians, who were most unworthy of it, though some (called Protestant's) risen up against him for it, so that he was ready (if not altogether forced) to leave Geneva for a Time, yet bearing up his Christian Courage, he said, I (like chrysostom) will rather suffer Death, than that this Hand of mine should give the Holy Things of the Lord (that is the Lords-Supper) to the adjudged Contemners of God. [Melch. Adam in the Life of Calvin:] Now should not every faithful Minister of Christ be as careful to keep this Ordinance of Christ from Profanation, and their own Souls from Participation of other men's Sins as he? Doubtless they should.  
6. You do not forbear to Consult a Lawyer about your Estates, or a Physician about your Bodies, (when occasion requires it) for fear they will ask you such Questions as you cannot answer. But you willingly submit to their Inquiries, because you know it is necessary that they should understand your Case, that they may give you proper and agreeable Counsel, and Advice; and should you not be as willing to submit to the Inquiries of Gospel-Ministers, (the Counsellors, and Physicians of your Souls) that they may know your Spiritual State, and give you such Counsel as is suitable to it?  
Obj. 4. But we are ashamed to come before Ministers, and have not Confidence enough to Discourse with them, nor are we able to express our Minds to them, or give an account to them of our Knowledge.  
Ans. 1. You should be ashamed of nothing, but Sin: To be ashamed of Duty, or of what is good, is a sinful Shame, and you have Reason to be ashamed of such a Shame, and Repent of it, and Pray against it, until you are Cured of it. Yet,  
2. It must be granted, there is a natural Bashfulness, in some (especially in those of the weaker Sex, and in Youth) that is not easily Conquered; this Ministers do well Understand, and therefore Prudence will direct them to Treat such, with the greater Tenderness and Mildness.  
3. Ministers will not expect that such should express the Sense of their Minds with that readiness, that others of a bolder Spirit may, but will wisely consider their Weakness, and discern Sincerity under Imperfection.  
Obj. 5. But (others say) we are afraid to come to this Holy Ordinance, lest we should Eat and Drink unworthily, for we should thereby become Guilty of the Body and Blood of the Lord, and Eat, and Drink Damnation to ourselves, as the Apostle says, 1 Cor. 11.27, 29. And we dare not run such an Hazzard as this.  
Ans. 1. It must be granted, that it is very hazardous for all wicked and graceless Persons to meddle with this Holy Ordinance, for they cannot but abuse and Profane it, and so bring themselves under great Gild, and become liable to great Punishment for it; therefore none such should dare to Approach this Ordinance, until they Repent of their Sins, and are Converted; this Ordinance being appointed, not to work Grace, where it is wanting, but to Increase and Strengthen it where it is already wrought; 'tis children's Bread, and not to be given unto Dogs. Yet know,  
2. If you are yet in a graceless State, you are already in danger of Damnation for your other Sins, though you keep from the guilt of this; and so should as much fear it, as those that are guilty of this Sin. Nor is this Sin unpardonable, but upon true Repentance, both hath been, and may be forgiven.  
3. The Sin of Eating, and Drinking unworthily lies in a Persons not discerning the Lords Body; that is, in not distinguishing, or not putting a difference between Ordinary, and Common Bread, and this Sacramental and Holy Bread, by which the Body of our Lord Jesus Christ is signified and represented, and in using this Bread with as little Preparation, Care, Regard, and Reverence as he doth the other.  
Now gracious Souls know, there is a great difference between Common Bread and this Holy Bread, and therefore will take due care to use it in an Holy and Reverend Manner; and so keep from the guilt of unworthy Partaking, though they are not altogether free from sinful Weaknesses and Infirmities in this, as well as in other Duties, which yet should not keep them off from this Ordinance; because, upon their Repentance, they are Pardoned to them for Christ's sake.  
4. The Threatening mentioned in the Text, of Damnation, or Judgement, is not designed by the Apostle to affrighten Christians from this Ordinance, but to Caution them against the Profanation of it.  
5. Consider, that the neglect of a known Duty, and turning your backs upon an Ordinance of Christ, is a Sin, and makes liable to Damnation, or Judgement, as well as the ill performance of a Duty, or the Partaking of an Ordinance unworthily; and you ought to fear the one, as well as the other. It is well worth your Consideration, what Christ intimates to us in that Parable of the Marriage-Feast of the King's Son, Mat. 22. That those who made Light of the Gracious Invitation, and refused to come, were at last as blame-worthy as those who came without a Wedding Garment; and therefore as he was Punished for his Defect, so were they for their Disobedience; And most deservedly, for of the two, they were the greater Sinners, it being a greater Sign of Contempt wholly to neglect an Ordinance of Christ, than to Partake of it without some due Qualifications (as one well Observes) so that the only way to avoid the Danger on both Hands, is to examine yourselves carefully concerning your Right to, and fitness for this Ordinance, and when you have an Evidence of these, so Eat of this Bread, and Drink of this Cup with Holy Care and Reverence.  
Obj. 6. But we fear to come to this Holy Ordinance, lest we should Sin again after it, and then what will become of us?  
Ans. 1. It must be acknowledged you have Cause enough to fear sinning after this Ordinance, as well as before, while you are liable to Temptations from without, and have Corruption remaining within you, inclining you to close with them. The Sense of your danger should make you to watch against Temptations, and Occasions of Sin, and nourish in you a fear of Caution. Such a fear (while it keeps within its due Bounds) is your Duty, and of great use to prevent Sin. But it is immoderate and sinful, if it makes you neglect another known Duty (as Receiving the Lords-Supper is) and no better than being guilty of one Sin to avoid another.  
2. There is not a Child of God on Earth, that is perfectly free from the danger of sinning, while he is in this imperfect, tempted State, and you may not expect to be freed from it any more than others; so that if none should come to this Ordinance, but such as live without Sin, we must all lay aside the Use of it, for there are no such Persons on this side Heaven, Eccl. 7.20. 1 John 1.8. James 3.2.  
3. Know that the right Use of this Ordinance, is a good mean to keep you from sinning, being a solemn renewing your Covenant with God, and a new Bond laid on your Souls to love and serve the Lord, and walk the more Circumspectly, and a means to strengthen Grace in you.  
4. If you do Sin after your Partaking of this Ordinance, you have no Reason to despair of Mercy, as if this did render your Sin unpardonable; but your Duty is to renew your Repentance for it, to pray for Pardon of it, and Power against it, and to stand more strictly on your Guard for Time to come. Then you have Scripture ground to hope for Pardon, 1 John 2.1, 2. Psalm 32.5, 6. Jer. 3.22. Read and Consider those Scriptures well.  
5. Beware, that it be not a secret Love to some Sin, or other, and lothness to part with it, that keeps you from this Ordinance, what ever else may be pretended. Be very Jealous of your own Heart, for the Heart of Man is deceitful above all Things; Examine yourselves therefore very strictly, lest this should lie at the bottom; but if you find you are indeed willing to part with every Sin, and to obey every Command of Christ, though you cannot live a sinless Life, yet you have no just Cause to fear coming to this Ordinance.  
Obj. 7. But there are so many different Opinions, and Sects among Professors of Religion, some saying their Church is the True Church, and others saying theirs is so, that we are at a loss, and know not which to Join ourselves to.  
Ans. 1. It is greatly to be lamented, that there are such Differences and Divisions in Matters of Religion among us, and Woe be to the Causers and Fomenters of them: They will never be able to Answer it to our Lord Jesus in the Great Day; for they lay a stumbling-block before the Blind, as Leu. 19.14. Making them to wander out of the Way, and thereby bring themselves under a Curse, as Deut. 27.18. It's to be feared, that these Differences may hinder some Persons from Joining themselves with any particular Church in full Communion, though this be the Fruit of their Ignorance, Weakness, or Prejudice; These Differences being no just Cause of, nor Plea for the neglect of their Duty.  
For though there be such Divisions among us, yet it is certain that some of these Societies of Christians (at least) 〈◊〉 ●●●ue Churches of Christ, tho' some may be more Reform, Pure, and Sound than others; and it's the Duty of every Private Christian to Join himself to some Particular Church, and (where they have Liberty of Choice) to those who are justly esteemed, by Persons capable to Judge (viz.) by wise and Judicious Christians, the purest and best, or such as keep nearest to the Gospel-Rule, both in Doctrine, Worship, and Discipline.  
2. Consider, for Persons to refuse, or neglect Joining with any Church, under pretence of fearing, lest they should not Join to a True Church; this is to be Guilty of a certain Sin, to avoid an uncertain One, and therefore no Wise, and Good Man would do thus.  
3. In what soever Society of Christians the essential Marks of a true Gospel-Church are to be found, (viz.) The Pure Preaching of the Word of God, and the due Administration of the Sacraments by a Minister Called, Qualified, and set a part, according to the Rule of the Gospel: That Society should be accounted a true Gospel-Church, and will be owned by Christ as such: Though it may differ from other Particular Churches in some Circumstantial, and lesser Things: And Private Christians ought not to refuse Joining themselves to any such Society, seeing Christ hath received them.  
4. It is evident to every Understanding, and Impartial Eye, That those of the moderate Episcopal, Presbyterian, and Congregational Persuasions, have the Essence of true Gospel-Churches, and own the same Doctrinal Articles of the Christian Faith, though they differ in Discipline, and Modes of Worship: Therefore Private Christians may safely Join themselves to either of them, according as they are persuaded in their own Minds.  
And (supposing you have heard the Ministers of each of these Persuasions) where you have found the most spiritual Benefit: There it is most advisable for you to Join, if it may be.  
Obj. 8. But (says another) I am Poor, and Low in the World, and have nothing to give toward the Maintenance of a Minister, and should I seek to Join myself to a Church, they may be ready to think I do it only in hopes of a share in their Charity, and Reject me, for fear I should be burdensome to them; this keeps me off.  
Ans. 1. This Objection savours of Pride, and Uncharitableness, which become not any Christians, especially the poorer sort, Humility, and Charity, or Love would teach you to think the best, and to esteem others better than yourselves; and to hope that Ministers, and Christians do better understand the Will of Christ, and their own Duties, than to be guilty of refusing Admission of any Person into their Communion, merely for their Poverty; and you ought to think thus of them, until you find the contrary.  
2. Were you sure beforehand, that they would refuse you, yet it is your Duty to offer yourself and seek Admission; and than if they unjustly refuse you, the Sin will lie at their Doors, and you will be Free: But their Omission of their Duty, will be no good excuse for your neglecting your own Duty.  
3. No faithful Minister of Christ dares to refuse the poorest Christian, because he is Poor; provided it appears to him that he hath a Gospel-Right to, and fitness for Admission to this Ordinance; seeing he could not Answer it to our Lord Jesus Christ, who refuseth none that come to Him, but inviteth all, whether Rich or Poor; as Mat. 11.28. and John 6.37. And requires his Ministers to do the same, Mat. 28.19, and Mark 16.15, 16. Mat. 22.9, 10.  
They know, that not many Mighty, not many Noble are called; but that God hath chosen the Poor of this World, Rich in Faith, and Heirs of the Kingdom which he hath promised to them that Love him, as 1 Cor. 1.26. and James 2.5. And whom God hath chosen, and called, they will not knowingly Refuse.  
4. You ought rather to be Jealous of your own Heart, then Suspicious of others; and see that you aim at higher and better Ends in seeking to Join yourself to any Church of Christ, than to obtain some worldly Support, as knowing those that followed Christ only for the Loaves, were justly blamed by Him, John 6.26. If your Ends be Right, and Good, leave God to take care of your Esteem in the Hearts of other Christians.  
Obj. 9 But (say others) we hope we may go to Heaven, though we never Receive the Lords Supper; God forbidden, that all who Dye without this Ordinance should perish.  
Ans. 1. Far be it from me to say, or think that none go to Heaven but the Receivers of this Ordinance, for I believe the contrary: Yea, I know that some of those who are Partakers of it will perish, for want of a Saving Change upon their Hearts, as Luke 13.26, 27.  
I freely grant that neither the Participation of this, nor any other Ordinance is absolutely necessary to Salvation; seeing God doth nothing by Ordinances, but what he can do without them, if he please. Yet,  
2. I say, it is necessary that we should use the Means appointed by Christ in Order to our Salvation, and this is one of them: If we would obtain the End, we must use the Means; it being no better than a Tempting of God, to expect the one without the other.  
3. The neglect of this Ordinance is a Sin, being a Disobedience to a plain Command of Christ; who says, Do this in Remembrance of me; and unless God grant Repentance to those that are guilty of it, it will prove damnable: Now while Men continue in this neglect, they do not truly repent of it, for there is no true Repentance without Reformation.  
4. God hath no where promised Salvation to such as Live, and Dye in the known and wilful neglect of this, or any other Ordinance, or Duty; but threatens the contrary, and who would hazard his Salvation by such a neglect?  
Obj. 10. But (say others) we have heard of such ill things of some Church-Members, that we think it a disgrace to us to Join with them, though they make Holy Professions, yet their Practices are unholy, and profane, and scandalous, and this keeps us off from their Communion.  
Ans. 1. It may be the Report you have heard is false, and only raised by some Enemy to Religion, and the Professors of it; if so, you wrong both yourselves, and the Persons concerned in believing of it, before you have throughly examined the Truth of it; it is sinful to Take up a Reproach against our Neighbour, as Psalm 15.3.  
2. Suppose the Report appear to be true, yet their Church-Membership is not the cause of those Immoralities, but the Corruption of their own Hearts, or the want of that Grace which they pretend to have.  
3. Their Sin is to themselves, and shall not be charged on those that hold Church-Fellowship with them; if they do their Duty in Admonishing and Reproving them for it, and do no way Partake with them therein. Such a Reproof Prudently, and privately given by a Fellow-Member, may be Blessed of God, to the Conviction and Reformation of a disorderly Walker, being a Means of Christ's own Appointment to this End: If not, the Reprovers ought to acquaint the Church with it, that they may use Church-Discipline upon them; which if they neglect, the Reproving Members will have this to satisfy them, that they have discharged their Duty, and delivered their own Souls, as Mat. 18.15, 16.  
4. The Participation of all Gospel-Ordinances, being the Privilege, as well as the Duty, of all true Believers, to be kept from any of them, must be a Loss and Punishment; so that if you are such, and yet keep yourselves off from any Ordinance of Christ, because some of those that Partake of them are guilty of scandalous, or disorderly Walking, you punish yourselves for the Faults of others, which is Injustice.  
5. To keep off from any Ordinance of Christ, merely because some unworthy Persons partake of it; is to make their Sin in one kind, an occasion of your sinning in another kind: Their Sin being a Sin of Commission, yours a Sin of Omission.  
6. If all that truly fear God, should keep off from Joining with this, or that Particular Church, because there are some Members in it that are disorderly Walkers; either all such Churches must be dissolved, or else they must be made up only of such disorderly Walkers: But I suppose no Wise and Good Man will say, that either of these aught to be. You must know, the Visible Church of Christ on Earth hath Hypocrites in it as well as sincere Christians, and when the Hypocrisy of any Member appears by their open and scandalous Sins, that Particular Church to which they belong, aught to use Church-Discipline upon them, to bring them to Repentance and Reformation; and to keep themselves free from a share in their Gild. But no Christian ought to keep from Joining with a Particular Church, because there are some such Peccant Members in it.  
Obj. 11. But if this Ordinance is to be used only in Remembrance of Christ (say some) we can remember him well enough without it; we think of him every Day; the Reading, and Hearing of the Word, puts us frequently in Mind of Him: How can any Christian forget him that hath done, and suffered so much for them? Therefore we see no such need of this Ordinance for this End.  
Ans. 1. This Objection savours rankly of Ignorance, and Pride, which are very Provoking Sins in the Eyes of God; did you well understand the Nature, Use, and Ends of this Holy Ordinance, and the spiritual Benefit of a right Participation of it, you would not think it a needless Thing.  
And were you not puffed up with Pride, you would not account yourselves wiser than Christ himself, who Instituted this Ordinance; which he had never done, had he not intended it for the Spiritual Good of the Receivers. Did Christ judge it needful, and dare you say it is needless? Doth it become sinful Dust, contemptible Worms to slight an Ordinance of their Lord and Saviour?  
2. Though the Reading, and Hearing of the Word are useful to put us in Mind of Christ, yet the use of this Holy Supper may do it more Effectually: For some Truths do more powerfully affect our Hearts, when they are conveyed to us by the Eye, than by the Ear: The Sight of the Execution of a Man usually makes deeper Impressions on our Spirits, and moves our Affections, more than a bare hearing of it doth.  
Now in this Ordinance, Christ is represented as Crucified before our Eyes, as Gal. 3.1. And our dull and dead Hearts need the most Heart-affecting, and quickening Means and Ordinances.  
3. Know, that this Ordinance is Instituted for other Holy Ends besides that of remembering Christ; as to be a Seal of the Covenant of Grace: To be a means to nourish and strengthen Grace, etc. (as you have heard before) and so is needful, and to be used for those Ends, as well as for that.  
4. Gracious Souls have sometimes met with some peculiar Manifestations of Christ, and of his Love in this Ordinance, and such Spiritual, Refreshment, Strength, and Comfort, as they found not in Reading, or Hearing the Word. For Christ will not be wanting to bless his own Ordinances to their proper Ends; and their Experiences should be Arguments, encouraging others to use this Ordinance in hopes of the like Benefits.  
Obj. 12. But (say others) we are so Encumbered, and Distracted with the Cares and Troubles of this World, that we cannot be enough Composed in our Spirits to approach this Holy Ordinance; could we once get well through them, we would then endeavour to prepare for it, and come to it.  
Ans. This is no Just Plea, or Excuse for your neglect of this Ordinance, for Consider  
1. God allows you sufficient Time for necessary Cares about your Worldly Matters, and appoints you proper time also for the care of your spiritual Concerns; and it is your Duty to see that every Thing be minded in its due Time and Place. Spiritual Things should be minded in the first Place, as Mat. 6.33. And therefore, if you put them off till last, you are guilty of Inverting or Changing the Order which Christ hath commanded you to observe, and that is sinful.  
2. No more Worldly Cares are lawful, and allowable to you, but what are consistent with the more weighty Care of Religion and your Souls; while they are moderate, and keep within due bounds, they hinder not the other; but the excess of them is sinful, which therefore you ought to Watch and Pray against.  
3. You may get through the World, as soon as get through your Worldly Cares and Troubles; for they usually accompany us, more or less, all our Days; as soon as one Trouble is over another succeeds, one begets another, as Wave begets Wave; so that if you stay from this Ordinance until you are wholly freed from them, you are never like to Partake of it.  
4. Many of your Worldly Troubles and Afflictions, are procured to you by your own Sins; or sent of God to correct you for them, drive you from them unto God, and make you more mindful of Religion, and your Souls concerns; so that you make a quite Contrary use of them, if they drive you farther from God, and make you the more to neglect the Care of better Things.  
Obj. 13. But when you have said all that you can for this Ordinance (say others) this is but a Ceremony, that you Plead so much for; and to neglect a Ceremony we hope can be no great Offence, but will be easily forgiven while we mind the more substantial Duties of Religion?  
Ans. 1. Though it be but a Ceremony, it is commanded to be used by the Lord Jesus Christ himself, and so of Divine Authority; so that the neglect of it is Disobedience to God, and that is no small Offence.  
2. Though it be a Ceremony, yet it is a very significant, and honourable Ceremony, being appointed by Christ to signify and represent his Death and Sufferings for our sakes, in which his matchless Love to Sinners was displayed, and therefore to slight and neglect it, must be no less than a slight put upon his Love, and a Practical forgetfulness of him, seeing he requires us to use this Ordinance in Remembrance of Him; and ●s this nothing in your Eyes?  
3. The smaller the Thing, or the easier the Duty is that Christ Commands, ●he greater is the Sin of such as Disobey ●t. Had he commanded far greater Things, should you not Obey? how much more when he enjoins you so small 〈◊〉 Thing as this? What will you deny ●o do an easy Duty at the Command of Christ, who refused not both to do and suffer the greatest Things for you? Is ●his your Love and Thankfulness to Christ?  
4. Know, That the abuse or neglect of a Ceremony that is of Divine Institution, may be very displeasing unto God, and Dangerous to ourselves; was not the Tree of Knowledge of Good and Evil a Ceremony? Yet by our first Pa●ents abuse of it, in Eating the Fruit ●hereof contrary to God's Law, the Wrath of God was brought on them and all their Posterity, Gen. 2.17.  
Was not Circumcision a Ceremony? yet Moses his neglect to Circumcize his Son was like to cost him his Life, as Exod. 6.24.  
And as slight as you may make of this Ceremony of the Lords-Supper, yet for the abusing of it, some of the Corinthians were smitten with Sickness, and Weakness, and others with Death; as 1 Cor. 11.30. Now if God punisheth Men for the abuse of this Ordinance, can it be rationally Thought that he will suffer the Neglecters and Despisers of it to go unpunished?  
Obj. 14. But (say some) the Lords-Supper was but a Temporary Ordinance, or to be used in the Christian Church only for a Time, that is, till Christ's coming; as 1 Cor. 11.26. For as oft as ye Eat this Bread, and Drink this Cup, ye do show forth the Lords Death till he come. Now (say Quakers, for this is their Objection) Christ is come to us in Spirit: Therefore we use not this Ordinance.  
This indeed is the most sinful, and dangerous Objection of all; because it strikes at the very being of this Ordinance, and seeks the Destruction, and Cutting it off from the Churches of Christ; and therefore must be the more warily, and vigorously opposed.  
For the Confutation of it, I shall propose these following Considerations:  
First, Consider, Though it must be granted, Christ doth indeed speak of another Coming to his Church before his Coming to Judge the World; as John 14.18. I will not leave you Comfortless, I will come to you; and this Coming may be called his Coming in, or rather by the Spirit, which he promised to send in his Name, to Teach, Sanctify, and Comfort his Church; as John 15.26.  
So that in respect of this his Spiritual Coming, he promised to be with it always, even to the End of the World; as Mat. 28. last. Yet I say, The Apostle is not to be understood in that Scripture, to speak of Christ's Coming in Spirit, but of his Coming in Person: For,  
Secondly, Consider, Christ was come in Spirit to his Church before that Epistle to the Corinthians was written; whether we understand it of that extraordinary, and miraculous Coming of the Spirit on the Apostles, mentioned, Acts 2.1, to 5. or of the ordinary Coming of the Spirit, as the Teacher, Sanctifier, or, Leader, and Comforter of the Church, Blessing his Ordinances to these Ends.  
Every true Believer hath Christ thus come into his Soul at his Regeneration, or Conversion; and to be fine the Holy Apostles experimentally knew this Coming of Christ by his Spirit unto their Souls, before the Institution of his Holy Supper; and so did the sincere Members of those Primitive Churches at Corinth, Ephesus, Philippi, etc. who yet kept up the Use of this Ordinance among them.  
Thirdly, Consider, the whole Current of Learned Expositors in all former Ages of the Christian Church to this very Day, understand by that Coming of Christ mentioned, 1 Cor. 11.26. to be meant his Coming to Judgement, [as I could easily show, but that the Quotations of them would take up too much Room hear] nor have I found any Christian otherwise Minded, until the Qunkers Invented this New Sense of those Words, to Countenance their Rejection of this Holy Ordinance; Now can any wise Man Imagine, that Christ would have suffered his Church to err in this Point for so many past Ages; and never have discovered the true Sense of that Text; till of Late, to this sort of Men who are guilty of rejecting other Ordinances of Christ, as well as this; as Baptism, Singing of Psalms, the Observation of the Lordsday, and the Gospel-Ministry?  
Believe it he that can.  
Fourthly, Consider, if this Opinion were true, that when Christ is come in or by his Spirit to Men, they should no longer Partake of the Lords-Supper; Then none should Partake of it, but such to whom Christ is not thus come, that is, Graceless Persons; But this is a gross Error, for these ought not to meddle with this Holy Ordinance, until they are Converted.  
None are fit Guests for this Holy Table of the Lord, but those that are truly Gracious, because they must Exercise Grace at this Ordinance; as Faith, Repentance, Love, etc. which necessarily Implies, that they must have it before they come. All unsanctified Persons that Partake of it, do but profane, and pollute it, and Eat and Drink Judgement to themselves. So that if graceless Persons ought not to approach this Ordinance, because they are graceless (as we say) and if Gracious Persons ought not to use it, because they are Gracious (as the Quakers say) than none at all must use it; and so this Ordinance would be wholly laid aside as useless.  
But can any Man of tolerable Sense be of this Opinion? What would this be less than to accuse Christ (who is Wisdom itself) of Folly, in setting up a useless and needless Ordinance in his Church? And do foolish Worms think they shall be able to make good this Charge against him in the great Day?  
Fifthly, Suppose that Text in 1 Cor. 11.26. Were to be understood of Christ's Coming in Spirit (as they hold) yet I think it worth observing; that, though the Apostle approves of the Use of this Ordinance till then, he doth not say, than it is to be laid aside, and used no more by such.  
Nor will his Words admit of that Sense any more than the like Phrase used by him, as 1 Tim. 4.13. Till I come, give attendance to Reading, to Exhortation, to Doctrine. Did the Apostle mean (think you) that young Timothy should Study, and Preach the Word only until he came to him, and ever after lay both aside? Surely no, I judge this Expression in 1 Cor. 11.26. Frees Christians no more from their Obligation to continue the Use of the Lords-Supper, than the like Expression in 1 Tim. 4.13. Freed Timothy from his Obligation to continue his Ministry.  
Sixthly, The Reasons and Ends for which Christ Instituted this Ordinance, will continue as long as Christ hath a Church in the World, and that will be till his coming to Judgement; therefore this Ordinance ought to continue so long also. For as none but Christ hath Right and Power to set up, alter, or remove an Ordinance in his Church (he being the only Head and Lawgiver of it) so he never makes any such Alteration, but when there is just Cause for it.  
Thus we find the Ordinance of Circumcision continued in the Jesish Church, until the Time of Christ's Coming in the Flesh, when it pleased him to Institute Baptism to be of the same Use in the Christian Church: So the Passover continued until Christ appointed the Lords-Supper (an Ordinance of like Signification and Use) to succeed it.  
And this (doubtless) must continue until it shall please him to set up another in the room of it (which is not to be expected, these being the last Ages of the World) and while the Church hath need of it for its Spiritual Uses and Ends, that is for the preserving the Memory of Christ's Death, the Confirmation of the Covenant of Grace, etc. and these Ends will continue till Christ's coming to Judgement.  
To this purpose is the Note of a Judicious Divine on 1 Cor. 11.26. Because (saith he) we shall always want such an help as long as we remain in this World, St. Paul signifies, this Remembrance of Christ is recommended to us, until he appears to Judgement; for seeing he is not conversant among us in a Visible Form, it is necessary that there should be some Sign of his Spiritual Presence with which our Minds may Exercise themselves.  
These Things duly and impartially considered, may be (I hope) sufficient to convince all sober minded Persons, that this Ordinance is not Antiquated, or grown out of Date, but aught still to be Reverently used by Christians to the End of the World.  
Having thus endeavoured to Answer all the Objections I have met with, or could think of; by which Persons are, or may be kept off from this Ordinance, and so cleared my Way, and (I hope) theirs too, by removing Obstructions: I shall now Instruct such as are convinced of their sinful Neglects, and are made in some Measure willing and defirous of Reformation in this Matter.  
1. Go to God and humbly acknowledge your faults with Shame and Sorrow of Heart, begging pardoning Grace for the sake of Christ, and resolve in his Strength to continue in this Sin no longer; but use all good Means to get the Knowledge of your Duty, and set about it; To which end,  
2. Examine yourselves, Whether you be in the Faith, or whether you have a Gospel-right to, and fitness for this Holy Ordinance of the Lords-Supper? If you need any help herein, the Sacramental Catechism may be useful to you as to this. But for your better Assistance,  
3. Apply yourselves to some able Minister of the Gospel, especially to him to whose Spiritual Oversight and Conduct you intent to commit your Souls; desire his Assistance, submit to his Inquiry into the State of your Souls, and Entreat his Impartial Thoughts or Judgement of it. Propose your Doubts, and Scruples to him (if you have any) in order to Satisfaction, and ask his Spiritual Counsel and Direction in the Way of your Duty.  
4. Get the Knowledge of the Way and Manner of Transition, or Passage of Church-Members from their Infant-state to that of Adult, or grown Persons; and the Terms of their Admission to full Communion with a Particular Church, that you may understand what will be required of you, and consider well, whether you can freely, and hearty Comply with the Terms proposed? If you find in them any Matter of Doubt, or Scruple, signify it to the Pastor, and seek Satisfaction of him; and when you are satisfied, make it also known to him, with your Desires of Admission.  
Indeed the Method of Admission is not the same in all Particular Churches: Though I acknowledge an Uniformity in this Thing (as well as others of Common Concern) is much to be desired and endeavoured, as what would be greatly Conducive to Unity, Love, and Peace amongst Christians, and the Edification and Enlargement of the Kingdom of Christ in the World.  
I shall not pretend to give you an account of the various Methods of several Churches here: But only add these Two Things more,  
First, I shall acquaint you with the Practice of the Primitive Church in this Matter; and  
Secondly, Give you an account of my own Judgement and Practice herein, Humbly submitting it to the free Censure of the more Judicious.  
First, Then as to the Transition, or passing of Church-Members from their Infant-State to the State of the Adult, and Admission to full Communion with a Particular Church of Christ; know, that in the Church, or Household of Faith, there are Members of several Sizes or Statures, some are but newborn Babes; as 1 Pet. 2.2. Some little Children, others; Youngmen, and others called Fathers; as 1 John 2.12, 13, 14.  
In Christ's Fold some are Lambs others Sheep; as John 21.15, 16. Being thus distinguished according to the different Time of their standing in the Church; or the different Measure of Knowledge and Grace they have obtained; and regard aught to be had to each accordingly in Feeding and Ruling of them, that Milk be given to Babes, even the sincere Milk of the Word; i. e. Such Truths as are Plain, and easy to be understood by them who are unskilful in the Word of Righteousness, and strong Meat to such as are of full (or perfect) Age, i. e. Such Truths as are more Mysterious, Sublime and Spiritual; they being Persons who by Reason of Use, have their Senses exercised to discern both Good and Evil, as Heb. 5.12, 13, 14. Some Christians are in their Infant-state, and so to be admitted only to a Participation of those Privileges and Ordinances that belong to it: Others are in their Adult-state, and so have a Right to Partake of the highest Privileges and Ordinances in the Church; Church-History informs us, that in the Primitive Times there were several Ranks of Professed Christians; the lowest were called Catechumen, Catechised Persons of which there were two Sorts.  
1. Such as were Sinners of the Gentiles, or Heathens by Birth; but upon the Preaching the Gospel to them, inclined to, and began to embrace the Christian Faith, and were thereupon instructed in the Principles of it, or in the Doctrine of Christ. These were only in the Church-Porch.  
2. Such as were the Children of Believing, or Christian Parents; who by their Birthright, being Members of the Visible Church, and under the same Covenant of Grace with their Parents, received Baptism in their Infancy as a Seal of the Covenant; and were to be brought up by their Parents, in the Nurture and Admonition of the Lord, as Eph. 6.4.  
Both these Sorts of Catechumen were Instructed in the Christian Religion by a Catechist, or Minister; whose main Business was to feed these Lambs of Christ, and to train them up in the Way they should go, and take care of these Young Plants, as being the Nurseries of the Church.  
When the former Sort were sufficiently Instructed, they desired to be Baptised, and then were called Competent; i. e. Persons desiring Baptism, upon which they gave in their Names, and came under a strict, even a sevenfold Examination, and so were admitted to Baptism: Then were called, Batptizati, & Illuminati, i. e. Baptised and Enlightened Persons, and no longer accounted to be in the Porch, but got over the Threshold into the Church; owned as Fellow-Citizens and Denizens with the Saints and of the Household of God, and had their Names enrolled among the Servants of Christ.  
Being thus initiated, or entered into the Church, they obtained some Privileges, which they had not before, of which this was one: That the Mysteries of the Sacraments (of which, they were ignorant while Catechumen, or knew but little of them) were more clearly revealed to them. For the Church then thought fit to conceal the knowledge of them till after Baptism, both because they were such high Mysteries, and lest the knowledge of them should bring them into Contempt, and that they might be stirred up to stronger Desires after them (say some) yet were they accounted but incomplete Christians; and might not be admitted to all the Privileges of Church-Members, as being yet but in their Infant-State, or Minority, until they received Confirmation also, which was performed by the Imposition, or laying on them the Hands of the Minister, or Pastor of the Church, and Prayer unto God for his Holy Spirit, Increase of Grace, and their Confirmation or Establishment in the Faith of Christ, which they had professed.  
This Religious Rite of Confirmation both the forementioned sorts of Catechumen were obliged to receive; and so by it were passed from their Infant-state, to the State of the Adult, and then admitted to the Participation of all the Privileges of Church-Members, even to the Lords-Supper itself, the highest Mystery of Christianity; and so became, and were declared to be complete and perfect Christians, therefore they were called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Perfect, as Phil. 3.15. Not as if they had attained a sinless Perfection in Grace and Holiness: But because now they had all things needful to the Perfecting of their Church-state.  
Those that were not Baptised till Adult, or grown Persons, received Confirmation, by Imposition of Hands (ordinarily) in a short Time after their Baptism, to make them complete Church-Members. But such as being the Children of Believers, were Baptised in their Infancy, were not Confirmed till they were grown up to Years of Discretion, and well Instructed in the Principles of the Christian Religion by their Parents, and by the Catechists, and so capable to give an account of their Knowledge and Faith; nor were any judged meet for Admission to the Lords-Table, until they had some considerable Time before given Proof of their Manners and Godliness. But when they were Confirmed, and had received that Ordinance, they were then arrived at the highest Form in the School of Christ, his Church, and then were called Fideles. The Faithful.  
That this was the Practice of the Primitive Church is plainly and fully proved by divers Learned Pens, and amongst our own, especially by Mr. Hanmer, and Mr. Baxter; to whose Writings, I refer such who desire more clear Light, and fuller Satisfaction in this Point.  
All that I shall further observe at present, as to Confirmation is; That this (as well as other Gospel-Ordinances) was in after-Ages Corrupted and Abused, by the Addition of Chrysm, or Unction; that is, Anointing with Oil; and by admitting those to it, who were not the meet Objects of it, as Persons grossly Ignorant and Propane, etc.  
The just Resentment and Abhorrence of these Corruptions, hath occasioned a fault on the other hand in many of the Churches of Christ (viz.) the Total Rejection or disuse of this Pious Rite, of which (I fear) they will be able to give no good account to our Lord Jesus in the Great Day; our Duty (doubtless) lies between these two Extremes, to Reform the Abuses, and reassume the Primitive right Use of Confirmation; a thing greatly to be desired, and zealously to be endeavoured by the Reformed Churches, for the Glory that might hence Redound to God, and the Benefits that would accrue to the Church of Christ by it. As the forementioned Authors have excellently demonstrated, and therefore with Nervous Arguments persuade to the Revival of it.  
May there be new Effusions of Gods Holy Spirit on those who are principally concerned, i. e. Christian Magistrates and Ministers, to put them on the vigorous Use of their Authority and Interest, for a more perfect and thorough Reformation in this, and some other Points that call for it, at this Day; that all remaining Corruptions may be swept out of God's House, and Christian Practice at length reduced to, and regulated by, the Gospel-rule in all things.  
Secondly, Mean while I shall next (as I promised) humbly propose this following Method, for the Passage of Church-Members from their Infant-state to the State of the Adult, and Admission to full Communion; being what is already practised in some, and easily practicable in other Churches of Christ, if their respective Pastors would come to a mutual Agreement herein; which I humbly conceive, might without much difficulty be obtained, If attempted by prudent, and proper Hands, to whose Thought, this well-meant-Motion is hearty Recommended, in hopes that it might prove in Time, a good Expedient to restore Confirmation to its Primitive Use, and for the present be an equivalent.  
First, Seeing the Title-Condition of Infant's Church-Membership is not the same with that of the Adult (as the Learned Baxter hath plainly proved) that of Infants being this, That they be the Children of Believing Parents, and Dedicated to God by them in their Baptism; That of the Adult being this that they be actual Believers, and Dedicate themselves to God in Baptism, I think it requisite, that when any Person signifies his Desires of Admission to full Communion, the Pastor of the Church should Inquire, which of these Titles he pretends to, and deal with him accordingly: if the former, Then to acquaint him with the Manner of Transition from the Infant to the Adult-state, by renewing his Baptismal Covenant, and Profession of the Christian Faith, and Exhort him to it. If the latter, to inquire into the Sincerity, and Credibility of his Profession (as far as may be) and to admit, or refuse him, according to the Satisfaction, or Dissatisfaction he shall receive herein.  
Secondly, Seeing many of those who were Baptised in their Infancy, are bred up in Ignorance of the very Principles of Religion, others Corrupted with Error, others Immoral, and Profane in their Lives, it is also necessary that the Pastor inquire both into the Knowledge, Faith, and Life of him that seeks Admission. I say,  
1. Into his Knowledge, Whether he be competently acquainted (at least) with the Fundamental and necessary Truths of Christianity, and if he be found grossly and culpably Ignorant; the Pastor may endeavour in a prudent and loving Way, to make him sensible of the greatness of this Sin of Ignorance, in those that enjoy such excellent and plentiful Means of Knowledge as we; of the necessity, excellency, and usefulness of spiritual Knowledge, in order to the pleasing of God, and saving his own Soul; of the danger of living and dying in Ignorance, etc. And seriously press him to a more careful Use, and improvement of the means of Knowledge, for Time to come; such as Reading the Holy Scriptures and other good Books, Hearing of, and Conferring with Ministers of the Gospel, and Praying for the Teachings of Gods Holy Spirit.  
And that his Knowledge may be the more Methodical and Distinct, advise him first to take some good Catechism in Hand, [especially that of the Assembly of Divines, and the Explications of it, the Communicants Instructor, or Sacramental Catechism, etc.] and persuade him to familiarize the precious Truths contained in them, and make them his own, getting them (if possible) into his Memory, which a little Pains, and a willing Mind might soon obtain in the most.  
I have known some of Forty, Fifty, yea sixty Years of Age, who in a few Month's Time have by this means got more Understanding in the Things of God (as they have freely Confessed) than ever they had in their whole Life before. And though I know it is no easy Matter to persuade some grown Persons to this, who being Proud, and Idle, as well as Ignorant, account it a Disgrace to be put (like Children) to a Catechism; yet every one that is so far awakened, and enlightened as to see his own Ignorance and need of Knowledge, and to have a sincere Love to, and Desire after it, will readily follow the spiritual Counsel of such as are Wiser than themselves, in Order to the attaining of it. And as many as have a just and deep Concern for the Eternal Salvation of their own Souls, will think no Pains too much to take for the furthering and securing thereof.  
It may (possibly) be a little difficult at first, but when they have been Enured to it for some time, their Desires after Knowledge, and the sweetness of it, will facilitate, or make it easy to them. Can we prevail on those Adult Persons amongst us that need it, to take this faithful Advice, their Minds would be much more enlightened in the Knowledge of Christ, and the better prepared for profiting by Reading and Hearing the Word. Were such a Form of sound Words well learned, and thereby the Foundation of Christianity well laid in the Minds of Men, the superstructure of Knowledge would be carried on with greater facility, firmness, and success; but until this be done, Ministers have little Reason to wonder, that they Work at the Labour-in-Vain in Preaching; though they may be Instant in Season, and out of Season, if Milk be not given to Babes in Christ, as well as strong Meat to grown Christians, the Younger may starve while the Elder thrive and flourish. O that all the Ministers of the Gospel, would seriously think of this, and take due Care to feed Christ's Lambs, as well as his Sheep, (but this by the Way.)  
Yet in inspecting the Knowledge of Persons, due regard must be had to their different Capacities, the Means and Helps they have had to get Knowledge, the Time they have enjoyed them, their different Abilities to express themselves, their Bashfulness, etc. That no sincere, though weak Christian be discouraged, and that such as have arrived but at a tolerable degree of the Knowledge of, and belief in God, the Father, Son and Spirit, of their Baptismal-Covenant with God, and other Points of absolute Necessity to Salvation (though their Apprehensions in some Things are but rude and imperfect) be not Rejected, but Treated with all Tenderness, Love, and Prudence; and helped forward in the Ways of Christ.  
But if the Pastor find the Candidate furnished with a competent Measure of Knowledge, he should next inquire,  
2. Into his Faith, whether he be sound in the Faith of Christ, or believes the fundamental Articles of the Christian Religion; that if the Pastor find him under any Error, he may endeavour by better Instruction to Cure him of it before his Admission; lest he should Infect others therewith, and occasion a Schism in the Church. When the Pastor is satisfied as to this Particular, he should further Inquire:  
3. Into his Life and Conversation, whether it be agreeable to his Holy Profession, and such as becometh the Gospel of Christ; of this Neighbouring Christians should be the Observers and Witnesses, for the better Satisfaction of the Pastor, and the whole Church. Great Care should be taken also in this Matter, lest such as are scandalous in their Lives be admitted, and thereby this Holy Ordinance be profaned, the Godly offended and grieved, the Mouth of the Wicked opened to speak Evil of the Ways and Servants of Christ, and God dishonoured, and provoked to inflict some Judgement upon them.  
4. Seeing the Lords-Supper is appointed for the increase and strengthening of Grace where it is, and not for the working of Grace where it is not, and so those that approach it should be only Gracious Persons, if they would receive Benefit thereby; [for we must first live spiritually (as well as naturally) before we Eat and Drink] therefore it is needful that the Pastor inquire also into the State of the Candidates Soul: What experience he hath had of the workings of God's Word and Spirit upon him? What Reason he can give of the hope of Salvation, that is in him? What Evidences he hath of a saving change, or work of Grace upon his Heart, 1 Pet. 3.15.  
And for the better discovery of his Souls Condition, direct him in that needful and useful Duty of Self-examination, and Exhort him to a diligent performance of it, and to an Holy Jealousy over his own Heart, lest he should be deceived by it in a Matter of so great Importance, 1 Cor. 11.28, 29. The Sacramental Catechism may be very helpful to him in this Work, in which he will find the Marks, or Signs of saving Grace, and thereby may the better Judge of his own Case.  
4. When the Pastor hath received Satisfaction in these Points, and in the Judgement of Charity, believes him to have a Gospel-right to and fitness for this Ordinance; it seems necessary (at least on a prudential account, and for the fuller Satisfaction of the Church) that the Person be propounded to the Church, when met together, by Name, and Place of Habitation, and held as an Expectant for some convenient Time, [at least from the Time of his Proposal to the next Sacrament-day] That the Members may have liberty and opportunity to Inquire, whether he be well reported of, and unblameable in his Conversation. And that they first give the Pastor an Account of what they hear, more Privately, that if any thing be objected, he may further inform himself as to the Truth of it, and the Person be kept off until the Objection shall be removed, and all concerned receive Satisfaction.  
5. When the Expectant is actually to be admitted, and come before the Church: The Pastor may signify him to be the Person formerly propounded to them, desiring to be joined to them, and admitted to full Communion with them, requiring that if any Member remain yet unsatisfied, he would Now speak, or by their silence [lifting up the Hand, or other Signal] testify their unanimous Consent to his Admission, which being done, the Pastor may next desire him to make Profession of his Faith, and own his Baptismal-Covenant, addressing himself to him in these, or such like Words.  
Seeing you desire to be admitted into full Communion with this Church of Christ, to walk with it in all Gospel-Ordinances and Duties, and to partake with it in all Church-Priviledges, and it being fit the Church should satisfied that every Person admitted a Member thereof do own and profess the same Principles of the Christian Faith which the Church professeth. In Order to this Satisfaction, you are desired to make true Answer to these following Questions.  
Q. 1. Do you believe there is but one only Living, and True God; the Father, the Son, and the Holy Ghost, which are Three distinct Persons, and each of them God, and yet all of them but One God, Infinite, Eternal and Unchangeable in his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth?  
A. I do believe this.  
Q. 2. Do you believe that this God from all Eternity, ordained whatsoever comes to pass in Time; and that in the beginning of Time, he Created and made the whole World, and all Things therein out of nothing, by the Word of his Power in the space of six Days, and all very Good, and that he doth still uphold, preserve, and govern it according to his own Will, and for his own Glory?  
A. I do believe this.  
Q. 3. Do you believe that God made Man upright, after his own Image, in Knowledge, Righteousness and Holiness, with Dominion over the Creatures here below, and that he entered into a Covenant of Life with him, upon Condition of Perfect Obedience, forbidding him to eat of the Tree of Knowledge of Good and Evil upon Pain of Death?  
A. I do believe this.  
Q. 4. Do you believe that our first Parents, being left to the Freedom of their own Wills, and harkening to the Temptation of Satan, Transgressed the Commandment of God, by Eating the forbidden Fruit; and so broke their Covenant with God, and thereby brought themselves, and all their Posterity, descending from them by ordinary Generation, into an Estate of Sin and Misery?  
A. I do believe this.  
Q. 5. Do you believe that Man thus fallen, was not able to recover himself, and that God, having out of his mere good Pleasure elected some to Everlasting Life, did enter into a Covenant of Grace, to deliver them out of that Estate of Sin and Misery, and to bring them into an Estate of Salvation by Christ as a Redeemer?  
A. I do believe this.  
Q. 6. Do you believe that the Lord Jesus Christ, being the Eternal and only begotten Son of God, became Man also in the fullness of Time, by taking to himself a true Body, and a reasonable Soul, being Conceived by the Power of the Holy Ghost in the Womb of the Virgin Mary, of her Humane Substance, and born of her, yet without Sin, both in his Nature, and Life; and that so he was, and continueth still to be both God and Man in Two distinct Natures, and one Person for ever?  
A. I do believe this.  
Q. 7. Do you believe that this Redeemer of God Elect, as a Prophet doth Teach his Church by his Word and Spirit, the Will of God for their Salvation: And as a Priest hath satisfied Divine Justice for their Sins, and reconciled them to God by his once Offering up himself as a Sacrifice unto God, in Suffering the Cursed Death of the Cross, and now continually intercedes for them in Heaven; and as a King, subdues the Elect unto himself, Ruleth and Defendeth them, and Restrains and Conquers all his and their Enemies?  
A. I do believe this.  
Q. 8. Do you believe that though this Jesus Christ was put to Death and Buried, yet he risen again from the Dead on the Third Day, shown himself to his Disciples, and Conversed with them alive, and afterward in the sight of divers of them, ascended into Heaven; where he still remaineth sitting at the Right Hand of God the Father, from whence he shall come at the Day appointed by God to Judge the World in Righteousness?  
A. I do believe this.  
Q. 9 Do you believe that God the Holy Ghost, proceeding from the Father and the Son, hath fully, and sufficiently Revealed the Will of God in the Holy Scriptures of the Old and New Testament, to be the perfect, perpetual, and only Rule of our Faith and Obedience: And that the same Holy Spirit doth Effectually apply the Redemption purchased by Christ, with all the saving Benefits of his Mediation, Death and Merits, to the Elect, by working Faith in them, and thereby uniting them to Christ in their Effectual Calling?  
A. I do believe this.  
Q. 10. Do you believe that this Holy Spirit of God dwelleth and worketh in all that are Effectually Called, and drawn to Christ: And that all God's Elect, being united unto Christ, as to their Common Head, make up one Catholic Church, or Mystical Body of Christ, the Members whereof having Fellowship with God the Father, Son and Spirit by Faith, and one with one another by Love, do in this Life partake of Justification, Adoption and Sanctification, with all the Benefits that do accompany or flow from them. And that their Souls at Death are made perfect in Holiness, and do immediately pass into Glory, but their Bodies being still united to Christ, do rest in their Graves till the Resurrection?  
A. I do believe this.  
Q. 11. Do you believe that these precious Benefits, purchased by Christ, are dispensed to the Elect by the Holy Spirit of God, in the Use of his Sacred Ordinances, the Word, Sacraments and Prayer, as being the means appointed by God, for the Working, Increasing, and Perfecting of Grace in their Hearts, and that therefore these Ordinances are duly and reverently to be used, and carefully improved by Christians to these spiritual Ends, until Christ's second Coming?  
A. I do believe this.  
Q. 12. Do you believe that in the general Resurrection at the last Day, all the Righteous shall be raised up in Glory, by Virtue of their Union unto Christ their Head, and shall be openly acknowledged and acquitted by him their Judge, and so made perfectly Blessed in the Full and Eternal Enjoyment of God in Heaven, whereas the Wicked also shall be raised by the Power of Christ; but shall be condemned by him, and sent into Everlasting Punishment in Hell?  
A. I do believe this.  
Q. 1. Do you also own and hearty Consent unto your Covenant with God in Baptism; that is, repenting of your Sins against God, and renouncing the World, the Flesh and the Devil: Do you take the only Living and True God for your only God, and Chief Good; God the Father to be your God, and Father; God the Son to be your Redeemer, and Saviour; and God the Holy Ghost to be your Sanctifier, Guide, and Comforter: And do you sincerely give up your whole Self, Soul and Body to this one God, as his Covenant-Servant to Believe, Love, and Obey him constantly, and faithfully according to his Word, and that unto the Death.  
A. I do this sincerely, as far as I know my own Heart.  
Q. 2. Are you desirous to partake of the Holy Ordinance of the Lords-Supper, as being a Seal of the Covenant of Grace: That thereby this Covenant between God and you may be Renewed, and Confirmed, and that you may thereby keep in thankful Memory the Death of our Lord Jesus Christ?  
A. This is my unfeigned Desire.  
Q. 3. Do you truly Consent and Promise to submit to the Holy Discipline and Government, which the Lord Jesus Christ, the only Head and Lawgiver of his Church, hath ordained for his own Glory, and his Churches good, and in particular to submit to the spiritual Guidance, and oversight of the Pastor of this Church, according to the Mind of Christ?  
A. I do truly Consent and Promise so to do.  
Q. 4. Will you also patiently submit to the Christian Admonitions, and Reproofs of your Fellow-Members in this Church, and conscientiously perform the same Duty towards them (if occasion so require) according to Christ's own command for Church Order?  
A. I will do so, the Lord enabling me.  
These Questions thus Proposed, and Answered: The Pastor may apply himself to the Person concerned, in these, or such like Expressions.  
Upon this serious and credible Profession of the Christian Faith, which you have now made before God, and this Church; the Renewing of your Covenant with God, and the Satisfaction I have had concerning the suitableness of your Conversation 
* Here I humbly conceive the Imposition of the Pastor's Hands may properly take Place. . I Receive and admit you into full Communion with this Church of Christ, to walk with it in all Gospel-Ordinances and Duties, and to partake with it in all Gospel-Priviledges. And I, as the Pastor thereof Exhort and Beseech you; yea, I Charge and Command you in the Name of the Chief Sheppard, our Lord Jesus Christ: That you hold fast this Christian Faith which you have now professed, and be faithful and steadfast in that Covenant with God, which you have now Renewed.  
And that denying all Ungodliness, and Worldly Lusts, you live Soberly, Righteously and Godlily in this present World, that you may also be received by Christ, and owned by him in the great Day, as a living Member of his Mystical Body, and God in Covenant may be your God and Portion for ever.  
When Imposition of Hands shall be used, it seems proper to join a short Prayer with it at the close of this Exhortation, for Christ's gracious Reception of the Person thus admitted, God's favourable Acceptance of him through Christ, the Confirming of his Covenant with him, and bestowing the Grace of the Covenant upon him, etc. Mean while the Pastor may put up such Petitions for him in his Prayer, before the Celebration of this Ordinance.  
— Si quid novisti rectius istis,  
Candidus imperti: Si non, His utere mecum.  
If thou knowst what doth more with Rule agree,  
Kindly impart it: Or use this with me.   
FINIS.   

BOOKS Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside.  
A Treatise of the Institution, right Administration and receiving of the Sacrament of the Lord's upper, By Mr. Richard Vines.  
A True Touchstone of Grace and Nature, or a Discourse concerning Self-examination, with Meditations relating to the Lord's Supper. By Mr. N. Vincent, late Minister of the Gospel.  
A Communicant Instructed, or Practical Directions for worthy receiving of the Lord's Supper. By Fran. Roberts, M. A.  
Convivium Caeleste, or a Discourse concerning the Lord's Supper, showing at once the Nature of that sacrament, as also the right Way of preparing ourselves for the receiving of it, etc. by the Right Reverend Father in God, Richard Lord Bishop of Bath and Wells.  
Sacramental Discourses on several Texts before, and after the Lord's Supper. By John Shower.  
Sacramental Discourses upon several Subjects, to which is added a Discourse of the Life of Faith. By Christopher Amirant Minister of the Gospel in Norfolk.  
The Welcome Communicant, or a Brief Discourse, directing the weakest Christian (proceeding from Grace to Grace) how he may come with cheerfulness to the Lord's Table.  
The Worthy Communicant, or a Treatise, showing the due Order of receiving the Sacrament of the Lord's Supper. By Jeremiah Dyke.  
The Fountain of Life opened: Or a display of Christ in his Essential and Mediatorial Glory, containing Forty Sermons on various Texts. 4 to.  
Pneumatologia. Or a Treatise of the Soul of Man. 4 to. Both by Mr. John Flavel Late Minister in Dartmouth.  
Scripture-Light about the Gospel-Ordinance of Baptism, in a Letter to some Scrupulous Friends.  
A Treatise of the Lord's Sufferings. By Tho. Doolittle, M. A.  
Monthly Preparations for the Holy Communion. By R. B. To which is added, suitable Meditations before, in, and after, Receiving; with Divine Hymns in Common Tunes.  
A Treatise on the Sacrament. By Tho. Watson.  
The Poor Man's Melp, and Young Man's Guide.  
An Argumentative and Practical Discourse of Infant-Baptism. These two by W. Burkitt Rector of Dedham in Essex.  
An Alarm to unconverted Sinners. By Jos. Al●●●.  
Discourses concerning the Rich Man and La●arus. By Tim. Cruso, Late Minister of the Gospel ●n London.  
The Golden Snuffers, a Sermon Preached to the Society for Reformation of Manners. By Dan- burgess.  
Proofs of God's Being, and of the Scriptures Divine Original, with Twenty Directions for the profitable Reading of them. By D. Burgess.  
Holy Confidence well improved by Nehemiah and the Jews, whose Faith and Spirit were considered and applied to the Societies for Reformation o● Manners: In a Sermon at Salter's Hall in London. Aug. 16. 2697. By Mat. Sylvester.  
A Looking-Glass for the Unmarried, wherein they may see these five Things, viz. (1.) Th● Benefits, Helps, and Comforts of Marriage. (2.) How they may proceed regularly in Order to Marriage. (3.) How to make a Happy Choice. (4.) How to demean themselves to each other in Order to Family Peace and Concord. (5.) The Relative Duty of Husband and Wife.  
The Righteousness of God revealed in the Gospel: Or an impartial Enquiry into the genuine Doctrine of St. Paul, in the great but much controverted Article of Justification; to which are prefixed the Epistles of the Right Reverend the Bishops of Ely, Worcester, and Chester. By Mr. John Humphrey.  
Mr. John Humfrey's Friendly Interposer between the Authors of those Papers, the one called. A Report; the other, A Rebuke of that Report, in Order to a sound Reconciliation between the Presbyterian and the Independents in Doctrinals, by preparing a Third Way, when both of them are out in the●● own Way.  
The Swearers Doom, or a Discourse against Vain and Rash Swearing. By John Rost, A. M. Rector of Offwel, and Gittisham in Devon.  
A Body of Practical Divinity, containing a hundred seventy six Sermons upon the Assemblies shorte● Catechism. By Tho. Watson. Folio.  
An Account of the Life and Death of Mr. Philip Henry Minister of the Gospel near Whit-church in Shropshire.